Dorab Saklatwalla Memorial Series No. II.

PARSIS OF ANCIENT INDIA,

BY

SHAPUBJI KAVASJI HODIVALA, .. A .

192O

THE SANJ VARTAMAN PRESS. \

M

Dorab Saklatwalla Memorial Series No. II.

PARSIS OF ANCIENT INDIA.

With References from Sanskrit Books,

Inscriptions, &c.

BY

SHAPURJI KAVASJI HODIVALA, B . A .

(AUTHOR OF ZARATHUSHTRA AND HIS CONTEMPORARIES

IN THE RIQVEDA.)

PUBLISHED BY SHAPURJI KAVASJI HODIVALA,

3 E, Sleater Road, BOMBAY.

" Printed by Rustom N. Vatchaghandy at the Sanj Vartaman

Press, Nos. 22-24-26, Mint Road, Fort.

1920.

DEDICflTED

T O

THE SACRED MEMORY

O F

*ate for. toorad famtetji & A PROMISING YOUTH AND A GOOD FRIEND

SUDDENLY CUT OFF IN THE PRIME OF HIS LIFE,

2096717 " ' Our highest Religion is named the Worship of Sorrow.'

For the son of man there is no noble crown, well worn or ill

worn, but is a crown of thorns."

Carlyh. Born Died 18-9-1890. 20-1-1919.

PREFACE. BY

MR. M. P. KHAREGHAT, I. C.S. (Retired.)

This book consists of a number of accepted and based on a large papers on various subjects, all bear- amount of evidence is that after ing on the connection of Iranians the ancestors of the Indians came with India from the most ancient to India, the Iranian and Indian times upto about the sixteenth cen- branches, although in some contact, tury after Christ. It is evidently developed independently, that the the result of extensive study, patient separation took place long before compilation and thought. The the time of Zoroaster, that Zoroaster author Mr. Hodivala has written as was an Iranian and did all his work a scholar for scholars, in most cases on Iranian soil among Iranian fully quoting his authorities. But peoples. his book will also be interesting to Paryii the general reader, especially Parsi, and Prithu. with a taste for or history antiquities. That the Persians or Parthians are The author has done me the honour mentioned by name in the Rigveda of asking me to write the preface, is extremely doubtful. Both tradi- and I have accepted the task after tion and modern scholarship are some hesitation, as I have doubts opposed to this view.* In Rv. I- about my fitness for it. I have set 105-8 q^: very probably means down below my views about some "ribs," and in Rv. VII-83-1 of the many subjects dealt with by " 1$qKft: with broad sickles." the author likely to be of interest In Rv VIII- to the reader. As some of the sub- 6-46 q|f is a proper noun, but that jects are of a controversial nature, it means "Persian" there is no- views are likely to differ, and the thing to show. author has told me to very fairly In this connection it must be mine even express though they may remembered that the appellation not coincide with his. But " " my Persian came to be applied to main has been to object supplement, the whole Iranian nation only after not criticise. the rise of the Persian Achaeme- The Aryans. nians, long after the period of the Rigveda. Before then, it was con- From the very great similarity in fined to the people of Persis, the the ancient languages, thoughts, modern Fars, a region in the south- of traditions, rituals, and ways life west of Iran, very far from India, of the Iranians and Aryan Indians and the Iranians called themselves it has inferred that their ances- been by the name Airya. corresponding to tors must have formed a common the Indian 3TT^ Arya. The name of nation at there is such one time, and Persia does not occur even in the a mass of evidence to this support less is it to Avesta ; much likely that it is ac- inference, commonly occur in the Vedas. cepted by scholars. On the other the that the Zoroastri- * hand, theory See SSyana s commentary on the three ans were a colony from northern verses of the Rigveda quoted at page 2 of this book also the articles Parsii and Pri- India, that a schism took place ; thu in Macdonell and Keith's Vedic Index, there, and the Zoroastrians migrated and the authorities quoted there, and the westwards is one not commonly same words in Monier Williams' Sanikrit- accepted. The belief commonly Enjliih Dictionary. II

Further, the Persians called We know from classical authors that themselves m Parsa as in the there were Parthian rulers in India the of the Christian Behistun inscriptions, and the Hin- about beginning and a class of coins found in dus were not likely to change that era, in later times and near India word to q?| Pami ; bearing usually legends in Greek and the Indian they had no difficulty in adopting Kharoshthi and Iranian names the correct word qR^ffaJ Parasika. script are attributed to these rulers, who For the reason last mentioned and are called Indo-Parthian by modern in the absence of other evidence it scholars.* In Indian inscriptions is also difficult to believe that the and literature the Pahlavas are tribal name used Panini re- ^ by often mentioned with the Sakas and ferred to the Persians, although it Yavanas, foreigners who came into is he knew the Persians, as likely India about the same period within he to the extreme north- belonged a few hundred years. It is inferred west of India and flourish- probably from these three facts, viz. (1) the ed about 300 B. C." (Macdonell's identity of the Iranian Pani- practical Sanskrit Litarature, p. 431). name Pahlav with the Indian Pah- ni's Parm would seem to have been lava, (2) the existence of Parthian a local tribe. rulers in India, and (3) the conjunc- The theory that the Persians were tion of the Pahlavas with the .Sakas known as Parsuas by the Assyrians and Yavanas in Indian literature, is denied by a competent authority that the Pahlavas were Parthians, words Ed. Meyer in the following and the inference is justifiable. On in his article on Persis in the Ency- the other hand it has to be noted clopaedia Britannica, llth Edition, that there does not appear to have Vol. XXI, p. 253 : "The Persians been found upto now any coin bear- are not mentioned in history before ing the word Pahlava, nor any ins- of the to or the time Cyrus ; attempt cription writing mentioning a identify them with the Parsua, a Pahlava with an indubitable Iranian district of the Zagros chains south name.t The name of the Pahlava of Lake Urmia, often mentioned by in Rudradaman's inscription at Gir- the Assyrians is not tenable." He nar mentioned at page 11 of this has made a similar statement in his book cannot be called indubitably article on Persia, Ancient History, Iranian. in the same 203. book, p. That the Pallavas qM of South- Pahlava. ern India were identical with the Pahlavas y%*53 is a theory based The name Pahlava y^Zft is gene- on slender foundations, and denied rally believed to have been applied by V. Smith in the second edition in India to the Parthians. The of his work 423, where he " p. is re- Iranian word Pahlav derived by writes : The name Pallava philologists from Parthava, and sembles Pahlava so closely that Dr. seems to have been applied in the Fleet and other writers have been first instance in Iran to Parthian disposed to favour the hypothesis magnates under the Arsacides and that Pallavas and Pahlavas were from them to have been transferred * later to the heroes of ai cient Iran.* See Vincent Smith's Early History of India 2nd Edition, p. 224 ff. This book * will be referred to later simply as V. See Ed. Meyer's article Parthia in the Smith's History. Encyclopaedia Brit, llth Ed.. Vol. XX, p. 811, and E. Wilhelm's article on Parthia f This is so far as I know, but I may be translated by Dastur Rustomji in the wrong. Of course such a name may be would Dastur Hoshung Memorial Volume) p. found in the future, and supply very 822 ff. good confirmation of the identification. Ill

identical, and that consequently the red some centuries before Christ is of of little are works Southern Pallava dynasty Kan- very weight ; they chi should be considered as of of imagination, and the authors, Persian origin. But recent research seeming to mean only northern does not support this hypothesis, freigners in general, have named which was treated as probable in those known to them in their own the first edition of this work, and it times, the 6akas being included seems more likely that the Pallavas in the list of the former, and the were a tribe, clan, or caste which Hunas and Turushkas in that of was formed in the northern part of the latter. the existing Madras Presidency, possibly in the Vengi country, be- The Sanjan Landing. tween the Krishna and the Goda- There is no good reason to doubt van. the tradition that the great majority Parasika. of Parsis now living in India are descended from a band of Iranian There can be no reasonable doubt refugees, who landed at or near that the word Parasika tflT^ffa) means Sanjan in the early centuries of the and were Persian. The whole word including Yazdajardi Era, given there a Hindu ruler. But the suffix with the long vowel would asylum by the date of this and the seem to be Iranian, Parsik being the landing Pahlavi term for an inhabitant of identity of the Hindu ruler are mat- ters of about which various Pars, i.e. the ancient Persis or modern dispute, theories have been forward from Fars. It is possible that the word put time to time. In 6 of this came into use in India only after the Chapter restoration of Persian power under book Mr. Hodivala has sought to that the took the Sassanians in the third century establish, landing A. D. in the after Christ. The instances of its place about 697 reign of the use in India do not seem to be pre- Chalukya king Vinayaditya of and that the Hindu vious to the fifth century or perhaps Badami, the fourth. Kalidasa who has used ruler who is called Jadi Rana in the was either it probably flourished in the fifth Kisse-i-Sanjan Vija- son and of century.* It is given as the epithet yaditya, heir-apparent of a Persian horse in the Amara Vinayaditya, or Jayashraya cousin Koja, which may date from about and subordinate of Vinayaditya with his at 500 A. D. according to Macdonell head-quarters Nav- sari. This inference is based on (p. 433), or from the fourth century the fact that in three of his according to Fathak (B. B. R. A. S. grants has described his father Journal, Vol. XXIII, p. 280). The Vijayaditya levied passages of the Vishnu Purana and Vinayaditya as having tribute Mahabharata, which mention the from several persons including a Parasikas also refer to the Hunas Parasika or Parasikas. The words are the same in all three and and are hence probably not older " grants, mean either a of a Per- than the fifth century, as the Hunas may " king sian or of broke into India in that century island,"" King Persians," or Persians." It is (V. Smith's History p. 289). The simply pos- Mudra Rakshasa was written in the sible that there is here an allusion to the of tribute the Parsi eighth century, and the Katha payment by who landed at but Sarit-Sagara in the twelfth, and refugees, Sanjan to the the fact that they connect the having regard extremely vague Parasikas with events which occur- language used,* one can hardly say

* See Macdonell's * an . Sanskrit Literature, To give idea of this vagueness I p. 326, and the foot-note in V. Smith's will mention a few interpretations, which History, p. 288. can be plausibly put on it. It is quite iv more. If there had been any re- shka is the usual term applied t6 ference to Sanjan or a landing of Mahomedans by Hindu writers, Parsis or to giving asylum to Parsis but this is not always the case. within the king's own territory, In this book there is quoted at there would have been good reason page 122 another inscription com- to connect the language with the ing from this vt ry province of event in question. S me of the Mewar of about the same period other theories about the fame sub- as the one in question in which ject are just as possible as Mr. Hodi- the Mahomedans have been called vala's, but in my humble opinion .Saka and Yavana. T here was none can be regarded as beyond better reason to use the term reasonable doubt. However in try- Parasika, for the invaders used ing to establish these theories their the Persian language, and some of authors, as in the present case, have them may have even been natives brought to notice a large number of of Persia, although Mahomedan in interesting facts buried in out-of- religion. There is no mention of the-way books, or put old facts in any Parsi allies of Arisinha either a new light and this is service which in the Rajput or Mahomedan re- all Parsis must acknowledge with cords, to say nothing of Parsi tradi- It is that tion omission thanks. quite possible ; such would hardly new facts may be discovered, which have occurred, if the help was of in combination with those already such importance, that it deserved brought out by them, may eventu- special mention in a poem in praise ally solve the problems they have of the family, when ncne of the attempted and many others. other helpers, even those of Arisin- ha' s own family and race, are men- The Mewar Inscription. tioned. Further whence could the poet have got such information The Mewcir inscription referred to nearly two centuries after the event? in Chapter 8 is worth noting, but If the theory is untenable, the theory that Arisinha fought naturally so are the inferences against Alauddin with the help of drawn from it in this Chapter, such Parsis seems hardly tenable. The as that there was no battle at original translation by the Bhav- Sanjan. nagar Archaeological Department is quite natural, and the word Para- sika seems to have been used for The Sixteen .Slokas. the Mahomedans with whom Ari- sinha It is true that Turu- fought. The 16 Sanskrit Slokas ( contain an account of the possible that it refers to the levy of tribute l' ) from Nestorian Christians from Persian Parsi religion and customs, as it is as at first Sir R. territory conjectured by to have been to G. Bhandarkar. (See V. Smith's History supposed given Rana the Parsi p. 222). It is quite possible that it refers Jadi by emigrants. to an embassy from a Persian chief either They have been rendered accessible Mahomed an or Zoroastrian with compli- to Parsi readers Mr. Hodivala, mentary gifts* which patriotism has by as tribute or it was interpreted ; perhaps who has edited them with his own payment for commercial purposes or services rendered It is even possible that and previous English and Gujarati the tribute consisted of moiethan nothing translations and a Sanskrit commen- import dues levied on goods or ships from for this coming lersian ports; veiy tary in the Dastur Hoshang Memo- reason the Gujarat Sultans considered the rial Volume and allowed the purts of Persia, Arabia, China, and even greater Malta as paying tribute to them. (See part of the same to be reprinted Bayley's History of Gujarat, pages 18 and 19). with Mr. R. B. Paymaster's edition of the Kisse-i-Sanjan.* An edition would have given rise to the infe- of the Slokas has also been prepared rence that the author was a Parsi from various manuscripts by the late priest, but Ako is not a common well-known scholar Krvad Sheriarji Parsi name, and the contents of the D. Bharucha, which will be shortly Slokas, as will be presently seen, published by the Trustees of the Parsi point to a Hindu rather than a of oldest Parsi as the author at if he Punchayat Bombay. The ; least, manuscript known, which contains was a Parsi, he seems to have lost only the first two ^Slokas, was written touch to some extent with Parsi between 1654 and 1694 A.D. Other doctrine and sentiment. As to the manuscripts containing all the 16 age of the Slokas one can make no Slokas are of the ISth century or definite assertion, save that they later, and some of them give the were known towards the end of the name of the author as Aka Dharu or seventeenth century A. D. It is Ako Adhyaru 3Tf^T 3^"^. Among possible that they were written some the latter is one of A. D. 1767 con- centuries before, but at present there no reliable for taining a Sanskrit commentary, the appears ground Hindu author of which calls himself asserting so. Sivarama in his opening verse of In Chapter 9 of this book Mr. homage to iva- f Under ordinary Hodivala has compared with minute- circumstances the epithet Adhyaru J ness the account of the Parsi re- * in An English translation of the -Slokas ligion the Kisse-i-Sanjan written published in 1808 by Dr. Drummond in by Bahman Kaikobad in A. D 1599 his Guiarati and Marathi Grammar, and a with that in the 16 Slokas of Ako, Gujarati transliteration ^nd translation pub- and while fully appreciating the lished in 1826 by Dastur Aspandiarji of Broach in his famous book about the value of his work, I regret, I can- Kabisa have been reprinted in Mr. Pay- not agree with his conclusions. The master's book, which also contains an old resemblance between the works of of which Gujarati translation, the l>nguage Bahman and Ako seems no more seems to be of the 17th or early than what would be due to the same- 18th century. An English translation based principally on materials supplied by ness of the subject, whereas the Dastur of I'oona was in Hoshang published difference in treatment is so great as 1872 by Dr. in the Indian Anti- Burgess to leave little doubt that neither quary (Vol. I, p. 214), The SloKas as or to the found in a manuscript in Kathiawad were copied attempted copy brought to Jhe notice of the Rajkot Guja- other in detail, even if he knew of rati SShitya Parishad in 1909 by Mr. B, E. the other's work. Bahman's work is Enti of and him Bhavnagar, published by more and and is under the name of PSrsi Smriti with a orderly logical, modern Gujarati translation made by a Hindu scholar. example, a Pol (street) in Abmedabad is named from one Ak Sheth. He t The information in the last three sen- also informs me that the word AdfaySru. tences is derived from the materials collect- besides being the surname of some ed by Sheriarji. Theie are undated Hindu families, is applied to a Hindu manuscripts, but none can be said to be priest, who at present performs the humble earlier than the 18th It is century. functions of delivering invitations to din- iivarama's Sanskrit of 1767 commentary ners, caste-meetings, and the like. The A. D. which Mr. Hodivala has pur-lished word miy be derived from the Sanskrit but without the opening verse containing Adhvaryu, and Mr. Divatia is prepared to his name. Sheriarji has also included it accept this derivation at present in spite in his edition from a modern copy of the of some philological misgivings. An Adh- fame maHe in 1887 but containing the is a priest who institutes the Adh- verse as well as varyu opening original colophon vara sacrifice. This name is of 1767. especially applied to the Soma sacrifice. As the Parsi J Ako AahySru may be the name of a Haoma ceremony, the most importnnt part Hindu. My friend Mr. N. B Divatia, a of the Yasna (Ijashni) ritual, ia the equi- recognised authority on the Gujarati lan- valent of the Hindu Soma, one can under- guage, informs me that Ako is a Hindu stand how a Parsi priest came to be called name, though not a common one, for Adhvaryu. 1 VI

" the entirely in consonance with Parsi reading Mahesha IT^T great " doctrine, sentiment, and custom, ruler for Sureja in spite of all the whereas Ako's is not so on various manuscripts. which I to note. points, proceed (d) In the third .Sloka Ako com- (a) Bahman begins, exactly as a pares the kusti to a snake, an idea Parsi would, with the name of God entirely foreign and even repulsive as the first object of worship and to a Parsi, for the snake is a pro- foundation for all the rest. On the minent object of the evil creation.* contrary Ako begins with the name The idea belongs to the Maga sun- of the sun, then refers to the five worshipers of India, and is fully elements of Hindu philosophy, and developed in the Bhavishya Purana puts Hormazd in the third place. (Chapter 142 of the first Parva), The order is not accidental, for in where the sacred girdle is derived Hindu poetry, with which Ako seems from the snake Vasuki. familiar, it is a rule to put in the (e) The 6th Sloka lays down pure the name of the chosen beginning dualism putting Hormazd and Ahri- |S^cIT. To Ako, either for deity man practically on an equality, f himself or for the the sun Parsis, An ordinary post-Sassanian Parsi was the chosen not Hormazd. he deity, would hardly use such language ; would usually indicate in some way () Ako puts in the second place that the evil one was inferior, limit- for worship the five elements i^?Tcf of Hindu viz., ether, * philosophy, As the simile appears in the texts of air, fire, water and earth. The Parsi Dastur Aspandiarji and Mr. Enti, in the Dr. religion does not recognise the old Gujarati translation and that of there is little doubt that it doctrine that these five elements Drummond, belongs to the original. The fact thai it constitute the material world and does not appear in some manuscripts in- to are hence entitled worship. One cluding the one with the commentary is to noted above of them, viz., ether* is unknown to probably due the sentiment ; the would seem to have been it. It is true that Bahman also wording pur- posely altered. It is possiSle that the idea prescribes reverence for the sun, was repeated in the 13th Sloka, as the moon, fire and water, but as he reading ISSga of Mr. Enti's manuscript rest explicitly states, it is because they for the obscure Yoga of the suggests ; but it does not seem safe to oase this con- are objects of God's good creation clusion on the reading of a single manus- with good qualities, and God has cript when opposed to others. himself ordained their worship. f I am responsible for the emendation In the first Sloka Hormazd is f^^fa for the obscure JRlql% of (() " referred to as Sureja ^T ruler of the manuscripts, and for the interpreta- tion of this Sloka in this book by the an adopted " gods," expression hardly Mr. Hodivala. It seems to mean we are suitable to mono-theistic Parsis, who the Parsis in whose doctrine are mentioned have therefore in their Gujarati the two limitless beings, the creator and made of translations altered "gods" to the destroyer, (.respectively) light " and darkness, line joy and sorrow, happi- The Hindu writer of angels." ness and unhappiness, knowledge and the Sanskrit commentary as well as ignorance, religion and irreligion, pure the Hindu translator of Mr. Enti's and impure (O health and disease, above and below." I have since found that manuscript have used the proper Sheriarji has put a similar interpretation synonym for Sura, viz. Deva "god." on this passage, namely, as a description It is probably for the same reason of Hormazd and An iman, but he has sub- that has substituted the Sheriarji stituted for JRl^^S^ the expression * which does not occur in 3^^131 * n *kis case * s not tne sky> but iti*v, any " The in the text ether called in the -Sloka 3^ the manuscript. argument above will hold good even without the which is the posUion ol this ele- first," emendation! ment in Hindu philosophy, Vll ed, and subject to destruction. There in a confused and imperfect man- is no such indication in the Slokas. ner.* It has been suggested that verse and (/) Both Dastur Aspandiarji 1 70 is a repetition by Bahman of Mr. Enti read Deva Puja ^^1 verses 168 and 169, because the in the third line of the 7th Sloka 12th Sloka is a repetition of the " for worship of God." Th^- use of 1st. The latter is a repetition, but the word Deva for God does not the farmer is not. Verses 168 ^nd prove that the writer preceded 169 refer to respect and apprecia- Neriosengh Dhaval, as Mr. Hodi- tion, whereas verse 170 refers to Iranian word the two are not vala suggests, for the worship ; identical, Dev had its evil significance long the latter being a consequence of the before Neriosengh. Its use only former. f The preceding arguments proves that the writer was not fully are I believe sufficient to show that in touch with Parsi sentiment. Bahman has not copied Ako. Many of the facts noted above (g) Mr. Hodivala has himself make it doubtful whether Ako was a drawn attention to the peculiar Parsi. No strong inference can be Hindu expressions Jahnvi-Snana in drawn as to Parsi authorship from the 13th Sloka, Pancha-gavya in the use of Parsi technical terms such the 14th and Hormizda-mukham in as Hormazd, Nyasa, Yazad, Kusti the 16th, and I will not repeat his and Ata'h.J for even a Hindu writ- remarks. As the Slokas were written ing about the Parsi religion would presumably for the information * of Hindus, the use of such expres- I have numbered the Slokas as edited Mr. as that seems to be the sions as Pitri, SYaddha and Homa by Hodivala, order of the majority of manuscripts, and for Parsi terms would be equivalent was probably that of the original. Burgess this natural even for a Parsi, but and Sheriarji have followed a different " explanation can hardly apply to the orrier, the former remarking. The 8th, 9th, lOih llth and 13th in this recencion terms just mentioned, and still less are the 10th, llth, 8th- 13th and 9th res to the other facts noted above. pectively < f the older version." Which- ever be the original order, the remark above holds as there is confusion in Not only is Ako's work uncon- good, either case. formable to ordinary Parsi doctrine In a of the Kisse and sentiment, but also as remarked f manuscript purporting to be in Bahman "s own hand in the library it is less than Bah- above, orderly of the lato Ervad Manekji R. Oonvala, man's. Bahman has dealt with verses 110 and 112 to 181 are entirely in its first the the second half of the verse 168 each subject place, wanting," reads, Parastar i mah o Khurshid o of worship, primarily Hor- objects nahid," and in verse 169 in of the next his after " " place mazd and creatures, words Niku mi danimash there occur that the Sudra and Kusti, and last the the words "Parastish mi kunhn.'' From observances of women in the state this and other facts of the like kind this manuscript seems to be a draft, the text of ceremonial impurity caused by now current being the finished different circumstances in due order. product. The changes in verses 168 and 169 show On the other hand Ako has dealt that Bahman did not merely copy or use with the same subject in two words at random, but wrote after indepen- dent thought and weighed his we rds. or more different places, e. g. the Further it may be noted that NShid means of in the 1st and objects worship here the angec Anahita or AbSn. rot the 12th Slokas, the Sudra and Kusti in planet Venus. the 3rd and 13th, et cetera, and has I The words Vidina and Pula cited bv Mr Hodivala in tHs connection are doubtful mixed a number of other matters up emendations not occurrfng in any manus- but even if were used in the with the subject of ceremonial im- cript, they original the same argument would apply to purity, which itself has been treated them as to the other words. vin

have become familiar with them in Sraosha (p. 90) under the name his study and might have used them Srausha ?fa. The appearance of in his Before conclud- description. Mihira on the Kushan coins, the this I would draw atten- ing subject early grants for his worship, and the tion to the use of the word Vyoma descripti n in the Brihat Sanhita, for in the 15th Sloka in heaven all point to the conclusion arrived at place of the ordinary Svarga. by Sir R. G. Bhandarkar, that this Vyoma* means the sky, the abode cult must have been introduced of the and is a term sun, specially under Kushan or Saka princes in the to a of the sun. applied temple early centuries of the Christian Era This and the facts (a) and (c/) noted and not later under Sassanian influ- above lead one to believe that the ence as suggested by others. The writer was either a Maga Brahmana Magas could not have been orthodox or at least a himself, person acqu- Zoroastrians even before they came ainted with their doctrines, and to India. Ahura Mazda and the Ame- inclined to them with those identify shaspentas, the cardinal figures of of the Parsis. What has gone before Zoroastrianism, do not appear at all will show that no inference can be in their cult, their place being taken drawn as to the "age of the -Slokas his by Mihira and attendants ; while from that of the Kisse or that of image- worship, which is forbidden Dhaval. Neriosengh [See point (_/") by Zoroastrian teaching, is the cen- noted Nor can above]. any be tre of their ritual, and the main drawn from the resemblance of a purpose for which they were few on the of expressions subject imported. Further, having regard in the 5th Sloka to Dana, "gift" to the fact that their native country those in a verse in the Chanda is represented as Saka Dwipa, it is for such are PrakcUa, f expressions not improbable that the Magas were common in Hindu books. not even by race Iranian Magi, but priests of Saka or other connected The Matjas. tribes, who had adopted a mixed from The account of the Magas in religion derived partly Zoroas- trian and from other Chapter 10 is very interesting, and partly sources, and the word as to Mr. Hodivala has brought out at Maga" applied them meant leaRashnu. Bhavishya Purana are devoted to a descrip- Mr. Hodivala has already noticed tion of the Vyoma. (p. 90) the name of the first in the f This is a work on the calendar said to word in Bh. P. have been written in A. D. 1566 by one sfcrRT 1143-40. The of it ChSndS. only manuscript known The preceding word l\$\-H is not at is that of \lobed present Edulji Nowroji an bin Shapurji Kaka. who prepared an edition adjective qualifying ^qR, of it with a Gujarati transli.eration and but the name of another personage transla-ion in A. D 1880 during the in the dative case. This Kabisa controversy. Ervad Sheriarii has ^Tff prepared an edition oi the same, practically will be apparent from verses 13, 21, a o py of Edulji's work, which will be shortly printed in the same volume as the 22, 23 and 24 cf Chapter 124, in 16 Slokas The genuineness of this work which the attendants of the sun are and c f passages in it is not free from doubt. Even if there was borrowing, it is just as described and verses 52 and 63 of possible that Ako borrowed from Chanda as the reverse. . Chapter 130. Rajna and Srau- sha* are the two door-keepers Sraosha help Mithra to defeat the jJKHfcSl of Mihira and stand close to armies of his enemies, the liars and breakers of accord- him. Rajna is identified with the promises, to 100 in similar Hindu Karttikeya fel(THvil and Srau- ing operations Sraosha stands to the of Mithra sha with the Hindu Hara ^. right and Rashnu to his left, according to Fanciful are for " etymologies given 79 and 81 Mithra made a each name. Rajna is derived from " " dwelling for Rashnu and to Mithra the root to shine with Raj ^T^ Rashnu gave all his soul for long the suffix Na and from q", Srausha friendship." With the last state- " " the ront ^ to move with the ment may be compared the words vo of the Pnrana 1-130-63 suffix Sa ^f. Monier- Williams' diction- Bhavishya ary shows that the common form Ra- " Rajna of the house and Rudra, jan is sometimes used for Rajna. The " both of them are dear to the sun following reasons render it probable In other of the Avesta also that Rajna or Rajan is the same as parts Mithra, Sraosha and Rashnu are the Iranian angel of justice, the Avesta Rashnu, and Pahlavi Rashn. put together in various connec- tions (see Srosh Yajt 21, Far- (a) Just as Rajna and Srausha are vardin Vast Ashi here associated with Mihira, so in 85,86, Ya.rt 16, Afrin i Zarthust the Avesta as well as Pahlavi writ- Paigambar 6, 7, Yasna XVI-5). also occur ings, Rashnu and Sraosha are closely They in the calendar as 'the associated with Mithra. According together over to the Mihr Vast 41 Rashnu and angels presiding respectively the 16th, 17th and 18th days of * In verse 21 the name of Srausha is mis the month. Darmesteter states spelt as Sreshtha in the only version of the in his introduction to the Rashnu text accessible to me. namely, in the edition Yast, "Rashnu Razishta, the truest printed in .Srivcnkateshvara Press. Bombay, is the Genius of Truth in Samvat 1961. In all the other verses True, ; he the name is properly spelt as Srausha, and is one of the three judges of the no doubt is left on the point by ihe etymo- with departed Mithra and Sraosha ; in verse 28. I below the verses logy give he holds the balance in which as printed : the deeds of men are weighed after their death He is an offshoot either of Mithra, the god of truth and the avenger of lies or of Ahura Mazda himself, the all-knowing lord." That Mihr, Srosh and Rashn record the deeds of men and take part in the judgment after death, Rashn holding the balance, is related in Pahlavi booksf such as the Dadistan

* If is possible that by Rudra is meant in this case Sraosha, for the latter is identi- fied, as shown above, with Hara, and both Rudra and Ha r a are names of Siva But on the other hand it has to be remembered that another Attendant of the sun is also identified with Rudra, namely Dindin ft(i^*t or Dindi f^ft ( Bh. P. 1-124-1 and 80). t This part in the judgment after death, assigned to these three angels in the Pahlari and later writings, is not to be found in any of the Arestft Yarts specially X

i Dinik XIV-3-4, Mino i Khirad Even though thus Mithra, Sraosha 11-119 to 163, and the Pahlavi Arda and Rashnu appear to have been Viraf Nama Chapter 5. imported into India, they seem to have lost most of their special Ira- In Varahamihira's Panchasi- (b) nian characteristics at least in the ddhantika (I. 24 and 25) occur the Bhavishya Purana. Mithra is not names of the 30 lords of the 30 the special angel of truth and good degrees of a sign of the Zodiac which faith the preserver of promises there are reasons for believing good and moral relations, but has risen to to be the names of the angels pre- identity with the supreme god of over the 30 days of the Parsi siding Hinduism. On the other hand, month,* the identity of a large Sraosha, the angel of divine worship, number of them being beyond rea- and through it the protector of the sonable doubt. In this list in one good creation against evil, and of the two manuscripts known the Rashnu the angel of justice, the of the 18th day Rashnu is angel best smiter of thieves and bandits, as Guha. Now to given according have sunk to be mere attendants of Monier-Williams' dictionary one of Mihira without any special moral the of the word is " meanings Rajan function.* the name of one of the IS atten- dants of identified with a Surya, The subject of the Magas may be form of Guha." As one authority closed with the mention of a pecu- identifies Guha with Rashnu, and liar circumstance noted by Alberuni with or the the other Rajan Rajna, in his book on India (Sachau's two latter are also identical. probably Translation Vol. II, p. 184), that Monier-Williams' identification with the festival in honour of the sun Guha is consistent with that of the used to be celebrated in Multan by Purana, as Guha is also Bhavishya his worshippers by a year of exactly a name of Karttikeya. 365 days. Such a year is not gene- rally in India, but it has (r) Finally there is the resem- employed been used blance between the names Rashn and commonly throughout Iranian lands and Central Asia, Rajan or Rajna. It is even possible been introduced that Rashn was pronounced by some having probably from Darius in his later Iranians or the -Sakas as Razhn, Egypt by or Xerxes. It is another indi- Razn, or Rajn. Rashn is derived years cation of the place whence the by some philologists from the root worship of the sun was imported. Raz "to rectify." (See Kanga's Calculation based on the dataf Avesta Dictionary). given

* Can it be that the two Dadophori or devoted to these angels, nor, so far as I Torch-bearers of Western Mithraism, know, in other Avesta writing, and any constant attendants of Mithra and form- on the other hand these angels do not ing with him the "Triple Mithra" were in the Avesta passages dealing with appear the result of a similar transformation of the the judgment afJer death, namely, Ven- Iranian Sraosha and Rashnu ? (see Cu- didftd XIX 26 to 84, Yajt AXll, and mont's of Mithra translated Ya*t XXIV, 63 to 65. This fact becomes Mysteries by Mc-Cormack, page 129.) very significant when one notes the great resemblance < -f this to the episode Egyptian j The interval between the epoch of the of the f the dead representation judgment era of Yazdajard and that of the Khanda- Osiris and his attendants in the Hall of by khSdyaka is 11968 days (see p. 48 of the It looks as if the incident was Truth. same book). To this add 98040 the num- from while in the borrowed Egypt occupa- ber of the day of the latter era on which the and if this be tion of Achaeraenians, so, the festival fell. Divide the total 110008 the fact tends to show that the Avesta by 365, andthe quotient 301 is the number in the Achae- writings question preceded of the Yazdajardi years elapsed, and the rule. menian remainder 143 is the number of the day * See my Paper on this subjec in Jour. of the current 302nd year, on which the S. Vol. XIX 118. festival fell. , B. R. A. p. by Alberuni shows that the festival difficult to believe that the Indian must have fallen in the 302nd court in the time of year " Chandragupta of Yazdajard on the I43rd day of was almost wholly Persian," that what is called the Persian there was a of Persian cus- year by " following Alberuni. This day, the 23rd of toms all along the line in public the 5th month of what is now known works, in ceremonial, in penal insti- as the Kadimi calendar, does not tutions, everything," that Asura coincide with any festival of the Maya is identical with Ahura Mazda, Persians now known or recorded by that the words Maurya and Meru Alberuni. But it is also the J3Sth have Iranian origins, that the Mau- '* day of the Sughdian year of Samar- ryan monarchs were Iranians in kand and on that day, namely Roz race and Zoroastrian in faith," that Rashn of the month Ashnakhanda Chanakya and even the Nandas were " fell the Sughdian festival of Baba- Iranians, that the Atharva Veda is the khwara, also called Bamikhwara, production of Magian priests, that that is, drinking the good pure Magadha is the country of the Iranian must." (See Sachau's translation of Magi, that Garuda is the Iranian Alberuni's Chronology of Ancient Garo Nmana, that the Yavanas who Nations, pages 56 and 221). Whe- invaded Orissa were Iranians, and ther this is a pure coincidence or that they penetrated even to Asmara, otherwise, it is not possible to say at that the worship of Sakti is also due present. to the Iranian Magi, that the 6akas Dr. Spooner's Paper. were really Iranians, that the 6akyas were 6akas and so It would be out of place to discuss really Iranian, that hence Buddha was Iranian in Dr. Spooner's paper here, but I may and his Zoroastrian remark that I agree to a large extent origin teachings" in that the details of the with Mr. Hodivala's conclusions, source, Buddha in the although not with some of his argu- story, particularly ments. No doubt Persia borrowed from cycle of the nativity, were brought into the India and India from Persia in various India before Buddha's birth, and were then attached to his matters at various times. It is pos- person with sible that the idea of an Indian local adaptations," that "Bud- dhism is a acclimatisation coinage was first suggested by the spiritual ofa section of domiciled Iranians." Persian, and it is probable that the I will conclude with some remarks Kharoshthi script derived from the Aramaic was introduced into India about my letter to Mr. Hodiwala at 105 of this book and by Persian officials. There are good printed page his comments on it. The reasons for believing that the regal Ptolemy with whom Weber has to pomp of the Mauryan court was to sought is not one of the some extent copied from the Persian, identify Maya kings of as be inferred from that the Mauryas employed Persians Egypt, might the author's remarks at 102 of as soldiers, architects, ma-ons, and p. this but the astronomer, in other capacities, that stone book, great from whom the Ptolemaic architecture on a large scale, scul- system derives its and who flourished pture, and the erection of monuments name, in the second A. D. It is with inscriptions were due to Persian century only for the identification of the iufluence under the Mauryas. It is name, not of the that Weber has even possible that the Mauryan person palaces were imitated from those at referred to the inscription of Ajoka. In of the at Persepolis. It is also not improba- spite comments p. of ble that Iranian doctrine, tradition, 106 en the last part my letter, and the remarks in connection with and ritual had some share in the " " formation of Mahayana Buddhism. Buildings in Rigvedic times at for the reasons me But with all possible deference to p. 104, given by I must adhere to Dr. Spooner's great learning it is in the said letter which is in agreement 30 20, if Pur can be taken to mean my opinion, " " with that of Dr. Spooner. The ques- town. But according to very tion can hardly arise as to the competent modern authority,* in the material of the pillars in the two Rigveda it only means a place of verses of the Rigveda quoted at p. temporary refuge, a rampart of har- 104, namely Rv. II- 41-5 and V dened earth with palisades and a 62 6, for they are the pillars of an ditch strengthened occasionally with in the stone. Even iron Purs are imaginary building heaven, ( STR^ft) home of the two Mitra and gods mentioned in the Rigveda, and even Varuna.* But the bard have may Dutt admits at the very place quot- had in mind some earthly building ed by Mr. Hodivala (Ancient India for and the of " comparison, pillars Bk. I Chap, ill) that this must be such i were more to building likely taken in a figurative sense as signi- have been of wood than of stone. fying strong forts." The Sutra of refers to a General Cunningham's remark Apastamba only palace and a hall, not to the material of can hardly apply to Vedic times, for which were built. he limits the knowledge of stone they As I have said in "one architecture to two centuries before my letter, cannot be sure in the matter." The Aioka However that may be, the present opinion is based only on the only reason of his that is quoted, evidence fresh discoveries namely, the derivation of the name existing ; lead to a change. I cannot Taksha-rila is an extremely dubious may close this better than one. The true derivation seems to subject by the words of a be that given in Monier- ^ illiams' quoting fully qualified V. Smith, in the 1920 Edition Dictionary under the word Taksha- judge. of his Oxford History of India p. sila, which is also preferred by the " Ill : use of stone in writer of the article on Shahdehri The general northern India for in the Imperial Gazeteer of India building, sculp- 1911. Takshanla means "the ture, and decora'ion certainly dates from the of who was rock of Taksha." This Taksha is reign Asoka, Persian and Greek identified with the Naga King influenced by I not assert or Taksha who had his residence there example. do either believe that to the days of according to the Ramayana VII prior the art of in stone 10111. Whether this identifica- Asoka bui'ding was unknown in India, or tion be correct or not, the derivation absolutely that all artistic work was executed is grammatically correct, whereas in but the Cunningham's does not seem to be perishable material, ascertained facts indicate that so. The name is simply Takshasila pre- vious to h s materi- as given by Panini (IV 3 93). reign permanent als were used and without any word like Nagara after rarely sparingly either for architecture or for orna- it, which Cunningham -eems to ment. Wht-n was at have added to his etymology. Megasthenes " justify " defended Further cut stone would be Pataliputra, the city was a wooden palisade. The walls, Tashtajila cT2!R5T, not Takshanla by the stone palace within the city and many sacred edifices are ascribed to The argument in favour of the Asoka." __ early existence of stone architecture * Macdonnell and Keith's Vedic Index, in India would have a stronger '' article _Pur." See also Macdonell's Sans- foundation in the verse IV Rigvedic krit Literature p. 158, where he ends with the sentence, "There is nothing to show ' less See p. 23 of Macdonell's Vedic Mytho- that they were inhabited) much that logy in Buhler's Encyclopaedia of Indo- Pur ever meant a town or city, as it did in Aryan Research. later times." NOTE. BY

MR. G. K. NARI$AN.

It was some twenty years ago that Zoroastrianism, no effort systematic I had to appeal to the Parsi com- or otherwise has been made to munity to get out of the groove of secure this valuable and reliable the traditional studies by which I auxiliary in determining the circum- meant the Avesta and kindred texts stance under which immediately and the Western translations, com- after the disruption of the Sasanian mentaries and histories written by Empire certain Parsis settled in English and continental authors all China and established fire-temples.* of whom had more or less confined The Syriac literature with its biogra- their researches to the Greek and phies of Pt-rsian martyrs to Chris- Latin writers with an occasional tianity which introduce us to many glance at the men who have be- an aspect of the sacerdotal life of queathed to us their observations Sasanian Zoroastrians has not awak- and studies in the Arabic language. ened the curiosity of the learned For it was part, prejudice and part Parsi. t ignorance which were responsible for * the total neglect of Arabic sour- The studies of Chavannes and J. Mar- ces. Barring the authors usually quart have not yet attracted sufficient atten- tion. See the Eran-shahar of the latter drawn upon, the huge mass of Arabic (p. 90) on Buddhism in Bakfria. literature with its constant and con- Sharastani enumerating some of the Fire- temporary references to Persia re- temples mentions th ^se in India and China at mains least as regards the social in the last section of Vol. I ot his Milal vial conditions of mediaeval Iran a terra Nahal. in ogmte.* I have endeavoured to On Arabic literature as a source of Parsi show how of interest lies I have touched at length in much Parsi history my" 'Njtes on in Ara we interred in the unindexed volumes in Paru History Works, " Journal of Iran Association Sept. 1918, Ara -ic in Iranian influence my p. 201 et seq. on Moslem literature."! f The fact of Pahlavi wjrks translated The Armenians who were long into Syriac fulfilling the role of inter- oetween the East and the West is the contemporaries of the Sasanians mediary now an established c mmonplace. have left annals which have not The Syriac Acts of Zoroastrian Martyrs been utilised with an eye to Persian to Cnristianity, though to be cautiously matters since the day of Patkanian.J used for obvious reasons, are a mine of No beginning as yet has been made information on the domestic life of Sasanian Iran. The collections of Assemani and in scientific investigations into the Bejan werediawn upon by Hoffmann forty huge Chinese annals relating to years agj, Auszuge aus Syrischen Aktcn' Particulaily intere=ting are the sketches of * the life of and A description of Sasanian Persia from Adarparwa Meher-narsi and their sister Mahdukht of of Within in all its social and political phases ; Gushtazad, '' Shahdost. Sometimes we know fs provided in my forthcoming Persia of only the the Sasanians." Christian names like Berik-yeshu, Abd- yeshu. It is interesting to notice the t See 163 et p. seq. diffeience between Christian and Islamic \ The publications of the Societe des Etu- biographers with regard to the biogra- Ai des meniennes promise to be the most phies of the converts. The Christians give interesting in the la est literature on the details of the career of the converts so far As M. Meillet "thewoids are able to ascertain the subject. says as they ; Moslem borrowed by the nrme. i-m language from do not consider the life as worth recording the Parthians are among the most valuable except after the adoption of Islam. thus sasets of the Iranian linguistics." while it is difficult to learn the antecedents xiv

That the Parsis should have creat- texts and a few translations is con- ed no important literature of their ceivable but it is regrettable that the own since their advent to India Sanskrit texts which speak of the except Rewayats*, transcriptions of Parsis and of tribes more or less religiously allied have also been of such neo- .Moslems as the poet Mahyar, allowed to remain a sealed book. th miuisier of Alamun Fazl ibn bahl and A systematic examination of the his t>. other, and mauy another who are famous in the annals of Islam, we are well Puranas especially the Bhavishya posted as to trie particulars of the Jives of for the purpose of learning the con- Behnam and Sara, of Gurbarlaha and Kazo ditions of people who strike us by the childern of King Sapor, of Gregory their similarity with the Parsis was whose Zoroastrian name was Piran-gush- first me when I came nasp and George who was born of Mehran- suggested by gusnnasp. Some of tnese Christian con- upon the startling resemblances verts carried into their adopted faith their between the Parsi customs and those hereditary religious zeal and ose to .be depicted as peculiar to the Magas in Patnaichs like Mar Aba (536-552 .->. D.)- the Magavriti.* Since then I have I have indicated elsewhere that already looked into the the bible was translated into Pahlavi for the cognate Bhavishya benefit of r^rsi proselytes to Christianity 6. A short text of 90 words about the and that the fragment A a Pahlavi Voca- best and the worst things. bulary has been discovered which could have 7. Madigan-i Si-roz (about 1150 words). been designed mainly for the converts. 8. A commentary on Ashem Vohu. On the position ol Pahlavi as the language 9- INirang av u padyare Yashtan (cere- of religious and intellectual intercoutse in mony of the consecration of Nirang- the Christian centuries preceding the Arab din) with other ritual directions in invasion, see my Literary History of Sans- Pahlavi as given in the Yasna Mss. krit Budhism, Appendix V, p. 224-230. The most readable account of Chris- PERSIAN. tianity in the Sasanian Empire is Wigram s 1. Zartosht-Nameh. "Assyrian Church," a quaint (but justifi- . Saddar Nazm. able) designation which has probably hinder- 8. Saddar Biher-i Tawil. ed the popularity of the book. The best French works are Labourt's CAristianisme 4. Dodar bin Dadukht. 5. Araste. dans I empire Perse and R. Duval's 6 Litterature Syriaque, Changraghach-nameh. 7. Olma-i Islam and Saogaud-nameh * In of the hilf hearted assurances spite (published abont 50 or 60 years ago from our Dasturs and other custodians of our by Mohl.) traditional literature that there are no mss. of attention in in Pahlavi, Pazand or Persian which have A codex worthy reposited St is described C. -alemann not been publishtd, it would appear that the Petersburg, by which does not seem to be known Parsi community is still no. in a position to familiarly Hor- face 'he learned Occident and asservate in Bombay. It contains, inter aha, mazd Yesht in Pazand and Pahlavi, the that it has placed at the disposa oi the Pazand of certain sections of Vandidad VIII, latter lot research all the tra i ional mate- two and Atash The rial in its possession. The prinuple of K. glossaries Nyayisn. does not seem to be with a R. Cama in this respect has ceased to be codex provided a serious defect. But its con- operative- Our pionee- scholar stressed colophon. tents desc rve a detailed in English. the vital importance of printing everything scrutiny It testifies to the of the omena et of our Lterary heritage. At my request popularity literature of the Par sis unfavour- Mr. Dhabhar, M. A , has drawn up a provi- portenta Aratic writers sional list of texts, Pahlavi and Persian, ably commented upon by like Ibn Kutaiba. which await publication if not edition : * The value of Magavritti and Parasi- prakasha of Krishnadasa fur the history of Parsis in India has been touched up ->n by me " 1. Shayast la Shayast. in the literature columns of the Bombay " has 2. Dadistan (second half). Chronicle My copy of the forrrer 8. Rivayet of Hemet-i Ashavahishtan, unfortunately been lost ry Dr. i'poone who India 4. Aogemaide could not ortain i; elsewhere in and (Avesta- Pazand was published in 1878 to whom it was loaned by me Weber wao by Geiger). has carefully studied the latter su raised a 5, Andarz-i Aoshnar Danak (about 1400 Parsi hand in the compilation of this Parso- words)) Sanskrit glossary, fcv-

Purana and although portions of the spirit of the Parsis towards Chris- present t* xt of Bhavishya Purana are tianity and the attitude ofj- the palpable interpolations, the light it Islamic Persians towards non Mos- throws on the tribe or tribes whose lems and if the Shia religious customs so forcibly remind us of our literature of Persia is scrutinised, it own, represents practices of a toler- will be found that the zealotry of the able antiquity.* It admits of little modern Moslem Persian is but a doubt th tt there were settlements in heritage of his Zoroastrian ancestor. India of Parsis or peculiar sects of But even if the large Arabic litera- Parsis before the conquest of Persia ture were saturated with prejudice by Islam. against the Parsi, its neglect as a source of indirect information is Mr. S. K. Hodivala who has pa- unjustifiable. For it is impossible tiently and systematically laboured to for coherent thinker to ascertain what the Purana has to any indulge in diatribes against his opponents give us in the shape of reliable in- without here and there formation regarding the Parsis, has unwittingly giving us welcome knowledge. In touched upon the genesis of this the early Arabic literature there are migration from Persia into India. few names associated with As in most Islamic problems it seems greater activities than that of Tahiz. to me that rival texts could be end- literary This prolific writer who flourished lessly adduced on one sHe or the in the is not other. What I have shown to my century particularly to the Parsis, but community is not that the Parsis at partial fully illustrates contention that even the first impact of the Arab invaders my he who enters with zest into started to live a life of ideal earthly religi- ous controversies against the Zoroas- prosperity in Persia, but that a dis- trians is obviously worthy of study passionate analysis of the causes on account of the that of their downfall and conversion glimpses he incidentally affords us of the social proves that society and state were and of Zoroas- rotten to the core under the later religious practices trian Persia under the Khalifas. Sasanians which circumstance was In his Kitab al Haywan for instance, responsible more than any zeal, Jahiz has a long tirade against the enthusiam or bigotry on part of the tenents of Zoroaster but in the midst Islamic Arabs for the well nigh total of he two bits of extinction of Zoroastrians from his polemic gaves historical and social interest. Persia in an inconceivably short Whenever inexplicable or un- period. Whatever the attitude of any fashionable custom is to be denounc- the ruling classes and theologians, ed it is the of the advanc- it cannot be denied that there were tendency ed our to impartial men of intellect who have among community prompt- refer it to Moslem or Hindu treated the religion and custom of ly influences. The attitude of a scien- the former rulers of Persia in a tific inquirer would not be one of off- spirit of impartiality. If a compara- hand condemnation, of what appear- tive study is made of the religious ed out of harmony with our modern * I can claim to have first invited the notice conceptions of right and the ethical- of my co-religionists to the sun worship- ly acceptable. What appears to us called or pers Bhojakas Magas "undoubtedly objectionable in our modern semi- connected with the Ziroastrian sun and fire " Christian environments was cult to whom a section has been devoted owing to reasons as in the Bhavishyapurana. In order to bring intelligible regarded its importance to the notice of the widest salubrious by our ancestors. We do interested circle I translated for the " " not know, for instance, how to Bombay Chronicle the entire masterly account for the orthodox Parsi pre- analysis of the Puranas by Winternitz soon the cat. But it after I reeived his Histtrv of Indian judice against Literature in 1913. certainly is not due to any foreign XVI

influence. It is conceivable that the in an age when an effort of the kind animal was hated because partiality must have sounded irrational if not was shown t-> it by tbe Arab Musal- heretical to minds accustomed only mans but that this feeling of loath- to anathemas against non-Zoroastrian ing towards the domestic animal and especially Moslem authors. was as old as the tenth we century It is a matter of solid congratula- the in learn from polemica' passage tion, therefore, that middle class from Jahiz. Further the question men of enlightenment like Mr. J. E. tells us of the same section custom Saklatwalla have come forward to which was universal even in his time give the lead to their immeasurably the Zoroastrhns not to pro- among more prosperous co-religionists. The It has often been contend- selytise. little book of my erudite friend ed that as conversion is enjoined in Mr. Hodivala whose devotion to the older Avesta texts it could not learning is undisputed, is a substan- have been interdicted in Persia but tial contribution to investigations on that it was in India prohibited only the lines indicated by me long ago. on the of the all-sufficing ground The labour of original research of the dangerous possibility absorp- involved in the preparation of the the the tion of community by monograph reflects as much credit of the n^n-Zoroastrians of millions on his unassuming perseverance as India. But from Jahiz we learn that on the enlightened generosity of his the same disinclination to, if not patron who e liberality is not the on. conversion positive embargo less admirable because it is exercis- in his in obtained day Mesopotamia ed by one in his moderate circum- and Persia. stance. It was easier for a Baronet It will take years perhaps genera- lavi and the Persian. He has adhered tions before we have us among faithfully to his original except in matters Parsis of wealth and influence such of 'eligion where the Zoroastrian view as would rise superior to popular would too glaringly have obtruded itself on his Musalman readers. He has availed him- trend of thought and devote their self of a license sometimes to add im- means to the of truth poet's ascertaining material matters for the purpose of rhyme. regardless of its provenance. It is The Ganjeshaegan was translated into not every decade that produces a Arabic by Fbn Mu>kavaih. Both Firdausi and Ibn Muskavaih worked independently. Sorabji Jamshedji who gathered to- The latter has preserved more of the Pahlavi a large number of Arabic and gether thin of the former. For the history of the texts demonstrated Persian and the Persian philology it will be intere-'ing to sympathy of some of the Musalman compare Firdausi's version with the Persian translation from the Arabic render- authors* and theologians for Persians prepared ing of Ibn Muskavaih by the order of Akbar * and called Javidan Khired. The Pahlavi book of Ganjeshayigan has Ibn Muskavaih was connected the unique merit to supply direct source of closely with Z Toastrianism Musalman writers chapter i-. Firdausi. There is almost com- have given unstinted praise to the Jawidan plete identity between the Persian version Khirad and love to describe how this and the Pahlavi text It is most important treasure of ancient wisdom was discovered that as against Noeldeke and others, Dar- in the time of Mamun and how when trans- mesteter holds that there is strong ground lated for him the Khalifa exclaimed " Here to believe that Firdausi was familiar with " is speech not what e utter One of these Pahlavi. In one of Firdausi's lyrics for is preserved in a didactic tract instance he refers to Pahlavi as distineui- description shed from Arabic in a manner which leaves of Ghazali called T-tbar-al-Masbuk which was in Persian for little d^ubt about his having directly studied originally composed Malekshah the and Pahlavi materials. Saljuk subsequently turned into Arabic. Basi ranj didam basi guftah khvandam For Persian works of importance from the tazi wz Pahlavi Ziguftari Zoroastrian stand-point as well as for a This Pahiavi text us a to the more detailed indication of the " Sources of snpplies key " method followed by Firdausi which becomes Parsi History see Journal of the Iranian a apparent from juxtaposition of the Piih- Association, 1918 Dec, p. 826. XY11

to endow a scholarship or even a into Parsi antiquities by a Parsi or chair of Zoroastrian research than no research at all is happily extinct for a man of Mr. Saklatvala's means in the community. But the spirit to prom >te religious investigation uufortunately abroad among wealthy which promises no material return. circles inclines to the opposite. It refuses to see genuine scholarship I hope the example set here may among Parsis and is eager to patro- prove contagious. Let another Parsi nise pliant and subservient Madrasis. scholar do, say for a Persian text, It is more reprehensible than the what Mr. Hodivala has achieved for orthodox illiberality which saw no the Sanskrit Purana. The paro- beneficent activity in the non-Parsi chialism which would have research world. NOTE BY

MR. A. GOVINDACHARYA SWAMIN OF MYSORE.

The account of the Parsis of India Aryans but may be safely asserted is well drawn by the author and the that they were the earliest immi- book contains numerous quotations grants into India. various sources. The author from The later history of the influence no to before has spared pains spread of the Parsis can be gathered from a vast collection of the reader what prevailed at the time of the and incidents anent sub- opinions rule of the kings of the Mauryan his conclusions that the stantiating Dynasty over India. It is surmised Parsis were the originally Aryans also that the Mauryan kings were of Aryavarta. the followers of Zoroastrianism not The reader is puzzled to know unmixed with Buddhism however, how and under what circumstances Can it be said that religious persua- the original whole of the Indo- sions prove national identity ? Nor Aryan stock came to be riven into can we assert that all Christians are two separate sections nearly render- Hebrews because the Christ was ing the identity of the one part with Hebrew by nationality. the other extremely difficult. It may be that the Parsis an obs- The quotations cited in this book cure horde of Scythian Origin from lead one to think of the Parthians, all the provinces of Upper Asia had the Prithus or the Parsus or the migrated into India, and having Modern Parsis themselves as being been subdued by the Hindu kings quite alien in view of the animosity who compelled them to adopt a and jealousy displayed by tho last portion in the scale of Hindu as ancient Hindu kings towards them. society we know from the story Moreover the constant struggle of the King Sagara as related in among both the parties and the Vishnupurana and Harivamsa that eventual subversion of the Parsis are when the Sakas, Yavanas, Kambojas, facts well nigh proving that they Paradas and Pahlavas were about to were entirely alien who could not be be destroyed by Sagara, they went to allowed to settle themselves in the Vasishiha his family guru for sur- land without experiencing utmost render and were compelled to abandon resistence. The mention of the their religion and association with Parsis (the Pahlavas) as Kshatri the twice born tbe Kshairiyas (?) tribe in Manusmriti and their hav- and to wear their hair free and ing been condemned to the condi- wear beards also It is interesting tion of Sudras on account of the to note that Dr. R. Caldwell omission of rites and transgressing thinks that Sagara commanded the orders of the Brahmanas does the different races he subdued, not prove that they were Indo- to do merely what they had been Aryans, as other tribes also have been doing. According to the latter mentioned in the same strain, who opinion it may be concluded that are distinctly foreigners which the the Pahlavas or Parasikas had been word Mleccha justly signifies- It commanded merely to revert to their may therefore be concluded that in own religion which of course was the absence of sufficient data the not the same as that of Sagara Parsis cannot be conclusively proved although they had come to adopt a to be an identical section of the Indo- religion to which Sagara belonged, xix

That the Parsis of the present day material which bespeaks an exten* are classed as a separate tribe is a sive acquaintance with the literature well known fact. Their worships of extant concerning a subject not at- the Fire and other elements are not tempted to be dealt with so exhaus- proofs of Hindu identity, as we know tively hitherto. that the ancient Druids had a system of worship and a conduct of life The book is so replete with which resembled that of the Hindus materials for a thesis either for or in many respects. Can they be said against the common cradle Hindu- to belong to the Hindu category ? stan, both for the Hindus and the that time That the Parsis settled themselves Parsis, permitting, many more reflections are capable of being in India long before historical times advanced. This I shall attempt and and thac they were not however do for a future occasion. Mean- Indo-Aryans maybe fairly concluded. while the Hindu-Parsi origin is a But they absorbed to the utmost the particular species of the more Hindu ways. general problem of the common The book discu-ses many import- cradle of the whole Aryan branch of ant issues anent the Parsis, all of prehistorical humanity. In my book which is and extremely interesting on Ideals of India I have launched reflects credit on the of great part a suggestion of all humanity having the author who is not \*ith dealing migrated from the regions of the the with anv bias or questions pre- Himalayas. My book on Mazdeism diltctions. He facts, sometimes, lays in the Light of Vaishnavism has a as are found and leaves the they great bearing also on this subject reader at to form his own liberty and I may advert to these questions opinion : thus a for paving way again. Meanwhile the Memorial others interested in the to subject volume for my spiritual son Dorabji discuss it in the best can. way they Sakalatwala, so ably prepared by We are much indebted to the Sri Hodivala is warmly recommended author for the vast collection of to the public. FOREWORD BY THE AUTHOR.

The subject matter of this book, either that Bahman had made a which contains various references to confusion about the battlefield, or the Parsis in Sanskrit books, inscrip- that he was ignorant of this other of tions &c. was read in the form battle. I do not claim infallibility several papers in the meetings of for my interpretation and the con- for the Promotion of clusion based it the "Society upon ; more con- Researches into Zoroastrian Reli- vincing proof than that of Mr. " gion about three years ago. Mr. Khareghat might show that I P. who is one of the was but I shall M. Khareghat, wrong ; deem my respected Trustees of the Parsi labours amply repaid, if my argu- Punchayet of Bombay and who has ments appeal to some of the readers been unanimously recognised as a to make further investigations either veteran Oriental Scholar of rare as regards the battle of Chi^or, or has been as the chairman of reference to the word ability, regarding" any the abovenamed Society taking deep Parasika" in Sanskrit literature interest in its proceedings. He was used indubitably for an alien. Believ- good enough to attend almost all the ing firmly as I did that a student, meetings, and sometimes when who startled the scholarly world with pressed he offered remarks in his a new theory, should not fight shy usually very terse and guarded man- of adverse criticism, I was deter- ner. For instance, on one occasion mined that when the book was print- he observed that the references in ed, I should request Mr. Khareghat the Mahabharata &c were probably to write a preface embodying his interpolations of much later times views whether for or against the than I supposed, and on another different questions dealt with in the occasion he pointed out that the book. The fact that he had helped word "Parasika" in the Mewar me by giving his views about Asura inscription seemed to be used for Maya, which are incorporated in this Mahomedans. Now in the whole book, (see pages 105 and 106) em- of Sanskrit literature the word boldened me to think that he would range" Parasika" has been, so far as I not displease me. Accordingly at knew, used for the Parsis only and my request he took up the work and for no other nation. This was one finished it with great credit to his of the reasons why I was inclined learning, for which I hereby tender v to put a new interpretation upon the my best thanks. passage and bring forth a novel theory, although I knew that it would I welcome Mr. Khareghat's views not be easily acceptable. I was well given in unambiguous language, acquainted with the fact that there although in some places he has was no tradition nothing in the contradicted mine, as I had ex- Kisseh-i-Sanjan or any other book pected from such a well-read about the Parsis having fought at scholar of great critical acumen, and with the Mr. Chitor Mahomedans ; but ripe judgment. Khareghat's the hitherto uucorroborated incidents remarks, specially those wherein he of the battle of Sanjan recorded in differ-; from me, would undoubtedly the Kisseh fitted in so exactly with supply food for thought and material those of the Chitor battle, that I for investigation to any future inquirer. did not hesitate to suggest the theory For instance, according to him the XXI word "Parasika" used in the Mudra lacking. Personally I prefer to fol- Rakshasha and Katha-sarit-sagar low Eastern scholarship with due referred to events which occurred safeguards. centuries before them and many Mr. Khareghat's different inter- that it was used the authors for " by pretations about the inscriptional the northern because foreigners," passage of the Chalukya king these (the were people 1-arasika;-) Vija)aditya will have to be consi- mentioned with the 6hakas along di red in the light of the context and Hunas, who broke into India and the then circumstances. The after the said events. But the long questions about the date and author- that the Parasikas, Shakas argument ship of the 1 > Sanskrit Shlokas are and Hunas were to India brought by important. They were discussed the invaders as at a certain hirelings somewhat in the meetings of the time and that probably went they above-mentioned Research Society back to their countries after doing by some members. The commen' their is different from duty, quite tary edited by me in the Dastur the that came to argument they Hoshung Memorial Volume migfit India as invaders or even as con- lead one to suppose that Aka was querors long alter the time mention- one of the commentators and not the ed above. Indeed I cannot under- original writer Perhaps the Shlokas stand why Mr. Khareghat says under '' have undergone revision in later the that the heading Parasika," times by some Hindu scholar. word" Parasika" used the author by However that may be, it is impos- of Mudra Rakshasha was meant only sible to b lieve that the writer of for ''northern foreigners in general," the oth and 3id Shlokas could have when he in himself, another borrowed from the work of Mobed under place, (namely the heading Chanda, whose command over the "Dr. Spooner's admits " Paper") Sanskrit language was extremely that there are reasons for good poor. I am afraid, no two scholars that the em- believing Mauryas would agree on the questions of date Persians as soldiers." How- ployed and authorship of the Shlokas. It ever that the may be, point raised is no wonder therefore that Mr. Mr. is by Khareghat important. Khareghat differs from me consi- in to the Similarly regard question derably but theie is no doubt that of the Prithus and Parshus in the further light will be obtained, if we Rigveda, and the whether question come across new manuscripts or stone buildings existed in India in fresh materials, to get which no times or I must pre-Mauryan not, money or energy should be consider- say that I am at a loss to know ed ill-spent. whether one should give the palm to Western scholarship or to Eastern My thinks are also due to my scholarship. Take the question of friend Mr. G. K. Nariman, whom the date of Panini. European the Parsis may with just pride claim scholars like Max Muller and Mac- as an all-round accomplished scholar donell would assign about 300 B.C. for his introductory note on Bhavi- to Panini; whereas Sir R. G. Bhan- shya Purana. 1 must admit that it darkar Dutt and others would push was Mr. Nariman's suggestion from back the date by about 5 centuries. the platform and the press, which Whom are we to believe ? It is clear inspired me to study the Bhavishya that those who have taken their Purana to determine who the Magas education in European atmosphere were When Mr. Nariman saw my (I do not refer to VIr. Khareghat, but manuscript, he desired to see it soon I speak generally) prefer European in print, and it was he who suggest- scholarship, which, as is well known, ed to our mutual friend Mr. Jamshedji has been in several cases found Edulji Saklatwalla to patronise my XX11

book, to which the latter readily son of Bharadwaja It is recorded agreed and for which I am cordially that two princes (of the Sanskrit to J indebted Mr. Saklatwalla. speaking race), Chayamana -=U -WR

and Prastoka 5I?cTfa> The history of the Parsis of fought against Ancient India from the hoary past powerful enemies of a nation named down to tue 16th century after Christ Parasikhas MKRmF: and were de- is almost a blank. Open the first feated. That they then approach- volume of the Parsi PrakcUh, triat ed their high priest Bhardwaja and monumental work of the late Khan expressed their consternation that Bahadur Bomanji B. Patel, and you notwithstanding a Rishi of such will find that only about three or four spiritual eminence was their adviser, pages have been devoted to events that they should be defeated in connected with the Parsis during battle by their enemies. The Ri>hi the abovesaid period, i therefore then commissioned his son Payu to other thought that the Sanscrit and devise some charm or spell, by passages referred to by me will at which they could succeed. The leas>t be regarded as a first step for son sat in meditation and saw (com- Ihere is filling up the wide gap. posed) the Rik aforesaid, and little douot that many m ->re references sprinkled charmed water over the but I chariots could be given ; personally ( harness, horses arms and was unable to i^uote them on account accoutrements. The princes now of want of time an proper facility. toos courage and went out to battle I therefore requested some of my again and defeated their enemies, Poona friends to help me herein. the Parshikhas. Mr. Saklatwalla to " I a so requested I do not know if this word was write to his Madrasi friends to give meant for th Persians ; the diffi- me references other than those i had culty is about the ^. For invariably come across. 1 am glad to say that we find in Sanskrit ka used as the our mutual friend Mr. A. Govmda- terminal m. X X X X X has written a note, which charaya " has been printed in the foregoing The reference I have noted pages, and f r which 1 am thankful above may be read in A. A. Mac* to Mr. Govindacharya. donell's Edition of Katyayana's Sar- vanukramani with Shadgurusishya's Mr. V. Venkatachellam of Ayar commentary, Oxford Edition, Page Nell ore has come across a new 128, bottom lines, note 75 and the about which he : reference, says next page. The variations in the " of the word Parasikha found There is one reference which reading in the foot-notes most be with some labour I have ferreted out. regarded with care and dealt with. Our read* I do not know, if it is quite in point. shows also the more But there are more doubtful instan- ing desirable form of ces relied on by the learned author, who I must admit has taken im- I thank Mr. Ayar for the above mense pains to lay under contribu- reference. As he says my object tion that can be inter- everything was to collect all possible references as a reference to the ancient preted to the Zoroastrians living in India in in connection with Iranian people older times. Indeed most of the India. in the first fall " quotations Chapter In Shadgurusishya's Commen- under this category of doubtful tary on Sarvanukramani ( a Vedic references. It was the Iranian ring Index), he records a tradition as to of the names Khaharata and Naha- the revelation of a Rik (a hymn of pana which had led some scholars to the Rigveda ) in the VI th Mandal, look upon them as Persian, and I ascribed to a seer Payu by name, have thought it advisable to follow XXU1 these scholars. The Kushan coinage book with the object, that in future suggested Iranian influence to some some further light may be thrown on extent ; even this was considered the different matters recorded in worthy of note in this book. King this book. Krishna, a prince of in Gujarat Misprints* and slips may be easily about 7'0 A. D. has been noted condoned by the reader. ( see p. 25 ) for the simple reason ' " " that he has been called a "Pahlava" Page 1, Col. 1, line 2, for to read " prince, although he was a wor- in," (India) ^ shipper of Shiva. All these and Page 32, after 9TW read ^jf. other doubtful references and quota- 139, 2nd Col. 6th line, for "injunc- Page" tions have been incorporated in this tions read "references."

CONTENTS

PAGE , PAGE. Chapter No. 1. Chapter No. 6. Klsseh-l- Sanjan. Arrival of Persians in India Jadi Rana 30 from old mythical times ... 1 Was known to Masudi? 33 Abisares, King of North Sanjan Political condition of Western Punjab 3 India in 7th-8th ... 85 Were the Mauryan rulers century identification of Zoroastrians ? 4 Supposed Jadi Rana S6 Chapter No. 2. References Western Chalukyas 37 Parsis mentioned in Vijayadi- to Parsis and others in tya's inscription ...... 88 Sanskrit Books. Date of landing in India ... 40 ...... 41 Pahlavas and Parasikas in Vijayaditya Jai or Jadi Rana. Was he Mahabharata 5 4S Parasikas in Vishnu Purana... 6 Vijayaditya? Was Jayashraya Jai Rana ? ... 44, Pahlavas in Manu Smriti ... 7 A feudatory of Chalukyas ... 46 Parasikas in Raghu Vamsa, Were Parasikas Syrians ? Sir and Katha-sarit-sagar ... 7 R. G. Bhandarkar's letters. 47 Pahlavas in Brihat Samhita... 9 Arrival of Parsis by sea ... 50 Legends about Pahlavas ... 9 Chapter No. 7. History of Chapter No. 3. Persians 7OO years. mentioned in Inscriptions. Events from A.D. 850 to A.D. 1478 52-56 Taxila inscription ...... 11 Girnar inscription ...... 11 Chapter No. 8. Sanjan Karli inscription ...... 18 Battle. Inscriptions of Nahapana's Mewar inscription ...... 57 ...... 14 family Could Parasikas be Mahome- Pahlavas in Nasik 16 inscription. dans? 60 Manikiala inscription ... 16 Conquest of Ala-ud-din ... 61 on Chapter No. 4 References Campbell Sanjan battle ... 63 Who were Gabras ? ...... 64 in History. Chapter No. 9. Date of Parthians in Gujarat and 16 Sanskrit Shlokas. Sindh ... 18 grants permission to Indo-Parthian Kings ... 19 Raja land 68 Kushan coins proving Persian Five conditions influence ...... 20 imposed by 69 Sassanians connected with Raja the India 21 Was Nerioshang writer of the Shlokas ? 71 Religion of Indian Persians... 26 Chapter No. 10 Magas In Chapter No. 5 Magas. Bhavishya Purana. Bhavishya Purana about Story of Samba 73 Magas 28 Magas, Zarathushtra, Padana, Weber's opinion about Magas 29 Avyanga ...... 75 XXVI

PAGE. PAGE. Bhandarkar's account of Mouru, Merv and Meru ... 108 76 Evidence of coins ...... 109 Magas ... 78 in ... 110 Govindpur inscription Passage Mahabhashya ...... 118 Cunningham's account of Mauryan religion Multan 79 Aversion to Mauryas...... 114 Customs and ceremonies of Help by Persian troops ... 114 Magas 85 Was Chanakya a Zoroastrian ? ,115 87 book and Atharva Magas marry Bhojaka girls... Chanakya's Kusti of Magas 88 Veda 116 of Worship of Sun idol 89 Exposure corpses among Hindus ... 119 Saura religion 92 ...... 120 Religious customs of Bho- Magadhas Garuda and Garonmana ... 121 jakas 93 Yavanas 122 Appendix Criticism on Dr. Sakas 124 Were Zoroastrians?... 12ft Spooner's Paper. Sakyas Next-of-kin marriages ...126-130 Excavations at Patliputra ... 9S Parallelisms between Bud- Mahabharata and Asura dhism and Zoroastrianism 131-13? Maya 96 Buddhism cardinal truths Danavas 97 and commandments ... 133 Asura Maya in Mahabharata Chakravartin and Shri ideas . 184 ... 98-99 of and 33 and Katha-sarit-sagara Region Light ; Gods 134 Patliputra built by magic ... 101 Doctrine of future prophets... 135 Weber's opinion about Asura Nature rejoiced at Zoroaster's Maya ... 102 and Buddha's births ... 135 ^ Buildings in Mahabharata Doctrine of Karma ...... 138 and Rigvedic times ...103-104 Moral Triad in Buddhism and Mr. Khareghat's view about Hinduism 138 Asura Maya 105 Temptation by Evil Spirit ... 139 Were Mauryas Zoroastrians ? 107 R. Chanda's reply ...... 140 PARSIS OF ANCIENT INDIA.

CHAPTER No. 1.

Arrival of the Persians buried at Kanauj in India. This was to India from old complied with. His example was also mythical times. followed in the case of Nariman, Sam and Rustam. Bahman after Traditions of ancient Persian kings overrunning Zabulistan in revenge and generals having come to India of Rustam's killing his father are met with in Firdusi's Shahname, Asfandiar, came to Kanauj to disinter Abou Fazal's Ain-i-Akbari and the remains of Kersasp and his des- Fireshta's History. cendants, all of whom had a lot of Firdusi narrates that Faridun's money buried with them and had mother Franak sent her infant son on their tombs tablets with a request to Faridun to Hindustan to save him the visitors not to meddle with the from the murderous hands of Zohak, remains. Bahman carried away the treasure but abstained from his who invaded and conquered Persia. original intention of destroying the Firdusi also gives the story of remains in revenge. Asfandiar the son of Gushtasp, who came to India and persuaded the According to Ferishta there existed Indian Emperor to adopt fire-worship good relations between the Indian and accept the Zoroastrian religion. king Krishna and the Persian em- Many more references from the peror Tehemurasp. Krishna's nephew Shahname might be given to show sought shelter with king Faridun, the connection of the ancient Persians who sent his general Kersasp bin to with India ( Elliot's History V, 568, Atrud (Atrat) to India compel the Kutar's Shah >ame VI, 86-87). king to give a portion of his territories to his After this time, Sam The Ain-i-Akbari gives the follow- nephew. Nariman invaded Punjab at the ing account of the kings of Persia, direction of the Persian monarch. who had come to India : He was opposed by one Mulchand, the founder of the Hoshang, who at last sought peace. From this Peshdadian was the first dynasty, time forward, Punjab remained in to India. Iranian king to come Jam- the hands of the descendants of shid who next visited India is said Faridun, and was governed by to have to China from India gone Kersasp and his family. It formed a via Nariman Sam Bengal. Kersasp, part of the country of Kabul, Jabul, Zal and Framazd Nariman, Sam, Sind and Seistan, which was under Rustam are also said to have come the sway of Rustam's family. Kesurai to India for conquest. the successor of the above Indian It is stated that Kersasp was told king asked the help of king of by astrologers that his dynasty's rule Minocheher against some his over Zabulistan would be overthrown rebels. Minocheher sent Sam Nari- and that his and his heir's remains man to his help, He met Kesurai at would be disinterred by the enemy. Jallander and helped him in sub- Kesurai With a view to avoid this mishap, duing his tributary kings. he ordered that his remains might be was succeeded by Firujrai, who after 2 the death of Sam Nariman, rebelled The same opinion is repeated by against the suzerainty of Persia and Prof. Max Muller in his Lectures on freed Punjab from its yoke. Up to the Science of Language (I, 235): time of king Kaikobad, Punjab re- 'The Zoroastrians were a colony mained independent under the In- from northern India. They had been dian kings. Rustam then invaded together for a time with the people, India, defeated the Indian Raja and whose sacred songs have been pre- placed one Surajrai on the throne. served to us in the Veda. A schism Later on Kedar Raja paid a tribute took place, and the Zoroastrians to Kaus and Kaikhusru.* migrated westward to Arachosia and Persia." In support of the statements of (3) Professors and Fireshta Dr. J. J. Modi and Prof. " Bhagvat Apte have, in their to the Darmesteter give the tradition about Key interpret out that the fort of Jamrud jn the Khyber Veda," pointed there are references to the Persians and Par- Pass, namely that the said fort was thiansinthe In Rv. 1-105-8 connected with the name of the king Rigveda. we have Jamshid of the Peshdadiair dynasty. ^ JJT cTCFcT atf^TcT: ^TOofifor

tf^R: I "The Parshus (Persians) harass That the Persians had come to me all round like cowives." India and lived there from the Vedic

times downwards is affirmed by seve- Rv. VI 11-6-46 : ral scholars: "I wres-

ted from the Yadva ( tribe ) one (1) Prof. Spiegel in his introduc- hundred cattle (in the province of) tion to Avesta ( Vol. II. pp CVI ff ) '* Tirindira, and one thousand cattle says : The original abode of the ( in the province of ) Parshu." Indo-Germanic race is to be sought in the extreme east of the Iranian 83-1 Rv. VII. ; in the tract where the Oxus country, 3TM 3^ "ic^-ci: SqR I and Jaxartes take their rise It might be imagined that not only the O you men, looking to you and Indians, but also the Iranians along your wealth the Prithus and Parshus, with them, had migrated to the fain for spoil, march forward. O countries on the Indus ; and that Indra-Varuna, you smote and slew Iranians, perhaps owing to religious the Dasa and Aryan enemies, and differences, had retraced their steps helped Sudas with favour." Prof. to the westward." 'Ludwig also renders 23^^ : by " (2) Prof. Max Muller says:" It Parthians and Persians."* (Accord- can now be proved even geo- to Pamni V. by ing 3.-117^the words that Zoroastrians graphical evidence, qRR: in the singular, qj^Mt" in the had been settled in India before they dual and W3: * n tne plural, are taken immigrated into Persia. I say the as the name of a warrior tribe the Zoroastrians, for, we have no evidence last of the three forms to bear us out in making the same suggesting assertions of the nations of India and * See Dastur Hoshang Memorial Volume, Persia in That the Zoroa- " general. p. 319. According to Dr. Teile, Parsuas strians and their ancestors started appear to have dwelt east of Elam at the from India during the Vedic period time of Senacherib. Perhaps they were Persians though the name might equally can be proved as distinctly as that be a for Parthavas or Parthians, the inhabitants of Massilia started disguise In the annals of Salamanas^ar II ( 9th c. a from Greece." (Chips, I, 86). B. C ) he relates of a victory over certain Artasur who lived not far from Parsuas" * of translated See also Dr. J. J. Modi's Asiatic ( Teile's Religion Iranians by G. Nariman. Indian XXXII, Papers Part II pp. 262-294. And Vendidad K. Antiquary I. 19 and Yasht X. 104. 228.) the singular cr*| t In the cuniform dynasty (Rawlinson's Ancient IV, 433 ). inscriptions at Behistan we have the Monarchy, countries Pdrsah and Partava, which In the hilly country above the might be compared with the q^f and territories of Taxiles and Porus, the historians of Alexander the 2$J of the Rigveda.) place dominions of Abisares. Arrian states Thus the Parshus and Prithus that the Soamus, the present Suhan would appear to be either inhabitants river rises in the "mountainous parts or invaders of India. of Sabissa," that is, in the hills of (4) As has been shown by Dr. Muir Murri and Margala Pass. This is the in his Sanskrit Texts ( Vol II, p. exact position of the district of ff. for 364 ) the word Dasyu is used Abhisara according to the Rajataran- men and not demons in the Aitareya gini and other Hindu authorities. Brahmana (VII-18 ), Manusmriti From the earliest times this country X-43 ff Mahabharata Shanti- has been the ( ), ; occupied by Gakars , parva (65-2429, 16S-6293) and even who seem to be the descendants of some passages in the Rigveda ( IV- the Persians who \vere the coreligion- 41-2,VI-14- \, X-22-* &c). He further ists of king Abisares in the time of says : "I have gone over the names Alexander. ( This point is proved of the Dasyus and Asuras mentioned beyond all reasonable doubt by the in the Rigveda, with the view of name of Abisare's brother, whom discovering whether any of them Arrian calls Arsakes. This name re- could be regarded as of non-Aryan fers the people to a Parthian origin.) I not to one origin ; but have observed any According account, the ances- that appear of that character." (Sk. tors of the Gakars were transplanted Texts, Vol II, p. 387). by Afrasiyab into the N. W. Punjab, under a leader named Kid Raid. Thus then the Dasyus were Aryan Now in the Mamismriti people.* In the year B. C. 326 Alexander XI 43-45 we are told that the ( ) crossed the Indus and advanced to Yavanas, Sakas, Paradas, Kambojas, Taxila, where he received an embassy Pahlavas &c. were The " Dasyus. from Abisares, king of the Indian or Pahlavas were either Persians Mountaineers." After the battle with have Parthians, as several scholars Porus, Alexander received a second asserted. If then the dwelt Dasyus embassy from Abisares, "with a pre- in India in the Vedic and " post-Vedic sent of money and forty elephants included the times, they probably Again on his return to the Akesines, Pahlavas. a third embassy arrived, headed by Abisares, King of North Arsakes, the brother of Abisares, bringing valuable presents and thirty Punjab. more elephants. The dominions of Abisares must have been In historic times Punjab formed very ex- as he was able to part of the Persian dominions from tensive, make a of its conquest by Darius Hystapes f present seventy elephants. His touched the Indus on about B. C. 510 till the later days territory the west. Arsakes, the brother of ( B. C. 350 ) of the Achaemenian Abi- sares, is described as the governor of * the See Zarathustra in Rigveda ( pp. 3-9) adjacent province, and as he " Strabo asserts that Arsakes, the founder waited upon Alexander at Taxila, his of the Parthian was called Dahas. Monarchy province was not very far disfant The name Dahae is derived from the Zend from that city. M. Troyer calls him Dahvu ( Sk. Dasvu )" (Cunningham's " of the district of Archaeological Survey, Vol II, p. 46 ). governor f/rasa," the Varsa of and the t The invasion of India by Darius is so Regis Ptolemy, of well known, that we need not refer to it Rash the present day, which lies at great length. immediately to the north of Dhanra,- war. ( Cunningham's Archaeological cussion of Dr. Spooner's paper be Survey of India, II, pp. 23-29.) comes a matter of paramount Dr. has made Were the Mauryan rulers necessity. Spooner use of every conceivable argument Zoroastrians ? he could think of in favour of the which is so very important The excavations of the historic site subject, for rs, that it would be necessary of Patliputra under the supervision of to analyse every single argument to Dr. D. B. Spooner led him to write see whether it would stand the test an important paper which was pub- of criticism. But it would not be pro- lished in the Journal of the Royal per to insert here the extremely Asiatic Society of Great Britain and long discussion which, being a sub- Ireland in January and July 1915. ject by itself, would be dealt with This paper is of special interest to the in a separate book to be published Parsis, because it opens up a new hereafter. We will only give a sum- vista of research regarding what Dr. mary rf the result which is that the Spooner calls "the Zoroastrian Period Mauryan emperors were not Zoroa- of Indian History." From the In- strians, that the Persians had come scriptions of Darius we know, that to India to fight for Chandragupta the Achsemenian emperors ruled the founder of the Mauryan dynasty, over north western provinces, such as that they lived in India as subject Kandhar, Panjab &c. These pro- races, that some of these served as vinces were divided into different chiefs and petty Rajas in the Mauryan Satrapies ( Rawlinson's Herodotus, times, and that they probably had a II, 487 ); and on the of the authority hand in the erection of the Mauryan Greek writers, it is stated, that palaces, which were built after the Indian regiments under the Persian style of the Persepolitan halls. generals fought with the Greeks on behalf of their Persian rulers.

( Herodotus, IV, 63, 347, 398 ). But the theory that the Zoroastrians ex- tended their sway as far as the Gangetic valley and ruled at Patli- putra as imperial rulers came as a surprise among the scholarly world. We Zoroastrians are highly in- debted to Dr Spooner for his re- searches, and would indeed be very pleased, if it could be satisfactorily proved, that there was in ancient times "a Zoroastrian period of Indian " History The history of the Parsis of ancient India for about a thousand years nfter the time of Darius was supposed to be a mere blank. Great was therefore the enthusiasm of the Parsi writers and speakers, when they came across Dr. Spooner's paper, which seemed to supply a great missing link in the history of the Parsis, namely that the Mauryan rulers at Patliputra belonged to the Zoroastrian or Magian faith. To determine the correctness or other- wise of this assertion, a full dis- Chapter No. 2. (2) In the Bhishma Parva of the Mahabharata (Sec. IX, 64-67 )we find a complete list of the numerous * References to Parsis and tribes dwelling in Bharatavarsha Persians in Sanskrit or India, among whom the following Books. tribes are mentioned :

In this chapter, we propose to (65) consider the passages in Sanskrit f II works, relating to the Parsis of India (66) in ancient times. The Hindu writers used the word Parasika for the Parsis

: and Pahlavas for the Parthian s or (68) Iranians generally. "The Favanas, Chinas, Kambojasf Darunas, and Mlechha tribes The Pahlavas and Parasikas in Sakritgrihas, Kulatthas, Hunas J with Mahabharata. Pdrasikas. The Khashiras, Anta- charas, Pahlavas and Girigahvaras." From a in the Shanti (1) passage In the paras Nos. 42 and 51 we Parva of the Mahabharata Sec. ( 65, read about the Mag

asks the following question : When did the Pahlavas come to India ?

As to the latest date assigned to the present form of the Mahabharata. Mr. Vaidya says: "We have the " direct evidence of Rhetor Dion The Yavanas, Kiratas, Gandha- Chrysostom, that the Mahabharata ras, Chinas, Sharvaras, Varvaras, with its one lac of verses was well Tusharas, Sakas, Kankas, Pahlavas, known even in South India in 50 Andhras, Madras how shall A. D As the present Maha- all these in different (people) living bharata mentions the Yavanas ad- countries practise duty, and what rules miringly, but does not anywhere shall kings like me prescribe for those, mention the Rashis, one is justified as ?" living Dasyus in holding, that it was recast into We see from the above question its present shape some time between that the resided in Pahlavas the 300 and 100 B. C." ( See Vaidya's dominion of the king. As Sir R. G. Mahabharata, p. 13 ff ). Bhandarkar, Prof. Max Muller, Dr. But in spite of this opinion of Mr. Muir and other scholars these say, Vaidya, we have reasons to believe Pahlavas we'e the Pahlavi or that the Mahabharata contains many Parthian people, ( Anc. Sk. Lit. later interpolations. We cannot p. 54. Muir's Texts, II, p. 259, S B. therefore say definitely, when the E. XXV. Intro, p. 115, B. B. R. A. S. 215 * XVI, p. ). Mr. Roy correctly states in tne footnote of his translation that the names are those * See Roy's translation of Shanti Parva, of the tribes, and not of places or provinces. Sec 65, Muir's Sk. Texts I. (p. 484). For (p. 31) references to Pahlavas in the RamSyana, f People of Kabul (Bom. Gaz I. Pt, see Griffith's translation index. p. 491, 498 ). I Huns. 6

passages above referred to were Parasikas in Mudra written. This much however is certain that the Parasikas and Rakshasha. Pahlavas lived in India long before (4) It is seen from the Mudra tO A. D. According to Pandit Rakshasha,* that the Parsis Bhagvanlal the Pahlavas came to helped in his invasion of Nor- India about B.C. 150 ( Bom. Gaz. Chandragupta thern India. The Sanskrit Pt. I., p. 144). passage runs thus :

According to the writer of the Bombay Gazetteer, seven leading hordes entered India from the north- west and west. The Yavanas or Bactrian Greeks came into India Kusumapura ( =Patliputra ) is

from about B. C. 250 to 125 ; the beseiged on all sides by Sakas, Ya- Pdhlavas or Parthians from B.C. 170 vanas, Kiratas, Kambojas, Parasikas, to the Sakas of two main 100; hordes, Bahlikas f and others, (who are) the the Su-Sakas about B C. 150 namely forces of the King Chandragupta, to 100 and the Kushans about B. (and who are) guided by the intellect &c. Bom. az. IX C. 130 ( pt. I, of Chanakya." p. 455). Dr. Bhandarkar held, that the PahUvas and Sakas made their On the authority of the same book, appearance in the Andhrabhritya we know that HK^I^I 3^iK : % ("the time between A. D. 16 " country at any Parsi named Meghanada ) was a and 133 A. D. (Id, Vol. I, pt. II, Raja and friend of Chandragupta. p. 317). (see Act V). The same name occurs in anocher passage (Act I, verse 20),

where we read : In his paper on Junagur in- scriptions Dr. Bhau Daji says about the King Gautamiputra", -the son of Padumavi ( about 120 A. D. ) as follows: "Gautamiputra boasts of " Among these, the fifth is one of established the glory of the having name the Megha, a great King of the Satavahana family, and of having Parsis, who has got a large cavalry." defeated Sakas, Yavanas and Pahla- identi- vas" ( B. B. R. A. S. Journal, Vol. This name Megha might be VII, p. 117 ). This shows that the fied with the first part of the names in India in or it Pahlavas were about Maga-bdtis, Maga-pdnns$ &c , 120 A. D. might be a purely Hindu name, used as in our own times. Parasikas in Vishnu Purana. * A Sanskrit drama written by Vishakha- (3) The Vishnu Purana* contains datha in the 8th century A D- It embo- names of tribes inhabiting Bharatava- died genuine historical traditions. rsha. It mentions, among others, the f These were not people of Baktria but Kurus, Panchalas, Mdgadhas, Saura- of Multan in India ( Bom. Gaz. I Pt. 1 p. 103 ). shtras, Hunas, Parasikas. (Wilson, t The other readings are ifaRi, WSJ Vol. II, p. 132f, Muir's Sk. Texts and +Hl

See also idem p. 221. * Composed about 450 A. D. ( See A K. $ Compare Moghistan ( =land of Moghs Mozumdar's Hindu History, p 26 ) In the or Magi ) another name of Hormuz island MSrkandeya Purana there are three refe- ( See Dr. J. J. Modi's, Dastur Bahman rences to the Pahlavas in Chapters 57-58, Kaikobad & Kisseh-i-Sanjan, p. 46 ). 7

Pahlavas in Maim Smriti. life-time. Professor Pathak thinks that Kalidas took the description of the In Manu Smriti ( X-43, 44 ) (5) conquest of Raghu from the account written in about the 2nd B. century of the conquest of the contemporary we come across the names of C., king Yashodharman (A. D. 490-550) nor- the foreign tribes inhabiting into Kashmir. Mr. Manmohan Chakra- we find thern India, among whom vati identifies the event with the the Yavanas, Sakas, Pahlavas &c. conquest of Skandagupta in the reign of the Persian Piruz (A. D. The passage runs thus : King 457-484,) son of Yazdgird II. The Ephtalites or White Huns helped Piruz against his brother in securing the throne of Persia, but afterwards he fought with them and was killed in the battle. The white Huns

Translation : Gradually by omis- overran the territories of the sion of rites and by transgressing Persians, which included the fron- the orders of the Brahmans these tiers of India. Dr. Hoernle rejects Kshatri tribes, ( namely ) Pundras, the above theory, because Piruz had Dravidas, Kambojas, Yavanas, Sakas, lost only Gandhar and not the country Paradas, Pahlavas, Chinas, Kiratas on the direct frontiers. According and Daradas have degenerated to to him the Persian King was Kobad the condition of the Sudras in the who with the help of the Huns re- world." moved his brother Jamasp from the throne (A. D. 499). The Huns fought Parasikas in Raghu Yamsa. with the Indian King Yashodbarman. They were assisted by Kobad who In the Vamsa* (6) Raghu (IV lost Sindh and some eastern provin- 60 we read about the ) Raghu, great ces. This is the loss referred to by of Rama as under: grand-father Kalidas when he speaks of the defeat of the Parasikas. " Thence he set out by an inland Firdusi about loss of route to conquer the Parasikas." says nothing the Persian territories in the frontiers The commentator explains that the '* of India either in Piruz's or Kobad's Parasikas were Mlechha Rajas time. From a passage in Tabari living on the banks of the river however ( French Tr., c *$>- Zotenberg's Sindhu or Indus." ( f^d

' " defeated the Lalita Vistara,' which was Udayana, King of Vasta translated into Chinese between 70 the king of the Chola* race and 46 A. and which could not Having subdued the King of Sindh D., therefore have been later at the head of his cavalry,he destroyed composed than the of the Christian the Mlechhas The cavalry squa- beginning era, Vatsa, son of Satanika, drons of the Turushkas^ were bro- Udayana of Kosambi is said to have ken on the masses of his elephants... king the tri- been born on the same as ...The august hero received day off the head Buddha Hwen relates bute of his foes and cut Thsang Parasikas. that the famous statue of Buddha, of the wicked king of the he had inflicted a in red sandal-wood, which was His glory after the made the defeat on the Hunas.t made by King Udayana during life-time of the Teacher, still exist- four quarters resound." ed under a stone dome in the Now Udayana was a ruler of the ancient palace of the kings." (idem, known as Vatsa, the capital country p. 393). which was Kaushambi, near the of If was a contemporary Kosam about 30 miles above Udayana " modern of Buddha,* the wicked Parsi The king Udayana was " Allahabad. referred to above, lived of the lunar race. king a celebrated prince in about the 5th B. C. the named century He is the hero of play Could this king be Xerxes, who was Ratnavali, which is ascribed to Bana, killed in B. C. 465, and who was, who lived in the latter half of the according to some writers, (whom, 6th A D. century however, we cannot believe) cruel refers to the Cunningham story and wicked ? f Did Xerxes ever of of Udayana thus:--" The story visit Jndia? We know that Darius of Kosftmbi is re- Uddvana, king the father of Xerxes conquered the Kalidas in his ferred to by the poet Indians, and India which ' subjugated ' ' or Cloud Megha-duta Messenger,' was his 20th satrapy, and also that that Avanti where he says (or Xerxes in his expedition into with the number of Ujain) is great Greece was furnished troops by the tale of those versed in the Udayana. Indians. Xerxes is supposed by after Now Kalidas nourished shortly some to be who ' Ahasuerus, disgrac- A. D. 500. In the Vrihat Katha' ed Vashti and made Esther his of of Somadeva, the story Udayana queen (Rawlinson's Herodotus II, Kosambi, is given at full length 403; III, 32; IV, 4, 53, 215). It is the the capital of Vatsa Raja, is possible that the Hindu writer drama of scene of the pleasing may have confounded facts and which 'Ratnavali' or the 'Necklace,' wrongly attributed those connected of was composed in the reign King with the father to the son. The Harsh Deva, who is most probably evidence for the identification of Vardhana of " " the same as Harsha the wicked Parsi king is, how- D. 607 io 650)." (See Kanoj (A. ever, very meagre. Cunningham's Ancient Geography Pahlavas in Brihat Samhita. of India, p. 392). was more "The name of Udayana (8) Al-Biruni in his India (Tr. Buddhists In famous among the by Dr. Sachau, Vol. I, p. 300) men- tions the names of the people of * of Southern India, from Tamil people India on the authority of the Vayu whom the Croromandal coast ( ^^HSc? ) are in receives its name ; they mentioned * He was also a contemporary of Ajatasha- Asoka's inscriptions and also M. Bh. Hist, A. K. Indica II. tri B. C. 496 to 413 (Hindu by f Turks (See Epigraphia Muzumdar p. 321.) p. 181). t3. Desai's Achaemema -. Huns. f See Pallonji t 340. Or king of the Vatsas. Hist. p. Purana placing the Pahlavas amonf how they are formed and used in the people in the north. the Pdrasika, Barbara, Yavana, Romaka and other In the same book (p. 302) he languages." says, that according to the Samhita This suggests that the language of Varaha-Mihira one of the names of the Parsis was studied in India by of the people in the South-west was learned Hindus in or about 700 A. D.* Pdrasava i. e. Persians. Legends About Pahlavas. Vaiaha-Mihira was a celebrated astronomer and the author of Brihat- (1) We come across a few legends Samhita &c He died in 587 A. D. about the Pahlavas in Sanskrit works. In the Harivamsha 1425 Turning to the Brihat Samhita of (v. we are told that Kusha had four Varaha Mihira (chap. 14 17-19) ff) sons Kusham- we find that the people in the Kushika, Kushanabha, ba and Moortimat. Kushika was South-western direction were the * the father of the well-known Pahlavas, Kambojas, Sindhu- grand- Vishvami ra t Now as Sauviras, ...... Anartas...... Yavanas regards

the author : ...... Pars/iavas, Shudras, Barbaras, Kushika, says Kiratas, ..... &c. (Dr. Kiru's Tr. J. R. A. S.NewSeries, Vol.5, p. 84). " Kumarila Bhatta's Book. Growing among the Pahlavas, the glorious king Kushika practised (9) The most famous Mimansa austere penance to get a son equal treatise existing in India is Kuma- to Indra." Indra was pleased, and rila Bhatta's Tantra-vd ttika, a com- Kushika begot a son named Gadhi, mentary on Jaimini-sutras. Kuma- who became the king of Kanya- rila lived at the end of the seventh kubja (Kanouj) and was the father century A D VVhile annotating on of Vishvamitra (See Muir's Sk. 1-8-10 Kumarila suggests, that by Texts, I, pp. 351, 390.) the of affixes c. it application may It would appear from this legend, be possible to convert Mlechchha that the Pahlavas lived in India in words into Sanskrit words then he ; the Rigvedic times, to which says : Vishvamitra belonged, but we have reasons to believe, that the legend must have originated in far later times. In the Adi Parva of the " (2) When such is the formation (of Mahabharata (v. 663s ff), we have the words) at will in the Andhra- an interesting legend of Vasishtha Dravida language,! we do not know and Vishvamitra, who were bitter enemies of each other. Once upon * The Pahlavas are also referred to in a time when out hunting, Vishva- Brihat SamhitS Chap. XVI- 38, XVIi-6 and mitra came to the hermitage of the same author's Samara-Sam hitS Vasishtha, who received his rival (J. R. A. S. New Series Vol. b, with honour. He to pp. 235 236, 242) It may be stated great gave that there were five Varaha Mihiras known Vishvamitra precious jewels &c , to histoiy (1) The first author of Vrihat which were obtained from his Samhiti in 58 B. C. The author of a (2) wonder-working cow. The cupi- revise i edition of Brahma SiddhSnta in 80 of Vishvamitra was aroused, A. D. (8) The author of the present Vrihat dity SamhitS in 2>*6 A. D. (4) The author of * Pancha Siddh^miki in the 6tfi Tamil language. pp. 898-400.) 10 and so he asked Vasistha to give CHAPTER No. 3. him that animal in exchange for a hundred miilion cows or even his Persians mentioned in kingdom When Vasistha did not comply with his demand, Vishva- inscriptions. mitra threatened to use force. He dragged the cow,* beat her and Having seen the references to pushed her hither and thither, but the Parsis and Persians in Sanskrit she would not move. She became books, we now propose to give those very angry, and in order to punish in inscriptions. They are in Ara- Vishvamitra and his army, she maic, Sanskrit and Pali languages. created Pahlavas, Dravidas, Sakas, Yavanas, Kiratas and other tribes Taxila Inscriptions. from her body. (The words of the poet are : (1) Sir J. H. Marshall has found an Aramaic inscription on the site of the ancient city of Taxila. It is ) carved on a fragment of a pillar of Beholding this great miracle, the white marble and is incomplete. product of Brahmanical might, In 7th line Prof. reads the, " Cowley Vishvamitra was humbled at the the words this Vohuvarda" and impotence of a Kshatriya nature, the name with the Persian compares" and exclaimed : Huvardhi" In the 9th and 12th lines he reads a word \ ^5T- (Marhaz?) which, he says, was the title of a Persian governor. He ascribes the 'Shame on a Kshatriya's strength; to about 450 B. C. and inscription " the of a lustre strength Brahman's thus concludes : Taxi.'a was the is strength (indeed). Determining chief city of the Kharosthi district. and (what is) strength (what is) The view that Aramaic was officially weakness, (we see that) penance is used by the Achasmenians, that after the greatest strength." their conquest of Northern India This legend is also found in about 500 B. C. it became current Kharosthi was Ramayana (I, chap. 51-65. )t there, and that derived from it in this way, is thus The substance of the legend " confirmed (J R. seems to be, that the Brahmans being gradually A. S., 1915, pp. 340-346.) destroyed the force of the Kshatriyas with the assistance of foreigners, Girnar Inscription. such as Pah lavas, Sakas, Yavanas others. and We are unable to say, (2) The most remarkable inscrip- to what time this legend relates, but tion of the Shah Kings is that on a it cannot be very old. bridge near Girnar at Junagadh in * The fable of Vasishtha's wonderful Kathiawar, known as Rudra Daman's cow Nandini is also referred to in the bridge We shall give important stone Nagpur inscription dated Samva' extracts the here- 1161 from inscription or A. D. 1104-5 (Epigraphia Indica, after. are told therein that the III p. 190.) We ancient was t For comments &c., see Muir's Q k bridge swept away by an that it was Texts, I, pp. 391, 897) Does this le?end inundation, repaired refer to the forces raised by Chandragupta? by Pushpagupta, whose sister Chan- dragupta had married and who was of Vaishya caste, that it was subse- quently repaired by Tushdspa, the Yavana Raja, an officer of Asoka, and that finally it was constructed 11

As the name Suvishakha by the great satrap Rudra Daman regards ?'. e. 150 the writer of the Gazetteer in the year 72 (Saka, " Bombay A. D.)* says: The name Suvishakha, as Dr. Bhau be a The writer of the Bombay Daji suggests, may Sanskritised form of Siavaksha. One Gazetteer, who notes this passage, of the Karle inscriptions gives a rightly observes, tha'i Tushdspa is similar name Sovasaka. use of apparently called Yavani Rdj-i, and the a corrupt Indian lorm of the original the word Rajaf shows, that he was Persian, from which the Sanskri- a dignitary of high rank. That he tised Suvisakha must have been is called Yavana Rdji does not formed. Sovasaka is mentioned in prove that he was a Greek. All the the Karle inscription as an inhabi- scholars unanimously admit, that he tant of Abulama, apparently the was a Persian viceroy or governor. old trade mart of Obollah at the

7 Girnar InseriptionKCW^M -) head of tht Persian Gulf. This trade connection between the Per- (3) In 1862 Dr. Bhau Daji read sian Gulf and the Western India sea- a paper, on the abovesaid inscription board must have led to a settlement, at Junagadh in which he said, that from of the name of the actual builder of very early times, Pahlavas, who became converted to the bridge on the lake Sudarshaa\ gradually near Girnar was thk Pahlava minis- Buddhism" (Bom Gaz. Vol. I, pt. ter of Rudradaman named Suvi- I, p. 35; IX, pt. I. p. 433.] fhdkha, a Sanskrit adaptation of the Persian name Siavaksha. His father's name was Kulaipa, and Siavaksha appeared to have been the Governor of Anarta and Saurashtra (that is, Kathiawar.) We shall now give here important extracts from the Sanskrit inscrip- tion of Rudradaman at Junagadh referred to above, which has been reproduced and translated in the Indian Antiquary (Vol. VII, pp. 257- 263)* by Pandit Bhagvanlal Indraji [Some comments on the derivation and Dr. G. Buhler. In the preface of the names above not given may the writers observe: "From the be out of place. As the Pali / stood following inscription it appears that for r, \ve think, that would Kulaipa" an artificial lake, called Sud-arsdna, be the same as protec- "Khura-pa, was situated at the foot of the Gir- tor of the sun or n. ; Kura-pa ight " nar. It had first been dug by the mean protector of the blind." $ brother-in-law of the Maurya king * Dutt Anc. Vol. II. 46 Bom. a called India, p ; Chandragupta, Vaisya Gaz. Vol. I. II 18-14 V. Smith pt. pp. ; Pushyagupta, and had been adorned of India A. S. Hist, p. 125; JR. 1915, with outlets by Tushaspa, the p 12. /avana governor of Asoka. In the f The word Raja may simply mean a " " " " " " ruler or even archon or consul 72nd yeart of Rudradaman's reign, (Rhys- David's Buddhism p. 92). on the first day of the dark half of \ Referred to in Rudradihnan's ins- * cription mentioned above. See also Bhavanagar State Prakrit and See B. R. R. A. S. Journal Vol, VI, Sanskrit Inscriptions, pp 20 21. p. 114. Quoted in Thomas' Essay on t This refers to the era used on the Bactrian Coins ft. note p 104. See also coins, and not the length of Rudradaman's Ind Ant. VII 263 and Bomb. Gaz. XIII. reign. Rudradaman the son of JayadSman Pt. II Pt. I I to 158. p. 414 ; XIII 443 ; 64. ruled from A. D. U3 He was p. " p." $ Dr. Buhler suggests Khoraib in probably the greatest of the Western S. Pt. I. B. E. XXV. Intro, p. 115, JCshatrapas. (Bom. Gaz,. I, 34), 12

Margashirsha, a heavy storm, at- tops, trees, rocks, terraces, (pieces of) tended by a copious rainfall, hap- the neighbouring ground, gates, pened, quite out of season, and so houses and pillars of victory, violently much increased the force of the stirred the water, which displaced current of the rivers, which flowed and broke (this lakej" through the lake, that it destroyed a XXXX great portion of the embankment, which closed the latter. The water of the lake ran off, and its loss no doubt caused great inconvenience to the inhabitants of Junagadha. xxxx wsqr

A little later the dyke was repair- ' The Vaishya Pushyagupta, the ed by the Pahlava Suvisakha, who brother-in-law of the King as Rudradaman's governor of Sura- Mauryan Chandragupta had caused ut) to be shtra (southern Kathiavad) and constructed. It had been adorned Anarta (northern Kathiavad) resided with conduits under the superinten- at Junagad." dence of that* Yavanaraja Tushaspa The inscription runs thus : of the Maurya, Asoka; with the con- duit made by him and the cons- truction of which was worthy of a " &c. This Sudarsana lake at the foot king" of Girinagar hill ...... possesses a Note: Then we have a long pass- which refers to the well-joined construction rivalling age, glory and of Uhe spurs of the mountain." kingdom Rudradaman. xxxx

"The great Kshatrap Rudradaman, for the sake of a thousand years, for the sake of ...... cows and Brah- mans and for the increase of his merit and fame, has rebuilt (the " This same (lake was destroyed} embankment) three times stronger in the 72nd year of the king, in breadth and length, in not a very the great Kshatrapa Rudradaman, long time, expending a great whose name is repeated by great amount of money from his own trea- on the of the men, (first day) dark sury, without oppressing the people half of the month Margashirsha ...... of the town by {exacting} taxes, when in consequence of the rain forced labour or donations, (and) ...... which had fallen very copiously, the has made the lake more beautiful." earth had become as it were, one ocean, by the excessive swelling of the currents of the Palasini, Suvarna- sikata and other rivers, which (come] from Mount Urjayat, the embank- ment &c ...... In spite of suitable devices employed, an extremely *That means "the celebrated"; "it is not furious hurricane, similar to the storm improbable that he was more than a mere at the down hill- " Deluge, throwing official (footnote by Dr. Buhler). 13

The Sanskrit of the above Pali

passage is as under :

In the 24th year of the King Shri Pudumava, son of Vasava, (this) beautiful religious assignation (is "When in this affair the great made) of the mendicant Harapharana, Kshatrap's advisers and engineers, son of Satru-parana, the devoted in- possessed of the though qualifications habitant of Abulama" (B. B. R. A. of ministers, lost heart on account of S., Vol. V, p. 158.)* the enormous size of the gap and In his from the Cave- gave up the undertaking and when ''Inscriptions of Western India" the people, despairing of seeing the Temples (p. 36) Dr. reads the above embankment rebuilt, began to lament, Burgess somewhat as (the work) was accomplished by the inscription differently follows : minister Suvisakha, the son of Kulaipa, a Pahlava, who has been appointed by the king, out of kind- ness towards the town and country people, to protect the whole of Anarta and Surashtra, who by the of in proper dispensation justice mat- Sanskrit of the above : ters of money and merit, increases the affection (of the subjects), who is able, of subdued senses, neither nasty nor wanting in prescience of mind, of noble family and uncon- quered, who governs well and in- The King Vasithiputa, the illu- creases the spiritual merit, fame and strious Pulimavi in the year (of his glory of his master. " reign} twenty-four, 24, this meritorious As we have already seen Siavak- gift of a mandapa by the sha appears to have been the go- Updsaka Harapharana, son of Seta- vernor of Anarta and Surashtra." pharana, Sovasaka, native of Abulama B. R. A. VII (B. S., 7, p. 114.) &c."

Karli Inscription. With reference to the names in (4) The great rock temples in the above inscription Dr G. Buhler and near Thana district, which date remarks: "Harapharana and Seta- from the centuries before and after pharana are clearly two Persian Christ, seem to have been planned names. The former corresponds with and sculptured by Parthian or Per- the Greek Horophernes or Holopher- sian artists. Harpharan of Abu- nes. The latter part of both, pharana lama,* whose name appears in one is the Persian frana 'lord'. Seta is of the Karli inscriptions (namely perhaps the ancient Khshaeta and inscription No. 20) was a Parthian or a the modern Shed." Persian. The runs thus: inscription Dr. Burgess says "the names of the Upasaka Harapharana and his father Setapharana are unlike any in use in India and may possibly be of

*Dr Stevenson's translation of the pass- Obollah, a near Bas'a on port age (in B.B.R.A.S., Vol. V, p. 158.) is not Persian Gulf. correcti 14

Parthians. The name of their family Nasik, one at Karli and one by Sovasvka has a resemblance to Syava- Nahapana's minister at Junnar. The ka, but their native place Abulama Karli inscription No. 13 is as 51 has not an Indian name." follows : The name "Harapharana" is com- posed of two words "Har or Ar," which is the first part of the name "Araspes" and "Pharana" (=Hvare- na) which is the first part of the name Farandates."

The first part of the name Satru- Sanskrit of the above parana" might be the same as the first word in "Satro-pates." As the word upasdka is generally used for Buddhist mendicants, it appears that Harapharana was a Zoroastrian at one time and he became a convert to subsequently "Usabhadata son of Dinika and Buddhism. son-in-law of the king Khaharata writer of the Gazetteer The Bombay Khatapa Nahapana, the giver of thinks that the above identification 3, 00, 000 cows, having given gold and the of Harapharana supports close being a visitor to tirtha at the BanasS, connection sea between the * by river, the giver of sixteen villages Parthians and West coast of India in to gods and Brahmans at the holy the centuries before and after the place Prabhasa f the giver of eight Christian era. The animal capitals wives to Brahmans &c." (Inscriptions of the at Bedsa and pillars Karli, from Cave Temples by Burgess, Nasik are so alike to those closely p. 33.) at Persepolis and Susa, that according Further up we are told that at to Fergusson the early Buddhists of Valuraka (a monastic establishment at Western India either belonged to the Karle) Usabhadata gave the village Persian empire or drew their art of Karajaka to the sangha of from it. Rawlinson's description of ascetics. the Halls at Hatra (Anc. Mon. VI, In the Nasik cave 379) has several points of likeness to inscription No. for 4, the text of the is the Western India Cave temples ; inscription same to example, semicircular vaulted roofs, up no windows, the light coming through Then we read : an archway at the east end and a number of small rooms opening from a central hall. Among the Sopara relics the resemblance between Mait- reya's head-dress, and the Parthian helmet adopted by Mithridates I about 150 B. C. is worthy of notice " At Bharukachha ( Broach), (Bom. Gaz., XIII, pp. 413,421, 429). Dasapura, Govardhana and Shor- Inscriptions of Nahapana's paraga ( Sopara) he made square Family. for of buildings houses shelter ; (5) There are six inscriptions of Nahapana's family in the cave at This river fl-nvs from the base of Abu the of Cachh ic also be the into Run ; may "Inscriptions from Cave- Temples p. 37, river in eastern Kajputana flowing into the also Archaeological Survey of India, IV, p. Chambal. 113. f SomanStha Pattana, 15 he made gardens, tanks, King Nahapana, who reigned in and over of and watering places ; he placed Kathiawar some the charitable ferry-boats on the rivers neighbouring territory as far as Iba, Parada, Damana, Tapi, Kara- Ujjain from A. D 78 to about A. vena, Dahanuka* and places for the D 125 and held for a time Nasik charitable distribution of water on and other parts north of Bombay, both sides of these rivers." (B. B. and who seems to have been a Pah- R. A. S., Vol. V, pp. 49-50.) lava or Palhava, i.e. of Parthian Now Khaharata and Nahapana of extraction."* (J.R.A.S., 1913, pp. 992-993). the above inscriptions were Persians or Parthians according to several It appears from the Junnar inscrip- scholars. Dr Stevenson says : tion No. 26 that Nahapana may "The Nasik cave inscriptions Nos 4, have become an independent ruler 6 and 7 were in course of time 5, excavated by the ; for, we read son-in-law of one of the Kshatrapas or therein : Satr.ips of the Parthian monarchs, who, about the commencement of the Christian era, reigned over Western India. The Kshatrapa's name is Sanskrit Nahapanat, and the sovereign's Kshaharata. Neither cf these names i-; Indian. The latter however is not unlike Phrahates and may not ping the aspirate Aa would become Fardta be intended for the fourth improbably =Phr;hes Fravartas'. Parthian monarch of that name who Nahapana Its latter part is clearly Iranian reigned about B. C. 22. The son- ; compare Marzan&n, Yr,zdanp;in &c. The first in-law named Ushavadata,J son of part Nafta is probably a short f.rm of Narsha; Dinika was from these compare Kahapana Kar- evidently shilpana, The whole name would mean= names a Hindu. His wife, too, "protector of men." named Dakshamitra had no doubt Usabhstddta or- Usavadata. This name be made of an Indian Mother." (B. B. R. A. S., might up ?-t-). See also Archaeological burvey of Pahiavas in about the first century B C. Western India, Vol IV, pp. : 9-100). and first century A.D. (Rapson s Anc. t A D. 18-120 (Bom. Gaz. 1 III, 24). p. India, p. 138). Maues was a Saka This A. D., 100-120 also t (Idem p. 25) also shows that Usabhadata have been Bom. Gaz. XIII 142. may p. a Parthian or Persian at first. We d scuss below the derivations of * some of : -he names in the inscription? Mr. R. Banerii disputes that the Saka Khihardta The Avestan kha is era changed was founded by N^hnp^na, as he places to fa in the of Persian; compare yukhtaP. jo/fa; date Nahapana in the en I of the ai>A/ita=P, goft. Now if we apply the last century B.C., or the beginning of Avestan to we have bk. the first rule, Sanskrit, century A.D. (J.R.A.S. 1^11, p. khaharata=V. Pa.hard.ta* 289. also which by drop- See Bom. Gaz. I, Pt I, 26 ff.) 16

"The meritorious gift ... of Ayama Senart, Prof. Luders and Mr. Pargiter of the Vachhasagotra, prime minister to decipher this important inscription, of the King Mahakhatapa (grett and its reading may now be taken as satrap} the lord Nahapana". (Inscrip- almost certain. We make no apolo- tions from Cave Temples pp. 51-52. gies to give some extracts of Mr. B. B. R. A. S., Vol. V, p. 169.) Pargiter's paper on the subject given in the Journal of the Asiatic Pahlavas In Nasik Royal Society 1914 (p. 641 ff). We have Inscription. adopted Mr. Pargiter's translation with slight modifications. The in- (5) In the Nasik cave inscription scription is in Kharosthi script, and No 1. we come across the names of is written in Prakrit or Pali language. the Sakas, Yavanas and Pahlavas. It contains some Iranian words, such In that inscription it is stated that as 5^PT (Av Furu-aspa ), ^ff^T or the King Gotamiputra was the ruler ("=Vese, Av. Vaeska), ^p?I3; of the provinces of Mundaka, ^^T% Saurashtra, Kukura, Aparanta, Anupa (Av. Spenta=Holy one), and ^q and Vidarbha, and was the lord of (=priest of hostile religion). It also the Vindhya and Paryatra (western contains pure Sanskrit and Greek part of the Vindhya) mountains, the words, such as ^T^f> and sffr respec- Ghauts) and Kanha Sahya (Western tively. (Kanheri) hills Sec. He subdued The inscription stone was put up Sakas, Yavanas and Pahlavas about in a market place, close to the object whom we read as under : of donation, which was most probably an instrument for measuring time. the donation was a of "( Of him) Kshatriya , The joint gift a Zoroastrian donor and a Buddhist who flaming like the god of love, subdued the Sakas, Yavavas and priest. Palhavas"*(B.B.R.A. S ,V.,p.4l). I give below Mr. Pargiter's read- ing,* the first and last two Inscription on the Mani- omitting lines, which are not important for

kiala | stone. our purpose :

(7) Learned attempts have been made by eminent scholars, like M.

Gotamiputra son of Pudumavi ruled in 120 A. D., according to the Bom. Gaz. lie was the most distinguished monarch of the Sha"takarni or Andhra dynasty. In the Archaeological Survey of India Vol. IV., (pp. 108-109) the reading of the above passage is as follows :

the "Of him who humbled the pride and arro- If turned into Sanskrit, above of gance of the Kshatriyas him who des- inscription would run thus : troyed the Sakas, Yavanas and Pahlavas.'' | Manikiala inscription is a Kharoshthi record from the Rawal Pindi District (J. R.A.S., 1914, p. 313). Manikiala was one of the most famous places in the Pan jab at a very early period. The old town was cabled Mdnikpur or Maniknagar. It was on the South-east of Peshawar, and also of Taxila but nearer the latter namely about 84 miles from it. * (Cunningham's Anc. Geography of India, The inscription is referred to also by pp. 104 and 121 ff and Archoco. Reports, Sir A. Cunningham in his Archaeological II., p. 152 ff.) Reports II, p. 163. 17

singular, 3^7 would also be the same. It is to be noted that the nominative singular also ends in 3Tf Translation: "In the year as we see in and This 18, the King Puru-aspa, the son ^5?ft 5Rq%. and of the is both aftrtrthe Prakrit and Avestan (?5?Fr) aggrandiser Kushan race of Kanishaka, the fashion. The writer at times uses Avestan forms in the com- nobleman of the people, establishes ; ^uj^r in the market place of the Satrap pound is formed according to the Vespashi, who is fond of the hours, rules of Avesta grammar, since its (i.e. muhurtds], a vihanti (-=a clock ?) first member is in the nominative for clear announcement through the singular*. The instrumental forms ringing or proclamation of the such as cfrjrT and ^TOrrcT instead of with 1 hours, (i.e. muhurids), along cR and cfct't/n show Avestan in- with Khudenti and with Vespashi, fluence. Buritra, the priest of the Vihara This word has been read (Buddhist monastry) and with all Vespashi by Pro. Luders as Ve-eshi. Could this attendants. May the useful gift, by be Vese, Avestan Vaeska ? (its) meritorious foundation, with (the aid of) Buddha and Spenta (=the Khudenti is read as KhujacM by Holy one), be always true/' Prof. Luders. Karapa This is an Iranian word* As Mr. Pargiter says : "No Buddhist title such as swdmin is used, but the Iranian word Karpvn, which was applied to teachers and priests hostile to the Zoroastrian religion, is used." Horn This is the Greek word, meaning "hour." The word muhurta few annotations on [A. important is used as its equivalent, or as the words are : given below nearest Indian approach, since mu- Kshatra Puru-aspa Mr. Pargiter hurta contains 48 minutes. Hora supposes this to be the Iranian equi- would have been familiar in the valent of the Ashvjka country (SrT^r) Greco-Bactrian states and to the (in Sanskrit) and Aspassioi (in Greek) author of this inscription, but not to (Mr. Crindle's Anc. India., pp. 22, the Indians. Hence the use of both 33). But the full name is Puru-aspa, the words in apposition. not hence we take Aspfi; Puru-aspa Vihanti This is a doubtful word. to be a name for proper Pourushashpa. The meaning of the word (Ghati} Kshathra is an Avestan word, which " (water-clock) would suit admirably, means Mr. takes king." Pargiter but the two words cannot be connect- the word Kshafhra in its other sense, ed linguistically. The context sug- namely "realm," and taking ^5?T gests, that it must be the name of as a proper noun, he translates the some instrument for measuring time.

first two lines thus : Budhehi and Spentakahi Might "In the year 18, Lalana, the Presi- be genitive singular after the Avesta dent of the people, the aggrandiser fashion. Mr. Pargiter takes them as of the Gushan race of Kanishka, the crude instrumental plural. great king of the realm Puru-aspa, establishes &c." * The use of the nominatire at the end We take 55^5?T as a common noun, of the first pait of the compound is well known in Cf. forming a compound with ^"4^5. If inscriptions; pdsddotoranant 195 also I. (Epigraphia Indica, II, p. ; is a form of the nominative p. 315.) 18

Instead of ^1 we might adopt 4. ^ " CHAPTER No. the reading '-^T^T seat (^c^TTER) References to Persians in of truth." In that case the last line History. might be rendered thus: In this Chapter, we re- "May the useful gift, by its meritor- give ferences to the Persians in ious foundation, be the seat of truth historical works and books of standard of the Buddha and the Spenta."] authors, pointing out what we know about their religion. Parthiatis in Gujarat and Sindh.

(1) Ferishta speaks of an Indian king named Sinsarchand who paid tribute to the Iranian king Goclrej. The latter was a Parthian king. Briggs thought that Sinsarchand was San- drocotus or Chandragupta; but in our opinion this does not appear to be correct. (Bngg's Ferishta, Vol. I.) (2) Major-General" Cunningham says: Thatha was the actual position of the Minhdbari of the Arab geographers, and of the Min-nagar of the author of the Periplus....The name Manhabari is variously written as Mehdbari and Manjdbari, for which we might perhaps read Mandabari ' or Manddivari the city of the Mand tribe.' This Mand tribe is re- ferred to by Edrisi, Ibn Haukal, Rashid-ud-din and Masudi. The name is written as Mer, variously " Med, Mand and Mind. The Mand tribe occupied Lower Sindh in great numbers from the beginning of the Christian era. To this people I refer the name of Min-nagar or 'city of Min/ which was the Capital of Lower Sindh in the second cen- tury of the Christian era. Min was a Scythian name. ...The appear- ance of the name in Sindh would alone be sufficient to suggest the of but its con- presence Scythians ; nection with them is placed beyond all doubt by the mention, that the rulers of Min-nagar were rival Par- thians, who were mutually expelling * each other. These Parthians were

* Mar. in Hudson's Perirl- Eryth ; Georg, Vol. 1-22. These contending Par- thians must have been the remnant of the Karen Pahlavas who joined with the Kushans fo attack Ardeshir Papakan (Journ. As. 1866, VII- 134. Bom Gaz I, Pt. I, p 544.) 19

Dahi\3 Scythians from the Oxus, (2) Mithridates II suppressed who gave the name of Indo-Scythia the independence of Sistan with its to the valley of the Indus." (Ancient appanages, and incorporated those Geography of India, pp. 289-292.) provinces in the Parthian empire. to Lieut-Col. James Azes (or Aya), who was deprived of (3) "According Tod: Arrian, who resided in the Arachosia (Kandharj was permitted to succeed Maus at Taxila and to second century al Barugaza (Broach,) establish a there (90 B. C.) described a Parthian sovereignty as dynasty from the Indus to the The legend on his coins is H^KMtl extending " Nerbadda. Their capital was <|oKMRajasthan, I, p. 179 ) kings." (3) Azes was succeeded by his Indo-Parthian Kings. son Azilises (Ayilisha)* in 40 B. C. He ruled for 25 years. He was The Indo-Parthian (l) dynasty, succeeded by Azes II in 15 B. C. which ruled in the Pan jab from 120 (4) Then came Gondophares in B.C. to 60 A.D. is of the greatest 20 A. D., and ruled up to 60 A. D. interest for us. Mithridates I. of He extended his authority over Ara- Parthia* annexed the country be- chosia, Sistan and the valley of the tween the Indus and Hydaspes (Jih- lower Indus. In his coins, his name lam) or in other words, the kingdom is written as Gadaphras. t Lastly of Taxila, towards the close of his came Abdagases (Avadagasha.) In reign, in or about 138 B.C. That the latter part of the 1st century A.D. kingdom, the western Pan jab, seems the author of the Periplus found the to have formed an integral part of of the Lower Indus, which, the Parthian dominion for a few valley he called ^cythia, under th3 rule years, but upon the death of Mithri- of Parthian chiefs. At this time the dates I about 136 B. C., the Sakas, Yueh-chi and other nomad control of the government over the hordes from the steppes of Central outlying provinces was relaxed; and Asia were down upon the about 120 B.C. a chieftain named swarming North-Western fron'ier of India. Maus (Moa-=Maha) f made himself Abdagases reigned for a short time king of Taxila, and enjoyed practical and his kingdom passed into the independence. Some of his coins bear " hands of foreigners. (V. Smith's legend ^RTf^RR^ JTfcRT ^3^ of Catalogue of Coins, pp. 33, 36, and Moa the of great king kings." Hist, of India, pp. 202-7.) Besides the coins of the " great We have to note, that there was or and his Moga Moa successors, an intimate connection between the those of Vonones, Spalahores, Spali- family of the Pahlava Volones and rises and were found Hpalagadames that of Maus. This connection is in Peshawar and the districts on the proclaimed by certain coins, on west bank of the Indus (Cunning- which the brother of the king, Volo- ham's Archaeological II, Reports, nes, is definitely associated to Azes. 59.) p. The family of Volones ruled in Seis-

* tan, Kandhar and North Baluchis- Von Gutschmid referring to Orosius tan, and that of Maus ruled in (V-4) and Diodorus attributes to Mithri- until towards dates the annexation of the old kingdom Punjab and Sindh, the of Poros without war. end of th 1st quarter of the first f Rapson says (and he is supported by * Cunningham, vide Anc Geography of Ayilish or Avirish is the Avestan word India, p. 118), that Maues is identified Airya. Dr. Buhler supposes Aya to be with Afoga, which name is a dialectical va- the short form of Arya (See Epigraphia riant of Moa (Ancient India, p. 141). Dr. Indica, II, pp. 896, 398.) Fleet disputes this (J.R.A.S. 1914, p. 798.) f Gadman, and Farra or Hvarena. 20 century A. D., the two kingdoms the Panjab, as their coins are found were untied under the of the there that for rea- sway only ; and a similar Pahlava Gondopharnes or Gadman- son, Orthagnes, another relative must hvarena." (Rapson's Anc. India, have reigned in Kandhar, Seistan pp. 144-5, 184.) and Sindh. The coins of Arsakes and Sanabares precede those of Gondo- The coins of and his Gondophares but the coins of and phares ; Pakores successors are found in Seistan, Kan- of at least two other princes, the dhar and Sindh and in the South successors of Orthagnes, show that Panjab. Those of Gondophares this dynasty must have ruled down are found also at Kabul. He was to about 100 A. D. ( Cunningham's thus the ruler of Seistan, Kandhar Archaeological Reports II, pp. 59-61). and Sindh. This is confirmed by the fact, that Gondophares is almost cer- Kushrn Coins Proving tainly the same as Gondoforus of the Zoroastrian Influence. early Christian legends, who is said to have put St. Thomas to death. In Now we shall note some numisma- the Legenda Aurea, Gundoforus is tic facts which show what influence called king of India a title which Iran exercised over the religion of the agrees with the recorded accounts of Kushan tribe in the early centuries the scene of St. Thomas' mission in after Christ. About 126 B.C., the Parthia, Persia and India. But the little kingdom of Bactria came to an place of his death is even more dis- untimely end through the invasions * tinctly stated by Bishop Sophronius, of the Yu-chi and other cognate who says, "dormtvif in civitate, Cala- Turanian tribes, who swept through mina, qucc est fndice." An old ins- Central Asia, and subsequently con- cription of A. D. 1070 on the door of quered Kabul, and occupied the the Basilica of St. Paul on the Ostian country as far as the Indus. Kani- road, also testifies that he was put to shka, f a great king of their race death in India. These and other came to the throne in 120 A. D. He statements lead Sir A. Cunningham was a great conqueror and his empire to show that king Gundoforus of the extended from Kabul and Yarkand Christian legends was the ruler of as far as Agra and Gujarat. He was Western India in the time of St. a Buddhist. He held the great Thomas, and as king Gondophares council of the Northern Buddhists; of the coins was the ruler of the and emissaries were sent to introduce same country about the same time, the Buddhism in the neighbouring king- two names were probably of the same doms. Now the empire of Kanishka person. The rule of Gondophares merits special mention on account of must have extended over the Eastern its peculiar religious attitude, which Panjab, as his coins are found in may be gathered from the coins. Multan and in all the ruined mounds As already stated, Kanishka had em- to the south of Lahor. Shortly after braced Buddhism, and many of his his death or in A. D. 79, one of his coins bear the image and name of successors must have lost the Buddha. Iranian divinities, how- Southern as the Panjab ; great * That is Tartar. victory of Salivahana ver the f The dates of his successors are . Sakas, at Kahror near Multan, HuviskalSOA.D., Va"sudeva 180 A. D. (V. can only apply to them. We may Smiths' Catalogue of Coins, p. 64). Buhler Samvat 39 to 48 and 80 also infer, that Abdagases the ne- Dr. gives * to 98 to Huvishka and Vftsudeva respec- phew, and Sasan the relative of tively (Epigraphia Indica, I, p. 378). Ac- Gondophares must have reigned in cording to Pandit Bhagwanlal Indraji, Kanishka ruled from A.D. IS to 100, * A coin of king Sasan was found in Huvishka from A.D. 100 to 123, and Vasu- 15 deva from A.D. 123 to 150 Gaz. No. mound at Manikyala ( Arch. Re- (?) (Bom. Pt, I, 22, 37), ports. II, p. 161). I, pp. 21 ever, predominate on the coins of Huvishka was succeeded by Vasude- * Kanishka and his successor Huvishka va. His coins present the royal clad in the of and such as, Miiro (Jlfeher,_sun}, Mao figure garb Persia, (Mdh, moon), Athsho (Atash, fire), manifestly imitated from the effigy of ' I. to 269 A. Oado ( Vat, wind), i: haoreoro ( Shehe- Sapoor (238 D.). (V. revarj, Orthagno (Vereihraghna), Smith's Hist, of India, p. 233, 239). of the that the Kushan t harro fFarna, hvarena=ma.)QSty From fact, ' in and the kingship), Nana ( Anahita) &c. dynasty Northern India, Andhra in the Deccan disappear Here then we have a perfect ex- almost at the moment, when the ample of syncretism. Buddhism and Ashkhanian of Persia was Zoroastrianism have been wedded in dynasty superseded by the Sassanian, it is the state religion, and in characteris- that the three events were tic Indian fashion are on the best of conjectured connected in some way, (possibly by terms with one another. (Encycl. a predatory invasion by the Iranians) Br., Ed XI, Vol. 21, p. 116). which explains the renewed Persian that the elo- Stein observes, influence. quent and most authentic evidence of the Turushka coinage furnishes a safe Sassanian Persians Connect* ed India. starting point for all future inquiries With into that fascinating epoch of the (l) The Sassanian dynasty was on history of the Aryan nations, which terms of close friendship with the witnessed the interchange of Bud- rulers of Western India and became dhist and Magian influences between the leading traders in the eastern India and Iran*. seas. In proof of this we notice In this connection the following Beheram Ghor's visit (A. D. 436) to the of D. remarks are quite appropriate: king Kanauj (A. 423-43S;t "The newer Buddhism of probably to ask for help in his strug- with the White his Kanishka's day, designated as gle Huns, marriage with an Indian his the Mahayana or "great vehicle," princess, founding of the of the Gardhabin was largely of foreign origin, and dynasty and the introduction of developed as the result of the com- kings, Indian and literature into Persia. It plex interaction of Indian, Zoroastrian, music Christian, Gnostic and Hellinic was under the Sassanians, that the elements." Persians brought chess and the Arabian Nights from India ( Bom. The name of Huvishka t the Gaz., Vol. XIII, pp. 248, 419; Asiatic successor of Kanishka, is the Iranian Researches, IX, pp. 147-155). word Ruvaksha ; however, the legend on his coins The Hindu princess with whom (jfiJTCRT \^^\ |fcf?=fj) Beheramghor married was shows, that he was not a pukka Sapinuda Zoroastrian no orthodox Zoroastrian * ; From the pure Hindu name of Vasudeva would connect his name with Deva. Cunningham says that it might be supposed He resembled Kanishka in an eclectic that he was a Hindu; but as the coins give him the tribal name of Korano^...^ must taste for a strange medley of Greek, have been an Indo-Scythian. Cunningham deities. Indian and Persian The types thinks, that the descendants of the Indo- on his coins include Herakles, Scythians gradually became Indianized, and Sarapis. Shiva, Skanda with his son that they must be sought for amongst some Pharro and the of the inferior tribes in the North- West, Vishakha, Fire-god ; such as the Gats and Gujars (J.R.A.S. New but the and name of Buddha figure Series, Vol 5, p. 195). He draws attention to are wanting. the evidence of the early adopti n of Hindu names by the Indo- Scythians (Ach. Reports, *Stein's Zoroastrian Deities on Indo-Scy- 111-41, 42, V-140), thian 12. Coins, p. t'osmas Indikopleustas (A. D. 545) t We also come across the form Huksha found the Persians among the chief traders (see in Epigraphia Indica, II, pp. 197-198 & the Indian Ocean. (Yule's Cathay I, 206.) 22

according to the Shahname. Firdusi torial art was derived from Persia* that when carried says Beheramghor (V. Smith's Early Hist, of India, p. away Sapinuda and came to the sea, 325). he saw a group of Iranian traders, the above Dr. Fleet about whom the poet says : Regarding " says : Ke bazarganane Iran budand, Baabobakhushki deliran budand." Mr. Fergusson has shown that there is an Arabic chronicle, which records "Because they were Iranian traders; the fact that in the 36th year of the they were bold in land travelling by of Khosru of 1* reign II, Persia, presents and sea." ( Kutar's Shahname, and letters were interchanged between Vol. VIII, p. 139 ). him and Pulikesi II. (610-634 A. D.) This shows that the Iranian traders In the same paper IV r. Fergusson went to India both land and sea. by has drawn attention to a painting in one of In his paper on Parsis and Early the Ajanta caves, which depicts the Islam Mr. G. K. Nariman quotes presentation of a letter from a Tabari to show that Shapur II built Persian king to an Indian king who is cities not only in Sagistan, but ac- supposed to be Pulikesi II. (J. R. A. 155. tually in Sindh. Again king Piroz S-, XI, p. Fleet's Dynasties of the founded two cities in India proper Kanarese Districts, p. 25). Piroz and Roshen Piroz. called Ram According to Mr. G. K. Nari- The Mitra and 28th ( Praja Parsi, man : "We read of a king, whose February 1918) real name must be Shri Ilarsha of (2) Both Naushirvan the Just (A.D. Sindh, in whose time a Persian 531-579) and his grandson Parviz army pushed into Sindh. The (A. D. 590-628) were united by king fell in the battle, but the Per- treaties and by the interchange of sians contented themselves with de- rich presents with the rulers of Sou- vastating a portion of the country and thern India and Sindh. returned, the throne of Sindh being once more occupied by the son of the About 565 A. D. the domi- slain ruler. He was himself overthrown nions of the White Huns, namely in 641, which leads us to conclude Kashmir, Gandhara and Peshavar that the occupation of the Persians into the hands of the Persians passed ; took place in the reign of Khosru but their soon relaxed. On the grasp Parwez... Coins discovered in North- of Tabari it is authority stated, that West India with Indian and Pahlavi king Khusru II of Persia received legends prove that this territory be- an from king Pulikessin II embassy longed to the king or kings of Persia in about 625 A. D., and a return at a certain period. The most impor- was sent from Persia, which embassy tant of the coins.. .bears the legend was received with due honour at the of 'Khosru Shahanshah.' On the Indian court. A large fresco painting obverse are the impressions of the in cave No. 1 of Ajanta (near Auran- sun god of Multan and the year gabad), although mutilated, is easily corresponding to the Christian date recognised as a vivid representation 627 on the reverse." (The Praja of the ceremonial, attending the Mitra and Parsi, 28th February 1918). presentation of their credentials by the Persian The also * envoys. picture The writer of the Bombay Gazetteer that of shows, the Ajanta school pic- (Voll?, p. 248) says: JNaoshirvan's embassy to Pulikesi II the * " ruler of BSdalmi in the Southern Maratha Wilford says, Hindus to this day is believed to be the of one (1809) show the place where he (Behr^m- Country, subject of the cave and another of gour or Gadhd-rupa) lived about one day's Ajanta paintings march to the north of Broach, with the the pictures is supposed to be copied from a of Parvez and the beautiful ruins of his palace" (Asiatic Researches, portrait Shirin Prairies d'Or II, IX, p. 151). (Masudi's 201). (3) Dr. Bhau Daji opines that it was most strongly felt in Sindh and was Burzuchumihr, the minister of Western Rajputana, where India and who the Persia came into direct contact but Naushirvan, despatched phy- ; sician Barzuya to India for obtaining in North-Western India and the Pun- a copy of the Pane hat'ant'ra, or origi- jab, it was disseminated by the nal of the Hiiopaiesha, which he White Huns and the Little Yuchi, got translated into Pahlavi. He also who successively held the Kabal introduced the game of chess from valley. The former were certainly the same source. fire-worshippers, and the latter were Brahmanists, but both had Dr. Daji surmises that the name apparently adopted the of the Sassanian Barzuya is in all likelihood the same style coinage, and as the date of the as Vararuchi* He says : Whether Sassanian influence is well it this Vararuchi is the same as one known, " is a convenient and well-marked dis- of the nine gems "t at the tinction to call it the Indo- Sassanian court of Yikramaditya, we have no This means of but period period, Cunningham ascertaining ; when we extends down to A. D, consider, that he was able to trans- 700, shortly after which the direct Persian influ- late the Panchtantra rapidly into Pah- ence was to a close in Wes- lavi, and that he was acquainted brought tern India by the Mohammedan con- with medical and other writings of of Sindh and Multan in A. the Hindus, which at that time were quest D. 711. (See Archaeolo- chiefly in the Prakrit language, we Cunningham's are led to believe, that the later gical Reports, III, p. 5). Vararuchi of Harsha-Vikramaditya's (4b) The writer of the Bombay court was this Barzuya. We write Gazetteer notices the traditional con- this with the knowledge that the nection between Valabhiand the Ra- Kalila va Dimna, the Arabic trans- nas of Mewad with the Sassanian kings lation of the Pahlavi version, informs of Persia (AD. 250-650). In support us, that the Panditantra was obtained of the tradition, Abul Fazal (A. D. at Patliputra, and that it takes no 1590) says that the Rands of Mewad notice of B. R. A. S. consider themselves descendants of Ujjayini."" (B. VI, p. 226.). the Sassanian Naushirwan (A. D. 531-579), and Tod quotes fuller de- (4) According to one account, early tails from the Persian of Maa- in the 7th century, a large body of history ser-al-Umra. No evidence seems to Persians landed in Western India, a direct and from one of their leaders whom support connection with Naushirwan. At the same Wilford believed to have been a son time marriage between the Valabhi chief of Khosru Parviz, the family of Ude- and Maha Banu the pur is to have sprung. (For authorities fugitive daugh- ter of Yazdgard the last Sassanian see Bom Gaz. XIII, p. 248). (A. D. 651) is not impossible. And (4a) General has no- Cunningham the remaining suggestion that the ted that the influence of the Sassanians link between Naushirwan's son Nau- shizad, who fled from his father in The full name is "Barzuchihar" ; A. D. 570 receives z would be as h support in the prononcei ; thus we would statement of have "Barhuchihar." Dropping both the Procopius, that Nan- aspirates h- the word would be 'Barucbira', shizad found shelter at Belapatan in which of the last r by transposition would Khuzistan, perhaps Belapatan in form 'Bar'r'ucni"or "Yara'ruchi." Thus As these Dr. Daji's surmise seems to be correct. Gurjaristan. suggestions are unsupported by direct evidence, t In the Jyotirvidabharana Kavya Chap- it seems best to look for the source ter XXII 10 it is stated : of the legend in the fire symbols in "Dhanwantari, Kshapanaka, Amarsinha, use on Kathiawad and Mewad coins. Shanteu, Vitalabhatta, Ghatakharapara, KalidSs, the renowned Varalia Mihira and These symbols betray from about the Vararuchi, are the nine gems of Vikrama." sixth centurv a more direct Sassanian influence. (Bom. Gaz., I, Pt. I, p. "Gadhia Paisa*" has plainly been 102). imitated from the coins of the Sassanides That the Parthians * had before the (5) Drammas, which are still power, shortly acces- sion of the to found in the Konkan, are believed by Shahs, extend their in the direction of Guzerat Pandit Bhagvanlal Indraji to be the territory is since for the be- coins of a corrupt Sassanian type, evident, century which are better known as Gadhid- fore, and during the century follow- were the formidable paisd or ass-money. The Pdruttha ing, they of Drammas mentioned on a stone, antagonists Rome. In this state of have an which records the grant of land in things, too, we perhaps of the rise of a new Uran by the Silahar i king Somes war explanation dy- in 1249 A D- seem to be Parthian nasty, and of its being left free to Drammas or Dirhems. (Bom. Gaz. pursue a career of conquest eastward and as described in the Vol. 18, pp 427-428). ( J. R A. S., southward, Shah at Girnar. The XII, pp. 325, 328). inscriptirn Indo-Scythians had probably ren- dered Bactria unable to interfere, and (6) In his paper on the Ancient the Parthians had sufficient occupa- Dynasties of Kathiawar and Guzerat " tion in their conquests with Scythia Mr. Justice Newton remarks : We and the Romans." find little in the Greek or native his- tories to assist us in determining whether the which resulted Further up the learned Judge impulse, '' in the establishment of the Shah says : The downfall of the Vala- bhi was attributed Colonel empire, emanated from the Bactrian empire by or the Parthian division of the king- dom of Alexander. The Bactrian * King Demetrius, who must have James in his on Indian Princep Essays" reigned about B. C. 190, is stated by Antiquities Vol I p. 335 says : The po- name of these rude and Strabo to have made conquests in pular (silver copper) coins is in Guzarat Gauhia M India, but we have no evidence that paisd=o.ss<- money or rather the money of Gadhia, a he reached Guzerat and Kathiawar. name of VJkTamaditya. This king was X X That Menander, in about 130 B. C. a powerful king of the Western provinces, ruled in the North-West of India his capital being Cambat or Cam 'ay: and it is certain that the of these were seems certain. Mr. Princep has princes parts tributary to Persia from a very early period." remarked, that the execution of the " Further up Princep says : Scholars have Shah coins leads us rather to look to discovered on the coins the profile of a face after the Persian model on one side and the those of the Parthians as the originals Sassanian fire altar on the other. If this is from which they were derived, and admitted as proof of an Indo-Sassanian dy- this connection, not certain, though nasty in Saurashtra, we may find the date of may incline us to view Parthia rather its establishment in the epoch of Yazdgird than Bactria as the monarchy, from the son of Behera'mgor. This is supported the of the Purana, that which in some way the Shah empire by testimony Agni Vikrama the son of Gadha-rupa (=Behe- took its We have rise.f certainly ramgor according to Wilford) ascended the : ' evidence of a connection between throne of Malaya" (Ujjain) in A. D. 441. Persia and Western India at a (Ibid, pp. 841-342). in to Pandit the name later period , the fact that a sub- According Bhagwanlal sequent deteriorated issue from some of the coin is from the Sanskrit ITcr^TT^ mint in Guzerat, now known as meaning, of the Gardhabhi dynasty, (B.B.R. A. S. XII-829). Wilford thinks hat Gardhabhi is a name to a family of Sassanian kings * The Drammas are mentioned in the subsequent to the period of Vaharam Gor' Ilarsha Stone dated Samvat Inscription Consequently the date of ths beginning of 1030 ( see Indica, Vol. II, Epigraphia this currency would be subsequent to A.D. pp. 125,180). 420, when the feing flourished" (Asiatic f About A. D. 80 or 40. Researches IX, p. 149). 25

Tod* to an army of Parthians and the Sassanian coins into the oblong button and series of Scythians, but Mr. Elphinstone has the dots and suggested, that the invaders may lines found on the Gadhia coins. have been Sassanians, probably under (Cunningham's Archaeological Re- in this we B. Naushirvan ; and event, ports, XI, p. 176, Bombay Royal * have doubtless an explanation of the Asiatic Society's Journal, XII, 325). occurrence of the Gadhia coins already Cunningham came across 13 fire referred to. Barbarized as these are, altar Indo-Sassanian coins at Nagri the attempt to delineate the bust and (about 11 miles north of Chitor) and to fire altar of the Sassanides is evident ; them he assigns as the date, the 7th and it is certain, therefore, either century to the commencement of the that the Sassanian monarchy obtained 8th century A- D. (Arch. Reports, a footing at Guzerat, or as is more VI, 200, 201). probable, that an off-shoot of the succeeded in an (7) Cunningham notices a Pahlava dynasty establishing r of Kathiawar in /20 A. D. empire there X X X X X X prince He says: "About A.D. 720 Krishna, If the number of the debased the Pahlava prince of the peninsula Gadhias, which from time to time (of Gujarat), built the fort of Eldpur, come to light, may be looked on as the beauty of which, according to the indicative of rule extending over a inscription, astonished the immortals. century or two, our researches hither- In it he established an image of Siva to will us down to the com- bring adorned with the crescent. mencement or end of the seventh Following this clue I incline to identify Elapur century of our era, and close with a with the famous city of Somndth race of Sassanian origin reigning in " which as the capital of the peninsu- Kutch, Kathiawar and Guzerat. la, was usually called Pattan Som- (B.B.R.A.S. Journal, VII, pp. 30-36).f nath. According to Postans the old Indo-Sassanian coins are found in city of Pattan is built upon a projec- he earliest Malwa and Gujarat....! tion of the main land, forming the coins are of size and their imi- large Southern point of the small port tation of the Sassanian is money and bay of Verdval . This name I But the latter direct and obvious. take to be the same as Eldpur or Eld- coins more and more from the depart war, which by a transposition f original, so that it is not easy at first which is very common in India, sight to trace their descent Mr. would become Erdival" (Ancient of Codrington, Secretary Bombay Geography of India, p. 319.)+ Asiatic Society, selected a series As regards the word Pahlava, Prof. of coins to show the gradual change " Weber considered that, it became of the Persian head on the obverse early foreign to the Persians, learned and the fire-altar on the reverse of in reminiscences excepted ; the Pahlavi texts themselves, for ins- Tod ( Rajasthana I, pp. 83, 217, 218 ) it does not occur. The says : The invaders were Scythic, probably tance, period Parthians from Minagara and that the fall *In B.B.R.A.S. Vol.XII-825, 326, Pandit of Valabhi took place in A. O. 524. So Bha-^wanlal says that ''twenty Gaddia coins Cunningham, Arch. Sur. Ind. II, p. 70, were so a r ranged by Mr. Codrington in and Forbes, Ras Mala I. p. 21. But we a as to give the gradual transition now know that the Valabhi dynasty lasted plate from the Persian face and fire-altar seen in for 200 years after this. (See also Dr. the iormer (Sassanian coins) into the oblong Burgees' Arch. Sur. of Western f/n/ia, button dots and lines on the latter ( Gadhia VI p. 3). coins ) and which showed pretty plainly that t This information given by Justice the so called Gadhias are a debased imitation Newton is but very interesting unfortunately of the coins of the Sassanian kings of the it is There are ; vague. Iso chronological 6th and the 7th century A.D." difficulties, which Or. Burgess had tried to T Ranod IS arod. Gaz. VIII 274 fCf Narsingh=Ran-si ; explain away. (Bom. p. ; also I pt. I p. 94 note). J See also Bom. Gaz. XIII, p. 414. 26 when it passed over to the Indians, to Palmyra ;* and it seems to have therefore, would have to be fixed for been under the Parthian influence, * about the second to the fourth that the Persians overcame their A. have horror rose to be the century D ; and we should of the sea, and to understand by it, not directly the greatest sea-traders of the east. The Persians, who are called Parasikas trade connection between the Thana rather, but specially the Arsacidan coast and the Parthian rulers in the Parthians." (Hist, of Indian Litera- Persian Gulf has a special interest at ture, p. 187, note 201 a). this period, as in the latter part of the 1st century after Christ, the The Krishna referred to king Andhras were driven from Konkan above could not be a puccd Zoroas- and north Deccan by foreigners trian. His Hiudu name and the apparently from Northern India, who fact that he had established an founded the Indo-Parthian dynasty. image of Siva show that he observed a mixed religion. Cunningham has Religion of Persians not quoted his authority. of India. (8) In the Saddar t Nasr or the Now let us say a few words about prose Saddar (ch. X-7) we read : " the religion of the Farsi residents of When similarly some one in Kash- India of olden times. We have seen, mir or Iranvej or Kande/ or the that the of Kanishka and his enclosure formed by Jam performs a religion successors was a good work, and we are not able to syncretistic religion, it was not orthodox Zoroastrianism. perform it with hima-zor, then they and we who wear the sacred thread - The writer of the Bombay Gazet- girdle on the waist, are naturally teer remarks, that the history of the connected and equally meritorious, Parsis, who for a time lost most of one with the other." We notice here their peculiarities, shows how easily that about the time the Saddar was a settlement of Persians may embrace composed, there was a colony of Hinduism. Wilford believes, that Parsis in it is there is a Persian element Kashmir ; for, sug- strong gested that the Kusti is a token, which in the Konkanastha Brahmans unites Zoroastrians of distant lands. and the Marathas. He remarks, that Now the date of the Saddar is uncertain there is nothing in the theory or but we find in the introduction to practice of Hinduism to prevent the Saddar-i-Bahar-i-Tavil or the foreigners, who are willing to conform long-metre Saddar (A. D. 1605) that to the Hindu religion and manners, the prose Sadar was composed by being admitted to be Hindus. \ three Dasturs named Vardust, Medyo- Pahlavas Abandon Religion. mah, and Syavaksha at the time, of the Arab conquest. (S B. E Vol XXIV, About 150 A. D. the Pah lava chief introd 37 also B. N. = p. 269, p. ; Sivaskanda of Kanchipur ( Conji- Dhabhar's Saddar introd. Nasr, veram ), 46 miles south-west of p.p. 7-8) Madras, was admitted as a member Note: According to Reinaud un- of the sacred clan of the ancient Rishi der the Arsacidae or Parthian Bharadwaja Under him as their or dynasty, the Persians took a great leader, a large body of Pahlavas part in oriental navigation. There Parthians continued to form a separate was a considerable Indian trade * Reinaud's 11. up the Persian Gulf and by land Abul-fida, Chap. fHeliodorus a Greek ambassador from the * Greek King Antialcidas adopted the Hindu Second B. C. would be more century faith and became a worshipper of Vishnu, accurate. as is seen from the inscription of the Bes- t Saddar Nazm cr Metrical Sadder was nagar column in Gwalior (Rapson's Anc. written in 1495 A, D. India, pp. 134, 156-7). 27

class of Hindus ( Bom. Gaz. XIII, wear their hair free and the * Pt. II, pp. 442,445). Pahlavas should wear beards." In of the abandon- An important story of the king consequence ment of their and of their devo- Sagara, related in the Vishnu Purana religion tion the Brahmans, became (Bk. IV, Sec. 3), and also in the Hari- by they Mlecchas vamsa(773), shows that the Pahlavas were to abandon their re- compelled O / ' ligion. The story runs as under : It is clear from the above story, Bahu, the seventh king from that the Pahlavas had abandoned their It is that Harishchandra- was overcome by the religion. supposed, this has a reference to the Haihayas and Talajanghas and story probably to victories of the great SamudraguptaJ compelled to fly with his queens D. Bom. Gaz. the forests, where he died. After his (A. 370-395,) (See death, one of his wives gave birth to XIII, pp. 448-9.) a son named Sagara. When he grew Pandit Bhagwanlal Indraji notices of up, he* became vexed at the loss the Pdrajiis a class of Kathiawar his paternal kingdom and he vowed craftsmen, whose name, appearance to exterminate the Haihayas, Talajan- and peculiarities of custom and dress ghas and others. Accordingly he seem to point to a Parsi or Parthian all destroyed nearly the Haihayas. origin. (Wilford's As. Res. X-90-9J , As the Sakas, Yavanas, Kambojas, IX, 156, 233. Bom. Gaz. XIII, pp. Paradas and Pahlavas were about to 410-14). be went to Vasistha destroyed, they The Pallavas, who began to rule in the for surrender. He family-priest, the Deccan in the 2nd century after them as dead, representing virtually Christ, were identical with the Pahla- living, spoke to thus: though Sagara vas, who fought their way across ''You have done son, by enough, my India. They were known as living pursuing these men, who though near the Hindu Kush in very early alive are as good as dead. In order times. Like many other foreigners, that vow I your might be fulfilled, the Pallavas became Hindus and are have them to abandon compelled lost in the great mixture of tribes, their own and association religion which the name Maratha covers. $ In with the twice-born" =3 ?r?r[ (rr^f ^ religion the Pallavas were orthodox Hindus. Several of their princes and were devoted to the wor- . Agreeing to his guru's propo- rajas of Vishnu and inclined to the sal, Sagar compelled these tribes to ship alter their costume cult of Siva. (V. Smiths' Early Hist, of India, pp. 348-350. Bom. Gaz. XIII, pp. 413-414).

* Dr. R. Caldwell thinks that what Sa- gara is icpresented as commanding the different races to do is merely what they had been already in the habit of doing. The Sakas should have half their (Indian Antiquary, Vol. IV., p. 167). head shorn, the Yavanas and Kam- t Quoted from Vishnu PurSna. the the is referred to in the bojas whole, Paradas should \ The King Sagara Pali (village in Allahabad) Copper-plate- Grant of Maharaja Lakshmana dated 158 of The original Sk. in the passages the Samrat (Epigraphia Jndica II, p. Vishnu Puran and Harivamsa have bean Gupta 365.) quoted in Dr. Muir's Sk. Texts Vol I, pp. Their was Kinchi 486-7. capital (=Conjeeva- ram). Rapson's Anc. India, p. 167. t So far we have given a literal transla- $ Fleets' Kanarese dynasties, 14-15, tion from the Vishnu PurSna.

| This is quoted from Harivamssi. 28

CHAPTER NO. 5. We shall discuss hereafter in ano- ther place the customs and practices Bhavishya Purana about of the Magas, from which we shall Magas. be able to arrive at a definite conclu- sion. We shall see from a literal The Bhavishya Purana deals with translation of several chapters of the the religion, customs and practices of Bhavishya Purana, that the Magas a tribe, known as the Magas or the observed a religion, which was a so-called Magian priests of India. Jt mixture of Hinduism and Zoroastria- is- argued that as these Magas ate in nism. silence, worshipped the sun at the allowed their beards three Sundhyas, Magas and Worship of to grow, and were prohibited from touching the dead, they were the Magha Zoroastrian Magi. In the Journal of the Royal Asiatic It is not difficult to show, that all 1890 43 Mr. Hewitt Society " (p. 1), these customs were enjoined by the observes : It is in the country of Hindu religion also. The Hindus Magadha and throughout Eastern were commanded to eat in silence as India, that the worship of the Great we see in the Vishnu Dharma Sutra Mother, the Mother Earth, is most (XII-19; S.B.E. XIV. p. 61). They prevalent at the present day, that had to worship the sun three it was in the Kalinga country times in the morning, evening and that the custom of human sacrifice day-time, as we read in Baudhyayana called the Meriah, lasted longest, Dharma Sutra (II-4-7) and Kaushi- and that it was these sacrifices, which 285 offered the taki Upanishada.* (S.B.E. I., p. ; were originally by Magas " * see also Bhavi. Pur., Brahma Purva to their mother goddess Magha. 165-3). Among tbem also the dead (Bom. Gaz. Vol XIII, pp. 413-414.) was not to be touched. For body Thus the Magas seem to be the in Garuda Purana Saro- example, worshippers of the Hindu goddess dhara we read : (IX-40) Magha. Magas admitted into 1^*4 Brahmanism. "The motionless, dead body, left by the vital breath, becomes detestable The writer of the Bombay Gazet- teer thinks, that the were and unfit to touch, it soon becomes foul Magas who were admitted into smelled and disliked by all." More- foreigners, established ins- over, those, who came into contact Brahmanism. Two admitted to with the dead body, had to observe tances of outsiders being certain rules. (Vishnu Smriti XXII- be Brahmans are the priests of the the Sakas of the 63, 64, Gautama XIV &c.) Bahikas, (apparently second and first before Dr. Wilson has noted several century Christ), and the priests of the peculiarities in the customs of the Mihiras in the fifth and sixth cen- Magas namely that they wore tury after Christ. The priests of the aviang or thread girdle, used Mihiras were, according to the Raj- Varma (that is Bursam), f and tarangini, under the special favour while worshipping held Poornaka \ in of the White Huna conqueror Mihi- one hand and Sankha in another. rakula (A.D. 480-530. Troyor's Tr. * Also Kaushitaki-Brahmana-Upanishda 1-307-309). They obtained re- II-T quoted in Bhandarkar's Vaishnavism cognition as Brahmans, and &c. P. 151. still under the name Magha Brah- f Barsum was held in the hand by the mans form one of the leading priest- Magi, when saying prayers Cf. Bulsara's Nirangistan, p. 351 and Strabo. * \ A kind of tree. Probably Kali. 29

seem to visited the ly classes of South Marwar. Many Magas have country of these Magas* are Shevaks or as missionaries only, and were partly family priests to Oswal and other adopted, probably together with Marwar Shravaks. They are acquaint- some members of the other stratum ed with the story of their origin of the Iranian immigrants, into the in the Bhavishya Purana. Marriage ranks of the Brahmans themselves with local women has blotted out under the name of Sakadvipiya the special characteristics of most Brahmans." (Weber's History of In India the Maghas started either Religion in India translated by G. A. the worship of a combination of the G.; Indian Antiquary, Vol. XXX, Sun and of Siva under the name p. 28]). or a sun Mihirehhwar, simpler In another place the same scholar as at Dwarka and worship, Multan, says: "The Magas go back to an Gaz. Somanatha (Bom. IX, 439-440), old mission of the Mithra cult, the Weber's Opinion about members of which, after their arrival in India, (about the first two centu- Magas. ries A. D.) were incorporated into the Brahman caste." Weber's Prof. Weber's opinion about the (see on the in the Magas is as under : paper Mugavyakti '' Monatsberichte 1879 pp. 458, 466, The period during which the also paper on the Magas or Sakadvi- Grecian successors of Alexander and puja Brahmans in the Monatsberichte after them the Indo-Scythians reigned 1880. Indian Antiquary XII., p. 162). in North-VVestern India had not only- We that when Prof. Weber procured admission for Hellinic and think, identifies the with the ances- in later times for Christian concep- Magas tors of the he tions, but had also directed towards Pars>is, probably India the followers of the Iranian follows the opinion of Dr. Wilson. The to be the mem- cult of Mithra, and curiously enough Magas appear had there introduced their sun wor- bers of the Mithra cult, who observ- ed a which was ship in connection with the worship religion partly of Krishna. The name of these Zoroastrian and partly Hindu, and who were into priests, Maga, was transferred in later subsequently merged caste. times also to the adherents of the the Brahman teaching of Zarathushtra, when in SirRamkrishnaBhandarkar says: order to escape Islamic persecution, "The Magas. ..were gradually tho- they similarly settled in Western- roughly Hiduised, until they India. These latter coming in became undistinguishable from the great numbers, founded independent other Hindus." (Vaishnavism, Shai- communities and colonies, and still vism &c. p. 155). If so, they could flourish vigorously under the name of hardly have been our ancestors, who Parsees. While on the other hand the landed at Sanjan.

* Sakas Merged Into The Gehlots an:l other Rajputs who trace their origin to the Balas or Valas of Hinduism. Valabhi are Mihiras and therefore Gurjjaras, the since Mihira is a respectful name for Gurj- Having seen religious condition jara. In the Punjab the Gurjjar title of of the Pahlavas and the Magas, let honour is Mihir or Mahar Gaz. (Bombay. us say a word about that of the Sakas, XIII, p. 419). The Maghas or Mihiras whom Dr. identifies with occur in Multan, Dwarka, Marwar and Spooner Kashmir. To explain the admission of the Iranians. They also merged into these strangers, tales were invented. Ac- the lowest dregs of Hindu society. cording to Bhavishya Puraua. Gauramukha This is proved by the story of Sagara advised that Maghas should be brought already referred to above. That a from Szfckadwipa as priests. According to number of the defeated Sakas the Multan legend, they were brought by large the eagle Garuda(Bom. Gaz. IX, 430-440.) became Chandals is proved by the 30 fact, that one of the low dialects or CHAPTER No. 6. vibhashds is called either Sdkari or Chdnddlikd. (Bom. Gaz. Vol. XIII, Kisseh-i-Sanjan and King p. 454.) Jatii Rana. The list of the tribes of the degraded Kshatriyas mentioned in From some traditional accounts and Manu Smriti (X, 43, 44; includes a few reliable notices it appears that Pahlavas, Sakus and Yavanas.* Some after the downfall of the Sassanian Puranic lists also include the Sakas Monarchy several bands of Parsis, and Yavanas. (Idem p. 447). who were greatly oppressed by the Arab left their mother- The fact that these tribes were conquerors,* country and came to India. The regarded as degraded, shows that they date when they first landed and the were foreign tribes who had embraced where first Hinduism. place they put up are controversial matters. It is fully established, that the Khatris of Sindh and Multan are *In his Paper on "Parsis and Early Islam," Mr. G. K. Nariman shows from Arabic strangers, either of Saka or of Huna books, specially Bilazori (pp. 64-6?, 71, 78, 453). ''In the Da- " origin. (Idem, p. 80, 200,) that the Parsis are in India not khan, Gautamiputra about A.D. 150, because their ancestors fled from savage in Malwa Sagara about A.D. 400, in Arabs for the sake of their religion dearer the North-West Provinces Chandra- than life," but because they were pursued with cruel bigotry on the part of those gupta in. A.D. 396-415, in the South Zoroastrians, Ivho were constantly growing Panjab Yasodharman about A.D. 530, into a large majority and who had more or and Sri Harsha in Central India and less voluntarily renounced the faith of their the North-West Provinces between fathers to embrace Islam." Mr. Nariman ' quotes Paul Horn as under : With force A.D. 607 and 617, all gained credit at first the Zoroastrians were not proselytis- from either or overthrowing, invading ed. Rather were they accounted on a level settled northerners such as Pahlavas, with Jews and Christians, who, as the Koran down were the of Sakas, Yavanas, White Hunas, and lays recipients a scripture ( Ahl Kitab) and therefore by the paymeut Turks and preventing or putting a of a poll-tax could continue in their religion. to the of caste." stop confusion (Idem, It was bnly in later times that Zoroastrians pp. 453, 454, 458). were declared unbearable. Finally under the intolerable oppression of their own From all the above, proofs given people, who persecuted them with the real we see that the Pahlvas, Sakas, and fanaticism of fresh converts, they emigrated Magas were incorporated into the to India." See Praja Mitra & Par si dated 27-2-1918, also 16-8-1919). For refer- Hindu society long before the Arab ences to Arab and other see Mr. of Iran. " writings, conquest Nariman's article on Parsi Immigration" in the Times of India, dated 7-2-1920. Dr. J. J. Modi does not agree with Mr. Nariman, to whom he gives his reply in Tcfl": the Times of India dated 12-2-1920. Dr. " Modi quotes Pahlavi writers. He says These tribes gradually be- Kshatriya that in one MS. of the Bundehesh, there is came (or because they corrupt degraded), a clear reference to the intolerance of the amitted sacrifices and opposed the (sayings " Arabs. It runs thus : And when the of) Brahmans." Then the writer mentions sovereignty came to Yazdagard then the the tribes in the next verse. Arabs rushed into the country of Iran in great multitude The country of Iran remained with the Arabs and their own irreligiou? law was propagated by them; the religion of the Mazdayasnians was weakened From the original creation until this day evil more grievous than this has not their evil happened ; for, through deeds on account of want, foreign habits, hostile acts, bad decrees and bad religion ruin, want and other evils have taken 31

According to the account of the Kisseh-i-Sanjan, about 115 years 5ft 5ft 5ft after the overthrow of the Sassanian dynasty, a number of Zoroastrians came to India and landed at Div off the coast of Kathiawar. Hav- It will be seen that the above ing stayed there for 16 years, memorandum gives a slightly different they went to Sanjan. If we take the account from that of the Kisseh- i- battle of Nahavend (A. D. 641) to Sanjan. The date is 716 A. D., and have decided the fate cf the not 775 or 785 A. D. besides there Persian ; empire, it would appear that the is no reference to the landing at Zoroastrians landed at Sanjan in Div. The reason for this difference A. D. 775. Some scholars, taking in the accounts may be, as suggested A. D. 651 (when th^ King Yazdagard by Wilford, that the history of at least was killed) as the starting point, two bands of refugees has been arrive at the date A. D. 785. But mixed up. Such discrepancies, as Sir James Campbell observes, the coupled with other circumstances, accepted date among the Parsis for have led some scholars to challenge the settlement at Sanjan is the Yaz- every detail of the Kisseh-i- Sanjan. dagard i year 85, A. D. 716, given On the other hand there are scholars on the authority of Dastur Aspandiarji who would put blind faith in each of Broach in his book and in the Kamdinji" every particular given named i&H cUSadeh religious Naoroz traditions, which we cannot dis- have been darkened." believe; for instance, the tradition We read in the French historian R. " " about the king Jadi Rana, and the Dozy's Spanish Islam (tr. by Stokes, p. first Parsi their 18), as under: "After the capture of refugees explaining Mecca, the remaining pagan tribes soon religion and customs could hardly found further resistance useless, and the have been afabrication of later times. threat of a war of extermination induced Nevertheless it would be readily them to embrace Islamism ...... with the that accretions and addi- Koran in one hand and a sword in the admitted, other." tions must have grown round the in M. Cl. Huart in his "Histoire des Arab" original tradition course of time. " : made life so says They (the Khalifs) The late Mr K. R. Kama was the troublesome, so intolerable to the non- first to out that the Hindu date Musulmans that they converted themselves point with the Parsi formerly in large numbers to the new did not coincide roj, religion. There remained only few Jews, mah and year. To explain the di- Christians and Mazdians (Zoroastrians) in fficulty it was suggested by Mr. Kama the cities. The population in the country and subsequently -by our learned became all, and very rapidly. Musalmans, friend Prof. S. H. that except in the mountainous cantons." Hodivala, * the Samvat figure 772 should be was the Kalachuri era, which we read 992. This is possible,* but meet with in records of the seventh what shall we say about the Yazda- and eighth centuries, not only in the gardi year, which would not coincide Gurjara territory in the northern part with Samvat 992 ? of the stretch of the country, but even the Lata province of the Chalu- As is seen in the three Pahlavi " in the Southern of ii inscriptions at Kanheri, it was the kyas part (Bom. Gaz. I II, practice of the ancient Parsis to pt p. 295) mention the roz, mah and the Yazda- In numerous grants of Kathiawar gardi year, f In the Pahlavi Texts and Gujarat we come across the written by Dinpanah Itarpat Din- Valabhi Samvat (which began in panah, the date is given in roj, mah 319 A. D.), or the Chedi Samvat and Yazdagardi year, namely 324, (which began in 249 A. D.) or Saka as is supposed by a majority of Samwat. (See Prakrit and Sanskrit scholars. inscriptions collected by the Bhavna- gar State, 30-67, The practice of mentioning Vikram pp. Antiquary XIII, Samvat is first traced in the Sanskrit P- 77). since in the oldest MS. Even Prof. has seen the Ashirwards ; Hodivala

in the of the late Dastur He therefore : library difficulty." says Jamaspji Minocheherii, the date is It may be said, that the Shaka given as W*Kg =3$J&Rffi3 (Samvat era was used throughout the Western and all 1400). In the Parsi year 692 the well- Coast, that the Silhara dates are in that era. How then could known copyist Meherban Kaikhusru the Vikram Samvat have been records roj, mah and Parsi year only in the Pahlavi colophon. The MS. con- employed by these Parsis ? The tains also the Hindu date in Sanskrit, answer is easy. These Zoroastrians came to from Div in but that is clearly a later interpolation. Sanjan Kathya- and it We are therefore of opinion that war, was there, they had become first with the originally it was usual with the Parsi acquainted Hindu of time. It writers to mention roj, mah and Yaz- system reckoning is well known to scholars that the dagardi year only. Hindu era in use in In the and western generally Kattya- early Chalukya war and these cen- the Shaka era was used Gujarat during periods, turies was the Vikram and not the throughout in Western India. Dr. Shaka Samvat. All the Chavda, J. F. Fleet points out in his book " Chalukya and Vaghela dates of Dynasties of the Kanarese Dis- " Gujarat province are in the Vikram tricts," t that the records that have era, and the numerous inscriptions survived of the important and power- also of that period mentioned in ful of the are dynasty Chalukyas the Gazetteer are almost dated in almost Kattyawar carefully every all in the Vikram era." instance in the well-known Shaka " era. In another the same Prof. Hodivala has mentioned " place eleven dates, which are found in scholar says : Though the West- different but all of them ern Chalukya kings of the main line inscriptions, are later Vikram Samvat 772. of Badami used the Saka era, the than f local era of the country extending *Same as Chedi era which in 249 from probably the Damanganga on begins A.D.(Bom. Gaz. I. pt. II, pp. 364, 293, 295). the south to the Mahi on the north f A plate of the king Jwikadeva, who is styled the adhipati of the Satirashtra * Mandal bears date Vikram Samvat 714. There were two figures in use to denote the, But this is not the number nine (B. B. R. A. S. XII, 331.) inscription genuine. (Bom. Gaz. VIII, 275). Dr. BhagvSnlal believes the f (See Dr. E. W. West's Paper, Indian plate to be a forgery of the eleventh century. Antiquary IX, 265 ff), He gives the Vikram Samvat 794, and nos t p. 17, 23-30. 714 (Bom. Gaz. I., Pt. I, p. 137). In the time of the Chavda kings, Was Sanjan Known to the earliest Vikram date, which is Masudi or Not ? of any applicability, is 752, when the Chavda king Jayashekhara of Pun- In this connection we are obliged chasar was attacked the to notice a remark of Prof. Hodivala, by Chalukya " king. But this date is given on the in his paper on Jadi Rana and the authority of the author of Ratnamala Kisseh i-Sanjan" where he says: a poetic history (1230 A. D.), and "There is, no doubt, notwithstand- was probably a matter of calculation. ing the mention of a Sindan by the of (Bom. Gaz I, Pt I, p. 150, and 149 Arab geographers the ninth cen- note). It has been pointed out by tury, that the Konkan Sanjan first Pandit N. Bhashyacharya that "no came into existence only in the inscription before the llth century tenth century, and that its prosperity A. D. adopted the Samvat (Vikrama- dated from the incoming of the ditya) era." (Age of Sri Sankaracharya Parsis and other foreigners. The p. 8). Herein he follows Dr. Bhau writer of the chapter on the Arab B. R. A. S. References in the Gazetteer Daji (B. VIII , p 242). Bombay History of Gujarat has seen this very But we do not wish to press this clearly and pointed out, that the ear- point further. It is enough to say lier references of Biladuri S92 that there are a few historical A.C., * Ibn Khordadbih 912 A. C, and Ma- notices, and copper-plate inscrip sudi 915 A.C. are all about the Kacch tions of the Chalukya king Vijaya- Sindan (Bom. Gaz I, pt I, pp. 520-1). ditya which show that the Parsi There can be no doubt, that the refugees could not have come as late Konkan was a as A.D. 936. Sanjan originally colony founded by the Zoroastrian re- In Ousley's Oriental of Geography fugees, who gave it its name after Ebn Haukal (A.D. 902-968) it is Sanjan, a town in the Khwaf district stated that some parts of Hind f and of Kohistan." Sind belonged to the Guebres. No Now the abovesaid Bombay doubt as Elliot says, the word Guebre Gazetteer writer says on p. 514: meant a non-Mussalman generally and "Al-Vlasudi (A.D. 915) in speak- a Zoroastrian specially. Therefore ing of the ebb and flow of the this proof may be regarded as doubt- ocean mentions He ful. But the authority of another Kambaya. notices that was famous in writer, Masudi (A.D 916) is more re- Kambaya as it still is famous in Gu- liable. He noticed that in his time Baghdad, jarat for its shoes. These shoes, he there were many fire-temples in Sindh and India says, were made in Kambaya and the J (Misaar-bin-Mahalhil, * towns about it like Sindan Elliot's Hist, of India 1-97. Bom. (Sanjan in Ihana and Sufarah (Supara)." Gaz. IX pt II, 185 ff). It is clear at least from Massudi's notes that the If this identification is correct, it Parsis must have been in India before shows that Sanjan in Thana (in the A.D. 936. Konkan) was known to Masudi in A.

* D. 915 and that therefore it was We shall see hereafter that to according colonised the Parsis before that the Arab traveller Missar bin Mukhalih*! by there date. were fire-temples in Cheul in A. D. 950, which date is given as A. D. 942 in Place Where Parsis Bom. Gaz. I Pt I, pp. 216-217. Now if the Parsis came in A. D. 936, we could First Landed. hardly expect fire-temples within such a brief Now we shall take the period as 14 years. up ques- tion: was the the t Gujarat (Bom. Gaz. I., pt. I., p. 511). "What place where Haukal finished his work in A.D. 916 (Idem, Parsi refugees first landed" ? We saw p. 507). Prairies * \ d'Or IV-86. Bom. Gaz. Popula- Dr. J. J. Modi takes it to be the other tion 186. p. Sanjan. (See Asiatic Papers, p. 205). that according to the Kisseh-i-Sanjan matters of religion, to live according they first landed at Div. According to the Mehometan custom, contrary to the Gujarati memorandum the to the form of their own religion new comers from Khorasan landed and worship. at There is a third account " Sanjan. These Persees not enduring to of almost the same date as when the live contrary to the prescript of their Kisseh-i-Sanjan was written. Rev. own law and less able to reject their Henry Lord, who was at Surat in * yoke, many of them by privy escape 1621 A. D. wrote a book, named " and as close conveyance as thev the of the Banyans and Discovery" might of their goods and substance, the in which he has Parsees, given determined a voyage for the Indies, an account of the exodus, as he had purposing to prove the mildness of the heard from an Andhiaru friend of Banian Rajahs; if there, though they his. In the Chapter "introductory lived in subjection for matter of Go- Lord says : I observed in the vernment, they might obtain liberty town of Surat, the place where I of conscience in course of religion. resided, another sect called the Per- "So repairing to Jasques, a place sees I thought it would not be in the Persian gulf, they obtained a of labour to to the unworthy my bring fleet of seven junks to convey them of this (Persee) eyes my countrymen and theirs, as merchantmen bound since I never religion also, especially for the shores of India, in course of read of any, that had fully published trade and merchandise. the same; but that it has re- "It that in mained obscure and hid happened safety they made to the land St. on the from common knowledge. For this of Johns shores of India, and arrived cause, desirous to add anything to together at or near the port of Swaley,* the the ingenious I joined myself with usual of such as one of their churchmen called their receptacle ships arrive. Treaty was made by some of Ddrw and by the interpretation of a them with a at Persee, whose long employment in Rajah living Nuncery\ (Nowsari), publishing their grievances the company's service had brought and the cause of their coming him to a mediocrity in the English thither, as also their suit to be ad- tongue, and whose familiarity with as with me, inclined him to further my mitted sojourners them, their own law and but Further on in I using religion, inquiry." " Chapter yielding themselves in subjection to we read : About 996 years elapsed, their ; upon one Yesdegerd was native king of government payment of were admitted Persee What time the Arabian homage and tribute, they to land^ the passengers contained in captains of the sect of Mehomet five of their junks. made invasion into his country, about the 19th year of his reign he was "The other two junks remaining into forced to fly to Karason, where he one of them (stc) put the road died suddenly in the 20th year of of Swaley and treated with a Rajah, his reign that then ruled at Baryaw near unto who entertained them on like "The Mehometans upon the death Surat, conditions to the former, but the of Yesdegerd carried all in conquest of that place having wars with before them, and subjected the Rajah a who got the natives of the country as vassals into neighbouring Rajah, the Persees that resided them, and as new lords bring in new conquest, laws, they contented not themselves * Perhaps Sumali, an old sea-port in to bring them to their form of govern- Surat (Bom. Gaz. II, p. 332). in state in ment subjection, but also f Sir Streynsham Master says in a letter that the town Nausarree was called Nun- *A. D. 1620 according to the writer saree by the English (Quoted from Dr. J. J. Modi's Asiatic Part II, of the Bombay Gazetteer IX Pt. II, p. 190. Tapers p. 30). 35 with the conquered, were all put to sent an embassy to the Hindu prince the sword as adherents to the enemy. of Surat, asking him to grant them to into that "The last junk coasted along the permission emigrate with their families." shores, and arrived at Cambaya where country they were received upon the This last account is important, as prementioned conditions, so that showing that it was a Hindu prince however this people have been dis- who received the embassy. From the persed in India since their arrival, it different accounts given above it will has been from some of these places." be seen that the place of the first is uncertain. One how- The above account is important in landing thing ever seems almost that the more ways than one. Although it certain, established does not give any dates, it confirms first permanent colony by the Parsis was at in the statement of the Gujarati memo- Sanjan (Konkan) as stated in the Kisseh. Sindan has randum that the refugees first landed been mentioned several Arab at Sanjan. It does not mention Div. by writers but we have no But the very valuable information it unfortunately reference to it before the 9th giver is this, that some of the Parsis century A. D.* Neither do we come across made a treaty with a Rajah living at (or t in Sanskrit Nowsari, and upon payment of homage Hanjamana Sanjana) of a date earlier than the and tribute* the passengers were allowed inscriptions llth A. D. to land ; for, as we shall see later century on, the Parsis were "made to pay Political Condition of tribute" during the of the reign Western India in Tth'Sth Chalukya kingr Vinayaditya when his son Vijayaditya was a Yuva- Century. or In this raja prince-regent. Let us now consider the account we have also an allusion to political condition of the Western coast of the battle of Variav, but to our regret India on or about the traditional date we find, that Lord's informant has (A. D. 716), when the Parsis are made a sort of confusion by making supposed to have first arrived at its time coincide with the date of Sanjan. From a number of reliable our ancestors' first arrival in India, sources, C. Mabel Duff has written although the said battle took place a book, events in chrono- several centuries afterwards. containing logical order. Some of the events of We have two other accounts of time in question are given below : almost the same generation as that of A. D. 636 Usman ibn Asi the writer of the Sir Saqafi, Kisseh-i-Sanjan. Governor of Bahrain and Uman under T. Herbert a well-known traveller the Khalif Umar his brother and author who had come to India in appoints Hakim to Bahrain, and proceeding A. D. 1626 said : "Into India these himself to Uman sends an expedition Persees came in five junks from to pillage the coasts of India. About Jasquez, sailing to Surat, when after the same time Hakim sends a force treaty with the Rajeats and Bannyans against Bharoch and dispatches his they got leave to plant." brother Mughirah Abul-Asi to Dibal,} Nicolao Manucci, a Venetian where he defeats enemy. (Bom. Gaz. traveller wrote in A. D. 1656 : I, pt. I, pp. 505-6). "When first the Mahomedan religion A. D. 704 Jayabhata IV, into Persia, the tried to force got king latest known Gurjara of Bharoch. them ( the Parsis ) to become For this Mahomedans. reason, they * See Bom. Gaz' I. pt. I, pp. 514, 6?0. t See Indian Antiquary V-278, IX-35-44. * The Kisseh-i-Sanjan states that the j Karachi or Thatta (Bom. Gaz. I. Pt. I, Dastur went to the king with a hadiah p. 508). (present), Properly Jayabhata III. 36

The invasion of Gujarat by the we must remember that the Arab Tajikas or Arabs seems to have raids extended as far as Nowsari occurred in his reign. It is men- only twice, namely in A. D. 704 and tioned in the grant of the Gujarat 739, and in the latter year the Chalukya Pulikesi(A. D 738), which enemies were severely beaten, as we states that Sindh, Kachh, Kathiawad learn from the Nowsari grant of the and the whole of Gujarat as far as Chalukya king Vikramaditya II. Navsari were subdued and the (Bom. Gaz. I, pt. II, p. 375) was one of the Gurjara king conquer- History of Gujarat and Ka- red princes. (Idem, p. 117) thiawar Important to A. D. 711 Hajjaj, Governor of Iraq, sends Muhammad Imadud- Identify Jadi Rana. Din ibn Qasim to invade Sindh. Keeping the traditional date in A. D. *Jl2 Campaign of Muham- view, we shall have to discuss the mad Ibn in Sindh. Fall of Qasim then history of the rulers of Gujarat Dibal. and Kathiawar to ascertain whether A. D. 724 Junaid ibn Abdur there is any allusion to the Parsis in Rahman al Murri...sent expeditions their numerous grants and to see, if the against Bharoch, Ujain and other we can identify king Jai or Jadi- Rana. to short places. (Idem, p. 506). We propose give historical notes about the following A. D. 739 The Tajikas or Arabs dynasties: (1) The Western Chalu- having over-run Sindh, Kachh, kya kings, who were the supreme Saurashtra, Chavotaka, the Maurye rulers of Southern Gujarat and Kon- and Gurjara kingdoms seem to have kan and whose was at invaded the Navsari district and to capital Vatapi* or Badami in the district Bijapur ; have been defeated by Pulikesi. (2) the Gurjara kings, who were A. D. 776 The Khalifah Al- feudatories of the Western Chalufeyas Mahdi sends an army to India under at and whose capital was Broach ; and Abdul ibn Shihabul-Masammai. (3) a minor branch of the Chalukyas, The town of Barada is captured. who were also feudatories of the main A number of the troops perish branch, with their capital at Nowsari. the remainder through sickness, But before we proceed, let us say a wrecked on their return off being word about the various attempts to the Persian coast. identify the king Jadi Rana. It will be seen from the above Supposed Identification of chronicle, that there was a long interval of 68 years between the Jai or Jadi Rana. first and second Arab raids, and Dr. Wilson thought, that the name consequently it might be contended, of the king was a corruption of the with some force, that the more Hindu name Jayadeva, otherwise favourable time for the arrival of the known as Vanraj Chavdi of Anhil- Parsi fugitives must be before A. D. wad PiUtan, who reigned from 745 704. Indeed that was the case, because " to 806 A.D.f (B.B.R.A.S. I, p. 175; the Parsis were made to pay " Ind. Ant. I, L'14). Sir James Camp- tribute the western " by Chalukya bell took him to be some Yadava king Vinayaditya (A. D. 680696-7) chief of South Gujarat." (Bom. according to three Sanskrit inscrip- which we shall tions, examine here- *In much later times Somesvara II. (A. after. But the fact that times were D. 1068 to 1075) and his successors made more favourable before A. D. 704 KalySna their capital (Fleet's Dynasties of Kanarese does not preclude the of districts, p. 4, 48, 62). possibility fThe writer of the Bombay Gazetteer some bands of come refugees having gives the dates A.D. 765 to 780, (Bom. after that date. later on, Besides Gaz. I, Pt. I, pp. 152, 155). 37

Gaz. XIII, Pt. I, p. 249). Dr. J. of Konkan, the Latas, the Malavas, J. Modi thought, that he was some the Gurjaras, the three countries local ruler of Sanjan. Prof. Hodivala, known by the name of Maharashtra, reading the Samvat date of immigra- the Kosalas, the Kalingas, the tion as y92(=936 A.D.) identified the Pah.Iavas of Kanchi, the Cholas, the king with Vajjada devaof the Shilhara Keralas and the Pandyas. dynasty of Northern Konkan who As we have stated became king in 9:35 A.D. (J.B.B.R.A.S already Mr. Fergusson has shown ihat XXIII, p. 358). It will be seen, there is an Arabic Chronicle, which that all these gentlemen have based records the that in the 35th their identifications upon their con- fact, year of the reign of Khusru II (A.D. clusions regarding the date of our 626) and letters were inter- ancestors' first arrival in India, and presents changed between him and Pulikesi we could hardly be expected to de- II. A painting in one of the part from these lines. Adopting the Ajanta caves the of a traditional date as the basis, we have depicts presentation letter from the Persian king to Puli- proceeded with the inquiry, and kesi (J. R. A. S. XI, 155). This arrived at certain conclusions, which p. shows that the Sassanians were on are given below. friendly terms with the Chalukyas Western Chalukyas. and it is but natural that seventy years later on, when they were hard We take up the history of the pressed by the Arabs, they should Western Chalukyas. Kirtivarma I, have turned their eyes to their Hindu left three Pulikesi Vishnu- sons, II, friends. vardhan I, and Jayasimha II. There \ras a formal division of the kingdom After the death of Pulikesi II the between the two elder brothers kingdom of the Western Chalukyas Pulikesi* taking the western domi- appears to have been invaded by the nions and establishing himself at Va- Pallavas, who succeeded in driving tapi or Badami, and Vishnuvardhan them for a time on the west, back taking the eastern dominions and to and below the Western Ghauts and establishing himself at Vengi Country on the South to the Karnul district. between the rivers Krishna and In this the Pallavas appear to Godaveri. have been aided by a confederacy of the and Kerala Pulikesi II (610 to 642 A. D.) was Chola, Pandya of Kanarese the most powerful and illustrious of kings. (Fleet's Dynasties Districts, 23-26). the early kings of his dynasty. His pp. conquests were numerous and widely After Pulikesi came his son spread, and included the Rashtraku- Vikramaditya, who ruled from 655 to tas, the Kadambas of Vanavasi, the 680-81 A. D. He was succeeded Gangas, the Alupas, the Mauryas by his son Vinayaditya, who ruled

* The geneological tree of Pulakesi's family is given below :

Pulakesi II. (610-642 A.D.)

Vikrama-ditya I. (655-681 A.D.)

\ inaya-ditya (681-696 A.D.)

VijaySditya (696-733 A.D.) 38

* from 680-81 to 696 A. D. He " was also called Satyashraya, the asylum of truth/' and Rajashrya Dr. Fleet translates the "the asylum of kings." There are passage thus : seven inscriptions of his time, six bearing th- Saka dates 608, 611, "His (Vikramadityai's) dear son 613, 614, 614 and 616. and one was Vinayaditya Satyashraya, the being undated. One of his copper- favourite cf the world, the great plate grants is from Surat. His king, the supreme king, the supreme warlike expeditions appear from lord, the venerable one, who having the inscriptions to have been very at the command of his father arrested numerous and extensive. He is the extremely exalted power of the described as arresting the extremely lord of Kanchi, whose kingdom con- exalted power of the three kings sisted of three (component} dominions of Chola, Pandya and Kerala, just as Tarakarati (=Karttikiya) (at and as reducing the Pallavas. Kala- the command} of (his Jather) Balen- bhras, Haihayas, Vilas, Malavas.f dushekhara (=Siva) did arrest the Cholas, Pandyas, and other peoples power of the demons, caused the to a similar state of servitude with rulers of Kamera and Parasika his hereditary servants, the Alupas, and Simhala and other islands and others. levied tri- to tribute and Gangas He pay ; who bute from the rulers of the Kaveras was possessed of the palidhvaja and or Kameras, and the Parasikas and all the other mighty insignia of the rulers of Simhala, i.e. Ceylon. supreme dominion, which he had the the lord of all He acquired patidhvy'a-'ba.nn.er acquired by crushing and other insignia of sovereignty. the regions of the north." (Indian (Bom. Gaz. I, pt. II, p. 358). Antiquary IX, p. 1 29). Parsis Mentioned in Vijaya- Interpretation of the Impor- ditya*s Inscription. tant Passage in the Inscription. Now let us consider the passage of the inscription of Vijayaditya (A.D. The expression important for our 696-733), the son of Vinayaditya, in purpose is the which Parasikas, are mentioned. which is capable of at least The passage which we below is quote three interpretations. Sffsp} might found in three copper-plate grants mean "king" or simply "head" or edited by Dr. Fleet in the Indian "leader." We shall give the different Antiquary, Vol. IX, pp. 1-27, 131 and senses and discuss them : 13?. The first two grants are dated Saka 622 (=A.D. 700-1), Saka 627 (1) "Of him who made the kings of (=A.D. 705-6), and the last is un- Kamera (island) Parasika, (island), dated. Simhala (island) and other islands to The passage runs thus : pay tribute." From Kamera or Kavera (which is the reading in another plate), the river Kaveri takes its name. Kavera is the name of a country or people (Ind. And. IX, p. ] 27 foot- note). It may have been an island * According to Sir R. G. Bhandarkar he or a country situated between two died in A.D. 697 (Bom. Gaz. I. rivers for a doah is pt. II, ; usually called an 187.) p island by Sanskrit writers. t People of Malwa or people of Malaya country in the Western Ghauts (Bom. Gaz. Simhala or Ceylon is certainly an I, pt. II, p. 868). island. Assuming, therefore, Kamera 39 or Kavera to be an island, it would dynasty to such comparatively modern appear that Parasika dvipa might be times, that it may fairly be attributed an island inhabited by the Parsis. to Muhammadans from Sindh and Now as the dominion of Vinayaditya entirety precludes the possibility of consisted of Western and Southern its destroyers being Sassanian kings India, we might be led to think of the as conjectured by Elphinstone If island of i)i.v referred to in the Burgess's explanation (note I page 76 Kisseh-i-Sanjan as the Parasika Vol IV Archaeological Survey) be island. But the question is whether followed, then the 447 of the plate Div formed part of the dominions of of Shiladitya VI. would be A. D.642 Vinayaditya. We are therefore com- and the Sassanians may after all pelled to examine the history of have destroyed Valabhi."* (Bom. Kathiawar and Northern Gujarat Gaz. VIII, p. 274). of the time. It is stated that the One of the inscriptions (which of the Valabhi were kings dynasty however is not genuine) shows that rulers of Kathiawar and Northern in Jayadeva's time (Vikrama Samvat from A. D. 507 to 766. Gajarat 714) Dhinki was the eastern part of Their first king was Bhattaraka his dominion atSaurashtra, thus show- A. and last VII (609 D.) Shiladitya ing that the Saurashtra of those A. Gax. I, 7?, (766 D.) (Bom. I, pt. pp. days was limited to the coast belt of \Vhile to the Western 93.) referring the peninsula of Kathiawar (Bom. (A. D. Chalukya king Mangalesha Gaz, VIII, p. 575). But the questions 597-^8 to Dr Fleet : "At 608), says whether Div belonged to the Cha- that the of Manealesha point, progress lukyas or not and whether it was was stopped by the rulers of ever known as a Parasika island remain Valabhi, who held Kathiawad and unanswered. the northernmost parts of Gujarat... Even supposing that Div belonged There was thus constituted a king- to the Chalukyas and was named the dom (namely, that of the Western "Parsi island" after the Parsis, still Chalukyas), which embraced the we are unable to think of a Parsi whole of the Bombay Presidency, king ruling there at the time. Under excepting Kathiawad and Northern the circumstances it would not be Gujarat, where the kings of Valabhi correct to render the word 3fl%q continued to reign till about A. D. " as 766 (Bom. Gaz. I, pt. II, p. 336). "king." (2) Now we the second sense We do not know, whether it would give

of the Sanskrit : be safe to follow Dr. Fleet's state- passsge below " ment given above, although it is Of him who made the kings of supported by Pandit Bhagvanlal * the Kameras, of the Parasikas and and other scholars but it is our of Simhala and other islands to ; " pay duty to point out certain circumstan- tribute. ces, which appear to contradict it. As stated above it is difficult to say, It is doubted some by scholars, who the king of the Parasikas could whether the of the supremacy be in Southern Gujarat and Kontan Valabhi kings continued so far as * A. D. 766. The writer of the Pom- We shall see hereafter that the Gurjaru " kings were the feudatories of the Western bay Gazetteer says : As Shiladitya Chalukyas. One of them Dadda III is, VI was in 447 of the reigning in the Record of the year A. D. 706 repre- Valabhi era, the sack of this capital sented as waging war with the king of the (Valabhi) cannot have occurred West, who was certainly a Valabhi king and the Record of A. D. 736 states that before A. D. 765 and probably five Jayabhatta III quieted in battle the impetu- to fifteen later. This would years osity of the king of Valabhi, (Bom Gaz I, of bring the ruin the city and the pt. II, p. 316). This however does not show, that Valabhi were the vassals of ' kings In A. D. 775 (Bom. Ga z . 1, Pt. I p. 138). the Gurjaras. 40

in time. If we take and the of Simhala and other Vinayaditya's " kings here in the sense of the head" islands to pay tribute." or the "leader," there is no difficulty, It will be seen that in this tran- so far as the Parsis are concerned, slation, there is a reference simply but that sense would not apply to the to the Parasikas and not to their other nations. As the Kisseh-i-San- king. These were made to pay tri- jan mentions Div as the first place bute by the Hindu monarch Vinaya- of landing, (although the Gujarati ditya, who ruled in Southern Gujarat memorandum and the travellers' ac- and Kent an from 6SO-SI A.D. to 696 counts do not mention it at all), we A.D. According to Sir R. G. Jihan- may well say that the tradition in the darkar however, he died about 697 A. Kisseh may have been derived from D.(Bom. Gaz. I, pt. II, p. 187;. some such interpretation of the in- scription, as we have given above. Date of Landing in India and In that case the traditional date of Payment of Tribute. the coming of our ancestors at Div would be exactly 19 years A.D. before There are 2 stone inscriptions and 716 when the Parsis are said to 5 copper-plate grants of the time of have landed at Sanjan. Vmayaditya. His last copper-plate grant is dated Saka 6 i6(A. D. 690- Mr. Lewis Rice,* who has also As his rule extended up to A. D. noticed the above inscription says: 696-7 and as none of his inscrip- "It is strange to find a Parasika island tions or grants that we have come in this connection, unless indeed the across contain any reference to the Pahlavas, retaining the tradition of a Parasikas, it is reasonable to infer Persian should have supposed origin,] that the event of the Parasikas hav- given the name to some island in the ing paid tribute must have taken south." (Indian Antiquary VIII, p. place between A. D. 694 to 696-7. 24). Now according to the traditional (3) But a third meaning is also pccount of Lord's informant, the and that too in ac- possible, strictly Parsis first landed at Sanjan and cordance with the rules of Sanskrit some of them went to Nowsari, We dissolve the com- grammar. where on payment of tribute and thus: pound homage, they -were allowed to land by the Rajfi. No doubt at the time Nowsari was the capital of a minor clFT I "Of him who branch of the but the made the Kameras, the Parasikas Chalukyas, kings of this branch were feudatories of the main Western Chalukya *He translates the thus: "Levier passage copper-plate of tribute from the rulers of Kavera, Pa- dynasty. Vinayaditya's in rasika and Simhala and other islands." grants were issued from Sorab Lakshmaneshwar in the fAn answer to the above remarks in italics Mysore, Surat and other may be given in the words of Prof. Weber, Miraj State, and who puts up the following note on the word places. Vijayaditya's grants were Pahlava in the and occurring Riima'yana issued from Badami in Bijapur Mahabharata: "As the name of a people, state, Nerur in Sawantwadi State, and the word Pr.hlava became foreign to early This the Persians, leirned reminiscences excepted: Buhar and other places. in the Pahlavi texts themselves, for instance, shows that Vijayaditya and his it does not occur. The when it period pass- father ruled over the territory from ed over to the Indians therefore would have to Bulsar and Surat. (Bom. to be fixed for about the 2nd-4th century Mysore A.D. and we shall have to understand by Gaz. I, Pi. II, pp. 368-374.) not the Persians, who are called it, directly Considering all these circum- Parasikas, raiher, but the Arsaci- specially stances we infer that the dan Parthians." (Hist, of Indian Litera- might to ture, p. 188.) Parasikas, who were made pay 41

tribute by Vinayaditya, were most Before we pass on we will just probably the Parsi refugees from allude to a remark of our friend Iran. Prof. Hodivala. In support of his that the Parsis arrived in India The fact that according to the theory in Vikram Samvat 992 (A. D. 936), 16th Sanskrit Shloka* (as given in " he said that the ex- the manuscript P. S.) the king proposition plained not a single reference grants permission to the Parsis to why to the Parsis in Western India corroborates come (sflTfES^ S^FW) during the 8th, 9th and 10th cen- the inference, which we have arriv- turies has been ever found, though ed at above. If so, the Parsis came they are popularly supposed to have to India in A. D. 697. But the arrived so early as 716 A. C." The traditional date of their landing at answer is found in the inscriptions Sanjan is A. D. 716. How are we already quoted, namely that they to reconcile the two dates ? The have been expressly mentioned in solution is certainly difficult. the grants of Saka 622 (A.D. 700-1), According to the Kisseh-i-Sanjan and Saka 627 (A. D. 75-6), and an the Parsis first landed at Div, and undated grant, probably of a later date. after staying there for 19 years they moved to Thus arrived Sanjan. they Vijayaditya at Div in A. D. 697, since as stated above, the traditional date of the According to the Kisseh-i-Sanjan coming of our ancestors at Sanjan it was the kind Jadi Rana or Jai is A. D. 716. But as neither Lord's Rana, who gave shelter to the hapless informant nor the Gujarati* memo- Parsis, though we must say that randum mentions Div at all, it may Lord's informant and the other be that two bands of fugitives came travellers simply mention a Hindu to Sanjan at different times one in Raja without naming him. We are A. D. 697 and the other in A.D. 716 deeply indebted to the writer of the or that the Parsis after landing at Kisseh for preserving the name of Sanjan in A. D. 697 went to Div,t the beneficent king Jadi or Jai Rana. whence they returned to Sanjan in A. It is also found in theGujarati memo- D. 716, to live there permanently -t randum which however does not with the Kisseh in other res- * agree A note on the date of the 16 Sanskrit pects. By A. D. 692 in his father's Shlokas is given in another chapter. time, Vijayaditya had been appointed t of that Div Supposing, course, belonged Yuvdrdja or prince-regent. As Dr. to the Chalukya emperors. Fleet says, "this title was used to J Mr. G. K. Nariman in one of his lectures denote a person, who having been referred to a passage in Futh-ul-Buldn, as his which makes allusion to a number of Zoroas- selected by the reigning king triansi who left Kerman in ships just about the time, which would synchronise with the it. (See Dr. Modi's article in the traditional advent of the Parsia into India. port Times of India dated 12-2-1920). (Sanj Vartman Pateti No. of 9-6-1916, traditional date of is 85 Yaz- p. 132). Dr. J. J. Modi quotes Ahmed The landing be noted that at that time Al-Biladuri (about A. D. 850) who says dagardi. It must in one about an Arab general: "He conquered there were three eras current Iran, which commenced in Jiraft -by force and having proceeded to the Yazdagardi era, other the Persian which Kerman subjugated the people and made A. D. 631, the era, for Kafs, where a number of the Persians, commenced in A. D. 611 and the third the in A.D. 651. who had immigrated, opposed him at Parsi era which commenced Prof. Rehatsek Hormuz. So he fought with and gained About the second era. says, " ten before a victory over them and many people of that it was established years " on the Ba\v and Kerman fled by sea ". This passage speaks the Hijra (See his paper B. B. R. A. S. Vol. of an immigration to Hormuz, a fight with GSoba-rah Sephabuds Could it be that the date immigrants, and a flight by sea. All these XII pp. 439-450) the Persian coincide with what is said of the Parsi 5m- was given as sal

(4) We also find that words are in some of the manuscripts of the added in the beginning to show Kisseh-i-Sanjan. greater respect; for 'example, Jai or Jadi Rana in

(idem, p. 18b, 64). Kisseh*i-Sanjan. (5) An instance in which both the Was he Yijayaditya ? preceding and terminal epithets are A few close parallels showing the is found in the name of the dropped identification of Jadi (Rana) with later Western Chalukya king Some- Vijayaditya are given below : shvara IV (1182 to 1189 A. D.), seen above who was also called Vira-Someshvara (1) As the name Jadi was a short form of or simply Soma (idem, p. 54). Vijayaditya. (2) In the Jadi (6) Vikramaditya VI (A. D. 1075 Kisseh-i-Sanjan" Rana is called JRae-rayan, king to 1126) was a famous Western * of Chalukya king, who bore other kings." names such as tJi^i'ejsM^ f^fft^ The Dastur speaks about the king

thus : and fc+ufe This last is a Ja na^la nik-kar ast corrupt form of n= shah-rayan, Ba Hind andar hamishah nam- This king ^K*wR of the Kadamab dar ast. was also (Fleet's dynasty named W Dehad dar shahar o mulka Kanarese dynasties, pp. 48, 92.) khud panahash Kunad dar hal shekaftah (7) Lokaditya, a feudatory of the aj Rashtrakuta king Krishna II had his negahash. " name contracted to Lokade, evidently He is beneficent and descended a corrupt form of Lokadi (Bom. Gaz. from kings of kings. f He has been I, pt. II, p. 411, note.) always famous in India. He will give shelter in his own city and 8. The Eastern Chalukya king kingdom. He will look upon our Jayasinha I was also named Vijaya- condition with an eye of mercy." ditya I. (Ind. Ant. VII, p. 243). In the is call- In one place Pundit Bhagwanlal inscription Vijayaditya Indraji calls Vtjayadeva, a vicarious ed Ant. name for Jayadeva (Ind. XIII, ^ (the favourite of the world, great p. 424). king, supreme king, supreme lord, (9) The consonant ^ in the body the venerable one). Further he is

: of the a word is" sometimes dropped for called ^KclijqiisnT (asylum euphony ;for example J^MI^MI /^MI. whole world), ^13+^*11^1^ (by (Bom. Gaz. I, pt. II, p. 296).* reason of having broken the pride reason Considering all these instances it of enemies^ y^Kc=ir^ (by of is possible that the name lej'^lf^ liberality) and RK^nld, (by reason would be changed to sprrf^j-j- then of blamelessness (Ind. Antiquary IX, then ^Jfrf^ and Sfff^ (Jddi). 128-129). In two in the Kisseh-i- By dropping the terminal word (2) places Sanjan Jadi or Jai Rana is called a from ^MlRc^T, we get the prince in couplet No. 149 he is name Jaya, which is the name found called Rdi-Jadah and in No. 214 This seems an in- * Shah-Jadah. Cf. also Vijayangara=Bijnagar (B. B. R. A. S. XII, 836.) p. * See couplet No. 141 in the Kisseh- f It be noted that JaySditya was the may i-Sanjan by R. B. Paymaster. name of the Author of the Vritti Sutra, i.e. KashikS (B.B.R.A.S. XVI.-200). f Kingly kings. (Eastwick.) 44 consistency; for, as already seen Southern Gujarat or the country he has -been called "king of called Lata in ancient times. Vik- kings." The other traditional ac- ramaditya seems to have assigned counts also speak of him as a that province to a younger brother Hindu raja or a Hindu prince. named Jayasimhavarman Dharash- It appears that the writers of the raya, who thus was another son of tradition have confounded the two Pulakesi II. Shryashraya Shiladitya facts namely that the Raja was a son of Jayasimhavarman made a prince-regent for some time, and grant of land, while residing at that he became a paramount king Nowsari* in the year 421 of the afterwards. Traikutaka era (A. D. 670) and another in 443 of the same era (A. (3) According to Henry Lord's D. 692), while at Kusu- informant the Raja was living at encamped meshvara. In both these Nowsari, which was the capital of Shryash- * raya is called or prince- the Lata territory or Southern Yuvdrdja regent and not a king. Another Gujarata. ruled over by a branch son of named of the Western Chalukyas. It was Jayasimhavarman Yuddhamalla known in those days as Navasa- Vinayaditya Jayashraya issued a similar charter rikd (Bom. Gaz I, Pt II, p. 310). Mangalaraja in the Shaka 653 (A. D. 731). The mention of this city is the year Pulakesi the brother of only obstacle in our way to decide younger a that Jadi or Jai was Vijayaditya, since Jayashraya Mangalaraja granted village in 490 (A. D. 739). Both are his capital was at Vatapi or Badami. It that But there is no doubt that Nowsari styled kings. appears Jaya- simhavarman made was the capital of his feudatory though sovereign of Southern did not rule Jayashraya, and was under his suze- Gujarat over the province himself but made rainty. We learn from the inscription his son his that the tribute was taken from the Saryashraya regent, who held that position for more than 22 Pars is by Vinayaditya. He was very He died before his father. old at the time and his affairs were years Jayashraya succeeded managed by his son Vijayaditya, who Mangalaraja the latter as king, and he was was his regent. Hence it is not difficult succeeded Pulakesi ...... Thus to understand how according to the by f dates were A. D. 670 tradition, the Parsis are said to have Shryashrayas' or 671 to 692, of A. D. paid tribute to Jadi Rana (or Vijaya- Jayashraya 731, and of Pulakesi A. D. 739. ditya). (Bom. Gaz. I, pt. II, pp. 186-187). (4) As the Raja ruled from A. D. 696-7 to 733, the traditional date of the installation of the Iranshah Atash Beheram at Sanjan fell during his reign. Jai ? Was Jayashraya, Rana "ShrSshraya, Shil&Htya, the heir-apparent residing at Navasari gave the village of extract We give below an from the Assatti...to Bhgikasva"mi...the son of Sva- account of a minor Chalukya dynasty mantasvami, who is the son of Agamisvami of the stock at Navasari" given by Sir R. G. Bhandarkar in Kashyapa living (B. B. R. A. S, XVI, pp 1-4) his Early History of the Dekkan : f In Pulakesi grant it is stated that he of During the reign Vikramaditya vanquished an army of Tdgik-as (or Arabs) I (A. D. 655-680), a branch of the which had destroyed the Saindhava, Kach- Saurashtra, Chalukya dynasty was founded in chhela, Chavoataka, Manrya, Gurjara and other kings and on its way to D;ikshfnapatha...had come to Nowsari,... * From the Mahi or the Kim to the which was the captial of the Ch&lukyas o f Damaganga (Fleet, Kanarese Dynasties LSta or southern Gujarat (Bom. Gaz. I, pt , p. 181). II., p 187 8). 45

It will be seen that We also give a short summary of Shryashraya was a till his death in the account by Pandit Bhagwanlal Yuvaraja A. D. 692. to Pandit Indraji : According Bhag- vanlal, his brother Jayashraya their The Chalukyas conquered Mangalaraja came to the throne of south Gujarat provinces from the Nowsari in A. D. 698. His father the Konkan after subduing Mauryas must have lived till then, although either that is, of Puri, Rajapuri, vve have no definite record, and as in Janjira, or Elephanta Bombay second brother he must have succeed- Harbour. The establish- regular ed his brother as a Yuvrdja after him. of the in Southern ment Chalukyas The date A. D. 698 given by Pandit seems to have been the work Gujarat Bhagvanlal for his accession has not of Dharashraya Jayasimhavarman, been given by Dr. Fleet and Sir R. G. son of Pulakesi II, and younger Bhandarkar. (Bom. Gaz. I, pt. II, p. brother of Vikramaditya Satyashraya 836b), who leave a gap between the D. (A. 670-80). years A. D. 692 and 698. Therefore the date of his accession might be a A grant of Jayasimhavarman's son little before A. D. 698. This Jay&- Shiladitya found in Nowsari des- was the ruler at Nowsari up till cribes Jayasimhavarman as receiv- shraya A. D. 731. He was thus a contem- ing the kingdom from his brother porary and feudatory of Vikramaditya. ...He had 5 sons and Vinayaditya and Vijayaditya. His name might be enjoyed a long life, ruling ap- contracted into "Jaya." Besides as parently from Nowsari.... Five cop- the epithet Deva was usually applied per-plates remain of this branch of to the names of kings, his name the Chalukyas. ...Two of these show have been shortened from that these kings treated as their might Ja- vadeva into Jaide or Jadi. Under the overlords the main dynasty of the circumstances Jayashraya have Southern Chalukyas, as respectful might been the Jadi-Rdnd of the Kisseh- mention is made in the first plate of The traditional date of the Vikramaditya Satyashraya and in the i-Sanjan. advent of our ancestors second of his son Vinayaditya very nearly coincided with the date of his Satyashraya. accession, and the traditional date of Jayasimhavarman ruled from A. D. the building of the Atash Beheram 666* to 6 93. He was succeeded by Iranshah did certainly fall during his second son Mangalaraja who ruled his reign. In the commencement of from A. D. 698 to 731.f (Bom. Gaz. his rule his paramount lord was I, pt. I, pp. 107-8). About this latter Vinayaditya. Dr. J. F. Fleet in his king, says The passage in the inscription, of Kanarese Districts: Dynasties which we have already considered, states that the Parasikas were made "A. copper-plate grant of Vijayadi- to tribute It tya from Bulsar dated A. D. 731-2 pay by Vinayaditya. contains a charter issued from the might be that the transaction of the of tribute the Parsis town of Mangalapuri by the Rdjd payment by was and carried out the Mangalrasa who had the birudas negotiated by local ruler of Nowsari, but as he was (other names) of Vinayaditya, a mere of the Yuddhamalla and Jay&shraya, and feudatory paramount the transaction was the second son of Dharashraya- sovereign Vinayaditya, have been ascribed to the latter Jayasimhavarman, the younger brother might in the inscription, as in our own of Vikramaditya I" (Bom. Gaz. I, pt. just we see that the acts of minis- II, p. 374). days ters are ascribed to the sovereign. * have stated all the facts &c. Dr. Fleet gives A. D. 671-692. We as stand. We must however t B. B. R. A. S., XVI-5. they 46

ed as having attained Panch-maM- candidly admit that the evidence in shabda (five titles) and in the seals of our records is so very meagre, that the Kaira grants he is simply called it is extremely difficult to choose a Sdmanta (a feudal lord). Dadda between Vijayaditya and Jayashraya, III and III are described but with the materials at hand one Jayabhata in the Nowsari as attain- may think with Sir R. G. Bhandar- grant having ed the Panch-mahd-shabda, and the kar, that Jayashraya was the Jai latter has also in the Kavi grant Rana of the Kisseh-i-Sanjan, al- the title of Maha-samantadhipati though we are greatly inclined to (or lord over feudal chiefs). This identify Vijayaditya with Jyadi or title shows considerably higher Jadi (Rana), specially because he rank than that of Dadda I, but was a king of kings. it still indicates subordination to some higher authority. Pandit

Bhagwanlal thus concludes : "The Gurjaras could not have been vassals

of the rulers of Valabhi ; for Dadda II gave protection to the lord of when he had defeated A Feudatory of Chalukyas. Valabhi, been by Harsha-deva; and in the Kavi We now propose to give here grant Jayabhata III prides himself (of course parenthetically) a short upon having quieted in battle the account of another feudatory of the impetuosity of the lord of Valabhi. Western Chalukyas. Pandit Bhagvan- It was probably the Chalukya family lal Indraji has determined the dates whether the Gujarat branch or Vatapi of some of the Gurjara kings. A dynasty, that the Gurjaras acknowledg- Gurjara copper-plate grant found ed as their supreme lords." (Ind. at Nowsari gives the following geneo- Ant. XIII, pp. 73, 80.) The Kaira logy : Dadda I, Jayabhata I, grant was issued from Nandipuri Dadda II, Jayabhata II, Dadda III, (Nandod or Nandipure to the east of Jayabhata III. This last king ruled Broach). Hence Pandit Bhagwanlal from the years 456 to 486 of the thought that the Gurjara power Chedi era, that is from A. D. 704-5 extended over the present Broach to 734-5. In one of the inscriptions district. his name is also given as Jayabhata- The writer f the Bombay Gazet- deva (Ind. Ant. V, 109 ff). Five teer says: "It is possible that the grants namely the Kavi, Nowsari, power of the earlier Gurjara kings Kaira, Umeta and Ilao grants give us spread as far as Bulsar and even up particulars about the abovesaid to the Korikan limits. It was appa- Gurjara dynasty. Of these, the last rently from them that during the reign two have been supposed to be forge' of his brother Vikramaditya*, ries. The Nowsari grant was issued Jayasimhavarman took south Gujarat, from the camp at Kayavatara, which driving the Gurjaras north of the is identified with Kavi in the Jambu- Tapti, and confining them sar Taluka of the Broach district. eventually to the Broach district, the Gurjaras The villages mentioned in the grants either acknowledging Chalukya are all in the Broach district. From sovereign or withstanding the one of the grants it appears that and their smal Akrureshwar or Ankleshwar Taluka Chalukyas retaining territory in the Broach district by the also belonged to the Gurjara kings. help of the Valabhis, with whom In the Umeta and Ilao grants Dadda they were in alliance. In either case II is called a Maharajadhiraja, but the Chalukya power seems to have these grants have been as seen above * rejected as spurious. In the Nowsari Father of Vinayiditya (A. D. 656-680). 336 b. and Kaira grants he is simply describ- Bom, Gaz. I, pt II, p. 47 hemmed in the Broach Gurjaras." came across the important inscriptian of (Bom. Gaz. I, pt I,p 108). the Western Chalukya monarch It thus appears that the dominion Vinayaditya (A. D. 680 to 697). of Jayabhatta III did not extend as (Indian Antiquary IX, p. 127 ff). far as Nowsari or Sanjan. Therefore, Therein we read assume the although his name might &c. In your Early contracted form a, still, in our Jay History of the Dekkan I was surpris- not have been opinion, he could Jadi ed to read that 'the Parasikas were or Jai Rana. probably the Syrians settled on the coast of Malabar.' (Bom. Gaz. 1, pt. I all II, p. 189) ; for, along thought, that the Parasikas meant the Parsis and none else.

"Now, Sir, the date of the arrival Were Parasikas Syrians? of the Parsi refugees after the Sir R. G. Bhandarkar's overthrow of the Sassanian dynasty is traditionally known to be A. D. Letters. 697 (716). 1 there fore thought, that But a be asked when the inscription stated, that the question might ' ' whether the Parasikas mentioned Parsi king was made a tributary, it referred to the first arrival of our in the inscription were Parsis. The ancestors, who came to India question might seem absurd in view just about the time of rule of the fact, that the word Parasikas Vinayaditya's and the of his has been used for the Parsis by all during Yuvarajaship son the Sanskrit writers, and also it Vijayaditya (= Jayaditya Jyadi or of occurs in that sense in the sixteen Jadi Rand the Kisseh-i-Sanjan). This Rana us Sanskrit Shlokas supposed to have Jadi gave protection been recited before Jadi Rana. and has been remembered with the However Dr. Sir R G. Bhandarkar gratitude by Parsis for the last stated in his of the twelve centuries. "Early History Dekkan that were " they probably I do not know what led your on the coast of the Syrians settled learned self to think of the Parsis as Malabar" (Bom. Gaz. I, pt. II, p. Syrians, but I guess, that you may 189.) This of the learned conjecture have had a difficulty in identifying a would be as fatal to Doctor regarded Parsi kingdom on the western advanced above. I the3arguments coast of India at the time. Can we therefore wrote him letters, to which not take arf^TT to mean simply a he kindly replied. The corresponden- ' leader' ? The Kisseh-i-Sanjan refers ce is below : given to a learned Dastur as the leader of On the llth October 1917 I wrote the band, and it is just likely, that to Guru as under : my worthy he may have belonged to the royal "I hope you will remember me family. On the other hand to avoid as your old pupil of the Deccan the difficulty, may we not take 3lfp} College in the years 1892 to 1894 with f^csfl^fa and translate the and will be pleased to know that I ' passage thus : Of him, who made have been continuing the studies of tributary theKameras, the Parasikas, Sanskrit, in which I take interest. deep and the kings of Ceylon and other I have been for some time past read- islands ? The passage would show a on the Ancient ing long paper that the Parasikas were made to pay Parsis of India before one of the certain taxes- literary societies here, with a special " In conclusion, I will reference to the passages in Sanskrit hope you excuse the trouble and shall deem it books and inscriptions. Recently I 48

a great favour, if you will kindly re- that time the Chalukya power in consider the matter and let me know Southern Gujarat. But I do not your views." think that Vijayaditya, the son of could have been In continuation of the above letter, Vinayaditya, meant, I wrote on the J5th October 1917 as you will see from the short notice of the branch in thus : Gujarat given my 41 book and referred to above. In continuation of my previous ' letter, I respectfully draw your atten- These antiquarian matters re- tion to the fact, that according to quire a long time to be properly one of the traditions recorded by considered, and my eyesight which Rev. Henry Lord in A. D. 1621, is considerably impaired, as well as the Parsi refugees were allowed to general debility have increased my land on payment of homage and difficulties- However I have given tribute. This is what is the best solution, I can now exactly " you stated in Vinayaditya's grant think of, of the question raised by In his reply dated 22nd October you." Sir 1917 R. G. Bhandarkar says : I thanked the worthy Doctor for " the trouble he had taken and wrote I am in of of the receipt yours back on the 24th October 1917 as llth and the 15th instant. Refer- under : ring to the passage in my Early His- " I thank for tory of the Dekkan, you will see that cordially you your and full I have spoken of the Parasikas as very kind, prompt reply. probably the Syrians settled in the "I am glad, that you agree with me Southern part of the western coast on good many points the difference of India. You will see that the of opinion between us being extreme- word probably was used to show, that ly small. As you say that you do not it was a mere conjecture. To that think that Vijayaditya could have conjecture I was led by the Kdvefa been Tadi Rana, I take the liberty or Kerala and the Simhala Island to place some more facts before you, being situated on the southern coast. and I hope, you will, in view of the If you connect Adhipa with Kdvera importance of the subject, excuse or Kerala and Pdrasika, it will be me for this further trouble. a good deal difficult to arrive at the "It is only in the Kisseh-i-Sanjan sense, which you wish to lay on the (A. D. 1600), that we come across of passage. But most of the difficulty the name of Jadi Rana. Some will disappear, when you connect the manuscripts of that book give the adhipa with Simhalddidvipa only, and reading Jai (=Jaya in Sanskrit) Rana. ' the sense will then be of him who According to one of the traditional made the Kaveras or the Keralas, accounts the Parsi refugees went to and the Parasikas, as well as the the Rana of Nowsari, and on payment kings of Simhala and other islands of homage and tribute, they were to pay tribute.' That the early allowed to land. founded a branch Chalukyas kingdom "Now I find from your Early in Southern is shown in Gujarat my History of the Dekkan, Dr. Fleet's of Dekkan Early History, pp. 54-55, Dynasties of the Kanarese Districts to corresponding pp. 186-187 of B. and other works, that the kings G. I., Pt. II. It is not unlikely there- of a minor branch of the West- fore that the expression ern Chalukyas had their capital may refer to your ancestors, who at Nowsari. They were feudato- paid a tribute to the local Hindu ries of the main branch, and we see ' ' prince. Your Jyadi might be that Vijayaditya (A. D. 696-733^ of regarded as a correct form of Jaya- the main branch was a contem- ditya, who probably represented at porary of Jayashraya Mangalaraja 49

(A. D. 698-731) of the minor Bhandarkar about the Kisseh-i- that branch. The question puzzled Sanjan that "it is quite possible me most was whether Vijayaditya that facts belonging to different (= Jaya or Jadi) was the Jaya or periods and different conditions of Jadi Rana, or whether Jayashraya things were jumbled together," and of was the -Jai the Kisseh-i-Sanjan. the truthfulness of these remarks is As stated above the data for the apparent, although we must say, that solution of the problem are very we yield to none in our appreciation meagre. The Kisseh-i-Sanjan is of the great value of that traditional our main source of knowledge. In record. one place, the writer calls the Raja rai ray an (= king of kings) and in Summary. two other places he is called Shdh- The result of our survey may be and rai jddah jddah (= prince). briefly given here. It will be seen There is an here but inconsistency ; that there are two sets of circum- I thought, it was important, as show- stances to be considered : ing that Jadi Rana was at one time (1) According to the Kisseh-i- a prince-regent, and at another Sanjan the Parsi refugees first landed time, an emperor. That Vijayaditya in the island of Div, and 19 acted in both the capacities, as also years later they moved to Accord- the fact that the epigraphic record Sanjan. ing to Henry Lord's and other is found in his copper-plate grants accounts they landed first at led me to conclude, that Vijayaditya Sanjan. was Jadi Rana. If we chuck up (2) The date of their arrival has been as Vijayaditya, do you think Jay.a- given Yazdgardi year 85 shraya was the Jai Rana ? Hoping (=716 A. D.) It may be the date to be excused &c." of the permanent settlement at Sanjan. To the above letter the learned (3) The Sanskrit inscription of Doctor replied on the 29th October Vijayaditya (697 A. D.) refers to the 1917 as under: payment of tribute by the Parsis. ' Lord's tradition mentions the The evidence for determining pay- ment of the tribute the Parsi what the name was of the Chalukya by refugees to the Hindu of Now- prince, who received the Parsis at king sari near and to Nowsari is meagre. The Kisseh-i- Sanjan ; according the 16th Sanskrit Shloka were Sanjan was written, according to they permission to land and live date given by you, about 900 years granted in after the event, which it reports, and prosperity. it is that facts be- (4) The Sanskrit quite possible, inscription " may- longing to different periods or be translated to mean that the different conditions of things were leader of the Parsi island was made jumbled together in the tradition to pay tribute." Unfortunately we reported by the author of the work. have so far no proof to say that the " " Still taking the reading Jai Rana Parsika island was Div, or that it to be correct and comparing the belonged to the Chalukya kings. dates as in the given Early History (5) Vijayaditya was the regent in of the Dekkan, I think it not unlikely, 696-697 A. D., and Jayashraya was that the prince, who admitted the a tributary king of Nowsari at the Parsis was Jayashtraya, the successor time. of Shryasraya and second son of Jayasimhavarman, to whom the Lata (6) The name Vijayaditya might province was allotted by Vikrama- be contracted into Jyadi, and simi- ditya." larly Jayashraya into Jaya (=Jai). in We need hardly say that we fully Both these were rulers 716 A- D., agree with the remarks of Sir R. G. the traditional date of the arrival of 50 our ancestors at Sanjan, and in 721 In spite of all this the trade with A. D. when the Iranshah Fire was the western coast of India did not the traditional cease on the it flourished installed, supposing ; contrary dates to be correct. every day the most important reason that all made From the above facts and circum- being, although voyages across the sea, as stances, it would not be wrong to they preferred as to the conclude that our ancestors were on much possible hug coast. Also as the merchant payment of tribute allowed to land Pliny says, of on the Western coast of India in 696 vessels carried a guard archers. It was this close connection between or 697 A. D. when Vijayaditya was the Western India and Persia, that practically the dominant ruler with in 638 led the Khalif Umar Jayashraya as his feudatory at Now- (634-643 A. D.) to found the sari near Sanjan, and that A. D. 716 city of Basra for of was most probably the date, when partly purposes trade and to the the Parsis made a permanent settle- partly prevent Indian to the ment and home in Sanjan. princes sending help Persians.* XXX Arrival of Parsis to India by Sea. From the 6th century, when the Persians began to take An argument has been advanced, a leading part in the trade of the that the story of the Parsis com- East, they not only visited India, to India sea is not tenable, ing by but sailed in their own as far c ships as in those the . ea swarmed, days as China (Reinaud's Abulfeda I- with pirates and sea-robbers. It is II-3S3). Auquetil Du Person (Zend true, that besides storms the Indian A vesta 1-336) speaks of Persians seas were full of dangers, and the going to China in the 7th century worst of all was from dangers with a son of Yazdezard. According pirates. In the 8th and 9th cen- to Wilford (As. Res. IV- 5*35) turies Sangars, Kerks and Meds another party of refugees went in sallied from the coasts of Sindh, 750 A. D. when the dynasty of the Cutch and Kathiawar, ravaged the Abbasad Khalifs began to rule. In banks of the and even Euphrates, 845 A. D. there is a mention of the coasts of the Red Sea as far Muhapas or Mobeds in Canton as possible. The Persians com- ( Yule's Cathay 1-96 ) and about plained of the Indian pirates in the 60 years later Macudi notices that 6th century. In the 7th century there were many fire-temples in the islands of Bahrein in the Persian China (Bom- Gaz. Vol. 18, p. 248). gulf were held by the piratical The Chavda kings, Vanaraja (A. D. tribe of Abd-ul-Kais and in 880 745-806), and his son Yogaraja A. D. the seas were so disturbed, (A. D. 806-841) are recorded to have that the Chinese ships carried from made great efforts to put down 400 to 500 armed men and supplies piracy on the west Kathiawad coast of Naphtha to beat off the pirates. (idem, p. 527). The Chinese ships stretched 5 or 6 miles They apart in the 7th and 8th centuries in fleets of from 20 to 80 boats, coasted along Western India and whenever one caught sight of by Div in Kathiawar and Diul in a merchant vessel, he raised a Sindh (Yule's Cathay 1-78.) The and all who smoke, saw, gathered, chief centre of trade was Thana' boarded and plundered to stop, but which is mentioned as a mart by the let it to in go, hoping again fall Arab writers of the 9th and 10th with it.*

* Yule's Marco Polo 11-880. Renand's * See also Tabari par Zontanberg, Vol. Memoir 181, 200, 288. Ind. Ant. VIII-385, Bom. Gaz., Vol. 18pp. 482-484. Ill, p. 401. 51

* centuries. XXX Sanjan practised ancient customs and per- was a mart and great city in the 10th formed religious ceremonials strictly century. The chief ports with in conformity with the orthodox which the Thana coast was connected belief, as we learn from the 16 in the 9th to 12th centuries were Sanskrit Shlokas, which have come Broach, Cambay, Somnath in Gujrat, down to us. These ancestors of Dihval in Sindh, Basrah, Obdollah ours have handed down the religion and Ormaz on the Persian Gulf, to us in its prestine purity. It is Aden, Socotra on the Red Sea, therefore our bounden duty to keep Mombaza in Africa, Java, Malacca alive their memory in one shape or and China. another ; and this chapter, we is our The articles of trade sent from need hardly say, humble in that direction. the Thana ports (namely Sopara, attempt Sanjan, Kalyan and Chaul), to Persia were cocoanuts, mangoes, lemons, betel-nuts, leaves, muslin, ivory, timber, teak and bamboos. The articles imported from Persia were dates, Dirhem coins, copper, wines, silks, swordsi horses &c. No ships came to Thana without horses. As many as 10,000 horses a year were imported. Women, eunuchs and boys are said to have been brought by Jews through the Persian Gulf. (Bom. Gaz. Vol. 13, pp. 431-434).

If then the trade survived all the dangers of the sea, if according to our account the Iranian refugees had nothing valuable with them, and if they were fully armed as the tradition goes, why should we not believe the story of the Kisseh-i- Sanjan, that the Iranian refugees crossed the sea to reach India ? It is very likely that in accordance with the tradition they came hugging the coast thus avoiding the dangers of the sea and the risk of breaking the rule about not defiling the seat with human im- purities. These ancestors of ours were orthodox Zoroastrians who

*Albiruni says : "From Bahruj (Broach) to Sindan is 50 (Sanjan) parasangs ; from thence to Subarah, (SopSra") 7 parasangs ; and from thence to Thana 5 parasangs." The correct distances would be 40, 16, and 5 parasangs. (Rienand's et Frag. Arab Pers. p. 121 ; Indian Antiquary 1-821.")

f According to Herodotus (I 189 ) the Persians did not defile rivers with impurities. 52

" Chapter No. 7. same time Ibn Haukal says : The Moslims and infidels in this tract (between and wear History of 700 Years. Cambay Chaul) the same dresses, and let their beards grow in the same fashion" From the time of the arrival of (see Elliot's Hist, of India, Vol. I, the Parsis to India down to the pp. 39, 97). The Bombay Gazet- fifteenth century their history is teer gives the date as A. D. 942 (I, almost a blank. We have brief Part I, pp. 216-217). notes of about three dozen events A. D. 942-997. Some of the which we give below with their Parsis, who since their arrival in respective dates. India, had remained in the South A. D. 85O. Some Parsis en- of Gujarat were attracted to the their Pahlavi as graved signatures settlement near the temple of the witnesses to a copper-plate grant Kumarika Kshetra (Cambay) at in Southern India before probably the mouth of the Mahi. The first- A. D. 850 (See Dr. E. W. West's comers succeeding in trade, others dated 10-6-1898 re Dastur reply followed, and in time the Parsi Rana Meherji controversy printed settlement became so strong that by in "Dastur Rana and the Meherji their overbearing conduct, they Emperor Akbar," p. 79).* forced the Hindus to leave the city. Middle off the 9th Century Among those who fled was a man A. D. Mardan-farukh son of of the Dasa Lad caste of Wanias, Auharmazd-dad the author of the Kalianrai by name. He took re- Pahlavi work Sikand-Gumanik Vijar fuge in Surat,* where in a short time who wrote the book after the by trading in pearls, he acquired a middle, but before the end, of the large fortune. His wealth gave him ninth century, came to India, to consequence, and he had the address make investigations about religious to bring together a numerous band topics. (See :Sikand-Gumanik Vijar of Rajputs and Kolis, who in the S. B. E. Vol. attacked the Chap. X-44 ; XXIV. night Parsis, putting Intro. pp. 25-27, and p. 169. many to the sword, and setting fire Also Sk. Collected Writings, edited to their houses. The rest took to by Sheheriarji Bharucha Intro, p. 2.) flight, and not a single Parsi was to A. D. 916. The Arab writer be seen in Kumarika Kshetra, " (Account of in Bom. Gaz. Masudi says : Up to now (Hijari Cambay 304) the Magi worship fires of VI, p. 216.) different kinds in Irak, Pars, Kerman, A. D. 10th Century. In Sedjestan, Khorasan, Tabaristan, Ousley's Oriental Geography of Ebn Djebal, Azerbaidjan, Erran, Inde Haukal (A. D. 902-968) it is stated (Hindustan), Sind and China." that some parts of Hind and (Moacudi, Les Prairies, D'or par Sind belonged to Guebres. The C. B. de Maynard Vol. IV, p. 86.) Guebres might be Persian Zoroas- A. D. 95O. The Arab travel- trians, but we are not quite sure. ler Misar bin Mukhalihal (A. H. A. D. 955. Pahlavi texts were 339) about Chaul thus : written by Dinpanah Itarpat Din- " speaks There are Musulmans, Christians, panah in the Yazdagardi year 324 Jews and Fire-worshippers there at Broach. Some scholars take the (= at Saimur or Chaul) In the year to be 624 instead of 324. (See Dr. city there are mosques, Christian Modi's Dastur Bahaman Kaikobad churches, Synagogues and Fire- * temples." Another traveller of the If this is Surat and not Sorath. Kalian rat's date can hardly have been * Also Sir J. J. Madressa Jubilee. Vol. before the 14th century Foot-note, Bom, 442. Gaz. VI, 216. pp. p. 53

28 also A. D. 1O21. A third Pahlavi and Kisseh-i-Sanjan. p. ; Dastur Jamaspji Minocheherji's inscription in the Kanheri caves Pahlavi texts, introd. p. 5, text p. shows that another batch of Parsis 83). went there on the day Din, month Mitro of 390 A. D. 1009. Two Pahlavi the year Yazdagardi October in the Kanheri caves (3Cth 1021). [See Burgess's inscriptions from Cave show that certain Parsis visited Inscriptions Temples the caves on the day Auharmazd p. 65]. of the month Mitro Yazdagardi A. D. 103O. Alberuni in his year 373 (10th October 1009), and "India "says: Then Zarathushtra on the day Mitro of the month went forth from Adharbaijan and Avan 378 Yazdagardi (24th Nov- preached Magism in Balkha ember 1009).* (See Dr. Burgess's There are some Magians up to the Inscriptions from the Cave Temples, present time in India, where they are called Alberuni's pp. 62-64 ; and K. R. Kama's Zara- Maga. (See translation Dr. thosti Abhyas Ank III. p. 160, where- India, by Sachau in the date is given as A. D. 999.) Vol. I, p. 21 and Vol. II, p. 262). A. O. 1011. Some Pahlavi A D. 1079. Ibraim the Gaz- memoranda were written Din- by navid attacked a colony of firewor- above panah Itarpat Dinpanah shippers at Dehra Dun. mentioned at Broach for the use of his named Shazat Shat A. D. 1O81 A grant of "some pupil " Farkho Auramazd in Samvat 1067 drammas to the Kharasan Mandli on Roz Gos, Mah Ardibehesht was made by the king Anantdeva, the ruler of Konkan in Sake 1003 [Dastur Peshotun B. Sanjana's e. A. D. Gaz. Vol. Ganje Shayagan introd. p. 3. (i. 1081). (Bom. Pt. 18 n. Pandit The date given in Dastur Jamaspji I, II, p. 7). Bhag- wanlal while the Minocheherji's Pahlavi Texts, in- translating passage trod. by Mr. Beheramgore Anklesaria has put a querry (?) after the words Kharasan that is 1077 Hindustani (= 1021 A. D.) Mandli, showing he did not understand them. Prof. S. at p. 5 and 1067 Hindustani( =1011 H. in an article entitled A. D.) at p. 34. ]f Hodivala, "JadiRana and the Kisseh-i-San- " *Dr. Weat : The Parsis who says jan thinks, that the words "Kha- inscribed their Pahlavi at " " signatures the rasan Mandli mean Khorasan Kanheri caves may have come from " and refer to the Sanjan." (Sir J. J. Madressa jubihe Vol. Anjuman," may p. 442.) colony at Sanjan of the Parsi settlers, t In an important letter dated 3-6-1915 addressed to this writer, Prof. S. H. 77 haftado haft. T. D. is the only MS. in Hodiyala says' "Peshotan's introduction which it is Yak-hazar-haftad--haJt and to the Ganje Sh^yegSn is full of historical Maneckji Unwalla tells me that the MS. blunders. He seems to have read 1067 Sam- originally belonged to him and that he vati not 1077. Besides he pretends tint gave it to Mr. Tehemuras, and that the his manuscript was actually written in 627 sign for Yak-hazar is written above and not A. Y. of which there is no proof. The date in a line with haftad-o-haft. In fact it is 627 is merely the date of the Paima'nak-i- one of the many interpolations by a later Katak Khutalk given on p. 141 of Beheram- scribe of which this MS. is full . . . gore's Pahlavi Texts. The date conclusively You say Mr. . . . takes it to be 977 shows that MeherpSn translated his copy Sake. 917 SSke would be 1058 A, C. i. e. not from Dinpanah's copy (as Beheramgore not 324 A. Y. but 424 A. Y. Your 1077 says), but from his uncle Rustam Meher- Salce would be 1155 A. C. and 524 A. Y. ban's who was in India in the Par si Year Is there any agrument for prefering 524 627 (A. V. 647), i. e . 1218 A. C., as is A. Y. to 424 A Y.? I at least know of none. shown by the colophon of the Pahlavi Vis- But there is an argument for holding that pard he wrote in Anldesvar in that year. 624 A. Y. is the true reading and that is As to your idea that 1077 Shake is the based on the inference from the word dtrsi- true date, there is this to be said that in vttt. It is possible to hold that dtrzivMt may all the other MSS. I am acquainted with mean something else, but I take it in the (about four in number) the date is merely sense put upon by Beheramgore," who had come from Khorasan." In lated some of the Khordeh Avesta our the opinion words were probably into Sanskrit, and produced a Pazend meant for the descendants of the Sanskrit version of the Pahlavi Parsi original settlers. (B. B. R. A. Minokherd. Nerioshang was the S. XXIII, 349-70). contemporary of Hormazdiar Ramyar Close of 11th Century AD, ( See Dr. West's reply re : Dastur Battle of Variav, which will be re- Meherji Rana above referred to.) In ferred to hereafter. S. B. E. Vol. XXIV introd. p. 20 Dr. West the 15th A. D. Close off 11th Century A.D. gave century as the date of Nerioshang, which was A Pahlavi of Vendidad manuscript evidently incorrect). ( K 1 in the University Library of 12th Century A. D. In this Kopenhagan ) was copied in Sistan the Parsis are said to have in A. D. 1205 by Ardeshir Bahman century incited the Hindus against the Musal- for an Indian priest named Mahyar, mans of and in a riot des- an inhabitant of Auchak in Sindh as Cambay their This we shall see hereafter. The head troyed mosque. coming to the ears of priest of that place was Shahmard Siddharaja Jayasimha, he the means of son of Mahyar son of Shahzad son supplied rebuilding the mosque and minarets. (Elliot's of Mitrojiv.* The last name is equi- Hist. II. 163-4). valent to the modern Meherji. The termination is A. D. 1205. A Parsi ji purely Indian ; priest hence Mitrojiv must have lived in named Mahyar returned to Uchh in India about 1100 A. D. (See Dastur the Punjab with a Pahlavi Vendidad Darab P. Sanjana's Pahlavi Vendidad MS. after residing 6 years in Seistan.* introd., p. 39.) (See Dastur Darab P. Sanjana's A. D. 1142 A mobed named Pahlavi Vendidad, introd. pp. 36-40) Kamdin Zarthosht came to Nowsari A. D. 1214. Mobed Horn Bah-' from Sanjan for performing the manyar came from Broach to Now- religious ceremonies of the Parsis of sari in the Yazdagardi year 583 (See Nowsari. t Dastur Meherji Rana and Emperor Akbar p. 286 ).f A. D. 1153 The Arab geogra- pher Edrisi refers in his book to A. D. 1257. (about) A Mobed and its inhabitants named Kamdin "Sanjan (Parsis ?) Shahryar Neryosang who were famous for their industry Samand wrote some manuscripts, one and intelligence, who were rich and of which was Ayibatkar-i-Vazorg- war-like" (See Jaubert's Geographic Mitro. This Mobed was most probably d' Edrisi, p. 172). the grand-father of Peshotan Ram Kamdin (=" I A. D. 1166 (about) Approxi- Yaztyar Shahryar") Shahmart (or mate date of Nerioshang Dhaval, Neriosang, Gdyomard) Dastur who was the most learned of the old (See Jamaspji Minocheherji's Pahlavi Texts Introd. 6-34). Parsi priests of India. His trans- pp. lation of the Pahlavi Yasna A. D. 125O-13OO. Parsi and into Sanskrit is a convincing Nawayat Musalman refugees from proof of his extensive knowledge of - * both the languages. He also trans Prof. Westerguard, the Parsi PrakSsh and Dossabhoy Karaka give the date A. D. 1184. Hist, of Parsis I. p. 38. * In the colophon of the MS. of Pazend 1 t In the WttWM -OuicA the date is Jam^spi written by RSna Jesung, father of not The Parsi PrakSsh Dastur Meherji Rana, it is stated that the correctly given. gives A. D. 1215. wiiter wrote from a copy of Herbad Karya son of Btkajiv (Bhikaji. Vikaji). The MS. J The word might be read Shatro-ayibSr is dated Sanavat 1560. See Dr. Modi's Parsis or Yazt-ayiMft ot Court of Akbar 169. p, The reading Samand might be a corrup- t Parsi Prakash Vol. I p. 2. tion of Shahmart or (Gdvomarf), Khulagu Khan's devastation of Persia Rustam Mihrapan wrote two Pahlavi and came to Gujarat (Dr. G. A. Grierson's Yasnas, two Pahlavi Vendidads, other for Chahal Linguistic Survey of India Vol. IX, some manuscripts of Darab's Part II, p. 324). Sang Cambay (Dastur Vendidad, introd. p. 41). Some of D. 1269. Iranian A. An priest the MSS. were written in Thana (see named Rustam came to Mihrapan Dastur Jamaspji's Pahlavi Texts Intro. India (Dastur Darab's Vendidad, p. 6 and text pp. 83, 167-168). introduction p. 41). A. D. 1383 A Pahlavi Nirang A. D. 1278. Rustam Mihrapan to kill noxious animals was written wrote a at Ankleswar. Vispard in 752 A. Y., the date being given 13th Century Zakariya-al- in old Gujarati (Dastur Jamaspji's Kazwini says that Chaul (now called Pahlavi Texts, Introd. p. 8, text a Revadanda) was inhabited by p. 170.) number of Parsis in the 13th century A. D. 1397 The manuscript M. B. R. A. S. Vol. 57). (B. XII, p. 6 of the Bundehishna was written at A. D. 13O3. Battle of Chitor Broach in A. Y. 766 by Peshotan in which the Parsis helped the Hindus Ram Kamdin Sheheriar Nerioshang by fighting with the Mahomedans Shahmard Sheheriar Bahman Aura- under Ala-ud-Din. This battle forms mazdiar Ramyar. (S. B. E. Vol. V, the subject of the next chapter. introd. to Bundehishna. p. 48.)

A. D. 1309. A Dokhma was Note : Nerioshang Dhaval was a built at Broach by one Pestonji on contemporary of Auramazdiar Ram- the land of one Patel Dabhai Medash yar. He lived 8 generations (8X25 on Jeth Sud 2 Samvat 3365 (Parsi years) before A. Y. 766, that is in Prakas'h I, p. 4). A. D. 1197, which almost tallies above. Both A. D. 1322. A French bishop with his date given were learned named Jordanus, who travelled as a Ram and Kamdin men. The latter was a missionary from Thana to Broach in probably A. D. 1320-1322 wrote: "There be pupil of Mihrapan Kaikhusro. also other pagan-folk in this India, A. D. 1414. About 26 Behe- who fire not their an worship ; they bury dins of Bulsar signed agreement dead, neither do they burn them, to the effect that they had requested but cast them into the midst of a the Nowsari Anjuman to lend the certain roofless tower, and there services of the Mobed named Sha- to the of expose them totally uncovered purji Rana for the performance fowls of heaven. These believe in ceremonies. (Parsi Prakash I, p. 4). two First Principles, to wit, of Evil A. D. 1415 Ervad Rana Kam- and of Good, of Darkness and of din wrote a MS. containing Sanskrit Light." (Jule's Jordanus' Mirabilia, and old Gujarati translations of the p. 21). Iranian texts. (See Collected Sk. A. D. 1323. Odoric an Italian Writings of the Parsis Pt I. introd. in monk who came to Thana 1323 p. VII.) The MS. belongs to Das- said : "The people thereof (Thana) tur Hoshangji Jamaspji of Poona. are idolaters, for they worship fire... It was written in A. Y. 784 corres- and here they do not bury the ponding to dead, but carry them with great pomp This manuscript contains an impor- to the fields, and cast them to the tant note about Sanskrit Ashirwads, beasts and birds to be devoured." which runs thus : (C. H. Yule's Cathay Vol. I, p. 57- 59). Hf$c4l*iiu: "These A. D. 1323-24. Mihrapan Kai- 3HdlRdl. marriage khusro great-grand-nephew of Ashirwads have been translated 56

from the Pahlavi language into the Ardeshir who is clever in the Parsi Sanskrit language by Dinidaru race, is written (by me)." (Report (dasa) Bahman." on the search for Sanskrit MSS. in the 1882- Another MS. belonging to Dastur Bombay Presidency during 83, 35-36 and Kaikhusro Jamaspji containing pp. 221.) Avesta and Sanskrit translation was A. D. 145O. About the middle written not earlier than Samvat of the 15th century a king of Ah- as in the Sk. Ashirwada we madabad is said to 1400 ; have levied meet with the phrase tmc-y^f tribute from the Parsis of Chandauli It must have been writ- (ChandravatiJ near Panch Mahals. (Burne's Account of ten before Samvat 1499 (A. D. Abu, 1828). 1443), but after Samvat 1400 (A. D. A. D. 1478. The date of the 1344). earliest known Revayat brought by Nariman A. D. 1419. The Iranshah Fire Hoshang. Eight years afterwards, he brought another was brought to Nowsari on 26th June Revayat from Iran.* 1419 ( Parsi Prakash, p 5 ). Khan Bahadur B. Patel doubts the * Bomanji Darab Hamaziar's Revayat, Bombay correctness of this date. The date University MS. Vol. I. pp. 11, 13, See also Dr. Modi's at given in the MS. of Ervad Hormazdiar Parsis the Court of Akbar, pp. 58-54. Framarz dated A. D. 1660 is Samvat 1475 Maha Shehrivar, Roz Mares - pand, Akhad 5, Wednesday. (See Dr. J. J. Modi's Dastur Bahman Kai- kobad and the Kisseh-i-Sanjan p. 23) A. D. 143O.A medical book was written in Sanskrit for the son of an Andhiaru named Ardeshir. About this book Sir R. G. Bhandarkar says : In the class of works on Hindu medicine we have fragments of Charaka and Susruta Samhitas, and a copy of Vagbhata's important \vork the Ashtanga-yoga-hridaya, which however is incomplete. The last MS. was caused to be transcri- bed in the Samvat year 1486 at Brigu-Kshetra or Broach by Ardhhasera (Ardeshir), who was a learned Adhyaru or priest of the Parsika race for his son to stud} This shows that about 450 years ago Parsi priests valued and cultivated the study of Sanskrit lore. The following is an extract from the

: #< book ^c

I "OnMaghaVadlstintheyear Samvat 1486, on this day, Thursday, here in Bhrigu Kshetra, the com- pletion of the work (written) for the study of the son of the Adhyaru 57

* CHAPTER No. 8. khan, or he may be Alpkhan, Ala-ud-din's brother-in-law. Ulugh- Battle of Sanjan. khan conquered Gujarat (A. D. 1295- 1297), and Alpkhan governed Guja- Let us now consider another im- rat (A. D. 1300-1320)." (Bombay portant event in the history of the Gaz. XIII, pt. I, p 250). This Parsis which is referred to in the theory was followed by Mr. Dossa- Kisseh-i-Sanjan. We are told that bhoy Karaka, who changed his seven hundred years after the arri- former view. (Hist, of Parsis, 2nd val of the Parsis to India, a cala- ed-, p. 43). It has been accepted in mity came over them. The king- our own times by Mr. Pallonji Desai, dom of the Hindu Raja of Sanjan and others. was invaded the Mahomedans by Sanskrit under Alafkhan, the general of Sul- Inscriptions. tan Mahomed. The Raja called his Scholars have thrown considerable Parsi subjects to help him. Under light on the history of Ala-ud-din the leadership of one .Ardeshir, an Khilji and Mahomed Begda. They army of 1,400 Parsis fought with the have shown that Begda's conquests Mahomedans and defeated them. extended as far as Bassein, Mahim Alafkhan then came with very large and even further in the South. Some have also stated numbers. A second battle . was that Ala-ud- fought, in which all the Parsis and din's conquests did not extend as far the Hindu Raja were killed. as Sanjan. t But it must be acknow- ledged, that in spite of all their Now the as to who the question efforts they have not come across a Sultan Mahomed and his general single direct historical reference, Alafkhan were, has been the subject showing that a battle was fought at of keen for controversy many years Sanjan by the Parsis with the Ma- Dastur past. Framji Aspandiarji homedans. There is however a Rabadi, Dr. John Wilson, and Mr. Sanskrit epigraphic record, which, Karaka* that the Dossabhoy thought if correctly interpreted, shows that Sultan was Mahmod D. Begda (A. the Parsis fought with the Mohame- This has in 1459-1511). theory dans under Ala-ud-din at Chitor on our times secured the support of behalf of the Hindu raja of the Dr. J. J. Prof. Hodivala and Modi, place. If this is the battle which others. the writer of the Kisseh i-Sanjan referred to, we are compelled to Not being satisfied with this theory say that he has made a muddle con- Sir James Campbell, the compiler of by the location of the battle- the Bombay Gazetteer, suggested an- founding field. If on the other hand the other theory, namely that the Maho- battle of medan ruler was Muhammad Shah or Sanjan was different, Bah- man was about an Ala-ud-din Khilji (A.D 1297-1317). grossly ignorant

He said : "The * conqueror cannot Elliot's Hist, of India HI, 548. be Mahomed Begda, as authorities t See Dr. J. J. Modi's "A Few Events that after the agree long wanderings in Parsi History p. 65) In A. D. 1297 Sanjan fire was brought to Nowsari Aluf Khan, Ala-ud -Din's brother, was sent with an to reduce early in the 15th century (A. D. army Gujarat. (Brigg's Hist, of the Rise of Mahomedan Power I. 1419). t Alafkhan may be Ulugh- p. 827), and according to Abul Feda, Sanjan Ala-ud-din's is khan, brother, who was the last town in Gujarat (Elliot V, sometimes by mistake called Alp- Dawson I. 408). In A. D. 1812 an army was sent to the Deccan under Mullik Kafoor

* who laid waste the countries of Maharashtra H&iuanama- B. B. R. pp. 122, 129, and Canara from Dabul to Choule, as far A. S. 1-182, Hist, of Parsis 1858 16. p. as Rachoor and Moodkul (Brigg's His. I. t Mistake for A. D. 1416 (Dr. J. J. p. 879). Thus Sanjan may have been in- Modi's Few Events in Parsi Hist. p. 64). cluded in the conquests. 58 important event in the history of the (No. 19) "He (Arisimha) righting Parsis. We admit that it is quite great battle for protecting mount possible that the raids of Begda, Chitrakuta abandoned life in a mo- which extended as far as Bassein, ment, but not the great fame acquired Mahim and Chaul, have scared in the of brave men. may path" their away the Parsis (if any) from ( No. 20 ) As this Arisimha, who old colonies at Sanjan and neigh- possessed a dauntless heart, fought bouring places, but from that we with the Parsis, and worshipped cannot infer that the Parsis fought Shankar with the flowers of the lives with the Mohamedans at Sanjan. of the dead, his descendants are not A collection of Prakrit and Sans- abandoned by him ( Shankar )." krit inscriptions has been published Further up in verse No. 21 we are by the Bhavnagar Archaeological told, that "He (Arisimha) was Department under the auspices of His succeeded by the sun-like Hamira." Highness Raol Shri Takhtsingji, We may mention, that in verse No. 20 Maharaja of Bhavnagar. It contains the translator has omitted to translate a number of important Sanskrit the word f%^^, which shows, that One of them No. IX * inscriptions. the battle was fought at Chitrakuta is a stone inscription placed at or Chitor. Udepur in Mewar in the temple of Ekalingaji, the tutelary god Battle of Variav. of the Sisodia kings of Mewar Let us for a moment the dated Samvat 1545 ( A. D. 1489 ), accept translation of the verse No. as it published on pp. 117 to 133 in the 20, aforesaid book. It contains about a is given in the book. It seems as if the Hindu with the hundred Sanskrit Shlokas and gives king fought of them. Now an account of the different gifts of Parsis, killing many we know with about one villages by the kings of Chitor for certainty only which the Parsis the maintenance of the temple. The battle, fought with a Hindu and that was the battle verses Nos. 18 to 20 run as under : Raja, of Variav. Two different No. is slightly accounts of this battle are met with. The writer of the Bombay Gazetteer gives the following account : "Towards the close of the llth No. 19 century, Parsis were one of the chief classes of traders in Cambay. It is stated, that the Parsi settlers enraged the Rajput chief of Ratanpur by refusing to pay tribute and defeating of sent to the No. 20 a body troops enforce order. When a fresh force arrived from Ratanpur, the Parsi men were absent at a feast outside the limits of Variav, but the women donned the armour of their husbands and The above Shlokas are thus relations and opposed the troops translated in the book : " valiently. When about to obtain a ( No. 18 ) There were many victor)', the helmet of one of the like Khummana and kings Bhoja, female warriors dropped and exposed others in the time of Bashpa, never her dishelled hair. On this the in still one deserves flinching battle; Ratanpur force rallied, and made a mention, viz- Arisimha, who acquired * great prosperity and was totally Chitrakuta= Chitod ( Bom. Gaz. IPt. I ' free from all sensual pleasures. p. 469.) 59 desperate assault. The women pre- known throughout the world, who ferring death to dishonour heroically possessed bright pure virtues, whose drowned themselves. The day of great name was worthy of being in- this disaster (Fravardin month and cluded in the first rank of the Arshishvang roz) is still commemo- meritorious, and who was like a male rated at Surat by special religious Kokila (bird) in the gardens of justice, ceremonies. The year is unknown. modesty and politeness" (Bom. Gaz. IX pt. II, p. 185 ff). Such a virtuous, meritorious, just, Mr. Dossabhoy Karaka relates the modest and polite king could hardly story thus : "A small Parsi colony be expected to order violence refer- had settled at Variav, which is si- red to in the stories of the battle of tuated at some distance from Surat. Variav. Indeed such a cruel act It was at the time under the rule would hardly be suitable for any of the Raja of Ratanpur, a Rajput inscription. chief. This chief attempted to Hnnals of Ra jasthan. exact an extraordinary tribute from the latter to the Parsis, but refusing Again turning to Colonel Tod's submit to the and extortion, opposed Annals and Antiquities of Rajasthan defeated the sent to enforce troops Vol. I. (p. 21 5) we find, that Ursi the demand. Unable to avenge (a short form of the name of Ari- themselves openly, the soldiers of simha) was killed in the war with the Raja sought an opportunity of Ala-ud-din in or about 1?03 A. D. supressing those, who had de- Therefore the battle at Chitor was feated in the them field, and a not fought with the Parsis, unless to all the marriage festival, which they assisted the Mahomedans, Parsis in the place had been invited proving treacherous to their kind was chosen as most affording the Hindu masters a thing incon- favourable occasion for gratifying ceivable in itself and for the reason their cowardly revenge. Uncon- that Ala's troops were never in need scious of what was the impending, of any help. Parsis were surprised in the midst Parsis and off of festivities, and together with the Kings Mewar. women and children were ruthlessly One further point, which has been massacred by the ruffians." (Hist. already referred to, requires notice, of Parsis 3884, Vol. I, p. 49). namely that the Ranas of Mewar were connected It is easy to see that this could traditionally -with not be the same as the battle of the Sassanian kings of Persia. In of the tradition Abul Fazl Chitor in the inscription, according support D. that the to which the Hindu king was killed (A. 1590) says, Ranas in the battle. Also in verse No. 8 of Mewar consider themselves des- of the Sassanian of the stone inscription No. VI, cendants Naushir- D. and dated A. D. 1429 (page 102, Col- van, (A. 531-579), Col. Ted fuller details from the lections by Bhavnagar State) it is quotes stated that : Persian history Maaser-al-Umra. No evidence seems to support a direct connection with Naushirvan. At the same time marriage between the Valabhi chief and Maha Banu, the fugitive daughter of Yazdagard the last Sassanian is not impossible. "Arishnha was a king who was The suggestion that the link may master of the art of using arms, who be Naushirvan's son Naushizad, who was like Kama in making gifts and fled from his father in A. D. 570 in battle fields, whose greatness was receives support from the statement 60 of Procopius. According to the not with ordinary flowers, but flowers writer of the Bombay Gazetteer, in the shape of the lives of the the fire symbols on Mewar coins enemies. The enemies have not betray a more direct Sassanian in- been named, either because the Annals 235 writer to his fluence. (Tod's I, ; Bom. wanted show contempt Gaz. I. pt. I. p. 102). and hatred or because they were so well known at the time that it was From this we would at least expect not to name them.* The that the Parsis were on good terms necessary Rana's met with its with the kings of Mewar. bravery proper reward, namely that his line did Correct Translation of not become extinct. Inscription. Gould Parasikas be For all the above reasons, we are Mahomedans ? convinced that the translation of the verse No. 20 referred to above is not As already stated, it is possible satisfactory, or at any rate it is that the Sanskrit passage in question vague. The reason is not far to may be explained to mean, that the seek. The translator did not care Parsis helped the Mohamedans to consider the surrounding circum- against the Hindus. That the Parsis stances. would help a cruel and lustful em- like who had a In Sanskrit the instrumental* case, peror Ala-ud-din, of his own, is in- when it is not followed by some such large army simply conceivable. would be the words as Tffl &c. two They } ^fi[, conveys last to prove faithless and treacherous senses namely "with" and "by" or to the kind Ranas of Mewar. "assisted by." The Raja did not It would be ridiculous to fight the Parsis, but he fought (with urge word have the Mahomedans) "assisted by the that the Parasikas may Parsis." We therefore translate the been used for the Mahomedans. verses Nos. 19 and 20-as under: The word has been used by the Sanskrit writers for Parsis only. "While great battles were being For instance, in the sixteen Sanskrit fought for the protection of the fort Shlokas, we read about the Parasikas on the mount Cnitrakuta, he Arisimha in several places : abandoned his life in a moment, but ' not the great fame acquired in the Those path of brave men. As this Arisimha are we Parsis, noble-born, bold, vali- who possessed a dauntless heart, " ant and very strong. fought a battle (assisted by) the Parsis Also in the Ashtanga-yoga-hrdaya, at Chitrakuta and worshipped him (Shankara) with the numerous flowers we have just read :- of the lives of the enemies, he 3% (Shankara) being fondly attached does not abandon his (Arisimha's) descendants."

The writer uses a highly poetic "On Vad 1st of the Sam- style. Shankara or Shiva is the Magha vat 1486 D. 1430) on this third god of the Hindu trinity, who (A. day- is entrusted with the work of des- Thursday Ardeshir a well-versed in caused the truction. Arisimha worshipped him priest a Parasika family book to be written for the study of * The instrumental denotes the instru- ' ment by which a thing is accomplished. Inscription No. VIII (dated A.D. 1440) Here the Parsis were employed a an instru- of the Bhavnagar State Collection shovs ment for the fight. Compare Raghu Vamsa that Bhuvanasinha fought with Ala-ud-diq VII-69 for construction and meaning. and conquered him, 01

his son here in Bhrigu-Kshetra." Mosque and towers. (Elliot's Hist. (Report on the search of Sk. MSS, II, 162-164, Bom. Gaz. VI, 215). in the Bombay Presidency during Parsis Spoken of Contempt 1882-83 by R. G. Bhandarkar, pp. 35-36 and 221). uously by Amir Khusru. It will be noted that in the above The following passage from the the word passage HK*(N> was used for poem Ashika of Amir Khusru is im- the Parsi only about half a century portant, as showing that the Parsis before the date of the inscription. were treated with contempt by the Even in A. D. 1906 Ervad Shehe- Mahomedan rulers of the time. Bharucha calls his "Collected riarji " In his encomium on Hindustan, Sanskrit of the Parsis Writings the poet says: "From Gazni to the shore of the ocean you see all under Many more instances might be cited the Dominion of Islam. Cawing to show that the Pdrasikas meant the crows ( crow-like Hindus) see no * Parsis and none else. arrows at pointed them ; nor is the Tarsa Moreover in the inscriptions re- (Christian) there, who does not fear to render the lating to the kings of Mewar, the (laras} servant word used for the Mahomedan ene- equal with God, nor the Jew who dares to exalt mies is Turushkas or Turks ( See the Pentateuch to a level with the Koran nor the Bhavnagar State Inscriptions, pp. 94- ; Magh 107). who is delighted with the worship of fire, but of whom the fire complains Parsis not on terms " good with its hundred tongues. ( Elliot's with Mahomed ans. Hist. Ill, p. 546 ).

It is needless to say, that the As the writer of Bombay Gazetteer Parsis of olden times were not on says, the above-said Maghs were the * friendly terms with the Mahomedans. Parsis. The above passage clearly In the 12th century A. D. mention shows that the Parsis were contemp- has been made of the Parsi and tuously treated by the Turks at the Musalman riots in Cambay. One of time. Evidently the poet wrote the the Musalmans, whose faction was passage, after all the nations had worsted made his way to Anhilvada, been reduced and made subject to and meeting the Chalukya king the rule of Ala-ud-din. Supposing Sidhraj Jaysing (A. D. 1094-1143), therefore that the Parsis helped complained to him that the Parsis Ala-ud din, we can hardly expect the and Hindus had attacked the Musal- poet who had accompanied Ala-ud- mans, killed eighty of them, and din at Chitor to speak about them in destroyed their mosque and minaret. such contemptuous terms namely Subsequently the king heard enough that "the fire complained about the to convince him, that the Musalmans Parsis with its hundred tongues." had been badly used. He summoned (Elliot's Hist. Ill, p. 77 ff). to his capital Anhilvada two leading men from each class of the people History of Mewar Kings and of Cambay, Brahmans, Fire-worship- Conquest of Ala-ud-din. pers and others (Jains) and ordered them to be punished. At the time The Annals and Antiquities of he made over to the Musalmans Rajasthan by Col. Tod contain a long money enough to rebuild their account of the kings of Mewar. The * chapters IV to VI deal \ith the In the Pahlavi Text (Darakht-i-Asurik) from to Samarsi. the Pahlavi word Parsik is used for "Parsi" sovereigns Bappa (See Dastur Jamaspji Minocheherji's Pah- * lavi text) p. Ill, line 1st, word 6th). Magh=Maghu, Mobed, * After Samarsi, Rahup obtained but he was outwitted this time. No Chitor in A. D. 1 201. From Rahup sooner was Bhimsi brought forward to Lakumsi, in the short space of than the Rajputs leapt from the litters half a century, nine princes of Chitor surrounded their prince and princess were crowned. Lakumsi succeeded and cut their way in a body through his father in A. D. 1275. Bhimsi the Turk warriors to their fortress. was the uncle of the young prince The siege was renewed by the Turks. and protector during his minority. Many brave Rajputs were slain, He had married the beautiful and after making a havoc in Ala-ud-din's accomplished lady Padmani. Ala-ud- ranks. Ala-ud-din was defeated in din heard about this beautiful princess his object and was obliged to desist and he determined to march an army from the enterprise for a short time. against Chitor. In course of time the Having recruited his strength, he Afghans reached Chitor. The Rajputs again attacked Chitor. The annals locked themselves in their rocky fort- state this to have been in A. D. 1290, ress. For a long time the fortress but Ferishta gives the date 13 years was besieged, but all in vain. Ala- later. The Rana (Lakumsi) became nd-din at last sent a message to Bhim- anxious for the safety of his crown. to si, that if he would allow him see During a night of watchful anxiety, the image of his wife in a mirror, he he slept on his pallet, pondering on would be satisfied and go away. The the means, by which he might pre- Rajput could see no harm in this. serve from the general destruction one Ala-ud-din, unarmed, entered the at least of his twelve sons. A voice fortress and saw the image, as he had broke on his solitude exclaiming desired. Ala-ud-din had shown his myn bhooka ho (I am hungry), and confidence in the honour of the raising his eyes, he saw the majestic Rajputs by entering their fortress form of the guardian goddess of alone. Bhimsi, to show confidence Chitor. "Not satiated," exclaimed ' in the honour of the Turks walked the Rana, though eight thousand of also unarmed into their camp. But my kin were late an offering to thee."? the crafty Ala-ud-din had prepared "I must have regal victims, and if an ambush for the Rajput prince. twelve, who wear the diadem, bleed Bhimsi was seized and carried away. not for Chitor, the land will pass Ala-ud-din now offered to deliver from the line." Thus said, she va- their prince to the Rajputs, if they nished. On the second day she ap- would deliver Padmani to him. peared again and said "On each day Great was the rage of the Rajputs enthrone a prince for three at this dishonourable act. Padmani days, let his decrees be supreme. was informed of this, and together On the fourth day let him meet the they thought of a scheme. The foe and his fate. Then only may \ princess sent word to Ala-ud-din remain." (Annals of Rajasthan I, that she would come to his camp, 214-15, also Index). A general accompanied by all her hand- contention arose among the brave maids in a manner befitting a brothers, who should be the first princess. Ala-ud-din agreed to this, victim to avert the denunciation. and no less than 700 palanquins Ursi urged his priority of birth. He were carried into the royal camp. was proclaimed, the umbrella waved One of them contained the queen, ov^erhis head, and on the fourth day, in the others were hidden bravest he surrendered his short-lived ho- warriors of Chitor. Ala-ud-din had nours and his life. Ajeysi the next no intention of delivering up Bhimsi, in birth demanded to follow, but he was the favourite son of his father * at his He changed the title of his family from and request he consented to the clan name of Gehlot to the Subdivisional let his brothers precede him. Eleven name Sesodia r India XIII, (Gaz 403). had fallen in turn, but one victim re- mained to the salvation of the city. land of Gurjara from the ocean-like A contest arose between the Rana Turushkas or Turks. From Tod's t and his surviving son, but the father Annals we saw that Arisimha (Ursi) prevailed, and Ajeysi in obedience was the father of Hammir and bro- to his commands, with a small band, ther of Ajeysi. It was he who passed through the enemy's lines "urged his priority of birth and was and reached Kaihvarra in safety. proclaimed king, and on the fourth The queens, wives, daughters and day he surrendered his short-lived the fair Padmani all immolated honours and his life," while fighting themselves in a funeral pyre. The with Ala-ud- din's troops. The author Rana threw open the portals, and of the inscription rightly says that with a reckless despair carried death "he possessed a dauntless heart," and met it in the crowded ranks of and that in the great battle of Chitor Ala-ud-din. Thus fell in A. D. 1303 "he abandoned life in a moment, but this celebrated capital of Chitor in not the great fame acquired in the the conquest of Ala ...... Guarded path of brave men." It was this by faithful adherents Ajeysi cherish- Arisimha or Ursi whom the Parasikas ed for future occasion, the wrecks assisted in the fight. of Mewar. It was the behest of his father, that after him the son of Campbell on the Battle Ursi, the elder brother should suc- fought by Parsis. ceed him. This injunction met a the ready compliance. Hammir was the The fact that Parsis helped son destined to redeem Chitor. the Hindus in the fight with Ala-ud- din has been since out (Annals of Rajasthan, pp. 212-217). long poii.ted by Sir James Campbell, but he too Another Inscription. had not the battle of Chitor in his

mind. He says : "Dr. Wilson CB. Now turning to the Sanskrit ins- B. R. A. S. 1-1^2) suggested, that criptions in the Bhavnagar collection the Mahmud Shah of the Kisseh-i- we see that there is a complete geneo- was Mahmud Begda, who logy of the Mewar kings in the ins- Sanjan reigned in from A. D. 1459 cription No. Vill of A. D, 1440. Gujarat to 1513. The mention of It mentions 41 kings, beginning Champa- ner as his capital makes it probable with Bappa. Leaving the first 29 that the author of the Kisseh-i-San- kings, it is seen that the 30th king jan thought, that the Musalman was Tejasvi-simha, 31st Samarsimha, was the well-known Mahmud 32nd Bhuvanasimha, who is called prince Begda. But the completeness of (the Alp Khan's conquest of Gujarat leaves of and the con- descendant Bappa little doubt, that Sanjan fell to his of Shri Alla-ud-din queror Sultan), arms. The conqueror might possibly, 33rd 34th Jayasimha, Lakshmasimha, though much less likely, be Muham- 36th his brother 35th Ajayasimha, mad Shah Tughlik, who reconquer- and 37th Hammir. Arisimha, ed Gujarat and the Thana coast in It will be seen that Bhuvanasimha A. D. 1348. It cannot be Mahmud was Bhimsi, since the name Bhu- Begda, as authorities agree that after vanasimha would be contracted into long wanderings, the Sanjan fire was Bhumsi and then corrupted into brought to Nowsari in the fifteenth Bhimsi. We have already seen that century (1419). Alp Khan may be Ala-ud-din became unsuccessful in Ulugh Khan, brother to Ala-ud-din, his first attack of Chitor, which was who is sometimes by mistake called resisted by the Rajputs under Bhimsi. Alp Khan, or he may be Alp Khan Arisimha was undoubtedly Ursi. In brother-in-law to Ala-ud-din. Ulugh the inscription No. V, Samarsimha is Khan conquered Gujarat (1295-1297) said to have rescued the submerged and Alp Khan governed Gujarat (1300-1320). The Khan of Alp Further up under the heading the text was Khan. " probably Ulugh the conquest of Telingava, Mabar, " (Elliot III, 157-163). Neither Fa- Fatan we read: "There was rishtah nor the Ferozshahi has any another rai in those parts named reference to the Parsis. But Amir " Pandya Guru His capital was Khusru's (A. D. 1300) The phrase Fatan, where there was a temple shores of the Gujarat sea were filled with an idol in it laden with jewels. with the blood of the Gabrs" (Elliot III He had and and many troops ships ; almost refers to or at 549) certainly Mussalmans and Hindus were in his least includes Parsis, as he notices in service The rai, when the army another (Elliot III-546), that passage of the Sultan arrived at Fatan, fled who had become sub- among those, away The Mussalmans in his ject to Islam were the Maghs, who service sought protection from the delighted in the worship of fire." king's army They then struck the (Bom. Gaz. 187.) Population, p. idol with an iron hatchet and opened were Gabrs? its head. Although it was the very kibla of the accursed Gabrs, it kissed the earth and filled the holy treasury. Now the question is whether the Hist. Gabrs referred to above were Parsis. (Eliot's Ill, pp. 549-551). In Elliot's History of India Vol. Ill in It will be clearly seen that the the appendix, there is given an word Gabrs* is used for the Hindus abstract of the poem named Asika of in the last passage. Besides we see Amir Khusru. It is a kind of epic or that the conquest of Gujarat took historical poem, having for its main place in A.. D. 1297, that of Rutun- subject the loves of Dewal Rani, bhore in A.' D. 1299, whereas the daughter of the Rai of Gujarat and battle of Chitor was fought in A. D. Khizar Khan, eldest son of Sultan 1303 ( Brigg's Hist. I, pp. 327, 337, Ala-ud-din. Under the 353-4 ). Therefore the Parsis who " heading Conquest of Gujarat, Chitor, Mal- fought for the Rana of Chitor could wa, Siwana" we read as under : not be the Gabrs referred to by Amir ' Khusru. The poet passes to the conquest of Ala-ud-din in Hindustan. Ulugh We must also bear in mind that Khan sent against the Rai of Gujarat Ala-ud-din sent Alp Khan (his brother) ' where the shores of the sea were to conquer Gujarat and also Rutun- filled to the brim with the blood of bhore; but he himself marched Gabrs.' The conquest of Somnath, towards Chitor, which was reduced after of Jhain and Ranthambor whose ruler a siege six months ( Brigg's was Pithu Rai. This fort was two Hist. I, pp. 327, 337, 353 ). weeks' journey distant from Delhi Mahmud and its walls extended for three Begda Fought parasangs. Terrible stones were at Barot. sent against them with such force, From the accounts in the that the battlements were levelled given Tarikh-i-Ferista, Tabakat- i- Akbari, with the dust. So many stones were Tarikh-i-Alfi and Mirat-i-Sikandari, thrown, pile upon pile, that it would our learned friend Prof. Hodivala have taken thirty years to clear the has pointed out, that in A. H. 869 road to one of the gates. The king (A. D. 1465) Sultan Mahomed took the Fort in one month, and made Begda fought a battle with a Hindu it over to Ulugh Khan. The con- raja at Barad or Barot Hill, other- quest of Chitor, which was named Khizrabad after Khizr Khan ( is then * Cf : Sutal Deo, a Gabr was the ra~ja of referred to After that the ) king's Siwana, near Delhi. Gabrs were worshippers attention was directed towards the of-stones and stone cows III, 18, " (Elliot pp. South. 83, 511). 65 wise known as Sanjan Peak or in the armies both of Mahomed St. John's Point, situated about four- Begda and Ala-ud-din Khilji, but no teen miles South of Sanjan. He has specific mention is to be found in the also shown, that the expedition accounts of the battle of Barot or of against Sanjan must have taken place the battle of Chitor, we have referred before A. D. 1478, since no notice is to. It appears, that facts belonging taken of the Parsis of Sanjan in Nari- to different conditions of things are man Hoshang's two Revayats, the jumbled together by the writer of first of which was written in the Kisseh. He is quite correct A. D. 1478, and that therefore the when he says, that Mahmud Sultan Parsis of Sanjan were driven from or rather Muhammad Sultan fought their homes before that date.* As a battle with the Parsis, who helped he observes, this last point goes de- the Hindu rajS, and that the latter cidedly against Dr. Jivanji Modi's was killed in the fight; but he has surmise of the battle having been wrongly located the battle at Sanjan, fought in A. D. 1490. wrongly hinted that this Mahomed was the victor of Champaner and Are we then to understand that the wrongly supposed that the Sultan's battle of Barotwasthe battle referred general took an active part in the to in the Kisseh-i-Sanjan ? All the battle. We fully concur with Prof. historical accounts agree in stating, Hodivala, who says : "Nothing, that after reducing the fortress, the indeed, can be a greater error Sultan restored the to the country than to suppose that Bahman Raja on receipt of tribute. The was a great poet, a serious histo- was thus alive after the Raja battle, rian or a man of multifarious whereas to the Kisseh he according and accurate scholarship. At the was killed. Prof. Hodivala had also same time, he was not an ordi- seen the difficulty and was therefore nary man. He belonged to a family constrained to remark as under: possessing remarkable literary apti- "We must suppose the raja of Barot tudes and it would be folly to to have been a different person alto- suppose, that all his statements are the chief of gether from ; for, Sanjan unworthy of credit. But it must the Kisseh represents the latter to be also recognised that he is occasion- have been slain in the last day's ally out of his depth." battle." This is, we submit, an un- warrantable supposition. We think, that the fact of the rajS. being killed in the battle and the fact of the Parsis having fought for him are the essen- tial parts of the story, and any account which fails or omits to take notice of these points must be con- demned as irrelevant. We are there- fore compelled to think, that the theory of Mahomed Begda having fought with the Parsis at Sanjan must be abandoned.

Conclusion.

The Kisseh-i-Sanjan states that the general of the Sultan, who fought with the Parsis was named Alp Khan. Men of that name served as generals

* See Bom. Gaz. Pt. 11, p. 189. 66

CHAPTER No. 9. in Shloka No. II, The phrase "on account of their good qualities" is important. It is an effort to trans- DATE OF THE 16 SANSKRIT late in Shloka eig^uHlf^mui No. 1, SHLOKAS. on the part of Bahman, the writer of the Kisseh-i-Sanjan wrongly tak- it as an of an d Passages in the Sanskrit ing adjunct ^fl^, |cl^t Shlokas referred to in the ^RT each one separately. As a Kisseh'i'Sanjan. matter "of fact the phrase is an ad- junct of Hormazd. The writer of the Kisseh-i-Sanjan Couplet No. 170: had evidently knowledge of the con- * Parastesh mikunim az dtash o db, tents of the 16 Sanskrit Shlokas, Hamdn az gdo o az khurshid o mahidb. supposed to have been recited before "We worship fire and water, also the king Jadi Rana by the Parsi re- the cow, the Sun and the Moon." fugees from Iran. Whether he knew We well ask the Sanskrit or whether he relied upon a might why worship of the water &c. has been re- translation while giving a summary fire, ferred to once The reason of some Shlokas, we do not know. again. is that the of the But we are inclined to think that he worship sun, moon, fire and water is, as seen above, re- had a smattering of Sanskrit. The ferred to in two in the Shlokas. Shlokas referred to are found in places The reverence to the cow is referred the Couplets No. 165 and 168 to 181 to in one place only; it is of the Kisseh-i-Sanjan. We shall although referred to in Shloka No. see what passages of the Shlokas indirectly in there is the are referred to: XIV which expression H^flftj tf^W ^f^cT. The commentator Yakin ddni ke ma Yazddn-pafastim. " takes T| to mean qg ( cow ), "Know for certain that we are (ox) &c." worshippers of Yazdan." This is No. 171: taken from the Shtoka No. 1 %ft ^I'f^^ Couplet Khudd dar dehad har chiz dfridast, 3fci or fft^t ) sapfa % | "Who (that ( Nemdzash mi barim u khud guzidasl. is to say) the Parsis worship Ahura- "Whatever God has created in the mazda the lord of the Angels (or the world, we pray to since He Him- Great Lord)". self has approved of it." Besides Couplets Nos. 168-169 : fire, water, cow, sun and moon, the Shloka No. I mentions wind, earth and which are referred to in Adab ddrim az mahtdb o khurshid; sky, the passage: "Whatever God has Sedigar gdo rd bd db o atash, created in the world" by the author Niku middrimash az har sefdtash. of the Kisseh. The expression "since "We revere the Moon and the He Himsself has approved of it" is, we esteem the Sun, thirdly cow, we think, an attempt to translate the water and fire on account of their words

' put on the sacred girdle, which is two words ^cT^T 3tf*RcTT taking them made of many threads." The second with the women above-mentioned. half of the verse has its in original ( See Shloka No. XI ). The words the Shloka where we read " VII, are taken to mean : They are ''without the i. e. and under always ( " day night) girdle there is no sleep with fresh mind restraint. in other words, with the girdle there Couplet No, 176 : is sleep with pure mind." Bahman Nashinad ta ke zu dashtdn shud the author of the Kisseh has omitted dur, Chu sar ba-binad dtash o hur. the translation of the word ; shuyad 3TT. " So long as the menses disappear Couplets Nos. 173-174: they sit ( apart ) and when they Zandnhdi ke dar dashfdn nashinand, wash their heads, they see fire " BaKhurshid o samd o meh na binand. and the sun. This couplet has Ham az db o ham az dtash bud dur, been prepared from the following Azirdkdn bud az khwastah nur. Sanskrit passages : " The women, who sit (apart) in monthly course, do not look to the " ( Shloka No. X. The woman in sun, the sky and the moon. They ) " menses sils on earth. keep at a distance from water and apart the since these are of the fire, things ( 2 ) essence of light." In Shloka No. XI " (Shloka XI). Who are Bahman seems to have read about engaged in silent prayers while worshipping women giving birth to children thus: " the sun after ablution.

3 ) 3^fe^: (Shloka X) "Fire is | And he takes this ( Sfat cfwft ^ iffr: " to be worshipped. This last ex- passage in connection with fgtw

They carefully abstain from all In this Shloka there are two state- things, during the light of day-time " ments, one as regards women in and the darkness of night. Here menses and another regarding women Bahman endeavours to translate the omits who give delivery. Bahman uts the words : and P * ^K

..... He translates the mean four weeks. Ervad Jamshed in his Sanskrit passage thus : "Their wo- Maneckji Rustomji Gujarati translation dated Samvat 1874 rend- men who beget children become pure after a month from the time of de- ered the expression thus : like women livery ; they (sit apart) who are in menses; they thus become his MS. also read pure in body." Aspandiarji, Drum- Evidently mond and all Gujarati translators T. He would not take assume that females become pure with to mean teg:, supposing ^ |^q- after 40 days after delivery. That JfltT and taking S^cH" with the second seems to be the old custom as we line. read in the Shloka XI, but the Sans- It will be seen that krit text here speaks of one month Bahman has in the translated only. Kisseh-i-Sanjan passages and expressions from Sans- Couplets No. 179-181: krit Shlokas Nos. I, II, VII, IX, X, Za zan farzand andak mi ke ayad, XI, XII, XIII, and XIV. The con- Az an ku murdah farzand ba~zayadt tents of the remaining Shlokas have ravad u Na harjdi ya batdzad, been summarised in the Couplet Aba kas goflo gut ham na sdzad, No. 182 thus : Hamdn zan nizbd parhiz bisiyar digar har che rasma o rah budah, Chel digar ruz nashinad darinkar. Hami darpish u yak yak namudah. "The woman who premature gives "And whatever other customs and birth or birth -to a still-born child, rules they had were all described to cannot go or run about where she him one after another." likes. She even cannot converse with That woman with any person. Raja grants permission to great abstinence sits apart for 41 * days." The text for these three land. couplets is to be found in Shloka XI, The 16th Shloka, as given in P.S.,

runs thus :

"The woman who has given birth to a child does not move about for 40 days. She observes silence, and sleeps little." In couplets Nos. 177- 178 Bahman saw an allusion to women giving child-birth. He there- fore thought that the Shloka No. XI related to women who gave pre- mature birth or birth to a still-born child. This is not warranted by "May Hormuzd, the chief of the the Sanskrit text. We are at a loss gods, the giver of victory and the to understand why (if our translation giver of great wealth and the giver be correct) Bahman gives the of prosperity to children and grand- period as consisting of 41 days in- children protect thee, and destroy stead of 40, as in almost all the sins." Hearing this benediction the manuscripts. In one MS. belonging Raja said: "May you, who are to Ervad Tehmurasp Anklesaria, we Parsis, who are ever victorious, who read -qc=iiK non-pupils, and * " See Couplets Nts. 168-160. learners (priests). 70

In Shloka III we read : however a few points, which help us * to determine the date approximately. We have no doubt whatever that on a clean sacred "Who put garment these Shlokas must have been writ- which has the of (Sudreh) quality ten by some learned Parsi, since a a coat-of-mail." The of comparison Hindu could hardly be expected with a coat-of-mail the Sudreh may to use such technical words as have induced some one to believe Hormazd, Yazads, Kusti, Atash, and at the time when the Shlokas that Nyasa,* and such Pahlavi words were written, armoured dress had as 53 puhal, f^frT (Veh dindn}} &c. disappeared from among the Parsis, That these Shlokas existed in the and that the Sudreh was the only of the dress, which reminded one of their time Kisseh-i-Sanjan (A. D. war- like habits. Now the Parsis 1600) is quite certain, since Bahman as we have were a military nation when they has, already seen, given of landed in India. Therefore it was a summary some of the important Shlokas. The date oan be concluded that they must have been pushed back to A. D. 1567 when Chanda- compelled to lay aside arms by the Prakasha was written. This book Raja. was composed in Sanskrit verses by In Shloka IV we read : a Mobed named Chanda on the question of intercalation. After re- ferring to the ceremonies to be per- " formed in the intercalary month, are and mu- Melodious songs sung the author mentions the things to sic is played at auspicious marriage be given to learned Mobeds in ceremonies on days men- auspicious" charity. The Shloka No. 17 in his tioned to them ( ). 3^d^R^ book runs somewhat incorrectly means"on auspicious days mentioned" thus : of course, by mobeds, astrologers and others but some one took ^TcT to mean "as ordered by the king," and seeing the custom of the performance of marriage ceremony in the evening . he started the theory that it was under from the compulsion Raja "Sweet food and eatables should that the custom was adopted by the always be given to learned persons, Parsis. also land, cloth, gold, cow, horse and our Thus then in opinion an ex- other gifts in the (intercalary) year planation of the five conditions, also woollen Kusti and good Sudreh which were to have been merit also alleged which has a great ; wine, imposed by the Hindu king, is found milk and rupees. Money should in the 16 Sanskrit Shlokas them- always be given with rows of pearls, It to us that the tra- selves. seems given in good vessels and jars." dition in the about Kisseh-i-Sanjan The writer of this Shloka has evi- our arrival to India, was based on dently borrowed some of the phrases these Shlokas and the inscription of and expressions from the Sanskrit the (A. * Chalukya king Vinay^ditya Shlokas Nos.Vand III. The first line D. 697). of the above Shloka may be compared Date of the Shlokas.

It is not known when the Sanskrit

Shlokas were written. There are * See Shlokas I, XI, III, XVI, XII, See also Shloka XIII. t ShlokasV,XI. 71

in Shloka V. The words wrote for the Hindu people. There- fore he could not have been the and <%$% are met with in Shloka III. author of the Shlokas. There are The expression ^fi^lps is the same two other cogent reasons for arriving as in Shloka II. Even the very at the same conclussion. metre to be the same as that appears The doctrine of dualism is referred of the Shlokas, namely Sragdhard. to in Shloka VI, and the two spirits The Chanda-Prakasha enables us are spoken of as to see that Parsi scholars of the time the two limitless beings, the had very imperfect acquaintance with creator and the destroyer." In the Sanskrit language. The Sans- Nerioshang's translation of the Yasna krit kolophon of Meherban Kai- XXX- 3 the two are said to be khusru dated Samvat 1378 also shows spirits Hormuzd and Ahriman. This shows that the then Parsis could not write * that the writer of the Shlokas must good Sanskrit. It seems almost be different from certain that since the time of Nerio- Nerioshang. shang a decay or deterioration had Nerioshang always translates the set in, which worse and worse Avesta word Fravashi(Pah\\\ Farohar] grew * in course of time. On the other by 21%. But in Shloka X, the hand the felicitous word used is which shows that perfect metre, fq^ ; and expressions well-arranged com- the writer could not be Nerioshang pounds in the 16 Sanskrit Shlokas and that he selected this technical leave no doubt in our mind that they word, so that it may be easily under- must have been in the composed stood by the Hindus. time of Nerioshang or even earlier. Date Determined Was Nerioshang Dhaval the Writer of the Shlokas ? Approximately.

It is not difficult to see that the P. S. seems to be a very old Sanskrit Shlokas meant to were manuscript, since it is the only explain our religious matters clearly manuscript, which contains a refer- to the Hindu Raja, or at any rate ence to the "worship of the cow" to the Hindu people. This is prov- and as the Kisseh-i-Sanjan also ed by such expressions as refers to "cow-worship," it is reason- $pm (Shloka XIII), Si able to assume that Bahman had P. S. before him. Now in P. S. the ( Shloka III. ) and HMII-f-KJ ( Shloka expresson FJ^fl-^iPT occurs n XIII ) as applied to our Kusti. In Shloka VII, where the word is the Hindu scriptures Agni is called ^ used in a sense. to ^^Rt *pf ( mouth of gods ); similarly good Turning in Shloka XVI Atash is called Nerioshang's translation, we find that the Avestan word daeva is not ^l^^^-y ( mouth of Hormazd ). The translated by him anywhere but is Muktad days are spoken of as srngj^S transcribed as ^ in the sense of in Shloka X. Offering of dry Sandal- a "demon." In the Sanskrit Ashir- wood to fire is spoken of as ^JTT in wada in the manuscript HI belong- Shloka VIII. Now so far as we ing to the late Dastur Hoshangji know, Dhaval never Nerioshang Jamaspji of Poona, (dated Samvat * 1471A. D. the word daeva. It is true that a manuscript of a medical 1415),

book was caused to be transcribed in Samvat is rendered as ; ( ^ )

Accordingly we think that the word of Nerioshang, we think that in ^ ceased to be used in a good view of the above Hindu custom, had most sense (namely, for "a good god") which probably disappear- and from the time of Nerioshang at least. ed in the time of the Revayats, in view of fact We are therefore inclined to place the that foreigners the date of the Shlokas before like the Parsis would require at least Nerioshang's time. a couple of centuries to get complete mastery over such a difficult langu- The expression sfftT: (bold), age as Sanskrit, the date cf the warriors and ( great ), composition of the Shlokas may be of ( possessed great strength ), all placed somewhere near 900 or show, in our opinion, that the mar- 1000 A. D. tial spirit was still alive. The ex : (in ShlokaXV) shows that the glory of the Parsis was the subject of talk at the time. These expressions and the last Shloka, in which according to P. S. the king grants permission to the Parsis " to come and live in prosperity prove that the Shlokas must have been composed some centuries before the time of Nerioshang.

The word jffr is usually taken " to mean white." That sense would hardly be in keeping with the words &c. Could it be that that word was meant for the people known as Gauras or Gabras, a name which came to be used in a bad sense in later times ? In our opi- nion this word Gabra was connected with* the name of the Gaobarah Sepehbads, whose dynasty ended with the Sepehbud Khorshed in the reign of Khalif Mancur (A. D. 754- 775.) If the warlike spirit had not disappeared, the Shlokas may be supposed to have been composed shortly after our arrival in India. But there are other considerations.

It is stated in verse No. XIV that if an animal was killed by any one even accidentally, he had to drink u^jo^. This surely was a Hindu we well custom ; and may suppose that between the time of our arrival and the adoption of this custom, about a couple of centuries may have passed. Since the Shlokas were in our opinion written before the time

Gaobar=GaT-bar=Gab-bar=Gabar. 73

CHAPTER No. 10. Then Dr. Wilson gives details of the customs and of religious practices" the and concludes these THE MAGAS OR THE SO* Magas, details are more than enough to esta- CALLED MAGUS IN THE blish the fact, that the Bhavishya BHAVISHYA PURANA. P urana intends by the Magas, the of the Persians, the Magi of Mughs " Greeks and the Parsees of India. Story of Samba. Samba becomes leprous. Some scholars have" relied upon (Brahma Parva, Chapter 66). certain passages in the Bhavishya ' Samba says to Vashishta : The Parana to show that the Magas or " irascible Durvasas was laughed silent of the Sun from sage worshippers" intoxication then at by me through ; Saka-dwipa," were the fire- worship- " I acquired great leprosy through his pers of Iran residing in India. imprecation ?TR ( 30. ) After- With a view to see clearly what the ( ) wards I, who was stricken with the customs and practices of these so- disease of went to ) called Indian Parsi priests were, it is leprosy, ( my and with shame these necessary to give a literal translation father, spoke words of some of the chapters dealing with " very arrogantly (31): voice the Magas in the Bhavishya Purana. O father, my body burns, my By way of introduction we shall falters, the great disease of terrible form kills 32 who first give a very brief summary of the my body ( ). I, am am story of the Magas, as related by wholly distressed, suffering on account of a cruel act Dr. Wilson : Samba, the son of Kri- ; pacifi- cation is not to be attained shna, who was a prince, became le- likely by me or prous through the imprecation of the through physicians drugs. Therefore I wish irascible sage Durvasas, whom he had (who am) such, to life with offended. Despairing of a cure by give up my your permis- sion. If I am to be favoured human skill, he went from Dwarka, and having crossed the river Chan- (=kindly) grant me permission". ( 83-34). The father, who was drabhaga ( Chinab ) went to Mitra- became afflicted with the vana, where by fasting and prayer, told thus, sorrow of the son. He then he acquired the Sun-god's favour and thought was cured of his disease. Out of for a moment, and spoke thus to take cou- gratitude, he built a temple of the him (38): "Oson,

: do not let be Sun. Samba wished to keep Brahmans rage ( your ) mind for a disease kills a for performing rites and for receiving sorrowful ; ( ), the donations he would make in honour sad person, just as (= as easily as) wind (blows 36). of the Sun ; but he was told, that away) dry grass-( to the Hindu the O son, be devoted to the worship of according religion, " not be Brahman who performed idol worship the gods, do sad ( 37). as a source of emolument was to be condemned. He was therefore asked to go to Gauramukha, the Purohita to Ugrasena, king of Mathura, who would tell' him about the priests he Note : Samba is then asked to wanted to employ. Samba was then the Sun. Leaving several told to go to Saka-dwipa to bring the worship we read as under. Magas.* Chapters

* As the writer of the Bombay Gazet- teer says, tales were invented to explain the admission of the Magas into Brahmanism (Bom. Gaz. IX, p. 439-440). 74

Samba is cured of leprosy he contemplated over the form (of Brahma Parva, the image), he should put up. Having taken a bath, (one day) he sud- 127. Chapter in front of 4 denly saw him, the shining of the carried Samba says: "O sire, I am going image Sun, being by to forest should the waves of water ( 3-4). Hav- the ; you give me taken it out, he it in permission ( 5). (Then) he, who ing placed that of Mitravana 5 was given permission by Krishna, region ( ). went from the northern shore of Samba, having placed the idol of that in the and the Indus, and crossed the great great Sun world, = established the Sun (f*T*t) river Chandrabhaga ( Chinab) having god ( 6). Then having gone to Mitra- in that beautiful Mitravana with devo- the Tirtha which was well asked that of vana, tion, very" image known in all the three worlds, and the Sun with a bow, O Lord, who having observed a fast ( there ) created this thy image, which is " Samba muttered a secret incantation beautiful ? ( 6-8). The " image I and worshipped the Sun ( 7-8), said to him, Hear, O Samba, will tell you, who created this worldy [ Having prayed to the Sun, he form of mine. form asked the following boon ]. Formerly my " was enveloped with great lustre, May the impurity, which is and it was unbearable for any creature. located in my body be destroyed by I was therefore requested by the thy favour, so that, O Sun, the whole " gods, thus: "May thy form be of body may be clean. The my one, which will be bearable by all Sun said, well"; (then) "very the creatures." Then I ordered Samba did cast that disease away Vishva-Karma, whose austerities were from (his) body, just as a snake great, thus: "Having pacified casts off skin (f 27-28). Then he (= lessened the effect of ) the lustre, became beautiful again with a divine change my form ( 9-11). After- appearance, and bowing to the god wards He by my order having gone with his head, he stood before him to Saka-dwipa changed my form ( 29). The Sun said, "Hear again, ( 12). Then having formed me O Samba! I am and I pleased, say on the Himalaya Mountain, which to you, O devoted one, that from is inhabited by Sidhhas (= inspired to-day people (will be) faithful to sages), he caused me to be brought those, who erect holy shrines (con- down for thy sake to the Chandra- nected) with thy name for me in bhaga "( 14). this world. Place me (in a shrine) on this bank of the auspicious Samba asks Narad a about Chandrabhaga (river), O Samba; by thy name this city will be temple Brahma Parva, very famous.-.." Chapter 130.

Samba acquires Sun's Then Samba goes to Narada and idol Brahma Parva, asks: "How is the temple to be made and in what O best of ehapter 129. region, Brahmans; what (kind of) temple Then Samba, accompanied by is enjoined to be made, O twice- other men practising penance, went born, for the god of gods"( 7). to the river at not a Chandrabhaga, Having heard Ndrad's reply, very distance (from it), for plac- great Samba says: ing (the idol of the Sun in a shrine). " In that region, the best temple of ( 2). Having called to mind the " the Sun shall be made round form of the Sun, he daily took a (flf&M bath with devotion, and while bathing, ( 400 75

Magas, Zarthushtra, Padan ing of, to worthy persons. O great all I want to Hvyanga Brahma Parva, sage, accept ( give you ), if love me." these words Chapter 139. you Hearing of Samba the great sage replied (13-14). Sambasays to Narada: "Through your favour I obtained this my ori- ginal appearance, and also (got) perso- nal audience with the great Sun. Hav- ing got all this, my mind is again over- powered by anxiety, as to who will do the continuation ( lit' the keeping Note: The is at up ) of the Sun's worship. O Brah- reply given but the is mana, you should in order to oblige great length, purport that, a Brahman should not me, tell ( me ) about the twice -born, accept any nor should possessed of virtues, and able to donation, a king give any- " to a Brahman for the service continue ( the worship ). Thus thing spoken to by Samba, Narada returned of god. him answer: "The Brahmans do not accept money offered to the

Devas. Wealth remains ( behind ) in this world. ( Therefore ) virtue is to be obtained the ; ceremony which is done for money obtained " of a is not through worship god holy. Samba said : If the Brahmans Those who Brahmans, disregarding are not to accept ( the donation ), to ( this rule ), do the over- whom shall 1 it should tell ceremony give ; you come by greed are low Brahmans in me what you may have heard or seen" this world, and are unfit to sit in the ( 27 ). Gauramukha replied : same row with caste-people(3Tqr=ficT?T:). O king, hand over this city of to his is That man wicked soul, who lives Maga ; the right to the " avarice on wealth or offered to the through god's grains " gods ( 28). Brahman's riches, lives on the leav- Samba said : what have you ings of a vulture's food. Therefore been told about this Maga, in what no Brahman should do the service of place does he stay, whose son is he, god ( for money ) (1-7). The O best of Brahmans, what is his Sun ) will be able to tell like"? Gauramu- god ( only appearance " ( 29). you about the man, who knows the kha replied, he who is spoken ceremony, who is learned and who is of as Maga, is a divine excellent fit to do the service therefore to Brahman ; he is the son of the ; go Sun him for assistance. Or O Lion of ( 3). O Yadava, the goddess Nik- the Yadus, go to Gauramukha, the shubhsi, who is worshipped by the family priest of Ugrasena, and ask people, having been cursed, acquired " him. He will fulfil your desire human form and came to this world ( 8-9 ). Thus spoken to by from the Sun (world). Her family the son of was known as Mihira it Narada, Samba, jambavati, (jfhf) ; to the Brahman Gaura- having gone possessed the J>est quality of Brh- who had finished his mukha, religi- manhood. There was formerly a ous duties of the forenoon, spoke" pious son of a Rishi, named Sujihva; these words with : modesty By to him a daughter was born named the favour of the Sun, I have made a Nikshubha. That good dame was house large (f^5 JJf) ( 10-12 )... matchless in form, and was consi- I have furnished it with everything and dered most beautiful in the world have the father's placed idol; therefore I wish ( 31-34). By her orders, to give donations, which I am think- that girl was thrown into fire ( 85 ). 76

While she was being thrown into shining face, due to the Khufeh in fire according to law, the Sun, the her, that darkness was dispelled by god of gods, saw her. Then that Lord her presence. Now in the story of of the gods became fascinated by her, the Bhavishya Purana, the lady named who was endowed with beauty and Nikshubhct is the mother of Jara- youth, and thought (thus): "How shabda, and the Sun who married shall I marry her. This fire, which the damsel seems to be Khureh. If is worshipped by the gods, has been Frihimrava is a corrupt form of Fra~ kicked by her. Having entered humrava (= the good speaker), his the forest, I shall marry that thin- name may be identified with Sttjihva bodied one, who is worshipped by (=the good tongued one ). Thus it the the people' ( 35-38). appears that writer of the Bha- Purina has the Thus thinking, the Sun of nume- vishya adopted story about Zoroaster given in the Dinkard rous rays, entered the fire and at = (S. B. E. Vol. 47, pp. 18-19). Could that time became its ( fire's) son. he have taken it from the Dinkard TJien she, who had charm, loveliness, itself ? An answer in the affirmative beauty, youth and broad eyes, jump- " is "not impossible, in view of the ed over the burning fire. He ( the fact that much later events are fire god's son ) became angry, and referred to in the Bhavishya Purana. assuming his own form saw the girl and afflicted. The fire =fire- was ( Bhandarkar's Recount god's Son ) then caught (her) hand with and O Lion of Magas. (his) hand, spoke," of the Yadus, thus : The sun ! Sir Ramkrishna Bhandar- has not arisen, as you have aban- kar gives an interesting account of doned the rites by the ' enjoined the Magas in his book, Vaishna- Vedas and jumped over me, ( 39- vism, Saivism" &c. (pp. 153-155 ), 42). Therefore (although) begotten from which we quote the following by me, that one known as Jarashabda, important, though somewhat long, tbe increaser of the fame of his passage : family, will not be (regarded as " my) " Varahamihira ( in son ( 43 ). Brhatsamhita, Chap. 60, 19 ) tells us, that the installation and consecration of the images and temple of the Sun should be caused to be made by the Magas, and generally those who worship a certain deity according to their special ritual should be made to perform the Note : The name farashabda ceremony concerning that deity. This was a bad for probably reading shows that the Magas were, accord- farashashda. ing to Varahamihira, the special of The story Jarashabda given here priests of the sun-god. There is a closely resembles the account about legend concerning this matter in the Zarathushtra in the given Dinkard Bhavishya Purina ( Chap. 139 ). Book VII, Ch. II 3-7. There it is Simba, the son of- Krishna by Jamba- stated that the Kh'ureh (Divine vati, constructed a temple of the Sun glory) flying on to the Sun, the on the banks of the Chandrabhaga, moon and the stars, joined with the the modern Chenab in the Punjab, Atash ( fire ) which was kept in the and no local Brihman would accept house of Zois. Subsequently it left the office of a regular priest of the the Atash and joined with the wife temple. He thereupon asl^ed Gaura- of Frihimrava-Zois. This lady gave mukha, the priest of Ugrasena. He birth to Zoroaster's mother Dughdd, was told to get Magas, who were when she was had who, born, such a special sun-worshippers from Sctka- 77

dwipa. Then is given the history of Magi, but at whose instance and the Magas. Sujihva was a Brahman under what circumstances they came, of the Mihira Gotra. He had a it is difficult to say. The legendary daughter of the name of Nikshubha, tradition of their having been brought with whom the sun fell in love. The by Samba was current in the first son of these two was called Jarasha- half of the twelfth century, as we bda or farashasta, and from whom have seen from the inscription. The sprang all Magas. Thereupon Samba temple on the Chandrabhaga refer- went on the back of Garuda, his red to above was that, which existed father's vehicle, to Sakadwipa, at Multan and a glowing description brought some Magas from it and of which is given by the Chinese installed them into the office of traveller Hiuen Tsiang. Four cen- priests of the temple, he had turies later it was seen by Alberuni constructed. (India Vol I, p. 116 ). It existed till the 17th it was " century, when have been The Magas long known finally destroyed by Aurangzeb. in the literary history of India. Multan is the same as the Sanskrit There is an inscription at Govinda- Mulasthdna, and this name may have pur in the Gaya District, dated Saka been given to the place, because the 1059, corresponding to 1137-38 A. new worship of the sun was first D., in the opening stanza of which organised there, and it was its the Magas, who sprang from the original seat. Sun, are represented to have been into the Samba... " brought country by On the coins of Kanishka there There are traces of the Magas else- occurs a figure with the name Miro where, and there are Brahmans of Mihira by its side The cult of that name in and some Rajputana Mihr had originated in Persia and other provinces of Northern India. it extended itself up to Asia Minor Now these Magas are the Magi of and even Rome, and the proselyti- ancient Persia, and the name Jara- sing energy, which characterised its shasta mentioned above as occurring first adherents must have led to its in the Purana connects Bhavishya extension towards the east also, and them with the Avesta prophet Zara- of this extension the figure of Mihira thushtra. The which Avyanga, on Kanishka's coin is an evidence. to the Purana wore according they The cult, therefore, must have round their waist, was the same as penetrated into India about the time the of the Avesta Aivyaonghem of that Kushan prince, and the which last the language, signifies Multan temple, which was its ori- Kusti worn the Parsis at the by ginal seat, must have been conse- present day. crated about the same time.

"Alberuni, speaking of the Persian " An at Mandasaur re- priests Magians, says that they inscription existed in India and were called cords the construction of a temple to the Sun in the year 487 A. D. Magas ( India Vol. I, p. 21 ). The by a of and its idea of locating them on a continent guild weavers, repair in the 473 A. D. Another called Sakadwipa must have arisen year on a found at Indore from the fact, that they were fo- copper plate mentions 5n endowment of Deva- reigners like the Sakas, with whom vishnu in 464 A. D. for a the Indians had been familiar, lighting in a of the Sun. And since the second or third century lamp temple in a third is recorded a in before the Christian era. Evidently grant 511 A. D. to a of then the worship of the sun or temple Adityaorthe sun. A more sun tem- Mihira-worship was brought into great many have been discovered India by the old Persian priests ples especially 78

" in Western India from Multan down In Albenmi's India" (translation * to Cutch and northern Gujarat. by Dr. Sachau Vol. I, p. 121) we " read about the Magas as under: The form of the idol of the sun " Further he (Rama) ordered that worshipped in such temples is des- servants and priests to minister to cribed Varahamihira ( Brhatsam- by the idols should be nominated from hita, Chap. 58 ), but the features different classes of the people. To mentioned by him which have a sig- the idol of Vishnu are devoted the nificance for our purpose are that his class called Bhagavata, to the idol of feet and legs should be enclosed or the Sun, the Maga, i. e. the Magians." covered up to the knees.. .and he should be encircled by an Avyanga (v. 46-47). Accordingly the images of the sun, that are found in the temples mentioned above have boots reaching up to the knees and a girdle round the waist with one end hang- Note on Govindpur Inscrip* ing downwards. This last is a re: Persian feature, ...... it is certainly tion Magas. not Indian. The features of the idol As stated the of the of the sun and the fact of Magas, above, legend who were descended from the Per- importation of the Magas by Samba is referred to in the stone sian Magi being its priests, point Govindpur dated Saka 1059 unmistakenably to the conclusion, that inscription (1137- the cult was introduced into India 38 A. D.). from Persia, and I believe that the This was an inscription on a slab construction of so many temples was of stone in Narsingh Mali's house at to the influence in also due foreign ; for, Govindpur, the Nawada sub-divi- in the account of the Saura systems, sion of the Gaya district of the Pro- there is not the remotest allusion to vince of Bengal. The inscription the temple of the sun. According to consists of 39 Sanskrit verses written all appearances, therefere, the cult in Nagari characters, and at the end prevalent in Northern India was en- it bears the date Saka 1059. The tirely distinct from these systems.... immediate object of the inscription The Magas themselves, the priests o/ the was to record, that a man named new cult, were gradually thoroughly Gangadhara, who had himself com- Hinduised, until they became undistin- posed this poem, for the spiritual guishable from the other Hindus and benefit of his parents, built a tank, formed only a separate caste. In the near which the inscription must have copper-plate grant of Harshavadhana been put up. who lived in the middle of the se- Opening with a verse which in- venth his father, grand-fa- century, vokes the blessing of Vishnu, the ther and great grand-father are all inscription, in verse 2, glorifies Aruna devotees of the sun styled great i. e, the Dawn as the ( personified" ( Epigraphia Indica ) charioteer of the sun ), whose pre- Vol. I, pp. 72-75). This is an evi- sence sanctifies Sakadwipa, where '' dence to show, that the sun cult, the Brahmans are called Magas. probably made up of a mixture of It also sanctifies the Magas them- the indigenous and foreign form, selves, who are said to have sprung prevailed in the beginning of the sixth from the sun's own body and to have century and was professed by great been brought to India by Samba.

princes." The verse 2 runs thus :

* Burgess Architectural Antiquities of Northern Gujarat, 79

worship was introduced under the

Sassanian influence. ( Bom. Gaz.

Vol I, pt. I, p. 142 ).

" Hail to that gem of the three worlds, the divine Aruna, whose Cunningham's Account sanctifies the milk-ocean- presence of Multan. encircled Sakadwipa, where the Brahmans are named There Magas! Major- General Cunningham's ac- is a race of twice-born from (sprung) count of the ancient city of Multan the Sun's own the body, ground by is very interesting and important in whom Samba himself wheel,* brought connection with the story of Samba, hither. Glorious are they honoured and we think it to below " right give in the world. a long extract from his book, named ''Ancient of Further up the author says, that Geography India" the first of these Maga Brahmans (pp. 230-240): was whose '' Bharadvaja, family had The famous metropolis of a hundred branches. In one of them, Multan was originally situated on a certain Damodara was born, whose .two islands in the Ravi, but the river son Chakrapani was a poet. One of has long ago deserted its old chan- the sons of this poet was Manoratha, nel, and its nearest point is now who, according to our author, was a more than 80 miles distant. But " " modern Kalidasa ( ^T-^lfe^RT: ) during high floods the waters of the and his own father. The inscription Ravi still flow down their old bed... tells us distinctly that Gangadhara, Multan is known by several his father and grand-father were all different names, but all of them poets. (See Epigraphia Indica, pp. refer either to Vishnu or to the Sun, the latter 330-342 ). being the great ^object of worship in the famous temple, that The above inscription shows that the once crowned the citadel. Abu legend of the Magas having come * Rihan mentions the names of to India must have been in existence some centuries before Saka 1059 or Kasyapa-pura, Hansapura, Bhdgapura and to which I add A. D. 1137-38. On the other hand Sdmbapura, may and Ac- the legend is not found in Harivamsa, Prahlddapura Adyasthdna. to the traditions of the Vishnu Purana and Bhagavat Purana, cording people, was founded Ka- in which other legends about Krishna Kasyapa-pura by who was the father of the and his descendants are narrated. syapa, twelve Adityas or Sun- gods by Aditi, Hence according to R. Chanda, it and of the or Titans cannot be treated as an evidence Daityas by Diti. He was succeeded by his son, of the early migration of the Magas the Daitya named to India. ( See R. Chanda's Indo- Hiranya-Kashipu, who is famous throughout India for Aryan Races, pp. 224-225 ). his denial of the omnipresence of The writer of the Bombay Gazet- Vishnu, which led to the manifest- teer observes, that the Multan sun- ation of the Narasinha Avatar. He

* was followed by his still more To diminish the Sun's Vi- intensity famous son Prahldda, the ardent shvakarman placed the luminary on his lathe, of after to grind off some of his effulgence ( Vishnu worshipper Vishnu, whom Purina It is that III-2). suggested the * Magas were produced from some of the Abu RihSn Al Biruni ( A. D. 970-1089) Gaz. I. II. particles of the Sun's body. (Bom. pt. p. 507). 80

the city was named Prahldda-pura, tween a sunbeam and a radish obvi- His great-grand son, Bdna (com- ously lies in their similarity of shape monly called Bdna the Asur ) was For these reasons I infer that the unsuccessful antagonist of Kri- Mula is only an epithet of the Sun, shna, who took possession of the as the god of rays, and that Mula- kingdom of Multan. Here Samba, sthdnapura means simply "the .city the son of Krishna, established him- of the Temple of the Sun." self in the grove of Mitra-vana, " Bhdga and ffansazTe well-known and by assiduous devotion to Mitra names of the Sun ; and therefore or the 'Sun' was cured of his leprosy. and are He then erected a golden statue of Bhagapura Hansapura only of the name of Multan. Mitra, in a temple named Adyas- synonyms ' The earliest name is said to have been thdna or the First Shrine,' and the (usually pronounced worship of the Sun thus begun by Kasyapapura which I take to be the Samba, has continued at Multan Kassappur), Kaspapuros of Hekatasus, and the down to the present day. Kaspaturos of Herodotus, as well as The story of Samba, the son of the Kaspeira of Ptolemy. The last Krishna, is told in the Bhavishya town is placed at a bend of the lower Parana, but as it places the Mitra- course of the Rhuadis or Ravi, just ' ' vana or Sun-grove on the bank above its junction with the Sandobdg of Chandrabhaga or Chinab river, or Chandrabhaga This identi- its composition must be assigned to fication is most important, as it es- a comparatively late period, when tablishes the fact, that Multan or all remembrance of the old course Kaspeira must have been the of the Ravi flowing past Multan had principal city in the Punjab towards died away. We know, however, the middle of the second century of from other sources, that the Sun- the Christian era. But in the seventh worship at Multan must be very century it had already acquired the ancient. In the seventh century name of Mulasthana or Multan, Hwen Thsang found a magnificent which was the only name known to temple with a golden statue of the the Arab authors down to the time god most richly adorned, to which of Abu Rihan, whose acquirement the kings of all parts of India sent of Sanskrit gave him access to the offerings. Hence the place became native literature, from which he commonly known amongst the early drew some of the other names already ' Arab conquerors as the Golden quoted. The name of Adyasthdna ' Temple, and Masudi even affirms or "First Shrine" is applied in the ' that Multan means medows of Bhavishya Purana to the original ' gold. temple of the Sun, which is said to " have been built Samba, the son The people refer the name to by of Krishna but is Mulasthdna, which agrees with the ; Adya perhaps of or the form Mulatdna. Mula means 'root only a corruption Aditya, ' refers to the temple or origin, and s/hdna or thdna $\\n...Prahlddpur of Avatar, which is still means 'place or shrine.' Hence Narsingh ' called The Mulasthdna is the Temple of Mula,' Pahlddpuri... great of the Sun was which I take to be an appellation of temple destroyed of and the Sun. In the Amarakosha one of during the reign Aurangzeb the Jumai erected on its site. the names of the Sun is Vradhna, Masjid which is also given as a synonym of "By the identification of Kasyapa- Mula In Latin radix signi- pura with the Kaspeira of Ptolemy fies not only origin or root, but I have shown, that Multan was si- Ravi in also the radish ; so also does Mula tuated on the bank of the signify origin or root and Mulaka or the first half of the second century Muli= radish. The connection be- of the Christian era. Hwen Thsang 81 unfortunately makes no mention of from the Sun, because they the river but a few after his are famous as ; years being divine" (44). visit the Brahman Rajah of Sindh, Having thus spoken, the Sun god named Chach, invaded and captured disappeared. Then the Rishi (Sujihva) Multan, and the details of his cam- knew by means of meditation, that paign show, that the Ravi still conti- the child was conceived (45). That nued to flow under its walls in the mid- one of great lustre, who was very wise, dle of the seventh century In AD. and who had Rigveda on his tongue, 713 when the citadel was besieged threw himself down, (and) cursing by Muhammed bin Kasim, it is stated her, spoke these words: "O most ' by Biladuri,* that the city was unlucky girl, the foetus, which was supplied wiih water by a stream flow- covered over with fire from the fault ' ing from the river (the name being of your own lustful self, will become ' left blank ). Muhammad cut off the unworthy of honour" ( 46-47). That \vater, and the inhabitants, pressed girl, who was distressed with grief ' by thirst, surrendered at discretion. for , her) son, with painful eyes, be- I am willing to accept this account gan to think sorrowfully about that as a proof, that the main stream of one (=the Sun), who has the form the Ravi had already deserted its old of fire (thus): "This child in my channel; but it is quite impossible womb is of (i.e. by) (you) the best that Multan could have been forced of gods; this great curse is given me; to surrender for want of water you should make me worthy of honour Even in the time of Edrisif the ( 48-49). O Lord of gods, do that environs of the town are said to have by which he may become worthy of been watered by a small river and I honour." While she was thus think- conclude that some branch of the ing, the Sun god, having obtained Ravi must still have flowed down to the form of fire, spoke these words: Multan Muhammad Kasim may ...... "That illustrious (Rishi), who have captured Multan in the same has Rigveda on his tongue, acts ac- way that Cyrus captured Babylon, by cording to scriptures; (therefore) the the diversion of the waters, which curse pronounced by him cannot be flowed through the city into another altered ( 50-52). However, on channel." account of the gravity of the matter, I shall make son, who is We have quoted this long passage thy unworthy of honour, fit, best and well versed to show, that the Bhavishya Purana, in the Vedas. His which mentions that the temple of (53). family will live as the Sun was built on the bank of the members great descen- dants of of Chinab, could not have been written Vasistha, limbs my body, of before the middle of the seventh possessed great soul and expound- ers of the Vedas. will be century A. D. They my singers, my worshippers, my devotees, my praisers, my servants and my vow- observers. They, the discerners of truth, will honour thee and me, and the Veda according to law always being devoted and attached to me (54-56) ...... They will always T Now let us proceed with the text.] wear matted hair and beard devoted to "The Magas are said to have will be always me, and will know the rites the sprung from the fire, the Brahmans of five perioh held from the moon, and the Bhojakas ( 58). Having Poornak in the right nan 1 and Varma An Arab writer A. D. 892 (Bom. in Gaz. I, pi. I, p. 505 ). the left, and having covered the t End of llth century A. D. (Elliot 1-74). face, which is always pure with Pati- 82

ddna ( i.e. Padana) they are ever the Vedas and Vedangas. They called for the holy." ( 59). were specially service of Sun's idol. This shows that they were mixed Zoroastrians.

Note. The text of the Jast pas- which is ^ as " sage very important Having thus consoled that ilivhu- under: nymph, the Sun, the water-thief,* the one of great lustre disappeared, and she became glad. Thus, O son of Krishna (Samba), the Bhojakas | Dr. Wilson probably read Varshma were born (thus) they, the lights instead of which latter Varma, of those " " Vishnu, ( f^pTT: ) sprung means armour. If the reading the be f it would refer to Barsam. from Aditya ( STrf^TT: ), those The most important word is Pali- honoured by the people, were born." ddna. There is no such word in ( 63-64). the Sanskrit whose " language, To them this town give ; they meaning would fit in with the context. are competent to receive gifts from The word is clearly the Avestan " you and me, and to worship the Sun." Paitidan (=Padan), meaning a " ( 65 ). Having heard these words mouth piece" or piece of cloth " of Gauramukha, Samba, the Yadava with which the mouth is covered. and son of Jambavati bowed with " his head, and spoke : O lion of the Brahmans, where do these Bhojakas, the sons of the Sun, the Mahatmas live, so that I may bring them " (66-67), Gauramukha '' " said : I do not know, O you of They will dine in silence, (thus) great arms, where the Magas live ; the of the gaining strength great. knows that therefore the Sun ; go They will have sorrowful minds " ( to seek ) his assistance ( 68 ). if there is want of self-con- Thus spoken to by the Brahman trol or want of kindness ( 60 ). (Gauramukha), Samba bowed to the Even those who will worship me Sun with his head, and spoke hereafter without rite or Mantra " to him as follows : Who will per- will, although they will fall from form thy worship ?" (69). Thus in the sun world until heaven, play Samba, the questioned by image" (they are) exhausted ( 61). Such ( of the Sun ) spoke to him O will be sons on the earth the thy sinless one, there is none fit to wor- in Mahatmas ( great souled ones) ship me in Jambudwipa ( 70 ). the Maga, who will be well family of " Go to Shakadwipa and bring here versed in Vedas and Vedangas (62). my worshipper. Sakadwipa is re- membered (as being) on the yonder coast of the ocean of salt

and ( as being ) surrounded by the ocean of milk and on the further

lit- one who steals water Note : We find that the Magas by drying it up. wore matted hair, and expounded t The Magas were also called Bhojakas. 83

side of Jambudwipa. There the of the Mithra-cult, the members of people are said to be of 4 kinds. which, after their arrival in India They are Jfag's, Magagds, Mdnasd*, (about the first two centuries A. D.)> and Madangds. The Magas are were incorporated in the Brahman are caste." chiefly Brahmans ; the Magagas (Indian Antiquary XVI, known to the be Kshatriyas ; Ma- p. 162). nasas are known as and their Vaisyas; The writer of the Bombay Gazet- Sudras are Madangas." There is no * teer says: "That the Multan sun- intermarriage ^fiT among ( ) worship was introduced under Sassa- them at time so as to any protect nian influence is supported by the the /. e. so that religion ( religion fact, that the figure of the Sun on might remain intact) ( 71-74).... the fifth century Hindu Sun coins is in the dress of a Persian king: that the priests who performed the Multan sun-worship were called Magas; and by the details of the dress and ritual in the account of the introduction of sun-worship given in the Bhavishya Purana. That the Meyds or Mands had some share in its introduction is the Note: In the Vishnu Parana supported by fact, that the Purana names the ( II-4 -69, 70). Magdh (or MrgdhJ, fourth or Sudra class of the sun- Magadhdh* Mdnasdh and Mandagdh worshippers That the are given as the names of the Brah- Mandagas. were associated with the mans, Kshatriyas, Vaishyas and Meyds Magas is shown by the mention of Sudras respectively of Shakadwipa. the Magas as Mihiragas. The third In a MS. of the Mahabha- Bengali class whom the Bhavishya Purana the first two names are rata, Magd and associates with the introduction of Masakd. In the edition of Bombay sun-worship are the Manas The the Mahabharata, we have Mangdh association of the Manas with Mihiras and instead of Mrgdh Magd.\ or Maitrakas suggests that Mana is The JIagadhd'oi the Vishnu Purana Mauna, a Puranik name for the White is evidently a mistake* or misreading Huns. That the Multan sun-idol of for Masakd of the Mahabharata, and the sixth and seventh centuries was therefore the Magadhas cannot be a Huna idol and Multan the capital connected with Shakadwipa. But of a Huna dynasty seems in agree- as the Magas are not mentioned in ment with the paramount position of the earlier books, although the Ma- the Rais of Alor or Rori in the sixth gadhas are, the time of the Magas century." (Bom. Gaz. I, Pt. I, pp. coming to India cannot be pushed 142-3). far bacfe. to Prof. Weber According Sir R. G. Bhandarkar says: "On "the to an old Magas go back mission the coins of Kanishka there occurs

* a figure with the name Miiro (-^Per- This shows that the Magas had no sian Miher, Avesta Mithra) its marriage connections with other nations, by when they were in their native country. have fin the M. Bh. (Bhishma Purva XI-34-36) not of much value. The Purana must we read: been recast during the revival of Hinduism "In that Shakadwipa are four sacred at the hands of illiterate men." (Vaidya, provinces. They are the Mrigas, Mashakas, M.Bh. p. 79). MSnasas and Mandagas. The Mrigas are Cf. Atharva Veda V. 22; also XV. where for the most BrShmans the part ..Among Magadha is related to Vratya, mentioned in Mashakas are various Kshatryas &c." Panchvimsha Br. XVII-4. (Vratya was a of a Sudra father and J C. V . Vaidya says : "In our opinion descendant Kshatriya the statements in the Vishnu Puntna are mother). 84

" side The cult, therefore, must They, who are my followers, have penetrated to India about the always offer best prayers to me time of that Kushana prince (120 ( 77-79) O Samba, having A. D.), and the Multan temple, mounted Garuda and going quickly which was its original seat, must without further thought, bring those have be^n constructed about the same Magas here from Sakadwipa for " time."* (S2). The sun of my worship " Jambavati (= Samba) said very "The Magian missionaries of Mith- " well taken his ; and having raism probably did not come to India per- mission went back to the Dwdr- alone, and were adopted, as Weber city viiti attended with lustre observes, into the ranks of the Brah- (Dwarka), mans themselves under the name of (83). He told his father every- thing about his audience with the Shdka-dvtpiya Brdhmans, together obtained Garuda from with some members of the other Ira- god. Having him, Samba mounted it, and marched nian immigrants."! ( Indo-Arvan on. Samba whose hairs stood on Races, pp. 224-227.) their ends (out of joyj reached Sakadwipa and saw there the illus- trious Magas as he was told (84-85). They were worshipping the Sun with incense, lamp and other auspicious things. He bowed to them, and having first made circumambulation ' Their Vedas are four, and were (out of honour), he asked those and made me with illustrious about their welfare produced by (their) persons" secrets and accompanied by various and said : You are the performers great and secret incantations men- of holy acts and are well disposed tioned in the Vedas, (76). They towards beautiful objects You are think of me only, they always worship devoted to the worship of the Sun me, their minds are devoted to me, and to you gifts can be (lawfully) they are my worshippers, my devotees, given ( 87). Know rne to be the my praisers, my servants, my vow- son of Vishnu, named and famous observers. They put on Avyanga with as Samba. I have enshrined the (religious) acts accompanied cere- (idol of) Surya on the banks of the " by monies. Chandrabhaga (88). I am sent here by him. Get up and let us " go They then answered Sam- " " ba : Yes, undoubtedly. (89). The god told us also formerly. (Therefore) 18 families of Magas, wh3 know the Vedas, will go with ordered the Note: The text runs-: thee as by god" ( 90). Then Samba, having placed those 18 families together on Garuda Avyanga seems to be Aivyanghan or hastily returned ( 91 ). In only sacred girdle as suggested Dr. by a very short time, Samba reached Wilson. The word occurs often very Mitravana from there, having carried as we shall see later on. out the orders of the Sun ; and he

told (the Sun) everything. ( 92). " " The Sun said very good, and

gladly spoke to Samba ( thus ) : ' These are my worshippers, who

* are the pacifiers of people. O best Vaishnavism &c. p. 154. See also Indian t Antiquary XXX, p. 287. of Yadus, they will perform my " to law shall the and said : While con^ worship according ; you story never again have any anxiety for templating the Sun, while thinking diem" ( 90-94). about the Bhojakas and their history, there is a doubt in mind Customs and Ceremonies my ( 22), How are they the worshippers (of of Magas Brahma Parva, the .Sun) ? Who are the Magas ? ehapier 140. Who are the Bhojakas ? What is the best thing to be known about thus the Having brought Magas, them ? Who among them is famous ? that Mahatma .Samba took them ( 2-3). Why are they called di- into the town on the banks of the vine, why do they hold Koorcha, river ; and Chandrabhaga having why are they devoted to the Sun, the enshrined Sun (idol), he collected why are thev known as Vdchakas?" much money and gave it to the Bho- jakas ( 1-2 ;. That town, which was sacred to the Sun, is famous in the three worlds, and is known as Sambapura, since it was built by Samba. In the middle of that town, the Sun was enshrined all god ; and Note: The text runs thus: were made to settle by him in that town which bore the stamp of his 3-4 name. ( ). The Magas' acts wti weir : n were worthy of the families, who In Sanskrit ^f stands for a had experience of (such ) acts; their bunch of Kusha service of the god was chanted with grass, but we be- lieve that this is the rites mentioned in the Vedas. word a corrupt read- ing for Goorja (mace), which was ( 5 ). Then young and holy carried the class of the Samba, whose object was fulfilled', by priestly Zoroastrians. means de- having obtained the boon, having ^fft^cT bowed to the Sun, the first and oldest votion or vow to ?; i. e. the Sun. and god, afterwards having bowed It would be wrong to say that this to all the Magas and having saluted word is a bad reading for Ahura, be- them, started to go to the City cause the word occurs in several Bwaravati. 6-7 ( ). ( Then ) the passages, and everywhere it is used souled gentile, great- grand-son of for the Sun god only. The Magas Vasudeva called the daughters of are called Vdchakas, probably on for the Bhoja purpose of the Magas. account of the Baj prayer or cere- The best of the Bhojakas gave mony. daughters to those Magas. All those girls were together adorned with coral and jewels ( 8-9 ). All those were honoured (by Samba) and were sent to the temple of the Sun (^fajpJi). Then Samba there asked the Sun " going " again Why and for what purpose de god : Tell me about the history, they chant the Vedas energetically, Vedas and of " Avyanga the Magas. and what is the measure of the Hearing these words of Samba, the " auxiliary part of the bodice ? Sun spoke : "Go to Narada and ( 25 ). ask him; he will tell you everything." Thus spoken to, Samba went to Narada ( 10-12) Narada professing ignorance asked him to go to Vyasa. Samba repeated 86

Note: The last passage is: to observe the rules of conduct v.ith

I In the l^^M f% Wit silence and also all these great siges book is one word eat with silence, Moreover printed 3?2fn% 4^^ ; (82). they the dwellers in are the it may be 3T2ff ff =F^>. If we take Saka-dwipa performers of all the that the whole as one word, the meaning rites, sages perform. Therefore he who does may be that the bodice resembles (i.e. not desire demerit should eat in is as thin as) the skin of a snake. silence ( 33 ) They are known $^> probably refers to the Sudrth. to be always devoted to the worship The same word is used in the same of the Sun ( 34). They are known sense in the 3rd Shloka of the 16 as Bhojakas, as they were (the pro- verses said to have been recited geny) of the daughters of Bhoja- Just before the Jadi Rana. 3JT king as there are four Vedas known among or means the component auxiliary the Brahmans namely Rigveda, part. This auxiliary part of the Yajurveda, Samaveda and Atharva- is the measure of Sudreh Kusti, veda, so O you of good vows, the which is given hereafter. It may Vedas of the Magas are also known be noted that in the 3rd Shloka (35-36). These Vedas of theirs recited before the Jadi Rana, are king known to be false ( they are ) the ends of Kusti are said to re- Veda, Vishvamada, Vidvata and of an Ahi or snake. semble the mouth Vahni-rasa (37). Formerly the Prajapati communicated these Vedas to the Magas" ( 38).

" How do they chant ( prayers ) to the gods and how do they perform sacrifice ? (

^ ==pf ) ( 26 ). What is their Agni- hotra; what are known as their 5 festivals ? Tell me about all these Note: Veda, Vishva-mada &c. cusfoms of the ( 27 )". Bhojakas are said to be the Vedas or religious Hearing these words of Samba, works of the Magas. the of lustre Krishna- sage great It is difficult to identify them, but / e. the son of dwaipayana ( Vyasa), we guess that "Veda" was probably these : Kali, spoke noble words Avesta vesta vetta Veda " ; Vishva- O best of Yadus, good, very good; mada might be Vispard, Vidvat have asked me you good questions; might be Vidoevodat and Vahni-rasa, O strict in the observance of you, might be Atash Nyash. The Sans- vows, the customs of the Bhojakas krit writers usually gave Hindu are difficult to be known undoubtedly appearance to foreign names, as we (i.e. are incomprehensible). ( 28- see in the case of the names of the 29 the favour of the I ). By Sun, personages in the Bible referred to also learnt from the (them) Smriti, in the Bhavishya Purana. and I shall tell you fully, as they are Could it be that the Smriti re- mentioned by Vasishtha ( 30 ). O " ferred to was the Parsi son of Krishna, the customs of the by Vyasa Smriti" the old manuscript P. S., Magas are the best; hear (them). containing the 16 Sanskrit Shlokas They are well-versed in knowledge, according to which also the Parsis and are devoted to religious and worshipped the Sun and observed rites : worldly ( ^4l*i ^WTfyRTT ) silence, while taking meals? More ( 31). All these Rishis are known satisfactory proof is however required 87

for the identification. The word us, and BO) it is not to be touched Smriti occurs again in Chapter 142 among them ( 46 ). 6-7. Although not desiring to live, they live. They go round their dear Sun ( idol ), and always bow to it with sacrifice, Mantras and rites

mentioned in the Veda ( 47 ). As the sacrifice of the Magas, who be- lieve in the Tatva, is performed with several Mantras, therefore they are

known as sacrificers ( 48 ). "Justus (lowers are arranged by Just as among the twice-born, the Brahmans at the time of worship, * Agni hotra is well known, so among just as Darbha grass is arranged the Magas, Adhvahotra is performed. among the twice-born in all the rites The name of that sacrifice is Achcha;* and sacrifices, and just as these are such is undoubtedly the statement of regarded as holy among them, so the Rishi ( 49). also is the case with the Magas Five times incense is to be offered by these verily the chiefs of the ; Magas obtain success in that island. this always brings success in the (41-42). world. They are learned, they belong Magas Marry Bhojaka Girls- to best families, they have holy Brahma 141. customs, they are attached to sacri- Parva, Chapter fices, they are devoted and they " Samba said : The of recite Mantras in the commencement Avyanga the Bhojakas, which you spoke of ( 43 ). O lion of the Yadus, O de- and which purifies the body, is said lighter of the Yadus, the dear Bhoja- to be the bond of devotion. What kas recite the Veda Mantra, which is is their caste"? Vyasa said: "When like a missile ( 43 ). O best of all those sons of were Yadus, the Sdvitri f of all Brahmans Bhojakas ques- tioned bv what did tell is considered our best, first utterance. you, they (45). you. Tell me that fully" (1-2), Samba said: "I have told you fully It is but that eat proper, they about the habitations of the Bhojakas. with silence, and freedom humility You will tell me truly, what is their from " infatuation ; what to belongs caste ( 3 ), Smriti \ is not to be touched (among Then that glorious one, who was * skilful in these words:- Dr. Wilson says, that the Magas used speech spoke Vars.hma we have that the of ; seen in Chapter "O Samba, youths the Bhoja- 189-59 the wjrd used is Varma=a.rmo\ir. kas, about whom you spoke and heard But here it appears that the Magas also used Darbha. t Sdvitri or Gdyatri is the verse in Rigveda 111-62-10, which runs thus : What is Smritika ? Does it refer ||

I to Myazda, which is not to be touched t 5f: by aliens ? The reading (dead) $NlGandharvas, numerous their town. Remember this, that celestial damsels, Yakshas, and Rak- the slave girls ^f^F^r : were ( ) shasas live' in the Sun in different eight and the Bhoja girls were ten seasons in regular order ( 1). There those ten and eight (girls) should ( the celestial serpent) Vasuki hastily be known as the wives of those ( ) raised up a cloud the chariot of the There the twice-born youths. begot Sun and with a bow to the Sun the those sons on girls ; those Bhoja quickl} returned to his own place sons were called Bhojakas and were 2 As a favour he the ' ' ( ). gave Brahmans, named the divine. Sun an Avyanga, which was celestial, Those who were begotten on the decorated with the heavenly Ganges, the slave girls by Madangas, named not red nor white ' and very very 'the degraded, were really the Ma- ( 8 ). He tied it lovingly round dangas who were worshippers of the. his body; for this reason, ( the Sun. were surrounded They by Avyanga) which was produced from wives and sons in that Brahmanic the body of the king of snakes, was town (7-10). By those Rishis, worn by the Sun.* ( 4 ). There- who had to sacrifice accord- begun fore out of affection for the Sun, a ing to their own religious duties, Bhojaka desiring to worship ( him ) the Sun was worshipped in Saka- wears it and becomes holy by the with Vedic Mantras of different dwipa performance of ceremonies and by kinds ( 11). (These) men, putting truth ( 5 ). If it is worn daily, the on to the Sun. See- Avyanga pray Sun becomes pleased. But those ing their Avyanga, curiosity was " my of the Bhojakas, the Sun-worshippers excited (12). who do not wear it, are undoubtedly Samba, once again bowing, beyond the circle of the Sun-worship- said to the son of not venerable and are " Satyavati pers, are (=Vyasa) : O best of sages, what impure. They are unfit to carry on is this excellent Avyanga, which you the duties enjoined by Smriti and spoke of. Whence was it produced, why are unworthy to worship the Sun ? is it to is it considered pure When ( 6-7 ). If they worship the Sun be tied, why is it put on, what, Sir, they fall into the Raurava Hell; they is said to -be the measurement of do not smile nor do they stand up, " ? 18-14 of their this Avyanga ( ). to reap ( the fruit ) prayer" Hearing these words of the son (8). of the son of Kali Jambavati, Vyasa, " spoke to Samba (thus): O lion

* Here is a very important statement for us namely that the Bhojakas and the Magas were identical. The words are used in- * The above of the Sun discriminately by our author. story receiving Avyanga from }he celestial snake may be The are said tj have married t Magas connected with the legend in the Haoma or girls and to have become Bhoja Rajput Yashta 26 in which it is stated that Ahu- the Brahman Bhojakas of Dwarka ( Bom . ramazda first brought for Haoma the Gaz. I, 142). I,pt. p. Kusti, which was decorated with stars. " ...... It (the Avyanga ) should be incense-smoke ( offered in honour ) made of one colour, so that it brings o.f the Sun produced by the Bhojakas, about success in actions; in measure- and how, O Mahatma, the ablution it should be 100 more than 100 of water ment ( ^R ), sipping before re- ( i. e. 200 ) breadths ceremonies finger (^355). ligious ( 34N*H ) and the Such an is the Avyanga longest giving of venerable offerings (3J%R) in one of middle " measurement; are them ( made by ) ? Having measure should be 20 more (than 100 heard these words of Samba, the i. f. 120 finger breadths); and the great sage Narada spoke ( 1-4 ) : shortest should be S more than 100 lion of I O Kurus, shall gladly tell ( /. e. 108 breadths).* Shorter finger you about the incense, smoke and it not 10-11. than this should be ( ). to ceremonies ( be offered ) to the Its form was made and also about produced Sun ; ablution, water-sip- by Vishva Karma (the Almighty ); ping and gifts of gold. Having sipped among the Bhojakas it is called water thrice, having taken a bath, Parasshata. ( 12). Although cleans- and putting on stainless, clean and ed one does not become pure without holy clothes, which should not be O hero, it, he the it; therefore, by wearing moist, ( Bhojaka ) should stay at the time he becomes pure ( 13), and with pious effort drink, facing the ( when ) oblations, offerings &c. and north and east ( 5-7 ). He should all auspicious ceremonies take place not drink while in water, but should (U) ...... do so devoutly, coming out of water; in the water there are As it was produced from the body (for) the Sun, fire and the of a serpent, therefore it is called goddess mother Sarasvati ( 8 ) ...... Having washed the hands Avyanga ( and feet as far as the knees, he t 15 because it is a Jcf: ) ( J: part should devoutly and gladly drink of this serpent, therefore it is called water which is well-collected three Avyanga times (10). He should twice do

the anointing ( of the idol ), and thrice the ...... O best of Yadus, those who sprinkling (of it) by water, touched with watei worship the Sun without it (Avyanga} (after) having ( ) his own forehead and cavities of do not obtain the reward of worship, the body. and they go to hell" ( 27 ). he should Worship of the Sun Idol- Having sipped water, bow to the Sun, and become holy Brahma Parva, Chapter 143. among holy persons. He who performs ceremony without sipping That wise Samba, having thus water through infatuation, is a Nas ika the of = an heard origin Avyanga from ( unbeliever) (12). All his Vyasa, the son of Satyavati, went ceremonies here undoubtedly become away. Then that illustrious Samba fruitless, because the Vedas state, going again to the hermitage of that the gods are desirous of purity Narada of 13 ...... great" power, spoke these ( ) Having sipped water, words to him, O Rishi, how is the and remaining silent, he should go to the house of hav- god ( \4\*\\{ ) *A Gaja is thus defined: ing covered the breathing organs ^ : I A is 30 Gaja 6nger ( mouth and nose ) (for preventing breadths of an ordinary man." Therefore the breath from * touching holy the longest Avyanga is ^o_o_== g| Gajas objects) ( the middle one is L2J> long ; =4 Gajas long ; and having covered the head and the shortest one is J^s^ga. Gajas ), for off water long. These are just the measurements of devoutly turning from our Kusti. the hair, he should perform the wor- 90 ship of the Sun with holy flowers of and going near the chest of the Sun * various kinds. ( 15-16 ). (idol), he should give the offering to the Sun (28). "Om, a bow to recited the with a Having Gayatri the Sun, the lord, the Vishva bow and with devotion, one should (= god), lying in the sky, the Brah- offer to the fire, incense with the man, the maker of the worlds, the of (a sub- offering guggula fragrant ruler, the old one of thousands of stance). (17). Then having held eyes, a bow to you, to Soma, to Rik, a handful of flowers in its flame and Yajus, Atharva ; (a bow to) the with devotion, it should be placed earth, atmosphere, heaven, Mahar on the head of the Sun (idol) after (fourth world), fanah (world of dei- having recited the Deva- Mantra fied mortals), Tapas (Tapas-world) (18) The times for offering and Saiya (Satya-world). A bow to

incense are known as five ; in the Brahman, the Sun, to its top, middle five Dhupas 1 shall observe the five * " portion and front. ( 29-30). ceremonies, namely Havana &c.... offered incense to From the appearance (i.e. Having the Sun with this ceremony, the rising ) of the Sun, its worship should shall enter the interior house be performed three times. In the Bhojaka ( 37). Having entered there, he forenoon the sun is half risen ; then should offer incense to the idol half the sun is powerful. In the with the Mantra thus: "(this forenoon, (the following) should be (SffcTTT^) offered to the Heli (morning Sun), is) ever for Mihira, for Nikshubhd. Then a bow to in the noon to the Jvalana (=burn- Rddni ( Sun's wife), then a bow to Nikshubhd a bow to ing Sun), and in the afternoon to ; the one who bears the name Danda- the yjya/tm0(=burning Sun) (name- a bow to ly) lotus flowers mixed with sandal nayaka (judge); Pingala of an on water, and with fragrant water, and ( name attendant the Sun); Kara-vera tree-leaves and red chalk and a bow to the lord Srausha and to the lord Garuda. ( 22-24 ). Having put flower- ( 38-40). water mixtures, Kuruvia flowers and charming fragrance etc. in a copper vessel and having offered incense and offering of guggul to the fire, O hero, and having taken an Arghya vessel one should invoke (offering) " the Sun (thus) ( 25-26): O you, Note: The last cT^IT Sun of the thousand rays, mass of passage is lustre, lord of the world, be merciful ( ?r*r: ) very important. to me. O Sun god, accept the is a corrupt form; but what is Srausha? offering" (27). With this (prayer), In the dictionaries and Koshas, the

the invocation should be made ; and word is not to be found. It is falling on the knees to the earth, evidently the Zoroastrian angel

* Here the author describes the Sun-wor- The praytr runs thus : ship. Regarding the Sun-worship performed 3ft by the bauras or Sun-worshippers, Sir R. " G. Bhandarkar says : Water is sipped by repeating a formula expressive of a wish, that the Sun. Manyu and Manyupati may

the adorer from sins. : protect After that 3ft : 3ft three offerings of water with or without

' ^ ' ' ^ ^ M M I 1 1 T the ether ingredients are made to the Sun '*& \ ^\ As this after repeating the Gayatri, and then the q^f: || prayer contains the mystic water is whirled round his head by the words and the 3ft adorer by repeating the Mantra (That ^9^'-^^ syllable " it is clear that Aditya is Brahman) (Varshnavism &c. beyond doubt, this prayer is un-Zoroastrian. p. 151). 91

Srausha. This passage shows, that Makdra, which is Truth itself the in their worship, the Magas and Makara being known as the lord god Bhojakas invoked Hindu as well as Sun are known as Magas on ac- Zoroastrian deities. count of the contemplation and me-

ditation of the Makara ( 23-25). Because they cause the thousand Sun to be rayed glad ( >?M^Pcf ) by incense, flowers and offerings, there- * fore they are called Bhojakas. An Account of Bhojakas Then made circumambu- having Brahma Parva, Chapter 145. lation, an offering should be made to the of the gods quarters* ( 40 ). Vasudeva said : "O great sage, best of me an ac- If best flowers are not available, Brahmans, give then leaves count of the Bhojakas as might be offered. If " my curiosity is 1 leaves cannot be then very great ( ). Vyasa said : had, incense. " " Learn the as I If incense cannot be had, then water. account, speak. If He abandons the none (of these) is available, then ( Bhojaka ) one should dress, which is contaminated worship by falling pro- by strate. If bones, which has come into contact one is unable to fall pro- with ( ) which is strate, one should worship the Sun fleshy muscles, soiled flesh and in (lit. by) the mind. All these by blood, which is tied skin, which is foul (alternative) ritual offerings are en- by smelling, which is urine and joined, when there is no money. He, spoiled by faeces, who which is worn in old has money, should offer all (these) by persons age and and which is stained ( 51-53). When one offers incense sorrow, menses. to the Sun with Mantras and cere- by (2-3) monies, the Sun becomes pleased are ? with Who Low Bhojakas incense by their recitation Brahma Parva, Chapter 146. 54). He, having devoutly and properly covered his nose and head, That Bhojaka, whose wife is a mouth, should worship the Sun and Shudra, and who does not wear should not be lax (in worship) ( 52). Avyanga should be undoubtedly Derivations of the Words known as unworthy to sit in the same row at dinner ( 12 ). O eminent Maga and Bhojaka Brahma lion of Yadus, (in the house of) that Parva, Chapter 144. Bhojaka worshipper, who worships the Sun with ceremonies, (but) without ha- O best of men, those who meditate ving bathed and without Avyanga, who accurately upon Omkdra ( the sound eats food from the Sudras, who Om}, which is made up of ploughs, t who abandons even the three letters, and upon that Omkdra idol, who does not perform the which consists of three half god's who syllables, ceremonies of the birth of a child speak the Makdra (sound ma} &c., who does not recite Gdyatri which is a consonant, as (regarded) with the Mantras at dawn in that a half syllable, and who over ponder wicked house, a Brahman the knowledge contained in the Bhojaka's

* * In subsequent passages we read, that a The author gives fanciful derivations be bow should made to all the gods, to the of the words Maga and Bhojaka. to the Rudras, serpent Sftes/ta, to the Dai- of the f Ploughing was probably a duty tyas, DSnavasand Pishachas of Tala, Sutala, low class at the time. According to Bhag- Pdtdla, Atala Vitala, Rasdtala. and other vad Gita XVIII-44, ploughing hells This throws abundant light on the of the religion of the Bhojakas. was a duty Vaibhyaa. who eats, is not pure (13-15). Those, who take away others' wives, He who eats without performing who plough (land), or take up king's worship of the Sun, the manes, gods, service, are to be known as fallen,* food ( pious ) men and beings, is irre- those, who eat (prepared) by ligious. He, who is devoid of Sudras, are my enemies ( 5) * and Shankha Abhyanga without Those, whose heads are always wears hairs oi> the head and who shaven, who wear Abhyanga, ivho blow should be known as the meanest arc the Shankha W (K4Pd ) ( Bhojaka(16-17). thought to be divine Bhojakas ( 12). All ( ceremonies ) of a Bhojaka, Those who have well washed (their who performs god's worship, Homa bodies) and are devoid of anger, who offering ceremony, and ablution, who always worship me three times, are

to the manes, 1 who gives offerings gives my dear Bhojakas ( 3). Tho^e and the Brahmans, observe a on 3Tt charity praises fast my day ( ?T^I% but who is devoid of Abhyanga, Sunday) at night, and on the 6th become fruitless (18). O lion of Tithi and on the 7th Tithi and on Yadus, this is known as Abhyanga Sankramana dayt are to be known as and best,- and is under the pure pro- Bhojakas, divine Brahmanas and my tection of all gods and Vedas. O worshippers ( 14-15). best of Yadus, at the end of the O hero, those wise men, who on Abhyanga of the Bhojakas stands Han my day (= Sunday) and also on the ( i-e. Vishnu], in the middle Brahma 6th Tithi, do not eat at night are my of great lustre, and in the front Shiva. favourite Magas ( '20). At its end is Rigveda, in its middle do not make Sama Veda entirely, and also the best Those Bhojakas who Yajur Veda with Atharva Veda- The offerings every year on the (death three fires and the three worlds (also) anniversary) day of (their) fathers mothers are not favourites stand ( there ) in ( proper ) order; and my such is the sacred Abhyang* of the (21) 19-22 That Bhojakas ( ). Bhojaka, A Bhojaka is said to be venerable who is devoid of it, is a low Bhojaka, to the Sauras. ( <^T ) specially he should be known as one unworthy Just as husbands are venerable to of dining together ( 23 ) Offer- wives, and masters to pupils, so the ings of eatables, red chalk ( Kun- Bhojaka, O Yadava prince, is vener- kiima} (offered) to the gods and able to the Sauras. ( 33). ...*.. all the Sun are pure. Those Bhojakas those Sauras who eat the food (pre- who give or sell (them) to the Sudras pared by) the Bhojakas without hesi- and who take away things belonging tation, are freed from sin and go to to God should be known as the lowest the world of the Sun ( 35 ). Bhojakas ( '24) Saura Religion Brahma Good and Bad Bhojakas Parva, Chapter 151. Brahma Parva, (Chapter 147. This best and famous Saura reli- Those who do not Bhojakas, cap- gion of all people, who are plunged ture others' wives and treasures and into the ocean of worldly life, was do not revile the are al- who gods, produced for the well-being of the favourites ( 3 ). Those ways my * A Brahman should do ihe service Bhojakas who deal in merchandise only of the godi, he should not be an agricultur- and agriculture and ( those who ) ist or a servant of any kind. speak ill are all my enemies ( 4 ). f Day on which the Sun passes from one zodiacal to another. It must be stated * sign Here instead of the word Avyanga we that the Zoroastrians do not blow Shani/ia or have Abhyanga which is also very commonly observe fasts. used. 93

world. ( 16). Those, who being Abhyanga and performs three Sava- devoted to the Sun, with quiet nas (Soma ceremonies) (44). I minds and with the desire to obtain am always times * worshipped five happiness, serve the great religion, by night and day. are undoubtedly Sauras. ( 17 ) A should not the They, who remember the Sun with Bhojaka perform consecration of the idol of other prayer once or twice or thrice every any god. He should never do even mine day, are at once freed from all sins, all alone ( 46). A should although committed in seven births. Bhojaka never eat all the food, which is ( 18) ...... The essence of the Saura offered the (to god) ; he should not religion is that the Sun's worship is go to a Sudra's house and eat (there) indispensable. That (worship) is ( 47). should mentioned by the Sun to the gods Bhojakas always with effort abandon the remains of as consisting of 16 parts: ( 21) a Sudra's dinners. How can those namely, (1) ablution in the morning, Bhojakas, who always eat food of the (2) muttering prayer, (3) Homa ce- Sudra at his house, obtain in this remony, (4) worship of god, (5) world the fruit of their ? honouring Brahmans with devotion, worship (48-49). A conch should (6-7) worship of the cow and Ashv- always be blown near me by a atiha tree, (8-9) hearing history and Bhojaka ( 50). When the Shankha is blown Purana with devotion and faith, (10) all of a sudden, love study of the Vedas, (11) love for my undoubtedly springs up, (and continues) for 6 people, with my worship, (12) faith months, just like the hearing of in prayer, which is worthy of respect, Purana ( ol). Therefore the Shankha (13) loudly reading books with de- should be always sounded by a Bho- votion before me (a thing) which jaka devoutly ; his chief function is is always dear to me, (14) hearing making offerings to me. ( 52 ). my stories always, (15) change in They are said to be Bhojakas, be- voice and (motions of) eyes and body cause they do not eat what is not to ), (16) always re- be eaten those ; who (always) think membering me with prayer and faith. about Maga are called Magadhas...... Him who worshipfully offers to me leaves, ilowers, fruit and water, I do not injure, nor does he injure make me* ( 21-25, 28). (53). They always me enjoy, therefore they are [ We shall now translate some of known as Bhojakas ^frjRTfff *Tt f*T- the passages from Chapter 117, ( <3 ^f cf "JTteRfl": FJcTF: and the which gives, as it were, a summary ) ; of all, that we have noted above ]. Abhyanga, which is the best puri- fier is worn with devotion ( 54 ). Religious Customs of Bho A Bhojaka, who is devoid of Abhyanga becomes jakas Brahma Parva, impure without any doubt. He who, O hero, worships me without Chapter 117. Abhyanga, has no progeny, and I do not love him. The head should O Garuda, I (Sun) will tell you be shaved and a hair with what Bhojaka is like. He carries tuft of kept On Sun- out my orders and is always ready perseverance. (55-56). at and on the 6th Tithi to obey (me) ( 43). The study of day night the Vedas is the first and the 7th Tithi and Sankramana. thing ; then my a should observe fast marrying a wife. He always wears day, Bhojaka out of love for me and he should * This description of the baura religion mutter Gdyatri loudly thrice a day shows that it must be Mithra which worship, * was spread far and wide a few centuries The Zoroastrians do not worship the after Christ. Sun at night. 94

before me. ( 58). Having cover- the Mithra worship of about the 5th ed his mouth with effort and having or 6th century A. D., and were de- abandoned silence and anger with voted to the worship of the Sun-idol. perseverance, he should worship me Their religion was a mixture of Hin- or ( 59). He, who through avarice duism and Zoroastrianism and in greed gives the holy remains of my course of time they were incorporated offerings to Sudras and Vaishyas, into the Hindu caste. verily goes to hell ( 60 ). That wicked-souled Bhojaka, who through avarice gives my flowers to another, without placing them on me, be as should known my great enemy ; he is not fit to worship me. The remains of my offerings should be given to i holy) men like Brahmans

( 61-62 ). He should always eat things offered to me ( 63 ). He who takes away flowers from my body should immediately throw them into water should not be ; my offering given to another Whatever fra- grant thing or flower has touched my body should never be given to or Sudras he should take Vaishyas ; it it himself ; and should not sell on any account ( 66 ). He who without placing flowers on me, gives them in the world, verily goes to hell (67).

Conclusion.

None of the Puranas was written before 400 A. D. The date of Bha- vishya Purana cannot be determined accurately, but it could not be earlier than 400 A. D. What is known as the Bhavishya Maha Purana clearly appears to be an extension of the old Purana, belonging to very recent in the times ; because, Pratisarga Parva there are chapters, which contain interesting particulars about Adam, Noah, Christ, Mahomed, Taimurlang, Kabir, Nanak and even Akbar. Considering all the evidence be- fore us, we conclude that the Magas were not pucca Zoroastrians. They appear to have been the priests of 95

APPENDIX, * was taken to this identification, as Patna is not situated near the con- fluence of the above said rivers. This Criticism on Or. Spooner's however has been explained by a Paper change in the bed of the river Sona, which is established on best Re: geogra- phical evidence. (Max Mullet's 280 Vin- H Zoroastrian Period of Ancient Sk. Literature, p. ; Indian History. cent Smith's Early History of India, p. 114). Dr. D. B. Spooner who was in * Patliputra was also called Ku- of the excavations at Patli- charge sumpura, Kusumadhvaja and Push- wrote an important paper in putra papura, (Dutt's Anc. India Vol. II, the Journal of the Royal Asiatic So- p. 121; V. Smith's Early Hist. p. 31), of Great Britain and Ireland in ciety and was known as Palibothra in the A. D. 1915. The paper deals with Classical writings. a novel but about interesting" theory what he terms a Zoroastrian period " Megasthenes, who was the ambas- of Indian History which we propose sador sent Seleukos Nikator f to to discuss. by the court of Sandrokottos, that is, In the we must very beginning Chandragupta, was the author of a in of our efforts say that spite best to book on India. He was an acute fall in with the views of Dr. Spooner, observer and was of an inquisitive not in our heart of hearts we could turn of mind. In this book he has ourselves round to his bring accept given a faithful account of what fell which however theory, fascinating under his observation. This work is and it appeared to the agresable lost, but numerous fragments from it Parsi failed to to community, appeal have been preserved by Strabo, as it was inconsistent with the us, Arrian, Pliny and others. Megas- facts and circumstances we had known thenes describes Palibothra as being from the histories of different reli- the Capital in those days. The city We need that gions. hardly say was a long narrow parallelogram we differ from the although worthy about 80 stadia or 9 '2 miles long Doctor on several points, still we = ( stadium 202i and 15 and yards), thoroughly appreciate sincerely stadia or 1.72 miles wide, and was admire the zeal and enthusiasm which surrounded by a ditch 600 feet wide him in his inspired arguments. and 30 cubits deep. Its walls were Patliputra was an ancient city, the adorned with 570 towers and 64 capital of Magadha or South Behar. gates. ( Me. Crindle's Anc. India, It was the capital of Chandragupta, pp. 204-8; Smith's Early Hist, of the founder of the Mauryan dynasty India, p. 114, and Dutt's Anc. India (320 to 290 B C.). f It was situated Vol. I; p. 217, Cunningham's Anc. at the confluence of the Ganges and Geography of India, p, 452). the Sona, and has been identified with the modern Patna. * Exception Bha"sha in his play, Act I. twice men- tions Pataliputra as a capital of Darsaka, * As stated at page 4, it was at first intend- who ruled till 464 B C. Darsaka was suc- ed to reserve the discussion on Dr. Spooner's ceeded by his son Udayashva. who in 460 B. paper for a separate book, but as his theory C. built Kusumapura-"the City of Garden?" and the several points he has urged in favour now Bankipore. (Hindu History by A. K. thereof are intimately connected with the Mozumdar, pp. 821-322) (Archaeological subject matter of this book, it was at the Survey of Westren India Vol. 6, p. 48). of a friend, advisable to suggestion thought f One of Alexander's great generals, and insert our criticism here. king of Syria, who sent Megasthenes in 800 t According to Max Muller 815 to 291 B. C. to Chandragupta (Rapson's Anc. B. C. (S. B. E. Vol. X Pt, I, Introd. p. 39) India, p, 114.) 96

* to Asoka ( 260 to 222 B. C. ) who cavations led Dr. Spooner believe, was the grandson of Chandragupta that not only the hall but its sur- built an outer masonry wall round roundings also showed close likeness this famous and beautified it of the Achaemenian and city " prototype, with innumerable stone buildings. that here we had a conscious A great portion of this city and the Mauryan copy of Persepolis." remains of the palace of Asoka, still Dr. Spooner being a great Archaeo- lie buried under the houses and logist, we as laymen have nothing fields of the village of Kumrahar on to say against his archaeological the south side of the railway between conclusions. But it is the literary Patna and Bankipur at a depth of evidence, which is of the utmost from 10 to 20 feet. (Encycl. Bri. importance for us, because on this llth Ed. XX. 929; V. Smith's Hist, p. evidence the learned Doctor bases of India, p. 114). his inference as regards the "Zoro- at astrian period of Indian History." Excavations Patliputra. " Dr. Spooner observes: Asoka of The first excavations Patliputra has hitherto been credited with were made about 25 ago under years having introduced the use of stone, of Colonel the supervision Waddell, and Greeks have shared with Persians and Mr. P. C. The se- Mukherji. the hononr of inspiring him." But cond excavations were commenced " he asks : Is there any trace of the of 1913 the in beginning by Greek influence at Chandragupta's of the Archaeological Department court in all the records of Megas- of India under Dr. " Government thenes ? Spooner. For this purpose the late We know that the Greeks as well Sir Ratan Tata of Bombay had made as the Persians had assisted Chand- a munificent donation of Rs. 20,000 ragupta in his wars against the last every year for a number of years. monarch of Magadha, namely Dhana While the excavations were being Nandana and it appears clear, that Dr. came across carried on, Spooner the connection of the Greeks must column and of one big fragments be as close as that of the Persians. and other relics, polished pillars The very fact that Megasthenes was from which he concluded that there frequently sent as an ambassador to must have been a vast pillared hall Chandragupta proves this.* (Max on the spot. From further materials Muller's Anc. Sk. Literature, p. 277; he concluded, that this hall was McCrindle's Anc. India, p. 88). As with stone columns "square arranged we shall see later on, the Greeks over the entire in square bays area, were as well famous for their archi- at distances of 15 feet or 10 placed tectural buildings as the Persians. cubits each from each." Mauryan But in spite of this it might be, that Now as it is well known, that the the Mauryan hall was built after edicts of Asoka are after the style the design of the Persepolitan hall of the cuniform of Da- inscriptions by some Persians at the court of rius and as the excavated Hystapes, Chandragupta or his successors. columns had the peculiar Persian polish, it was inferred that the hall Evidence of Mahabharata at Patliputra closely resembled, nay and 71 sura Maya. it was almost a copy of the throne room of Darius, the hall of a hundred Let us now consider the literary evidence. Prof. Jacobi's columns at Perse polis. Further ex- suggestion

* was sent as an ambassador Butt's Anc. Ind. I, p. 24; and S. B. E. Daimachus 39. Dr. Bhandarkar in Antiochus I. (280-261 B. C ) and Dio- X. Pt. I ( Intro, p. by his Early Hist, of Deccan (p. 14) gives 268 nysius by Ptolemy Philadelphia (285-247 Anc. to 229 B. C. B.C.) (See Rapson's India, pp. 103-4). 97

that the Mahabharata might throw (=Arjuna ) aforetime the palaces of some light on the question, drew the the Danavas were wrought by me." of Dr. to a attention Spooner passage In this translation Dr. " Spooner in Great ( 391 ). " Hopkins' Epic p. renders f^feRisft as the Creator In this passage Hopkins remarks, that but this is not correct, as we shall 'the architecture, which is of stone see hereafter. The learned Doctor and metal, is attributed in all the says, that "Asura Maya was the more important building operations Creator, and that Maya could not to the demon Asura, or Danava Maya state his identity with Ormuzd in who by his magic power builds such clearer terms ...... Neither huge buildings as are described, in the epitaph on the Porch of Xerxes immense moated palaces with arches nor in Persia generally was Ahura and a roof supported by a thousand Mazda looked in Achaemenian columns." upon, times as the literal builder. But Dr. that Asura Spooner supposes, neither need we suppose, that in the is the exact of Ahu- Maya equivalent days of the Mauryas, the Asura Maya ra and that his association . Mazda, was so looked upon either. The with architectural is in buildings conception of the Asura Maya as an entire accord with the of language active architect is an essentially later the on the Porch of inscription great development." wherein the Xerxes," emperor said, is even if that he made the portal and many Our objection that, we other noble monuments in Parsa by take f^^^Tlf in the sense of the the grace of Ormuzd." (J. R. A .S. Creator, still the parallelism between 1915, p. 444). the passages of the Mahabharata and the of Xerxes, which Although Ahura is the exact equi- inscription Dr. refers fails, because valent of Asura, still Mazda cannot be Spooner to, in the Sanskrit the Creator equated with Maya, as Dr. Spooner passage is as the has himself acknowledged. But it represented building whereas in the Persian is stated that an ordinary Indian palaces, would not care to follow the rules of inscription the palaces were wrought not Ahura Mazda himself but philology and would roughly follow- by by the of Ahura Mazda. ing the sound, equate Anura Mazda grace with Asura Maja and then Asura Maya. This argument is reasonable, Danavas. but we must not forget, that ever since the later times of the Rigveda, The other objection, to the the word Asura had come to be used argument of Dr. Spooner is the in a bad sense and a Hindu writer, meaning of the word Danava. We such as that of Mahabharata could are told that the Sanskrit word for hardly be expected to use a bad word Venus being Asura-guru (teacher for the Hindu deity or divine perso- of the Asuras ), and also Danava- nage connected with architecture. pujita (one worshipped by the the Danavas were Dr. Spooner quotes a few passages Danava), from the sacred book of Mahabhdrata identical with the Asuras. in of his He support argument. It is not difficult to see that the lays great stress upon the following fallacy consists in this, that although wherein Asura passages, Maya thus some of the Asuras were Ahurians about himself: speaks or believers in Ahura Mazda, all* were not and that D&navas were

* The passages are translated thus:- For example, Gayasura, Bfina'sura, "For I am the Creator, the great JatSsura, Vfitapi-asurn, Illavasura could not Kavi of the Danavas.,.O Partha be Peisian names. 98

* probably those Asuras, who Ahura Mazda. If then Asura Maya did not believe in Ahura Mazda. It was the great god of the Danavas, he with Ahura is an important question to determine could not be identical who these Danavas were; and herein Mazda. of and the knowledge both Avesta References about Asura Sanskrit is quite essential. Maya in Mahabharata. In two passages in the Fravardin 38 we Yasht ( Yt. XIII. 37, ) see, Dr. Spooner has quoted some pass- that the Danus were the enemies of ages from the Mahabharata and put Zoroastrians; for we are told that certain interpretation upon them. To " where the powerful warriors raise test the correctness of this interpre- a war against the Danus, there the tation, it is quite essential to quote Farohars go to help the warriors; other passages. In Chapter '^28 of there they break off the strength of the Adi Parva of the Mahabharata the Turani Danus; there they remove ( called Maya-darshana Parva), we the wickednesses of the Turani Da- are told, that while the Khandava nus." Now as Dr. Geiger says, the forest was being burnt, an Asura, word Danu is also found in the Rig- named Maya came out of the dwell- veda, as well as Danava, another form ing of Takshaka and begged Arjuna of it. (Civilisation of Eastern Indians to protect him. The words of the Dastur Darab Sanjana's Tr. Vol. I p. author a're: In several of the 34). passages II 7 13 the Rigveda ( IV, 30, ; II, 11, ) Danus are represented as the ene- mies of the Vedic people.

Even in the Atharva Veda f and Mahabharata we see, that the Dana- n

vas were treated as enemies. Accord- I T: ( 89-42). ing to Dr. Haug both in the Avesta "Then Madhu-siulana ( Krishna ) (Yt. V. 73.) and the Veda ( Av. IV. saw an Asura named Maya, running 24-2), the Danavas were the enemies away quickly from the dwelling of with whom wars were 'waged. Takshaka. Then Fire, with wind We thus see that the Danavas were for its charioteer, wanted to burn enemies of those who believed in him. So he assumed a body; and putting on matted hair, he thundered * like a cloud. that he was An Asura is thus defined in the Chhdn- Knowing dogya Upanishada V1II-8-5 : Maya, who was the best of the chief Danavas and the best of architects,

Vasudeva ( Krishna ) stood with a " Chakra lifted Hence even at this day, one who does up. or no not give (in charity)) has faith, or In the Salha Parva, which is the does not is said to be an Asura." sacrifice, second book of the Mahabharata, Then the writer proceeds: "They (the Dr. has Asuras) adorn the bodies of the dead with and from which Spooner and to form his gifts, with raiment and jewels, imagine quoted passages theory, that this means shall attain the by " they Maya tells Arjuna, that as he wants world to come '(See Muir's Sanskrit to return his obligation, Arjuna Texts 11. p. 396). According to the should he wishes him to do. Shatapatha Crahmana XIII-8 1-5 the say whaj Asuras constructed round graves. These Maya says : 3Tf ff Asuras could not be Zoroastrians. Nishambhu and Hayagriva were names 6 "I am the all-doer, a of DSnavas, wh'ch are not Persian names. ( ) great sage of the Danavas. O, Pandava, t Atharva VedaX-6-10, and M. Bh Vana I desire to do for Parva Chapters 94 7-11, 100 3-4, 154 something thy 23 &c. sake." 99

Then Arjuna answers: ^ =3TPT very few scholars will be prepared to accept. The further tells us that: T sfcffKt irfr n ( 7 ). author "O Ddnava, I do not desire to fru- strate your intentions; do something for Krishna, so that I shall consider myself requited." In this last verse we clearly see, that Maya is called a Danava. Similarly in the Adi Parva * 234 18 is called ( Chap. ),' Maya

: "Maa Danava." Now ( 19-21). "According to the if Ahura Mazda was the great Kavi intention of the Pandavas and the e. of the (/. great god) Danavas,who, high-minded Krishna, the illustri- according to Dr Spooner, were Zoro- ous ( Maya ) did auspicious acts. would it not be absurd to call astrians, Then having satisfied thousands of Ahura Maxda a Danava that is a best Brahmanas with ( sweet ) drink

human and not a '? being, god and giving them wealth of various kinds, that one measured Let us proceed. Krishna says to strong Maa: ground, 10,000 arms square, which was beautiful, heaven-like and full of merits in all seasons." Further up we are told that the throne-hall was built in 14 months.

*&& rTT^ff $$ I *Riq; II ( 11-12.) Thus then the Sabha Parva clearly that Asura a "O best of architects, if you desire shows Maya was to do me a good turn, then O Daitya human being. No doubt, as we shall (=Danava), build such a hall for presently see, Maya was endowed Yudhishthira, that no one in the with supernatural powers in much later times that has in whole world will be able to imitate ; but happened it." Here is called the case of all illustrious persons.* " again Maya the best of architects" and he is Asura Maya in Katha- to build the palace for Yudhishthira. Sarit-Sagara. Further up we read : Now let us turn for a moment to

r JHTCCRT i m 3 cTjr^R *wf Katha-Sarit-sagara a work written rt =^> if^rer OTJJ. *mr^ u by Sonadeva in the 12th century! A. from which Dr. also (15). "Then Maya, who was D., Spooner a We read in that pleased, accepted his word, and made quotes phrase. " as : is Pandava's beautiful hall of the form book, under There a mighty Asura of the name famous in of a balloon." After a couple of Maya, verses, the author informs us, that * "Maya began to build the palace-hall In the RamaAana Rama is depicted as a man, but in the Mahabharata he for the Pdndavas." (18). The sta- appears as an incarnation of \ ishnu. (R. Chanda's tement, that the hall was built for Indo-Aryan Races, p. 116). Through the Yudhishthira or the Pandavas (that performance of good deeds the Ribhus ob- is, Yudhishthira and his brothers), tained divinity. They prove the aHmi'sion at an date of the doctrine that men is very important. For, if this hall early might become divinities (Wilson's Rv. IV- was the same as that of the Mauryas, 35 3, 8). 'I he Andhra King Royadoo is that it might follow the Mauryas were to-day worshipped as a god at Siccacollum the Pandavas and this conclusion on the river Krishna. (Muir's Sk. Texts 11-432). * See also Chap. 48 8 where he is also t R. C. Dutt's Anc. India Vol. II, p 299. called Danava. Max Muller's Anc. India p 243. 100

the three worlds. And he . . . fled Finally, we are told in several to Shiva as his protector. Shiva, places, that Maya was "the king of having promised him security, he the Danavas (Vol I. pp. 414, 421 ) built the palace of Indra. But the and "the excellent Danava." were with affirm- Daityas angry him, We thus see, that the Katha-sarit that he had become a of ing partizan sagara completely corroborates the the * gods." story of Mahabharata and streng- It will be seen from the above thens our conclusion about Maya passage that Maya was a worshipper being a human personage with this of the god Shiva. This latter fact is difference, that in some places he is corroborated by another passage, represented as being possessed of where Maya advises the king Chand- miraculous powers. He was pro- raprabhd to perform a great sacrifice in bably a foreigner and had sub- honour of bhiva. (Tr. by Towney sequently become a worshipper of Vol. I. p. 416), Shiva. The hermit Kashyapa speaks to There are references to Maya in as a human when he the Siddhanta Maya " being Surya also, according to says : My son, thou didst remain which some lime before the end undaunted, even when Indra lifted of the Krita age, Maya practised up his weapon to strike, therefore the most difficult penance and thou shalt remain unharmed by the obtained knowledge of astronomy. of sickness and old plagues age" (Vol. Probable Date of Asura I. p. 434). was well versed in the art of Maya. Maya " magic; for we read that he recited Now let us for a moment consider the and the doctrine Sankhya Yoga the question of dates. We admit, with its secrets and taught the king that the dates of all ancient works of the magic art entering another cannot be determined with accuracy. body (Vol. I. p. 418). The early portions of the Maha- In some places we find that Maya bharata are supposed to belong to was endowed with supernatural B. C. 1000 to 800, and the later powers. We read, for instance, that interpolations to 400 B. C.* (Bom. Maya took leave of the king and Gazetteer Vol. I. pt. I. p. 11; Butt's Anc. India Vol I. 1*20 ff The quickly carried off to Patala, Surya- p. ). prabhah and his ministers There latest date assigned to the Ranayava he taught the prince ascetic practices by Gorresio is 950 B. C. Therefore, of such a kind, that by means of since the story of Maya is mentined them, the prince and his ministers in these Epics, the conclusion is that have lived before 400 B. quickly acquired the sciences. And Maya may this not be he taught him also the art of pro- C. But conclusion may viding himself with magic chariots." readily accepted, specially because R. Chanda and the (Vol I. p. 407 ). Vaidya assign date 200 B. C. and 100 B. C. The that Asura had fact, Maya respectively to the present form of built the hall of assembly Yudhish- the Mahabharata. We have, however, is also mentioned in the thira, more substantial ground to go upon. Katha-sarit-Sagara, where we read: The name of the important per- "There is a great Asura Maya by of the Mahabharata-such as name, an incarnation of Vishvar- sonages * karman, who made the Mr. Chandra states that the " assembly Ram&prasad Bh. was reduced to its hall of Yudhishthira (Vol I. p. M. present form about 210 B.C. 310). (Indo-Aryan Races, p. 116). It is however mentioned in Ashvala"yan's Grihya Sutras and in Panini VI-2-38 * Translation by Towney I. p, 258. idem p. 28). ici

Yudhishthira, Arjuna, Bhima, Su- Patliputra built by Magic (!) bhadra &c. are distinctly mentioned Dr. Spooner refers to Katha-Sarit- in Panini's grammar, which accord- Sagara, in which occurs the phrase ing to Prof. Max Muller belonged TnirftcT to 400 B. C., and according to Sir qkf^H According to the Ramkrishna Bhandarkar 800 B. C. learned Doctor this signifies, that was built (Anc. Sk. Lit. p. 44. B. R. A. J. Patliputra by magic ; and was the 1885 p. 341). Therefore, Yudhi- magic peculiar property shthira must have lived before 400 of the Zoroastrian Magians. We regret B. C.* at the latest. Now if Asura we cannot agree to this. The other nations knew as well as the Maya built the palace for Yudhish- magic Hindus thira, as we gather from the old Magi. The practised magic. traditions in the Mahabharata and For example it is stated that Maricha the friend of turned himself Katha-sarit-sagara, the conclusion Ravana, is that Maya did so before 400 B. C. by his magic power into a golden deer, which carried Sita * a. date long prior to the date of away the Mauryan kings. According to some (Griffith's Ramayana, p. 277). later Hindu as will be seen writers, Therefore the phrase hereafter, Maya was a Yavana or qBr^J^t d oes not carry us fur- Greek. If so, he could not be the ther than the fact, that Patliputra actual builder of the palace of was built the Danavas, who were Yudhishthira and must therefore be by expert in an architect of later times. But in magic. our opinion the writer who called We are inclined to believe, that the Maya a Yavana used that word in description of Patliputra being built is Fa Hian the sense of a foreigner, while later by magic, metaphorical. the Chinese traveller uses a writers took it in the sense of a per- similar when he about Patli- son of the Greek nationality. metaphor, says putra, that: "In the city is the is Hsura called Why royal palace, the different parts of Yishva-Karma ? which Asoka commissioned the genii to the stones. We have seen that Maya was an construct, by piling up The walls, and architect, an astronomer, a ma- door-ways sculptured designs are no human work." (Dutt's gician and an expert in ascetic Anc. Hist. Vol. I p. 58). The meta- practices, and as the Katha-sarit- " phor is not difficult to understand. sagara says he was a treasure We have seen, that at one time the house of all sciences (Vol I. p. 432). Danavas were the enemies of the Therefore he might well be called Indian Aryans. But the word Vishva karma "a. man of all works." " " Danavas was also used in its ex- This is also one of the senses '" of tended sense of the enemies of that word in the Rigveda (X.-166-4). " " " gods, f or demons, as we clearly Asura Maya was not H^I^W the " " * Creator," he was simply an all- The BrShmana Indradatta passed into " the of the dead Nanda doer. He was not a Kavi orj"god" body king of Magadha and made grants to Brahmans out of the of the Danavas, he was merely a " " " dead king's mouth. Ammianus Marcel- of sage the Danavas, a king of linus D. heard that the " " (A. 380) Brahmans the an moved in the air the Danavas, excellent Da- among altars ; in the " nava. ea^ly sixth century the Chinese traveller Sung-Yun found, under Brahman spells a * turned into a man he was himself According to R. Shamshashtri, Yudhi- dragon ; shthira died in 1260 B. C. (Gavam cured of sickness by charms ( For authorities see Bom. Gaz. Vol. 437 Ayanam p. 153). Varaha Mihira says in 9, p, ). Brihat Samhita XIII-3 that ( ) the Great f See Geiger's C. E. I. tr. by Dr. Darab Bear was in when that luled, I. Magha\ king Sanjaoa p. 84 ; Wilson's Vishnu Pur&na that is in B. C. 2448 Kern's trans- (Dr. p. 72, Sacred Books of Marathas IX p, 77 lation J. R. A. ?. New Series Vol. I p. 79), andM. Bh. XII, 185-122. see in the Mahabharata in the Vishnu Scholars have identified the king - Purana, and in the Garuda Purana. Turamaya mentioned in the inscrip- tion with of who ruled Now the descriptions of the palaces Ptolemy Egypt from 285 B. C. to 247 B. C. ( Me. referred to in the Mahabharata, Crindle's Anc. India 374, 52; Dutt's Ramayana &c. shows that it was the Anc. India 11-12 ff Thus then usual practice to attribute the erection ). we see that the name assum- of large magnificent palaces of later Ptolemy ed the form into times to Danavas or demons. We "Turamaya"* can thus understand the Pali. easily why " Chinese traveller Fa Hian and also Prof. Weber thinks that Asura * Houen Tsang said that the build- Maya was Turamaya or Ptolemaios " ings were built by genii. of the Greeks (Hist of Indian Lit. pp. 253, 274 ). in his Surya Hsura Maya according Burgess" Sidhanta says, that this conjec- to Weber. ture of Weber is powerfully supported by the fact, that Al-Biruni ascribes Let us now see, what European the Paulica Sidhanta to Paulus- scholars have to say about the iden- " al-Yunani, Paulus the Greek. But tification of Asura Maya and his the question is whether Ptolemy nationality. On of the inscriptions Philadelphus or his predecessor or of Asoka gives the clue. Therein successor known as Ptolemy or any- we read : other Ptolemy is referred to in the passage of the Mahabharata, which we are considering. It is true that Ptolemy, who was called the son of Lagos, but who was in reality the son (See Wilson's Rock Inscriptions, of Phillip was one of the generals p. 73). f Alexander in his Indian " appointed by Where the King of the Yonas conquests. This Ptolemy may have (Greeks), Antiyoka by name dwells come into close contact with the and beyond this Antiyoka (dwell) the Indians. But we have no definite four kings, Turamaya by name, Anti- evidence to say, who was the archi- kina name, Maka by name, and tect of the palaces. by " Alikasudara name. J by Were the Palaces Built by * These travellers came to India ia A. D. Greeks or Persians ? 399-413 and 629-645 respectively (Cunning- ham's Anc. Geography pp. VIII, IX). The next question is, whether the T The 13th Edict at Shatibazoiri <*ive.v palaces were built by some architect the text in full thus : belonging to the Greek nationality. We must say, that there is a conside- rable difference of opinion among ( Epigraphia the scholars about the influence exer- Indica II. p. 463). cised by Greek architecture over The inscriptions of Asoka are found al India. We give below the opinions Girnar near Jun&gad in Kathiawar. at of some. Vincent Smith says, that Dauli in Kattak, ;it or Sah- Kapurdigiri there is no evidence, that Greek bazgiri in Afghanistan, at Jangad near Ganjam in the Northern Circars, and at Anc. India 21), Khalsi, near Masuri, in the Himalayas 272). (SeeKapson's p. The dates of the deaths of these as (B. B. R. A S. XVI, P. 308), kings given by Lassen differ somewhat (See were : r J These sovereigns (1) Antiochus I Epigraphia Indica , p. 471). II of Syria (B. C. 261-246), (2) Ptolemy * Philadelphus of fcgypt (B. C. 285-247), ^ in Sanskrit becomes ^ in Pali, (8) Antigonus Gonatas of Macedon (B C. thus ^TT^cTrrllfc^. ^ 217-239), (4) Magas of Cyrene (B. C. 285- Similarly dropping 239) and (5) Alexander of Epirus (B. C' the word ^^- becomes 9^ into Pali. 103 architecture was introduced into palaces referred to therein were the India.... The earliest known example palaces of Patliputra- We answer, * of Indo-Greek sculpture belongs to that there is no such proof. the reign of Azes (50 B. C.)" (Early On the contrary the proof is Hist. pp. 212-213), Weber informs such a From several that in the most ancient edifices, the against theory. in the Mahabharata, we find presence of Greek influence is un- passages that the Sabha or hall was built in mistakable ( Hist, of Indian Lit. Indraprasthaf and not in Patliputra. p. 274). Sir John Marshall observes Indraprastha has been identified with that the columns and capitals of the modern near Delhi it Asoka were wrought by Greco-Per- Inderpat ; stood on the left bank of the Yamuna sian masons (J. R. A. S. 1915 p. 71). while Delhi stands on the Major-General Cunningham, noting right, whereas, as we have seen, a few specimens of the Lndo-Persian already Patliputra was situated at the con- Style of architecture, which according fluence of the and the Sona. to him belonged to the two centuries Ganges (See M. Bh. Sabha Parva between 50 B. C. and 150 A. D., Chapter 1-21, 11-1, XXII-19, 20). Thus says : "As the different styles of these two cities were Greek architecture must have been totally distinct cities, and therefore the palaces in introduced into the Kabul valley and them were not identical. the districts lying along the Indus as early as B. C. 200, it is a source Dr. Spooner quotes verses from the of great disappointment to me, that Mahabharata to show, that Maya no specimen of Indo-Grecian archi- built in former times splendid palaces, tecture has been discovered, to which pavilions, pleasure gardens, fancy I can assign an earlier date than ponds &c. tor the Danavas. These about SO B.C." (Archaeological Survey Danavas (or Asuras, as they were Vol. V, pp. 185-89). R. C Dutt called) were not the aboriginal tribes concludes, that the Greek influence of India. There is so specific evi- greatly modified the style of architec- dence, that the early Hindus had ture of Gandhar Viharas or mona- such buildings. Passages quoted by steries, and many capitals and figures Curtius and Strabo from Megasthenes discovered in the Punjab are distinct- show that we come across similar ly Greek in style (Anc. India II, buildings, pavilions, gardens, ponds p. 80). &c. belonging to the Court ofChand- Asoka has been credited with ragupta. Therefore Dr. Spooner would the &c. men- having introduced the use of stone identify palaces tioned in the Mahabharata with those for buildings, and it is believed by of at some scholars, that in this he was Chandragupta Patliputra. inspired by the Greeks, and by other * scholars, that he was inspired by the Unless it is conclusively proved, that all the to the Sabha: (or Persians. Sir John Marshall is of passages relating Hall) were later We know that former Dr. holds the interpolations. opinion, Spooner some scholars hold this opinion but the fact latter opinion. that both the Mahabharata and the Kathasa- rit-sagara distinctly menti ^n, that the Hall In the face of this contradictory was built r-y Maya for Yudhishthira points to evidence it would not be safe to a deep-rooted tradition in olden times. Mr. assert, that the palaces of the Maha- Yaidya has, in his book, given a list of the which to him to be later bharata were built under the super- Chapters appear Sauti the third eoitor of vision of a Greek architect. interpolations by the Mahabharata (between 800 and 200 B.C.) but the relating to the SaBha are net in chapters Palaces Mahabharata. included in the list (See Vaidya s MahS- bhaTata pp. 193, 196). Now we might well ask, whether t Its another name was Khandavaprastha. there is in the of anything passages It vas the capital of Yudhisthira and the the to Mahabharata show, that the Pandavas. See Vaidya's MahSbhSrata p. 19, 104

We are sorry, we cannot readily Hindus had many clever architects. accept this conclusion. In the Adi Besides the royal hall at Indraprastha, Parva (Chapter 207) of the Maha- we read of another grand hall, built bharata, there is a beautiful descrip- at Hastindpura a town situated tion of the town, Indraprastha, which about 50 miles north-east of the so closely resembles that of Patli- modern Delhi. In the 49th Chapter putra given by Megasthenes, that of the Sabha Parva (48), Dhrita- we shall quote a few stray passages rashtra, father of Duryodhana, the from the referred to there. Chapter king of the Kurus, says :

ffcff 3ldK'l ^W ITT I " II fcTSdl II 3TTU ft^J Rlfr^M: Let the archi- tects quickly build for me a large, pretty and beautiful hall, with one II ( 30-31 ). thousand one " pillars and hundred It was adorned with a ditch as doors." deep as the sea, and was surrounded by a rampart wall, which reached the skies. It shone with doors as beau- " Let able men build for me tiful as the wings of a garuda bird, quickly a hall, one kos in and and with tall houses ; it was closed grand length breadth, with a thousand with by gates, which reached the sky and pillars, resembled Mandara mountain." pictures of gold and lapis lazuli, with one hundred doors, and with crystal festoons."

Then we are told, that thousands ( 36-S7 ) of clever architects W^3T : ft&W : " ( It was with several, : shining best, ^"tfi'df ) built the hall, which was mansions. It resembled white heaven similar to that of the Pandavas (see and was called Indraprastha .... Sabha Parva Chap. 56, 15-20, There in that blessed delightful Chap 53 7). Now according to there was the of the region, palace the Mahabharata, the blind king, Kaurava." Dhritarahtra with his hundred sons, continued to rule at the old capital of Hastindpura on the Ganges, while he assigned to his nephews, the five Pandus, a district on the Jamna, where they founded Indraprastha. (Rapson's Anc. India p. 173). Thus that these two were II ( 48) we see totally different cities, and each contained a There all architects came to royal hall in it. reside. On all sides of the town, there were delightful gardens. It Buildings in Rigvedic and shone with houses, as pure as looking- Later Times. glasses, with vine pavilions of various We come across kinds, with pleasant picture-houses thousand-pillared buildings in the Rigveda, in the and artificial mounds. Beautiful lotus- second book of which we read : ponds of various kinds, covered over " Those two . . . . take with lotuses were there kings , ; and (also) their seat in their supremest house, many large and delightful lakes." the thousand-pillared, firmly-based" It will thus be seen, that the above (Rv. II-41-5, V-62-6). In another description of the town Indraprastha place, we read of Varuna's house is almost the same as that of Patli- with thousand portals (Rv. VII-88-5). putra. Jn the Epic period, the IH a third place we have a reference 105

* to a "hundred stone-built towns" meeting is the 1st verse of the 7th (Rv. IV-30- Adhyaya, which deals with Ayurddya

or of life. It runs : 20). This passage* is very import- length ant, as showing that stone-built towns were known even in the times. Dutt Rigvedic rightly says" about the Vedic Hindus, that in numerous Hindu towns many struc- walls were of '* tures and surrounding The years assigned by Maya of was stone. That the art building Yavana, Manittha and Saktipurva to some of excellence carried degree ( i. e. Parasara ) to the Sun and from allusions to man- appears many " others (moon and five planets), sions with thousand pillars (Anc. when they are all in their exaltations India Vol. I, 46). p. are (respectively ) ten accompanied nine, fifteen, five, two, five, In the Epic period (1400 to 1000 by eleven, and ten ( i. e. 19, 25, 15, B. C.) also the Hindus built many 12, 15, 21 and 20 ). beautiful cities and palaces. in his In the Apastamba Sutra (11-10-25), Bhattotpala commentary on : build a this passage says 4|4*iWI ^M|: the king is directed to royal " town and a palace for himself, so ?^5^RR5Rn^ : I The person named that "the palace shall stand in the Maya was a Danava who had obtained heart of the town and in front of it, the favour of a gift from the Sun." there shall be a hall, called the hall This commentary is of Shaba 888 of invitation." This work of Apas- (976 A. D.) tamba belonged to the Rationalistic You will find references to Maya period, that is, between 1000 B. C. to 320B.'C (Dutt's Anc. India I, (a) in Weber's Sanskrit Litera- ture pp. 14, 220 ). pp. 253, 254, 260, 274 and 275 (3rd edition of We therefore cannot agree with 1892). Dr. Spooner, when he says, that (3) in S. B. Dikshit's (Marathi) "there is one period of Indian history of Indian and one Indian Court, where definite History Astronomy pp. 178, 468, 482, 486 and evidence exists for just such things, 513. as are mentioned in the Mahabha- (c) and Su- rata, and the works of the Classical Whitney's Burgess' Siddhanta comments writers, who have quoted Megas- rya on the thenes." opening 8 verses. {d] Dawson's Dictionary of Hin- Mr. Kharegat's Views about du Mythology. ftsura Maya and the Hall. In the present Surya Siddhanta, Maya is said to propitiate the Sun In reply to our letter Mr. Mun- (Surya) by great penance and to of cherji Pestanji Kharegat (I. C. S., obtain knowledge astronomy from retired) writes his views as under: him through a representative of the Sun, and to communicate it later on The passage of the Brihat Jataka to some Rishis. In the second verse alluded to by me at last Saturday's is Maya described as J-HHWI *TU^: I * Ranganatha in his commentary on Col. Waddell says that the buildings the Siddhanta 1525 previous to his (Asoka's) epoch, as well as Surya (Shaka the walls of the city, seem to have been of * wood." (Col. Waddell's Report of Excava- Meeting of the Society for the Promotion tions at Patliputra p. 1). Cunningham of Research into Zoroastrian Religion held holds a different opinion. (Archaeological on 9th June 1917, where the first part of the Reports XXII. Introd. p. 4). Paper was read, 106

A. D. 1603) says: f^rfcf ^TNT logy or Index. He is therefore not an ancient Asura, but a foreigner, " who had been, according to the Weber 253) that accord- (p. says, custom of ihe Hindus, called a ing to later tradition (that of Jnan- Daitya, Danava or Asura. Bhaskara, for .instance > this Maya is It may be noted, that name distinctly assigned to Romaka-pura Maya's is also quoted in connection with the in the West." I have not got the of houses Vastu Jnana-Bhaskara, which appears to building ( Adhyaya and in Varaha's be a work on medicine. But we Vajralepa Adhyaya ) Brihat Samhita and lines from his find the same tradition in some copies work are also the of the Surya Siddhanta. In some of quoted by Commentator This work these (one of which copies was seen Utpala. have been a one on by Dikshit and two by Burgess) the may special a'chitecture. or a one like 7th Shloka of the 1st Adhyaya is: general Varaha's Samhita. One can un- ^rt easily derstand, how to such a writer came to be ascribed the building of the The Sun to after his Sabha in the Mahabharata. ( " says Maya Mandapa : Therefore do penance) you go Of course as I said at the meeting, I to your native ; while am (or city the fact that Maya was a foreigner, are) holding the Avatara perhaps, you does not by any means justify his of a-Mlechha owing to the curse of identification with Mazda. Neither Brahma." the position ascribed to him, nor the Dikshit thinks this Shloka to be a acts done by him. as was pointed -out later interpolation and Whitney thinks, by you, bear any resemblance to it is a part of the original book. those of Ahura Mazda; his position However that may be, it seems, that as well as his acts are those of a the Hindus themselves had the tra- man, cleverer than ordinary but still dition of Maya being a Greek long a man. At the time the epithet before the time of the modern Maya came to be applied to him, the European scholars. Hindus did not certainly use the word to mean a but the The tradition is also supported by god just a statement of Al-Biruni in his work reverse. on India ( Ch. XIV p. 157 of I may remark, that Hindus may Sachau's translation Vol. I ), that one have pillared halls long before the of the authors of a Jataka work was Mauryan dynasty, as pointed out by the it Mau Greek ; this seems to be a you, but seems probable that those transcription of JPI 333. He is pillars were of wood. Of course one mentioned in connection with cannot be sure in the matter. But the absence of the remains of Parasara, Satya and Manittha, so any that there can be little doubt, that stone structures of times preceding as well as the of he is the same as the Maya of the Mauryas, testimony Hindu writers, and thus the tradition Megasthenes about the wooden seems to be at least as old as architecture of Patliputra seem to 1030 A. D. point to this conclusion.

That Maya's name became known eunninqham's pinion about to the Hindus at a late stage may Stone Buildings. also be inferred from the fact, that it does not occur in the old Vedic With reference to Mr. Kharegat's literature or even in the Brahmanas, remark in the last para we take the or even in Panini (so far as I liberty to point out, that Major- diffe- know ). This name is not quoted General Cunningham holds a by Macdonell in his Vedic Mytho- rent opinion. He says: "I have long 107 held the opinion, that the Hindus We know, that Dainghdw is the knew and practised the art of stone- plural form of Dainghu, which is cutting at least two centuries before but another form of Dakhyu. The the time of Asoka. Indeed the very exact Sanskrit equivalent of Dakhyu name Taxila or Takshashila Nagar is Dasyu. As we have already seen ' the city of cut-stone buildings' the Avestan Ddnu is the same as the proves, that the art was known and Sanskrit Ddnu. Therefore Ddnu and used long before the time of Alexan- Dasyu are quite distinct terms, bear- der." the (Cunningham's Archaeological ing opposite meanings ; for, Danus Reports XXII Intro, p. IV.) were the enemies of the Zoroastrians. We therefore cannot admit, that the were the same as the Were the Zoroas- Dainghdvo Mauryas Danavas, we with Dr. although agree" trians ? Spooner's remark, that One cannot too strongly stress the fact, that in with names and Dr. Spooner takes us a step further dealing foreign borrowed words in India, the when he says: "The palaces, to foreign rules of can almost which the Mahabhftrata refers, are ordinary phonetics never be those of Patliputra. We have, how- applied." seen in the line ever, above, We now come to the question : ' " 5^T TT^ that these structures were Were the Mauryas Zoroastrians ? erected by the Danavas, who accord- Dr. Spooner adduces proofs to show, ing to Weber were a foreign people. that not only Chandragupta was a But if, the monarchs for whom Zoroastrian, but that even Chdnakya,* Persian palaces were built by a the well-known Brahman Minister of divine spirit reminiscent of Ahura Chandragupta was a Zoroastrian. Mazda, were themselves non-Hindu As Asoka was a great patron of the as the Mahabharaia implies, it fol- Buddhists, attempts were made by lows obviously enough, that they Buddhist writers to prove that must have been Iranian in race and Chandragupta belonged to the same Zoroastrian in faith. Were then the family as Buddha. But we are sur- Mauryas Zoroastrians ? I do not prised when Dr. Spooner tries to myself see any escape from this show, that Buddha also was a Zoroas- conclusion. The logic of the argu- trian. ment seems to me unimpeachable." The name Maurya\ arrests our Further the up learned Doctor attention first. A native tradition to that the Indians proceeds argue assigns the paternity of Chandra- pronounced the Avestan word Dan- gupta to Dhana Nandana ( the last of Sanskrit ghdvo (the cognate of the Nanda kings, who ruled over Dasyavah} as Ddnavah and as Manu a Magadha ) by woman of Sudra associated the Pahlavas, who were caste named Mura. The Brahmana with the Zoroastrians, Dasyavah the Chanakva made this base-born Danavas were Zoroastrians. There- child of the king the instrument of fore if the were Danavas, Mauryas his wicked designs, and putting were Zoroastrians. they Nanda and his sons to death, placed Our answer to the above argument him on the throne. Dr. Spooner is that the students of the Maha- does not believe this story of Mura bharata know, that the Danavas were * not Zoroastrians. They were the Otherwise called Kautilya or Vishnu- Smith's Hist, sons and descendants of Danu, one gupta (V, of India p. 36) or Dramila, which name is inscribed on Kan- of the daughters of Daksha. About heri rock (8. B. R. A. S, V. p. 2-29.) 50 Danavas have been named in the t Traces of the Mauryas remain in the Adi Parva, Chapter 65, but none of Maratha surname More (Bom. Gaz, Vel. the names is Iranian. 13 p. 420). 108

Sanskrit but we must say, that the classical drama Mudhra Rakshasha writer confirms it, when he also he is spoken of as a Brahmana, Justin" that he says that he was of humble origin" who had taken a vow, would (Max Mailer's Anc. Sk. Lit. not tie up his tuft of hair, until he his task. p. 275). had completed There is another story, related in According to Prof. Max Muller the Buddhistic books, which is not the title Maurya was used by the referred to by Dr. Spooner. Tradi- Buddhists as a proof of Asoka's royal tion runs, that Chandragupta's decent, although it is explained by father reigned over a small kingdom, the Brahmanas as a metronimic situated in a valley among the Mura being given as the name of Himalayas and called Maurya, from one of Nanda's wives. This how- of the great number of Mayura or pea- ever only rests on the authority cocks. He was killed in an invasion the commentator of the Vishnu by his enemies, but his queen Purana;* but Chandragupta's rela- escaped to Patliputra, where she tionship with Nanda and so also his gave birth to Chandragupta. She low caste origin, are confirmed by exposed him in the neighbourhood the Mudra-Raksnashat(Max Muller's of a cattle shed. A bull named Anc. Sk. Lit. p. 297.) Chandra protected him for some time. The child was found by a shepherd, Alouru, Merv and Meru. who called him Chandragupta, i. e. Dr. Spooner connects the name the bull Chandra." "protected by Maurya, with the Avestan town At that time a Brahman named Cha- Mouru, which is known as Margu in nakya, who came from the city of the Achaemenian inscriptions. He Taxila in the Punjab, was living in goes a step further and locates the To him Dhana Nandana, Patliputra. mount Meru of the Hindu mythology the of had an king Patliputra, given in Merv. But he does not take this insult. was Consequently Chanakya Merv to be the modern Merv, since about for means to effect the casting he identifies it with Mervdasht, the destruction of the king. He bought plain of Merv, sometimes called the the royal boy Chandragupta from the plain of Murghab, on which the and trained him in the shepherd Persepolitan platform stands, and art of war. Chandragupta in due on the strength of this identification course collected a force of mercina- he argues that the royal hall at ries, invaded Magadha, killed the Patliputra was erected against a king and captured his capital Palti- sacred mountain, just as was This tradition is found in a putra. the case at Persepolis. But as chronicle, named Maha- Ceylonese Dr. J. J. Modi has pointed out, it is vamso* and in a Pali commentary certain that at least the Mouru of the named Atthkatha, a on commentary Vendidad is the Central Asian Merv, Dhammapada by Buddhaghosha, and not the Merv of the Mervdasht written in the 5th century A. D. or Murgab in the west. ( Asiatic [ Bhandarkar's Early Hist, of Papers Pt. II p. 268 ). Dr. Modi Deccan 11, B. B. R. A. S. 1885 p. thinks that the names Mervdasht and 276 In these books p, ]. Chanakya" Murgab, which are applied to places is clearly referred to as the Brah- near Persepolis are more modern, not mana Chanakko." The Vishnu Pura- Achaemenian or old Iranian ( idem na calls him "the Brahmana Kauti- p. 269 ). We therefore think that (Wilson's tr. 468 ). In the lya" p. Meru could not be in Iran. Nay, ac-

* Pali epic poem of Ceylon written in the * See Wilson's tr. p. 469. 6th century A. D. ( Rapson's Anc. India In Act 111-11 is called p. 75) Max Muller gives the date 459-477 t Chandragupta vrishala i.e. the Sudra. A,D. (see S.B.E. Vol. 10 Pt. I Intro, p.39.) Maurya Maurya 109

to scholars it was the evidence of the cording some (1) coins ; (2) a a fabulous mountain. in only passage Patanjali ; (3) aversion to the ; assistance from Dr. Spooner urges that Mourva is Mauryas (4) Persian troops. We shall have to an altogether fitting centre for the deal with each of these at Meru legend for the following rea- questions

: some sons (1) A Pali tradition runs that length. the Asuras were located at its base (I.) Evidence of Coins and the Heaven of the Thirty-three gods was situated upon its summit. Now first as regards the coins. " " What are called the "punch-marked" (2) This number thirty-three coins, were the oldest coins of India. has according to the learned Doctor They were so called, because the peculiarly Zoroastrian associations. devices on the coins were impressed (3) The recorded height of the not means of a die, the mountain is also Zoroastrian. The by covering face of the coin, but by separate Puranas tell us, it was84,000j'0/a//tf.y punches applied at various high. The number is curious. It is irregularly points on the surface. According derived by multiplying the two pre- to Vincent Smith, these coins were eminently sacred numbers of the a issued Persians, seven and twelve. private coinage by guilds and silversmiths with the permission We we cannot subscribe regret, of the ruling powers. The obverse to the above The opinion. punches were impressed by the number was a "thirty-three" very different moneyers, and the reverse usual number the Hindus among marks were the signs of approval by also, as we shall see hereafter. the controlling authority (V. Smith's The numbers seven and twelve were Catalogue of Coins p. 183). Dr. sacred the Hindus. equally among Spooner opposes this theory. In For instance in the we read Rigveda his opinion these were Mauryan coins, about 7 horses of the Sun, 7 metres the component parts of which were a of the Veda, 7 7 of priests, regions symbol of the sun, a group of suns, the earth, 7 Rishis, 7 7 Adi- rivers, a branch, a bull and a chaitya. The 7 castles, 7 communities, 7 tyas, sun was worshipped by the Zoroa- fiends, 7 7 7 flames, hotris, singers, strians. The branch, which is un- 7 7 and sisters, splendours many traceable in the Hindu Symbolism other seven things. In the white is, according to Dr. Spooner, in- Veda we read of 7 waters, 7 Yajur telligible as the sacred branch 7 Hotars, domestic animals, 7 organs of Haoma. The bull was the of 7 vital 7 mansions perception, airs, Mithraic bull. The Chaitya, which of 7 logs of wood. Instances Agni, signified a hill, suggested the mount be ad nauseam. might multiplied Meru, which was situated in Merv in about the Similarly number twelve. Iran. Hence from this evidence We know of 12 * 12 days, moons, of the Mauryan coins, the learned 12 forms, 12 12 12 spokes, Adityas, Doctor thinks, that the Mauryas were of letters Jagati Chhanda f etc. Zoroastrians. Alleged Proofs about A conclusive answer to these is furnished the mono- Mauryas Zoroastrians. arguments by " being graph of E. Thomas, entitled the " Earliest Indian Coinage. We can Dr. Spooner produces four kinds only quote extracts. As to the of further proof to show that the Mau- of he : were symbol the sun, says ryas Zoroastrians namely, " Savitri or Surya undoubtedly * Cf Prakrit Yadna. held a high position in the primitive t For this and "12 see M. Bh. it is days" Vedic theogony ; and a coinci- Vana Parva Chap. 184 19. dence singularly in accord with its 110

typical isolation on these pieces, that dhism, but it did not appertain ex- the Indo-Aryans, unlike their Persian clusively to the Buddhists in early brethren, dissociated the sun from times, as it is to be seen on a very all other planetary bodies Then ancient coin, implying a directly again arises the question, as to opposing faith, in the fact of its whether the sun-type, which bearing the name of Vishnu-deva. appears the earliest among all the The Bodhi tree is no more essentially mint dies does not refer to the Buddhist than the Assyrian sacred Indian traditionary family of the tree, the Hebrew grove or the popu- " Surya Vamsas (p. 9). larly venerated (Tulsi) trees of India." 20 and The symbol of Chaitya is important. (pp. 5). It is a pyramidical symbol, usually In the Plate, which Thomas has made up of two semi-circles placed given in his book, we find a number side by side with one semi-circle of devices, which are found on placed exactly above them. Some- ancient coins and these include times we come across a pyramid of bulls, cows and other animals. three semi-circles, with two above them and one at the top. The word * Regarding the symbol of the four- Chaitya was connected with f^cfl" " fold sun we read that Many of (heap) and it is supposed that it for- " " " these ancient symbols, more espe- meant a mount "or hill. merly cially the four-fold sun, are found With reference to this on the symbol established on the fully-struck coin- coins E. Thomas observes: "Its age of Ujain, of a date not far form entered into ultimately largely removed from the reign of Asoka, the exotic elements of but Buddhism, who once ruled as a sub-king of that it is doubtful, if Buddhism as ex- city." In short, "these primitive e- pounded by Sakya Singh (j. Buddha) punch-dies seem to have been the was even of, when these fan- thought produce of purely home fancies and ciful tumuli were first impressed upon local thought." the public money.. ..As the Buddhist religion avowedly developed itself It will thus be seen, that Dr. in the land and was no im- foreign Spooner's arguments about the sym- would be portation, nothing more bols on the Mauryan coins, do not reasonable than that its votaries prove, that they were the exclusive retain of the that had many devices, property of the Zoroastrians. If a already acquired quasi-reverence there had been any Zoroastrian influ- the among vulgar." (Earliest Indi- ence, we would have come across an Coinage, pp. 10-11). the usual fire-altar, or images of According to James Prinsep "this Yateads, or the Taurus symbol or the symbol of Chaitya occurs on the Farohar symbol. Finally it may be Pantaleon Greek coins, on the Indo- pointed out that in 1906 Dr. Spooner Scythic group, on the Behat Buddhist thought, that the above mentioned on similar coins in were Buddhist and in 1915 group, " dug up symbols Ceylon and in India. (J. R. A. S. he thought that they wereZoroastrians. our were neither the B. VI, 389 ; IV-686). In opinion they former nor the latter. As to the device of the Tree,

Thomas observes : "The Tree is another chosen emblem of later Bud- (II.) Passage in

* Mahabhashya. In Buddhistic architecture it had quite " a different it meant a church signification; " or hall, excavated in rocks. The assembly Now we come to the passage of Kanheri cave near the Karli Bombay, cave the author of between Poona and Bombay &c. are Patanjali, Mahabhashya, Chaityas which was the on (Dutt's Anc. India Vol. II, p. 72). commentary Ill

Panini's Sutras.* According to Eg- for deriving a livelihood Peterson, is not vendible gling, Max Muller, Apte, and ( 3RtJ^ ). Now Keilhorn and Bhandarkar, this com- Patanjali raises this question : The B. C. mentator lived in about 150 addition of the condition, that the V-3-96 Now Panini's Sutra states, image should not be vendible renders that when from a word such as 3p^ such forms as f^R:, ^f>^: and wish to form the name of likeness you grammatically unjustifiable or imitation of the object, you must ...R'SlKsi He must here be add the termination ^ thus 3^ = |ffi: ). taken to mean, that these figures are horse, and the imitation or 3p^ current and that the description "not Sutra No. V- " figure of a horse. But vendible is not applicable to them. " " 3-99 says, that sfrfw^ ^FP^, that Why not 1% is to must when say, you drop ^ } Because the Mauryas, seeking for the figure in question is one by which gold or money, used images of gods a earns his livelihood and which as means" Jftt: man ( SPpf^RTT ). is not vendible. Here then the author must be under- stood to say, that the description On this Patanjali makes his com- " " not vendible is not to ment in his Mahabhashva applicable the images RR:,'^: and R^IKN:, because such images were sold the f% by Mauiyas. They are therefore vendi- ble objects, though as a matter of fact they are not for sale, and though the selling of such images of gods This is a difficult very passage, is discreditable.. .Hence the termi- which has taxed the energy and nation (%) cannot be dropped in ac- called forth all the powers of learned cordance with the rule, and they scholars like Goldstucker, Peterson, should be called fefi:,'^F: and Nagojibhatta, Sir Ramkrishna Bhan- darkar and others. Sir Ramkrishna but they are called fifa:, has discussed the translations of the and 1%M:I "It may be first three scholars in the pages of the , that the rule about the drop- journal of the Bombay Branch of the ping of ^ is not applicable (*f^l^), Royal Asiatic Society for 1885. We to them, i. e. to those cfTig ) shall give here Sir Ramkrishna's trans- ( images of gods, which were sold the lation or rather explanation. by " MaurydS. But as to these ( ^cfT: )(vt'z. Panini lays down a rule, that the those called the names RT3":, ^^: termination 3>, which is appended by and fWM: the correctness of which to the name of an object to signify 3 something resembling that object is in question), whichV ^) are at the

( ^)> provided that something is an present day used for worship ( ^Ml% is image ), dropped I^T:), the rule is applicable to them (Mldtdl " when the is used That is, the termi- ( ^\ ^, ) image ( cTTl ^RN^T ). nation should be in their * " " 3> dropped An interesting battle of books has and the forms whose correct- been waged by scholars about the date of case, Panini. The latest date is that assigned by ness was questioned are correct. Max Muller, who places him in the 4th "Jf the passage were put in the century B. C. According to Sir Ram- krishna Ehandarkar and Mr. Dutt. he lived form of a dialogue between a Doctor in the 8th century B. C. See Shatapatha and his opponent, it would stand Br, p. -29, M. Muller's Anc. Sk. Lit. p. 44, thus: 243. R. A. S. 1885 181-341. Butt's J. pp. "Opponent Panini inserts the Anc. India I. p. 274; Indian Antiquary I, the should p. 802. condition, that image not 112

the in be vendible. Then forms f^Rr^ understood the only other known that of the ^^: and fifW^- are not correct ac- sense, namely royal dynasty founded by Chadragupta cording to this rule, ( because, these about 320 B. C. Now what is this forms express images of those gods fact, which Patanjali mentions re- and should have the suffix ^ ) the ? It " garding Mauryas may be Doctor Why ? as Prof. Weber has stated, that the "Opponent Because, the Mau- Mauryas coined money by stamping of or it be ryas desirous of raising money, images god's pieces, may else" B.R.A.S. XVI used as means the images of gods, anything (J. 1885 206-10 i. e. they bartered them and they pp. ) to the class of consequently belong Dr. Spooner says : "The Mauryas vendible objects.) did manufacture images and made a trade in them but were not "Doctor Those images may not they used as a source of come under the rule ( because they by any Pujari livelihood and were not the bartered them, and consequently object not of direct adoration. of the they may drop 3J.) But these Images

latter class we shall call idols ; those ( i. e. those in question) which at the Mauryas made were merely the present day are used for worship, statues. This is the distinction, come under the operation of the which Panini would make." rule ( and consequently the ^ We not dispute Dr. Spooner's is dropped. ) may or " interpretation rather explanation ; The forms are Explanation but we do not agree with him, when correct, because they signify images he suggests, that as this distinction of gods, which are now worshipped is appropriate for Zoroastrian and are not vendible objects, because sculpture, and as idolatry was un- such images were used by the Maur- known to the Zoroastrian religion, for but the vendi- yas raising money; the Mauryas were Zoroastrians. bility of some does not make those, We shall see, that the that are worshipped vendible, and presently Hindus in the consequently the names of images practised idolatry but was it universal ? do come under Panini's rule and drop Mauryan period; ^ According to Dutt, "The Vedic religion was to the very last a religion "Does this passage contain of elemental gods, of Indra, Agni, Sir R. G. Bhandarkar history"? Surya, Vamna, Maruts, Ashvins and answers that the past tense shows others * .... From the most that the Mauryas existed at a time, ancient times down to the last days which the time preceded present ; of the Rationalistic period (1000 B. the time must and present clearly be C. to 320 B. C.), kings, priests as the time, when Patanjali wrote. Sir well as humble house-holders offered Ramkrishna thinks, that the sacrifices to the fire and knew of no im- could not been Mauryas have a caste age worship." Dutt's proposition may of as idol-makers, Nagojibhatta not be readily accepted, for, as we for if there supposed ; they were, shall see later on, we are told in was no necessity for referring them Lalita Vistara, that some days after to past time. But Nagojibhatta the birth of Buddha, his mother took lived about 150 years ago and did him to a temple, which contained not care at all for history. the images of Shiva, Skanda and "The word Maurya is used in the other deities. It appears probable Mclrkandeya Purana to express a that some Hindus practised idolatry certain class *of demons. But these * Prof. Max Muller says, "the religion demons could have to do nothing of the Veda knows of no idols (Chips I. here. The word therefore must be p. 38), 113

" in the time of Buddha, but all did The old MSS. (of the Mahabhashya) not. It is certain as Dutt that of the South make the allusion of " says when the Code of Manu was com- making and selling idols apply not pleted, image worship was gaining to Mauryas but to Pouras, a peculiar ground and was condemned by that tribe also mentioned in the Vishnu conservative law-giver. The practice Purana* ...... If Pouras however steadily gained ground, be the right word, so much contro- until it became the essence of mo- versy about the allusion of Patanjali dern Hindu rites and celebrations." to the Mauryas will vanish at once." (Anc. India Vol. II, pp. 188-189). Thus we see, that in the time of Mauryan Religion. Manu,* which was about the time of the Mauryan period, some Hindus The Arthashdshtra f of Kautilya or still condemned idolatry. Therefore Chanakya throws light on the religion we have no proofs to say that the of the Mauryan period. In the section Mauryas were Zoroastrians. " on the Buildings within the Fort," Pandit N. Bhashyacharya in his orders, that "the lKtM^qAshvin shall " Visakha and were begging from door be situated. to door, taking the idols with them. The chapter on "Means to If according to the Buddhist records, injure Enemy" concludes with these for- the Mauryas had belonged to a royal mulas: "Salutation to Aditi, saluta- family instead of being beggars, tion to Anumati, to Sarasvati and then these Mauryas mentioned in Savitri; Svaha to Agni, Svaha to the Buddhist records must be quite Svaha toBhuh Svaha to Bhu- different from those mentioned in Soma, ; vah." the Mahabhashya. If they had been would not Buddhists, they have been The chapter on medicines and of idols If the worshippers .... mantras contains the following verse: Aryans were worshippers of idols, he would have said so on the "I bow to Bali, son of Vairochana; ; contrary, he alludes all along in his work to to Shambara -acquainted with a the Aryan worship of the 33 Vedic hundred kinds of magic; to Bhandi- gods. It is therefore conclusive, rapaka, Naraka, Nikumbha, Kumbha, that when he speaks of the idol Devala and Narada I bow to the and worship of the Mauryas, a non-Aryan goddesses Suvarnapushpi, Brah- tribe is meant The mani, to (the god ) Brahma, and Mauryas who were poor and who Kushadvaja, to serpents and goddess- earned their livelihood by (making es." and) selling images were not a tribe Further up we see that Devatapm- in any way connected with the tima (images of gods), Chattyas and Mauryas who were ruling princes, Stupas (that is to say, the sepulchral such as Chandragupta, Asoka etc. mounds inhabited by evil spirits) * were Dr. Buhler fixes the remoter limit of regularly worshipped. the date of Manusmriti in about 2nd century B. C. ( S. B. E. Vol. XXV. Intro * p. 117 ). Amsa 4. Ch. XXIV. p. 826 (Madras In III. Manusmriti 152 and 180 the Deva- Edition). lakds or "temple priests" are hated. The distinctive feature of A Sk. treatise on the conduct of affairs PurSnic Hinduism j- in the matter of observance is image worship of state- It confirms the account of Megas- Dutt Anc. India Vol. thenes. ( II, p. 188 ) t 114

The fourth edict of Asoka refers grandfather Chandragupta ? As the to religious processions, that he first Indian emperor, we should not arranged for the edification of his have been surprised to find him subjects. In these processions ima- deified. ges of gods riding on chariots and The reason is quite clear to us. elephants were exhibited. One of Chandragupta was after all a usurper, the passages of the inscription runs " and had come to the throne by the thus : Those gods, who up to this machinations of a disaffected Brah- time had been unassociated (with man minister of his predecessor. men) in Jambudvipa, have now been * We have seen, that to the made associated with them." These according Hindu tradition and also the classical gods were not the Vedic gods or gods writer Justin, he was of humble of the modern Hindus, but they were origin. This coupled with the fact the Brahmanical gods of the people that he was mentioned in of glowing Magadha. terms in the works of the Buddhists It is clear that the as set religion who had chucked up Hinduism, is forth above could not be Zoroastrian the reason why he and his followers No doubt orMagian religion. Maya- were treated with contemptuous yoga (t. e. Magic) occupied a very silence in the Hindu'books. it prominent place in ; for instance, in the Artha-Shastra we that " read, (IV) Help by Persian Troops. persons acquainted with the rituals of the Atharva-Veda, and experts in Let us now take up the fourth point, magic and yoga shall perform such namely, that when Chandragupta ceremonials, as ward off the danger invaded Magadha, he was assisted from demons." But magic was not by Persian troops. This fact is the monopoly of the Magi. As Dr. referred to in the Sanskrit drama, Otto Schrader says: "There was Mudra Rakshasha, composed by a among the Aryans, just as among all writer named Vish^kha-datta, who other people, a more ancient way of according to the late Mr. Telang bringing the supernatural within lived about the beginning of the 8th reach of the natural than sacrifice century A. D. Mudra Rikshasha " " and prayer, namely, magic" (Encycl. means Rakshasha with a signet. of Reli. and Ethics II. p. 40; R. It is a drama of political intrigue, Chanda's Indo-Aryan Races pp. 230- consisting of 7 acts and is partly 239). based on historical events. Accor- ding to Vincent Smith, it undoubted- (III). Aversion Co Mauryas ly embodies a genuine historical tradition Hist, of India We now come to the third point. (Early p. As to the aversion to the Mauryas 113). the silence of the Hindu implied by In the second act of the drama, books in to them, Dr. regard Spooner we read, that Chandragupta besieged observes, that that is conceivable, Kusuma-pura, ( that is Patliputra ) so far as Asoka is concerned, as he with his troops consisting of the was a Buddhist. But what about his Sakas (Scythians), Yavanas (Greeks), * Kiratas ( below the The text in the SMhbSzgari, inscrip- people living tion runs thus: Himalayas), Kambojas, (Kabulis), Parasikas ( Persians ) and Balhikas (Bactrians).

In the fifth act, the armies of It is thus translated by Dr. G. Buhler : Malayaketu, who was the survivor of " The of the cars of sight gods, elephants the Nanda line, have been mentioned and other heavenly spectacles were exhibited as of Khasas (Khasia of to the people." (Epigraphia Indica Vol. II. consisting Gandharas pp. 451-2,461), Bengal ), Magadhas, iis

(people' of Kandhar), Yavanas, Brahman Kautilya will root out the Sakas, Chinas and Hunas (Huns). nine Nandas." (Wilson's Tr. pp. 467-468 It will thus be seen, that both the ).* sides raised armies of mercenaries We need hardly point out that the and that the Parasikas or the Per- statement of the Vishnu Purana is sians were engaged, along with other in the form of a prophesy, although foreigners, for the purposes of inva- it was really a matter of the past. It sion. We have nothing to show, is thus easily intelligible why the that the Persians who fought under first Nanda and his successors were Chandragupta, were men of his own cordially hated. The last two religion, as Dr. Spooner suggests. Nandasf were undoubtedly the worst of the whole lot. But the Possible to Dr. Objections conclusion that the Nandas Spooner's Theory. must have been Persian invaders, because they were hated by the But what shall we say about the Hindus, is strange as well as absurd. reputed connection of Chandragupta, with the Nandas, and what about Was Ghanakya a Chanakya, through whose machi- Zoroastrian ? nations Chandragupta became suc- Now we come to the other cessful ? Were these Nandas and ques- tion: Was a Zoroastrian? this Chanakya Zoroastrian ? Chanakya Dr. Spooner says, that he was not an Dr. answer that Spooner's : is, orthodox Hindu Brahman, and practi- "the alleged connection of Chandra- cally suggests, that he was a "Magi- gupta was with the ^ Nandas, that an Minister of State." He was a is to the new and say, with Nanda^, native of Taxila, who began his not the nine Nandas. The earlier career as a practitioner in medicine; Nandas were but all good Hindus, and medicine, although particularly authorities in a agree putting great associated with the Magians, has gulf between these ancient kings and never found much honour in the the low who succeeded upstarts, East. Also the fact, that Chanakya them. The latter were hated cordi- dedicated his book, named Artha- and is it not that ally, recorded, they shdshlra to Venus and Jupiter shows, exterminated all the ? Kshatriyas that he was a student of astrology, If were Persian invaders, this is they * " Dutt remarks : we find in the above sensible enough. If they were extract mention of low caste kings, ascen- Hindu Kshatriyas themselves, the ding to the throne of the Kshatriyas is thing unintelligible." We have also mention of Kautilya, the renowned who vowed We cannot accept Dr. Spooner's Chanakya, vengeance against the house of the Nandas, and help- above statement in view of what we ed Chandragupta to ascend the throne of read in the Vishnu Purana, Magadha" (Anc. India Vol. II p. 86). namely : t From the records of Megasthenes it " that when Alexander was The son of Mahananda will be appears stopped in his advance at the Hyphasis (Bias) in born of a woman of the Sudra class ; 826 B. C., he was told of a king of Maga- his name will be Nanda, called Ma- dha, who must have been one of the Nandas. hapadma; for, he will be the annihi- This reigning king was alleged to be ex- lator of the tremely unpopular owing to his wickedness Kshatriya race ; after and base origin. He was the son of a barber, him the of the earth will be kings who having become the paramour of the Sudras. He will bring the whole queen of the last sovereign contrived his earth under one umbrella. He will death and exterminated the royal family. Afterwards he got a son, who was reigning have eight sons, ( Sumalya and at the time of Alexander's campaign and others), \vho will reign after Maha- who was odious and contemptible to his padma, and he and his sons will subjects (V. Smith's Hist, of India, govern for a hundred years. The pp. 83-85), lie

" in which the Persian priests were healing quality, do I apply to thee. experts. For these reasons Dr. Spoo- ( Av. VIlI-7-^6 ). Medicine was ner would look upon Chanakya as a indeed a very honourable profession Zoroastrian. as we find a poet boasting, that his father was a doctor Rv. It is true that medicine, though ( IX-112-3). That medicine was held in well regarded in general, did not great come off without a sneer among the respect by a majority of the Hindus is the that we meet Brahmans. In the Taitteriya Samhita proved by fact, (VI-4-9-3 Cf. Maitr Sm. IV-6-2 and with several divinities presiding over medicine. "Rudra is the lord of Shat Br. 1-5-14) we read: iiwl-f balmy " medicines, and his hand is full of %^R ^ ^T%| a Brahman should not sovran medicines ( Rv. 1-43-4, practise medicine" the reason, that 1-114-5). The Ashvins are called is assigned, being that the physician leeches with medicines to heal men. is that the en- impure, and practice ( Rv. 1-157-6). Soma- Rudra are tails promiscuous mingling with men. invoked to heal men and cure them." with the Medicine was connected ( Rv. VI-74-3 ). Atharva-Veda, which, as we shall It is interesting to know, that see hereafter, was looked upon with 22 centuries ago, Alexander the contempt in the later Hindu lite- Great, kept Hindu physicians in his rature. But as Prof. Bloomfield re- " camp for the treatment of diseases, marks, the Vedic people could not which Greek physicians could not fail altogether, when in the proper heal. ( S.B.E. Vol. 42, p. 257). Such mood, to estimate the medicine of the was the great respect enjoyed by the time at its value." (S.B.E. right Hindu doctors. Vol. 42 Intro, pp. 39-40). In the Rigveda, Atharva Veda and Astrology Among Hindus. other Vedic texts, we come across We admit that and for- Oshadhi- stutis or hymns in praise of astrology tune-telling were regarded as impure the curative qualities of plants. Con- occupations. (Baudh-yayanaII-1-2-1 6, trary to the statement in the Shata- ManuIX-258). The practice of astro- patha Brahmana, we find that in far was forbidden to ascetics; and the earlier times, the Brahmanas had logy astrologer was excluded from the acquired great fame as good doctors.* Shraddha. ( Manu VI-50, III-162, We read for instance, in the Rigveda, Vishnu 82-7 But this was also that that Brahman was called a ). due to the that these who had many herbs at fact, practices physician, were connected with the Atharva hand, who was a fiend-slayer, and Veda, which was cried down by the chaser of disease. ( Rv. X-97-6 ). law givers. Also we read, that the plants saved from death the man, whose cure a Ghanakya's Book and Brahman undertook (Rv. X-97-22). Atharva Veda. The doctors prepared medicines from plants, which not only saved Dr. Spooner proceeds to point out, the lives of men, but they had Am- that in his book Arthashashtra, Cha- rits, which made men live for a nakya places Anvikshiki, which com- hundred years. They must have prised Yoga, before the three Vedas; been indeed clever physicians, for and as the Yoga practices were akin the while his to mummeries, the poet-doctor, " treating Magian sugges- patient cries out, as many plants, tion is thrown out, that Chanakya as human physicians know to contain was a Magian. a so endowed with remedy, many, It may be, as Dr. Spooner observes, that no orthodox Brahman would * See Rv. X-91. A. V. VI1I-1, MaitrS- give precedence to anything before Samhita 11-1-13, Taittiriya Samhita yani the Vedas. But we do come IV-2-6, Vajasneyi Samhita XII-75-96. triple 117 across passages, in which the Atharva made himself invisible to men, is in Veda ( the fourth Veda ) exalted observed what was passing distant above the three Vedas. For instance, regions or in the stars and planets, in the cosmogonic account of the conversed with spirits, travelled in universe, as given in the Gopatha the air or through water, and acqui- Brahmana (1-1-4-10) the Atharva red various superhuman powers. Veda stands before the Rik, Yajus, (Dutt's Anc. India II. pp. 286-287). and Saman; and in the Vaitana Sutra Were these duties and exercises (6-1) the Atharvan is placed at the the or the Zoroas- head of the four Vedas. (S.B.E. practised by Magi trians ? Is there any trace of future Vol. 42 Intro, pp. 48-49 ). births or occult powers in our religion? Even if we admit, that Chanakya's The answer is emphatically in the orthodoxy is impugned, still that negative. does not that he was a mean, Magian. We know that the old name of the The reason why Anvikshiki ( i. e. Atharva Veda was Atharvdngiras. or or Nyaya, Reasoning Investigation) Both the elements in this name is placed first is thus explained by Atharvan and Angiras are recogni- " " Chanakya: sed as Persian * words " good by Righteous and unrighteous acts Dr. Spooner. Hence he supposes are learnt from the triple Vedas; that although the entire Veda is not wealth and non-wealth from Vdrtta of Persian origin, still it is a mixture ( agriculture or business); the of the Magian doctrines with similar expedient and inexpedient, as well beliefs among the Hindus of the as potency and impotency, from the time. science of Government; Anvikshiki, We admit, that this is a very these sciences in the light viewing interesting question for the Parsis, of does to the world, reason, good and the answer may be found in the the mind steady in weal and keeps very learned introduction by Prof. bestows skill in know- woe alike, and Bloomfield in the Sacred Books of Further ledge, speech and action." the East Volume 42nd. The term stffa: ^t^TT- up Anvikshiki is called Atharvan referred to the Bheshajani TT^ "the lamp of all sciences." (See i. e., auspicious or holy practices of R. Chanda's Indo-Aryan Races the Veda, which conferred pros- on the other hand the pp. 228-229). perity ; term referred to the Abhichdra or Now as regards the Yogins, we Angiras the hostile sorcery practice may say that they had several duties " namely the terrible witch-craft." to perform, such as, assuming special postures for meditation, regulation Prof. Bloomfield has collected a of the breath and abstraction of the number of passages from the whole organs from their natural functions. range of the Hindu scriptures to It was obligatory on them to show, what position the Atharva Veda in the times of the practise ^KW ( steadfastness ), *3R occupied Vedas, Brahmanas, Upanishadas, (contemplation), and ^WTPH (medi- Grihya- Sutras, Smritis, Epics and tation). The early exercises to be Puranas. He shows that from the practised by the Yogins were asceti- Vedic times down to the times of cism and the muttering of the mantras. " the Smritis there is no evidence of These were supposed to overcome all " repugnance or exclusiveness of the afflictions, egoism and desire. The Atharva Veda, and concludes, that object of Yoga was to preclude future births. The occult powers described * Atharvan is the same as the Avestan of in the Yoga Sutra Patanjali (B.C. but what is the of Athravan ; equivalent 150) were indeed wonderful. A Angiras ? Is it Angra in Yasna Ha Yogin knew the past and the future, 43-15 ? 118

" a sober survey of the position of Veda of the Magas is, the fact that the Atharva Veda yields the that Angiras meant witch-craft. No result, that it was considered within doubt "sorcery and house-practices its own sphere as a Veda in perfectly there were in India at all times," good standing" (S. B. E. Vol. 42 even from the Rigvedic times down- Intro., p. 40). wards (Cf. Rv 1-191, VII-50, VII- But a of Now coming to the times of the 104-16). change thought Smriti or law books we find that had come round in later times, pro- " to in \vitchcraft there also the Atharva Veda retains bably due excesses and that in a measure its place by virtue of magic. Granting Angiras was the Veda of it does not its profound hold upon popular magic, follow that it was influenced beliefs, because indispensable scien- by doctrines, since was ces like medicine and astrology Magian magic not the exclusive of the are Atharvanic by distinction, and property Magi. In the Arthsahashtra it because -it performs for the king is stated, that a king should inestimable services in the injury "* as Purohita or and overthrow of enemies (idem employ family priest him, who performed rites according p. 46). to the Atharva Veda and the king On the other hand, the inferiority shall follow him. From this, Dr. of the Atharvan is in put outright Spooner concludes that Chanakya the (II. -11, 29, 10-11), Apastamba " was a follower of the Atharva Veda, where it is said, that the know- " which is pre-eminently the Veda of ledge of women and Sudras is a " magic Consequently there was supplement of the Atharva Veda every likelihood of the ceremonies The Vishnu Smriti (V-19I) counts and doctrines of the Magian people him, who recites a deadly incantation of India, being preserved in such a from the Atharva Veda, as one of the book, though, of course, in fragments. seven kinds of assassins. Magic If the first imperial rulers of India practices against non-relatives which were Persians, it is not strange, that abound in the Atharva Veda, are this otherwise singular pre-eminence forbidden Manu Smriti, Vishnu by at court was gained by the Atharvan Smriti &c. ( idem 48-50). pp. priesthood." The of the Atharvan in position We cannot answer Dr. Spooner's the Mahabharata and Ramayana is, argument better than in the words of that its practices are familiarly known Prof. Max Muller, who says: "The and not subjected to any criticism original division of the Veda was idem 51 The Puranas ( p. ). speak a three-fold division. This however of the Atharva Veda with favour, proves by no means, that at the time, but the Vishnu Purana and Bhavi- when the Brahmanas were composed, shya Purana speak about the Angiras the songs of the Atharva Veda did as one of the four Vedas of the not exist. It only shows, that ori- Magas, who have been identified ginally it formed no part of the with the The Magi, (idem p. 20). sacred literature of the Brahmans. reason Angiras was called a why A passage in the Shatapatha Brah- * To illustrate these remarks \ve shall mana (XIII-3 1-1) shows,* that at quote a few passages : In Manu Smriti the time when it was composed the (XI-83), the Atharvan and Angiras are recommended as the true with * weapons At first the Vedas were known as which the Brahman may slay the king's three: Compare Shatapatha Brahmana IV- enemies. According to Yajnavalkya (I- 6-7-1 312), the king must choose for his Purokita 5T3jttf^n'^%3T^'yl^fPl^t tTcf or chaplain one who is skilled in the Athar- "There was three-fold science, namely Rich, va Veda. In the Atri Samhita the Atharvan Yajush, and Sma this only. "See also Sh. priests skilled in astrology are recommended Br. XI -6-4-18 and Ait. Br. V-22, Chhan- for the performance of ShrSddhas and sacri- dogya Upanishad IV-11-1 and Manusmriti fices. 1-23. 119 songs of the Atharvangiras were not city of Taxila. He was the son of a only known, but had been collected, certain Brahman at that place, and and had actually obtained the title of a man who had achieved the know- Veda.... These songs were chiefly ledge of the three Vedas, could intended to counteract the influence rehearse the manias (i. e. mantras), of any untoward event, that might was skilful in strategems and dex- happen in the sacrifice. They terous in intrigue as well as policy." also contained imprecations and ( M. Muller's Anc. Sk. Lit. p. 286 ). blessings and various formulas Thus we have the clear testimony of If once sanctioned, these Magic the native writings to say, that he verses would soon grow in impor- was a Brahman, and not a Zoroas- tance According to the original trian. distribution of the sacrificial offices of among the four classes of priests Exposure Corpses Among (Brahman, Bahvricha, Adhvaryu Hindus. and Chh^ndoga), the supervi- In sion of the whole sacrifice and the connection with the Atharva Veda, Dr. a foot- remedying of any mistakes, that Spooner puts up note, which is might happen, belonged to the Brah- very important. He that there is man. He had to know the three suggests, a possible allusion in the Atharva Vedas to follow in his mind the whole Veda to Parsi funeral customs. Some sacrifice. If it was the office of the years ago in a read before the Brahman to remedy mistakes in the paper Society of Researches into the Zoroastrian performance of the sacrifice, and if Religion we showed on the for that purpose the ( magical ) for- authority of the Atharva Veda and mulas of the Atharvangiras were Al'Biruni, that exposure of the was one considered of special efficacy, it corpses of the methods followed the follows that it was chiefly the Brah- by Hindus in ancient times. man, who had to acquire a knowledge of the formulas....It was evidently In the Atharva Veda (XVIII-2-84) the most important office, and in we read : many instances it was held by the Purohita or the hereditary family priest... .Because a knowledge of the songs of the Atharvangiras was " They, that are buried, they that most important to the Brahman or are scattered away, they that are Purohita, these songs, when once burnt, and they that are set all admitted to the rank of a Veda, were up those Fathers, O Agni, thou to called the Veda of the Brahman ." bring eat oblation." The commentator (Anc. Sk. Lit. pp. 446-450). Sayana explains ^fedi: as *Hrtlcremation, burial, exposure and dis- the warrior class of which was called of the it into posal corpse by drowning Magadha, and we are told, that in water.* The Shloka re- following Sanskrit, "Magadha" means not only fers to exposure: a resident of Magadha, but also a "Persian warrior" and "half caste."

l: WTT: I *f We admit, that in Manusmriti " is defined as ( Adi Parava Chap. 90-17 ) When (X-ll-17.), Magadha the name of a mixed who were the bodies are eaten up by birds, tribe, in what condition do they remain; children of Vaishya fathers arid " mothers. in how are they re-born ? This is Kshatriya Similarly spoken in connection with'the Hindus. Amarakosha we read : ^R^RT t-

No doubt exposure was practised ^i^icli THTq": I "One born of a by the later Buddhists, as it is Vaishya father on a Kshatriya woman practised to this day in Tibet. But is a Magadha." But we have no it is almost certain, that Buddha proof to show that Magadhas were never preached it; for, if he did, we Persian warriors. fail to understand his own why body Dr. Spooner points out that in the was cremated his followers. by (S.B. Atharva Veda (V 22), the Maga- E. X. Intro, 31, Dutt's Anc. India p. dhas are spoken of contemptuously, I. 341 Vol. p. ). and that in the later work Prabodha- to Vincent Smith ex- the is According chandrodaya* country" Magadha posure was, in the ancient times, the named among those inhabited of the of usuage Lichhavisf Vaisali, mostly by Mlechhas." a city 27 miles from Patna. (Hist, of India p. 135; Rapson's Anc. India p. But the answer is that Mlechhas 169; Cunningham's Geogr. p. 443.) were not necessarily Persians or It is also to be noted, that in Java Zoroastrians. This word Mlechha is a sect of the Hindus, was said in used in the Bhavishya Purana &c. 1818 to expose the dead to the air for Christians, Mahomedans and as an to the sun. As. Res. offering ( others.

* In the Vishnu Purana it is stated Adi Parva, Chap 90 6, 17. that in the Brahmans f Dr. S. C. Vidyabhushan thinks that Saka-dvipa " were called the they were a Persian tribe whose original Magas, and Ksha- home was Nisibis, which they left for India triyas were called Magadhas. Dr. and Tibet in the 8th and 4th century B. C. * respectively" ( Indian Antiquary XXXVII. Written about the latter half of the llth p. 18. ) century A. D. 121,

Spooner relies upon this Parana, but were the Magi, who had come to the Magadha in the Purana is a mis- India some centuries after Christ, take for Mashaka* in Mahabharata, and who had got mixed up with the earlier work. Hindu in of time which was an The people course ; and Magadhas were not therefore con- it is probably these Magi, that the nected with the Magas. The fact Bhavishya Purana refers to. that they were spoken of with con- Garuda and Garonmana. tempt in the Atharva Veda does not If the i. e. prove that they were Zoroastrians. Magadhas Magi came from Saka-dvipa, how did they do so ? We do not say for a moment, that Dr. Spooner says, that "the vehicle, the Persians were not living in the by which these Magi entered India Gangetic valley in ancient times. was Garuda," and that he was much On the contrary we have ample evi- impressed with the striking resem- dence to show, that they were living blance between the sculptured ima- in northern India, and had probably ges of Garuda in India, and the got mixed up with the Indian people usual fig'ure of Ahura-mazda in the by ties of marriage or otherwise. ancient Persian art. He was there- We therefore welcome the pregnant fore much gratified, when he read notices of the Bhavishya Purana, " the Vendidad I that in olden times after passage, namely (probably invoke the Garo-nmanem, the abode 400 A. D.) some Persians or mixed of Ahura-mazda." classes of Persians were living in " Dr. seems to take India, f Spooner Garo" to be in some connected with way" and "Garuda" or Garutmat." But Saka-dvipa Magas. " there is no such connection.. Garo," " " According to Hindu Mythology, Gara or "Garonmana" means the world consists of a number of " of *Z "the abode songs from gar ( ) islands, the usual number being to sing." This idea that the heaven seven. Saka-dvipa was one of these. is the abode of songs is also found Dr. Spooner identifies it with some in the Rigveda (X-135-7). "vague Persian country" from a The discussion of notice of the Bhavishya Purana, the vehicle, which led Dr. Wilson to believe, Garuda, leads the worthy Doctor to " think of the Garuda that the Magas or silent worship- Purana. Ac- to Dr. pers of the Sun from Saka-dvipa cording Wilson, Garuda Purana shows in its were the fire-worshippers from Iran." nothing contents, which could the Now we Zoroastrians do not worship justify name, as it deals with the Sun silently. However we are Sun-worship, astrology, &c. Dr. prepared to concede that these Magas Hence, Spooner guesses, that this Purana is "a document of local * Indo-Zoroastrian origin." Mahabharata Bhishraa Parva XI, 34-36, 38. Roy's Tr. p. The answer is that Garuda* is the f The Pur^nas are 18 in number. Dutt Sun-bird, the Sun itself. In the them the between 500 to assigns period often quoted verse of the Rigveda, 1000 A. D. According to Vincent Smith ^T the Pura"na is the oldest and was f^T: Sq*rt ^l< "He is heaven- Vayu " written in about 400 A. D. (Early Hist, of ly noble-winged Garutman (Rv. Dr Wilson India p. 25). supposed that the 1-164-46), Garutman is the celestial story of the Magas in Bhavishya Purdna bird, the Sun. Therefore it had a reference to the Parsis who had come namely is but natural that the Purana about to India after their flight in the 8th century A. D. On the other hand the writer of the Garuda or the Sun, should deal with Bombay Gazetteer says that the account of the Sun-worship. the introduction of fare-worshipping priests * of Persia belongs to the 6th century ascen- In M. Bh, he is the brother of Aruna, of the dancy fire-worshipping Mihiras. the Charioteer of the Sun. (Adi Parva. (Gaz. IX. Pt. II. p. 183). Chap. 31 34). 122

Yavanas. Scythian successors and finally to the Arabs (See Indian Antiquary the is : were Now question "Who I p. 178). Yavanas"? The word "Yavana" Sir R. G. Bhandarkar says: was to the Greeks in usually applied "That the Indians called the Greeks olden times and we have the authority only Yavanas during the three centu- of one of the of Asoka inscriptions ries preceding the Christian era and to so; for, as we have already say about as many after, is a fact. Asoka seen, Antiochus has been there called calls Antiochus, king of Syria, a a "Yona" In the Kanheri raja. Yona-raja. Milinda or Menander is inscription No. VIII a Greek archi- so styled in the Milindapanho ( a named Dhenukakati (Xeno- tect, Pali work), and in the Gargi Samhi- crates) who lived in about the first ta the Yavanas are spoken of as good B.C. is mentioned. He is century astronomers; wherefore the Greeks called Yavana in the Karle expressly must have been meant. Kanishka No. XIV. inscription (B.B.R.A.S. and his successors are called Turu- V. pp. 20, 156, 176 ). Dr. Wilson shkas in the Rajatarangini, and the reads the name as Dhanakkaja and Indo-Scythians, who overran a large identifies it with Theonikos (B.B.R. part of the country, were called Sakas. A.S. IV. 372). But two centuries p. Persians or Parthians are spoken of afterwards we find, that in the Girnar as Pahlavas; and the Huns, who inscription of Rudradaman (150 poured into the country are styled A.D.), Tushdspa, who was a Persian Hunas." (B.B.R.A.S. XVI-p.2 15). officer of Asoka was called a Yavana Dr. Spooner states that the word raja. Yavana meant a Zoroastrian. We The word "Yavana" has attracted agree with him so far as to admit the attention of several scholars. that in later times, namely after the In E. J. Rapson's opinion:--" The second or third century A. D., Yavana Persians became acquainted with the meant a "foreigner" including pro- Greeks through the Ionian chiefly bably a Zoroastrian. We have, there- colonists, and therefore came to use " fore, positive to assert, that which nothing the term Fauna, lonians," the Yavanas who invaded Orissa occurs in the of Darius in inscriptions between 538 and 421 B C., and a wider sense to denote Greeks again between 421 and 300 B.C. The Indian forms corresponding were Zoroastrians, as Dr. Spooner (Sk. Favanaand Prakrit Yona), which supposes. were borrowed from Persia, have the same meaning in the Indian litera- Legend about Yavana King. ture, and inscriptions of the last three But in order to that the centuries before and the first huo centu- prove, Yavanas were Persian Dr. ries after the Christian era. At a late tribes, date, these terms were used in India Spooner brings into requisition cer- tain from the Puranas. He to denote foreigners generally"* (Anc. legends refers to the India p. 86). Yavana king Bhaga- datta, who was a king of Pragjyotisha, to Prof. under According Weber, and tries to determine his nationality. to under- the name Yavana we are The name Bhagadatta might be a stand the Bactrian Greeks or their Sanskrit form of a Persian name, the successors. The name Yavana passed first part of which is the Avesta word from the Greeks over to their Indo- Baga. Pragjyotisha* might be a

* * 1 In the Chitorgadh inscription of the Mr. A. K. Mozumdar says. "In Jyo- orince Mokala of Mewad dated Samvat tisha z. e. astronomy, Brahma, Garga, Vikrama 1486, the words Yavana and Saka Vivasvan and other seers were very great. lived in are used for the Mahomedans ( See Epi- It is said that Brahma, when he for some fer graphia Indica Vol. II p. 409). KSmarupa (Assam) years pene- settlement because the word O father, to stand against you in Magian " " signified astrology in which battle." Here then we have an science the Persians were experts. important statement. Bhagadatta Therefore the learned Doctor conclu- was a friend ( that is a worshipper ) des, that the king was a Persian and of the great god Indra, and was was the ruler of a Persian settlement. therefore a Hindu. The Zoroastrians Moreover the king was called an always hated Indra as an enemy of Asura, and was the ally of the king their religion (Vendidad XJX-43). Kalayavana. who attacked Mathura with the help of a number of Sakti and Sakta Quit. Mlechhas. Also when Pragjyotisha Dr. was attacked and stormed, it con- Spooner then proceeds to tained 21 lakhs of horses from Kam- trace the origin of the goddess Sakti to a Persian or He boja, a country "near the Paradas " Magian origin. and Pahlavas on the confines of says : The goddess Ishtar was Persia." perhaps the most popular divinity among the Persians, particularly We regret to that it is extre- say, associated with the Asuras and mely risky to build up theories on Danavas. Witness the compounds words, such as "Bhaga" and "jyo- ( teacher of the Asuras which however are Asuragura ) tish," purely and Sanskrit in form. The fact, that Ddnavapujita (worshipped by the Danavas ), both of which are Kalayavana was assisted by the Sanskrit names for Venus Are not Mlechhas does not prove, either that the Tantrik and the Sakta he was a Persian or that the system cult a on the Indian Mlechhas were Persians. Nor does development soil of the sympathetic rites the presence of Kamboja horses in magic in connection with this goddess Pragjyotisha prove, that it was a ( as the of Persian settlement. Ishtar), symbol fertility, which Jastrow tells of ? This unra- Dr. Spooner has referred to the * vels for us the whole mystery to Purana stories to relating Bhagadatta which Wilson calls attention. Further- but has omitted to the give story more this explains the curious fact about the same which we come king, mentioned to me by Maha-mahopa across in the 26th Chapter of the dhyaya Haraprasad Shastri, that Sabha Parva of Mahabharata. according to his own researches, the Arjuna wanted to conquer the whole Sakadvipin Brahmans were specially world. defeated the of Having kings associated with this cult." the Shakala-dwipa and Sapta-dwipa he invaded At the Pragjyotisha. Our answer is that Ishtar was not time there was a named great king a Persian or Magian goddess, but she there, with whom Bhagadatta ruling was a Babylonian divinity. After the the Pandavas battles. fought many conquestof Elam by the Medes and fought with for 8 Having Arjuna Persians, the old goddess Innana ( of days, Bhagadatta thus spoke to Erech ) was identified with Anahita him : ^ff ^ 3jf *t|*J^ ^K'Wi^'t, and underthat name enjoyed extensive w&ftt ^ % crra ^13 sg*;mr gfa n homage . . . The cult of Anahita spread " from Iran to the west. Anahita (Ardvi- I am the friend of the great was the of sacred Indra, and am in no way inferior to sura) goddess the influence of the in waters. Under him warfare ; but I am unable,

* that Assam, or at least the tential purpose, made certain astronomical Namely, seems to have been, in a observations. Hence that country received north-east Bengal, the source from which the the name Prdg-jvotisha (first astronomy)" great degree, and Sakta of the (Hindu History p. 141). According to Tantrik corruptions of the Vedas and Puranas Pr >f. Apte Prag-Jyotisha was the capital of Religion Kamarupa on the Brahmaputra. proceeded. 124

* Chaldean star-worship, Andhita or whom the Persians also, as Herodo- Nahida became the planet Venus. tus tells us, called Sakae, just as the Indians did. VII 64 Griffith's The Indian goddess Saktior Durgd (Lib. ; In the who was worshipped by her devotees, Ramayana p. 66). inscrip- tions of Darius we that one called the Saktas, cannot be com- find, of the nations Darius pared with the Iranian divinity conquered by was the Saka ( Col- I para 6 ). Anahita; because . Sakti was the mother of all, the creatress even of According to Vincent Smith the Brahma, Vishnu and Shiva; whereas Sakas or the Se (Sek.) of Chinese Anahita occupied a very subordinate histories were a horde of pastoral position to Ahura Mazda. The Hin- nomads, occupying the territory to du divinity, who was identified with the west of the Wu-sun horde, Venus was not the goddess Durga, apparently situated between the but the god Sukracharya, the pre- Chu and Jaxartes (or Syr Darya) rivers ceptor of the Asuras. to the north of the Alexander moun- " tains. Strabo clearly stated, that the It is not correct to say, that the Sakae came from the neighbourhood Saka-dvipin Brahmans were specially of the associated with the Sakta cult." The Jaxartes. Megasthenes said, that on the north of India and be- history of the Sakadvipiya, Bhojaka yond the Himalayas, the was or Maga Brahmans shows, that they country inhabited by those who were associated with the worship of Scythians, were called Sakai. About 163 B. C. the Sun and Stars. For example, in were from the Brihat-samhita of Varahamihira they expelled their pasture grounds by another horde, the Yueh ( 587 A.D. ) it is stated, that "the Chi, and to move in the consecration of the images and tem- compelled southerly direction. The flood ples of the Sun should be caused of the barbarian invasion burst to be made by the Magas."f upon Bactria about 140-130 Who were Sakas ? B. C. The Saka flood, pouring on, surged into the valley of the Hel- This leads us to a consideration mund river, and so filled that region, of the word Saka, which according the modern Sistan, that it became to Fleet, Max * Herodotus, Muller, known as Sakastene or the Saka Buhler, Telang and others means the country. Other branches of the bar- Scythians. Dr. Spooner admits the barian stream, which penetrated the correctness of this meaning, but Indian passes, deposited settlement argues that the word for a long time " at Taxila in the Punjab, and Mathura also meant "men of Saka-dvipa, on the Jamna, where they displaced that is to say, the Iranians. Conse- the native Rajas and ruled for several quently he says that the Sakas, who generations, assuming the ancient lived in Gujarat and northern India in Persian title of Satrap. They were the times were Iranians. Several early seemingly in subordination of the Par- scholars have dealt with the question thian power. Probably they re- as to who the Sakas were and where cognized Mithridates I. ( 174 to 136 they came from. We propose to B. C. ) and his successors... as their short extracts from their books. give over- lords. They could not otherwise Von. that the Sakas * Schlegel says Isidorus of Charax, who lived about the were nomad tribes, inhabiting Cen- beginning of the Christian era, gives the tral Asia, the Scythians of the Greeks name of Sakastene to the greater part of Drangiana, and calls the people Saka-Scy- * Such is the view of the Enclyclo. of thians (Cunningham's Archaeological Re- Religion and Ethics I p. 415- b. see Bun- ports II. p. 45.) The Sakas are mentioned dehishna chap. V. in the Jain inscription No. 82 of about the first century B.C. One Gotiputra is called See R. Chanua's t Indo-Aryan Races, a black serpent (=a great fighter) who 153-163. pp. fought with them (Epigraphia Indica 1-394). 125 have adopted the Persian title of domination of the Persian kings, and Satrap. Another section of the horde, were influenced by the Zoroastrian at a later period, pushed southwards religion, does not prove that they and occupied the peninsula of Saura- were Zoroastrians in the days of shtra and Kathiawad, founding a Sakya Muni, that is, Gautama Saka dynasty, which lasted for Buddha. They were then the ene- centuries and was overthrown in 395 mies of the Persians. A. D. V. Smith's Hist, of ( Early E. J. Rapson also points out, that India 186, 187, 200, 202, 218, pp. Herodotus expressly states that the Dutt's Anc. India Vol. I 255; p. term Sakas was used by the Persians 223 ). to denote Scythians generally. It Mr. Telang observed, that the Sa- is true, that some of the Sakas were kas were a coun- connected with the tribe, inhabiting Pahlavas ; but that tries on the north-west frontier of was the case in about the first ' India between the Indus and the century B. C. and first century A. D. ' sea. They gave their name to the for, says Rapson: "There is evi- royal dynasty, from which the Mara- dence of an intimate connection thi is between word 3T% meaning era, deriv- Pahlavas and Sakas, /'. e. * between the of the ed. Mr Telang is supported by family ( Pahlava ) Volones, with the of the the writer of Periplus ( A. D. 250). family ( Saka Maues. This (Bom. Gaz. I Pt.I. p. 543), who calls ) connection to be certain the valley of the Lower Indus Scythia. appears proclaimed by coins, on which the brother Sir A. "From Spalirises Cunningham says: of the king Volones is definitely asso- Kipin (=Kabul ), the Sakas rapidly ciated to Azes who was almost cer- extended their conquests to the east- tainly the successor of Maues. The ward, until they occupied the whole family of Volones ruled in Seistan, valley of the Indus. Ptolemy Kandahar and north Baluchistan, apparently limits his district of Indo- and, that of Maues ruled in the West Scythia to the province of Sindh, Punjab and Sindh, until towards the below the junction of the five rivers end of the first quarter of the first ...... The author, of the Erythraean century A. D., the two kingdoms Periplus t calls the countries at the ' were united under the of the mouth of the Indus the sea-board sway ' Pahlava Gondopharnes, as to the of Scythia, but the capital which he Parthian character of whose name names Minnagar, was at some distance " there can be no possible doubt." inland. (see Archaeological Re- (Rapson's Anc. India 144-5 & II. 45-46). pp. ports, pp. 184). It is easy to see, that Plotemy, Thus then we see that a Saka Telang and the author of Periplus line of rulers was connected with the give the habitation of the Sakas of Pahlavas, and were influ- muck later times. \ What we are probably enced by the of the latter concerned with is to know the religion only in ab*>ut the first century original home of Sakas in 477 B. C., before Christ. We have no evidence before when Gautama Buddha died. Also that date. the fact that about the year 160 B. C., the Sakas were under the Were Sakyas Zoroastrians? * Mudra Rakshasha intro. 28 V. p. ; Dr. Spooner says, that the word Smith's His. of India p. 201. Saka is the same as Saka, and t A for Greek sailing directory Merchants; reminds one of Sdka-dwipa ; and as see Pandit Bhagvanlal's Remains at Sopara, the Sakas or Sakas were p. 6. Zoroastrians, was the land t The Sakas invaded N. W. India in Saka-dwipa necessarily or about 100 B. C. (Rapson's Anc. India home of the Zoroastrian Magi. p. 184). Further up the learned doctor points 126

and out, that in the Vishnu Purana that Buddha was a Zoroastrian. in the Mahabharata there is a We have seen that Sakadvipa was description of the Saka-dwipa in the west; and Dr. Spooner admits whence came the Magians. He has it. On the other hand, Kapila-vastu, quoted for our information the which was the birth-place of Buddha, passage from the Mahabharata, that " was in the at the foot there was a mighty Sdka-ttee in Sakya territory " of the Nepal hills, in what is now the Sakadwipa, and that "there known as the Nepalese Tarai. This was no king there." Sakya territory was bordered on the But we that he has omit- regret, north by the Himalaya Mountains, to tell us from the same ted Chapter on the east by the river Rohini, and of the Mahabharata Parva (Bhishma on the west and south by the river XI-28), that the people of the Saka- Achiravati ( Rapti ). It was to the dwipa always adored the above-said north of the modern Basti and Saka and that in that island tree, Gorakhapur districts, and was a was Are we Shiva worshipped. ready dependency of Kosala, the modern that the Zoroastrians or to believe, Oudh. (V. Smith's Hist, of India the Magians were ever devoted to pp. 24-25, 139 ; Dutt's Anc. India the worship of Shiva ? Besides it Vol. I 320 India " p. ; Rapson's Anc. should be noted that this Saka- p. 161 ). Therefore we have reasons was surrounded on all sides dwipa to believe, that Saka dwipa was quite ocean." If so it well by may distinct from the territory of the have been the between the country Sakyas, and that the Sakyas had no the ac- Indus and Sea ; although connection with the Sakas. cording to the writer of the Bombay Gazetteer it was Sakastene, since Sakyas and Next-of- kin " that name explains the statement Marriage. in the Bhavishya Purana, that Sun- Dr. tries to his worsbip was introduced by Magas Spooner support into Multan from Sakadwipa, the theory by relying upon a legend of

the is as : land of the Sakas," (Bom. Gaz. I. Sakyas, which follows " A named Ambattha sent his Pt. I. p. 143), and that the Mul- king sons into exile at the instance of tan sun-worship was introduced his " under Sassanian influence (idem most favourite wife. They took with them their sisters. p. 142). They met the sage Kapila on the shore of Leaving aside the question whe- a lake surrounded by a forest of ther Sakadwipa was Seistan or the Saka trees and there they settled. between Indus and the sea, country In the absence of suitable wives one thing seems certain that it was in that locality, they wedded their situated in the west. own sisters. This act delighted Dr. that from Saka Spooner argues " their father when he heard of it, we the lost form from get " Sakiya," and he cried out ^qRTT 3cT ^ *M$*IKI: which came Sakya." The original " M<*KIWI ifr fTKT: Clever indeed home of the Sakyas being Sakadvipa are the princes, they are indeed (as the etymology proclaims), the extremely clever." ancestors of Buddha, the Sakyas of Kapila-vastu are not to be differentia- We can see, that in the above ted from the other Sakadvipins, or passage, there is evidently a pun on in other words the ancestors of the word ?&& or Sim. Now the Buddha were the inhabitants of the statement, that the Sakyas married land of the Sakas and were Zoroas- their own sisters, points to a similar trians. For this reason and for custom attributed ( wrongly in our many other reasons to be mentioned opinion ) to the Zoroastrians or Ma- hereafter, we are asked to believe, gians of olden times. And for this 127 reason Dr. Spooner concludes that Br. 3-33, Sha. Br. I-7-4-lff, Pan. *" Rv. the Sakyas were of Zoroastrian Br. 8-2-10, 1-71-5).* Kumarila, the well-known of Bud- origin." We shall see hereafter opponent that some of the ancient Hindus also dhism and the predecessor of Shan- If this practised next-of-kin marriages. karacharya correctly" explains so, the statement that the Sakya fable. He says Prajapati, the of is the name of the princes married their sisters, does Lord Creation, not conclusively prove, that they were sun, and is so called because he Zoroastrians. protects all creatures. His daughter Ushas is the Dawn. And when it is Buddha a Zoroastrian! said, that he was in love with her, The discussion of the word Sakya this only means, that at sun-rise, the Sun runs after Dawn." leads us to think of the great Sakya Muni, Gautama Buddha (B. C. 537 Similarly we find in the Rigveda, to 477). Relying upon certain ex- (VI-55-4-5, 1-115-2) that Pushana ternal and internal circumstances the is the paramour of his own sister learned Doctor does not hesitate to Dawn and his own mother Surya. put forward the astounding theory, Now Pushana is nothing but the sun that Buddha too was a Zoroastrian. and Surya the light of the sun. Thus the fable relates the close (l) One of the external circum- stances has been referred to above, connection of the sun with the dawn, and its own Anc. namely that the Sakyas of Kapilava- light. (Dutt's India Vol. I. stu, the ancestors of Buddha practised p. 186). next-of-kin marriages like the Ma- Similar legends are found in our gians or Zoroastrians, and that religious books t also. In the begin- therefore they were identical with ning of creation, the male element these people. was Ahura-mazda himself. He crea- ted who was therefore Next-of-kin Marriages- Spendarmad, his own daughter. This was the Persians, Hindus, &c. first female element. Ahuramazda married his and We have shown elsewhere that daughter, Gayomard, the primitive man, was born from the so-called next-of-kin marriages the earth. Here then we have a referred to in our religious books philosophical legend of the creation were but legendary descriptions of of the first man ; and it indicates certain natural phenomena and that the divine and earthly elements of they were misinterpreted by some which man is made.* Further we ruling monarchs for their nefarious are told, that Gayomard married object.* It is impossible to believe, sanctioned the * that the religion Also in Rv. X-61-4 to 1, and Bhagvata alleged practices or that masses of PurSna III-12-28ff. See also Muir's Sk. Zoroastrians indulged in them. But Texts V. pp. 45-47. are not such practices referred to in f Dinkard II. Chap. 80 by Dastur Pesho- tan B. the Hindu books ? Stories of the Sanjana. incest of with his Prajapati daughter J Cf. Bhagvad Gita XIV. 3-4 : are related in several books such as the Aitareya Brahmana, Shatapatha Brahmana, Pancha-vimsha Brah- mana, and even in the Rigveda (Ait.

* For the of Bahman his story marrying " so-called sister Ilomaya see KutaVs Shah- My womb is the great Brahma; in that I the name Vol. VII. p. 8 and preface. Accord- (Shri BbagavSn) place germ ; thence ing to Herodotus Cambysis married his comes the birth of all beings, O Bhfirata. that In whatever wombs mortals are sisters ; but Herodotus clearly says no produced, Iranian married his sister before Cambysis O Kauntiya, the great Brahma is their (Herodotus III. 31). womb, 1 their generating father." 128

Spendarmad, who was his own mo- Gaz. Vol. 9. pt, I. p, 440 ). As we ther. They became the parents of have already stated, Dr. Spooner Mashi and Mashyani, the first identifies the Magadhas with the human twins, who married and Persians. It would follow, that the begot the human race. The author Gandhara Brahmans were Persians. of this legend did not care to see, We have however shown that the that it contained a very obnoxious Magadhas were not Persians. The principle. It was, however, readily Gandharas were Indians for the caught hold of by some unscrupulous following reasons: and their followers. kings (1.) The Gandhara Brahmans The same was probably the case are mentioned in the Kama Parva with at least three sects of the of the Mahabharata (verse 2076 ff ), the Hindus, namely Gandharas, peo- where we read : W^fr 3*5 %5f: ple of the Uttara Kurus and Pandias; and as early Buddhism was a sect II "The senseless Gan- of Hinduism ( as we shall see here- dharas, Madrakas and B^hikas are after,) it would not be wrong to infer,

lustful and without restraint ; ( but that the Buddhists might have bor- " ) one in a is a Brahman. rowed their custom of the next-of- only family kin marriage from these Hindus. (2). In the Shatapatha Brah- mana there is an allusion to a Unlawful Marriages royal Among sage Svarjit, son of Nagnajit, the Gandharas. Gandhara, which runs thus: ^ l[

The Rajtarangimi which is a San- skrit chronicle of the Kashmir kings !HHifcr c3 in the written by Kahlana Pandita "Then Svarjit, son of Magnajit 12th century A.D. *is a book dealing spoke. Now Nagnajit was a Gan- with several important points of his- dhara. This which he spoke, he tory. One of the passages in this spoke as if he were a Kshatriya book relating to the Gandhara Bra- brother." hmans runs thus:; (3) Nagnajit, the Gandhara is T IJ TRKsfl

mana ( VII-34) as one of the persons, T " T: ^fcf TTm: I Then the Gan- who received instruction of a parti- dhara Brahmans took rent-free lands. cular rite from Parvata and Narada. They were descendants of Mlechhas (4) In the Mahabharata (1-2439, and were shameless to consort with 2441) we read: "Nagnajit (the (their) sisters. These sinners, who disciple of Prahlada) and Subala were attached to the intercourse with were then born ...... Two children their daughers-in-law offered their were born to the king of Gandhara wives (to others)." (Raj. Tar. I. 307 (Subala), Shakuni Saubala and the ff.) mother of Duryodhana." Now who were these Gandhara these Brahmans ? The writer of the Bom- As Dr. Muir says, passages to that the bay Gazetteer thinks, that the Raja- are sufficient show, were a with whom tarangini describes the Magadhas as Gandharas people, of India were in the Gandhara Brahmanas brought by the Aryans Mihirakula (A.D. 450-530), who habit of holding intercourse and were the lowest of Brahmans, the contracting affinity. Prof. Wilson accursed children of Mlechhas, notes that these Gandhdras were a found both on the west of marrying their own sisters. ( Bom. people the Indus and in the Punjab and * Dutt's Anc. India Vol. V. p. 42. were well known to classical writers 129

* as Gandarii and Gandaridae (Vi- and Magadhas were, on the contrary, shnu Parana p. 191; As. Res. XV- tribes living in South Behar. We 105). Lassen concludes that "though have thus in the verse two nations in individual passages of the Maha- situated to the north-west and two bharata hatred and contempt are to the south-west." (Muir's Sk. Texts expressed in reference to the tribes Vol. II pp. 351-352). It will thus living on the Indus, yet there is no be seen, that the Gandharis were trace of these tribes being ever totally distinct from the Magadhas. regarded as .of non-Indian origin. This is further seen from Varaha That there was no essential difference Mihira's Brihat Samhita (chap. XIV), in their language is proved by the in which Magadha is classed among testimony of Panini." the countries in the east and We therefore conclude with Dr. Gandhara among the countries in the north see J. R. A. S. New Muir, that the tract of the country ( Series Vol. 5. to the west of the Indus was inhabit- pp. 82, 86 ). ed by races of Aryan origin and of Thus then the Gandharas who common descent with the Indians. practised illicit marriages were Hindus (Muir's Sk. Texts Vol. II pp. 483, and not Persians. 484, 353-356). Incest Among LIttara Kuril We here that in view of a may say Tribes. passage in the Atharva Veda, the writer of the Bombay Gazetteer is The practice of the next-of-kiri not correct, when he identifies the marriage was prevalent among the Gandharas with the The Magadhas." people of the Uttara Kurus also. In passage runs thus : As soon as the Bhishma Farva of the Maha- thou art born, O Takman, thou bharata (Sec. VII.) there is an sojournest among the Bahlikas. \ Go account of these people. Verses Nos. Takman, to the Mujavats, or far 7 to 12 run thus: away to the Bahlikas We transfer Takman, as a servant, and as a treasure, to the Gandharis, the Muja- vats, the Angas and the Magadhas"

( Av. V- 22-5, 7, 14 ). Now as Dr.

Muir says : "The Mujavats, being mentioned along with the Bahlikas, t a Bactrian race, and with the Gan- dharis, may be a hill tribe in the north-west of India The Angas

* Cunningham says: Gandhara is descri- bed by Strabo under the name Gandaritis as lying along the river Kophes, between the Choaspes and the Indus. Its chief towns were Pushkala'vati (Peukelaotis), Varusha " and (Paladheri), Salatura (Lahor) ParashS- All men there take birth ( as if ) wara Ancient (Peshawar). (See Geography fallen from heaven. All are of pure of India p. 47 ff). It corresponds with the birth and are extremely handsome. modern districts of Peshawar. (Archaeologi- There twins ( of sexes are cal Survey Reports I. p. 15). Gandhara is opposite ) placed by Lassen to the west of the Indus born, the women resembling Apsa- and south of the Kabul river. Muir's (See ras in beauty. They drink the Sanskrit Texts II. 842), p. milk, sweet as Amrit, of those milk- f The view of Roth and Weber, which giving trees. And the twins born Zimmer once accepted namely that this was there both (male and an Iranian tribe ( cf. Balkh ) is not accept- grow up equally; ed by Macdonell and Keith. ( Vedtc Index female being) possessed of equal Vol. Up. 63), beauty, both endowed with similar 130

dressed his own sister the of virtues and both equally ; was mother the thus, O king, both grow up in love, next heir. But the Pandias were a like a couple of Chakra-vdka different race of Indians altogether birds. These persons are free who settled in the south of India, from illness and are always and among whom peculiar marriage cheerful. Ten thousand and ten institutions obtained ( probably co- hundred years they live, O king, pied from the native inhabitants), and never abandon each other. A such as the marriage between sisters class of birds called Bharunda, and brothers. The same story has furnished with sharp beaks and pos- been copied by Ferishta" (Vaidya's sessed of great strength, take them Mahabharata p. 67 ). when dead, and throw them into up, " Comment is unnecessary. We think, mountain caves. that in view of the above facts it is We have here references to the high time that the general idea that the customs of next-of-kin practices of next-of-kin marriage the marri- and exposure of dead bodies. The age and exposure of corpses were Commentator, while explaining peculiar to the "Zoroastrians* or Magians is either modified or says : given up. "The Chakravakas are bird-couples, " Hence it is who move together. Gaya, Buddha's Holy Place. suggested that the twins lived as husband and wife. Further up the (2) The second external circum- Commentator explains T ^Ifffi thus: stance, which we have to consider " is, that Gautama selected as his ^far ft 3TTC 5ltR.3F5ffi: I The Gaya centre. According to the Dabestan. couples abandon their bodies " The ancient Persians claimed Gaya together." This evidently refers to as a temple of their foundation, the custom of Sati, in which the wife where Gaya ( that is, Kaiwan or the consigned her body '-to the flames planet Saturn ) was worshipped. along with her dead husband. Dr.'Spooner thinks, that it is now Now who were these people of the intelligible what the author of the Uttara or Northern Kurus ? Aitareya Dabestan meant. "GayS, was an Brahmana (VIII, 13-14) shows early seat of Magian worship. that they were Hindus. They could Gautama Buddha, as a religious stu- not have been Zoroastrians in view dent went thither as to the holy of the Sati practice which prevailed place of his own people, the Zoroas- among them. According to M. M. trians. The Magian Brahmans, who Kunte these people and the Madras did not accept his reforms, had held lived on the Punjab side of the Hi- the spot sacred before his time, and malayas. ( See Vicissitudes of Aryan his followers naturally held it doubly Civilization in India p. 374 ). sacred after him." Incest Among Pandias. Let us however see, what the Dabestan says on the subject. After Mr. "The curious to the in Iran Vaidya says: referring fire-temples" is story related by Greek authors, the writer says : They also assert, that Heracles ( i. e. Krishna) had a that there were fire-temples in daughter by name Pandia, on whom several parts of India, as in Dwarka he raised progeny by incest, and was the temple of Satuin, called assigned it to a country, which lies Dizh-i-Kaiv&n (Saturn's fort), which to the south and extends to the the Hindus turned into DwArka. McCrindle's Ancient India sea ( ). * For incest other nations see Here is a of names and facts. among jumble Genesis XI-29, XX-12, Exodus VI-20, Me. The Pandavas were no doubt the Lennan's Anc. Hist. pp. 175.117; Eraser's sons of Krishna's father's sister, and Adonis Attis Osiris pp. 394-397. 131

And in Gya* also was an idol- temple, priests from Persia into Dwarka called Gah-i-Kaivan (or Saturn's probably belongs to the 6th century- residence), which was turned into ascendancy of the fire- worshipping Gya. In Mahtra also was an idol- Mihiras or Gurjjaras and white Huns" II. 183 note temple of Saturn, the name of which ( Bom. Gaz. IX pt. p. ). was that chiefs or Mahetar ; is, Parallelisms Between Mahetar resorted thither, which word " by degrees became Mahtra (Shea Buddhism & Zoroastrianism. and Vol. I. 52-53). Troyer pp. Dr. Spooner then adduces internal Now Dwarka. Gaya and Mathura proofs, which have been noted by words. But the are pure Sanskrit Spiegel and others- We must say author of theDabestan, who belonged that these same parallelisms were to comparatively modern times, noted long ago by our learned friend wanted to derive these names any- Mr. G. K- Nariman to show the influ- he how from Persian words, because ence of our religion on Buddhism. had heard, that there were Parsi The learned Doctor notes the lire-temples there. It may be, that

: G tya was a holy city of the Hindus following parallelisms in ancient times, (and no doubt that (1) Zarathushtra planted a cypress was as we sec in the so, Mahabharata, tree before the fire-temple ; Gautama Ramayana, f &c.), it may be that planted the bo-tree at Bodh-Gaya. Buddha was born in this holy city, (2) Kharenangha or kingly glory it be that, the Zoroastrians built may is mentioned in our religion. This their lire-temples in this but city, closely resembled the Chakravartin are we in from justified concluding idea of the Buddhists. these premises, that Buddha was a (3) The Fravashi of Zarathushtra Zoroastrian ? Why could it not be, was seen by Geush Urvan as residing that this city was a holy place of in heaven before his -birth long ; all the three religions at different similarly Gautama's was in times or possibly even at one and spirit heaven before he was born. the same time ? long (4) In both the the As to Dwarka, it was an ancient religions" heaven was the of eternal town built by Krishna and destroyed region light." by an inundation of the sea ( Vishnu Purana pp. 566, 613 ). It actually (5) The doctrine of future millen- exists as a town with a celebrated nial prophets in our religion, is temple in Gujarat. We have already analogus to that of the Boddhisatvas. seen that according to the writer of '" (6) The Buddhist books mention the Gazetteer The Hindu Bombay the "heaven of 33 gods." We account of the fire-worshipping have 33 ratus, 33 Firashtas 33 forms

* of ordeal &c. In the foot-note the translators that " say, the true name is Gaya, a town in the (7) When Zarathushtra was con- province of Behar, 35 miles south of Patna. ceived in his mother's womb, Vohu- It is one of the of the Hindus, holy places man and Ashavahishta conveyed to to which pilgrimages are performed. It earth his Fravashi which combined was made holy by the benediction of Vishnu, who granted its sanctity to the piety of with Khureh and material body. Gay&i the Rajarshi, or according to another Similarly at the birth of Gautama, to Gaya, the Asura, who was over- legend Brahma and Indra attended, as is whelmed by the deities with rocks. This seen from the bas-reliefs. place is also considered by some Hindus either as the or as the residence birth-place (8) All nature rejoiced at ot Buddha." the birth of Zarathushtra, and 1 t RSmSyana Bk. II. Ch. 101, and Katha- similarly at the birth of Buddha. sarit-sagara Vol. II. p. 383. M. Bh. Vana The evil attempts made to kill Parva Chap. 84 82, 96, 97 ; Garuda PurSna Chap, 13. the infant Zoroaster are analogous 132 to the attempts made on the life of of Brahmanism" (Anc. Sk. Lit. pp. the infant Buddha. 261-262). At the of both (9) age 30, Ganga Prasad in his book, the Zarathushtra and Buddha received " " Fountain Head of Religion tries or divine of enlightenment light to show, that Buddhism was based revelation. After the revelation on the Vedic religion. He says : came the evil fiends " temptation by Buddhism spread in this country, in the case of both the prophets. because originally it was only a (10) Asoka was a true copy of righteous protest against the unjust Vishtaspa both being famous for distinction of caste, cruel slaughter their zeal- of animals, and an appeal for the proselytising " of virtue and From all these circumstances, Dr. practice morality arrives at the conclusion, (p. 59). Spooner" that Buddha's was an adap- " system Dutt says : Gautama was not a tation of the faith to Indian Magian thoughtless destroyer, nor a needles^ conditions,'' or in other words Bud- and enthusiastic opponent of all, dhism was a cult of Persian origin, that was orthodox and ancient wherein both and Hindus Magians He denounced caste, because he were united in one fold." common found it mischievous and believed Buddhism originated from it to be a late :and corrupted form of Hinduism. ancient Brahmanism. He proclaim- ed the fruitlessness of Vedic rites, We we cannot to the regret, agree because he found them as then conclusion of the learned Doctor. practised to be silly, meaningless All the scholars are unanimous that forms, attended with needless Buddhism was a modification of " cruelty to animals and loss of life Hinduism. We give below the ( Anc. India Vol. I. p. 296 ff ). opinions of some of them. Davids "Gotama was Prof. Max Muller says: "Al- Rhys says: the Hindus of that time though Buddhism, as a religious, regarded by as a Hindu We should never for- social and philosophical system is a that Gotama was born and reaction against Brahmanism, there get, and lived and died a is an unbroken continuity between brought up the two Buddha himself shows Hindu. His teaching, far-reaching and original as it was, and no hostility to the Brahmans in really subversive of the religion 'of the general, nor does he seem to have was Indian been fond of arguing against Brah- day, throughout." Further the same writer thus manism What he attacks is Brah- up " concludes: Buddhism is manic sacrifice, as it had been essentially an Indian The Buddha developed in the Brahmanas, the system. himself was, throughout his career, privileges arrogated to their caste by a characteristic Indian. And what- the Brahmans, and the claim of a ever his as with divine revelation set up for the position compared other teachers in the west, we need Veda, particularly by the Brahmans." here only claim for [him, that he ( Physical Religion pp. 94-95). was the greatest and wisest and best In another place the same scholar of the Hindus" (Buddhism, its His- says," Buddha learned the Rigveda tory and Literature, pp. 116, 117). and was proficient in all the bran- ches of Brahmanical lore. His R. Chanda's arguments on this pupils were many of them Brahmans, point are quite conclusive. He says : and no hostile feeling against the "The accepted view that Gautama Brahmans finds utterance in the Buddha was born a Hindu is based Buddhist canon. Buddhism in its on traditions and legends, enshrined original form, was only a modification in such canonical works, as the 133

Mahdvastu, Divydvaddna and Lalita to be practised by Buddhism were; Vistara. and non-canonical works (1). Life is suffering. (2). The like 's Buddha-charita Ashvaghoshd cause of suffering is thirst after life. and the Pali Niddnakathd. These (3). The conquering of that thirst works in Suddho- agree representing leads to cessation of suffering, and father of as a dana ( Buddha ) (4) The extinction of that thirst Brahmanist. Brahman named A can be achieved by a holy life. was his Purohita Udayana (domes- (Mahavagga 1-6 quoted in Anc. India tic Ten after the birth priest ). days Vol. I. p. 343, 355). Mr. Ganga of the future we are told in Buddha, Prasad points out, that these truths the Buddha-charita (1-88, 89), occur in books of Vedic ' repeatedly Suddhodana offered for his son most religion and philosophy. For exam- elaborate sacrifices to the with gods ple, in the Nyaya Sutras (I, 2) we muttered and oblations,' and prayers read : gave to the Brahmans cows full of I "Of milk. According to the Mahdvastu, attachment to life evil when the child first entered Kapila- suffering, ( ), motive and false the vastu with his mother, he was taken knowledge, extinction of one leads to the extinc- to the temple named Sdkya-vardhana tion of it and that, which precedes ; for bowing to the feet of the god- the extinction of is the dess ^)% Ti<*Ki suffering Abhaya. (3fff2n% ). summum bonum" In the Divydvaddna, the temple (^

on all Buddhists are : Lokapalas. If one chooses to ignore gatory these traditions, while crediting others (1) Not to kill living beings; (2) like the next-of-kin Not to take what is not marriage practis- given ; (3) to falsehood ed by Buddha's ancestors, anything Not speak ; (4) Not to can be proved about him." (R. Chan- drink intoxicating drinks and (5) dra's Indo- Races Not to be unchaste.* Dutt : Aryan pp. 'J41-242.) " says ' ' these were According to Vincent Smith Bud- (commandments) sug- dhism was a sect of Hinduism un- gested by Vasistha's five Mahd- or sins. (Anc. India known beyond very restricted limits pdtakas great Vol. I. 358 ...... When Asoka accorded to it his p. ). Ganga Prasada them to the five or invaluable support, it was but one of tracing yamas rules of conduct, mentioned the many sects struggling for exis- by in his Sutra. tence and survival." ( Hist, of India Patanjalit Yoga (11-30)^ pp. 167 8). Cardinal Truths of "Not to kill animals, not to speak not to commit not Buddhism. falsehood, theft, be unchaste, not to indulge in sen- The four cardinal truths,* enjoined sual pleasures, are the rules of con-

* duct,"] concludes thus: "Buddha The four Truths or the four words o f did not preach any new religion or truth are :^5^ "pain" ^JJ^T "origin" " " * destruction and jr "road" See S. B. E. Vol. 10 Part Il-p. 66.

( 20 S. It be that was Dharamapada Chap. 273 ; B. E. f might argued Patanjali Vol. I. Pt. I. p. 67). Elsewhere the four probably a later writer. The answer is holy truths are given thus: Pain, the that such Suttas must have been in existence of before 's time the origin pain, the destruction of pain and long Patanjali ; Brahmans the eight-fold (way that leads to the quiet- would not borrow any dogma from their ing of pain. Dhammapada Chap. 14 91 enemies the Buddhists, *ho bad chucked up S. B. E. Vol. IPt. I. p. 52). Hinduism. 134 any new truth. He only repudiated ful damsel, who comes to receive certain evils, which were no part of him on his way to heaven. Similarly true Vedic religion. Buddhism, in the Dhammapada ( verse 220) we therefore ( by which we have to read: "There do his good works understand the noble precepts taught receive him, who has done good, by Gautama), is based on Vedic reli- and has gone from this world to gion." (See Sacred Books of Hindus the other, as kinsmen receive Vol. IV. p. 155; Fountain Head of a favourite on his return." We must Religion pp. 54 62.) admit that this parallelism is not so complete, as we would wish it to be. Parallelisms. ehakravartin and Shri As regards the various parallelisms Ideas. we will at once admit, that our religion may have exercised some Khannatigha or kingly glory has influence on Buddhism. There is been compared with the Chakravar- no religion in the world, which has tin idea of the Buddhists. It might not exercised some sort of influence be, as well, compared with the idea on another religion, which came of Shri* or Lukshmi in the Maha- after it. tt is well known, that Bud- bharata. We are told, that "the dhism exercised some influence on Asurasf were originally just, good Christianity, and the latter on Maho- and charitable, knew the Dharma, and medanism. Buddhism sprang up sacrificed, and were possessed of many directly from the Vedic religion other virtues. And therefoie, Shri such is, as we have seen, emphati- the goddess of prosperity dwelt with cally the opinion of Max Muller, them during Yugas from the begin- Dutt, V. Smith, Ganga Prasad and ning of the world. But afterwards, others. It is therefore our duty to as they multiplied in numbers, they and see whether the be cautious, became proud, vain and quarrelsome ; parallelisms cannot be traced back they infringed the Dharma and in the ancient Hindu scriptures. neglected to sacrifice ...... As they had thus their Shri Zoroastrian Influence. changed nature, forsook them." (M. Bh. XII-8268ff. The influence of the Zoroastrian Fausball's Indian Mythology p. 20. Vana 94. M. Bh. religion on Buddhism, however slight M. Bh. ParvaChap. Parva 228 it may have been, has to be acknow- Santi Chap 20ff). ledged. The temptation of Buddha of and by the evil spirit Mara may have Region Light been borrowed from the Zoroastrian 33 Gods. books, in which we read about the It is stated, that according to the .temptation of Zarathushtra by the Zoroastrian as well as the Buddhist evil spirit. Spiegel thought, that " the heaven was the re- this was the single borrowing from a religions, of eternal Do we not Persian source, although Max Muller gion light." read in the that the heaven held a different opinion, even as Rigveda, this influence. But as Max * regards Cf. Skandagupta's inscription at Juna- Muller has not adduced proofs, we gar where we read are not inclined to accept his view. We have come across another n parallelism, which is not found in " Hindu books and which we give Luxmi, having with a firm mind well considered the causes of good and bad qua- subject to correction. In the Hado- lities, one after another, sons of khta Nuska we read that after the rejectecL " kings, and at flst married him herself. his death of a pious man, good (B. B. R. A. S. Journal VII. pp. 122, 128). assume the form of a beauti- actions t That is, Daityas and D&navas. 135

" Avatars these the first is a place ^ sqsraf where ).* Of nine " in archiac and ancient there is ever-lasting light (Rv. IX- appeared times, 113-9). but Kalki is still to come. In his tenth and last avatdra, Vishnu will Dr. Spooner observes about the appear as the destroyer of the wicked splfiRr. or Buddhistic heaven of 33 and liberator of the world from its that "this number gods, thirty-three enemies- This is to take place at in to the is also application gods the end of the four Yugas. Jayadeva It occurs to be sure in Zoroastrian. thus refers to the Kalki avatdra in the also, but in India the Rigveda Gitagovinda 110 : +^ idea is less prominent in Hindu works than in the Buddhist." We ^nftt snr wtffrt n regret, we cannot subscribe to this. " ^ We should think, that the idea is O Keshava, at the destruction of the multitude of the more prominent in the Hindu scrip- Mlechhas, you tures. More than half a dozen will wield the dreadful sword, which is like a comet. passages can be quoted to show, O Hari, lord of the that in the Rigveda, we have mention world, may you be successful having the of Kalki." It of 33 gods. (See Rv. 1-34-11,1-45-2, got body will be 1-139-11, 1II-G-9, VIII-28-1, VIII- seen, that Kalki will perform a 30-2, VIII-39-9, IX-92-4). If these function similar to that of our Sosio- are not enough, we can quote ins- sha. ( See Fravardin Yt. 129, also tances from the Black Yajur Veda Garuda Purana p. 62, Note by (1-4-10-1), the White Yajur Veda Earnest Wood). (XIV-31), the Atharva Veda X-4-27, Nature at Zoroas- X-7-13, 23), Shatapatha Brahmana Rejoiced (4-5-7-2. 14-16-3), Aitareya Brah- ter's and Buddha's Births. mana (1-2-10, 111-22), Vishnu Pu- * An important comparison is seen rana, Ramayana (1-41), and Ma- in the fact, that all nature rejoiced hcibharata.f Dutt rightly observes, at the birth of Zoroaster and that of that "Gautama adopted the popular Buddha. belief in the Hindu Pantheon the

33 8ds f th- e Rigveda, and Brahma Now it is well known to students and the Gandharvas." India (Anc. of comparative religion, that glowing Vol. I. p. 356). and miraculous accounts are found as usual about the births and Doctrine of Future Prophets. quite lives of prophets, apostles and As regards the doctrine of future important personages. We are not millennial prophets, which we come therefore surprised at the resem- across in the Zoroastrian and Bud- blances of the birth-accounts of dhist scriptures, we may say, that Zoroaster, Buddha, Christ and Rama. it is found in the Hindu books also. We shall quote a few passages from The ten incarnations or avatars of the Ramayana : Vishnu are referred to in the follow- Rama was born on the 9th day of ing verse : Chaitra, when :

The moon within that mansion " shone, Fish, Tortoise, Boar, Man- lion, Dwarf, Parashurama, Rama, Krishna, Which Aditi looks on, " kindly Buddha and Kalki ( are the 10 Raised to their apex in the sky, * See Wilson 123. These were 8 Va- * p. BhSgvata PurSna gives 22 incarnations; sus, 11 Rudras, 12 and Adityas, Prajapati of these the last two, Buddha and Kalki, Daksha, are to come in the future (see also Muir's t Adi Parva Chap. 66 37. Sk. Texts IV p. 156). 136

* Five brilliant planets beamed Turning to the Gathas (Ha XXIX) on high, and Bundehishna (Chap. IV.) we Shone with the moon, in Can- see, that a council of the Angels is cer's sign, held under the presidentship of Vrihaspati with light divine. Ahuramazda, in which Geush Urvan the world's soul complains of the (Ramayana Bk. I. Ch. 19 ). calamities and miseries on this earth, Prof. Griffith says, that the poet and implores the heavenly spirits intended to indicate the vernal equi- for help. Ahuramazda shows to the of nox, as birth- day Rama; for, Geush Urvan the Fravashi of Zara- Chaitra is the first of the two months thushtra, which was created long to spring. We thus see, assigned before his birth, and says, that Zara- that Rama was born in the com- thushfcra will be sent as a prophet mencement of and such was spiing; to remedy the evil. also the case with Zarathushtra. A similar story is seen in the The birth of Buddha was presided Ramayana. At the sacrifice of Da- over the Nakshatra. \ The by Pushya sharatha, (father of Rama) Vishnu, birth of Bharata, the brother of Indra, Maruts and all the holy gods Rama, was over the presided by assemble and complain to Brahma, same constellation Pushya, as we read the ruler of the sky, about the tor- in the Ramayana (Bk. I. Ch. 19). ments of Ravana thus : The Archangels Vohuman and That lord of giants fierce and Asha conveyed Zarathushtra's Fra- fell, vashi, which united with the Khureh Scourges the earth, and heaven in his mother's womb. Dr. Spooner and hell, that these Ameshaspents supposes, Mad with the boon, his impious were the archtypes of Brahma and rage which loom in the Indra, largely Smites saint and bard and god bas-reliefs of the birth of Buddha. " and sage. He adds, that even the words that he would Vohuman and Brahma are to be Then Vishnu said,

divide himself into 4 ; half of connected." We however fail to see parts his self would take birth as Rama, any connection, because the Sanskrit one as Bharata, and one word e^H'EMs the exact equivalent quarter quarter as Luxman and Shatrughna. of the Avesta word Vohumanangh. This point, however, is immaterial. Then Vishnu, fain on earth to But what shall we say about Asha- dwell, vahishta and Indra ? They are Bade the Almighty Sire fare- of certainly the enemies each other, well, as we see in the Vendidad and And vanished, while a reverent Bundehishna. (Vend. XIX-43. Bund. crowd At the birth of 1-127, XXX-29). Of gods and saints in worship Indra Zarathushtra, the god and bowed (Griffith's Tr. Ra devas were terrified several other mayana I, Ch. 14-15-19). and tried to find out means to they Don't we see very close resem- kill him (Vend. XIX-43/46). We blance in the two stories ? thus see, that the analogy entirely is however fails here. A better parallelism found in the Bhagavata Parana, for to friend Aditi is the lady of the lunar mansion which I am indebted my and their Punarvasu. The five planets Mr. K. E. Punegar. The poet says: are thus: the Sun in Ariesi " positions given The goddess Earth, being oppressed Mars in Capricorn, Saturn in Libra, Jupiter the load of tens of thou- in Cancer and Venus in Pisces. by heavy sands of Daitya hosts, who were t Ganga Prasad's Fountain Head of as kings, sought the Religion (p. 61). born arrogant shelter of Brahma. She took the The author further tells us, that form of a cow, and with tears running the infant Rama was of unrivalled down her cheeks, piteously related lustre. He outshone the lamps in her grievances to the Lord Creator. the lying-in-chamber. At the birth Brahma carried the complaint of the of Rcima, the four quarters breathed cow to Vishnu, and the result was freely, as it were, by means of the " * the avatarship of Shri Krishna breezes, that were free from dust. (Study of Bhagavata Purdna by P. N. Fire and the sun, who were oppressed Sinhap. 245). by the Rdkshashas became freed No doubt Purinas are later pro- from grief the one on account of ductions, but it is easy to see, that his being smokeless, the other on the Hindus would be the last men to account of his clearness. The for- borrow ideas from their religious tune of the Demon shed drops of enemies the Buddhists. tears. The gods played on the musical instruments in and Let us proceed further. Raghu- heaven, Vamsa, the well-known poem of the all-yielding Santanaka tree a shower of flowers in the Kalidcls gives us genuine tradition poured and semi-historical account of Rama palace of the king Dasharatha (Raghu and his ancestors. The three wives Vamsa X, 66-67). of Dasharatha, who had become Does not all this show, that nature pregnant at one and the same time, rejoiced at the birth of Rama, saw in their dreams, that their own just as it did in the case of Zarathushtra persons were protected by angelic and Buddha ? What ground have beings, that they were carried in the we to say that the Zoroastrian religion sky by the Garuda of wings, golden influenced Buddhism in this matter that they were waited upon by and that the Hindu religion did not Luxmi, and that they were worship- do so ? ped by the seven holy Rishis (Raghu Vamsa X-59, 63). Buddha & Zoroastrianism. Now does not this Luxmi resemble The theory, that Gautama Buddha Khurehy which encircled Zoroaster, was a Zoroastrian, is indeed astound- and Maya which grasped Buddha ? ing. One point would strike every Do not the remind us angelic beings Avestan student. As we are of the archangels, who attended on told, that the Scikyas, the ancestors the infant Zoroaster, and the gods of Buddha, were Zoroastrians, Bud- Indra and who waited Brahma, upon dha must have been a Zoroastrian the infant Buddha ? from his birth. Now it is argued by * that the of C. V. Vaidya points out that." The some scholars,* Gautama usual story of Avataras given in the Puranas, the Fravardin Yashta was Gautama that the to namely, Earth, oppressed, goes Buddha. If so, we see that a born Vishnu in the form of a cow to implore for Zoroastrian had questioned the truth redress, and he comes to life together with of his own and had invent- all the deities of heaven for the purpose of religion, her is found in the a faith in other destroying oppressors ed quite new ; words, MahSbhaTata in a nucleus form. In Chap- he was the first apostate, and such a ters 65 and 66 of the Bhishma Parva it is circumstance would have been hand- stated that Brahma, surrounded by Rishis down to in indubitable and gods praised Vishnu, the Supreme ed posterity Being, and implored him to be born for the terms. deliverance of the earth. Vishnu thereon was pleased and promised to grant his Doctrine of Karma. request.' In Chapter 167 of the Adi Parva, the oppressed Earth goes to Brahma, The theory of transmigration or who directs all gods to go down to the earth rather of Karma might here claim a and be born as mortals. then all They go few words from us. Gautama Buddha to Narayana and Indra implores him to be held, that after the death of being, born on the earth &c. (See Vaidya's any Mahibharata pp. 40-48). there survived nothing at all but that 138

being's Karma, the result of its gion, Buddhism pp. 92, 106, 107, mental and bodily action, and that 236,80, 73, S3). every individual was the last inheri- Thus then this important theory of tor and the last result of the Karma of Buddhism was certainly not borrow- a series of individuals. long past We ed from the Zoroastrians. for in the Buddhist read, instance," Sutras, that after death the wrong Moral Triad in Buddhism doer is reborn into unhappy state, and Hinduism. and the well doer is reborn into have done with Dr. happy state." The Dhummapada We Spooner's so far as Bud- ( verse 325 ) says: "when a man be- important arguments, dha is concerned. But our learned comes fat and a great eater, a slug- friend Mr. G. K. Nariman has ad- gard rolling this way and that, duced some more again and again does that fool enter arguments, which the womb." In the Sutta arrest our attention. In our religion " Nipata (verse 647), the writer calls him there are constant references to the a Brahman, who sees through heaven moral philosophy contained in the and hell, and who has reached the Triad of Humata, Hukhta and Hvar- end of births." In the Sotapatti- shta. "Good thought, good word and deed" or the sanyutta," men are said to be reborn good opposite thereof. There are similar references in purgatory, animal kingdom, and in the Buddhist For condition of ghosts, gods and men." scriptures. example, in the Dhammapada (XXVI verse 391) a Brahman is thus de- Now the question is whence was fined: "He who commits no sin this theory borrowed by the Buddh- or or mind, and is ists. There is certainly no such by body speech restrained in the three respects-him theory in our scriptures. According I call a Brahman."* Now was this to Rhys Davids "the Aryans did not moral triad to the Zoroastri- bring a belief in transmigration with peculiar ans and the Buddhists ? Not at all. them in India, and this doctrine is " We come across the triad in the entirely absent in the Vedas. We also. Here is a however find traces thereof in the Hindu scriptures passage from the Brahmana of the Rigveda ( X-16 ), which may have Veda : been later interpolations. Anyhow Yajur in the Upanishadas ( 600 B. C. ) the theory suddenly appears in perfect For in the completeness. example " Chhandogya Upanishada ( V-10) we What a man contemplates in in read: "Those whose conduct has been thought, he speaks speech ; what good, will quickly attain a good birth he speaks in speech, he does in as a Brahman, Kshatriya or Vaishya." deed."f Similarly in the Kaushitaki Upani- In the Manusmriti we read: shada it is stated that "all who depart from this world go to the moon In the dark fortnight the n moon sends them into new births... (Manu XII. 9 ) "Man attains the and they are born as worms, grass- ( fixed ) condition ( of vegetables and fishes, birds, lions, boars, hoppers, minerals) on account of his faulty serpents, tigers, men &c. according * to their deeds and See also Dhammapada VII 97 where knowledge." " we read: His is his word Buddha and his followers adopted thought quiet, and deed are quiet" (.S. B. E. Vol 10-pt. I. this theory with the modification, p. 28.) Cf. KSlavagga XIII-7. that added the doctrine of the they t Quoted in Fountain Head of Religion of eternity transmigration. (Rhys by Ganga Prasad p. 168. See also Muir's Davids' Origin and Growth of Reli- Sk. Texts Vol. I, D. 31. 139

actions arising from the body; the sions." (S. B. E. Vol. X pt. I. condition of birds and quadrupeds p. 29 note ). on account of his and ( faulty ) speech, Noxious Creatures. the lowest condition on account of Killing his ( faulty ) thoughts." Another parallelism is, that both in our and Buddhism there are In Garuda Purana Saroddhara religion to kill noxious creatures. * = injunctions 111-12 we read : ( ) A similar commandment was also in the Vedic In " vogue among people. II Those followers of the Rigveda (1-191-15 ) we read : the King of Justice (Yama) know accurately all the virtues and vices of mankind, and the Karma born of mind, speech and body." (Also see "The is so small; I idem VIII-36, VIII-59, X-47). poison-insect crush the creature with a stone ; In XVI1I-15 we I turn the hence de- Bhagvad Gita^ poison away, into distant lands." This have : parted " stanza is a of the in Whatever action a man begins to part hymn, which venomous do by his body, speech and reptiles, insects, scorpions, mind" &c. aquatic worms and noxious creatures, lurking in grass, cow-pens, houses Prof. Muller's remarks on this Max etc. are made to vanish by spells and subject are quite convincing. He charms. Under these circumstances

: this natural three- says "That very we cannot say with certainty, whether fold division, thought, word and deed, the Buddhistic moral triad and the the trividha-dvdra or the three doors commandment to kill noxious crea- of the Buddhists was not peculiar to tures were borrowed from the Zoro- the Buddhists or unknown to the astrian or the Hindu religion. Brahmans, has been proved against Evil Dr. Weber by Prof. Koppen in his Temptation by Spirit. des Buddha' I. 445. 'Religion p. Now as to the temptation of the He called attention to particularly an evil Prof. Max prophets by spirit" Manu XII, 4-8 ; and he have might Muller observes : We are not added Mahabh. XII, 4059, 6512, surprised, that Buddha should be 6554, 6549 ; XIII, 5677 etc. Dr. represented as having been tempted Weber has himself afterwards by an evil spirit called Mara, for, forward a from the brought passage such temptations form an inevitable Atharva-Veda VI-96-3 (q^gqr fr^T element in the lives of saints and which however has ^ 3TRT 3HlR*r ), founders of every religion." a different meaning. A better one Further up the same writer says : quoted by him from the Taitt. Ar. " 'At the incarnation of Buddha a great light appeared, the blind Similar fi).* expressions received their sight, the deaf heard have been shown to exist in the Zend- a noise, the dumb spoke one with Avesta and among the Manichaeans. another, the crooked became There was no for ground, therefore, straight, the lame walked &c.' But supposing, that this formula had such phrases are found in the Rig- found its way into the Christian veda also. Thus in Rv. II-] 5-7 from Persia as Prof. ' liturgy ; for, the lame stood, the blind saw, Cowell Greek such remarks, writers, Indra did this in the joy of Soma.' as Plato similar expres- employ very * Mr. G. K. Nariman quotes a passage * " A. >. What evil deed was done by my mind, from the Pali Jitaka in J. R. 191? or 256. speech deed." p. 140

In Rv. VIII-79-2 the same miracle suggest, that this must have ' region is ascribed to Soma himself : Soma been settled by an Iranian in " body covers what is naked, he heals all prehistoric times ? is that weak ; the blind saw, the lame " If by the expression A Zoroast- came forth. In Rv. 1112-8, the " rian Period of Indian Dr. Ashvins are said to have the History helped Spooner means that the Zoroastrians blind and lame to see and to walk.' settled in India in prehistoric times, If the ancient Vedic gods could do we have nothing to say against his this, it was but natural, that the abovesaid conclusion, although the same miracle in almost the same premises might be easily challenged; words should be ascribed to Buddha." but that is evidently not his meaning, (Max Muller's Physical Religion pp. when he calls the Mauryas Zoroast- 390-394). rians, and Chandragupta Maurya a Or. Spooner's Letter in the Persian, (J. R. A. S. 1915 pp. 413, 417 and uses such as Bengalee. " ), expressions the first imperial rulers of India Dr. has restated his Spooner were Persians, &c." ( p. 421 idem). in a modified form in a letter theory R. ehanda's Reply. published in the Bengalee of Calcutta, dated llth March 1916. In this Dr Spooner's premises have been " R. Chanda in his letter he says : I do not say, that challenged by" either Chandragupta or the Buddha book named the Indo-Aryan Races" was a Persian in our modern sense. (p. 220 fF ) from which we propose to a brief with our I say, they were members of a body give summary remarks. of Aryans, who came into this coun- try at a date subsequent to the arri- (l) The classification of the val of the first Aryan immigrations, Aryan languages of Northern India when sufficient time had elapsed into two groups was never regarded for the Vedic Hindus and their Ira- as beyond all explanation. One of nian cousins to have developed the explanations put forth by Dr. differences of faith." Hoernle and adopted by Sir George Dr. then to sum Grierson is as under: Spooner proceeds" up his evidences thus : When the The Midland extended from the Linguistic Survey of India shows us, Himalayas on the north to the Vin- at that time beyond all explanation, dhya Hills on the South, and from that the Aryan languages of North Sarhind in the Eastern Punjab on India fall into the to the f two groups ; when the West confluence the Prakrit grammarians assert, that the Ganges and the Jamna on the East. (obviously Iranian) dialect of Balkh Round it lay the Outer Band, which of the modern was integral part Magadhi ; when included Punjab, Sind, the language ot these Outer Band Gujarat, Rajputana, Oudh and Bihar. Districts display Iranian characteris- Now a comparison of the modern tics, when excavation at Patliputra vernacular shows that the dialects of discloses pottery with the Persian the Outer Band are more closely fire-altar emblazoned on it, as well related to each other than the dialect as a group of palaces agreeing in of the Midland. It appears, that at minute detail and even in grouping an early period there must have with the of two sets of dialects- complex Persepolis ; been Indo-Aryan when the Prabodha-chandrodaya tells one for the Midland and the other us, that Magadha was a country for the Outer Band. From this it is that the inhabitants of the peopled mostly by foreigners ; and argued when the present population of Midland represent the latest stage of Bihar shows such a number of Indo-Aryan immigration. The earli- admittedly Skadvipin Brahmans, est arrivals spoke one dialect and the is it sp wholly preposterous to new-comers another. 141

Dr. Haddon thinks, that some latter half of the eleventh century * members of the race from A. D. It contains a that Alpine " statement, the highlands of South-West Asia Magadha was mostly inhabited by came into India in pre-historic times. Mlechhas" ( ^p&Wtt: ). But the Mle- chhas could not necessarily be the [ Note : In his review of R. Persians. In the -Bhavishya Purana Chanda's book Dr. Keith disputes both Noah is called a Mlechha, Moses an the theories given above. He says: Acharya of the Mlechhas and Ma- "The theory of Dr. Spooner, which homed the Preceptor of the Mlech- sees in the outer people, descendants has. They were not Persians. The of Magian immigrants, is decisively word Mlechhas was undoubtedly rejected; but in place of Magians " " used in the sense of foreigners. are supplied men of the physical The type of the Homo Alpinus, the ori- (5) Sakadvipin Brahmans are ginal inhabitants of the Pamirs and also known as Bhojaka or Maga the Takla-Makan desert, as deter- Brahmans, as we have already seen. mined the of by investigations Mr. Thus then the data submitted by of an Joice, speakers Tocharian, Dr. Spooner are easily disputed. Indo-European but not Indo-Iranian Pacts Brought out by Dr. It cannot be too often speech Spooner. and too clearly asserted, that the But that we two invasion hypothesis of Dr. notwithstanding all, Hrernle and Sir Grierson has not have said above, we must say, that we Zoroastrians would be in the slightest support whatever in the failing our towards Dr. if we Vedic literature. It has clearly no duty Spooner, did not his arduous work secure support in the Prakrits appreciate both and it has therefore to depend on theories literary archaeological. We must our indebted- as to the modern vernaculars, i.e., acknowledge ness to deductions are to be drawn for the Dr. Spooner for bringing into the period 1500-1200 B. C. from our prominence following facts, that a few centuries be- imperfect knowledge of the compa- namely fore the Persians in rative development of these tongues Christ, fought India for their that in the last five centuries or so."] Mauryan masters, their masses lived as (J. R. A. S. 1917pp. 167-175). subject-races in Northern India long before the (2) Among the languages of the Arab of Persia, that their Outer the modern conquest Band, languages leaders were made chiefs and even of Bengal, Beh^r, Assam and Orissa petty Rajas, and that their masons owe their origin to Magadhi Prakrit. had probably a hand in the erection A glance at the tables given by Dr. of the Mauryan palaces after the Muir in his Sanskrit Texts Vol. II. style of the Persepolitan halls. will show, that Prakrit and Pali languages display Indian peculiari- ties to a very great extent. Note on Nahapana (pp. 14*15) (8) The Persian pottery and the V. Smith "The arrow and Persipolitan style of the Mauryan says: thunderbolt of coins palaces disclosed by the excavations Nahapana's connect him with the and at Patliputra should be attributed to Parthians, the northern and the Persian architects employed by Satraps" Hagana is a the Mauryas, and not so the natives Hagamasha." Nahapana good old Persian name." Cat. Coins in of Magadha, whose ancestors are ( I. M. Vol. I. R. A. S. supposed to have come from Iran. p. 195; J. 1906 p. 211 ). (4) Prabodha-chandndaya is a ' Sanskrit drama written about the See Epigraphia Indira I. p. 220.

INDEX.

Ardeshir Papakan 18. Arisimha (Arsi) iv, 58-60, 63. Abdaases 20. 19, Arjuna 97, 98, 123. Abd ul Kais 50. Arrian 3, 95. Abisares 3. Arsacidse 26, 40. Abu Fazal 59. 1, Arsakes 3, 20. Abul Feda 57. Arthashashtra 113-1 If, 118. 14. Abulama 11, 13, Asfandiar 1. Achchha 87. Ashirwad Sk. 32. Adam 94. Ashtanga-yogahridaya 60. Adarparwa xiii. Ashvaghosha 133. Ahasuerus 8. Ashvalayana JOO. Ahmed al Biladuri 41. Asiatic Researches 21, 22, 24, 50. Ahunavar 87. Asoka xi, xii, 8, 10, 11, 12, 96, 103, Ahura (-mazda) 85, 88, 97-99, 106, 105-108, 110, 113, 114, 122, 136. 107, 121, 124, 127, 132, 133. 3, 119, 127, 130, 135. AitareyaBr. Aspandiarji Kamdinji v, vi, vii, Aivyaonghem, Avyanga, Abhyanga 31,68. (=KustU 77, 78, 84-89, 91-93. Assemani xiii. 37. Ajanta 22, Asura (s) 3, 97, 98, 100, 103, 106, Ajatashatri 8. 109, 123, 124,131, 134. 62, 63. Ajeysi Asura Maya xi, 96-103, 105, 106. Akbar 94. xvi, Atash Nyash xiv, 86. Ako vii. v, vi, Atharva Veda xi, 83, 86, 90, 92, 98, Akrureshwar 46. 114, 116-121, 135, 139. Alafkhan (Alpkhan) 57, 63-65. Athasho 21. Al Biruni x, 8, 51, 53, 77, 79, 80, Atthakatha 108, 119. 119. 102, Aurangzeb 77. Alexander 102, 24, 29,95, 115, 116, Avanti (Ujain) S, 23, 24, 36. 124. Avtara 79, 80. Alla-ud-din 59-65. iv, 55, 57, Azes 19, 103, 125. Amarakosha iii, 80. Azilises 19. Ambattha 126. Amir Khusru 61, 64. Ammianus Marcellinus 101. B Anahita vii, 123, 124. Anantadeva 53. Badami iii, 22, 32, 36, 37, 40, 42, AnklesariaB. T. 53. 44. Anklesaria T. D. 53, 68. Bahman v, vi, vii, 1, 66, 67, 68. Anquetil du Perron 50. Bahu 27. Antiochus 96, 102, 122. Bana 8, 80. Anvikshiki 116-117. Banasa 14. Apastamba 105, 118. Banerji R. 15. Apte 111, 123. Bappa 61, 63. Arabs xv, 30, 33, 35-37, 41, 44, 50, Barot 64.65. 52, 54. 80, 81, 122, 141. Barsam 82. Archaeological Survey W. I. 14, 15. Barzuya 23. Ardeshir 56, 57,60, 71. Bashpa 58. Ardeshir Bahman 54. BaudhyAyana 116. 144

B. B. R. A. S. J. iii, x, 5-7, 11, 13, Bundehishna 80, 124, 136. 15, 23-25, 32, 33, 36, 37, 41, Burgess Dr. v, 13, J4, 25, 39, 53, 43-45, 54, 55, 68, 101, 107, 78, 102, 105, 106. 108, 111, 122, 134. Burne 56. Behistun ii. Bursom 28. Bengalee 1 40. Beramgore 7, 21, 22. 123. Bhagadatta 122, . Caldwell Dr. xviii, 27. Bhagvanlal Pandit 6, 11, 0, 23, 25, Cambysis 127. 27, 32, 39, 43, 45, 46, 53, 125. Campbell Sir J. 31, 36, 57, 63. Bhagvat and Apte 2. ChachSl. Bhagavat Purana 79, 127, 135-137. Chahal Sang 55. Bhagvad Gita 91, 127, 159. Chaitya 110, 113. Bhandarkar Dr. Sir R. G. iv, viii, Chakravati M. 7.

6, 29, 38, 40, 44-49, 56, 60, 71, Chalukyas iii, 32, 33, 35-37, 39-41, 76, 83, 90, 96, 101, 108, 111, 43-49, 61. 112, 122. Chanakya xi, 6, 107, 108, 113, Bharata 136. 115-119. Bharucha Sheheriarji v, vi, vii, viii, Chanda R. 79, 84, 99, 100, 114, 52, 55, 60, 71. 117, 124, 132, 183, 140, 141. Bharukachha (Broach) 14, 19, 22, Chanda Prakasha viii, 70, 71. 35, 36, 46, 51-56, 61, 71. Chandrabhaga (Chinab) 73, 74, ',6, Bhasha 95. 80, 81, 84, 85. Bhashyacharya N. 33, 113. Chandragupta xi, 4, 6, 10-12, 18, Bhattaraka 39. 95, 96, 103, 107, 108, 112-115, Bhattotpala 105. 140. Bhavanagar State Inscriptions 11, Chaul 32, 55, 57, 58. 32, 58-61, 63. Chavannes xiii. Bhavishya Purana vi, viii, ix, x, xiv, Chavda 32, 33. xv, 28, 29, 73 ff, 121. Chedi era 32. Bhimsi62.63. Chhandogya Upanishad 98, 118, 138. Bhoja 58. Chinas 5, 115. Bhojakas 81, 82, 85-94, 124, 141. Chitrakuta (Chitor) 25, 55, 57-65. Bikajiv (Bhikaji) 54. Cholas 8. Bilazori 30, 81 . Christ i, 94, 135, 141. Bloomfield Prof. 116, 117. Chronicle, Bombay xv. Bombay Gazetteer 5, 6, 11, 14-16, Chrysostom 5. 20-30, 32-36, 38-40, 42-48, Codrington 25. 50-53, 57-61, 65, 79, 81, 83, Cowley Prof. 10. 88, 100, 101, 107, 120, 121, Crindle Me. 17, 95, 96, 130. 125, 126, 128, 129, 131. Cunningham xii, 4, 8, 16, 18, 19-21, Briggs 18, 57, 64. 23, 25, 26, 79, 95, 103, 105-107, Brihat Jataka 105. 120, 124, 125, 129. Brihat Samhita viii, 8, 9, 124. Curtius 103. Buddha xi, 8, 18, 20, 110, 113, 120, Cyrus ii. 125-127, 130-137, 139, 140. Buddha Charita 133. Buddhaghosha 108. Dabestan 180. Buddhist (Buddhism) xi, xiii. 20, Dadda 39. 21. 107, 110, 118, 114, 120, Dadestan ix. 127, 128, 131-135, 138. Dadophori x. Buhler Dr. 11-13, 19, 20, 113, 114, Dahanuka 15. 124. Daji Dr. Bhau 6, 7, 11, 15, 38. Bulsar 40, 42, 45, 46. Dakshamitra 15. Bulsara S. J. 28. Damana 15. 146

Damanganga 32, 44. Danavas 97-103, 106, 107, 123, 134. Fa Hian 101, 102. 107. Danus 98, Faridun 1 Darab Hamaziar 6. Fausball 134. Darius 124. x, 3, 4, 8, 96, 122, Fergusson 14, 22. Darmesteter Prof, ix, xvi, 2. FiWu^i xvi, 1, 7, 22, 31. 107. Dasyu 3, Fireshta 1, 15, 64, 130. Dawson 105. Firujrai 1. Demetrius 24. Fleet Dr. J. F. ii, 15, 22, 27, 32, Desai P. B 8, 57. 36-39, 41-45, 4S, 124. 64. Dewal Rani Forbes 25. Dhabhar B. N. 26. Frahimrava 76. 138. Dhammapada 108, 133, 134, Framazd 1. Dhammika Sutra 133. Eraser 130. Dhana Nandana 96, 107, 108. Fravardin Yashta. 98, 135, 137. 45. Dharashraya Futh-ul-Buldan 41. Dhenukakati 122. Dhinki 39. G Dhritarashtra 104. Gabra (Guebres) 33, 52, 64, 72. Dibal 35. Gadaphras (Gondophares) 19, 20, Dikshit S. B. 105, 106. 125. Dinidaru (dasa) Bahman 56. Gadharupa 22. Dinika 14, 15. Gadhia-paisa. 24, 25. Dinkard 31, 76, 127. Gakars 3. Dinpanah 32, 52, 53. Gandharas 114, 128, 129. Div 31, 32, 34, 35, 39-41, 49, 50. Gandharvas 135. Divatia v. Ganga Prasad 132-134, 136, 138. Divyavadana 133. Ganges 88, 95. Dozy R. 81. Ganjeshayigan xvi. Drammas 24. Gaobarah 41, 72.

Drurnmond v, vi, 68. Gardhabin 21. Duff C. M. 35. Garuda xi. 29, 77, 93, 121, 137. Dughda 76. Garuda Purana 28, 121, 131, 13S, Durvasas 73. 189. Dutt R. C. 11, 95, 96. 99-103, 105, Gauramukha 29, 73, 75-76, 82. 110-113, 115, 117, 120, 125- Gautamiputra 6, 80. 128, 132, 134. Gautama 28, 119. Duval xiv. Gay&77, 78. 130, 131. Dwarka 73, 84, 85, 88, 130, 131. Gayatri 87, 90, 91. Gayomard 127. Gazetteer of India 62. Gehlot 62. Geiger Dr. 98, 101. Edrisi 81. 18, 54, Geush Urvan 131, 136. viii. Kdulji Nowroji Girnar ii, 10, 11, 24, 122. Elliot's History 1, 33, 52, 54, 57, Godrej 18. 61, 64, 81. Goldstucker Dr. 111. Elphinstone 25, 39. Gopatha Br. 117. of Encyclopaedia Religion and Ethics Govindacharaya A xviii. 124. 114, Gregory xiv. Enti B. E. vi. v, Grierson Dr. G. A. 55, 140, 141. Indica Epigraphia 8, 10, 17, 19-21, Griffith R. T. 5, 124, 136. 24, 27, 78, 79, 102, 114, 122, Guha x. 124, 141. Gurjjaras 21, 29, 32, 37, 39, 46, 131. Esther 8- Gutschmid 19. 146

H Iranshah Atash Behram 44, 45, 50, 56. Haddon Dr. 141. Ishtar 123. Hadisa-nama 57. Isidorus of Charax 124. Hadokhta Nuska 134. Hagamasha 141. Hagana 141. Jadi Rana 31, 3D, 36, 41-49, Haihayas 27. (Jai) 66, 86. Hajjaj 36. Jahiz xvi. Hanjamana 35- xv, 7. Haoma v, 88. Jamaspa 54. Harivamsa, 9, 27, 79. Jamaspi Dastur 32, Harpharana 13, 14. Jamaspji Minocheherji 58-55, 61, 86. Harsha 8, 22 23, 24. 30, 46. 82, 114. Hastinapura 104. Jambudwipa 88, 2. Hatra 14. Jamrud Jamshed 68. Haug Dr. 98. Maneckji Rustomji Jarashabda 73, 77. Haukal Ebn. 18, 33, 52. Jastrow 123. Heliodorus 26, 51. Herakles 21. Jaubert 54. 46. Herbert Sir T. 35. Jayabhatta 35, 39, 11. Herodotus 4, 80, 124, 127. Jayadaman 39. Hitopadesha 23. Jayadeva 36, 33. Hodivala S. H. Prof. 81-33, 37, Jayashikhara iii, 45, 41, 53, 57, 64, 65. Jayashraya Mangalaraja 44, 46, 48, 49, 50. Hoernle Dr. 7, 140, 141. 43. Hoffmann xiii. Jayasimha 37, 44-46. Horn Bahmanyar 54. Jayasimhavarman J. Madressa Vol. 53. Hopkin 97. J. Jubilee 52, Hora 17. Jnana Bhaskara 106. J. R. A. S. Hormazdiar Framarz 56. 9-11, 15, 16, IS, 19, 21, 28, 37, 95, 97, 101, 103, 110- Hormazdiar Ramyar 54, 55. Horopharnes 13. 112, 129,139-141. Jordanus 55. Hoshangji Jamaspji Dastur 55, 71. Junagadha inscription 6, Jl, 15. Hoshang Memorial Volume ii, 2, 16. Huart M. Cl. 31. Junaid Ibn Abdur Rehman 36. 15. Hummira 58, 63. Junner inscription 11, Justin T08. Hunas (Huns) Hi, 5-8, 21, 23, 28, 30, 83, 115, 122, 131. Huvardhi 10. Huviksha 20, 21. Kabir 94, Hwen Thsang 8, 77, 80, 102. Kai Khusru 2. Kaikhusru Jamaspji Dastur 56. Kalachuri (Cbedi) era 32, 42, 46, Ibraim Gaznavid 53. Kalayavana 123. Indian Antiquary 9, 11, 27, 29, 32, Kalianrai 52. 35, 36, 38, 40, 42, 43, 46, 50, Kalidas iii, 7, 8. 83, 84, 111, 120, 122. Kalila and Dimna 23. Indo-Sassanian coins 25. KamaK. R. xiv, 31, 53. Indra 2, 112, 131, 137. Kambaya (Cambaya) 83, 85. Indraprastha 103, 104. Kambojas xviii, 3, 114. Innana 123. Kamdin Shahryar 54. Inscription from Cave Temples 14, Kamdin Zarathosht 54. 16. Kanga x. Iranian Association Journal xiii, xvi. Kanheri 32, 58, 110, 122. 147

Kanishka 17, 20, 21, 26, 77, 83, Lassen 102, 129. 122. L^ta 32, 44, 49. Karaka Dossabhoy 54, 57, 58. Lichhavis 120. Karapa 17. Lok^ditya 43. Karle 11, 14, 110, 122. Lord, Henry 34, 40, 41, 44, 48, 49. Karttikeya ix, x. Luder Prof. 16. Kasyapa-pura 79, 80. Ludwig 2. Katha-Sarit-Sagara iii, 7, 99-101, Lukshmana 27. 103. Kaus 2. M

Kaushambi 8, Macdonell Prof, i, ii, iii, xii. 106, Kaushitaki Upanishada 138. 119, 129. Kftver 38, 40, 48. Magadha (s) 5, 6, 28, 95, 96, 101, Kedar Raja 2. 107, 108, 113-115, 120, 121, Keilhorn Dr. 111. 128, 129, 140, 141.

Keith Dr. i, 119. 129, 141. Magas vi, viii, x, xii, xv, 28-30, 53, Kern Dr. 101. 73, 75, 77-79, 81-85, 87, 88, Kershaspa 1. 91, 93, 94, 118, 120, 121, 124, Kesurai 1. 141. Khaharata (Kshaharata) 14, 15. Magavritti xiv. Khalifah-al-Mahdi 36. Magh(Mugh)61,64, 73. Khalif Umar 35. Magi, (Magian) viii, xi, 28, 52, 78, Khareghat M. P. i, 105, 106. 84,101,114-118,121,123, 125, Khizar Khan 64. 126, 130, 132, 141. Khorasan 34, 53, 54. Maha-banu 23, 59. Khordadbeh Ebn 33. Mahabharata iii, 3, 5, 9, 40, 83, 97, Khorshed Sepehbud 72. 98. 101-107. 109, 118-121, Khulagu Khan 55. 123, 126, 128, 129, 131, 134, Khumm&na 58. 135, 137, 139. Khusru 22, 23, 37. Mahabhashya 110, 111, 113. Khwaf 33. Mahavagga 133. Kirtivarma 37. Mahavamso 108. Mahavastu 133. Kisseh-i-Sanjan iii, v, vii, 80 ft., 66. Kobad 44. Mahayana xi. Kohistan 33. Mahomed 94, 141. Koorcha 85. Mahomed Begda 57, 63-65. Krishna 1, 28, 26, 29, 73, 74, 76, M^hy^r xiv, 54. 80, 82, 86, 98, 99, 130, 137. Maitra"yani Samhita 116. Kshatrapa 11-13, 15. Malayaketu 114. Kshatriyas 30. Mamun Fazl xiv. Kulaipa 11, 12. Mangalesha 39. Kumarila Bhatta 9, 127. Mangalaraja 45. Kunte 130. Manikiala inscription 16, 20. Kurus (Uttara) 88, 89, 128, 129. Manittha 105, 106. Kusha 9. Manucci 35.

Kushans viii, 6, 17, 21. Manusmriti xviii 3, 7, 30, 118, 116, Kusti vii, 26. 118, 138, 139. Kusumapura 6, 95. Mao 21. Kutar's Shahname 1, 22, 127. Mara 139. Mardan Farukha 52, Margu 108. WAricha 101. Lakumsi 62. Markandeya Purana 112. Lalana 17. Marshall Sir J. H. 10, 108. Lalita Vist^ra 8, 112, 183. Mashi, Mashyani 128, 146

Master Sir S. 35. Multan 29, 30, 77-80, 84, 126. Masudi 18, 22, 33, 50, 52, 80. Mura 107, 108, Mau 106. Muskavaih Ibn xvi. Mauryas xi, xviii, 4, 11, 12, 37, 95, 96, 99, 101, 106-113, 140, 141. Nagnajit 128 Maus (Moa, Maga) 19, 125. Nagojibhattalil, 112.

Max Muller ',2, -5, 95, 96, 99, Nahapana 14, 15, 141. 101, 108, 111, 112, 119, 124, Nahavend 31. 132, 133, 139, 140. Nana 21. McCormack x. Nanaka 94. Mazdayasnians 30. Nanda 101, 115. Mediomah 26. Nandini 10. Megasthenes xii, 95, 96, 103-106, Narada 74, 75, 85. 113, 115, 124, Narayana 120, 137. Megha, Meghanada 6. Nariman G. K. xiii, 2, 22, 30, 41, Meghaduta 8. 131, 138, 139. Meheran-gushnasp xiv. Nariman Hoshang 56, 65, 71. Meherban Kaikhusru 32, 53, 55, 71. Nariman Kersasp 1. Meherji Rana Dastur 52, 54. Nasik inscription 14-16. Mehernarsi xiii. Nerioshang Dhaval vii, 54, 55, 69, Meillet xiii. 72. Menander 24, 122. Newton Justice 24, 25. Meriah 28. Nidanakatha 133. Meru 108, 109. Nikshubha 75-77, 90. Merv 108, Noah 94, 141. Mewad iv, 27. Noeldeke xvi. Meyer Ed. ii, Noshirwan (Nowshirwan) 7, 22, 28, Mihira (s) viii, ix, x. 28, 75, 77, 25, 59. 121. Nowsari (Nuncery) iii, 34-36, 40, Mihirakula 28, 123. 44-46, 48-50, 54, 55, 57, 63. Mihireshwar 29. Miiro, Mithra 21, 29, 83, 90, 93, 94, Min-nagar 18, 19 25, 125. Oado 21. Minocheher 1. Obollah 11, 13. Minokherd x, 54. Odoric 55. Missar bin Mukhalihal 32. Orthagnes 20. Mithraism 84. Orthagno 21. Mithridates 14, 19, 124. Oswal 29. Mitravana 73, 74, 80, 84. Otto Schrader 114. Mitrojiv 64. Ousley 33, 52. Mlechhas xviii, 5, 7-9. P Modi J. J Dr. 2, 6, 30, 31, 33, 34, 37, 41, 52, 54, 56, 57, 65, 108. Padana 82.

Monier-Williams i, ix, x, xii. Padmani 62, 63. Moses 141. Pahlavas ii, xviii, 3, 5-11, 13, 16, Mozumdar A. K. 6, 8, 9, 95, 122. 18, 19, 25-27, 30, 40, 107, 122,

Mudra Rakshasha iii, 6, 108, 114, 123, 125.

125. Pahlavi iii, ix, xiii, xiv, 22, 23, 32, Mughirah Abul Asi 35. 52, 53, 55,69. Muhammed bin Kasim 81. Palasini 12.

Muir Dr. 3, 5, 6, 9, 10, 27, 98, 99, Pallavas ii, iii, 27, 37. 127-129, 133, 138, 141. Panchatantra 28. Mukherji P. C. 96. Panchavimsa Br. 83, 127. Mulchand I, Pandava ( s ) 99, 103, 104, 123, 130, 149

Pudumclva 13. Pandyas 38, 128, 130. Pulakesi 45. Panini ii, xii, 2, 100, 101, 106, 111, 22, 36, 37, 44, 129. Panchayet (Parsi) v. Parada 15. Punegar K. E. 136. 17. Paradas 3, 27. Puruaspa 12. Parajas 27. Pushyagupta 11, Parasara 106.

Parasikas (Parsis) i, ii, Hi, xviii, Muhamed 36. 5-9, -26, 27, 29, 31-41, 45-50, Qasim 52, 53, 55, 57-61, 63, 65, R 69-73, 95, 114, 115, 117, 119, 131. Rabadi Framji 57. Pargitar 16. Raghu 7. Parsa ii. Raghu Vamsa 7, 60, 187. Parsi Prakasha xiv, 54, 55, 56. Rahupa62. Parsi Smriti (P. S.) 67, 69, 71, 72, Rajashraya 38. 86. Rajatarangini 3, 122, 128. 2. x. Parshu i, ii, xviii, Rajna ix, Parthians ii, xiii, xviii, 3, 13-15, 18, Rama 7, 135-137. 19, 24 27, 122, 141. Ramayana 5, 10, 40, 99, 102, 118, Parviz 22. 124, 131, 135, 136. Patanjali 109-1 1 3, 117, 133. Rana Je^ung 54. Patel Dabhai 55. Rana Kamdin 55.

Pathak Prof, iii, 7. RapsonE. J. 19, 20, 26, 95, 96, Patkanian xiii. 102, 104, 108, 120, 122, 125, Patliputra (Palibodhra) xii, 4, 6, 23, 126. 95, 101, 103-108, 114, 140, Rashid-ud-din 18. 141. Rashnu ix. Patna 95. Ratanpura 58, 59, 64. Paul Horn 30. Ratnamala 33. Paulica Siddhanta 102. Ratnavali 8. Paymaster R. B. iv, v, 43, 66. Ravana 101, 136. Periplus 18. 19, 125. Rawlinson 3, 4, 8, 14. Persepolis, Persepolitan Halls 4, 14, Rehatsek Prof. 41. 96, 108; 140, 141. fteinaud 26, 50. Peshawar 16, 22. Rhys Davids 11, 132, 138. Peshotan Ram 54, 55. Rice L. 40. Peterson Dr. 111. Rig Veda i, xi, xii, 3, 61, 86, 90, 92, Pharro 21. 97, 98, 104, 105, 109, 116, 117, Phrahates 15. 118. 121, 127, 132, 184, 185, Piran-gushnasp xiv. 138-140. Piruz 7, 22. Romaka 9. Pliny 50, 95. Romakapura K)6. Porus 3, 19. Roth 129. Pouras 113. Roy 5. Prabhasa 14. Rudra ix, 116. Prabodhachandrodaya 120, 140, 141. Rudra Daman ii, 10-12, 122. Pragjyotisha 122, 123 Rustam 1. Prairies d'Or 33. Rustamji Sanjana Dastur ii. Praja Mitra and Parsi 22, 30. Rustam Mehrap^na 53, 55. Prajapati 127. S Princep J. 24, 110.

Prithu i, xviii, 2. Sachau Dr. x, xi, 8, 78, 106. Procopius 23. Sacred Books of Marathas 101, 184, Ptolemy 3, 80, 96, 102, 125. Saddar 26. 150

Sagar xviii, 29, 30. Shazat 53. Saka-dwipa viii, 29, 73, 74, 77, 78, Shiladitya 30, 45. 82-84,86, 88, 120, 121, 123- Shirin 22. 126, 140. Shiva v, 21, 25-27, 29, 38, 60, 92, Sakas ii, iv, viii, xi. xviii, 3, 5-7, 100, 111-113, 124, 126, 133. 10, 16, 19, 20, 27-29, 30, 32, Shorparaga (Sopara) 14, 83, 51, 125 114, 115, 122, 124, 125. Shryashraya 44, 45, 49. Saklatwalla J. E. xvi, xvii, xviii. Siavaksha 11, 12,14. Salemann xiv. Siddharaja Jesung 54, 61. Salivahana 20. Sikand Gum^nik Vijar 52. Saljuk xvi. Silhara King 29. Samarsi 61, 62, 63. Simhala (Ceylon) 38-40, 48. Samasa Samhita 9. Sindan 33, 35. Sama Veda 86, 92, 117, 118. Sinsarchand 18. Samba 73-80, 82, 84-89. Sita 101. Sambapura, 79, 85. Sivaram v. SSm Nariman 1. Skandagupta 7, 134. Samudragupta 27. Smith V, ii, xii, 11, 19-22, 27, 95, Sanabares 20. 96, 102, 107, 109, 114, 115 Sanjan iii, iv, 31-35, 37, 40, 41, 120, 121, 124-126, 133, 134. 49-51, 57, 58, 63, 65. Soma 93, 116, 139, 140. Sanjana D. P. Dastur 54, 55, 98, Somadeva 7, 8, 99. 101. Someshavara 36, 43. Sanjana Peshotan Dastur 53, 127. Sophronius 20. Sanj Vartman 41, 54. Sorabji Jamshedji xvi. Sanskrit Shlokas iv, 41, 43, 51, Sovasaka 11, 14. 66-70, 86. Spalagadmes 19. Sapinuda 21. Spalahores 19. Sapoor xiv, 21, 22. Spalirises 19, 125. Saqafi 35. Spendarmad 127, 128. Sasan 20. Spenta 16. Sassanian iii, 21, 24, 25, 30, 37, 39, Spiegel 2, 134. 47, 59, 60, 126. Spooner Dr. D. B. xi, xii, xiv, 4, 29, Satriparana 13, 14. 95 ff. Satyashraya 38. Srausha viii, ix, 90, 91. Saura 78, 90, 92, 93. Stein 21. Saurashtra 11, 12. Stevenson Dr. 13. Sayana i. Strabo 3, 24, 28, 95, 108, 124, 129. S. B. E. 5, 11, 28, 52, 54, 55, 76, Sudarshana 11, 12. 95, 96, 108, 113, 116-118, 120, Sudas 2, 133, 139. Sudreh 86. Schlegel 124. Sughdian xi. Scythians 18, 19. Sujihva 7o-77, 81. Senart 16. Sung Yun 101. 62. Sesodia Surajfcii 2. Setaphaiana 13. Surya Siddhanta 100, 102, 105, 106. Shea and Troyer 131. Suvarnasikata 12. Shamshashtri R. 101. Suvishakha, Siavaksha 11-13, 26. Shankaracharya 127. Swaley 84. 21. Shaoreoro Syrians 47, 48. Sharastani xiii. Shashtri Haraprasada 128. Shatakarni 16. Tabar-al-Masbuk xvi. Shatapatha Br. 98, in, ng 118 Tabari 50. 135. 127, Taimurlang 94, 151

Vasudeva 21. Taittiriya Aranyaka 139. 20, Taittiriya Samhita 116. Vasuki vi, 88. Takhatsingji Raol 58. Vatapi 86, 37, 42, 44. Takshasila xii. Vatsa 8. Tapi 15. Tarsa 61. Vayu Purana 8, 121. Sir Ratan 96. Tata, Vendidad xiv, 2, 86, 121, 123, 136. Taxila 3, 10, 16, 19, 107, 108, 115, Dr. S. C. 120. 119, 124. Vidyabhushana 35. 40-50. Tehemuraspa 1. Vijayaditya iii, 33, 38, Teile 2. Vikramaditya 36-38, 43-46, 49. Telung, Justice 6, 114, 124, 125. iii, 35-42, 44-48. Thana 33. Vinayaditya Thomas E. 11, 109, 110. Vishakha 21. Thomas St. 20. Vishakhadatta 6, 114. Times of India 30, 41. Vishnu 78, 79, 82, 84, 110, 124, Tod 59-63. J. 19, 23, 25, 185-137. Troyer M. 3, 128. Vishnu Purana iii, xviii, 6, 9, Turushkas, Turks iii, iv, 7, 21, 30 27, 60-63. 79, 83, 108, 113, 115, 119, 120, 135. Tushaspa 10, 11, 122. 126, Vishnu Smriti 28, 118. U Vishnuvardhan 37. Vishtaspa 132. Uchha (Auohak) 94. Vishva Karma 89, 97, 100, 101. Udayana 8. Vishvamitra 10. Ugrasena 73, 75, 76. 9, Ulughkhan 56, 63, 64. Visparad 86. Umar Khalif 50. Vohuvarda 10. Unwalla M. R. vii, 31, 53. Vonones, Volones 19, 125. Ursi 62, 63. Ushabhadata 14, 15. Vrihat Katha 8. W

Waddel Col. 96, 105. Vachakas 85. Weber Prof, Vaghela 32. xi, 25, 29, 40, 83, 84, Vaidya C. V. 5, 83, 100, 108, 130 102-105, 107, 112, 122, 129, 137. 139. Vajasneyi Samhita 116. West E. W. Dr. 32, 52-54. 37. Vajjada-deva Westerguard Prof. 54. Valabhi 23-25, 32, 39, 46, 57. Valuraka 14. Whitney 105, 106, 119. Vanaraja Chavda 86, 50._ Wigram xiv. f Varaha Mihira 9, 76, x, 8, 101, 106, Wilford 22, 26, 27, 31, 50. 124, 129. Wilson Dr. Vararuchi 23. 9, 23, 28, 36, 57, 63, 84, Vardust 26. 82, 87, 99, 101, 108, 121, 122, 128, 135. Variava Bariav) 34, 35, 54, 58, 59. Varun (xii, 2, 104 112. Vasava 13. Vashti 8. Xenocrates 122. Vasishta xviii, 9, 27. 81, 86, 133. Vasithiputa 13. Xerses x, 8, 97. 152

Yadava 2. Zal Sam 1. Yajnavalkya 118, 119. Yajur Veda 86, 90, 92, 109, 117, Zagros, ii. 138. 118, 135, Zarathushtra, Zoroaster i, xv, 29, Yashodharman 7, 30. 53, 76, 131, 132, 134-137. Yasna 2, 117. 1. Yavanas ii, iv, xviii, 3, 5-7, 9-11, Zohak

16, 27, 30, 101, 105, 114, 115, Zoroastrians i, viii, xi, xv, 31, 33, 122. 41, 82, 85, 91-95, 98, 99, 101, Yazdgard iii, x, 7, 23, 30, 31, 34, 119- 41, 59. 107, 109, 110, 112-117, Yogaraja 50. 123, 125-127, 129, 131, 134, Yu-Chi 20. 135, 138-141. Yudhishthira 99, 100, 101, 103. Yule's Cathay 21, 50, 55.

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