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 Nov. 1, 1872.]

REVIEW.

name of the Bhārata, and the death of Pándu, by the curse of Kindama Muni, his wife Pritha having re mained a widow all her life, the death of Abhimanyu, the widowhood of Uttará, Arjuna's being killed by

Babhruvâhana, and afterwards restored to life by Ulupi, and several other incidents are alluded to in different

parts of the work. (Kad. Cal. edn. of Samv. 1919, p. 57, 138, 103, 196, 197). The Mahābhārata then existed in a form, complete so far as concerns the main story, in the first-half of the 7th century A.D. Bána mentions a work called Vásavadattá, in the Harsha Charita, (Dr. Hall's Vasaradatta, p. 13), which is very probably a tale of that name by Subandhu. Subandhu is mentioned in a verse by Rájasekhara, from whose works there are quotations in the Saras wati-Kanthābharana (Dr. Aufrecht's Oaf, Cat. p. 209a) attributed to King Bhoja, and consequently to be re ferred to the early part of the 11th century A. D. Subandhu's Vásavadattá contains allusions to Bhima's

having killed the giant Baka, to the skill of the Pāndavas in gambling, to the Kichakas, the officers of king Wiráta, Arjuna, Duhs'ésana and others. The name of the Mahābhārata also occurs several times (Dr Hall's edition, p. 15, 21, 27, 33, 70, 106, 147.) One of the characters in the Mrichchhakatika, a very old dramatic play, mis-quotes the Mahābhārata. Accord ing to him Draupadſ is dragged by the hair by Ráma instead of Duhsasana, Subhadra becomes the sister of

Wis'vávasu and not Krishna, and she is carried away by Hanumán, instead of Arjuna. There are also many allusions in other parts of the play (Calc. edition of Saka 1792, p. 28, 31, 109, 199). Mrſchchhakatika is mentioned in Dhanika's commentary on the Dasarápa. There is a commentary by Sankaráchárya on the Bhagvadgítá, an episode of the Mahābhārata. In his principal work the Bhāshya on the Vedānta Sūtras there are quotations from the Bhagvadgité, (Bibl. Ind. Sutr. Bh. Vol. I. p. 275, 456, &c.) A verse from the Sávitryupákhyāna, an episode in the Wanaparva of the Mahābhārata, occurs in the comments on Sútra 1,3, 24 (Ib. p. 276.) Sankaráchárya is considered to have lived in the 9th century. In a Tamil chronicle he is spoken of as having converted a king of Chera of the name of Tiru Vikrama from Jainism to the

Saiva faith. From a copperplate grant by a successor of Tiru Vikrama, recently discovered, it appears that

351

this king probably reigned in 346 A.D., and another of the same name in 526 A.D.

The drama of the Veni

Sanhara by Bhatta Náráyana is based on the latter part of the story of the Mahābhārata. In the prologue Náráyana speaks of Krishna Dvaipáyana, the author of the Mahābhārata, in terms of reverence. The Kirá tárjuniya of Bháravi and the Sisupólavadha of Mágha are also based on parts of the Bharata story. There are quotations from these works in Dhanika's, commen tary on the Dasarápa by Dhananjaya (Dr. Hall's edn. pp. 118, 142, 143, 146, 148, 150, 151, 152, &c., &c.) Dha nika was possibly the brother of Dhananjaya, who was patronized by Munja, uncle of Bhoja. A copperplate grant of the latter part of the 10th century mentions a Dhanika, who is very probably the same as the commen tator of the Dasarápa. (Dr. Hall's Dasarupa, p. 3,

notes.) These authors are also quoted in the Saraswati Kanthābharana. Hemádri tells us that he was a minister to Mahádeva,

a Yádava king of Devagiri, who, according to Mr. Elliot, ascended the throne in 1182 Saka, i.e., 1260 A.D. (Jour. R.A.S. Vol IV. p. 28.) In the Dánakhanda of this author there are many quotations from the Mahābhārata. The

Jnánes varía Marathicommentary on the Bhagavadgítá, was written, as the author tells us, in 1212 Saka, i.e. 1290 A.D. Jnanes'vara speaks of the Mahābhārata in terms of reverence, and we are told that the Bhagvadgítá is an episode occurring in the Bhishmaparva of that work, as it does in our existing copies. Sáyana was a Minister of Bukka, king of Vijayanagar, whom he mentions in all his works. Bukka was on the throne in 1334 A.D. (Prin sep's Chron. Tab.) Sáyana mentions the Mahābhārata, and quotes from the work in the Sarvadars'ana San graha (Bibl. Ind. p. 64, 128,) in the commentary on Parasara and other works (Prof. Aufrecht's Orf. Cat. p.265a, 266b.) In the Sarvadars'ana Sangraha (p. 17.2) there are quotations from the Kávyapraksa and this latter quotes from the Venisahara. Sárngadhara, in his Paddhati tells us that his grandfather was patron nized by Hammira, a Chauhān prince, who came to the throne, according to Col. Tod, in 1300 A.D. (Dr. Hall's Vasavadattai, p. 48 notes.) Sãrngadhara's work contains verses from the Venisanhára, Kirátárjuniya, Sisupólavadha, Bhagvadgítá and other parts of the Mahābhārata.

REVIEW. A TRACT on SACRIFICE (Yaj ñ at a n tra su dhāni dhi)

by Revd. F. Kittel, Basel M. Soc. Mangalore, 1872. 12mo. pp. 134.

THE west coast of India has been for nearly three centuries the seat of a very considerable literary

activity. By the end of the 16th century the Goa Jesuits had introduced printing and published many Konkani works in the roman character, which they first used in a scientific manner. In the 17th and 18th centuries they and the Carmelites continued the work of research chiefly in the Cochin territory. At the end of the 18th and beginning of the 19th centuries all enquiry seems to have died out, but since 1835 the Basel Missionaries have amply made

up for previous deficiencies, and both by the import ance and also by the number of their works, they have surpassed already all that had been done be fore. Dr. Gündert's Malayalam Grammar and Dic tionary are well known to every philologist as proof of German patient labour and true science. The little work now noticed is by a well known member of the same society, and though essentially a Mis sionary work, it deserves being brought to the attention of all interested in India on account of the mass of information it contains on the ancient

Vedic sacrifices. The use to which this is applied does not come within the scope of the Indian Anti

quary, but many persons will be glad to know that