exact copies of the well-known Ardokro coins of Kanishka and his successors. *

10. The importance of establishing the correct era of the Guptas becomes apparent when we learn that Chandra Gupta was most probably one of the last paramount sovereigns of India who professed the Buddhist faith. The inscriptions of his reign, which still exist at Sánchi and at Udayagiri, confirm the account of the contemporary traveller Fa-Hian; that Buddhism, though honoured and flourishing, was certainly on the decline, and that temples of the Brahmans were rising on all sides. The earliest inscription of Chandra Gupta is dated in 82 of the Gupta era, or A. D. 401. It consists of two lines carved on a rock tablet at the foot of the Udayagiri hill, which was intended for a longer inscription. There is room for five more lines; and, as no event is commemorated, it is evident that the record is incomplete. The tablet is placed to the right of the entrance of a cavetemple apparently dedicated to Surya, whose image is represented on each side of the doorway. Immediately to the left of the cave there is a large altorelievo of the Varáha or Boar Avatár, ten feet and a half in height. The inscription is partially injured by the peeling of the rock on the right hand; but the

See Prinsep, in Journal iv. 629, and Plates XXXVIII. and XXXIX., in which the imitation is clearly developed; but I was the first to point out to James Prinsep the seated Ardokro on the Indo-Scythian coins, which figure afterwards became the most common reverse of the early Gupta coins.

date is perfect, and the only part that is completely lost is the name of the Raja who excavated the cave. A fac-simile of the inscription will be found in Plate XXI., No. 200. The following is a transcript in Roman characters :

Siddham samvatsare 82 Sravana-mása suklekadasya

parama-bhattáraka Mahárájadhi CHANDRA-GUPTA pádánadátasya Mahárája CHAGALIGA potrasya, Mahárája VISHNU-DÁSA putrasya Sanakánikasya Mahá (ràja

"Finished in the year 82, on the 11th of the bright half of the month of Srávana; [the cave] of him, bowing to the feet of the paramount, homage-receiving, Supreme Maharaja CHANDRAGUPTA, the grandson of Maharaja CHAGALIGA, the son of Maharaja VISHNU-DÁSA, Maharaja (name obliterated) of Sanakánika."

11. Sanakánika is included by Samudra Gupta amongst his tributary provinces,* but unfortunately the name of its Raja is not given. The position of Sanakánika is, however, now placed beyond all doubt; as it must have included Udayagiri, Bhilsa, and Sánchi. It is even possible that Sanakánika may have some connection with the names of SánchiKánakhera.

12. The Vaishnava faith of this petty royal family

* Allahabad Pillar inscription, in Prinsep's Journal, vi. 973. The name of Chagaliga or Chaglig recalls those of Kutlugh, Toghlak, and others of undoubted Tartar origin, so strongly, that one can scarcely help assigning this petty family to the Indo-Scythian stock.

is shown by the name of Vishnu Dás, the "slave of Vishnu ;" and by the Vaishnava subjects of all the rock sculptures at Udayagiri. The Boar Incarnation of Vishnu has already been mentioned. On the top of the hill there is a colossal figure of Vishnu himself, twelve feet in length, reposing on the folds of the serpent Sesha or Ananta, the emblem of eternity. The worship of Vishnu, which then prevailed at Udayagiri, has been supplanted by that of Siva; and the votaries of the lingam have occupied the cavetemples of Vishnu. In the principal temple, now dedicated to Mahadeo, there is a native inscription on a pillar dated in the Samvat year 1093, or A. D. 1036, in which the votary records his "adoration at the feet of Vishnu."*

13. The second inscription of Chandra Gupta is carved on one of the railings of the colonnade of the great Tope at Sánchi. It was translated and published by James Prinsep in 1837;† but its date was not properly ascertained. Since then, Mr. Thomas has satisfactorily shown that the Samvat date is 93; but he has failed to see that the day of the month is likewise represented in figures. I have given a facsimile of this date in Plate XXI., No. 197. It reads S. 93, Bhadrapada 14 "the year 93, the 14th (of the month) Bhadrapada." This inscription records a grant of money by the paramount sovereign Chandra Gupta, through his local agent, to the Srámanas of the Mahá-Vihára, or Great Monastery at Sánchi.

=

+ Journal, vi. 455, 456.

Prinsep's translation gives the general sense of the text; but, in documents of this kind, it is always desirable to have as literal a version as possible. The opening lines especially have been much abridged; and, as they are thoroughly Buddhistical in their language, I will venture to give my own translation of them.

Ku (la Dhamma) si Maháviháre sila-samádhi Prajnyáguna bhavitendrayúya paramapunya kri (ta sramántara) garbhya gatáya sramana-punggavvúsataháyáryya sangháya.

"To the followers of Dharma in the Great Monastery, who, by the practice of morality, and by deep meditation on the attributes of wisdom (Prajná), have subdued their passions, and become distinguished for virtue; to the Srámanas of the venerable fraternity, pre-eminent in private religious observances (Avasatha)," &c.

14. Prajná means "wisdom, understanding," or more literally, "foreknowledge." The author of the Ashta Sahasrika thus addresses Prajná :

Thou

"Thou mighty object of my worship! Prajná! art the sum of all good qualities; and Buddha is the Guru of the world. The wise make no distinction between thee and Buddha. He who devoutly serves thee serves the Tathagata also."*

The author of the Pujá-hand thus addresses Prajná :-"I make salutation to Prajná-Devi, who is the Prajná Páramitá (Transcendental Wisdom), the Prajná-rupa (multiform), the Nir-rupa (formless), and the universal mother."

Hodgson, p. 123.

The author of the Sadhana-mála offers his "salutation to Prajná-Devi, from whom, in the form of desire, the production of the world was excellently obtained, who is beautiful as the full moon, the mother of Adi Buddha."* And again, "Salutation to Prajná Páramitá, the infinite, who, when all was void, was revealed by her own will.”†

15. Prajná or Prajná Devi is deified Nature, or Diva Natura, and the same as Dharma. In the Sánchi inscription her supremacy is acknowledged by Chandra Gupta's belief in the attainment of purity and the subjection of the passions by meditation on the attributes of Prajná. The great king was therefore not an orthodox Buddhist, but a heterodox materialist, who held Dharma or material nature as the first person of the Triad.

16. If James Prinsep's restoration of the text be correct, and I believe that it is so, Chandra Gupta was a most munificent patron as well as a faithful follower of Buddhism. His gift to the Sánchi Tope for its regular illumination, and for the perpetual service of Srámanas or ascetics, was no less a sum than twenty-five thousand dinars, or 25,000l., equal to two lakhs and a half of rupees.

17. But the religious belief of Chandra Gupta does not rest solely on the authority of this inscription; for, according to the sacred books of the Jains, the last Tirthankara MAHAVIRA is said to have exHodgson, p. 125. + Hodgson, p. 126.