1890.] in the Singhalese Buddhist Hierarehi/ in the llth Gcnturij, A. D. 127 



Paschatyas who owing to the proximity of Mithila to Varendra might 

 have settled there from a very ancient time, and owing to Bengal 

 being then a country full of Buddhists, may have conceived a liking for 

 that religion. 



The commentator further says in a Sanskrit verse that the Brah- 

 mana Ramachandra Kavibharati was made Bauddliagatna Chakravartti 

 by Raja Parakram Bahu of Ceylon. The author also says that he 

 wrote the work during the reign of that monarch. 



This settles the question of the age of Ramachandra because Para- 

 kram Bahu reigned about the middle of the eleventh century and his 

 was a long reign. 



His contemporary in Bengal was Ballal Sena the father of Laksh- 

 mana Sena whose era was discovered some years ago to be still in use in 

 Mithila. Ballal is said to be the organizer of the present Bengal Hindu 

 society. He established Kulinism among the Rarhiya and Varendra 

 ' Brahmans, he raised the dignity of some of the non- Aryan and semi- 

 Aryan tribes by giving them brahmans to officiate in their ceremonies. 

 He degraded the wealthy Sonar Benias and the influential Jogis, and 

 made them something like outcasts. He was the king of a country 

 where Buddhist kings had long held their sway, and where Buddhism, 

 was the prevailing religion, and it may be supposed that he did not look 

 upon Buddhism with favour. 



It appears to be certain, however, that Ramachandra was excom- 

 municated and persecuted. For why should he otherwise say from 

 Ceylon : — 



" Let kings punish, let leai'ned men deride, and let relations for- 

 sake me, yet father Jina, I cannot live a moment without thee ? " 



Why otherwise should he say, " Whether I live in heaven or in 

 hell, whether among birds or among the Asuras, whether in the city of 

 ghosts or of men, let my mind I'emain fixed in thee, for there is no other 

 happiness for me ? '' 



'" You are my father, mother, brother, sister, you are my fast friend 

 in danger, dear one, you are my lord, my pi'eceptor who imparts to me 

 knowledge as sweet as nectar. You are my wealth, my enjoyment, my 

 pleasui'e, my affluence, my greatness, my reputation, my knowledge and 

 nay life. You are my all, O all-knowing Buddha." 



The whole tenor of the verses from 24 to 30 shows that the author 

 was oppressed with a strong feeling of personal injury but that he had 

 resigned himself to his fate, and had determined to suffer oven the worst 

 for his faith. 



