44 ORIGIN AND DECLINE OF THE 



'Sa'liva'hana is considered under three different 

 points of view, according to the three different objects 

 and purposes of his mission; and accordingly he is 

 said to be either an incarnation of Brahma', of 'Siva, 

 or of Vishnu. He is sometimes considered as con- 

 jointly possessing these three powers, and he is then 

 said to be Tri-Vicrama. 



When the object of his mission is declared to be 

 ±0 destroy the kingdom, and power, of the Daityas 

 or demons, he is then said to be an incarnation of 

 ♦Siva; as in the legends of Sama Sila King of 

 FratisHtana. 



In consequence of this destruction, a regeneration 

 takes place, as attested in the legends of the good Man- 

 d'avyeh called Sulastha, or he who was crucified. 

 Sa'liva'hana is then said to be an incarnation of 

 Brahma': and this is the general opinion of thein habi- 

 tants of the Dekhin^ according to A. Roger, and 

 others. 



But, when considered independently of these two 

 energies, meek and benevolent, doing good to all man- 

 kind, he is then Vishnu, and this is the opinion of the 

 *Sa'hva'nsas in the provinces of Benares and Oude, 



Thus we see, that 'Sa'liva'hana goes through the 

 Trimurtti; and when these three energies are 

 considered as united in him, he is then Vi-Sama- 

 Jila-Tri Vicrama King of Pi^at is/it ana, called also 

 Saileyddliaray or simply Saileyamj in a derivative 

 form. 



Pratish'ta'na is the usual Sanscrit expression for 

 any consecrated place or spot, and it implies here, the 

 holy and consecrated city, and is synonunous with the 



