120 ORIGIN AND DECLINE OF THE 



HANA was a Jaina^ and the lord and master of th^ 

 "Sr'avacas,'' or 'Sdbacas^ as more generally written and 

 pronounced. 



Even the name of 'Sa'li-va'han, 'Sa'liban, and 

 'Sa'lba'n, as he is called in the spoken dialects, seems 

 to be of Persian and Arabic origin, as well as Peisheh- 

 -car, the name of his followers. Salib, or Sulib, signi- 

 fies a stake, a cross, a gibbet, the Roman Furca-; like 

 the Greek Srav^o?, Sdlib or Scilb signifies also crucified, 

 and in the plural form, it becomes Sdlub, and Sdlbdn, 

 Ashab-al-Sdlib, means the Christians in Arabic, 

 that is to say, the followers of the crucified. The 

 best Sanscrit expression for this is ^Suliva, 'Sdlava, 

 or 'Salwa in a derivative form, and these are indif- 

 ferently pronounced ^Sdlaba, ^ or "Salba, and in the 

 plural number ^Sdlabdn, and Sdlban. In the Cumd' 

 ricd-cliarida, these ^Sdlavas, or ^Salbans, are mentioned, 

 in tjie same page with 'Saca, or 'Sa'la-va'hana, 

 and as existing^ at the time this Parana was written. 

 The copy of that section of the Scanda-'purdiia in my 

 possession, was written about 230 years ago in Gur-" 

 jardt : and the writer or transcriber, well knowing, 

 that ^Sdvaca was a title of ^Saca, or 'Sa'liva'hana, 

 wrote first Sdvaca, instead of ^Saca ; but recollecting 

 himself, and finding that there was a redundant syl- 

 lable in the verse, he drew two small strokes with 

 the pen across the middle syllable, showing, that it 

 was to be left out, and the whole word to be read 

 'Saca. In the Lucknozo copies of this section, no 

 mention is made of Saca^ and the whole verse is 

 omitted. 



The copies from Chitra-cuta, have the whole verse; 

 but the name oVSaca is variously written, sometimes 

 'Sacra, Sraca, &c. These readings are obviously 

 erroneous. There were no other copies of that sec- 



