XX Annual Report. { February, 1908. 
written long before the Muslim conquest -of Bengal. ~ Profs 
1, in. his Cambridge Catalogue, describes a manuscript of 
Hevajra ( ¥aq) ‘Tantra by Krishnacharya or Kahnu Pada. : The 
particular manuscript he mentions was copied in 1198: - He gives 
a plotograph of one page. Ina work entitled Charyacharyavinis- 
chaya, the paleography of which is undoubtedly 50 to 100: years 
older, are found some tha te songs by the same Rrishndeharya 
or Kahnu Pada with a Sanskrit commentary. This places 
efo m. He oe however, procured a cop the Doha-Kosa 
with a Sanskrit commentary. ane phserpohanreracineliere 
eg songs by several eee ts—Lni ka, Bhusukm, 
Womvi and others, This ro back | the history of 
Bocalt literature by several centuries 
The wide ro of Buddhiem in Bengal is proved by a 
manuscript of the Bodhicharyavatara, copied in A.D, 1436 at 
Venngram in Sanchuria, or Sanchala, in Southern Burdwan, by a 
Buddhist Bhikshu for the benefit of a Kayastha Mahattama or 
Zamindar — his son ; it was collated and corrected by another 
Bhiksu ez quwy é.c., for the use of himself and of others. Aai- 
ama is another work which throws light on the early history o' 
Bengal. It was written by Yatakara Gupta at the request of his 
friend, Prabhakara Gupta, and deals with the reformed doctrines of 
this work copied, as it is likely to throw light on the state of 
Buddhism in Bengal, perhaps even before the reformation effected 
by Dharma Pl in the 9th century. The book is entirely free 
from the obscenities that disfigure the work of the Vajrayan School. 
It is possible that it belongs to the short-lived Mantrayan Scliool 
which followed the Mahayan and preceded the Vajrayan. 
Another important discovery of general interest is a Bud- 
dhist poem entitled Saundarananda by Asvaghosha, a twin brother 
of his Buddhacharita, It has 18 sargas, and in style and arrange- 
ment appears similar to the other well-known work. Asvaghosha 
is here described as a Saketaka, a Bhadanta and an Acharya, and 
the son of aratet. The ideas of the pera school are given more 
fully here than in the Buddhacharita. The curious thing, how- 
ever, about this work is that it is nowhere mentioned among the 
works of Asvaghosha by Chinese and Japanese authorities. 
ere is a dilapidated copy of Buddhacharita in the Durbar 
Library, whieh seems to have been overlooked by Amritananda, 
