
Vol, IV, No. 6.] The Age of Kalidasa. 339 
[W.S. ] 
tHa in his prayer for the tra#t and substitutes fea, it cannot be 
without a purpose. e have seen above the mood our poet is in, 
and what is preying on his mind, when he ign these lines. It 
is easy to see then ma he considers fea and what fea to the 
people. To him, as to every devout Brahmana, the spread of 
Buddhism is an wfea. This line, therefore, is a prayer that 
saa ee not interest themselves in Buddhism 
s the sloka, taken as a whole, tells us that when K@lidésa 
floarished the effect of Buddhist teachings was manifest all round 
who reigned in the 3rd century B.C., but he did not come long 
after. First to second century B.C. is a likely period, 
EVIDENCE OF ASVAGHOSHA, 
Asvaghosha’s Buddhacharita is an old book written in the 
first century A.D. e language bears marked resemblance to the 
writings of Kalidasa. Words that are peculiar to Kalidasa such 
as fysu] in the sense of “resting place,’ ’ faatea to express “carry- 
ing away,” etc., are fo a in the same sense in Aavastodi also. 
[dentically the same compounds are used in the same sense b 
two poets, and this os Frequently that it is difficult to believe 
that they were separa y a very long interval of time, unless 
one of them is a close a clever cae of the ot aie 
In spite of this close resemblance, however, there seem to 
exist grounds to say that Asvaghosha pedeatiieg a later stage of 
the evelopment of the language. 
e first place, from a cursory examination of the Buddha- 
charita, 4 could not detect in it a single Sfea form except the 
aauTa between the |Trasayy and the Sava. But this @ayrTa 
alone cannot be decisive. mare though aTRTaa prohibits the zawya 
in WTu, later grammarians do not respect the prohibition. The 
allows it. Hicads i refers to it with a sneer. I think, 
therefore, Asvaghosha came after the period of cepeeetae 
Secondly, the form of the language appears to be finally fixed 
already at the time of sesame The Bedahist i is thoroughly 
illustrate certain rules of Panini in a way that makes it possible 
to pass them off as extracts from the Bhattikavyam, Thus 
“aregfagt ca: is illustrated by “wastwt# face orwq,” 
‘efafaa: aefasr® frara@” by “aa ea efeaure staat’! This 
is verse 33. “ faaxnat &:” is illustrated by the next verse :— 
atdicag q1age aag 7 Suey feed Tay | 
. : Act 
ea tearmieqard fafa are This aafsars | 
