86 Journal of the Asiatic Society of Bengal. [March, 1912. 
anklet, after he had bestowed on the sage priestly (splendour) 
under the guise of his devotion. Even now these princes here, 
who are born in his race, are shining intensely on the surface 
of the earth, verily, like the regal deities in bodily form.’’ 
(J. and P. of the A.S.B., Vol. V, No. 6, pp. 169—70.) 
It is quite evident that this term eae really means 
here ‘ by his deceptive devotion,’ which it was, that Bapa 
knew well and he told also to the sage, that he was really a 
Kshatriya, but he served him in the appearance of a Brah- 
K 
does not establish the real Brahmanism of Bapa. But on the 
other hand, it proves indirectly that the alleged Brahmanism 
of Bapa’s eight ancestors also was unreal, because it was not 
dissimilar to that of Bapa. This Nagar-Brahmanism is 
this Mahatmya. Therefore, they are the same Nagar-Brahmanas 
as their forefathers were 
Secondly, he has also not considered and settled the ques- 
tion of the welaawaere, i.e. eating and marrying intercourse 
princes, then, on Bapa’s exchanging his Brahmanism with 
sage Haritarasi, how and why i 
course of so long a standing was instantly stopped and a quite 
new one was established by the Rajput rulin 
the Solar Race, instead of having been treated as Brahmana 
kings or illegitimate Kshatriyas ? 
The interpretation with its explanation of a Pandit, which 
we have given above, is worthy of careful consideration. or, 
the dispute of Nagar-Brahmanic origin of the Chiefs of Mewar 
