3862.] Three Sanskrit Inscriptions. 115 



and that of Vijayasinha was Grosala. The appellations of these two 

 ladies have hitherto been misrepresented.* 



A crown-village, Choralayi, in the pattala of Sambala, is trans- 

 ferred by the relique under notice, a legal document. The donor is 

 Grosala, on the part of her son, Ajayasinha, a minor. The donee is a 

 learned Brahman, one Sidha, son of Chhiktu, son of Siilhana, son of 

 Janardana.f Six royal functionaries are enumerated in the grant ; 

 and the official designations are added of three more whose names 

 are not specified. J 



abode of happiness, a root to the creeper of Vaidika science, a frontlet to the 

 celestial river, a stay of Brahmans." 



The epithet of " celestial river" is usually appropriated to the Ganges. It is 

 given, above, to the Narmada. 



I once suggested, that Karnavati might have been misread for Karnavalf, and 

 that the latter word might have been corrupted into Karanbel, the vernacular 

 name of some ruins, marking the site of a once extensive city, adjoining Tewar, 

 or Tripuri. Those ruins I have carefully explored. There is nothing to be said 

 of them, further than that they now serve as an inexhaustible stone-quarry, and 

 supply couutless torsos of the most obscene sculpture that depravity could easily 

 conceive. 



As for the word Karanbel, its first two Syllables may well be a corruption of 

 Karna. The ending bel is not unknown to India, in designations of places : 

 witness Babubel and Chaubebel, in the district of Ghazeepore. Sir H. M. Elliot 

 thinks, that " it may possibly be connected with the Mongol balu, 'a city,' as in 

 Khan-balu, the city of the Khan." Appendix to the Arabs in Sind, p. 214, 

 foot-note. 



Karnavali would have softened into Karnauti, or, more likely, into Karnauli ; 

 Karnavati into Karnauti. 



* In the forms Arhana and Gasala. 



t It is 3et forth, that he was of the gotra of Savarni, and that to this gotra 

 appertain the Bhargana, Chyavana, A'pnavana, Aurva, and Jamadagnya pra- 

 varas. There is a singular mistake here ; for the pravaras of the Savarnyas are 

 the Bhargava, Vaitahavya, and Savetasa. 



A gotra is a family sprung from one of a certain number of Rishis, and from 

 him denominated. Pravaras appear to be names of the families of certain 

 persons from whom the founders of gotras were descended, and of the families of 

 the founders themselves. 



We read in the A's'waldyana-lcalpa-sutra : ^SHTT^T^TSS^nW SH^W m?^ 



*$'• ^T. TT ^"EW^ I Naxayana Gargya, AVwalayana's commentator, says : 

 ^^I^f I Baudhayana asserts, in his Kalpa-siltra : f^^Tf^T ^Tff^fiT*^- 



j 



The explanation of pravara, on which Professor Max Midler's view of the 

 expression is based, seems too artificial to demand acceptance, unless it turns 

 out to be strongly corroborated by other Brahmanical authority. See A History 

 of Ancient Hanskrit Literature, &c, first edition, p. 386. 



X Saivacharya Bhattaraka was malid-mantrin, Fidyd-deva, raja-guru : Yajtia- 

 dhara, malui-purohita ; Kiki Thakkura, dharma-pradlidna ; Vatsaraja, — a plura- 

 list, happy, or unhappy, — malidlesliapatalika, inahd-pradhdna, arlha-lekhin, and 

 das'a-mulika ; and Purushottama, mahd-sdndhi-oigrahika. 



