762 Notice on the Antiquities of Bhopal. [Aug. 



ghir, and although they mark the prevalence of Brahminism, they look 

 like adaptations from Buddhism. 



Soondursee. — There are other remains of value or interest in this 

 vicinity, which I may hereafter have an opportunity of visiting, and the 

 three inscriptions noted helow may deserve to be recorded. The first 

 is on a small temple to Shiv at Soondursee (or Sindersee) on the Kalee 

 Sindh river, about 25 miles to the south of Sarungpoor. It gives a 

 date 1220 Sumbut, and states that the temple was built by Baba Bul- 

 wunt Dukhunee. The temples at Soondursee are rude, and the usual 

 marked spire is replaced by a plain pyramid of an attitude not exceed- 

 ing the side of its base. This rudeness may be provincial only, for 

 although art doubtlessly declined in upper India about that period, a 

 temple to Mahadev at Nimawar on the northern bank of the Ner- 

 budda, about 50 miles below Hosungabad, and which gives a date 1253 

 Sumbut, shows some taste and skill. It is however much inferior in 

 both points to the temple at Oodehpoor. 



Sehore. — At Sehore, 20 miles west of Bhopal, a traditional * Beeja- 

 mundur" now forms a somewhat rude mosque, giving a date of 732 

 Hijree (1331-32) which like the Musjid at Oodehpoor, marks the period 

 of Toghluk's sway. 



Postscript. — I have referred to the " Maru" of the Jeins as illus- 

 trating the belief of the old Buddhists, and as expressing an idea com- 

 mon to all the ancient Indians, and not merely peculiar to the brahmins 

 and borrowed from them by a recent sect. The Jewel-footed Parishnath of 

 the Jeins, may also perhaps throw some light on the well known formula 

 of the modern Buddhists of Tibet, which has been variously interpreted 

 by European scholars, — Mr. Hodgson's little volume on the literature and 

 religion of the Buddhists, p. 171, &c. may be referred to, and it will be 

 seen that M. Klaproth gives two translations, while M. Csomadekoros, 

 Sir Wm. Macnaghten, and Mr. Hodgson himself give each one. All 

 of these versions turn upon " Padm" as meaning Lotus, and M. 

 Csomadekoros, states that such is the interpretation put upon it by the 

 Lamas themselves. Padm however means foot as well as Lotus, and 

 the Jeins still worship " Manx Padom" or him of the Jewel-foot, while 

 the idea of feet so enriched or adorned is common to the whole Indian 

 world as implying Divinity, although perhaps, like the silver-footed 



