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period of Uddyana about 630 to 600 B. C. If we take all the recorded 
names of the different authorities, then the number of generations will 
be 24, which will place the close of the dynasty in B. C. 440, and 
fix the reign of Uddyana in 570 to 540 B. C. As Udayana is repre- 
sented by the Buddhists to have been a contemporary of Buddha, this 
date may be accepted as wonderfully accurate for so remote a period 
of Indian History. 
282. Kosdmbi is mentioned in the Ramayana, the earliest of the 
Hindu Poems, which is generally allowed to have been composed 
before the Christian era. The story of Uddyana, King of Kosambi, is 
referred to by the poet Kali Dasa in his Megha-duta, or “‘ Cloud messen- 
ger,’ when he says that Avanti (or Ujain) is great with the number of 
those versed in the tale of Udayana,’’ Now K4li Dasa flourished shortly 
after A.D. 500. In the Vrihat Katha, of Somadeva, the story of Udayana 
is given at fulllength, but the author has made a mistake in the 
genealogy between the two Satdnikas. Lastly, the kingdom of Kosdmbi, 
or Kosémba Mandala, is mentioned in an inscription taken from the 
gateway of the fort of Khara which is dated in Samvat 1092, or A. D. 
1035, at which period it would appear to have been independent of 
Kanoj. Kosambi, the capital of Vatsa Rajah, is the scene of the pleas- 
ing drama of Ratndvali, or the “ Necklace,” which was composed in 
the reign of King Harsha Deva, who is most probably the same as 
Harsha Vardhana of Kanoj, as the opening prelude describes amongst 
the assembled audience “ princes from various realms recumbent at his — 
feet.” This we know from Hwen Thsang to have been true of the 
Kanoj Prince, but which even a Brahman could scarcely have asserted 
of Harsha Deva of Kashmir. The date of this notice will therefore lie _ 
between 607 and 650 A. D. 
285. But the name of Uddéyana, King of Kosémbi, was perhaps 
even more famous amongst the Buddhists. In the Mahdwanso, — 
which was composed in the 5th century A. D., the venerable Yasa is — 
said to have fled from “ Vaisalc to Kosimbi just before the assembly 
of the second Buddhist Synod. In the Lalita Vistara, which was 
translated into Chinese between 70 and 76 A. D., and which must — 
therefore have been composed not later than the beginning of the Chris- — 
tian era, Udayana Vatsa, son of Satanika, King of Kosaémbi, is said 
to have been born on the same day as Buddha. In other Ceylonese 
books, Kosaémbi is named as one of the 19 capital cities of ancient — 
