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JOURNAL, R.A.S. (CEYLON). 



[Vol. VIII. 



distinctions were made by such schools as those of Soutra- 

 tikas, Madhyamikas, Yogacaras, and Vaibhashikas, and, 

 therefore, it is evident that this was not the period when the 

 Buddhists in Upper India had time for the study of 

 metaphysical grammar and writing glosses. From 500 B.C. 

 to 100 B.C.— i.e., from the advent of Gotama Buddha to 

 As6ka's time— the Buddhistic system underwent a develop- 

 ment, and was propagated, and enforced as the inscriptions 

 of Asoka and of others, at Shahabaja, Khalsi, Delhi, 

 Allahabad, Gaya, Sahasram, Udayagiri, Devateka, Sanci, 

 Rupanath, Ramgada, Junagada, and Sopara show. The 

 conclusion, therefore, is that about the Brahminical and 

 Jain revival the gloss was written." 



From the substance of the story called Katthahari 

 Jataka (Appendix I.) the Professor draws an inference 

 leading to a similar conclusion, as follows : — 



1. "The comparison of the incidents of the Katthahari 

 Jataka, of the story of Dushyanta and Sakuntala, as narrated 

 in the Mahabharata, and of the Lost Ring, a drama of Kali- 

 dasa, yields a considerable result. 



• (1) "The incidents of the Jataka story are known. King 

 Dushyanta, as Mahabharata narrates, induces Sakuntala, 

 who is the daughter of a heavenly damsel, named Menaka, 

 and of Visvamitra, a Rishi, to marry him according to the 

 Gandharva form. Brahmadatta, as the Katthakari Jataka 

 narrates, marries Katthaharika, a slave-girl, by living with 

 her for a short time according to Muhurta form, resembling 

 the Gandharva form. The Gandharva form is the marriage 

 settled by the mere consent of the two parties without any 

 preliminaries, and on the spur of the moment. The Muhurta 

 form is the same as the Gandharva form. It obtains 

 among the Mahrathas other than the Brahmanas. The 

 term Muhurtika, used in the Katthaharika-Jataka, is, I 

 believe, such a marriage ; and the Mahrathas call it Mohot- 

 tura, a corrupt form of the word Muhurta. 



(2) " Once only associating with Sakuntala, King Dush- 

 yanta leaves her in her hermitage, and goes to his own 

 capital. So does Brahmadatta. 



(3) " Sakuntala begets a son who grows up. So does 

 Katthah&rika beget a son, who is able to inquire as to who 

 his father is. 



