No. 35.— 1887.] notes on jatakas. 



189 



A second bas-relief represents a Naga chief kneeling before the 

 Bodhi tree, attended by a number of Naga followers. This scene is 

 named Erapdto Ndga Raja Bhagavato vandate, that is, " Erapatra, the 

 Naga Raja, worships Buddha." 



The following Jdtahas have also been found by Mr. Beglar : 

 (1) Uda Jdtaha, (2) SencJiha Jdtaha, (3) Birila (read Birdla) Jdtaha 

 — (or) Kuhuta Jdtaka, (4) Isimibo Jdtaha, (5) Ndga Jdtaha, and 

 (6) Chhadantiya Jdtaha. 



A single bas-relief gives a party of female dancers attended by 

 female musicians. The attitudes are the same as at the present day ; 

 but the four female dancers are intended for Apsaras, as they are 

 separately labelled, — Alambusa Achhard, Subhada Achhard, Padu- 

 mdnati Achhard, and Misahosi Achhard. 



There are also representations of five separate Bodhi trees of as 

 many different Buddhas, which are distinctly labelled as follows : — 



(1) . — Bhagavato Vipasino Bodhi, that is, the tree of Vipasyin or 

 Vipaswi, the first of the seven Buddhas . 



(2) . — Bhagavato Kahusadhasa Bodhi. 



(3) . — Bhagavato Konagamani Bodhi. 



(4) . — Bhagavato Kasapasa Bodhi. 



(5) . — Bhagavato Sahamunino Bodhi. 



These last are the four well known Buddhas named Krahnchhanda, 

 Konagamani, Kdsyapa, and Sahyamuni. 



But by far the most interesting of all Mr. Beglar's discoveries is a 

 bas-relief representing the famous Jetavana monastery at Sravasti. 

 The scene is labelled Jetavana Anddhapediho dati hoti santhatena hetd, 

 which I take to mean that " Anathapedika buys (hetd) the Jetavana 

 for certain hotis of money." To the left, there is a building labelled 

 Kosambihuti, a name which has already appeared in my Sravasti 

 inscription. A second building near the top is labelled Gadhahuti or 

 Gandhakuti. In the foreground there is a cart which has just been 

 unladen, with the pole and yoke tilted upwards, and the bullocks at 

 one side. The story of the purchase of Prince Jeta's garden by 

 Anathapindika for eighteen hotis of masurans is told in Spence Hardy's 

 " Manual of Buddhism." According to the legend, Prince Jeta, not 

 wishing to sell the garden, said that he would not part with it for a 

 less sum than would pave the whole area when the pieces of money 

 (masurans) were laid out touching each other. This offer was at once 

 accepted by Anathapindika, and accordingly the court-yard is repre- 

 sented covered with ornamented squares, which touch each other like 

 the squares of a chess board, but do not break bond as a regular pave- 

 ment of stones or tiles would do. For this reason I take the squares 

 to represent the square pieces of old Indian money. Beside the cart 

 there are two figures with pieces in their hands. These I suppose to be 

 Anathapindika himself and a friend counting out the money. In the 

 middle of the court are two other figures also with square pieces in 



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