307 
1872.] A. M. Broadley — The Buddhistic Remains of Bihdr. 
elaborate perhaps, than any in the world ; and intricate and profound dis- 
cussions took the place of bodily austerity and mental abstraction. The 
monastery, or, more . strictly speaking, the university of Nalanda, was 
as it were a circle from which Buddhist philosophy and teaching diffused 
itself over Southern Asia. It was here that Aryadeva of Ceylon attached 
himself to the person of the great teacher Nagurjuna and adopted his 
religious opinions, and it was here that Hwen Thsang spent a great portion 
of his pilgrimage in search of religious instruction. 
But even in the far off times when Buddhism was as yet unknown, 
the remote period of Krishna and Bhima and Jarasandha, we find the 
natural features of liajagriha almost the same as when Sakhya Muni trod 
its mountain sides, five centuries before the birth of Christ, as when Hwen 
Thsang again described them after the lapse of eleven hundred years, or as 
they are seen year after year during our own time by the English traveller 
or the Jaina pilgrim. Let me quote a few lines from the great Sanskrit 
Epic, the deep interest of the subject being my excuse. 
Mahabhdrata, Sabhdparva, 795 — 801, and 807 — 811. 
wr i 
srnaf i 
Jiff strir? qqqt •, 
iircri fjrfxT?m=5j ur i 
qq UIV? ST^T^T WrfrT qqj*TTftl?q»r*Wq i 
fjTKBHli imrsi: Tl«: | 
q^TTT PwiTi qwqpqr i 
srqr q?fqfjifwt<r T3vr^f^q^*rr: i 
qw qi ir^TUKi: q4m: i 
K^qflqrfsnjTO ri^rtnpT fjrfrqqr i 
fsfjrgi qq wrqrf qtrfasHfsnfi I 
^qfcqraiT «T»IVT SffTT-' I 
stf>r flight MATTO qrujqq^ | 
qq UIUJ qq qjjj ^TT^q' I 
qtqtfqfeqgqqqi qjqre^Tsfwrjqw i 
qqwreT^r <t*h l 
qqqgffT St w; q&i qrrtTT fqqqiispj: | 
J ■* 
