80 
L. A. Waddell— Upagupta. 
[No. 1, 
the word Sindh means in Sanskrit ‘ Sea-salt ’ it is possible that the 
Burmese legend which makes Upagnpta reside in the salt sea, may have 
its origin in a too literal translation of this word. Hmen Tsiang records 
that “ the places where he (Upagnpta) stopped (in his explaining the 
Law and convincing and guiding men) and the traces he left are all 
commemorated by the building of Sayghdramas or the erection of stupas. 
These buildings are seen everywhere.” * 
He visited ‘ Kha-clihe ’ (Kashmir), in a miraculous manner, says a 
Tibetan account, 1 2 and there he erected “ the long stone.” This seems a 
reference to his planting of an Agoka-pillar. During his three months 
stay in that country, he preached the law, worked many miracles, and 
amid lightning and earthquakes he descended to the watery palace of 
the Naga dragon-king of the lake of Kha-chhe, and afterwards “ dis¬ 
appeared into the sky.” 
At Pataliputra, his hermitage was, as in Mathura, on a hill which is 
described by Hiuen Tsiang as “ a little mountain. In the crags and 
surrounding valleys there are several tens of stone dwellings which 
Acoka Raja made for Upagupta and other arahats by the intervention 
of the genii.” 3 The ruins of this artificial hill now form the Clioti 
Paliarl or ‘ small hill ’ to the south of Patna, as was identified by me 
some years ago; 4 and this identification has been confirmed by the 
excavation of the ruined tower by its side, as described by the great 
.■ Chinese pilgrim. A^ka’s conversion to Buddhism according to the 
Chinese account was effected by Upagupta, who also, it is stated, advised 
the erection of monasteries and stupa's all over India. Amongst the 
first of these monasteries was the Kukkutarama or ‘ Garden of the 
Cock,’ erected to the south-east of the city and capable of holding a 
thousand monks. 5 This building was the scene of the dialogues 
reported in the Divyavadana , in the Mahayana Sutra entitled the Guna 
Karanda Vyulia, purporting to have been held between A^oka and 
Upagupta, and translated in part by Burnouf. 6 A Tibetan version also 
is said to exist. 
4 
Upagupta’s first visit to A^oka, is made in the Indian Divyavadana 
to come some time after A 9 oka’s conversion, and his erection of relic- 
stupas. But it is Upagupta who is associated with A95ka in the latter’s 
pilgrimages to the sacred Buddhist spots, and his marking of them by the 
1 Idem. 
2 A MS. extract from the Tibetan translation of the Kalacakra (Tib. ’Dus-’khor.) 
3 Beal’s Si-yu-Tci, II, . 
4 Preliminary Report on the Ruins of Pataliputra. Calcutta, 1892, p. 15. 
6 Beal’s 8i-yu-lci, II, 88. 
6 Burnouf ’s Intro., pp. 338, et seq. 
