48 
ANCIENT GEOGRAPHY OF KAS'MlR. 
[Extra No. 2, 
The Haracarita- 
cintamani. 
prepare the text of the Nilamata for edition, he ‘revised’ the work with 
scant respect for its sacred character by filling up the lacunte, expanding 
obscure passages, removing ungrammatical forms, etc. 1 Fortunately 
Prof. Biililer reached Kasmir early enough to learn the origin of this 
‘ cooked ’ text, and to give due warning as to its true character. 
The Nilamata seems thus to have escaped in recent times that 
process of continual adaptation which, as we shall see, must be assumed 
to have greatly affected all extant Mahatmyas. The reason probably 
is that it could never have been used, like the latter, as a practical 
pilgrims’ manual and itinerary by the Purohitas of the various Tirthas. 
28. Among the texts dealing specially with the sacred sites of 
Kasmir the Haracaritacintamani can be placed, 
perhaps, nearest in date to the Nilamata- 
purana. It is not like the latter and the 
Mahatmyas, an anonymous composition, claiming recognition in the 
wide folds of canonical Purana literature. It owns as its author the poet 
Jayadratha, of the Kasmhian family of the Rajanakas, and a brother of 
Jayaratha. The pedigree of the family as given iu Jayaratha’s 
Tautrdlokaviveka , a S'aiva treatise, shows that Jayadratha must have lived 
about the end of the 12tli or beginning of the 13th century. 2 
His work which is written in a simple Kavya style, relates in 
thirty-two Cantos as many legends concerning S'iva and his various 
Avataras. 3 Eight of these legends are localized at well-known Kas- 
mirian Tirthas. They give the author ample opportunity of mentioning 
other sacred sites of Kasmir directly .or indirectly connected with the 
former. 4 
Jayadratlia’s detailed exposition helps to fix clearly the form which 
the legends regarding some of the most popular of Kasmirian Tirthas 
had assumed in the time immediately following Kalhana. The local 
names as recorded by Jayadratha, agree closely with those of the 
Rajataraiiginl. 6 They prove clearly that the forms employed by Kalhana 
must have been those generally current in the Sauskrit usage of the 
period. For the interpretation of Nllamata’s brief notices the Hara- 
1 See Report, pp. 33, 38. 
2 Compare Buhler, Report, pp. 61, 81, cliii. 
3 The Haracaritacintamani has recently been printed as No. 61 of the Kdvyamdld 
Series, Bombay, (1897), chiefly from the text as contained in my MS. No. 206. 
4 The cantos containing these legends are i. Jvalalihgavatai’a, iv. Nandirudra- 
vatara, vii. Cakrapradana ; x.-xiv. Vijayesvara-, Pihgalesvara-, Vitasta-, Svayambhu- 
natha-, Kapatesvara Avataras. 
6 An index of the Kasmir local names in the Haracaritacintamani, with explan¬ 
atory notes, has been prepared under my supervision by P. Govind Kaul and printed 
as an Appendix to the Kavyamala edition. 
