36 N. Dey— Kaluha Hill in the District of Hazaribagh . [No. 1, 
hill into two parts, there are two impressions of feet—evidently of 
Buddha—carved on a boulder which could be seen from below. 
On the southern side of the enclosure, that is to the south of the 
hill on which the temple of Kule^ari and the cell of Bhaironath are 
situated, and to the south of the hollow trough forming the pond, there 
is a hill on the side of the Lilajan, on which are to be seen tiie remains 
of a colonnaded hall. On the south-eastern side of this hill, there is 
another detached hill called the Satgharwd, which is remarkable for its 
very curious boulders and cells. There can be no doubt that at some 
very remote period this hill was subjected to a very severe earthquake 
which shivered it into fragments, and which caused the fissure on the 
top of the Akagalocana on the northern side of the range. The huge 
boulders that are scattered about with boulders on their tops form very 
excellent cells where persons can live with convenience, and the cool 
breeze that blows through them during the hottest part of the day, 
induces the visitor to have his mid-day siesta here. 
It will be remarked that excepting the image of Kule^vari, I did 
not come across the image of a single deity belonging to the Hindu 
Pantheon. The place is entirely Buddhistic. It is my strong convic¬ 
tion that Kaluha-pabar is the Makula Parvata of the Burmese annals of 
Buddhism. Buddha is said to have passed his sixth Wasso (or rainy- 
season retirement) on the Makula mountain (see Bigandet’s Life or 
Legend of Gaudama). Kaluha is simply a contraction and corruption of 
Makula , the letter ( Ma ) of *T«j^r (Makula) having dropped by lapse 
of time, and the word Kula changed into Kaluha according to the 
guttural pronunciation of the people of the district. The word Kula, 
however, still exists in the name of the goddess Kule^vari (Kula-fi 
i^vari) which means, as I have stated, the Lady of the Mountain Kula. 
Its propinquity to Buddba-Gaya and perhaps its situation near the 
ancient road to Rajagrha or Qravasti which was often visited by 
Buddha, might possibly have led him to select this secluded spot as a 
fit place for passing the customary rainy-season retirement on the sixth 
year after attaining the Buddhahood. I have been told that a few 
years ago, when the dispute about the Buddha-Gaya temple was going 
on, the Burmese tried unsuccessfully to get a lease of the hill from the 
Pandas and the proprietor. But I cannot vouchsafe for the truth of 
this statement. The known sanctity of the place as being the tem¬ 
porary residence of Buddha and its natural strong position, perhaps, led a 
neighbouring chieftain professing the Buddhist faith to fix his residence 
here at a later period. There can be no doubt, however, that the 
Brahmins appropriated this sacred place of the Buddhists and set up an 
image of Durga, perhaps after the expulsion of Buddhism. They either 
