1892.] 
61 
W. Hoey —Set Maliet. 
strove to set free this world; and who, having attained enlightenment., 4 
reached the Buddhahood, protect thee ! 
I invoke the guiding Bharati, 5 the deity tutelary of the diction 
of the gods, whose eyes are superbly brilliant 6 as the stars, to put me 
o’er the ocean of transmigratory life. 
Mandhata, the conqueror of his foes, peer of Indra, in the dynasty of 
the Sun, more resplendent than that luminary, happy evermore, holding 
in virtuous enjoyment the three worlds, was a king of kings, a universal 
sovereign. 
While he was roving about once upon a time at his pleasure, having 
carefully observed a lake with its waters painted with the tints of the 
pollen of the lotus, and joysome with the song of flocks of happy singing 
birds, he, who delighted in good deeds, with a view to extend his fame, 
by great exertions filled in earth, and then built this town of his, 
Javrisha, 7 depending on the Karkkota for its safety. 8 
In it there were affluent and highly foitunate lights of families of 
the Vastavya, which has Sri as its prefix, 9 a stock by whose radiant 
fame worlds are yet made lustrous. 
deity Sanvara. The legend of the killing of this deity is narrated in the Bhagavat 
Puran. Cf. Sanvarari and Sanvarasudana. 
4 This might also be rendered : ‘ having reached the Bodhi Tree.’ 
6 Bharati is the goddess Sarasvati. The word rendered ‘ guiding’ is tara, ‘one 
who puts across,’ and may be considered as a play on tara, and mean ‘ radiant.’ 
There is a further play on the word as it is the name of a later Buddhist goddess. 
6 Uttaralochana: ut + tara + lochana, excessively + brilliant (or star) + eye. 
This may be also ‘ eye toward stars,’ which would mean ‘ with eyes turned up to 
the stars.’ If tara be taken as ‘ pupil of the eye,’ the meaning would be ‘ with 
protruding pupils,’ but, as thiswould hardly be complimentary to a mortal, it would 
be less complimentary to a deity. A play on words may also be detected in the name 
lochana, applied to a Buddhistic goddess, but it is too far-fetched to have been con¬ 
templated by the author. 
7 This may also be read Ajavrisha. Can this be Jais in Oudh ? 
8 Karkkota is also spelt karkota. The duplication of the k being a common 
occurrence in the case of letters over which r is written. The following text from 
the Yisva Kosa explains the word : ‘ Karkoto vrikshabhede cha vapre saile tathaiva 
cha,’ i. e., karkota signifies a kind of tree, a rampart, and also a hill. The kind of 
tree is the vilva or bel tree, I believe. Forts were not unusually fenced in ancient 
days, and in fact up to a late date in some parts of India, with a thicket of 
bamboos, prickly pear or other thorny plant, to impede the advance of an enemy. 
Karkkota is also one of the principal Nagas mentioned in the Mahabharata, in the 
25 section of the Adi Parvva. 
9 ‘ Purvva ’ denotes ‘ beginning with,’ and this passage clearly means the sub¬ 
clan of families which goes by the name of Sri-vastavya. This is most interesting 
because the word designates a class of Kayasthas, who are now corruptly termed 
