1862 .] Three Sanskrit Inscriptions. 115 
and that of Vijayasinha was Gosala. The appellations of these two 
ladies have hitherto been misrepresented.* 
A crown-village, Choralayi, in the pattald of Sambala, is trans¬ 
ferred by the relique under notice, a legal document. The donor is 
Gosala, on the part of her son, Ajayasinha, a minor. The donee is a 
learned Brahman, one Sidha, son of Chhiktu, son of Sulhana, son of 
Janardana.f Six royal functionaries are enumerated in the grant; 
and the official designations are added of three more whose names 
are not specified.J 
abode of happiness, a root to the creeper of Yaidika science, a frontlet to the 
celestial river, a stay of Brahmans.” 
The epithet of “ celestial river” is usually appropriated to the Ganges. It is 
given, above, to the Narmada. 
I once suggested, that Karnavati might have been misread for Karnavali, and 
that the latter word might have been corrupted into Karanbel, the vernacular 
name of some ruins, marking the site of a once extensive city, adjoining Tewar, 
or Tripuri. Those ruins I have carefully explored. There is nothing to be said 
of them, further than that they now serve as an inexhaustible stone-quarry, and 
supply countless torso| of the most obscene sculpture that depravity could easily 
conceive. 
As for the word Karanbel, its first two syllables may well be a corruption of 
Karna. The ending bel is not unknown to India, in designations of places : 
witness Babubel and Oh&ubebel, in the district of Ghazeepore. Sir H. M. Elliot 
thinks, that “ it may possibly be connected with the Mongol balu , ‘ a city,’ as in 
Khan-balu, the city of the Khan.” Appendix to the Arabs in Sind , p. 214, 
foot-note. 
Karnavali would have softened into Karnauti, or, more likely, into Karnauli j 
Karnavati into Karnauti. 
* In the forms Arhana and Gasala. 
f It is set forth, that he was of the gotra of Savarni, and that to this gotra 
appertain the Bliargana, Chyavana, Apnavana, Aurva, and Jamadagnya pra¬ 
varas. There is a singular mistake here j for the pravaras of the Savarnyas are 
the Bhargava, Vaitahavya, and Savetasa. 
A gotra is a family sprung from one of a certain number of Rishis, and from 
him denominated, j Pravaras appear to be names of the families of certain 
persons from whom the founders of gotras were descended, and of the families of 
the founders themselves. 
We read in the A's'walayana-kalpa-sutra : 
m YT YY Narayana Gargya, As'walay ana’s commentator, says : 
I Baudhayana asserts, in his Kalpa-sutra : 
I 
j 
The explanation of pravara , on which Professor Max Muller’s view of the 
expression is based, seems too artificial to demand acceptance, unless it turns 
out to be strongly corroborated by other Brahmanical authority. See A History 
of Ancient Sanskrit Literature , &c., first edition, p. 386. 
J Saivacbarya Bhattaraka was mahd-mantrin, Vidgd-deva, raja-guru ; Yajna- 
dhara, maha-purohita ; Kiki Thakkura, dharma-pradhana ; Yatsaraja,—a plura¬ 
list, happy, or unhappy,— mahdkshapatalika , mahd-pradhana , ariha-lekhin , and 
das'a-mulika ; and Purushottama, rnaha-sandhi-vigrahika . 
