Mount Abu (or Arbuda)—“the mount of wisdom”

MOUNT ABU. BY JOHN ROWLAND, BENGAL U. C. S. Mount Abu, or Arbuda-"the mount of wisdom," in the territory of Sirohi in Rajputana, is regarded as part of the Aravali range, but is completely detached on all sides. The formation is chiefly trap, and granite of good quality; small blocks of an inferior sort of white marble are also found all over the hill. The mountain peaks are extremely irregular, often assuming fantastic shapes. The circuit of the base of the hill is supposed to be about 50 miles. The highest point is Guru Sikar, about 5650 feet above the sea. The ascent by the new road from Anadra is very steep, and is accomplished on mules, or chairs carried by six or more coolies. The distance from the foot of the hill to the station of Abu on the summit is about five miles. The station is charmingly situated on the

west side of the plateau of the hill, in a natural basin surrounded on all sides by lofty peaks. It partly overlooks the lake called the Nakhi-talao, which by the natives is said to be unfathomable. It is clear, however, that it is formed by the closing up of a gorge on the west side, where the overflow runs off, and a band has lately been built to increase the depth of water, fears having been entertained that it might run dry or nearly so, should an exceptionally dry or hot season occur. There are several small islands with trees on them scattered about the middle of the talao, but they are almost submerged, and the trees are fast decaying. A path has been made all round the lake, the straight lines of which sadly mar the picturesqueness of the spot. The best view of the lake and station, embracing also a glimpse of the plain, is obtained from Bailey's Walk, so called from the officer (the present Magistrate) who made it: it extends from the station to "Sunset Point" (the favourite evening rendezvous of the residents and visitors), and crosses over one of the higher peaks of the mountain overhanging the lake. The scenery from these heights and from the sides of the hill is of wonderful beauty and great extent. Early morning and evening are the most favourable times to enjoy it, as in the heat of the day the distant mountain ranges are often lost sight of in the haze. One misses here, however, the lovely tropical foliage seen to such advantage at many of the other hill stations, the trees on Abu being small and sparsely scattered about. Date palms and corinda bushes are to be met with everywhere, as well as several kinds of fig, and a few large banyan trees. But though the trees are small, their variety is great, and there is an ample field for the botanist on Abu and its surroundings. Owing to the rocky nature of the surface, there is very little alluvial deposit, and consequently scarcely any cultivation. Still every available patch of ground is made the most of, and wells sunk adjoining them for purposes of irrigation. The plots of land (they cannot be called fields) are watered by the Persian water-wheel, and one may often see and hear six or eight wheels in full work within a quarter of a mile's radius. Besides the Nakhi-talao, there is a large tank at the village of Uriya, to the north-east of the station, where also the only really large cultivated space of ground is met with; but beyond one or two small jhils, which run dry in the hot weather, and a few small streams, there is no other water to speak of on the hill; and in hot seasons fears are entertained as to the lasting powers of the wells-indeed those in the station do run dry now and then. The villages on the summit strike a new-comer: the houses are built in the shape of wigwams, low, round, with pointed roofs, and are quite different from any seen in the plains below. The people are a wild-looking race, with long grizzly hair and beards, and scantily clothed; they always carry a bamboo bow and arrows; many of them wear a peculiar charm round their necks, representing Vishnu riding a horse, generally embossed in silver and gilt. On inquiry I found that when a man loses his father he puts on one of these amulets, but for what purpose they could not tell me. The winter months in Abu are charming, the air is fresh and bracing, and the ground frequently white with hoar-frost. The sun, however, is hot in the day. Fires are necessary after sunset from December to the end of February. In the hot season punkas are seldom required, and at night the breeze is always pleasant. In the rains a good deal of fog hangs about the hill; but the fall is not so heavy as in the other sanitariums. To the sportsman Abu offers many attractions. Seldom a day passes but news is brought into the station of a kill by a tiger or panther, but the game, though plentiful, is difficult to get at, owing to the facilities of escape afforded by the numerous rocks and caves all over the hill. Sambur abound* and do great damage to the crops of the villagers, who can ill afford to have their tiny khets cleared by deer; this, however, often happens, and many are the entreaties of the spoiled husbandman that the saheb will come and kill the enemy. Bears abound at the foot of the hill, and are often killed by the native shikaris, who sit up for them at night over water. There are also said to be a few lions in the vicinity. At the base of the hill there is probably as much small game of every description to be met with as in any part of India-peafowl, hares, partridges, quail, small deer, &c. The peafowl is very sacred, as well as the
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* The hill was overrun with Sambur until the year 1868, famous for the famine and drought. They died then in great numbers, and, though yearly increasing, are nothing like so plentiful as they were before that date.

rock (blue) pigeon, and strict rules are laid down by Government for their preservation. Panthers do a good deal of damage on the hill, and the visitors and residents have to keep a sharp look-out on their pet dogs after sunset. Mutton is the only meat procurable on the hill, and fowls, the main stay of the Indian khansaman, are dear and scarce. Owing to the pretended sanctity of Abu, and the prejudices, if we may so term them, of the natives, which Government has bound itself to protect (for we are only tenants of Abu), no cow, ox, or nilghai may be killed on the hill. The idea among the lower class is that Abu is supported on the horns of a bull; when he is tired of holding it on one horn he jerks it on to the other, and this accounts for the earthquakes so frequently felt up there. There is a story to the effect that a late Resident tried to convince the natives of the absurdity of this notion, and, to prove it, ordered a cow to be killed on a certain day. It was slain, and, as ill luck would have it, the next day the most severe shock experienced for many years occurred. This was conclusive to the Hindu, the experimenter had to own his defeat, and say no more about beef for dinner. Whilst at Abu I met two French gentlemen travelling round the world. Their indignation was great when they heard they could get no 'biftek,' and expressed their wish that Abu belonged to the French, who, as they said, would not only kill oxen on the hill, but the inhabitants themselves if they opposed it. This, said they, would strengthen our bodies and position as well. The visitor to Abu should not attempt to make any excursion or shooting expedition without a competent guide. No place is so easy to lose one's way in, and it is next to impossible for a stranger to find the road to a given spot, unless indeed it be on the main mule track: several instances have occurred of people losing their way. The inhabitants of the plains at the foot of the hill, and also of many of the villages on the summit, are chiefly Bhills, a wild and lawless race of men. No native is safe if he is known to have a rupee on him; he is not only sure to be robbed of it, but if he shows the least resistance is murdered as well. The country is so wild that there is little chance of catching the actual delinquent, and it is only in cases of dakaity, where a large gang of men have been engaged in the crime, that justice overtakes the criminals. The road from Abu to Disa was very unsafe even a year or two back for the traveller. If he did not suffer himself, his baggage was almost sure to be looted; but the energetic measures taken by Colonel Carnell, the Resident at Erinpura, and the summary justice he metes out to these ruffians when caught, has been productive of much good. The only safe way to travel about is to take into your employ a Bhill guide, and the same system applies to the house-chuokidar, called a Pagi. If you have one of these men in your employ, his tribe are supposed to respect you and yours for his sake. They are said to be very faithful and susceptible of kindness shown to them. In height and make they are like the Gonds of the Central Provinces, but have not the flat features so often seen amongst the latter race. Their hair also is longer, and many of them have thick beards and moustaches. I did not notice whether the women were tattooed, as the Gond women always are, but as they are blacker than the latter I may not have observed it on that account. Their clothing is scanty, and ornaments are rarely seen about them, with the exception of the gilt charm before alluded to. Many of them carry a matchlock, and those who do not possess a gun, always have the bamboo bow and iron-pointed arrows, as well as a formidable knife. They are wonderful trackers of game, surpassing in this respect, it is said, the Gond or Bhaigar. Their villages do not, however, come up to a Gond settlement so far as neatness of appearance and cleanliness is concerned. Most of the latter in the Central Provinces are well built of bamboo and charmingly neat and clean: those I have seen of the Bhills have anything but that character. They are a jolly, jovial set of fellows amongst themselves, and laugh heartily at any joke or comic idea that strikes them. Abu is celebrated for the number and beauty of its temples, especially those of the Jaina creed, some of them in perfect preservation, and others in complete ruins. At the base of the hill, on all sides, may be seen fine old shrines, a few still in use, but most of them dilapidated. I will endeavour to give some account of the chief of those I have seen, though there are a great many more that want of time and opportunity prevented my visiting. The nearest shrine of any importance to the

station is that of the tutelary goddess of Abu,-Arbuda Mata. It is a small rock-temple formed out of a natural cleft on the side of the hill and overlooking the station. The rock is surmounted by a small white shrine, built more for ornament than use, or, as one of the Jogis told me, it is meant to catch the eye from a distance, and this it certainly does from all sides. The approach to this temple is by a rough stair of some 450 steps, through a shady grove of mango and a few champa trees. As soon as a stranger is seen, there is a frantic rush to close all the doors, so that I could see nothing of the interior of the place, which must however be very small. One of the attendants told me that there was nothing but one large idol inside, no inscriptions or ancient relics. The place is evidently one of some sanctity: many pilgrims were present when I was there, waiting to pay their devoirs to the goddess. The view of the station from the terrace is very fine-in fact the most extensive I have seen. As usual, the temple stands on the edge of a dry mountain torrent, but there is a spring of good water close by. Delwada:-Distant half a mile from the foot of the hill on which Arbuda Mata stands, and about a mile north from the station,* are the celebrated temples of Delwada or Devalwada (the 'place of temples')-undoubtedly among the most beautiful Jaina temples in India. Tod, in his Western India, has so fully described them, and his opportunities for investigation, knowledge of the people, their language, and religion, were such as to render it useless to attempt adding to his account.† Gaumukh, or, as it is also called, 'Bastonji,' the shrine of Vasishtha, is situated fully 500 feet down the south-western slope of Abu, and about three miles from the station. The path is a tedious one, and the temple is reached by a long flight of steps from the summit. The descent is shaded by luxuriant foliage on all sides, and the spot is a favourite one for the sportsman, as sambur are frequently met with in the neighbourhood, and one or two tigers frequently prey upon the cattle of the Brahmans living at the temple. The first object on reaching the temple is the fountain supplied by water from a spout in the form of a cow's head, whence the name of the place. There are two small shrines on the edge of the tank, one containing an image of Mahadeva, the other of Ganesa; there are also two inscriptions on the sides, but they are too much worn to be legible. Close by is the temple, a plain brick edifice, surrounded by a high wall. The shrine of Vasishtha stands alone in the middle of the quadrangle. I could not gain access to the interior, though I much wanted to, as I heard an inscription was to be found inside which gave the date of the brass figure standing outside facing the door, under an ovate-formed cupola, as described by Tod.‡ Tod affirms that he is one of the Dhar Pramaras, the last of his race, and that he is supplicating the Muni for an act of violence and sacrilege committed by him. He has, however, none of the usual marks of royalty about him, such as are seen on the figure with the bow at Achalesvara, and his position is the common one of all the memorial tablets in marble or stone. There are several small marble figures (bearded), both alone and with females beside them, in different parts of the temple. It is worthy of note that in nearly all the bearded figures I have come across, particularly those with swords, there is a boss, either oval or round, at one side of the head. It may be noticed close to the head of the brass figure, as well as in several of the other sketches. It is in no way connected with the head, and is not a shell, as I at first supposed. On the dress of the Dhar Pramara, as we must call him upon Tod's authority, are several pieces of silver let in, of the shape of our masonic emblem the square. I also noticed the same sign in the hands of some of the figures in the painted room at Achalgarh. Whether the design is accidental or emblematic I must leave others to determine. The figure of Syam Nath mentioned by Tod§ is certainly a work of art, only surpassed by the Man-Lion incarnation, to be spoken of further on. There are two smaller temples in the enclosure, one dedicated to Patalesvara, the other to Mahadeva, but they contain nothing worthy of note. I noticed an emblem|| of the shape of a square trough or dish with five balls in it: it is the only one to be seen on Abu.
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* Delwada is in latitude 24° 36 1/4' N., longitude 72° 46' E., and 3,940 feet above the sea-level.-Ed. † Travels in Western India, pp. 101-118. See also Fergusson, Picturesque Illustrations of Architecture in Hindostan, pp. 39, 40; and History of Architecture (ed. 1867), vol. II. pp. 622-625, 635.-Ed. ‡ Western India, p. 118. § Ib. p. 119. || A yoni.-Ed.

The temples of Devangan, or Court of the gods, built on the ancient site of Lakhnagar, have never before been described, if indeed they have been visited, by a European. They are located at the foot of the mountain, on the south-west side, and may be approached either by the old road-a mountain path of the most rugged description and in some places almost dangerous-or from the Dak Bangala at Anadra, from which they are distant about two miles to the south. They are situated in a most lovely spot, and the place itself is worth a visit on account of its natural beauty. In the midst of a bamboo forest, in which are also some magnificent trees, on the banks of a mountain torrent bed over a pool of water clear as crystal, supplied from a never-failing spring and full of fish, are the ruins of the Devangan temples. They are shaded by lofty forest trees, and it requires no stretch of imagination to fancy oneself on the bank of a Welsh or Scotch stream, particularly in the cold season, when the air is cool and pleasant. According to local tradition (for I have not been able to get at the written history of the place, which is extant in a Sanskrit manuscript of some age), in this place, now a forest and completely covered with tangled groves of bamboo, so much so that without a guide a stranger could not find the place, the city of Lakhnagar once stood, of which these were the chief temples. To judge from the surrounding debris, consisting of huge blocks of dark grey stone, granite, and marble, the temples must at one time have been of some importance. Not a vestige remains, as far as our limited time would allow us to determine, of the old city, which was probably built of brick. Numerous small ruined shrines still stand, though more or less fallen into decay, but they seem much more modern than the divinities they shelter. At present only the largest appears to be used. It is dedicated to Vishnu, of whom a large marble statue stands on an altar surrounded on all sides by smaller images of Ganesa, the Narasinha incarnation, and the Trimurti. On the opposite side of the stream and about thirty feet up the bank is a small shrine in which we found a Tripurari, and near it, under a heap of stones, a beautifully executed Narasinha. This is without exception the finest piece of carving I have seen at or near Abu.* The proportion and shape of every limb on all the figures is perfect, and the tablet, with the exception of one arm of Vishnu, and one or two of the smaller figures, is uninjured. Several more of these figures are lying about, and no doubt many more would be found if the place were properly searched. The natives say it is full of remains, images, and inscriptions; we had not time, however, to make a search, and the only inscriptions found are those under the Tripurari and the figure of Vishnu. They are exactly alike: viz.-dagaya raula jogi jita raula Karori Doich:-This small but pretty temple, to the west of the hill and S.S.W. from Anadra, is said to be so called from the city of Karori Doich, which contained a karor or more of houses, though, as in the case of Lakhnagar, not a vestige now remains. The temple is a little white marble structure dedicated to Kali, whose black image was dressed up in her garish robes of crimson and tinsel. There are numerous small shrines with the usual images of Mahadeva, Siva, Ganesa, Hari, Lakshmi, &c., and one or two almost effaced inscriptions on the pavement. There is a wonderful statue of a Chobdar with his mace, about four feet high, rudely executed, standing on a large pedestal. The Mahant's house is charmingly situated, with a spacious terrace in front overlooking the plains and towards Mount Abu: indeed a finer spot for a residence could hardly be selected. Adjoining the temple is a deep bavli, and, lying about, several tablets with bearded figures on them. All had the boss before mentioned, and some a short inscription at the base: but the only noticeable difference between the figures was in the length and curl of the beard. This temple merits further and more careful investigation, as I heard that a historical inscription may be seen there. Gotamji or Gautama Rishi:-None of the European residents on Abu had ever heard of, much less seen, this little shrine. It is on the south side of the hill to the west of Gaumukh, and at about the same level. Difficult of access and at least five miles from Abu†, it is scarcely worth a visit except for the lovely view obtained from the rock on which the temple stands. It is
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* Some of the figures lying about in the court at Gaumukh are also very well cut.-ED. † When at Abu I heard of 'Gotamji,' and believe it to be on the S. E. side of the hill, about three miles from Abu.-ED.

a tiny stone building of great age, said to be over 1,000 years old, and to have been repaired 400 years ago. It contains but two images, one of Vishnu, and another of a female and a bearded male figure, both well executed in white marble. These were covered with paint and offerings. A marble Nandi stands outside. There are a few inscriptions cut on the doorposts, and a ruined bavli under the temple. Rshi Krshna (Rukhi Kishn) :-These temples are at the foot of the hill on the southeastern side, and are worth a visit if one does not mind a fatiguing journey of 12 or 14 miles or more. The road is a rugged track not difficult to lose-in fact a guide is a necessity. The temple is in good repair, though ruins of other buildings surround it. The principal shrine is of white marble, and the saint is, as usual, locked up out of sight. The Mahant was absent, and his Chela, a perfectly naked youth of some sixteen years of age, either could not, or would not, give us any information about the place. Facing the shrine of the saint, and under a well-carved stone dome supported on white marble pillars, stands an image of Garuda in the form peculiar perhaps to Rajputana. It is executed in the purest white marble-such as all the images on the hill are made of. The inscription on the base is so worn as to be illegible. On the step leading into the shrine is the only readable inscription, of which the following is a transcript:- ga ||samat 1912ra caitara suda 12 dine je kalidara tatha kyaradara joti 2 sadabhagavanadasajiniravanikara diyenerama namdi ||salata sutraddhara sadajigo hidajinuttara ||savata 1912 rasaravana suda 12 suka somaguranatakara There are a few others on one of the pillars, but they are modern in character and date. There are several small shrines within the enclosure containing the usual figures of Mahadeva, the Lingam, Ganesa, &c., but nothing worth noticing besides. Outside the temple is a magnificent banyan tree, the largest on or near the hill by all accounts, and to the north of this, some hundred yards off, is a small block of very ancient ruins, which I had not time to examine. Here also may be seen the stone over which, as local tradition avers, after the flood, all the animals extant walked, leaving their footprints on the surface. Pilgrims visiting the shrine roll over this stone seven times. This has the effect of preventing their transmigration after death into the form of any of the animals that passed over the place. It would be interesting to trace the source of this legend, but, the Mahant being absent, we were fain to return in ignorance. It is said there was formerly a very large city here, and this is in a measure confirmed by the quantities of large bricks scattered over a great area on all sides, but the jungle is so thick that, unless accompanied by a guide. Achalgarh and Achalesvara are distant from the station of Abu about six miles by the road and four by the footpath,* which however cannot be taken even by mules. The road passes near the village of Uriya, just outside which are the ancient temples of Nandesvara, containing one or two images and an inscription.† The first temple reached at Achalesvara is a Jaina one on the right side of the path, surrounded by a wall and approached by a flight of steps. Its exterior is the finest piece of workmanship, as far as detail is concerned, on Abu. The lowest line of figures over the base, is one of elephants standing out in bold relief with trunks joined one with another. Above these come tigers couchant, then processions of various figures, animals, and carts-some drawn by bullocks and others by camels. Above these are groups of wrestlers in various attitudes, and dancing figures, beautifully executed. None of these groups exceed eight inches in height: but above the wrestlers come larger detached figures, mostly female, in every possible attitude and form. Those on the south side are the most perfect; the north side being exposed to the weather, the figures are much worn away. The temple is built of a coarse description of white marble, now quite grey from exposure. It appeared to be perfectly devoid of internal ornamentation. I could find no inscription or date. Between this and the Agni Kund is a small temple dedicated to Siva, but containing nothing
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* Achalesvara is in Lat. 24° 37' N., and Long. 72° 48' E., and about 4 miles north-east in a direct line from the station. Guru Sikar lies well to the north of it in Lat. 24° 39' N., Long. 72° 49' E.-ED. † This inscription, which is in good preservation, is dated S. 1265 (A.D. 1208). It is translated by Prof. Wilson in the Asiatic Researches (vol. XVI. pp. 299-301). Good heelball rubbings of this and many other inscriptions have been sent me by Mr. Eaglesome, a few of which I have inserted in this article, and in the NOTE on next page.-ED.

worthy of note. On the edge of the Agni Kund, now in utter ruin, stands the marble statue of the Pramara with his bow, which Tod speaks of in such raptures. Between it and the kund are three large stone buffaloes-life-size, and fairly executed. I could not find the inscription on the plinth of the Pramara figure spoken of by Tod, but there are some almost effaced letters under the bow.* Tod has described the shrine at Achalesvara so fully that I need not attempt doing so again. There are many bearded figures with inscriptions on them in different places about the buildings. Here is one from a marble slab 18 inches by 10, on which is carved a bearded figure with sword and shield:- sam 1391 varse asadha sudi 10 some rautapu thalasuta rautagajana pramara0 merakarapita Under the porch of the principal shrine may be observed seven large marble statues, not varying much in general appearance except perhaps in the length of the beard. In one corner of the court is a three-headed Brahma with a beard. There are some curious pillars outside the chief entrance, of a peculiar design and with long inscriptions. The bull and trident are just as Tod describes them. There is no inscription in the temple but on the right-hand side of the door to the chief shrine is a long, though rather mutilated one; and another in the passage leading down to the well is in good preservation. Achalgarh is approached through two embattled gates, and must at one time have been a very large and important fortress. The second of these, called the Champa Gate, leads to the little village on the ascent of the hill, as well as to the temples and summit of the peak.† The position is charming. There is a small lake at the foot of the steps leading up to the gate; the Jaina temple of Parsvanatha stands to the left of the path, and contains two large idols composed of 'the five metals.' There is little to attract attention in the temple itself, except perhaps the tesselated pavement-the best in any of the Abu temples. I could find no inscription.‡ From this we ascend to the highest point of Achalgarh, whence there is a magnificent view. Mrs. Blair's sketch in Tod's work is entirely wrong; indeed it is difficult to conceive how she could have so distorted it. On the summit may be seen the tank where the gods are said to bathe at night, the remains of an old granary, and a curious rock-cave decorated with frescoes of every imaginable design. I have now given a rapid sketch of those temples I have myself seen on and around Abu; but I believe I have by no means seen all that exist, and I know there are two or three of great size and age, containing both inscriptions and images.
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NOTE BY THE EDITOR. The remains on Abu well deserve careful delineation such as a hurried visit allows no time to attempt. The inscriptions would probably reward a careful collection and translation,-but they are so scattered, and in many cases so time-worn that it would take some weeks to prepare careful copies. Prof. H. H. Wilson, in the Asiatic Researches (vol. XVI. pp. 284-330), has translated a portion of them and analysed many others, the texts of the more important of which ought also to be included in any future collection. It is remarkable that while so many English officers have frequented the hill, there is no paper on any of the many interesting subjects it suggests. The art of its temples, its history, its legends and superstitions, its birds, reptiles, and insects, and its botany:-each of these would supply material for pleasant study and for an interesting volume. Mr. Eaglesome of the Abu Lawrence School, and his assistant, Mr. Armstrong, have kindly copied for me a large number of the inscriptions. Some of these I have engrossed in the preceding article, and others have been referred to in the notes. I add the following, from Gaumukh, printed line for line, from the rubbings, with the contents chiefly from Prof. H. H. Wilson's paper:- On a pillar to the left of the large brass bearded figure in front of the temple is engraved:- e|| samvata 1552 varse || asadha va di 14 some||raji
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* These read "Jagana Raula jogi Jota Raula jogi,"-names to be found on many figures on and around the hill. On one at Gotamji, on the edge of a water-trough, there is a date given after the names, which appears to be "Samvat 1707." There are many other inscriptions about the Manasni Kund.-ED. † The peak is about 300 feet above the Jaina temple at Achalesvara, and 4,688 feet above the sea-level.-ED. ‡ It was built by Sasa and Surtan, two brothers, from Madhavgadh in Malva, in the service of the Rana of Udaypur, Sam. 1560, but it has been restored, or rebuilt, since. On a corner is a rudely cut inscription dated Sam. 1772.-ED.

sri rana vijaya rajye|| bhayasa caturanathenah paramarthipalhana catuskicakaka ravitamh || sri || su0 nuna .nattha . pranamatih || subham bhavatuh || cha sadao pratastha karahi bhedo sadao mu gata hemaro hajara 1 ro moticokamo balu bamda natha 1 jamavari mora hemaroni lapanari mala namga 46 sadao nobata moti hathi upali jodi sadaha pratastha samvata 1874 ra vai- sakha suda 15 humi karakhano saro paso karayoche siganota jeta devada bumaji ruata sadurocho makata mumtiam buram karakhane upara campara karae dasatasata .dhanipomari On the right side of the entrance to the temple, is the following, on a slab 9 1/2 inches by 15 1/2,-recording the modern repair of the old building and erection of others by command of Guman Simha, the son of Maharava Sava Simha of Sirohi in Sam. 1875 (A.D. 1818) :*- On another slab, 16 by 27 inches, on the same side, is the following, "recording the erection (in Sam. 1394) of the temple by Mahadeva Padhi, by the patronage of Kahnada Deva the son of Teja Simha the Chahuman and prince of Chandravati, as well as the grant of several villages by Teja Simha, Kahnada Deva, and the Chauhan Samanta Simha. The priest is an enemy to the Jaina Sect, as he congratulates the world upon the recovery of religion from heretics and opposers of the Srutis and Smritis. In S. 1506, the Rana Kumbha Karna, the son of Mokala Rana, grants a village for the celebration of the Adinatha Yatra. In S. 1589, the Maharaja Akhi erects a temple or a fountain"† :- || srivasisthamuniji || sirohi nagare maharajaji sri savati- snikuvaraji srigumanasimghaji vacanat samvatam 1875 ra mahavada 5 sanu prasada sa- darao karakhano karayo rupia hajara 10 lagaya sadavrata saru kio goma tikumda sadao dharamasala karai am || ∞ || o namah sri vasisthaya || nirdosah satataditebhimalakalah sriman kalamkojhitah tulyah pasyugepi harsitavapurbhi- || vamratapadaye || atyamtam kavibhirbudhairanudinam samsevito bhuribhih nanyah kopi virajate dvijapatih patdirmahadeva- || kah || 1 yo magnah kalikardame kavalitah pakhamdisatnaistairaih kimca gatah srutismrtikaya vaikalyamabhyagatah| sri || manmahadasvarasurena sugunairuddhrtya gustikrtah svacchamdam parikammatiti bhuvane danairanekairbudhah || 2 viditavacanatatva || srivasisthabhabhaktah nijabhuvanakamarenbhanivarvahadaksah | asubhaharanadhiro dhiratam yah prayatah sa jayati bhuvane vai || srimahadevapadih || 3 kimca || sarasvati yasya pura janaini ge .pasasunuh sa virajate vai | data dvijanam sahajaikanisthah || srimanmahadevacirajivi || 4 gajamta pasyate laksmirdhvajamtam yasya kirttanam| sri mahavosthabhuvanam svargadapi manoramam || 5 || guroh prasadanmanusudanasya narottamo vai paramo gururme| tayoh prasadadbhuvanam suramyam pasyamtu lokah paramam pavitram || || svasti srinrpavikramakalatitasamvat 1394 varse vaisakhasudi 10 guravaidya sricamdravatyam cahamanavamsoddharana || dhaireyarajasritejasimhasunurajasrikanhadadeve rastram prasasati sati patti srimahadevena idam srivasisthasya| || dharmoyatanam kara| pitamabhyarthah || tatha ca || cahuma . najnatiyarajasritejasimhena svahastena gramatrayam dattam || -dhambada || 1 || dvitiyam vyatuligramam || 2 trtiyam tejalapuramiti || 3 tatha devadasri nihunakena svahastena samhalunagramam dattam || ta || tharaja srikanhadadevena svahastena virava .dagramam dattam || tatha cahamanajatiyarajasrisamatasimhena ludala़ि || chaguli| kiranayalu | gramatrayam dattam || subham bhavatu || cha || || samvat 1506 varse asadhasudi 1 gurudine rana srimokala sutaranasri kumbhakarna svahastena || || dhurasadigramam dattam || sri adinathayatrabhavijanampratidattagamni 4 pati sri malinatha haste subham bhavatu || || samvat 1589 varse vaisakhasudi 15 pugiguruvare svasti srimaharajadhiraja ciramjini gajebhayakamanamkaravitam || pati srirayamalakaravitam pirijisvahasta . 2505 devakaparu || subham bhavatuh || And on a similar tablet on the left side, somewhat damaged at the bottom, is another dated S. 1523 and 1524: "It consists of a panegyric of the Muni Vasishtha, and narrates his bringing Arbuda originally from the Himalaya range, of which it was a part; it records also some pecuniary gifts made by different chiefs, by the Maharana Kheta, and Vira Rawel."‡
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* *As. Res.* vol. XVI. p. 314, No. XXXI.
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† *As. Res.* ut sup. No. XXIX.
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‡ *As. Res.* ut sup. No. XXX.

|| ja0 || thomnamah srivasisthaya || srimadbrahmatanumja brahmasadrsabrahmaikatam yo gatah brahmanantaratah parenapara me yogena yogam gatah|| yamsa || tahpranamamti saukhyanilayam moksasya yam sadhanam tam vamde bhagavamtamekamaparam pujyam vasistham muni || 1 vedartham sakalam puranamakhilam yo vetti || vedena vai puryah samkaratulyatam girigatam dhatte jatamamdalam | yam brahmaravisomasakrasadrsa devah saranyam gatastam vamde bhagavamtameka || maparam pujyam vasistham muni || 2 yo mannah kalikardamai na kalina manaikatam yo gatah khyatiryasya virajate sumahino yogena yogam gatah| || yasya sririva namdini vijayate trailokyapujya pura soyam punyatamah puranamahima sriman vasistho munih|| 3 yo mannah sahasakrte - || nikrtina kopasya pure na vai visvamitrasravaira mitravacanat yo brahmarupam dadau | daivajnah satatam gunatrayapayacyaktah sadapadyate || soyam brahmasutah puranamahima sriman vasistho munih|| 4 yo gatva himavamtamekamacalam pujyam param daivatam nito yena divalayat || pathi gato nago humdho bhutamla | putram yasya jagattrayaikanipunam samsthapya tasyopari sakto'yau bhuvi rajate girimgatah sriman vasistho mu || nih|| 5 svahakara vicaracarupaduna nadena vedadhvanidrudisto drusamedhameghanapuna yajnarjitam garjitam | purna yasya mahiruhah phalamu || tah sakhopasakhairvrtah sriresa jagatatmanam bhagavati soyam vasistho munih|| 6 namdivarddhanaparvatoparigatam devam sivam dhurjati yo vai || purnemanorathena sahito ramyam ca mamdakinim | yatkotisvarakotilaksanagatam krtvacale niscalam sopi srimati bharate dvijaguruh pu || jyo vasistho munih|| 7 yanmitravarunena varunadisam krtva tapo duscaram tajjajne bhagavanagastiraparah khyato vasistho munih bharya || yasya sati sativa nipuna namna ca yarumdhati tam vamde bhagavamtamekamaparam pujyam vasistham muni|| 8 kimca || yasyaiva gamga kila nirajhamya || pani krta yena pura sati sa | yatraiva dogdhri nanu kamadhenuh sriman vasistho bhuvanam punatu || 9 tam vamde vedanilayam nilayam || sarvadehinam | srivasistham satamistam jagadanamdakarakam || 10 bhom svami srinamdaraja nityam pranamatih || samvat 1523 varse caitrasu || di 15 suke maharanasri petajnalanajayacartaka 50 varse pra 1 pratisthitakavih || samvat 1514 varse vaisakhasudi 9 sanidine padi sri malena dhearahata 1 eka ... ... catamka sata 115 amkemtaka satae || kapanaroccarabhamdarihi rarajalaparsve lidha, ... ... ... ... ... ... ... ... diyaraya haruramdisepu evam || jana 5 pamca vidyamane arahata lidha ... ... ... ... ... ... ... ... samti darabhuseti haladi yavara || vyasaubhika 1 bho  ... ... ... ... ... ... ... ... ... 50 vara hiya varasa 1 pratasulamka tamka  ... ... ... ... ... ... ... ... ... ... ... ... ... ... padarayamala hasteh