(6) Kapilendradeva overturned the Ganga dynasty in 1435 A.C, and founded the Surya-vamsa dynasty reigning up till 1542 A.C. (c) The Bho-i(?) dynasty replaced the Surya-vamsa dynasty and continued till 1560, giving way to Mukundadeva of the Telinga dynasty who, the last Hindu king of Orissa was slain by one of his feudatory allies, during his war with Kālāpāhar, the Muhammadan general of Suleiman Kaṛrāni, Nawab of Bengal and Bihar in 1567-8. Is there any room for any Nāga-vamsa in the above period? Some interesting side-light is supplied by verse 3. 45 of Sandhyakara Nandi's' Rāmapāla-charita,' showing the continuity of the Chandra-vaméa rulers in the 11th century and later : Bhavabbūṣaṇa-santati bhuvamanujagrāha jitamutkalatram yaḥ! Jagadavati sma samastam, Kalingatastän nisacharan nighnan !!" Taking Bhavabhūṣaṇa-santati as Nāga-vamsi, Mahāmahopādhyāya Haraprasad Shastri, writes in his Introduction to the 'Ramacharita':-"He (Rāmapāla, 1078-1142) conquered Utkala and restored it to the Nagavamsīs". Rai Bahadur Ramaprasad Chanda objects to this interpretation in 'Gauḍarājamālā, page 51, on the ground that no Naga vamsi king is known to have ruled in Orissa, and secondly, one Karņa-Keśari is described as Lord of Utkala and as having been defeated by Ramapala's rival Jayasimha of Danda-bhukti. The present inscription might support the Mahāmahopādhyāya, as referring to a Naga and Chandra-vamsa family (cf. also the digit of the moon on the seal): the second point might very well be met by the description given by Tara-nātha, of Orissa"In Odivisa, in Bengal, and the five provinces of the east, each Kshatriya Brahman and merchant constituted himself a king of his surroundings, but there was no king ruling the country." Ind. Ant., vol. IV, pages 365-6. Line 6. Rājanaka—an apabhramśa of rajanyaka, and means a 'feudatory chieftain', cf. Vogel's 'Antiquities of Chamba State', page 110. Line 6. Rāzaputrān-'a noble man', Vogel's Chamba, page 122. Line 7. sa-Karānān-karāna probably stands for Karaṇa, and refers to the Kayastha caste, a writer, or a clerk; cf. Bühler, Ind. Pal., Trans., page 101. For Karanika and Kayastha, see Gahaḍavala inscriptions, Ep. Ind., vol. VIII, page 152, n. 3. Kielhorn explains karana as 'a deed, a legal document', and karanika as 'the writer of legal document', Ep. Ind., vol. IV, page 105. But the two terms are often used as synonymous, cf. R. D. Banarji Bānglär Itihāsa, 2nd edition, Page 305, Line 9. Visaya-a district, cf. Vogel's and Fleet, C.1.I., vol. III, page 32, n. 7. Chamba, page 124, the following were the territorial terms used in documents : (a) bhukti-a province. (b) mandala-a division. (c) viṣaya-a district. (d) khanda-a subdivision. (e) vāstavya-a township, or village. Line 19. Samvat Lu Cha 73-the equivalent in A. C. is not clear. In ancient Indian dates the decimal system was not mixed up with the ancient syllabary numerals. The 15th century date is given as a tentative calculation. Ind., Both Orthographical peculiarities noted in the introduction (viz., b and v often confused, no avagraha, etc.), as well the Characters point to a stage of the alphabet, comparable to those employed in the copper-plates of Vallalasena-(Ep. vol. XIV, pages 156663, plates), and of Lakṣmaṇasena (J.A.S.B., vol. LXIX, 1900, pt. 1, pp. 61-5; Ep. Ind., vol XVII, pp. 135; J.A.S.B., N.S., vol. V, 1909, pp. 467, plates, XXIII, XXIV; J.A.S.B., N. S., vol. IX, 1913, pp. 289-90). They indicate a stage less developed than that in the copper-plate of Viśvarupasena, Ind. Hist. Quart. vol. II, no. 1, March 1926, pp. 77-86. VI.-A Note on Sanskrit and Sanskritic Anthologies. By Professor Ramavatara Sarma, M.A. The first known Indian anthology is the Gathāsaptasati1 of Hāla (Sātavāhana or Śālivāhana), the well known Andhra king of the 1st century A.D. From a large number of authors, now mostly forgotten, he culls out seven hundred exquisite Prakrit verses cited with admiration by almost 'every rhetorician of any significance. The greater number of verses have no parallel in any language including even Sanskrit. After this there is a big gap of about nine or ten centuries. Then we have the Kavindravacanasamuccaya whose author is not known. This is a very valuable book preserving many verses from authors otherwise unknown; but it is only fragmentary.3 It quotes from Bāņa Bhaṭṭa, Bhavabhūti, Rājasekhara and Bhoja, and so appears to be almost synchronous with the Saduktikarṇāmṛta. Perhaps it had predecessors in the field of Sanskrit anthology now quite forgotten. After this we have the Saduktikarṇāmṛta1 of Śrīdharadāsa, son of Vatudása, the learned minister of King Lakṣmaṇasena. This book was written in the 12th century A.D., and well represents the Eastern school poetry, besides preserving many classical authors and works almost lost now. It quotes hundreds of verses from the great Bengal poets, Umapatidhara, Dhoyika and others. It cites verses from Śrīharse, Bhavabhūti and Kalidasa etc., not to be found in their known works. 1) Published in Europe and also in the Nirnaya Sāgara Press, Bombay. (3) Edited by Dr. F. W. 1 homas. (3) Some of its rarest verses occur in the Saduktikarṇāmṛta. (*) Dr. Aufrecht says that he copied the only two Mss. discovered by his time. I do not know whether his copies are complete or fragmentary. My own copy, based on a very old Ms. in possession of Ramanath Tarkaratna and another comparatively recent copy in the Serampore college library, is complete and is being published by Messrs. Motilal Banarasi Das of Lahore. About 3,000 verses, five on each single subject, are quoted from about 500 authors studied by the compiler. About the same time Arohaka Bhagadatta Jablana wrote bis Subbaṣitamuktāvalī or Sūktimuktāvalī fairly preserving the south-western materials available to him. The verses attributed to Rājasekhara and others in praise of Pāņini, Vararuci, Bhāsa, Ramila-Somila, Kumāradāsa, Pulindhra (son of Bāna), Drona, Mātanga Divākara, Gaṇapati, Pradyumna, Śivasvamin, Bhimata, Māyūrāja, Akālajalada, Kādambarīrāma, Gonandana, Surananda, Tarala, Śilābhaṭṭārikā (lady), Vikatanitamba (lady), Prabhudevi (lady), Subhadra (lady), Vijjakā (lady), Amara, Acala and Devabodha are very important. After the Saduktikarṇāmṛta we have the Subhāṣitāvalī of Vallabhadeva comprising about 4,000 verses, and the Sarngadharapaddhati giving about 5,000 verses. Then there is Böbtlingk's modern Sanskrit anthology called 'Indische Sprüche.' Most of its verses are from the Pañcatantra and the Satakas of Bharttṛhari. Almost every period of revival of Sanskrit literature and every particular school or tradition of it had its anthologists. Some of the Moghals were lovers and patrons of Sanskrit learning. Their courtiers and satraps including the Nizam and other southern princes, both Hindu and Muhammadan, vied with each other in encouraging great Sanskrit poets and authors. This Moghul revival of Sanskrit produced some fine poets all over India, including Jagannatha Paṇḍitaraja of the South, Bhanu Misra [Bhānukara Miśra, or Bhanudatta Miśra] of Mithila, and Rūpagosvamin1 and Karṇapūra in Bengal. Just as Jagannatha Paṇḍītarāja was patronised mainly by Shah Jahan's family, so Bhanukara Miéra appears to have been patronised by the first Nizam. Some of his finest verses. eulogise that Prince. As a rhetorician and poet, Bhanukara Miéra of Mithila was richer in ideas and more delicate in diction His Padyavali is a small but exquisite anthology preserving gems of poetry fom the Caitanya school and some of its predecessors, the latter mostly borrowed from the Saduktikaņāmṛta. than the famous Paṇḍitarāja. He was a voluminous writer, but all his works are not yet available in print. His classical works, Rasamañjarī and Rasatarangiņi, are known to every serious Sanskrit reader. Recently an enthusiastic young Pandita, Badrinatha of the Muzaffarpur Sanskrit College, has discovered an imperfect copy of Bhanukara Miśra's great anthology called Rasa pārijāta. During my recent visits to Benares, where the indefatigable Ms. collectors, Pandita Gaurīnātha Pāṭhaka and Nārāyaṇa Sastri, are searching for Mss. I have discovered the important anthology of Lakṣmaṇa Bhatta which bears the name of Padyaracanã (1) and is noticed by Dr. Aufrecht from Bühler's and Bhaṇḍārakar's reports. The Padyaracanã preserves a large number of verses from Bhānukara Misra and his father Ganapati Misra or Gaṇeśvara (2) and I am trying to restore and edit this valuable anthology (if it is not soon reprinted by the Nirnaya Sagara Press, which issued an edition full of inaccuracies in 1908). Lakṣmaṇa Bhatta, the compiler, is a southerner, but perhaps he lived at Benares, and a large volume of material from the Maithila literature of the Moghal period was available to him. Every Sanskrit student of Tirhut or lover of Sanskrit from Tirhut, including the big zemindars, ought to see that their great authors like those mentioned above are restored to their proper position and rendered easily accessible to the public. (1) The Subhāṣitaratnabhāṇḍāgāra of the Nirnaya Sagara Press has borrowed almost every verse of this book. The Nirṇaya Sagara Press announces that the work is again in press. (3) An important verse about him is quoted in the unscholarly recent compilation named the Subhasitaratnabhāṇḍāgāra. The ver e mentions Ganapati as Gaṇeśvara and runs as follows: गणेश्वर कवेर्वचीविरचन कवाचस्पते: प्रसन्नगिरिनन्दिनीचरणपज्ञवं ध्यायतः । तथा जयति भारती भगवती यथा सा सुधा मुघा भवति सुभ्रु वामधरमाधुरी म्लायति ॥ Compare the colophon of Rasamañ arī, |