for certain that they were not in Sind, nor anywhere in north Panjab to the west of the Bias or in south Panjab to the west of the Ravi, at the time of Alexander's invasion; again in Samudragupta's time they are located between the Malavas and Arjunayanas (east and north east Rajputana) on the one side and Madrakas (north middle Punjab) on the other. Both these indications point to their original home in the southeast and east Panjab with an extension towards the Jamna where all their coins and seals have been recovered. Again we know that in the time of the Periplus, i. e., the period immediately preceding that of Caṣṭana, Sind was ruled by petty Parthian princes who were always warring amongst themselves, a state of affairs hardly compatible with the existence of a strong and independent gana to the west of the Indus. At the close of the 1st century A. C., therefore, the Yaudheyas lived in their original and chief home, the modern Johiyawar, which lies both to the north and south of the Nîlî (the lower course of the Sutlaj). Now we have got to notice that Suē-vihār is just on the southern border of this country.

How could Rudradaman uproot the indomitable Yaudheyas in their country proper which was to the north of the Sue-vihar, and formed a part of Kaniska's empire? We are however told by Mr. K. P. Jayaswal that "it is a settled principle of Hindu politics that freedom is more important than home and is to be preserved at the cost of the latter ", We can easily see that the pressure of the Kauṣāņa armies from the north had driven the Yaudheyas to the desert of Marwar, where they remained as a buffer state for some time between the Kauṣānā empire and Ksatrapa kingdom, but were finally ground between the two stones of the mill.

Rudra's boast that he had "uprooted "the Yaudheyas, however, proved hollow, for we find them flourishing again in the 3rd century and extending their territory as far as Bharatpore. Some of their coins of this later period bear the marks "dvi" and "tri". They have been taken to mean three different Hindu Polity, section 152.

Now

branches or clans of the Yaudheyas.* Now it is a common practice with us to mark our articles with numbers. A keeper of a zoo may similarly put numbers upon the animals of his zoo. But it is extremely extraordinary and strange to find sections of a nation or clans of a tribe calling themselves as Nos. 1, 2,... clans! This interpretation seems to me most unsatisfactory and improbable. A much more suitable and extremely probable interpretation may be that these "dvi- " and "tri-" marked coins represent a second and a third Yaudheya republic -once uprooted again established. The inscription of Rudradaman seems to mean that he was the first conqueror of the Yaudheyas, and before his time they had earned the reputation of being heroes, who could not be subjugated. This reputation must have been due to a record of successes achieved through a long series of wars. Which wars were these? the only wars in which the Yaudheyas could earn such a reputation in the age just preceding Rudradaman could have been the wars against the Yavana or the Saka-Pahlava invaders. As we have just seen the inscription of Rudradāman implies that throughout this long-continued struggle they had remained invincible. There were other states in the Panjab, e.g., the Madrakas of Sakala, who had fallen before the invaders. But the wave of invasion always broke down against the Yaudheya rock. This fact may help us in drawing a little more clearly the political maps of the north-west India in the different periods of the four centuries of invasion from 2nd century B. c. to 2nd century A. c. The coins and seals of the Yaudheyas have been found in an extensive area ranging between the districts of Hoshiarpur, Ludhiana, Saharanpur, etc. They are now described in general terms as belonging to a period extending from this to that limit. But if the individual dates of some at least of these could be fixed, and studied in the light of the evidence deducible from the records of the invaders, a comparative study of the two data might help us in determining with tolerable clearness the political boundaries of the foreign and the •V, A. Smith-Cat. Coins I. M., p. 165.

indigenous states in the north-west India at certain fixed period during these four centuries as we have been able to do in the case of the kingdoms of Kaniska and Rudradaman.

C.

Lastly I have to conclude this essay with a query. The province of Sind did not form part of Kaniska's empire in the 2nd century A. c. It was under the Sakas of Ujjain, who must have wrested it from the Parthian princes who as mentioned in the Periplus were constantly driving each other out. What became of it after Rudradāman's time? Did Sind continue to remain under the Sakas of Ujjain and pass along with their other provinces under the imperial Guptas? But these later Śakas seem to be weak rulers; they could not keep their hold on provinces so near home as Akara, and can hardly be expected to keep a distant province like Sind in their possession. If king Caudra of the Mahrauli iron pillar, the conqueror of Bahlika is really Candravarman of Puskarana in western Marwar, as proposed by M. M. Haraprasad Shastri, Sind being so near his capital must have formed part of his empire. Otherwise the history of Sind from this period onwards is quite in dark, and the veil that falls upon it after Rudradaman's age is not lifted till the time of Hiuen Theang and the Arab invasion.

IV.-Antiquities of the Baudh State.

By Prof. R. D. Banerji, M.A.,

Benares Hindu University.

Attracted by the description of the temples and antiquities of Sonpur in the Orissa Feudatory States area I led a party of students to that place in March 1929. Very few Archeologists have visited this tract and the temples and antiquities discovered by me within the short period of twenty-four hours prove that the area between Cuttack and Sambalpur is still practically unexplored. The first Archeologist to visit this country was the late Mr. J. D. M. Beglar who came here in 1875-76. The localities seen by him are described in Vol. XIII of Cunningham's Reports of the Archæological Survey of India. Fron the map published at the end of that volume it seems that Beglar followed the old pilgrim road between Sambalpur and Puri along the south or the right bank of the river Mahānadī. He proceeded from Aska in the Ganjam district of the Madras Presidency to Bod, i.e., Baudh, through Chandrapur and to Sonpur, Rajapadar, and Patna. Yet his account shows that, either on account of hurry or faulty information received, he missed the most important temples and antiquities between Baudh and Sonpur. Five years later, in 1881-82, Sir Alexander Cunningham came to Sambalpur and Patna but did not come to the east as far as Sonpur or Baudh.

The antiquities of the Baudh State are fairly well known to the present chief, Rajah Narayan Prasad Deo and it was mainly from information received from him that the antiquities described in this paper were found. The magnitude of the importance of these discoveries will be evident from the description given below. The principal points of interest are:

A. The determination of the exact locality of the Man ala of Khiñjali mentioned in Bhañja charters.

B. The identification of the town of Gandhaṭapăți and several other villages situated in the Khiñjali Mandala mentioned in Bhañja charters.

C. The determination of the 8th century temple type of Orissa and the epoch of the Bhuvanesvara temple type of the 10th century A. D.

D. The exact location of the kingdom of the early Bhañjas; Śatrubhañja and Raṇabhañja I, as well as the last group of Bhañjas, e.g. Rāyabhañja II, Jayabhañja and Yaśobhañja.

The party consisted of the writer and two Post-Graduate students of the Benares Hindu University who were taken to Puri and Bhuvanesvara for the practical teaching of Ancient Indian Architecture and Art. With the personal aid of Rajah Narayan Prasad Deo and his Dewan the party saw the fine group of three temples in Baudh town and the collection of images, which proves that the name Baudh is connected with the term Bauddha "Buddhist" and the place was an important centre of Buddhism from the 9th to the 12th century A.D.

Antiquities of Baudh Town.

Beglar, who passed through Baudh in 1875-76, gives a very short account of the antiquities of Baudh but it appears clearly from it that he did not visit any of them personally. On the outskirts of the town lies the modern shrine of Rameśvara, which is mentioned by Beglar, but he missed the essential points with regard to the three temples in the same compound. Beglar states about them :

"Besides this great shrine there are three smaller isolated temples, which have not been covered with plaster or repaired, and which, therefore, now stand with all the beauty of their elaborate carving; so hard and durable is the stone, that the carvings appear nearly as sharp as the day they were executed; the colour too, a deep purplish red, adds in no small degree to the beauty. Each of these temples stands by itself on a raised platform, and each consists of a cell and its attached portico only. The plan will show the minute recesses and angularities in plans which produced so charming an effect in the