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(2) Trinetra, 28 years (Matsya): Susrama, 38 (Brahmanḍa, Vishnu, Garuda): Srama (Bhāgavata) : Suvrata (Vāyu).
In this case there is no affinity in form or in meaning and the readings also in the two sets are different: ft महीम् (M.) against सत्रमस्य भविष्यति (V., Br.) It seems that the reign-periods of two kings are incorporated into the figures 28 or 38 and that the Matsya showed preference to Trinetra while the Vayu and Brahmānḍa to Susrama.
(3) Mahi-netra, 33 years (Matsya): Sumati, 20 (Vāyu MSS., Br., 33).
Again this appears to be a case of incorporating one reignperiod into another, 20 or 23 years of Sumati and the reign of Mahinetra added together into 33. The names too are different.
Thus the two last variant sets might represent four instead of two kings. In that case we would be recovering three certain (§ 7), and two probable names out of the ten Brihadrathas latterly omitted.
I take this opportunity to correct a mistake. I took Aprati pa as a variant (J.B.O.R.S., I, 112). But it is really a misspelling of Ayutáyus (No. 3) as pointed out by Mr. Pargiter. PT., p. 14.
Reconstructed List of the Post-Maha-Bhārata Brihadrathas.
9. We can now reconstruct the list of the post-War Brihadrathas in the light of the above discussions as follows:
1366-1306 2 Srutśravas, 60 (V.; Br. M.;
1306-1280 3 Ayutayus, 26 (Br. M. V.).
1280-1240 4 Niramitra, 40 (M.; V.; Br.
1240-1190 5 Sukshatra, 50 (M.; Br.; V.
1190-1167 6 Brihat-karman, 23 (V.; Br.,
M., 23, 22).
(ii) The "Present" King,
Son of the above (V., Br.); 'flourished in his line'
7 Senajit, at present ruling ';
Reign period possi bly included in the next reign,
(iii) "Future" Kings.
8 Satruñjaya 35 (Wilson's V.
Mahabala or Ripuñjaya I (V., Described as a
1107-1101 11 Suchi, 6 (M. 58 and 6, i.e.,
27 Ripuñjaya (II) 50 (Br., V.; M.) An old copy of V
(1483 A. c.) says, "all of them (Future Kings) were very powerful kings instead of the reading "32 kings.
III. - The Terms "Anusamyāna,” “Rajukas” and “ Former Kings" in Asoka's Inscriptions.
By K. P. Jayaswal.
This term occurs in Rock Edict' III and in the two separate ‘ Edicts ’ of Kalinga (Jaugadh and Dhauli) Dr. Kern gave it the meaning "tour of inspection ", and others, "assembly". Both interpretations are unsatisfactory.
The — assembly ' interpretation is opposed to the context. Every time anusamyāna occurs it is coupled with a verb to go out', 'to be turned out':
(d) सवता विजितसि मन युता लजु के पादे सिके पंच
ग्रनुसयानं निखमंतु ( Kalsi) = नियातु ( Girnar) = निक्रमतु (Shahbazgarhi) = निक्रमं तु ( Mansera ) = निखमाबू (Kalinga).