Manasara Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Manasara-Shilpashastra; III. Manasara on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Manasara: Translation; V. Architecture of Manasara: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture) v1.c6.s23: B

Mānasāra Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Mānasāra-Śilpaśāstra; III. Mānasāra on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Mānasāra: Translation; V. Architecture of Mānasāra: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture) v1.c6.s23

Language: English

B

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BANDHA—Joining or folding together, a band, the foundation.

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Dvāv-aratnīṁ tri-padīṁ vā pāde bandhaṁ kārayet—"Foundation shall be 2 aratnis by 3 pādas."

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BA(VA)LĀNAKA—A raised platform or seat along the wall of the council hall of a temple.

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Tejaḥ-pāla iti kshitiṁdu-sachivaḥ śaṁkhojjvalābhiḥ śilā-śreṇibhiḥ sphurad-iṁdu-ruchiraṁ nemi-prabhor maṁdiram।
Uchchair maṁḍapam agrato jina-(vara)-vāsa-dvīpaṁ chāśataṁ tat-pārśveshu balānakaṁ cha purato nishpādayāmāsivan॥

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It “apparently is identical with Marāṭhi balāṁ which according to the Dictionary of Molesworth and Candy means a raised seat along the walls of the gābhārā or Sabhā-maṇḍapa of a temple.” Dr. Lüders.

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(Mount Abu Inscrip. no. 1, v. 61, Ep. Ind. vol. VIII. pp. 212, 200).

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BALI(-Ī)KĀ(-A)—A moulding of the entablature, the edge of a roof.

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Mahā-bhāra-tulā kāryā balikordhve viśeshataḥ॥
Tulā-balikayor madhye dvi-daṇḍam athavā punaḥ॥
Haṁsa-bhūta-balir vātha nidrā vā daṇḍa-mānataḥ।
Tri-pādodaya-yuktā vā vidheyā vājanopari॥
(Kāmikāgama, LIV. 13, 16, 20).

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BALI-PĪṬHA-(KA)—The seat of sacrifice, an altar for offerings.

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(1) Bṛishabhasyopari-bhāge tu kalpayed bali-pīṭhakam।
Gopurasya bahir vāpi sthāpayed antar vāpi bali-pīṭhakam।
Antar maṇḍala-deśe tu pūrvavat bali-pīṭhakam।
(M. XXXII. 99, 100, 133).
(2) Śrīmat-saundara-pañcha-rātra-vidhiyim nirmāṇamaṁ mādisi।
Śrīmantaṁ bali-pīṭhamaṁ pramudadiṁ viprarggaḷam mādisi॥
“Caused a bali-pīṭha to be erected according to the rule of the (Śilpa-śāstra) Pañcharātra.”
(Ep. Carnat. vol. v. part 1, Belur Taluq, no. 8, Roman text, p. 105, Transl. p. 46).
(3) “There he enlarged the Kalideva-maṇṭapa, and re-established the bali-pīṭha.”
(Ep. Carnat. vol. v. part I, Arsikere Taluq, no. 22, Transl. p. 119, largest para, last line).

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(4) “ There are also fragments (of inscriptions) belonging to the time of Rājarāja I, and Rajendra-Chola I, on a maṇḍapa to the west of the bali-pīṭha. ”

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(Notes on Tiruvellarai Inscrip. Ind. Ant. vol. XXXIV. p. 264, para 5, line 10 f).

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(5) “ Haridāsa-Rāūta, ..........., set up in front of the god Prasanna-Mādhava of Beḷḷur, a festival (utsava) maṇṭapa, a pillar for lights (dīpa-māleya-kambha), and an altar for offerings (ballī-pīṭha, i.e., bali-pīṭha).”

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(Ep. Carnat. vol. IV. Nāgamaṅgala Taluq, no. 42, Transl. p. 124, Roman text, p. 213).

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BASADI—(see Vasati)—A Jain temple, a shrine, a monastery, modern Basti.

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(1) Kadalalāya-basadi—Jaina temple of the Jaina goddess Kadalalāya.

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(Anmakonda Inscrip. of Prola, v. 9, Ep. Ind. vol. IX. pp. 262, 257).

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(2) “ And on the top of the rock to the south of the Badra tank of that mountain, Gaṇeyana Māra had the Pārśva-Jina vasati, erected. This Jogavaṭṭige basadi, may it endure as long as sun and moon, protected by the pañcha-mahā-śabda (five words for Jain obeisance), and by unnumbered others. ”

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‘ Basadi ’ in the sense of Jaina temple is of frequent use in the volumes of Ep. Carnat. Its Sanskrit form is, of course, ‘ vasati ’ an instance of which should be noticed in the passage quoted above.

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(Ep. Carnat. vol. XII. Pavugada Taluq, no. 52, Transl. p. 125, line 2, Roman text, p. 206 f).

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(3) “ Being actuated by veneration, gave to the basadi of the Bhaḷārar.......... five mattars (of land). ”

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“Basadi (means) a Jain temple; the word is a Tadbhava corruption of the Sanskrit ‘vasati’, abode, dwelling, a Jain monastery; the modern form is ‘Basti.’ ” Dr. Fleet.

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(Sanskrit and Old Kanarese Inscrip. Ind. Ant. vol. IV. p. 181, c. 1, line 10, and foot note).

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(4) Purigeṟeyalu mādisid-Ānesejjeya-basadige . . . . .

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“In the lands of Guḍigere, which . . . . . were under the control of the Jain temple called Ane sejjeya . . . . . built at Purigeṟe.”

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(Gudigere Jain Inscrip. line 21, Ind. Ant. vol. XVIII. pp. 39, 37). Ep. Carnat. vol. II. Inscriptions (i) on Chandra-giri, nos. 1-74, (ii) on Vindhya-giri nos. 75-123; and (iii) in the town, nos. 124-144:

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(5) “Caused basadis and māna-stambhas to be erected in numerous places.” (No. 38, Roman text, p. 7, line 17, Transl. p. 121, line 5).

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(6) “The basadi of his guru Śrī-rūpa-nārāyaṇa of Kollāpura.” (No. 39, Roman text, p. 7-8, Transl. p. 122, line 18).

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(7) “The basadis of Gaṅga-vāḍi, however many there were, he restored.” (No. 45, Roman text, p. 21, Transl. p. 126, line 12).

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(8) “This Lakshmī, wife of Gaṅga senā-pati, the abode of all good qualities, had this new Jina temple (vasati) made.” (No. 63, Roman text, p. 59, Transl. p. 149).

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(9) “The Daṇḍanāyaka Gaṅga had this basadi made for his mother Pochavve.” (No. 64, Roman text, p. 59, Transl. p. 149).

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(10) “The bastis (basadinaḷ) of Gaṅga-vāḍi, however many there were, he had renewed.” (No. 90, Roman text, p. 72, line 10 from bottom upwards, Transl. p. 158, para 5).

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(11) “He had these images of Bharata and Bāhubali Kevali, the basadis, and the side doors of that tīrtha made for

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beauty ; . . . . . having erected eighty virgin (? new) basadis, and repaired two hundred (that were in ruins), he obtained glory, the general Bharata. "

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(No. 115, Roman text, p. 87, Transl. p. 171).

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(12) “ He built a small basti on the lower hill ; repaired three bastis at the north gate, (and) the Maṅgāyi basti, repaired the Hagalaya (a village to the south of Śrā vana Belgola)-basti, and made gifts for supplying food in one. ” (No. 134, Roman text, p. 100, Transl. p. 179).

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(13) “ And in Kellaṅgere he (also) made five large bastis and five beautiful ponds.”

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“ The money obtained from this place will be used for repairing the Ārchāri's and other dwelling and the basadis, for the worship and decoration of the god, and for gifts of food to the people visiting the basadi and to the assembly of Ṛishis. ”

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(No. 137a, Roman text, p. 104, lines 6, 9, Transl. p. 182, paras 5, 11).

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(14) “ Keep whatever you have obtained from the paddy lands and dry fields, together with the waste land, the firewood, leaves, decay of the basadi house and so forth, belonging to the endowments of Gommaṭa deva, Kamaṭha Pārśva deva, Śrī-vallabha deva of Bhaṇḍāraiya's basadi, and principal basadis. (No. 137 c., Transl. p. 183).

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(15) “ And for the basadi which he had made........a small tank east of the basadi...... .” (No. 144, Transl. p. 187, line 9 from bottom upwards).

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(16) “ He made a grant of lands for the basadis of the Tri-kūṭa-basadi which he had caused to be erected in Arakoṭṭāra in the Enne-nād.” (Ep. Carnat. vol. iv. Chāmarājnagara Taluq. no. 83, Transl. p. 10).

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(17) “He caused a basadi to be erected in Muguli in Sige-nād, and setting up therein the god Pārśva, presented the basadi and land for the god to their guru.”

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In this instance, it should be noted, the meaing of ‘basadi’ as a Jaina temple is unquestionable.

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(Ep. Carnat. vol. v. part I, Hassan Taluk, no. 129, Transl. p. 36).

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(18) “Hoysaḷa-Gavuṇḍa, son of........ ..., in memory of his mother’s death, erected a basadi, and in the presence of all the residents and farmers of the town, divided certain land (specified) equally to the basadi and the temple (basadigaṁ devālyakkam bhūmi samāna-vāgi basadige........), washing the feet of Ahobala-Paṇḍita.”

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The distinction made here between the basadi and the temple (devālaya) should be noted.

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(Ep. Carnat. vol. iv. Kaḍūr Taluq, no. 69, Transl. p. 13, para 5, Roman text, p. 45, last para, line 4 f).

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(19) “Thus celebrated, Barmma-Deva, the Bhujabala-Gaṅga Permmāḍi-Deva, made the basadi, which Daḍiga and Mādhava had formerly established on the hill of Mandali, and for which the kings of his Gaṅga line had continued to provide the offerings, and which they had afterwards caused to be built of wood, the chief of all the basadis hitherto existing or in future to be established in the Eḍadore-seventy of the Maṇḍali-Thousand, giving it the name of Paṭṭadabasadi (the Crown-basadi), and endowed it with certain lands (specified).”

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(Ep. Carnat. vol. ΄vii. Shimoga Taluq, no. 4, Transl. p. 8, para 4).

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(20) “The great minister, . . . . . , enlarged a tank, formed paddy fields, erected a temple, and established places for distribution of water and food. And the basadi he built shone with big tank of Taṭṭekere surrounding it.”

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“And for those two basadis of Nellavatti and Taṭṭikere, on the death of Jinadāsa as a reward of perggaḍe Nokkayya’s boldness and liberality, Gaṅga-Permmāḍi-Deva granted the royal insignia of two horns, a canopy, chāmaras, and big drums.”

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“And Gaṅga-permmāḍi-deva granted for the basadi the shop-tax and customs of Taṭṭikere.” (Ibid no. 10, Transl., p. 11, last two paras, p. 12, paras 2, 3).

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(21) “For the maṭhādhi-pati of Bandaṇike was erected a maṇṭapa in front of the Śānti-Jina basadi.” (Ep. Carnat, vol. VII. Shikarpur Taluq, no. 228, Transl. p. 133, Roman text, p. 232).

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(22) See both ‘basti’ and ‘basadi’ (in Ep. Carnat. vol. III. Seringapatam Taluq, no. 144, 146, etc. etc., Transl. p. 34, and also in other volumes of Ep. Carnat. referred to above) and the sketches of bastis between pp. 50, 51, (Introduction, Ep. Carnat. vol. II), and pp. 150, 151 (Translation), and compare the following from Fergusson :

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“The principal group of the Bastis of the Jains, at present known at least above the ghāts, is that of Sravana Belgula. There are there two hills—the Indragiri, on a shoulder of the other, called Chandragiri, stand the Bastis, fifteen in number. As might be expected from their situation, they are all of the Dravidian style of architecture, and are consequently built in gradually receding stories, each of which is ornamented with small simulated cells……… . No instance occurs among them of the curvilinear sikra (śikhara) or spire, which is universal with the northern Jains, except in the instance of Ellora.”

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“The following wood-cut (photo no. 149) conveys, however, an idea of the general external appearance, which is more ornamental than that of northern Jain temples. The outer wall of those in the north is almost always quite plain.

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The southern ones are as generally ornamented with pilasters and crowned with a row of ornamental cells. Inside is a court probably square and surrounded by cloisters, at the back of which rises the vimāna over the cell, which contains the principal image of the Tīrthankar. It always is surmounted by a small dome, as is universally the case with every vimāna in Dravidian architecture, instead of with the mysterious amalaka ornament of northern sikras (Śikharas).”

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“It may be a vain speculation, but it seems impossible to look at this wood-cut (no. 149), and not to be struck with its resemblance to the temples of southern Babylonia. The same division into stories with their cells: the backward position of the temple itself: the panelled or pilastered basement, all these points of resemblance, it seems difficult to regard as purely accidental.”

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(Fergusson, Ind. & East. Arch. p. 2 69-270).

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BA(VA)SUNDHRĀ—The earth, a type of pent-roof. (M. XVIII. 177. see under Lupā).

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BAHALA—(see Bāhulya)—An extension, a projection, a sugar-cane-like moulding.

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(1) Dvāra-tāre chatush-pañcha-shaṭ-saptāshṭa-vibhājite || 1 Ekāṁśa(ṁ) sūtra-paṭṭiḥ syāt samaṁ vā bahalaṁ bhavet | Ardhaṁ vā pāda-hīnaṁ vā bahalaṁ parikīrtitam || 2 Śilayā cha mṛidā py-athavā taruṇā rachayed atha kuḍyam ativa-dṛidham | Tad ihottara-vistarataḥ sadṛiśaṁ bahalaṁ kathitaṁ talipādi-yutam || 1 (Vāstu-vidyā, ed. Ganapati Śāstri, XIV. 1, 2; xv. 1).

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(2) In connection with a pillar: Ashṭāṁśaṁ yoga-vistāraṁ tad-ardhaṁ bahalaṁ bhavet |

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(3) Stambha-vyāsa-samo(-maṁ) vā tad-ardhaṁ bahalaṁ (? bahulaṁ) bhavet ॥
Kavāṭa-bahulaṁ proktaṁ daṇḍārdhaṁ vā ghanaṁ bhavet ॥

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It is clear from v. 38, that ghana or thickness is not to be confused with bahala or bahula.

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BAHIR-AṄGA—The outer court, the external side of a building.

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Athavā bahir-aṅge tu cheshṭa-dig-vishṇor ālayam ।
Anyeshāṁ sarva-liṅgānāṁ nagarāt bahir-aṅgataḥ ।

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BAHIR-BHITTI—The outer wall, an outside partition.

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Antar-vapraṁ bahir-bhittir śreshṭhaṁ dīrgaṁ cha chūlikā(-am) ।

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BAHIR-MUKHA—With face towards the outside, projecting outward.

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In connection with foundations :

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Gṛiha-garbhaṁ antar-mukhaṁ syād grāma-garbhaṁ bahir-mukham ।

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BAHU-MAṆḌAPA—(cf. Mukha-maṇḍapa)—A kind of group pavilion.

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Devālayeshu sarveshu sammukhe bahu-maṇḍapam ।

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The pavilion in front of a temple is generally called Mukha-maṇḍapa.

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BAHU-LIṄGA—A kind of phallus, phalli in group.

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BAHULA—An architectural member of the balance, the extended part of the scales outside the holes through which the scales are joined with the beam by strings.

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Tad(jihvāgra)-ardhaṁ bahulaṁ kuryāt tan-mūle chhidra-saṁyutam ।

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BĀLA-PARYAṄKA—(see Paryaṅka)—A small bedstead, a couch.

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BĀHULYA—(perhaps for bahalya, see Bahala)—Abundance, superfluity, extension, hence projection.

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(1) Stambha-samaṁ bāhulyam—bāhulya is equal to the column . (Bṛihat-saṁhitā, LIII. 30).

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Vistāra-pāda-pratimaṁ bāhulyaṁ śākhayoḥ smṛitam—the projection of the two door-frames is equal to nearly ¼ of the breadth (of the door) (Bṛihat-saṁhitā, LVI. 13).

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Kern translates ‘bāhulya’ by thickness, which does not suit at least to the first instance, (see J. R. A. S., N. S., vol. VI. pp. 285, 318).

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(2) Vistāra-pāda-pratimaṁ bāhulyaṁ śākhayoḥ smṛitam | (Matsya-Purāṇa, chap. 270, v. 20, same as no. 2 above).

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(3) Vistārārddhena bāhulyaṁ sarveshāṁ eva kīrtitam | (Agni-Purāṇa, chap. 104, v. 29).

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BIMBA—An idol, an image. (M. LI. 22, LXVIII. 1, etc).

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Nirmmitaṁ śāṁti-nāthasya bimbakaṁ—“image of Śāntinātha was made.” (Honwaḍ Inscrip. of Someśvara I, line 30, Ind. Ant. vol. XIX. p. 273).

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BI(VĪ)RA-GALA—(also Bīragal or Bīrakal, see Vīra-śāsana)—Monuments set up in memory of a hero at first, and this honour is next extended to any one who dies after having done some good work; lastly it implies a simple memorial monument, resembling perhaps the pagoda-shaped maṭhas, constructed by the relatives and admirers of the departed; a monumental stone erected in memory of a warrior.

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(1) “But her son Pilleya-Nāyaka, (after her death) performing the further ceremonies, set up this bīragal in the presence of the god Honneśvara, and made a grant of land (specified) for the offerings to the god Honneśvara and for carrying on the worship of the bīragal washing the feet of Janneya-

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guru. That Janneya-guru and his successors will carry on the worship of that bīragal we most firmly believe.”
(Ep. Carnat. vol. VII. Shimoga Taluq, no. 62, last four lines, Roman text, p. 42, Transl. no. 61-62, p. 24, line 4 f).

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(2) “His younger brother Channappa put up this bīra-kallu for him.”

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“Her junior uncle Chenna put up this biragal.”
(Ep. Carnat. vol. VII. Shikārpur Taluq, nos. 1, 2, Transl. p. 39).

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(3) “A grant of land (specified) was made for maintaining the worship and ceremonies of this bīragal.”

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(Ep. Carnat. vol. VII. Honnali Taluq, no. 117, Transl. p. 178).

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(4) “And killing many who opposed him, he did his duty to his lord and gained the world of gods. His brother-in-law with his son and daughter set up this vīra-śāsana for him.”

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(Ep. Carnat, vol. VII. Shikārpur Taluq, no. 144, Transl. p. 107, Roman text, p. 191).

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BUDDHI-SAMKĪRṆA—A pavilion with 50 pillars.

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(Matsya-Purāṇa, chap. 270, v. 9, see under Maṇḍapa).

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BṚIHATĪ—The part of the body between the breast and backbone.

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In connection with the daśa-tāla measure :
Bṛihatī saptāṁśakaṁ kaksha-tāraṁ samāyatam ।
Bṛihatī stana-sīmāntam sārdha-dvir-ashṭa mātrakam ।
(M. LXV. 162-163).

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BERA—An idol or image. (M. LI. 17, 25; LXVII. 3, etc).

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“Created the temple of Chāmarājeśvara together with new images(bera).”
(Ep. Carnat. vol. IV. Chāmarājnagar Taluq, no. 86, Roman text, p. 18, line 9 f, Transl. p. 11).

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BODHIKA(-Ā)—(also Vodhika, see Maṇḍi)—The crowning member of the capital ; this is placed upon the abacus (phalakā) and under the table of cornices. It may be identified with the carbel which in European architecture is a block of stone projecting from a wall and supporting the beams of a roof or any weight. (See Dravidian Arch. Jouveau Dubreuil, ed. Aiyangar, p. 26). See Suprabhedāgama (xxxi. 107, 57) under Stambha.

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Cf. Bodhikaṁ mushṭi-bandham cha phalakā tāṭikā ghaṭam। (M. xlvii. 18, etc).

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See the photographic views of the Corinthian capitals from Jamalgiri (Fergusson, Hist. of Ind. & East. Arch. p. 173, figs. 94, 95).

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See Buddhist Cave temples (fig. no. 21, Arch. Surv. new Imp. series, vol. iv. p. 62 ; vol. xli. figs. 1, 2, 3, 4, 5, 6).

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BODHI-MAṆḌA—A raised terrace near a temple, the miraculous throne under the Bodhi-tree at Gaya also called Vajrāsana or diamond throne.

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Tenochchair Bbodhi-maṇḍe śaśi-kara-dhavalaḥ sarvvato maṇḍapena kāntaḥ prāsāda esha smara-bala-jayinaḥ kārito loka-śāstuḥ। “By him this beautiful mansion of the Teacher of mankind, who overcame the power of (the god) Smara, dazzling white as the rays of the moon, with an open pavilion on all sides has been caused to be made at the exalted Bodhi-maṇḍa.”

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“Bodhi-maṇḍa is the name of the miraculous throne under the bodhi-tree at Bodh-Gayā, also called the vajrāsana or ‘diamond throne’, on which Buddha and his predecessors sat, when attaining bodhi or perfect wisdom. And Professor Childers, in his Pāli Dictionary, added that he inferred that the term was also applied to the raised terrace built under the bodhi-tree within the precincts of any Buddhist temple, in imitation, presumably, of Buddha’s throne. This, rather than the throne itself, seems to be its meaning in the present inscription.” (Sankrit and old Canarese Inscrip. no. 166. Bodh Gaya Inscrip. of Mahanaman, line 10 f., Ind. Ant. vol. xv. pp. 358, 359 ; 357. c. 1, 2).

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BAUDDHA—Belonging to the Buddhists or Buddha, the Buddhist images. Mānasāra (chap. LVI, named Buddha, 1-18) : Like all other images, the Buddhist images also are made of wood, stone or iron (line 14). Their pedestals are made of the three kinds of ābhāsa (marble), of earth and of gravel, etc. (15-16). They are also both stationary and movable (14). They are made in the erect or sitting posture and placed on the throne (3-4), and are furnished with the peepul tree and the wonder-tree (Kalpa-vṛiksha). They have two arms, two legs, and two eyes (that is, one face) (10). They are measured in the large type of the Daśa-tāla system (17). They are pure white in colour (5). Their garment is yellow (12), face large (5), ears long (6), eyes smiling at the corner (6), chest gracefully broad, arms long (10), belly large and round, and the body fleshy (8). They are furnished with shining top-knots (ushnīshojjvala-moulika) (10).

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BRAHMA-KĀNTA—A class of pillars, a type of storeyed buildings, a class of gate-houses. The square columns with four minor pillars : Chatur-aśraṁ brahma-kāntaṁ syāt | (M. xv. 20). Vedopapāda-saṁyuktaṁ brahma-kāntaṁ īritaṁ | (Ibid. 244). A class of the three-storeyed buildings (M. XXI. 39-40, see under Prāsāda). A class of the five-storeyed buildings (M. XXIII. 41-42, see under Prāsāda). A class of gate-houses (M. XXXIII. 558, see under Gopura).

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BRAHMA-GARBHA—The foundations of the temples of Brahmā. (M. XII. 142-152, see under Garbha-nyāsa).

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BRAHMA-DVĀRA—The door in the middle or central part of an object. Brahma-dvāra-patākādyair aṅgair yuktaṁ vimānakam |

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Brahma-dvāraṁ iti proktaṁ vimānānāṁ sanātanam।
Brahma-dvāraṁ tato madhye maṇḍapaṁ koshṭhake matam।

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BRAHMA-PADA—The central part, the plot at the centre of a design.

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BRAHMA-BHITTI—The middle wall.

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Athavā brahma-bhittau vā garbhādhānaṁ vidhīyate।

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BRAHMA-MAṆḌALA—The central part of a village or town.

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BRAHMA-MANDIRA—A type of rectangular building.

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(1) Agni-Purāṇa (chap. 104, v. 16-17, see under Prāsāda).

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(2) Garuḍa-Purāṇa (chap. 47, v. 21-22, 26-27, see under Prāsāda).

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BRAHMA-MASTAKA—A kind of joinery.

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BRAHMA-VĀHANA—The riding animal of Brahmā, the goose.

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The measures and description of the goose (M. lx. 4-46, see under Vāhana).

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BRAHMA-STHĀNA—The central part of a village or town, where a public hall is built for the assemblage of the inhabitants.

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(1) Brahma-sthāne sabhādīni kalpayed vidhinā budhaḥ॥ Brahma(-me) vā madhyame bhāge pīṭhaṁ parikalpayet॥

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(2) "Senai . . . . . assigned (one) paṭṭi of land in the neighbourhood, to last as long as the moon and the sun, for his own merit (and) for the meritorious purpose of supplying to the Brahma-sthāna in this village water during six months and firepans (agnishṭhā) during six months and of constructing a water-lever in front of the maṇḍapa.” (Inscrip. of Aditya II, no. 14, line 1-2, H. S. I. I. vol. III. p. 21-22).

Linked texts (11)

Agnipurāṇa — Vyāsa, Sanskrit
Bṛhatsaṃhitā — Varāhamihira, Sanskrit
Kāmikāgama — Sanskrit
Garuḍapurāṇa — Vyāsa, Sanskrit
Matsyapurāṇa — Vyāsa, Sanskrit
Mānasāra — Sanskrit
Indian Antiquary
Epigraphia Carnatica
Bodh-Gaya inscription of Mahanaman.—The year 269 — Sanskrit
Bodh-Gaya Inscription (A) of the Lakshmaṇasēna year 51 — Sanskrit
Mount Abu inscription (No. V) — Sanskrit