The Ancient Geography of India. I. The Buddhist Period, including the Campaigns of Alexander, and the Travels of Hwen-Thsang c6.s3.t29.7

c6.s3.t29.7

Navandgarh or Naonadgarh is a ruined fort from 250 to 300 feet square at top and 80 feet in height. It is situated close to the large village of Lauriya, 15 miles to the north-north-west of Bettiah and 10 miles from the nearest point of the Gandak river.* The ancient remains consist of a handsome stone pillar, surmounted by a lion and inscribed with Asoka’s edicts, and of three rows of earthen barrows or conical mounds of earth, of which two rows lie from north to south, and the third from east to west. Now the stupas usually met with are built either of stone or of brick; but the earliest stupas were mere mounds of earth, of which these are the most remarkable specimens that I have seen. I believe that they are the sepulchral monuments of the early kings of the country prior to the rise of Buddhism, and that their date may be assumed as ranging from 600 to 1500 B.C. Every one of these barrows is called simply *bhisâ*, or “mound,” but the whole are said to have been the *kots* or fortified dwellings of the ministers and nobles of Raja Uttánpat, while the fort of Navandgarh was the king’s own residence. The word *stúpa* meant originally only a “mound of earth,” and this is the meaning given to it by Colebrooke, in his translation of the ‘Amara Kosha.’ I believe that these earthen *stúpas* or *chaityas* of Navandgarh must form part of those alluded to by Buddha himself in his sixth question addressed to Ananda about the people of Vriji:† “Anando! hast thou heard that the *Wajjians*, whatever the number may be of the *Wajjian chetiyáni* belonging to the *Wajjian* (rulers), whether situated within or without (the city), they maintain, respect, reverence, and make offerings to them; and that they keep up without diminution the ancient offerings, the ancient observances, and the ancient sacrifices righteously made?'” Now these *chetiyáni* could not have been Buddhist *stúpas*, as Buddha himself put the question during his lifetime. Accordingly, the author of the Ceylonese ‘*Atthakathâ*’ explains that they are *yak-hatthánáni*, or edifices belonging to *Yakha*, or demon worship. The *Yakhas*, in Sanskrit *Yaksha* and *Jaksha*, were the attendants of *Kuvera*, the God of Riches, and the guardians of his treasures, and their chief residence was called *Alakapura*. Now somewhere in the neighbourhood of the Gandak there was a city named *Alakappo*, inhabited by a people named *Balaya* or *Buluka*, who obtained a share of Buddha’s relics. It is probable, therefore, that this city of *Alakappo* may have been connected with the early *Yaksha* worship, and that the pre-Buddhistical *stúpas* of Navandgarh may be some of the ancient *chaityas* of the *Vrijis* that were referred to by Buddha. If so, the *Balayas* or *Bulukas* of *Alakappo* must have been one of the eight clans of the *Vrijis*, a conclusion which is rendered still more probable by the vicinity of *Alakappo* to the Gandak river.