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The Geographical Dictionary of Ancient and Mediaeval India c5.s5: G

The Geographical Dictionary of Ancient and Mediaeval India c5.s5

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G

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Gabidhumat—Kudarkote, twenty-four miles to the north-east of Itawah and thirty-six miles from Sankisa in the district of Furrakabad. It was governed by Hari Datta at the time of Śrîharsha or Śîlâditya II of Kanauj (Ep. Ind., vol. 1, p. 180).

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Gâdhipura—Kanauj. It was the capital of Gâdhi Râjâ, the father of the Rishi Viśvâmitra.

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Gajasâhvaya-nagara—Same as Hastinâpura (Bhâgavata, ch. X, p. 68).

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Gajendra-moksha—1. Sonepur, at the confluence of the Ganges and the Gaṇḍak, where the fight took place between the elephant and the alligator (see Visâlâ-chhatra and Harihara-kshetra). 2. A place of pilgrimage on the bank of the Tâmraparṇî, twenty miles to the west of Tinnevelly, visited by Chaitanya (Chaitanya-charitâmṛita, II, 9) The Vâmana Purâṇa (ch. 84) places it at the Trikûṭa mountain.

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Gâlava-âsrama—1. The hermitage of Rishi Gâlava, three miles from Jaipur; 2. On the Chitrakûṭa mountain (Bṛihat-Śiva P., I, ch. 83).

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Gallikâ—Same as Gaṇḍakî (Padma P., Uttara, chs. 44, 52).

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Gambhîrâ—The river Gambhîrâ, a tributary of the river Sipra in Malwa, mentioned by Kâlidâsa in his Meghadûta (I, 42).

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Gaṇa-mukteśvara—Gaḍ-Mukteśvara on the Ganges in the district of Mirat. It was a quarter of the ancient Hastinâpura where Gaṇeśa worshipped Mahâdeva [Asia. Res., XIV, p. 457 (Wilford) ].

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Gaḍâ-kshetra—See Birajâ-kshetra.

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Gaṇḍakî—The river Gaṇḍak. It rises in the Sapta Gaṇḍakî or Dhavalâgiri range of the Himâlaya, which is the southern boundary of Central Tibet, the remote source being called Dâmodarakuṇḍa, and enters the plains at a spot called Tribeṇî Ghâṭ (see Sapta-Gaṇḍakî). The river is said to have been formed from the sweat of the cheeks (Gaṇḍa) of Vishnu who performed austerities near its source and hence the river is called Gaṇḍakî (Varâha P., ch. 144). The source of the river is not far from Śâlagrâma, which was the hermitage of Bharata and Pulaha. The temple of Muktinâtha (an image of Nârâyaṇa) is on the south of Śâlagrâma. Hence the river is called the Śâlagrâmî and Nârâyaṇî (Varâha P., ch. 144). See Muktinâtha. The river now joins the Ganges at Sonepur in the district of Muzaffarpur in Bihar where the celebrated fair is held (see Visâlâ-chhatra Gajendramoksha, Hariharakshetra and Triveṇî.

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Gandhahasti-stûpa—Bakraur on the Phalgu, opposite to Buddha-Gaya, visited by Hiuen Tsiang. Maltaṅgi, which is a corruption of Mâtaṅga Liṅga appertained formerly to Gandha-hasti stûpa (Mâtaṅga meaning an elephant). This Buddhist place of pilgrimage has now been appropriated by the Hindus under the name of Mâtaṅga-âsrama and it now contains a liṅga of the Mahâdeva called Mâtaṅgeśa and a tank called Mâtaṅga-vâpî. See Gayâ.

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Gandhamâdana—A part of the Rudra Himâlaya, and according to Hindu geographers, it is a part of the Kailâsa range (Vikramorvaśî, Act IV). It is on the southern side of the Kailâsa mountain (Kâlikâ P., ch. 82). At the plantain forest of this mountain, Hanumâna resided. Badarikâsrama is situated on this mountain (Varâha P., ch. 48 and Mbh., Vana P., chs. 145, 157; Śânti P., ch. 335). The portion of the mountains of Garwal through which the Alakânandâ flows is called Gandhamâdana (Mârkaṇḍeya Purâṇa, ch. 57; Skanda P., Vishnu Kh., III, 6). Gandhamâdana is also said to be watered by the Mandâkinî (Vikramorvaśî, Act IV). A fragment of this mountain, said to have been brought by Hanumâna, is pointed out near Râmeśvaram in Southern India.

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Gândhâra—The country of Gândhâra lies along the Kabul river between the Khoaspes (Kunar) and the Indus, comprising the districts of Peshawar and Rawalpindi in the northern Punjab. Its capitals were Purushapura now called Peshawar, and Takshaśilâ, the Taxila of Alexander's historians. Ptolemy makes the Indus the western boundary of Gandari. In the Behistun inscription which was inscribed by the order of Darjus, king of Persia, in 516 B.C. in the fifth year of his reign, Gadara or Gandhara is mentioned among the conquered countries of Darius (for a copy of the inscription, see Rawlinson's *Herodotus* vol III, p. 590). The Gandarians and the Dadicæ were united under one commander in the army of Xerxes (*Herodotus* VII, 6). It is the Kiantolo of Hiuen Tsiang, the Kundam Gandhridae of Strabo and other ancient Greek geographers. In the *Ain-i-Akbari*, it forms the district of Pukely, lying between Káśmír and Attock [*JASB*., vol. XV (1816)]. Gandhara not only comprised the modern districts of Peshawar and Rawalpindi, but also Swat and Hoti Mardan or what is called the Eusofzai country, that is the country between the Indus and the Panjkora, where at Ranigat, Sanghao and Nuttu, discoveries were made of excellent Buddhist architecture and sculptures of the time of Kanishka, i.e., of the first century of the Christian era, through the labours of Major Cole (*Memorandum of Ancient monuments of Eusafzai*). Ancient sculptures have also been discoverd at Jamal Giri in the Eusafzai Pargana of the Peshawar district, Jamal Giri being thirty miles distant from Peshawar [*JASB*., (1852) p. 606]. The Eusofzai country is bounded on the north by Chitral and Yasin, on the west by Bojawar and the Swat river, on the east by the Indus, and on the south by the Kabul river (*Arch. S. Rep.*, vol. V). Pushkarāvatī or Pushkalāvati (Pukely) was its most ancient capital, which the *Rāmāyaṇa* placed in Gandharva-deśa. The *Kathā-sarit-sāgara* (ch. XXXVII) calls Pushkarāvat the capital of the Vidyādharas. Gandhara of the *Mahābhārata* and of the Buddhist period, therefore, is the corruption of Gandharva-deśa of Vālmīki (*Rāmāyaṇa*, Uttara kh., chs. 113 and 114). Major Cole says that the Corinthian style of architecture reproduces itself all over Eusofzai, the Doric in Káśmír, and the Ionic at Taxila or Shahderi between Attock and Rawalpindi (*Second Report of the Curator of Ancient Monuments in India for 1882-83*, p. cxvi). Asoka sent here a Buddhist missionary named Majjhantika in 245 B.C., (*Mahāvaṃśa*, ch XII). Gandhara was included in the kingdom of Chandra Gupta and Asoka, and it seems that Agathocles conquered the country and expelled the Mauryas. According to Col. Rawlinson, the Gandarians of the Indus seem to have first emigrated to Kandahar in the fifth century A. D. (*Herodotus*, vol. I, p. 675, note).

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Gandharva-desa—Gāndhāra, which is evidently a corruption of Gandharva-deśa (see Gāndhāra)

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Gandhavati—A small branch of the Sipra, on which the temple of Mahākāla in Ujjain is situated (*Meghadūta*, pt. I, v. 34).

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Gangā—The Ganges (*Rig-Veda*, X, 75; *Aitareya Brāhmaṇa*, VIII, 14, 4). The course of the Ganges is described with some detail in the *Brihat-Dharmma P.*, (Madhya kh., ch. 22). The main stream of the river originally passed southwards, after leaving Jahnu-āśrama at Sultanganj, through the channel of the Bhāgīrathī which with the Jellinghi forms the river Hûgli from Shibganj above Boalia. There are six Jahnus which are allegorical representations of changes in the course of the Ganges: 1st, at Bhairavghāti below Gangotri at the junction of the Bhāgīrathī and Jāhnavī (Fraser's *Himala Mountains*, p. 476; *Rām*. I, 43); 2nd, at Kānyakubja or Kanauj (*Vishnu-dharmottara P.*, I, ch. 28); 3rd, at Jahngira in Sultanganj on the west of Bhagalpur (*Arch. S. Rep.*, XV, p. 20; *Brihad-dharma P.*, Purva kh., ch. 6; *JASB*., XXXIII, 360); 4th at Shibganj above Rampur-Boalia; 5th, at Gour near Malda (Martin's *Eastern India*; Hamilton's *East India Gazetteer*, s. v. Gour, III, 81); 6th, at Jānnagar (*Brahmaṇitalā*) 4 miles to the west of Nadia, (*Navadvīpa-Parikramā*; Chunder's *Travels of a Hindu*, vol. I); see my pamphlet entitled *Early Course of the Ganges* forming chapter VIII in Major Hirst's *Report on the Nadia* Rivers, 1915, ch. viii. The Ganges after flowing past Triveni, Chagda, Guria, Baruipur, Rajganj and Diamond Harbour through Adiganga or Tolly’s Nala falls into the sea near Sagar Island [Rev. J. Long’s Banks of the Bhagirathi in Calcutta Review. vi. (1846 p. 403; Cotton’s Calcutta, Old and New]. See Kausiki.

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Ganga—It is the name of the country of Radha as well as of its capital Saptagrama which is called Gange by Ptolemy and the “Port of the Ganges” in the Periplus of the Erythraean Sea in the province of Bengal. Gange is mentioned in Ptolemy as the capital of the Gangarides who were evidently the people of Radha which was situated on the western side of the Ganges (see McCrindle’s Ptolemy and his Commerce and Navigation of the Erythraean Sea, p. 146). Ganga as a country is mentioned in the Karhad Plate Inscription of Krishna III (see Epigraphia Indica, vol. IV, p. 278) and also in the Harihara and Belur inscriptions (Rice’s Mysore Inscriptions, pp. 70, 222). In the first mentioned inscription, Ganga is placed between Kaliuga and Magadha. Mr. Schoff in his notes on the Periplus of the Erythraean Sea, p. 255, says “the name (Ganges) is applied in the same paragraph to district, river, and town” and according to him, by the district is meant Bengal. But considering the situation of the town Ganga, the district must mean Radha, as Saptagrama (the town Ganga), in the first and second centuries of the Christian era was the chief town of Radha and not of the whole Bengal (JASB., 1910, p. 599). See Radha. Perhaps Ganga was the Gangayani of the later Vedic period, of which the king was Chitra (Kaushitaki Upanishad, I, 1). The Ganga dynasty ruled over the south of Mysore (see Talakada) and Coorg, with Salem, Coimbatore, the Nilgiri and parts of Malabar from the second to the ninth century A. D.: Coimbatore and Salem were called the Kongu country (Rice’s Mysore Inscriptions, Nos. 151—157 and pp. 70, 222, 262). A branch of the family ruled over Orissa (Ibid., Intro., XLVII) who evidently conquered Radha or the present districts of Hugli, Midnapore, &c., and from them, i. e., the Ganga dynasty, as well as from its situation on the western bank of the Ganges, it was called Ganga. Choraganga killed the Mandara king on the bank of the Ganges after his conquest of Utkala, and Mandara has been identified by some with Suhma or Radha (JASB., 1895, p. 139, note; 1896, p. 241). Hence there can be no doubt that Radha was ruled over by the Ganga kings of Orissa in the 12th century. Ganga was perhaps the country of Ganga or Gangya of the Kaushitaki Upanishad (I, 1), of which the king waf Chitra, who was called Gangayani being the son of Gangya (variant Ganga), i.e., king os Gangya or Ganga.

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Gangadvara—Haridvar (see Mayapuri).

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Gangasagara—Same as Sagarasangama (Mbh., Vana, ch. 113).

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Gangotri—A spot in the Rudra Himalaya in Garwal, supposed by the ancient Hindus to have been the source of the Ganges, though it has been traced further north by Captain Hodgson (Asia. Res., vol. XIV). There is a temple of Ganga Devi. One kos from Gangotri and two kos from Meani-ki-Gad there is a spot called Patangiri, which is said to be the place where the five Pandavas remained for twelve years worshipping Mahadeva and where perhaps Draupadi and four of the Pandavas died (Mbh., Mahaprasthanika P., ch. 2). After that Yudhishthira left this place and ascended Svargarohini, a peak of the sacred hill whence the Ganges flows. The Rudra Himalaya has five principal peaks called Rudra Himalaya (the eastern peak), Burrampuri, Bissenpuri, Udgurrikanta and Svargarohini (the western and nearest peak). These form a sort of semi-circular hollow of very considerable extent filled with eternal snow, from the gradual dissolution of the lower parts of which the principal part of the stream is generated (Fraser’s Tour through the Himalaya Mountains, pp. 466, 470, 471; Martin’s Indian Empire, vol. III, pp. 11, 21). See Sumeru-parvata.

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Garga-āśrama—1. Gagason, the reputed site of the hermitage of Ṛishi Garga, situated in the Rai Barelli district, opposite to Asni, across the Ganges. 2. The Lodh Moona forest in Kumaon is also said to be the hermitage of the Ṛishi: the river Gugas rises in this forest and falls into the Dhauli. See Karmachala (*JASB.*, XVII, p. 617).

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Garjapura—Ghazipur (according to General Cunningham, *Anc. Geo.*). This part of the country was visited by Fa Hian in the fifth century. General Cunningham infers the ancient name of Garjapura (which is not found in any ancient work) from the modern name Ghazipur and hence his identification is faulty. It formed a part of the ancient Dharmāraṇya (Führer *MAI.*). See Dharmāraṇya and Ghazipur in Pt. II of this work.

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Gauda—1. The whole of Bengal was denominated Eastern Gauda from its capital of the same name, the ruins of which lie near Malda at a distance of about ten miles (*see* Lakshmaṇavatī). It was situated on the left bank of the Ganges which has now receded from it four and half miles, and in some places twelve miles. It was the capital of Deva Pāla, Mahendra Pāla, Ādisura, Ballāla Sena, and the Muhammadan rulers from 1204 up to about the close of the sixteenth century. It is said to have been founded in A. D. 648 when Bengal became independent of the Magadha kingdom, the former capital of Bengal being Puṇḍravarddhana. James Prinsep supposes that Gauḍa was founded in 1066 (*JASB.*, vol. V), but it is mentioned by Bāṇa in the *Harshacharita*. For further particulars, see Gour in Pt. II. All the country south of Aṅga to the sea was called Gauḍa (*The Literary Remains of Dr. Bhau Daji*). 2. Uttara Kosala the capital of which was Śrāvasti, was also called Gauḍa or Northern Gauḍa (*Kūrma P.*, Pt. I, ch. 20; *Liṅga P.*, Pt. I, ch. 65). Gonda, a sub-division of Uttara Kosala, forty-two miles south of Śrāvasti, is a corruption of Gauḍa (according to General Cunningham, *Anc. Geo.*, p. 408). The tradition respecting the famous tooth-brush trees (danta-dhāvana) of Buddha still exists at Gonda (Führer *MAI.*). Gauḍa may also be a corruption of Gonardda. See Gonardda. 3. Goṇḍwana was the Western Gauḍa. 4. The Southern Gauḍa was the bank of the Kāverī (*Padma P.*, Pātāla, ch. 28).

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Gauḍa-parvata—The Gaṅgotrī mountain, at the foot of which Bindusāra (*q. v.*) is situated (*Matsya P.*, I, ch. 121).

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Gaurī—The river Pañkora (the Gouraios or Guræus of the Greeks) which unites with the river Swat to form the Landoi, an affluent of the Kabul river [*Mbh.*, Bk. VI; *Alexander's Exploits on the Western Banks of the Indus*, by M. A. Court in *JASB.* (1839), p. 307; and McCrindle's *Invasion of India*, p. 66]. The Pañkora rising in Gilghit, flows between the Khonar (Choes of Arrian, called also Khameh) and the Swat [*JASB.* (1839), p. 306]. Pañkora is evidently a corruption of Pañchagauḍa from the name of a town of that name situated on the bank of this river [*JASB.* (1852), p. 215]. See Pañchakapaṭa.

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Gaurīkuṇḍa—1. A holy place at a very short distance below Gaṅgotrī, where the Kedār-Gaṅgā debouches into the Bhāgīrathī (Fraser's *Himala Mountains*, p. 466). Below Gaurīkuṇḍa, there is a small temple dedicated to the goddess Gaṅgā. The temple is situated precisely on the sacred stone on which Bhagīratha performed asceticism to bring down the goddess (*Ibid.*, p. 468). 2. A sacred lake on the Kailāsa mountain, which is the source of rivers Sindhu and Sarajū (Rāmānanda Bhāratī's *Himāraṇya*). 3. There is another sacred pool known by the name of Gaurīkuṇḍa which is one day's journey from Kedārnāth (Fraser's *Himala Mountains*, p. 301), or about eight miles to the south of the latter, containing a spring of hot water. 4. A hot spring on the bank of the Kālī-gaṅgā on the boundary of Nepal and the British district of Almora.

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Rivers, 1915, ch. viii. The Ganges after flowing past Trivenî, Chagda, Guria, Baruipur, Rajganj and Diamond Harbour through Âdigaṅgâ or Tolly's Nâlâ falls into the sea near Sâgar Island [Rev. J. Long's Banks of the Bhâgîrathî in Calcutta Review. vi. (1846 p. 403; Cotton's Calcutta, Old and New]. See Kauśikî.

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Gâṅga—It is the name of the country of Râḍha as well as of its capital Saptagrâma which is called Gâṅgê by Ptolemy and the "Port of the Ganges" in the Periplus of the Erythraean Sea in the province of Bengal. Gâṅgê is mentioned in Ptolemy as the capital of the Gaṅgârides who were evidently the people of Râḍha which was situated on the western side of the Ganges (see McCrindle's Ptolemy and his Commerce and Navigation of the Erythraean Sea, p. 146). Gâṅga as a country is mentioned in the Karhad Plate Inscription of Kṛiṣhṇa III (see Epigraphia Indica, vol. IV, p. 278) and also in the Harihara and Belur inscriptions (Rice's Mysore Inscriptions, pp. 70, 222). In the first mentioned inscription, Gâṅga is placed between Kaliṅga and Magadha. Mr. Schoff in his notes on the Periplus of the Erythraean Sea, p. 255, says "the name (Ganges) is applied in the same paragraph to district, river, and town" and according to him, by the district is meant Bengal. But considering the situation of the town Gâṅga, the district must mean Râḍha, as Saptagrâma (the town Gâṅga), in the first and second centuries of the Christian era was the chief town of Radha and not of the whole Bengal (JASB., 1910, p. 599). See Râḍha. Perhaps Gâṅga was the Gâṅgâyanî of the later Vedic period, of which the king was Chitra (Kaushitaki Upanishad, I, 1). The Gaṅgâ dynasty ruled over the south of Mysore (see Talakaḍa) and Coorg, with Salem, Coimbatore, the Nilgiri and parts of Malabar from the second to the ninth century A. D. : Coimbatore and Salem were called the Kongu country (Rice's Mysore Inscriptions, Nos. 151—157 and pp. 70, 222, 262). A branch of the family ruled over Orissa (Ibid., Intro., XLVII) who evidently conquered Radha or the present districts of Hûglî, Midnapore, &c., and from them, i. e., the Gaṅgâ dynasty, as well as from its situation on the western bank of the Ganges, it was called Gâṅga. Choragaṅgâ killed the Mandâra king on the bank of the Ganges after his conquest of Utkala, and Mandâra has been identified by some with Suhma or Râḍha (JASB., 1895, p. 139, note; 1896, p. 241). Hence there can be no doubt that Râḍha was ruled over by the Ganga kings of Orissa in the 12th century. Gâṅga was perhaps the country of Gâṅga or Gâṅgya of the Kaushitakî Upanishad (I, 1), of which the king waf Chitra, who was called Gâṅgâyâṇî being the son of Gâṅgya (variant Gâṅga), i.e., king os Gâṅgya or Gâṅga.

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Gâṅgâdvâra—Haridvâr (see Mâyâpurî).

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Gâṅgâsâgara—Same as Sâgarasaṅgama (Mbh., Vana, ch. 113).

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Gangotri—A spot in the Rudra Himalaya in Garwal, supposed to be the ancient Hindus to have been the source of the Ganges, though it has been traced further north by Captain Hodgson (Asia. Res., vol. XIV). There is a temple of Gaṅgâ Devî. One kos from Gaṅgotri and two kos from Meani-ki-Gaḍ there is a spot called Patangiri, which is said to be the place where the five Pâṇḍavas remained for twelve years worshipping Mahâdeva and where perhaps Draupadî and four of the Pâṇḍavas died (Mbh., Mahâprasthânika P., ch. 2). After that Yudhishṭhira left this place and ascended Svargârohiṇî, a peak of the sacred hill whence the Ganges flows. The Rudra Himalaya has five principal peaks called Rudra Himalaya (the eastern peak), Burrampuri, Bissenpuri, Udgurrikanta and Svargârohiṇî (the western and nearest peak). These form a sort of semi-circular hollow of very considerable extent filled with eternal snow, from the gradual dissolution of the lower parts of which the principal part of the stream is generated (Fraser's Tour through the Himalaya Mountains, pp. 466, 470, 471; Martin's Indian Empire, vol. III, pp. 11, 21). See Sumeru-parvata.

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Garga asrama—1 Gagason, the reputed site of the hermitage of Rishi Garga, situated in the Rai Bareli district, opposite to Asni, across the Ganges 2 The Lodh Moona forest in Kumaon is also said to be the hermitage of the Rishi the river Gugas rises in this forest and falls into the Dhauli See Karmachala (JASB, XVII, p 617)

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Garjapura—Ghazipur (according to General Cunningham Anc Geo) This part of the country was visited by Fa Hian in the fifth century General Cunningham infers the ancient name of Garjapura (which is not found in any ancient work) from the modern name Ghazipur and hence his identification is faulty It formed a part of the ancient Dharmaranya (Fuhrer MAI) See Dharmaranya and Ghazipur in Pt II of this work

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Gauda—1 The whole of Bengal was denominated Eastern Gauda from its capital of the same name, the ruins of which lie near Malda at a distance of about ten miles (see Lakshmanavati). It was situated on the left bank of the Ganges which has now receded from it four and half miles and in some places twelve miles It was the capital of Deva Pala, Mahendra Pala, Adisura, Ballala Sena, and the Muhammadan rulers from 1204 up to about the close of the sixteenth century It is said to have been founded in A. D 648 when Bengal became independent of the Magadha kingdom, the former capital of Bengal being Pundravarddhana James Prinsep supposes that Gauda was founded in 1066 (JASB, vol V), but it is mentioned by Bana in the Harshacharita For further particulars, see Gour in Pt II All the country south of Anga to the sea was called Gauda (The Literary Remains of Dr Bhau Daji) 2 Uttara Kosala the capital of which was Sravasti, was also called Gauda or Northern Gauda (Karma P, Pt I, ch 20, Linga P, Pt I, ch 65) Gonda, a sub division of Uttara Kosala, forty two miles south of Sravasti, is a corruption of Gauda (according to General Cunningham, Anc Geo, p 408) The tradition respecting the famous tooth brush trees (danta dhavana) of Buddha still exists at Gonda (Fuhrer s MAI) Gauda may also be a corruption of Gonardda See Gonardda 3 Gondwana was the Western Gauda 4 The Southern Gauda was the bank of the Kaveri (Padma P, Patala, ch 28)

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Gauda parvata—The Gangotri mountain, at the foot of which Bindusara (q v) is situated (Matsya P, I, ch 121)

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Gauri—The river Panjkora (the Guraios or Guraeus of the Greeks) which unites with the river Swat to form the Landoi, an affluent of the Kabul river [Mbh, Bk VI, Alexander s Exploits on the Western Banks of the Indus, by M A Court in JASB (1839), p 307, and McCrindle's Invasion of India, p 66] The Panjkora rising in Gilghit, flows between the Khonar (Choes of Arrian, called also Khameh) and the Swat [JASB (1839), p 306] Panjkora is evidently a corruption of Panchagauda from the name of a town of that name situated on the bank of this river [JASB (1852), p 215] See Pancha karpata

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Gaurikunda—1 A holy place at a very short distance below Gangotri, where the Kedar Ganga debouches into the Bhagirathi (Fraser s Himala Mountains, p 400) Below Gaurikunda, there is a small temple dedicated to the goddess Ganga The temple is situated precisely on the sacred stone on which Bhagiratha performed asceticism to bring down the goddess (Ibid, p 468) 2 A sacred lake on the Kailasa mountain, which is the source of rivers Sindhu and Saraju (Ramananda Bharati s Himaranya) 3 There is another sacred pool known by the name of Gaurikunda which is one day s journey from Kedarnath (Fraser s Himala Mountains, p 301), or about eight miles to the south of the latter, containing a spring of hot water 4 A hot spring on the bank of the Kali ganga on the boundary of Nepal and the British district of Almora Gaurī-śaṅkara—Mount Everest in Nepal according to Schlagintweit, but locally it is not known by that name (Dr. Waddell, *Among the Himalayas*, p. 37). Captain Wood's measurement has proved that Gaurī-Śaṅkara of the Nepalese cannot be Mount Everest (Dr. Waddell's *Lhasa and its Mysteries*, p. 76).

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Gaurī-śikhara—Same as Gaurī-śaṅkara (*Varāha P.*, ch. 215).

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Gautama-āśrama—1. Ahalyāsthāna in the village of Ahiari, pargana Jarail, twenty-four miles to the south-west of Janakpur in Tirhut. 2 Godnā (Godāna) near Revelganj, six miles west of Chhapra on the Saraju; the Ganges once flowed by the side of this village. The Gautama-āśrama at Godnā, which is said to have been the hermitage of Ṛishi Gautama, the author of the Nyāya-darśana, derived its name, however, according to Dr. Hoey from the fact that at this place Gautama (Buddha) crossed over the Ganges after leaving Pāṭaliputra by the gate which was afterwards called the Gautama gate [*JASB.*, vol. LXIX (1900), pp. 77, 78—Dr. Hoey's *Identification of Kuśināra Vaiśālī &c.*]. But Patna is four miles to the south-east of Godnā; hence it is not probable that Buddha crossed over the river at this place. 3. Ahiroli near Buxar (*Bṛihat Nāradīya Purāṇa*, ch. IX). 4. Tryambaka near the source of the river Godāvarī (*Śiva P.*, Bk. I, ch. 54). The *Rāmāyaṇa*, however, places the hermitage of Ṛishi Gautama near Janakpur.

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Gautamī—1. The river Godāvarī (*Śiva P.*, Bk. I, ch. 54). 2. The northern branch of the Godāvarī is also called Gautamī (*Ep. Ind.*, vol. III, p. 60). It is called Gautamī-gaṅgā and Nandā in the *Brahma P.*, ch. 77.

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Gautamī-gaṅgā—Same as Gautamī.

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Gayā—It is situated between the Rāmsilā hill on the north and the Brahmayoni hill on the south, on the bank of the river Phalgu. The town comprises the modern town of Shahebganj on the northern side and the ancient town of Gayā on the southern side. In the southern portion of the town, called Chakrabeda in the *Chaitanya-Bhāgavata* (ch. 12) is situated the celebrated temple of Viṣṇupada, which was erected some two hundred years ago by Ahalyābāī, the daughter-in-law of Mulhar Rao Holkar of Indore, on the site of a more ancient temple: the Viṣṇupada had been set up prior to Fa Hian's visit. The temple of Maṅgalā Gaurī, one of the fifty-two Pīṭhas, where Satī's breast is said to have fallen, is situated on a spur of the Brahmayoni range called the Bhāsnāth (*Devī-Bhāgavata*, Pt. VII, chs. 30 and 38). For the sacred places in Gayā, see *Vāyu Purāṇa*, II, chs. 105 *ff.* which from the *Gayā-māhātmya*. Buddha Gayā (see Uravilva) is six miles to the south of Gayā. The Barabar hills contain four caves dedicated by Asoka to the Ājīvakas, a sect which followed the doctrine of Maṅkhaliputta Gosāla, and the three caves on the Nāgārjuni hills were dedicated by Asoka's grandson Daśaratha to the same sect: for Daśaratha's and other inscriptions in the Nāgārjuni hill, see *JASB.*, 1837, pp. 676—680. Gayā was one of the first places which received the doctrine of Buddha during the life-time of the saint, and became the head-quarters of his religion. But it appears that it passed from the Buddhists to the Hindus between the second and fourth centuries of the Christian era, and in 404 A. D., Fa Hian found that "all within the city was desolate and desert"; and when Hiuen Tsiang visited it in 637 A. D., he found it to be a thriving Hindu town "well defended, difficult of access, and occupied by a thousand families of Brāhmaṇas, all descendants of a single Ṛishi", who were evidently the "Gayālis." The story of Gayāsura of the *Vāyu Purāṇa*, according to Dr. R. L. Mitra (*Buddha-Gayā*, p. 17); is an allegorical representation of the expulsion of Buddhism from Gayā, which was the head-quarters of the Buddhist faith. From Vishnupada, Dharmaranya, including Matanga-vapi, now called Maltangi, is six miles, Brahmasara one mile south-west, Godalola one mile south near Maranpur, and Uttara-Manasa one mile north. Dakshina-Manasa is near Devaghat (Mbh., Vana, ch. 84; Agni P., ch. 115). The temple of Jagannatha at Umanganagar (Umga), and those of Surya at Deo (Deota Surya) and Kuch near Tikari in the district of Gaya are old, containing inscriptions (JASB., 1847, pp. 656, 1220). For further particulars, see Gaya in Pt. II.

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Gayanabhi—Jajpur in Orissa. Gayasura, a demon overthrown by Vishnu, was of such a bulky stature that when stretched on the ground his head rested at Gaya, his navel at Jajpur and his foot at a place called Pithapur, forty miles from Rajmahendri. A well or natural fountain at Jajpur is pointed out as the centre of the navel (Stirling's Orissa).

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Gayapada—Pithapur, forty miles from Rajmahendri where Gayasura's feet rested when he was overthrown by Vishnu.

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Gayasirsha—1. Gaya. 2. The mount Gayasirsha, called Gayasisa in the Buddhist annals, is according to General Cunningham the Brahmayoni hill in Gaya, where Buddha preached his "Fire-sermon" called the Aditya paryaya-Sutra (Mahavagga, I, 21). Gayasirsha is properly a low spur of the Brahmayoni hill, about a mile in area, forming the site of the old town of Gaya (R. L. Mitra's Buddha Gaya; and Mahavagga, Pt. 1, ch. 22). It is mentioned as a place of pilgrimage in the Agni Purana (ch. 219, v. 64) along with other places of pilgrimage at Gaya.

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Gayasisa—See Gayasirsha.

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Gehamura—Gahmar (E. I. Railway) in the district of Ghazipur. It was the abode of Mura, a daitya, who was killed by Krishna (Fuhrer's MAI., and Arch. S. Rep., Vol. XXII, p. 88). The scene of the battle is placed at Sveta-dvipa (Vamana P., chs. 60, 61).

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Gharapuri—The island of Elephanta, six miles from Bombay; it is also called Puri (Fergusson's Cave Temples of India, p. 465). It was a celebrated place of pilgrimage from the third to the tenth century A. D.

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Gharghara—The river Ghagra or Gogra, which rises in Kumaun and joins the Saraju (Padma P., Bhumi kh., ch. 24; Asia. Res., XIV, 411).

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Giri—1. A river which rises in the Chur mountains of the Himalayas and falls into the Yamuna at Rajghat (JASB., Vol. XI, 1842, p. 364). It is mentioned in the Puranas and Kalidasa's Vikramorvasi, Act IV. 2. The river Landai on which Pushkalavati (q. v.) is situated (Ava. Kalp., ch. 32).

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Girikarnika—The river Sabarmati in Gujarat (Padma P., Uttara, ch. 52).

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Girinagara—Girnar, one of the hills known by the name of Junagar at a small distance from the town of Junagar, sacred to the Jainas as containing the temples of Nominath and Parsvanath (Tawney: Prabandhachintamani, p. 201). The name of Girinagara is mentioned in the Brihat Samhita (XIV, 11), and in the Rudradamana inscription of Girnar [Ind. Ant., VII, (1878), p. 257]; for a description of the hill and the temples, see JASB., (1838) pp. 334, 879-882. It was the hermitage of Rishi Dattatreya. In one of the edicts of Asoka inscribed on the rocks of Junagar are found the names of five Greek (Yona or Yavana) kings: "Antiyoko" or Antiochus (Theos of Syria), "Turamaya" or Ptolemy (Philadelphus of Egypt), "Antikini" or Antigonus (Gonatus of Macedon), "Maka" or Magas (of Cyreno), and "Alikasudara" or Alexander (II of Epirus). Girnar is situated in Bastrapatha-kshetra. The Prabhasa Khanda (Bastrapatha-mahatmya, chs. I, XI) of the Skanda Purana gives an account of its sanctity.

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The river Palâsinî, known as Svarṇarekhâ flows by the foot of the hill. Ariṣṭanemi or Neminâtha, the twenty-second Tīrthaṅkara of the Jainas, was worshipped by the Digambara sect: he was born at Sauryapura or Sauripura or Mathurâ and is said to be a contemporary and cousin of Kṛiṣṇa, being the son of Râjimatî, the daughter of Ugrasena. He died at Girnar at a very old age and his symbol was the Śaṅkha or Conch-shell (Uttarâdhyâyana in SBE., XLV, p. 112). He was the guru or spiritual guide of king Dattâtreya, who was his first convert (Antiquities of Kathiawad and Kachh, p. 175; Bṛihat-Saṃhitâ, ch. 14). Junagar itself was called Girinagara: this name was subsequently transferred to the mountain (Corp. Ins. Ind., III, 57). It was the capital of the Scythian viceroy (Kshatrapa), who early in the second century A. D., became independent of the Saka king of Śakastâna or Sistan, which means “the land of Sse” or Sakas (Dr. Rhys Davids’ Buddhist India). The Girnar or Junagar or Rudra Dâman inscription contains an account of Rudra Dâman’s ancestors (JASB., 1883, p. 340). The names of Maurya Chandragupta and his grandson Asoka occur in this inscription (for a transcript of the inscription, see Ind. Ant., VII, p. 260). The mount Girnar contains a foot-print known as Gurudatta-charaṇa which is said to have been left there by Kṛiṣṇa. It was visited by Chaitanya [Govinda Dâs’s (Diary) ]. It was also called Raivataka mountain. It is described in the Śiśupâlavadha (C. IV).

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Girivrajapura—1. Râjgir in Bihar, the ancient capital of Magadha at the time of the Mahâbhârata (Sabhâ, ch. 21), where Jarâsindhu and his descendants resided. The name of Girivraja is very rarely used in Buddhist works (SBE., X, 67) : it was generally called Râjagṛiha. It is sixty-two miles from Patna and fourteen miles south of Bihar (town). It was founded by Râjâ Vasu and was therefore called Vasumatî (Râmâyaṇa, Âdi, ch. 32). It is surrounded by five hills called in the Mahâbhârata (Sabhâ, ch. 21) Baihâra, Barâha, Bṛishabha, Ṛishi-giri, and Chaityaka, but they are now called Baibhâra-giri, Bipula-giri, Ratnakūṭa, Girivrâja-giri, and Ratnâchala. In the Pâli books, the five hills are called Gijjhakūṭa, Isigili, Vebhâra, Vepulla, and Pâṇḍava. Baihâra has been identified by General Cunningham with Baibhâra-giri, the Vebhâra mountain of the Pâli annals ; Ṛishi-giri with Ratnakūṭa (also called Ratnagiri), the Pâṇḍava mountain of the Pâli annals ; Chaityaka with Bipula-giri—the Vepulla mountain of the Pâli annals ; and Barâha with Giribraja-giri. A part of this hill is called Gijjhakūṭa ; hence Bṛishabha may be identified with Ratnâchala. Girivrâja-giri includes the Udaya-giri and Sona-giri. Udayagiri joins Ratnagiri at its south-eastern corner, and Sona-giri is between Udaya-giri and Girivraja-giri. Girivrajapura is the Kusumapura or Râjagṛiha of the Buddhist period.

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It is bounded on the north by Baibhâra-giri and Bipula-giri (the former on the western side and the latter on the eastern side) ; on the east by Bipula-giri and Ratnagiri or Ratnakūṭa ; on the west by a portion of the Baibhâra-giri called Chakra and Ratnâchala : and on the south by Udaya-giri, Sona-giri, and Girivraja-giri. Girivraja-pura had four gates : first, between Baibhâra-giri and Bipula-giri on the northern side, called the Sûrya-dvâra (Sun-gâṭe) ; it was protected by Jarâ Râkshasî ; second, between Girivraja-giri and Ratnâchala called the Gaja-dvâra (elephant-gate) ; third, between Ratnagiri (or Ratnakūṭa) and Udaya-giri; fourth, between Ratnâchala and Chakra, a portion of the Baibhâra hill. The river Sarasvatî flows through the hill-begirt city and passes out by the side of the northern gate. The river Bân-gaṅgâ is on the south of Rājgir. At the time of the Rāmāyaṇa (see Ādi, ch. 32) the river Sone flowed through the town. Jarāsindhu's palace was situated on the western side of the valley in the space between Baibhāra-giri and Ratnāchala. The Rangbhum or the wrestling ground of Jarāsindhu is at the foot of the Baibhāra hill, a mile to the west of the Sonbhāṇḍār cave. Bhīma Sen's Ukhara or the Malla bhūmi at the foot of the Sona-giri, close to a low ledge of laterite forming a terrace, is pointed out as the place where Bhīma and Jarāsindhu wrestled and the latter was killed after a fight of thirteen days.

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The indentations and cavities peculiar to such formations are supposed to be the marks left by the wrestlers. Southwards near Udaya-giri, the road is formed by the bare rock in which occur many short inscriptions in the shell pattern [JASB, (1847) p. 559]. Traditionally the princes were confined by Jarāsindhu at the foot of the Sona-giri. Six miles from Rājgir is situated the Giriyak hill containing the celebrated tower called Jarāsindhu-kā-Baiṭhak formerly called the Haṃsa stūpa (see Indrasilā-guhā). The Pañchāna river flows by the side of this hill. Bhīma, Arjuna, and Kṛṣṇa crossed the Pañchāna river and entered Jarāsindhu's town in disguise by scaling the Giriyak hill, a spur of the Bipula or Chaityaka range (Imperial Gazetteer of India, Vol. V, p. 85). There is, however, a pair of foot-prints within a small temple on the slope of the Baibhāra hill on its northern side which are pointed out as the foot-prints of Kṛṣṇa, and are said to have been left by him when he entered Rājgir. They reconnoitred the town from Goratha hill, which is now called the Bāṭhānī-kā-Pahāḍ, appearing from a distance to have three peaks, five or six miles to the west of Rājgir and north of Sandol Pahāḍ, a hill larger than the Bāṭhānī hill (Mbh., Sabhā P., ch. 20). At the foot of the Baibhāra hill on the north and at a short distance from the northern gate, there are seven Kuṇḍas or hot springs called Vyāsa, Mārkaṇḍa, Sapta-Ṛiṣi or Saptadhāra, Brahma, Kaśyapa-ṛiṣi, Gaṅgā-Yamunā, and Ananta.

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At a short distance to the east of these, Kuṇḍas, there are five hot springs called Sūrya, Chandramā, Gaṇeśa, Rāma and Sītā. To the east of this latter group of Kuṇḍas is a hot-spring called Śṛṅgi-ṛiṣi-kuṇḍa now called Makhdum-kuṇḍa after the name of a Muhammadan saint Makhdum Shah, called also Sharfuddin Ahmad, at the foot of the Bipula hill on its northern side. Close to the side of this spring is Makhdum Shah's Chilwa or a small cavern for worship. Just over the entrance to the Chilwa, there is a huge slanting rock said to have been rolled down by two brothers Rāol and Lāṭṭā to kill the saint, but it was arrested in its course by his look. This story is evidently a replica of the Buddhist account about Devadatta hurling at Buddha a block of stone which was arrested in its course by two other blocks. There are the temple of Jarā Devī near the northern gate and Jaina temples of Mahāvīra, Pārasnātha, and other Tīrthaṅkaras on the Baibhāra, Bipula, Udaya, and Sona-giri hills. Buddha resided in a cave of Pāṇḍava-giri (which is called Ratna-giri on the eastern side of the town) when he first came to Rājagṛiha [Sutta-nipāta, ‘Pabbajjasutta,’ SBE., vol. X; JASB. (1838), p. 810]. Here he became the disciple of Ārāḍa first and then of Rudraka; but dissatisfied with their teachings, he left Rājagṛiha (Aśvaghoṣa's Buddha-charita). While he was residing in a cave called Kṛṣṇaśilā on the eastern side of Pāṇḍava-giri, he was visited by king Bimbisāra (Mahāvagga, ‘Pabbajjasutta,’ 12;

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and Lalita-vistara, ch. 16). The Sonabhāṇḍār cave on the southern face of the Baibhāra hill within the valley of the ancient town of Rājagṛiha (incorrectly identified by General Cunningham with the Saptaparṇi cave where the first Buddhist synod was held) (*Arch. S. Rep.*, vol. III; Fergusson’s *Cave Temples of India*, p. 49) has been identified by Mr. Beglar with the “Stone Cavern” of Fa Hian, where Buddha used to sit in profound meditation. At a short distance to the east is another cell where Ānanda practised meditation. When Ānanda was frightened by Māra, Buddha through a cleft in the rock introduced his hand and stroked Ānanda on the shoulder and removed his fear (*Arch. S. Rep.*, vol. 3). There are still thirteen socket holes in front of Buddha’s cave indicating that a hall existed there where Buddha “delivered the law” as Fa Hian calls it. In the curve formed by the Bipula and Ratnagiri hills, near the northern gate, was situated a mango-garden formerly belonging to Ambapālī and then to Jīvaka, the court-physician to king Bimbisāra, in which the latter built a *vihāra* and gave it to Buddha and his 1250 disciples (*SBE.*, vol. XVII; *Sāmaññaphala Sutta*, and Fa Hian’s *Fo-kwo-ki*). Cunningham also places Devadatta’s house within the curve (*Arch. S. Rep.*, vol. III), but the location is very doubtful. Devadatta’s cave was situated outside the old city on the north and at a distance of three *li* to the east (*Legge’s Fa Hian*, p. XXX).

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It can be easily identified with Makhdum Shah’s Chilwa which was formerly called Śṛiṅgi-ṛishi’s *kuṇḍa*. Devadatta, Buddha’s first cousin, created a schism in the Buddhist order nine or ten years before Buddha’s death, and his followers were called Gotamaka. It was he who instigated Ajātaśatru to kill his father (Rhys David’s *Buddhist India*; Spence Hardy’s *Manual of Buddhism*; Sañjiva-Jātaka in the *Jātakas*, vol. I).

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The Beṇuvana Vihāra called also Karaṇḍa Beṇuvana Vihāra, which was given by Bimbisāra to Buddha and where Buddha usually resided when he visited Rājgir, was situated at a distance of three hundred paces from the extreme east toe of the Baibhāra hill (i. e. outside the valley and on the northern side of the Baibhāra hill). In this Vihāra, Sāriputra, whose real name was Upatishya, (*Kern, Saddharma-puṇḍarika. SBE. XXI*, p. 89), and Maudgalāyana (called also Kolita) became Buddha’s disciples, having learnt first the doctrines from Aśvajit in the celebrated couplets which mean, ‘Tathāgata has explained the cause of all things which have proceeded from a cause, and the great Śramaṇa has likewise explained the cause of their cessation.’ They had been formerly the disciples of Sañjaya Vairatthi Putra of Rājgir. Near it was the Pippala cave where Buddha used to sit in deep meditation (*Dhyāna*) after his midday-meal. This cave is at a short distance from the Jaina temple on the top of the Baibhāra hill, down a narrow ledge on the west. The Saptaparṇī (called also Saptaparṇa and Sattaparṇī) caves have been identified by Mr. Beglar with a group of caves situated at a distance of about a mile to the west of the Pippala cave and the northern side of the Baibhāra hill, where the first Buddhist synod was held after the Nirvāṇa of Buddha under the presidency of Mahākāśyapa (*Vinaya Texts*, pp. 370-385; *SBE.*, vol. XX; *Arch. S. Rep.*, vol. VIII).

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The Smaśānam or cemetery was two or three *li* to the north of Beṇuvanavihāra, in a forest called Sitavana (*Memoirs of the Asiatic Society of Bengal*, vol. I; *Avadāna Kalpalatā*, ch. 9, ślk. 19), which may be identified with Vasu-Rājā-kā-Gaḍ, Vasu Rājā being the grandfather of Jarāsindhu and father of Bṛihadratha. Bimbisāra, in accordance with his promise that in whichever house a fire occurred through negligence, the owner thereof should be expelled and placed in the cemetery, abandoned his palace at Rājgir in the valley as it caught fire and went to reside at the cemetery; but apprehending an attack from the king of Vaisāli, or according to some account, from Chaṇḍa Pajjota, king of Ujjayinī, in this unprotected place which was not at all fortified, he commenced to build the new town of Rājagṛiha, which is at a distance of one mile to the north of old Rājagṛiha and was completed by his son Ajātaśatru. Near the western gate of the new Râjgir was situated the Stûpa which was built by Ajâtaśatru over the relics of Buddha obtained by him as his share Legge's Fa Hian, ch. 28). Thus the old Râjgir was abandoned, and new Râjgir became the capital of Magadha for a short period. Buddha died in the eighth year of the reign of Ajâtaśatru. The seat of government was removed to Pataliputra in the reign of Udâyi or Udayâśva, the grandson of Ajâtaśatru, who reigned from 519--503 B.C.

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The celebrated Bikramasilâ Vihâra was according to General Cunningham, situated at Śilâo, a village six miles to the north of Râjgir on the river Pañchâna where a high mound still exists, but this identification does not appear to be correct (see Bikramasilâ Vihâra). Badgâon or ancient Nâlandâ, the celebrated seat of Buddhist learning, is seven miles to the north of Râjgir. It still contains the ruins of the Buddhist Vihâras and Stûpas. Nigrantha Jñâtiputra (Nigantha Nâthaputta), who resided at Râjagriha in the Chaitya of Guṇaśila (Kalpasûtra, Samacharita) at the time of Buddha with five other Tirthankaras named Purâṇa-Kassapa, Mak-khaliputta Gosâla, Ajitakesakambala, Sañjaya Belaṭṭhaputta and Pakudha Kachchâyana (Mahâvagga, ch. VI, p. 31), has been identified with Mahâvîra, the twenty-fourth or the last Tirthankara of the Jainas. It was at his instigation that Śrigupta, a householder of Râjagriha attempted to kill Buddha in a burning pit and with poisonous food (Avadâna Kalpalatâ, ch. 8). Gosâla Makkhaliputta was the founder of the Âjivaka sect (Dr Hoernle's Uvasagadasao, introduction, p. xiii and Appendix, 1, 2). Pâvâpuri, where Mahâvîra died, is at a distance of ten miles to the south-west of Râjgir.

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Buddha, while in Râjgir, lived at Gridhrakûṭa, Gautama-Nyagrodha-ârâma, Chauraprapâta, Saptaparni cave, Krishna-śilâ by the side of Rishi-giri, Sapta-śauṇḍa cave, in the Sitavana-kuñja, Jivaka's Mango-garden, Tapoda-ârâma and Mrigavana of Madrakukshi (Mahâparinibbâna Sutta, ch. 3). For further particulars, see Râjgir in Pt. II of this work. 2. Râjgiri, the capital of Kekaya, on the north of the Bias in the Punjab (Râmâyaṇa, Ayodhya K., ch. 68). Cunningham identifies Girivraja, the capital of Kekaya with Jâlâlpur, the ancient name of which was Girjak (Arch. S. Rep., II): this identification has been adopted by Mr. Pargiter (Markaṇḍeya P., p. 318 note).

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Giriyek--An ancient Buddhist village on the Pañchâna river, on the southern border of the district of Patna (see Indraśila-guha). Across the Pañchâna river is the Giriyek-hill which is the same as Gridhrakûṭa hill, the Indraśilâ-guhâ of Hiuen Tsiang (Cunningham's Anc. Geo., p. 471). The Pañchâna river is perhaps the ancient Sappini (Sarpiṇi) mentioned by Buddhaghosha in his commentary on Mahâvagga, ch. 11, p. 12. The Sappiṇi is said to have its source in the Gridhrakûṭa mountain (see Pañchananda). Giriyek is the "Hill of the Isolated Rock" of Fa Hian, but Mr. Broadley has identified it with the "rocky peak at Bihar" (Ind. Ant., I, 19).

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Goda--The Godâvarî river (Halâyudha's Abhidhânaratnamâlâ, III, 52, Aufrecht's ed).

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Godavari--The river Godâvarî has its source in Brahmagiri, situated on the side of a village called Tryamvaka, which is twenty miles from Nasik (Saura P., ch. 69; Brahma P., chs. 77, 79). Brahmagiri was visited by Chaitanya (Chaitanya-Charitâmṛita). Some suppose that the river has its source in the neighbouring mountain called Jaṭâphaṭkâ. In Tryamvaka, there is a tank called Kuśâvartta, under which the Godâvarî is said to flow after issuing from the mountain. The portion of the Godâvarî on which Tryamvaka is situated is called Gautamî (see Gautamî). Every twelfth year, pilgrims from all parts of India resort to this village for the purpose of bâthing in this sacred tank ve Great Liṅgas of Mahâdeva (*Śiva* and worshipping Tryamvakeśvara, one of the tweḷśvara. Râmachandra is said to have P., Pt. I., ch. 54 ; *Varâha P.*, chs. 79, 80): see Amarṭlam in the Godâvarî district where crossed the river on his way to Laṅkâ at Bhadrâcha a temple marks the spot. *Harshacharita*, ch. VI).

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Godhana-giri—Same as Garatha Hill (Bâna Bhatta’s E North-Kanara, Karwar district, ṅokarṇa—1. Gendia, a town in the province of It is a celebrated place of pilgrimage thirty miles from Goa between Karwar and Kumta. ., Bk. III, ch. 15). It contains the (*Mbh.*, Âdi P., ch. 219; *Raghuvamśa*, VIII; *Śiva P* Râvana. It is thirty miles south of temple of Mahâdeva Mahâbâleśvara established by bold: *JASB.*, vol. XV (1846), p. 228]. Sadâsheogad which is three miles south of Goa [Nwiṇṭha, a Śaiva (*Śankaravijaya*, ch. 15). Here, Saṅkarâchâryya defeated in controversy Nilkarmed austerities at Gokarna to bring 2. Bhâgîratha, king of Ayodhyâ, is said to have perfais Gokarna is evidently the modern down the Ganges (*Râmâyana*, Bâla K., ch. 42). Thg to the *Varâha Purâna* (ch. 170), Gomukhî, two miles beyond Gaṅgotrî. 3. Accordinfluence of the river Sarasvatî.

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Gokarna is situated as the Sarasvatî-saṅgama or conâla, ch. 40; *Âdi P.*, chs. 12, 15), or Gokula—Same as Vraja or Mahâvana (*Padma P.*, Pâtnda, the foster-father of Krishna Purâna-Gokul where Krishna was reared up. Naestations from the myrmidons of removed from Gokula to Brindâvana to escape molila is six miles from Mathurâ, and Kamsa (*Âdi P.*, ch. 3). Mahâvana or Purâna-Gokḷna. Vallabhâchâryya, who was a contains places associated with the early life of Krishame of Vallabha Bhatta of Âmbalî- contemporary of Chaitanya and known also by the it of Vaishnavas, built new Gokula grâma (*q. v.*), and who founded the Ballabhâchâri seḍyâma Lâla, Yasodâ, wife of Nanda, in imitation of Mahâvana, where, in the temple of Śere Nanda’s palace was converted is said to have given birth to Mâyâ Devî, and wḷharitâmṛita, II, 19; also Growse’s into a mosque at the time of Aurangzeb (*Chaitanya* [one mile to the south of Mahâvana Mathurâ): see Braja. The village of new Gokula is *Chaitanyamangala* (Atul Gosvâmî’s on the eastern bank of the Jamuna [ Lochana Dâs’s ed.) III, p. 181].

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Gomanta-giri—1. An isolated mountain in the Weṭhere is a Tîrtha called Goraksha on Balarâma defeated Jarâsindhu (*Harivamśa*, ch. 42). Ṭin in the country about Goa i.e., the the top of Gomanta-giri. The mountain is situated Âdi Kh., ch. 6). The *Harivamśa* Konkan, called the country of Gomanta (*Padma P.*, North Kanara. 2. The Raivata (chs. 98 and 99) locates a mountain Gomanta-giri iṅ, ch. 14).

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hill in Gujarat was also called Gomanta (*Mbh.*, Sabhḍhyâ, ch. 49). Lucknow stands Gomati—1. The river Gumti in Oudh (*Râmâyana*, Aywhere the temple of Tryamvaka is on this river. 2. The river Godâvarî near its source ṃi, from Rishi Gautama who had situated (*Śiva P.*, Bk. 1, ch. 54). It is also called Gotâ in Gujarat on which Dvârakâ is his hermitage at this place (*Ibid.*, ch. 54). 3. A riveich of the Chambal in Malwa on situated (*Skanda P.*, Avantî Kh., ch. 60). 4. A bran. 47). 5. The Gomal river in which Rintambur is situated (*Meghadûta*, Pt. I, Ṇind. Alt.). It falls into the Indus Arachosia of Afghanistan (*Rig Veda*, X, 75 and Lassen er in the Kamgra district, Punjab between Dera Ismael Khan and Pâhâdpur. 6. A riv (*Ind. Ant.*, XXII, p. 178).

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Gomukhī—According to Capt. Raper (*Asiatic Researches*, vol. XI, p. 506) and Major Thorn (*Memoir of the War in India*, p. 504), it is situated two miles beyond Gangotrī. It is a large rock called Cow's Mouth by the Hindus from its resemblance to the head and body of that animal. But see Fraser's *Himala Mountains*, p. 473. Go-mukhī is perhaps the Go-karṇa of the *Rāmāyaṇa*, I, 42.

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Gonanda—Same as Gonardda (2). (*Brahmāṇḍa P.*, ch. 49; cf. *Matsya P.*, ch. 113.)

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Gonardda—1. The Punjab, so called from Gonardda, king of Kāśmīra, who conquered it. 2. Gonda in Oudh is a corruption of Gonardda, the birth-place of Patañjali the celebrated author of the *Mahābhāshya*: hence he was called Gonarddīya. See Gauḍa. He lived in the middle of the second century before the Christian era, and was a contemporary of Pushpamitra, king of Magadha, and wrote his *Mahābhāshya* between 140 and 120 B.C. During his time, Menander, the Greek king of Sākala in the Punjab, invaded Ayodhyā (Goldstücker's *Pāṇini*, pp. 234, 235; *Matsya P.*, ch. 113; Bhandarkar, *Ind. Ant.*, II, 70). 3. A town situated between Ujjayinī and Vidiśa or Bhilsa (*Sutta-nipāta*: *Vatthugāthā*).

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