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The Indian Analyst
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South Indian Inscriptions |
EPIGRAPHIA INDICA reminds us of the early Buddhist author of that name, sometimes identified with Aśvaghōsha.[1] Many of the remaining names show that their bearers were followers either of Śaivism or of Vaishṇuvism. Some of them are rather quaint as personal names, Aḍhishṭhāṇa, for instance. It may, however, be observed that Adhisṭhāna is known as one of the thousand names of Vishṇu : Apāṁnidhir=Adhisṭhānam=Apramattaḥ Pratishṭhitaḥ[2]. Similarly the words yajña and chaturvyūha also figure among the thousand appellations of Vishṇu : Yajña Ījyō Mahējyaś=cha Kratuḥ Sattraṁ Satāṁgatiḥ[3] and Yajñō Yajñapatir Yajvā Yajñāṅgō Yajñavāhanaḥ[4] and Chaturātmā Chaturvyūhaś=Chaturdaṁshṭraś=Chaturbhujaḥ[5] and Chaturmūrtiś=Chaturbāhuś=Chaturvyūhaś=Chaturgatiḥ[6] The four vyūhas hinted at in the name Chaturvyūha are Vāsudēva, Saṁkarshaṇa, Pradyumna and Aniruddha, the significance of which is explained in the āgamas such as the Ahirbudhnya Saṁhitā. It may be noted here that the name Chaturvyūha is engraved, not on the rock behind the Raghunāth temple, but lower down, at a distance, on a boulder along the steps leading to the water's edge where the pilgrims now take bath at the confluence of the two rivers. There is no other engraving on this boulder. It may further be observed that the rock behind the Raghunāth temple, near the point where the name Mānaparvvataḥ is engraved, has a vertical portion rubbed smooth as if by the constant flow of water. Again, at this very point, at the foot of the rock, the stone has been hollowed out into a shallow basin, so to say, likewise rubbed smooth. All this indicates that in olden days there was a waterfall at this place and that it was equally a sacred spot frequented by pilgrims. _____________________________________________________
[1] See A. Berriedale Keith, A History of Sanskrit Literature, p. 64.
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