651
On some Nepalese Coins in the Library of the
German Oriental Society.
The present series of fifteen coins are part of a large num¬
ber, which were found by Colonel Falkland Warren at the clearing
out of an ancient temple at Katmandu, and presented by him to
Dr. D. Wright, then Residency Surgeon in Nepal. The whole
set bear legends in tbe Gupta character, as used in Nepal in the
VII th and Vlllth centt. A. D. (see inscrr. in the „Indian Anti¬
quary" for August 1880), and therefore cannot properly be divided into „Alte Sehrift" and „Neuere Scbrift", as has been done in
the Catalogue of the collection of he German Oriental Society.
A. Series entitled „Alte Scbrift" in the Catalogue.
1. Obv. Figure seated, with one leg hanging down and the
other curled under the body — a common pose in Buddhist art.
The right hand is raised. Legend, <|is(q«!i '-
Rev. Cow suckling. Legend, ^THt ^f^. The connection
between the image and the legend , obvious to all Hindus , is of
coui-se exemphfied by words like ^TTT^J, etc.
2, 3, 4, 5. Obv. Squatting figure of a Buddha. Legend,
^ft^Tfipft.
Rev. Lion pawing a vine-branch (?). Legend, TTTT^.
I suggest tbat the explanation of the legend on the obverse
is to be found in inscr. no. 7 of the series above mentioned
(Ind. Antiq. IX. 171), in which the räja Amguvarman (see below)
proclaims that his sister (Hf'Pft) Bhogadevi has dedicated a
Linga to the temple of Pagupati. If this be thought too obscure
an event to be commemorated by the striking of a coin, it should
be remembered that these coins were found in a temple, and
that the greater number of extant early Nepalese coins bear the
names of gods only (Pagupati or Vaigravana), without that of the
reigning king. This explanation has the further advantage of
connecting these coins with those of clearly similar date found
652 Bendall, on some Nepalese Coins.
at the same time and place, viz., those of Amguvarman and Pagu-
pati, of which presently. On the legend of the reverse I can
offer no further comment than the remark that Mänänka seems
to occur in Sanskjut as a name; and that Mäna was clearly a
favourite prefix in Nepalese names. Compare Manadeva, the
name of several kings , and Mänagriha , supposed to be tbe name
of the palace (Ind. Antiq. IX. 167, note). As to the second part
of the word, note that «J<!! i^- is the legend of a somewhat later
coin of this series in the possession of Col. P. Warren. As to
the figure , Professor Percy Gardner has called my attention to
the Graeco-Indian coin of Agathokles, bearing a panther pawing
a vine-branch (Numism. Cliron. for 1868, vol. VIII, pl. X).
6. Obv. Winged lion. Legend, Tt^T^. On Amguvarman
see Hiouen Thsang in St. Julien's „Voyages des Pelerins Boud¬
dhistes', II. 408; Dr. Wright's „History of Nepal', p. 133; and
the inscriptions cited above.
Rev. Identical witb tbat of no. 1.
7, 8, 9. Obv., same as no. 6.
Rev., lion with crescent above; no legend.
10. Same as no. 6.
10, 12. Same as nos. 7—9.
B. Series entitled „Neuere Schrift' in the Catalogue.
1, 2, 3. Obv. Humped bull with crescent. No legend.
Rev. Ploriated design, with the legend Miisfn Pagupati
is the name of a form of (JJiva, for many centuries past one of
the most popular deities of Nepal. The humped bull — common
as a (,)ivaic emblem — is especially appropriate to this deity.
[4—6 seem to belong to a totally different collection.]
The remaining coins of this Nepalese series are in the India
and British Museums, in London, and tbe Pitzwilliam Museum,
at Cambridge; besides a large number in the possession of Col.
P. Warren.
Cecil Bendall, M. A.
Gonville and Caius College, Cambridge.
653
Ueber die Erklärung des Wortes ägama im Väkya¬
padiya II. 1—6.
Von G. BUhler.
In der bekannten Stelle des Väkyapadiya 1 — 6 über die
Schicksale des Mahäbbasbya, weicbe Goldstücker (Mänavakalpasütra
p. 238) zuerst an's Liebt gezogen hat, kommt der Ausdruck
ägama mehrmals vor und ist von verscbiedenen Sanskritisten
sehr verschieden gefasst worden. Es heisst dort erstens, dass der
ägama der Grammatik den Schülem des Patanjali abhanden ge¬
kommen sei (yah Patanjalisishyebhyo bhrashto vyakaranägamah) und
zweitens, dass Candräcärya und andere den ägama von Parvata
erhalten und weiter verbreitet hätten (Parvatäd ägamam labdhvä etc.).
Goldstücker übersetzte ägama durch „Document" oder ,Ma-
nuscript" , Weber (Indische Studien V, 161) durch „Text", und Stenzler (ibidem, 448) durch „Ueberlieferung". In einem Artikel
über die Frage, ob der Text des Mahäbhäshya als authentisch
anzusehen sei, hat Kielhorn (Indian Antiquary V, 245) auf Grund
von Punyaräja's Commentar zum Väkyapadiya dasselbe Wort durch
„traditional knowledge" wiedergegeben, dessen Sinn mit Stenzler's
Erklämng übereinstimmt und Weber hat in seiner Besprechung
von Kielhorn's Artikel (Indian Antiquary VI. 303) anerkannt, dass
Kielhorn's Uebersetzung „dieselbe Beachtung wie seine eigene"
verdiene. Da mich die Frage über die Autbenticität des Bhäshya
stets sehr lebhaft interessirte und ich es fiir ebenso nothwendig
wie möglich halte die Bedenken zu beseitigen, welche Weber's
und Bumell's , meiner Ansicht nach , unbegründetes Misstrauen
gegen die Tradition der Indischen Schulen hervorgerufen hat, so
wendete ich schon früher der Bedeutung von ägama meine Auf¬
merksamkeit zu und habe die Resultate meiner Erkundigungen
bei den berühmtesten Indischen Grammatikern der Jetztzeit, welche
Kielhorn's Ansicht vollständig bestätigen, Kasmir Report p. 71
mitgetheilt. Derselbe Grund wird es entschuldigen, wenn ich
jetzt noch einmal auf die Frage zurückkomme und einen weiteren
