A treatise on archery and warfare. Contents: Praise of archers; style of holding the bow, rules for presenting the bows, measure of bows; bow-strings, arrows, arrow-heads, tempering and sharpening arrow-heads, iron-shafts, tubes or guns, eight kinds of attitude, five kinds of bows, three kinds of aiming, five kinds of advance, four kinds of target, rules for gymnastic exercises, rules for piercing targets, quick aiming, shooting from great distances, rules of trajectory; missing, computation of direct velocity, quadrangular motion, breaking of arrows, lasso, cutting of wood with arrow, shooting at globular objects, shooting at objects in motion, shooting at objects from their sound (without seeing them), repelling of the missiles of opponents, rules of warfare, division of armies into brigades, &c, marshalling of troops. Mitra's Notices, vol. IX, MS. No. 3084, p. 169.
(15) Raja-dharma-Kaustubha,
by Mahadeva. Contents: kings, their characteristics and defects, characteristics of queens, ministers, royal priests and astrologers; requirements of kings rites to be performed by them; royal unction; duties to be observed for some days after coronation. "A Catalogue of Sanskrit MSS in the Library of His Highness the Maharaja of Bikaner," by R. L. Mitra, p. 444.
(16) Rajyabhisheka-paddhati,
by Visvesvara alias Gaga Bhatta, son of Dinakara of the family of Bhattanarayana.
This codex is a part of the "Dinakaradyota," MS. No. 829, p. 386 of the Catalogue. Contents: directions for the performance of the coronation ceremony.
Ibid., p. 445.
(17) Aindrimahasanti-prayoga,
by Kamalakara Bhatta, son of Ramakrishna.
Contents: it deals inter alia with the ceremonies connected with the rite of coronation.
Ibid., p. 358.
(18) Kamandakiya-nitisastram or Kamantaka-nitisastra,
with fragments of a commentary.
"A work in verse on niti or statecraft. The present MS. differs considerably from the printed editions (Madras, 1860 and Bibliotheca Indica, Calcutta 1849-84), inasmuch as it consists of twenty-one consecutively numbered cantos, which are preceded by an introductory work in three sections, &c., &c."
"C. Bendall's Catalogue of Sanskrit MSS. in the British Museum," 1902, p. 70, MS. No. 161.
(19) Kalavidhana-paddhati,
by Trivikrama Bhatta with Singhalese interpretation.
A manual of ceremonial and religious procedure on domestic and public occasions. The work appears to be fairly well-known in India and used to be regarded as a Hindu manual adopted and to some extent probably adapted by the Buddhists, specially by the astrologers of Ceylon. in this connexion compare the "Nava-patala-samgraha" described below (MS. No. 202) and the general observations at the end of the description. The subsequent chapters relate to very varied topics of daily and ceremonial usage, such as marriage, entering on lands, ploughing, sowing, buying and selling, new clothing, offerings to the pretas, coronation of kings, use of elephants.
A work of similar title and authorship occurs several times in Oppert's "Lists of MSS. in the Southern Presidency" and another in Burnell's Tanjore Catalogue, p. 78, Sec. 6, relates to the distinctly Hindu ceremony of "Upanayana" (adapted as it would seem by Buddhists) bringing a boy to his teacher and the commencement of the study of the Vedas and all sciences. The commentator is a Buddhist. He explains the expression "Vedarambha" by "Vedasastra-patangenmehi" an expression which would not necessarily convey to a Buddhist reader the "Vedas" properly so-called but would cover sciences like Ayurveda, Dhanurveda."
"C. Bendall's Catalogue of Sanskrit MSS. in the British Museum," 1902, p. 77, MS. No. 202.
(To be Continued.)
KRISHNAKANTA'S WILL
By Bankim Chandra Chatterjee.
(All rights reserved)
CHAPTER XIII.
ON his return Madhabinath gave his daughter the happy news that Gobindalal had been released. He told her that he had asked him particularly to come over to his lodgings immediately after he was let off, but he never saw him, and was gone no one knew whither. However, Bhramar, in her father's absence, shed many grateful tears, thinking how God had heard her prayer to spare the life of her husband.
Gobindalal, however, did not leave Jessore. After his acquittal he was sorely in need of money, and he went to Prosadpur for the purpose of selling the furniture of his house. But he was painfully surprised at what he saw. Of his goods there was not a single piece of furniture left, and his very house was a dismantled house, without doors or windows. For a small sum of money he sold the materials of the building to a man, and went down to Calcutta.
Here he began to live in a very humble
