along the east bank of the Nairanjana river, it is almost certain the pilgrim travelled by that road from Telâḍaka up to the fork, then he struck westwards to visit the various monasteries detailed before, after which it is difficult to decide whether he struck across country from Silabhadra monastery (Kauwa-dol) to Gaya without any road, or whether he returned to the road he had left. I myself am of opinion that the pilgrim returned to the road he had left and followed it to Gaya, thus necessarily crossing the Nairanjana. A careful study of the words of the traveller can alone yield a satisfactory solution of the question as to whether, as I suppose, on leaving the Silabhadra monastery he regained the road from Telâḍaka to Gaya, and whether the recorded distance does not refer to the distance along the main road alone, independent of the excursion.
We know from the inscriptions in the Barâbar caves that they had been excavated long before Hwen Thsang’s pilgrimage. They were for a long time famous seats of Buddhist priests; and it is most unlikely that Hwen Thsang passing so close to them should have omitted to visit them. In adopting my identifications, not only are Hwen Thsang’s bearings and distances found to be nearly correct, but the anomaly of his passing close and yet omitting to visit these famous places is avoided. The absence of all notice of the caves themselves by Hwen Thsang is, however, strange, and only to be accounted for on. the supposition that in his time they had been appropriated by Brahmanists—a supposition confirmed by the inscriptions in them.
Having followed Hwen Thsang from Pâṭaliputra to Gaya, I proceed to notice such remains in the vicinity as are of interest.
The most interesting objects are the rock caves in the Barâbar hills with their inscriptions. These have been so fully described by General Cunningham[1] as to need no further notice. I will only mention the local legend of Sudâma in. connection with his cave.
This saint was once a fellow-student of Siva, who, for some purpose not specified, had come to earth to study. Bye-and-bye, when their course of study was over, they went to their respective homes. Sudâma had contracted a friendship with Siva, whom he had excelled as a student, and when at the close of their studentship he found Siva to be the lord of the three worlds, while he had neither wealth nor power,
- ↑ Archæological Survey of India, Vol. I, p. 40.
