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ronte offered by the marshes which stretch between Par*spār and Pațan, a distance of only seven miles.
Though Samkarapura owed thus to its founder but little that could secure distinction, yet the site he had chosen for it was one likely to retain some importance. Patan still lies on the direct road between Srinagar and Bārāmüla, reckoned at two daily marches, and has probably always just as now been the half-way station between the two places. Considering that Bārāmüla is the starting point of the route to the west, traffic and trade were thus sure to be attracted to Samkaravarman's town. We find it referred to as a local centre still in Kalhaņa's time, and it has remained to the present day a large and thriving place.
Patan figures as a separate Pargana in Abu-l-Fazi's list. A popular tradition has it that when Tödar Mal, Akbar's minister, was arranging for the redistribution of Pargaņas, he inadvertently omitted the Patan village at which he was just then encamped. To remedy the mistake Pațan with its immediate vicinity was made into an additional Pargana.' However this may be, we find Patan subsequently named as the chief place of the Tilagam Pargaņa. At the last settlement it became the headquarters of one of the new Tahsils.
The Pambasar lake which stretches to the east of Pațan as far as the “Gond Ibrahim' and 'Adin River' of the map, is referred to by Kalhaņa under the name of PAMPĀSARAS. King Harșa seems to bave extended or regulated it.3 The Karēwa ground to the west of Patan with the deep valleys which intersect it, forms the Pargaņa of Tilagām. It is mentioned in the Fourth Chronicle, 780, by the name of TailaGRĀMA. About four miles to the north-west of Patan and on the high road
to Bārāmāla lies Tāpar, a considerable village. Pratāpapura.
On the evidence of an old gloss and several passages of the Chronicles, it can be safely identified with the ancient PRATĀPAPURA. The latter was founded by King Pratápāditya-Durlabbaka, the father of Lalitāditya, probably in the second half of the seventh century. When visiting the place in 1892 I found close to the road two ruined mounds covered with large slabs and architectural fragments evidently marking the sites of old temples. Since then, I am informed, most of these remains have been turned into road metal by the native contractors employed in the construction of the new cartroad to Srinagar.
I See Bates, Gazetteer, p. 2.
124. The district through which the Vitastā flows immediately District of Kruhin.
before leaving the Valley, bears now the name
of Kruhin. The ancient form of this name is unknown unless the Lokaprakāśa's ' Krodhanavişaya' may be connected with the tract. Kruhin extends along both sides of the river, but its greater portion lies on the left bank.
Proceeding on the road towards Bārāmūla and at a distance of about six miles from the latter place, we pass on our right the village of Kānispār. It is identified by an old glossator of the Rājatarargiņi and by the Persian Chroniclers with the ancient KANIŞKAPURA. The latter is mentioned in the Rājatararigiņi as a town founded by the Turuşka king Kanişka, whom we know as the great Indo-Scythian or Kuşana ruler from the coins and Buddhist tradition. There are no conspicuous remains above ground at Kanispār, but old coins and carved stones are occasionally extracted from an old mound near the village.
We have already had occasion to speak of the important position
occupied by the ancient twin towns HUŞKAPURA
and VARĀHAMŪLA. Built on the banks of the Vitastā immediately above the gorge through which the river leaves the Valley, they form the starting-point on the great route of communication to the west. It is unnecessary to refer here again to the commercial and other advantages which have made this site one of great importance from ancient tinies to the present day.
Varāhamūla, situated on the right river-bank, has left its name to the present town of Varahmul, usually called Bārāmüla by Panjābis and other foreigners. The name Varālamúla or Vārāhamūla—both forms occur in our texts-is itself derived from the ancient Tirtha of Vişņu Adi-Varāha who was worshipped here evidently since early times. From it the site of the town and its whole neighbourhood received also the designation of Varāhakşetra. Various legends related at length in the Varāhakşetramāhātmya and often alluded to in the Nilamata and the other Māhātmyas, connect this sacred site and the Tirthas of the immediate neighbourhood with the Varāha or Boar incarnation of Vişņu. An abstract of these legends as well as an accurate description of the scanty remains of ancient date to be found at the several Tirthas, has been given by Prof. Bühler,8
i Compare Rājat. i. 168 note. General Cunningham's suggested identification of Kaniskapura with 'Kāmpor,' on the road from Srinagar to Supiyan, is unsupported by any evidence. The place is really called Khāmpār and has no ancient remains whatever.
% For detailed references regarding Varahamüla and Varāhakşetra, see Rajat. vi, 186 note. 8 See Report, pp. 11 899.
J. 1. 26
The ancient temple of Varāha which seems to have been one of the
most famous shrines of Kaśmir, is repeatedly Temple of Varāha.
mentioned by Kalhaņa. According to the tradition of the local Purohitas it stood near the site of the present Roțitirtha, at the western extremity of the town and close to the riverbank. Some ancient Lingas and sculptures found at the Koțitirtha may have originally belonged to the temple. The destruction of its sacred image is noted by Jonarāja in the reign of Sikandar Būtşhikast. A short distance below this site where a steop spor runs down to the river-bed, stood the ancient watch-station, still known as Drang, which has already been described. A bridge over the Vitastă existed at Varāhamūla already in old times.
It cannot be doubted that Varāhamūla is a very ancient place.
oyed the advantage of being on the right river-bank, which is followed by the old route down the Vitastā Valley. But ou the other hand the contracted nature of the ground which it occupies, between the hill-side and the river, did not favour the development of a large town. On this account we find that the twin town of HUŞKAPURA built on the open plain of the opposite bank was in ancient times the larger of the two places. Huskapura is mentioned by Kalhaņa as the town built by King
Huşka, the Taruşka, and is often referred to Huşkapura.
in his subsequent narrative. Its name survives in that of the small village of Uşkür, situated about two miles to the south-east of the present Bārāmūla. The identity of Uşkür and Huşkapura, correctly noted already by General Cunningham, is wellknown to Srinagar Pandits, and is indicated also by an old glossator of the Rājutarangiņi. Kalbaņa in one passage distinctly includes Huşkapura within Varāhakşetra, i.e., the sacred environs of the Varāha Tirtha, and the same location is implied by numerous other references in the Chronicle.
King Hnşka of the Rājatarangiņi has long ago been identified with the Indo-Scythian ruler who succeeded Kaniska, the Huvika of the inscriptions and the OOHPKI of the coins. The foundation of Hupkapura falls thus probably within the first century of our era. Hiuen Tsiang, as we saw, spent his first night after passing through the western entrance of the kingdom, in a convent of Hu-se-kin-lo or Huş. kapura. Albārūni too knows Ūshkārā'opposite to Bārāmāla.
i Compare Jonar. 600. S See Rājat. viii. 413. 8 For detailed references as to Huskapura : Uşkür, see Rajat. i. 168 note.
See Anc. Geogr., pp. 99 sq. 6 Soo vi. 186.
Kalbaņa mentions Huskapura far more frequently than Varāhamūla. The conclusion to be drawn herefrom as to the relative importance of the two places in Hindu times, is confirmed by the frequent references which the Chronicle makes to religious buildings ereoted in Huşkapura. Of King Lalitāditya-Muktāpida it is recorded that he built there the great temple of Vişņu Muktasvāmin and a large Vibāra with a Stūpa. Kșemagupta who sought the sacred soil of Vārāhakşetra in his fatal illness, had founded two Mathas at Huşkapura.
At present foundations of ancient buildings can be traced at numerons points of the plain which stretches from the left river-bank towards the low hills behind Uşkür. These remains as well as two colossal Lingas still in situ have already been noted by Bishop Cowie. About 400 yards to the west of the village are the much-damaged remains of a Stūpa, which had been found still intact by Bishop Cowie and photographed in that condition by Major Cole (1870). Subsequently it was dug into and partly levelled down “ by some Şahib's order," as the villagers told me. Of this excavation I have not been able to trace a report. But General Cunningham refers to an ancient coin of the Taxila type which was found in this Stapa and had come into his possession.
It is possible that this Stūpa was identical with the one which King Lalitāditya erected at Haşkapura. Of the Vihāra which Kalhana mentions in connection with the king's Stúpa, I have shown elsewhere that it was in all probability the same convent which Ou-k'ong refers to under the name of Moung-ti Vihāra. The Mourg-ti of the Chinese transcription seems to represent a prakritized form of the shortened name Muktu or Mukta. The latter forms which are abbreviations (bhimavat) for Muktāpida, occur also in the designations of other religious buildings erected by that king (Muktākeśava, Muktasvāmin).
As we do not meet with the name of Huşkapura in any of the later Chronicles it may be assumed that its importance did not survivo the time of Hindu rule.
i See Rājat. iv. 188. : Räjat. vi. 186. 3 See J. A. 8. B., 1866, p. 123. 4 See Coins of Anc. India, p. 62. 5 Compare Notes on Ou-k'ong, pp. 5 sqq.; Rajat. iv. 188 note.
SECTION IX.-THE NORTHERN DISTRICTS OF KRAMARĀJYA.
125. The ancient localities in the Vitastā Valley below Varāhamūla have been noted by us already in connection with the route which leads through it. We may therefore proceed now to those Parganas of the ancient Kramarājya which lie to the north of the river and the Volur lake. The district which adjoins Kruhin in this direction, is known as
Hamal (map ‘Hummel '). Its ancient name District of Samālā.
was SAMĀLĀ from which the former designation is the direct phonetic derivative. Samālā is very frequently mentioned in the last two Books of the Rājataranyiņi, particularly on account of its feudal chiefs or Dāmaras who played a prominent part in all the civil wars of the later reigns. The pretender Bhikṣācara in particular had his most powerful adherents in Samālā and often took refuge with them. The village of VANAGRĀMA which is mentioned on one of these occasions, is probably identical with the present Vangām, situated circ. 74° 25' long. 34° 19' lat. Kākaruha, another place in Samālā, referred to in connection with Bhikṣācara's campaigns, can no longer be traced. To the north of Hamal we reach the Pargana of Mạch pūr
(map' Mochipoora.') Its ancient name is noTirtha of
where mentioned. In it lies the sacred site Svayambhū.
of SVAYAŃBHŨ which owing to the apparently volcanic phenomenon there observed has from early times been renowned as a Tirtba. Kalhaņa in bis introduction duly notes the 'Self-created Fire' (Svayambhu), which “rising from the womb of the earth, receives with numerous arms of flame the offerings of the sacrificers.” 3
The spot meant is still known as Svayambhū, or to the villagers as Suyam. It lies on a low ridge about half a mile south-west of the village of Nich®hom (not shown on map) and about one and a half miles north of Tsakavadar (map Sheikwadda.') Visiting it in 1892 I found there in a shallow hollow the soil bright red like burned clay and furrowed by narrow fissures. In certain years steam has been known to issue from these fissures. The ground then becomes sufficiently hot to boil the Srāddha offerings of the pilgrims who at such times flock to the site in great numbers. The phenomenon which may be either truly volcanic or, according to a modern authority, be caused by hidden seams of coal taking fire, was last observed in the year 1876. Occurrences at
1 Seo Rājat. vii. 159 note. % See Rājat, viii. 1438. 3 See Rājut, i. 34, and for further references the note thereon.