See. i.] 7
KALHANS'S PERSON AND DESCENT.
This connection, too, explains the exact and graphic account which Kulhana is able to give us of the flight of the unfortunate king from the capital and of his tragie death. The only companions of Harsa on his flight and during the few days of his hiding were his faithful chamberlain Prayaga, and Mukta, a menial servant of Canpaka’s household, The former was killed fighting together with his roval master. Mukta alone escaped death under circumstances which Kalhane takes special care to explain and justify.7 It is evident that he had received his account of Harea’s last days from this sole surviving witness who belonged to his father’s household.
Kalhana deseribee Canpake as a fervent worshipper at the Tirthas of Nandi- ksetra, the present Buth'éer. ‘This accounts for the intimate acquaintance he him- self displays with that sacred site,” As Canpaka's son he was likely to have accompanied his father on his regular annual visita to the Tirthos. From a refer- euce to the latter it appears thet Canpaka was yat living about the year .p. 1136.”
Incidental notices of the Rajataraigini enabi ) trace yeb another close relative of Kelhana. The Chronicle relates among many extravagant acts of Harse that the music-loving king presented one lakh of gold coins to Kanaka, a younger brother of Canpaka, who had gained his favour by taking lessons in singing from him." The same Kanaka is subsequently praised for having proved himself gratefol to the memory of his royal patron. He retired, after the latter's death, to Benares and ended there his days in pious resignation.”
If this younger brother of Canpaka was in reality Kalhane’s uncle, as there seems every reason to assume, we can account for Harsa’s extravagant present by the family’s high position. Kalhana also mentions as another meritorions act of Kanaka that by Fis timely intercession he saved the colossal Buddha image at Parihasapura, his birthplace, from destruction by King Harsa The saving of the only other Buddha statue, which escaped the king’s clutches, is ascribed to the Buddhist S'ramana Kusalaéri. In view of this company it is difficult to avoid the conclusion that Kanaka, too, was personally connected in some way with Buddhist worship. We shall see below how well this conclusion agrees with certain observa- tions regarding Kalhana’s own attitude towards Buddhism.
From the mention of Parihdsapura as Kanaka’s birthplace, we may infer that this town was the original home of Kalhane’s family. We owe probably to this circumstance the detailed references which Kalhana makes to the sacred buildings of Parihasapura, and the close acquaintance he shows with the topography of that neighbourhood.
3. It can scarcely be doubted that Kalhana’s family was Brahman by caste. Sanskrit learning of the type displayed in the Rajatarangini has, in Kasmir, as
§ See vii. 1624 eqq. 7 vii. 1701 sq. a ® Compare vil. 954 and note; also viii.
The abrupt manner in which Cappaka is introduced to us in the first-named 8, Sppears to me a further indication of fis identity with the Chronicler'’s father. Kalhans when first mentioning new person- ages in his narrative, ordinarily icularizes their origin and position. omission of euch particulars im the case of Canpake is significant. Kalhapa, who seems never to
have troubled himself about msking his narre- tive intelligible to other than contemporary teaders (see below, § 40), nalvely considers further particulars about his own father un-
necessary.
- See note i. 36; i 107 and the passages
quoted in the note, also i. 12].
¥ See viii. 2365.
¥ vii. 1117,
4 See viii. 12 eq,
B vii, 1007 89.
™ Compare iv. 194-204 (Note F), 333 sq.; vii. 1826 6qq.5 1844 egq.; v. 97-100 (Note 1).
Information denved from
Canpaka.
Kanaka, probably an uncle of Kalhana.
Kalhana’s Brebman descent,
