Epigraphia Indica Vol 02

Author(s): Jas Burgess
Publisher: Archaeological Survey of India
Catalog link: https://jainqq.org/explore/032556/1

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EPIGRAPHIA INDICA Volume II (1894) 6 2 pratnakIrtimapAvaNu PUBLISHED BY THE DIRECTOR GENERAL ARCHEOLOGICAL SURVEY OF INDIA JANPATH, NEW DELHI-110001 1984

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ARCHAEOLOGICAL SURVEY OF INDIA. (NEW IMPERIAL SERIES.) VOLUME XIV. EPIGRAPHIA INDICA. VOLUME II.

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EPIGRAPHIA INDICA VOLUME II. tvamAsamanAvaza PUBLISHED BY THE DIRECTOR GENERAL ARCHAEOLOGICAL SURVEY OF INDIA JANPATH. NEW DELHI-IM0011

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Reprinted 1983 C ARCHAEOLOGICAL SURVEY OF INDIA GOVERNMENT OF INDIA Price Rs. 110.00 Printed by Pearl Offset Press, 5/33, Kirti Nagar Industrial Area, New Delhi-110015.

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ARCHAEOLOGICAL SURVEY OF INDIA. EPIGRAPHIA INDICA: A COLLECTION OF INSCRIPTIONS SUPPLEMENTARY TO THE CORPUS INSCRIPTIONUM INDICARUM OF THE * ARCHAEOLOGICAL SURVEY, TRANSLATED BY ORIENTAL SCHOLARS. EDITED BY JAS. BURGESS, C.I.E., LL.D., F.R.S.E. BON.A.R.I.B.A.; X.R.G..; X.B.A.S.; X. BOC.AS. PARIS; HOS. COR MEX. BERLIN SOC. OF ANTHROPOLOGY, ETC.; AND OP BATAVIAN 800. OF ARTS AND SCIENCES; TELLOW OF UNIVERSITY OF BOMBAT, UTC., LATE DIRECTOR-GENERAL OF THE ARCHEOLOGICAL SUBVAT OF INDIA ASSISTED BY A. FUHRER, PH.D., ARCHAEOLOGICAL SURVETOR, NORTH-WESTERN PROVINCES AND OUDE, VOLUME II. CALCUTTA: PRINTED AND PUBLISHED BY THE SUPERINTENDENT OF GOVERNMENT PRINTING INDIA, CALCUTTA-THAOKER, PINK & Co. BOMBAY-THACKER & Co., LD. LONDON-KESAN PAUL, TRENCH, TRUBNER & Co., LUXAC & Co. LEIPZIG-O. HARRASSOWITS. 1894, an Rights Reserved.

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CONTENTS. PAGE. Preface 1. Jabalpur copper-plate inscription of Yasahkar adeva (A.D. 1122]; by Prof. F. Kielhorn, Ph.D., C.I.E., Gottingen . . . . . . . . 1 2. Bhera-Ghat stone inscription of queen Alhanadevi, the Chedi year 907; by the same . . 7 3. Tewar stone inscription of the reign of Jayasinhadeva, the Chedi year 928; by the same . 17 4. Three land grants from Sankheda (with facsimiles); by H. H. Dhruva, B.A., LL.B. . . 19 5. Inscriptions from Northern Gujarat; by J. Kirste, Ph.D. . . . . . . 6. The Jains inscriptions of Satramjaya; by Prof. G. Buhler, Ph.D., LL.D., C.I.E., Vienna 34 7. Votive inscriptions from the Stapaa at Sanchi (I); by the same. . . 8. Harsha stone inscription of the Chahamana Vigraharaja, the Vikrama year 1030 (with facsimile); by Prof. F. Kielhorn, Ph.D., C.I.E. . . . . . . . . 116 9. Muhammadan inscriptions from the Saba of Dihli, No. I, (with facsimiles); by Paul Horn, Ph.D., Strassburg . . . . 10. Badal Pillar inscription of the time of Narayanapals (with facrimile); by Prof. F. Kielhorn, Ph.D., C.I.E. . . 11. Atakor inscription of the time of Krishna III, dated Saka-Sarh. 872; by J. F. Fleet, Ph.D., C.I.E., C.S. . . . . . . . . . . . . . . 167 12. Karitalai stone inscription of the reign of the Chedi Lakshmaparkja; by Prof. F. Kielhorn, Ph.D., C.I.E., Gottingen . . . . . . . . . . . . 13. Nagpur stone inscription of the rulers of Malaya, San. 1161; by the same. 14. Further Jaida inscriptions from Mathura (with facsimiles); by Prof. G. Buhler, Ph.D., LL.D., C.I.E. . . . . . . . . . . . . 195 15. Sangamner copper-plate inscription of the Yadaya Bhillama II, the saka year 922; by Prof. F. Kielhorn, Ph.D., C.I.E. . . . . . . . . . 16. Stone inscription at Vaghli in Khandes, the sake year 991; by the same . . 17. Khaldri stone inscription of the reign of Haribrahmadeva, the Vikrama year 1478; by the same 228 18. Dubkund stone inscription of the Kachchhapaghata Vikramasinha, Sarh. 1145; by the same 232 19. Pabhoss inscriptions (with facsimilos) by A. Fuhrer, Ph.D. . . . 20 The Pillar Ediots of Asoka ; by Prof. G. Buhler, Ph.D., LL.D., C.I.E. . 21. The Mahaban Prasasti of Sarn. 1207 (with facsimila); by the same . . . . 22. Muhammadan inscriptions from Bengal (with facsimiles); by Paul Horn, Ph.D. 23. Benares copper-plate inscription of Karnadeva, the Chedi year 793 (with facrimile); by Prof. F. Kielhorn, Ph.D., C.I.E. . . 24. Specimens of Jaina sonlptures from Mathuri (with sllustrations); by Prof. G. Buhler, Ph.D., LL.D., O.I.E. . . . . . . . . . . . . .311 25. The Battiprolu Buddhist inscriptions (with facsimiles and alphabet); by the same. . . 323 26. Govindpur stone inscription of the Poet Gangadhara, the Saka year 1059; by Prof. F. Kielhorn, Ph.D., C.I.E. . . . . . . . . . . . 330 27. Dadhpani rock inscription of Udayamana; by the same . . . . . . . 28. Copper-plate inscription of Vaidyadeva of Kamarupa (with facsimiles); by Prof. A. Venis, M.A., Benares . . . . . . . . . . i . . . 10 29. Beper copper.phtant of Govindahind the same . . 358 30. Copper-plato grant of Maharaja Lakshmans, (Gupta) Sarh. 158 (with facsimilos); by A. Fuhrer, Ph.D. . . . . . . . . 31. Further votivo inscriptions from the Stopas at Sanchi (II), (with facsimiles); by Prof. G. Buhler, Ph.D., LL.D., C.I.E. . . . . . . . . . . . 32. Chitorgadh stone inscription of Mokala of Mewad, the Vikrama year 1485; by Prof. F. Kiel horn, Ph.D., C.I.E. 33. Chitorgadh stone inscription of the Chaulukya Kamarapala, Sach. 1207; by the same. 121

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CONTENTS PAGE 34. Persian and Arabic Muhammadan inscriptions from the Saba of Dihlt, No. II.; by Paul Horn, Ph.D. . . . . . . . . . . . 424 35. Sridhara's Devapatana Prasasti of Samn. 1273 ; by Prof. G. Buhler, Ph.D., LL.D., C.L.E. 437 36. Asoka's Rock edicts, according to the Girnar, Shahbazgarhi, Kalsi and Mansehra Versions (with facsimiles); by the same . . . . . . . . . . . 37. A Collection of Sanads of Moghul Emperors; by Paul Horn, Ph.D., Strassburg . 38. Further Pabhosa inscriptions; by Prof. G. Buhler, Ph.D., LL.D., C.L.E. . 39. An Additional note on the Baijnath Prasastis; by G. Buhler, Ph.D., LL.D., C.L.E. . 40. Notes on the Prakrit grant of the Pallava King Sivaskandavarma (Vol. I, pp. 2-10) by Profa. Ernst Leumann, Ph.D., Strassbarg, and G. Buhler, Ph.D., LL.D., C.I.E. . . 483 Tables for calculating Hindu datos in true local time; by Hermann Jacobi, Ph.D., Sanskrit Professor, Bonn . . . . . . 487 INDEX . . . . . . . . . . . . . . 409 Corrigends . . . . . . . . . . . . . . . . 518 PAPERS ARRANGED UNDER AUTHORS' NAMES. BY PRUFESSOR G. BUHLER, PH.D., LL.D., C.L.E., VIENNA Votive inscriptions from the Stapas at Sanchi . . . . . Further votive inscriptions from the Sanchi Stapas . . Further Jaina inscriptions from Mathura . . . . Specimens of Jains sculptures from Mathuri The Bhattiprolu Stupa Buddhist casket inscriptions . The Pillar edicts of Asoka . . . . Asoka's Rock edicts, according to the Girnar, Shahbazgarhi, Kalal, and Mansehra ve The Jaina inscriptions of Satrumjaya . The Mahaban Prasasti of Sam. 1207 . . . . . . Sridhara's Devapatana Prasasti of San. 1273 . . . Further Pabhosa Inscriptions . . Additional note on the Baijnath Prasastis . Note on the Prakrit grant of the Pallava King Sivaskandavarma. . BY H. H. DHRUVA, B.A., LL.B.:Three land-grants from Sankheda in Gujarat . . . . . . BY J. F. FLEET, PH.D., C.I.E., Bo. C. 8.: Atakar inscription of the time of Krishna III, dated Saks-Satavat 872 . . BY A. FUHRER, PR.D., ARCHAEOLOGICAL SURVEY, NORTH-WESTERN PROVINCES Pabhosa inscriptions . . . . . Copper-plate grant of Maharaja Lakshmana, (Grapta) Sam. 150 . . . . BY PAUL HORN, PH.D., STRASSBURG - Muhammadan inscriptions from the Saba of Dihlt (No. 1) . . . . . Ditto ditto (No. II) . . . . . A Collection of Sanads of Moghal Emperors . . . . . . . BY PROFESSOR HERMANN JACOBI, PH.D., BONN: Tables for calculating Hindu dates in true local time . . . . . BY PROFESSOR F. KIELHORN, P=.D., C.I.E., GOTTINGEN : Harsha stone inscription of the Chahamana Vigraharaja [Sarh. 1030] . . . Badal pillar inscription of the time of Narayanapala . . . . . . Sangamner inscription of the Yadaya Bhillama IL, Sake, 922 . . . . . . . . 940 . . . . . . . 472 . 487 . . . 116 . 160 . 213 -

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CONTENTS. vii PAQE. 297 BY PROFESSOR F. KIELHORN, PH.D., C.LE., GOTTINGEN--contd. Bendros copper-plate inscription of Karpadeva, the Chedi year 793. . . . Jabalpur copper-plate inscriptions of Yabahkarnadeva (A. D. 1122] . , . Bheraghat stone inscription of the queen Alhenadevt, the Chedi year 907 . . Towar stono inscription of the reign of Jayasimhadeve, the Chedi year 928 Stone inscription of Vaghlt in Khandes, Sake 991 . Khalari stone inscription of the reign of Haribrahmaders . . . . Dubkund stone inscription of the Kachchhapaghata Vikramasitha, Sam. 1145 Karitalaf stone inscription of the reign of Lakshmanaraja . Nagpur stone inscription of the rulers of Malaya, Sam 1161 Govindpur stone inscription of the Poet Gangadhara, 6. 1059 . . Dudhpani rock inscription of Udayamana . Chitorgadh inscription of Mokala of Mew&d . . Chitorgadh inscription of the Chanlukya Kumarapala, Sam. 1207 . BY PROFESSOR J. KIRSTE, PH.D., GRAZ: Inscriptions from Northern Gujarat . . . BY PROFESSOR ERNST LEUMANN, PH.D., STRASSBURG: Note on the Prakrit grant of the Pallava King Sivas kandavarman (in vol. I, pp. 2-10) BY PROFESSOR A. VENIS, M.A., BENARES - Copper-plate inscription of Vaidyadeva of Kamardpa . . . Benares copper-plate grant of Govindachandra . . . . . . . . . 488 . . . 348 . 858 . 92 * 18EUR FACSIMILES, ETC. 1. Sankheda copper-plate grant of Dadda III, Ch. Sam. 346; by H. H. Dhruva, B.A., LL.B. facing p. 30 2. Ditto ditto of Dadda IV, Ch. Sam, 391; v 21 3. Ditto ditto of BalAdhikrita Santilla; 4. Harsha inscription of Chahamana Vigraharaja, Sam. 1030, from impression by Lala Ram Bakhsh, Jaypur . . . . . . . . . . 120 5. Three Muhammadan inscriptions from the Suba of Dili. 6. 7. Inscription of Hamayan, of A.H. 937; and Inscription of Akbar from Khokrakot, from impressions by Ghulam Husain . . . . . . . 148-149 8. Badal Pillar inscription; impressed by H. B. W. Garrick . . . . . . 160 9. Mathura inscriptions (New Series) Nos. I-XV; by Dr. A. Fuhrer . . . . 202 10. Ditto ditto Nos. XVI-XXVI; . . . . 204 11. Ditto ditto XXVII-XLII; . . 208 12. Pabhosa inscriptions: (1) outside, and (2) inside the cave; by A. Fuhrer, Ph.D. . 242-248 13. Ditto (3) at the modern Dharmaskli; by the same. . . . . 244 14, 15. Asoka Pillar inscription of Radhia; impressed by H. B. W. Garrick, Esq. . . . 248-249 16, 17. Ditto ditto at Mathie; by the same . . . . . . 250-251 18. Ditto ditto at Rampurwa (fragment); by the same 252 19. Bhagalpur Muhammadan inscription of A.H. 850, and Mahdipur Muhammadan inscription of A.H. 891; impressed by J. D. Beglar, Esq. . . . .280 20. Bihar Muhammadan inscription of A.H. 732; impressed by J. Bargess, LL.D., C.L.E.. 292 21, 22. Benares copper-plate grant of Karnadeva . . . . 306-307 23. Mathura Jaina sculptures, Plate I. (from photograph), . . . . . 311 24. Ditto ditto, Plate II. . . . . . . . . . . 25. Ditto ditto, Plate III. . . . . . . . . . . 26. Ditto ditto, Plate IV. . . . . . . . . . . 321 27, 28. Bhattiprolu Buddhist inscriptions, impressed by A. Rea, M.R.A.S. . . . . 324-326 Plate TY

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CONTENTS. PAGE. 29, 30. Bhattiproln Buddhist inscriptions, by A. Res, Esq.; and Alphabet, by J. Bargess, LL.D. 324-325 31, 32. Copper-plato grant of Vaidyadevs of Kamarupa-(1) Sealand (2) Plate I. , 352--353 33, 34. Ditto ditto (3) Plate 1IA; (4) Plate IIB . 354-355 35, 36. Ditto ditto (5) Plate ILIA; (6) Plate IIIB. 356357 37. Copper-plate grant of Maharaja Lakshmana, (Gupta) Sam. 158,- two sides with seal, 364 38, 39. Sanchi inscriptions--two pages; by J. Burgess, LL.D., and A. Fuhrer, Ph.D. , 368-369 40. Girnar Aboka edicts, No. I; from impressions by J. Burgess, LL.D. . . 41. Ditto ditto, Nos. II and III; from the same . . . . . . . 42. KAlsi Agoks inscription : Edicts I-VI; from the same . . . 48. Girnar Asoka edicts, Nos. IV and V; from the same . 44. Ditto ditto, No. VI; from the same . . 45. Kalsi Aboka inscription, Edicts VII to XIII; from the asme. . . . 456 46. Girnar Asoka edicts, Nos. VII, VIII and IX ; from the same 47. Ditto ditto, Nos. X, XI and XII; from the same 458 48, 49. Kalsi Asoka inscription, Edicts XIII (2nd part), and XIV, and Elephant; from the same 460-461 50. Girnar Aboka inscription, Nos. XIII and XIV; from the same. 463 51, 52. Pabbora inscriptions from the Hermit's Cave; by A. Fuhrer, Ph.D. . . . 480-481 450 456

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PREFACE. AS remarked in the Preface to the former volume, this is properly to be A regarded as one of the series of the Corpus Inscriptionum Indicarum, and practically may stand as the fifth volume of that publication : indeed, but that I had hoped the series of the Corpus would be resumed at an early date, these two "supplementary " volumes would also have borne the title chosen by the late General Sir A. Cunningham. This volume completes what I had undertaken and closes my work in connexion with Indian Epigraphy. Among other papers, it contains a new and corrected edition of the Harsha inscription, first published by the Rev. Dr. Mill nearly sixty years ago, now edited by Professor Kielhorn from excellent impressions obtained for me by Colonel S. S. Jacob, C.I.E. The Badal pillar inscription first published by Sir Charles Wilkins in 1788 has also been anew translated by the same scholar, from Mr. H. B. W. Garrick's fresh impressions. The Pillar and Rock Edicts of Asoka have been finally revised by Professor Buhler, who has also continued the very important series of short epigraphs discovered by Dr. Fuhrer at Mathura, along with the extensive collection of votive inscriptions made by the same scholar at Sanchi. The very early Bauddha inscriptions discovered by Alex, Rea, Esq., of the Madras Archaeological Survey, in the brick remains of a Stupa at Bhattiprolu in the Koishna district, have also been edited by the same abie scholar. This important discovery was reported to the Madras Government by Mr. Rea on 22nd February, 1892, and his letter was printed in G. O. of 22nd April 1892, No. 270. It will be interesting in connexion with the epigraphs to give some details of the discovery here. Mr. R. Sewell (Lists of Antiquarian Remains in Madras Presidency, p. 77) states that this Stapa "was greatly demolished a few years ago " (i.e. before 1882) for the "purpose of making a road; and some of the marble sculptures were utilized in building a sluice on the Krishna canal close by, where the road to Vellaturu crosses the canal. I have it direct from the officer chiefly concerned in the demolition that the mound was between 30 and 40 feet high, of a circular shape like a dome, but ruined at the top; that there was a marble pillar standing erect, and sculpture here and there in marble ... He found inside the dome a casket made of six small slabs of stone dove-tailed into one another measuring about 2 feet by 14 feet by 1 foot. Inside this was a common clay chatti, and inside the chatti a neat casket made of soap-stone,' which contained a crystal phial. In the phial was a pearl, a few bits of gold-leaf and some ashes. Wishing to remove his discoveries, the stone casket was accidentally broken and the remains were left at Bhattiprolu. The chatti was also broken. The

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PREFACE. et. Frand the stapa. Prick A * the closing Tictive repons portis soap-stone' casket was smashed during a voyage to England and the fragments thrown away. The crystal phial was presented to Dr. Burnell." ... " The villagers of Bhattiprolu told me that they remember some railing or wall, which they described as about four feet high, surrounding the tope."* Mr. Rea found that the building had been of solid brick work throughout, and that a portion of the base of the dome and the wall of the processionpath at the south-east quadrant, were intact. From these he made out that the dome must have had a diameter of 132 feet and the base of 148 feet, - being thus about ten feet larger than the Amaravati stupa. Outside the basement, and 8 feet below the present surface, he found a brick floor about 12 feet broad, at the outer edge of which were fragments of marble,-probably of the great enclosing rail. "I learned," he says, in his very instructive report," that the casket had been found just above the summit of the remaining portion of the brick dome. I ascertained this point to be 15 feet above the level of the floor of the procession-path which surrounds the building. Although this casket had been found, I considered that, as the principal deposit is usually placed down in the centre near the foundation, or at the level of the procession-path, there was a great probability of there being another. After having found the centre of the circular brick-work, which, through the demolition, is not now in the middle of the mound but considerably towards the north, I saw that the bricks there had not been touched. In the centre was a narrow well, 94 inches in diameter, filled with earth. This hole, it appears, was open when the top of the stupa was removed, and was then sounded with a rope to a depth of about 15 feet from the present surface. Around it were courses of eight bricks radiating from the centre to a diameter of 3 feet. These bricks I removed to a depth of 14 feet 6 inches. "At that depth I came on a large, irregular, triangular slab of black stone laid on the outside of the excavated shaft. The two inner sides of the stone radiated from the centre, its outer side was curved concentric with the brick-work, and extended a foot into the wall of the shaft. It would have lain clear, had another ring of brick-work been removed, making the shaft 5 feet in diameter, but I did not expect to find more than one casket, in the centre On removing it, I found a rectangular cutting on the under surface of the stone measuring 11 inches by 8 inches and $ inch deep: the length was placed east and west. Below it was another similar but thicker stone with a raised rectangular rim on its upper surface cut to fit into the hollow in the upper stone. The inner sides of this rectangle slope down into a circular cavity 5 inches deep. The * Conf. Ind. Ant. vol. I, pp. 153,374; vol. III, p. 124; Madras G. O. Ist Nov. 1878, No. 1620, pp. 33, 34.

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PREFACE. xi upper surface of the lower stone is smooth, and cut on it, round the four sides of the casket chamber, are two lines of an inscription in characters similar to those of the Asoka inscriptions" (see Nos. i and ii, pp. 326, 327) In the cavity, was a small globular black stone relic-casket. Around the casket, and mixed with some earth which filled the cavity, were the following objects:-2 small hemispherical hollow copper or bell-metal (1) cups, 1 inches in diameter: they fit into each other, and one bears traces of some sort of resin having been inside; on the apex of one is a gold bead, inch in diameter; the other has had a gold bead also, which was found in the earth alongside; 1 copper finger ring and several bits of copper; 1 small bead; 2 double pearls; and the following articles in gold, weighing collectively tola and 13 grains (ie., 148 grains) viz., 1 single and 1 double gold bead; 7 small triangular pieces; 4 lotus flowers in thin sheets with eight bent petals, each 1 inches across; 2 trisulas in thin plates each 1 inches by 1 inch; 1 hexagonal crystal with slightly convex sides, 2 inches by inch, pierced with a hole through its axis. On each of the sides of the prism is lightly traced an inscription in the same character as that on the stone (see No. x, p. 329). "The two hemispherical vessels lay on the west side of the casket; the crystal prism, gold flowers and other articles on the east. The reliccasket is 4 inches in diameter by 4 inches in height. The lid fits by a groove into the lower portion. Inside was a cylindrical crystal phial 24 inches in diameter by 14 inches in height. It is moulded on the sides, flat on the top and bottom, and has its lid fitted in the same manner as the stone receptacle. Inside is a flat piece of bone, half an inch across, smooth on the one side and celled on the other: it seems to be a piece of a skull bone. "In the stone casket, below the phial were,-9 small lotus flowers in gold-leaf; 6 gold beads over an eighth of an inch in diameter, and 8 smaller; 4 small lotus flowers in thin copper; 19 small pierced pearls; 1 slightly blue coloured amethyst beard; and 24 small coins or tokens of a light coloured metal, somewhat resembling bell-metal. They are plain on the reverse: and on the obverse have lotus flowers, trisulas, feet with a snake coiled round, and other emblems more or less legible. They were laid on the bottom of the casket with the smooth sides down-in the form of a svastika, and had become fixed to the stone by oxidation. In the svastika, nine of the coins were in the central rectangle; three on each of the four arms, and the other three over the centre. The flowers and beads seem also to have been originally arranged symmetrically. An example of this symbo lical use of the svastika was found in the centre of the stupa at Pedda Ganjam.

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PREFACE. "At a depth of 17 feet, was another black stone, on the north side of the well, and, like the first, sunk a foot into the wall. It is roughly triangular in form, with rounded corners, and measures about 2 feet across, by 10 inches thick. On the top is a circle, 7 inches in diameter, raised half an inch. The under-side is smooth with a circular hollow 12 inches in diameter and half an inch deep. The circle is filled in with an inscription in 18 lines (No. iji, p. 327), while around it, are two others in two lines (Nos. iv and v, p. 328). All had the letters filled in with white. Below it was a stone, roughly rectangular, with rounded corners. In it is a circular cavity 61 inches deep, 7 inches in diameter at the top and 4 at the bottom. Round the top is a raised rim 14 inches broad; and on the upper surface, round the hole, are inscriptions in two lines (Nos. vi and vii, p 328). The characters are the same as those of the inscription first described. The letters were filled with chunam, evidently that they might show distinctly in the black stone. The cavity was nearly filled with earth and had no inner stone casket. In it was a crystal phial 18 inches in diameter by 24 inches high. Its lid is moulded like a dagaba. The top and bottom were lying separate and filled with earth. There was no sign of a relic inside. Mixed with the earth in the stone cavity were,-164 lotus leaves and buds, 2 circular flowers, a trisula, and a three-armed figure like a svastika,--all in gold leaf; 2 gold stems for the lotus flowers-one of them attached ; 6 gold beads; and 1 small coiled gold ring. The lotus leaves (or petals) are of different sizes, having been fitted inside each other as in the flower itself. The beads represent the opening buds. These articles weigh collectively close on 1% tolas (315 grs.). Also, two pearls ; 1 garnet ; six coral beads and one bit of the same material; 1 slightly blue, flat, oval, crystal bead ; one pointed, oval, white crystal bead; and two green tinged, flat, hexagonal beryl drops : one is is and the other inch in length; a number of bits of corroded copper leaf, including lotus flowers, stems, a miniature umbrella, and one or more thin sheets of silver folded flat into about eight thicknesses. The metal of the latter is much corroded and extremely brittle: it will be impossible to unfold the sheets. One side is broken but the fragments remain. The largest piece measures 2 inches by 14 inches, and shows some letters or symbols pricked on with a metal point. "At a depth of 18 feet another black stone lay sunk a foot into the wall on the east side of the shaft. It is an irregular circular stone measuring about 2 feet 3 inches across, by 10 inches thick. On its under surface is a circular space sunk half an inch with an inscription in eight lines (No. viii, p. 328). The letters were whitened. This stone lay on the top of another, roughly square in shape, and measuring 2 feet 5 inches by 2 feet 3 inches by 11 inches thick. On the upper side is a circular cavity 5 inches deep

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PREFACE. xiii 71 inches broad at the top and 5 inches at the bottom. On the top is a rim 24 inches broad which fits into the hollow in the upper stone. On the upper surface of the stone, round the rim, is an inscription in one line, with letters whitened (No. ix, p. 329). "The cavity was nearly filled with earth. In it were : 1 crystal phial of the shape of that found inside the second stone receptacle but slightly larger. It measures 24inches in diameter by 3 inches high. The two pieces were filled with earth and lay apart. "Close to the phial, was found the actual relic casket with the relics inside. It is made of a large beryl measuring to inch in length, by 4 inch, by inch. A cylindrical hole, 4 inch in diameter, is drilled in its axis, in which are the relics,-three small pieces of bone. The hole is closed by a small white crystal stopper with hexagonal bulbous top. The necking is covered with gold leaf, and another sheet of the same material is fixed outside on the bottom. This unique casket had been originally placed inside the crystal phial, but had been displaced probably by shaking of the stone when it was laid. There was also in the cavity :-1 amethyst bead & inch long; another smaller; and l yellow coloured crystal bead ; 1 small hexagonal crystal drop of a slightly yellowish colour, and another flat one of white crystal; 1 bone bead ; 6 pearls, and 32 seed pearls, all pierced : 30 lotus flowers, a bent two-armed figure, and a quatre-foil in gold leaf; a piece of seemingly decomposed quartz having the appearance of salt but insoluble in water ; a few bits of copper, and an iron (?) cinder. "The inscriptions are of importance, as, being found in connection with the relics, they must be contemporaneous with the foundation of the stupa, and shew it to have been an early one." This report by Mr. Rea is a model of accurate and careful detail such as is seldom met with in such papers, and throws all the light possible in the circumstances on the discovery of these early Bauddha inscriptions. The whole of the objects found have been delivered by Mr. Rea to the Central Museum at Madras. The volume concludes with a paper supplementary to that given in the previous one by Professor H. Jacobi of Bonn University, completing his ingenious method of computing accurately Hindu dates found in ancient documents. The table of contents will show the list of other papers and the names of the respective contributors: to all of them my best thanks are tendered. To Dr. A. Fuhrer, Ph.D., as assistant editor, I am deeply indebted for much valuable assistance in many ways, ever readily rendered. JAS. BURGESS. 22, Seron PLACE, EDINBURGH: August, 1894.

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EPIGRAPHIA INDICA. I.-JABALPUR COPPER-PLATE INSCRIPTION OF YASAHKARNADEVA. [A. D. 1122.] BY PROFESSOR F. KIELHORN, PH.D., C.I.E., GOTTINGEN. This inscription, of which I am unable to say where' or by whom it was discovered, was engraved on two plates. Both plates were deposited in the Nagpur Museum, where a Devanagari transcript of the whole inscription was made which seems to exist still and which will be referred to below. Subsequently the second of the two plates was either lost or stolen. But the first plate is still in the Museum; and, since the inscription even in its fragmentary state is of some importance, being the only one of the Chedi king Yasahkarnadeva hitherto discovered, I edit it now from five rubbings and impressions which during the last two or three years have been kindly supplied to me by Dr. Burgess, Mr. Fleet, and Colonel J. A. Temple. The plate is inscribed on one side only, and measures about 1' 63' broad by 1 high. At the bottom it has a round hole, about 5" in diameter, for a ring which has probably disappeared together with the missing plate. The writing has suffered a good deal from corrosion, and there are in consequence several aksharas which cannot be read with absolute certainty. But, fortunately, everything of historical importance is clear and distinct, and there is no doubt about the purport of any part of the inscription. The size of the letters is between and ". The characters are Nagari, and the language is Sanskrit. Excepting the introductory om om namo Vrahmane and a few words at the end, the inscription is in verse. The total number of verses is 24, of which 16 occur also in the Kumbhi copper-plate inscription of Gosaladevi. As regards orthography, the letter b "I call the plate the Jabalpur plate, because it is so called by Sir A. Cunningham. The district of Javalipattana or Jauli-patan' was apparently mentioned in the lost portion of the inscription. See the references in note 2, below. * See Grant's Gazetteer of the Central Provinces, 2nd edition, Introduction, pp. li and lii; and Sir A. Cunningham's Archeological Survey of India, Vol. IX, pp. 87 and 88. Several of the statements which have been made regarding this inscription, on the basis of the Nagpur Museum transcript, are very incorrect. Thus, according to one account, the inscription is one of Karnadeva, according to another it belongs to Gayakarna, and the transcript is said to read Sri-mahesa-Karna: but there can be no doubt that the inscription belongs to Yasah karna and that, what the copyist bad before him in the now lost plate, was Srimad-Yafahkarna. Karnadeva is said to have built a fort named Karna Meru from which flowed the river Karpavati; in reality Karns built a temple at Banaras, which the poet describes as Karna's Meru, and he founded the town of Karnavati. The same Karna is said to have conquered Bhimegvara, king of Andhra, who is identified with Bhima II, one of the eastern Chalukyan. What the insoription really says is, that Yasahkarna defeated the king of Andhra, and that he subscquently presented the holy Bhime vara (or Biva) with many ornaments. [See page 7, note 48.-E. H. Edited and translated in the Journal Asiatic Society of Bengal, vol. VIII, pp. 483-495 ; and re-edited by Dr. F. E. Hall, ib., vol. XXXI, pp. 116-128. It will be seen that the present inscription, in verses 3, 5, 8, 12, 14, and 20, furnisbes decidedly better readings than those given by Dr. Hall, and that in verse 21 it supplies certain words which have been either omitted or given quite wrongly in the published versions of the Kumbhi inscription.

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EPIGRAPHIA INDICA. is throughout denoted by the sign for v, and the dental sibilant is frequently employed instead of the palatal; besides, e is used for in the word sarddhan, in line 21, and ; for y in trijama, in line 15. The metrical portion of the inscription, after mentioning, like the Kumbhi and other Chedi inscriptions, a number of divine and semi-divine beings, gives the usual genealogy of the Kalachuri (or Chedi) kings of Tripuri, from Yuvarajade va down to the reigning king Yasah karnadeva (Yuvarajadeva; Kokalla; Gangeya deva, also called Vikramaditya; Karnadeva, who married the Huna princess Avalladevi; and Yasah karnadeva). And, in addition to the well-known facts that Gangeya deva with his hundred wives obtained final salvation at Prayaga, and that Karnadeva founded the town of Karnavati, it only records in verse 13) that Karna also built a magnificent temple at Kasi or Benares, where evidently verse 13 was composed ; and (in verse 23) that Yasahkarna defeated the ruler of Andhra, in the vicinity of the river Godavari. Of the prose portion of the inscription only a few words remain. But from these words--and this... Paramabhattaraka, Maharajadhiraja, and Paramesvara, who [meditates on the feet of the illustrious Vamadeva," - it is clear that the inscription must have recorded a grant made by, or during the reign of, the king who in the metrical portion is mentioned last, i.e., Yasah karnadeva. And it is fortunate that the Nagpur Museum transcript, inaccurate as it is in other respects, enables us to ascer. tain the time when this grant was made, in my opinion, with certainty. We know that Yasahkarna was succeeded by his son Gayakarnadeva, and we possess an inscription of this Gaya karna which must have been put up towards the end of his reign and which bears a date corresponding to the 17th June, A. D. 1151. Yasah karna would therefore have ceased to reign some time before, and probably at such a distance from, A. D. 1151, as would suit the relation to each other of father and son. Now according to the Nagpur Museum transcript of the present inscription the grant recorded in it was made at the time of the Makara-samkranti, on Monday, the 10th of the waning moon of Magha.' And during the sixty years preceding A. D. 1151, the only year which fulfils these conditions is A. D. 1122. For in that year the 10th of the dark half of Magha fell by the purnimanta scheme on Monday, the 25th December, when the 10th tithi of the dark half ended 8 h. 39 m. after mean sunrise; and in the same year the Makara-samkranti took place 15 minutes before mean sunrise of, or for religious purposes on, the same Monday. And I have no doubt that Monday, the 25th December A.D. 1122, corresponding, with my epoch of the Chedi era, to Magha. badi 10 of Chedi-samvat 874, is the true date of the grant, and that this is a reliable date for Yasah karnadeva, whose reign probably ended shortly afterwards. Compare Indian Antiquary, vol. XVII, p. 225. * See ib., vol. XVIII, p. 210. . See Sir A. Cunningham's Archeological Survey of India, vol. IX, p. 88. 7 See Indian Antiquary, vol. XVII, p. 218. After I had made the necorary calculations regarding the above date for my paper on the epoch of the Chedi era and found the above result, I learnt from Mr. Fleet that, according to Mr. Sh. B. Dikshit's calculations, in the century Saka-samvat 1000 to 1100 (A. D. 1078-1178) the only year in which the Makarasarnkranti occurred on Monday, which was the 10th lunar or solar day of the month Magha, was Saka-samvat 1044 expired (A. D. 1122-23).

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JABALPUR COPPER-PLATE OF YASAHKARNADEVA. L. 1. TEXT. oM [*] oM namI vra(ba) hmaNe // jayati jalajanAbhastasya nAbhIsarojaM jayati jayati tasmAjjAtavAnA(ma)sUtiH // (1) atha jayati sa tasyApatyamavistadakSAstadanu jayati janma prAptavA ndhivndhuH|"-[1]. atha vo(bo)dhanamAdirAjapucaM ehajAmAtaramaavAndhavasya / tanayaM janayAMva(ba)bhUva rAjA gaganAbhogataDAgarAjahaMsaH // -[2]. putraM purUravasamaurasamApa sU nurdevasya saptajalarAsi(zi)rasAyanasya / AsIdananyasamabhAgyazatopabhogyA yasyorbasI(zI) ca sukalanamihobarA ca // -[3]. atrAnvaye kila zatAdhikasaptimedhayUpoparudayamuno klaviviktakIrtiH // ) saptAdhi(bdhi)rabarasa(za)nAbharaNAbhirAmavikhaM (kha)bha[rA]su(za)bharato bharato va(ba)bhUva // -[4]. helAgrahItapunaruktasamastasa(sa) stro gotre jayatyadhikamasya sa kArtavIryaH // (1) 3. b. vaiva haihayanRpAnvayapUrvapuMsi rAjeti nAma sa(za)zalakSmaNi cakSame yaH // -[6]. sa himAcala iva kalacurivaMsa(za)masUta kSamAbhRtAM bhartA [*]. muktAmaNibhirivAmalahattaiH pUtaM mahIpa tibhiH // -[6]. tatrAnvaye nayavatAM pravarI narendraH paurandarImiva purIM tripurI punAnaH // () pAsInmadAndhavRpagandhagajAdhi[rAja]nirmAthakesariyuvA yuvarAjadevaH // "-[7]. siMhAsane nRpa7. tisiMhamamuSya sUnumArUrupanavanibharturamAtyamukhyAH // (1) kokallamaparNavacatuSTayavIcisaMghasaMghaharuDacaturaGgacamUpracAraM // -[8]. induprabhAM niMdati hAragucchaM jugupsate 8. caMdanamAkSipantI [] yatra prabho dUrataraM prayAte viyoginISa pratibhAti kIrtiH // "-[9]. marakatamaNipagrauDhavakSAH smitAkSI nagaraparighadaivI (dhya) laMghaya[ndo]Iyena / [bhira]si 9. kulisa(za)pAto vairiNAM vIralakSmIpatirabhavadapatyaM yasya gAGgeyadevaH // "-[10]. savIrasiMhAsanamaulira[4] sa vikramAditya iti prasiddhaH / ya[smAda]kasmAdapa[varmA ?]. From impressions supplied to me by the Editor and by 16 Metre, Arya. Mr. Fleet. 30 Metre of verses 7 and 8, Vasantatilaka. As the noun * Expressed by a symbol. nirmatha does not seem to occur anywhere else, I suspect it * Read bhavibandhuH to have been pat wrongly for nirmathi (nirndthin). 1 Metre, MAlini. 17 Metre, Upajati. n Read "bhagavAndhavastha. 18 This word is quite clear in the rubbings. 13 Metre, Aupachchhandasika. 19 Metre, Malini. "Metroot verses 3-5, Vasantatilake

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EPIGRAPHIA INDICA. 12. L. 10. micchabakuccha la[:][ka svajitAM va(ba)bhAra (1) -[11]. prApte prayAgavaTamUlanivesa(za)va(ba)ndhau sAI zatena gRhiNIbhiramutra muktiM / putro'sya khagadali[tArikarIndrakumbhamuktAphalaiH 11. sma kakubhorcati kararNadeva: // -[12]. kanakasi(zi)kharavelladaijayantIsamIraglapitaga[ga]nakhelakhecarIcakrakhe da]: // () kimaparamiha kAsyAM (zyAM) ya[sya] dugdhAbdhi(bdhi)vIcIvala[yava(ba)?] hala kIrta] kIrtanaM kararNameruH // -[13]. agra dhAma (the)yaso vedavidyAvallIkaMdaH svaHsravantyAH kirITa [*] vra(ba) mastaMbho yena kararNAvatIti pratya[SThApi] mAtalaba (brahmalo[ka:] 18. // -[14]. ajani kalacurINAM svAminA tena haNAnvayajalanidhilakSmayAM zrImadAvanadevyAM // (1) zazabhUdudayasa(za)jhAkSubdha(ba) dugdhAzci(vi)velAsahacaritayasa(za):thI: zrIyasa(ga):karaNa devaH // -[15]. [caMdrArkadIpavati parvatarAjapUparNakumbhAvabhAsini mahA[zci(bdhi)]catuSkamadhye[*] cakre purohitapura ska]tipUta[karmA] dharmAtmano'sya hi pitaiva mahAbhiSekaM // -[16]. 14. 15. khalu samadagoSThIpakSapAtasya pAtraM / na khalu kaluSacaryAkajjalodbhAvakaca?] (1) kalayavi kalinAmanyugamaM yastrijA(yA)mAtamasi jayati jambU(mbUhIparatnapradIpaH // -[17]. cintA16. maNi[kRSNa?] su(a)ktiyugma] kroDe syAdyadi kAmadhenudugdhaM [1] dasye (gye)ta dazostasya dAtuH sAdasya (jyaM) [dha]valAruNakSaNasya / (1)"-[18]. yaH kakuSkuJjarAlAnastaMbhasava(brahmacAriNaH / / 17. [AsA(zA)nteSu jayastambhAnudastaMbhayaduccakaiH // -[19]. yo vra(ba) hmaNAM pANiSu paMcaSANi dAtA"nidhatte payasaH pRSanti [*] taireva tRSNAmavadhaya te ca ratnAkarapi prathayantyava[jJAM // ] -[20]. 18. mahIbhartI mahAdAnastaistulApuruSAdibhiH [] garimNA [meruratyartha kRtArthayati yorthinaH / (1)-[21]. khagarAjagajadantarucIni kSIranIranidhisaM(zaM)kha su(zu)cIni / sA(zA)Ggi veSa?] phaNikaMcukabhAMsi sphotatAM dadhati yasya yasA(zA)si // "-[22]. andhAdhIsa (prA)marandovilasita svacchandamucchindatA yenAbhyaccAta bhUribhiH sa bhagavAnbhImekha (zva)ro 19. "Metre, Upajati. This word is quite clear in the rubbings. 22 Metre, Vasantatilakh. a Metre, Malini. Metre, Salini. "Metre, Malini. 2 Metre, Vasantatilaka. * This sign of punctuation is superfluous. 2 Metre, Malini. Metre, Bhadraviraj. The third Pada wants one short syllable, between drifos and tasya. I would suggest reading tadasya. 30 Metre, Sloka (Anushtubh). 21 This is quite clear in the rubbings. 33 Metre, Indravajra. >> Metre, sloka (Anushtubh). * Metre, Sragata.

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JABALPUR COPPER-PLATE OF YASAHKARNADEVA. L. 20. [a] #: n(1) yasthA[va]raNa[yadAttA]nRtyalaharIdravaligodAvarI [aufg7]HTETICHE: Riaal: wafa: (n)* -- [23]. kurkhayahIM vA(bA) NasA fruafara(a)tu: [*] T(ET) (T)TATT: wutafuttefa - [24]. sa ca paramabhaTTArakamahArAjAdhirAjaparamekha(kha)rathIvAmadevapA 21. bie (2.) Nopriuus is the frithe god) bor TRANSLATION. Om ! Om! Adoration to Brahman! (Verse 1.) Glorious is (the god) whose navel is a lotus, glorious is the lotus which is his navel, (and) glorious is (the god) born from that lotus! Glorious also is his offspring Atri, and glorious is the friend of the ocean who took his birth from Atri's eye! 37 (2.) Now the king who is the swan in the lake of the expanse of heaven begat as his offspring Bodhana, the son of (that) primeval king (and) son-in-law in the house of the friend of lotuses. (.) This son of the god who is the elixir produced from the seven seas obtained, as the son of his own body, Pururavas, who had both Urvast and the earth here for his faithful wives, to be enjoyed by him with their hundreds of unrivalled blessings. (4.) In this family forsooth was born Bharata, whose pure fame is proclaimed by the Yamuna, hemmed in by more than hundred posts of horse-sacrifices offered by hims),-Bharata, who delighted in the welfare of the earth, made lovely, as by a pearl-ornament, by the girdle of the seven seas. (5.) Highly glorious is in his family that Kartavirya who, though he had no need of them, wielded with ease every weapon, (and) who allowed the title of king only to the Moon, the ancestor of the family of these Haihaya princes. (6.) Resembling the Himalaya, the lord of mountains, that lord of princes begat the Kalachuri race which is purified by rulers of spotless conduct, as with pure round pearls. (7.) In this family was a prince, foremost of the prudent, who purified the town of Tripuri so that it was like Indra's city,-Yuvarajadeva, who destroyed the lords of princes blinded by passion, as a young lion does powerful infuriated elephants. (8.) The chief ministers of that ruler of the earth placed on the throne his son Kokalla, a lion-like prince, the progress of whose armies, comprising elephants, chariots, horsemen and soldiers on foot," was checked (only) by their encountering the masses of waves of the four oceans. >> Metre, Sardalavikridita. >> Metre, Sloka (Anushtabh). *This first verse glorifies the god Vishnu, bio navel, the god Brahman, Atri, and the Moon. Further on we are told that the Moon's son Bodhana (or Badba, ie., Mercury) married (Ila or IDA) a daughter of the Sun (or Mitra-Varupa), and that their son was Purtrava. The friend of the ocean' is the moon; "the friend of lotuses,' the sun. ..., the moon. >> 1.o., again the moon, under the name of Soma confounded with the Soma plant. * For the same idon, compare ante, vol. I, p. 313, verse 16. Dr. F. E. Hall's reading chakrame in the Kumbbi copper-plate (instead of chakshame) yields no sense. The original bas only the word chaturanga.

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EPIGRAPHIA INDICA. (V. 9.) That lord having gone far away, his fame shows like a forsaken woman; deriding white sandal, it reproves the lustre of the moon, and is a reproach to a string of pearls. (10.) His son was Gangeyadeva, a thunderbolt falling on the heads of enemies (and) the lord of the fortune of heroes, with a chest broad like an emerald tablet, (and) with smiling eyes, (and) with his two arms surpassing the length of a city bar. (11.) The crest-jewel of crowned heads, he has become famous under the name of Vikramaditya; for, striving after final beatitude (and) free from wicked deceit, he ruled the earth which he had himself conquered all of a sudden. (12.) When, fond of residing at the foot of the holy fig tree of Prayaga, he had found salvation there together with his hundred wives, his son Karnadeva honoured the quarters with the pearls from the frontal globes of the majestic elephants of his enemies, cleft by his sword. (13.) Of him whose great fame is like the circle of waves of the milky ocean, need we say more than that here, at Kasi, there is a temple (erected by him), Karna's Meru, (80 lofty) that the wind of the flags which wave from its golden spires lessens the fatigue of the damsels of heaven, when playing in the sky ? (14.) He set up the pillar of piety, called Karnavati, the foremost abode of bliss, the root of the creeping plant-knowledge of the Vedas, the diadem of the stream of heaven, the world of Brahman on the surface of the earth. (15.) That lord of the Kalachuris begat on the illustrious Avalladevi, (another) goddess of fortune produced from the ocean of the Huna family, the illustrious Yabah. karnadeva, the glory of whose fame is co-extensive with the billows of the milky ocean which rose (when he arose), mistaking him to be the rising moon. (16.) of this law-abiding (son) the father, whose aets were purified by the respect which he paid to the family priests, performed himself the great inauguration ceremony in the midst of the four great oceans, made resplendent, as by a full jar, by the king of mountains, and illumined by the moon and the sun." (17.) Glorious is that jewel-lamp" of Jambadvipa which sends forth its rays in the darkness of night of the Kali age, never filled with partiality for the assemblies of the arrogant, and never displaying the lampblack-base conduct. (18.) If the milk of the cow of plenty were (put) within the two black shells of the gem which grants every desire, then there would be seen a likeness with the eyes of that bountiful (king) whose eyes are both white and red." (19.) He erected high pillars of victory near the confines of the regions, as companions of the posts to which the elephants of the quarters are fastened. (20.) This bountiful (lord) puts five or six drops of water into the hands of the * Meru denotes a particular kind of temple (hexagonal, with twelve stories, variegated windows, and four entrances; Brihatrahita, Ivi, 20), and the word is chosen here because it is also the name of the well-known fabulous mountain of Anormoun height, the summit of which is the residence of Brahman. A similar temple is said to have been built by Gangeyadeva; see v. 9 of the next inscription. * At an ordinary abhisheka water from all the oceans, golden jars, etc., should be used. To show the magnificence of Yasahkarna's abhisheka, the poet says that the ceremony here was performed in the midst of the four oceans, and that the Himalaya took the place of the ordinary golden jars, etc.; and ho implies that Y. was inaugurated in the sovereiguty of the whole eartb, bounded by the oceans. 4 1.e., a lamp in which jewels give out light. Jambudvipa is the central division of the world, including India. The general meaning of this verse is that the king possesses the properties of both the fabulous cow of plenty and the gem which grants every desire.

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BHERA-GHAT INSCRIPTION OF ALHANADEVI. Brahmanss; and they with these already quench their thirst, and afterwards show their contempt even for the ocean.7 (V. 21.) In weight (like the mountain) Meru, this ruler of the earth exceedingly gratifies suppliants by bestowing on them (gold) equal to his own weight and by other great gifts. (22.) Bright like the tusks of the elephant of the king of heaven, pure like the shells of the ocean of milk, (and) lustrous like the snake's skin in which Vishnu is clad, his fame has become superabundant. (23.) Extirpating with ease the ruler of Andhra (even though) the play of (that king's) arms disclosed no flaw, he reverenced the holy Bhimesvara" with many ornaments. The Godavari, with her waves, trees and creeping plants dancing, has sung his deeds of valour with the seven notes of her stream, sweet like the cries of the intoxicated flamingo. . (24.) Crushing the power of his enemies and making over the earth to the Brahmans, he engages in a course of rivalry with Parasurama. And this .. . the Paramabhattaraka, Maharajadhiraja, and Paramesvara, who meditates on the feet of the illustrious Vamadeva . . . . . . . . II.-BHERA-GHAT STONE INSCRIPTION OF THE QUEEN ALHANADEVI. THE (CHEDI] YEAR 907. BY PROFESSOR F. KIELHORN, PH.D., C.I.E., GOTTINGEN. The stone which bears this inscription was procured by Dr. F. E. Hall, in 1857, at Bhera.Gbat on the Narmada, in the Jabalpur district of the Central Provinces, and subsequently presented by him to the American Oriental Society in whose Cabinet, at New Haven, it is now deposited. It is a plain block of greenstone, of a soft texture and easily cut, 29!" broad by 1' 10%" high. The inscription was first edited, with an English translation and notes, by Dr. Hall in the Journal Am. Or. Soc., vol. VI, pp. 499-532; and Dr. Hall's text was afterwards reprinted in Roman characters, with a photozincograph of the inscription, in Dr. Burgess' Memoranda, Archaeol. Survey of Western India, No. 10, pp. 107-9; and his translation in Sir A. Cunningham's Archaeol. Survey of India, Vol. IX, pp. 91-94. I now re-edit the inscription from two excellent impressions and a rubbing kindly prepared for me, at Professor Lanman's request, by Mr. Herbert C. Tohwan, of Yale University, New Haven.' The inscription contains 29 lines of writing which cover a space of about 2 73" broad by 1' 9' high. With the exception of two aksharas each at the end of lines 11 and 12, which are almost entirely broken away, and about half a dozen other damaged aksharas, "vis, at the time when he is making donations to them. 47 The word translated by ocean' means originally a mine of precious stones.' * i.e., the god Biva. (I take this to refer to the Blimesvara temple at Drakebarama in the Goddvari district.-E. H.) 1 See the Journal An. Or. Soc., vol. VI, pp. 499 and 534; and C. Grant's Gazetteer of the Central Provinces, 2nd ed., p. 73 * It is hardly necessary to say that Dr. Hall's text and translation were prepared with his usual care and scholarship. Nevertheless, few slight errors of his were pointed out already by the Committee of Pablication of the Amerion Oriental Society while his paper was passing through the press; and I have bad occasion to differ still further from Dr. Hall, as regards both the text and the translation.

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EPIGRAPHIA INDICA. the writing is well preserved and may be read with certainty throughout. The size of the letters is between 16 and 18". The characters are Nagari, carefully drawn and engraved ; and they include the sign of the jihvamiliya in mahipalah-Karnnah, in line 9, and that of the upadhmaniya in Hinah-praharsham, in line 10. The language is Sanskrit, and excepting the introductory on om namah Sivaya and the date at the end, the inscription is in verse. The language is not quite free from mistakes. For, in line 10, we find the perfect form chakape, instead of chakampe (which would not have suited the metre), and, in line 25, the imperative dyadhattam, possibly an error of the writer or engraver, instead of vidhattam which would suit the metre equally well. Besides we have, in line 9, the wrong abstract noun chandimata, and, in line 2, the adjective valgu, used in the sense of the participle valgat. And the rules of sandhi have not been observed in kim=va, line 2, and in yushman=fariraih, line 3. As regards orthography, the consonant bis seven times denoted by its own proper sign, but just as often by the sign for o. Thus, in lines 7 and 10 we read bibhrat, but in line 6 ribhrat; in line 16 buddher, but in line 1 ouddhim, &c. The sibilants are generally employed each in its proper place; but in line 14 we have satala, instead of satala as the word is correctly written in line 27. Instead of the sign of anusvara the dental n has been wrongly employed in the word sinha (in the proper names Vairisinka, Vijayasinha, &c., in lines 16, 17, 21-23, and 29), in banka, line 20, and in sudhansuh, line 18 (properly written sudhamsu in line 4); and even at the end of a word before an initial sibilant, in sansatsu, line 6, and etan=surih, line 28. And, generally, it may be noted that out of about 60 cases where the use of the anusvara would have been optional, at the end of a word before a following initial consonant, and where it would now be usually employed throughout, it has been actually employed only about 25 times, while in the rest of the cases the nasal of the class to which the following consonant belongs has been used instead; and that the sign of anusvara never occurs, instead of the sign for m, at the end of a verse or half-verse. The inscription was composed by Sasidhara, a younger son of Dharanidhara and grandson of Mahesvara, of the Mauna gotra ; written on the stone by his elder brother Prithvid hara; and engraved by Mahid hara, a son of the artizan Balasimha (verses 32-35 and 37). And its object is, to record that the queen Alhanadevi, the wife (or rather, widow) of the king Gaya karnadeva, and mother of the reigning king Narasim hadeva and his younger brother Jayasimhadeva, founded a Siva temple, with a matha or cloister, a hall of study, and gardens attached to it; that, probably for the maintenance of these buildings and their occupants, she assigned the income from the two villages of Namaundi, in the Ja uli pattala, and of Makara pataka, on the right bank of the Narmada in the land adjoining the hills, and that the management of the whole establishment, thus founded by the queen, was entrusted in the first instance to a Pabupata ascetic, named Rudrarasi, of Lata lineage (vv. 27-31). The inscription also records (in verse 36) that all the buildings, etc., aforesaid, at one of which the inscription may be supposed to have been put up, were designed or executed by the architect Pithe. The second half of verse 20 grossly offends against a well-known metrical rule. Similar mistakes are found in other Chedi inscriptions of the same period. * Dharapidhara, Prithvid bara and Mahidbars are mentioned also in the Tewar stone inscription of Gayakarnadera, of the Chedi year 902. Compare Indian Antiquary, vol. XVIII, p. 210, note 2

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BHERA-GHAT INSCRIPTION OF ALHANADEVI. By way of introduction the inscription, after the words "om om, adoration to Siva !", and six verses invoking the blessings of Siva, Ganesa, and Sarasvati, furnishes the following meagre account of the royal family into which Alhanadevi bad married, and of her own descent: From a prince of the lunar family, named Arjuna (or Sahasrarjena, v. 7), was descended the king Kokalladeva (v. 8). From him sprang Gangeyadeva (vv. 9-10); and his son was king Karna who is represented as having held in check the Pandyas, Muralas, Kungas, Vangas, Kalingas, Kiras, and Hanas (vv. 11-13). Karna's son was Yafahkarna, said to have become famous by devastating Champaranya (v. 14); and his son again was Gayakarna (vv. 15-16). Gayakarna married Alhanadevi, a daughter of the king Vijayasimha (a son of Vairisimha who was a son of the prince Hamsapala, a descendant of the son of Gobhila or Gobhilaputra,) and his wife Syamaladevi, a daughter of the king Udayaditya of Malava (vv. 17-23). And Alhanadevi bore to Gayakarna two sons, Narasimhadeva, who in the inscription is represented as the reigning king, and his younger brother Jayasim hadeva (vv. 2426). Nearly all this is stated also in the Karanbel stone inscription of Jayasimhadeva, and I may therefore, for the present, refer the reader to my remarks on that inscription, in the Indian Antiquary, vol. XVIII, p. 215. Our inscription is dated, at the end of the last line, in the year 907, on Sunday, the 11th of the bright half of Margasirsha,-a date which must of course be referred to the Kalachuri or Chedi era. When writing on the epoch of that era, in the Indian 4..tiqu. ary, vol. XVII, p. 216, I felt inclined to accept Mr. Fleet's suggestion, based on an examination of the photozincograph of this inscription in No. 10 of the Archaol. Survey of Western India which alone was then available, that the figures for the day of this date were intended to be 10 (and not 11). But now my excellent impressions have shown me that the figures after all are 11, and that they are quite distinct and cannot be read in any other way. And accordingly the probabilities regarding the corresponding European date are as follows. With my epoch of the Kalachuri era, as to the general correctness of which there can now be hardly any doubt, and according to the way in which the other Kalachuri dates yield satisfactory results, our date should fall in A.D. 1155. But in A.D. 1155 the 11th tithi of the bright half of Margasirsha commenced 2 h. 12 m. after mean sunrise of Sunday, the 6th November, and ended 0 h. 43 m. after mean sunrise of Monday, the 7th November, apparently causing sudi 11 to correspond, civilly, to the Monday. In the following year, A.D. 1156, on the other hand, the same 11th tithi of the bright half of Margasirsha ended 1 h. 46 m. after mean sunrise of Sunday, the 25th November, and consequently, in that year, sudi 11 was, civilly, really a Sunday. Now, that the day intended by the original date is either Sunday, the 6th November A.D. 1155, or Sunday, the 25th November A.D. 1156, appears to me certain; but I am not at present prepared to say confidently which of these two Bundays is the true date. Supposing all the other Kalachuri dates to cite current years, the present date might be taken to quote, exceptionally, an expired year, and in that case its equivalent would be Sunday, the 25th November A.D. 1156. But a nuore careful examination of the practice of other eras has shown that it is rather the current years which are quoted exceptionally. And assuming that, what is true of other eras, must hold good also of the Kalachuri era, one would rather be inclined to look upon Sunday, the 6th November A.D. 1155, as the proper equivalent of the date, and to assume that the tithi, in this instance,

Page #27
10 EPIGRAPHIA INDICA. was joined with the weekday on which it commenced, and which was almost entirely filled by it. The two villages Namaundi and Makara pataka, mentioned in the inscription, I am unable to identify. The Jauli pattala, which apparently was mentioned also in the lost portion of Yasahkarna's copper plate, must have been the country around Jabalpur. L. 1. TEXT.' [*] oM namaH zivAya // kalyANitAmavikalAM bhavatAM tanotu bhAle kalAnidhikalA zazizekharasya // (i) ekaiva yA pramayasArthagatAM ditIyA (5) cimpradoSavirapi karoti nityam - (1). 2. kiM mAlA: kumudasya kiM zazikalAH kindhaka kurA : kimvA kathukika thuMkA: kimayavA mUlyuhamA bhAgyamI / ityAkivisarjitAH vidhiraH sacArinAkApagAriGgaddataraGgabhaGgitatayaH puNyapra 3. pAH pAntu vaH // [2]. bhUtaM sadikSu yaddibhAti bhuvanaM divamAdyabevAnandakaraM dharAcayarasAdyanyatvahetuva yat / yahadhIhuradhAma yaca yajate zItaM yadekAntata: parya yadarUpamebhiravatAyudhAnya (ma)re 5. zivaH // - [3]. zaktihetiparaprItihetuzcandrakacarcitaH / tAvADaMva (ba) ra kuryAbIlakaNThaH priyANi vaH [4]. viprovasantamasamaMcaracAya mataM kalaMkakalA prakalaM sudhAMyoH / kundAvadAtataradantamiSAddadhA naH zreyaH parandizatu vaH sadayaM DipAsyaH // " - [5]. rUpairanekaivvagvahArajAtamAtanbatI pAtu sarasvatI vaH / yajJezalAlityalavAdapi syAtsansatsu puMsAGgarimA garIyAn [ // *]"8 -[6]. gove rAtrikarasya bhUpati 6. bhUddi (fr) sahasraM karA pratyekantijaganmanovinayane rAtrindivaM jAgTaviH / tejobhirvvagatIbhRtAmparibhavI nAbA ryasyAdyApyadhigamyate vasu gatanrItaM ca caurezviram // " - [7]. tasyA 7. nvaye samabhavatprathitaH pRthivyA nAthaH kathAdbhutatamApi vRthA na yasya / kokanadeva iti vibhavadu[dAra] rUpabAma bilokasukhasaMjananekadhAma / " [8]. niviMtagaparvvatataH pratyaputrI * See Sir A. Cunningham's Archool. Survey of India, vol. II, p. 88. 7 From the impressions. s Expressed by a symbol. ' Metre, Vasantatilaka. 10 The sign of anusvara in the last word is very faint, but it is there. 11 Read fai T. 12. Metre of verses 2 and 3, Bardalavikridita. 13 Metre, Sloka (Anushtubb). 14 Metre, Vasantatilaka. 15 Read svAsasu. 16 Metre, Indravajra. 17 Metre, Sardalavikridita. 18 Metre, Vasantatilaka.

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BHERA-GHAT INSCRIPTION OF ALHANADEVI. L.8. bhujaH prAptAnantayathA babhUva nRpatiGgeyadevastataH / pRthI yena vidhAya merumatulaM kalpadrumeNa[]rthanA svargAdUImadhaHsthitApi vibudhAdhAra [sa]mApAditA -[9]. puNyAmRtena saMsilA zahasavapravahi [] yatkIrtivratatiH sarva vyApa vra(ba)grAhamaNDapama(ma) - [10]. tenAjani mahIpAlakaraNa: svaraNena kurvatA / pUrNatRSNAegavAnarthisArthAnathitakIrtinA // -[11]. pADAvahimatAmmumoca muralastatyAja ga[ya] 10. []: sahatimAjagAma cakavataH kaliGgaH saha / kIra: kIravadAsa pacararahe iNapraharSa jahI yaminAjani zauryavicamabhara bizcatyapUrvaprama / -[12]. asmadbhartRparAbhavena sakalA bhuMkta [bhuvaM] yAmasau tAmetAntanavAmahe tanutarAkArAmitIva striyaH / yatpratyarthimahIbhujAbayanajaivvASpaiH payodhInvAdhuH skArAnabamahommibhiH punaramI saMvaI yA]-" krire / -[13]. campAraNyavidAraNohatayazaHzucAzanA bhAsaya bAzAcakramavakrabhAvahRdayaH jhApAlacUDAmaNiH / tasmAjanma samAsasAda vizadaM zrImAnyaza:karaNaM tyaudAryAnikI] cakAra vibudhAnya: prekSya sarvAnapi / -[14]. tasmAdazeSaguNaratnanidheragAdhAvallabhaH samabhavadyakaeNaMdevaH / yasya pratApatapanopyarisundarINAM zokArarNavodayanidAnapadaM prapade // "-[15]. 14. dyutijitaharitAla: zrIlatAkalpazAla: pRthutaraguNamAla: zatruvarmokakAla: / vimalitaraNabhAlaH kAntakIyA za(sa)TAla: zitatarakaravAlaH sobhavadbhumipAla: 18-[16]. asti 11. 12. 13. WMetre,Sardalavikridita. The akshara pat in bracketss Thia reading is absolutely oertain. cakapa is gramma. in the last line of this verse is almost entirely broken away. Itically incorrect, for cakampa. . 20 Metre of verses 10 and 11, Sloks (Anushtubb). ___+Metre of verses 12-14, Sardalavikridita. * Of the akshara in brackets only the consonant is the word of this line is quite certain. Of the absolately certain. What the author meant to say, was prob-akaharas in brackets only the first is partly visible. ably garvAyaI. * Of the akshara, in these brackets only the vowel i of * The akshara in brackets is so much damaged that only the first remains; the rest had been already supplied by part of the letter ke remains. Compare Indian Antiquary, Dr. Hall. rol. xviii, p. 217, line 10. 17 Metre, Vasantatilaka. >> Aletre, Malini.

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EPIGRAPHIA INDICA. 16. 20. L. 16. prasibamiha gobhilaputragovantavAjaniSTa nRpatiH kila sapAla: / mauryAvasajjitanirargalasaindhasaMghanamIkatAkhilamiladripucakravAlaH // -[17]. tasyAbhavattanubhava: pra nnmtsmstsaamntshekhrshiromvircitaaii| zrIvairisinhavasudhAdhipativizAburabiMdhi paramarthijanasya cocaiH / -[18]. sa"vairisivhopyanayadripUrNa kulAni gabhIraguhATa17. svayaca teSAmadhizayya cakra purANi dUrAvajitAlakAni -[19]. tasmAdajAyata samastajanAbhivandhasaundaryazauryabharabhakaritAhitazrIH / pRthvIpatibiMjayasiha iti 18. pravaImAna: sadA jagati yasya yaza:sudhAnya: -[20], tasyAbhavamAlavamaNDalAdhinAthodayAditvasutA surUpA / mAriNI zyAmaladevyudAracaritnacintAmaviracitazrI: -[21]. 19. menAyAmiva zaMkarapraNayinI hogItAbAyakA hIriyAmiva rAnabhAnuvanitA dakSAbajAnA mRjaH / tasmAdahaNadevyajAyata jagadravAcamApate. ratasyAbija dIrghavanyavizadakhatyatAkAjati: // -[22]. vivAhavidhimAdhAya gayakarNanarIzvaraH / cakra prItimparAmasthAM zivAyAmiva zaMkaraH // -[23]. mArathAlA kalazI kalAnA lAvaNyamAlA gu21. pnnbhuumiH| asta puvAyakaraNabhUpAdasau narezavarasimhadevam // "-[24]. asya zrInarasinadevanRpateH prodyanyacandramA dimbhittIbiMdadhAtu v(b)ndhursudhaasbhaargrbhaav|| bhUbhArama22. vApya cainamucitaM prItintathA prApnuyA tpUrveSAva yathA manAgapi mahAboNIbhUtAM dhyAyati / "-[26]. pasthAnujo vijayatA jayasihadevaH saumitrivaprathamajenutarUpasevaH / yo meghanAdava(ba)23. mAyamahAtikAyasainya viSAmabhibhavana[1] prahastaH // -[20]. pakArayamandiramindumauleridammaThenAjutabhUmikena / >> Motre of verses 17 and 18, Vasantatilake. W Read daurSayA. -Originally fr: or ni:, but altered to it. At the] * Metre, Bardalsvikridita. commencement of the next line read affer - Metre, Sloka (Anushtubh), Bend vairisiMhI. - Read siMhadavam. * Metre, Upendravajra. " Metre, Upajati. - Read siMha - Read zrInarasiMha * Read sAMpa * Metre, Serdalavikridita. 4 Read jayasiM. * Metre, Upajati. * Metre, Vasantatilaki. # Metre, Vasantatilaka.

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BHERA-GHAT INSCRIPTION OF ALHANADEVI. 13 . .24. sahAmunA zrInarasinhadevaprasUrasAvalhaNadevyudArA""-[27]. vyAkhyAnazA lAmudyAnamAlAmavikalAmamUma(m) / pakArayatsuyaM anuprAsAdAlIdayavijaiH // -[28]. devAyAsmai vaidyanAthAbhidhAya prAdAhevI jAulIpattalAyAm / grAmavAnA nAmauNDIti sarbAdAyaH"mA IcArucarcAprasidhA -[29]. narmadAdakSiNa kUle parvatopatyakAzraye / tathAparamadAhrAmabAbA makarapATakam // -[30]. lATAnvayaH pAzupatastapasvI zrIrudrarAzibidhiSAdhattAm / sthAnasya rakSAvi26. dhimasya tAvadyAvanimIte bhuvanAni zAH // 1980-[31]. maunyA(nA)nvaye bhAmAMvavaitahavyasAvetasatipravaratnayAbdhe / mahakharAkhyAdharaNIdharobhUvAnA garimNA yazasA zriyA ca // -[32]. komala27. kAntisaTAlenoHkhehAtibhArabharitena / dIrghamanojadazena tribhuvanadIpAyite yena -[33]. pRthvIdharastasya sutaH samastagabhIrazAstrAparNavapAradRzkhA / prazastimetAmalikhadyadIyahi28. maNDalI zivagaNairvijigye / "-[34]. etasthAvarajastakaniSNAtoDatanaipuNaH / prazastimakarodetAnmUri: zazidharAbhidhaH // -[35]. "prasUbayadidaM sarva vizvakarmavidhAnavit / pIdhasamabhidhaH sUtra29. dhAraH pRthvImpRthuryathA / -[38]. sUtradhArApaNIvA(bA)lasihasUnumahIdharaH / / pilAntathAkaroddaraNebaMbhastArakitaM yathA / -[37]. saMvat 807 mAsudi 11" khau888. - Read zrInarasiMha * Metre, Upajati. 4 Metre, Upendravajre. * Metre, Arya. * Metre, Bloka (Anushtubb). Metre, Upajati. * This sign of visarga is superfluous. * Of the akshara at the superscript line which turns & 50 Metre, Balint. into o is rather faint, but it undoubtedly is there. 51 Metro, Sloka (Anushtabh). #9 Read out * The correct form would of course be fama. Metre of verses 35-37, Sloka (Anushtubb). # Metre, Indravajri. NOriginally pAsU', altered to pasU. - The correction may have been made already in the # Read refer original. * There is no doubt whatever about these figures.

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14 EPIGRAPHIA INDICA. TRANSLATION. Om! Om! Adoration to Siva! (Verse 1) May the moon's digit on the forehead of the Moon-crested (god) provide for you unstinted bliss,-(that digit) which, only one (and the first), ever makes the troop of Siva's attendants, even in the absence of the evening-twilight, think it to be (joined by) the second (digit)! (2.) May those founts of holiness, the lines of the creeping and leaping tortuous waves of the river of heaven, meandering on Siva's head, guard you,-(those waves) about which the celestials are doubting whether they be lotus-garlands, or lunar digits, or sprouts of righteous deeds, or serpents' skins, or (the god's) majesty bursting into view! (3.) (That body) which, being a gross element, is all-pervading: (that) by whose revolution the world comes to light; (that) which gladdens the eyes of the creatures; and (that) which causes the diversity of savour and other (qualities) residing in earth; (that) which is the vast substratum of odour; (that) which sacrifices; (that) which is characterized by cold; (and that) which, colourless, is sensible to the feel;-may Siva with these (eight) bodies (of his) protect you! (4.) May Nilakantha, who fills with delight men eager to wield spear and missile, when decorated with the young moon he exults in his dance, grant whatever is dear to you !67 (5.) May the Elephant-faced (god) in his mercy bestow on you supreme felicity,who, under the guise of a tusk whiter than jasmine, bears the piece of the moon which is freed from the dark digit, able to dispel the profound darkness of crowds of obstacles! (6.) May Sarasvati guard you,-who by manifold forms (of speech) brings about all intercourse (of men, and) by partaking of even a small portion of whose elegance in trifles (even), men may secure greater weight in assemblies! (7.) In the Moon's family was a prince with thousand hands, day and night watching to guide one by one the minds of (the dwellers in) the three worlds, (and) by his splendour eclipsing the rulers of the world,-(a prince) named Arjuna, by the (were) remembrance of whom is recovered even now what has been lost and carried off by thieves long ago. (8.) In his lineage was born a renowned ruler of the earth of whom even the most marvellous tale is not untrue, bearing the name Kokalladeva, an illustrious name, eminently fit to give pleasure to the three worlds. (9.) From him sprang the prince Gangeyadeva who, by vanquishing hostile rulers Viz., because the first lunar digit, by itself, is altogether invisible. The noun kalyanita is not given by the dictionaries. 6 Valgu, ordinarily 'handsome, beautiful', is here used in the sense of the participle valgat, opposed to ringat. 66 These eight bodies of Siva are the ether, the sun, the moon, fire, the earth, the sacrificing priest, water, and air. It will be sufficient to refer the reader to the opening verse of Kalidasa's Sakuntala. 67 The two compounds of the first half of the verse would be applicable also to the dancing peacock (nilakantha) which causes great delight to him whose weapon is a spear (ie., to the god Karttikeya or Skanda, also called Saktidhara 'the spearbearer', to whom the peacock is sacred), and the tail of which is covered with spots similar to the moon. Compare the very similar verse No. 1737 of Vallabhadeva's Subhashitavali, which will show that the translation of the word chandraka by the young (or small) moon' is correct. Dr. Hall quotes a verse found by him in an extract from the Brahmandapurana, which expresses the same idea.

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BHERA-GHAT INSCRIPTION OF ALHANADEVI. 15 supporting huge mountains of pride, secured endless fame; a tree of paradise to suppliants, who made the earth, though resting below, rise beyond the heavens up to the abode of the gods, by raising (on it) a Meru without equal. (V. 10.) The creeping-plant of his fame, sprinkled with the nectar of his religious merit and made to grow by his stainless character, overspread the whole bower of the universe. (11.) He who, seeking good renown, so behaved to the crowds of suppliants that the ocean of their desires became replenished with gold, begat the prince Karna. (12.) While this king, of unprecedented lustre, gave full play to his heroism, the Pandya relinquished violence, the Murala gave up his arrogant bearing," the Kunga entered the path of the good, the Vanga trembled with the Kalinga, the Kira staid at home like a parrot in the cage, (and) the Huna left off being merry. (13.) When the wives of hostile princes enlarged the seas with the tears streaming from their eyes, intending as it were to reduce the size of the earth, because he had it all subjected to his rule by the defeat of their husbands, those same seas again did homage to him with large waves of precious stones. (14.) From him took his spotless birth the illustrious Yasahkarna, a crest-jewel of rulers, with a heart free from guile, who illuminated the circle of the regions with the moon of his fame which had risen from the devastation of Champaranya, (and) who in his generosity enriched all the learned without exception, as soon as he set eyes on them. (15.) From him, an unfathomable ocean of all excellencies, was born the favourite of the earth, Gayakarnadeva. In his case even the sun,--the sun of his prowess, took upon itself the function" of causing the rising of the sea, -the sea of sorrow of the wives of his adversaries. (16.) That prince surpassed by his lustre yellow orpiment,19 was a tree of paradise for the creeping-plant fortune, wore a broad garland of noble qualities, was the one god of death to the host of the enemies, adorned the van of battle, abounded in pleasing renown, (and) wielded indeed a sharp sword. (17.) Well known on the earth is the family of the son of Gobhila. Therein was born forsooth the prince Hamsapala, who with the host of his valorous irresistible troops humbled the circle of all his foes combined. (18.) He, whose feet were irradiated by the crest_jewels of the diadems of all the tributary chiefs prostrating themselves (before him), had a son, the lord of the earth, the illustrious Vairisimha, a treasure-house not merely of purified understanding, but also, eminently, (one) for suppliants. (19.) That Vairisimha, too, drove the clans of his foes to seek the shelter of deep caverns, while he himself, occupying their towns, made these far surpass the residence of Kuvera." " See note 42 of the preceding inscription. 70 The abstract noun chandimatd of the original is incorrect; the correct form of the word is chandiman, 71 Properly 'his inclination to arrogance." 72 This function belongs properly to the moon. 73 This is described as the seed or seminal energy of Vishna, Harer-viryam, (see M. Williams' Dictionary); and the poet, who immediately afterwards has the word Sri, undoubtedly was thinking of the god Hari or Vishnu. A proper rendering of this verse in which everything depends on the sound of the words employed is impossible, at least, to myself. * Literally Alaka' (the residence of Kuvera, the god of riches).

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16 EPIGRAPHIA INDICA. (V. 20.) From him was born the lord of the earth Vijayasimha, whose beauty was justly celebrated by all men, who by the vigour of his heroism made his adversaries' fortunes totter, (and) the moon of whose fame (accordingly) was always waxing in the world. (21.) His loving wife was the handsome daughter of Udayaditya, the ruler of the realm of Malava-Syamaladevi, a gem granting the desires of the nobly.conducted, (and herself) a votary of Fortune. (22.) As Mena bore to the chief of mountains the beloved of Samkara, (and) Virini to Daksha, the creator of beings, the wife of the Moon, so she bore to that prince, able to protect the world, Alhanadevi, in appearance the unsullied fluttering pennon of her long pedigree.75 (23.) Having wedded her with due rites, the king Gaya karna bestowed on her the most ardent affection, as Samkara did on Siva. (24.) And she, a mansion of amorous passion, a beaker (brimful) of accomplishments, a garland of the graces, & store house of excellent qualities, bore to king Gayakarna a son, the prince Narasimhadeva. (25.) May the rising moon of the fame of this illustrious king Narasimhadeva richly saturate as it were the walls of the quarters with a pleasing whitewash; and may the earth, having secured in him a suitable lord, experience such delight-as never to think, however little, of its former great rulers! (26.) May victory attend his younger brother Jayasim hadeva, who in marvellous ways serves the first-born as Sumitra's son" (did Rama); who, behold I, when he lifts his hand, overpowers the enemies' most gigantic host, though it roars like thunderclouds" and practises many wiles ! - (27) That noble Alhanadevi, the mother of the illustrious Narasimhadeva, ordered this temple of the Moon-crested (god) to be built, together with that cloister with wonderful floors. (28.) She too made her people construct that hall of study, (and) lay out that long line of gardens, in two ranges (adjoining) Sambhu's temple. (29.) To make known her good report, the queen gave to this god, styled Vaidyanatha, the village named Nama undi together with every income (thereof), in the Jauli pattala. (30.) And on the right bank of the Narmada, in the land adjoining the hills, she gave to him another village, named Makarapataka. (31.) May the Pasupata ascetic, the holy Rudrasiva of Lata lineage, arrange conformably to rule for the management of this place, so long as Siva pervades" the worlds - (32.) In the Mauna lineage, possessed of the triple pravara Bhargava, Vaitahavya, and Savetasa," there was born from one named Mahesvara Dharanidhara, (a moun. tain) by name, by weight, by fame, and by fortune. 7* Or, of a lofty flag-staff (vamsa)'. 76 Le, Laksbmana. 17 Meghanada and Atikaya are also the names of two sons of the demon R&Fana; and Praharta was one of Ravana's generals. 7 Or rather, 'is coextensive with'. 7" Compare the Asvaldyana-frautasitra, Calcutta ed., p. 872. # The word dharanidhara bus this mouning.

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TEWAR INSCRIPTION OF JAYASIMHADEVA. 17 (V. 33.) Who, shedding a pleasing lustre, filled to overflowing with kindness, long enjoying a gratifying position, acted the part of a lamp to the three worlds. (34.) His son Prithvidhara, who has seen the further shores of all the deep oceans of learning, (and) by whose crowds of disciples the circle of the regions has been conquered, wrote this eulogy. (35.) Of him the younger brother, the sage named Sasidhara, well versed in logic and wondrously clever, composed this ealogy. (36.) The architect named Pithe, who knows the rules of Visva karman, planned all this, as Prithu did the earth. (37.) Mahidhara, a son of the chief of artizans Balasimha, so wrought this stone with letters that it is like the star-covered sky. The year 907, on Sunday the 11th of the bright half of Margasirsha. III.-TEWAR STONE INSCRIPTION OF THE REIGN OF JAYASIMHADEVA. THE CHEDI] YEAR 928. BY PROFESSOR F. KIELHORN, PH.D., C.I.E., GOTTINGEN. The stone which bears this short inscription was procured by Dr. F. E. Hall at Tewar, a village about six miles to the west of Jabalpur, in the Central Provinces, and presented by him to the American Oriental Society in whose Cabinet, at New Haven, it is now deposited. It is said to be of like character with that of Alhanadevi's inscription. Dr. Hall also first edited the inscription, with a translation, in the Journal Am. Or. Soc., vol. VI, pp. 512-13; and his text was subsequently reprinted in Roman characters, with a photozincograph of the inscription, in Dr. Burgess' Memoranda, Archaeol. Survey of Western India, No. 10, p. 110, and his translation in Sir A. Cunningham's Archaeol. Survey of India, vol. IX, pp. 95-96. I now re-edit the inscription from an impression and a rubbing, kindly prepared for me by Mr. Herbert C. Tohwan, of Yale University, New Haven. The inscription contains 9 lines of writing, the last of which is engraved along the proper left margin, and which together cover a space of 11' broad by 7' high. The writing is on the whole well preserved, but it is somewhat roughly and irregularly cut, and there are several aksharas in line 5 and one at the end of line 8, the true reading of which cannot be made out with absolute certainty. The size of the letters is between d and *". The characters are Nagart, and the language is Sanskrit. Excepting the symbol for om at the commencement of line 1, lines 1-6 are in verse; the rest of the inscription is in prose. As regards orthography, 6 is denoted by the sign for v in drahma Brahmadi-(the only words in which b would occur), in line 1; and the dental sibilant is # The adjectives of this verse would of course be also applicable to a lamp; sneka also means oil', and dad the wick of a lamp * The architect of the gods. The adjective would also mean who knows how to execute every kind of work'. 800 Journal 4m. Or. Sve., vol. VI, pp. 499 and 636; and C. Grant's Gesetteer or the Central Provinces, 2nd ed., P. 487. Ante, No. II. I merely have had to verify Dr. Hall's text, which, so far as one may speak with confidence, is substantially correct

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18 EPIGRAPHIA INDICA. used instead of the palatal in naresvarah, line 3, Kesavah and aisvaram, line 6, and Kesavasya, line 8; and n instead of anusvara in Jayasinha-, line 4, (but not in Narasimha-, line 3). Besides, the text twice offends against the rules of samdhi. The inscription, which opens with a verse in honour of Mahadeva (Siva), records the erection of a Siva temple by the nayaka Kesava (the son of the Brahman Aladeva, named Astaka (?)), a member of the Katyayana gotra and resident of the village 8tkha in Mala] vaka; during the reign of the king Jayasimhadeva, a younger brother of the king Narasimhadeva whom he had succeeded, and son of the king Gayakarna. And it is dated in the year 928, on Sunday the 6th of the bright half of Sravana, while the moon was in the nakshatra Hasta. Referring this date, again, to the Kalachuri or Chedi era, the corresponding European date would be expected to fall in A.D. 1177. In that year, the month Sravana was intercalary, for the solar Sravana lasted from the 26th June, 12 h. 3-2 m., to the 27th July, 23 h. 20 m. after mean sunrise, and there were new moons on the 27th June, 18 h. 30 m., and on the 27th July, 2 h. 8 m. after mean sunrise. Now, the 6th of the bright half of the first lunar Sravana corresponded to Sunday the 3rd July, when the 6th tithi ended 7 h. 35 m. and the moon was in the nakshatra Hasta up to 16 h. 25 m. after mean sunrise; and the 6th of the bright half of the second Sravana corresponded to Monday the 1st August, when the 6th tithi ended 18 h. 12 m. after mean sunrise and the moon entered the nakshatra Svati about sunrise. And, accordingly, there can be no doubt that the true equivalent of the date is Sunday the 3rd July, A.D. 1177, and that the bright half of Sravana, put down in the date, belonged to the first (or intercalated) Sravana. The village Sikh a which, if the adopted reading is correct, was situated in Malavaka or Malava, I am unable to identify. TEXT.' I. 1. [1] jJAnAnaMda' paraM brahma) va (ma) AAdirasevitaM / vaMdema 2. hi mahAdevaM devadevaM jagahurum // zrImAyAka 3. varNanRpasya sUnurvrarekha (kha) ra: zrInarasiMhadevo' / jimye dhari 4. bomanujakha samrATa" jIvAciraM cIjayasihadevaH " / 5. vi[proyosta] "kanA [mAbhU ] dAladevastadAbhavaH / 6. kesa (gha) va kArayAmAsa prAsAdamamumekha (kha) ram // 7. samvat * 928 zrAvaNasudi 6 ravau haste // 8. nAyakakesa (gha) vasya govaM kAtyAyanaM sthAnaM mA[la?]-" baje sIkhAyAmaH / " 9. For two similar dates compare the Indian Antiquary, vol. XVIII, p. 212, and vol. XIX, p. 36, No. 62. From the impressions. Expressed by a symbol. 7 Metre, Sloka (Anushtubh). * Metre, Upajati. * Read :. 10 Read samrAD. 11 Read fe:. n Metre, Sloka (Anushtubb). 13 The reading of the aksharas in these and the following brackets is not quite certain, because some of them look as if they had been partly erased and recut. The intended reading may possibly be fauererurizer. 14 Read saMvat. 15 The akshara in these brackets is so peculiarly shaped that it is impossible to say what it is meant to represent. I adopt Dr. Hall's reading of it, but am not certain of its being correct. 16 1 This line is on the proper left margin.

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THREE LAND-GRANTS FROM SANKHEDA. TRANSLATION, Om! (Line 1.) Let us adore (him who is) knowledge and bliss, the supreme Brahma, waited upon by Brahma and the other gods, -Mahadeva, the god of gods, the parent of the world! The son of the illustrious king Gayakarna, the illustrious lord of men Narasin. hadeva, conquered the earth : may his younger brother, the sovereign lord, the illustrious Jayasim hadeva, long be victorious! (5.) Kesava, the son of the late Brahman Aladeva, named Astaka (?), caused that temple of Isvara to be built. The year 928, on Sunday the 6th of the bright half of Sravana, (the moon being) in (the nakshatra) Hasta. (S.) The nayaka Kesava's gotra is that of Katyayana, his place of residence the village of Sikha in MA[la ?]vaka. IV.-THREE LAND-GRANTS FROM SANKHEDA. By H. H. DARUVA, B.A., LL.B. The Suba of the Baroda or Central Division of the Gaikavad's State has sent me for decipherment three detached copper-plates, two of which belong to the Gurjaras of Bharoch, and one to an unknown line of kings. The two former are only second plates of the grants, and therefore do not contain genealogical and other personal details, while the last is a first plate and contains no information as to the date, donee, obiect of the grant, officers, &c. No. I.- A Gurjara grant of Samoat 346. This document is written on a plate, measuring about 8 inches by 3, and is well preserved. It contains ten lines giving the usual injunctions and quotations from the Smriti regarding the inviolability of grants. The plate does not contain tbe name of the king or of the donee, nor a description of the object granted. But we have sufficient materials to identify the donor. The writer is the samdhidigrahikaA dityaBhogika. Bhogika, Dr. Buhler informs me, is "a small man not more than a Thakur of one or a few villages; for bhogika occurs frequently in the list of the persons to whom commands are addressed, e. g. in the Kavi grant of Jayabhata (Ind. Ant., vol. V, p. 110). In the Defikosha its Prakpit equivalent bhoio is explained by grama-pradhana. 11 I.o., Mahadeva or Siva to whom all these epithets are applied. 18 Or possibly: The Brahman, named Astaka, had (a son) Aladeva ; his son Kebava. See note 13, above. 1 Dr. Buhler's Pdiyalachchhindmamala, v. 104 (gamani bhoio ya gamavai, p. 32). Dr. Buhler translates it in the glossary as headman or lord of a village," and quotes bhogika from inscriptions. The Gujarati for bhogika or bhoio is ohiyo, and grdmapati or gamavai is gametd. The word bhoga, from which bhogika is derived, means pdland or "protection," - Amara, III, 23, and Mabelvara's commentary on it, also Vifva kosha, v. 268; Medinikosha, v. 16 of words ending in ga; and Trikandafeshakosha, III, 120 (CaSWEET for youfuatia @ : O g Thus far mocording to these authorities would be an equivalent of n ur "protector;" as an official term it may have subsequently acquired a technical meaning.

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EPIGRAPHIA INDICA. Of course such a man cannot be a great ruler." If there were nothing else to connect this grant with the Gurjaras, the title bhogika of the minister for war and peace Aditya would be sufficient; for this appellation of an officer is not known to have been employed by any other line of kings. Again, the characters of this grant so closely resemble those of No. II, an admitted Gurjara grant, and other published grants of the family, that there can be no doubt about it. The date is given in words as well as figures. It is "three hundred years exceeded by forty-six" and 346. The figures are not written in the usual manner, with the symbols for three hundred, forty, and six, but as they would be now, i.e. with the symbols for three, four and six. As the later Gurjara kings used the Chedi era, Samvat 346 probably corresponds with A.D. 595-96. This date exactly agrees with that of Dadda III., circiter 580 A.D., as given by Dr. Bubler. Hitherto we had no copper-plate grant or any other inscription of that monarch, which renders this plate an interesting find. TRANSCRIPT. L. 1. pAcandrArkArNavakSitisthitisamakAlIna putrapautrAnvayabhojyamudakAtisarmANa 2. pratipAditaM mAtApitrorAtmanazca puNyayazobhihaye patosya brahmadeyasthityA kriSata x kari3. SApayato vA na kaizvigASedhe vartitavyamAgAmirAjabhirasmadIrvA sAmAnya bhUmi- . 4. dAnaphalamavetyAyamasmahAyonumantavyaH pAlayitavyazcetyukta ca bhagavatA vyA5. sena // bahubhirvasudhA bhalA rAbabhiH sAgarAdibhiH yasya yasya yadA bhUmistasya tasya 6. tadA phalaM // SaSTivarSasahamAthi svarge modati bhUmidaH pAcchettA cAnumantA ca tAnthe7. va narake varsa' // vidhyATavISvatoyAmu zuSkakoTaravAsinaH kRSNasarpA bhijAyante 8. anadeyApahArakA[:] // yAnIha dattAni purA narendranAni dharthiyazaskarANi nirmA9. sthavAntapratimAni tAni ko nAma sAdhu x punarAdadIta // likhita cAca sAndhivigrahikenA10. dityabhogikena saMvatsarazatanayaM SaTcatvArizottarake // 346 No. II.-Agrant of Ramagraha, dated Sam. 391. The plate measures 94 inches by 41 and contains ten lines of well preserved Gurjara characters, resembling those of the Umeta, Ilao and Bagumra grants. There are two holes at the top, showing where the rings originally were. The language of the grant is faulty Sanskrit. The donee of the grant (I. 1) is the Brahmana Adityasarma (sic), the dataka (1.9the bhogika Palakatujinana, and the writer (1. 10) the samdhivigrahadhikrita Matribhata. According to 11.9-10 the donor appears to be a son of Vitaraga, called Ranagraha, who is characterised as a worshipper of the sun (Dinakarakiranabhyar. chanarata) and as "the close relative of the illustrious Dadda" (eri-Dadda-padantar. jnati); for it is his sign-manual which was attached to the grant. The date is (1. 8) San. 391, Vaisakha bahula 15, i.e. the new moon of Vaisakha. - Ind. Ant. vol. XVII, p. 191. Read kRSata:. * Correctly varSayatI. - Read zranyairvA. - Read sagarAdibhiH - Read paseta. * Read hinAyante. . Read naye. 10 Read rijadusarava.

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Size of original pressions by HH Dhruna. From che veprorixon tupo 40398 Lux Pezzi cox sagnes pour skurrfe D eephough I origasa porny narz romana Rota g 26811D tll! LEDELSE OZR to ze muur fulf Festarfsferr:BUS disse fowere Onze Privatliet EGIgor Gerlosc ICE CADAYI Se faz 1831886 TRAVEL Bercing Erzo feste sykehol78Y 2015) The enzkBerry 7148 *R*38 Bea pe No. 1. SANKHEDA COPPERPLATE GRANT OF DADDA III. Ch. Sam. 346. (2nd plate).

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Size of original. ppy Oz Dz%">< f les Cour Dous ellers er derforenifsf9Zyragsto, pufos 2 . uehent 07&roleur Cosyrer pumpen BYOPPSTELL TYRIR1738 11-FIL Pfarrkiezwyt: bave turu 962 layer Torperbe dest8*?y Fusaro Pu T Z 352EUR Kultur Fylgit pt sprle upperlyPWEDER VISER your DHERER EVA BordPrvarEwlettere te PSES ARE 5 VERRURETRAGwen Sulfurea No. 2. SANKHEDA COPPERPLATE GRANT OF DADDA IV. Ch. Sam. 391 (2nd plate).

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THREE LAND-GRANTS FROM SANKHEDA. 21 Though the details about the family of the donor have been lost, the last two state. ments permit us to recognise that the document was issued during the reign of Dadda IV.-Prasantaraga II." and that the donor was the brother of the latter; for, as the two Kheda grants of Dadda IV. were issued in Sam. 380 and 385," it follows from the new date, Sam. 391, that the same person must be meant here by the expression "the illustrious Dadda." Further, as Ranagraha is called both a son of Vitaraga and a relative of Dadda, and as the latter was a son of Jayabhata II.-Vitaraga II., Ranagraha must have been Dadda's brother or cousin. Our grant shows, therefore, that the reign of Dadda IV. lasted at least until Sam. 391, or, as the Gurjaras used the Chedi era of A.D. 249, until A.D. 640. TRANSCRIPT. L. 1. brAhmaNAdityazAyA" udakAtisargeNAcchiSTaM yatosyAsmahazairanyairbAgAmibhogapatibhi aya-15 2. "masmAdAyonumantavya" pAlayitavyazca yo vAjJAnatimirapaTalA"vritarAcchindyAdAcchindyamAna vA3. numodeta sa paJcabhirmahApAtaka[:] saMyukta[:] syA ityuktacca bhagavatA vedavyAsena vyAsena SaSTivariSa. 4. sahasrANi kharge modati bhumidA" pAcchettA cAnumantA ca tAnyeva narake vase vidhyATavISva toyAsu zuSka 5. koTaravAsina[:] "kriSNAhayo hi jAyante bhUmidAnApahArakA[:] yAnIha dattAni purA . narendranAni 6. dharthiyazaskarANi nirbhuktamAtyapratimAni tAni ko NAma sAdhu:] punarAdadhIti khadattA paradattA vA 7. yabAdakSa yudhiSTiramahI mahimatA zreSTha dAtAtuccheyonupAlanamiti" . saMvatsarazatabaye ekanavatye vaizAkhabahulapaJcadazyAM saM 391 vaizAkha ba 15 9. dUtakotra bhogikapAlakaTa jJAna[:*] dinakarakiraNAbhyarcanaratasya svahastoyaM zrIvItarAgasUnI 10. raNagrahasya zrIdaddapAdAnta ti likhitamidaM saMdhivigahAdhikrita'mAcibhaTena No. III.-- A grant of Santilla, general of Nirihullaka. The plate measures 8 inches by 3 inches, and contains 12 lines in characters closely resembling those of the early Chalukya plates and of the Mahakuta pillar inscription edited by Mr. Fleet, Indian Antiquary, vol. XIX, pp. 7 ff. The plate is slightly damaged at the top and on both sides at the bottom. Two holes on the lower side show where the rings were originally placed. The language of the grant is slightly incorrect Sanskrit. " Ind. ant. vol. XVII, p. 191. Read bhUmidaH. 1 Jour. Bang. As. Soc. vol. VII, pp. 908 ff.; Jour. Roy. Read vaset. 4.Soc. N. S. vol. I, pp. 247 ff. Ind. Ant. rol. XIII, - Read cA. pp. 81 ff. 0 Read nAma. - Read zamaze. * Read dadhIta. " Read degNImaSTaH. + Read "dattA. 1s Read "patibhiraya. a Read yudhiSThira. - Read manahAyo. >> Read #st. - Read mantavyaH. * Read mahImatA. B Read vRtamatirA. " Read dAnAcchayo. * Read 'dAchiyamAnaM. n Read ekamavatyAM. - Read khAdi'. - Read ti:n Read SaSTiH * Read degvidyahAdhivata

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22 EPIGRAPHIA INDICA. Its contents are as follows. Writing from the victorious camp (vijayakataka), located at Nirgundipadraka (1. 1), Santilla, the general (baladbikrita, 1. 5) of the bhogikapala and mahapalupati (mahapallapati) Niri hullaka (1.4), who meditated on the feet of the illustrious Samkarana (Sankaragana, 1. 3), son of the illustrious Krishnaraja (whose feet were worshipped by the whole circle of the earth, 11. 1-2), grants to Bhajikanantasvami (Bhajika Anantasvamin, 1. 7), an inhabitant of Pashanihrada (1. 6), a member of the Kautsa gotra and a student of the Vajasaneya (Samhita), a field requiring for seed-corn one pitaka of rice (1. 10), and situated in the western sim of SriParnak, which belonged to (the district of) Tandulapadraka (11. 8-9). The purpose for which the grant was made is the usual one, the provision for the expenses of the five mahayajnas. It is added that the donation was made on the occasion of an eclipse of the sun "for the increase of the spiritual merit and fame of the Paramabhattaraka's feet, i.e. probably of Samkara[ga]na. As regards the persons named in the document, Santilla's position is sufficiently clear. His master Nirihullaka must have been a Bhil chieftain; for the title mahapallapati means "the great lord of a settlement or of settlements of an aboriginal tribe." " It agrees with this that his name is not Sanskrit, but a barbarous Desi word. The phrase "who meditates on the feet of the illustrious Sam kara[ga]na" means, therefore, here merely that he was a vassal or servant of the latter, not that he was his successor. Padanudhyata is frequently used in the former sense." With respect to the question to which dynasty the two kings Krishnaraja and Samkara[ga]o a belonged, it is possible only to offer a conjecture. Dr. Buhler has suggested to me that, assuming the correction Samkaragana for Samkarana to be certain, the two kings may be Haihayas or Kalachuris of Chedi. I am inclined to accept this, as the Chedi era was used by the Gurjaras, which is a certain sign of their power having extended to the province. Moreover, the Chalukya inscriptions mention a Kalachuri king, Buddharaja, the son of Samkaragana, from whom Mangalisa took his wealth. And it is not at all improbable that the Samkaragana of the Chalukya inscriptions is identical with that of our plate; for, as has been pointed out already, its characters closely agree with those of the earlier Chalukya inscriptions, and show also some affinity with those of Dadda's Kheda plates. They may well belong to the period of Mangalisa's reign, which, as the latest researches of Mr. Fleet show, fell between Saka Samvat 519 and 531, or A.D. 597-98 and 610-11. There is also another detail in our grant which, I think, may be adduced in favour of this view. Professor R. G. Bhandarkar, in his Report on the Search for Sanskrit Manuscripts in the Bombay Presidency, 1883-84, remarks (pp. 31-32) that "it is a remarkable circumstance that the names of most of the famous writers on the sacrificial rites should have the title Sramin attached to them. No writer later than the thirteenth century seems to have it. We have Bhattas, Acharyas, Yajvans, Dikshitas and Yajnikas during the last six centuries, but no Svamin. The title appears to have been in use at a 36 Bhajika might be bhajaka, "a worshipper, votary, devotee;" V. S. Apte's Sanskrit. English Dictionary, p. 807. Compare a similar use of the word bhatta in Bhatta Kumarila, Bhattotpala, Bhattodbhata, etc. 36 See Dr. Rohtlingk's Abridged Sanskrit Dictionary, s. v. palla. Mr. V. S. Apte (Sanskrit-English Dictionary, p. 687) assigns to the same word the meaning "a large granary." On a local enquiry I find that the country about Sankheda goes by the name of Palle. (Gujarati Pala). Thus, mahapallapati would mean "the lord of the great Palls or Pala." See e. g. 1. 33 of Mr. Fleet's No. 1, Corp. Inscr. Ind. vol. 111, pp. 10 and 17, note 2. See Ind. Ant. vol. XIX, p. 16.

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No. 3. SANKHEDA GRANT OF BALADHIKRITA SANTILLA. (plate 1). neesantoitsutaLINENCE 912110180:33 deitoDJsuchiIBE CARD Rpure:1409:149gdeakuamarinsuta konoposutosukirudedoushiteori nakanakaisutensanburuLi ganaitosa graydeorazugaitsumoNE AND ? E I Uraya iOSUI is is SAE dona4ng, 38ELnGFruZuo Chi gf oronsamagadoitesurusurusumikurami, SAL809 Id From wompressions by H.Dhruva Size of original.

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THREE LAND-GRANTS FROM SANKHEDA. certain period and been given to Mimamsakas or men conversant with the sacrificial lore." Then he cites the instances of Sabarag vamin, the author of the Bhashya on Jaimini's Mimansa Sutra; of Agnisvamin, the commentator on Jatyayana's Srauta Sutra; of Bhavagvamin, the author of a Bhashya on Baudhayana; of Kesavasvamin, the writer of an introduction to the Baudhayana-prayoga-sastra; Devasvamin, quoted in the Trikandamandana and author of a comprehensive Bhashya on Asvalayana; Dhartasvamin, Kapardisvamin and others. Kumarila is both a Svamin and a Bhatta. The title Svamin was used in some of the early Chalukya inscriptions and one of the Valabhi inscriptions, up to the seventh century. An updated grant of Vikramaditya I., who ceased to reign before A.D. 680, gives as donees Nandisvamin, Lohas vamin, and Bhallasvamin (Ind. Ant., vol. VI, p. 771). Another grant, dated 700 A.D., gives Dasasvamin, son of Janasvamin and grandson of Revasvamin Dikshita, and one of 705 A.D. gives Devasvamin, Karkasvamin, Yajnasvamin, Rudras vamin and others (Ind. Ant., vol. VII, pp. 128 and 136), while a Valabhi grant, dated Samvat 326 (A.D. 645), has got Mankasvamin (Ind. Ant.. vol. I, p. 16). Dr. Bhandarkar assigns the seventh century to Agnisvamin, Devasvamin and Bhavasvamin, and places Sabarasvamin two or three centuries earlier (vide p. 32 of his Report). The general inclination is towards the seventh century for the age of names bearing such titles. The records above noted were of rulers or families that were perhaps close neighbours of the recorders of the present grant. The grant mentions Bhajikanantasvamin, and with the conclusion arrived at by Dr. Bhandarkar, it cannot be later than the seventh century. With respect to the geographical names occurring in our grant, it may be noted that Nirgundipadraka, the place from which it is dated, would be in modern Gujarati Nagaravadd or something like it. And the Dehezada of Gaikatadt Villages (published at the Hitechchhu Press, Ahmadabad) does give a Nagara vada, 6 kos from Dabhof. Further, the native place or home of the donee is P&shanih rada, which would be Saniddari, 14 kos from Dabhoi (given in the Deherdda, p. 5). Hrada would be masculine dharo and feminine dhart, changeable to dari in Gujarati, and Pashani would drop its initial Pa, as Bagumra has done with its Ba in having Gumra, and give Sania, and thus we get Saniadari. From the same Pashanibrada we would get Sankheda if hrada were replaced by kheda for khetaka, meaning 'town,' and Pa were dropt as in the other case. Tandula padraka is obviously Tandalaja, also 14 kos from Dabhof (as given in the Dehezada); and Sri-Parnaka is Paniu, now desolate (as noted in the same authority), 5 kos from Dabhol. The map of the Baroda territory does give Tan. dalja and Saniadari quite close to each other. TRANSCRIPT. L. 1. it afer fadfcugarafanfarer42AT7 # -- [fufar] --- 2. ffaecuma: itfam ucrar:* Prote[n]tfarper ---" 3. freferencana Page #45
EPIGRAPHIA INDICA. 1.5. kastabalAdhikritazAntima" sarvAneva paramapAdIyAsvAMbAvedayati' 6. yathA pASANida"vAstavyakautmasagotravAjisaneyasabramacAriNo" 7. bhajikanantasvAmine paJcamahAyajadhammakriyotparpaNAya" paramabhaTTA8. rakapAdAnAM puNyayaghobhiviSya" talapadrakAntarbhakata zrIpanAkA9. yAM pazcimasImani acATabhaTaprAvazyaM "patrapauvAnvayabhojyaM pAdi10. - parAgakAlamudakAtisarmoNa vrIhipiTakavApakSetra pAJcAhi --vakSiti[sthitisamakAlInaM pratipAdita patasthA -" --rarAnudyAthA bhatRnipatibhiH V.-INSCRIPTIONS FROM NORTHERN GUJARAT. By J. KIRSTE, Ph.D., VIENNA. The subjoined inscriptions collected by Mr. H. Cousens, in Gujarat, were entrusted to me for decipherment by Professor Buh ler, who assisted me with his advice. They were found in the following places :1. Bhilri (Nos. i-iii), 6. Roho (xii-xvi), 2. Dilmal (iv-vii), 7. Sarotra (xvii-xxvi), 3. Mandal (viii), 8. Sonak (xxvii, xxviii), 4. Munjpur (ix), 9. Taranga (xxix). 5. Palanpur (x, xi), All are written in Devanagari characters, with the exception of No. viii, where the first six lines are in Arabic and the last in Gujarati. They are mostly injured and defaced. The language is a crude mixture of Sanskrit and Gujarati. Hence the readings are not always certain, and I am not sure that I have succeeded in fully making out the sense of all. The generally interesting information which they furnish may be arranged under the following heads: 1.-They yield some notice of the political history of Gujarat. No. viii furnishes a date from the reign of Sultan Ahmad and the names of his father Sultan Muhammad, and of his grandfather Sultan Muzaffar Shah. It also mentions a Malik Kamachanda, who seems to have been the Musalman governor or minister in charge of Mamdali (the modern Mandal) in the Viramagam Taluka, and that of a local chief called Ranaka (?). No. xi records the death of a Rajput, possibly a local chief Vanaraja, of the Gedia family, in Samvat 1282. Nos. xvii-xix speak of two local " Read degdhikRtazAntinaH I Read putra. * Read yAnmA. - Restore yIparAga.. - Read huda - Restore 'pAcandrAkAryava. - Read vAjasaneyi, 'cAriNe. - Read pratipAditaM. The remaining words I am unable to - Read zArpazcAya. restore. * Read bhiDya. " This line too is unintelligible. [Restore patIkhIcitayA* Can 'tarbhavata' be for "ntarbhakti, yahArasthinyA bhadranapatibhiH?-E. H.]

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INSCRIPTIONS FROM NORTHERN GUJARAT. chiefs of Sarotra (1) Arajunaji, who ruled in Samvat 1678, and (2) his son Haradaaji, who ruled in Samvat 1685 and 1689. No. xxvii makes us acquainted with a Maharana Khetala (?) who held the village of Sunaka, the modern Sonak, in Samvat 1356. 2.- We obtain the following information regarding the spiritual heads of the Tapagachchha:-No. xxix tells us that Hiravijaya was Bhattaraka in Samvat 1642. This inscription mentions also Vijayasena, who succeeded him (see Klatt, Ind. Ant., vol. XI, p. 256). Vijayadeva, the successor of the latter, is alluded to six times in the inscriptions Nos. xx-xxiii, xxv, and xxvi, which are all dated in the year Samvat 1689; while his appointed successor Vijayasimha is mentioned once (inscription xx). Inscription No. ii makes us acquainted with a Guru of the Mahides variya Matha called Jiraja, ie. probably Jeraja or Jayaraja. No. I.' 11. [ca] 125 [8] varSa [ca] pina [da] 15 some 2. // [va] jJAtIya zre [STha] - - [] suta 3. samayavena mUrti kArApita] TRANSLATION. In the year Sam. 1358, on the 15th (day) of the dark half of Asvina, a Monday, a figure was caused to be made by the Sreshthin Samayaka, son of . . . of the Pragvata gotra. L. 1. [ zrI] mahidezvarIyamaThAdhipa2. jirAjaguru zrIdhyAna] gaNAcArya 3. sya // No. II.3 25 TRANSLATION. (The image) of the venerable Dhyanaganacharya, the guru Jiraja, the lord of the Mahidesvariya monastery. No. III.* L. 1. oM // zrAvaNa sudi 15 cavaNa jyeSTa vadi 8 janmA / phAguNa [zrA] 2. sudi 12 dikkhA / phAguNa vadi 13 nANaM / we afegit enfa TRANSLATION. Hail! The conception (chyavana) on the 15th (day) of the bright half of Sravana; birth on the 8th (day) of the dark half of Jyeshtha; consecration (diksha) on the 12th At Bhilri: on the base of an image in the Jaina temple. Read af: arfar. At Bhilri: on the base of an image in Mahadeva's temple. At Bhilri: in an old well outside the village.

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26 EPIGRAPHIA INDICA. (day) of the bright half of Phalguna; enlightenment (jana) on the 18th (day) of the dark half of Phalguna; liberation (mokeha) on the 9th (day) of the dark half of Jyeshtha . . The stone bearing this must have been taken from a Jaina temple, and the inscription refers to the career of one of the Tirtham karas. No. IV. L. 1. saMvat [2]85 varSe pauSe vadi 8 gurau gAbhalAgrAme DIlavika 2. bhaMgAnaMtara zrIpAlanAthabiMba' mAtRpitRmUrtica kAritA zre: ____3. sohaDasutakumarabhadena' TRANSLATION. In the year Sam. 1295 (2) on the 8th (day) of the dark half of Pausha, a Thursday, an image of the venerable Parsvanatha and a figure of his parents were made by the Sreshthin Kumarabhadra (e), son of Sohada, in the village of Gabhala, in the district () of Dilavika. NO. V.: L. 1. [auN] sidhiH / -- / saja - samu 2. dro / yAva []--[ta Di[sa]I mekaH] / 3. yAvatta ----Ne / tAva4. hi -- --- -||kh5. // sti [saMvat 1512]varSe . 6. pASa zadi 10 ugaukelA 7. // uta dA[gA]suta vAdAkena hi 8. jayakaH karApitaH // nuta [bharava] 9. asmina -[2]lake kate sati u10. bhaya kulA nadye [bhavata] mUTapa dR11. Sada pratisUtra sAgA ta [2]ka 4.. 12. kazapa [DA kho vazava Nothing can be made out of this with certainty except the words : -"on the 10th (day) of the bright half of Vaisakha . . . . was caused to be made . . . . ." No. VI. L. 1. saMvata 1532 vaisASa vadi 11 2. ravI ke laSAsutadevA3. kena sthApito nArAyaNaH / TRANSLATION. In (the year) Sam. 1532, on the 11th (day) of the dark half of Vaisakha,a Sunday, (an image) of Narayana was placed by Ke. Devaka. son of Lakha. * At Dilmal: on the base of an image of Paravan&tha. * Rend bi. 1 May also be 'padana. * At Dilmal: on a pillar of the Kirtintambha to the west of the large temple of Limbu MATA. * At Dilmal: on the soat of an image in a small temple on the west of the large temple of Limbu MALA.

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INSCRIPTIONS FROM NORTHERN GUJARAT. No. VII.10 L. 1. svasti saMvata 1532 varSe vaisASa vadi 11 2. ravI ke rA[]suta mA sAdAjhAMTA 3. [yae]tayI bhAyA ThA narasiMga4. tanayA bAi rUpAi mA sAdAsa[4] 5. tathA ThA gopAlatanayA bAI mAI 6. mA jhAMTAsaha aharnizi zrIlakSmI7. nArAyaNAbhyAM praNamataH // prati8. mA piMDI [tata]: kArApitA ziva9. mastu // kalyANamastu zubhaM bhavatu // TRANSLATION. Hail! In the year Sam. 1532, on the 11th (day) of the dark half of Vaisakha, a Sunday, Bal Rupai, daughter of Tha(kura) Narasing (Narasimha), wife of Ma(nda - lika) Sadajhamta, son of Ke. Ragha(2) (and) mother of Sadasaha (e)-likewise Bai Mami, daughter of Tha (kura) Gopala and mother of Jhamtasaha, bow day and night to Lakshmi and Narayana. An image (and) then a base (for it) was caused to be made. No. VIII. L.1. btrykh pnzdh y mh dhy lq`dh sn@ `shryn wthmnmy'h dr `hd slTn slTyn Hmd bn mHmd bn mZfr shh 3. Fates oil . . . . . air use . . . . horsal of IALJ saM 7. [sva sti saMvat 1474 varSe pauSa vadi 8. - kra adyeha maMDalyAM malika thI [kA]9. macaMdapratipattau rANa zrIraNa[ka]10. vijayarAjye samastamAMDalini[vA]11. [sI]tyokavidyamAna mAMDavI [hada] khapa 12. [ta] nizcala kIdhI te pUrvama[danI] "ko 13. la[khada]niharadipU[cha] yAhijepA 14. pavarttadAnanilAvilAya [dapaM tapa] 10 At Dilmal : on the base of the image of Lakshmi Narayana in a small shrine, 11 At Mandal: on a stone in the Chauki. 12 The transcription of the Persian text I owe to the kindness of Prof. Karabacek at Vienna. Lines 4 to 6 are illegible. WL.8. Probably zukra is to be read. WCorrected below the line to purva (maha-mo. The third letter may be tand the fifth seems to have been intentionally effaced.

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EPIGRAPHIA INDICA. TRANSLATION. Persian Test.-At the date on the 15th day of the month Dhu-l-Qa'de, in the year eight hundred and twenty (of the Hijra, i.e. the 24th December of 1417A.D.), during the reign of the Sultan of Sultans Ahmad, son of the Sultan Muhammad, son of the Sultan Muzaffar Shah . . . business(?) of Kamajand . . . . this writing Sanskrit Text.-Hail! In the year Sam. 1474, in the dark half of Pausha, on a Friday (Friday, 24th December 1417 A. D.), to-day, here in Mamdali, during the administration of Malik, the illustrious Kamachanda, in the victorious reign of Rana the illustrious Ranaka (R),--the business of the limits of the custom-house was settled in the presence of all the inhabitants of Mamdali . . . . . . No. IX. L. 1. / saMvat 1211 varSe vaizAkha zudi 5 vara 2. haDA [thAnabha]mA - tathA mAya -- [thari]sI [ka]sa 3. matAla sA--dhava - zrIvi[pura sadeva kArApita . . . Much defaced and probably mutilated on the right side. Nothing can be made out except the date Samvat 1211, Vaisakha sudib. No. X.16 L. 1. saMvat 1217 varSe kArtika zudi 10 2. ke" khIvANAsthAne zrImahAvIra 3. tye yosA pedikAyAM [sa]AvikA pa 4. [2]ii sthaMjamekaM kArApitaM // [ye]ci This inscription seems to refer to a donation in the temple of Mahavira at Khimvana, made in Samvat 1217, on the tenth day of the bright half of Karttika, a Friday. Hence this stone, too, must have been removed from its original site. No. XI. L. 1. / saMvat 1282 varSe pauSa zudi 4 zukra geDIyA 2. rAutta [me]ghAM [sutta vaNarAM / [dhArAtIrthe patitaH / ABSTRACT. In the year Sam. 1282, on the fourth (day) of the bright half of Pausha, a Friday, fell the Gedia Rautta (Rajaputra) Vanaram (Vanaraja), the son of Megham. The stone must be a so-called Palia. No. XII L.1. saMvat 1258 2. rSe kArtika sudi 1 3. zukra / [jasadevasuta 15 At Munjpur: in the Jami Masjid, on a beam. - Read caitye. * At Palanpur: on the side of a well. "At Palanpur: on a loose stone lying near the railway. F Read dhake. *At Roho: on a pillar of the Chhattri of Parivanatha%3B | much defaced.

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INSCRIPTIONS FROM NORTHERN GUJARAT. 29 L. 4. [to]jo gA--- 5. yaM - ---kuM 6. --kArApitA // TRANSLATION. . . . . . caused to be made by . . . . son of Jasadeva in Samvat 12b9, Karttika sudi 1, a Friday. No. XIII. L. 1. saMvat 126[9] - tI ---- vadi 14 --- deva -rya si hA--va-tA 5. ---prdttaa|| ___No. XIV. L. 1. saMvat 1288 varSe vaizAkha zudi 13 some RSabhadevIcetye nivRtigacche gauradevisute[na vAlA] kena mAtAnimittaM neminAthabiMba kArA[pita] zubhaM bhavatu // TRANSLATION. In the year Sam. 1299, on the 13th (day) of the bright half of Vaisakha, a Monday, an image of Neminatha was caused to be made, for his mother's sake, by Valaka (?), son of Gauradevi of the Nirvsiti-Gotra in the temple of Rishabhadevi (?). No. XV.** L. 1. // bho // zrIgaNezAya namaH / saMvat 16[74] 2. varSe / posamAsa / kRSNapakSe / paMcamyA ti3. thau / guruvAsare / [DAbhI]vaMze / bhaTTesarI [-] 4. bhASAyAM / rAta zrImAMDaNajI / bhAyA bAra b. zrIcAMpA vApI karApitA / pra[T]sAda dau sahi6. tA pratiSTA karApitA / bAI putrI zrIsajja7. bAI sahitenA pIrojI 51... ekAvana 8. sahasravyayo katA / pA caMdrArka naMdyAt 9. mAsaM 11 kArya vI prAsAda ha sahitA katA / 10. vaMzo vistaraMbAyAtu / yAtu puNyaM maha11. yaza / prAyuvipulatAM yAtu / yasyaSA vA12. pikA katA // // - [dharanenA] DhAlA kRtaM / 13. paMdeg------zrIrastu // kalyANamastu / " At Roho : on a pillar in the third storey of an old well,-mela defaoed. WAt Roho : on the arch over the old well,-first storey. 13 At Robo: on a pillar in the third storey of the old well. * L 3: Probably (oft). " L. 10. Read degtaramA / mahadyaza, WL. 1. Read fpu / yasaiSA.

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30 EPIGRAPHIA INDICA. TRANSLATION. In the year Sam. 1674 ( ? ), on the 5th lunar day of the dark half of Pausha, a Thursday, a well was caused to be made by Ramta Mamdanaji, (whose) wife (wa8) Champa, and together with two temples it was consecrated. He, together with his daughter Sajja Bai, spent 51,000 Pirojt (Rupees) (for this purpose). May it rejoice as long as sun and moon endure! In 11 months the work (i.e. the well), together with the two temples, was completed. May the race extend! May great merit and fame come (to him)! May the life of him be lengthened who built this well! The Dhala was made by Pam(dita) No. XVI.27 28 L. 1. zrI saMvata 1676 varSe pauSa zudi 4 dane [vAragaru A] 2 2. * mAnacatra rAta zrImaDaNajI bhAraya zrIcapa bAi pUtro sajjanaje - pU - [pa] la - * zrIgaNeza na 3. sUtra nA[ bA] sa 4. ma zrInarAa [na] The same persons seem to be mentioned as in the preceding inscription. - No. XVII.29 11. saMvata 178 varSe phAgasamAse zU pace navamyAM tayo manivasare se [4] 2. // NInakSattre / dhaMnyA ayodhyAdasarathanRpA sApa mAtApa dhAMnyA 3. // dhanyA vANI kavivaramukhe rAMmanAMmapRSTatA / dhyanyA deso Rgha 4. patibhavAn" jana rAmAvatArA dhandho loko nocAtamaguNA rAma 5. // vAcyaM gacoti // 1 // rAta zrIcaraNajIH / vAI zrIpadamAM bAI bAI" 6. // bIcamarI // putra zrIharadAsajI vejayarAjye" ivI kArApitA 1 ABSTRACT. In the year Sam. 1678, on the 9th lunar day of the bright half of Phalguna, a Satur day, under the Rohini Nakshatra, during the reign of Arajunaji, whose wives were Padamam and Amari, and whose son was Haradasaji, a Chhatri was caused to be erected. No. XVIII. 34 11. saM 1685 varSe zravaNa sudi 11 dane [haradAsa laSanA] 27 At Roho: on the base of an image in a ruined shrine near the old well. 29 Perhaps vAraguru. 29 At Sarotra : in the Bhavan Dhvaja temple. 30 L. 1. Read zu (kre) tithI rohiNI 31 Bhavan is meant for bhagavan. OM The metre of the verse in 11. 2-5 seems to be Mandakranta. It may be restored as follows: Dhanyoyodhyadasarathanripah sapi matapi dhanya, Dhanya vani kavivaramukhe ramanamapraritta, Dhanyo deso raghupatibhavan yatra ramavataro, Dhanyo loko nijatamagunam ramavacham spinoti. 35 L. 6. Read vijayarAjye. 34 At Sarotra: in the Bhavan Dhvaja temple. L. 1. Read zrAvaNa.

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INSCRIPTIONS FROM NORTHERN GUJARAT. TRANSLATION. In the year Samvat 1685, Sravana Sudi 11, Haradasa . . . . . No. XIX. L. 1. saMvata 16[8] varSe ASADhamA[sa] [ba]hulapa[] ekAdIsI 11 tatha[1]" ravivAsare-- 2. // dhAnyA ayodhyAdasarathanapa sA mAtApa dhAnyA dhAnyA vANI kavivaramukha 3. // rAmanAmapravRttAH / dhanyA deso [RghupatibhavAn jina romAavatArA dhanyA 4. // [lo] kA nIpatamaguNA rAmavAcya zRNotIH // 1 // rAta zrIharadAsajI / bA5. I zrIjivaMtI // bAI rAjU // sabaka / vaSadma nAma saMvatsaro / pUrva bItoga[bI] va6. // jayarAje // chatrI karApita: // 2 // ABSTRACT. In the year Sam. 1689, on the 11th lunar day of the dark half of Ashadha, a Sunday, during the reign of Harada sajt whose wives were Jivanti and Raju and whose son was Togabi (?), a Chhatri was caused to be erected. (Regarding the verse see inscription No. xvii.) No. xx.9 L. 1. // bho // bhaTTArakarIvijayadevasUrIkharagurubhyo namaH prAcArya zrIvijayasiMha 2. sUrIkharagurUbhyo namaH // saM0 1689 varSe zrAvaNa 2011 dine deharInIpajataI saM [ghapa] 3. lADaNa bhAyA nAthI suta saM0 haradAsa / saM0 sAMpA / saM0 tejaa| saM0 devakaraNaI rUpaya [--]" / pApyA chaI [1] ___ABSTRACT. In the year Sam. 1689, on the 11th day of the dark half of Sravana Sam . . Ladana, whose wife was Nathi and his son Sam. Haradasa, Sam. Sampa, Sam. Teja, Sam. Devakaranat, gave silver Thapas (e) on the completion of the temple, while Bhattaraka Vijayadevasuri and Vijayasim hasuri were [living). No. XXI. L. 1. // oN bhaTTArakarIvijayadevasUrIkharagurubhyo namaH // saMvata 1688 varSe [vadi] 2. [nA] saM0 lADaNa bhAyA nA[ya]suta saM0 haradAsa saM0 sAMpA saM0 tejA saM0 [devakaraNa 3. ---- [suta yAba] -ka---svapati[vukA] - di[sarveSA] zreyo4. the| zrImahAvIraprAsAda - // devakulikA - rUpyeH [kAritA] // : ABSTRACT. In the year Sam. 1689, in the dark half of . . . Sam. Ladana, whose wife NAtha (P), and his son Sam. Haradasa, Sam. sampa, Sam. Teia. Sam. Deva. karana, erected a chapel in connection with the temple of Mahavira. MAt Sarotra: in an old chhattri. L. 1. Read ekAdazInithI. L.6. Read vijayarAjye / kArApitA. * At Sarotra: in the Bharan Dhvaja temple. " Read gurubhyI. al Looks like thapa. At Sarotra: in the Bhayan Dhvaja temple. tion bad and most letters indistinct. a Read gurubhyI. Preserra

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EPIGRAPHIA INDICA. No. XXII. L. 1. // bho / "bhaTArakazrIvijayadevasUrIkharagurubhyo namaH // 2. saM01688va0 saM lADaNa [bhA. vA.] "nAthI [tya pUga] saM. hara3. dAsa saM. tejAdikuTaMba pArkhadeharI kArApitA // ABSTRACT. In the year Sam. 1689, in the dark half of . . . a temple of Parsva was caused to be made by Sam. Ladana, whose wife was Natht, and his son (2) Sam. Haradasa, and by the family of Sam. Teja. No. XXIII. L.1. // bhoN'| tapAgacchAdhirAjabhaTTArakacIvijayadevasUrigurubhyo na 2. saM0 1688 varSe phAgu zudi 13 dine e deharInIpajatara vuH haradAsa3. bu[pa]nAvu mADaNa tathA bhoja-debhai rUpae [--] pApyA cha ABSTRACT. In the year Sam. 1689, on the 13th day of the bright half of Phalguna, on the completion of this temple, silver Thapas (2) were given by Haradasa, whose father (2) was Madana (Ladana ?) No. XXIV.. L. 1. // oM / saM0 1688 varSe phAguNa zudi 10 dine [pa] - karaNai e deharI [nIpajatara] 2. rUpA [--] "bApyA chaha // iti maMgalam // shrii| shrii| shrii| ABSTRACT. In the year Sam. 1689, on the 10th day of the bright half of Phalguna, on the com- , pletion of this temple, silver . . were given by Karana (2). No. XxV." L.1. // oM // zrIvijayadevarigura[]bhyo namaH // saM 1888 varSe phAguNa zu 2. di 10 dine vuharA-[vastA] chokare e deharInIpajataha rUpaIyA--pApyA cha----: 3. . ... ABSTRACT. In the year Sam. 1689, on the 10th day of the bright half of Phalguna, on the completion of this temple, silver . . were given by the son of . . . . . * At Sarotra: in the Bhavan Dhvaja temple. - Read bhaTTAra', 'guru'. * Possibly for bhAyA bAI. * At Sarotra : over a shrine door in the Bhavan Dhvaja temple. . Looks like 49. "At Barotra : over a sbrine door in the Bhavan Dhvaja temple. " Looks like papa. # At Sarotrs: over a shrine door in the Bhavan Dbvaja temple.

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INSCRIPTIONS FROM NORTHERN GUJARAT. 33 No. XXVI. L. 1. // bho // bhaTTArakathIvijayadevariguru 2. bhyo namaH saM0 1588 varSe phA vadi 11 dine e 8. deharInIpajataba va mAtA] tAnA [rA]ja pAli rUpa [ya thava] 4. pApyA chaha // ABSTRACT. In the year Sam. 1689, on the 11th day of the dark half of Phalguna), on the completion of this temple, silver Thapas (2) were given by . . No. XXVII.S L. 1. / saMvat 1356 varSe caitra va 11 2. gana / yadyeha sUNakagrAma ma3. hArANa zrI[khe]talapratipattI 4. lISa mahipAkena devIdhI5. zivalIyAvAyAM nATa [pUjAya] 6. pradatta pA[da] saM dina] pUmi7. [ya]naM --nA mAtA [viyo]8. pIlaka [brahmapurI] sahita [saka] 9. lamapi prA[maM] // zrIH / ABSTRACT The inscription refers to some gift made by one Lisha (e) Mahipaka in Sam. 1856, on the 11th day of the dark half of Chaitra, during the administration of the Maharana, the illustrious Khetala (P) in the village of Sunaka, on the occasion of the Yatra of Devi Sribivali. No. XXVIII." L. 1. / saMvat 1586 varSe 2. zrAvaNa vadi 13 some--- TRANSLATION. In the year Sam. 1596, Sravana vadi 13, a Monday . . . No. XXIX. ___L. 1. // saMvat 1642 varaSe pAsAGa zudi 1. ... 2. dane pAtasA bIcakabara gahi 3. gaDhImA mahesa gaDhI sajA 4. pagI zrI govaMda pagI zrIrAma a At Sarotra: over a shrine door in the Bhavan Dhvaja Temple. At Sonak: on a pillar in an old temple. * At Sonak : on the base of an image in the same temple. * At Taranga : on the side of the great temple.

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EPIGRAPHIA INDICA. L. 5. jaInanu pAtayA jaMgaMmatIra 6. ya zrIhIravijayasUriH / 7. zrIvajayase / nasUriH / 8. tehanA dharama sAcA jAMNI ...... 9. zrIvIsalanagari saMdhimUSi 10. sAhA gaNAMpati Adara 11. karI guratha ThAmaThAmathaka 12. garatha pANIni prAsAdanu 13. navo pAghAra kItho chiH // 14. so savasI kUrItrA 15. upari rahI kabAr3a karA cha 16. sUrva govAla vaDanagara 17. sUtra bhUpA vIsalanagara 18. kabAr3akaraH // sU go [pA] 19. rAta sAharupAsaraThA Seems to refer to the restoration of the temple in Samvat 1642. VI.-THE JAINA INSCRIPTIONS FROM SATRUMJAYA. By G. BUHLER, P#.D., LL.D., C.I.E. The subjoined editions and abstracts of 118 inscriptions, found in the Jaina temples on the hill of Satrum jaya near Palitana, have been prepared according to the impressions, taken by Mr. Cousens during the working season of 1888-89, and made over to me by the Editor. They consist of twogreat series, the first comprising Nos. i-xxxii which range between Samvat 1587 and 1710, and the second, Nos. xxxiii-exv, which run from Sanvat 1783 to 1943 or 1887A.D. As the latter series of course possesses in general little historical interest, I have thought it inadvisable to publish them in extenso, and I believe the abstracts given below will satisfy all requirements. I have, however, made an exception with No. cv, because it contains a tolerably complete account of the heads of the Anchala gachchha, regarding which hitherto very little has become known. Moreover, it furnishes a good sample of the Sanskrit, written by the Yatis of our days, and it may be useful for settling the controversy regarding the origin of the "mixed" dialects found in older books and inscriptions, as well as that regarding the advisability of bringing. by conjectural emendations, the language of somewhat older Jaina authors such as Merutunga, Rajasekhara and Jinamandana, into harmony with the rules of Sanskrit grammar. The transcript of this document as well as those of Nos. i.xxxiji and No. cxviii have been prepared by Dr. J. Kirste, Privat-Docent in the Vienna University. and to him belong also the footnotes appended to the same. As regards the historical information contained in the 118 inscriptions, it falls under the following heads:-(1) notes regarding the political history of Western India; The dates of Nos. cxvi-cxvii are not certain. No. cxviii ought properly to stand after No. xii.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. 38 (2) notes regarding the schools of the Jaina monks ; (3) notes regarding the subdivisions of the Jaina laymen. As regards the first point, No. I is the most important document: for it names (1.1) three Sultans of Gujarat: (1) Mahimuda, (2) Mada phara, and (3) Bahadara, and states that the latter was alive in Vikrama Samvat 1587, and (1.2) that his minister was Shana (Khan) Majhadashana or Majhadaka (1. 26). It further enumerates (11. 8-10) four rulers of Chitrakuta--(1) Kumbharaja, (2) Rajamalla, (8) Samgra. masimha, (4) Ratnasimha, which latter ruled in Samvat 1687, and adds (1. 23) that Karmasimha or Karmaraja, who made (1. 27) the seventh restoration (saptama uddhara) and re-built the temple of Pundarika, was his prime minister. We are further told (1. 26) that he did so with the express permission of Sultan Bahadara, and obtained from him a sphuranmana, i.e. a ferman, for this purpose. The negotiations were conducted by a mantri Rava (ravakhya) Narasimhaka, probably also a Jaina, who was in the employ of Sultan Bahadara's prime minister. With respect to the list of the sovereigns of Gujarat, it deserves to be noticed that Sultans Sikandar and Mahmud, the two brothers of Sultan Bahadur, who reigned each for a short period after Sultan Muzaffar II., have been left out. I am unable to identify Khan Majhad or Majhada ka, who, according to our inscription, was Bahadur's vazir in Samvat 1587. According to the Mirat-i-Sikandart,' that dignity was bestowed on Taj Khan in A.D. 1526; nor is Karmaraja or Karmasimha mentioned in Tod's account of the history of Mevad. But there is no reason for doubting the veracity of the document. The list of the four Ranas agrees with Tod's. The statements of the Mirat-i-Sikandart (op. cit., p. 350) prove that Ratnasimha really ruled in Samvat 1587, and that his relations with the Sultan of Gujarat were of a friendly nature. Next come the dates from the reigns of the third and fourth Mughal Emperors 1. Jahangir is mentioned as Nuradina J. Savai in Nos. XV, Xvii-XX, xxiii, xxiv, which are all dated in Samvat 1675, as well as in No. xxvii of Samvat 1683. Nos. xvii. XX mention also prince Khosra (Shahijada Suratana Shosada) and the governor (sobat) of Ahmadabad (Rajanagara), Sultan Khurme (Sahiyana suratana Shurame). 2. Shah Jihan (Sahajyaham) occurs once in No. xxx, which is dated in Vikrama Samvat 1686 and Saka Samvat 1551. The two dates agree perfectly with the facts. And it is also correct that Suratana Khurme, i.e. Sultan Khurram or Shah Jiban, was viceroy of Gujarat in Samvat 1675. For the Muhammadan historians inform us that the latter province was added to the other governments held by him in A.D. 1617. of interest, too, is the mention of Shahijada Suratana Shosada, i.e. prince Khosra, (Nos. xvii-xx), who no doubt was alive in Vikrama Samvat 1675, but had been a prisoner ever since the second year of his father's reign. Among the local chiefs of Kathiavad, the inscriptions mention (1) Jam (Yama) Satrusalya and his son, Jasavanta, which latter, according to No. xxi (1. 4) ruled at Navinapura, i.e. Navanagar, in Hallara, i.e. the Halar Prant, in Vikrama Samvat 1675; (2) Some of the Gohel chieftains of Palitana, riz.,(a) Khamdhuji and his son, Sivaji, in No. xxvii, 11. 38-9, of Vikrama Samvat 1683; The Local Muhammadan Dynastia of Gujard), by Sir E.C. Bayers, p. 334.

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EPIGRAPHIA INDICA. (6) Unadaji in No. li, of V. 8. 1861; (c) Khamdhaji; his son, Nogbanaji, and his grandson, Prata pasimghajt, in Nos. lxviii and lxix, dated V.8. 1891 and 1892; (d) Noghanaji and his son, Pratapasimghaji, in No. xevi, of V.8. 1910; and (e) Prata pasingaji, V.8. 1916 (No. ciii). (f) Sarasimghaji, in No. cxi, of V.S. 1940. The information of the inscriptions agrees perfectly with the notes on the history of Navanagar and Palitana, given in the Bombay Gazetteer (vol. viii, p. 559). According to the latter work, Jam Jasoji, the son of Jam Sataji, ruled from A.D. 1608 to 1624. It is not difficult to recognise Jasavanta in Jasoji. Sataji is a very considerable abbreviation of Batrsal, the more usual form for the Sanskpit Satrusalya, "an arrow for his enemies." As regards the Gohels, we read (op. cit. pp. 604f.) that Khandoji II. was succeeded by Shavaji II. This is no doubt the pair of the inscription, as Shavaji is placed five generations before A.D. 1766. The other chiefs mentioned in the inscriptions are called in the Gazetteer, U nadji, A.D. 1766--1820, Khandoji IV., 1820-1840, Noghanaji IV., A.D. 1840--1860, Pratapsinghji, 1860, Sursinghji, since 1860. It is amusing to note that in No.xcvi, Noghanaji receives the proud titles rajarajesvara and maharajadhiraja, though the PAlitan State pays tribute to several masters and ranks among the second class states of Kathiavad. Besides, Thakur Noghanaji was, according to the Bombay Gazetteer, by no means as well off as his successors, who have a gross revenue of five lakhs of rupees; for his state was held under Government guaran. tee in farm by Vakhateband, the Nagarsheth of Ahmadabad, from A.D. 1821-1831, when prince Pratapsinghji managed to get it out of the hands of the banker. None of the numerous donors from Ahmadabad, Bombay, and other towns in the British territory, has thought it necessary to mention the British Government. But Harashachanda, oe. Harakhchand of Damana-bandira or Daman, gratefully mentions, in No. xlv of V.S. 1860, that he was honoured by the Phirangijati Puratakala patasaki, i.e. by the king of Portugal. Compared with this, the forgetfulness of the family of the Nagarsbeth of Ahmadabad is, to say the least, remarkable. The next point which claims attention is the copious information which the inscriptions furnish regarding several schools of Jaina monks, the Kharatara, Tapa, Aichala, and Sagara gachchhas. Lists of the spiritual heads of the former two sects have been published by Dr. Klatt in the Indian Antiquary, vol. XI, p. 245 ff, and a Kharatara pattavali from the Prasasti of the temple of Vadipura Paravanatha has been given, ante, vol. I, p. 319. The other two pattavalis have not, as far as I know, been made know.n before : 1.- Pattavali of the Kharatara gachchha. The following list is given in No. xvii1. Ud(d)yotanasuri, Narangi vritti, and discoverer of the Paryva. 2. Vardhamanasuri, tasatimargapra- natha of Stambhana, kabaka, 6. Jinavallabhasuri, 3. Jinesvarasuri I., 7. Jinadattasari, to whom a devata 4. Jinachandrasari I., gave the title yugapradhana, . Abhayadevasari, composer of the 8. Jinachandrasuri II, * The first seven Suris are mentioned alo in No. xviii.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. 9. Jinapattisuri, 16. Jinachandrasuri IV., 10. Jinesvarasuri II., 17. Jinodayasuri, 11. Jinaprabodhasuri, 18. Jinarajasuri, 12. Jinachandrasuri III., 19. Jina bhadra suri,5 13. Jinakusalasuri, 20. Jinachandrasuri V., 14. Jina padmasuri, 21. Jinasamudrasuri, 15. Jinalabdhisuri, 22. Jina has sasuri, 23. Jinamanikyasuri, 24. Jinachandrasuri VI;* who awakened the Patisahi of Delhi, Akabara, received from him the title yugapradhana, and obtained an edict not to kill during 8 days in all countries, who appeased the angry Jahamgira and protected the Sadhus banished by him. 25. Jinasim hasuri, who caused the mantrin Karamachandra to institute' a rupanandi festival at an expense of 12,500,000 (sapadakoti), wandered through Kathina, Kasmir and other countries, pleased Akabara-Sahi, stopped for a year the slaying of aquatic animals, caused an edict of not killing to be proclaimed in Sripura, Golakumda (Golkonda), Gajjana (Ghazni), and other countries, and received the title of yugapradhana from Jahamgira-Naradi-Maham mada. 26. Jinaraja,' whose parents were sa Dharmasi and Dharalade, who belonged to the Bohittha race, received a boon from the goddess Ambika, and in consequence deciphered the prasasti on an ancient image at Ghamghanipura. In No. xxvi there is a second date, Samvat 1682 for him. The later inscriptions mention: Jinachandrasuri, Samvat 1794,19 (No. xxxix); Jinaharshasari,' Samvat 1887 (No. lx), Samvat 1888, Samvat 1891 (No. lxviii), Samvat 1892 (No. lxix); Jinamahendrasuri, successor of the preceding, Samvat 1893 (No. lxxx), stated to belong to the Pippaliya branch (Nos. Ixxxii-v).2 Sarvat 1903 (No. lxxxviii). Jinasaubhagyasuri, successor of Jinaharsha, Samvat 1910 (No. xvi). Jinamuktisuri, Samvat 1922 (No. cvi). The statements of the latest inscriptions show that there were several heads of the Kharatara gachchha, which fact is known to everybody personally acquainted with the sect. I met Jinamuktisuri at Jesalmir in 1874, and at Bikanir another head of the Kharataras called Hemasuri. The pupils of a third Yugapradhana of the same community visited me in 1876 at Surat, when he passed through the town. II.--Pattavali of the Tapa gachchha. No. xii mentions first Vardhamana (verse 2), Sudharma (verse 3), Susthita and Supratibuddha, the founders of the Kotikagana (verse 4), Vajra, the founder * This form, which is found also in the Patan Prasasti, ante, vol. I, p. 319, seems to be preferable to Dr. Klatt's Jinapati, Ind. Ant., vol. XI, pp. 245ff. - Mentioned also in No. xviii. * Mentioned also in Nos. xviii-Ix, xxiii, xxxiv. * Nos. xviii-IX, xii-xiv, add "before Akabarashi." . According to No. xviii Srikastipura, according to No. xis SrikAra-Sripura, according to No. xxiii Sripara. . Mentioned in the same way in Nos. xiv-IX, xxii-xxiv, xxvi. 10 Klatt has a Jinachandra (No. 69) in 8. 1834. 1. This is the last on Klatt's list, Ind. Ans., vol. xi, pp. 246ff. >> Nos. Ixxxii-xxxv have a note speaking of a Jinachamdasari, successor of Jinadeve, being alive. Regarding the Pippallya Kharatara gachchhe; see Klatt, ut sup., under No. 66.

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EPIGRAPHIA INDICA. of the Vajra bakha (verse 5), Vajrasena and his pupils Naga, Indra, Chandra, Nirvsiti and Vidhyadhara, the third of whom founded the Chandra kula (verses 6-7), Jagachchandra, who obtained in Sarvat 1285 the Tapabiruda (verse 9), and then begins the enumeration with (1) Anandavimala (Klatt No. 56), who reformed the conduct of the Yatis in Samvat 1582 (verses 10-11). (2) Vijayadana (Klatt No. 57), verses 12-13.3 (3) Hiravijaya (Klatt No. 58), verses 14-24, who was called by Sahi Akabbara to Mevata, and persuaded the emperor in Samvat 1639 to issue an edict forbidding the slaughter of animals for six months, to abolish the confiscation of the property of deceased persons, the Sujijia-tax, and a bulka," to set free many captives, snared birds and animals, to present Satrunjaya to the Jainas, to establish a Jaina library (paustakam bhardagaram), and to become a saint-like king Srenika, who converted the head of the Lumpakas, Meghaji,18 made many people adherents of the Tapa gachchha, caused many temples to be built in Gujarat and other countries, and made many natives of that country, of Malava and so forth, undertake pilgrimages to Satrumjaya. No. cxviii commemorates one of these pilgrimages, which was undertaken by Vimalaharsha and 200 others. The same inscription states that Hiravijaya belonged to the Sapha race. He died, according to No. xiii, by starvation, at Unnatadurga, in Samvat 1652, Bhadrapada sukla 10, and his padukds were erected in the same year, on Marga vadi 9, Monday, by Udayakarana of Stambhatirtha (Cambay) and consecrated by Vijayasena. (4) Vijayasena (Klatt No. 59), (verses 25--34), who was called by Akabbara to Labhapura (Lahor), received from him great honours, and a phuramana, forbidding the slaughter of cows, bulls and buffalo-cows, to confiscate the property of deceased persons and to make captives in war, who, honoured by the king, the son of Choli-begam (Choli Vegama), adorned Gujarat. Latest date Samvat 1650. (6) Vijayadeva (Klatt No. 60) is mentioned in No. xxv, Samvat 1676, No. xxxi of Samvat 1696, Nos. xxxii and xxxiii of Samvat 1710. According to the same he received from Patisahi Jihamgira the title mahatapa. His appointed successor, Vijaya. simhasari, who, according to Klatt (op. cit.) died before him (Samvat 1709), occurs in No. xxxii, which is dated Samvat 1710. It is stated there that the Sahasra kata tirtha had been dedicated at his request. (6) Vijayaprabha (Klatt No. 61) is mentioned in No. xxxiii, dated Samvat 1710. He receives the titles acharya and suri, and seems, therefore, not yet to have been the actual head. Vijayadeva, on the other hand, is there called bhattaraka. This goes against Klatt's Pattavali, which places Vijayadeva's death in Samvat 1709. In the later inscriptions are namedVijayakshama suri, No. xxxviii. Vijayadayasuri, No. xxxvii, bhattaraka, in Samvat 1788 (Sumatisagara, ibid., also bhattaraka), and in No. xxxviii, Samvat 1791. Vijayajinendrasuri, No. xliv, Samvat 1843, Nos. xlvi-xlix, Samvat 1860. Vijayad hanesvaras uri, No. lxxviii, Samvat 1893. * Mentioned as head of the gachchha in Nos. iv, vi-, all dated in Samvat 1620. Possibly tax on Jaina pilgrims, visiting their holy places, may be meant-se also Elphinstone's History of India, p. 389 (8th edition). The Switia tas is, of course, the jiaya, or capitation tax on infidels. 15 Regarding the LumpAkas 1oo Bhandarkar, Report on Sanskrit M88. for 1883-84, p. 163.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. 39 Vijayadevendrasuri, No. lxxxvi, Samvat 1897, No. lxxxix, Samvat 1905, No. xlii, Samvat 1908, No. xcvii, Saivat 1911, No. civ, Samyat 1916, No. cvii, Samvat 1926. Vidyanandasari, successor of Dhanesvara, No. ciii, Samvat 1916. A Samvijnayamargiya Tapa gachchha, belonging to the line of Vijayasitasari, is mentioned in No. lxxvi of Samvat 1893 and in No. cxiii of Samvat 1940. III.- Pattavali of the Anchala or Vidhipaksha gachchha.? ha 12 The first seventeen teachers are named in Nos. xxi of Samvat 1675 and xxvii of Samvat 1683, the remainder mostly in No. cv of Samvat 1921 : (1) Aryarakshita, (16) Dharmamurti, (2) Jayasimha, (17) Kalyanasagara or Kalyanasa(3) Dharmaghosha, mudra, Samvat 1675 and 1683, (4) Mahendrasimha, (18) Amarodadhi, (6) Simhaprabba, (19) Vidyasuri (Vidyabdhi), (6) Devendra or Devendrasimha, (20) Udayarnava, or Udayasa. (7) Dharmaprabha, gara, (8) Simhatilaka, (21) Kirtisindhu or Kirtisagara, No. (9) Mahendra, li, Samvat 1861, (10) Merutunga, (22) Punyodadhi or Punyasagara, (11) Jayakirti, (No. li, of S. 1861), (12) Jayakesari, (23) Muktisagara, Samvat 1905, * (13) Siddhantasamudra or Siddhan. (24) Ratnodadhi, Samvat 1921; t'asagara, (25) Vivekasagara, Samvat 1940, (14) Bhavasagara, No. cxi. (15) Gunanidhana or Sugunasevadhi, IV.-Pattavali of the Sagara-gachchha. This list is given chiefly in No. xci, where the latest date is Samvat 1905 : (1) Rajasagara, (7) Ananda sagara, (2) Vsiddhisagara, (8) Santisagara, Samvat 1886, No. (3) Lakshmisagara, lv, No. lix; Samvat 1889, No. (4) Kalyanasagara, lxii, No. lxv; Samvat 1893, (5) Punyasagara, No. lxx, No. lxxi, No. lxxii, No. (6) Udayasagara, lxxix. Teachers of two other gachchhas are named:(1) Rajasamasuri of the Lagh uposala gachchha in No. xlii, dated Samvat 1815. (2) Pandit Anandakusala of the Payachanda gachchha in No. xcv, dated Samvat 1908. One is tempted to conjecture that Pdyachanda is a * Spelt also Vijayadevindra and Vijayadevidrs. Afichara-gachcina, and in the main agrees with the earlier 1 .1 The name Vidhipaksha gachchha occurs in No. xxvii, part of the above text. Verse 6, and in No. ov. This form is required aocording to the metro. Regarding this Aryarakshita, see Bhandarkar, Report 30 No. li. on Sanskrit M88. of 1883-84, p. 162. The Pattdvali described No. o. Before him appeare Rajendralgara, San by Dr. Bhandarkar (op. cit., pp. 14, and 3198.) is that of the vat 1886, in No. Ivi.

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EPIGRAPHIA INDICA. mistake for Pasachanda or Palachanda, regarding which sest see Bhan. darkar's "Report on Sanskrit MSS. for 1883-84, p. 185". 1.-Digambara Pattavali. No. Xxx, dated Samvat 1686, gives (11.2 et seq.) the list of the spiritual heads in the line of Kumdakunda (read Kunda kunda) Acharya in the Balatkaragana, the Saras. vati gachchha and the Malasamgha, i.e. the community of the Digambaras, as follows: (1) Sakalakirti, (7) Gunakirti, (2) Bhuvana kirti, (8) Vadibhushana, (3) Jnanabhashana, (9) Ramakirti, (4) Vijayakirti, (10) Padmanandi, the actual head of (6) Subhachandra, the sect in Samvat 1686. (6) Sumatikirti, The list is, of course, a mere fragment of the Pattavali of the Kundakundanvaya, which dates from much earlier times. Next to the subdivisions of the Jaina monks, those of the laymen deserve notice, and it is interesting that our inscriptions furnish a good deal of valuable information on this point, regarding which hitherto little has become known. Among the various tribal names of the laymen which are mentioned in the great majority of the documents, that of the Osvals occurs most frequently, as might be expected from the fact that this section of the Jaina community is not only generally considered the most noble, but possesses also the greatest wealth. The name appears in various forms, (1) U pakesa jnali, No. xxi; pamsa, No. xxvi; (2) Okesa or Ukesa, Nos. xxxiii and lx; (3) Oisa Damsa, No. xxxix; (4) Osa or Osa, mostly with the addition of the termination rala in a great many inscriptions; and (5) Usa, Nos. i-iii, or Usa, No. cii. It is not in the least doubtful that Upakesa is the original Sanskrit word from which the other forms have been derived." The processes by which the forms Ukesa, Ukeba, Usa and Usa were obtained, will be clear to everybody. With respect to Oisa, Osa and Osa, it may be noted that, according to the rules of the Jaina and Maharashtri Prakrits, the preposition upa may be represented by o (see Hemachandra, Prakrita oydkarana, i, 173). In addition to the correct form of the name of this famous tribe, the Palitana in. scriptions furnish also a traditional account of its origin. We read in No. i (Verse 8). "Further-on the hill called Gopa, there was born a most worshipful (ruler) called the illustrious Amaraja, whom glorious Bappabhatti awakened. His wife was some daughter of a trader." (Verse 9). "In her womb were born the following men belonging to the Rajakoshthagara family, the sole vessel of plety, and the pure illustrious Usa race." The meaning seems to be that both the Usa tribe and the Rajakoshthagara family, which latter is evidently a subdivision of the former, owe their origin to the king Ama and his consort of the Vaisya caste. According to the Pattadalis and the Prabandhas, Ama, whose existence is not proved by really historical documents, is said to have lived about Vikrama Samvat 800." I may add that the genealogy of Karmaraja, which is * See Ind. Ant., vol. XIX, pp. 2334. See S. P. Pandit, Gaudavako, pp. cxxxviiff.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. 41 given in verses 10--20, cannot be complete. It names only ten ancestors who cannot possibly fill the seven centuries and a half which intervene between the traditional date of king Ama and that of the inscription, Vikrama Samvat 1587. The inscriptions mention also a good many other subdivisions of the Osval tribe, viz. I.-A Vsiddhasa kha, which is subdivided into the following gotras or families, -(1) Obada, No. xxxiii; (2) Ch&jeda, No. cvi; (3) Nadala, Nos. xxxviii, xxxix; (4) NAhata, No. lxxx; (5) Mummiya, No. xcvi; (6) Rajakoshthagara, Nos. i, ii, iii; (7) Yadugada, No. lxviii; (8) Lalana, No. xxi; (9) Luniya, No. lx; (10) Lodha, No. xvi. II.-A Laghusakha, to which belongs (1) the Nagada golra, No. xc; (2) the Shota gotra, No. xi. III.-An Addaisakha, to which belongs the Kumkumalola gotra, Nos. xci, xcviii.xcix. The members of this kakhd and gotra, as represented by the family of the Nagarsheth of Ahmadabad, besides claim kinship with the Sisodia Rajputs of Mevad. - see No. xci. Visa Osavalas are mentioned in No. cxv. The tribe next in importance is that of the Srimalis, called after the town of Srimala or Bhillamala, the modern Bhinmal in the extreme south of Marvad. It includes I.-A Vsiddhasakha, Nos. xxxvii, cxii, of which no subdivisions are given ; II.-A Laghusakha, Nos. xxix, xxxiv, lxxvi, to which belongs, according to No. xliv, the Kasyapa gotra, the members of which claim kinship with the Paramara Rajputs. A Visa Srimali occurs in No. xcv. About the same importance belongs to the Pragvata tribe, called also Praga. casa. Nos. iv, vi and viii, or by its modern name Poravada or Poravala. (pronounce Porvad and Porval). It seems, too, to have an elder and a junior branch, as No. xv. xvii, xxv, and xli mention its Laghu Akha. Visa Poravadas or Poravalas are named in Nos. 1 and xcvii; Dasa-Porvadas in cvii. A few other tribes occur each in single inscriptions, viz. Gurjara jnali, No. X; Disavala jnati, No. vii; Dagada gotra, No. liv; Nimma jnati, No. ciii; Mohota gotra, No. cV; Samghavala gotra, and Kachara samtana, No. xiv. The native places of the donors are : (1) Ajamera, i.e. Ajmir in Rajputana, (2) Anahillapura, also called Pattana, (3) Antara pura in Vagvaradesa or Dungarpur, (4) Ahmadabad, called eleven times by its Sanskrit name, Rajanagara, the capital,' (5) Ugrasenapura, (6) Kapadavanaja in the Kheda Collectorate, (7) Kasi, or Benares, (8) Kothara in Kachh, (9) Khambanayara, s.e. probably Cambay, (10) Ghand hara in the Bharoch Collectorate, (11) Chitrakuta, or Chitor in Mevad,

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42 EPIGRAPHIA INDICA. (12) Cheula, probably Chaul, anar Bombay. (18) Jessismers, is. Jesalmtr in Marvid. (14) Damana bandira, i.e. Daman in Gujara (15) Divabamdira or Diu in Kathiavad, (16) Devagiri or Daulatabad in the Dekhan, ( 17 ) Dhanapura, (18 ) Nabhinpurn, in Kachh, (19) Nalinapurs, in Kachh, (20) Navanagara, in KathiAvad, (21) Palanapura, in Northern Gujarat, (22) Baluchars, (28) Bhavanagara, in Kathikvad. (24) Makasudavada - Baluchara or Maksudavada, (23) Mumbai, or Bombay. (26) Meaaps, in Gujarat, (27) Radhanapura in Northern Gujarit, (28) Vikapers, or Bikaner, in Northern Rajputana, (29) Visalanagara, in Northern Gujarat, (30) Sirohi in Southern Rajputana, (31) Surata bandirn, in Gujarit. The name of Ahmadabad or Rajanagara occurs most frequently. For those who care to verify Hindu dates the Palitana inscriptions will be a perfect mine; for every single date can be calculated, as the weekdays are invariably mentioned. No. I. thiiN| khasti vIracarica pAtamA yomahamUdapaprabhAkarapAtacA cImadArasAcapaTTodyotakAraka # 2. pAtasA zrIzrIzrIzrIzrIbAhadarasAha vijayarAjye // saMvat 1587 varSe rAjyavyApAradhuraMdharaNAnazrImabhAdavAnA 3. pAra zrImajayagirI zrInivAstavya dI0 karamAta saptamocArasakA pratii khosoya L. 1. 4. do jIyAta yugAdijinanAyakaH / kevalajJAnavimalo vimalAcalamaMDanaH // 14 zrImadapATe pragaTaprabhAve [1] bhAvena bha 5. ye bhuvanaprasiddhe / zrIcitrakUTI kuTopamAno [] virAjamAnosti samastalAgaH // 20 In the porch of the east or main entrance of the great temple of Adievara Bhagavan;-see Lists of the Antiquarian Remains in the Bombay Presidency, &c. (Bombay, 1885) p. 188.-J. B. * Motre of verse 1, Anushtubh Rend jobA, A good me vy of my corrections have been given between bracketin the text.-J. K. " Metre of verses 2-4, Upajati. Read IT.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. sabaMdanI dAtRsuradrumazca [1] _____L. 6. gaH suvApi vihArasAraH / jinezvaranAtrapavitrabhUmi: [] zrIcitrakUTaH surazailatulyaH // 3 vizAlasAlakSiti locanAbho [0]] ramyo nRNAM locanacitrakArI [0] vicitrakUTo giricitrakUTo [] lokastu yatrAkhilakUTamuktAH // 4 tatra zrIkuM8. bharAjo 'bhUt kuMbhodbhavanibho nRpaH / vairivarga: samudro hi yena pIta: kSaNAt citau // " [ta] tputro rAjamalobhUdAjJAM ma9. la ivotkaTaH / sutaH saMgrAmasiMho 'sya saMgrAmavijayI nRpaH // tatpabhUSaNamaNi: siNheNdrvtpraakrmii| ratnasiMhA 10. dhunA rAjA rAjalakSmamA virAjate // 7 itazca gopAhagirI gariSTa: [1] zrIbappabhaTTipratibodhitazca / zrIAmarAjo 'jani tasya panI [] kAcihabhUva vyavahAriputrI // 80 tatkukSijAtA[:]kila rAjakoSTA [] gArAhagotre mukkataikapAtre / zrIuzavaMze vizade 12. vizAla [] tasyAnvaye 'mI puruSA prasiddhAH // 8 // zrIsaraNadevanAmA tatputrI rAmadevanAmAbhUt / lakSmIsiMhaH putrovasta ]tatyu vo bhuvanapAlAkhyaH // 10 // zrIbhojarAjaputro- - rasiMhAkhya eva tatpuSaH / SetAkastatputro narasiMhaH tatsu 11. 13. Metre of verses 5-7, Anushtubh. >> Read 15 * Metre : Upajati. Read garihaH. Metre : Indravajra. Read 'koSThA / zrIpoM pakSapA.. * Metre of versex 10-19, Arga. >> Looks like T

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EPIGRAPHIA INDICA. 17. L.14. [---] // 11 tatpuSastolAkhyaH panI tasyAH[va]prabhUtakulajAtA / tArAde paranAbI sIla puskhaprabhApUrNa / 12 tatvRdhisamuhatAH pa[] puSA* kalpapAdapAkArA: 0] [dharmAnuSThAnaparA: zrIvaMta: zrIkRto'nyeSAM / 12 prathamo rabA khyasutaH samyodyotakArakaH kAmaM / 16. zrIcitrakUTanagara prAsAdaH [kAritoyena // 14 tasyA'sti komalA pAlpavanIva vizadAtsadA / bhAyI rajamaladevI puSa[:]zrIraMganA mAsau / 15 bhAtA 'nyaH pomAH patibhaktA dAnazIlaguNayuktA / panApATamadevyI putrI mANikyahIrAkhau // 15 baMdhurgaNastR18. tIyabhAryA"guNarabarAzivikhyAtA [1] gaDarAgAratadevyau puco devAbhidho preyaH // 17 turyo dshrthnaamaa| bhAryA tasyAsti devagu19. rubhtaa| devala[dUramadevyau putraH kelhAbhidho seyaH // 18 bhAtA nyo bhojAkhyaH bhAyA tasthAti sakalaguvayutA / 20. bhAvalArSamadevyo puSaH bImaMDaNo jIyAt // 18 sadA sadAcAravicAracAracAturyadhairyAdriguNaiH prayuktaH zrIkarmarAjo bhaginI ca teSAM jIyAladA sahavinAmadhe yA] // 20 // karmAsthamAyA prathamA kapUra []devI punaH kAmalade ditiiyaa| bIbhISajI22. kaskhakulodayAdi sUryaprabhaH kAmaladevipuSaH // 21 bItIrthayAvAjinabiMbapUjApadapratiSTAdikavarmadhuryAH / supAcadAnena pa23. vitramAcA: sarvedRzAH satpuruSAH prasiddhAH // 220 boravasiMharAjye rAjyavyApArabhAradhaurayaH / zrIkamasiMhadaco mukhyo - Read 'tI nAva: 7 Read taumI. * Read yr.. * Metre: Upajati. * Read papaDIva. Abore pA there is a mark. -Metre: Indravajra. Rand 'nauka:. Rasd vidhadA sadA. * Metre: Upajatt. Read "vi / sarvedeg stands for rts.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. L.24. ___vyavahAriNAM madhye // 23 // bIgaDhuMjayamAhAtmyaM RtviaashrsNnidhau| tasyohAralate bhAvaH karmarAjasya - abhUt / 24 pAga25. tya gaurjare deze vivekana narAyaNe / vasaMti vibudhA lokAH puthalokA vA jutAH / 25 tapAsti zrIdharAdhIzabImat 555 26. bAhadaro nRpaH / takha prApya aramAna puMDarIkI samAthayo / 20 rAjyavyApAradhIreyaH SAnaH zrImAn majhAdakaH / takha gaihe ma. 27. hAmaMtrI ravAstho narasiMhakaH // 27 tassa sabAnamukhApya bahuvittavyayena ca / uhAraH saptamastena cakra garbujaye girau 28. zrIpAdakhiptalalanAsaraganadeze sahAyamaMgalamanoharagItanA[:] / zrIkarmarAjamudhiyA jalayA[vi]kAryA cakra mahotsa vavaraH sugurUpadeyAt // 28 caMcaJcaMgamadaMgaraMgaracanAbharInapherIravA vINA[vaMza] vizanAlavibhavAsAdhamivAsana] 30. vaghAlaMvatihamatuMgaturagAdInAM ca ma[1]paMcamevaM vistarapUrvakaM giravara biMbapratiSTApana / 3.5 bikramasamayAtIte ti thimitasaMvatsarebavasuvarve / 1587 / pAke vagacivANe 53 vaizASe cASacyAM ca / 11 militAH sUrayaH saMghA mArgaNamu32. nipuNgvaaH| vahamAna dhanurlagne pratiSThA kAritA varAH // 32 mAvasyasamayAkhyena paMDitena mahAmanA / sa[sa]mobArasatA 33. ca prazastiH prakaTIlatA / 31 zrImahA[hadara]kSitIzavacanAdAgatva gacuMjaye [1] prAsAdaM vidadhApya yena-1-vimA4 Metre: Aryk. Netre: Sard dlavikrlaita. Tend faft, TT. The con* Metre of vernes 26-88, Anushtubb. text is not clear. Metry: Veuantatilaka * Metre: Argt. Read art. * Metre of verw 32, 33, Anushtubh. Bend TI T. 29. 31.

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46 L. 34. 35. 37. uccAraH kila saptamaH kaliyuge cakretha nA jIvAdeva sadoma kuTaH zrIkarmarAjaviraM // 14 ya karmarAjena kRtaM sukArya manyena yenApi taM hi to / 36. sa 38. yamezarAjye[pi nRpA]jJayaivo hAraH kRtaH saptama eSa yena // 35 "ci bahana saMce kurvati bhavyAH parama[5] kArI / 39. 40. EPIGRAPHIA INDICA. ropya ca / karmAbhidhAnavyavahAriyocAraH kRtaH zrIvi 41. ------ 42. zrIcitrakuTIlage / karmAkhyabhAnorudayAnvitasya / zatruMjaye biMbavihArakRtya - [kamI malAdrizRMge / 150 ------ va]lIyaM sphuratIti citraM // 37 zrImadapATe viSaye nivAsinaH zrIkarmarAjaca ca kIrtti[] / dezeyamekeSvapi [saMcaravya] ho caMdra namavihAriNaH / 18 dattaM yena purA dhanaM bahu suratrANAya tamAnato yAtrA yena [] - yAMca saMghapatinA zatruMjaye kAritA / sAdhUnAM mameva sA ca vicitA ke pratiSThAtA dahI zrIkarmarAja // 280 yenovAra bhavati bhane kAritaH puMDarIke / svAmIvArI vimadamatimA durga tamona cakre / yenAkAri pravaravidhinA tIrthanAthapratiSThA prAptA navina sarvadevapratiSThA saumyale Metre: Sardalavikridita. Metre: Indravajra. * Perhaps satpukhakAryAci. Metre: Indravajok. 1 Metre: Indravajra. Metre: Indravam. as Metre: E&rdQlavikridita. Rend ST. * Metre: Mandakranta Read ThA, tena, ThA.

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L. 43. 44. 45. 46. 47. JAINA INSCRIPTIONS FROM SATRUMJAYA. na nizAmapirdinamaNistotrapratApena ca vaMzoddIpanakAraNAt gTahamaNiciMtAmaNidAnataH / dharmAt zrAddaziroma nirmadaviSayastamaNirbhoginaH ekAnekamayo guvanavaH zrIkarmarAjaH sudhIH // 41" tolAsutaH sutana [yo] vinayojvalaca vIkRcinalinIcirAjahaMsaH / sanmAnadAnaviduro munipuMgavAnA bAMdhavato kamarAjaH // 420 karmI zrIkarmarAjoyaM karmaNA kena nirmame / teSAM zamAni karmaNi yaiH puSyavAnasI // 43" yadhIzaH puMDarIkastu marudevA [va] kapardirAT / " zrAzrIkarmarAjasya suprasavA bhavatvamI // 44 // zrIzatruMjayatIrthoddAra / 47 48. kamaThA[ya] sanidhyakAraka sA jastA bhA bAI cAMpU putra nAthA bhrAtR kItA || ahamadA vAdavAstavya sUtradhAra kolA 40. putra sUtradhAra vika[pA] bhomA u belA hai vahA / zrIcitrakUTAdAgata s TIlA pomA sU gAMgA gorA DhAlA 50. sUtra devA | sUtra nAkara sU nAIcA sU goviMda viSAyaga s TIlA s vA sU bhASA sU0 kA [hA] sUtra 51. devadAsa sUdeg TIkA sUdeg ThAkara - paM kAlA vA0 viSAyaga ThAdeg kAma ThA' hIrA s damodara vA0 harAja sU0 thAna 52. // maMgalaM Adidevasya maMgalaM vimalAcale / maMgalaM "sarkalasaMghasya maMgalaM lekhakasya ca / paMdeg vivekadhoramacinA tithi 53. [tA pra]masti / pUjya paM samadaramathiSya paM lAvasamayavisaMdhye zrIcAdidevasya prathamatIti bhadraM // zrIH ---- 54. - 'harapati / ThA' hAMsATha' mUlAThA' kRSNA ThA kA [hA] ThA' havA sU mAdhava sUbA // sahaja No. II. 1.1. "[[] 1580 varSe 1452 vartamAne (vaimA yadi 4 rakhI // zrIciSa [phUTa] 2. vAstavyavIumA [sa] prAtIyavAdA" do narasiMha suta do [selA bhAvI bAI lola putra 4 do as Motre: Sardalavikridita. Read sAma se Metre: Vasantatilaka. 37 Metre of verses 43-44, Anushtubb. as Read 30 Read sarvasa 50 Rend ti:. 61 On the base of the image of Adinatba in the great temple.-J. B. sa Looks like eDa. 63 Bead T. 64 Read zAccAyo

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EPIGRAPHIA INDICA, L. 3. ratnA bhAyA rajamalade putra zrIraMga do pomA bhA paMyAde hi paTamAde putra mANikahIra do gaNA bhA gurAda [hi] gAravade pu davA 4. do dazaratha bhA devalade hiTaramade putra kehalA do. sosA bhA bhAvalade hi [sa] Sama[de pu] --- bhaginI [suha] vide[-vaM] dhava zrImadrAjasabhAzRMgArahAradhIzacuMjayasaptamohAra5. kAraka do karamA bhA kapUrAde hi kAmalade putra bhISajI putrI bAI sobhA vA sonA vA mana vA pratA pramuSasamastakuTavayo) zacuMjayamukhyaprAsAdo [cA re zrIpAdinAthabiMbaM pratiSTApitaM / ma ravI maM marasiMgasAnidhyAt / pratiSTitaM" zrIsUribhiH // zrIH // No. III . .. L. 1. bhoN| saMvata [va] 1587 varSe vaizASa di 1. zrIuzavaM pacASAyAM do tolA bhA bAI lIla suta do rakhA do pImA 3. do gaNA do dazaratha do bhojA do karamA bhA kapUrAde / kAmalade pu bhISajI sahi tena zrIpuMDarIkabiMba kAritaM zrIH // ___No. IV.. L. 1. nI / bhauM namaH // saMvat [18]20 varSe ASADha zudi 2 rkho| 2. gaMdhAravAstavya / prAga[vaMza]dosI / zrIgoItrA suta dii| 3. nejapAla bhAyA boI" [bhoDa]kI suta dau| pNcaarnn| 4. bhAtR dau| bhIma dau / nane dau / devarAjapramukha / b. [kha]kuTaMbana yutaH / shriimhaaviirdevkulikaa| 6. kArApitA harSeNa / tapAgakevibuzimaNi "zrI7. vijayadAnasUridhIhIravijayasUriprasAdA[] 8. zubhaM bhavatu // zrIH / zrIH // zrIH / No. V." L. 1. ||"poN / saMvat 1620 vararSe kArtaga zudi 2 dane 1. gaMdhAravAstavaM zrIzrImAlajAtIya sA / zrI [pA]ma[vIra] / 8. bhAryA bAI []tala zata sA / zrIvardhamAna bhAyA bAI 4. vamalAde pamarAde sata sA / zrIrAmajI bhAI sA / zrI5. lahujI sA / sarA]ja sA / manajI pramuSasvakuTa. 6. bena yutaH zrIsacaMjayopari zrIzAMtinAthaprAsA7. daM comaSa kArApita / zrItapAgakevibudhazaro [ziro-] 8. maNidhIhIravijayasUriprasAdAt zubhaM bha9. vtu||] - Read mura. At the beginning of each liue stands a symbol looking - Read 'hA. like e. * Read fr. 71 Read bAI. On the base of the image of Pupdarika in the temple ___ Read budhaziromaNi. facing Adisvara Bhagavao's temple: Lists, #. #. p. 196, 7 In the Gandbaria Chaumukh temple, in the north-east No. 88.-J.B. of the enclosure of the great Adisvara temple. Liota, In a temple on the south of the enclosure round the p. 195, No. 73.-J. B. temple of Adlerans : conf. Lista, p. 194, Nos. 38-43.-J. B. Looks like . * The middle bar of the is wanting.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. No. VI.78 L, 1. // oM // uM namaH // saMvat 1620 varSe vaizASa zadi 5 2. gurau / yogaMdhAravAstavprAgavaMzajAtIya / saMgha // 3. // vI zrIjAvaDA suta saMdeg zrI [sIpA] bhAyA bAI // 4. // gira [sunAnA suta / saM / ] jivaMta bhrAtR / saM / kAu 5. jI [[[[[]jI pramukha [kha][vena yutaH // 11 / 6. zrIpAnAdevakulikA kArApitA // // 7. // zrItapAgacche / zrIvijayadAnasUri[:] zrIraviriprasAdAta [t] // zubhaM bhavatu 8. No. VII." L. 1. // oM // saMvat 1620 varSe vaizASa zudi 5 guru 2. // zrImadmadAvAdavAstavyadIsAvAlA 3. // tIya mahaM zrIvaNAiga suta mahaM / zrIgalA 4. // bhAyI bAI maMgAI suta | mahaM / vIradAsa 5. // kuvena yutH| zrIjayopari zrI. 6. // AdinAthadevakulikA kArApitA / zrI7. // tapAgaccheyIvijayadAnariyoIravi. I 8. // jayasUriprasAdAt // zubhaM bhavatu // No. VIII.79 L. 1. // oM // saMvat 1620 varSe vaizASa zudi 2. // 2dine gaMdhAravAstavyaprAyAma] [ yAMga ] vyo| yo 3. // parabata sutavyoM phokA sudeg vyo / va[-] 4. // bhA khakuTaMbena yutaH zrIsejayo5. pari devakulikA kArApitA / yota6. // pAgacchevibudhaziromathivIvijaya7. // dAnasUriprasAdAt // // zrIH // No. IX.9 L. 1. // ca // u~ namaH // saMvat 1620 varSe vaizA zu2. // di 5 dine gaMdhAravAstavyaprAgavAMzajJAtoya / 3. // vyo samarIA bhAryAI bAI / bholu putrI bA 4. // I verathAI / bAI / kIbAI khakuTaMbena yu 5. // taH / zrIzAMtinAthadevakulikA kArA 6. // pitA / zrItapAgacchevibudhasaromaNi 49 * In a coll against the wall of the Adisvara temple, at the north-east corner. 77 In a cell to the right of that containing the preceding.-J. B. 7 In a small shrine, or cell, to the left of the north entrance to, and against the wall of, the Adievara temple.-J. B. 7" In the cell to the right, or went of the north door of the Adlsvara temple.--J. B. 90 Read ziromaNi. //

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EPIGRAPHIA INDICA, L.7. // zrovijayadAnasUri / zrIhIravijaya / ____8. // sUriprasAdAt // zubhaM bhavatu // zrI No. x.st L. 1. // troM / u~ nama: // saMvat 1620 varSe vaizA2. / Sa zudi 5 gurudine zrIgaMdhAravAstavya3. // zrIzrImAlIyajJAtIya prii| devA bhA4. // yA bAI kamalAI suta parI / maMthI / tathA 5. // gUjarajAtIya dosI / zrIkarNa bhA bA 6. // amarI suta / dosii| haMsarAja ubhayo / 7. // mIlane zrIsevaMjayopari zrIAdinA8. // thadevakulikA kArApitA zrItapAgache9. // zrIvijayadAnasUriprasAdAta []n No. XI.2 L. 1. saMvat 1540 varSe phAguNa" zudi 13 dane" 2. ThAkara karamasI bhArjA bAI malI ThAkara 3. dAmA bhArjA bAI caDI ThAkara mAhava ThA4. kara jasU ThAkara Soma ThAkara jasUjI bhA6. rjA bAI jIvAde ThAkara mAhava sUta te6. japAla bhArjA bAI tejalade saMghavI 7. jasU sUta tejapAla prasAda karA8. pitaM subha bhavatU" // do nAkara seTha nAvANe 9.74 ||bddii sAvAla / No. XII. . L. 1. // 'oM // u~ namaH // zreyasvI prathamaH prabhuH prathimabhAga naipuNyapuNyAtmanA / masta svastikaraH sukhAdhimakara: zrI-- In the left end of the verandah to some small chapels or cells on the west of the preceding, and against the north wall of the great temple.-J. B. On the Simhasans of the image in a temple to the south-east of the great Adlsvars templo.-J. B. B Read phAlaguca. WRead dine. - Read prAsA. M Read zubhaM bhavatu. In the porch of the east, or front, entrance of the Adigvara temple, on the south or left hand, facing No. 1. A transcript is given in the Lists, pp. 188. After this inscription No. cxviij should follow.-J. B. MMetre of verses 1-3: BArdalavikridita. Read zrIpAdidevaH

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L. 4. 5. 7. 8. 9. dhatte 6. saMtatirupatiM bhagavato vIramabhogariya zrIsusthitaH supratibudda etau / sUrI cabhUtA tadanukrameNa / yAbhyA gaNo'bhU 10. JAINA INSCRIPTIONS FROM SATRUMJAYA. 11. pAyAddaH paramaprabhAvabhavanaM zrIvardhamAnaH prabhuH / utpattisthiti[saM-] pratiprakRtivAg yad gorjagatpAvanI / svarvApIva mahAvratipraNayabhUrAsIda rasollAsino // 2 AsIdAsavadavaMditapadabaMdha pada sapadAM / tatpabudhicaMdramA gaNadharaH zrImAna sudhagrAbhiSaH / vaudAryayutA manA adyApi vidyAvatI // // diha koTikA |caMdrAyamabhyAmiva suprakAzaH 1810 tathAbhUdaziyAM vaMdyaH zrIvayagiNAdhipaH / mUlaM shriivjmaakhaayaa| gaM / gAyA himavAniva / 5 tatpaTTAMbaradinamaNi / ruditaH zrIvavyasenagururAsIt / nAgeMdracaMdranirvRti / vidyAdharasaMjJakAca tacchiyA: vasvanAmasamAnAni / yebhyacatvAri vajire / kulAni kAmameteSu kulaM cAMdra tu didyute // 7 [1] bhAskarA drava timiraM / haraMtaH khyAti bhAjanaM / bhUrayaH sUrayastatra / jajJire jagatAM matAH / 8 / babhUvuH kamatastaca yojagacaMdrasUrayaH / tapAvirudaM lebhe / bAyasikA 1285 vatsare // 8 1 krameNAsmin gaye prema vimalAH surayobhavan / tatpaTTe sUrayobhUva / cAnaMdavimalAbhidhAH | 10 [0] sAdhvAcAravidhiH pa 12. thaH zithilataH samyak zriyAM dhAma yai / or stanasiddhisAyakasudhArocirnime 1582 nehasi / jomUteriva yairjagatpunaridaM tApaM Read iMcaH padaM saMpadAM. 90 Metre : Indravajra. Read abhUtAM yAmyAM. 9) Metre: Anushtubh. Metre: Giti. 98 Metre of verses 7-10: Anushtabh.-Road arfat. 51

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EPIGRAPHIA INDICA. L. 13. haranibhRzaM / sabIkaM vidadhe gavAM zacitamaiH stomai rasojhAsibhiH // 11 // ... pazcAtrayairakhamalakiyate sma teSAM / prINamanA-. . 14 ni jagatAM kamalodayena / pahaH pravAha va nirjaraniriNyAH / zuhAtmabhirvijayadAnamunIzahaMsaH // 12 saubhAgyaharisarva[pa]15. vaharaNaM rUpaM ca raMbhApati |shro zatapatramitramahasAM caura pratApaM punaH / yeSAM vIca sanAtanaM mdhuripukhHsvaamighmaaNshvo| jAtAH kAmamapatrapAbharabhRto gopatvamAptAtrayaH // 13 // " tatpaH prakaTaH prakAmakasitodyotastathA saudhava[sa] / sakheharyA [ta] rAja11. hIravijayahapriyairnibhame / saubhAgyaM mahasAM bhareNa mahatAmatyarthamunAsinAM / vidhAyaH sa yathAjaniSTa sudRzAM kAmapra modAspadaM / 14 dezAda gUrjaratoSa riSabhA pAkAritAH sAdara[2] / zrImatsAhipakabaraNa viSaya mevAtasaMcaM zubham / 18. 18. ---japANayovatamasaM sarva harato gavAM / stomaiH sUcitavizvavizvakamasojhAmanabhoko iva // 15 // cakruH phatepurama ---- [na]bhauma / duga yugmakokakulamAptasukhaM sRjaMtaH / bhabdakapAvakanRpapramite 1638 khagobhiH / sonA21. ------bunakAnanam ye| 16 dAmevAkhilabhUpamaIsa nijAmAjJAM sadA dhArayaJ / zrImAn bhAhikabbaro naravarIdizeSva] zeSeSvapi / SaNmAsAbhayadAnapuSTapaTahoroSAnadhadhvasinaH / kAmaM kArayati smAdayo yahAbalArajitaH / 22. * Metro: Sard dlavikridita.---Read Ofiaft. # Metre: Vasentatilaka.-Bead for fra: - Read DImAmba. Metre of verses 19-16: Serd dlarikridite. 9 Read viSayaM. "Metre : Vassntatilaka * Metre : Bardlavikridita-Rand'rSika: / saciva

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JAINA INSCRIPTIONS FROM SATRUMJAYA. 24. L.23. // 17 [] yapupadezavazena mudaM dadhanikhilamaNDalavAsijane nije| mRtadhanaM ca karaM ca sujIjiAbhidhamakabbarabhUpatiratyajat // 18 [a] yahAcA katakAbhayA vimalitakhAMtAMbupUraH kapA |puurnnH zAhiraniMdyanItivanitAko [DIvatAtmA] tyajat / zulka tya [tu] 26. [ma] zakyamanyadharaNIrAjA janaprItaye / tahAbIDajapuMjapUruSapazaMzcAmUmucariza: // 18 // yahAcA nicayairmudhAkkatasudhAsvA [de] 26. [ra] maMdaiH kRtA |___lhaadH zrImadakabbaraH kSitipatiH saMtuSTipuSTAzayaH / tyatA tatkaramarthasArthamatulaM yeSAM mana:prItaye / jainebhya27. pradadau ca tIryatilakaM zabaMjayorvIdharaM / 20[1 yahAbhirmuditazcakAra karuNAspharjamanAH paustakaM / bhAMDAgAramapAravAGmaya28. mayaM vezmeva vAgdaivataM / yatsaMvegabharaNa bhAvitamatiH zAhiH punaH pratyahaM / pUtAtmA bahu manyate bhagavatAM saddarzano darzanam // 21[] 29. yahAcA taraNitviSeva kalitolAsaM manaH paMkajaM / binacchAhikabbaro vyasanadhIpAthojinI caMdramAH / janne thAhajanocitaizca muktate30. sarveSu dezeSvapi / khyAtohatabhaktibhAvitamati: zrIzreNikacyApaMvat // 22 // laMpAkAdhipameghajIRSimukhA hitvA kumtyaagrh| bhejuryacca31. raNaddayImanudinaM gA ivAMbhojinIM / unnAsaM mamitA yadIyavacanairvairAgyaraMgonmukhai |jaataaH svasvamataM vihAya bahavo lokAstapAsaMghakA // 23[1] pAsIccatyavidhApanAdimuktakSetreSu vittavyayo / bhUyAn yahacanena gUrjaradharAmukhyeSu dezeSva 'laM / yAcAM gUjaramAlavAdikamahAdezo33. avaibharibhiH / saMdhaiH sAImaSIsarA vidadhira zatrujaye ye girau // 24[1] 1 Read yaduparda. Metre: Drutavilambita. - Read piyA * Metre of vv. 19-24: Sardalavikridita. - Read 'ya. Read bAcA. 32.

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EPIGRAPHIA INDICA. tatpaSTavimiva ramyatamaM sajataH / stomaigavAM sakalasaMtamasaM haraMta: [] 37. 38. L. 34. mIjasakuvalayapraNayA jayaMti [] spharjakalA vijayasenamunIMdracaMdrAH / 25[u]deg yatratApastha mAhAtmyaM vaya'te kimataH paraM / prakhapAzcakrire yena jIvaM[to]35. pi hi vAdinaH / 25[] saubhAgyaM viSamAyudhAkamalinIkAMtAca tejakhinA |maishvry girijApate: kumudiniikaaNtaaklaamaalinaa| mAhAtmA dha36. raNIdharAmakhabhujAM gAMbhIryamabhInidhe |raadaayaaNbujbhuuH prabhuH pravidadhe yanmurtimetanmayI / 27[1]deg ye ca zrImadakabbareNa vinayAdAkAritA: saadrN| zrImahAbhapuraM puraMdarapura vyaktaM suprvotkraiH| bhUyobhirvatibhirbudhaiH parito [7]vegAdalaMcakrire / sAmodaM sarasaM saroruhavana lIlAmarAlA iva / 28[]] paIta paramezvaratvakalitaM saMsthApya vizvottamaM / sAkSAtsAhikabbarasya sadasi stomaigavAmudyataH / yaiH saMmIlivalocanA vidadhire itvacazUraiH zriyA / vAdonmAdabhRto hijAtipatayo bhaTTA nizATA iva // 28[n] zrImatsAhikabbarasya sadasi protsarpibhibhUribhi- [] vAdevAdi40. varAn vijitya samadAsiMhaIipeMdrAniva / sarvajJAzayatuSTiheturanadho dizyuttarasyAM sphuran / yaiH kailAsa ivojvalo nijayaza:staMbhI 41. nicale mahAn / 3."[] dattasAhasadhIrahIravijayazrIsUrirAjA purA / yacchrIzAhiakabareNa dharaNIzakreNa taprItaye / taccakrakhilamapyabAlama42. tinA yatmAjjagatmAkSikaM [1] tatyAcaM phuramANasaMjJamanaghasA" dizo vyAnaze // 31 // ] 89. * Vasantatilaka. 7 Anushtabh. Metre of w.27-31, Sardalavikridita * Read "khisI . 10 Perhaps meant for prathama // Read datta, marca saM.

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L. 43. 44. 46. 47. 48. colIve gamanaMdanena vasudhAdhIthena sanmAnitA / gurvvI gUrjaramedinImanudinaM kharlokabibbokinI / sadRttA mahasAM bhareNa subhagA gADhaM guNojhAsino / ye hArA va kaMThamaMjayAM kurvati grobhAsadaM / 24 // ' 45. 49. 50. JAINA INSCRIPTIONS FROM SATRUMJAYA. 51. kiM ca govRSabhakAsarakAMtA |kaasraa yamagTahaM na hi neyAH / mocca meva mRtavittamazeSaM [1] baMdinopi hi na ca grahaNIyAH // 32 // yatkalAsalilavAhavilAsaprItacittataruNAjanatuthye / svIkRtaM svayamakabbarabhrAtrIsvAmi itaya // cAbhUrAnyaya[pa] nA sakalametadapIha // 23 // dmapadmasavayA ukezavaMzebhava / - phreSTI" zrIzivarAja ityabhidhyA soyarthikaH pusradhIH / tatputrojani sIdharaca tanayastasyAbhavatparvataH / [ka] lojanitasuta tanujastasyApi vAghAbhiH 15 [4] tasyAbhUddacicAbhidhaya tanujaH svAto rajAIbhava : stasyAbhUcca suhAsiNI [ti] yI padmeva padmApateH / iMdrApararAjayoriva jayaH putrastayoyAbhaya :tejaHpAla iti prahRSTasumanAH pitrormanaH prItikRt / 35 [ // ] [kA] masdeva raticairiva ramA gaurava gaurIpate / rAmro pati priyatamA tasvAkSatiH [ ---] / bhogavIbhago garI pracayinI maryAda paulI mIcidambarAviya sutI daMpatI mejatuH // 27 // vairAgyavArinidhipUrNanizAkarANAM / teSAM ca haravijayapratisiMghurAyAM / saubhAgya [bha] gyaparabhAgavibhAsurANAM / teSAM punarvijayasenamunIzvarANAM 18 yAmbhirmudhAkRtasubhAbhirucicetAH / zrAcaH sa zobhanamanA bhaja "Metre of vv. 32 and 33, Svagata. 13 Metre of vv. 34-36, Sarddlavikridita. 14 Rend Dau. 1 Metre of vv. 38, 39: Vasantatilaka. 55

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56 EPIGRAPHIA INDICA. L.52. ti sma bhAvaM [0] zrIsaM[bha]tighanadAnajinaMdracaityo-[] cArAdikarmasu bhRza muktatipriyeSu // 39 // " vizeSakaM / grahai: prazastenhi supArzvabhattu58. naMtabha ca zubhAM pratiSThA / socIkaratSaDyugabhUpa 1646 varSe / harSeNa sauvarmikatejapAla: / 40 [1]" AdAvArSabhiratra tIrthatilake za[ja]54. ye cokr| maityaM caityakaraM dshormnnignnsvaadibhirbhaasurN| acAnyepi bhujArjitAM phalavatImuccaiH sRjaMtaH zriyaM / [prA55, sAdatadanukrameNa bahavazvAkArayan bhUbhujaH // 42[1]" tIrthatra sAdhukaramAbhidho dhanI sivisihitithi 1588 saMkhthe / caityama[cI] karaduktarAnaMdavimalamunirAjAM // 430 taM vIkSya jIrma bhagavavihAraM / - sa tejapAlaH svahRdIti dadhyau / bhAvI kadA so 'vasa ro varIyAn / yatrA 'tra caityaM bhavitA navInaM // 44 // anyedyuH svagurUpadezazaradA kAmaM valakSIkata / khAMtAMbhAH sa vaNig va[2] pu58. ravara zrIstaMbhatIrthe vasan / tIrthe zrImati tuMgatIrthatilake zatrujayehadaho [1] hAraM kattumanA ajAyatatamAM sAphalyamicchaJ zriyaH / 45[0] 47. atra syAt mukkataM kRtaM tanumA zreyaH zriyAM kAraNaM / matvavaM nijapUrvajavrajamahAnaMdapramIdAptaye / tIrthe zrIvimalAcaletivimale [] 60. maulehato mNdir| jIrNoddhAramakArayatsa sukkatI kuMtItanUjanmavat // 46 // zRMgaNa bhivagaganAMgaNamataduccai |caitvN cakAsti zi 57. - Read jineMdra, bhRzaM. * Metre: Upajati. " Read caukaracatyaM. bardalavikridita. The figure 89 is missing : Read prAsAda 20 Metre: Arya.-Read naMda. 11 Metre: Upajati. 12 Metre of vv. 45, 46: Sardalavikrla ita

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JAINA INSCRIPTIONS FROM SATRUMJAYA. 57 62. L.61. kharasthitahemakuMbhaM / hasteSu 52 hastamitamuccamupaiti nAka |lkssmii vijetumiva kAmamakharvagarvA / 47[1] yatrAhadokasi jitAgarakum bhikuMbhAH / kuMbhA vibhAMti zaravedakareMdu 1245 saMkhyAH / kiM sevituM prabhumayu: pracurapratApa / pUrjitA dinakarAH katanaikarUpAH / 48[] 63. unmalitapramadabhUmirUhAnazeSAn / vizveSu vighrakariNo yugapavituM / sannAH sma itthamabhidhAtumiveMdunetrAH 21 / siMhA vibhAMtyupa64. gatA jinadhAni yatra // 4 // yoginyo yatra zobhaMte catamro jinavezmani / niSevitumivAkrAMtA: pratApairAgatA dizaH / 5.[a]s rAjate ca di65. zAM pAlA [-1] yatrA 'haMdAlaye / mUrtimaMta - kimAyAtA dhamAsaMyaminAmamI / 510] hAsaptatiH zriyamayaMti jineMdracaMdra / biMbAni devakuli kAsu ca tAvatISu / hAsaptataH zritajanAlikalAlatAnAM / kiM kuTamalA parimalairbhuvanaM bharataH / 52 // rAjate yatra catvAro gavAkSA jinave67. mni| viraceriva vatrANi vizvAkAraNahetave // 53 // " yatra caitye viraajte| catvArazca tapodhanAH / pramI dhamAH kimAyA68. taaH| prabhUpAsyai vapurbhUtaH // 54 // paMcAlikAH zriyamayaMti jineMdradhAni / hAviMzadiMdraramaNIbharajaivarUpAH / jAvA patIni69. ha jine kimu lakSaNamA / rAjA priyA nijanijazanibhAlanokhAH // 55 // hAciMgaduttamatamAni ca toraNAni / rAjaMti ya 66. * Metre of vs. 47-49: Vasantatilska. >> : visible on the reverso. * Metro of vs. 60: 51: Anushubh. * Metre: Vasantatilaka. 97 Metre of va. 53, 54: Apustubh. Metre of yo. 55, 56: Vasantatilaka. 1

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EPIGRAPHIA INDICA. L.70. jinadhAvi manoharANi / kiM tIrthakvadazanalamisarIkSaNAnA |mNdolnaani saralAni mukhAsanAni // 6 // gajAcatu71. vizatira dritugA / vibhAMti zastA jinadhAni yatra / devAzcaturvizatirIzabhaktyai / kimAgatAH kuJcararUpabhAjaH // 57 // 72. bhAcaturasaptatira diraajo| suMgA vibhAMtIha jineMdracaitye / dizAma 5 dhIzaiH saha sarva iMdrA / 4 kimAptabhaktyai samupeyivAMsaH // cha 73. 16. ramyaM naMdapayodhibhUpati 1648 mite varSe sukhotkarSavat / sAhAyyAda jasuThakkurasya muktatArAmaikapAthomucaH // prAsA (1)74. daM vachipAsutena sudhiyA zatrajaye kAritaM / dRSTA TApadatIrthacaityatulitaM keSAM na citte ratiH // 58 caityaM catumiva dharma medinIbhujAM gRhaM proNitavizvaviSTapam // zatrujayorbIbhRti nadiM vhnaa| 'bhidhaM sadA yacchatu vAMchitAni vaH // 10 // [-] 76. yaH prabhAbharavinirmitanetrazaitye / caitye 'tra bhUrira 'bhavada vibhavavyayo yaH / jJAtvA vadaMti manujA iti tejapAlaM // 77. padrumatyayamanena dhanavyayena / 11 // zatrujaye gaganabANakalA 1650 mite de| yAtrAM cakAra muktAya sa tejapA / 78. caityasya tasya mudine gurubhiH pratiSThA // cakre ca hIravijayA 'bhidhasUrisiMhaH // 6 // mArtaNDamaMDalamivAMburahAM * Metre of v. 57, 68: Upajati. W Metre: Bardalarikridita. Metre: Upajati of Indravami and Vamastha. aMetre of ve.61,63 : Vasantatilaki. |

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JAINA INSCRIPTIONS PROM SATRUMJAYA. 80. 82. L.79. smuuhH|| pIyUSarazmimiva nIranidhe: pravAhaH / kekivajaH salilavAhamivA tituMgaM / caitvaM nirIya mudamati janaH samastaH // 63 // cha caityaM cAra caturmukhaM vatasukhaM zrIrAmajIkAritaM / prottaMga jamuThakuraNa vihitaM caityaM dvitIyaM samaM / ramyaM kuMbha81. rajIvinirmitama // bhUzcaityaM tRtIyaM puna / malayeSTikataM nikAmasubhaga caityaM caturthaM tathA / / 4 / " ebhirvizvavisAribhiryutibharaira tyarthasaMsUtritoda / dyotI dikha 'khilAsu nirjarapatiH kharlokapAlariva / zrIzatrujayazailamaulimukuTaM caityaizcaturbhirya83. prAsAdI gimanovinodakamalAcaitvaM ciraM naMdatu // 5 // vastAbhidhasya varasUtradharasya zilpaM // caitvaM cirAdidamudIca 84.. nirIkSaNIyaM / ziSyatvamicchati // kalAkalitopi vizva |kmmaasy zilpipaTale bhavituM prasiddhaH / sadAcArAdhInAM kamalavija yAhAnasudhiyAM / padahAbhojabhramarasadazo hemavijayaH / alaMkArarAvyAM khiyamiva zubhA yAM vihitavAn / prazastiH [stai-] 86. SA jagati cirakAlaM vijayatAM // 17 // " iti sauvarmikasAhabItejaHpAlovRtavimalAcala [pa] navIAdIzamUlaprAsAdaprazastiH [va]ya-38 87. budhasahajasAgarANAM / vineyajayasAgaro' likhaharNaiH / zilpibhyAmutkIsI / mAdhavanAMnAbhidhAnAbhyAM // 1 // " 85. No. XIII. L. 1. // bho / svasti zrIsaMvat 1652 varSe mArge vadi 2 somavAsare puSSanacace niSpatimasaM vegaverA2. niHspRhatAdiguNaraMjitena sahicIcakabaranareMdreNa prativarSa pANmAsikasakasanaMtanAtAm Matre of v. 84,85 : Sardalarikridita. Read 'veSThi. | Metre: Arya beginning with jdha'. Metre : Vasantatilaka. * Round a pair of Padukas in a small tomple to the west >> Metre: Sikharini. of Adlavara Bhagavina temple:-Listeofant. Bem.,p.198, * Read T | No. 119.-J.B. 12

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EPIGRAPHIA INDICA. 3. bhayadAnapravartanasarvakAlInagavAdivadhanivartanajIjiyAdikaramocanamuMDakA4. bhidhAnakaramocanapUrvakavIzarbujayatIrthasamarpaNAdipurasmaraM pradattabahu 2 mAnAnAM nAnAde5. zIyasaMghasamudAyena saha zrIzatrujaye kRtayAtrANAM jagadvikhyAtamahimapAtrANAM saM 1652 va. 6. rSe bhAdra sikAdazyAM ubatadurge anazanapUrvaka mahotsavena sAdhitottamArthAnAM tapAgachA dhirAjabhaza 7. zrIhIravijayasUrINAM pAdukAH kAri staMbhatIrthIya saMdeg udayakaraNena prabha' 8. zrIvijayasenasUribhiH // mahopAdhyAya zrIkalyANavijayagaNayaH paM dhanavijaya9. - NibhyAM sa[6]praNamaMti // etAzca bha[vA] 10. [--rA] rAdhyamAnAciraM 11. [naMdaM ] tu // // zrIH // No. XIV." L.1. 1675 vaizAkha sudi 13 zukre saMghavAlago 2. co kAcarasaMtAne sA kelhA putra sAthabA 8. punarasiMgha pu kuMbharA pu nacchA bhAyA nava4. raMgade pu suratANa bhAyA saiMdUrade putra zrIzacaMb. yatIrthayAtrAvidhAnasaMprAptasaMghapatitilaka"6. saptakSecoptasvavitta sASetasI bhA sobhAgade 7. pu padamasI bhAyA premalade pu iMdrajI bhAryA [pA] 8. deg vIramade dvitIyaputra somasI skhalaghuputra sA' 9. vimalasI bhAyI lADimade putra pomasI dvitIya10. bhAyA vimalAde putra dUjaNasI pomasI bhAyA 11. kesarade putra vi DUMgarasI pramukhaputrapautrapra12. pautraparivArasahitena caturmukhavihArapUrvA13. bhimukhasthAne ---- devarahikA kuTuba14. zreyortha kAritA zrIvahatkharataragachAdhirAja15. yugapradhAnazrIjinasiMharipaTTAlaMkAraka[1] 16. cuMjayASTamocArapratiSThAkArakacIjinarAja17. sUrisUri[samAjarAjAthi rAjaiH "[1] No. XV. L.1 ||sN 1575 vaizAkha sudi 13 tithau zukravAra suratANanadInajahAMgIrasavAIvijayirAjthe / thoH 2. pahammadAvAstavyaprAgya TajAtIyalaghuzAkhApradIpaka saM mApA bhAyA nAkU putra saMjogI bhAyA vasamAde 3. pucarakha sakalasucavakakartavyatAkaraNavihitayana saMdeg somajI bhAyA rAjalade putra saMghapati rUpanIkena bhAyA On the shrine door of the temple of Pundarlka in front Read Cranfv. of the Chaumukha temple in the Kharataravasi Tuk; Liata, "Round pddukas in a small temple in the north-west P-906, No. 319.-J. B. of the Kharataraval Tubk; Lines 1, 2 and 3, are on the south, Band 'bIce west and north sides respectively, and 4-6 on the ent. Lista, P-208, No. 320.-J. B. - RadTapa.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. 61 L. 4. jeThI puca cideg udayavaMta bAI koDikuMaripramukhasAraparivArasahitena svayaMkAritasaprAkArathI5. vimalAcalopari malohAramAracaturmukhavihArazaMgArakadhIyugAdidevapratiSThAyAM zrIpAdinAtha pAduke paramapramodAya 6. kArita pratiSThite ca zrIbahatkharataragachAdhirAjazrIjinarAjasUrisUrizirastilakaiH // praNamati bhuvanakIrtigaNi: // No. XVI." L. 1. saMvat 1675 vaizAkha sudi 13 zukra // osavAlajJAtIyaloDhAgotrIya sA rAyamana bhAyA 2. raMgAde putra sA jayavaMta bhAyA jayavaMtade putra vividhapuNyakarmakArakadhIzatrujayayAtrA 3. vidhAnasaMprAptasaMghapatitilaka saM rAjasIkena bhAyA kasubhadeva turaMgade pu aSayarAja bhAyA paha4. kArade 5. pu ajayarAja svabhrAtR saMdeg amIpAla bhAyA gUjarade pu vIradhavala bhA [jagatAde skhalaghumA6. tasaM vIrapAla bhAyA lIlAde pramukhaparivArasahitena zrIAdinAthapAduke kArita pratiSThite yugapradhAnazrIji[na] 7. siMhasUripaTTodyotakazrIjinarAjasUribhiH zrIzatrujayohArapratiSThAya[1] zrIbahalkharataragachAdhi rAje [] No. XVII. L. 1. sa. 1675 mite suratANanaradIjahAMgIrasavAIvijayirAjye sAhijAdAsuratANaSosa[Da] pravare zrIrAjI 2. nagare sobadasAhiyAnasuratANapurame vaizAkha sita 12 zukra zrImahammadAvAstavyalaghuzAkhAprakaTa prAgvATajAtIya se devarAja bhAyA 3. [5]DI putra se gopAla bhAyA rAja putra se rAjA putra saM sAIA bhAyA nAkU putra saMjoga bhAryA jasamAde putraratna zrIzatrujayatIrthayAtrAvidhAnasaMprAptathIsaMghapatitilakanavInajinabha vanabiMbapratiSThAsAdharmikavAtsalyAdidharmakSetrI4. ptasvavitta sa somajI bhAryA rAjalade kukSiratna rAjasabhAzagAra saM[DapajIkena pitRvya saMzivA sva bhrAtR ratnajI putra muMdara[dAsa saSara laghubhrAtU SImajI putra ravijI svabhAyI jeThI pudeg udaya saMta pitAmaha bhrAtR saM nAthA putra saM sUrajI pramukhasAraparivArasahitena 5. svayaMsamuDAritasaprAkArazrIvimalAcalopari mUlodvArasAracaturmukhavihArazRMgArahArazrIAdinA yabiMba kAritaM pratiSThitaM ca zrImahAvIradevapaTTAnupaTTAvicchivaparaMparAyAtabIudyotanasUri zrIvaImAnasUri vasatimArga prakAzakazrIjinezvarasUri zrIjinacaMdra6. [sU ] ri navAMgatikArakazrIstaMbhanakapArzvanAthaprakaTaka zrImabhayadevasUri zrIjinavallabhasUri deva tApradattayugapradhAnapadadhIjinadattasUri zrIjinacaMdrasUri zrIjinapattisUri zrIjinezvaramUri zrIjinaprabodhasUri zrIjinacaMdrasUri zrIjinakuzalasUri zrIjinapadmasUri zrI7. jinalabdhisUri zrIjinacaMdrasUri zrIjinodayasUri zrIjinarAjasUri zrIjinabhadrasUri zrIjina caMdrasUri zrIjinasamudrasUri zrIjinahaMsasUri zrIjinamANikyasUri dillIpatipAtasAhi zrIakabarapratibodhakatatpradattayugapradhAnabirudadhArakasakaladezASTAhnikA* Round a second pair of feet in the same temple ; Lide 1 on the south, 2 on the west, 3 and 4 on the south, and 5-7 on the east. ___- In the Gaumukha shrine, at the entrance of the great temple in the Kharataravasi Tuik,-Lists, p. 206, No. 310. -J.B.

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EPIGRAPHIA INDICA. L.8. mAripravattAvakakuMyita" jahAMgIrasAhiraMvakatatsamaMDalabahiHcatasAdhurakSakayugapradhAnazrIjinacaMdrasUri maMtrikarmacaMdrakAritasapAdakoTivittavyayarUpanaMdimahotsavaprakArakaThinakAzmIrAdidezavihArakArakabIcakabarasAhimanaHkamalabhramarAnukArakavarSAvadhijala 9. jalajaMtujAtapAtanirvartaka* zrIpuragolakuMDAgajaNApramukhadeyAmAripravartakasakalavidyApradhAnajahAMgIranaradImahammadapAtisAhipradattayugapradhAnapadabIjinasiMhasUri paTTAlaMkArakazIaMbikAvaradhArakatahalavAcitadhaMdhANipuraprakaTitaciraMtanapratimAprayasti [-]___10. tarabohityavaMzIya sA dharmasIdhAraladedArakacatuHzAstrapArINadhurINagArakabhaTTArakavaMdArakarIjinarAjasUrisUriziro[mukuTaH] / prAcArya zrIjinasAgarasUri zrIjayasoma mahopAdhyAya zrIguNavinayopAdhyAya zrodharmanidhAnopAdhyAya paMpAnaMdakIrti khalaghusahodara vA [bhadra] ____11. [senaadistyrikrH|] No. XVIII. L. 1. // saMvat 1575 pramita suratANanadIjahAMgIrasavAIvijayirAjye 2. sAhinAdAsuratANaSosa[]pravare rAjanagare sobaisAhiyAnasuratANapurame / vaizAkha sit13shukr| zrI 3. mahammadAvAdavAstavyaprAgvATajAtIya sedeg devarAja bhAyA [rU]DI putra se gopAla bhA rAjU pu se rAjA pu sAIbhAbhA nAkU pu saMjogI bhAyA jasamAde putraratna zrIzacuMjayatIrthayAtrAvidhAnasaMprAptasaMghapatitila 4. kanavInajinabhavanabiMbapratiSThAsAdharmikavAtmatyAdidharmakSetroptasvavitta saMdeg somajI bhAyI rAjalade kucirata saMghapati [ka]pajIkena pitRvya saMdeg zivA khacAtR rakhajI suta suMdaradAsa saSara laghubhrAtR SImajI puSa ravijI pitAmahacAtR saM nAthA putra sU. b. rajI sapuSa udayavaMta pramukhaparihatena khayaMsamudRtasaprAkAratrIvimalAcalopari mUlohArasAra. catarmakhavihAragAracIpAdinAthabiMba kArita pratiSThitaM ca zrImahAvIradevAvicchinaparaMparAyAtabIuyosamasUri zrIvaImAnasUri vasatimArgaprakAzakabIjinekhara. 6. sUri zrIjinacaMdrasUri nAMgahattikArakazvIstaMbhanakapArzvaprakaTakavIabhayadevasUri zrIvinavanabhari yugapradhAnazrIjinadattasUriyA[pAda zrIvinabhadrasUriyA[pAda zrIakabaraprativodhakatabadattayugapradhAnapadadhArakasakaladeyASTAjhikAmAripAlakaSAramAsikAbhaya 7. dAnadAyakayupradhAnazrIjinacaMdrasUri maMtrikarmacaMdrakAritabIakabarasAhisamakSasapAdazatalakSavittavyayarupanaMdimahotsavavi [stAra] vihitakaThinakAzmIrAdidezavihAramadhuratarAtithAyikhavacanacAturIraMjinAne" kahiMdUkaturaSkAdhipatithIakabarasAhibIkA 8. stIpuragolakuMDAgajaNApramukhadezAmAripravartIvakavarSAvadhijaladhijalajaMtujAtaghAtanivatAvakasuratAnaradIjahAMgIrasAhipradattayugapradhAnavirudapradhAnazrIjinasiMhasUri paprabhAkarasamupalabadhIcaMbikAvarabohityayazIya sA dharmasIdhAraladenaMdanabhaTTArakacakra 9. cakravartibhaTTArakazirasstilakatrIjinarAjasUrisUrirAjaiH zrIbahatkharataragachAdhirAjaH / pAcArya zrIjinasAgarasUri paM. AnaMdakIrti khalaghubhrAtR vA bhadrasenAdisatparikaraH [a] 4 Probably kRyita. Read avadhi. .Resd "niva. -Inthe shrine of the great Chaumukha temple (No. 31001 on the south image.-J. B. - Read rajivA. - Read baMzoba WDele cakra

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JAINA INSCRIPTIONS TROM SATRUMJAYA. No. XIX. L. 1. saMvat 1575 mite suratAcanaradIvahAMgIrasavAvivavirAjya sArivAdAsaratAsaSosa[]pra. 2. vara rAjanagare sobaisAhiyAnasuratANapurame vaizAkha sita 12 zukra zrImahAdAvAdavAkhabamAbArajAtIya meM devarAja mA ____8. []DI putra se gopAla bhAryA rAja putra meM rAjA putra saM sAraMcA mAryA nAtU putra meM bonoM bhAryA jasamAde pu zrIzavajayatIrthayAvAvidhAnasaMprAptasaMghapatitilakanavInajinabhavanabiMbasAdhArmikavAlasyAdidharmakSetro 4. takhavitta saM somajI bhAryA rAjalade putraratna saMghapati []pajItena [kena] pitRvya bhivAlAlajI svabhrAtRratna ratnajI saM [daradAsa] skhaladhubhrAtR SImajI suta ravijI pitAmahamAtR maiM nAthA putra sUraja khapuSa udayavaMta pramukhaparivArasahitena svayaMsamucArita 5. saprAkArathIvimalAcalopari mUlohArasAracaturmukhavihAragArahAradhIpAdinAthabiMba kAritaM prati. SThitaM ca zrImahAvIradevAvicchivaparaMparAyAtavIharukharataragacchAdhirAjabIcakabarasAhitibodhakatabadattayugapradhAnabirudadhArakaSANmAsikAbhaya____6. dAnadAyakasakaladezASTAlikAmAripravattIvakayugapradhAnazrIjinacaMdrasUri maMcimukhyakarmacaMdrakAritathIakabarasAhisamakSamapAdazatalakSavittavyayarUpanaMdipadamahotsavavistAravihitakaThinakAzmIrAdidezavihAramadhuratarAtizAyiskhavacanacAturIraMjitAne 7. kahiMdUkaturaSkarAdhipazrIakabarasAhibIkArathIpuragolakuMDAgajaNApramukhadezAmAripravattAvakavaSAvadhijaladhijalajaMtujAtaghAtani tIvakasuratApanaradIjahAMgIrasavAIpradattayugapradhAnapadadhArakasakalavidyApradhAnayugapradhAnazrIjinasiMhasUri paTTaprabhAka 8. zrIaMbikAvarapravAcitaghaMghANIpuraprakaTitaciraMtanapratimAprazastivahItarabohitya[va]zIya sA' dharmasIdhAraladenaMdanabhaTTArakaziromaNizrIjinarAjasUrisUripuraMdaraiH / AcArya zrIjinasAgarasUri zrIjayasomamahopAdhyAya zrIguNavinayopAdhyAya zrIdharmanidhAnopAdhyAya paMdeg pAnaMda 9. kIrti skhalaghubhAta vA bhadrasena paM rAjadhIra paM bhuvanarAjAdisatparikaraH [] No. XX. L. 1. saMvat 1675 pramite // suratANanaradIjahAMgIrasavAIvijayirAjye sAhijAdA 2. suratANaSosa[rU] pravara zrIrAjanagare sobaisAhiyAnasuratANaSurame vaizAkha sita 13 zukra zrIgraha 3. mpadAvAdavAstavyaprAgvATajAtIya se devarAja bhAryA [DaDI putra se gopAla bhAryA rAja putra serAjA pu ma sAIA bhAyI nAkU ____4. putra saM jogI bhAryA jasamAde putra zrIzavaMjayatIrthayAtrAvidhAnasaMprAptasaMghapatipadavIkanavInajinabhavanabiMbapratiSThAsAdharmivAtsalyAdisatkarmadharmakAraka saMdeg somajI bhAryA rAjalade puSarata saMghapati [Da]pavIkena bhAyA jeThI putra / 5. udayavaMta pitRvya saM zivA svababhrAtR rabajI putra suMdaradAsa saSara skhalaghubhrAtR SImajI suta raviNI pitAmahamAta ma nAthA putra [maM] sUrajI pramukhaparivArasahitana svayaMkAritasaprAkAracIvimasAcalopari mUlohArasAracaturmukhavihArazRMgArakazrIAdiIn the same on the west image.-J. B. on the image _J.B. Read TTC - Read nira. * In the same, on the north image.-J. B

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64 EPIGRAPHTA INDICA. 6. nAyabiMba kAritaM pratiSThitaM ca zrIvIratIrthaMkarAvicchitraparaMparAyAtatrIbahattarataragacchAdhipabIcakabarasAhipratibodhakatabadattayugapradhAnavirudadhArakasakaladeyASTAlikAmAripravIvakayugapradhAnatrojinacaMdrasUri zrIpakabara 7. sAhiraMjakavividhajIvadayAlAbhagrAhakasuratApanaradIjahAMgIrasavAIpradattayugapradhAnabinadadhArakayugapradhAnatrIjinasiMhasUri pavibhUSaNabohityavaMsIya sA dharmasIdhAraladenaMdanabhahArakacakracaDAmaNiyojinarAjasUrisUridinamaSibhiH / pA 8. cArya zrIjinasAgarasUri paMpAnaMdakIrti khalaghusahodara vA bhadrasenAdisatparikaraiH / No. XXI. L. 1. bhauM / khasti zrIvAsabhattApi na viSNucaturAnanaH / navanA yo haSAMkopi na rudraH sa jinaH zriye // 1 // saMvat 2. 1575 varSe zAke 1541 pravartamAne / samagradezagAra / hAjJAratilakopamam / anekebhyrhaakiic| navInapuramu tamaM // 2 // pnlihvihaaraann| dhvajAMzakahatAtapam / kapyakhasamaNivyApta / catuSpathavirAjitam / 3 / yugman saba rAjA [pra zAsti zrIjasavaMtAbhidho nRpaH / yAmantrIzanuzavAjakulAbaranabhomaNiH / 4 / banatApAnisaMtApasaMtapta va tApa nimmAti jaladhau nityamubhabjananimajjane / / yugmaM / babhUvuH zrImahAvIrapadyAnukramabhUSaNAH / zrImaMcalagaNA6. tIthA pArtharacitasUrayaH / / / tatyApaMkajAdityAH sUridhIjayasiMhakAH / bodharmaghoSasUrIMdrA mheNdraasiNhsuuryH| zrIsiMhaprabhasUrIzAH sUrayo jitasiMhakAH / zrImaheveMdrasUrImAH zrIdharmAprabhasUrayaH / 8 / bIsiMhatilavAnAca zrIma []prabhAbhidhAH / zrImaMto mektuMgAsthA bamUvuH sUrayastataH / / 8. - Read bhauba. "On the north wall of a temple near the Hathipola, in the Vimalarul Tank: Liste, p. 201, No. 234-J.B. OMetre: Anushtubh. Probably wtsfd.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. 11. samagraguNasaMpUsAH sUrivIjayakIrtayaH / tatpadeya susAdhuzrIL.9. jayakezarisUrayaH / 10 / zrIsiddhAMtasamudrAkhyasUrayo bhUrikIrtayaH / bhAvasAgarasUrIMdrAstato'bhUvan gaNAdhipAH // 11 [0] zrI10. mahuNanidhAnAkhyasUrayastatpadebhavan / yugapradhAnAH zrImaMtaH sUrizrIdharmamUrtayaH / 12 / tatpadrodayazailAprodyattaraNisaM nibhAH / jayaMti sUrirAja: shrii| yujaH kalyANasAgarAH / 13 / zrInavyanagare vAsyu / pakezannAtibhUSaNaH / . ibhyaH zrIha12. rapAlAvAsIlAlaNagotrakaH / 14 / harIyAkhyo 'tha tatputraH siMhanAmA tadaMgajaH / udesItyatha tatputraH parvatAjasta13. to 'bhavat / 15 / vacchanAmA 'tha tatpanI caabhuudaachldevikaa|| tatkukSimAnase haMsatusyo 'thA 'marasaMjJakaH / 15 / liMga14. devIti tatpano tadaurasyAstrayo varAH / jayaMti zrIvaImAnacApasIpa siMhakAH / 17 / ataH paraM vizeSataH sAhivaImAna15. sAhipadmasiMhayovarsanam / gAMbhIryeNa samudrAbhau dAnena dhndopmau| " zraddhAluguNasaMpUsaroM bodhinA zreNiko pamau / 18 / prAptazrIyAmabhUpAlasamAjabahulAdarau / ___ maMtrizrIvaImAnazrIpadmasiMhI sahodarau / 18 / mahelA vaI17. mAnasya / vabAdevIti vizrutA / tadaMgajAvubhau khyAtau / vIrAkhyavijapAlako / 20 / varsinI padmasiMhasya / rabagabhI / 18. sujaannde| zrIpAlakuMrapAlAharaNamajAstadaMgajAH / 21 / evaM svtNtryuktaabhyaa| manayotsavapUrvakam / sAhitroM vamAchanatrI 16.

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EPIGRAPHIA INDICA. L. 19. padmasIbhyAM prathAdarAt / 22 prAgutAvatsare ramye / mAdhavArjunapakSaka / rohiNIbhatRtIyAyAM budhavAsarasaMyuji 20. / 23 / shriishaaNtinaathmukhyaanaaN| jinAnAM caturuttarA / dizatI pratimA udyA / bhAritAca pratiSThitAH / 24 / yugmam / 21. punarnijabahudravya / saphalIkaraNakvate / zrInavyanagare 'kaari| prAsAdaH zailasaMnibhaH / 25 / hAsaptatijinau22. kobhi / veSTitaca caturmukhaiH / kailaashprvtottuNger| TAbhiH zobhito 'bhitaH / 26 / yugmam // sAhitrI23. padmamihenA kAri zatrujayopari / uttaMgatoraNaH zrImAn / prAsAdaH zikharovataH / 27 / yaM dRSTvA bhavikA: sa / ciMtayaMti svacetasi / uccairbhUtaH kimeSodri / dRzyate 'bhaMliho yataH / 28 / yena zrItIrtharAjIyaM rAjate sA25. vataMsakaH / pratimAH sthApitAstatra zrIzreyAMsamukhA 'haMtAm / 28 // tathA ca / saMvat 1676 varSe phAlana sita hi26. tIyAyAM tithau daityaguruvAsare revatInakSatre zrImato navyanagarAt sAhitrIpadmasokena zrobharatacakra27. vartinirmitasaMghasadazaM mahAsaMgha katvA zrIaMcalagaNAdhIkharabhahArakapuraMdarayugapradhAnapUjyarAja28. zrI 5 zrIkalyANasAgarasUrIkharaiH sAI zrIvimalagiritIrthavara sametya svayaMkAritadhIzacuMjaya girizi29. ra:prAsAde samahotsavaM zrIzreyAMsapramukhajinezvarANAM saMti biMbAni sthApitAni / saddhiH pUjyamAnAni 30. ciraM naMdaMtu / yAvadibhAkaranizAkarabhUdharAya'ranAkara vadharAH kila jAghratIha / zreyAMsanAthajinamaMdiramatra tA vabaMdatvanekabhavikaughaniSevyamAnamm [m] / / vAcakatrIvinayacaMdagaNInAM ziSyam deva sAgareNa vihitA prazastiH [3] . 24. 31. . Metre : Vasantatilaka.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. No. XXII. L1. // saMvat 1575 varSe vaizAkha mudi 2. 13 tithau zukravAra zrImadaMcalaga3. cchAdhirAjapUjyazrIdharmamatisUri4. tatpaTTAlaMkArasUripradhAne yugapra5. dhAnapUjyazrIkalyANasAgarasU6. rivijayirAjye thoSImAlojJA / 7. tIyamahamadAvAdavAstavya sAha 8. bhavAna bhAryA rAjalade putra sAha / 9. SomajI sUpajI hAbhyAmakA deha / 10. rI kArApitA vimalAcale caturmukhe [1] No. XXIII.S L. 1. [saM]deg 1675 vaizAkha sita 13 zukre suratANanaradIjahAMgIrasavAI vijayirAjye // borAjanagara * vAstavyaprAgvATanjA 2. tIya meM devarAja bhAryA []DI putra se gopAla bhAryA rAjU suta rAjA putra saM sAIcA bhAryA nAkU putra saM nAthA bhAryA nA 3. riMgade putraratna saM sUrajIkena bhAryA suSamAde putrAyita iMdrajI sahitena zrIyAMtinAvabiMba kAritaM pratiSThitaM ca zrIhahatkharatara[ga] 4. chAdhirAjazrIakabarapAtasAhibhUpAlapradattaSANmAsikAbhayadAnatabadattayugapradhAnavirudadhArakasakaladezASTAhnikAmA-i----- 5. yugapradhAnazrIjinacaMdrasUri paTTohIpakakaThinakAzmIrAdidezavihArakArakazrIakabarasAhicittaraMjanaprapAlitazrIpurage ----- ____6. pramukhadezAmArijahAMgIrasAhipradattayugapradhAnapadadhAritrIjinasiMhasUri paTTodayakArakabhaTTArakazirorakhazrIjinarA[jasUri]--- No. XXIV. L. 1. saMvat 1675 vaizAkha sita 13 zukra suratANanaradIjahAMgIrasavAIvijayirAjye vIrAjanagaravAstabdha 1. prAgvATajAtIya saM sAImA bhAryA nAkU putra jogI bhAryA jasamAde putra vividhapuNyakarmopAjaka saM somjii| 3. bhAryA rAjalade pu saMdeg ratanajI bhAryA sUjANade putra ra suMdaradAsasaSarAbhyAM pitRnAnA zrIzAMti - nAthabiMba kAritaM pratiSThitaM ca zrI ____4. vRhatkharataragache yugapradhAnazrIjinacaMdrasUri jahAMgIrasAhipradattayugapradhAnavirudadhArakabIpakabarasAhicittaraMjakakaThinaka[7] __b. [v]mIrAdidezyavihArakArakayugapradhAnazrIjinasiMhasUri paTTAlaMkArakabohityavaMzazRMgArakabhadhArakaiMdArakarIjinarAjasUrisUrimRgarAje: [0] * In a cell or chapel attached to the north-east corner of the great Adikvara temple, close to that in which are Nos. vi and vii.-J.B. In the Khartaravasi Tuik, immediately to the north-east of the great Chaumukha temple,on the base of the image 3 Lists p. 206, No. 333.-J. B. Probably degmAri. ** In the Khartaravasi Tunk in a temple fronting that containing No. xxiii, to the south-east of the great Chaumukha on the base of the image ; Lists, p. 206, No. 316.-J. B. x2

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68 No. XXV.67 L. 1. // // saMvat 1505 varSe yAkhAsita 4 ke laghuzAlIyayo / 2. zrImAlizAtIya maMcijIvA bhAryA bAI raMgAI ta maMcila[4]3. [sa]vAchAkena bhAryA bAI gaMgAI pramukhakuTuMbayutena zre[STha ] / 4. [bha] sAlImivajIprasAdAt sarvapratiSThApitamilanA 5. yadevakulaM kAritaM // zrImattapAgacagaganAMgaNagaganamaNi[sa]6. [mA] nabhaTTArakazrIvijayasena sUrIzvarapaTTAlaMkArabhaTTAraka / 7. [zrI] vijayadevasUrIzvaravijayirAjye // 8. 9. EPIGRAPHIA INDICA. yAvaddevagirirbhAta // yAvat zatruMjayAcalaH // 4. tAvaIvakulaM jIvAt zrIvA kAritaM // 1 // zrI // No. XXVI.88 I. 1. zrIM // namaH zrImArudevAdivarDamAnAMtatIkarANAM zrIpuMDarIkAyagItama2. svAmibhyagaNabharabhyaH samyajaneH pUjyamAnebhyaH sevyamAnebhyaya saMvat 3. 182 vyeSTha yadi 10 muLe vIjesalamera vAstavyopamavaMzIya bhAMDAlike 4. suyAvakakarttavyatAmavIcadhurIya sA zrImajJa bhAryA cApalade putra pavitra caritra / 5. lodravApattanakAritajIrNoddAravihAramaMDanazrIciMtAmaNinAmapArzvanAthAbhirAma6. pratiSThAvidhAyaka pratiSThA samayAIsuvarNalaMbhanikApradAyakasaMghanayakakaraNIya7. devagurusAdhAtsa vyavidhAnaprabhAsitasita samyakkayu Diprasiddha sa [dRdhi] vyayavidhi8. zrIzatruMjayasaMghalabdhasaMghAdhipatilaka saMdeg yAda [DUnAmako] dvipaMcAzaduttaracaturdaza9. zata 1452 mitagaNadharANAM zrIpuMDarIkAdigautamAnAnAM pAdukAsthAnamajAtapUrvama10. cIkarat svaputrahararAjamegharAjasahitaH samedhamAnapuNyodayAya pratiSThitaM ca zrIvRha11. kharataragAdhirAjavIjinarAja ririrAjeH pUjyamAnaM ciraM maMdamAt // No. XXVII. L. 1. saMvat 1383 varSe // pAtisAhajihAMgIrazrIsalemasAhabhUmaMDalAkhaMDalavijayarA[vye] // 2. zrIcakrezvarI namaH // zrIM mahopAdhyAyacI vImamUrtigavisa humyo namaH // zro // 5 3. // // OM namaH // svasti zrI zivazaMkaroSi gaNamAn sarvamapuMjayaH [] zaH madhuradhIvara bhagavA] n gauro dRSAMko mRDaH / gaMgomApatiraktakAmavijJati siceH kA'tistutI (1) rudro yo na paraM zriyai sa 67 In a temple in the Vimalavasi Tubk, near Adlsvara's..B. 6s Round the margin of padukas or foot-prints, No. 3, north side, in temple in the west of the Khartaravasi Turk ip. 205 No. 317. J. B In a niche in a temple in the Vimalavasi Tunk, on the left hand between the Vaghana-pola and Hathi-pola; Lists, p. 204, No. 138.-J. B.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. L. 5. jinapaH zrInAbhibhUrastu me // 1 // udyachorajaGa: kalaMkarahitaH saMtApadoSA 'pahaH [] saumyaH prAptama[-]. yA 'mitakala: sucIsaMgAMko'vyayaH / gaurAnomatasUrapAstakaluSo jaivAtakaH prANinAM / caMdraH [karma] jayatyaho jinapatiH zrIvaikhasenirmahAn / 2 // tyamA rAjImatI yaH svanihitahadayAnekapatnI:-- paaN| sivitrI bhUriratAmapi bahu ckme'nekpniimpiiyH| loke khyAtastathApi sphuradatizaya[vAn] brahmacArIti nAbA [1] sa dhonamijineMdro dizatu zivamukhaM sAtvatAM yoginAthaH // 3 / " caMcacchAraM caMdracA [ru.] 10. danazreyoviniyaMhaca: [0]peyaSaughaniSekato viSadharaNApi prapede drutaM / devatvaM mukkataikalabhya[ma]11. tulaM yasyAnukaMpAnidheH / sopArvajinezitAstu satataM vicchide sAtvatA / 4." yasya zrIvarazAsa[] 12. kSititale mAtaMDabiMbAyate [] yahAkyaM bhavasiMdhutAraNavidhau potAyate dehinAM / yaddhyAnaM [bha-] 13. vipApapaMkadalane gaMgAbudhArAyate / zrIsiddhArthanareMdranaMdanajinaH so'stu zriye sarvadA // 5 [1] 14. patha phaavlii|| zrIvaImAnajinarAjapadakrameNa / shriipaayNrcitmuniikhrsuuriraajaaH| vi15. bApagAjaladhayo vidhipakSagaccha / saMsthApakA yativarA guruvo babhUvuH / / / saccArapaTakamalA[ja]-16. larAjahaMsA |caaricmNjukmlaavnnaavtNsaaH [0] gacchAdhipA budhavarA jysiNhmuuri|naamaa[n] Metre of verses 1-2 : Sarddlavikridita. 71 Metre : Sragdhari. 7 Read cAradacaMdracAra - 73 Metre of verses 4-5: Sardulavikridita. Read gaMgA Metre of verses 6-7: Vasantatilaka. Rend grit T

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EPIGRAPHIA INDICA. 20. _L. 17. []ghadamaloraguNAvadAtAH / 7 // zrodha ghoSaguravo varakIrtibhAja: [0] sUrokharAstadanu pUjyamaheM 18. drsiNhaaH| bhAsaMstataH sakalasUrizirovataMsA: [1] siMhaprabhAbhidhasusAdhuguNaprasihAH // 8 // " tebhyaH ka19. meNa guruvo jinasihasUri / gocA babhUvuratha pUjyatamA gaNethAH [0] deveMdrasiMhaguruvo'khilalo. kamAndhA [] dharmaprabhA sunivarA vidhipakSanAthAH // 8 // pUjyAca siMhatilakAstadanu prabhUta [0] bhAgyA 21. maheMdravibhavo guruvo babhUvuH [] vakrambarIbhagavatIvihitaprasAdA: [0]80 yomarutuMgasUruvo naradevavaM[ya]22. ____ 10 // tebhyo'bhavan gaNadharA jayakIrtiri [0]mukhyAstataba jayakasarisUrAjaH / siddhAMtasAga ragaNAdhibhuvastato'nu [] zobhAvasAgaragururuguNA abhUvan // 11 // tahaMzapuSkaravibhAsan "bhA24. nurupA: sUrokharAH suguNa[]vadhayo babhUvuH / ssttpdo| tatpadrodayazailazRMgakiraNA: 25. zAkhAMbudhaiH pAragA [0] bhavyakhAMtacakoralAsanasalapasAbhacaMdrAnanA: [0] zrImaMto vidhipakSagachaccha]26. tilakA vAdIMdrapaMcAnanA / pAsan zrIgurudharmamUrtiguruvaH sUrIMdravaMdyAiyaH // 12 // stando above the line. 7 Metre of verses 8-11: Vasantatilaka. 7 Read gurkho| siMha 7 Read gurapI. xu Read . - Read rI. * Rund ufor:. stands above the line. o Read guruka. 4 Read degbhAsama. ww Read 'kapA:. Read degsamalasatpU. N Metre of verses 12.13 : Sardilavikridita. Read 'guravaH

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JAINA INSCRIPTIONS FROM SATRUMJAYA. L27. tyo'dha jayaMti mnmthbhttaahNkaarrvopmaaH| zrIkalyANasamudrasUriguravaH kalyANa kNdaaNbudaaH| bhavyAMbhojavibodhanakakiraNAH sadanAnapAthodhiyaH / / zrImaMtoSa jayaMti sUrivi bhubhi / sevyAH prabhAvodyatAH / 13 // zrIzrImAlajAtIyamaMtrIzvarazrIbhaMDArI tatputra mahaM zrIpa marasI suta mahaM dhokaraNa tatputra sA zrIdhanA tatpatra sAha zrIsopA tatputra sA zrIvaMta ta31. jAryA ubhayakulAnaMdadAyinI bAI zrIsobhAgade tatkucisarorAjahaMsa sAha zrIrupa32. tadbhaginI ubhayakulAnaMdadAyinI paramazrAvikA hIrabAI putra pArIca zrIsomarca 33. prabhRtiparikarayutayA / saMvat 1683 varSe / mAgha sudi cayodazI tithau somavAsara zro]34. caMdraprabhakhAmijinamaMdirajIyohAraH kaaritH| zrIrAjanagaravAstavya" mahaM bhaDArI pra35. sAda karAviu hutu tehana vaThI peDhI [5] bAI zrIhIra bAI huI teNIra pa---uddAra ___kraaviu|| saMghasahita 99 vA38. rayAcA kiidhii| khasurapakSe pAriSa zrIgaMgadAsa bhAryA bAI gurade putra pAriSa bIkayarakhI bhAryA bAI kamalyade ___37. kukSisarorAjahaMsopamo paarissbiiviirjiipaarissdhiirhiiyaabhidhaanii| pAriSa vIrajI bhAryA bAI horAde putra pa 38. somacaMdastabAbA zrIcaMdraprabhakhAmijinabiMba kAritaM pratiSTataM "ca // dezAdhIkharasvabhApatapanaprabhIdvAsitAkhi 39. labhUmaMDala ------- zrIkAMdhujI tatputra rAjya zrIsivAjI - - - - vAvikA thIhora bAI putrI bAI kII bA ___40. I kalyANI bhrAtA pAriSa rUpajI tatputra pAriSa guDIdAsayutena // saMvat 1682 varSe mAha zudi trayodasI [zI somava__41. sira zrIcaMdraprabhakhAmipratiSTA kaaritaa|| bhaTTArakatrIkalyANasAgarasUribhiH pratiSTata / vAcakazrIdevasAgaraga[7] - ___42. [NI]nAM kRtiriyaM / paMDitazrIvijayamartigaNInAlakhi // paMdeg zrIvinayazeSaragaNInAM ziSya mu yoravizeSaragaNInA li 48. khitiriyaM // zrIzejaya nama: yAvat caMdrArka cira naMdatAt zrIkavaDayakSaprasAdAt // gajadhararAmajo laghubhArtA kuSa 44. - - - NejaratanakalyaNakatAyAM patra bhdrN| - Read degpAdhodhayaH n Rend pratiSThitaM. * Read bhubhiH . * Probably for ufarum >> Read cadra. - Read pratiSThA. A Read vAsavya. - Read 'pratiSThitaM.

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72 EPIGRAPHIA INDICA. No. XXVIII. L. 1. bhii| saM . [4]84 mAgha vadi 5 zukra zrImatyattanavAstavyacImAlajJAtIya jasapAlapautraNa pi1. tu rANA mAtR Tha sI [budhayo irtha] Tha dhAdhAkena zrIpAdinAthavivaM khattakasahitaM kAritaM // ___No. XXIX. L.1.1oN / saMvat 1186 varSe caitra zudi 15 dine dakSaNadeze devagIrInagara 2. vAstavyatrImAlIjAtIyalaghubhASIya sAhA tukajI bhAryA bA tejalade 3. sUta sAhAsujI bhAryA bAra hAsalade laghucAtA sA bahujI sA devajI 4. bhAryA bAra cachAde derANI bAra devalade pU[pu] va sA dharmadAsa bhagI[gi]no bA b. kupari pramukhasamastakuTaMba zrIvimalAcalanI yAtrA karIni 8. zrIpadabuda pA---[yA] sAdano maMDamano kI 3 sahIta phe7. rI udAra karAvyu-----hAraka [vo] ------- [rA jye 8. tatyAlaMkAra [zrI] ----------[bI]-----[bhya] / 9. paMDitottama zrIha----mupadezAt zubhaM bhavatu // No. XXX. L. 1. saMvat 1185 varSe vaizAkha zudi 5 budha zAke 1551 pravartamAne zrImalasaMdhe sarasvatIgache ____2. balAtkAragaNe zrIkuMDakuMdAcAryAnvaye bhaTTAraka bIsakalakIrtidevAstatpaDebha zrIbhuvanakIrtidevA. statva meM bIjAnabhUSaNadevA 3. satya bhI zrIvijayakIrtidevAstapaTTe meM zrIzubhacaMdradevAstatpa bha zrIsamatikIrtidevAstatva ma zrIgurakIrtidevAstatva meM zrIvAdibhUSaNadevAstatpaDe meM zrIrAmakIrtidevAstatpama zrIpajhanaMdigurUpadezAt pAtasAhabIyAhA 4. vyAhAvijayarAjye bIgUrvaradethe zrIpadAvAdavAstavyaduMbaDajAtIyavRhakAkhIyavAmbaradezakhAMtarIyanagaranautanabhadraprAsAdovaraNadhAra jADA saMdeg bhIjA bhA saMdeg laku su saMvastA bhA" sa~ rabAde tayoH 5. suta brahmacaryavratapratipAlanena pavitrIkatanijAMgasaptakSetrAropitasvakIyavitta saM laTakaNa bhA saMdeg samatAde tayoH suta nijakulakamalavikAzanakasUryAvatAraH dAnaguNena nRpatiyAMsasamaH zrIjinabiMbaprati 6. hAtIrthayAcAdidharmakarmakaraNotsukacittasaMghapati zrIrabasI bhA saMdeg rUpAde hitIyabhA meM mopade tRtIyabhA saMdeg [tha raMgade hitoyasuta maMdhavI zrIrAmajI bhA saMdeg kezarade tayoH suta saMghavI 7. DugarasI bhAryA saMdegDADamade dvitIyasuta saMghavI [rAyava]jI bhA saMdeg gamatAde [ete sarve] mahAsighoSa yoga[jayanAbi girau zrIjinaprAsAde zrIzAMtinAthabiMba kArayitvA nityaM praNamaMti / zubhaM bhavatu [0] No. XXXI. L. 1. / ghaa|| bhahArakapuraMdarabhaSTArakatrIhIra2. / vijayasUrIkharagurubhyo tamo namaH tat3. / pahaprabhAkarabhaTTArakatrIvijayasena On the base of a Chaumukha image in a small temple, west of the great Adlivan Bhagavan; Lista, p. 198, No.114-N.B. WInthenbrine of " Bhimadeva,"-the great rock-eut image,-on the wall beside the doorway.-J.B. ' in the Digambara temple, in a small court to the north-east of the great Adlivara temple; Liste, p. 202, No.997..B. Beside the doorway of the Beshakota temple, facing the south door of the great Adiivara temple.; Lists, p. 137, No.97.-J.B. .

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JAINA INSCRIPTIONS FROM SATRUMJAYA. L4. / sUrigurubhyo namaH saMvata [] 1596 varSe ve 5. / bhASa sudi 5 ravI bIdIvabaMdiravAstavya saM6. / dhavI sacA bhAryA bAra teja bAi tayo suputra 7. // saMghavI goviMdavI bhAryA bAi vayaja bAra 8. / pramukhakuMTabayutena' khatreyase zrIyanuja' 9. / ye utaMga prAsAda [] kArApita ] zrIpArzvanAtha10. / vivaM sthApitaM pratiSTitaM ca zrItapAgachanAya11. / kabhadhArakatrIvijayadevasUribhiH tatpa12. / hAlaMkArayuvarAjazrIvijayasiMhasUri ciraMjIya' No. XXXII-(610). L. 1. // oM // OM namaH 2. pratyatiSThipadi-daM khalu tIrtha / 4. rAyasiMha raha vaImAnabhUH / 6. zAsanAhija-yadevagurIH sa8. hAcakena vi-nayAhijaye-na // 1 // . zrIvijayasiMhasU-riH / sa jayatu tapagacchamaulimANikyaM / 15. pajaniSTa yadu / padezAt / sa-hasrakUTAbhi-dhaM tIrtham // 2 // 19. dizazija-ladhimitebde 1710 sita Sa-vyA jyeSTamAsi tIrthesmin / 24. pahabiMbasaha-maM / sthApitama-TottaraM vaMde // 3 27. yAvajjayati sumaka / stAva-jIyAbavaSTa-saubhAgyaH / zrI zacuMjayamUI-ni / sahasra-kUTaH kirI-Toyam // 4 // L. 1. paham 2. // zrI // svasti zrIsaM3. vat 1710 varSe jyeSTa 4. zukla SaSTI tithau gu5. ruvAra zrIugrasenapu6. ravAstavyaUkezajJA7. tIyavRddhazAkhIyaku8. hADagotra sA / vaImA No. XXXIII.1 9. na bhaa| vAlhAde pu / sa 10. mAnasiMhathAnasiMha11. rAyasiMhakanakasiMha12. ugrasenaRSabhadAsaiH 13. sA / jagatsiMhajIvaNa14. dAsapramukhaparivAra15. yutaiH svapitRvacanAtta16. tpuNyArthaM zrIsahasrakU 10 Read sabI:. 7 Metre : Svagat. The penultima of the second pada Read 'kuTuMba ought to be long. - Read caMja * Metre of verses 9-4: Arya. + Read ga. . Read jyeSThamAsi. * Read hitaM. WRead sAvanau. * Read more HOnacolumn in the Seshakota temple, in the Vimalarasi * In the temple of Seshakota, on the left band column. ITahk.-J. B. -Lista, p.147, No. 97.-J. B. " Read jyeSTha Read 481.

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74 L. 17. TatIyaM kAritaM khaprati18. SThAyAM pratiSTApitaM / ta19. pAgacche bha / zrIhIravi 20. jayasUripaprabhAkara 21. ma zrIvijayasenasUri22. pahAlaMkArapAtizA 23. vAMgIrapradatta 24. mahAtapAvirudadhAri 25. anekarAjAdhirAjapra 26. tibodhakAribhaTTAraka 27. yI 7 zrIvijayadevas28. rokharacAcAryazrIvija 29. yaprabhasUrinirddezAt L. 1. 2. 5. 6. EPIGRAPHIA INDICA. 7. 30. pIcIravijayasUri31. zivaratnamahopAdhyA32. ya zrI 5 kIrttivija // zrI // // zrIM namaH // babhUvuH zrImahAvIraH paTTAnukramabhUSaNA: [1] zrIpaMcagapAdhImAH cAyaricitasrayaH [1] [0] 3. tatpavAdilyA riyojayasiMhakA [0] zrIdharmagoSasUrIMdrA mahiMdrasiMhasUrayaH" [0] [0] zrI / 4. 33. ya ga / ziSyopAdhyA 34. vacovinayaviSa 35. yagaNibhiH pratiSThi36. taM vIrastu / zrImaca37. yamahAtIrthakAryaka 38. rapaMDita zrI 5 zAMti 39. vijaya ga / devavijaya 40. ga / meghavijaya ga / sA 41. hAyyataH sicamidam 42. svadhAra manavIH // No. CV.. siMhaprabhasUrIza:" sUrayo jinasiMhakA : [] zrImadeveMdrasUrImAH zrIdharmaprabhasUrayaH [i] [0] DoDitilakADAca 14 Read pratiSThApitaM. 14 In the Khartaravand Tunk, on the south wall in the hall outside the shrine door of Narsi Kelavji's temple. Liste, p. 206, No. 342.-J. B, 14 Road 'baurAH / bhAryaraci zrImadraprabhAbhidhAH [0] zrImaMtI yAcyA" babhruvuH sUrayastataH [0] [] samagramupasaMpUrNAH pariyIjayakI [1] tatpadeya susAdhuzrIjayakezarasUrayaH [] 5 [] zrIsiddhAMtasamudrAkhyaH sUrayA" bhUrikIrttayaH [1] bhAvasAgaras rIdrA tatobhUvan gayAdhipAH [3] 4[i] zrImadanidhAnAcyaH sUrayApadebhava [] yugapradhAnA" zrImaMtaH sUribI 17 Read I. 3: divyAH / 'cIba' maheMdra'. 1s Read degrImA: 19 Read L. 5. 'tuMgA / babhUvuH 30 Read L. 6 : dey| "sthAH subI. Read L. 7 roMDAla' | "ca" ":"

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JAINA INSCRIPTIONS FROM SATRUMJAYA. 75 L.8. 11. dharmamarttaya []] [0] tatpadrodayazailAnaH prodyattaraNisabibhA" [] abhavansurirAjazrIyujaH kalyANasAgarAH [1] 0 0 zrIamarodadhisUrIMdrA tato vidyAsUrayaH [] udayArNavasUrikha kIrtisiMdhumunipati: [0] 2 [0] tato pu10. nyodadhisUrirAjeMdrArNavasUrayaH [] muktisAgarasUrIdrA babhUvuH guNazAlinaH [0] 1. [] tata rakho. dadhisUrijayaMti vicaravi [] zAtadAtakSayAyukta bhavyAn dharmopadezaka: [0] 11 [1] iti pa12. hAvali / atha kacchamurASTre ca koThArAnagara vara [1] babhUvu laghazAkhAyAmaNasI13. ti guNoccala [] 12 [1] tatyuco nAyakI banne hIrabAI ca tapriyA [1] putroM" kesavajI tasva 14. rupavAnnya mUrtaya[1] 13 [0] mAtulena samaM mUvaibaMdare tilakopame [0] agAtpuMnyaprabhAvena 15. bahu kha samupArjitaM [1] 14 // devabhaktigururAgI dharmazraddhAvivekina: [] dAtA bhIkSA yazaH 16. kIrti svavarga visto vahu [0] 15 [0] pAbati tasya panI ca narasiMhasutojani" [1] ranabAI ta17. sva bhAyA patibhaktisuzIlavAn [0] 15 [0 kezavajIkasva bhAyA hitiyA"mAMkabAI ca: [1] 18. nAmnA vIkamajI tasya putrobhut khalpajIvona: [0] 17 [] narasiMhastha punobhut rupavAn | * Read L.8.: yH| 'cA:pro. * Read L. 14 rUpavAnpurNa / muN| yu " Read daat| tataH. - Read "khaM / gura * Read L. 10: 'yo / drA / vavI. * Read L. 16: frat Perhape for. * Read L. 11: jayati vicarabuSi mautdaaNv| yutI bhavAn. A Read piviiyaa| >> Read degliH / baMdhu * Rand 'bhUt / bhUta - Read 'bkhH| puvaH,

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76 EPIGRAPHIA INDICA. L. 19. suMdarAti [] ciraMjaya sadA RSi haribhavatu dharmata [0] 18 []]: iti vaMzAvaliH // 20. gAMdhI mohotAgIne sA kesavajI nivabhUjopArjitavittena dharmakAryASikurate 21. sabathA nijaparikarakhuto saMghasA vimalAvditIrthe samaya kaccasaurASTragujjarama22. dharamavADakukuNAdidevAdAgatAH bAsaMghalokAH militAH paMcamayazAkA28. pratiSTA dimahotsavAya vidhAnamaMDapaM kArayati matamadhye navInavinaviMbA4. nAM kapyapASAghAtUnA bahusahasaMsthAnAM susaha susane pIThIpari saMkhA-" 26. pya takha vidhinA krayAkaraNArya zrIrabasAgarasUrividhipacagacchapaterAde28. ataH sunizrIdevacadgApanA tathA kriyAkuzalayAH saha pAkhotarityA 27. zucakrIyA kurvan zrIvIravikramArkataH saMvat 1921 nA varSe tasmina bImA28. sIvAhanabhUpAlakatathAke 1786 pravartamAnche mAsotama" zrImASamAse zujA29. para tithi saptamyAH guruvAsara mAsa~DodayavesAyAM samutte sulagne varSadhi30. lAkayA jinamudrAko bIgurubhitra sAdhubhiraMjanakriyAmkurute saH saghalokA81. na suvesadhArIn bARdhyA gItagAMnavAjinapUrvaka sametya binapujanasIha.. 82. nAdikriyAyAcakAnAdAnAdisaghavAlavAdibhatiharSatapaNe punaH dharmayA38. sAyAM pArAsopalanirmita sAkhataRSabhAdijinAnAM caturmukhaM caitvaM punaH giri34. zikharopari zrIpabhinaMdanavinakha vizAlamaMdiraM tasva pratiSThA" mAgha sita ba36. yodazyAM budhavAsare gAMkhotavidhinA kriyA kratA" borabasAgarasUriNAmupa38. dezaMta: zrIsaMghapati nijaparivAreNa saha zrIpabhinaMdanAdijinabiMba thA7. pitA tataH gurubhaktisaMghabhaniyatyAnuzAraNa krataH gohilavaMyavibhuSaNa88. ThAkorabIsUrasaMghajIrAjye pAdakhiptapura: madanotsavamabhUt zrIsaMghastha bhada 89. bhUyAta[:] kalyANamastu sabhaM bhavatu[:]. mANikasiMdhuvara mukhyamunivaraH / 40. tatviSavAcakavaravinayAvena [] eSA prazasti zravaNAbatatusvarupA" saMgha 41. sathAzanasamubatikAralekhi 1 // vAcakavinayasAgaraNayaM prazasti - Rnd L. 19. 'atiH| bhayaH / di. WRandmunI * Rnd L21: 'vaadi| carama, , * Read four. * Bad L. 4 . >> Rand first * Rand L8: sani / ca rAyA. - Read LTE kriyAH / vacin.. Band-L81 ' / bhaarii|pii. * Rand L9. vidhI sAnA jalA: * BLO . * Read L. 31 divapUrvakaM / pUSana, - Read L.32sNdh| punaH. * Read '. - Read L. 36: mAthIhatA. - Read L. 36: deshtH| vi . * Read L. 37 : "pit| bAisAbaH / varSa - Read pure. I Read pu. - Read L.40: ki 'pA. 4 Rndar' / 'vAcita

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JAINA INSCRIPTIONS FROM SATRUMJAYA. L. 42. fefeat: 1 yAvat meka mahidhara yAvat cadradivAkarau" [] 43. arenital foraerat[:] A147 TT Hfer:"en ice (o] ABSTRACTS. No. Xxxiv." Samvat 1788, MAha sudi 5; Siddhachakra, dedicated by Anandabat, wife of Sheta (Kheta) of the Srimali laghulakha, inhabitant of Dhanapura; consecrated by panditavara Devachandra, pupil of upadhyaya Dipachandra, papil of mahopadhyaya Jnanadharmaji, pupil of mahopadhyaya Rajasarajt in the bakha of Jinachandra Sari, yugapradhana of the Btihat-Kharatara gachchha, who awak. ened Patisahi Akabbara. No. xxxv. Samvat 1788, Magha sudi 6, Friday; an image of Bhimamuni dedi. cated by Dulichand, son of SA (hu) Kika of the Kharatara gachchha; consecrated by wpadhyaya Dipachandragaai. No. xxxvi. (Date as above); an image of Sri-Yudhishtira (shthira) muni (remain. der as above). No. xxxvii. Vikrama Samvat 1788, Saka 1653, Magha sudi 6, Friday; an image of Chandraprabha, dedicated by Premaji (surnamed Cheuli, from his residence in Cheula), of the Srimali oriddhasakcha, at the request of bhattaraka Vijaya-Dayasari, and of the Tapa gachchha; consecrated by bhattaraka Sumatisagara of the same gachchha. No. xxxviii. Samvat 1791, Vaisakha sudi 8, pushyarke; an image of Paravanatha, dedicated by bhandari Ratnasimha, a mahamantri, who caused an edict of amary to be proclaimed in Gujarat, son of Udayakarana (and Udayavantadevi), son of Shetasihajl, son of bhandari Dipaji, of the Osavala vsiddhasakha and the Nadalagotra; consecrated in the victorious reign of Vijaya-Dayasuri, successor of Vijai. Kshamasuri, of the Tapa gachchha. No. xxxix. Samvat 1794, Saka 1659, Asadha sudi 10, Sunday; an image of Parsvanatha, dedicated, and restoration of a temple made by bhandart Harashachanda son of bhandari Sivachanda, son of bhandari Rapachanda, son of bhandart Tarachanda, son of bhandari Narayanaji, son of bhandari Bhanajt of the Oibavamsa vsiddhasakha, Nadula-gotra, dedicated in the victorious reign of Jinachandrasuri of the Btihat-Kharatara gachchha, by pandita Devachandra, pupil of upadhyaya Dipachandajt, papil of upadhyaya Jnanadharmaji, pupil of mahopadhyaya Rajasarajt. Rond L. 42: TI I , * Read Teig #fet. On Siddhachakra slab in the south corridor of the Ebarataravasl Tunk.-Lists, p. 206, No. 337.-J. B. On the base of the image, on the right side of principal one in the Pafichs Pandava temple.--Ziele, p. 307, No. 350.-J. B. - In Pafcha Pandava temple, on the base of the principal image.--Lists, ib. Outside the door of a square temple opposite the south-west corner of the great Adidvara.-Liste, p. 197, perhaps No. 100. - In the Vimalaya Tunk, on right hand when going towards the Hathtpola, about halfway up-Liels, p. 90%, No. 347. In the south wall outside the shrine door of a temple in the Chhipavaal Tutk-Liste, p. 307, No 367

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78 EPIGRAPHIA INDICA. No. xl." Sarvat 1810, Maba sudi 13, Tuesday; an image of Sumatinatha, dedicated by the whole Sangha, Sanghavi Kachara Kika and the rest; dedicated by SarVasari. No. xli. Samvat 1814, Magha vadi 5, Monday; a temple with a bikhara, dedi. cated by Vo. Kasarisangha, son of Vo. Ladha, (and Pranakunara,) son of Vo. Dipachand, son of Vo. Sakalachanda of the Pragvata-vamya, laghusakha, inhabitant of Rajanagara; consecrated by Udayasuri. No. xlii." Samvat 1815, Vaisakha sudi 6, Wednesday; an image of Paravanatha dedicated by masa Kuyaraji Ladha of Bhavanugara; consecrated by Rajasamasuri, of the Laghuposala gachchha. No. xliii." Samvat 1822, Phalguna sudi 5, Thursday; two images in the Visa, Deshavala-Tapa gachchha's deri, dedicated by gandhi Parasottama Sadaraji and by his nephew Amaidasa and his brothers Natha and Kumbera, all of Mesana. The inscription was incised by Kubera, in Samvat 1863, Chaitra sudi 2, Friday.. No. xliv. Samvat 1843, Saka 1708, Magha sudi 11, Monday; an image of Adi. natha, dedicated by Premachanda, of Rajanagara, a Srimali of the laghusakha of the Kasya pa gotra and Para mara race, consecrated by Vijay a-Jinendrasuri of the Ta pa gachchha. No. xlv. Vikrama Samvat 1860, Saka 1726, Vaisakha sudi 5, Monday; an image of Santinatha, dedicated by Harashacha da, son of Hirachanda (and Kumarabai), son of Sa Rayakarana, a Srimalt of the triddha bakha, a native of Damana-bandira (Daman), honoured by the Phiramgijati Puratakala patasahi (the king of Portugal). No. xlvi. (Date as in the preceding); a new image in the new temple of VijjalardParsvanatha, dedicated by Savaichanda, son of Premachanda Jhaverachamda and Joyati, a Jhaveri (jeweller) of the Usavala race in Surat, in the name of Premachanda and others, during the victorious reign of Vijaya-Daivachandrasuri, of the gachchha Vijaya-Anandasuri, consecrated by Vijaya-Jinendrasuri of the Tapa gachchha. No. xlvii. (Date as in No. xlv); a new image in the new temple of Asrahura (Vijjahara ?) Parsvanath, dedicated by Jhaveri Premachanda, . . . . . an Usavala of Surat, belonging to the gachchha of Vijaya-Anandasuri, in the victorious reign of Vijaya.Devachandrasuri, consecrated by Vijaya-Jinendrasuri, bhattaraka of the Tapa gachchha. No. xlviii." (Date as in No. xlv); an image of Sahasakutaji (Sahasrakata), dedicated by Dahabhai, son of Sa Lalabhai, grandson of Sa Bhaisaji, a Srimali, at the request of Punyasagarasuri of the Amchala gachchha, consecrated by Vijaya-Jinendra. suri of the Ta pa gachchha. No. xlix." Date and contents as of the preceding. 6? In temple on the south of the way to the Hathipoli, in Vimalaval Tunk. - Lists, p. 204, No. 285.-J. B. << On south side corner of a temple in the outer compound of the Adidvara temple. "On the base of an image in a temple on the south side of the way to the Hathipola. -Lists, p. 204, No. 291. 6 In Modi Preinachand's temple No. 84 P * In Vimalavasi Tunk, in a small temple on the routh of the Vaghann-pola-Lists, p. 204, No. 304.-J. B. In Modi Premachand's Tunk, on an image in the principal temple.-Liste, p. 207, No. 362. " On the base of an image in the temple on the right upon entering the Tunk of Modi Premachand. - Lists, p. 208, * No. 367. J. B. In Modi Premachand's Tunk, on the base of the image in the temple facing the preceding.-Tists, p. 208, No. 364. 7 On a column in the Sewhakota in the Puncba Pandara's terople.--Lists, p. 207, No. 351. 7) In the same temple.-J. B.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. 79 No. 1.72 Sarnvat 1860, Maha sudya 13; a temple was begun and finished Samvat 1861, Phaguna vadi 6, Wednesday, by Virachanda, son of Pitamara, grandson of Harashachamda, a Parekh of Ahmadabad, of the Visa-Poravala gachchha, and of the gachchha of Vijaya-Ananda suri. No. li." Vikrama Samvat 1861 and salivahana Saka 1726, Dhata samvatsara Margasirsha sudi 3, Wednesday, Parvashadha nakshatra, Vsiddha Yoga, Gira Karana, in the victorious reign of Punyasagarasuri, successor of Kirtisagarasuri, successor of Udayasagarasuri of the Amchala gachchha, a kunda, called Icbhakumda, was dedicated by Ichchhabhai, son of Nihalachandabbai, a Srimali of Surat; while the Gohil chief Unnadaji ruled over Palitana. No. lii." Samvat 1867, Chaitra suda 15; an agreement in Gujarati not to allow anybody to build temples in the Hathi Pola. No. liii." Samvat 1875, Magha vadi 4, Sunday; an image of Suvadhinatha (?), dedicated by Sosaji, son of Mulaji and Mamnakumara, of Radhanapura; an image of Chandraprabha, dedicated by Sedugarasi, son of Mulaji and (?); an image of Mallinatha, and a little temple (dehari) dedicated by Kamtiya Hemaji, son of Tokarksi. No. liv." Samvat 1885, Vaisakha sukla akshayatritiya, Thursday; a temple of Chandraprabha, built, at the request of the Sravika Gula va beni, by Babu Harshachamdaji and Visa nachamdaji, sons of Jethamallajt, Buranachamdaji and Kesava. dasajt, sons of Saba Bohitthajs, of the Dugada gotra, inhabitant of Baluchara; consecrated by Jinaharshasuri of the Kharatara gachchha. No. lv." Samvat 1886, Saka 1751, Magha, buklapaksha 5, Friday: an image of Pundarika ganadhara, dedicated for the welfare of his father by Lallubhai, son of Seth Pandbhai and his wife Mughivahu, daughter of Seth Vakhatachamda Khusydlachamda of the Vsiddhasakha of the Osa race, inhabitant of Rajanagara; consecrated during the reign of Santisagarasuri of the Sagara gachchha. No. lvi.(Date as above); a temple built and an image of Paravanatha, dedicated for the welfare of Bai Rama kum yara, wife of Saha Harakhachamda, son of Saha Malachanda, of the Vsiddha akha of the Osa race, inhabitant of Rajanagara, and for the welfare of her daughter Jhaverabai, wife of Dosi Kusalachanda, in the reign of bhattaraka Rajendrasagarasuri of the Amchala gachchha. No. lvii." (Date as above); a chaturvimsatitirthakarapatta with hrinkara, dedicated by Motichamda, son of Saha Malukachamda, and Kusalabat, of the VriddhasAkba of the Osa race, inhabitant of Rajanagara; consecrated by the bhattaraka of the Khardtara gachchha. No. lviii. (Date as above); a parameshti[shthi]pada, with Omkara, dedicated by the donor of No. lvii; consecrated as above. In Vimalavai Tunk, to the south-east of the Chaumukh of a hundred pillara. Lista, p. 202, No. 245.-J. B. On a tank by the roadside part of the way down the hill. 24 On the wall, beside the Hatbipola, or the gateway separating the enclosure of the Adlavara Bhagavan and the eastern section of the Vimalsvasi Tunk.-J.B. 7* In Modi Premacband's Tunk, in a cell or ebapel in the north corridor. 76 In a small temple to the south of Pundarka's.--Liats, p. 207, No. 345. 77 In Hemabbai's Tunk, at the entrance.-Lints, p. 209, No. 408. 1 On the seat of an image south of Pundartka's in the entrance to Hemabhai Vakbatchand's Tank. 1 In Hemabhai's Tank, on the north wall of the Mandapa of the principal temple. -Life, p. 209, No. 407. * Iu the same temple, on the south wall.-J. B.

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80 EPIGRAPHIA INDICA. No. lix." (Date as above); a temple and an image of Chandraprabha, dedicated for her husband's welfare by Ich havahu, wife of Naginadasa, son of Seth Himabhai, son of Seth Vakhatachamda Khusy&lachanda, of the Vriddhasakha, of the Osa race, inhabitant of Rajanagara; consecrated in the reign of Santisagarasari of the Sagara gachchha. No. lx." Samvat 1887, Vaisakha sudi 13, jnarasara, in the reign of Gohel Kamdhaji, kumbara Noghanaji, of Pa daliptanagara, a temple (vihara) built, and an image of Kumthanatha by Gajamalaji Parakh, son of Himatarama, son of Saha Tilokachamda of the Luniya gotra, Ukesa jnatiya Vriddhasakha, inhabitant of Ajam. eranagara; consecrated by Devachamda, in the reign of bhatt. Jinaharshasari, of the Brihat-Kharatara gachchha. No. lxi. Samvat 1888, Vaisakha vadi -- koritasare (!), three images of Chandraprabha, etc., dedicated by Khemakuvarabai, wife of Nihalachamda, son of Saha Pamnachamda, Osavala of Ahmadabad; consecrated by Devachandra, in the reign of Jinhars hasuri of the Kharatara gachchha. No. lxii. Samvat 1889, Saka 1755, Vaisasha sukla 13, Wednesday; an image of Dharmanatha, dedicated by Ujamabai, daughter of Vakhatachamda, an Osavala of the VriddhasAkba, inhabitant of Rajanagara; consecrated in the reign of Samtisaga. rasuri of the Sagara gachchha. A small temple in the Moti tunk near Punchabhai's temple by the same. No. lxii. (Date as above); an image of Rishabhadeva, dedicated by Paradhinavau, wife of Suryamala, son of Sreshti Vakhatachamda, of the Vriddhasakha of the Ukesa race, inhabitant of Rajanagara; consecrated in the Sagara gachchha (). No. lxiv. (Date as above); an image of Chandraprabha, dedicated by Kapurachandaji, inhabitant of Sirohi, son of Pubachamda Jasarupaji, younger brother of Jasarupaji, son of Pataji Parakh; consecrated in the Tapa gachchha. No. lxv. (Date as above), chaturmukha bimba, dedicated for the welfare of Hemabhai by his whole family, diz. Naginadasa, his wife Ichhavahu, his younger brother Premabhai, his wife Samkalivahu and his sisters Rukhamani, Prasana, Motikutara-Hemabhai's wife Kamkuvahu, parents Seth Vakhatachanda and Jadavabat, grandfather Khusalachamda, Osavalas of the V. 8., inhabitants of Ahmadabad; consecrated by Samtisagara of the Sagara-gachchha. No. lxvi. Date as above, but sukra 12, Wednesday (?); & panchaparameshti. [shthi]-patta, containing an Omkara, dedicated by Ujamabai (see No. lxii); consecrated in the Ta pa gachchha (?). No. lxvii." Samvat 1889, Saka 1754 Vaisasha, buklapaksha 12, Wednesday, a chaturvimsatitirthamkarapatta, containing a Hrinkara, dedicated by Ujamabai (see No. lxvi), consecrated in the Ta pa gachchha (?). * In a shrine in Hemabbat'. Tvok. - Lists, p. 209, No. 413.-J. B. Outside Kharataravas Tutk, in storaple at the north-east corner.-Liat, p. 207, No. 347.-J. B. # In one of the shrines round the court of Hemabbai's Tunk, on the north side. In a small shrine on the south corridor of the same. In Hemabhai's Tank in a shrine in the south corridor room No. 4 * In Hemabhai's Tusk, north corridor, room No. 2. * In the shrine of the temple in the north-east of the court-Liste, p. 209, No. 412. In the principal temple in Hemabbat. Tutk, on the south wall, see No. lviii. In Hemabhat's temple, in the Mandapa north wall, east corner, so No. lvii.-J. B.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. No. lxviii. Samvat 1891, Magha, sita 5, Monday, during the reign of Gohel Khamdhaji, his son being Noghanaji and his son Pratapasinghji, of PalitanA, an image of Rishabha, dedicated by Imdraji, son of Nihalachanda, of the Yadugada-gotra, Oba vala race, Brihat-sakhA, inhabitant of Makasudavad.Baluchara; consecrated by Pan. Devachandra, papil of Pam. Jayavamtaji, in the reign of Jinaharsha of the BtihatKharatara gachchha. No. lxix." Samvat 1892, Vaisakha, sita 3, Friday, in the reign of Gohal Khamdaji (etc., see No. lxviii), images of Sambhavanatha, Parsvanatha and Sitalanatha, dedicated by Mahetabakumara, wife of Babu Prata pasimghaji, brother of BAbu Bahadarasimghaji, son of Babu Radhasimghajt, of the Yadugada-gotra, Ukesa race), Bsihat-sakha, of Maksudavad-Baluchara; consecrated in the reign of Jinaharsha of the Btihat-Kharatara gachchha by P. Devachandra, pupil of P. Jayabhadra, pupil of P. Kanaka Sekharaji. No. lxx." Samvat 1893, Saka 1768, Magba vadi 2, Wednesday; a temple built and image of Adinatha dedicated by Phulakumyara, daughter of Anopabhai and Mana. chht, Anopabhai being son of Vakhatachamda (see above, No. xlv); consecrated by Samtisagara of the Sagara gachchha. No. lxxi." (Date as above), temple built and image of Samtinatha dedicated by Ujalivahu, wife of Phatebhai, son of Mottchamda ,Vsiddha-Sakha, Osavala, inhabitant of Rajanagara, consecrated by Samtisa gara of the Sag. ga. No. lxxii. (Date as above), temple built and image of Samtinatha dedicated by Bhagubhai, son of Phatebhai (wife Acharatavahu), son of Motichanda (see No. lxxi); consecrated by Samtisagara of the Sagara-gotra. No. lxxiii. (Date as above), a temple built in HemAbhai's tunk and image of Ajitanatha dedicated by S8 Lashamichamda, (wife Paravati), son of Sa Jesamgha, son of SA Hirachamda, of the Vriddha-Sakha, Usavala, inhabitant of Khambhanayara. No. lxxiv.es Sarvat 1893, Jyeshtha sudi 3, Wednesday; an image of Gomukha Yaksha, dedicated by Baphana Gumamnachamdaji Bahadaramallaji of Jesalameru, consecrated by Jinamahemdrasuri of the Kharatara gachchha. No. lxxv. Samvat 1893, Saka 1758, Magha sukla 10; an image of Parsvanatha dedicated by Premachanda, etc. (see next inscription), consecrated by Padmavijaya, etc. (see next inscription). No. lxxvi. Samvat 1893, Saka 1758, Magha sukla 10, Wednesday; an image of Paravanatha dedicated by Ajab and Manakumara, the first and second mothers of Sa Pitamara, son of Sa sakalachamda, son of Sa Premachamda, son of Sa Damodaradasa of the Laghu Sakha of the Srimala race, inhabitants of Ahammada vad, consecrated by 90 In temple outside the gate of Pundarika temple of the Kharataravasi Tunk and next to that containing inscription No. ls. Lists, p. 206, No. 341.-J. B. "Outside the enclosure of the great Chanmukha on the east, next to preceding on the base of an image.- Lists, p. 206, No. 339. * In Hemabhai Tunk, west corridor, rooun No. 1. 9 In the same Tunk in a shrine in the west corridor. * In Hemabhai's Tunk, west corridor, room No. 5. % In the Hemabhai Tunk, north corridor, first room. * In the shrine of Gaumukha, at the entrance to the Chaumukba temple. -Lists, p. 205 No. 311. >> Sakalachand Premachand's Tunk, on the seat below the image (Chintamani Parsvanatha), in a cell in the west corridor of the principal temple.-Lists, p. 212, No. 494. * In Sakalchand Premachand's Tutk, on the seat of Pundarfka, facing the principal temple.-J.B.

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82 EPIGRAPHIA INDICA. Rapavijayagani, pupil of Padmavijayagani, a Samvijnamargi, of the line of Vijayasibasuri, in the Samvijnayamargiya-Tapa gachchha. No. lxxvii. (Date as above), an image of Padmanatha, dedicated by Sa Malachada, son of Sa Karmachamda, son of Sa Premachamda (etc., see above) consecrated by Rapavijayagani (etc., see No. lxxvi). No. lxxviii.100 (Date as above), an image of Dharmmapatha, dedicated by Amara. chamda (and family), son of Ratnakhimachamda and Devakuara Bat, son of Premachanda and Ich hAbat of the Osa race, Laghu Sakha, inhabitant of Mumbai, consecrated in the reign of Vijaya-Dhanesvarasdri of the gachchha of Vijaya-Anamdasari, called the Tapa gachchha. No. lxxix. (Date as above), an image of Dharmanatha, dedicated by Sa Sahavi. simgha, son of Sa Kesirisimgha, son of Sa Khusalachamda, son of Sa Nahalachanda, an Osavala of the Vsiddhasakha, inhabitant of Ahamadavad, consecrated by Samtisagarasari of the Sagara gachchha. No. lxxx. (Date as above), an image of Adinatha, dedicated by Khemachanda (and family), son of Seth Motichamda and Divali Bal, son of Seth Amichanda and Rupa Bai; an Osavala of the Vriddhasakha and Nahata gotra, inhabitant of Mumbai. bindara (Bombay), consecrated by Jinamahendrasari, successor of Jinaharshashri of the Bsihat-Kharatara gachchha (Kharatara Pippaliya), during the reign of Gohel Pratapasimghaji. No. lxxxi. (Date as above), image of Seth Mo[ticham]da and his wife Ichhavalt set up by Seth Khemachamda, in the Kharatara-Ghinaliya (Pippaltya ?) gachchha. No. lxxxii. (Date as above), image of Samtinatha, dedicated by Seth Amichamda (etc., see No. lxxx); consecrated by Jinamahemdra, (Kharatara-Pippaltya-gachche tha-ja-yu Sri-Jinadevasuri tatpatte bha-erl-Jinachamdastiri vidyamane saparikarasanyute). No. lxxxiii. (Date as above), an image of Suparavanatha, dedicated by Ropa Bar, wife of Seth Amichamda (etc., see No. lxxx); consecrated by Jinamahimdrasuri, etc., (see the preceding No. lxxxii). No. lxxxiv. (Date as above), an image in the temple of Srivat-Kesaridevi (Amba), dedicated by Mumgivahu, wife of Khemachamda (etc., see No. lxxx); consecrated by Jinamahendrasuri, etc., (see No. lxxxii). No. lxxxv.? (Date as above), an image of Pundarika, dedicated by Khema. chamda (and family, etc., see No. lxxx); consecrated by Jinamahemdrasuri, etc. (see No.lxxxii). No. lxxxvi. Samvat 1897, Saka 1763, Vaisaka, sukla 18, Monday; an image * In the temple in the north-east corner of SAkalachand Premachand's Tank-Liste, p. 218, No. 498.-J. B. 100 In Motish's Tunk, in the temple on the south side of the principal one.-- Lists, p. 210, No. 420. 1 In Motifah'Tunk, on the base of image in a temple on the north of the principal one.-Liste, p. 810, No. 433. In Motish's Tunk, on the base of the principal image in the temple next to the preceding. * Near the door below the image of the Seth and his wife, in the principal temple in Motish's Tunk.-Liste, p. 209, No. 417. On the base of an image to the right of the principal image in temple No. 420.-Lists, p. 210. . On the base of an image to the left of the principal image in a temple to the north-east of the central one. . On the base of image of AmbA MATA (Chakre vari) to the right of the principal temple in Motifah Amichand's Tunk. * On the base of Pundarika, in the temple at the entrance of Moticih's Tunk; the temple of Pundarika always faces the principal shrine of Adinatha.-- Lists, p. 209, No. 418.-J. B. * On the base of image in a temple behind the principal one in Motifah's Tutk.-Lists, p. 210, No. 421.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. of Adinatha, dedicated by Phulachamda, son of Kapurachanda and Kasali, son of Parekh Jibogha (R) and Lashami, Srimali of the Vriddha Sakha, inhabitant of Mumbaibidar (Bombay), consecrated in the reign of Vijaya Devidrasari of the Tapa gachchha. No. lxxxvii. Samvat 1900, Saka 1765, Magha Sukla 7, Friday; a temple built by Kshemachamda. No. lxxxviii.10 Samvat 1903, Saka 1768, Magha, krishna 5, Friday; an image of Rapabai (etc., see No. lxxxiii), dedicated by Kshemachamda; in the reign of Jinamahimdrasuri of the Brihat-Kharatara Pipaliya gachchha. No. lxxxix." Samvat 1905, Vaisisha, sukla 1, Monday; an image of Adinatha, dedicated by meheta Moticharda, son of m. Khetasi, Osavala of the Vriddha-Sakha, inhabitant of Palanapara; two other images of Adinatha, dedicated by his wives Ramakuyara and Indara, two more images of Adinatha, dedicated by Margall, son of meta fovara and Jnanavahu, son of Ramakuyar and Motichamda, as well as by Dilubaj, wife of Khetast, son of Malachamda, in the reign of Devindrasuri of the Tapa gachchha. No. xc." Samvat 1905, Saka 1770, Magha, sukla 5, Monday; a temple built, thirtytwo images of Chamdraprabhu and other Jinas dedicated, a dharmasala 120 gaja long and 40 gaja broad, built in Palitana, south side, an upasar in Palitana for the Amchala gachchha restored, (all) by SA Hiraji and SA Viraji with their wives Purabat and LAIA Bai, they being sons of Sa Narasi and Kuarabai, son of Bharamalla, and Mamka Bat Osavalas of the Laghu-sasba, and Nagada-gotra, members of the Amchala gachchha, inhabitants of Nabhanpura in Kachha, the pious works being made by the advice (upadesat) of Muktisagarasuri of the Amchala gachchha. No. xci. Pedigree and record of the benefactions of Seth Vakhatachanda, his son Hem Abhai and his grandson, the late Nagarseth Premabhai of Ahmadabad. He belonged to the OsavAlajnati, the Addai Sakha, the Sisodia-vania, the Kumkumalolagotra, worshipped the gotra-devi Asapuri, the Kshetrapala Barada. The pedigree includes (1) Kulautapatiraja Samantasamgha ramno, (2) his son Kuara pala, converted to Jainism by Acharaja Dharmagoshastri, (3) his son Sa Harapati, (4) his son Sa Vachchha, (5) his son SA Sehasa karana, (6) his son Seth (Salm tid asa of Rajanagara, a courtier (rajasabhasragara) in the time (pravartte) of Dalipatipatasaha-Sahajamgaji, his son Seth Lakhamichamda; (8) his son ShusAlachamda (Khushalchand), wife Jhamaku ; (9) their son Seth Vashatachanda (Vakhatchand). Then follow the names of the latter's wives, children and grand-children, an enumeration of his, and his family's benefactions with dates, from V. S. 1864 to 1905 and a pattavali of the Sagaragachchha; (1) Rajasagarasuri; (2) Vriddhisagarasuri; (3) Lakshmisagarasuri; (4) Kalyanasdgarasuri; (5) Punyasagarasuri; (6) Udayasagarasuri ; (7) Anandasagarasuri; (8) Samtisagarasuri, V. 8. 1905. No. xcii. Samvat 1908, Chaitra vada 10, Wednesday; a temple built in the Muhata * In Sakalachand Premachand's Tunik, on the left side wall, near the shrine door of the temple on the south-east. - Lists, p. 213, No. 499. On the base of a feinale image near the door of the principal temple in Motish's Tunk. * In Motifuh's Tunk, routh corridor, first monu. In the Kharataravasi Tutik in a temple outside the Chaumukla enclosure and behind that of Narsi Kelavji. 1 To Hemabhai Vakhatachand'. Tutk, on the front wall. ut the south corner, outside the principal temple of Ajitaustb, built by Prernabhai. - Lists, p. 209, No. 407.-J. 1. " In Motisah's Tunk, in a room in the south corridor. - 2

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84 EPIGRAPHIA INDICA. Moti-vasi (Motianah's sunk), by Vriddhishamdaji, son of Mubata Patchana and Punyakuara, of the O sa race, inhabitants of Vikanera; consecrated by Path. Devemdrakusala, brother of Anamdakusala of the Tapa gachchha. No. xcii." Samvat 1908, Vaisasha ktishna 7, Monday; an image of Dharmanatbaji, dedicated by Khusalabhai, son of Dipachamda, a Srimali, inhabitant of Bajanagara No. xciv.16 (Date as above), an image of Sumatinatha, dedicated by Jethabhai, another son of Dipachamda (see No. xciii). No. Xov." (Date as above), an image of Rishabha, dedicated in the reign of Harkka chardasari by Jethabhai (&c., see No. xciv) of the Payachanda (?) gachchha, consecrated by Pam. Anamdakusala. No. xcvi.18 Samvat 1910, Chetra, sukla 15, Thursday; in the reign of Rajarajesvara Maharajadhiraja (II) Gohil Sri Noghana, his son being Prata pasimghaji, of Palitana, a new temple built and eight images of Adijina, Suvrata, Adinatha, Nami. natha, Adinatha, Sruvrata, Santinatha and Parsvanatha, dedicated by Seth Vagbamal. aji, son of Agarakuvarabat and Dhanarupamalla, Osavala of the Vsiddha Sakha and SriMummiga gotra, inhabitants of Ajamera, consecrated in the reign of Jinasaubhagyasari, successor of Jina harsha of the Khar. ga. by Hemachamdra, younger papil (laghusikshya) of Marnasumdaraji, of Harshakirtti, pupil of Dayavilasaji, pupil of Jayabhadraji, pupil of Pan. Kanakasesbaraji. No. xcvii. Samvat 1911, Phalguna, krishna 2 Monday," an image of Abhinandanasvamimdlanayaka, dedicated in the Motivasitunka by Sa Kalidasa, son of Bal-Deva and Bhagavana, son of sa Harashachamda, a Visa Poravada, inhabitant of Rajanagara; consecrated by Pam. Anamdakusala in the reign of Devindrasari of the Ta pa gachchha. No. xcviii." Samvat 1913, Magasara, budi 6; Navaxare, an image of Sartin&tha, dedicated by Seth PhattebhAi, son of Sa Motibhai and Rupakumvarabai, of the Sisodia Bash and Kumkamalola-gotra, in babitant of AmmadA vad. No. xcix." (Date as above), an image of Dharmanatba, dedicated by Seth Chagababhai, son of Siradarakumvarabal and Sa. Mana ushabhai, of the Sisodia sesha and the Kumkamalola-gotra, inhabitant of Ahamada vad. No. c." (Date as above), an image of Abhinandana, dedicated by Samarathakua. rabai, daughter of Pradhanakumvarabai and Seth Surajamalabhai, Osavala of the Sisodia sasha and the Kumkamalola gotra, inhabitant of Ahammadavad. . No. ci." Samvat 1914 (written 19014), Margasirsha, sudi 7, Monday; an image of Dattajina, dedicated by Bai Aimdra, wife of Saha Velachanda Manyekachamda of Rajanagara. No. cii. Samvat 1914 (written 19014), Margasirsha, vadi aikame, Wednesday (tarabuddhe); an image of Savrattajina, dedicated by Bai Harakumyyara, wife of Manikachamda Khimachamda, an Usa of Rajanagara. # In Motish's Tunk, in a room in the south corridor, next the preceding.-J. B. 16 In the same room as the preceding. 17 In the same place as in No. xciii. 1 In the Chaumukh enclosure, on the east wall of a marble terople bebind the great one.- Lists, p. 206, No. 325. In Motish's Tunk, in a room in the south corridor.J. B. >> Date on the image 903. " In Hemabhai's Tunk, south wing, room No. 33.-J. B. * Hemabhui's sunk, south wing, No. 32. u In the same corridor, No. 31. * In Motifah's Tunk, south corridor, No. 28; se No. cvi. >> In Motibah's Tunk, south corridor, No. 22.-J. B. 16 Date on the image Samvat 1893.

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JAINA INSCRIPTIONS FROM SATRUMJAYA. 85 No. ciii." Samvat 1916, Vaisakha, klisna 6, Thursday, (uttarasladhanakshatra sankranti mesha, surjo udayat ghati 1, pala 45); a temple (Srioasupujyaprasada) built, yatra and various benefactions made by an inhabitant of Kapadavanaja, a Nemma by race, of the Vriddha-sasha and Maniyana-gotra, called SA Hiraji, his son Gulabachamda and wife Manakuvara, their son Parekha Mithubhai and wife Benakumvara, their son Karamachamda and wives (1) BAI Jadava, (2) Bat Siven, consecrated in the reign of Vidyanandasuri, successor of Dhanesarasuri of the Anandasari gachchha by Gani Ramgavijaya, pupil of Pam. Viravijaya, pupil of Pam. Dhiravijaya, a samvegapakshe, pupil of Pam. Khemavijaya of the Tapa gachchha, during the reign of raja. dhinaja Prata pasinghaji. No. civ." Samvat 1916, Saka 1781, Phalguna, krishna 2, Friday; 'an image of Ajitanatla, dedicated in the new temple in the Vakhatachandavasi, by Seth Anopacham da, son of Vakhatachamda (etc., see No. xci), and by his wife Adhira and daughter BAL Ddhirya (Dhiraj), in the reign of Vijaya-Devendrasari of the Tapa gachchha. No. cvi. Samvat 1922, Margasara, vadi 7, Thursday; an image of Aranatha, dedicated by Sivaprasada, son of Modi Namidasa, Obavala of the Vriddha Sakha and the ChhAjeda gotra, inhabitant of Kasi, consecrated by Hirachamdra, pupil of Pain. Devachamda, by command of (?) Jinamuktisuri of the Btihat-Kharatara gachchha. No. cvii. Samvat 1924, Magha sukla 10, Monday"; an image of Sitalanathaji. dedicated by sa Amolakakasala, a Dasa-Poravada of the Laghu-Sakha, inhabitant of Vila nagara (Visalnagar P) in Gujara-desa; his sons were Malachamda, Mayachanda, Ravichanda, their sons Gokala, Dipachamda and Shimachamda; consecrated in the reign of Vijaya-Devendrasuri of the Tapa gochchha by Pam. Ratnavijaya. No. cviii " Samvat 1928, Magha sukla 13, Thursday; an image of Paravajina, in their own temple (dehari) in the Tunk of Seth Motisa, dedicated by Pragaji and his father Galalachamda, the latter being the son of Bai Iratana, and Khimaji, son of Jhaveri Velaji of Navanagara. No, cix." Samvat 1930, Chaitra vada 2; an image of Dbarmanatha, dedicated by SA Ma mnakachamda Motichamda, of Amadavad. No. cx. Vikrama-Samvat 1939, Mahamasa, krisna 12, Tuesday; an image of Sam. tinatha, dedicated by Nanapuja Sa Pitambaradasa, a Poravada of the Laghu Sakha inhabitant of Amadavad. No. cxi. Samvat 1940, Saka 1805, Vaisakha sukla 3, Monday (ishta ghati 3 pala 10 suryodayat); during the reign of Goyala Surasimghaji of Palitana, in the time of Vivekasa garasuri of the Amchala gachchha, an image of Adinatha dedicated in Sa Kesava Nayaka's Funk in the temple of Pumdarika, by Saha Trikama, who lives in Nalinapura, in Kachchha and in Mu[m] baibimdar (Bombay), an Osa vala of the Lagbu bakhA and Shota-gotra; consecrated by Muni Shetasi. # In the BAIAbhai Tunk, near the sbrine door of the temple in the south-east.-Lists, p. 212, No. 493-J. B. >> In Hamabhal's Tunk, in another room, No. 27 of the same Bhdmi, with No. c. >> In Moth's Tunk, in a room in the south corridor, No. 28; in the same room as No. ci. * In Motish's Tunk, in the south corridor room No. 23.-J. B. # Date on the image-Samvat 1903. # In Motish's Tunk, in the south corridor room No. 30-J.B. In Motish's Tunk, south corridor No. 35. * In Sakalchand Premachand's Tunk, west side corridor, small shrine No. 18. under an image. In the sbrine of Punarika at Kebavji Ne vak's temple in Vimalavasi Tutik.-J. B.

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86 EPIGRAPHIA INDICA, No. cxii. Samvat 1940, Magha sukla 6, Saturday; an image of Paravanatha, dedicated by Parasatamidhaya (P), son of Jayasimha Himachanda, a SrimAll of the Vriddha Sakha, inhabitant of Amatava ama (e), conseerated by Pamnyasa Gulabavijayagani, pupil of Pamnyasa Manivijaya. No. exiiir Samvat 1940, Phalguna sukla 3, Friday; an image of Dharmanatha, dedicated by Ramachamda Phulachanda, a Vriddha Srimall, inhabitant of Anahillapura; consecrated by Pasnyasa Gulabavijaya gani, pupil of Pamnyasa Manivijayagani of the Samvijna-paksha of the Tapa gachchha. No. cxiv. Samvat 1943, Pausa, krisna astami, Monday; a Vasupujyajina, dedicated by Sa Kevala Lakhamicha (m)da, a Dasa-Saramali (Srimall) of Amadarad, his wife Kesarabai, his son Chunilala, with his wife Parasanabal, and their daughter Bena samkuna. No. cxv. Samvat 1943, Magasukala10, Thursday, an image of Sa(m)tinath, dedicated by Sa Lalu Vak hatachamd (a), a Visa-Osavala of Amadarad, his wife Bat Adhir, his daughter Dhiraja, and his sons Vadilala and BholAbhAl. No. exvi. No date; an image of Sreyamsa, dedicated at the request (upadeka) of Kalyanasagarastri" of the Amchalagachchha, conseerated on Vaisakha sudi 3, Wednesday. No. cxvii." Samvat 15.. (??)... sudi 5; buddhe, an Ashtapada, dedicated by Jhaverachamda (?), mentions also the name of Udayasagarasuri. No. cxviii. L. 1. // oM / saM 1650 [pra] cai pUrNi- 12. satvadravyagrahaNa[sa]likA2. mAyAM suvihitasAphacIra 18. yAM prathamacaitrIpUrNimAyAM [ta-] 3. sAgaraprollAsazItapAdAnAM 14. cchiSyasakalavIcakakoTi4. nijavacana jitasAhitrI 15. kottiirshtkottithii| zrIvi5. akabarapradattatrIsidazai 16. malahaSagaNimi" || paM deva. 6. lAnAM bhaTArakatrIvijayase-" 17. harSa ga zrIzatrujayakratakratya 7. nasUripramukhasuvihita 18. paMdeg dhanavijaya gapaMdegjayavi8. bhaktibharasevyamAnapAdA 19. jaya ga jasavijayahasavi9. raviMdAnAM zrI zrIhIravi 20. jaya ga muni []salAdimuni10. jayasUripAdAnAM mAhAtmAgrI 21. zatadayaparikaritainirvi11. NitasIhinirmitasakala 22. -IkatA yAvA iti bhadram [0] Samvat 1850, Chaitra, full moon day; Vimalaharsha, pupil of bhattaraka Hira-. vijaya, of the Sapha gotra, which latter was honoured by Sahi Akabbara and received from him the Siddhasaila (Satrunjaya), made a pilgrimage, together with 200 other monks. x In a cell of Kehavji Nayak's temple in the Vimalavasi| Ona bris plate in Modi Premachand's temple, see No. Tutk, east corridor.-J. B. sliv.-J.B. >> In some place as the preceding. On the south wall of the temple of Adievara Blingavan >> In Sakalachand Premachand'. Tunk, on the seat below temple.-J. B. the image in the temple to the right of the principal one. * Read MERCE >> In Sakalachand Premachand, under an image, west side, * Rend degsAhita corridor 17. 40 Read vAcaka 41 On the base of an image in a temple outside the Hathi. 47 Read fufa: pola, north side.-List, p. 201, No. 934. * Rend saMjaya / valaya This name shows that the inscription belongs to Samvat " Read # 16750r 1683,-1676 in the date of the temple.-J.E. * Read 'TI

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SANCHI STUPA INSCRIPTIONS. VII-VOTIVE INSCRIPTIONS FROM THE SANCHI STUPAS. Br G. BUHLER, PH.D., LL.D., C.I.E. The subjoined transcripts of a large number of the votive inscriptions, found on the Sanchi, or more correctly Kakanada,'Stupas Nos. I and II, have been prepared according to impressions by Drs. Burgess and Fuhrer. The former took impressions of about twenty inscriptions in the beginning of 1889, and Dr. Fuhrer, who visited Sanchi during the cold season of 1889-90, made copies of the whole collection. Compared with Sir A. Cunningham's collection, Bhilsa Topes, plates xvi-xix and xxi, the present ones show a hundred and ten inscriptions less for Stupa I, and twenty-seven less for Stupa II. On the other hand, there are, counting the duplicates, forty-one inscriptions from Stupa I and five from Stupa II which I cannot trace in Sir A. Cunningham's work. The missing inscriptions are probably incised on stones, which may have been lost in the repairs executed some years ago, or during the forty years which have elapsed since the preparation of Sir A. Cunningham's book. The most serious loss is that of Sir A. Cunningham's No. 177 (Bhilsa Topes, plate xix), see also Corpus Inscr. Ind., vol. I, Plate xx3, which, as I have already pointed out in the Indian Antiquary, vol. XIX, p. 124, seems to contain a second version of Asoka's so-called Kosambi edict on the Allahabad Pillar. This much appears highly probable from a comparison of the middle portions of the two inscriptions: Allahabad. Sanchi. ..samgham (3) Bhokhati bhikhu [v*] a bhikhuni [va*] [] data (4) ni du[s] ni s[*]nam. [dh* A]p[*]yit [u] and [p]e (5) assi visapetaviye [] Ichha hi me sa (6) ti samghasa mage chilathitike siya ti (7). samgham [.] [Bho]khati bhikhu-va bhikhuni-va. [pi] chan [.] (2) da[ta]ni [d]ushni * na dhapayitu anapesa . v. s. y. y. [.] 87 Assuming a new sentence to begin with bhokhati L. 5, the remainder of the Sanchi version may be translated as follows: "Monks and nuns will dine,' (and) causing white cloths to be put down for them, (you) will order it to be spread. For my wish is this, that the path of the Community (of Buddhist monks) may endure for a long time." The order is evidently addressed to an official, probably to the mahamatra in charge of Malva, just as the edict on the Allahabad Pillar gives directions to the governor of 1 See J. F. Fleet: Corp. Inser. Ind. vol. III, p. 31. Inscriptions found only in Sir A. Cunningham's collection will be referred to in the sequel, according to his numbers to which C is prefixed. During the repairs under Major Keith, many loose stones were built into the dome, some of which may have borne short votive inscriptions. The Asoka edict was on a fragment of a large pillar, which still lies at the great stupa. This and others may possibly have been overlooked by Dr. Fuhrer in his hurried visit.-J. B. Sir A. Cunningham's two facsimiles (4, Bhilea Topes, Plate xix; B, Corp. Inser. Ind., vol. I Plate xx) have the following readings, which I have corrected: L. 4, ta bhikhu..i omdato (4) cha bhikhuni yi khudata (B.); L. 5, dupani (4), du [sa] pir (B); sanamh (A, B); .chhavam andte (4); payita and (B); L. 6, vidhapetaviye (4). L. 7, tim samghamhsa (4), tim (B); milathitikem (4). I do not dare to propose a restoration of the first three lines of the Sanchi version. Mr. Prinsep's and Sir A. Cunning. ham's attempts (Bhilsa Topes, p. 260 f.) do not seem to me successful. Or perhaps "(i) a monk or a nun will dine, (then) etc."

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88 EPIGRAPHIA INDICA. Kosambi. According to Childers, Pali Dictionary (sub voce dussa), it was customary with the Buddhists to spread white cloths on the seats prepared for the reception of distinguished monks. It is this mark of honour which both versions order to be shown to the monks and nuns visiting the sacred places. The concluding sentence of the Sanchi version, which probably was omitted on the Allahabad Pillar, may mean either that the king wishes the tenets (mage) of the Buddhist monks to exist for a long time, or that he desires the visits of the faithful to the sacred places to continue for a long time. The wording of this inscription shows the peculiar breadth which the Beloved of the Gods affects in his edicts, and we have the phrases, familiar to every reader of the latter," for it is my wish" and "that ... may endure for a long time." Finally, it must be pointet out that chilathitika, instead of which the dialect of Malva would have required chirat. 'ika, as well as the final e of the masculine nominative singular mage, is a Magadhism, and that (as already stated by Sir A. Cunningham) the letters of the Sanchi version show the type of Asoka's Rock and Pillar edicts. This inscription furnishes, therefore, the proof that the pillar at the South Gate, on which it has been found, dates from Asoka's times. It, further, permits us to infer that those inscriptions on the railings of the Stapa, which show the same characters, belong to an equally early period. The latter inference agrees with Sir A. Cunningham's views, who, besides, has assigned the inscriptions on the gateway to much later times. According to his opinion all the latter documents belong to the first century A.D., because their characters are of the same type as his No. 190, which records a donation of Vasithiputa Anamda, avesani or foreman of the artisans of king Siri-Satakaai. Identifying this Satakani with the third king of the Andhra dynasty, Sir A. Cunningham assigns to him, in accordance with Professor H. H. Wilson's calculations, the years 19-37 A.D., and thus places the date of Anamda's inscription in the beginning of the first century of our era. Though I fully agree with Sir A. Cunningham in considering the Satakani of his No. 190 to be the third Andhra king of the Pauranik lists, I must differ from him regarding the date. The characters of his inscription No. 190, as well of the others on the Sanchi gateway, are in my opinion much earlier than the first century of our era. They are almost identical with those of the Nanaghat inscriptions, and differ only slightly from the type of the characters of Asoka's times. It deserves also to be noted that among the inscriptions of the Seth Nagapiya two, our Nos. 85 (=C. 182) and C. 192, are in the later characters, while one, our No. 7 (= C. 13) on Stupa No. II, shows the same characters as Aboka's inscriptions. Such a vacillation is easily explicable, if Nagapiya lived in the second century B.C. But it is difficult to understand on the supposition that his donations were made two centuries later. Further, there is another important argument, which makes it probable that the first Siri-Satakani of the Andhra dynasty ruled, not after the beginning of our era, but about the middle of the second century B.C. I can only agree with Dr. Bhagvanlal' in identifying the first Andhra Satakaai with the Satakani, whom Kharavela, king of Kalinga, protected in the second year of his reign. The * Bhilsa Topes, pp. 271 ff. Sir A. Canningham's assertion that the occurrence of the name Gotiputra (in our No. 48) possesses a great value for determining the age of the railing, is of course no longer tenable. Correctly interpreted, Gotiputra, in Sanskrit Gauptiputra, means only that the royal scribe Subahita was the son of a lady of the Gota or Gaupta race. It by no means follows that be was the same person as the Goti or Gauti who bore the famous Buddhist teacher of Aboka's times. 7 Actes du sixieme Congres int. des Orient., vol. III, 2, p. 146. Dr. Bhagvanlal, who assumes that the Maurya era began with Adoka's conquest of Kalinga, fixes the beginning of Satakani's reign in 98 B.C.

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SANCHI STOPA INSCRIPTIONS. 89 thirteenth year of Kharavela corresponds with the year 168 of the Maurya era (Bhagvanlai, op. cit. p. 149). Assuming, as I believe must be done, that the Maurya era begins with the coronation of Chandragupta, which fell between 322-312 B.C., Kharavela's second year lay between 169 and 169 B.O., and Siri-Satakani was on the throne about that time. For these reasons I must assign our Nos. 83-88 and Sir A. Cunningham's Nos. 178, 179, 183, 184, 186-192, 194-196 to the first half of the second century B.C. To the same, and partly even to a later, period belong also our Nos. 13 (0.25), 21 (C. 39), 51 (. 112), 96, 108, 111 and 123. Among these, Nos. 13, 51 and 98 particularly show the characteristics noticeable in the inscriptions of the first century A.D., diz. the inverted da, the square sa, the angular ma, and the anusvara above the line. All these inscriptions, with the exception of No. 21, are very badly engraved and not much better than mere scrawls. Their occurrence on the railings among much older documents may possibly be explained by the supposition that they record repairs of older broken vedikas. With respect to the age of the inscriptions on Stupa II, it is important to note that one person, who contributed to the gateways of Stapa I, appears as donor of a piece of the railing. This is Seth Nagapiya, whose case has already been noticed. It is further remarkable that Balaka, the pupil of Arahaguta-Sasadaka, occurs in No. 19 (.) of Stupa II, while his teacher is named as donor in No. 18 (C. 35) of Stupa I. These two facts point to the conclusion that portions of, or perhaps the whole, railing were erected somewhat later than Asoka's times. But the interval cannot be very great, because, as Sir A. Cunningham has pointed out (Bhilsa Topes, p. 291), the letters of the inscriptions on Stapa II fully resemble those of Asoka's edicts. And it agrees with this estimate, as Sir A. Cunningham has likewise stated (loc. cit.)," that the Stapa II contained the relics of contemporaries of Asoka, of Moggaliputa, who, according to the Buddhist works, presided at the third Council of Pataliputra, and of Majhima who was sent as missionary to the districts in the Himalaya and is called in the inscription on the relic box savahemapatachariya "the teacher of the whole Haimavata (district)." The language of the inscriptions likewise agrees with the assumption that they belong to the third century B.C., and to the first half of the second. It differs very little from the literary Pali and still less from the dialects of Asoka's edicts, and it shares all the peculiarities of that of the Bharhut inscriptions, which latter, with the exception of the inscription over the gateway, on the evidence of their characters belong to the time of the Maurya dynasty. The inflected forms show, like the Bharhut inscriptions, a mixture of the case terminations used in the eastern and western versions of Asoka's edicts. This is particularly noticeable in the genitives of the feminine stems in i and a, which sometimes end in ya or ya, and sometimes in ye. Not traceable in Pali and Asoka's edicts is the ablative in ato, which occurs three times in I, 51, 59, and 64. It is found once in the Bharhut inscription No. 116. It is very common in the Jaina Mathura inscriptions," and the . It is also possible that Nagils, the pupil of Aya, mentioned in No. 1 of Stupa II, may be identical with the venerable Nagila, whose relatives according to No. 84 (C. 181) made a portion of the gateway of Stupa I. I cannot agree with Sir A. Cunningham that there were relics of ten contemporaries of Asoka. There are only two names which agree with those mentioned in the Dipavansa and the Maldvana. * See Dr. E. Hultzsch's excellent edition of these documents in the Zeitschrift der Deutschen Morgenlandischen Gerollschaft, vol. XL, p. 58 ff. The references in the sequel give his numbers and readings. 1 See ante, vol. I, p. 372.

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90 EPIGRAPHIA INDICA. original from which the Sauraseni termination ado and the Mahashtri ao have been derived. Peculiar is also the nominative, instead of the crude form, at the end of the first part of & compound. It occurs once in I. 3, where kekatey akasa jamata-vijitasa is a negligent spelling for kekateyakasa jamata-Dijitasa, and takes the place of the grammatically correct jamatu or jamati-dijitasa. The some anomaly is repeatedly observable in the Bharhut inscriptions, see e.g. No. 10, isimigo-jataka, and it is very common in the Jaina Mathura inscriptions. Further, the use of the feminine affix a at the end of female names in dera, e.g. Sonado [de]oa, I, 8; Dhamadeva II, 3; which agrees with that of the Bharhut inscriptions e.g. in Chapadeva, No. 22, differs from the Pali. But it would be correct even in Sanskrit, if the compounds are taken as Bahuvrihis and in the sense of "she whose god is Sona, Dhama, or Chapa."13 The word-forms are in general of the type of the Pali and of Asoka's Girnar edicts. Even the ra, which is never changed to la, is occasionally preserved in groups of consonants. And it is worthy of note that in the name Pratithanasa, I. 12, even the spelling of the initial syllable agrees exactly with that used in the Girnar inscriptions for words like prana, priya and so forth. The a stroke is attached to ra, and both are placed above the pa, which thus shows at the top the well-known wavy line. Some of the words, which differ from those used in Pali and Aboka's edicts, are at least formed according to principles prevalent or traceable in the most ancient Prakrits. Bhichhu, which appears far more frequently than bhikhu, shows the change of ksha to chchha or chha observable in Pali achchhi, a variant for akkhi, and Asoka's chhudaka for khudaka and other words. The only remarkable point is that the form with chha does not occur in this particular case in Pali, nor in Asoka's edicts, but that it is found repeatedly in the Bharhut inscriptions see, e.g., Nog. 27, 31, 65, 120. Nhusa, I. 22, which clearly stands for Sanskrit musha" daughter-in-law" has been formed according to the principle applied in Pali to medial on. It is interesting, because neither the Pali nor Asoka's dialects admit the group nh in the beginning of this or any other word. The Pali forms for snusha are sunisa, sunha and husa.16 Nusa, a further corruption of nhusa, appears in our inscription, I. 73. The proper name Patithiya, I. 22, 23, no doubt represents the Sanskrit pratishthita, and thus shows an elision of a medial ta. Such elisions are rare in the most ancient Prakrits. Nevertheless, a number of similar forms has been collected in Professor Kuhn's Beitrage zur Palt Grammatik, p. 56. A large number of other peculiarities which the Sanchi and Bharhut inscriptions exhibit are, I think, merely graphic and partly due to negligent spelling. Among these I would reckon :(1) The frequent omission of a medial long a, e.g. in danam for danan, I. 6, 49, 82, jamata for jamata, I. 3, Achalaya for Achalaya, I. 6, Sonado[de]vaya for Sonadevaya, I. 8, upasikaye for upasikaye, I. 20, Asvadevaye for Advadevaye, 1. 80, Yasilaya for Yasilaya, I. 33, pojavatiya for pajavatiya, I. 48, bhatu for whatu, I. 63, Samidatasa for Samidatasa, I, 65, Avisinaye for Avisinaye, 3/8ee ante, vol. I, p. 375. W such compounds would fall under the general rule of Papini, IV; 1, 4 wbich teaches that nouns in a taked in the feminine Soe E. Muller: Pali Grammar, p. 56;-Kuhn: Beitrage sur Pali-Grammatik, p. 62. Another abnormal chha occurs in soch ha, Sanskrit faslaha and Pali sokha, Bharhut inscriptions, No. 16. * The latter probably stood in I, C. 58, where Sir A. Cunningham gives a meaningless pusa; see below, note 27.

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SANCHI STOPA INSCRITIONS. I. 79, Arapana for Arapana (ablative), I. 89 Jitamitaye for Jitamitaye, I. 101, Vedisakaya for Vedisakaya, I. 117, Dhamasenaya for Dhamasenaya, II. 9, and Nagapalitaya for Nagapalitaya, II. 10." (2) The occasional omission of short i, e.g., in Dhamarakhataye for Dhamarakhitaye, I. 76, and bhich hunaya for bhichhuniya, I. 119 (3) The almost invariable omission of medial anusvaras, e. g. in Udubaraghara and its derivatives (see Appendix, List V), in Nadinagara and its derivatives (see ibidem), Tubavana (ibidem), Upidadata (see Appendix, List III), in the proper names beginning with Dhamao (see Appendix, Lists I-V), and in atenasi for anterasi I. 12, 66, 88, 112. It seems to me that the omission of the long a is due everywhere to carelessness, and has for its ultimate cause the custom, common even in late times among clerks and tradesmen, of omitting the vowel-marks altogether; for, the real existence of forms like jamata, jataka and jitamita, in the spoken language, has little probability. As regards the omission of i-strokes and of the Anusvaras, it is possible to conceive also of other explanations. The syllables in which the iis omitted stand, one and all, in thesi, i.e. immediately before or after the syllable which bears the stress-accent. A vowel which is placed in such a position is very indistinct, and it is not impossible that na and kha were sometimes actually pronounced instead of ni and khi in words like bhichhunava and Dhamarakhataye. A good many vowel-changes in the literary Prakrits are due to this principle, and a still greater number in the modern vernaculars of India. It must also be noted that in Asoka's inscriptions aya appears occasionally instead of iya," and for the same reason. With respect to the omission of the Anusvara it must be borne in mind that the spelling dhamao instead of dhammao is perfectly admissible, because in these inscriptions a single consonant does duty for a double one, and hence dhama may be read dhamma, as the word is invariably spelt in Pali. Further, Upidadata and Tuhavana may stand for Upidadata and Tubavana, because long { and d are marked very rarely in these, as in other old inscriptions. But forms like Upidadatta and Tabavana are again admissible in Pali and other ancient Prakrits, where t and a may be put for in and un as in siha, pisati and so forth. And it must be noted that the form fda for Indra occurs repeatedly, e.g. in L. 1 of the large Nanaghat inscription, Archeological Rep. West Ind., Vol. V, p. 60. A form like Nadinagara may be a negligent spelling for Nadinagara, which actually occurs in our inscription I. 7; for the Pali and the other Prakrits show in a number of cases a for an, e.g., in datha for danshtra, sandasa for samdamba and so forth. It is no matter of surprise that the dialect of the inscrip. tions should show these changes more frequently than the literary language of the Buddhist canon. These explanations of the omission of the Anusvara seem to me more probable than the assumption that it is simply in every case due to negligence. Turning to the contents of the inscriptions, the latter offer, in spite of their extreme brevity, a good many points of interest. Among the two hundred and eighty-five in 17 Analogous cases are extremely common in the Bharhut inscriptions, and it will suffice to quote one sentence, No. 155, yan brdhmano anayesi jatakan, which, as Dr. Holtzsch has pointed out, is a quotation from Jatakas, vol. I. p. 293, verne 61 (Fausboll), where the text has yan brahmano avddesi. * See M. Separt's collection of such forts in the Indian Antiquary, vol. XVII, p. 304; and my additions in der Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. XLV, p. 164, to which instances chelaya for Sanskrit chai tye, Pali chetiya, bas to be added from the Bharbut inscription No. 11. x 2

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92 EPIGRAPHIA INDICA. scriptions, contained in Sir A. Cunningham's and the present collections, there are ten, recording donations by corporate bodies or families. The remainder give the names of individual donors. If a certain number of mutilated, or according to the facsimiles inexplicable, inscriptions are left out, and if the homonymous donors are considered to be the same persons, we find among them fifty-four monks and thirty-seven nung, as well as ninety-one males and forty-five or forty-seven females, who probably were lay members of the Buddhist sect. On the other hand, it is not improbable that two persons, bearing slightly different names, may be identical. Thus the monk Jonaka, I, O. 152, may be the same as the monk Jonhaka, I, 75. Among the corporate bodies making donations, there are, according to the explana. tions given below, two villages, Vejaja I, 17, and Padukulika II, 1. Sir A. Cun. ningham (Bhilsa Topes, p. 240 and p. 280) takes in both cases grama as a personal name or as a part of such. But grama is not used in such a manner, and the translation of Vejajasa gamasa danam by "Gift of Vejajjagrama," is grammatically inadmissible, as that could only be Vejajagamasa danan. On the other hand, the form of the two names agrees well with the suggestion that they denote villages, for, PadukulikA corresponds to Pandukulika, 'the little dwelling,' or the little sanctuary of Pandu, ie. the Naga Pandu, and the word Vejaja closely agrees in its ending with the terminations aj, ej, and ij, which occur in hundreds of Indian village names as corruptions of the affixes aya, eya and iya". Its first part corresponds to Sanskrit vaidya, which possibly may be an abbreviation of Vaidyanatha, Pious donations, made by villages or towns, do not occur frequently in the inscriptions", and those recorded on the Sanchi Stapas possess a particular interest for, though, perhaps, they do not prove that all the inhabitants of Vejaja and Padukulika were Upasakas of the Buddhist Sangha, they yet indicate that their most influential men, the members of the village Panch, belonged to the Bauddha sect, and that Buddhism had gained a footing among the agricultural population of Malva. Of equal interest is the mention of a Bodhagothi, in I, 25, 26. The compound corresponds to Bauddhagosthi. A goshthi is a committee of trustees in charge of a temple or of a charitable foundation. The inscriptions teach us, therefore, that the village of Dharmavardhana possessed a Bauddha shrine, or perhaps a Vihara, which was managed by such a committee. The fact that Goshthis existed in the third century B.C. is of some importance. The term gotht occurs also in I, 51, where it is preceded by the word Barulamisaya or Barulamisana. I am unable to explain the latter term. The collective gift of the Vedisaka damtakara, or workers in ivory of Vedis a. I, O. 189, probably indicates that these artisans formed a guild, or frent, such as the Nasik inscriptions mention repeatedly. Among the remaining inscriptions of this class, which mention the Vakiliyas of Ujjain, I, 27, O. 21, all the relatives of the venerable Nagila, I, 84, and the Upasikas # This is, of course, by no means certain, because in some cases persons bearing the same names are clearly distinct. Thus Asradera, the mother of Bahadata (1, 30), is certainly not the same person as Asyadeve, the mother of Bamiks (I, C. 88), nor the nun Isidata of Madhuvana (I, C. 132), the same as the nun Isidata of Kurana. * The number of the Upsikas is uncertain, because possibly the Odi, mentioned I, 82, may be identical with the nun OdI, II, 11, and because the interpretation of I, 21 is uncertain. The map of Gujarat furnishes 6. g. Adalaj, Arnej, Kamlej, Kamrej, Pariyaj, Palej, Prantij, Sarkhej. Among these Kamrej (also Kamlej), east of Barat, was called in Sanskrit Karmaneya or Kamaniya (Indias Antiquary, vol. XVII, p. 198). # Vaidya Curi M the name of village in the Nepal inscriptions; Ind. Ant. vol. IX. p. 176. # The Bharhut inscription No. 16 mentions a gift of the town of Karahakata (Barbakata-nigames).

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SANCHI STUPA INSCRIPTIONS. 98 or female lay worshippers of Navagama, I, C. 53, the first two are the most interesting. If, as I believe to be the case, the Vakala devi, the mother of Ahimita, mentioned in I, 0.8, belonged to this family, it must have been a royal, or at least a noble race. With this supposition, Vakiliya, further, must be considered to stand for Vakaliya. It would then correspond to Sanskrit Varkaliya and Vakala to Varkald. Both forms might be somewhat irregular patronymics from Vrikala, which name is found in the mythological lists of the Puranas (see the Petersburg Dictionary, sub doce). Proceeding to the inscriptions which mention donations made by monks and nans, the first point, which must strike every reader, is their great number, which i proportionally greater than that found on any other Stapa except at Bharhut or in the caves. As the Buddhist ascetics could not possess any property, they must have obtained by begging the money required for making the rails and pillars. This was no doubt permissible, as the purpose was a pious one. But it is interesting to note the different proceedings of the Jaina ascetics, who, according to the Mathura and other inscriptions, as a rule, were content to exhort the laymen to make donations and to take care that this fact was mentioned in the votive inscriptions. Another interesting point in which these inscriptions again agree with those of the Bharhut Stupa is the entire absence of all mention of the Buddhist sects, which are frequently named in the Nasik, Karle, Amaravati and other inscriptions. There are, on the other hand, a few specifications or titles given to certain monks and nuns, which are not without importance. Two terms of this kind, Sutatilini or salati. kini, I, 79, 80, "a female reciter of the Suttanta or the stras" and dhamakathiko, I, C. 191, "a reciter of the Dhamma," have been recognised by the earlier decipherers. But, a third very interesting one, pachanekayika, I. 66, has escaped detection. Pachanekayika is a negligent spelling for pachanekayika or panchanekayika, which former occurs in the Bharhut inscription No. 144, in Sanskrit panchanaikayika, and means, as Dr. Hultzsch has translated it, loc. cit., "one who knows the five Nikayas." The five Nikayas are (see Childers, Pali Dictionary, sub voce) the five divisions of the Satta Pitaka, the Dighanikayo, Majjhimanikayo, Samyuttanikayo, Anguttaranikdyo and Khaddakanikayo. The title furnishes, therefore, a clear proof of the existence of these divisions of the Sutta Pitaka at the time wben the inscription was incised. And this time must be the third century B.C., as the letters of the inscription fully agree with those of Asoka's edicts." The discovery that the five great subdivisions of the Sutta Pitaka existed at so early a period lends some support to the view of those scholars who, like Professor Oldenberg, identify the titles of some of the treatises mentioned in Aboka's longer Bairat edict with portions of the Majjhimanikayo and Anguttaranikayo. Yugapajaka, I, 74, which I translate tentatively by "the path-(finder) of the age," seems to be a new title. Among the individual monks named in the inscriptions, there are none who can be identified with any of the great men in the Buddhist scriptures. But the names of some, e.g. Bhamduka and Tisaka, agree with such as are found in Dr. Wenzel's Index. Aya-Pasanaka, I, 5, must, however, have been a man of some importance, as two pupils of his are mentioned on a pillar of the Sonari Tope No. I. Monks and nuns, who * See sloo Dr. Haltzuch's remarks on this and other clerical titles in the Bharbut inscriptions, op. cit., p. 58, and on the quotation from the Jotaka, ibidem, p. 76.

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94 EPIGRAPHIA INDICA. had one pupil, there are several. Peculiar and noteworthy are the names of monks and nuns, which like Kaboja, Pratithana, Chirati, and perhaps also Odi, consist of adjectives derived from the names of countries, towns and races. In these cases it would seem that the real name of the donors has been left out. Some similar names occur among the laymen-thus the name of Kekateyaka, I. 1. 3, the father of Dhamaand father-in-law of Vijita, apparently stands for Sanskrit Kaikateyaka, and means he of the Kikata country or Magadha.' As regards the persons who are not marked as monks, and presumably were laymen, the specifications of their social position, which are sometimes added, possess some interest. To the highest rank belongs the Vakaladevi, I, O. 8. Descending lower in the social scale, we have a gahapati, or village land holder, I, 22, 23. Next we find numerous persons bearing the title sethi, sheth, or alderman, II, 11, 35, 57, 85, 99, 115; C. 45, C. 46, C. 94, II, C. 8. Simple traders ranija or vanika are mentioned I, 47, 81, 91, 0.119. A royal scribe rajalipikara occurs I, 49, a professional writer, lekhaka, I, C. 48, & (royal) foreman of artisans, avesani, I, C. 190, & trooper, asavarika, I, 117, and a humble workman, kamika, I, 10. The prevalence of merchants and traders seems to indicate, what indeed may be gathered also from the sacred books of the Buddhists, that this class was the chief stronghold of Buddhism. The mention of professional writers is of some importance on account of the great age of the inscriptions. Among the epithets given to females the repeated occurrence of the old Pali title pajavati, literally a mother of children,' I, 8, 48, 95, 117; 0.45, C. 46, C. 62, is not without interest, and the fact that some females are named merely the mother of N. N., and, that others proudly associate the names of their sons with their own," is worthy of note. Very peculiar is the phrase I. 73, Tapasiyanam nusaya Mitaya of Mita, the daughterin-law of the Tapasiyas'. The inscriptions I. C. 58, 0.59 and O. 67, of which unfortunately no impressions are accessible, indicate that the Tapasiyas were a family or tribe residing in Ujjain. If Mita is called the daughter-in-law of this community, that looks very much like a confirmation or practical illustration of a view regarding the legal position of married women mentioned as existing, but combated as objectionable by Apastamba, Dharmasttra, II, 10, 27, 3. He says, "For, they declare that a bride is given to the family (of her husband, and not to the husband alone)." I must content myself for the present with pointing out the possibility of a connexion between the wording of our inscription and the passage of Apastamba. In order to prove it, more inscriptions containing the same or similar statements, and further information regarding the Tapasiyas, are required. * See Prof. Rhys Davids : Sacred Books of the East, vol. XI, p. 867, note. * Bee 1, 2, 59, 72, 108; I. C. 37; C. 66; C. 166. 1 See e.g. I, 30; C. 83. Similar canes occur frequently in other Buddhist, and also in the Jaina inscriptions. * According to Sir A. Cunningham's copies the three inscriptions run as follows:-No. 58, Ujoniga Tapasaydna Pwanajaya ddnath; No. 59, Ujoya, Tapasdyand Irimdtasa ddeant; No. 67, Uenigd Tapasiyend Sihadataya darath, None of the texts can be quite correct. I suspect that the real readings are: (1) Ujeniya Tapasiydna kuad-Naddya ddnatt, "The gift of NadA (Nandd), daughter-in-law of the Tapasiyas, from Ujjain;" () Ujeniga Tapaniydnd Isimitasaddnarh. - The gift of loimita (Rishmitra) of the Tapasiyas, from Vijain; (3) Ujeniya Tdporydnd Sihadataya donant, "The gift of Sihadata (Sith hadatta) of the Tapasiyas from Ujjain." If we combine the information conveyed by these inscrip tions with the statement of our No. 73, it is evident that the Tapasiyas were a family or tribe, settled in Ujjain. I do not think it neomsary to anume, with Bir A. Cunningham (Bhilsa Topes, p. 366), that they were ascetics. We have also Parivrajaka RAJA, Corp. Insor. Ind., vol. III, pp. 97ff. I may add that Sir A. Cunningham identifies, loc. cit., the Tapasiya with the "Tabasi Magorum" and the "Tabasa geus" of the classical authors.

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SANCHI STUPA INSCRIPTIONS. 95 The names of various lay donors and, I may add, of a few monks furnish also some valuable information regarding the existence of the Pauranik worship during the third and second centuries B.C. A very large proportion of the names, e.g. Araha, Arah aka, Arahadata, Arahadina, Arahadasa, Arabadasi, Arahata palita, Ara haguta, Dhamadata, Dhamaguta, Dhamarakhita, Dhamapalita, Budhila, Budhapalita, Bodhi, Sagba, Samghila, Sagbadina, Saghadeva, Saghamita and Sangharakhita, is decidedly Buddhist. Another considerable group of proper names, e.g. A sada, Mula (i.e. Mula), Muladata, Phaguna, Pothaka, Pusa, Pusaka, Pusini, Pusagiri, Pusarakhita, Pothaka, Pothadeva, Rohini (Rohini), Satila, Svatiguta, has been derived from the names of Nakshatras, and points to the conclusion that the rule of some Grihyasutras," which recommends the use of nakshatranamani, was practically obeyed. The same inference may be drawn from almost all other collections of ancient inscriptions and from various ancient Brahmanical, Buddhist and Jaina works. There are further some names, such as A gisima (Agnisarma), A gido[de] va, Bahadata (Brahmadatta), Mahida, Mita, Vesa manadata, Visvadeva, Yamarak hita, which are closely connected with the ancient Vedic worship; and some, Naga, Nagila, Nagadatta, and so forth, bear witness for the existence of the snake* worship, which was common to the Brahmanists and the heterodox sects. Finally, the names Vinhuka, an abbreviation for Vishnudatta or Vishnurakshita, Upidadata or Opedadata (Upendradatta), Balaka and Bala mitra (connected with one of the heroes of the legend of Krishna, Baladeva or Balarama, who is also called Bala), furnish evidence for the development of Vaishnavism, while Nadiguta (Nandigupta), Namdi. giri, Samidata (Svami, i.e. Kumara-datta), Samika and Samika (Svamika, Svamika), Sivanadi (Sivanandi) do the same service to Saivism. It is also possible that Isadata and Himadata are likewise Saiva names. If the former has been correctly read, it corresponds to Sanskrit Isadatta. The other two may be connected wth Hima, a name of Durga. They may, however, be also derived from Hima, "the moon." The occurrence among the Buddhists of names connected with the ancient Vedic religion, as well as of such as are connected with Vaishnavism and Saivism, in these early inscriptions, has no doubt to be explained by the assumption that their bearers or their ancestors adhered to these creeds before their conversion, and that they received their names in accordance with the established custom of their families. The rules regarding the giving of names were probably then as lax among the Buddhists as they are in the present day among the heterodox sects of India, which by no means restrict themselves to the lists of their particular saints or deities. Their historical value consists therein that they form a link in the chain of evidence which enables us to trace the existence, nay the prevalence of Vaishnavism and Saivism, not only during the third century B.C., but during much earlier times, and to give a firm support to the view now held by a number of Orientalists, according to which Vaishnavism and Saivism are older than Buddhism and Jainism. By exactly the same method of analysis which has been here applied to the names on the Sanchi Stapa, it is possible > See, e.g., Hir. Gri. S4. II, 4, 13. * I would explain Nandigiri by "he whose mountain (i e. protection) is or may be Nandin," on the analogy of Dantidurga, for which Dame Dantivarman appears. Devagiri, Himagiri, Dhamagirika, Sibagiri may be explained similarly, though Dovagiri and Himagiri may also be considered as personal names derived from mountain Dames Vijba, i.e. Vindbya, furnishes a certain instance of the latter kind. * Possibly the correct form may be leidata, i.e. Riskidutta, (compare Isiguta).

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96 EPIGRAPHIA INDICA. to extract from those occurring in the canonical works of the Buddhists, the proof that the Paurdnik religions flourished at the time when those works were composed. If, e.g., we learn from the Bhikkhupachittiya, II, 1, that the ox of a Brahman in Takshasila was called Nandivisalo " as big as Nandi," it is not doubtful that the animal had received its name in honour of Siva's vehicle, and that Saivism was popular at the time when the Suttavivhanga was composed and probably earlier. The last point which calls for remark is the identification of the numerous geographical names which the inscriptions offer. A small proportion of the latter causes no. great difficulty. Erakina, as must be read instead Dharakina, is without doubt the modern Erau in the Sagar district of the Central Provinces, which on the ancient copper coins is called Erakana or Erakana, and in Sanskrit Airikina." Mahisati is the ancient town of Mahishmati, identified with the modern Mandal," Pokhara, the ancient Pushkara and the modern Pokhar near Ajmir, Pratithana (the base of the male proper name. Pratithana) either Allahabad or Paithan on the Godavari, Ujent, the modern Ujjain, and Vedisa the modern Besnagar. Further Kuraghara, which appears five times, I would identify with the village of Kuraraghara, which according to the Buddhist scriptures lay in Avanti or Eastern Malva, and was the residence of Mahakachchayana.* Kuraraghara is, of course, the etymologically correct form of the name, and Kura ghara, a corruption by a kind of haplophony, which occurs more frequently in geographical and other names. The Indian Atlas, Quarter Sheet, No. 53 N.E., shows in 23deg 38' N. Lat., and 77deg 5' E. Long.. an apparently not inconsiderable place, called "Kurawar,' which may be the modern representative of Kuraghara. With respect to the remaining towns and villages it is difficult to offer more than more or less uncertain conjectures, because there is no indication to which part of India they belonged, and because many of the names occur scores of times on the map of India, and more than once even in the immediate neighbourhood of Sanchi-Kakanada. Thus it is possible to suggest that Tuba vana may be identical with the southern district of Tumbavana mentioned in the Brihat-Samhita, XIV, 15, or with its chief town; that Sonara, the etymon of the adjective Sonaraka, is the modern Sonari close to Sanchi where some stupas exist; that the name of Padana, the etymon of the adiective Padaniya, is preserved in the modern Parana, Lat. 23deg 86' N. and 76deg 38' E. Long. (Ind. Atl. Q. Sh. No. 63 N. W.); and that Na(m) dinagara and Kapasigama correspond with the modern Nandner', Lat. 23deg 4' N. and Long. 76deg 6' E. (Ind. Atl. Q. Sh. No. 53 N.W.) and Kapasi Lat. 23deg 28' N. and Long. 77deg 54' E. But it must not be forgotten that there were, and are, several 'Nandinagaras' and Nandners, and that another Kapasi' is found at no great distance in Lat. 23deg 55' N. and Long. 77o E. The same remarks apply with still greater force to such places as Madhuvana, Udubaragbara, the etymon of the adjective Udubaraghariya, and Aba, i.e. Amba, the etymon of Abeyaka; for the corresponding modern Madhuban, Mahu, Umra or Umrer and Ambagan are found over and over again in the neighbourhood of Sanchi and in more distant districts. For the present it is not advisable to do more * Fleet: Corpus Inscr. Ind., vol. III, p. 18, note 2. >> Cunningham: Ancient Geography, p. 488. ** Jhusi, opposite to Allahabad, -see Fuhrer: Monumental Antiquities and Inscriptions in the North-Western Provinces and Oudh, p. 138. -Ed. E.I. See Dr. Wenzel's Index: Jour. Pali Test Soc., 1888.

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INSCRIPTIONS OF SANCHI STUPA, NO. I. than to note the names and to point out some of the possibilities which they suggest All of them may, hereafter, become important. Hence they have been given in alphabetical order, just as well as the personal names, in the Appendix to this paper. TOPE I. No. 1 = C. 1. kekaTeyakaputasa dhamasivasa dAnaM [*] " "The gift of Dhamasiva (Dharmativa), son of Kekateyaka (Kaikafeyaka). No. 2 C. 4. = dhamagirikasa mAtu dAnaM [1] "The gift of Dhamagirika's (Dharmagirika's) mother," No. 3 C. 5. kaTeyakasa jamata vijitasa dAnaM [1] " "The gift of Vijita, son-in-law" of Kekateyaka (Kaikafeyaka). No. 4 C. 6. anteer forget and [1] "The gift of the monk Kada (Kanda)." No. 5 C. 13. ayapasanakasa bhiDunI dAnaM [*] "The gift of the monk Aya-Pasanaka (the venerable Prasannaka)." No. 6 C. 14. = nadinaMgarA acalaya bhikhuniyA danaM [14] "The gift of the nun Achala, from Nadinagara (Nandinagara)." No. 7 = C. 15. nAdinagarA kAbojasa bhikSuno dAnaM [1] "The gift of the monk Kaboja (Kamboja) from Nadinagara (Nandinagara). 97 No. 8 = 0. 16. siharasthita pajAvatiya soSadoSaya dAnaM [19]" "The gift of Sonadeva (Suvarpadeva or Soyadeva), wife of Sibarakhita (Sinkarakshila)." "Possibly, but see No. 3. Below this is a modern Devanagari inscription: raka wafa faat (1) The king (P), the illustrious Savadeva, adores constantly." An apparent e-stroke above the last is an accidental scratch. seems to stand for, the nominative being used instead of the stem. There are three impressions showing these words, and the differences in the shape of the letters seem to indicate that they have been derived from three different inscriptions. cacacaya stands for cacacAya and danaM for dAnaM. * socadovaya is meant for socadevAya.

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EPIGRAPHIA INDICA. No.9 = C. 19. dhamarakhitasa bhichuno dAnaM [*] "The gift of the monk Dhamarak hita (Dharmarakshita)." No. 10 = C. 20. paThasa kamikasa dAnaM [*] " "The gift of Atha (Artha), the labourer (2)... No. 11 =C. 23. L. 1. sAmanerasa 2. pabeyakasa 3. seThino dAnaM [1] " Thegift of Samanera, the Abeyaka sheth (i.e. the Sheth of atonon or village called Aba or Amba, in Sanskrit Amra-grama). No. 12 = C. 24. prAtiThAnasa bhikunI hATiyasa pratavAsino dAnaM [] "The gift of the Pratithana monk (i.e. the monk from Pratishthana), pupil of Hatiya." No. 13 = C. 25. udubaradhariyasa sIharakhitasa dAnaM [*] The gift of Siharakhita (Simharakshita), inhabitant of Udubaraghara (Udum. baragriha)." No. 16 = C. 30. dhamarakhitAya madhuvanikAye dAnaM [*] " The gift of Dhamarakhita (Dharmarakshita), inhabitant of Madhuvana." No. 16 = C.33. L. 1. [gotiputasa L. 2. bhaMDukasa L. 3. bhichuno dAna [1] "The gift of the monk Bhamduka. son of .Goth (i.e. of a mother of the Gaupta race). No. 17 = 0.34. L.1. vejajasa gAmasa dA L. 2. naM [1] "The gift of the Vejaja village." " " The introke in expressed by a prolongation of the upper right limbof.ma. * With the proper name Samaners (Srdmanera), literally "anovic compare the name Sumand; Bharbut Inscr.. ed. Hultzacb, No. 29, and Samana; I, C. 179. . The n in faint and blurred, the Annarkra distinct. Both stand aborstboline. 4 Regarding the correctness of Prinsep's interpretation, which the above translation follows, see the Introduetion.

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INSCRIPTIONS OF SANCHI STUPA, No. L. No. 18 = 0. 35. Eye Tercam fugit er [1] "The gift of Arahaguta (Arhadgupta), inhabitant of Sasada." No. 19 = C. 36. L. 1. THE L. 2. Cata ca [*] "The gift of Subhaga, inhabitant of Kuraghara (Kuraragriha)." * No. 20 = 0. 38. sfera sufuata fra [*]* "The gift of Vudina (Vyudirna), a female lay-disciple. No. 21 = C. 39. #T[**] Hvarit varrafs [1*]" "The measuring-staff of the Divine one (Buddha, the gift) of Kakana" (i.e. probably kakini, 'the little crow'). * No. 22 = C. 40. tuvavanA gahapatino [pa]tiThiyanhusAya vesamana[data]yei dAnaM [*]" "The gift of Vesamanadata (Vaisravanadatta), daughter-in-law of Patithiya (Pratishthita), a gahapati from Tubavana (Tumbavana). No. 23 = 0. 41. gaat facit ufafoue erat [*] The gift of the gahapati Patithiya (Pratishthita) from 'Tubavana (Tumbavana). No. 24 = C. 43. Tigt fefercifer Era [l*] "The gift both of Nadavu (Nandayu ?) and of Nadivirohi (Nandidirohin)." No. 25 = 0. 73. bodhagoThiya dhamavaDhananA dAnaM [*] "The gift of the Bauddha Committee of Trustees from Dhamavadhanana (Dharmavardhanana." + Regarding this name see the Introduction. * The vowels of the first two syllables of the first word, and of the last two syllables of the second word, are not quite distinct. 4 Possibly Gurl is to be read. Dr. Bhagvanlal Indraji according to Mr. Fleet, Corp. Insc. Ind. vol. III, p. 91, took ove to stand for T T . 4. The fourth and fifth consonants of the last word but one are not certain. At first sight they look like TT. Regarding the precise meaning of fa, see the Introduction. + Regarding the erplanation of Bodbagothi, see the Introduction. Though the term Dhamavadhanana occurs twice, it is probably a mistake for Dhamavadhana. Only the latter gives a sense, and its Sanskrit equivalent is mentioned as a village name in the Ramayana, I, 74, 10, see the Petersb. Dict.; .. v. 02

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100 EPIGRAPHIA INDICA. No. 26. bodhAgoThiyA dhamavaDhananA dAna [*]s No. 27 = 0.76.9 ujaniyA vAkiliyAnA dAna [*] "The gift of the Vakiliyas, from Ujjain." No. 28 = 0.78. cirAtiya bhichuniyA dana [1] "The gift of the nun Chirati (Kirat:)" No. 29 = 0.79. sadhanasa bhichuno dAna [] "The gift of the monk Sadhana (ie. Sa-dhana or Sad-dhana"). No. 30 = C. 80. pakhadevaye bahadatamAtu dAna [*] "The gift of Asvadeva (asvadevi), mother of Bahadata (Brahmadatta)". No. 31 = 0.81. ugirIyakasa khatigutasa dAna [*] The gift of Svatiguta (Svatigupta), an inhabitant of Ugira. No. 32 = 0.82. parahagutAya dAna [1] The gift of Arahaguta (Arhadgupta)". No. 38 = 0.84. yasilaya pavivasini saMgharakhitAya dAna [[-] "The gift of Samgbarakhita (Samgharakskita), pupil of YasilA (Yabild)". No. 34 = 0.88. yasitAya dAna [*] "The gift of Yasila (Yafild)". No.' =C.87. seThino paTikamakArikAnA dAna [1] "The gift of the sheth, the great executor of repairs"." This is apparently a second inscription of the same import w No. 36, not a second impression of No. 86. For the time of most letters does not agree in the least and the termination of the first word ends in instead of in . -BeealsoI,C.11. The submaribed of afogag is not quita distinct. w Possibly fafect to be read. I take forvifTet M pluralis majutatis, agreeing with the singular efavit, se sboro, vol. I, p. 573.

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INSCRIPTIONS OF SANCHI STOPA, NO. I. 101 No. 36 = 0. 90. ipidadatasa dAnaM [1] "The gift of Upidadata (Upendradatta)." ___No. 37 = 0.92. pASamatA sadhadinAya bhikuniya dAna [*] "The gift of the nun Saghadina (Sanghadatta) from Vaghumata." No. 38 = 0.93. yaciya bhichuniye vedisA dAnaM [] "The gift of the nun Yakhi (Yaksht) from Vedisa (Vidi&d)." No.39 = 0.95. arariye tApasiyA mAtu dAna [*] "The gift of Kurari, the mother of Tapasi." No. 40 = 0.99. kApAsigAmA pararAsa dAnaM [*]degdeg "The gift of Araha (Arhat) from Kapasigama (Karpasigrama)". No. 41 = 0. 101. paTakabuvA bhadakasa dAnaM [*] " The gift of Bhadaka (Bhadraka) from Kataka iu." __ No. 42 = 0. 102. capathakasa dAnaM [1] "The gift of Apathaka (Aparthaka)".1 ___No. 43 = 0. 103. bhomavamavasa pavitigutasa [1] "(The gift) of Ajitiguta (4j(tigupta ?), inhabitant of Bhogavadhana (Bhogacardhana)." No. 44 = C. 104. mIrasidhivaTi paradinasa dAna [*] "The gift of Arahadina (Arhaddatta) in Morasihikata (Mayurasimhikata): No. 45 = 0. 105. bhogavadhana dhamarathitaya sivanadino mAtu [*] "(The gift) of Dhamarakhita (Dharmarakshita), mother of Sivanadi (Sivanandiny trom Bhogavadhana (Bhogavardhana)." + Perhaps mAnavI Tdpool may be aither a proper or a family name, there w a T&pasiya family (ne the Introduction). There are two impressions with these words. The differences of the characters show that they have been derived from two diferent inscriptions. * The letters are much blurred. I take the name to be formel from apdrtha, "who has renounced (the soquisition of) wealth." It may, of course, also compond with Banskrit alpdrthaka, 'poor.' There are two impressione bearing these words. The differences of the charnoters show that they have been derived from two different ineeriptions.

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102 EPIGRAPHIA INDICA. No. 48 = C. 107. navagamakasamikAye ujeni[1]rA dAnaM [*] "The gift of Samika (Svamika), inhabitant of Navagama (Navagrama) from the district of Ujjain. No.47 = C. 108. . . L.1. sirigutasa L.2. vAnijasa dAnaM [] "The gift of the merchant Siriguta (Srigupta)." No. 48 = C. 109. subAhitasa pajavatiyA majhimAyA dAnaM [*] "The gift of Majhima (Madhyama), wife of Subahita. No. 49 = C. 110. L. 1. subAhitasa gotiputaL. 2. sa rAjalipikarasa L. 3. danaM [*] "The gift of the scribe Subahita, son of a Goti (i. e. of a mother of the Gaupta race)." ___No. 50 = C. 111. tiriDapadA nAgAya upAsikAya--85 " (The gift) of the female lay disciple Naga, from Tiridapada (Tiridapadra?)." No. 51 = C. 112. baralami[sAya] goThiyA dAna [va]disAto [*]on "The gift of the Barulamisa Committee from Vedisa (Vidisc)." ___No. 52 = C. 113. L. 1. dhamarakhitAye bhikhaniya kAcupaye L. 2. dAna [*] "The gift of the nun Dhamarakhita (Dharmarakshita) in Kachupatha." No. 53 = C. 114. dhamarakhitasa kAcupathasa bhi[]no dAna [*] . . "The gift of the monk Dhamarakhita (Dharmarakshita), inhabitant of Kachu. . patha." * Vijenihard may stand for Ujjeni dhard (nee E. Muller: Puli Grammar, pp. 40-41). Xhara is the well-known ancient revenue term, corresponding to the moderu Collectorate.. It follows that Navadna ww situated in the neighbourboud of Ujjain. There is a second copy, which bears only afte 479[a] ... The letters show that it has been taken from another inscription. The last two syllables et and half the preceding 7 are wanting in the impression. " Possibly bAlamisAna. W Ponsibly bhikuniye ; According to sir A. Canningham's copy the letter - has been lost after kAcupathe. I am, howerers unable to make any sense out of such a reading. .

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INSCRIPTIONS OF SANCHI STOPA, NO. I. 103 No. 54 = C. 115. saMdhAnasa bhicha dAnaM [[*] " The gift of the monk Samdhana." No. 65 = 0.116. pusagirino nAvagAmakasa dAnaM [1] " The gift of Pusagiri (Pushyagiri), inhabitant of Navagama (Navagrama)." ___No. 56 = C. 117. bhichukasa pADAniyasa dAna [1] "The gift of Bhichhuka (Bhileshuka), inhabitant of Padana." ___No. 67 = C. 124. L. 1. sAmanerasa prabeya L. 2. kasa seThino dAna [*] "The gift of Samanera, the A beyaka Sheth." __No. 58 = C. 125. nadigutasa dAnA bhichuno [[*]degdeg "The gift of Nadiguta (Nandigupta), the monk." __No. 59 = C. 127. parA[pAnAto parahadina ---- [*]n "(The gift) of Arahadina ('s mother) from Arapana." No. 60 = 0. 128. taMbalamaDA kuja - dAnaM [*]" "The gift of Kuja-(2) from Tambalamada."(e) No. 61 = 0. 129. - dhuvanA dhamagutasa bhichuno dAnaM [[*]73 "The gift of the monk Dhamagata (Dharmagupta) from Madhuvana." __No. 62 = 0. 131. mahAgirino bhichuno dAnaM [1] " The gift of the monk Mahagiri." No. 63 = C. 135. upasijhasa phagunasa bhatu bhikuno [*] - Read bhiDnI. " See above, No. 11. *The apparent 4-stroke at the end of Eat may possibly be an anurvara, run together with the nSir A.Cunningham completes sa mAtu dAna. * Last sign of kuja-is not decipherable. I suspect that kujara, i.. kundhara, is mesnt (see Bharhat Inser)-No.104. 71 Restore F UIT.

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104 EPIGRAPHIA INDICA. "The gift of the monk Upasijha (Upasidhya), brother of Phaguna (Phalgana)." No. 64 = C. 136. bhogavaDhanAto sirakhitAya [1] " (The gift) of Isirakhita (Rishirakshiti) from Bhogavadhana (Bhogavardhana)." No. 65 = 0. 139. samidatasa bhichuno dAnaM [1 * The gift of the monk Samidata (Svamidatta)." No. 66 = C. 140-141. L. 1. devagirino pacanekayikasa L2. bhikuno sa patevasi --yo [*] * " (The gift) of the monk Devagiri, who knows the five Nikayas," and of his pupil." No. 67 = 0.142. pusakasa bhichuno dAna [*] " The gift of Pusaka (Pushyaka) the monk." ___No. 68 = 0. 143. cuDasa ca dhamarakhitasa ca bhikunaM dAnaM [*] * The gift both of Chuda (Kshudra) and Dhamarakhita (Dharmarakahita)." No. 69 = 0. 144 ujaniye pagisimaye dAna [1] "The gift of Agisima (Agnisarma) in Ujjain." 70 ___No. 70 %=C. 145. L. 1. [prA] tiThAnasa bhikuno dAnaM L. 2. pa[yatisa]kasa aMtevAsino [] "The gift of the monk Pratithana", pupil of Aya-Tisaka (the venerable Tishyaka)." No. 71 = C. 146. budharakhitasa bhichuno dAnaM ekAvatasa [1] "The gift of the monk Budharakhita (Buddharakshita), the Ejavata."" # Though the lat sign looks like , I suspect that the writer meant to give Sa-alovdrino danart. 7See the Introduction. Possibly fare is to be read. 17 Ponibly from or faume.-The other three bracketed syllables are very faint. " Bee above, No. 12. * The dymological meaning of er would be "endowed with desire." This, of course, dow not suit here. the word to be an adjective, derived from the game of town. I tako

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INSCRIPTIONS OF SANCHI STUPA, NO. I. No. 72 C. 148. = parApAnA asADasa mAtu dAnaM [14] 0 "The gift of Asada's (Askadha's) mother, from Arapana." L. 1. ujeniyA tApa L. 2. siyAnaM nusA L. 3. mitAya No. 73 C. 149. = L. 4. dAnaM [*] "The gift of Mita (Mitra), daughter-in-law of the Tapasiyas, from Ujjain." No. 74 C. 150. [bha]Diyasa sapurisasa yugapaNakasa dAnaM (1) " 19 83 "The gift of the Bharadiya, the holy man, the path-(finder) of the age." No. 75 C. 153. jonhakasa bhiDanI dAna [*] "The gift of the monk Jonhaka (Jyolenaka)." No. 76 C. 154. dhamarakhatAye maghavanAkAye dAnaM [*]" "The gift of Dhamarak hata (Dharmarakshita), inhabitant of Madhuvana." No. 77 C. 155. antefer fuefafcit erdi (1deg)" "The gift of Sihagiri (Simhagiri) from Mahamoragi. No. 78 C. 160. I. 1. dharmA [si] riyA bhikuniye maDalachikaTikAye L. 2. [*] "The gift of the nun Dhamasiri (Dharmasri), inhabitant of Madalach hikata (Mandalakshikafa?)." No. 79 C. 161. 105 I. 1. avisinaye tAtiiinayA I. 2. maDalachikaTikAye dAnaM [*] "The gift of Avisina (Avishanna), who is versed in the Sutta-Pitaka, an inhabitant of Madalachhikata." Possibly is to be read. But the wavy line below the is probably accidental. The left side of the initial w has been almost cut away in the impression. Or, perhaps, the gift of the holy man of Bharada, etc. Meant for dhamarakhitAye madhuvanikAye. "Possibly fa. Though there is a second inscription of this individual, I, C. 28, I suspect that we should read Mahdmoragirimhd, from the great Mayuragiri. Compare Bharbut Inser. Nos. 81, 94, 95, where Moragirimid occurs. "The third sign of fafter has been originally fe, which afterwards was altered to f. "Compare Pali nisinna for nishanna, and the male name Avisana; Bhar. Insc. Nos. 141, 142. P

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106 EPIGRAPHIA INDICA. ___No. 80. L. 1. pavisinAye sutAtikiniL. 2. maDalachikaTikAya dAnaM [*]om No. 81 = C. 162. L. 1. saMghadevasa verohakaTasa L.2. vANijasa dAnaM [*] "The gift of Saghadeva (Samghadeva), a trader, inhabitant of Virohakata." No. 82 = C. 167. L.1. poDiya L.2. nadinagaL. 3. rikaya dana [*] "The gift of Odi, inhabitant of Nadinagara (Nandinagara)." No.83 = C. 180. parahadinasa bhikhuno pokhareyakasa dAnaM [*] "The gift of the monk Arahadina (Arhaddalta), inhabitant of Pokhara (Pushkara)." No. 84 = C. 181. L.1. bhadatanAgilasa L. 2. savAnaM AtInaML.. dAnaM thabho [*] "A pillar, the gift of all the relatives of the venerable Nagila." No. 85 = C. 182. korarasa nAgapiyasa pachAvaDe seThisa dAnaM thabhI [*] "A pillar, the gift of Nagapiya (Nagapriya), inhabitant of Kurara, a Sheth in Achhavada." No. 86 = C. 184. budhapAlotAyA bhikhune yA dAnaM [1]an "The gift of the nun Budhapalita." No. 87 = C. 185. poThakasa bhikhuno dAnaM [*] "The gift of the monk Pothaka (Proshthaka).".. . ____No.88 = C. 193. payacuDasa patavAsinI balamivasa dAna thabhI [*] "A pillar, the gift of Balamitra, the pupil of the venerable Chuda (Kshudra)." T Restore sutAtikiniyA. - There are two impressions. One shows in 1.2 savAna and the other pavina,a Sir A. Cunningham renda. The latter reading gives, however, no sense. The proper form of the name is Kurdra; see No. 98. * This means probably that Nagapiga had his shop in Achhavada. " Meant for bhikhuniyA.. * The apparent 4-stroke after it is in my opinion accidental.

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INSCRIPTIONS OF SANCHI STOPA, NO. I. 107 No. 89. parapAna devakasa dAnaM [*] "The gift of Devaka from Arapana (Arapana)." No. 90. arahadinasa dAnaM ramoraja[hi] kaDi -- "The gift of Arahadina (Arhaddatta) in Ramorajakali (?). No. 91. akhavatiyA isigutasa vaNijasa dAnaM [1] "The gift of the merchant Isiguta (Rishigupta) from Asvavati (4svavatt)." No. 92. isikasa bhikhuno dAnaM [1] "The gift of the monk Isika (Rishika)." No. 93. L. 3. isikasa rohAL. 2. zipadiyasa dA L. 1. naM [*] "The gift of Isika (Rishika), inhabitant of Rohinipada." No. 94. isirakhitasa dAnaM [] "The gift of Isirakhita (Rishirakshita)." No.95. L. 1. ujeniyA vikhadeL. 2. vasa pajAvatiyA L. 3. mulAya dAnaM [*] "The gift of Mula (Mala), wife of Visvadeva (Vifvadeva), from Ujjain." No. 96. [u]duMbaraghariya [sa] cami[tasa] daan|"] "The gift of Sachamita (Satyamitra), inhabitant of U dubaraghara (Udum. baragriha). No. 97. L. 1. ka[Ta]ka[aya]kasa payapatuDasa L. 2. bhikuno dAna[*] "The gift of the monk, the venerable Patuda (?), inhabitant of Katakanu." # The impression seems to be incomplete. The last word probably ended in T and designated Arahadios w inbabit. ant of Ramorajahikada (p). 9 The iuscription has to be read from below. Read Off. * This is a mere scrawl, and the bracketed letters are mostly uncertain. * Most of the letters of 1, 1 are very faint, and the first bracketed one is not certain.

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108 EPIGRAPHIA INDICA. No. 98. bhu birth vaa[+] "The gift of 8am valita from Kurara." No. 99. L. 1. beebr beetthin 1. 2. biib vaasii[+] "The gift of the Sheth Siha (Simha), inhabitant of Kuraghara." No. 100. sidh sidhaa vaasii[i] "The gift of the nun Giriguta (Girigupta)." | No. 101. jitamitaye miniye vaDivahanikAya dAna[1] "The gift of the nun Jitamita (Jitamitra), inhabitant of Vadivahana." No. 102. bsdh vaasee dhukdhsidhaatee []90 "The gift of Dhamata (Dharmadata), inhabitant of Punavadhana (Punyavar. dhana)." No. 103. dhamadatasa bhichuno dAnaM p[y]bhddukiy[s|"]" "The gift of the monk Dhamadata (Dharmadatta), pupil of Aya-Bhaduka (AryaBhanduka, No. 16)." No. 104. L. 1. [dhidh]bsaadh L. 2. goobidh b L, 8. kii(bhis L. 4. misis vaas [1] "The gift of Piyadhama (Priyadharma) and Bodhi, the nuns of Kuraghara." No. 105. pusaye miniye nadinagarikAya dAna [] "The gift of the nun Pusa (Pushyd), inhabitant of Nadinagara (Nandinagara)." No. 106. L. 1 dhiir s L, 2. gee vaasee [*] "The gift of Himagiri from Pokhara (Pushkara)." No. 107. dhiithib sthib vn [] . "The gift of Dhammasiva (Dharmativa), inhabitant of Puravikh a(P)." * Probably tware is to be read. # myfur looks almost like yuwafat; bat so No. 192, where the reading, given above, is plain.

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INSCRIPTIONS OF SANCHI STOPA, NO. I. 109 No. 108. bedakarA maMdigi[ri]mAtu da[]na [*] "The gift of Nandigiri's mother from Bedakara." No. 109. [bhogavaDha] nakasa mahida]---98 "(The gift) of Mabida (Mahendra), inhabitant of Bhogavadhana (Bhogadurdhana)." No. 110. L. 1. madhuvanikAye budharastiye bhikuniye L. 2. dAnaM / "The gift of the nun Budharakhita (Buddharakshita), inhabitant of Madhu vana." ___No. 111. mahisatiya devabhagasa [dAnaM [1] "The gift of Devabhaga (Devabhaga ?) from Mahisatt (Mahishmatt)." ___No. 112. L. 1. yazisasa bhichuno payadevagirino pate L. 2. vAsino dAna [1] "The gift of the monk Yakhila (Yakshila), pupil of the venerable De vagiri." No. 118. L. 1. rohavipadiyaL. 2. sa nigaDisa dA L. 8. naM [1] "The gift of Nigadi, inhabitant of Rohanipada (Bohinipada)." No. 114 L. 1. rohalipadiyaL. 2. sa bulikasa L. 3. dAna [1] "The gift of Bulika, inbabitant of Rohanipada." No. 115. L.1. rohaNipadiyasi L. 2. seThino nAgadi L. 3. nasa dAna [1] "The gift of Sheth Nagadina (Nagadatta), inhabitant of Rohanipada." * Restore mazidasa dAna. ** Compare the Buli tribe (Wenzel: Index, sub roce) of Allakappa. Read padivasa; the si standir above the line, and is a correction.

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110 EPIGRAPHIA INDICA. No. 116. vADivahanA Dikasa bhichuno dAnaM [*] "The gift of the monk Chhadika (Chhardika ?) from Vadivahana." ___No. 117. L.1. vedisakaya []sarakhitAsa asavArakasa L. 2. pajAvati - nAgadatA[ya] dAna [*]' "The gift of Nagadata (Nagadatta), wife of the cavallerist Hamsarakhita (2) (Hamsarakshita), an inhabitant of Vedisa (Vidisi). No. 118. samikAye sadhitikArya dAna [*] "The gift of Samika (Svamika) and of her daughter." ___No. 119. siridinAya bhichunayA nAdinAgarikAya dAna [*] "The gift of the nun Siridina (Sredatta), inhabitant of Nadinagara (Nandinagara)." No. 120. soyasasa dAnaM bhAdanakaTiyasa [*] "The gift of Soyasa (Sauyabasa), inhabitant of Bhadanakata." ___No. 121. ri]vAye ujenikAya upasikAye dAnaM [1] "The gift of the female lay disciple Reva, inhabitant of Ujjain." ___No. 122. ---sa bhichuno dAnaM bhayabhaMDukiyasa [*] "The gift of the monk . . . . , pupil of the venerable Bhanduka." . No. 123. L.1. ---- [te] kana L. 2. [no] rUhakasa L.3. --[ma] --ta-sa L.4.-ri-- TOPE II. No. 1 =C. 3. pADukulikAya gAmasa dAnaM [*] "The gift of the village of Padukulika (Pandukulika)." . The letters are mostly faint, and the bracketed one is very doubtful. Possibly another n may have stood in the beginning+See above, Nos. 16 and 103

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INSCRIPTIONS OF SANCHI STUPA, NO. II. 111 No.2 = C.4. budhilasa bhoga[va]Dhanakasa dAna [1] "The gift of Budhila (Buddhila), an inhabitant of Bhogavadhana (Bhogaour. dhana)." No. 3 = 0.5. dhamadevaya denaM mitasiriya aMtevAsini[ya] [*] "The gift of Dhamadeva (Dharmadeva), (who is) a pupil of Mitasiri (Mitrafrt)." No.4 = 0.6. isilasa bhikhuno dAnA [*] "The gift of the monk Isila (Rishila)." No.6 = 0.11. vijhasa bhikhuno dAnaM [1] "The gift of the monk Vijha (Vindhya)." ___No. 6 = C. 12. yakhilasa bhichuno dAna [1] "The gift of the monk Yakhila (Yakshila)." __No.7 = C. 13. L.1 nAgapiyasa pachAva[] L.2 sa seThisa dAna [*] "The gift of Nagapiya (Nigapriya), a Sheth of Achhavada."" No.8 = 0.14. L. 1. sapakAya kIrariya dAna L. 2. bhikhuniya [1] " The gift of the nun Sapaka (Sarpakar), an inhabitant of Kurara" No.9 = C. 16. L. 1. dhamasenaya korariya dAna bhikhuni L. 2. ya [*] "The gift of Dhamasena (Dharmasena), an inhabitant of Kurara, a nun." __No. 10 = C. 17. nAgapAlitaya dAna thabho [] "A pillar, the gift of Nagapalita." No. 11 = C.25. [po]Diya bhikhuniya dhabho dAna [*] A pillar, the gift of the nun O 1." * Read Tot; the third letter of faafefc was originally an fa, which was afterwards corrected to fe. * This inscription can be rentored in accordance with No. 85, and C. 192 of Tope I. ' Properly kurAra; see I, 98. *Possibly bhIDAya.

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112 EPIGRAPHIA INDICA. No. 12 = C. 30. saMghamitasa sonarakasa dAna [] "The gift of Saghamita (Sanghamitra), an inhabitant of Sonara (Sonari)." No. 13 = 0.32. pa[gi lasa dAna padhaporikasa [*] "The gift of Agila (Agnila), inhabitant of Adhapura (Ardhapura)." No. 14 = C. 33. yasogirino dAnaM bhikuno [*] " The gift of Yasogiri (Yasogiri), a monk." No. 15 = 0. 36. gaDAya nAdinAgarikAya [1] "(The gift) of Gada, inhabitant of Nadinagara (Nandinagara)." . ___No. 16 = C. 38. ayanAdukasa bhikhuno dAna [*] "The gift of Aya-Naduka (the venerable Nanduka), a monk." No. 17. pusarakhitasa dAna [pa]yasa pratavAsino [*] , "The gift of Pusarakhita (Pushyarakshita), the pupil of Aya (Arya, i.e. the venerable one). No. 18. sihAya dAna [1] "The gift of siha (Simha). No. 19. L. 1. sumanasa bhikhuno L. 2. dAna [*] "The gift of the monk Sumana (Sumanas)." No. 20. dhamagutasa pusiniyA ca dAna [1] "The gift of Dhamaguta (Dharmagupta) and Pusiniya (Pushyanika)." No. 21. visAkhasa pADA - yasa [*] "The gift of Visakha (Visakha), an inhabitant of Pada[na]. Restore yrafs, according to I, 56.

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Arabadina I, 83, 90. Arahaguta I, 18; II, C. 19. Arahaka II, C. 34. Balaka II, C. 19. Balamitra I, 88. Dhamagiri I, C. 178. Dhamaguta I, 61. Dhamarakhita I, 9, 53, 68. Dhana I, C. 31. Dhanaka (aya-) I, C. 151. Gotiputa-see Bhamduka. Hatiya I, 12. Isika I, 92 (93?). Isila II, 4. Jonaka I, C. 152. Jonhaka I, 75. Kaboja I, 7. Kada I, 4. Mahagiri 1, 62. Nadiguta I, 58. Nagadina I, C. 10. SANCHI STUPA INSCRIPTIONS. Bhamduka (Gotiputa) I, 16; kiya, 103, 122. Bharadiya I, 74. Budharakhita I, 71. Chhadika I, 116. Chuda I, 68; (aya-) I, 88. Devagiri 1, 66, (aya-) 112. Dhamadata I, 108. Achala I, 6. Arahadasi I, C. 175. Avisina I, 79, 80. Balika 1, C. 159. Bodhi I, 104. Budhapalita I, 86. Budharakhita I, 110. Chirati I, 28. Dhamadeva II, 3. Dhamarakhita I, 52. Dhamasena II, 9. Dhama [s]iri I, 78. Dapasa (?) I, C. 170. Gada (II, 15 ?), C. 21, 36. Giriguta I, 100. Hana (?) I, C. 2. Isidasi I, C. 169; II, C. 22. Isidata I, C. 132, 133. Isidina I, C. 147. APPENDIX.-LISTS OF NAMES. I.-Monks. Naduka (aya-) II, 16. Nagarakhita II, C. 89. Nagila (bhadata-) I, 84; II, C. 1. Pasanaka (aya) I, 5.10 Patuda (?) I, 97. Pothaka I, 87. Pratithana I, 12, 70. Pusa I, C. 29, C, 158. Pusagiri I, C. 21. Pusaka 1, 67. Pusarakhita II, 17. Rahila (aya-) I, C. 87. Sadhana I, 29. Saghamita II, C. 7. Sagharakhita II, C. 40. Samdhana I, 54. Samidata I, 65. Sumana II, 19. Tisaka (aya-) I, 70. Upasijha I, 63. Vajuka (bhadata-) I, C. 122. Vejha II, 5. Visakha I, C. 123. Vira I, C. 186. Yakhada [di]na I, C. 50. Yakhila 1, 112; II. 6. Yasogiri II, 14. II.-Nuns. Jitamita I, 101. Kadi I, C. 65. Mitasiri II, 3. Mula II, C. 21. Odatika I, C. 26,11 Odi (I, 82?); II, 11. Phagula II, C. 18. Piyadhama I, 104. Pusa I, 105. Sagbadina I, 37. Sapaka II, 8. Samgharakhit& I, 33. Sedi II, C. 43. Siridina I, 119. Vala II, C. 15. Yakhi I, 38; (Yakha) C. 187. Yamarakhita II, C. 20. Yasila I, 33 (342). 113 10 Pasanaka occurs as teacher of Dhamaguta and Sagharakhita in the inscription on a pillar of the Sonari Tope No. I, Cunningham, Bhilsa Topes, plate xxiii. 11 This corresponds to Sanskrit avadatika, literally the pure one."

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114 EPIGRAPHIA INDICA. III.-Male names, not marked as clerical. Agila II, 13. Kujara 1. C. 94. Abimita I, C. 8. Mabida I. 199. Ajitiguta I, 43. Mulagiri (lekhaka) I. C. 48. Apathaka I, 42. Nadava I. 24. Araha I, 40. Nadivirobi I. 24. Arahaks I, C. 165 (see also List I). Nagadina I. C. 74. Arahadasa 1, C. 100. Nardigiri I. 108. Arahadins I, 44, 90. Nagadina I, 115. Arahatapalita 1, C. 184. Nagapiya (sethi) 1, 85; C. 192; II. 7. Asada I, 72. Nigadi I, 113. Atba (kamika) I, 10. Opedadata I; C. 62-64. Bahadata I, 30. Patithiya (gahapati) 1, 22, 23. Bahuls II, C. 35. Phaguna I, 68: Bhadaka I, 41, Pusagin 1, 55. Bhichhuka I, 56. [Sajcbami[ta) 1, 96. Budhapalita (sethi) II, C. 8. Sadatba(?) I, C. 168. Budharakhita II, C. 10, 23. Sagha I, C. 192. Budhila I, C. 82; II, 2. Sagbadeva I, 81. Bulika 1, 114. Saghamita II, 12. Chadaguta I, C. 97. Samana I, C. 179. Chheta I, C. 66. Samghila I, C. 168. Dadata (?) 1, C. 89. Samanera I, 11, 57. Damaka (?) I, C. 174. Samika (vanika) I, C. 89, C. 119. Devaka I, 89. Samvalita, I 98. Devabhaga 1, 111. Satila I, C. 98. Dhamadata I, C; 178. Sihagiri I, 77; C. 28 (?) (facsimile, Sapagarano). Dhamagiri I, C. 58. Sibarakhita I, 18. Dhamagirika I, 2; C. 166. Siriguts (vanija) I, 47. Dhamaguta II, 20. Siripala I, C. 120. Dhamapala I, C. 184. Sivanad: I, 45. Dbamarakhita II, C. 2.1 Siha (sethi) I, 99. Dhamasiva I, 1, 107. Siharakbita I, 13. Dhanagiri I, C. 157. Sona I, C. 57. Disarakhita ) I, C. 42.13 Soyasa I, 120. Gobila I, C. 77. Sabahita, Gotiputa (rajalipikara) I, 48, 49. Gopala 1, C. 12. Subhaga I, 19. Gotiputa,-Sabahita. Syatigata I, 81. [Hamsarakhita I, 117. U pidadata 1, 86. Hinagiri I, 106. Vada I, C. 172. Isadata (?) I, C. 52. Vadha I, C. 47. Isigara (vaaija) 1, 91. Vajagata 1, C. 3. Isiks I, 98 (?) (compare also List No. II). Vijita I, 3. Isipalita 1, c. 179. Vimala I, C. 138. Isimita I, C. 59. Visa I, C. 77. Isirak hita I, 94. Viskkha II, 21 (see also List I). Kekateyaka I, 1, 8. Visvadeva 1, 95. Kuja (%) 1, 60. Yasopala I, C. 87, 156. If the following sojhasa standa for failtaharya, this person was an ascetio. 1 The name is probably wrong.

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SANCHI STUPA INSCRIPTIONS. 115 IV.-Females, not marked as nuns. Agido[de] & I, C. 17. Oli 1, 82 (compare also List II). Agis[i]mA I, 69. Padona (?) I, C. 51. Arahaguta I, 32. Patola () II, C. 28. Asvadeva 1, 80; C. 88. Pothadeva, I, C. 44. Balaka I, C. 61. Pusini II, 20. Budha I, C. 64. Reva, I, 121. Dase I, C. 46. Robuni () I, C. 55. Dbamata (data) I, 102. Sagharakbit II, C. 22. Dbamarak hita I, 15, 45, 76. Sagha I, C. 106. Gada II, 15 (compare also List II). Samidara [ta] I, C. 176. Himadata I, C. 58. Samika I, 46, 118. Isimita I, C. 54, 69. Semaka (?) I, C. 91. Isirakhita I, 64. Siha II, 18. Ka[ka]na I, 21. Sihadata I, C. 67. Kapi I, C. 85. Sonado [de]va 1,8; C. 17. Kurari I, 39. Subhaga I, C. 18. Majhima I, 48. Tapasi 1, 39. Mayadata I, C. 62. Vakala devi I, C. 8. Mita (Tapasiyanam nusa) I, 73. Vasula I, C. 88. Mula 1, 95. Vesamanadata I, 22. Muladata I, C. 60. Vinhuka II, C. 24. Nagadata I, 117. Vipula I, C. 70. Nagamita I, C. 72. Vudina I, 20. Nagpalita II, 10. Yakhadasi I, c. 171. Naga I, 50; C. 45. Yasila I, 35 (see also List No. II). Geographical names. Aleyaka (adj.) 1, 11, 57. Kuraghara I, C. 69; C. 71-72; Koraghara (adj.) Achba vada I, 85; (adj.) I, C. 192; # II, 7. I, 19, 99, 104. Adhaporika (adj.) II, 13. Kurara I, 98; kurariya (adj.) I, C. 138; C. Aparmitaka (? adj.) II, C. 10. 192;17 kurari (adj.) I, C. 138; korara (adj.) Ar&pena 1, 59, 72, 89. 1, 85; II, 8, 9; C. 15. Asvavati 1, 91. Madalachhikatika (adj.) I, 78, 79, 80; C. 159. Bedakara I, 108. Madhuvana I, 61,18 C. 132 ; 'vanika (adj.). 1, 15, Bhasikada 1, C. 156. 76,19 110. Bhadanakatiya (adj.) I, 120. Mahamoragi, I, 77; Mahamoo I, C. 28. Bhogavadbanal 1, 45; nadhana, 1, 84; C. 137; Mahisati I, 111. padhanaka, (adj.) I, 43, 109; II, 2. Morasibikata I, 44. Chahatiya (adj.) I, C. 158. Nadinagara I, 8; C. 170; Nadio I, 7; NadinaDhamavadbanana (read Ovadhana) I, 25, 26. garika (adj.)" I, 82, 105; C. 147, 169; Ejavata (adj.) I, 71. Nadinagarika (adj.) I, 119; II, 15. Erakina 1, C. 98. Navagamaka (adj.) I, 46; gamaka, I, 55; ga. Kaboja (proper name) I, 7. mika, I, C. 53. Kachupaths (adj.) 1, 52, 53. PAdaniya (adj.) I, 56; II, 21.1 Kardadigama 1, C. 47; ogamiya (adj.) I, C. Padukulika II, 1; Paduku lini[ki]ya (adj.) 45, 46. II, C. 8. Kapasigama I, 40. Pokhara I, 108; reyaka 1, 83;" C. 23, 39. Katakanu I, 41 ; kaninka (adj.) I, 97. Poravikhika (adj) I, 107. Katakareyaka (adj.) I, C. 100. Prathithana (proper name) I, 12, 70. Kekateyaka (proper name) I, 1, 3. Punavedbaniya (adj.) I, 102. Ramorajahikadi (9) I, 90. # Achhavada, on facsimile. See also Bharhut Inscriptions, No. 95. # Dharakina, on facsimile. "Kararaya, on facsimile. First syllable obliterated. 19 Spelt oandka. * See also Bharkut Inscriptions, No. 13. * Third syllable obliterated. * Pokbaareyakada [sa], on copy. Q2

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116 EPIGRAPHIA INDICA. Rohanipadiya (adj.) I, 113, 114, 115; Rohario I, 93. Sahakagamiya (adj.) I, C. 97. Sasadaka (adj.) I, 18; II, C. 19. Sonaraka (adj.) II, 12. Tambalamada I, 60. Tiridapada 1,50. Tubavana 1, 22, 23. Udubaraghariya (adj.) I, 13; II, C. 41; C. 4% ; du thi baradeg I, 96. Ugireyaks (adj.) I, 31. Ujeni I, 27, 69, 73, 95; C. 11, 12, 49, 55-68, 70,77 ; oka (adj.) I, 121. Vadivabana I, 116; Vadipakanita (adj.) I, 101; Vadyao (adj.)II, C. 24. Vaghumata I, 37; C. 118. Vedisa" 1, 38; Vedisaka (adj.) I, 117; C. 189; Osika I, C. 26. Vejaja I, 17. Verohakata (adj.) I, 81. VIII.-HARSHA STONE INSCRIPTION OF THE CHAHAMANA VIGRAHARAJA. THE ( VIKRAMA ] YEAR 1030. BY PROFESSOR F. KIELHORN, PH.D., C.I.E.; GOTTINGEN. The stone which bears this inscription lies among the ruins of an ancient temple on the top of a hill, called Harsha or "Unchapahar," which is near the village of "Harasnath" in the Shaikhawati province of the Jaypur state of Rajputana, about 7 miles south of Sikar and 60 miles north-west of Jaypur, Long. 75deg 15, Lat. 27deg 31', Indian Allas. quarter-sheet No. 33, N. E. There it was discovered, in 1884, by Dr. G. E. Rankin and Sergeant E. Dean, who both sent facsimiles of the inscription which it bears to the Asiatic Society of Bengal early in 1835. And, Dr. Rankin's copy having on the way become so much injured as to be totally illegible, the inscription was edited shortly afterwards from Mr. Dean's facsimile by the Rev. Dr. Mill, with a lithograph prepared by Lieutenant Kittoe, and an account of the ruins on the hill Harsha by Mr. Dean, in the Journal 48. Soc. Beng., vol. IV, pp. 361-400, In the course of last year Mr. Fleet kindly presented me with a pencil rubbing of the inscription, found among Sir A. Cunningham's papers, which, though it helped me to amend Dr. Mill's readings in many places, was yet not sufficiently clear to furnish a trustworthy text throughout. I therefore applied for assistance to Dr. Burgess, and owing to his interest and exertions in the matter I am now able to re-edit the inscription from two excellent impressions, obtained by Colonel S. S. Jacob for Dr. Burgess; they were prepared by Mr. La la Ram Bakhsh of Jaypur. According to Mr. Dean's account the inscription is on a slab of black stone, about 3 thick and 3' square. It consists of 40 lines of writing which cover a space of about 2' 11" broad by % 10" high. Small portions of the inscribed surface are broken away at the four corners, and the right and left margins are slightly damaged; besides, about a dozen aksharas have become illegible in the body of the inscription by the peeling off of the surface of the stone. The rest of the writing is well preserved, and may be read with certainty almost throughout. The size of the letters is between " and "; it is largest at the top and becomes gradually smaller towards the bottom. The characters * See also Bharhut Inscriptions, Nos. 32, 82, 88, etc. See also Lussen's Indische Alterthumskunde, vol. III, pp. 932-937.

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HARSHA STONE INSCRIPTION. 117 are the ordinary northern alphabet of the period to which the inscription belongs, and they are skilfully formed and well engraved. The names of the writer and the engraver are not given. The language is Sanskrit, and by far the greater portion of the inscription, to nearly the end of line 33, is in verse. This poetical part is called a prasasti, and was composed by Dhiranaga, the son of the karanika Thiruka (verse 45).-In respect of orthography the text calls for few remarks. The letter b is throughout denoted by the sign for v; before r, t is always doubled after a vowel, e.g., in vichittra, line 4, and suttradharo and dagdha-ltripura, line 6; and a single j is written instead of jj in jealab, line 16, and visphurajnana, line 22. The dental is employed instead of anusvara in dhvansa, line 22; the dental sibilant instead of the palatal in auttaresvarah, line 22, and in Chamdasiva, line 29 (in a verse which offends against the metre); and the dental nasal has been incorrectly changed to the lingual in prasannak, line 15, and wrongly retained in nirnnasita, line 17.-Both the verses and the prose part of the inscription contain some words which are not given by the dictionaries or are employed in an unusual sense. To such words attention will be drawn in the notes on the translation." The proper object of the poetical part of the inscription, which consists of 48 verses, is to record the erection of a temple of Siva, worshipped under the name of Harsha, on the hill Harsha, by the Saiva ascetic Allata, and the completion of other works of piety by Allata's disciple Bhavadyota. But more interesting is the account which is furnished, by way of introduction, of the princes to whose kingdom the hill Harsha belonged and by whom the ascetics were patronised, and of their wars with other princes who have not yet become known from other sources. And the value of the inscription is enhanced by the fact that it yields a considerable number of names of districts and places, and contains several dates, for one of which the corresponding European date may be given with absolute certainty. The first twelve verses of the inscription are mainly devoted to the glorification of the god Siva or, as he is more particularly styled here, Harshadeva, of his place of residence, the mountain Harsha, and of the temple erected to the god on that hill. After that the poet, in verses 13-27, celebrates a line of princes belonging to the Chahamana family, who are said to have become illustrious through their devotion to the god Harsha. The first prince mentioned is 1. Gavaka I., said to have been famous as a hero in the assemblies of the Nagas and other princes (v. 18). His son wa 2. Chandraraja (v. 14); his son 3. Guvaka II. (v. 14); and his son 4. Chandana, who defeated or slew in battle the Tomara prince Rudrena3 (v. 14). This prince was succeeded by his son 5. Vakpatiraja, who put to flight Tantrapala, a neighbouring chief, by whom he had been attacked (vv. 15-16). And he again was succeeded by his son 6. Simharaja. This prince, though he is said to have subdued, amongst others, a Tomara leader, who appears to have been allied with a certain Lavana, was evidently defeated by his opponents and probably slain in battle (vv. 17-19). He was succeeded by his son 2 See notes 64, 66, 68, 69, 70, 77, 79, 81 & 85. I take this name to be equivalent to Rudrapala.

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118 EPIGRAPHIA INDICA. : 7. Vigraharaja, ruling at the time when the inscription was composed, who restored the fortune of his family; but nothing specific that need be repeated here is mentioned regarding him, except that he had a younger brother, named Durlabharaja (vv. 20-26). It will appear below that, besides Vigraharaja, Simharaja had two other sons, Chandraraja and Govindaraja, and that he also had a brother, named Vatsaraja. These seven princes are apparently mentioned in the same order in the inscription from Bijholi of which a rough reading is published in the Journal As. Soc. Beng., vol. LV, part I, p. 40. From verse 16 of the present inscription it appears that the country over which they held sway, and in which Harsha was situated, was called Ananta, a name which is repeated in verse 28. The princes with whom they are represented to have been at war I have not hitherto met with in any other inscription, but the fact that two of them are described as Tomaras leads me to suspect that at any rate some of them were ruling the country around Delhi, which we know to have passed from the Tomaras to the Chahamanas in later times. The contents of the remaining verses of our inscription may be given in very few words. In the country Ananta there lived a sage Visvarupa, a devotee of Siva. who followed the Pancharthala doctrine (v. 28). He had a disciple named Prasasta (v. 29); and his disciple again was Bha varakta, also called Allata, who was born in a family of Brabmans of the Vargatika tribe, and had come to Harsha from the neighbouring Ranapallika, a village where the Samsarika doctrine was practised. Allata built the magnificent temple of Harshadeva at which the inscription was afterwards put up, but died before he could accomplish all be had intended to do (vv. 30-34). And the works begun by him were therefore completed at his request by his disciple Bhavadyota (vv. 35-42). The temple erected by Allata was built by the architect Chandasiva, a son of Virabhadra (v. 43), and completed on the 13th of the bright half of Ashadha of the year 2013 (line 32). And the sage Allata is (in v. 48) reported to have died in the expired year 1027, when the sun had entered the sign of the Lion, on the third bright lunar day joined with the yoga Subha and the nakshatra Hasta, on Monday. Referring this date to the Vikrama era, I find that the corresponding European date is Monday the 8th August, A.D. 970; for in northern Vikrama 1027 expired the Simha-sankranti took place on the 26th July, A.D. 970, which was the 6th of the dark half of the purnimanta Bhadrapada, and the third of the following bright half of the same Bhadrapada) was Monday the 8th August, when the third tithi of the bright half ended 4 h. 15 m. and the nakshatra was Hasta up to 12 h. 29 m. and the yoga Subha up to 13 h. 26 m. after mean sunrise. The date is interesting, because it is the earliest Vikrama date known to me in which the writer has quoted a solar samleranti, instead of giving us the name of the lunar month. To the poetical part of the inscription is appended, in lines 33-40, the following list of endowments of the temple of Harshadeva, which were received up to Ashadha budi 15 of the (Vikrama) year 1080, the date on which I take the inscription to have been composed : The king Simharaja, after having bathed at Pushkaratirtha, had given the villages Simhagoshtha in the Tunakapaka group of twelve, Traikalakaka and * The practice in common enough in modern dates of Sanskrit M89. written in the Bengalf character.

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HARSHA STONE INSCRIPTION. 119 Isa nakapa' in the Pattabaddhaka vishaya, and Kanhapallika in the Sarahkotta vishaya; his brother Vatsaraja the village Kardamakhata in the Jayapura vishaya; the king Vigraharaja the villages Ohhattrad hara and Samkaranaka (verse 26); Simharaja's other sons Chandra'ra ja and Govindaraja two hamlets in the Pattabaddbaka and Darbhakaksha vishayas; Dhandhuka, an official of Simharaja's, the village Mayura padra in the Khattaka pa vishaya; and a certain Jayanaraja the village Kolika paka. Besides, fields had been given by various pious people, at Madra. purika, Nimbadika, Marupallika, Harsha, and ... [ka]lavanapadra. And taxes on salt and on horses had been assigned for the benefit of the temple by the traders (R) of Sakambhari and by the horse-dealers from the north. of the localities in this list, to which may be added the village of Ranapallika near Harsha, mentioned above, few have as yet been identified. Jayapura, Sakambhari and Pushkaratirtha near Ajmere are well known. Of the rest, Rana pallika must be the village "Ranoli," about 7 miles east of "Harasnath " and one mile west of "Shishu ;" and Nimbadika, the village " Nimara," 4 miles south of " Harasnath," near a salt-lake which may have given its name to . . . . [ka]lavanapadra. The inscription ends with the usual appeal to future kings to respect these endow. mente. TEXT. L. 1. ...... [U]' sarvavighUyama[naM surAJcitaM] pUrvameva ziva yo stanAvam / yfarferychrifafie * THIfA [] U-vo 90-[1.] .... []qfecutate: 1 KITAITO Ha: ura afayetaa: 11--(2.] pAdanyAsAvanubA namati vasumatI zeSabhogAvalambA [(at)] : [Ar] - uuuuuu-cu -- bhivAvaskhaM samastaM bhavati hi bhuvanaM yasya vRtta prahatte iraffarantit orafa uvufafafanuargaa: "-[3.] Frau Tei fafu hui etfan [fa]/a[urer'] 3. [v]ort: fat teratai nedRgveSatrinayana mayA zApi dRSTo vicitra . See note 79. 1 . The ahelaras in these brackets are slightly damaged at * Prom impressions obtained, at the Editor's request, from the top, but the reading is certain. Col. 8. 8. Jacob, C. I. E., and made by Lala Ram Bakhab of The word broken away here was probably THT214. Jaypar. 1. Metro: Rathoddhath The words broken away at the beginning were probably Metre : Bloks (Annabtubh). Ta fare. # Metro: Bragdbarl..

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120 EPIGRAPHIA INDICA. itthaM gauryA prahasitaharaH sasmitaH pAtu yubhAn // -[4.] vaigotAryamAdigrahagaganatalaM vyanuvAnA jalaudhe cakurvANA ma[sa][drAn*] L.5. caya[va]litajalAnarmimAlAsahaH / deyAdabhyarthitaM vaH zazadharadhavalA svarjunI caMdramaule- maulau lIlA vahantI sphuTavikaTajaTAva(ba)ndhane corikAyAH // "-[5.] caMcaJcaMdrAvatAraM bhuvananaganadIhI[pa]siM[5] []paMcaM vizvaM devAsurAhipramathamunivarairyacamAtyaH sanAtham / yasyecchAzaktibhAvAdasadapi sakalaM jAyate lIyate ca sovyAho harSadevo bhuvanaviracanAsUtradhArIprameyaH // -[6.] nUnaM vANAgnidadhatripurasuraripu [rjAtaharSaH saharSeriMdrAvavRMdaiH katanutinatibhiH pUjyamAnIca shaile| yobhUbAnApi harSo girizikharabhuvorbhAratAnugrahAya so"stAho liMgarUpo higuNitabhavanazcaMdramauli: zivAya / -[7.] niyaMbecA kha] [bhA ]DAnaNadahanaruci zoSasaMdhAntasatvaM(ca) prAntajvAlAvalIDhadrumava(ba)halamahAdhUmadhUmAyitAzam / saMraMbhAraMbhabhImakhanamasamazarocchedi yasyAzazaMke dRSTvA devaiH [kha] rUpaM kimiya[ma]samaye saMhatirbo(o)bhuve[ya]-[8.] 9. devaH puradhagadhyAste ymbhNkssmucckaiH| harSakhyAti: sa harSAkhyo giriraSa" punAtu vaH // 18-[9.] zUrasyedaM zoka / gAMgaM no nirAMbha]: pravahati na zubhA naMdanodyAnalakSmIH sadrabakhaparNabhaMgAmalavividharuco naiva -- 10. [st]thaac| anya dhatte tathApi zriyamatizayinImeSa zailodvitIyAM sAkSAcchaMbhuryadAste tadapi hi paramaM kAraNaM ramyatAyAH // "-[10.] aSTamUrtiryamadhAste sidyaSTakavibhuH svayam / mahimA bhUdharasyAsya parama: kopi- "s-[11.] 13 Metre : MandAkrinta. 1 Metre of verses 5-8 : Sragdhard. 15 Read . * Originally was engraved, but the initial to have been altered to kha. "Originally tSA, altered to tSa. WMetre : Bloka (Anushtubb). seems >> Read zUrasvaiSa zokaH 30 The two akaharas here broken away were perhaps saudhA. * Metre : Sragdhark. * The word here broken away was perhaps fuga. Metre: Sloka (Anushtubb).

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HARSHA STONE INSCRIPTION. 121 L. 11. [eta ]tmapANDakAMtipravaratamamahAmaNDapAbhogabhadraM prAMtaprAsAdamAlAviracitavikaTApANDupuccAbhirAmam / meroH zRMgopamAnaM sughaTitaSasattoraNahAraramya nAnAsahogayukta jayati bhagavato harSadevasya [*]12. [Hm] 1 -[12.] pAdyaH zrIgUSakAkhyAprathitanarapaticAhamAnAnvayobhUta "zrImabAgA[ya] lokapravaranRpasabhAlabdha(ba)vIrapratiSThaH / yasya zrIharSadeve varabhavanamayI bhautalI kIrtimUrti jhekedyApi sthiraiSA pratapati paramaiH13. ---[gai?]: // -[13.] pucaH zrIcaMdrarAjobhavadamalayazAstasya tIvrapratApaH sUnustasthAtha bhUpaH prathama iva punargavakAkhyaH prtaapo| tasmAcchocaMdanobhUttitipatibhayadastomarezaM sadarpa havA rudrenabhUpaM samarabhuvi] [ba]lAye[na labdhA ] jyshriiH||-[14.] tataH paramatejasvI sadA smrjitvrH| zrImAnvAkpatirAjAkhyo mahArAjobhavatsutaH // -[16.] yenAdainyaM khasainyaM kathamapi dadhatA vAjivalgA mumukSu prAgaiva cAsitebhaH sarasika[ri]raTaDiMDimairDi -[?] 301 vandhamAna rAnAM samadamabhi[va] havAgatonaMtapArzvamApAlastaMcapAlo dizi dizi gamito hIviSaNNaH prasapaNa (b):||"-[16.] zUrasyedaM / lokoM hi mahItale nanu haricaMdropamo gIyate tyAgaikha[ya]jayeSu kI[ti]16. []malA dharmaca yasyojva(jva)laH / yenAdAyi harAya maMdirakate bhaktyA prabhUtaM vasu zrImahAkpatirAjasUnurasamaH zrIsiMharAjobhavat // 3-[17.] hemamAropitaM yena zivasya bhavanopari / pUrNacaMdropamaM svIyaM mUrta ya[za] - [piM]Daka[m // ] -[18.] 17. -- tomaranAyakaM salavaNaM sainyAdhipatyohataM yuddhe yena narekharA: pratidizaM nirvA(gaNA)zitA jissnnunaa| 15. * Metre of verses 12-14: Sragdbara. / Metre : Bloka (Anushpnbh). * Read bhUckI '. The akshara yI, preceding bhUta, may * This akshara might possibly be read fa. possibly have been altered to ye. 30 The lower portion of this akshara is not quite WOriginally undoubtedly zrImantrAgAva was engraved, but | distinct. the akshara 7 appears to have been altered subsequently, and 31 Metre : Sragdhara. the only akshara which would suit the context appears to me WMetre: BArdhlavikridita. to be aa; I am not certain, however, that the adopted reading| Metre: Sloka (Anushtubh). >> The word, here broken away, was probably either faat is correct. W This word, for which Dr. Mill has read baDena bhayaH.| or khA. is quite clear and distinct in the original.

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122 TakA. L. 18. 20. 21. zrImA kArAvezmani bhUrayaya vitastAvadhi yAvaDe tanmuktyarthamupAgato raghukule bhUcakravarttI khayam // [19.] 23. EPIGRAPHIA INDICA. 19. 39 yena duSTadamanena samtaH sAdhitAlimahI khavA (mA) trubhiH / lIlayaiva vazavarttinI kRtA kiMkarIva nijapAdayostale // - [22] yasya cAra caritaM satAM sadA khatAM jagati kIrttitaM janaH / iSTijAtaghanaromakaM [mbi^]graharAjobhUttatsuto vAsavIpamaH / 36 te [20] galI yete zrIsiMharAjarahitA kila ciMtayaMtI bhIteva saMprati visunaMnu ko mameti / yenAtmavA (bA) huyugale cirasatrivAsaM saMdhIriteti dadatA nija sutAcAraH sutAre prataralaturamedhAzvaca mI karpUraiH pUgapUrairmUlayataruvarairhemabhArairapAraiH / udyaddAnaiH samAnaizcalakulagiribhirhantivAraiH sadAraividhIne prAtira- jAyate tanuralaMsuH [23.] -[26.] chacadhArAvaragrAmo dvitIyaH zaMkarANakaH [*] namo harSanAthAya] [bhayA dattI samAsanI // " [25] zrImahurzabharAjena yonujena vibhUSitaH [*] nevAso vidyuneva halAyudhaH 22. [mahArAjAvalI cAso zaMbhubhaktiguNodayA / zrIharSaH kuladevosyAstasmAddivyaH kulakramaH // - [27.] anaMtamIpara zrImAn pachita causara (kha): paMcAlAkulAcAyevivarUpI bhavaruH // [28] dIkSAjAtamaladhvansavisphurajJA- " 40. Metre : Sragdhar&. [rA [21.] bhiriti bhRtaiH prAbhRtairyaH siSeve // - [24.] # [nani *]laH / prazastAtyobhavacchiyastA pAcapataH khatI [20.] bhA[va] rakto bhava zithI dinAmatITa: vATikAnyayotasahimakulasaMbhava: 1 (1) [30] harSasyAsavrato grAmaH prasiddho rANapatikA / sAMsArikakulAnnAyastato yasya vini[rgamaH // * ] - [31] Metre: Sarddlavikridita. as Metre Sloka (Anushtubh). : Metre: Vasantatilaka. 35 Metre of verses 23 and 23: Rathoddhata. "The two aksharas here broken away, were probably 37 Metre of verses 25-32: Bloks (Anushtubh). 4s One would expect to read here paMcAyaMcakulAbAvI, and I believe that the akshara T has been altered to already in the original. ' Read "savidyurA 4 Originally f, but apparently altered to ba

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HARSHA STONE INSCRIPTION. 123 25. L. 24. pahATacchamanA naMdI zivAsabasthitikramaH / zrIharSArAdhane nanaM svayaM mrymvaatrt||-[32.] pAjanma bra(ba)macArI digamalavasanaH saMyatAmA tapasvI shriihrssaaraadhnkvysnshubhmtisytaasNsaarmohH| pAsIdhI labdha(ba)jamA bhavataraNadhiyAM - -[SI.] suva(ba)ndhustenedaM dharmivittaH sughaTitavikaTaM kAritaM harSahammyam // -[38.] asmiMzcaMdrAMkazaile gaganapathalihottuMgabhaMgeprameyaM harmya zrIharSanAmaprathitapazapate: sahimAno[pa]mAnam / dRSTvA sadbhogayuktaM va(ba) husurabhavanaM kAritaM yena 26. nAsAdhyaM kiMcidasti sphuTamiti tapaso niHsahANAM ytiinaam|-[34.] bhAsIvaiSThikarUpo yo dIptapAzapatavrataH / tIvra vegatapojAtapuNyApuNyamalakSayaH // -[85.] sadA zivasamAkArastasyezvarasamadyuteH / bhAvadyotobhavacchiSyaH saMdIpitagu27. [ruk*]mH||-[36.] gurorAnAmayaM prApya pratiSThAsoH shivaalym| yathAprArabdha(kha)kAryANAmaMgIkRtabharobhavat / -[37.] purastAtparvatasthAdhastritayaM yena kAritam / satkapo vATikA divyA goprapA ghttitopriiH||-[88.] sadaiva vahamAnena kUpena svAduvAriNA / vATikAseca28. . . . . . prpaabhrnnntthaa|-[39.] satpuSparacanaM zazroH payaHpAnaM gvaampi| kAryayamidaM sAraM darzitaM puNyakAMkSiNAm // -[40.] digaMva(ba)raM jaTA bhasma" tayaM ca vipulaM mhii| bhikSAvRttiH karaH pAtraM yasyaitAni parigrahaH // -[41.] zivabhavanapu --[pAH]yadAsIttadakhilamupalaugheH pUrayitvA gbhiirm| samatalamukhagamyaM prAMgaNaM tena kAMtaM masUNatarazilAbhiH kArita vaM(ba)dhayitvA / -[42.] vIrabha[2]sataH khyAtaH sUcadhArIca caMDasiva" / vizvakarmeva sarvajJo vAstuvidyA[ma] -~-[*] -[48.] | [ye]na nirmitamidaM manohara zaMkarasya bhavanaM samaMDapam / 29. 15 Metre of verges 33 and 34: Sragdhara. #Metro of verses 35-41: Bloka (Anushpabh). * Originally we, altered to w. #Metre: Malint This word is perfectly clear in the impressioni and cannot possibly be read in any other way. It offends against both the metre and grammar. Metre : Sloka (Anushtabh). 18

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124 31. 32. 33. [sa] [devamayacArutoravaM vargakhaMDamiya vedhasA svayam " [44] gaMgAdharavarabhavane karapikavIrakastena bhavena EPIGRAPHIA INDICA. akriyateyaM sugamA prazastiriha dhIranAgena // " - [45] yAvacchaMbho 3 nasuranadIcaMdralekhApatitvaM yAmIrmurArarurasi vilasati dyotate kaustubhaM ca / gAyatrI yAva[dA]ste satatamupanatA preyasI va (brahmaNonte kailAsAkArametatpratapatu bhavanaM harSadevasya tAvat // - [46.] a. - * [ha]taH zaMbhuH kathaM kAlasya gocaraH / harmmAnirmANakAlastu yathAdRSTo niva ( ba ) dhyate // " - [47.] saMvat 101[2] ASADhazadi 13 zaMbho: prAsAdasiddhiH // // jAdA dAnAM sahase gupanayasiMharAmI ga kAvAsI [tI] [yA] makarasahitA somavAraca tathAm / cAdiSTaH zaMbhunAso [va] mamalapadaM disunA evaM ( labdhA (vA) vaidehabhAvaM zivabhavanamabhiprasthito naToya // 88 / (1) - [48.] svsti| saMvat 100 bhASAThayadi 15 nivayaM yayAlaya (ba) zAsanA [nAM] 51 Metre: Rathoddhata. 12 Metre: Arya. 3 Metre: Sragdhara. 54 Metre: Sloka (Anushtubh). 34. . caiva likhyate / mahArAjAdhirAjazrIsiMharAjaH svabhoge tUnakUpakaddAdazake siMhagoSThaM / " tathA paya(ba) cakaviSaye caikalakako maankuupii|" saraHkohaviSaye kaNDapalikAmevaM grAmAMbaracaMdrAMkazikharopari . [bha] 35. gavate zrIdevAya pani zrImatpuSkaratIyeM bAlA apanArthanavilepanopacAradhUpadIpapa yAtrotsavArthamA zazAMkatapanArNavasthiteryAvacchAsanatvena pradadau / tathaitanAtA zrIvatsarAja: svabhogAvAsajaya][5][raviSa"] 36. ye kaImakhAtagrAmamadAcchAsanena / tathA zrIvigraharAjena shaasndttgraamddymuprilikhitmaaste| tathA zrIsiMharAjAjI zrIcaMdrarAjazrIgoviMdarAjI svabhogAvAtapava (ba) cakaviSaye " darbhakaca viSa [a] .. 56 87. [SA]saMkhyena svahastAMkitayAno [][da] pATakara pazikAyAmobhayA viteratuH / zrIsiMharAjIyaduHsAdhyavIrdhakaH pApaviSaye samujyamAnamadUrapa [i] cAmaM svAmyanumataH pradattavAn / 38. hilAmajaH zrIjayanarAjaH " svabhujyamAnakolikUpakagrAmaM bhaktyA harSadevAya zAsanena dattavAn / (in) tayA samastacIbhagraha][3] vA mAkabhaya lavacakUTaNaM prati vidhopakamekaM dattaM / tayottarApa thatyaDAvikAnAM [sa] .... 36 Metre : Sragdhara. 46. These signs of punctuation are superfluous 7 The sign of anusvara of the last akshara is doubtful. # Originally zrIjaganIrAja:, altered to zrIjayanarAja..

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HARSHA STONE INSCRIPTION. 125 L. 39. [a] Tzaufa con varit **: 1() geimferrfa AYTATTUU TUT I [ET]. purikAyAM pi[ppa] lavAlikAkSecaM nimba(mba)DikA[pA]me darbhaTikAkSecaM marupalikAyAM [jhA] [*][] au ..... 40. . . . []atavus 8990 a forferatai[fe]eThe arrafafa sarvAnetAnbhAvino bhUmipAlAnbhUyo bhUyo yAcate rAmabhadraH / #TATTI equat ante ale urciteit Hafa [:#*] *-[49.] TRANSLATION. [Om !] [Om! Adoration to Siva !] (Verse 1.) I adore him who removes all obstacles, the first-born of Siva and his spouse, who is worshipped by the gods, [Gajanana,] the granter of boons, who gives enjoyment, salvation, and true perfection. (2.) May the destroyer of Tripura guard you, who is 60 . . . . . with bewildered minds, but praised by the true gods! (3.) Victorious is that Pasupatil, the bestower of compassion on all, who is named Harsha, the holy, at whose dancing the whole world verily changes its position; (for) the earth, resting on Sesha's hoods, bends low beneath the tread of his feet, while the sky) with the sun and moon (rises high) with the lifting up of his arms. (4.) "A three-pointed spear is in thy left hand, in the other an alms-dish; the ornament . . . . . . ; & serpent serves as necklace for thy blue throat; nowhere have I seen, 0 three-eyed one, such wondrous vesture ;"-may Hara, smiling when thus jestingly addressed by Gauri, guard you ! (5.) May the river of heaven, who with her masses of water pervades the sky where the sun and the planets are shaken by her velocity, and who with the thousands of lines of her waves puts to shame the oceans with their decreasing water; who, white like the moon, appears like a graceful veil on the crest of the moon-crested (god), fast bound with huge uncouth tresses of hair;-may she grant your petitions ! (6.) May the god Harsha, that unfathomable architect for the construction of the world, preserve you,-he by whose will and power all that was not is produced and vanishes again, the universe with its moving moon and sun and stars, with its expanse of worlds, mountains, rivers, islands and oceans, and together with the gods, demons, serpents, his own attendants, excellent sages, Yakshas and mortals ! (7.) May the moon-crested (god), who in the form of the Linga has (here) a twofold dwelling, promote your happiness; he who-full of joy at having burnt Tripura, the enemy of the gods, with the fire of his arrow, (and) worshipped on this bill by the joy. ful divine hosts, Indra and the rest, who praised him and bowed down to him,-verily under the name of Harsha 6 stayed on these) two mountain peaks for the welfare of Bharata63 (8.) When the gods saw how his own nature broke forth, like a mighty fire issuing from the hollow of his eye, frightening the creatures with its scorching rays, darkening 5 Metre: Salini. a i.e. siva. "The missing portion of the verse probably erpressed the i...joy.' idea that Siva is dreaded by the demons. 1 i.e. Bharatavarsha, or India.

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126 EPIGRAPHIA INDICA. the quarters with thick volumes of smoke of the trees which were consumed by its flames all round, roaring terribly in its impetuous progress, (and) annihilating the god of love, they became afraid lest the destruction of the world had come, out of season. (V. 9.) May this mountain Harsha, which grazes the clouds on high (and) on which the god Harsha, the destroyer of Pura, resides, purify you ! A hero speaks the following verse : (10.) The water of the torrents which flows here is indeed not that of the Ganges; here there is not the charming beauty of the garden of paradise; nor are there (palaces ] here which glitter brightly all around with their jewelled and gilded pinnacles. Yet this hill possesses another, superior, unrivalled beauty; for that Sambhu dwells here in person is surely a paramount cause of loveliness. (11.) Since the eight-formed (god), the lord of the eight perfections, himself dwells here, this mountain possesses supreme grandeur which baffles description. (12.) Glorious is this mansion of the holy Harshadeva which is charming with the expanse of its spacious chapels, embellished with eggs of gold, (and) pleasing like the sons of Pandu by reason of the court-yards 6+ which are formed by the flights of buildings along its sides. Surpassing in height the peak of Meru, it is beautified by an excellent porch at which a bullis skilfully carved, and is endowed with manifold objects of enjoyment. (13.) First came the lord of men known as the illustrious Gavaka, of the Chahamana family, who attained pre-eminence as a hero in the assemblies of the fore. most princes of the world, the illustrious Nagas and the rest; whose fame, remaining on earth in visible form, as an excellent dwelling for the holy Harshadeva, even now endures here and illumines with great ........ (14.) His son was the illustrious Chandraraja, of spotless fame and fierce valour; and his son was the valorous prince who again, like the first, was named Gavaka. From him sprang, inspiring kings with fear, the illustrious Chandana, who, when he had slain on the battle-field the proud Tomara lord, prince Rudrena, by force secured the fortune of victory. (15.) After bim came his son, the Maharaja named Vakpatiraja, the illustrious, endowed with supreme splendour, ever victorious in battle; (16.) Who, managing to sustain the spirit of his army, eager to loosen the reins of their chargers, forced Tantrapala,- the ruler of the country adjacent to Ananta, who had come arrogantly defying () the command of the prince whom he should have honoured, -to wander, quieted, overwhelmed with shame, in every direction, after his elephants had before already been frightened... by drums ...... (?). # The reading of the second line of this verse is quite clear in the impressions, but owing to the word vikard its mean. ing is not clear to me. Vikatd is apparently used here as a feminine substantive, and should, judging from the context, depote both a ball or court-yard and a female, related somehow to the Papdavas. In the former sense the word is evidently used also in verse 33, below; and as regards the other meaning, it may at any rate be noted that Vikata is the name of one of the hundred sons of Dhritarashtra Seo note 26, above. I am doubtful about the correctness of my translation, but see no other way of explaining the original text. "I do not properly understand the second line of this verse, which is damaged in the original. Trdsitebha might of course also mean who had frightened the elephants. The word abhivahan (supposing the reading to be correct) of the tbird line appears to be used in an altogether unusual sense. Dr. Mill's translation of the second line is : 'even be, having his elephant terrified and driven into a lake by the sounding cymbals of the hostile war elephants.

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HARSHA STONE INSCRIPTION. 127 A hero speaks : (V. 17.) Vakpatiraja's peerless son was the illustrious Simharaja, who verily all the earth over is sung of by people as the equal of Harischandra, of spotless fame for his liberality, majesty, and victories, and of resplendent virtue. He piously gave abundant Wealth to Hara for a temple. (18.) And on Siva's dwelling he set a golden dome (?), his own fanie in bodily form, resembling the full moon. (19.) [After having defeated] the Tomara leader, proud of the command of armies, together with Lavana, the victorious one annihilated in war rulers of men in every direction. To him, who kept as many (princes) in his prison as he did in his house, the universal sovereign of the earth in Raghu's race came of his own accord to bring him final liberation. (20.) His son was the illustrious Vigraharaja, resembling Indra, who rescued both the fortune of his family and the Fortune of victory from the distress which had thus befallen them. (21.) By him the Fortune of his realm, deprived of the illustrious Simbaraja and as it were frightened at the idea who might now be her lord, was re-assured by offering her a lasting home in his two arms. (22.) Having subdued with his arms the whole earth by overpowering the wicked on all sides, he easily made it obedient to his commands, so that it was like a servant bowing down at his feet. (23.) When good men hear his noble conduct constantly celebrated by mankind throughout the world, their bodies again and again are closely covered all over with hairs erect through delight. (24.) He has been served with many presents, offered without guile and exceedingly pleasing, with stringe of pure pearls, gay steeds, fine garments and weapons; with camphor, quantities of betel, first-rate sandal-wood and endless quantities of gold; and with spirited rutting elephants, huge like moving mountains, together with their mates. (26.) Piously he has assigned by deeds two villages to the lord Harsha, the excellent village of Chhattradhara and Samkaranaka. (26.) He is adorned by his younger brother, the illustrious Durlabharaja, as Rama was by Lakshmana, and as Halayudha is by Vishnu. (27.) This row of great kings had the origin of their virtues in devotion to Sambhu. The holy Harsha is their family-deity; through him has the family become illustrious. (28.) In the land of Ananta dwelt the blessed preceptor Visvarapa, learned and a devout worshipper of Uttaresvara, whose hereditary doctrine was that of the Panchar. thalas. (29.) His disciple was Prasasta, a true worshipper of (Siva) Pasupati, purified by knowledge which shone brightly because the rite of initiation had removed all stains from it. The following verse shows more clearly that Simharaja had been unfortunate in war and was probably killed in battle. The universal sovereign in Ragbu's race, spoken of in this verse, I understand to be the divine Rama (or Vishnu). "This verse contains the two words auttarefvaru and pancharthala, which I have not met with elsewhere. The formet is derived from uttarefnara which we have in Uttarefvara-tirtha, the name of Tirtha, and Uttarefoardrama, the name of a Linga, and which apparently is a name of Siva. Pafcharthala is evidently equivalent to pdfickdrthika, which peoun in line 6 of the Tewar stone inscription of Gayakarnadeva (Indian Antiquary, vol. XVIII, p. 311), and the meaning of which is apparent from the Sarpudarfana-sangraha, translation by Cowell and Gough, p. 103.

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128 EPIGRAPHIA INDICA. (10.30 and 31.) His disciple was Bhavarakta, also called Allata, sprung from a family of holy Brahmans belonging to the Vargatika tribe, who had migrated from the well-known village of Ranapallika, near Harsba, where the hereditary doctrine is that of the Samsarikas." (32.) In Allata surely Nandin" himself, whose place is ever near siva, had de. scended to the state of mortality, to worship the holy Harsha. (33.) He who from his birth was a religious student, with mere space for his pure covering, with the soul completely controlled, and practising austerities; whose excellent mind was solely bent on worshipping the holy Harsha, and who had forsaken the in. fatuation of the outer world; who as soon as he was born was a dear friend ...... of those eager to cross the sea of) life,-he caused to be built this mansion of Harsha with its well-constructed halls (?), with the wealth received from pious people. (34.) When one sees how on this hill of the moon-decorated (god) which with its lofty peaks kisses the path of heaven he built this incomparable mansion of the holy Pasupati, celebrated under the name of Harsha,-this mansion which surpasses the palaces of the immortals and is a home for many gods, endowed with excellent objects of enjoyment, it becomes evident to one that there is nothing which the penance of sages who have renounced all desires would not accomplish. (35 and 36.) Of him, resplendent like Isvara, the disciple was Bhavadyota, always like Siva himself in appearance, who shed light on the spiritual) lineage of his preceptor. A perpetual religious student and fervently practising the vows of a Pasupata ascetic, he by fierce austerities acquired holiness and got rid of the defilement of unholy deeds. (37.) Having received the command of his preceptor about to depart for Siva's home, he took upon himself to complete the works as they had been commenced. (38.) To the east of the mountain, at the foot of it, he had three works executed, an excellent well, a beautiful garden, and a cistern for watering cattle, built of stone. (39.) Watering the garden by means of a well of sweet water which never dries up ....... and filling the cistern. (40.) To worship Sambhu with beautiful flowers and to give water to cattle to drink, these two things have been declared to be the best for people desirous of religious merit to accomplish. (41.) Raiment consisting of mere space, matted hair, ashes, a broad couch formed by the earth, food received as alms, and the hand used as a drinking-cup,-these repre. sented all his wants. (42.) Having filled up with masses of stone all that immense .... which was sin front) of Siva's temple, he caused to be made a beautiful court which, laid out with very smooth stones, is level and pleasant for walking. (43.) The architect in this (work) was Chandasiva, the famed son of Virabhadra, omniscient like Visvakarman, in the art of building houses .... (44.) He built this delightful house of Sankara with its chapels, the beautiful porch which contains all the gods, like a portion of heaven made by the creator himself. * This apparently is the meaning of dvindmatah, which does not oocur elsewhere. 70 What the doctrines of this sect were I have not been able to find out. 71 An attendant of Biva, commonly the bull on which be rides 7: Io his account of the ruins of the temple, Mr. Dean speaks of a doorway relieved by an architrave of most elaborate sculpture, divided into twelve compartmeuts, iu each of which a group from the Hindu Pantheou occupies a place.

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HARSHA STONE INSCRIPTION. 129 aber (V. 45.) Dhiranaga, the pious son of the karanika Thiruka, has composed this lucid eulogy here, at the excellent dwelling of Gangadhara. (46.) As long as Sambhu owns ......the river of the gods and the moon's crescent, as long as Lakshmi sports and the Kaustubha glitters on the bosom of Mura's foe," as long as Gayatri abides near Brahman as his ever-devoted spouse, so long may this Kai. lasa-like dwelling of the god Harsha shine forth! (47.) ...... how should Sambhu come within the range of time. But the time when this mansion was built is recorded here, as we have learnt it. In the year 1013, on the 13th of the bright half of Ashadha, was the temple of Sambhu completed. (48.) When a thousand and three times nine years had gone," and when the sun had entered the sign of the Lion, on the third bright lunar day joined with the yoga) Subha and (the nakshatra) Hasta, on a Monday,"e-then that Allata, commanded by Sambhu who desired to give him an eternal, undefiled, essentially bright home, departed for the abode of Siva, about to obtain freedom from bodily existence." May it be well! * The following is a record of the endowments as they were severally received up to? the 15th of the bright balf of Ashadha of the year 2080 : The Maharajadhiraja, the illustrious Simharaja, having on an auspicious day bathed at the sacred Pushkaratirtha, made over by deed of gift to the holy Harshadeva on the hill of the moon-decorated (god Harsha), to be his as long as the moon, the sun and the sea endure, four villages in his possession, viz. Simhagoshtha in the Tunakupaka group of twelve, Traikalakaka and franaka pa" in the Pattabaddhaka vishaya, and Kanhapallika in the Sarahkotta vishaya, for the purpose of bathing, worshipping and anointing (the god), for oblations, incense and lamps, and for the celebration of processions on festive days. Similarly his brother, the illustrious Vatsaraja, gave by deed the village of Kar. damakhta in the Jayapura vishaya which he had become possessed of. Similarly two villages, already mentioned above, were given by deed by the illustrious Vigraharaja. Similarly the sons of the illustrious Simbaraja, the illustrious Chandraraja and the illustrious Govindaraja, piously presented by deeds bearing their signatures : .. two hamlets .... in the Pattabaddhaka vishaya (and) the Darbhakaksha di. shaya which they had become possessed of. 7 Le a writer of legal documents. 71.. Vishna. ** s.o. in the expired (Vikrama) year 1027. ** The name of the week-day is similarly put in the instrumental caso in other dates, where we should have a pooted the locative. 77 I take vaideha as an abstract noun, derived from videla 'bodiless." * The word of the original, so translated, is riruddham, which I have not met with in this sense elsewhere. * The names of these two villages form in the original a Dvandva compound, which I cannot be sure of having rosolved correctly. See above, verse 25. * Owing to the mutilated state of the text I am unable to translate this contence properly. In particolar I do not se how the meaning of the word pdfaka here differs from that of palliks. On pdfaka soe the Indian Antiquary, vol. XVIII, p. 135.

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130 EPIGRAPHIA INDICA. The illustrious Simbaraja's duhsadhya, the illustrious Dhandhuka, with the permission of his master, gave the village of Mayurapadra which he possessed in the Khattakupa vishaya. The illustrious Jayanaraja, the son of ......hila, piously gave by a deed to Harshadeva the village of Koliku paka, possessed by him. Likewise one vimeopaka on every kutaka of salt was assigned by the most illustrious........ 83 at Sakambhari. And one dramma on every horse was assigned by the ..... of horse-dealers" from the northern country. The fields given by pious-minded people and now possessed by the god are as follows: at Madrapurika a pippalavalikass field, at the village of Nimbadika a darbhatika field, at Marupallika a jhata field, at Harsha a lata field, at.... [ka). la vanapadra a sekyaka field; likewise here at ...... a big plough of land. (Verse 49.) Ramnbhadra again and again entreats all the kings to come: this common causeway of religion to princes must at all times be guarded by you ! IX.-MUHAMMADAN INSCRIPTIONS FROM THE SUBA OF DIHLI. " " BY PAUL HORN, PH.D., STRASSBURG. The papers relative to Muhammadan inscriptions already published by scholars in India, especially those of the late Professor Blochmann, are so valuable that they have laid a solid foundation for further advances; but the number of inscriptions still un. edited must be very large, and their collection and publication may be looked to with confidence for many additions to, and corrections of, our information. The following inscriptions are from impressions taken by the Archaeological Survey officers of the Panjab circle at diverse places in the former Saba of Dibli. I.-JHAJHAR Grave; in inser. No. 5 ). Jhajhar is now the head-quarters of the tahsil of the same name in the Rohtak District. It is situated in the plain 35 miles west of Dihli. The town is said to have been founded at the time of the first Muhammadan conquest of Dihli, and is not seldom mentioned by the chroniclers. Many ruins testify its later importance. In 657 A.H. it is named among other cities which were conferred upon Nusrat Khan (Tab. Nas, p. 274); in 756 Firoz Shah dug a large canal from the river Satlaj and prolonged it to Jhajhar, a distance of 48 kr 6h (Firishta, lithographed edition, vol. I, p. 262). In the Ain-l-Akbari it is registered with 128,417 bighas, 1,422,451 dams, Sayurghal 306,461 dams, 60 cavalry and 1,000 infantry: the castes were Afghans and Jats. In A. H. 967, when Akbar made his encampment at Jhajhar, Abu'l Ma'ali, who was set free from his confinement at * This word apparently denotes an office. In other inscriptions we find dubsadhyarddhanika. The word bere left untranslated is bham waha-defyd about the reading of which there is no doubt. Desi apparently is used in the same sense which it ought to convey here in the Peheva inseription, ante, vol. I, p. 187, 1. 8, and probably denotes guild,' and in that case bhammala should denote a class of traders. For vishfopaka see virhaopaka, ante, vol. I, p. 166. Kdaka probably denotes a certain weight or measure (of salt). The original han belarika instead of had donka, which occurs in the Mitakshard on Yajfavalkya 11, 30. $ The terins here left untranslated probably denote various kinds of grain. # Tbe words bere omitted I do not understand.

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INSCRIPTIONS FROM DELHI DISTRICT. 131 Bayana by Khan Khanan, dared to present himself before the emperor; but the latter was so greatly offended by this that he ordered the rebel again into imprisonment. The town was almost ruined by the great famine of 1783 A.D., but has since regained its prosperity. The following twelve inscriptions belong to seven mosques in it, and date from the tenth and eleventh centuries of the Hijrat. 1. A loose stone (20%' by 18") from the destroyed Kali Masjid, now in the house of Mardan 'Ali Shah Bhattian in the town of Jhajhar, bears the following inscription of four lines : ql lnby `lyh lslm mn bn msjd llh bn llh lh mthlh fy ljn@ `ly khn `Zm brgzydh rHmn mrby jhn bn khrd yn msjd mjls myn fGn drd khn bn mGfwr mrHwm mlkh lshrq `l ldwlh wldyn mlkh slmh llh `n lHdhtht w tzj trbh btj lrDwn lkhms wl`shryn mn rmDn sn@ ts` w ts`yn wsb`my@ " The Prophet-may he be blessed I-says, 'He who builds a mosque for Allah, * will have built for him a house like it by Allah in Paradise.' "This mosque has been built by the high Majlis, the great Khan, the chosen of the Merciful, the educator of the world, "Daud Khan, the pardoned deceased son of the Malik Ashsharq ('Aladdaula) Waddin Malik Miyan, the Afghan; "May God preserve him from bad accidents and crown his reward with the crown of Paradise !-on the twenty-fifth Ramazan 799 [22nd June 1397]." The date falls in the reign of Mahmad Shah; an inscription of the same year has also been published by Blochmann in the Journal As. Soc. Beng., vol. XLII, p. 304. 2. Over the mihrab of the Bazarwalli mosque in the middle of the town, a sandstone slab, measuring 28" by 153", bears the following five lines : .. bsm llh lrHmn lrHym l lh l llh mHmd rswl llh fy zmnh `md@ lkhft bsT l`dl w rft jll ldyn mHmd khbr bdshh Gzy khldllh mlkhh r slTnh bn msjd skhth mkrmh srkhr khrj khtwr rmHsnh bykhh lTb` nwb rdmyn frmysh fy ltrykh lsb` wl`shryn 27 mn shhr rjb rjb qdr@ snh sb`yn ts`my'@ 970 , "In the name of the merciful and compassionate God. There is no God, etc. "In the time of the pillar of the Kalifat, spreading justice and clemency, Jalaladdin Muhammad Akbar Badishah-e-Ghazi-may God perpetuate his kingdom and his 1 Here, at Strassburg. I am unable to refer to the Tarikh- Badaoni, the Jaunpurnama, the Minah altararikk, Stewart's History of Bengal and other works. I have retained in the transcriptions of the inscriptions the spelling of the originals, adding no wanting dots, hamzas or tashdids, the poetry excepted; but I have omitted the signs of the short vowel: and the jasmas which often occur arbitrarily. For the short accounts of the places where the inscriptions bave been found. I have consulted Hunter's Imperial Gazetteer of India. To Dr. S. Landauer I am obliged for his kiud assistance in the elucidation of some difficulties. s2

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139 EPIGRAPHIA INDICA. reign I the erection of the honoured "And beautiful mosque', the lady over natures (P), has been made by the Nawab Rami Khan, governor of the sarkar Khwaj Kator (P), "On the 27th of the month Rajab-may its honour increase 1--of the year 970 [22nd March 1663]." This inscription is interesting because it gives now information about Rami Khan, who is not often mentioned in the histories. Blochmann has noted two services of his in his translation of the Ain (No. 111, p. 424), the one from A.H. 971-one year later than the present inscription-the other of A. H. 983 (No. 146, p. 441). His full name is not certain. Blochmann styles him Rami Khan Ustad Jalabi." 3. Over the northern outside arch of the mosque of Shah Bura in the north of the town, is a sandstone, measuring 22" by 19", bearing the six lines : ftd `zm msjd r bn yn bd mqrn r bkhm ym khh mHmd rst brhym dlshd khh khTrkhstkn my szd bd sr khdmt bj my ard stn bd brdr khdy `rr r bnyn khrd anr khh shhr rmDn rSly llh `l~ mHmd : ndym jh sjdh nyD dh bd dd jwn wHd nyq brh Hq khbr ldyn jll shh bdwr hr khs brsd bdyn twn nrkhsht yqyn r hmdm st b rSn Hq nk b qTb zmnh btkhSyS pr mqSwd jhnst bdh shh khh nh Sd brd fzwn shSt w dh rpnj tmm trykh khrstm zhtf 979 Metre: Hazaj. "When God the only one, put away (my) misfortune, the building of this mosque was designed. "In the time of the king Jalal addin Akbar-may his days be equal to his desire ! - "Everybody who comes to that mighty one, becomes a new one; Muhammad Ibrahim (also) is happy through him. "He is true and a companion of the followers of God, he exhilarates the afflicted. "To him especially the pole and time devote their service, the masters. "As the design of the world is for ten kings, 80, O God I may his glory be eternal ! * When nine hundred was increased by sixty and ten and five, it was in the month Ramazan that he laid the foundation. May the friendship of God be over Muhammad ! Lipibe' has been distinctly engraved, but perhaps atbd is to be read and Bega-ya (1.0. Beg-0) abd' aynonymous with daryd bhdalary-BAbar's Momoins, p. 480. The reading Kator is somewhat doubtful; the word may be Ganaur or Kanaum, but even if rond thus, we got none of the well-known urhre of the Moghal empire. The same strange use of farmayil occurs in Nos. 4 and 4 More famous was the homonymods mir atask of Humkyan (died 942), who effected in 942 the conquest of the fort of Chandp by the praction of old Zopyrus' stratagom, after having quitted the service of his former master Sultan Bahadur of Gujarat, which trobery bus given matter for the anedote of Saltan Bahadur's parrot in Khat Kho'Muntakhab allubdb. The Turks of Europe were onlebrated in Asis for their knowledge of artillery, which was always the most remarkable weapon of the Turks in their wars with the Persian Shahs, fact that Shah Tahmasp I. in rain attempts to deny in his Memoirs (ow my German translation of them, p. 120. Strasburg, Trubner).

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INSCRIPTIONS FROM DELHI DISTRICT. 133 From the heavenly speaker I asked the date of completion, a voice gave me ja (-y) sijda fayz da' (Bestow a place of adoration). 976.' (Ramazan 976 began on the 17th February 1569)." The words of the tarikh give only 975. The poetry is very poor and difficult to understand. I do not pretend that my readings are absolutely correct. 4. Over the central arch of the ruined mosque of Miyan Raib to the south of the Bazarwalli Masjid is a rectangular sandstone, measuring 19" by 15", bearing the following five lines. This mosque is in the last stage of ruin, the yard being filled with filth and sweepings; it is no more used for religious purposes. shhd n l lh l llh wHdh l shryk lh wshhd 'n mHmd `bdh wrswlh khrd, bn `mrt msjd myn ry'b bn pyrh fy ltrykh `shr mn shr (sic) dhy l`m myn drd snh 989 frmysh "I testify that there is no God but God alone, who has no companion; "And I testify that Muhammad is His servant and His apostle. "The edifice of this mosque has been built by Miyan Raib, son of Piyara, on the tenth of the month Zi-l-Hajj, "In the year 989 [5th January 1682]. His commander (toas) Miyan Dadd." 5. The graveyard of Miyen Raib is situated half a mile east of Jhajhar, near the Buawalla tank. A red sandstone over the eastern gateway (27' by 13") bears the following inscription of four lines; the lettering is very poor : r jhn tj mbrkhh khbr z `dlt shh bdwry pyr@ bn ryb myn skhtn [6] chwn dyn bhtr mHyr slmt khyn [6] hmr jbr nwr pr qSbh snh lGh tnh (sic) mh rmDn mHmd dwltyrh rtjy [6] ...... "In the time of Shah Akbar, by whose justice came blessing upon the crown of the world . * Miyan Raib, son of Piyara. "The town full of light, Jajar, is the repose of all nobles; "In the year 1002, in the month of Ramazan ( began the 21st May 1591) ....." The marble gravestone itself measures 3' 8" by 104". It contains the Kalima and the words qabr-i-Miyan Raib; round the open middle space runs the Fatina. At -Whatso, hrchh amd brft the foot of the stone the Persian sentence has been engraved ever came has gone'. 6. Over the outside central arch of the mosque attached to the tomb of 'Abd as. Samad, half a mile east of the town near the Buawalla tank, is a red sandstone slab (21" by 17"), containing the following six lines : nwr ldyn khlyfh dr zmnh stwr mtyn `dl w nSf khwsh rrjyst dyn slmy hzr sl bbd y lhy Cf the ford of Bava Piyars on the river Narmada, Iqbaln. Jah., p. 301.

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134 EPIGRAPHIA INDICA. yrh ryb khh rst Tlb dyn khrdm rhnmwn hzr r`shryn `bsyn trm khh bn mkhn bryn khld dyn drn brwDh khrd msjd bny'y sm`yl sl trykh z khrd jstm khrshh shyny fqyr `bd lSmd mHmd `rby z Tfyly Metre : Khaftf. "In a good career is the faith of Islam in the time of the king Naraddin (Jahangir) O God I may his justice and equity stand firm and solid a thousand years! "This masjid has been built by Ism'ail Irah Raib, who is a student of the faith. "I asked the mind the date-year, the guiding mind (said) to me.1020'[began 16th March 1611]. "(1), a hermit, the poor 'Abd as-samad, the son of Makan, who belongs to the family of the 'Abbassides, "To the companions of Muhammad the Arabian, the pious ones in the high Paradise." In No. 11 'Abd as-Samad's father is named Mankan. 7. Over the gateway of Rustam Khan in the south of the town, on a sandstone, measuring 4 feet by 12%", are two lines, and flower arabesques : shhd n l lh l llh wHdh l shryk lh w'shhd 'n mHmd `bdh w rswlh trykh drwzh rstm khn bn mHmd khn srbny snh 1049 "I testify that there is no God but God alone, who has no companion; and I testify that Muhammad is His servant and His apostle. "The date of the gateway of Rustam Khan, son of Muhammad Khan Sarbani (is) 1029 [began 8th December 1619]. "Jahangir elevated the builder from a commander of 60 to a chief of 5,000 foot and 4,000 horse and named him Rustam Khan; besides he bestowed on him the government of Gujarat. He put much confidence in him and placed him in 1032 as general under the command of Prince Parwez, after he had abandoned the service of the rebel Prince Shahjahan. Iqbaln. Jah, 209, Waqi'at. Jah, in Elliot's History, vol. VI, p. 388." 8. Over the central arch of the same mosque as No. 6, on a red sandstone measuring 471" by 9", is an inscription of two lines; (not in situ): shd yn rwDh pr nwr Hsn shhyd khshyd hzr w sy w pnj slsh jhn khsy shh rwDh r jhngyr yn bdwr trrykh Metre: Mulaqarib. In the time of Jahangir, the king of the world, this light tomb of Hasan Shahid has been made. "The date of it for a tomb has been brought by somebody ((r)) in the year 1085" [began 3rd October 1625). 9. Over the central outside arch of the Shaikhanwalla masjid, a soft sand. stone slab, measuring 4' 11" by 8}", contained originally four lines, but the first, in Arabic, has almost vanished. Also the other lines are much injured, and some words are

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INSCRIPTIONS FROM DELHI DISTRICT. 135 I missing, so that it is not possible to decipher fully the eighteen Persian hemistichs. give only the beginning and the date : . . jhjr . nhyt khwby jhnst zshhn khh `ly tr khh dr zmyn bmthlsh by nshnst hmdllh khh dr jhjr klm .. jhngyr nwrldyn bdr shh bny khrd rstm khn mHmd khn ! d . . . bsn lf r pnj rsy (mrtb shdh `mrt) btrykh dhm z mh rjb Metre: Hazaj. "In the time of Shah Naraddin Jahangir, who is more exalted than the kings of the world, Rustam Khan, son of Muhammad Khan, has built it, who has not his like on the earth." In the verses that follow the beauty of the mosque is described. The building was completed on the 10th of the month Rajab in the year 1035 (the 7th April 1626]. 10. Over the north-west arch of a small burj on the west side of the tank of Shah Ghazi Kamal, a short distance north of the town, is a red sandstone, measuring 4' 11" by 8", and containing eight hemistichs, arranged in two lines : w khrd nshn ndr mthl mrD khlq jhn bhr rHt frG bdn dr Glr khrdm khft `rfn bn mnkhn khh SHb snh hzr sy w shsh brd ... dr zmnh khlyfh nwr ldyn drgyl ry ryn ry sl trykh z khrd jstm khwshshyny fqyr `bd lSmd Metre : Khafif. "In the time of the king Naraddin the tank, which has scarcely its like, became a sign "Of Rai Rayan Rai Darghal, for the benefit of the happiness of the people of the world, "I asked the mind the date-year; the mind spoke to me know it in ghulur. "(I) the poor hermit 'Abd as-Samad, the son of Mankan, who is a master of knowledge. "The year was 1036" [began the 22nd September 1628]. The name of the builder is not certain. 11. Over the central outer arch of Kalal Khan's masjid, half a mile outside Jhajbar towards the east near the Buawalla tank, on a red sandstone measuring 2 9" by 7}", sculptured at the ends, is an inscription of three lines :- : shdh mrtb r mwjwd yn blnd mkn w khrm `nyt khrsz jhn blTf shh jhn khlyq pnh `hd bdwr bny msjd `ly kll khn khrdh khdy `z r`h drdsh bmn w mn bsl sy w nhm ykhhzr shd mwjwd khlyq bth Concerning Rastam Khan, see above No. 1. : Currected from

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136 EPIGRAPHIA INDICA. Metre: Mujtass. "By the grace and favour of the aids of the settler of the world, this high place has been arranged and constructed. "Kalal Khan has built this high mosque in the time of Shahjahan, the refuge of men. "It was in the year 1089 [began the 21st August 1629]. God-may he be honoured and exalted 1-keeps it in safety and security." II.-PANIPAT. Panipat lies to the north of Dihli, as the Akbarnama (II, 35) says 30, according the Munt. allub. (1, 50) 40, krohe distant. It dates back to the wars between the Pandavas and the Kauravas. The modern town stands upon a high mound composed of the debris of earlier buildings. Because of its importance in the Muhammadan period it was frequented by the kings, especially by the Mughal emperors, so that its name occurs very often in the chroniclers. BAbar, in his Memoirs, names it as a considerable city. Besides, it has at several times witnessed decisive battles which were fought on its plains and sealed the fate of the whole of Upper India. Timur found it a place of consequence where were stored large provisions of wheat. In 933 A. H. Babar met Ibrahim Lodi near Panipat and defeated him, his adversary himself being killed in the fight. The emperor considered the place of his victory a fortunate one and bestowed as a special favour the government of Panipat, together with the gift of the revenues due on one harvest, upon Sultan Muhammad Anghult, who had bravely assisted him in that battle (Tarikh-Esalatin-f-4faghina; Elliot's History, vol. V, p. 34). Sixty years later, Akbar, or speaking more exactly Khan Zaman, conquered Hemu on the same field. On account of these victories Jahangir, in his Tuzaq, speaks of Panipat as of a place which has always been a fortunate one for my ancestors' (Transl. of Lowe, p. 47). In 980 it was plundered. together with Sonpat and Karnal, by the rebel Ibrahim Husain Mirz. When Nadir Bhah entered India, battles were again fought in the vicinity of Panfpat. In A.D. 1761 Ahmad Shah Durrant gained there his great victory over the Marathas. The Ain states the area of the district to have been 568,444 bighas, its revenues were 10,766,647 dams, 3,540, 882 say dams, and its contingent amounted to 100 horse and 2.000 foot. It had a castle built of brick. The principal tribes were Afghans, Gujars and Rangbars. Two learned men born at Panipat in Akbar's reign were Shaikh Zaman, author of a commentary on the Lawih and other excellent works (Badauni, II, 258), and of the renowned surgeon Shaikh Hasan (Ain). 12. Over the central arch in the western wall of the tomb enclosure of Hafiz Jamal, half a mile north of the town, is now fixed the sandstone (8' 8' by 131") which bears the following inscription. It has been transported thither from Munk, where (from its contents) it seems originally to have belonged to a mosque. The middle of the second line has been completely destroyed by the weather, which has injured also other words and has taken away all dots : bwlmTfr mrs hdh l`mr@ fy `hd lslTn lm`Tm `lldy wld mThr mSrr`d sr lsrlh wld ms`wd sh slTn rHld mlkhh ... drkhh mrykh [ y ] Ilyen who wewall we .. all yel Wilblondi (+) con . . . (?) zwall ulstens Iyoylece w srmyh sdh blb r rb`

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INSCRIPTIONS FROM DELHI DISTRICT. 137 "This edifice was ordered to be built in the time of the honoured king 'Aladdunya waddin Abu-l-Muzaffar Mas'ad Shah, the king-may God perpetuate his reign ........... ....... of Pargana Munk, Muzaffar Mansur 'Ala Badr addaula waddin, " (son) of the chief of the Amirs, Pahlawan ashsharq ..., the defunct, the royalmay God increase his .....!-in the middle of Shawwal 643" [began the 19th February 1246). This is the first inscription of Mas'ud Shah, who reigned from 639 till 644 A. He was the son of Firoz Shah and succeeded Bahram Shah on the throne. The name of the father of the grandee is not quite certain; the latter bore the title Badr addin, which Malik Badr addin Sunqar-i-Rumi (put to death in 639) had before him (Tab. Nas 255). Afterwards the title was bestowed on Malik Nusrat Khan Sungar-i-Sufi. As two persons could not have the same title at the same time-which is specially stated, e.g. in the Riyas assalatin, p. 284--Malik Sunqar-i Safi must have been named Badr addin, but in the reigu of Mahmud Shah, under which king he was more of a persona grata than under Mas'ud, who permitted the Nizam al Mulk Khwaja Muhaxzab addin to take all functions out of the hands of the Turkish Amirs. It is not surprising that the name of the Malik of our inscription does not occur in the Tabaqat--- Nagirt among the Shamsi Maliks, for Minhaj addin gives also a defective list of the Maliks of Mahmud Shah's reign, from which Major Raverty concludes that the author intended to continue his work to the period falling within his own lifetime. Pargana Munk has been identified by General Cunningham (Archeol. Survey of India, vol. II, p. 186) with the old Nicaea of Alexander the Great. It is not mentioned in the Ain, but it occurs once in the Akbarnama, vol. III, p. 604, where it is said that Akbar gave it to Ziya al Mulk. 13. Over the south door of the tomb of Shaikh Jalal addin in the east of Panipat is a sandstone slab (2 84' by 19") bearing four lines; the inscription is not visible from the enclosure owing to a high verandah which has been attached : bny yn `mrt fyrwz mHmd lTf llh fGn bny pnyr dr `hd slTn lslTyn skhndr shh bhlwl shh slTn brm bry t`ly trfyq yft t khnbd HZyrh bnd khy shykh lmshykh rl rly shykh jll lHq wlshr` rldyn qds llh srh l`zyz brrrd btrykh dwm mh shwl sn@ 'rb` wts`my@ "The builder of this edifice is Firoz Muhammad LutfallAh, the Afghan. The builder of this religious edifice, during the time of the king of kings Sikandar Shah, son of Bublal Shah, the king, by the kindness of God Almighty, found grace to erect the vault of the tomb of the revered Shaikh of Shaikhs and saints, Shaikh Jalal alhaq washshar' waddin-may God sanctify his dear secret! Dated 2nd Shawwal, 904" (13th May 1499). * Because Blochmann bas overlooked the fact that Ziya al Molk is mentioned several times in the Albarndma, I add here briefly what is there said about him, as a supplement to the Ain Translation, p. 497, No. 276. In 994, he served under Shaikh Farid Bukhabf; in 1000 A.H., he became Governor of Monk. Afterwards be and Abd Napir were sent as amb dors to Shah 'Abbes of Persia. In 1011 he became bakhshigar of the army sent against Bir Singh Dev Bandela, the more derer of Abu-l Fazl. In 1012 he was elevated to the rauk of a commander of 700 foot and 300 horse. The Lin dames him only as a chief of 350.

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138 EPIGRAPHIA INDICA. The words Bani-yi in khair in the first line are doubtful, but, as I cannot make out the correct reading, I have recurred to that of Blochmann, who has published the inscription in the Proceedings of the A8. Soc. Beng. for 1873, July, p. 141. (Perhaps Panipati should be read, written ). In the same place is given an account of Shaikh Jalal addin. The inscription falls in the 11th year of Sikandar Shah Lodi's reign. III.-SEWAH. 14. In Sewah, 4 miles south of Panipat, is the tomb of Sayyid Bayazid. A sandstone, measuring 13" by 9", over the doorway of the dome, bears the following inscription of three lines : bn nmwdh khnbd syd byzyd shhyd blrrld nyt skhn mwD` swh snh 4 frkh syry "The dome of Sayyid Bayazid, the martyr, has been built by Balu, son of Nayat, an inhabitant of the village of Sewah, in the fourth year of Farrukh Siyar." Farrukh Siyar really became emperor in 1124 A.H., but he gave orders that Jah&ndar Shah's reign should be considered as rebellion, and that his own reign should date from the 1st Rabi'al awwal 1123 [19th March 1711], Munt. allub. II, 737. IV.-SONPAT ( que sigue singu). Sonpat is also a town of great antiquity which is said to have been founded by the earliest Aryan settlers. In the Ain it is registered with 283,299 bighas, 7.727.323 dams, 775,105 say. dams, 70 horse, and 1,000 foot. It had a brick fort. The principal tribes were Afghans and Jats. The following inscriptions are from three mosques and several tombs there. A celebrity buried at Sonpat is Sayyid Nasir 'Abidallah ibn Ahmad, whose tomb is still extant, but no inscription relative to himself has been discovered. Khizr Khan, son of 'Ala addin Muhammad Khilji, is said to have made a pilgrimage to the tombs of certain martyrs buried here (Ibn Batata, French edition, vol. III, p. 187). 15. Over the central outside arch of a mosque attached to the tomb of Imam Nasir, just outside Sonpat to the south on the Dihli road, is a sandstone slab (7' 6" by 17") which bears an inscription of two lines, the letters being thick and clumsy : nwb@ lslTn l`Tm Tl llh fy l`lm `bb ldy wld tjdd hdh l`mr@ lmsjd lmbrkh lmdmrh fy l`ym byd lrHmn yrlmT`r `ly lslTn myrsk b y byk mqT` srnt nSr myr lmwmnyn khldllh mlkhh wslTnh l`bd lS`dy dstmyh rjb `Tm llh Hrmyh snh sb`d fy ltrykh drrdhm mh mbrkh "The building of this blessed august mosque was renewed during the reign of the great king, the shadow of God on earth, Ghiyath addunya waddin, who stands by the assistance of the merciful, Abu-l Muzaffar Balban, the king, the aider of the See the facsimile No. i on the accompanying plate. The fact that the late Mr. Blochmann, tbe acknowledged authority for these inscriptions, has several times giren faulty readings in the Proceedings of the As. Soc. Beng. for 1873, May, p. 94, where he has published this inscription, may show how easily errors may be committed in deciphering. .

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Epigraphia Indina, vol 11. 1.- SONPAT INSCRIPTION OF GHIYAS AD DIN BALBAN, A.H. 670. : Seale: 12-10DOES, II-ONE SIDE OF A PHILI.AR AT SONPAT, A. H. 884. Scale: 1-76. II- MAHIM INSCRIPTION OF A.H. 949. DEL SLSLUTE ESTE SWIS ANESE N S Tong De Guo Jia . Ghulam Husain, impress. dealt: 2-9th,

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INSCRIPTIONS FROM DELHI DISTRICT. Commander of the Faithful-may God perpetuate his kingdom and his reign!-by the weak slave Mir Beg, son of Ai Beg, the mugti' of Sonpat. Dated the 12th of the blessed month Rajab-may God increase its honour!-670" [13th February 1271]. Three other inscriptions of Balban's time are extant: the first from Barwala, 680 A.H. (see No. 51); the second from Garhmukhtesar in the Mirat District, 682 A.H. (E. Thomas, Chronicles of the Pathan Kings of Dihli, p. 136); and the third from Sakit in sarkar Qanauj, 684 A.H. (Proceedings of the A8. Soc. Beng. for 1874, May, p. 104). 16. In a part of the graveyard of Imam Nasir a square pillar, of coarse black sandstone, is standing, which has been inscribed on each side with Persian verses and some Arabic religious sentences. Its dimensions are 6' 23'' by 1'3" by 101". It is beautifully sculptured and copiously ornamented with flower arabesques and scrolls, The verses in the middle of each side have been written in a large handsome Ta'aliy; round these middle pieces run also verses in smaller letters. As there is no information about the builder or the name of the holy man buried in these, the historiographer loses nothing if I omit the marginal hemistichs-18 each on the top and on both sides, and 6 each on the two ends. That it is the tomb of some saint follows from the poetry, which throughout points to a pious man. The date of the erection has been inscribed on the left side of the stone, viz. the third Rajab 884 [20th September 1479], which falls in the reign of Buhlul Lodi. It has been said that the stone was put up in the time of Aurangzeb, and that it is the tomb of some Pir Yusuf, but such local tradition is of no value compared with the statement of the stone itself. The stone is broken about 2 feet from the head; it is exposed to the weather, and the margin has thus been ruined in many parts. Besides being broken, the sides near the basement are crumbling and the stones forming the base are very rotten. This beautiful object should be protected. At the head and foot of the stone the following verses are inscribed (Metre : Ramal): `qbth zyr srt zyr khsht khkh bwd khr sr prdh qdr tw br flkh bwd 139 "Even if the curtain of thy power were near the heavens, in the end under thy head and armpit will be the dust." khh dr akhr shwdn `mr brd khr tw rst rst khy khr khwd mrwz khh `mrt brjst "Make ready thy work to-day when thou art in full life, so that thy work may be ready when thy life is finished." Both sides contain two Buba'is each11: z mTrb sdh nGmh drkhwst khny tkhy zSwl dyn khm w khst kny chndn ngdhrd khh nfs rst khly hng nwy `yn khm khn khh jl "For what length dost thou bid defiance to the fundamentals of the faith, requesting a smooth melody from the musician? 10 Besides those mentioned there exist the following two inscriptions of Balban; eiz. at Koh, or 'Aligarh, A.H. 652, and at Manglaur in tahsil Rurki, A. H. 683; see A. Fuhrer, Monumental Antiquities and Inscriptions in the NorthWestern Provinces and Oudh, pages 2 and 17.-Ed. E. I. See the facsimile No. ii of the right side of this stone on the plate. T 2

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140 EPIGRAPHIA INDICA. "O eye! resign to thy new purpose, for death scarcely allows the soul to become ready." kny khny khrsh zyb skhnn hl dl hrchnd bsy khnd frmwsh kny khr khr brsm SlHb msh tkny bsy rnsbt btrkhs b khs "If thou wilt do thy works as a man of judgment, thou must listen to the words of the wise. "Do evil to no one and nobody will do evil to thee, or whatever evil they do thee forget it." rHt rsd z ry bdl drwyshn bjwyd zyshn nykhy khnd r `rD ankhh bay'yn mrwt khyshn khsh z khlq nkhr hmyst b khlq khdy "Happy is one by whose generous practice the heart of the poor receives quiet "He belongs to the good people, who does well to the creatures of God and gets reward from them." dr mlkh bq rsydn w aswdn brdn tr bfkhr byd khmwshy fn pymry khwhy z SHry byd skhnt bdhkhr khrdy jrkhmsh "If thou wilt pass from the plain of perishableness to the kingdom of eternity and become satisfied, "Thou must preserve thy words and be like a silent one and always have silence in thy mind." On the top are inscribed the Kalima, Qoran, Sara II, 256, and some other short sentences. Respecting the Imam Nasir, near whose tomb the inscription has been found, Mr. F. G. Delmerick gives some information in the Proceedings, A8. Soc. Beng. 1873, May, p. 85. 17. Over the eastern doorway of the enclosure of Khwaja Kbizr's tomb, a quarter of a mile north of Sonpat, is a red sandstone, measuring 7' 1" by 1', containing two lines : rHm@ llh `lyhm ywm lthnyn shd `mrt dhlyz HZyrh myn khwjh khDr bn dry khn srdny mrtb lkhms `shr mn shhr shwl sn@ thmn `shryn wts`my@ fy `hd lslTn l`dl lbdhl lry'q bty'yd lrHmn br lmZfr brhym shh bn skhndr shh bn bhlwl slTn wslTnh khld ltnd "The portico of the tomb of Miyan Khwaja Khizr, son of Darya Khan Shirwant -may God have mercy upon both |--Was erected on Monday the 15th Shawwal, 928 [7th September 1522]. "In the time of the just and liberal king, who relies on the assistance of the Merciful, A bu! Muzaffar Ibrahim Shah, son of Iskandar Shah, son of Buhlal, the kingmay his kingdom be perpetuated until the resurrection !" # The second last words are uncertain.

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INSCRIPTIONS FROM DELHI DISTRICT. 141 18. Over the southern doorway of the same tomb is found another inscription of two lines; the stone measures 9' 51" by 11. It runs m`Zm rmkhrm myn khwjh khDr b`wn llh tbrkh w t`ly w fDlh `mrt khnyd yn HZyrh bnd khy myl shyrdny mrHwm mGfwr bn dry khn bn shykh lmshykh shykh Hmd bn mlk lmshykh shykh mndrky drysh `lyhm lrHm@ wlGfrn mmhd fr`d lslm wldyn Zl llh fy l`lmyn mqT` qSb@ swnpth dr`hd HDrt slTn lslTyn shh slTn khld mlkhh wslTnh tmm shd lry'q bty'yd lrHmn [ br] lmZfr brhym shh bn skhndr shh bn bhlwl bfrmysh lngrkhn khDr dr pnzdhm mh rjb rjb qdr@ snh thlthyn wts`myh "With the help of God, who is blessed and exalted, and by His grace, the building of the vault of this tomb of the great and noble saint, Miyan Khwaja Khizr, the deceased, the pardoned, son of Darya Khan, son of the Shaikh of Shaikhs, Shaikh Ahmad, son of the king of Shaikhs, Shaikh Mandaki Darwesh of Shirwan-may God have mercy and pardon upon them - "The muqti' of the town of Sonpath, was completed in the time of his Majesty the king of kings, who confirms the laws of Islam and the faith, the shadow of God in both worlds, who trusts to the aid of the Merciful, Abu-l Muzaffar Ibrahim Shah, son of Sikandar Shah, son of Buhlul Shah, the king-may God perpetuate his kingdom and his reign!-by order of Langar Khan Khizr, on the 15th Rajab-may its honour increase !930 [19th May 1524]." 19. Over the central outer arch of a small masjid in the sarai near the dispensary, on a brown sandstone slab (21" by 13"), are two lines. The stone belonged originally to a tomb which is now used as a police rest-house : y llh l lh l llh mHmd rswl llh b `mr Gfr znrby (ie) b llh ny HTr@ `lmn brdr mHmwd khn fGn mqT` qSyh srh rst khnnyd dr mhd bbr bdshh dr mh Sfr snh sb` bls rs`myh "O God! There is no God, etc. O forgiving ! forgive me my sins, O God! This tomb has been built by 'Ali Khan, brother of Mahmud Khan, the Afghan, muqti' of the town of Sonpath, in the time of BAbar Padishah, on the second of the month Safar 937' [25th September 1530]. All Khan belonged to the Farmult tribe and is mentioned in Babar's Memoirs as 'Umdat al A'yak 'Ali Khan Shaikhzada-ya Farmuli, in the battle against Rana Sanka (938); in 985 A.E, he was sent against the rebel Baban (pp. 416, 436, 482). Abu-l-Fazl has inserted the same statements in his Akbarnama. 20. Over the outside of a doorway, leading to the west from the enclosure of Imam Naptr, is a sandstone slab (3' 5" by 1' 3") containing 16 bemistichs in four lines : rwzkhrst bny t ndydh khh dr mydn mrdy shhryrst bny bmnnd zynsn b`lm hychkhs shhnshhy bwry # Both imoriptions have been published by Blochmaun in the Proceedings of 4. Soc. Beng. 1873, May, p. , etseg. Mr. Delmerick there identifies the Khwaja biar with the homonymous Khan, who is several times mentioned by Firiabtu. 1 Cor. from nhbnd

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142 EPIGRAPHIA INDICA. khh z bstn m`ny yd khrst arst mrswm Glm rjkhrsh drlt r strst khh TrH khh rwz rzm jwn spndyrst khh dr mlkh `dlt shhryrst bkft nhSd w shst rjhrst jll ldyn mHmd khbr an khl jhngyry khh jwn khqn rqySr khshth bny yn bn r myry myr khshwr shwkht `ly drst `dlt pyshh jn r ndydm jrjstm z khrd sl bnysh Metre: Hazaj. "In the world nobody has seen such a building since the beginning of time; "It suits to the time of a king who is a sovereign on the battle-field of manliness, "JalAladdin Muhammad Akbar, the rose, which is a reminder of the spiritual flower garden; "A conqueror of the world, who makes (men), as the emperor of China and the Caesar, his accustomed servants and slaves. "An Amir was the builder of this building, of whose power the foundation is solid, - "The chief of the kingdom of the majesty, 'All Dost, who is like Ispandyar on the day of battle. "I never saw a practiser of justice like him who is sovereign in the reign of justice. "When I asked the mind the year of its erection, he said It is 964"" [began the 4th November 1656]. Alt Dost Khan Barbegt (master of the ceremonies), son of Hasan 'Ali, is mentioned in the Akbarnama (II, 69), 963 A.H. as one of Tardt Beg's officers in the war against Hem. A.H. 961 he is named among other nobles who accompanied Humayun to Persia (I, 823). In 984 he was attached to Shihabaddin Ahmad Khan; and in 991 he was intrusted with the care of the army and the pay of the soldiers (III, 404). For the last time he is mentioned A.H. 1006 (III, 644). He had a son, Fath Dost, who died in 989 (III, 854). 21. Over the south outer arch of the masjid of the Qazizadas, in the Mahalla of the Qazizadas, in the fort of Sonpat, is a rectangular soft sandstone slab, measuring 2'6" by 10", which contains three lines : llh l llh mHmd rswl llh jr khsh bry `nbr Sfyy `rsh khwsh t`myr msjd zyr flkh shh kbr mHmd jll ldyn jn `lm zmny shd bshhy bmr qDy Hmd b bnm dkhr shdh trykhy (bio) bn wr mslm mh rjb rjb qdrh snh ts` rsnyn wts`my@ Metre: Hazaj. "There is no God, etc. "Well I the repairing of the mosque--the clearness of its roof under the heavens is like fragrant ambergris "Was in the time of the kingdom of the soul of the world, JalAladdin Muhammad Akbar Shah,

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INSCRIPTIONS FROM DELHI DISTRICT. 143 "The date of the erection has been intrusted to the command of Qazt Ahmad and five others (R). "In the month of Rajab-may God increase its honour 1-A. 969" [began the 7th March 15627 The Qazizadas mentioned in the Akbarnama were all rebels, or bad-andesh (malicious men); one being a partisan of Ma'sum Khan; another who had the surname khabitha-ya Mawarannahr (the impure from Transowania) obeying Abu-l Ma'All's command and attempting to murder Man Chochuk Begum, Prince Muhammad Hakim's mother; a third being united with a pretended son of Mirza Shahrukh to murder Qasim avokalier who tead-a Khan. 22. Over the northern outer arch of the same mosque is a second inscription sculptured on a sandstone (measuring 2' 8" by 18") in five lines : - llh l llh mHmd lrswl llh khh slm r zynt rzyb dd shh jhn shhnshh b`d khh khlq awrd sry sjdh chkhd chnn msjd skht qDy nSr khd nrnhd khh msjd bry prtrykhsh z `ql jstm bgft mrtb shd `mrt hdhh lmsjd lmbrk@ lmymwn@ fy ltrykh yzdhm shhr rby` lwl snh lf rsth r styn (Metre: Mutaqarib.) "There is no God, etc. "In the time of the king of kings, Shahjahan, who gave ornament and beauty to Islam, Qazi Nasr has repaired the mosque that people might bow the forehead in adoration. When I asked the mind its date, he said. He has newly built the mosque for God's sake'. The edifice of this blessed and august mosque has been prepared on the 11th of Rabi'al awwal A. 1068" [8th January 1656]. 23. In the southern wall, outside Imam Nasir's tomb, is a stone which has been whitewashed so much that the letters of the inscription have been partly ruined. Nor has Imam Nasir's tomb a right to the stone, which originally belonged to a mosque; the dimensions of the inscription, which is in one line, are 3' 8' by 4* Above the letters there are ornaments in the form of Cufic characters : `mr@ hd lmsd sy l`bd l`l lsyd ny nkhr(1) mHmd bn lHs l`Srly dm llh yrnhm fy lmHrm snh Hlsy rmny rlf rmyh "The edifice of this mosque has been built by the leader, the guardian, the Sayyid Abe Bakr (?) Muhammad, son of Hasan, the Fuzall-may God perpetuate their reward I-in the Muharram of 1181." The first name of the builder and the two last words are very doubtful; instead of 1100, it may also be 700 or 900. V.-ROHTAK AND MAHIM. The cities of Rohtak and Mahim have suffered in general the same fate during the Muhammadan period. In the environs of both are to be found many remains of antiquities, also of Hindu origin; in the vicinity of Rohtak have been excavated coins of

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144 EPIGRAPHIA INDICA, Raja Samanta Deva from about 920 A.D.16 These districts had the misfortune to be plundered by every invader who came to the Panjab, from Mahmud of Ghazni till the present century, so that there are everywhere remains of destroyed villages; they were laid waste by Mahmud the Ghaznavide, by Timur, by Shihab addin Ghori, by Babar, by Nadir Shah, by the Marathas, and by the English under General Lake. Now Mahim belongs to the district of Rohtak lying 19 miles north-west of the town of Rohtak; also in former times, before Akbar, both appertained to one sarkar, the older name of the tract of country being Hariana. 'Abbas Khan states in his Tarikh-i Shershahi (Elliot. Dowson's History, vol. IV, p. 415) that Sher Shah 'gave the sarkar of Sirhind to masnad * Ali Khawas Khan as jagir, who kept in that sarkar his slave Malik Bhagvant at the capital Dihli. Mian Ahmad Khan Sarvant was amir, and 'Adil Khan and Hatim Khan shiqdar and faujdar.' If Dihlt was the capital of Malik Bhagvant's sarkar, it is to be supposed that Rohtak and Mahim were also allotted to his province. Under Akbar they were separated : Rohtak fell to the Dihli sarkar, and Mahim to sarkar Hisar Firoza. The din-i Akbart has the following details concerning them : Mahim has a fort of burnt brick; 188,080 bighas, 4,958,613 dams naqdi, 84,202 dams sayurghal. The inhabitants were Tunvar Rajpats and Jats, 700 horse, 2,000 foot (I, 527). Rohtak has a fort of burnt brick; 636,835 bighas, 8,599,270 dame naqdt, 428.000 dams sayurghal. Jats; 100 horse, 2,000 foot.' (I, 519). At Rohtak Kai Khosrau, grandson of Balban and designated heir of his throne, was murdered by Kai Qobad's emissaries. Both towns, especialiy Mahim, bear traces of great importance in past times. The following inscriptions refer to five mosques at Mahim and four at Rohtak. The most important and interesting of the nineteen Rohtak and Mahim inscriptions is No. 33. below. 24. Over the central outer arch of the new mosque in Rohtak, the tomb-stone of Firoz Khan is now placed. It measures 3' 8' by 8", and contains two lines. The letters are partly illegible : tmm shd yn bq`h shyr dr... [2] dr `hd nykhr [6] HDrt bbr bdshh Gzy khldllh mlkhh rslTnh [?] ole time [?] Kis keny fyrwz khn bn msnd `ly Hmd khn bn ...... jmlkhn mrHwmyn btrykh dhm mh rby` lkhr snh rb` rthlthyn wts`myh "This tomb ..... has been finished in the prosperous time of his Majesty Babar Badish4h-1-Ghazi-may God perpetuate his kingdom and his rule !-The tomb of ...... the high Masnad "Firoz Khan, son of the high Masnad Ahmad Khan, son of ...... Jamal Khan, both defunct, on the 10th Rabi'al awwal 934" (4th December 1527]. Firoz Khan is mentioned in Babar's Memoirs and in the Akbarnama, 932 A.D., as a renowned officer who was generously rewarded along with other men of merit by Babar after the victory over Ibrahim Lodi. Besides one kror of tankas-(according to Babar's Memoirs,-1 kror 46 Takhs and 5,000 tankas, p. 384) from Jaunpur, he received some jagir (chizi jagir). The emperor sent bim afterwards against Itawah. * Cunningham's Reports Archaeological Survey of India, vol. XVI, p. 136. * It may be remarked incidentally that the mention of Rohtak in the text of the Tulaqdb-i Nasiri, p. 217, is not correct, as Captain Raverty states iu bis trauslation of that work, p. 693, Lote 7.

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INSCRIPTIONS FROM DELHI DISTRICT. 145 25. Over the central outside arch of the mosque in the gashi, or fort, of the Pathans at Rohtak the following inscription of three lines is engraved on a rectangular sandstone-size 167 by 12 inches. The garhi of the Pathans is in the north-west of the town, where the road comes in from Hansi : bsm llh lrHmn lrHym mn j blHsn@ flh `shr 'mthlh w mn j blsyy'@ fl yjz~ z mthlh wm trfyqy l bllh ql `lyh lslm mn bny msjd fy ldny flh qSr fy ljn@ /930 w ...... snh 940 "In the name of God the merciful and the compassionate! He who brings a good work shall have ten like it; but he "Who brings a bad work shall be recompensed only with the like thereof." My grace does not come through any one but God. He (the Prophet), upon whom may God's blessing be, has said : He who builds a mosque in the world will have a castle in Paradise.' 96,251 ....." A. 945'" [began the 30th May 1638). 26. On a rectangular sandstone over the central outside arch of the masjid in the Khiaban Mahalla, west of the town Rohtak, is a stone, which measures 13 by 12 inches : the inscription is in three lines, and is worn : b`wn llh t`ly w rswlh b`mrt yn msjd dr `hd dwlt nSyr ..... mHmd hmywn bdshh Gzy khld llh mlkhh r slTnh trfyq yft lfqyr brhn ljn@ wldyn mHmd jml ngwry lchshty snh khms w rb`yn wts`my'@ 940 "With the aid of God almighty and His apostle for the erection of this mosque in the time of the reign of Nasir ....... Muhammad Humayun BadishAh-1 Ghazi "May God perpetuate his kingdom and his reign l-found grace the poor, chief of the Paradise and the faith, "Muhammad Jamal of Nagor, the Chishti. In the year 945" [began the 30th May 1638]. The inscription being much defaced some words are doubtful. Humayun's common title nasir addin does not certainly occur here, though the word after napir is not clear. The Chishtis are a well-known family of Muhammadan saints. There exist shrines of divers members of it in several places. Chishti saints-khwajagan-i chisht in the inscription on the tombstone of Princess Jahanara at Dihlt (Proceedings of the Asiatic Society, Bengal, for November 1872, p. 170)-are mentioned in the following published inscriptions :-Qutb addin Khan Chishti, commonly known as Shaikh Khu bu (Blochmann, Ain-Translation, p. 496), the foster brother of Shah Jahangir, in Proceedings, 4. S. B., for December 1873, p. 199; Shaikh Faiz Allah Chishti, ib., p. 200; Shaikh Muhammad ibn Shaikh Mahmud Chishti, Proceedings, A. S. B., for April 1877, p. 94. At Nagor, the birth-place of Muhammad Jamal of our inscription, was a Chishti shrine. A contemporary and fellow-countryman of his was Shaikh Mubarak, the 17 Qoran, Sur. vi, 161 (E. H. Palmer's translation). 15 Qorda, Sur. xi, 90. 19 There follows a group like a rupee-sign turned upside down. 30 See Cunningham's Archeological Survey of India, Reports, val. XIII, p. 51.

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146 EPIGRAPHIA INDICA. father of the poet Shaikh Faizi and of Abu'l Fazl, but in the year 945 Shaikh Mubarak had already left Nagor. 27. Over the central outer arch of a mosque at Gaokaran, about half a mile west of Rohtak, a red sandstone (3' 2" by 2' 5") contains three lines with one line going round the stone as a border. The stone is getting worn partly by the weather and partly by copies being taken from it, but the inscription is quite legible. In the midst of dr dwr jll ldyn mHmd khbr the stone the period of the erection has been engraved in a square in the time of Jalal addin Muhammad Akbar): - Hq bndh frmn khshth z jn shd z an rkhsh r qbl 'n Hq `rq nHr lTf yby (2) ny Hq brkr m`bd khSy Hq nft mst jn drwysh sphr mkrmt khyr l'mwr bq`@ jn khrdh z sry an msjd hr an khs rfth shd zhdy trykh yn msjd nsht Metre: Ramal. "The Darwesh Mastjan, the heaven of benignity, has gone out of life a slave of the order of God; " He has made his soul a temple of good works, he became happy by it, and a receiver of the time of God (of eternity). "Every man who has come to this mosque shall get a drop of the ocean of the kindnese of God's banquet. (?) "Zahidi (or a hermit ') wrote the date of this mosque; he said, "Say "A temple of God's favourites".!" The letters of the tarikh give 966 [began 14th October 1558). 28. A loose stone standing on a grave in the graveyard near the Dak Bangla of Rohtak, on the west side of the Dihli road, bears an inscription of three lines; its dimensions are 17" by 16". On the left side the last letters of each line and the border have been lost : : skht shmshyr khn zlTf llh knbd br sr qbr pyr Sfy dl ` ts`my'@ khms sb`yn sl st hjrt ] "Shamsher Khan has made with the favour of God the vault over the tomb of Pir Saft-Dil 'A...975 H. is the year" [began 8th July 1567). Shamsher Khan was shiqqdar of pargana Rohtak, A. H. 973, as we learn from inscription No. 43. His name occu's several times in the Akbarnama. In 987 he was Khwajasarai and was sent to Bihar to quell the disturbances which had broken out there; and to Bengal, together with Rai Purukhot, Maulana Tayyib, and Shaikh Najm addin (III. 284). When & rebellion arose in the same year at Patna, Shamsber Khan was despatched to Banaras (III, 286). In 991 he was one of the four judges who were named for the four" meadows" of the empire, the others being Raja Bir Bar, Qasim 'Ali Khan, and Hakim Rumam (III, 405). Later he seems to have revolted, for it is related that in 2008 the besiegers of Ahmadnagar received the joyful tidings of his death." * The border contain the passage from the Qoran, Sdra ii, 256. * According to a notice on the luscription, Shamsbor Khao lios buried at Batala; I know nothing about him.

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INSCRIPTIONS FROM DELHI DISTRICT. 147 29. In the wall of the Dogawalli masjid in the north-east of the town on a soft red sandstone (19" by 16") is an inscription of four lines which has been so much eaten away by the weather that the decipherment is almost an impossibility. But the year of erection and the name of the king are legible. All I can read runs : . jll ldy mHmd khbr bdshh `ry . mlkh . . shd [ n l lh l llh mHmd rswl llh ] srfyN llh dr `hd . . . . bny . . . . . . . . . . . . acho all the 9V9 Al . . . . . . . . . . . "The builder... by the grace of God in the time of the reign of Jalal addin Muham. mad Akbar Padishah--- Ghazi, -may God perpetuate his kingdom I...anno 979" [began 26th May 1571). The year is perhaps 972, instead of 979. 30. A sandstone partly cylindrical and partly octagonal, each face measuring 19 by 21", in a graveyard on the west of the fort of Rohtak, near the western gate of the fort. bears an inscription of nine lines. The rubbing does not permit the decipherment of the fourteen engraved hemistiche; the first and last lines are the same, they contain the date sana 998 (began 10th November 1589). On a brown sandstone (2' by 6') over the gateway of the same graveyard has been engraved, Sura xlviii, 1. 31. In the south of Rohtak, near the Government school, is a tomb the pillars of which are connected by eight lintels of red sandstone, each measuring 4' 21" by 9. The single lintels have been inscribed with the following sentences from the Qoran: Bismillah, Sara ii, 256-59 incl., Kalima, Sura cxii. No details of the date or of the builder are found. 32. Over the Dhobi Gate in the Mahalla of Wazir Khan, is a sandstone (18" by 17") containing an inscription of four lines : w . b`wn llh t`ly w rswlh bn yn `mrt dr `hd dwlt thny shhb ldyn mHmd SHb qrn rkhlft bwlftH . shh jhn bdshh Gzy khld llh mlkhh bhtmm khdm lmr srr btmm rsyd fy Gr@ mh mHrm snh 1044 pyrkhn bn srq "With the favour of God Almighty and His apostle, the erection of this building in the time of the reign "And the Khalifat of Abu-l Fath Shihab addin Muhammad, the second sahibgiran* (Timur) "Shahjahan Badishah-l-Ghazi-may God perpetuate his kingdom !-by the endeavour of the slave of the... "Pir Khan, son of Sarkhan, the Sartod[nf P] has been finisbed. In the beginning of the month Muharram A. 1044" [began 27th January 1684). 33. About half a mile from the Khana, on the Rohtak road to Mahim, is the tomb of Jamal Khan. The door hag fallen in, but the walls are well built, and will stand many * Elsewhere Shahjahan is named w a lo . phrase which is to be interpreted Thank-yi Sahibqirda, RGckert-Pertaob, Grammatik, Poetik und Rhetorik der Perser, p. 240, note 1, and Teufel, Z. D. M. G., vol. XXXVIII (188). p. 268, note. Titles such as Thdnf-yi Iskandari-daurde or Trdni-yf Islandari Zalqarnain and others ocour very often.

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148 EPIGRAPHIA INDICA. years yet. A red sand-stone (size 14 by 10 inches) fixed over the south arch of the tomb, bears the following important inscription: llh lrHmn lrHym l lh l llh mHmd rswl llh bsm dr `hd dwlt slTn lslTyn jll ldyn mHmd khbr pdshh Gzy . mqbwl lrHmn jml khly bn mnSwr rwDh twfyq yft rst khnnyd jml khn r myd trb khh ybd mn trykh dhy lq`dh(?) snh lf wmy@ "In the name, etc. There is no god, etc. " In the time of the reign of the king of the kings, Jalal-addin Muhammad Akbar Padish a h-i-Ghazi, " The friend of the Merciful, Jamal Khan, son of Mansar, found grace to build this tomb. Jamal Khan has hope that he will obtain reward. In the Zi'lqa'da A. 1100" [began the 17th August 1689]. This inscription is unique, as no other mention of Muhammad Akbar, son of Aurangzeb, has till now been found. Prince Akbar proclaimed himself emperor, assisted by the Rajpats, in 1089, and attempted to maintain the assumed title until 1100, when he fled to Persia. There exist no coins of his. The foregoing inscription shows that he adopted the julus name of his great predecessor, whose name he bore. It is highly interesting to find a document of the rebel king's son in a place lying so far north as Mahim, because Prince Akbar fled to the Marathas in the beginning of his insurrection and always lived in the Dekhan." 34. In the north wall of the enclosure of the mosque of the Pirzadas is a red sandstone, measuring 19" by 16", which bears an inscription of five lines : dr mhd HDrt dwlt (ale) shhnshh `lm bm Zhr ldy mHmd btr `zy bdshh khldllh mlkhh w slTnh bndh drgh mhry lfqyr Hqyr jlyr sfr n bn shykh shwr sln HSr shy`ty btwfyq llh t`l~ twfyq ynt mswd dr qSbh mhm rs khnnyd Hq t`ly mjb w mstm b grdnd bsth w fDlh btrykh lhm mh rby` l'wl shdh st w bs w smnh "In the time of the reign of his Majesty the king of kings, the refuge of the world Zahiraddin Muhammad Babar "Ghazi Badishah-may God perpetuate his kingdom and his reign!-the slave of the court of the sun, "The poor, base Janyu Sunu Agha, son of Shaikh Sunu, an inhabitant of the town of the joy, "Through the grace of God Almighty found grace to build the mosque of the town of Mahim-May God Almighty **Make him accepted and favoured through His kindness and His wisdom!-On the fifth Rabi'al awwal 936" [7th November 1529] "It is not impossible, as I now see that the last word is saman and that the inscription belongs to Akbar himself. Ras or rast kunanidan with the meaning to build,' occurs several times in the inscriptions. In 19 and 33 rast has distinetly been engraved.

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IV.-INSCRIPTION OF HUMAYUN FROM MAHIM, ROHTAK DISTRICT, OF A.H. 937 Epig. Ind. vol. IM 1 NHLOER DE EEUIEEE Ghulam Husain. impr. are 1 Scale: 14th,

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Epig. Ind. vol II. v.-INSCRIPTION OF AKBAR FROM KHOKRAKOT, NEAR ROHTAK, OF A.H. 072 C lapur / savAtsavabaksavavAhA pinAekAkavanapammhenA vAhasarahAmAjAkalAppasamA simapanamasAlAvAsA vAhasaMsausapanAmasAta Ghulam Husaun, impr.. Scale: 1-3rd.

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INSCRIPTIONS FROM DELHI DISTRICT. 149 85. On an arch over the pulpit of the Jami' Masjid in the centre of the town, is an inscription. It is inside the arch on the east side, so that no one can see it without entering the arch and crouching. The stone is a red sandstone; it measures 3' 1' by 2 21' and consists of five lines:-- mn lsryr lslTn@ dr `hd dwlt slTn lslTf~ Zl llh fy l`lm pdsh `ry Hldllh mlkhh r slTnh r`ly mrh rsnh HSrt mqwl wlkhlyh HSrt mHmd hmn grydh drgh myr bd khr T` srdy llh t`ly bkhh ykhm slTny srdh ld ldry knnd llh t`ly mHb rmsHb bft msjd jm` Sdh mhm rs brs wts`myh khrdnd bmnh wfSlh w kml kzm@ srdm hftm mh rHt sl@ sb` rtls n "In the time of the reign of the king of the kings, the shadow of God in both worlds, the adorned of the throne of kingdom "And Khalifat, his Majesty Muhammad Humayun Padishah--Ghazt-may God perpetuate his kingdom and his reign and exalt his condition and dignity!--his highness the admitted "To the palace of Baga Begum Sultan, the worthy of the faith, the chosen of the court Amir Yadgar Taghai, by the grace of God Almighty "Found grace to build the mosque of the town of Mahim-may God Almighty make him accepted and favoured "Through His kindness and His wisdom and His perfect liberality !-On the 7th Rajab 937 [24th February 1531).' Respecting Yadgar Taghai the Akbarnama furnishes the following information: One of his girls (according to II, 243 a grand-daughter) gave birth to Prince Alaman, son of Humayun, anno 934 (I, 113)"; and she most probably is the Baga Begum Sultan of our inscription. She made a pilgrimage to Makka and Madina in 972 (II, 244), whence she returned in 975 (II, 329). This journey may probably have been why she was styled HAit Begum. Afterwards she lived at Dihli, and was in 981 welcomed with great honours by Akbar, who loved her much because she had cured him as a child of six years of vehement tooth-ache by a potent drug (III, 77). Akbar visitod her, anno 989, at Dihli (III, 373). She died in the same year (III, 375). The Haji Begum, who with other Begums made the pilgrimage in 983, was probably not Prince Alaman's mother, who then was too old for such a toilsome journey. Blochmann mentions Haji Begum in his Ain-translation, but he is in error about her descent. In the Akbarnama, II, 243 the words dukhtar-t-Taghat are to be understood a daughter of (Yadgar) Taghal.' Over the mihrab in the western wall of the mosque a sandstone (8 5' by 104") is fixed which contains in two lines Qoran, Sura lxii, 1-8. Round the inside of an arch over the mihrab runs the Kalima and Qoran, Sura, iii, 16-17 (to al islamu). The Jami' mosque was repaired according to inscription No. 39 in A.H. 1078, by Aurangzeb's order. . 36. On a rectangular sandstone-size 21 by 13 inches--originally belonging to the old mosque of the butchers, now fixed over the central outer arch of the new masjid at * See the facsimile reproduction No. is on the accompanying plate. The words maqbul add&rin Baga Begum Sulfan sas[4] yida addin ara perhaps uncertain. # Babar mentions in his Memoire the chronogram for the birth of the prince invented by Shaikh Abu-! Wahid. p. 359. According to the Memoirs, Aleman's mother was a daughter of Yadgir Tag hai. For Ba bar's not agreeing with the nume of Alamku see p. 451 (Pavet de Courteille, tome II, p. 363).

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150 EPIGRAPHIA INDICA. Mahim (finished in 1887 A.D.), is the following inscription of three lines, which is considerably worn by exposure to the weather : dr `hd dwlt shhnshh `lm pnh HDrt mHmd hmywN bdshh khld llh mlkh `mrt hdhh lmsjd twfyq yft ....... .... qSbn qSb@ mhm rs kny'yd btrykh mh sh`bn snh thny r rb`yn wts`ml@ "In the time of the reign of the king of kings, the refuge of the world, His Majesty Muhammad Humayan BadishAh "May God perpetuate his kingdom 1-............... found grace to build the edifice of this mosque of the butchers of the city of Mahim. During the month of Sha'ban of the year 942" [began the 25th January 1586]. As some of the letters appear to be broken, it is not possible to decipher the whole inscription. A butcher's mosque is also mentioned at Nagor. The mosque was rebuilt in Aurangzeb's time, see inscription No. 40. 87. The rectangular sandstone that bears the following inscription is no longer in ritu. It is now fixed over the outer doorway of the court of the ruined mosque of the Qas dyan at Mahim. The inhabitants know that it is not in its original place; they say it belonged to a mosque in a quarter of the town called Daulatpur, the DaulatAbad of the inscription. The size of the stone which is yet entire is 4' by 111 : bsm llh lrHmn lrHym n ftHn lk ftqmbyn khshd bd bshdy hmyshh yn drgh skhrshhd n l lh l llh HDrt slymny shyr shh Hsyn sr slTn trfyq yft bbn yn msjd dr `hd dwlt tnd dr mqm dwltbd ywsf bn Hsn sr syd `ly bwltkhn bqd qSr fy ljn@ wl`tl lh llh t`l~ nby mn bny msjd bny bmyd thwb Hdyth llh t`l~ fy ldny r wqfh llh t`l~ `l~ l`dl wlmsn jhl nh bwd khh myrrsnyd snh nhSd lmtrm shhr rmDn fy lHdy wl`shryn mn shhr lmbrk llh lkrym lsh`r "In the name of the merciful and compassionate God! Verily, we have given thee an obvious victory. May this liberal door always be opened with joy! I testify that there is no god but God. "In the time of the reign of the king, powerful as Salomo, Sher Shah, the son of Hasan Bar, Yasuf ibn Hasan Bar, the high Sayyid (surnamed) Daulatkhan, found grace to erect this mosque and the place of Daulata bad, "In the hope of the reward of the prophet's saying He who builds a mosque will have a castle built for him by God Almighty in Paradise, and as for the merciful, God Almighty gives to him long life in the world and protects him for his justice and beneficence.' It was on the 21st of the blessed and venerable month, month Ramazan of the year 949 [29th December 1642], when it became ready. God is the generous and the omniscient.' Canningham's Roporta of Archeological Survey of India, vol. XXIII, p. 61. * Bee facsimile No. iii, on the plate at p. 138. Qard and qapdb occur in Hindustani (Shakespeare); se No. 40. * Qords Sor, xlviii, 1.

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INSCRIPTIONS FROM DELHI DISTRICT. 151 It is known that Sher Shah built numerous mosques and karawansarats, but only very small remains of them have come down to our day. Besides his stately mausoleum at Sahsaram there exist some ruins of his time at Diblt." If I am right, the above inscription is the second of Sher Shah's reign that is known, the first being published by Blochmann in the Proceedings of the Asiatic Society, Bengal, for May 1874, p. 105 (947 A.H.) Yusuf, the builder of the mosque at Mahim, was one of the seven brothers of Sher Shah (Tarikh-i Shershahi, in Elliot-Dowson's History, vol. IV, p. 310). He may be the same who built in 958 H. a door to the shrine of Khwaja Qutb addin Journal Asiatique, Veme Serie, tome XVI, 426). 38. In the south wall of the enclosure of the masjid of the Pirzadas (No. 31) is a sandstone, measuring 17" by 6", which bears three lines : dr `hd dwlt HDr@ bndgn khlft bnh slTn shhb ldyn mHmd SHb qrn thny shh jhn bdshh Gzy khld khlfth bd twfyq yft shykh nSr bn shykh lhdd mhmy snh lf wkhmsyn wHd "In the time of the reign of his Majesty the slave (of God), the asylum of the Khalifat, the king "Shihabaddin Muhammad, the second lord of the conjunction, ShAhjahan, Badishah-l-Ghazi-may (God) perpetuate "His Khalifat for ever 1-Shaikh Nasir, son of Shaikh Ilahdad of Mahim, found grace. A. 1051" [began 12th April 1641). Khaft Khan, in his Muntakhab allubab (1,550) and 'Abd al Hamid in the Badshahnama (I, 2, 337) have each inserted an account of Shaikh Nasir, whom they mention among other saints and learned men of Shahjahan's time. Both authors evidently made use of the same sources, Khafi Khan citing the Shahjahannama. I extract the following :-His original name was Nasir Muhammad; be was born at Ajmir, and lived afterwards in Gujarat. He made many voyages, and at different times attended the emperor. Always, night and day, he was clothed in mail and with a garment of cotton. and he perpetually bore arms. Besides his daily alms, he gave, if urged, all his property to poor men, even the horses and elephants which he had received from the king, and was content if he could get a fire of straw and wood in the open air to care for his own body, eating roots and leaves. Many wonders were effected by him. He was a disciple of Sayyid Ahmad, son of Sayyid Rafi'addin, son of Sayyid Ja'far, from Shiraz. 89. On the south outer arch of the facade of the Jami' masjid is a red sandstone (8 *1'113'), bearing nine lines : dr `hd s`dt mhd Hd rmd zmyn rzmn khdyr mkhyn w mkhn slTn lslTyn Zl llh fy l`lmyn mHmd wrngzyb KM * Soe Garcin de Tasay: 'Description des monuments de Delhi en 1852 d'apres le texte hindustani de Saiyid Ahmad. ;' Journal Asiatique, Veme Serie, tome XVI, passim, c.g. pages 192 (No. zvii), 426 (No. Ivii), and 428 (No. lviii). * The printed text of 'Abd al Hamid bas Shaikh Nazir. Many histories of Shabjaban's reigo are so entitled.

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152 EPIGRAPHIA INDICA. bhdr `lm khyr bdshh Gzy khld llh mlkhh rslTnh t`myr msjd jm` qSbh mhm Hsb lHkm qs bhtmm bndh drgh khwjh rHmt llh btmm rsyd llh t`ly mjb rmstjb khrdnd bmnh wfDlh fy ltrykh hfdhm shhr mHrm lHrm sn@ thmn w hjry rsnh `shr jlws mbrkh sb`yn rlf "In the happiness-spreading reign, extended over all the earth And the time of the master of authority and dignity, the king "Of kings, the shadow of God in both worlds, Muhammad Aurangzeb Bahadur 'Alamgir Badisha h-i-Ghazi-may God perpetuate his kingdom "And his reign!-the repairing of the Jami' masjid of the town of Mahim, according to the holy order, "Was finished through the endeavour of the slave of the court, Khwaja Rahmat Allah "May God Almighty make him accepted and favoured through His kindness and wisdom ! - "On the 17th of the month Muharram, the holy, A.H. 1078 [9th July 1667], in the tenth year after the blessed accession to the throne." Sarbuland Khan Khwaja Rahmat Allah was a man of great consequence under Shahjahan and Aurangzeb, and died in 1090. But, as Sarbuland Khan received this title, which is omitted in the inscription, in the 30th year of Shahjahan (Maasir al Umara, II, 478), i. e. 1066, and as he was in 1078 in the Dakkan with Prince Mu'azzam, whence he came back in 1080, it does not seem probable that both were the same person. A homonymous person is named as a commander of 800 soldiers and 200 borsemen under Shahjahan (Badshahnama, II, 741). 40. The following inscription is engraved on a red sandstone (size: 11 by 7 inches), now lying on a heap of bricks in the ruins of the former mosque of the Qassayan at Mahim; the whole is in a bad condition and the stone will probably get lost in a short time. The inscription contains eight lines, and is poorly cut : lrHym lrHmn llh bsm (1) dr `hd dwlt w zmn lZfr br sbHny Zl mHyy ldyn mHmd wrng zyb khld llh mlkhh Gzy bdshh qSyn msjd r r slTnh (?) ............... jhn khyr trtyb khrd dr shhr rmDn snh ts`yn w lf "In the name of the merciful and compassionate God. In the time of the reign and the life of the divine shadow Abu'l Zafar, Muhyiddin Muhammad Aurangzeb

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INSCRIPTIONS FROM DELHI DISTRICT. 153 Badishah-1.Ghazi-May God perpetuate his kingdom and his reign l- the mosque of the butchers....was rebuilt. In the month of Ramazan 1090" (that month began the 6th October 1679]. The two last lines being hopelessly worn, the name of the restorer is not legible; the year may perhaps have been sab'in. It is interesting to learn from this inscription that the butchers' masjid erected in 942 H. (Inscription No. 36) was repaired a century and a half afterwards. 41. An inscription of five lines is engraved on a rectangular red sandstone (size 17 by 14 inches) over the northern outer arch of the mosque of Daula Khan in the gashi of the Pathans in Mahim. The building being in a critical condition, the inscription, till lately safe, is now in danger of getting lost : llh l llh mHmd rswl llh llh y mHmd y nby khn wlshn dwlh bnysh mGfrt dstgh dry khn msjd mqbrh zkhn brkhwn bsm llh lrHmn lrHym ftH y llh y yn `mrt z bhr rb khrym nmwry bkhtyr pdrsh sl tmm r b`ql rtmyz ,tiyar wh dh "In the name of the merciful and compassionate God. There is no god but God, and Muhammad is the apostle of God. 10 God!0 opener ! "O Muhammad ! O apostle of God! " This edifice for the merciful God "Its builder (was) Daula Khan of ele. "His father (was) a celebrated Bakh. vated rank; .. <Page #179
154 EPIGRAPHIA INDICA. "In his lifetime to erect this burial-place with the favour of the Lord, during the reigu of Aurangzeb <Page #180
INSCRIPTIONS FROM DELHI DISTRICT. 155 bsm llh lrHmn lrHym ql lnby `lyh lslm mn bny msjd llh bny llh t`ly lh byt fy ljn@ b`d twfyq llh lmlkh l`lm w brkht HDrt rslt `m dr `hd mymwn w dwlt ym fzwn khdygn nSr jhn `dl lzmn slTn lhnd r lkhrsn rf` khld llh mlkhh mHmd hmywn pdshh Gzy ryt lmjhdt w lmGzy rkhlfth rbd `l~ l`lmyn `dlh w rfth bn khrd rmzyn grdnyd yn msjd mGrb b`mrt khrb bmrDt bn shh qlykhn lqry lrHmn nZr qly HDrt m`bwd bndh mydwr rHmt prwrdgr lmst`yn bllh m ytmnh bHrm@ [sydy lbrr m `Th rblGh l~ jnm trkhmn zdllh t`l~ nZmldyn lm`rwf `bdllh ywsf Hmd snh 930 khtbHrwf lkhyr mwrkh fy lrb` mn shhr sh`bn khtmh llh blZfr rlmn bn rkhn ldyn "In the name of the merciful and compassionate God! The prophet-upon whom be peace !--says, 'He who builds a mosque for God, will have a house built for him by God Almighty in Paradise. By the grace of God, the omniscient king, and the blessing of the Lord of prophetship-on whom be peace ! "In the auspicious time, and the day-increasing reign of the sovereign, the helper of the world, the just one of the age, the king of India and Khorasan, who raises the standard of holy strife and war, Muhammad Humayan, Padishah-t-Ghazi-may God perpetuate his reign "And his khalifat and extend over both worlds his justice and his compassion! this fine mosque was built and adorned, in beautiful structure, in order to please the Lord, who is adored by the slave who hopes in the mercy of the All-nourisher, who seeks help from God, the strength of the merciful, Nazar Quli, son of Shah Quli Khan, " Who is known as Nizam addin Janym, the Turk man-may God increase what He has given him, and bring him to what he desires for the honour of the chief of the pions and the saints !-Dated 4th Sha'ban-may God allow the month to end in victory and security 1-anno 939 (1st March 1533). The writer of these letters is 'Abdallah Yasuf Ahmad, son of Ruknaddin." 46. The inscription from the Jami' mosque of Hisar consists of nine lines, and measures 1 11" by 1' 6". The last line is written very closely, and is almost undeci. pherable on the rubbing, so that I can only accept Mr. Blochmann's readings, whose translation I have also adopted, so far as I approve of it, bsm llh lrHmn lrHym wn lmsjd llh fl td`w m` llh Hd r nh lm qm `bdllh yd`w kdr llh msjd ybtGy bh wjh llh bn~ llh lh fy ljn@ mthlh `lyh lbd ql `lyh lslm mn bny ykwn rqb Tryf lmm mn lhnd wltrk tmm shd. yn msjd dr ym dwlt shhnshh l`Zm wlkhqn lm`Zm mlkh wl`rb wl`jm lslTn lfDl lkml lwly lwly wlkhqn l`dl l`ly l`ly ldhy rjb T`th kh T`@ llh w rswlh bHkm Ty`w llh rTy`w lrswl w wly lmr mnkhm HfZ bldllh nSr `bd llh rf` ryt lmjhdt wlmGzy mHmd hmywn bdshh Gzy khldllh t`ly lmltjy mBy no mean * Added by Blochmann.

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156 EPIGRAPHIA INDICA. jnb s`dt frjm zbd@ fD@ lnm ntyj@ mr l`Zm jry flkhh bs`y mlkhh rfy bHr llTf myr mHmd bn ... bn jnb lmGfwr lmbrwr khrshkhylsy myrkh `lyjnb mrtmab mmlkht pnh nZm ldyn byk [?] loito jayegian ... ... Wlowicie wliquid khr rfy` lqdr amd hmchr khyrn srblnd shd btly msjdy bhr khd ndr HSr hrkhh dyd ftd rr TrH yn msjd psnd ps khh `ly qdrd khyrn hyy't r mrzdn ftd rHmt kfth nd chwn psnd amd tmm hl dl [1] trykh rbb . . . . snh 942 . .. ktbh rqylh nZm " In the name of the merciful and compassionate God! [Qoran, Sdra lxxii, 18, 19] the mosques are God's. You should not call on any one with God, and when God's servant stood up to pray they (the jinns) called out to him and well-nigh crowded upon him.' The prophet-upon whom be peace !-says, 'He who builds a mosque for God desiring thereby God's honour, will have one like it built for him by God in Paradise. "This mosque was finished in the days of the reign of the great king of kings, the exalted prince, the master of the necks of crowds of nations among the Indians, Turks, Arabs, and Persians, the accomplished Sultan, the perfect, the chief, the ruler, the just prince, the high, the exalted, whom to obey is as necessary as to obey God and the Prophet, according to (Qoran, Sara iv, 62) Obey God, and obey the Apostle and those in authority amongst you,' the guardian of God's countries, the helper of God's servants, who raises the standard of holy strife and war, Muhammad Humayun, Badishah-f. Ghaei-may God Almighty perpetuate bis kingdom and guide his ship in the seas of His favour !-through the exertion of the auspicious dignitary, the cream of the accom. plished among men, the issue of great Amirs, Amir Muhammad, son of the distinguished noble, the meritorious Nizamaddin Beg Mirak, son of the pardoned and purified Khushgeldi..... , son of his highness, whose sins are forgiven... (Metre: Ramal). "A mosque has been built in Hisar for the sake of God, which is as high in dignity as the seventh heaven. "Because it is high in dignity, and has the aspect of the seventh heaven, and has turned out well-adjusted, every one who saw it has approved of the style of this mosque. Because all people of sense approved of it, its chronogramm is ......... "Its writer and composer is Nizam......... A. 942" [began 2nd July 1535]. The father of the builder was already, in Babar's time, an officer of Prirce Humayan (Babar's Memoirs, p. 402), who afterwards employed him during his own reign in several situations. In 942, the year of the above inscription, he appointed him commander of the fort of Chanas, then just conquered (Akbarnama, I, 151). In the report of the victory gained over Rana Sanka (Babar's Memoirs, pp. 410 ff.) ten grandees bear the title Nizamaddin, but that was probably not their proper title, and is only a declamatory addition of the learned composer of the letter. I do not think that these words are correct.

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INSCRIPTIONS FROM DELHI DISTRICT. 157 47. The ruins of Ulugh Beg's mosque are near the Commissariat in the town of Hisar. The inscription consists of five lines; it measures 1' 4" by : bsm llh lrHmn lrHym ql `lyh lslm mn bny llh msjd ybtGy bh wjh llh t`l~ bny llh lh byt mthlh fy ljn@ dr `hd r mymwn w dwlt fzwn khDrt slTn lslTyn nSrldny ldhyn rf` ryt lmjhdt w lmGzy mHmd hmywn bdshh GDy khld khlfth bnyh Hmd myrkhwr rkhn fy 901 btwfyq llh lSmd myr m`Zm myr lG byk bn myr ywsf * And the interen, who raises the sta perpetuate his behin, Amir Ulu "In the name of the merciful and compassionate God! He upon whom may be peace! says, "He who builds a mosque for God "Desiring thereby God Almighty's honour, will have a house like it built for him by God in Paradise. In the anspicious time "And the increasing reign of his Majesty the king of kings, the helper of the world "And the faith, who raises the standard of holy strife and war, Muhammad Humayun Badishah-e-Ghazt-may God perpetuate his khalifat 1-its builder, "By the grace of God the eternal (was) the great Amir, Amir Ulugh Beg, son of Amir Yusuf Ahmad, the master of the horse. Dated in 951" (began 25th March 1544). 48. On a dome outside Hisar, about a mile to the east, inside the commissariat godowns, on a slab, measuring 1'6" by 1'10", are four lines of very bad poetry kl rkhsht wr mshkh w `nbr srsht khsht zshjrr slsbyly rwn br khnbd amd nshth trykh khh khsht bnhd bbnyd khh Hkhmsh khwsh rwD@ knbh jwn bhsht m`Tr dmG bGsh znfs khshth br khrd r dbyr flkh yzyd afryn br bly hzr snh 975 ktb kbyr (Motre : Mutaqdirib). << How beautiful is the dome of the paradise-like mausoleum; its mortar and bricks are like musk and ambergris. "From the scent of its garden the brain is perfumed ; and a salsabil (a spring in paradise) flows from its trees. "The secretary of heaven (Mercury) turned round it, when the date was written on the dome : A. H. 975 [began 8th July 1567]. A thousand praises are due to Bayazid, by whose order the bricks were placed on the foundation. The writer was Kabir." 49. On a mosque in the yard of Sher Buhlal's mausoleum' outside Hisar, one mile to the south, is an inscription, 2' 5' square, in six lines of well-formed. Nasta'lig: - lines of men outside E 2 mjtby `bdllh pyrwy shr` rswl mjtby `bdlnby ankhh dydrsh dhd ay'yn@ dlr jl m n rwD@ bhlwl shh ftnd TrH pysh msjdy `ly khh bshd mskhn hl d`

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158 EPIGRAPHIA INDICA. t`lf htfy zd bnkh khn mSr` nwys ly dr hzr w ykhSd w shsh bnt l`m yn bn Metre: Ramal. "The follower of the law of the Prophet, the chosen one,' Abd-annabi, "Whose sight gives brightness to the mirror of the heart, "Erected, before the courtyard of Shah Buhlul's mausoleum, "A grand mosque, which is to be the dwelling of worshippers. "A heavenly speaker said without hesitation, write the hemistich "This building was completed in 1106"" [began 22nd August 1694]. An inscription from a tomb near the Commissariat godowns, 6' 23'' by 10 inches, is of no value, as it consists only of Qoran, Sura V. 98. IX.-BARWALA. Barwala is now the head-quarters of a tahsil, distant 18 miles north-east of Hisar. In the Ain-4-Akbart, Pargana Barwala is mentioned as belonging to Sarkar Hisar. Its area was 136,799 bighas; the revenues were 1,097,807 dams (109,052 Say. dams.); the tribes were Sayyids, Malikzadas, Baqqals; the military contingent consisted of 100 horse, 1,500 footmen. 50. An inscription from an old mosque, measuring 2' 5'' by 8" is in very bad preservation : ldny wldny jld mlk@ mrs hdh lmsjd fy `hd lslTn lm`Zm m`r l bwlmTmr kmyt lslTn `yd lwly wlmmr tj ldwl@ wldby lslTny dm f`lh fy l`rh [1] mn rby` lwl snh ymn w ymny w symnh "This mosque was ordered to be built in the time of the noble king Mu'izzaddunya waddin-may (God) perpetuate his reign! Abu-l-Muzaffar Kaiqobad, the king, by the glory of the saints and the poor, Tajaddaula waddin.. the royal-may his prosperity be perpetual!-at the beginning of the Rabi' al awwal 688" [began 25th March 1289]. The inscription is important, as it is the first known of Kaiqobad," son of Bughra Khan, viceroy of Bengal, the last emperor of the Balbani Turks, after whom the kingdom was transferred to the Khiljis. 51. A second Barwala inscription is of Balban's reign; it consists of two lines. It has also been much injured by the weather. The dimensions are 3' 3'' by 11 inches : w slTnh bwr [?] lslm wlmslmyn bw lmZhr blbn lslTn nSr myr lmwms khldllh mlkhh dm qblh fy l`sry mn shr lmbrk rmDn `mt m`mlh snh thmn wstmy'@ "The light of Islam and of the Muslims Abul-Muzaffar Balban, the king, the helper of the Lord of the Muslims-may God perpetuate his kingdom and his reign!.. may his prosperity be perpetual !-on the 20th of the blessed month Ramazan-may its blessing be general !-680" [2nd January 1282]. The extant Balban inscriptions have been mentioned above under No. 15. Another inscription of Kaiqobad, dated A.H. 686, exists in the Saddo masjid at Amroha, Muradabad district, North-Western Provinces, (see A. Fuhrer; 1. c., page 35).-Ed. E. I.

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INSCRIPTIONS FROM DELHI DISTRICT. X.-FATH BAD. 52. In the town of Fathabad is a round sandstone pillar, 10' 2'' high and 6 14" in circumference. It is a pity that it is not possible to decipher this evidently most important document, which consists of thirty-six lines going round the pillar. The letters have been much injured and many patches of the stone have fallen off. Only single words are here and there legible on the rubbings (in five pieces). The inscription belongs to a king of the Tughluq dynasty, and contains long historical accounts. Tughluq Shah himself is mentioned. An occurring date, the reference of which is not clear, is the first Sha'ban 725 [13th July 1325], which falls in the first year of Muhammad, son of Tughluq Shah." 159 XI.-HANSI." 53. On the Dini mosque, near the Saraogyan mandir, is an inscription in three lines, measuring 29" by 1'4" btrsy khdy `m w brkht mSTfy `lyh lslm dr mhd mddy w dwlt hmny Hddkn `lmbnh bdshh slm r`y lym myrwr sh lslTn khld llh mlkh r slTnh bndh drgh shn slTny trykh Grh fy lq`d@ sn@ sb` wsyly w sb`mdh yn msjd bn khrd "Through the grace of God the omniscient and the blessing of the chosen Prophetupon whom be peace!-in the auspicious time and the august reign "Of the lord, the refuge of the world, the king of Islam, the shepherd of the people, Firos Shah, the king-may God perpetuate his kingdom "And his reign-this mosque was crected by the slave of the court, Sah (1)n, the royal, on the beginning of Zilqa'da, 767" [10th July 1366). 54. From the middle arch of Ja'far Beg's mosque. Two lines, 1' 3" by 1", evidently a fragmentary piece, containing the words w mZhr khlm@ [ llh ] nSr myr lsr "......and who manifests the word of God," the helper of the Lord of the faithful." There is also a defective inscription found on the middle arch of the Jod Goh (?). It consists of two lines (2' 13" by 30") and belongs to the reign of Iltimish (Altamah), whose name it contains. Finally, a third inscription, which is found on the back corner of the mosque of Makhdum Ashraf, measuring 1' 22" by 12, contains some words from Qoran, Sura ix, 19. I cannot let this opportunity pass of recommending this interesting document to travellers visiting Fathabad. From rubbings alone it cannot be deciphered. An examination of the original may perhaps be more successful. It would be neces sary to make a transcript directly from the original which would assist in the reading of the rubbing. Ghulam Hussin, one of Mr. C. J. Rodger's staff, who prepared the copies of all the Panjab inscriptions in this paper, says in a note that Zin ud Din, Extra Assistant Commissioner, spent more than a month at Fathabad trying to decipher the inscription, but he had not been able to see what he did. "For the history of the town of Hanal, see Proceedings of the As. Soc. Beng. for 1877, 117, ffg. "These words occur as an epithet of Hussin Shah in an inscription from A.H. 906 (see Journal As. Soc. Beng. vol. XLIII (1874), p. 304, note).

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160 EPIGRAPHIA 'INDICA. X.-BADAL PILLAR INSCRIPTION OF THE TIME OF NARAYANAPALA. BY PROFESSOR F. KIELHORN, PH.D., C.I.E.; GOTTINGEN. In November 1780 Charles Wilkins discovered in the vicinity of the town of Badal, in the Dinajpur District of the Province of Bengal, a stone pillar, about 12 feet high, which was found to contain, at a few feet above the ground, an inscription engraved in the stone. Some years afterwards he succeeded in deciphering and translating this inscription; and his translation was published in 1788, in the Asiatic Researches, vol. I, pages 131-144, with a drawing of the pillar and a specimen of the characters, and accompanied by some valuable remarks of Sir William Jones. In 1874 Mr. E. V. Westmacott obtained a careless and mutilated transcript of the original text from Pandit Harachandra Chakravarti, which, with a translation by Mr. Prata pachandra Ghosha, will be found in the Journal, Asiatic, Society, Bengal, vol. XLIII, parti, pages 356-63. I now edit the inscription, of which a complete and trustworthy text has not vet been published, from impressions which at Dr. Burgess' request the Government of India has had prepared by Mr. H. B. W. Garrick. The inscription contains 29 lines of writing-28 full lines and one line only 5' long, -which cover a space of from 1' 8" to 1' 10' broad by 1' 7% high. With the exception of two aksharas each at the commencement of lines 1 and 2, and altogether sixteen aksharas at the commencement of lines 25-28, which bave become illegible by the peeling off of the surface of the stone, and a few slightly damaged aksharas in the body of the inscription, the writing is well preserved and may be read with certainty throughout. The size of the letters is between?" and " The characters are of the same type as, but decidedly more modern than, those of the Ghosrawa inscription, of which a photolithograph is published in the Indian Antiquary, vol. XVII, page 310, and may be assigned to about the end of the 9th or commencement of the 10th century A.D. They are skilfully formed and well engraved. The language is Sanskrit, and, excepting the short line 29, which merely records the name of the engraver, Vishnubhadra, the inscription is in verse. In respect of orthography the text calls for few remarks. The letter b is throughout denoted by the sign for 0. Before o the consonant m has been retained, instead of being changed to anusvara, in samvrita, line 6, bhrantam = vikatan, line 8, samvalgital, line 9, satam - dismayah, line 10, vacham = vaibhavam, line 20, and tadritam = nyadhita, line 24; and instead of anusvara the guttural nasal has been used in vange, lines 1 and 26, and vancasya, line 21; and the dental nasal in pansuh, line 7. We also bave -sant for samsi, line 17, and -sanghater for -sanhater, line 4. Besides, it may be noted that the rules of sardhi have not been observed in vidhivat Ralla-, line 11, and -pitan chatur-, line 13; and that the sign of avagraha has been exceptionally employed in bhidha 'bhavat, line 17, and taro 'oa dat, line 21. As regards grammar I need draw attention only to the first compound in verse 11, which is formed incorrectly. The proper object of the inscription is, to record in verses 27 and 28) the erection of a pillar, bearing on its top a figure of the mythical bird Garuda, -the pillar on which the inscription still is, but the upper part of which is now missing,-by a Brahman, See Montgomery Martin's (Buchanan Hamilton's) Eastern India, vol. II, page 672. (Badal Kaeberi is in the south of the Dinajpur district, 3 miles south-west from the village of Magalbart, which is on the borders of the Sagunk pargana of the Bagurd (Bogra) district and 7 miles south-west from Damdama station on the Northern Bengal State Railway. Badal is in Long. 88deg 58' E., Lat. 25deg & N. (Indian Atlas, sheet 119), and the pillar is about a mile north from it. (Conf. Hunter's Stat. Acc. Bengal, vol. vii, p. 461, and vol. viii, p. 198)-J. B.]

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BADAL PILLAR INSCRIPTION / Life(25745 // lomodushaasndheyubaaper by'5eaa| : : 5nry miimbr'dsN{{2:01r`aanniiy' ememtic, situaka-muyythaasthk{{[MdllaambdhddshiikrnHsmene selaai / 9 / suurbnn): shaa=(1m3eg(kHydhaarlogeHsmgryu-kaabaab| baaniihaakaa% baakaaNthiiney'H(ymusaaegrer kaaeln yuIRiimaanQbdhqa5| em musaannaaphyudnneiir prbnniiysey'aar| yshoyethiishyaanbhner suyogube| ( 5maastushaasHjsHshbH siish khulke 4da345sebe brnnii maakbil ghuHsubhe / yaaydag&&NgresH helene hemntre: yaay' / 225Hsmdhehajhaabmbetbebaadii strii-beyr'b / ghy'aabhnnmnHkby'aaHpriimkaaeresh4e55722:yH / / 13 433oNr'e dhgs AemH (+{\dsel budhbaar| baaN8Nghrssnnbeth (sbaasthyaatmbey'aa sukhmy'o eNsaai|| 7messhaanbmtaka@yNny'aadhiishbrbQmbi+iy'HybNser 10 ghssgur'H sbpnyaapiiyH sshunaayaayH maan5e5mH| left;prsthH maalaa grhnH pr'thmnsubiir bu5e5 suuyen dhnst(phaa (44ii smlbeysmmnn (yeyerkm hbe / 19 shHsmm41&a::35mthojiish slgur'ir'iissy / gha praayyyyugmr'|r'aassttrmmyuremniiH ynessbrdhss smsiibn sukhmtth munchy'gunsnlyqmiir *** 22 y(jnmHsbaam5islaapi ddlbaareshno| / Anycaash bjaayd: chy'H dyyen ghnssebmbaasH nkhdryyy cmbzaa(((ymuyynemghliir'aamr'kshyem3 / 25 t snedhnyugr'mbenaao dy'aamy: sudehlbshbsun| urbhnnmnyedd yaahraam brssaayzyubrdii / prdhsshiinjnmeche e bolemnyugmnnblbe| 24 mithHbeokhymyHbhnbbdhaanntthythessttshgelaam / b,35sgust --- Epigraphic Indica, vol. II. p. 160. Prom impression by H.B.W. Garrick. Scale: 3-87hs of original.

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BADAL PILLAR INSCRIPTION. 161 named Rama Guravamiera. But the inscription is really a prasasti, or laudatory account, of Guravamisra and his ancestors, and it is of some value mainly because it furnishes the names of four of the so-called Pala kings of Bengal, of whom some of the said Brahmans were counsellors or ministers. In the race of Sandilya there was one (Vishnu?]; in his lineage was Viradeva ; in his family Panchala; and his son was Garga, the adviser of Dharma (or Dharma. pala), the regent of the east' (vv. 1-2). Garga married Ichchha, and their son was Darbha pani, who became minister of the king Devapala (vv. 3-7). He, again, married Sarkara devi, who bore to him Somesvara (vv. 8-9). Somesvara married Ralladevi (v. 10); and their son was Kedara miera, by whose counsel the lord of Gauda (whom I understand to be Devapala)' is represented to have defeated or held in check the Utkalas, Hanas, Dravidas and Gurjaras (v. 13), and who is intimated to have consecrated the king Sarapala (v. 15). And, finally, Kedaramisra married Vavva, a lady born at Devagrama (v. 16), and she bore to him Rama, called Guravamiera (v. 18), who was held in high esteem by the king Narayanapala (v. 19). There can be no doubt that this last-named Brahman is the Bhatta Gurava who is mentioned as dittaka in the Bhagalpur copper-plate inscription of Narayanapala. Of the four kings mentioned in this inscription three, Dharmapala), Deva pala and Narayana pala, are well known to us from copper-plate inscriptions. As to Surapala, I readily adopt Dr. Hornle's suggestion that he is identical with the Vigrahapala of the Bhagalpur copper-plate, the immediate predecessor of Narayanapala. But regarding the Pala kings in general my views differ from those of Dr. Hornle, and I hope to prove before long that the successors of Narayanapala were: his son Rajya pala; his son Gopala II. ; his son Vigrahapala II.; his son Mahipala; his son Nayapala; and his son Vigrahapala III. Text. L. 1. ...mor easca urgreit Tia asta agregatea r -[1.] zakraH purodizi pati digantareSu tatrApi daitvapatibhinita eva - : [] maritageafgang FET ATH Rafa f e trata a: -2.] patnIcchA nAma tasyAsIdicchevAntarvivartinI / fagmilfasterfemet afatever HET JET M10 -- [3.] vidyAcatuSTayamukhAmkhumbu)kahAttalamA naisargikottamapadAdharitavilokaH [*] sUnustayoH kamalayoniriva vijayaH zrIdarbhapANiriti nAma nijandadhA Bee Indian Antiquary, vol. XV, page 308, v. 6. See ib., page 307. See the Centenary Review of the Asiatic Society Bengal, Part II, Appendix Il; and Indian Antiquary, vol. XIV, page 162-165. From impressions prepared by Mr. H. B. W. Garrick, and supplied to me by the editor. The word which has almost entirely disappeared here was probably few: ; and it may bave been preceded by the symbol for it. * Read . * Metre : Sloka (Anashtabb) Metre : Vasantatilaka. 10 Metre : Bloks (Anushtabb).

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162 EPIGRAPHIA INDICA. mH|" - [4] pA revAjanakAmataGgajamadastimyacchilAsamate-" rA gaurIpiturokharendukiraNaiH puthamitimro girIH / mArtaNDAstamayodayAraNajalAdA vArirA ziyAbItyA yasya bhuvaM cakAra karadAM zrIdevapAlI nRpaH // " - [5.] mAdyabAnAgajendrasravadanavaratohAmadAnapravAhoaSTakSoNIvisarpiprava(ba)la dhanaraja:samkhatAzAvakAzaM" / dikSAyAtabhUbhRtparikaravisarahAhinIdurbilokastasthau zrIdevapAlo nRpatiravasarApekSayA hAri yasya // " - [8.] dazApyanalpamuDupacchavipIThamagre yasyAsanaM narapati: surarAjakalpaH / nAnAnarendramukuTAhitapAdapAmaH sihAMsana sacaS. kitaH svayamAsasAda // " - [7.] tasya zrIzarkarAdevyAmaveH moma iva vijaH [*] prabhUtsomezvaraH zrImAn paramezvaravallabha: // - [8.] nadhAntamvikaTaM dhamaJcayatulAmArudha vikraamtaa|" vittAnyarthiSu varSatA stutigiro noharbamAkaritAH / naivoktA madhurambahu praNayina: samba[liA]tAca vi yA / yenaivaM svaguNaijagahisadazaiyakre satAmvismayaH // - [9.] ziva iva karaM zivAyA haririva lakSmayA rahAzramaprepsuH [1] anurUpAyA vidhi11. vat rajAdevyA: sa jagrAha // - [10.] pAsabAjiyarAjaha()halazikhizikhAcumbi(mbi)dikSAvAlo durvArasphArazakti: svarasapariNatAzeSavidyA12. pratiSThaH / tAbhyAM janma prapede vidazajanamanonandanaH svakriyAbhiH zrImAn kedAramiyo guha va vikasajjAtarUpaprabhAvaH // // - [11.] 9. 10. 1. Metre: Vasantatilake. - Read saMhate. 13 Metre : Sardulavikridita. * Read erro. Originally free was engraved, but the sign for i is struck out. 15 Metre : Sragdhara. * Read pAMsaH siMhAsana. 17 Metre: Vasantatilaka. 15 Metre : Sloka (Anushtubb). - Read dhAnaM vikaTa. >> These signs of punctuation are superfluous, 1 Read madhuraM bahu pracayinaH saMva. aRead satAM vikhaya:. Metre: Bardilavikridita. " Read vidhivadramA * Metre : Arya. * Metre : Sragdbuia.

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BADAL PILLAR INSCRIPTION. 163 17. L. 13. sakkaddarzanasampItAn caturvidyApayonidhIn [*] jahAsAgastyasampattimuhirambA(mbA)la eva yaH // - [12.] ___utkolitotkalakulaM hatahaNagarva kharcIka tdrviddgujrnaathdry| bhUpoThamazci(vi)razanAbharaNambu(mba)bhoja gauDezvarazciramupAsya dhiyaM yadIyAM // - [13.] svayamapahatavittAnarthinI yo numaine viSati suhadi cAsIbibiveko ydaamaa| bhavajaladhinipAte yasya bhItha napA c| parimRditakathA(SA)yo" yaH para dhAni reme|| -[14.] yasye16. jyAsaha(bRhaspatipratiktata: zrIzUrapAlo nRpaH sAkSAdindra iva kSatApriyava(ba)lo gatvaiva bhUyaH svayaM / nAnAmbhonidhimekhalasya jagata: kalyANasaGgI ciraM zraddhAbhalatamAnaso natazirA jagrAha pUtampayaH // * - [15.] devagrAmabhavA tasya patnI vavAbhidhA'bhavat // [*] atulyA calayA la mayA satyA cApya[napatya]yA" // - [16.] sA devakIva tasmAdyazodayA svIkRtampatiM lakSmayAH / gopAlapriyakArakamasUta puruSottamantanayaM // // - [17.] 19. jamadagnikulotpanna: sampannakSatracintaka: [*] yaH zrIguravamizrAkhyo rAmo rAma ivAparaH // - [18.] kuzalo guNAnvivaktuM vijigISuryabRpa20. cava(ba) humene / zrInArAyaNapAlaH prazastiraparAstu kA tasya // - [19.] bAcAmvaibhavamAgameSvadhigama" mIta: parAniSThatAM / vedArthAnugamAdasI21. mamahaso vakSasya sambandhitA / AsaktiguNakorttaneSu mahatAbriSNAtatA jyotiSI yasyAnalpamaterameyayazaso dhaSitAro 'vadat // " - [20.] 22. yasminmithaH zrIbhRti vAgadhIze vihAya vairANi nisargajAni / ubha sthite sakhyamivAdi(dhi)gantyAvekatra lakSmIca sarasvatI ca // " - [21.] zAstrAnuzIla # Read degpauvAMzcatu. * Metre: Sloka (Anushtubb). + Metre : Vasantatilaka. *This sign of panctuation is superfluous. Originally kamayI, altered to "kazAyo. 3 Metre: Malini. - Read kalyANasau. Metre : Bardalavikridita. FOriginally bhava, altered to "bhavA. The lower portion of the aksharas in brackets is damaged. 37 Metre : Sloka (Anushtubh). 33 Metre : Arya. Metro : Sloka (Anushtubh). 40 Metre : Arya. 1 Read vAcA vaibhava This sign of punctuation is superfluous. * Read vaMzasya saMba. + Metre : Sardulavikridita. 4 Metre: Upajati. 12

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164 L. 23. nagabhIramucecobhiniMdA paravAdimadAvalepaH [] -[22.] udAsitaH sapadi yena yudhi divAca nissImavikramadhanena [bha]TAbhimAna 24 [vi.] sahameva phalaM na yatra yastAdRgavyAdhita" sukhaya kizcit / yathApya dAnapatimadhijanobhyameti tatkesidAnamapi na jAtu 25. 26. 27. EPIGRAPHIA INDICA. 28. atilomaharSaNeSu" [ca*] kaliyugavAlmIkijanmapivaneSu / dharmetihAsaparvvasu puNyAtmA yaH zrutIrvvagrahaNAt // - [24.] pritA yasya svardhunI - . - [dhA] / vANI prasannagambhIrA dhinoti ca punAti ca // - [25. ] pitRtvaM yamAkhAya putratvamagamasUrya [i*] bra (brahmeti puruSAn yasya vajre" yaca prapedire // zobho * svakIyavapuSo lokekSaNagrAhiNi svAbhiprAya vAcamiti premava (ba) khire / vyavAti - [?] phaNinAM hareH priyasakhastAccayamAropitaH / (n) vAgvA digantamakhilaM gatvA pAtAlamUlamapyasmAt / yaza []" to itAhigaDalAdamala [ma]" - [28.] 29. sUtradhAraviSNubhadreNa" prazasti paNitaM [ // * ] "Metre of verses 22 and 23: Vasantatilaka. 4 Rend "maM vyaciva. [26.] The akshara was originally omitted, and is engraved below the line. The following, which I have added, is not in the original. * Metro : Arya. 10 Metre of verses 25 and 28 : Sloka (Anushtubb. 54 Read baMga st Metre : Sardalavikridita. - // - [23] TRANSLATION. [Om!] (Verse 1.) In Sandilya's race was. . . .", in his lineage Viradeva, in his family Panchala; from him was Garga born. (2.) As he made Dharmas, the regent of the east, sovereign over all the regions, while Indra ruled no other than the eastern quarter, and was even there defeated. by the Daitya chiefs, he laughed Brihaspati to scorn. (3.) His wife was Ichchha", like love dwelling in his heart. By nature pure and tender, she was like the beauty of the moon. (4.) Their son was the illustrious chief of the twice-born, named Darbhapani, who, by his innate high rank rising above the three worlds and distinguished by his -- [27.] ss The akshara in brackets looks like va, altered to . Metre: Arya. "The akshara was originally omitted, and is engraved below the line. se One would have expected waferratai. 57 The name, here missing, probably is Vishnu. se i. e. the king Dharmapala, whose adviser Garga is represented to have been. i..' desire, love. '

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BADAL PILLAR INSCRIPTION. 165 knowledge of the four Vedas, was like the lotus-born Brahman, the possessor of four lotus-like faces. (V.5.) By his policy the illustrious prince Devapala made tributary the earth as far as Reva's parent" whose piles of rocks are moist with the rutting-juice of elephants, as far as Gauri's father," the mountain which is whitened by the rays of favara's moon, and as far as the two oceans whose waters are red with the rising and setting of the sun. (6.) At his gate stood, awaiting his leisure, the illustrious prince Devapala, scarce visible among the vast armies attending on princes who had come from all quarters, (in such numbers) that the prospect of the regions was hidden by thick clouds of dust rising from the earth, (though) swept by the constant and abundant streams of rutting. juice, flowing down from lustful elephants of various breeds. (7.) Though the prince, who resembled the king of the gods, and the dust of whose feet was marked with the diadems of sundry kings, first offered to him a chair of state with a seat bright as the moon, he ascended his own throne with trembling. (8.) To him was born, of the illustrious Sarkaradevi, the twice-born Somesvara, the illustrious, a favourite of the supreme lord, as the moon had sprung from Atri. (9.) Never exulting, though like Dhananjaya" he displayed unlimited prowess ; never listening proudly to words of praise, though he showered riches upon suppliants ; and never addressing friends with many honeyed words, though he made them leap with joy by his bounties, -he roused the wonder of good men by such qualities of his, not common in the world. (10.) Desirous of attaining the state of a householder, he in due form took the hand of Ralladevi, a suitable spouse, even as Siva had done of Siva, and Hari of Lakshmi. (11.) From them took his birth the illustrious Kedaramiera. Filling the circle of the quarters with the flames of abundant (sacrificial) fires, radiant with the presence of the gods, of irresistible great might, of a pre-eminence in every branch of knowledge matured from within, and brilliant as glowing gold, he, like unto Guha, delighted the minds of gods and men by his deeds." (12.) Pouring forth, even as a boy, the oceans of the four Vedas which he had drunk at a single draught, he laughed at Agastya's proficiency. (13.) Attending to his wise counsel the lord of Gauda long ruled the sea-girt earth, having eradicated the race of the Utkalas, humbled the pride of the Hanas, and scattered the conceit of the rulers of Dravida and Gurjara. (14.) He allowed suppliants to take freely away his riches; his mind made no Darbhapani wa chaturvidya (or chaturvedin), as Brahman is chaturmukha; and the epithet doijofa, applied to him, besides suggests that he was like the moon. a i.e. the Vindhya mountains. is. the Himalaya. se. Arjuna. The general meaning of this verne, in which KedAramisra is compared to the god of war, Guba or Karttikes, is clear enough; but two difficulties are presented by the compound which forms the first line. Since that compound is. Babuvrthi, we should have expected a past passive participle, conveying the sense of touched' or 'filled,' in the place of chambin, kissing.' which is the reading of the original. Besides, when the compound is referred to Kedaramiar, none of the ordi. vary meanings of ajilma (not crooked, straightforward, a frog, fish') appears very appropriate. I therefore incline to think that the writer has confounded the word with animisha ("a fish, a god'), and I have translated ascordingly. Applied to Gubs, the first two compounds of the verse would mean: 'who fills the circle of the quarters with the big creat of his p. cock which shine brightly when frogs are Dear, and who wields an irresistible, large spear'. # Agastya is fabled te bave swallowed the ocean.

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166 EPIGRAPHIA INDICA. distinction between friend and foe; he was both afraid and ashamed to fall into the ocean of worldly existence, and having crushed the attachment to the pleasures of this life, he took delight in the supreme abode. (V. 15.) At the sacrifices of him, the image of Btihaspati, the illustrious prince Sarapala, having destroyed the forces of his enemies, often attended of his own accord, like Indra himself, the destroyer of the demon Vala; and ever desirous of the welfare of the earth, girt by the several oceans, he there with bent head received the pure water, his soul being bathed in the water of faith. (16.) His wife was Vavva, born at Devagrama, unlike the fickle Lakshmi and the childless Sati. (17.) As Devaki gave birth to Purushottama", the adopted son of Yasoda, Lakshmi's husband, who delighted the cow-herds, so she bore to him a son, famous and compassionate, who was a lord of fortune, and who caused pleasure to the king, being the most excellent of men. (18.) He, Rama, called Guravamisra, the illustrious, born in Jamadagni's race, and conversant with the constellations which bode good fortune, was like another Rama Jamadagnya, to whom the thriving Kshatriya order caused anxious thought. (19.) Since the illustrious prince Narayanapala, desirous of victory, skilful in discerning excellent qualities, held him in high esteem, what need is there of further eulogy? (20.) The spread of holiness told that he, of no mean intelligence and of immeasurable fame, possessed great power of speech, knowledge of traditional lore, and profound skill in politics; that he belonged to a family which had acquired boundless lustre by searching after the meaning of the Vedas; that he was eager to celebrate the virtues of great men, and was well versed in astronomy. (21.) In him, who was possessed of fortune, as well as a master of speech, Lakshmi and Sarasvati resided both together, having forsaken, as it were, their natural enmity and joining in friendship. (22.) In the assemblies of the learned he at once confounded the pride of selfconceit of opponents by his speeches to which the constant study of the Sastras imparted deep meaning, just as, possessed of boundless wealth of valour, he did in battle the conceit of bravery of enemies. (23.) He never uttered words gratifying to the ear of which the fruit became not at once apparent, nor did he ever bestow a gift which the suppliant having received went to another more bountiful donor. (24.) This pious-minded man expounded the Vedas in books of moral tales, which excited a thrill of joy and showed that he was born a Valmiki of the Kali age. (25.) Being a river of heaven which does not proceed to the ocean, ..., his pellucid and profound language both delights and purifies. (26.) To his ancestors and to him people were wont to resort, considering that in them) Brahman himself had first become a father, and that the same Brahman (in him) had again become their offspring. ge. Wi.e. the prince, at those sacrifices, was as it were conse. erated a sovereiga of the earth. $ 1.e. the god Vishna-Krishna. "Or perhapa,' this pleasing person, called Garavamiara.' In other words, he never made a promise which he did not at once fulfil, nor did he moek suppliants with valueles gifta.

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ATAKUR INSCRIPTION OF THE TIME OF KRISHNA III. 167 (V. 27.) He has placed Tarkshya," (the foe) of serpents and dear friend of Hari, here on the top of this pillar, the .... beauty of which, like that of his own person, attracts the eyes of people, which like his own aspiration rises to an unparalleled height and is firm like his affection, and which clearly is as it were a stake planted in the breast of the Kali age. (28.) Having roamed to the furthest ends of the world, and hence descended even to the bottom of the lower regions, his spotless fame has risen here in the guise of this Garuda with a serpent in his mouth. This eulogy was incised by the artisan Vishnubhadra. XI.-ATAKUR INSCRIPTION OF THE TIME OF KRISHNA III.; DATED SAKA-SAMVAT 872. BY J. F. FLEET, I.C.S., M.R.A.S., C.L.E. This inscription was first brought to notice by Mr. Rice, in 1889, in his Inscriptions at Sravana-Belgola, pp. 19, 21 (see note 6 below). It is now published in full for, I believe, the first time. I edit it from inked estampages, for which I am indebted to the kindness of Dr. Hultzsch. Atakur is a village about fifteen miles to the north-east of Mandya, which is the head-quarters town of the Mandya Taluka of the Maisur District in Maisar. It is shown in the Indian Atlas, Sheet No. 60, 28 Atcoor,' in Lat. 12deg 40' N., Long. 77deg 8' E.;' and it is entered, as 'Atagur,' in the map given in Mr. Rice's Gazetteer of Mysore and Coorg, Vol. II, pp. 190-91. In the inscription the name occurs in the slightly different form of Atukur. The inscription is on a stone slab, set up in front of a temple known as that of the god Challekalinga, about a quarter of a mile to the north of the village. The temple is mentioned in the inscription, by the name of Challesvara. Towards the top of the stone there are, in connection with part of the record, the sculptures of a dog and a boar fighting with each other; the dog is on the proper right, and the boar on the proper left; they occupy a space of about 3' 2" broad by 1' 6" high.-- Below this lies the inscription proper, lines 1 to 19, covering a space of about 4' 11" broad by 4' 0' high. At each side, however, of the boar and the dog, and along the top of the stone, there were left blank spaces, which were subsequently utilised for a slightly later additional record, consisting of four lines, which I have numbered 20 to 23. Lines 20 and 21 run up the proper right margin of the stone, curve round at the corner, run right along the top, and then curve down into the proper left margin. Line 22 breaks off on the proper right margin with the ppa of ppanneradum, and continues on the proper left margin, below the ends of lines 20 and 21. Line 23 is a short line, lying below the ends of lines 20, 21, and 22, on the proper left margin. The writing is in a state of fairly good preservation throughout; and, with the exception of two aksharas in line 4, the whole record can be made out with perfect certainty. The ... the bird Garuda, the vehicle of Vishnu. The name seems to be not an uncommon one. The mape show in Atagar,' furty nine miles north-east of Malar, Adagar,' aleven miles north by west of HMAD. and

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168 EPIGRAPHIA INDICA. estampages, however, are not suitable for lithography; and, the surface of the stone being apparently rather rough, it would probably be very difficult to obtain impressions which would serve that purpose. --The characters belong to the so-called Old-Kanarese alphabet, and are of the regular type of the period to which the record refers itself. The average size of the letters, both in the original inscription and in the addition, is about 13" -The language is Old-Kanarese ; and, except for two verses in lines 15 to 19, the whole record is in prose. In respect of orthography the only points that call for special notice are (1) the use of mi for ri in nripa, line 1, prithuvi, line 2, and krishna, line 3; (2) the use of 6 for o in the word bira, lines 16, 18; (3) the occasional use of e for 6, e.g. in saka, line 1, and saktiy-age, line 16; and (4) the doubling of 8 after r, in ar=88agara, line 17. The inscription refers itself to the time of a king named Krishoaraja, whom, partly from the date that is given, and partly from the mention of a predecessor, we know to be Krishna III., & son of Amoghavarsha III., of the Rashtrakuta dynasty of Malkhed: in the body of the inscription, he is also called Kannaradeva; and in the addition at the top of the stone, this form only of his name is used. We are told that he was making a display of triumph, after fighting against and killing a Chola king or chief named Rajaditya, at a place called Takkola. The inscription then introduces a Ganga feudatory of his,' called in the body of the record Permanadi, and in the addition Butuga,' who, as we learn from the addition, had killed a certain Rachamalla, the son of Ereyapa, and (as the result) was ruling over a Ninety-six-thousand district, which is evidently the well-known Gangavadi Ninety-six thousand. From the addition we also learn that it was Batuga himself who slew Rajaditya; treacherously, and while they were out taking the air together: and that, in approbation of the deed, Krishna III. gave to Batuga the districts known as the Banavase Twelve-thousand, the Belvola Three-hundred, the Purigere Threehundred, the Kisukad Seventy, and the Bagepad Seventy. The record then introduces a follower of Batuga, named Masalarata, of the Sagara lineage, with the hereditary title of " lord of Valabhi." And it proceeds to state that, in recognition of his valour in battle, Permanadi-Batuga granted some land to a temple of the god Challesvara (a form of Siva) at the village of Atukar; a stone,- evidently the one bearing this * The fact that Bajaditya died in battle with Krishna III., is mentioned also in the large Loydon copper-plate grant (see Dr. Hultzsch's Report No. 79, dated the 8th April 1891); the passage speaks of the lordly elephant," on which RAjAditya was riding. The use of the paramount title in dharma-maharajadhirdja must be taken, with the use of the name SatyavakyaKongunivarman, to be only an bereditary custom. The construction of the whole record, and the subject matter of it, show clearly the nature of the relations between Permanadi-Batuga and Krishna III. This name occurs also in the body of the inscription, among the titles of Manalarata. That passage (1.9) is probably enough to show that Permanadi and Batuga were one and the same person. But the point is rendered quite certain by the other reference to Batuga and Manalarata in II. 21-23.- When I wrote the preceding remarks, I overlooked the fact that Batuga is distinctly called Permanadi-Batayya in the Hebbal inscription (see Ind. Ant. Vol. XII, p. 270). One might perhaps expect the name of Rajamalla, rather than Rachamalla. But the original very distinctly has cha in the second syllable. Mr. Rice (loc. cit., p. 21) summarised this part of the record thus "Moreover, from a subsequent addition "engraved at the top of the same inscription, we learn that this Ganga king" (vis.the Satyavakya-Kengunivarman, or more specifically the Permanadi.Butuga, of lines 5, 6, 8] "was Racbamalla, the son of Ereyappa; also, that he defeated a rival damed Batuga, who then proposed to RAjAditya, the Chola prince mentioned in the previous part of the inscription, to join "bim in attacking Kapnara Dova. His treachery becoming thus koown, he was defeated and slain, and the provinces of which # be was governor absorbed into the Ganga territories."- Mr. Rice's extract from the text (loc. cit., p. 21, note 6) showed that this summary could not be correct, but did not suffice to indicate the real meaning with any completeness and certainty.

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ATAKUR INSCRIPTION OF THE TIME OF KRISHNA III. 169 inscription, being set up, to commemorate the grant, on the spot where, a dog having been loosed against a boar, the boar and the dog killed each other. The inscription proper ends with two verses descriptive of the prowess of Manalarata. And from the addition we learn that Batuga also granted, to Manalarata himself, the group of villages known as the Atukur Twelve, and the village of Koteyur of the Belvols country. In the date the only details given are the Saumya samvatsara, coupled with Saka-Samvat 872 (current) (A.D. 949-50), expressed in words. This falls within the limits of the dates already obtained for Krishna III. And all else that can be said is that, as, by the southern luni-solar system of the cycle, which is the only one that can be made applicable in this case, the Saumya samvatsara coincided with Saka-Samvat 871 as an expired year, we have in this record another clear instance of the use of a current Saka year. This record refers to a variety of places. Atakur itself is mentioned, as Atukur, in the inscription proper (1. 12), and in the addition at the top of the stone (1. 22); and the latter passage shows that it was the chief town of a group of twelve villages. The inscription also mentions (1. 10) a neighbouring village named Belatur, in the Kelale nad; but for these names I cannot find any representatives in the map. It gives Takkola (1. 4) as the name of the place where Rajaditya was slain; this, again, I cannot identify. In the titles of Permanadi-Batuga it mentions the town of Kolala and the Nandagiri mountain (1. 5). Mr. Rice (e. g. Mysore Inscriptione, p. xxviii) has taken Kolala to be the same with the Kolahalapura of the Eastern Ganga records, and has identified it with "Kolar, in the east of Maisur." The identity of the two names, Kolala and Kolahala, is probably established by the statement, in the eastern grants, that Kolahala was in the Gangavadi vishaya (Ind. Ant., vol. XVIII., p. 170). The identification of the place with Kolar may be correct; but I do not know of any conclusive proof of this point: and I notice, in the map, a small village named 'Kolala' close to Devarayadurg in the Kortagiri Taluka of the Tumkur District, Maisur; this seems to me to suggest that Kolala may possibly be the ancient name of Devarayadurg itself. Nandagiri has been identified by Mr. Rice (Mysore Inscriptions, p. xlv) with Nandidurg, a fortified hill in the Chikballapur Taluka of the Kolar District, Maisur. And finally, in the titles of Manalarata, the inscription mentions the town of Valabhi (1. 7-8), which is, of course, the well-known Valabhi in Kathiawad. The reference is of interest, as being the only one from Southern India that is known to me; but, whether it may be taken as implying that, like Manalarata, the rulers of Valabhi themselves claimed to belong to the lineage of Sagara, seems not very clear. The addition at the top of the stone first mentions a province called the Ninety-six-thousand: this is undoubtedly the well-known Gangavadi Ninety-six-thousand, which probably included the whole of Maisur, and is known, from many other inscriptions, to have been the hereditary territory of the Western Gangas; towards the north it extended as far as Lakkundi, near Gadag, in Dharwad (Inscriptions at Sravana-Belgola, No. 53). It then mentions a province and four districts which were given by Krishna III. to Butuga; i.e. the feudatory government of which was entrusted to Butuga. The province is the wellknown Banavase Twelve-thousand, which took its appellation from one of the ancient forms of the name of the modern Banawasi in North Kanara. Of the districts the Z

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170 EPIGRAPHIA INDICA. first is the Bel vola Three-hundred. This district is equally well-known; and its name, being derived from the Kanarese bele, 'growing corn, a crop,' and pola, hola, 'a field,' means the country of luxuriant crops,' with reference to the fertility of the rich blacksoil which constitutes one of its chief features. It included Gadag in the Dharwad District (Ind. Ant., Vol. II, p. 297), Annigere in Dharwad (Ind. Ant., Vol. XII, p. 220; apparently Annigere was then, A. D. 866, the capital of the district), Kurtakoti in Dharwad (Ind. Ant., Vol. VII, p. 218), Nargund in Dharwad and Holi in Belgaum (Ind. Ant., Vol. XII, p. 47; here the name is written Belvala, and the district is said to be a part of the Kuntala vishaya), and Kukkanar in the Nizam's Dominions (Ind. Ant., Vol. IV, p. 275; here the name is written Beluvala, in Nagari characters). From the wording of the passage in line 22 of the present inscription it seems not to have included Atakur. The second is the Purigere Three-hundred. This, again, is a very well-known district, taking its appellation from the ancient Kanarese name of Lakshmeshwar in the Miraj State, within the limits of the Dharwad District. The third is the Kisukad Seventy. This was in later times one of the divisions of the hereditary territory of the Sindas of Erambarage; and the chief town of it (Jour. Bo. Br. R. As. Soc., Vol. XII, p. 272) was Kisuvolal or Pattada-Kisuvolal, which is the modern Pattadakal in the Bijapur District, near Badami. To the south it included (id., p. 257) Kiru-Narayangal, which is to be identified with Kodikop, a hamlet of Naregal in the Ron Taluka, Dharwad. And the fourth is the Bagenad Seventy. This is plainly identical with the Bagadage Seventy, or Bagadige nad, which was another of the divisions of the Sinda territory. I have only recently obtained the means of localising precisely the position of this district, and of determining the town from which it took its name. That town is Bagalkot in the Bijapur District. It has long been known to me that the rustics call this place Bangalikote;' the popular explanation of which is that some Nawab assigned it to his wife for pin-money (lit. for bangles, bangadt). And I had a suspicion, but no more, that it might be the ancient Bagadage or Bagadige. All doubt has now been removed by my examination of an inscription on a stone which stands in the courtyard of the Taluka Kacheri at Bagalkot, and was brought, I under. stand, from the neighbouring village of Herkal, and which mentions "the famous capital, Bagadageya-kote," (srima[d-r]ajadhani Bagadag[e]ya-koteya Sri-mula]-[sthand]dhi pati] Nilakantha-panditadevaru; lines 9-10). Taken with the rustic appellation, this is quite sufficient to establish the identity of the two names, Bagadage and Bagalkot. And finally, in line 22, the addition mentions the village of Koteyar of the Belvola country. This place I cannot identify with any certainty ; but it may possibly be either Kurtakoti in Dharwad, or the small village of Kotoor,' 3 miles west of Koppal in the Nizam's Dominions (Lat. 16deg 20' N., Long. 76deg 10' E.). There can be, I think, no doubt that the Ereyapa of this inscription is the Ganga king Ereyapa or Ereyapparasa, ruler of the Gangavadi Ninety-six-thousand, of the Begur inscription (edited by me, ante, Vol. I, p. 346 ff). This record, therefore, fixes the period of the events recorded in the Begur stone, and adds another interesting link in the history of the Western Gangas. It shows internal dissensions among them; for Permanadi-Batuga, himself a Ganga (see lines 5, 6), acquired the province by killing Rachamalla, the son of Ereyapa; and Ereyapa, though he has been stamped by Mr. Rice as an "usurper" (e.g. Mysore Inscriptions, pp. xliv, xlv), was most distinctly of the

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ATAKUR INSCRIPTION OF THE TIME OF KRISHNA 111. 171 Ganga lineage (see ante, Vol. I, p. 349). Also, the construction of the record, and the grant of districts to Batuga by Krishna III., distinctly prove that at this period the Gangas were feudatories of the Rashtrakutas. Incidentally it may be noted that, as the period of Ereyapparasa is now known to be about A.D. 949, it follows that there is some real probability of the Ayyapadeva of the Begur record being identical with the Western Chalukya Ayyana I., whose period was two generations before A.D. 973-97. Among the territory given by Krishna III. to Batuga was the Banavase Twelvethousand. This point is of interest, because this province was the principal component of the territory of the Kadambas of Banawasi and Hangal; and the present record shows that they had not the ancient, or at least the uninterrupted, enjoyment of their possessions, which their inscriptions seem to imply. TEXT. 1 Svas[t]i Sa(sa)ka-nri(nri)pa-kal-atita-samvatsara-sa (sa)tangal=entu-nur=elpatt-erada. neya Sau(sau)myam=emba 2 samvatsaram pravarttise [*] Svasti Amoghavarisha deva-sriprithuvi vallabha paramesvara-parama3 bhatt[A]raka-padapankaja-bhramara[m] n[ri]pa-Tri[ne]tran-dne-vedengam vana gaja-mallam kachchegan Kri(kli)shnarajam srimat 4 Kan[n]aradeva[m] .. la(?) vajam Cho!a-Rajadityana mele [ba]ndu Takkolado!=kadi kondu bijayan-geyyutt-ildu [lo] 5 Sva[st]i [S]atyavakya-Kongunivarmma-dharm[m]amaharajadhirajam Kolala-pun var-esvaram Nandagiri-natham 6 srimat Permmanadiga! nanneya-Ganga jaya[d-u]ttaranga Ganga-G[Ang@]ys Ganga-Narayana tan=&lu 7 Svasti Sakala-18ka-paritap-avi(?)hata-spra]bhav-avatari[ta]-Ganga-pravah-dara Sagara-vamsa Va8 labhi-puravar-esvaran=udara-Bhagirathan=iriva-bedengam Sa[gara)-Trinetram senase-mugarivom 9 kadan-aika-Su(s) drakam Butugan-ankakaram srimat Manalarata[ng=a]nuvarado! mechchi bedi-ko!!=endo10 de dayeya mere-vol(?!!) emba Kaliyam daye-geyy=endu kondana naya[m] Kelale-nada Belatura padu11 vana deseya moradiyo! piri[dum pa]ndige vittode pandiyum nayum-oda sattuvadarkke12 y=Atukuro! Challesvarada munde kallan=nadisi piriya kereya kelage Malti kalangado!=ir-kka(kkha)nduga13 manna[m] kottar-A mannan=okkal nadan=&lvorn"=dranalvor-1 mannan alidon-a naya geyda papama[m] kondom 7 From the inked estampages. * Read varshao. . Read Oprithivio or prithvio. * We should expect tann(a), with the double an. But I potice that Sanderson's Kadarese Dictionary gires nana as & variant of nanna. 11 Read gange or ganga. Read von

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172 14 n-Athanaman-alva goravan-A kallamh pajisad-undar-appodenkyn geyda papamam konda[n] [II] Om [II] 15 Urad"-idir-Anta Choja-chaturanga-balangalan-atti mutti talt-iriv-edeg-orvvar nereye kone (na)me Chojane appodam-idirchchuva 16 gandaran-Ampev-endu pottalisuva bi(vi)raram sa (sa)ktiy-age talt-iridudan-ave(? me) ka 17 nder-ene mechchador-Ar-Saagara-Tripetranam Narapati bennol-ildon-idir. antudu vairi-samuham=illi 18 machcharisuvar-ellarum seraguv-aldapor-int-ire nendu singad-ant-ire Hari bi(vi)ra-Lakshmi nerav-ag-ire Cho EPIGRAPHIA INDICA. 19 [na]-kotey-emba sindhurada dir-Agramam biriye payidam kadan-aikaSu(40)drakash [1] Om [11] THE ADDITION AT THE TOP OF THE STONE. 20 Svasti Sri-Ereya pana magam Rachamallanam Batugam kadi kondu tombhattaru-sasiramumam Alutt-ire [*] Kannaradeva[m] Cholanam kaduvandu Batugam Rajhdityanath bisugeye kallan-kgi gurig-iridu kondu Bansvase-pannircheha(P rehehha)siramuth Belvols-mandrum Purigere-madruth" Kisukhd-elpattum Bagenad-elpattuva(ma) Batugange Kannaradevah mechohu-gottam [11] Batuganum" Manalarata. munde nind-iridudarkke mechchi Atak[0]r-ppannersdum Belvolada Koteyrumah balgam] 21 kadi 22 na 23 [me]"chchu-gottam [11] Mangala-maha-eri [11*] TRANSLATION. Hail! The samvatsara named Saumya, (which is) the eight hundred and seventysecond (in) the centuries of years that have gone by from the time of the Saka king, being current: (Line 2). Hail! When Krishnaraja (III.), the glorious Kannaradeva,- a very bee at the water-lilies which (were) the feet of Amoghavarshadeva (III.), the favourite of fortune and of the earth, the Paramesvara, the Paramabhattaraka; a very Trinetra (Siva) among kings; a marvel in giving support (or, in resistance); a hero against wild elephants; a (real) fighter (or, disputant), having the Chola, RajAditya, and having fought and killed (him) at Takkols, was going in triumph: come upon (L. 5). Hail! (He who has the hereditary titles of) the pious Maharajadhiraja Satyavakya-Kongunivarman; the lord of Kolala, the best of towns; (and) the lord 13 Read kondon. 14 This seems to be the reading; but "appod 4 would be better. 15 Metre: Champakamala; and in the following verse. 16 The prasa is wrong here; in the third syllable of this word, there ought properly to be ri, instead of li. 17 This ne was omitted, and then was inserted below the line. 18 Read payidan=4. 19 Read dairamam; the copulative ending is not required here. 20 Read "munurum. 1 Read bdtugas; here, again, the copulative ending is not required. "I cannot find the place where this syllable, me, stands in the original; perhaps the akshara was omitted altogether.

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ATAKUR INSCRIPTION OF THE TIME OF KRISHNA III. 173 of the mountain Nandagiri,- (viz.) the illustrious Permanadi, the truthful Ganga, the arch of victory, a very Gangeya among the Gangas, a very Narayana among the Gangas, (L. 7).- Hail !,- being pleased in battle with his follower, the illustrious Manalarata, who is of the lineage of Sagara, which brought down the stream of the (river) Ganga through (its) prowess that was unimpeded in causing the affliction of all mankind; (noho has the hereditary title of) the lord of Valabhi, the best of towns; who is as noble as Bhagiratha; who is a marvel among men who pierce; who is a very Trinetra among the Sagaras; who cuts off noses when he is angry; who is a very Sudraka (devoted) only to war; (and) who is the arithmetician of Butuga,- said " Prefer a request !" Thereupon, Kaliya, who is called "the shining river (?) of kindness," said, "Do (this) favour !" Then they loosed his dog at a [great] boar, on the hill in the western quarter of the village of) Belatur of the district called) Kelalu nad. And then, having set up & stone in front of the temple of the god) Challesvara at Atukur, at (the place where) the boar and the dog killed each other," he (Permanadi) gave land yielding two khandugas (of grain), at the site called Maltikalanga below the large tank. (L. 13).- Any cultivator (who destroys) that land, (or) the ruler of the district (if he does so), (or) any governors of the village who destroy " this land,- he incurs (the guilt of) the sin committed by that dog! If the Gorava, who presides over that locality, eats without doing worship to that stone, he incurs (the guilt of) the sin committed by (that) dog! Om ! (L. 15). - Saying "We ourselves saw how powerfully the Chola, like a male buffalo in coitu, approached and pierced the heroes who were vaunting (their) prowess ** in saying Pursuing and besetting the forces of the army of the Chola which, blazing (with wrath), have opposed (us), we will resist the valiant men who confront (us), if (indeed) there be any (to make a stand) at the place of meeting and piercing,' - what people have failed to express approbation of him who is a very Trinetre among the Sagaras? The king was at (his) back; a multitude of enemies opposed (him) in front; all the people bere, emulously rivalling each other, are bathed (in perspiratiun) to the (very) edges of (their) garments ;- under these circumstances he, a very Sadraka (devoted) only to war, dripping (with steal), with the assistance of the god) Hari (and) the brave Lakshmi, passed on like a lion, cleaving open the forehead of the elephant that was called "the fortress of the Chola." >> Om ! THE ADDITION AT THE TOP OF THE STONE. (L. 20).- Hail! When Batuga, having fought and killed Rachamalla, the son of the glorious Ereyapa, was governing the Ninety-six-thousand : At the time when Kannaradeva was warring against the Chola, Batuga treacherously," while (they were taking the air (together), aimed at and pierced, and thus fought against and killed, -3 lit. died together." lit. they gave" (koftar), the word is in apposition with permidnadigal (1.6). * lit. "who destroye" (alidon); this sentence illustrates well the change of construction from the singular to the plural, and back again (compare Ind. Ant., Vol. XIX, p. 146, note 16). The words "this land are rather unconery after the tbat land' which stands at the beginning of the sentence. popralines seems to be some derivative from pofari, 's brave mani' see note 16 abore, regarding the prdea. See note 3 above. - lit. thief."

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174 EPIGRAPHIA INDICA. Rajaditya; and then Kannaradeva gave to Butuga, in token of approbation, the Banavase Twelve-thousand, the Belvola Three-hundred, the Purigere Three-hundred, the Kisukad Seventy, and the Bagenad Seventy. (L. 21).- Being pleased with the manner in which Manalarata stood out in front and pierced (his foes), Butuga gave (to him), in token of approbation, for subsistence, the Atukur Twelve, and the village of Koteyur of (the) Belvola (country). May there be) auspicious and great good fortune! XIII.-KARITALAI STONE INSCRIPTION OF THE REIGN OF THE CHEDI LAKSHMANARAJA. BY PROFESSOR F. KIELHORN, PH.D., C.I.E.; GOTTINGEN. The stone which bears this inscription' was found at Karitaldi, a village in the Mudwara Subdivision of the Jabalpur District of the Central Provinces (Indian Atlas, sheet No. 89, Latitude 24deg 3' North, Longitude 80deg 46' East), whence it has been removed to the Jabalpur Museum. And an account of the contents of the inscription has been given in Sir A. Cunningham's Archeological Survey of India Reports, vol. IX, page 81. I now edit the text from a rubbing, supplied to me by Dr. Burgess. The inscription is only the concluding portion of an apparently much longer inscription the upper part of which is missing. The writing of what remains covers a space of 3' 8" broad by 4' 31' bigh; but of this, again, a large piece, about l' broad by 1'8" high, is broken away at the lower proper right corner, and a small piece at the upper left corner. Besides, the stone is broken in several pieces, and some aksharas have thereby become damaged or illegible in the body of the inscription. The average size of the letters is 1". The characters, well formed and skilfully engraved, are Nagari of about the end of the 10th century A.D. The language is Sanskrit; and, excepting the words yas-cha, in line 5, and kim vahuna, in line 26, the inscription is in verse. In respect of orthography it will be sufficient to state that b is throughout written by the sign for y, and that the sign of the jihvamuliya once occurs in line 9, and the sign of the upadhmaniya once in line 30. The missing introductory portion of the inscription in all probability contained a number of verses eulogising the earlier Chedi (or Kalachuri) rulers of Tripuri, especially YuvarAjadeva and Lakshmanaraja, who are actually mentioned in the sequel. In verses 2-6 of the extant text we are told that in the family of the sage Bharadvaja there was a Brahman, named Bha kamisra, who was chief minister of the king Yuvarajadeva; and in verses 7-17 that he had a son, Somesvara (in verse 9 described as bhatta-Somebvara-dikshita), who became minister of the Chedi lord, the illustrious Lakshmanaraja. And the proper object of the inscription is to record that this Somesvara built a temple of Vishnu, at which the inscription evidently was put up, and which is glorified in verses 18-29. Beyond this, verses 1-29 contain nothing of interest. See Sir A. Cunningham's Archological Survey of India Reports, vol. IX, p. 8; also Dr. Fleet's Gupta Inscrip tions, p. 117. This account, which no doubt was furnished by some native assistant, is very incorrect. Here it will be sufficient to say that the word, which was interpreted to denote a place called Pdfangir is really a name of the planet Saturn; see line 21 of the text.

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KARITALAI STONE INSCRIPTION. 175 From verse 30 it appears that near the temple there was a pura (or brahmapura, as it is more commonly called) for eight learned Brahmans; and the rest of the inscription enumerates various donations, made for their maintenance and in favour of the temple generally. To the Brahmans mentioned the king, apparently Lakshmanaraja, gave the village of Dirghasakhika (verse 30). To the temple he assigned, on the occasion of a solar eclipse, another village, the name of which has not been preserved (verse 31); while his queen, Rahada, gave the village of Chakra hradi (verse 32). Another donation was made, on the occasion of a lunar eclipse, by the illustrious Sanka[ragana, the king's son(?)], a devout worshipper of Vishnu (verse 33); and at a solar eclipse were given it is not certain by whom) the village Chhallipata ka in the district of Dhavalahara and the village Antara pata (verse 34). Several fields, and the village Vatagartika in the Mald 'group of twelve,' are besides mentioned among the donations to Vishnu, after the founder of the temple called the holy Somasvamideva, in the mutilated verses 35-37%. And finally verses 38-42 enumerate various taxes and tolls which had to be paid in favour of the temple. The kings Yuvardjadeva and Lakshmanaraja, mentioned in this inscription, undoubtedly are Keyu ravarsha. Yuvarajadeva and his son Lakshmanaraja, the father of Samkaragana, of the Bilhari inscription (ante, vol. I, page 253); and accordingly the present inscription is older than the Bilhari inscription, and must have been composed some time between the middle and end of the 10th century A.D. Of the localities mentioned in the inscription, none have been identified with certainty; but I suspect Dirghasak hika to be the village Dighee of the maps, about 6 miles south-east of Karitalai (or Kareetullae). TEXT. L. 1.......... ...... 2. Pafu yifa ATHTHTTarget pratyakSIkRtadAna eSa tu janaiH prAdAdanabhyarthito TATAT(=)Ware a (a)[aci]etarT[MT] - [*]-[1]. 3. vaMzAharahAjamunerananAGgaNAnato dharma ivAparo[bhU]t / tarafa fafaustri: ecare fechata: " [2]. griafaut fo[at]..11 * The mutilated state of verse 37 makes it impossible to say wbether the word khariodpa, which occurs in it, should be explained to mean'a field sown with a khari of grain', or taken as a proper name. If it were a proper dame, we should probably have here the older name of Karitalai. * I am unable to explain fully all the particulars stated in the mutilated verses 38-42. Verse 40 again contains the word defi, mentioned ante, p. 130, note 83. - From Sir A. Cunningham's rubbing, supplied to me by the editor. Of this line only the lower part of about half the number of aksharas, which it contained, is preserved; but what remains is sufficient to show that this was not the first line of the inscription. * The last akshara of the preceding line must have bee n. The poet is speaking of the Daitya Bali, with whom he evidently compares & king (probably the Chedi Lakshmanaraja), who must have been spoken of in the lost portion of the inscription. * Metre: Sarddlayikridita * Ithould have expected to rend here vaMza bharahAjamaneranUne gusIbatI. 10 Metre : Uprjati. The akeharus, here broken away, probably were , io. a.

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176 EPIGRAPHIA INDICA. L.4. saumyo vu(bu)dho na vu(bu)dhaH / akaviH kavirapi yasmAdatigrahopyevamagrahazcitraM // " -[3]. yadanavadhivitAnaprajvalajjAtavedastatatarakharatApottaptagAtrI dhritrii| digibhabhuja[ga] rAjAnantakUrmaH samUha kalitadavathupoDAnaSTadhairyaiH kathaMcit // " -[43. yazca // acIkaratkutra"na devavezmAnyacIkhanatkutra na vA sarAMsi / avivyadhatkutra" na kUpavA[pI] rakarupabAmavaNAni kutra // -[]. avApya yaM zrIyuvarAjadevo dharAdharaM praathmivaaNshumaalii| prApovatiM vyastasamastadoSAM mantipradhAna kulgovcaaruuN|" -[6]. na saMdigdhe ve7. de dravadavadhivo(bo)cA padavidharatarvastarkeSvapyanavamamatistantugatiSu / ya Adyo vedAnte smaraNanipuNaH kAvyasaraNe: sa tasyAsItsUnuH pravita raha somezvara iti // "-[7]. puste 9. 8. napAstamatirapratimacaritre tauryatrike kimapi yaH kuzalo va(ba)bhUva / hastyazvapAlanaparIkSaNakarmazAstre ratnatrayepyanupamI dhuri dhImatAM ca // -[8]. ekA kalA mUrdhni za[zA]. maularindoH kalAH paJcadaza prasihAH / / zrIbhaTTasomezvaradIkSitasya kalyA:" kalAkArtayituM katI kaH // - [9]. meruH saJcitakAJcanaikanicaya: puSyattuSArotkararudbhUtI[hura]jA dya eva himavAnaudrI giriH sphATikaH / arthiprattasamastahamanivahaH prevaikavo(bI)dhAvadhi: saumyosAvupamIyate kathamiva mAbhRtayeNAmunA // -[10]. apA[stakuMkuma ye11. na navanItamanIyata / vapuHpraNayitAM yanna vazibhiHkara' hi kiM // -[11].. .. apAstakAJcidhUta[muMja] ranjurgalahagUlI [?]ta[]ravAsAH / alaukikatvena][vize]SacAruyaM dyo) SitAM parvaNi veSa eSaH // -[12]. agnIdagnInvihara vidhivahandhi homopayuktA madhvaryo gAM mucamapi samaM kSAlayAzu muveNa / taptAbhirbhavatu savidhe gArhapatyasya pa 12. 1- Metre: Udgiti. 13 Metre: Malini "Originally pacaukarakaralkuva was engraved, but the first aksharas are struck out. "Originally vivyidha, but altered to avivyadha'. * Metre : Upendravajra. 17 Metre: Upajati. * It in somewhat doubtful whether bharaNe: or degsaraNiH | was engraved. 19 Metre: Sikbarini. 10 Metre: Vasantatilaka. Originally kalya:, altered to kalyA :. >> Metre : Indravajra. - Metre: Sardalavikridita. so Read vaputha' and 'Ikara. 25 Metre: Sloka (Anushtubh). * Metre: Upajati.

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L. 13. 14. 15. 16. KARITALAI STONE INSCRIPTION. bo. tvevaM prokAyA yavano yA sadhI" [13]. antarvvazika vAsamandiramahI gandhodakaiH kSAkhyatAM vArIjana dekhi bhAtarabhikhA [[]] brapadIpAnya (ya) chan (1) evaM se tahasta stasya zrIbhahasomezvaraguNagaNane ke vayaM tucchavAca: // " - [16]. vAta" tvamAdhirohe [va] zyati dolA bhRtizramAtkiJcit / 17. zrImallakSmaNarAja skandhamadAdyasya dolAyAM // " - [17]. prAsAdoyamakAri tena kRtinA devasya daityadruhaH zrImadanarendramatitakenAcchAditAyAmukhaH / yasyoce [paya] nAcato dhvajapaTaH preyAminAM (na.)* saMjJAM [vyA] 18. nidhehi gandhamacitaM rAtri lamapyAdRtA yethe yA pratimA (sA) rikoditamabhUyAya [ya] dantaHpure [14]. vikoTimagamantantavaH / [*][[]] dadatastakha zrImadandra [ma] 20. tiNa: n - [16]. [s] yayabhUmau raNazirasi sadA maMsita hotembataM SaDjAdibhedairatimadhuragirohAtRbhirmmAthakaizca / abhyaH [ka]vaH pracarati ca karI dAnasaMsi ghuTane karotyavirataM dAyanItibhuvaM // " [18]. parati va (ba)hirantarAdadhAnaH kuTilataratvamadhaH tAnyakIrttiH / / [pi] samucato vibhAti prakaTavilaGghitasarvvaloka eSa [: // *] - [19]. 10. sandadhAnapi [ra] dadAnI visuzimAdarzi (ziM) tavirUpaH / [ka] cAmagAhiSyata dAnavArereSopyayA[dya][vA]manatvaM // [20]. alamalamuruvaMzaprAntakaghaTita [ya] rohitena dhvaje [] / "kanaka[ka]lamarociIDalambamayA DAmarasaridina ghase ketutAmeva nityaM // - [21]. [3]batAnAM pariSvaGo guNAya mahate yataH / api durmana bhAnurbhavatya 17 Metre, MandAkranta The akshara in brackets was originally omitted, and is the original. engraved below the line. Motre, Eardalavikridita. Metre, Sloka (Anushtubh). 31 Metre, Sragdhard. The exact meaning of this line I do not understand. Metro, Arya 4 This correction appears to have been made already in 2 Metre, Gardalavikridita. 38 Metre, Pushpitagra ar Metre, UpajAti. 177 The akshara in brackets was originally omitted, and is engraved below the line. 20] Metre, Malint. A 2

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178 EPIGRAPHIA INDICA. 26. L.21. va sudarza(za)naH // -[22]. dhvajapaTavikaTAntabhrAntisarpatsamIre miladamarasaritkevazyamasyottamAGge / taraNirananubhUtaM yAmayugmAbhigamye nijarayaturagANAM vAtapRSThanda22. [dA]ti // -[23]. asyottaGgotta]mAGgAnavaratagamanoSTisIdadrathAGgaH prAta: prAtarDinezo ghaTayati yugalaM cakrayo/tasaMkhyaM / zaGke kUTAntarAlasthapuTanipatanotthA23. --[daNDa: sAyaM sAyaM janAnAM" kalayati nitarAmakSavarga samagra -[24]. nayati rathamamuccehakSiNenottaraNa sparati hi divasAnA kuJcanaprAJcanAni / ta24. oo--[meruyAtepyabhinno dhruvamanabhivilaMghA prApya sodtymnd| -[25]. alaGghayazikharazreNilaGghanavyasanAdiva / pAtaGgira (Di)vyApattirasapAnamabhU - [*] -[26]. --- -[va]rAhacaraNakSodAdudaJcatkiNaM pRSThaM me tava tatkSaNoddhR]tavisamAyA ziraHsantatiH / mA gAdbhaGgamitopasarpa nidadhe tattAvadetaddhavaM kUrmAsyApi [va]-. 26. - - ---javAhe bhavan // -[27]. kiM va(ba)hunA // sarva prAsAdarAjoyaM niyataM pratibhAti naH / yadasya ketudaNDAgralagnazchavA(cA)yate vidhuH // -[28]. stheyAdAkalpametatsu27. -- -- [ramukhya vra(ba)hmANDAdhAramU [8]tarajagatInizcalobhAvazakoH / kalpasyAvasthiti stAnmuraripuzaraNaM yAvadetaccakAsto___ tyetaccAzaMsanaM - woooo-- --[ka] rUpaM // --[29]. nyavIviza[tpura] cAsmiaSTau bhaTTAnvasUniva / dIrghazAkhikanAmAnamebhyo grAmamadApaH // " -[30]. zrImallakSmaNarAjo grAmaM devA 28. . * Metre, Sloka (Anushtabh). - Read bhUta and vAtaTinda. 4 Metre, Maliai. * This may have been altered to read in the original. * Possibly this has been altered to wait. 46 Metre, Sragdbara. * Metre, Malini. * Metre, Sloka (Anushtabh). Metre, Sardalarikridita. * Metre, Sloka (Anushtabby. 50 Metre, Sragdhara. # Metro, Sloka (Anushtubb).

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KARITALAI STONE INSCRIPTION. 179 L.29. . . . . . . [*] . . . . . . . . dAdamai grahe bhAnoH // -[21]. nRpAnumatyA bhaktyA ca khIyayA tasya rAhaDA / grAmaM cakrahadImI mahAdevI vyazivaNat // -[32]. zrIzA30. .... ....... sii| devAya dAnazauNDo grahaNa somasya vaiSNavaparamaH // " -[33]. dhavalaharAsaMva(ba) prAyacchacchajipATakaM grAma / bhAnorantarapATa grahaNe devA ... . [*] - [34]. . . . . . . . . . . [lakSetrakaM ddau| tatsamIpa varAhAya kSevaM hAdazakhaNDikaM // -[36]. mAlAhAdazake grAma zAsana paTagatikA / svakIye zAsane zrImAnva[o] 32. ... . . . [*] -[36]. . . . . . . . . ... ... [yate: / zrosomavAmidevAya khArIvApamihAgata: // -[37]. purapattanayoH sthAnaH zuklAmekAdazIM dadau / hAdazomapi yAvAyAH So ....... [*] -[38]. ............. kA tathA / nitvamekAM ghaTIM goNyAM SoDayohitayaM tathA // -[39]. kaSAyapaJcake devihAnamadhye nyavedayat / sAIdvAviMzamaM ca vA(bA)caM pAda34. .... [*] -[40]. 38. [vAgolikapradhAnazca paraNaMpaJcAzataM dadau / (i) -[41]. pararNapaJcAzadaparA dattA pAyaTibhistathA / khalabhikSAvatasaba maDala sakalaM dadau / -[42]. 5 Metre, Aryl >> Metre, Sloka (Anushtubh), Metre, Udgtti. W.Metre, Arya WMetre, from here to the end, Bloka (Anushtabh). w All this is quite clear in the rubbing. 22

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180 EPIGRAPHIA INDICA. XIII.-NAGPUR STONE INSCRIPTION OF THE RULERS OF MALAVA. THE [VIKRAMA] YEAR 1161. BY PROFESSOR F. KIELHORN, PH.D., C.I.E., GOTTINGEN. This inscription, which is on a slab of stone in the Nagpur Museum, was first edited and translated into English, in 1843, by Bal Gangadhar Sastri, from a copy sent to him by Dr. Stevenson, who had received it from Mr. L. R. Reid. And a few years later it was re-edited, with a German translation, by Professor Lassen. In addition to the previously published text Lassen was enabled to use a copy of the text sent to him by Sir W. Erskine, which was reported to have been taken from a copper-plate at Sattara." On the value of the two published editions it is unnecessary to express an opinion, but I may say that Professor Lassen once or twice has unjustly censured the Hindu translator for having misunderstood the original, in passages where the English translation, if not altogether correct, shows its author to have had a fairly accurate idea of what the writer of the original meant to say. And I must add that, for the proper understanding of some really difficult verses, more help may be derived from the English than from the German translation. I now re-edit this inscription from excellent estampages, prepared and supplied to me some time ago by Dr. Fleet and Dr. Burgess. The main body of the inscription contains 40 lines of writing which cover a space of 4' 51'' broad by 2' 8" high; and beneath it, and separated from it by a narrow empty space, is an additional line about 4' 11" long. No part of the writing is entirely lost, but the lower half of the stone has suffered greatly, apparently from exposure to the weather, and in consequence many single aksharas and whole groups of words are either badly damaged or only faintly visible. I nevertheless hope that, with the exception of about a dozen syllables (in lines 24, 33, and 37) which I have been unable to restore, and a few others which have been marked as doubtful, my transcript may be taken to be an accurate and trustworthy copy of the original text. The size of the letters in lines 1-40 is about", in the separate line 41 about ". The characters are Nagari of the beginning of the 12th century A. D.; they include the sign of the jihvamuliya in vashpambhalikana, in line 12. The language is Sanskrit; and, excepting the introductory om om namo Bharatyai and the date sam 1161 at the end of line 40, the inscription is throughout in verse. The whole has been written and engraved with such care and accuracy that the orthography is almost perfect and calls for very few remarks. Except in the word nirbbhara, in line 18, the letter b is throughout denoted by the sign for v. Besides, attention need only be drawn to the wrong spellings shanna for shanna, in lines 6 and 10, nistrimea for nistrimsa, in line 16, chakshuhkarnnam for chakshushkarnnam, in 1 See Journal, Bombay Asiatic Society, vol. I, p. 259. See Zeitschrift fur die Kunde des Morgenlandes, vol. VII, p. 194. According to Lassen his copy was marked on the title page 'Sanscrit No. 57,' and he believed it to have belonged to a collection of transcripts of inscriptions at Bombay. Having studied Lassen's text as well as his notes, and compared his various readings with my estampages, I feel certain that, what Lassen was told about the origin of the copy sent to him, was incorrect, and that there never has existed such a copper-plate as is mentioned by him. In my opinion, what he received from Sir W. Erskine was simply another transcript of the stone inscription, made by a Pandit and brought to Bombay. To prove this in detail would be a waste of time. It will be sufficient to say that Lassen's copy furnishes no help wherever the stone is damaged, and that its readings in these places are just such as might be suggested by an intelligent Pandit. This sign of the jihvamuliya is hardly to be distinguished here from the sign for sh. But not in line 41, where we read nirbharau.

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NAGPUR STONE INSCRIPTION 181 line 24, tajnair for tajjnair, in line 35, and pidhadhvam for vid haddhvam, in line 41. The language is correct. It contains several uncommon words; but the only word which is used in a sense for which I can find no authority is brahmandakhanda, apparently denoting the vault of heaven' or the firmament,' in lines 5, 7, 11, and 13. As regards versification, the author has twice offended against an elementary rule of metrics, in line 3 of verse 28 and line 1 of verse 31. The style of the whole poem is highly bombastic and artificial, and the author has not without reason in verse 57) exhorted his readers to exert themselves well and to make their intellect sharp as the point of kuca grass. The inscription is a Prasasti or laudatory account of the Paramara rulers of Malava, from Vairisimha (II.) to Lakshmadeva, the son of Udayaditya and (probably elder) brother of Naravarmadeva; but, compared with its great length, the actual facts reported in it are few indeed. Beginning with seven benedictory verses, the poet (in verses 8-15) tells the well-known fable how on mount Arbuda (or Abu) the sage Vasishtha, when his wonderful cow Nandini was being carried off by Visvamitra, produced from the sacred fire the hero Paramara, who defeated Visvamitra and became afterwards the founder of the royal family here eulogized. The first king of this family, mentioned by the poet, is Vairisimha (vv. 16-19). He was succeeded by his son Siyaka (vv. 20-22); and after bim came his son Munjaraja (vv. 23-25), Munjoraja's younger brother Sindhuraja (vv. 26-28), and Sindhuraja's son Bhojadeva (vv. 29-31). The description of these five kings is purely conventional and for the historian worthless. In verse 32 the poet intimates that Bhojadeva's end was unfortunate; and he relates that, during the troubles which then had befallen the realm, Bhojadeva's relative Udayaditya became king, whose great achievement was that he freed the land from the dominion of the Chedi) Karna who, joined by the Karnatas,' had swept over the earth like a mighty ocean (vv. 32-34). Udayaditya was succeeded by his son Lakshmadeva, the glorification of whom takes up no less than twenty verses (vv. 35-54). According to the poet's account Lakelmadeva subjugated the earth in all directions; but the only tangible and probably true facts mentioned are an expedition undertaken against Tripuri (v. 39), the well-known capital of the Chedi kingdom, and perhaps some fights with the Turushkas or Muhammadan invaders alluded to in verse 54, which speaks of the king's encampment on the banks of the river Vankshu, and contains a well-known play on the word kira, To the above laudatory account verses 55 and 56 add, that Lakshmadeva, at the time of a solar eclipse, had granted, it is not clear to whom, two villages in the Vyapura mandala, and that his brother, the king Naravarmadeva, afterwards assigned the vil. lage of Mokhalapataka instead. Naravarmadeva, moreover, ordered (the architect) Lakshmidhara to build the temple at which this inscription was put up, and which is said to have been adorned with many eulogies and hymns composed by the king) himself. From this last remark I feel strongly inclined to believe that this prasasti, the author of which is not mentioned, was likewise composed by no less a personage than the king Naravarmadeva. * The use of udbhaval in the first compound of verse 20, for udbhava, I ascribe to an error of the writer. 1 As Karna is joined here with the Karpatas, so the lord of Chedi apparently is joined with the Karnatus in the Udaypur Prakasti, ante, vol. I, p. 235, line 20. * See, e.9, above, p. 15, Terho 12.

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182 EPIGRAPHIA INDICA. This main part of the inscription closes with the date, the (Vikrama) year 1161 = A. D. 1104-5. The additional line 41 (vv. 57 and 58) appeals to the reader to study carefully and with impartiality and to appreciate properly the poem, here set before him. The history of the earlier Paramaras of Malava, down to Udayaditya, has been fully treated of by Professor Buhler, ante, vol. I, pp. 223-233. The names of the later rulers of the same dynasty I have given from their copper-plate grants in Indian Antiquary, vol. XIX, pp. 346-347. All these later records make Naravarman the immediate successor of Udayaditya, and so does the inscription from Madhukargadh, the substance of which is given in the Transactions Roy. A8, Soc., vol. I, p. 226. But from the present inscription it is clear that Udayaditya was succeeded by his son Lakshmadeva, and he by his brother Naravarman; and the dates available show that Lakshmadeva's reign falls between the years A. D. 1080 and 1104. TEXT.. L. 1. proM [*] bhoM namo bhAratyai / prasAdaudAryamAdhuryasamAdhisamatAdayaH / yuvayorye guNA: santi vAgdevyau tepi santu naH // "-[1]. eka eva bhuvanavayapi sa zrIpatirbhavatu vo vibhUtaye / yasya madhyamapadazcitIpyamI bhAskaraprabhRtayazcakAsati // "-[2]. jAtiM vRttaJca vidhANA]" gu NAlaMkAracAravaH / sarasAzca prasIdantu sUktayaH sUrayazca naH // -[3]. duIrAripurabhaGgabhISaNo bhUribhUtisavize[SabhUSaNa:] [rAjarAjakRtasatkiyaH kriyAihivaMzasadRzaH zivaH zivaM // "-[4]. jAtA mahArNavotpace vra(ba)yANDazaktisaMpuTe / maheza[sthAci] ____tA muktA jayantyambhojayonayaH / "-[5]. vairAgyaM ca sarAgatAM ca nRziromAlAM ca mAlyAni ca vyAghrAnekapacarmaNI ca vasane cAhIMsahArAdi ca / yatiM ca vilepanaM ca bhajate bhImaM ca bhavyaMcata hizyAdrUpamumAramAramaNayobhuktiM ca muktiM ca vaH // "-[6]. vezvarUpyaM sama[bhya] samInAbAbativetavAt / svAbhivanirmitAzeSaviyo vizuH punAtu vaH // -[7]. * From impressions supplied to me by Dr. Fleet and | Metre, Sloka (Anushtubh). Dr. Bargess. The akaharas in these brackets are almost entirely 10 Expressed by aaymbol. | illegible. 11 Metre, Sloka (Anushtabb). "Metre, Rathoddbata. "Metre, Rathoddhata. 1 Metre, Sloka (Anushtabh). - Read vidhANA. The akakarsain brackets are much | - Metro, Sard Olavikridita. damaged, but I believe the reading to be correct. There is 19 Metro, Sloks (Anushtubh). no doubt about the words for 4.

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183 7. NAGPUR STONE INSCRIPTION. pasti prastagirIndragavaMgarimA nIlAzmasAnajasa kAntivAtaviDamvi(mbi)tAmba(mba)ratalaH zrImAvagendrorbu(d)daH / yasya vyomatalohilamizikharamAgbhArapadmAkara preAtpadmaparAgacakramiL. 6. tarava(ba)mANDakhaDAyate // -[8]. deverAtamadhamaNDalamidaM matrkheca bhUmaNDalaM katvA dharmatulAyamAnavapuSo yasyAntayonyasya ca / jAne yAvadavatumicchati vidhiH kiM zakSamityetayo katAvadagAdamayazikharistabhAvabhImaNDalaM // -[9]. lebhe vibhidha jaladhipra dhibhUmicakramAkAzacakramapi yena digansanemi / saMsAravatrmani mahAviSame niSaba(raNa)bhagnovataikataTavikharathAcalamI: // -[10]. tasminbedavidAM varaH sa bhagavAnAkAzagaGgApaya: pUraNAvitakAntakomalataTetiSThahasiSTho suniH / yasnetAnasadhUmavartiyama nAM prItyai piturva (bra)baNo gaGgAsaGgamasihaye samanayadda(cha) prANDakhaNDaM prati // -[11]. vidyAmahAsaridupAntavivartighoramaMsArasaikataviSatAmasatamate / yasya trilokarathamutpathasaMpravRttamuttArayanti zatazopyupadezavaryAH // -[12]. pAyAtasya kadAcana kSitipaterAcchindataH kauzika sthAti8. yocitavastujAtajananAdAnandinIM nandinIM / niLatA kupitena tena haviSA saMharSitAha(kohiSI voraH zrIparamAra ityanupama: satyAbhidhAnobhavat // -[13]. rAjyavaInavizAladharmabhRtsatyaketupRthukotipArthivaH / vaIteyamahimAMzacandramaHsaMtatipratikatiryadanvaya : -[14]. varAjarAmarAjitonaloDavaH sabhArataH / / mahendracandrayoriva vyajAyatAyamanvayaH // -[15]. sminvairisiMhaH kSitipatirabhavadbharibhUtiprabhAvaprAgalbhyaudAryazauryapracayaparicayaprAjyasaurAjyasiSiH / namamApAlabhAlasthaladalitalulavAntako10. TIrakoTibubamANikyacakrasthapuTitamaNimatpAdapoThopakaNThaH // "-[16]. sarvAcAvijayaprayANasamaye yasyendranIlaprabha>> Xotre of verses 8 and 9, Sardalsvikridita. * Metre, S&rd dlavikridita. # Metre, Vasantatilaka. 4 Metre, Rathoddhati. Matro, Bardalavikridita. * Metro, Slokas (Arubtabh). Metro, V antatilakt Mote, Angdhart

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184 EPIGRAPHIA INDICA. mAyUrAtapavAraNaH zazabhire naSTAvakAgA diyaH / sanmattakarIndracakracaraNaprAgbhAradIparNavirA randhotaviSaba(paNa)zeSasaviSaL. 11. khAsAvaruhA iva / -[17]. pAtAle vaDavAmukhAnalamiSAtpRthvItale ca sphura sauvarNAcalakaitavAhiyati ca va(ba) cAkhacchalAt / [ca]JcatkAJcanacakravAlavalayavyAjAca dinaNDale yasyAdyApi samujasatyavicalIbhUtaH pratApAnalaH / -[18]. kharbokeSu ca vihiSatkSitiSu ca vyAlendrageheSu ca 12. svArAjaM ca ripuvrajaM ca murajibAgAdhirAjaM ca yaH / aikharyeNa ca vikrameNa ca dharAbhAracamatvena ca . nyakarvazca parAbhavaMca samatikAmaMca pRthvImapAt // 0-[19].. tasmArinRpAvarIdhanavadhUvaidhavyaduHkhodbhava hA(vA)SyAmbhakaNazAntakopadahana: bIsIyakobhUvRpaH / 18. bhAvi vitanUtanasthitirayaM vra(ba)mANDakhaNDacchalA dyasthAdyApi vilokyate viya[da]dhodhUmaH pratApAnalaH // -[20]. anugaganamudasyuH syUlamuktoccayA ye yadasidalitakuSyatkumbhikunnasthalabhyaH / satatamapi patantastedha yAvatra pRthvI pRthulataralatArAvyA ___ jabhAjo bhajante // -[21]. pratyAzcaryamadRSTamazrutamidaM karma samAcamahe ko nvetapratipadyate ca tadapi prastUyate kautukAt / uddhRtyApi vasuMdharAmasadRzIM labdhA(bbA)pi lakSmI ca yaH kurvankAryamanekazaH sumanasAmAgAva vaikuNThatAM // ." -[22]. 14. tasmAI 15. rivarUthinIva(bahuvidhaprAraba(ba)[ya]bAdhvara pradhvaMsakapinAkapANirajani zrImuccarAjo nRpaH / prAyaH prAkRtavAnpipAlayiSayA yasya pratApAnalI lokAlokamahAmahopravalayavyAjAmahImahalaM / -[23]. . yasminmapati lIlayApi lalitaiH sainyaiH samun16. citaM vAhavyUhavisAridhUlipaTalavyAluptadigmaNDalaH / patyadrIndra]karIndra[saccayapadaprezolanocchAla precchupAlanAdanibharabhRtaba(ba)yAkhabhANDodaraiH // -[24]. yavistUM (stri)yanirastamastakatayA labA(vA)nyathA dubhaM devatvaM khakava(ba)ndhamuktimadho dRSTvA bhaTe. * Metre of verses 17-20, Sardalsvikrlaita. Metre, Malint >> Originally freut was engraved, but it has been al- Metre of verses 22-28, Sardalavikridita tered to fragit.

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L 17. 18. 19. 21. 22. to vimAnazikharAdAdviya kaSThe paThA DorA []rarAmiyo dadhire saMbhUya sicAinA [25]. tasyAsIdaya pArthivaH pramuyamAH pIsindhurAjonujaH svarNadADavapAvakasphuTa [ma] [saunda] yaMgrIyanalaH / yaH saMgrAma NAGPUR STONE INSCRIPTION. DivaM / gAntavatibhujAdurvvAtadUrIzasa kolAvitamaNDalAcapa [4] sanAmajayasUrataH // [20]. najati ayini yavAmitrajAtena jase taralaturamaye moDatabhUcarAjiH / vikaTakaraTibhArambhaSTabhUTatarambhAdita eva samantAdantakAlAgnidhUmaH " [27]. jI 20. yAmpa (pa) (ba) tAMtrikamaH zrIbhojadevI nRpaH / yAdyA[pa] [ma] yanti caraNau zakrAsanA [dhyA] sina: " spardhA (ba) mdhavinabanirvvaranaTakoTIrakoTitviSaH // - [29]. raTatpaTacapATavaprakaTabhara skUti sphuraNDama Dampa (mba) romaraDiNDimoDAmarA / yArNavasya ca va (ba) laM kalpAntavAtasya ca mAnaM mayitu] [guru] [kha] bhANa ca / tejaH kAlaDutAzanasya ca mahIyastvaM dyucakrasya ca strIya vinicitaM yamaviduH pratyAni pRthvIbhujaH -[28] tatsUnurbhuvanaikabhUSaNamabhUdbhUpAlacUDAmaNi sphu TakkaraTakuJjaraprapadasaMpatasaMvamadhyamavana[ma] zvamArga [ti] yacamU[ca] [30]. vakuNThaH kamalAsanAya caturAsthAya svayaMbhUH punaH paJcAsyAya harAya zambhurapi Sar3akAya putrAya ca / sanAnIrapi dandazUkapatayejasraM sahasrAnanA yAdyApi spRhaya tyamasamitau ya[tkIrtti] sutkIrttayan // // - [31]. tasminvAsavaya (ba) tApate rAjye ca kuccAle mammasvAmini tasya va (ba) rudayAdivyabhavadrUpatiH / yenovRtya mahArNavopamamilatkarNATakarNapra[bhu] subbapAlakadarthitAM bhuvamimAM zrImaddarAhAyitaM // [32]. ya 23. dutarapratApa [pavanI] pArUduItA sAdRzyottharavibhbhramAdabhimukhaiH prApacci yaiH paJcatA / Metro, Malini. "Metre of verses 28 and 29, Sardalavikridita. The third line of verse 28 has no cesure after the 12th syllable. The akshara in brackets looks as if originally af had been engraved. 185 35 Metre, Prithvi. 35 Metre of verses 31-37, Sardalavikridita. Here, again, the first line of verse 31 has no cesure after the 12th syllable. 2 B

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186 EPIGRAPHIA INDICA. 08 manye soyamiti pratItivitatAmarSaprakarSeNa te bhi[cA] bhAskaramaNDala ripubhaTAH prApuH parAM nirvRtiM // -[33]. ekasyAM samitau vilokya vijayaM yaL. 24. sthAparasyAM stuva[svI?] -- [vakta?]tAM samarthayati dRgjivAsahasrahaye / kiMvAnandanimIlitekSaNatayA zrautaiH sukhaivaJcita "catuHkarNamakaraNamapyahipatiH svIyaM vapubindati // 7 // -[34]. putrastasya jagacayaikataraNaH samyakprajApAlana __vyApArapra25. vaNaH prajApatiriva zrIlakSmadevobhavat / nItyA yena manustathAnuvidadhe nAsau na vaivasvataH sarvatrApi sadApyavaIta yathA kIrtivaiva svataH // -[35]. saMbhUya priyatAM guruva(ba)labharAbhUH kUrmarAjAdayaH sadyo nazyata [vA drutaM namata vA pratya26. cipRthvIbhujaH / caturmaca pidhIyatAmanimiSAH pAMsuH purA pUraya tyevaM vyAharati prayANapaTaho yasya skhanacchamanA // -[36]. yasminsappa[ti] vA(bA)ndhavopi vidhuraiH pUrvaiH parityajyate kalyANasya kathApi kAtaratayA nApacyate dakSiNaiH / pAzAvallirasa tphaleti vikalairbicIyate pazcimaimata kevalamuttamairbapatibhidhApyayodhyAsyate // -[37]. prayAti yasminprathamaM dizaM harajihIrSayAnanyasamAnadantinAM / yathAvizahauDapateH puraMdara stathA zaza sahasA puraMdaraH // -[38]. utsAhobatisabimittajani tAjasraprayANakramaNAkramya tripurI raNakarasikAnvi[dhvaM] sya viheSiNaH / yenAvAsyata viSyanirbharamarutsaMcAracArUlasa lolodyAnalatAvitAnavasatI revopakaNTha[sthAle -[39]. jAtAni janyazramamArjanAni vIjAni yatkucaramajjanAni / taTAcalo29. cATanatatparAyA revApravAhormiparaMparAyAH // "-[40]. ye vyAlolakarAlanirbharakarA: kumbhAyamAnIbama skUTAntA: kaTakAntabhAgavigalahAnAyamAnAbhasaH / prAyastepi virodhisindhuradhiyA yadAhinIvAraNa runnIlamadameduravi(bi)bhidire vindhyasya Read gA . * Metre, Sardulavikrilita. * Metre, Upendravajra OMetre, Upajati . 28.

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NAGPUR STONE INSCRIPTION. 187 31. L. 30. pAdAcalA: (0) -[41]. skAra tvaksA]ravArasthagitagurutaTIkUTakuTAkaTA prAyaprezarakhurAgratvarita[]ricamUcakraca[]myamANAH / yenAlajayanta senAkarikaraTataTohAmadAnAmbu(mbu)gandha vyAvihAgaNyavanyAhipakulapaTasadhyAmalA vidhyapAdAH // -[42].. ye diksindhurava(ba) vava: cayamAlolATrisattAmRtaH krIDAkroDakuTumba (mba)kA[nti]jalamuksava (ba)caryAjuSaH / yatsenAnRpagandhasindhuramaramabIvihastIkate starapyaGgakaliGgakuJcarakulaiyuvA[ya] va(ba)donnaliH // "-[43]. devAsau puruSottamaH sa bhagavAnAthiciye yaH zriyA 32. yenedaM va(ba)livairiva(ba)ndhavidhinA vikhaM samAzAsitaM / yenAdhAri vasundharati dadhataH sAnandamandAkSatA yasya prAyapayonidhI (bu)dhajanaiAjastutiH prastutA // -[44]. ye kalpAnaladhamamaDalanibhA: kAdambi(mbi)nIvihiSaH saMvarzonnasitAndhakArasudanuvya hiyahA(hA)ndhavAH / [va]-- [pAhava bamanude pA[thovagAhodyate yaMtmAmantamataradharitAstepyambu(mba)dhermayaH // -[45]. kumbhasaMbhavasodarye yatrApAcImupA[chati / colAdhI[ca] ke bhUkhA] viSyavA(bA)ndhavatAdadhe // "-[46]. lI[lAbhApravane yadIyapRtanAsAmanta34. sImantinIzroNi[]Ni[vizI]ryamANara[]nAmutAH patanti sma yAH / tAbhiH saMprati paprathenu prathivIM yattAmaparNIpayaH pazyAdyApi tadeva pAkhApatI ]vAtave [jA]ya[A] // -[47]. khAmiveSa sa seturavabhavato rAmana yo mAruti prAyopAhata35. zailaracitI varSi zuvikhyA]yate / ityA[datya kutUhalena kathitaM tana)ravajJAya yaH senAhAstikasetunaiva vidadhe dIpAntaropakrama // -[48]. pathAvabhanyobhayathA yamAyAM yasyAnidhe sarpati sainysaa| prabhUtvakIyAM kakubhaM vyapAyAho pAyituM pAzabhRdapyapAzaH // -[49]. mainAkapramukhA vasanti kuhacikAlAgnirAste kvaci santi kApi timiMgilapramatayaH kuvApi zete hariH / Metre, Sardalavikridits. 44 Metre, Bloks (Anushtabb). Metre, Sngdhark. Metre of verses 47 and 48, Sardulavikrilita. 4 Metre of verses 43-45, Sardalavikridita. 40 Metre, Upajati. 36.

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188 EPIGRAPHIA INDICA. etaddetti na kopi yatra jaladhau [sa]sthApya[zeSa] payaH] [pItvA] yatkaribhiH kataikatlukaistaistaiL. 37. ragatyAyitaM // -[50]. yaiH saMbhUya timiGgilaprabhRtibhiH saMsarpiNasta[va]te potAdhAnasava(ba)ndhutAM zikhariNo mainAkamukhyA ppi| bhrAmyamandaraDamba(mba)rANi dadhire tairapyazeSembu(mbu)dhau yatsenAgajarAja[pIva]rakarA--nocchAlIH // -[31]. prathAtitikSoriva rAja38. rAjamanyaM tadAr2yA prati yastha yAtuH / dvidhApi bhItyujjhitavittapArzabhUpaiH pratIpairbibhaye-(bbIbhUve // -[52]. pArAmA: samarA marAvapi tadA punAgapUgAdima hulmAntavanadevatAyitajayazrImadyazaHpAdapAH / yasyAsanbhujadaNDacaNDi] malasajholAsilacIkkata kSoNIpAlaka39. pAlamaDalagalakIlAlakukhyAkulA: // -[63]. khelotkhAtaturuSkadattavilasahAhAvalovezana klAmyatkuSumakesarAdhikAmadau vaMkSapakaNThaskhale / yenAvAsya sarasvatIsavidhatAsAdhikyavAkyATava cATanutkaTa[pa]vipacaragata: kIrAdhipodhyApyata / -[54]. tena vyApuramaNDale sunnati nA yau grahendragraha yaDAmahayamagriyeNa vidhinA vivANitaM yayA / tadAtA naravammadevanRpatiH pacAtparIvarya ta hAmaM mokhalapATakAkhyamadizahezavayasyecchayA // 7-[16]. tena svayaMkatAnekaprazastistuticitritaM / zrImazamIdharaNetahevAgAramakAryata // -[56]. saM 1961 // 40. bhI ho vu(bu)dhAH sAdhu samutsahavaM kuzAgrakalpAMca dhiyaM vidhrv| madhyasthabhAvaM ca samAyayadhvaM sukhaM ca naH sUtisudhAsupAdhvaM / -[37]. vandanIyAvubhau sUtiyotArau tau vipshcitii| yAvatru muzcata: saandrmaanndaalsynirbh(bh)rau| -[58]. * Metre of verses 50 and 61, Sardalavikridita * Originally fufe seems to have been engraved. 4 Metre, Upajati. WMetre of verses 53-55, Bardalavikridita. S1 Originally was engraved. Metre, Sloka (Anushtabl) * Rend vidha. Metre, Upajati. * Metre, Sloka (Anushtabh).

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NAGPUR STONE INSCRIPTION, 189 TRANSLATION. Om! On! Adoration to Bharati 158 (Verse 1). O goddess of speech and divine Durga I Let simplicity, force, sweetness, depth, harmony, and whatever other qualities you possess, let them all be shared by us ! (2). May Lakshmi's husband, that sole lord of fortune in all the three worlds, grant you prosperity,-he from whose middle stride even the sun and the other luminaries yonder shine forth! (3). May good utterances, clad in jati and dritta metres, pleasing by their style and by figures of speech, and expressive of poetical sentiment, be gracious to us! And may sages be so, men of taste, of noble birth and good conduct, who charm with the qualities that adorn them! (4). May Siva grant whatever is auspicious, -he who, terrific when he destroys the irresistible foe Pura, singularly embellished with copious ashes, and revered by the lordo of the Yakshas, resembles this fire-born race, which is terrible when it breaks the strongholds of irresistible foes, is exquisitely adorned with abundant good fortune, and paid homage to by the kings of kings! (5). Glory be to the lotus-born Brahman who, engendered in the mundane egg which was produced in the great ocean, and, when set free, an object of reverence for Siva, is like the pearls which grow in the oyster-shells of the sea, and are prized by great lords ! (6). May that form of the husbands of Uma and Lakshmi grant you both enjoyment and salvation, which, both passionless and passionate, wearing both a wreath of human skulls and flower-garlands, clad both in tiger and elephant skins and in costly garments, adorned both with serpents and with pearl-strings and other ornaments, and both smeared with ashes and anointed with perfumes, is fearful as well as auspicious! (7). May Vishnu purify you, who, in the guise of a fish and other creatures having assumed one after another all forms, made the whole universe not differing from himself ! (8). Well-known is the glorious mount Arbuda, which utterly humbles the pride of the noblest of mountains, and rivals the firmament with the rich splendour radiating from its sapphire crest. The circle of the pollen of the lotuses that swing to and fro in the pools on its broad sky-piercing top looks as if it were indeed another vault of heaven. (9). I fancy, it was when the creator, wishing to know whether the gods or the mortals were purer, attached the round of heaven, filled with the former, and this orb of Lo., the goddess of speech or eloquence. For the exact definitions of praedda, auddrya, madhurya, samddhi and samatd, denoting certain qualities of stylo, me, e.g., Kdvyddarfa I, 45, 76, 81, 93, and 47. But these terms should be understood here, not only in their technical, but also in their ordinary sensor, serenity of disposition,' to. The madhyamet Vaishnavasta padam, Vishna's middle stride,' is the air. The idea which the poet intends to BORVOJ Apparently in, that, if Vishnu's madhyama-pada already is so high, bis stana.pada must be infinitely higher still. # 8oo Indische Studion, vol. VILL, PP. 180 and 193. Io, tbe kod Kurers. a L.., the Paramars family which will be eulogioed in the following. * Lo, the form of Hari-Han or Vishna-Bina; see ante, vol. I, p. 311, note 47.

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190 EPIGRAPHIA INDICA. the earth, filled with the latter, to the two extremities of this mountain, using it as a balance of virtue, that the round of heaven rose higher even than the top of mount Meru 18 (V. 10). Piercing with one end the ocean-surrounded orb of the earth, and with the other the horizon-encircled round of the sky, this mountain has assumed the glorious appearance of an axle of the chariot of the universe, one side of which lies down, broken on the rugged road of this world, while the other is lifted upwards. (11). On this mountain, whose slopes, bathed by the streams of water of the heavenly Ganges, are pleasant and soft, dwelt that chief of those versed in the Vedas, the venerable sage Vasishtha, who, to delight his father Brahman, led the Yamuna, enveloped in the smoke of the three sacred fires, up to the vault of heaven, to effect her junction with the Ganges. (12). His hundreds of precepts, like horses, extricate the chariot of the three worlds, so that it may proceed without hindrance, when, turned into a wrong road, it has stuck fast in the terrible quicksand of worldly affairs, bordering on the great stream of know. ledge. (13). Once upon a time, when the royal descendants of Kusika visited him and took by force the cow Nandini, which caused delight by yielding all things suitable for hospitable entertainment, Vasishtha, enraged, pleased the fire by an oblation, and from that fire sprang, to conquer Visvamitra, the unparalelled hero, the illustrious Paramara, rightly so named. (14). Ever prosperous is his family here, which, made up of rulers illustrious for having increased the realm, who were supporters of the law, whose banner was truth and whose fame is widely spread, is an image of the solar and lunar lines, in wbich there were the princes Rajyavardhana, Visala, Dharmabbrit, Satyaketu, and Prithukirti. (15). This family, unsurpassed by the blessed never-aging immortals, sprung from fire, and taking delight in the assemblies of the learned, has been propagated like those of the Sun and the Moon, which are adorned by the eminent Aja and Rama, gave birth to Nala, and include the descendants of Bharata. (16). In this race there was the king Vairisimha, whose rule was supremely progperous, because he was abundantly endowed with good fortune, might, resoluteness, generosity and bravery, while the ground around his jewel-inlaid foot-stool was made uneven by the mass of rubies, broken from the edges of the tremulous handsome diadems which fell from the foreheads of kings who bowed down before him. (17). When he set out to conquer all the quarters, the regions of space, withdrawn from view, were beautified by his umbrellas of peacocks' feathers, shining like sapphires, so that they seemed enveloped in the poisonous breath of the distressed serpent Sesha, rising up through the fissures of the earth, rent as it was by the massive feet of the arrays of his marching rutty elephants. (18). Not to be interfered with, the fire of his prowess shines forth even now, in the lower regions under the guise of the fire proceeding from the mare's mouth, on the earth under that of the glittering golden mountain, in the sky as the starry firmament, and near the confines of space as a range of mountains of quivering gold. << Literally, higher than the pillar-like mountain of the "Lo, Vigvamitra. immortals. What the poet wishes to convey is, the mount - Vis.. tho slayer of enemies.' Seo ante, vol. I, p. 236, Arbuda is bigber even than the fabulous mountain Meru. verse 6.

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NAGPUR STONE INSCRIPTION. 191 (V. 19). He ruled the earth, humbling Indra in heaven by his majesty, defeating host of enemies in hostile lands by his valour, and surpassing Vishnu's lord of serpents in his serpent-home by his ability to uphold the earth. (20). From him sprang the illustrious king Siyaka, the fire of whose wrath was extinguished by the tears, caused by the pangs of widowhood, of the royal ladies of hostile princes; while the fire of his prowess even now is perceived here, in the guise of the starry firmament, presenting a novel appearance inasmuch as the smoke, in the guise of the atmosphere, is beneath it. (21). The clusters of big pearls, which flew up into the air from the frontal globes of furious elephants cleft by his sword, though constantly falling dowo, have, disguised as they are as large sparkling stars, not even now reacbed the earth. (22). To whom shall we tell this great unseen and unheard-of wonder? Or who will understand it? Yet for curiosity's sake we report it: Although he delivered the earth, although he wedded the unique goddess of fortune, although again and again he did the work of the gods, he never was Vaikuntha. (23). From him was born the illustrious king Munjaraja, who alone, with the bow in his hand, put an end to many a fight commenced by hostile armies, as Siva did to (Daksha's) sacrifice ;" and the fire of whose prowess, to protect the orb of the earth, used to envelop it under the guise of the belt of the lofty Lokaloka mountains (24). Even when he was marching for mere pleasure, his frolicsome soldiers turned out in such numbers that the horizon was obscured by the clouds of dust, raised by the squadrons of his cavalry, and that the cavity of the universe was completely filled with the excessive noise of the trembling chains, swung to and fro by the feet of the arrays of his huge elephants, taller than the hugest mountains. (25). When, having their heads struck off by his sword, heroes had obtained the rare fortune of being transformed into divine beings, and when, proudly viewing their bodies below surrounded by champions, eager for the fray, they were throwing themselves from the aerial cars, they were joyfully embraced and forcibly held back by the Siddha women, clustering round them. (26). After him his younger brother, the far-famed illustrious SindhurAja, became king, the fire of whose bravery bore the brilliant beautiful lustre of the roaring submarine fire. As the mass of waves, raised by the fierce blast which springs up at the destruction of the world, submerges the mountains, so the broad scimitar, brandished by his arm, when it was lifted in war, dealt out destruction to princes. (27). When this prince marched forth victoriously, the cloud of dust raised by the onset of his fleet horses appeared to the host of his enemies like the smoke of the alldevouring fire rising all round from the fissures of the surface of the earth, broken by the weight of his formidable elephants. (28). In every battle princes found out that the creator had as it were combined in him the depth of the ocean and the might of the wind, as they are at the destruction of the world, the firmness of the lord of tortoises, the weight of the whole universe, the splendour of the all-destroying fire, and the magnitude of the celestial vault. "Vaikunthe, io, Visbnu, aplifted the earth, obtained Lakshmi, and did the work of the gods; the king freed the earth from trouble, secured fortune, acted for the benefit of well-minded people, and never indeed showed delle or indolence (dyda ne sei benphatdm). Bee the first verse of the first act of Kalidass's Soluntala, and Sir M. Monier-Williams' note on it

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192 EPIGRAPHIA INDICA. (V. 29). His son was the unique ornament of the world, the illustrious king Bhojadeva, whose lotus-feet were richly adorned with the lustre of the crest-jewels of kings, and on whose feet rests even now, while he is occupying Indra's throne, the vivid splendour of the edges of the diadems of the immortals, bowed down with envy. (30). His army, distinguished by the sharp sound of roaring kettle-drums, by the thunder of loud jharjharas, by a multitude of shrill damarus, and by tabors heard above the tumult, roamed, filling the world with its noise, over the whole earth, thrown into confusion under the footsteps of bis rutty elephants. (31). Even now, when they recite his fame in the assembly of the gods, Vaikuntha is ever jealous of the four-mouthed Brahman, Svayambhu again of the five-mouthed Hara, Sambhu too of his six-mouthed son Karttikeya, and this leader of the divine hosts of the lord of serpents with his thousand mouths. (32). When he had become Indra's companion, and when the realm was overrun by floods in which its sovereign was submerged, his relation Udayaditya became king. Delivering the earth, which was troubled by kings and taken possession of by Karna, who, joined by the Karnatas, was like the mighty ocean, this prince did indeed act like the holy Boar. (33). The hostile champions who met their death facing this king, similar to the sun and confounded with it because the terrible fire of his valour made him difficult to look at, I fancy that they became supremely happy, when, their fury heightened by the belief that the luminary was their opponent, they split the orb of the sun." (34). The lord of serpents, having in battle witnessed his victory and eulogizing it in an assembly, ..... shows that his thousands of eyes and tongues indeed serve & purpose; but, cheated of the pleasure of listening when he has closed his eyes with delight, he scorns his body because, bereft of ears, it must use the eyes in their stead. (35). A son of that sun of the three worlds was the illustrious Lakshmadera, resembling the lord of creatures in his eagerness properly to rule bis subjects; who verily in his conduct so allowed himself to be guided by that son of Vivasvat, Manu, that everywhere and at all times new fame grew up for him of its own accord. (36). This is wbat his marching-drum proclaims, under the pretence of resounding : Join together, you king of tortoises and ye others, in upholding the earth, heavy with the load of this army! Either perish at once or bow down speedily, ye opposing princes ! Quickly shut your eyes, O gods, before the dust fills them ! (37). When he marches, the princes of the east, bewildered, forsake even their rela. tives: those of the south in their perplexity take no note even of good news; the princes of the west find out to their sorrow that the creeping-plant of hope bears no good fruit to them; while those of the north throw themselves on their swords, and thus court death as the best and only fate left to them." (88). When, desirous of capturing matchless elephants, he first proceeded to Hari's Jharjhara and damaru are names of certain kinds of drums. Kulydkula would also mean orowded with nobles.' 1 Lo, Visbnu in his boar-incarnation, in which be raised the earth from the bottom of the sea with his tasks. 71 See the Pardfara-umiti, Calcutta ed., p. 626: Dodo inau purushaw loke edrya-mandala-bedings, parierdd yogayuktaf cha rano chdbhimukho hatal. I take the words doodhdpy ayodhydryata to mean, that the princes of the north did what is expressed by ayodhydoyato, in the two sonses which these words are capable of convoying. Ayo, 1o. ayah, may be taken as the nominative of either the neuter ayaa, 'iron, steel,' or the masculine aya, 'favourable fortune. Compare below, verses 49 and 52

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NAGPUR STONE INSCRIPTION. 193 quarter," then, just as dread entered the town of the lord of Gauda, so Purandara even was of a sudden filled with apprehension. (V. 39). When in the course of an unchecked expedition, undertaken in the height of power and under favourable auspices, he had attacked Tripuri and annihilated his warlike spirited adversaries, he encamped on the banks of the Reva, where his tents were shaded by the creeping-plants of pleasure-gardens, gently set in motion by the breeze from the torrents of the Vindhya mountains. (40). The bathing of his elephants, which allayed the fatigue of battle, produced in the stream of the Reva a succession of waves, bent upon undermining the steep riverbanks. (41). Often and often the clephants of his army, thickly covered with streams of rutting-juice, demolished even the hills at the foot of the Vindhya mountains, taking them for the elephants of the enemy because their tremulous broad torrents appeared like trunks, their projecting peaks like frontal globes, and the water flowing from their ridges like rutting-juice. (42). IIc traversed the hills at the foot of the Vindhya mountains, which were frequently trodden by the squadrons of his fleet horses the quick sharp hoofs of which acted like chisels in cutting up the extensive, bamboo-clad, massive table-land, and which were black with herds of countless wild elephants, excited by the odour of the ruttingjuice which thickly covered the broad cheeks of the elephants of his army. (13). Even the troops of elephants of Anga and Kalinga, kindred to the elephants of the quarters and bulky like mountains set in motion by the storm at the destruction of the universe, and rivalling rain-clouds, dark like herds of hogs kept for pastime,--even they had to sue for mercy, when they were bewildered" by the union of the storm-wind with the powerful elephants belonging to the princes of his army. (46). Near the eastern ocean clever men thus artfully proclaimed his praise, while he, pleased, looked on bashfully: Olord, it was the holy Purushottama to whom Fortune resorted, who relieved this universe by subduing the enemy Bali, and who supported the carth'.75 (45). The elephants of his feudatories, eager to plunge into the water to .... get rid of the fatigue of battle, worsted even those ocean-waves which resemble the circle of smoke of the all-consuming fire, and rival a bank of clouds, and are befriended with the darkness that spreads at the universal dissolution, when they harbour the downbreaking sky. (46). When, like the pitcher-born Agastya, he directed his steps towards the south, the Cholas and other tribes, bowing low before him, acted the part of the Vindhya mountains. (47). The water of the Tamraparni which is famed all the earth over for the pearls which the wives of the feudatories in his army, while they mirthfully bathed in the stream, dropped into it from the breaking girdles on their hips, behold, even to this day that water affords a livelihood to the Pandya chief." Le., the east. and the enemy Bali' would also mean 'glorious is that 74 The word of the original would also mean deprived of chief of men' and powerful enemies.' their trunks. 76 See Mr. S.P. Pandit's note on Kalidasa's Raghuvania, ** The words translated by it was the holy Purushottama VI, OL. 11 See ib., actes on verses IV, 49 and 50. 2 c

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194 EPIGRAPHIA INDICA. (V. 48). Respectfully informed by the people, that the dam before him, which looked like the growing Vindhya range, was the bridge of the holy Rama, constructed of many mountain-peaks which were fetched by Maruti, le listened attentively, but scornfully crossed over to the opposite island imply on the elephants of his army. (49). When his army afterwards, having reduced both the quarter and the expectations of Yama, continued its march unscathed, the noose-bearing Varuna despaired of guarding his own quarter from destruction. (50). It is surely in some ocean or other that the Mainaka and the other mountains rest, that the all-devouring fire dwells, that the Timingilas and other monsters live, and that Hari sleeps; but where this is, nobody has discovered at any of the oceans at which his elephants, in swallowing all the water at a single draught, have severally acted the part of Agastya." (51). By those same Timingilas and other monsters of the sea, floating about in company with which the Mainaka and other mountains appeared like shoals of young fish, by them, unchecked ...in the whole ocean, the massive trunks of the lordly elephants of his army were made to assume the marvellous appearance of revolving Mandara mountains. (52). Afterwards when, impatient that there should be another king of kings, be was marching towards the quarter of the lord of Yakshas, the princes opposed to him got rid of fear when, terror-stricken, they abandoned not merely their wealth of riches, but also the quarter of Kuvera. (53). And all the time even in the wilderness his wars were pleasure-gardens, the trees of which were his fame, reared in the midst of multitudes of distinguished warriors as among Punnaga and betel-nut creepers, and attended by the Fortune of victory who acted as a forest-deity in the thicket of his troops; gardens which were irrigated by the streams of blood flowing down from many skulls of princes, aimed at by the flashing sword which was fiercely wielded by his strong arm. (54). Being encamped on the banks of the Vankshu," which were even softer than nature made them because the saffron-filaments on them were withering under the rolling of the teams of frisky horses, presented by the Turushka whom he had eradi. cated with ease, he taught the Kira chief to utter most flattering speeches, who on account of the proximity of the Sarasvati was eloquent beyond measure, and who was like a parrot shut up in a big cage. (55). This blessed (king), on the occasion of a solar eclipse, piously gave with due rites two villages in the Vyapura mandala. Afterwards his brother, the king Naravar. madeva, has instead assigned the village of Mokhala pataka, at the request of the three places. (56). And he has ordered the illustrious Lakshmidhara to construct this temple, which is adorned with many eulogies and hymns, composed by himself. ** Yams, the ruler of the dead, in the regent of the south, and Varupa the regent of the west. Agastya is fabled to have swallowed the ocean. # Kuvera, the chief of the Yakshas, is the regent of the northern quarter. According to Sir M. Monier-Williams' dictionary, a small arm or branch of the Ganges. The original does not say in whose favour the donation was made, but contains only the relative gasmai, in reference to which the demonstrativo tamai would have to be supplied in the second half of the verse.

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JAINA INSCRIPTIONS FROM MATHURA. 195 The year 1161. Om! (V. 57). O ye learned ! Exert yourselves well, and make your intellect sharp as the point of kuca grass! Try to judge with impartiality, and with pleasure do homage to the nectar of our poetry! (58). Blessed are both those wise men, the poet and who listens to him, who completely overcome with delight shed plentiful tears of joy. XIV.-FURTHER JAINA INSCRIPTIONS FROM MATHURA. BY G. BUHLER, PH.D., LL.D., C.I.E. The impressions of the subjoined inscriptions have all been furnished to me by Dr. A. Fuhrer. Nos. i-viii, x-xxi, xxii-xxxvii and xxxix-xli belong to the splendid discoveries which Dr. Fuhrer made in the Kankali Tila at Mathura during the period from November 1890 to March 1891. No. ix comes from the same site, but was discovered during the working season of 1889-90. No. xxii is identical with Sir A. Cunningham's No. 19 (Arch. Suro. Rep., vol. III, plate xv), and No. xxxviii with Mr. Growse's No. 5 (Indian Antiquary, vol. VI, p. 218). No. xlii is a Buddhist inscription, brought by Dr. Fuhrer from Kaman or Kadambavana. I have added it, because it helps to interpret more correctly a sign used in one of the Jaina inscriptions, and possesses some interest in other respects. The earliest among these inscriptions, which probably cover more than 1,200 years, is without doubt No. i, which shows exceedingly archaic characters. Its letters do not differ very much from those of Asoka's edicts, and they look somewhat older than those in Dhanabhati's inscription on the gateway of the Bharhut Stapa which is dated in the reign of the Sungas (Indian Antiquary, vol. XIV, p. 138). It may, therefore, be assigned to the middle of the second century B.O. Its language is pure Prakrit of the Pali type, which shows a few peculiarities, partly traceable in other ancient documents. The genitive in asa from a-stems, instead of assa, occurs in one of the older votive inscriptions at Bharhut. It may be explained by the substitution of the long vowel and a single consonant for the short vowel and a double consonant. The lengthening of the initial a of amtevasi, which is also found in antevdsini, No. iv, finds an analogy in the curious paryantam, which occurs twice in Apastamba's Dharmasutra, I. 3, 9, 23 and I. 3, 11, 33, and has been explained in the Introduction to the second edition of that work (p. v, note 4). The use of the nominative at the end of the first part of the compound pasadotoranam is well known from the inscriptions of the IndoSkythio period, see ante, vol. I, p. 375 and below. Possibly it is found also in one of the votive inscriptions from the Sanchi Stupa, No. i, see ante, p. 90. Next in age comes No. ii, the inscription from the reign of the MahAkshatrapa Sodasa. The existence of this ruler was first made known by Sir A. Cunningham, who found another inscription with his name in the Kankali Tila, (see Arch. Suro. Rep., 1 Dr. Fubrer has sent me during the period mentioned altogether 74 inscriptions, among which 64 are new Jaina insoriptions from the Kankall Tila. Those not given in this paper are either very small fragments of no particular interest or not readable with any certainty. See Dr. E. Hultzsch's article Zeitschrift der Deutschen Morgenlandischen Gesellschaft, Bd. XL, p. 60f., No. 145,

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196 EPIGRAPHIA INDICA. vol. III, p. 30, and plate xiii, No. 1). On the evidence of his coins, which resemble those of Azes, Sir A. Cunningham placed Sodasa about 80-70 B.C., and conjectured that he was a son of Rajubula, another Satrap of Mathura. The latter conjecture is confirmed, as he has stated of late, by a passage on Dr. Bhagvanlal's lion-pillar, where Sodasa is called the son of Rajula.' Though the precise date assigned to Sodasa may be doubted, still he must have ruled at Mathura in the first century B.C., before the time of Kanishka and his successors. I do not dare to offer for the present any conjecture regarding the era which Sodasa uses. Sir A. Cunningham (loc. cit.) is inclined to identify it with that used by the Maharaja Moga and other foreign rulers of Northern India. The inscription No. ii is also in pure Prakrit of the Pali type. The next inscription, No. iii, mentions also a Mahakshatrapa, whose name seems to have begun with Ma. It is to this circumstance that it owes its place. Its appearance indicates that it is much later than No. ii, and as it is incised on a sculpture cut out of the back of that on which No. x is found, it must be later than the latter. Still its date will fall before the time of Kanishka, as the Mahakshatrapas of Mathura must have passed away before the Kushanas reigned there. The mangala of the inscription, the only portion fully preserved, is in pure Sanskrit. The next seven inscriptions, Nos. iv-x, which have been grouped under the name "archaic," all belong in my opinion to the period before Kanishka. But I am not able to say anything regarding their relative position towards each other or towards Nos. ii and iii. The chief differences which separate them from the documents of the Kushanaperiod are the use of the tripartite subscribed ya, the want of the loop on the left side of the ordinary ya, the da, slightly open to the left (which occurs in Nos. iv and ix), and the well developed vertical stroke and symmetrical shape of the ta. The va has a very curious shape in the word Sivayasa, No. v, 1. 2a, as it consists of two triangles with the apexes joined. The language of most of them is pure Prakrit of the Pali type, but No. iv shows one Sanskrit form and No. vii is apparently in pure Sanskrit. With respect to No. ix I must add that I am inclined to identify the Gotiputra Idrapala or Idrapalita with Gotiputra, "the black cobra for the Sakas and the Pothayas" mentioned in No. xxxiii of the collection, published ante, vol. I, p. 396. If that is correct, the document must go back to the times before the consolidation of the foreign rule at Mathura. The next group, Nos. xi-xxiv, consists of the dated inscriptions which in my opinion all belong to the time of Kanishka, Huvishka and Vasudeva. Not one shows the name of a king. Nevertheless, I believe that nobody, who carefully compares them with the dated documents, mentioning the three kings, will come to a different conclusion. The dates range within the well-known limits from Samvat 4 to Samvat 98. The characters and the language are of the same mixed types described in the introduction to my first paper, ante, vol. I, p. 371ff. I have nothing to add to the remarks made there on the alphabet and the spelling. As regards the language, I will only call attention to a few points. The few verbal forms, bhavatu, No. xiii, astu, No. xviii, and nirvartayati, No. xx, are pure Sanskrit. No. xxiii, where we have fishyasya ganisya Academy of April 25th, 1891, p. 397. On an impression of the inscriptions on the lion-pillar, which I owe to the kindness of Dr. Burgess, I, too, read Rajulasa putra Sudase chhatrava. But I do not feel quite certain that Rajula and Rajubula are the same person, nor that the words given above, which stand in two consecutive lines with other signs in between, are really connected.

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JAINA INSCRIPTIONS FROM MATHURA. . 197 Nandiye, furnishes an exact analogy to the curious form Haganandia in No. ix of the collection in vol. I, and shows that masculine e-stems really take the terminations of the feminine. Possibly No. xxix, which shows ganisya uggahiniya, furnishes a third instance. Very interesting, too, are the numerous cases where the nominative takes the place of the crude form, both in this and in the next group. Among the remarkable words I note asma or asmi kshune," at that moment," in Nos. xv, xxiv and xlii, pana " fifty" in No. xvii and drapana "fifty-two" in No. xviii, among which the latter possesses some interest on account of the Maharashtrt bavanna and the bavan or bavan of various modern vernaculars. After this group have been placed thirteen inscriptions, Nos. XXV-xxxvii, which in my opinion, likewise belong to the period of Kanishka and his successors, though it is impossible to exactly fix their dates. With respect to Nos. xxv-xxvii, which show the names of Devaputra Huvishka and Devaputra Huksha, as well as the titles mahardja rajatiraja, the correctness of my view is evident. It can also be proved or made probable for some others, e.g., No. xxxiv, which mentions the venerable Balatrata and his pupil Sandhi. Both names occur in No. v of the earlier collection (ante, vol. I, p. 384), which is dated in the year 25. Again, No. xxxvi certainly did bear a date, which may have been Samvat 50, and the teacher Jeshtahasti, mentioned in No. xxxvii, is known from No. xiv of the earlier collection, where the name of his pupil, looking like Mahalo, has to be read Mihilo, on the evidence of the new inscription. With respect to these two inscriptions, as well as to Nos. xxviii, xxix and xxxiii, the close resemblance of the letters to those of the inscriptions, showing the names of the three kings, must be allowed its due weight. I must, however, admit that Nos. XXX and xxxi are somewhat doubtful, and that they may possibly have to be transferred to the archaic group, belonging to the time before Kanishka. The characters of some of these thirteen inscriptions show a few peculiarities worthy of note. In pratima No. xxix, the a-stroke has been undoubtedly placed below the consonant to which it belongs. This is quite in keeping with the "anyhow-style" of the Indian writers and masons. In No. xxix of the earlier collection (ante, vol. I, p. 395, fourth plate), the same vowel has been attached to the lower right limb of ta in the word arahantana, and similar instances occur in later inscriptions. In No. xxxiv, l. 2, the looped ta of Navahastisya is remarkable, especially as the same sign is used for na in bhratrinam (1. 3). The looped form of ta is common enough in the southern inscriptions, where it first appears in those of Siriyana Satakani.* But I have not observed it on any dxument which comes from the northern half of India. Another curious sign is the da which looks, owing to a continuation of the two side-strokes beyond the apex, almost exactly like ma. It is quite distinct in the word vadhuye, No. xxxii, 1. 1, likewise in vihare, No. xlii, and in Huvishkasya, No. xxv. As regards the spelling, I would call attention to the tachygraphic abbreviation of the word, siddha, discussed in the remark on No. xxvii, in note 2 on No. Xxxvi, and note 2 on No. xlii. Among the linguistic peculiarities, I would point out the phrase bahadosto] vachaka cha ganino cha, "of the great preacher and gamin," No. XXXVI, which affords another illustration of the principle discussed in the introduction to the earlier collection, ante, vol. I, p. 375. Another amusing instance of the . Arch. Rep. Wart. Ind., vol. IV, plate I, No. 22; compare also No. 20.

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198 EPIGRAPHIA INDICA. utter absence of all feeling for grammatical forms is furnished by the description of the donatrix in No. xxxiv, Navahastisya dhita, grahasenasya vadhu ... Sivasenasya...... bhratrinam matu jayaye, where two nominatives are co-ordinated with two genitives. The next three inscriptions, Nos. xxxviii-xl, belong, in my opinion, to the Gupta period. This is, of course, indisputable with No. xxxix, which is dated in the reign of Kumaragupta. The shape of the letters, and especially the peculiar method of marking the long and short i, by turning the former to the right of the consonant and the latter to the left, makes it, I think, impossible to assign No. xxxviii to an earlier period. If my conjecture is accepted, its date, the year 57, is the earliest Gupta date yet found. No. xl may perhaps be a little later than the Gupta period. With respect to the remaining two documents it will suffice to say that No. xli clearly belongs to the eleventh century A.D., and that No. xlii, the Appendix, dates from the Indo-Skythic period. Short discussions of the historical results, obtainable from these inscriptions, have been given already in the Vienna Oriental Journal, vol. V, p. 59ff, and p. 175ff, and a fuller one will appear in this publication. Here I content myself with giving a brief resume of the chief points. First, as regards the political history, we have now, through No. ii, actual proof that the Kshatrapas of Mathura used a particular era, different from that of Kanishka and his successors. The importance of this fact will probably become still greater when Dr. Bhagvanlal's paper on his Lion-pillar will appear. For the history of the Kushana kings, we gain through No. xxvi the certainty that the name Hushka, which the Rajatarangini has preserved and which still survives in the name of the Kashmirian village Ushkar-Hush kapura, was actually used in ancient times for Huvishka. Secondly, with respect to the history of the Jaina sect, we learn through No. i that the Jainas were settled in Mathura in the second century B.C., and through No. xx that an ancient Jaina Stupa existed in Mathura, which in A.D. 167 was considered to have been built by the gods, i. e., was so ancient that its real origin had been completely forgotten. The inscriptions further furnish the new names of the Vachchhaliya kula (No. xiii) and of the Vidyadhart Sakhd (No. xxxix) for the Kottiya or Kotika gana, as well as those of the Natika, or perhaps Nadika kula (No. xxviii) of the Aryyabhyista or perhaps Aryyanyista kula and of the Sahkasiya] Sakha (No. xxxvi) for the Varana gana. The schools connected with the Kottiya gana offer no difficulty, as they agree with the corresponding names of the Kalpasdira. The Natika or Nadika kula may be considered to correspond to the Malijja kula of the Sthaviravali, and there is just a possibility that the last name may be an abbreviated spelling for Aryya-Aniyasa (to) and correspond to a Prakrit corruption of Arya-Kaniyasa, another equivalent for which, Aryya-Kaniyasika, occurs in the inscription No. xxiii of the earlier collection (see note 1 to No. xxxvi). No. I." samanasa mAharakhitAsa prativAsisa vakIputrasa sAvakAsa utaradAsaka[T]sa pAsAdotoranaM [ // *](r) TRANSLATION. "An ornamental arch for the temple' (the gift) of the lay-hearer Utaradasaka Incised on a large ornamented rectangular slab, measuring 4' 2"-9". According to the impression the reading TT is perhaps possible. Possibly are is to be read. 7 Regarding the irregular compound, see above the introductory remarks.

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JAINA INSCRIPTIONS FROM MATHURA, (Uttaradasaka), son of the Vachhi (Vatsi mother and) disciple of the ascetic Maharakhita (Magharakshita)." I. 1. nama carato vardhamAnasa 2. sva[1]misa mahacatrapasa thoDAsasa savatsare 40 (1) 2 hemaMtamAse 2 divase 8 haritipuvasa pAlasa bhavAye samasAvikAyeM" 3. alfe wilfefnt ver gafe areutuaer utsutuer varutter <Page #227
200 EPIGRAPHIA INDICA. No. 71 L. la. H ari ngewe" 2a. Te Huru faux3a. ---- ---- 16. quruct feat 20. gayone [ * ] TRANSLATION. "Adoration to the Arhats! By sivayasa (Sivayabas), wife of the dancer Phaguyasa (Phalguyabas), ...... a tablet of homage (aydgapata) was caused to be made for the worship of the Arhats." No. VI." Ha aat -- TRANSLATION. "The divine Nemesa (Naigamesha), divine ...." No. VII. L. 1. T 2. - t[m]e ata 3. -raai we ha: 4. -- [u]ud [at] f**** The fragment admits of no continuous translation. It would seem that we have in line 2 the beginning of a verse in the Sardalavikridita metre, and in line 3 the middle portion of another. The whole was no doubt a metrical Prasasti written entirely in Sanskrit. No. VIII." namo arahato mahAvirasa / mAthuraka -- lavADasa [sA] - HUTO --a--Targ [ormuet] [w*] TRANSLATION. << Adoration to the Arhat Mahavira (Mahavira). A tablet of homage (agagapata the gift) of ... ita, wife of .. lavada (?), an inhabitant of Mathura." Incined on the base of a mutilated tablet measuring 24 by 1'9", and bearing the representation of stapa with rails and gate, as well as of two naked dancing women in the same posture as those on Dr. Bhagvanlal's slab, Actes du risieme Congres, Int. Or., pt. III, sect. ii, p. 142. >> Posibly wrofue, but I believe the apparent i-stroke to be accidental. * Regarding the meaning of ra t , see ante, vol. I, p. 396. 1 Incised on a small sculptured frieze measuring 2' by 10', and bearing the representation of a large seated figure with a gont'bend, of a small naked male and several large female figures, one of whom holds a child in her lap. The inscription seems to be intended to explain the meaning of the soulpture, regarding which we & subrequent article on sculptures from Mathura. >> Incised on a fragment of a large slab, measuring 1' by 8". * The bracketed letter looks almost like ki, but the lower part of the vertical is faint, and the top so damaged, that be apparent i-stroke may have been only a serif The Apusvara of fe is doubtful. * Incised on the base of a beautifully-sculptured square papel (an bydyapata), measuring % 10' by '10'.

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JAINA INSCRIPTIONS FROM MATHURA. 201 No. IX. L. 1. AT yant []" 2. Hatyare cur[a] - - TRANSLATION. An image of .. .. .. for the worship of the Arhats . . . . of fdrapala (Idra. pala)," the son of the Goti (Gaupti mother). No. X.50 - igre -- TRANSLATION. "Of Jivanada (Jivananda)." .... No. XI. A. fx #8 foi fe Roara artistefaerit gracito a [7 ] -_32 B. puNyamivasva zizini sathisihAye zizini sihamivasya saDhacari--- C. fifa HET 7727 urcia - _4 TRANSLATION "Success! In the year 4, the first month of) summer, the day 20,- ...of .... the female convert (sadhachart) of Sihamitra (Simhamitra), the female pupil of Sathisiha (Shashtisimha), the female pupil of Pusyamitra ... out of the Varana gana, out of the Arya-Hattakiya (Arya-Batakiya) kula, out of the Vajana gari (Varjanagari) kakha .... the gift ...., together with Grahacheta (and) Grahad a sa." No. XII. --- feu filfe --- a[1] Arata [1] New TRANSLATION. "In the year 5 of ...., in the fourth (month of) summer, on the fifth day,..... of the preacher (vachaka) Aryya..... (Arya ....) out of the Kottiya ga ga)........ , out of the .... da kha ..., * This inscription belongs to Dr. Fuhrer's collection of 1889-90. It is incised on the pedestal of a small squatted Jina measuring 1' 6" by 1' 2". 17 Restore pratima. ** As the right half of the la has been lost, the name is not certain. It may have been Idrapalita. >> Regarding the person meant, see above the Introduction. >> Incised on lower border of a sculptured panel, see inscription No. III. al Incised on the base of a squatted Jina, 1' 1' by 1'7. >> The i-stroke of siddhan has been lost; the Anusvara is not certain. The i-stroke of aryah&akiyoto is faintly visible on the impression. Below the ja of rajanagarito a letter, probably another ja, bas been lost. Restore sakhato, but more syllables have probably been lost. * At the end of the line, the name of the nun has been lost, and probably alro the word nirrarland 34 The line is mutilated both in the beginning and at the end, the name of the donor or donatrix and the description of the gift being certainly lost. * This translation is, of course, merely tentative ; the Sanskrit equivalent is sraddhachari. Incised on base of a squatted figure of Jina, measuring 2' by l' o' 2 D

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202 EPIGRAPHIA INDICA. No. XIII. A. sa 1.88 4 di. [pasyA pu] - [ya] -- [yA] to gaNa[to]----- B. saMbhogAto vacchaliyAtI kulAto gaNi ------30 D. 1. ---vAsi jayasya - tu mAsigiye (1) dAnaM sarvata[1]bha[da] ---- 2. - [sarvasa]vA[na] sukhAya bhavatu / ' TRANSLATION. "The year 18, the fourth (month of) summer, the third day,-on that (date specified as) above a fourfold [image], the gift of Masig1(2), (mother of) Jaya....... [at the request] of . . . . . agani out of the [Kottiyagana . . . ., out of the .... sambhoga, out of Vachchhaliya (Valsaliya) kula. May it be for the wel. fare of all beings!" No. XIV.. A. ---Sa 10 [8] va 2 di 10 17 B. dhitu mi[tathi]riye bhagavatI pariSNamisya [vevarta]--" TRANSLATION. "The year 18, the second (month of) the rainy season, the day 11 . . . . [the gifi] of Mita-siri (r Mitrakrt), the daughter of . .... of divine Arishtane mi (Arishtanemi) . . No. XV." A. sa 30 1 va 1 di 10 asma puNe B. 1. --yAto gaNato [bha]yaMverito zAsvato [ThA]NiyAtI kulAto vaha[to] / kuTumbi Niye [] 2. ----[parya] - dAsasya nivartanA budhisya dhitu devi lasya / ziriye dANaM / ' * Incised on the base of a quadruple image of four standing naked Jinas, l' by 8". The section C. bas been eat away. ** Read asyd. The restoration koffigato is highly probable. At the end of the line the name of the Sambhoga bas been lost. >> Indistinct remnants of sya are visible after gani. The lost piece C must have contained the name of the Gapin and the greater portion of the description of the donatrix which is very imperfect. ' . * The impressions point to mdtu. For mdaigiyo it is possible to read mdsiniye or maseniye, but none of these forms, admits of an explanation. May it be Moriniye for Moshinige? See below No, xxxvii. Restore sursutobhadrika pratimd. " Read sarvasatranam e Incised on base of small standing Jina, measuring 2' by 10%. * Perhaps varsha is to be restored. The third syllable of the proper name is not certain. Incised on base of small squatted Jina, 2' by 1'1". * Restore koffiyato gandto; vahato(=bsihato). Before kutumbinige the impression shows a fuint vertical stroke, which apparently indicates that in reality the line is at an end, and that one must read on from the beginning of B 2. the last words, which would give no sense, must be read at the end of the second line. 67 Probably ganisya is to be restored in the beginning. As only one syllable has been lost between arya and dasarya the restoration goddeasya seems certain. The name oecurs in the Kalpasdira (p. 79 ed. Jacobi). After devilasya stands again faint vertical stroke, exactly corresponding to that in the upper line. The proper order of the words is therefore : - kIhi]yAvI [ga]cAtI] paryaveritIbhAvatI [ThA[ghiyAvI kulAtI vaha[vI] (0) [gadhimA] parya [godAsasya nivarcanA bunisya citu vizvasa muTummiciye sahaziri dA

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MATHURA JAINA INSCRIPTIONS (NEW SERIES): NOS. I-VII. No. 1 Early undated inscription. ox+bFu[d5C/ #A&$ #4Afm / ]]7l Inscriptions of the Kshatrapas of Mathura, No. 2: Of Sodasa. 18447208 H x & xut quu X JJ o te lnnndnlrqu nnw' ''dn wd khluysiipktuang TT No. 3: Of unnamed Kshatrapa. EX Scale: Half the original. X=7=117 ESTE A. Fuhrer, Ph.D, impress. 188JUFIKAU No 5: Archaic. BRBLAD m & y d mentYTE Archaic Inscriptions: No. 4. WERFU No. 6: Archaic. HAIXE GRYZNUTYAS. WEL -Scale 3-10ths. LA Scale: 1-3rd. OAK No. 7 Archaic. 132 VLIK: Cu *unu EURF ST. p Scale: 1-3rd. Scale 1-4th. Scale: 3-10tha. Scale 1-4th.

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No. 8 Archaic. No. 9 Archaic. SJX499 XH3:37 78484 No. II Dated Inscription, Sam. 4. EZZ40=ZIA [XXNX XICILLEROOXZuX85 Inixza Scale 1-4th. No. 10: Archaic.. LEAFFO A. Scale 1-4th. B. No. 12 MATHURA JAINA INSCRIPTIONS (NEW SERIES): Nos. VIII-XV. No. 14 Dated Sam. 18, varsha. A. Fuhrer, Ph.D., impress. LOZKYJAIVOZILLAERLULZYVLIF Jio ingira zigzne dz Dated Sam. 5. 187812 A. 4 238222 U A & F N JANARITER A-tat No. 15 Dated Sam. 31. TANZI S T Y N Y Scale: Half the original. Scale: 1-3rd. C. Scale: Haif the original.. No. 13: Dated Sam. 18, grishma 505 = prabhR Seale 3-10ths. 88 Day 7 F2X7? AsAma)ner>E Jt SOLATHURS Scale: 1-3rd Scale: 1-3rd.

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JATNA INSCRIPTIONS FROM MATHURA. 203 TRANSLATION. "The year 81, the first (month of the) rainy season, the tenth day,-at this moment agift (toas made) by Grahasiri (Grahasri), daughter of Buddhi (and) wife of Devila at the request of the great (2) [Ganin] Aryya [-Go-]dasa, out of the [Kottilya (gana), the Aryya-Veri (Arya-Vajrt) Kakha, the Thaniya (Sthaniya) kula." No. XVI. A. 1. siddham / sava[tma]re 30 / 2 hemantamAse 4 divase 2 vAraNAto gaNA --- yAto ku]()?" 2. - - - - - - - - - - - - - - - - - - - - - - - B. 1. -Ni aryanandikasya nirvarttanA jitAmivaya [ritu] nandisya dhItu budisya kuTambiniye prA-50 2. rikasya -nI-f-pya mAtu gandhikasya bharahantapratimA sarvatobhadrikA / / TRANSLATION. "Success! In the year 32, in the fourth month of winter, on the second day, a fourfold image of the Arhat (was dedicated) by Jita mitra, daughter of Ritunandi . (Ritunandi), wife of Buddhi (and) mother of the perfumer ......, at the request of gani Aya-Nandika (Arya-Nandila), . . . . . . out of the Varanagana, the . . .yakula . . , ." No. XVII. L. 1. paNa 50 hemaMtamAse pa--- 2. pAyaMcerasya---- 3. ye yudhadinasya 4. dhita 5. pUSabudhisya --- No continuous translation of the fragment is possible. The date is "the year 50 and the first or fifth (2) month of winter." No. XVIII". L. 1. siddha saMvatsara hApanA 502 hemanta[mAsa pratha-divasa paMcavIza 20 5 asma kSuNe ka[1] TiyAto gaNAta[1] 2. verAto zakhato sthAnikiyAto kulAta[1] zrIrAhato saMbhogAto vAcakasyAyaMghastuhastisya" 3. ziSyo gaNisyAyamaMguhastisya SaDhacaro vAcako aryadivitasya nirvartanA zUrasya zrama 4. Nakaputrasya goTikasya lohikAkArakasya dAnaM sarvasatvAnaM hitasukhAyAstu / 4deg Incised on base of a quadruple image of four standing naked Jinas, measuring s" by 11'. 19 Possibly gandto kattidyto is to be restored. 50 Restore gani; ritu is uncertain. * Perhaps pratdrikusya to be restored, which might mean ' ferryman.' See below, No. XXXIX. 52 Incised on base of large squatted Jina, measuring 1' 5' by 1' 10. Perhaps Aryya kharasya. * Incised on the base of a broken image, measuring 8' by 16'. # The Anusvara of sarhvatsara is doubtful. * Read $dkhdto. * Shadhacharo standa no doubt for sadhacharo; possibly derelasya or divetasya.

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204 EPIGRAPHIA INDICA. TRANSLATION. "Success! the year fifty-two, 52, the first month of winter, the twenty-fifth day, 25-at that moment (was dedicated) the gift of the worker in metalGottika, the Sura," the son of Sramanaka, at the request of the preacher Aryya-Divita, (dois) the convert of the gayi Aryya-Manguhasti (and) the pupil of the preacher Ary ya-Ghastuhasti out of the Kottiya gana, the Vera (Vajra) sakha, the Sthanikiya kula (and) the Srigriha sambhoga. May it be for the welfare and happiness of all creatures! No. XIX. etasya puvaya vAcakasya zrAyakarkahastha[sa] balI cAtapikI tasa nivartanA L. 1. siddha sa 6 0 2 va 2 di 5 2. vAraNamapiyasa thiyo "Success! the year 62, the second (month of the) rainy season, the day 5, on that (date, specified as) above, the pupil of the preacher Aya-Karkuhastha (Arya-Karkatagharshita) of the Varana gana, was the atapika Grahabala, at his request No. XX. A. 1. saM 70 8 rSa 4 di 20 etasyAM purvvAyaM koTTiye gaNe varAyAM zAkhAyAM 2. ko ahasti parato bandi [ca] vartamapratimaM nivartayati / " B. --- bhAvI yAvikArya [dinAyeM] dAnaM pratimA yo pe devanirmite pra 64 TRANSLATION. "The year 79, the fourth (month of the) rainy season, the twentieth day-on that (date, specified as) above, Aya-Vridbahasti (Arya-Vriddhahostin), a preacher in the Kottiya gana (and) in the Vaira (Vajra) sakha, gave the advice to make an image of the Arhat Nandia varta (Nandyavarta)...... the image, the gift of the female lay-disciple Dina (Datta), wife of ., was set up at the Vodva Stupa, built by the gods." No. XXI. L. 1. sa801 va 1 di 6 etasya puvAya [a]yikAjIvAye aMte2. vAsikijiye datAye nivatanA [ca] hamiriye --- 58 Compare ante, vol. I, p. 391, No. xxi. 59 I take Sura, as the name of the family or the clan. Incised on the upper part of the base of a sitting Jina 2' 8" by 1' 8"; the lower part has been destroyed. 61 On further consideration, I read the numeral sign, which I formerly believed to possibly stand for 40, always as 60. The persons named here are probably the same as those in Sir A. Cunningham's inscription, re-edited in the Vienna Or. Jour., vol. I, p. 172. Incised on the left portion of the base of a large standing figure of Jina, measuring 2' 3" by 1' 8"; the right portion is missing. I now recognise that the second figure is 9, not 8, as I read it formerly. Possibly the apparent ra-stroke above va may be accidental. Possibly kuliye to be read. At the end of the line the two syllables vacha have certainly been lost, because the syllable ko in 1. 2 stands exactly under sum and 1. 2 is, therefore, complete. The na is abnormal, and so is the marking of the length of & by a stroke going upwards. 66 It is possible to read also votve, which, however, is as unsatisfactory as vodve. Perhaps voddhe, i.e. vriddhe "ancient," is meant. Professor E. Leumann proposes to divide pratimavo dve and to take this in the sense of pratime due (two images)? This exceedingly ingenious explanation becomes difficult, because in A only one statue is mentioned. Restore pratishthapita. At the beginning of the line stood the name of Dina's husband, as a small remnant of a sya is still visible on the impression. The Arhat Nandyavarta, i.e., he whose mark is the Nandyavarta symbol, is Ara, the eighteenth Tirthankara. Incised on the upper part of the base of a seated figure, 2' 5" by 1' 10", lower part destroyed.

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MATHURA JAINA INSCRIPTIONS (NEW SERIES): Nos. XVI-XIX. No. 16: Dated Sam. 32. 2 No. 17: Dated Sain. 50. Scale: Half the original. No. 18: Dated Sam. 52. janin strada YASAYT ZITTEN SATY98? Scale: Half the original No. 19: Dated Sam. 62. sale,CASE SOTA Alsorephml holdwyy2AA A Fuhrer, Ph.D., impress Scale: 3-10ths.

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MATHURA JAINA INSCRIPTIONS (NEW SERIES): Nos. XX-XXVI. No. 20 Inscription dated Sam. 79. 4370x9 YOUR HOS A. Fuhrer, Ph.D. impress No. 21: Dated Sam. 81. 20-02827543 OF FRAZEO zx q x x ja ju l Scale: Half the original. No. 22: Dated Sam. 90. No. 23: Dated Sam. 93. B. Scale: 3-10tha NEITHER ** TAI ASPEKTAI PELUN No. 24: Dated Sam. 98. + PSoeax 4 x x 29 +- 0 Scale: 1-3rd. No. 25 Huvishka. 44422 Obus & Fergie | Zoo a x x { No. 26: Hushka. Scale: 1-3rd. Scale: 1-3rd. Scale: 1-3rd.

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JAINA INSCRIPTIONS FROM MATHURA. 205 TRANSLATION. "The year 81, the first (month of the) rainy season, the sixth day-on that (date as specified) above at the request of Data, the female pupil of Ayika-Jiva (Aryika-Jiva) -Grahasiri (Grahasri)..... No. XXII. L. 1. #[loa] ------------ gafata feta a 2. -- [u]at T-a[] - []at granit HATT uret[at] - - sanikaya bhatibalAe-bhini This inscription is Sir A. Cunningham's No. 19 (Archeological Survey Reports, vol. III, pl. xv). It seems to have suffered since the time when the first facsimile was prepared. The date, which I have given according to Sir A. Cunningham, has disappeared, and several letters at the end of line 2 have become indistinct. Its chief value consists in the mention of the Majhama salcha and the Pa-vaha-ka kula, which latter I have formerly identified with the Prasnavahanaka or Panhavdhanaya kula of the Jaina tradition. Dr. Fuhrer's impression shows pretty clearly that the first letter is pa, which is not equally certain according to Sir A. Cunningham's facsimile. It also makes it probable that the third letter of the name is not hu, but ha. The name of the gana was without a doubt Kottiya, as the first syllable ko is tolerably distinct. No. XXIII. A. THT riface LOR [a] --- B. 1. freret [fuje (alfag [fa]a tim an dere fag ----- 2. ---- [u] - a TriTartufa ----: -yat[a] [u]" TRANSLATION. "Adoration to the Arhat Ma h a vira (Mahavira)! The year 93, the . . . . (month of) the rainy season . . . . . at the request of the gani Nandi (Nandi) pupil of ...... an image of divine Varddha ma na was set up by . . . . . . ., the daughter of the goldsmith Deva, for the worship (of the Arhat]." No. XXIV.? [7]fauna [1] Trit TL5 feu ---" TRANSLATION. The year 98, the first month of) winter, the fifth day, at that moment, -out of the Kottiya gana, the Uchanagari (Uchchanagari) [sa kha] ...... + Amlevasikini, as well as ayika, are properly diminutives. Compare pavojitikd, which is common in the Buddhist inscriptions. Incised on the base of a sitting Jina, 1'8" by 2' 2". 71 Regarding the form nundige, wbich is indisputable, nee above, the Tutroduction a Restore bhagavato and further on prati.hthapite arhato or arhata. 7 Incised on the base of a squatted Jina l' 10' by 2' . ** Restore uchanagarito fak hato.

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206 EPIGRAPHIA INDICA. No. XXV." facies --_76 ----[a]yae TRANSLATION "In the year ... ... of ... Devaputra Huvishka ......" No. XXVI." A. 1. vgant [] B. 1. []]at] C. 1. --- 2. a-- 2. - [] 2. ufare -- D. 1. FT -I-p algae[y]are ---7 2. [w]fe [*] care forut fHTT*]--7#-- I am not able to give a certain connected translation of this fragment. It is only evident that D. 1-2 gives us the names of the Maharaja Devaputra luksha, (Hushka or ITuvishka), and of a monk named Nagadata (Nagadatta). It may also be suggested that the inscription begins with D. 1, because that line contains the group sdha, an abbreviation of sidham, and the name of the king. The continuation may possibly be looked for in Al, where the word ekunalioa, the twenty-ninth, seems to belong to the date. The year 29 would fall in the reign of Huvishka. No. XXVII. L. 1. fHTE HETTETE Tonfactores ------- 2. seafce freine-7-----7 TRANSLATION. "Success! Of the great king, the supreme king of kings ..... by Sena, the pupil of Ohanandi (Oghanandin") ....." No. XXVIII. A. - - Hrant SHHE ATTe te alfa get ------ eT[] - - B. ##aria fafaftu hifcat fa ---" TRANSLATION. "[Adoration] to divine Usabha [Rishabha)! At the request of Sadita, female 75 Incised on the base of a standing Jins, measuring 3' 6" by 26". 7. Restore dew putrasyu and sarkvatsare. 17 Incised on the base of a broken standing Jina, measuring 1'8" by I'l". 78 The bracketed letters are all more or less uncertain : huikshasya looks, because the first letter is blurred, like pukshasya. But two impresions show a small curre at the extremity of the top of the right-hand vertical stroke. Incised on the base of a sitting Jipa, 1' 6' by 2'1. * Restore sonena according to C. No. 10 (republished ante, vol. I, p. 396, No. xxx), where Sena, papil of Ohanandi, is mentioned. The last na is faintly visible on the impression. It is important to note that in this inscription the initial letter of Onanandi's name is unmistakable and that the reading Dehao is impossible. "As the other inscription is dated Sam. 47, the king, whose name has been lost, must be Huvishka. Incised on the base of a squatted Jins, measuring 2' by 1'8". Restore namo before bhagavato. Possibly natike or nddike to be read. Restore Sakaydrh Restore farvartand.

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JAINA INSCRIPTIONS FROM MATHURA. 207 pupil of ...dhuka, a preacher in the Varana gana, Nadika kula and .... fakhd.... No. XXIX. stha[7] nikiye kule ganisya umgahiniya ziSo vAcako ghoSako pAIto parbasya pratimA-- TRANSLATION. ... "The preacher Ghoshaka, pupil of the Uggahini, a gani (ganin) in the Sthanikiya kiya) kula ; an image of the Arhat Parava (Parova)." ... No. XXX. L. 1. namo bharahaMtAnaM sihakasa vAnikasa putreNa kozikiputreNa" 2. farneha raTITUICT afaarfuat or Fagara (*] TRANSLATION. "Adoration to the Arhats! A tablet of homage (dyagapata) was 'set up by Sihana dika (Sinhanadika ? 'nandika ?), son of the Vanika Sihaka (Simhaka) and son of a Kosiki (Kausiki mother), for the worship of the Arhats." No. XXXI. THAT Cara fuerat [0]# #f[UT] ---- ---- -- TRANSLATION. "Adoration to the Arhats ! . ... the wife of Sivaghoshaka ....." L. 1. T 2. [* No. XXXII. rebatai [He] - To far weyna aye Hafeer hulle ]a T[AT]orget afautfunt eayare (n*Jos TRANSLATION. "Adoration to the Arhats ! A tablet of homage (ayagapata) was set up by Achala (?), daughter of Mala-na (), daughter in-law of Bhadrayasa (Bhadrayabas), and wife of Bhadranadi (Bhadranandin), for the worship of the Arhats." * Vayaka is the Jaina-Prakrit form for vachaka. 6 Incised on the left side of the upper part of the base of a squatted Jina, 1' 2' by 1' 9', the right side being broken off. Read arhato. ** The word looks like a female name, and might correspond with Sanskrit udgrahini. Bat the difficulty is that it is joined with the title gani, which is given to males alone. ** Incised on the base of a beautifully sculptured square panel measuring 2' 1" by 1'11', the central figure of which is a seated Jina. > Arahanta is a mistake for araharta and dydgar ato may be a mistake for pato, but, as the Sanskrit has pata and patta, the form pata is not impossible. " This might be a corruption or misspelling for udnijaka or udniyaka. But, as Sihanadika receives the epithet kofiksputra, I suspect that he was a Kshatriya, not the son of a merchant, and that Vanika is the name of his clan. >> Incised on the base of a sculptured square slab, measuring 2' 10' by 3' 1'. Incised on the base of a sculptured square slab, measuring 27" by 24. * The bracketed letters are uncertain. The first may be TT. The second and third letters of this line are uncertain.

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208 EPIGRAPHIA INDICA. No. XXXIII. A. HATUCAT Totte frat afufua -- Bl. - - - gielfafapor fata sifa afch[fr] 2. -- - -- ---- ---- TRANSLATION. "An image of Vardhamana, the gift of Dina (Datta), daughter of Vajaranadya (Vajranandin), [daughter-in-law]" of Vadhiciva (Vriddhisiva?) house-wife of .... i; Badimasi's (?)"... No. XXXIV L. 1. vafa verit quiquue fufefe quaw ---100 2. aryabalacatasya ziSyo ayaMsandhisya parigrahe navahastisya dhitA grahasanasya vadhu 3. forage ate fwacaa Hai arg arya 4. [HT]Te teatai faecull AT ---- TRANSLATION. "For the acceptance of Aryya-Sandhi (Arya-Sandhi), pupil of Aryya-Balattrata (Arya-Balalrata) (and of ?] Aryya-Babma, .. (Arya-Brahma..), the female pupil of Aryya-Balattrata (Arya-Balatrata) out of the Uchenagari (Uchchanagari) eakha, Jaya, daughter of Navahasti ("hostin), daughter-in-law of Grahasena ...., mother of the brothers Sivasena, Devasena and Sivadeva, has set up an image of [Var. dhamana for the welfare and happiness of all creatures." No. XXXV. A. fae faediat B. 1. at en fufcant taciti 2. f- 16 faqat fua[a] - 3. - - HT [E] --- Remark. If the two fragments, which admit of no connected translation, belong to one in. scription, the occurrence of the words nirvartana and nipotana is very remarkable. There is no other instance of the kind. * Incised on the base of a squatted Jina, measuring 1' 11" by 1' 6". >> The ba of kutibini is abnormal, being made round and not perfectly closed. * The restoration proposed may be safely made according to the analogy of the other inscriptions. Incised on the base of a large slab, measuring 2' 10' by 2' 1'. 100 Read zAkhAtI. Restore aryabAdAsiye or fmabAye. 1 The apparent &-stroke after the la of Balattrata is an accidental scratch, not visible on the reverse. The same re. mark applies to the apparent ra-stroke above the va of Narahastisya. According to the reverse of the impression the real reading is parigrale, pot parigraho, as the obverse seems to show. At the end of the line, five or six letters have been lost, probably bhayd or bharya, preceded by a male name in the genitive. Read Sivasenasya. Restore pratishthapita vardha. * Parigrahe. for the acceptance' is common on the Buddhist inscriptions of the first and the following centuries of our era. Here it indicates that the asceties named exhorted Jaya to make the donation and that the spiritual merit is made over to them; for, the image itself could, of course, be of no use to them. Incised on the base of a quadruple image of four standing maked Jinas, mensuring 2' by 8"; sections and D being cut atray. At the beginning ofauca ic. Fufurat: has probable to be restored; compare below No. XXXVI.

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MATHURA JAINA INSCRIPTIONS (NEW SERIES) : Nos. XXVII-XXXIV, SS ptti scale: 1-3ra. No. 28. ttppaa " A 17cY TV.pMos -ptt scale: 3-10ths. No. 29. Scale. Half the origina!. No. 30. - aktt LEAFURE ptt Hunt Roa Scale. Half the original. No. 31. - pX ' ' . . . . ' - Seale 140. NEE EEEEEEE M audyko XHAUER - AIRTEETHmaannn No. 34 itnnn paat taatttaak tk kttu Seale: 3-10ths. A. Fuhrer, Pr,D.tampress,

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No. 35. RAKHTARAISA MATHURA JAINA INSCRIPTIONS (NEW SERIES): Nos. XXXV-XLII. No. 36. R/ HISAXAMAT KHERAPHAARY ARRANJEER EXTRATI UKD LEAKURrapasArA 2.13 X 2 0 2.2 X ZECURE Beale: 1-30 BEIRExistoday Scale: Half the original. No. 37. a A.MKARANCE re B ETTER yA hai| aba HAIXIdy HOTO HELTA No. 38: Inscription of Gupta period, S. 57. inven Shead 3 PHA Beale: 1-3rd Scale: Malf the original No. 39: Inscription of Kumaragupta, S. II3. RARIATERTEBISAMANANEMLagarma Ki AarogyEARLAL KHELLYRIYA Sea/s13-10tha No: 41: S. 108o. No.40 AM svarakA varamA para surabhI dalAlA imAmalA vizAla sAmezvo ke sa mamAta kaIdagAma bhAvAmanamaH / Apa yakAla gAyana kara gare 2012 dAyAppaTa 58 Seats - Hasy the originni Seale: T-Srd. No. 42: Buddhist Inscription from Kaman, San. 74. Hxyp- PM {id03YALRELATKARMAYORTH A.Fahrer.Ph.D..Umpress. Dealert-

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L. 1. 2. No. XXXVI. (?) few yn newit wat warfawryant [v] * to zirigrahato sabhogato bahavo vacakaca gaNino ca samadi[ca] - au featu fafafa ufaaefauufauftau fafafa 4. ghakarabapatiharamasopavasini bubusya dhita rajya va susya dharma 5. [8] vilasya matu viSNu [bha]vasya mihika viSayamiriye dana vadha 3. 11 - 6. ---- JAINA INSCRIPTIONS FROM MATHURA. - No. XXXVII.15 A 1. fe ferit murit ever2. garito to bAda" 3. kulato zirigrahato saMbhokato 4. quizferu faruit w[nifu]fw[vi] B1. ww fir 2. [ko] vAcako taya nirvata 3. na vara ca] hasti [ya]" -- 10 TRANSLATION. 50, (?) second month of winter, first day, on that (date, specified" a) above, [an image of] Vadha[mana] (Pardhamdwa), the gift of Vijayabiri (Vijayari), daughter of Bubu, first wife of Rajyavasu (Rajgarasu), mother of Devila and) paternal grandmother of Vishnubhava, who fasted for a month" (and) obeys the command of A[yya].. ghakaraba (?) (who is) the female pupil, obeying the command" of Ayya-Jinadasi (Arya-Jinadas), (who seas) the female pupil of 8amadi... va Dinara, the great (?) preacher and gani out of the Varana (Varana) gena, the Ayyabhyista (P) kala, the Sa[mkasiya] did, and the Sirigriha (Sigrita) sambhoga... 209 -7 Incised on the base of a broken image, measuring 10" by 1' 4". The first figure may possibly have been 7. In the transcript, I. have given the apparently plain, but inexplicable, reading ayyabhyistakulato. It is, however, possible that the third syllable may be intended for nyi. If this were the case, and if we might assume that we had to deal with a combination of the consonants and a partial omission of the vowels, as in adha for sidha (see No. xxvi), the first four syllables might be a kind of tachygraphic representation of ayyaniyasato and cor respond to aryakaniyasatah. This kula of the Varana gana is mentioned in No. 23, ante, vol. I, p. 392. The Sakha was probably Samkasiya, see Kalpasutra, p. 80 (ed. Jacobi). Restore Sakhato i.e. sakhato; read sambhogato and bahato; the last bracketed letter is very doubtful. Restore ayya. 10 Restore dharmapatni. "Read devilasya. Restore vadhamanapratima or perhaps patima, as the inscription does not mark the 4-stroke. The last three syllables no doubt stood in line 6, which has been completely destroyed with the exception of the tops of a few letters. 2 E 1 A pious queen, who fasted for a month, is mentioned in the large Naraghat inscription, Arch. Sur. Rep. W. I. vol. v., p. 60. 13 Panatidharita corresponds with Sanskrit dharitaprajnapti. Panatihara i.e. in Sanskrit prajnaptidhara. 15 Incised on base of a large quadruple image, consisting of four standing naked Jinas, measuring 1' 7" by 9". 16 Read bahma. 17 Read tasya. 18 Nirvatana is, no doubt, meant for nirvartand.

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210 EPIGRAPHIA INDICA. C1. [ca deviya ghadhita jaya 2. devasya vadhu moSiniye 3. vadhu kuThasya kasuthasya D 1. dhamapati]ha sthirae" 2. dana zavadobhadrika 3. sarvasatvana hitasukhaye TRANSLATION. "Success! The pupil of Ayya-Jeshtahasti (Jyeshthahastin) out of the Kottiya gana, the Uchenagari (Uchchanagari) Sacha, (and) the Bamhadasia (Brahmadasikakula) (avas) Aryya-Mihila (Arya-Miliru); his pupil (reas) the preacher (rachr ka) AryaKsheraka (Arya-Kshairaka ?); at his request a fourfold (image was dedicated as the gift of Sthira, daughter both of Varana hasti (deghastin) and of Devi, daughter-in-law of Jayadeva (and) daughter-in-law of Moshini (and) first wife of Kutha Kasutha for the welfare and happiness of all creatures." No. XXXVIII. saMvatsare saptapaJcAza 5.7 hemandhavitI-8 -se [divase trayodazepa-pUrbAyAM -5 TRANSLATION. In the fifty-seventh, 57, year, in the third month of winter, on the thirteenth day. on that (date specified as) above . . . . No. XXXIX. L. 1. siham / paramabhaTTArakamAhArAjAdhirAjavIkumAraguptasya vijayarAjyasaM [10.10 3 ka---- ntamA -- [di]- sa 20 asyAM pUrvAyAM]kojhyiA gaNA-26 2. vidyAdharI to zAkhAtI datilAcAyyaprajJapitAye zAmADhayAya bhabhivasya dhIta grahamitrapA li[ta]prAtA]rikasya kuTumbinIye pratimA pratiSThApitA / " TRANSLATION. u Suocess! In the year 113, in the victorious reign of the supreme lord and supreme king of great kings, the illustrious Kumaragupta, on the twentieth day of the twinter-month] KArttika]-on that (date, specified as) above an image was set up by Samadhya (Syamadhya), daughter of Bhattibhava (and) house-wife of the ferry. >> Dhamraputiha seems to be a misspelling of dharmapatiye with dhamra for dharm. Compare the forms of the Girnar version of Asoka's rock-ediots drabhiptd for drabhitpd, titaatli for tistarhli, and so forth. >> Meant for ddnath sarvatobhadrika viz. pratima. 11 Meant for sarvasatana hitasu khdye. The spelling sarera for sarea is not uncommon in bad MSS. This is Mr. Growse's No. 6 (Indian Antiquary, vol. VI, p. 219). It is incined on the base of small statue, now preserved in the Mathurs Museum, - Read hemanta; restore tritiya or fritiye. * Restore mdse and aryari ** Incised on the base of a large sitting Jina, measuring 3' 8" by 27. " Read -malaraja- restore karttikahemantamasaaya divass. 2 Read deti acharyya.-Possibly prabharikasya is to be read.

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JAINA INSCRIPTIONS FROM MATHURA. 211 man (?) Grahamittrapalita," who had received the command to make the dedication) from Datilachayya (Dattilacharya) out of the Kottiya gana (and) the Vidya dhari Sakha." No. XL. L. 1. -[ta] 2. candrAvadAtA bhavaMtu 3. arcfunt: face 4. TTCRT fafa - 5. bhratalojhekhi munestenedaM This fragment, of which no continuous translation is possible, belongs to a longer metrical Prasasti, which apparently recorded the building or restoration of a temple. For the remnant of line 5 says :-"By him this ... of the sage, which touches the sky." It is evident that a word like een or rent bas been lost. The verses to which the pieces in lines 2, 3 and 5 belong, seem to have been in the Sard Alavikridita metre. No. XLI. L. 1. unforea: afect HTCATATITI prAcAryavijayasiGga augat: [Ru*] sunAvakainavagrAmasthAnAdisyai svstitH| 3. Parafda: Alfaite ufafar: 1 [1Rw*]89 saMvatsarai 1080 thaMbhakapa ppakAbhyAM ghaTitaH TRANSLATION. "Om! The illustrious Jinadeva (vas) a Suri; after him was he who is named the illustrious Bhava deva. His pupil (is) the Acharya Vijayasinga (Vijayasimha). Exhorted by him the virtuous laymen, who reside in Navagrama, Stha na and other (towns), caused to be made, full of devotion, (and) in accordance with their means, this fourfold Vardhamana; it was fashioned in the [Vikrama) year 1080 by Tham bhaka and Pappaka. Om!" 2 The translation of prdedrita by "ferryman" weems to be justified by the use of pratri, which frequently means "to carry over in a ship or boat." Incised on the back of a large broken slab, the surface of which is beautifully carved. * Only the lower portions of the bracketed syllables are visible. * Incined on the base of a quadruple image of four sitting Jins, measuring 2' 6by 1'3'. 3 Read it. Both here and at the end of the inscription, the word is expressed by the symbol resembling the figure 9. Read -vijayasimha. * Read surdoakair; sthai), svafaktitab. * Read >> It is evident from the characters, which show the common Nagarl of the eleventh century A.D., that the era must be the Vikrans Samvat, and that the date corresponds to A. D. 1092-24, accordingly the year was expired or current and a northern or southern one. This donation was, therefore, made within five years after Mahmad's expedition against Mathurk (A.H. 409) during which the temples of the town are said to have been burnt (Elliot, History of India, vol. IL. P. 456f.). Probably the Jaina temples of the Kapkau Tils escaped destruction; for, it seems hardly likely that they could have been rebuilt so quickly.

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212 EPIGRAPHIA INDICA. No. XLII. L. 1. sihaM / saM 704 ra 1 di 105 asmi puNe bhikSusya nandikasya dAnaM bhagavato zakyamuninA pratimA mihiravihAra pa[cAryANAM sarvastivAdInAM parigraha mAtapitRNAM sa-37 2. f[a] facere TRANSLATION. "Success! The year 74, the first (month of) summer, the fifteenth day,--at that moment, a statue of divine Sakyamuni(Sakyamuni, was set up as) the gift of the monk Nandika in the Mihiravih a ra, for the acceptance of the Sarvasti vadi, (Sarcastivddin) teachers, for the welfare and happiness of the donor's) parents and of all creatures." XV.-AMGAMNER COPPER-PLATE INSCRIPTION OF THE YADAVA BHILLAMA II. THE SAKA YEAR 922. BY PROFESSOR F. KIELHORN, PH.D., C.I.E.; GOTTINGEN. I edit this inscription from excellent impressions prepared by Mr. H. Cousens, Superintendent of the Archeological Survey of Western India. The original plates belong to an inhabitant of Samgamner, in the Samgamner Sub-Division of the Ahmadnagar District of the Bombay Presidency. The inscription is on three plates, the first and last of which are inscribed on one side only, and which are held together by a ring, bearing a Garuda as seal. Each plate measures about 83" broad by 13%" high. The first plate contains 28, and the last 22 lines of writing; on the front of the second plate are 37, and on the back 29 lines. Below the writing on the third plate, in the proper right corner, the figure of a conch. shell is engraved; and the same plate, in line 110, contains an ornamental device, shaped like an open flower. The plates are on the whole well preserved, but in the upper part of the second plate the writing on both sides has suffered slightly from corrosion, and in consequonce a few aksharas, of no great importance, have become illegible. As may be inferred from the numbers of lines on the several plates, the writing, though done by one and the same writer, is wanting in uniformity. The size of the letters is about 16' on the first and last plates and on the lower part of the back of the second plate, but only between s' and ' on the front and at the top of the back of the second plate. The characters are those of the ordinary Nagari alphabet of the period to which the inscription belongs. The language is Samskrit, but the names of the Brahmans, men Incised on the base of a large seated Baddha, found in the town of Kaman. The curve open to the left with a small horizontal bar in the centre is, as now appears, a peculiar form of the full-stop. It occurs also in No. ix of the collection, published ante, vol. I, p. 387. There I failed to recognise its value (see note 5), because I misread the preceding sign as al. The latter is, as I now recognise, sdha, the abbreviation for ridha, which occurs also in No. xxiv of the earlier collection as adhi and as ad ha in No. xxvi of the present one. The first numeral sign may also be read a 40. The towels of the bracketed syllables are not certain. Possibly the stone has matd., which has to be restored in any case. The long ri-vowel in pitrinath is plainly expressed on the impression by a curved stroke slanting to the left, to which a second stroke is attached. The third sign of sarovasatvand is so badly injured that it is impossible to say if it was not tud. The vowel of the last sign is perfectly plain on the impression. I owe this information to Mr. Cousens

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SAMGAMNER COPPER-PLATE INSCRIPTION. 213 tioned in lines 66-77, and the name of the writer in line 114 are given in their vernacular forms (Kelavainpadhyayena for Kebadopadhyayena, in line 114, Naranaiupadhyaya for Narayanopadhyaya, in line 66, Vidyadharaidya for Vidyadharaya, and Sridha. raiupadhyaya for Sridharopadhyaya, in line 67, etc.). Besides, attention may be drawn to the term khasreradha, in line 88, which is equivalent to the expression khabravadha of the Siyadoni inscription, ante, vol. I, p. 165; and to the title or biruda sellavidega, which does not look like Samskrit and which I am unable to explain, in line 51. Ex. cepting the words om namah Sivaya and a date in lines 1-2, the first part of the inscription which treats of the genealogy of the grantor, up to line 45, or perhaps 47, is in verse. The formal part of the grant, beginning with line 48, is in prose, but quotes a large number of benedictive and imprecatory verses,' in lines 55-61, 89-98, 102-106, and 105-110; and another verse, asking the reader's indulgence for any clerical mistakes which the writing may be found to contain, is given in lines 114-116. As regards orthography, the letter b is throughout denoted by the sign for o; the dental sibilant is often used for the palatal, e.g., in Siraya, l. 1, isal, 1. 6, visdlah, I. 26; and the palatal occurs instead of the dental in samsara, 1. 60, and sakala, l. 82. Besides, the vowel ?i is employed instead of ri in Atri, 1. 10, and trigrami, 1. 84, and ri in the place of ri in the word rishayah, 1. 95. Altogether the inscription has not been written carefully, and, though corrected in several places, it is by no means free from serious mistakes. The rules of samdhi are frequently disregarded; the verses of the genealogical portion are only partially numbered or have wrong numbers appended to them; single aksharas and whole words or groups of words are either given quite wrongly or left out, and I hope to prove below that even one or more whole lines have been omitted by the writer. . The inscription is one of the Mahasamanta Bhillama II., and it is the earliest record, hitherto discovered, of the Yadava dynasty (of Devagiri). After the words om, adoration to Siva', it gives (in lines 1-2), both in words and in figures, the datethe Saka year 922. It then has (in lines 2-7) two verses, one of wbich glorifies Siva (Chandramauli), while the other invokes the god's blessing on Bhillama, the donor of this grant. The genealogy of Bhillama forms the subject of lines 7-47. Of these, lines 7-22 are of no importance because, beginning with the god Sambhu, they merely contain an account of the descent of the mythical prince Yadu, the reputed founder of the Yadava family,--the intermediate beings mentioned being Brahman, Marichi, Atri, Indu, Pururavas, Ayus, Naghusha, and Yayati. Nor do the following lines, from 23 to 34, record anything that was not known before. The first historical prince spoken of is Seunachandra (lines 22-26), who here as elsewhere is reported to have called his dominion (mandala) and the people of it after himself. His son was the prince Dhadisyappa]* (lines 26-28). After him came, evidently his son, the prince Bhillama I. (lines 28-33). And he again was succeeded by his son, the prince Rajan or Raja, called elsewhere Sriraja or Rajagi. * The inscription resembles in this the Kalas.Budrukh grant of Bhillama III., Indian Antiquary, vol. XVII, p. 121. Compare, in addition to the Kalas-Budrukh plates of Bhillama III., the Bassein grant of Seunachandra II., Indian Antiquary, vol. XII, p. 119, and Professor Bhaqdarkar's Early History of the Dekkun, pp76-77. * See note 40, below. Bhillans provided the god somanatha (or Siva), at the place where this inscription was composed, with valuable head-dress or turbau.

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214 EPIGRAPHIA INDICA. From the end of line 34 our inscription becomes more interesting, but also presents some serious difficulties. According to the Kalas-Budrukh plates of Bhillama III. and the Bassein grant of Seunachandra II., Sriraja was succeeded by his son Vaddiga, and he again by Bhillama II., who married Lakshmi or Lachchhiavva, a lady born in the Rashtrakuta family. The present grant first tells us (in lines 34-40) that from Rajan or Raja sprang the prince Vandiga (the Vaddign of the other plates), a great warrior, who was a follower or feudatory of the illustrious king Krishna or Krishna. raja, and that this Vandiga married the lady Voddiyavva,' a daughter of the great prince (malanripa), the illustrious Dhorappa. It then has to be referred, as the text stands, to the same Vandiga, two verses (in lines 40-45), the first of which glorifies (as it seems) Vandiga for having in battle destroyed the fortune of the great prince Munja," and for having thereby made the goddess of fortune observe the vow of a chaste woman in the house of the illustrious king Ranarangabhima; while the second verse, among the advantages or blessings which he enjoyed, besides recording that Sindinagara was his residence, somewhat pointedly enumerates the fact that Lakshmi incarnate, or in visible shape, always dwelt in his house, full of joy. After these verses, what may be called the poetical part of our inscription contains three more lines (45-47), which read like fragments of verses or like verses turned somehow into prose, in praise of a new Siva-temple, called Vijayabharanandtha; but there is no indication as to who erected this temple or why it is mentioned here at all, an omission which must appear the more remarkable because this temple is poetically described as the collected fame, or the fame in bodily form, clearly of its founder who is not named. The grant recorded in this inscription was made by Bhillama II., and there can be no doubt that the genealogy given in the introductory prasasti should have been continued to, and that the author who composed it did bring it down to, that Bhillama. Moreover, I consider it to be perfectly certain that the Lakshmi, spoken of in line 43, is the Lakshmi or Lachchhiavva of the other grants, the wife of Bhillama, the donor of this grant; and I feel almost as sure that the temple, spoken of in lines 45-47, which, or the god worshipped in which, was named Vijayabharananatha, was founded either by Bhillama himself one of whose titles or birudas, as we learn from line 51, was Vijayabharana, or by his wife. I am thus driven to the conclusion that the writer, who copied this inscription, has omitted at least two verses, one verse, before the words svenarati in line 40, recording that Voddiyavva bore to Vandiga a son, named Bhillama, and another, after the word -mahasah in line 45, stating that Bhillama or his wife Lakshmi erected the temple eulogised in lines 45-47. And accordingly, what is stated in the verse in lines 40-42, must in my opinion really be referred, not to Vandiga, but to his son, and it was Bhillama II. who defeated the great prince Munja, and who thereby secured uninterrupted fortune for his sovereign lord, the illustrious king Ranarangabhima. The question then arises, who were these kings Munja and Ranarangabhima, and who was the king Krishna or Krishnaraja, to whom Bhillama's father Vandiga owed allegiance P Our grant being dated in Saka 922-A. D. 1000, it is clear that Bhillama II. According to the Rassein grant Lachchhiavva was the daughter of Jhajharaja. 7 This lady built a Siva-temple, the exact name of which I am unable to make out. See note 32, below.

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SAMGAMNER COPPER-PLATE INSCRIPTION 215 lived during the last quarter of the 10th century A. D. The only great prince Munja known to us, who could have been his contemporary, was Vakpatiraja Munja of Malava, and it is undoubtedly this Munja whose defeat by Bhillama is recorded in line 41 of this inscription. From this it follows that the king named Ranarangabhima in our grant, as whose general or feudatory Bhillama was acting, was an adversary of Vakpatiraja-Munja; and I believe that he was really no other than the Western Chalukya Tailapa, by whom Munja was utterly defeated and taken prisoner, and at whose orders he was finally beheaded. Tailapa ruled from A. D. 978-997: we know him to have also been called Ahavamalla; and Ranarangabhima is little less than a synonym of Ahavamalla.-Bhillama's father Vandiga or Vaddiga may reasonably be supposed to have lived during the third quarter of the 10th century A.D., and, such being the case, the king Krisboa or Koishnaraja, whose follower he is represented to have been in this inscription, can only have been the Rashtrakata Ktishna," for whom we have the dates Saka 867 and 878= A.D. 945 and 956, the son of Amoghavarsha-Vaddiga. Evidently, down to Vandiga, the Yadavas were feudatories of the Rashtrakatas; after the overthrow of this dynasty by the Chalukyas, which took place in A.D. 973, their allegiance was transferred to the Chalukyas.--As the fatherin-law of Vandiga our inscription mentions another great prince, the illustrious Dhorappa. About this prince I am unable to speak with confidence, but I will not suppress a conjecture on the probability of which I leave others to judge. Dhorappa is only a Prakpit equivalent of the Samskpit Dhruva, and we know that one of the earlier Rashtrakata kings was named Dhruva or Dhora, or Nirupama. Now Krishnaraja, the sovereign lord of Vandiga, had a younger brother likewise named Nirupama, the father of Krishna's successor Kakkala, and it seems to me not at all improbable that this Nirupama, like his ancestor Nirupama, may too have been called Dhruva or Dhora, and that it is he whose daughter was given in marriage to Vandiga." The description of Dhorappa as mahanripa would thus, I believe, be well accounted for. I will only add here that, if, as we apparently are obliged to do, we place Vandiga in the third quarter of the 10th century A.D., the rise of the Yadava family and the date of Seuna. chandra (or his predecessor Dridhaprahara) can hardly be put earlier than A.D. 850. The proper object of our inscription is, to record that Bhillama, the king (as he is called), granted certain lands, described in lines 78-84, to twenty-one Brahmans who are enumerated in lines 64-77. The general meaning of the passage (in lines 48-86) which contains this information is clear enough; but the construction, changing as it does from the active to the passive, and again to the active construction, is altogether ungrammatical. Omitting what is of no importance, the illustrious Bhillamaraja is described in lines 48-52 as a mahasamanta or great feudatory who had obtained the five mahdeabda, the supreme lord of the city of Dvaravati, ... born in Vishnu's family, eager to worship Siva, ... and rendered illustrious by such royal titles as Arati-nishudana, the destroyer of enemies,' Sangrama-Rama, Kandukacharya, Sellavidega, and See ante, vol. I, pp. 226-227. See Professor Bhandarkar, loc. cit., p. 59, and Dr. Fleet's Dynasties of the Kanarese Districts, p. 41. 1 See Professor Bhandarkar, ib. pp. 54-57, and Dr. Fleet, ib., pp. 37-38. It may be noted that Bhilluma III. married. Hamma, the daughter of Jayasinha and sister of Ahavamalla, the Chalukya emperor.' See Professor Bhan larkar, ib., p. 78.

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216 EPIGRAPHIA INDICA. Vijayabharana. Professor Bhandarkar has already pointed out that," since Vishnu Krishna is represented in the Puranas to have belonged to the Yadava family, even the later princes of Devagiri called themselves Vishnupambodbhava, and that, as Krishna and his immediate descendants reigned at Dvaraka, they assumed the title of Dvaradatipuravaradhievara, 'the supreme lords of Dvaravati, the best of cities. As regards the titles or birudas of Bhillama, the term Sangrama-Rama is applied to him also in line 8 of the Kalas-Budrukh plates. Kandukacharya apparently means a master in playing at ball', and Sellavidega seems to be a Prakrit expression, the meaning of which I do not understand. The title Vijayabharana has already been referred to above. The names of tbe twenty-one donees, given in lines 64-77, it is unnecessary to repeat here. From line 64 it would seem" that they lived at Sindinagara, which according to line 43 was the place of residence of Bhillama, and which has been identified with the modern Sinnar, the chief town of the Sinnar Sub-Division of the Nasik District. All were Brahmans, some students of the Rigveda or Samaveda, and others members of the Kanva or Madhyandina bdkhas of the Vajasaneyin branch of the Yajurveda, or of the Maitrayaniya bakha of the black Yajurveda. Some belonged to the Gautama, Kaundinya, Bharadvaja, or Kausika gotras. And one (in line 72) is described as rajadauparika, 'the king's doorkeeper.' To these Brahmans Bhillama gave(lines 78-80) the village of Arjunondhika, situated on the banks of the river Matulingi, and some land between the two villages Laghu-arjunondhi and Laghu-vav vulavedra. The boundaries of the village were (lines 83-84), to the east, Samgamanagara, to the south, the village of Chikhali, to the west, the village of Jamvalenimva, and to the north, the group of three villages named Vavvulavedra. On the maps at my disposal I find no name similar to Arjunon. dhika, but Dr. Burgess has suggested to me that the village granted may be the modern Rajapur, on the Malungi river of the Samgamner Sub-Division of the Ahmadnagar District, which perhaps may have received this name in consequence of this grant. And judging from the position, this identification would suit very well indeed. The Samgamanagara of the grant would of course be the town of Samgamner of the Ahmad. nagar District, which is about three miles east of Rajapur. Chikhaligrama would be the village of Chikhali on the river Ardala, about two miles south of Rajapur, and Jamvalenim vagrama the village of Javlekardak, which is about 2 miles west of Rajapur. And the group of three villages named Vavvulavedra would be represented by the village Velhale (not marked on the G.T. 8. Map, sheet 38) on the Malungi river, about two miles north of Rajapur, and two deserted "wadis" not far from it. Lines 86.110 in the usual terms admonish future rulers to protect the donees and their descendants in the possession of this grant and warn them not to resume it. Lines 110-118 add that the illustrious Bhillamaraja made the donation here recorded on the new-moon tithi of the month Bhadrapada of the year Sarvarin, on the occasion of a solar " See ib., p. 88; compare also Indian Antiquary, vol. XII, p. 191; and this inscription, lines 21-22. W I am not sure about this, for after the word SH-Sindinagar-data pati one would certainly expect the name or names of one or more villages, situated in the district of Sindinagara. Eee Indian Antiquary, vol. XVII, p. 118. * In the formal part of the grant the only onasaal term is adahfad afaprakrityopetan in line 80. I can only compare with it dolf Adafaprakriti in line 14 of the inscription pablished in the Proceedinge, Bong. As. Soc., 1877, P. 78, but am not able to explain the term properly.

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SAMGAMNER COPPER-PLATE INSCRIPTION. 217 eclipse, at the holy bathing-place of the confluence of the Aruna" (and Godavari) at: Nasik. And line 114gives the name of the writer of this basana-patta, Kesava. upadhyaya, who (in lines 114-116) asks the indulgence of the reader for any mistakes, and winds up with the remark that no verbal deficiencies of this document will affect its validity. The date of this inscription does not work out satisfactorily. The Jovian year Sarvarin, mentioned in line 110, correctly corresponds, by the southern luni-solar system, to the expired Saka year 922, given in lines 1-2%3; but there was no solar eclipse on the new-moon tithi of either the pirnimanta or amanta Bhadrapada of that year,-the 2nd and 31st August, A.D. 1000. There was a solar eclipse a month later, on the 30th September, A.D. 1000, but it was not visible in India. TEXT.18 First plale. L. 1. zrI [namaH] si(zi)vAya / svasti zakanRpakA[lAtItasaMvatsarazateSu navasu hAviMza 2. [tyadhikecaMkatopi saMvatsarA: 822 // vayamapi bhuvanAnAmISadubo3. [Sa]mAnAprabhavati layazeSaM yanimeSAdupaiti [*] patithayi4. tacaritno yoginAmapyagamyaH sa iha jayatu deva:* cAruca5. [ndrAka mauliH // 1 / bhuvana bhavanahetuH duSkRtAmbhodhisatuH vihitama-1 6. danamAtha: pAvatIprANanAthaH // (1) nihatamakadarosa(ya): pAtu bhiza7. mamozaH / karatalakRtazUla: sabaMdA candracUla: // yugasyAdI 8. ya[bhurbhuvanamasajanavamUrtistredhA muraripuviriMcaprabhavata: // (0) 7. vi[ri]ceH saMbhUtaH sakalamakatAM yoniramalo marIciryA(ya)vI10. [tibhramati bhuvane kundavizadA / 3 / "patR(vi)nAmAbhavattasyAmanusma11. tyaparAyaNaH / tatmanurindurAkhyAto jagadAnandamandirama(m) / 4 / 12. "tatIbhavanirmalasImavaMzajo vizAlabhUpAlaguNAlayaM hi . 13. ya: [*]purUravA bhUpatiraImAsanaM sadA surendrasya va(ba)bhAja lIlayA 1. "abhUdAyustasyAvRpatiramarairbandhacarito ThAkrAntArA15. tipraNatacaraNAmbhojayugala: [*] tato jAto yAsminaghuSa-" 16. patiIccha cha)namiSAjhilekha svasthA[khyA: svabhujavijayI candraphalake / / 17. ajani nadhuSabhUpAGgamipAlo yayAtikhidazamahitakI18. siNjherlmiibilaas:| [1] kimiva guNagaNosau va rayatesa19. sva sAnyAjagadavananimitta yAdavAnAM prasUtiH ||8||p 17 See the Bombay Gazet/cor, vol. XVI (Nasik), p. 524 : their general sense is apparent, do not admit of proper Aruna tirth is where the Aruna joins the Gudavail near construction. Ham's Pool'. * Metre, Sloka (Anushtabh). " From an ink-impression, prepared by Mr. H. Cousens. >> Metre, Vamiasthe. 19 Metre,MAlint%3 and of the next verse. >> From here the numbers of the verses are wrong. > Here and in other places below which it is unnecessary Metre, Sikharint. to point out nejrately the rules of anidhi have not been - Read yakhAba observed. . The two aksharar sthAkhyiA ?] were originally ormitted, 1 The akshara y was originally omitted, and is engraved and are engraved above the line. above the line between fa and fo. Metro, Malint; and of the next verse. 11 This sign of punctuation is superflous. In the preced I believe the reading intended to be fou nft ing the metre is incorrect. are:, although this would offend against the metre. Metre, Sikharinl. In the first half of the verse five Here I would propose reading fafav yvedtet ve syllables have been omitted, and the worde given, though . * The akshara in brackets, as engraved, is g.

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218 EPIGRAPHIA INDICA. L. 20. bhavadiha yayAtaH sajjanAnandakArI yadunRpatiraSAkA 21. sadAya(yA)dacakra: [1] sakalavivu(ba)dhandavanditosau murArija22. gadavananimittaM yasya vaMze prasUta: // 8 // "etasmAdyaduvaM. 23. zataH samabhavajUpAlacUDAmaNibhUpAla: kalikAla24. kalma[Sa ] lavai lokito bhUtale / khyAta: seuNacandra eva sa25. hasA nAnA nijanAhaya" yo lokaM nijamaNDalaM ca samadA26. rAtIbhakaNDIravaH / 10 / prakhyAtoso saragaryo visA(zA)laH 27. saMgrAmodyahaImArAtikAla: / "jAta:stasmAdaSTamIcandra28. bhAla: sUnu [:*] zrImAndhADikhyo nRpAla: // 11 // "tadanu vivu(ba)dha Second plate; first side. 29. [ndAnandasandohasImA samadamadana -- [mAninImAnacauraH [1] asamasa - 30. -yorikAlAnalobhUttata ha .[2]ndro bhUtale bhinnamAkhyaH // 12 // 31. [nanu] kimiha kavInA tasya vaW hi na syAtvamudavisa(za)dakIta - 32. [tale]dyApi yasya / rucirakanakabhAsodbhAminImAvavandha" prati33. dinamiha deva: paTTikA [somanAthaH // 13 // "tasmAjjAta: suto rA[jA ga. 34. jA rAjIvalocana: [*] rAjava rAjate yova prajAnandakaraH sadA // 14 // tasmA35. indigabhUpati: samabhavapAlacUDAmaNi: yaH saubhAgyamahodadhi38. maMgadazA kandarpadohata: / rAjA dIrghabhujahaya[:*] pRthulasahakSastha37. la: saMgare / " krUrAripramadebhadarpadalana: zrIvaSNarAjAnuma: [ // 15 // ] 38. zrIdho ra]ppamahAnRpasya duhitA zrIvohiya vyAbhidhA" zaMbhoH sai(zai)la39. sutava kaiTabharipojhamIriva" preyasI [*] yasyAsotkamudA[va]dAtayazasa: stupAyamAna yayA 40. [nAmAvezvaramIzavezma vihitaM kailaasliilaahrm|| [khe"nArAtikarAlakAlara[canA caNDAsi. 41. daNDena yo hatvA mujjamahAnRpapraNayinI saMgrAmaraMgAMgaNe [1] lakSmImambu(mbodhimekhalAvala42. yita[mAvartinomprApayapatrIraNaraMgabhImabhavane sAkSAtkulastrIvratam (1) padhi43. ThAnaM sindIna[ga]rasarparaMvavididaM sadA mUrttA lakSmIsatibhavana yasya muditA / 41. mana: sa(ga)bhoH pAdAmbu(mbukAyugale dhyAnaniyataM yadoba bhUpAcaritamabhavaM cA[ka] 46. mahasa: / (1) "himagirisi(zikharasadazamiha rAjati surapuravarmasaMvibhaM" hatapura ma]" Metre, Sardalavikridita. + The consonant of the first akshara of this line is WOriginally alI, but altered to 'zata:. | slightly damaged, and it may possibly be a ; the following * Originally #fa: , but altered to forro aksharus are quite clear. * Read red; this correction may have been made ___deg Originally it was engraved. already in the original. HOf this akshara, again, only the superscript rowel in >> Metre, Salini. quite certain, and the whole akskaru might possibly be read * Read jAta. 40 The intended reading most probably is dhADiyappI . " Read mutra. Metre, Malini; and of the next verse. 5 Metre, Sikhurini. * Rend banna * Read sindaumagaramaparakha'. # The akshara in brackets is at rather than 0. bs Read bhavacA. 4 Metre, Sloka (Anushtabh). * This passage, from here to the end of line 47, looks as 4 Metre, Sardulavikridita ; and of the next two verses. lif it were intended to lie in verse or contained frgments of This sign of punctuation is superfluous. verscs, but I cannot recognize in it any of the known metre << The akshara in brackets looks very much like UT. ma Read sanibha. * Read "ripIsau .

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SAMGAMNER COPPER-PLATE INSCRIPTION. 219 L. 46. dhananiyatakailAsagirispRhama[za]masababham // puMjitayaza ivendukunda[dhu] 47. ti bhUtalatilakasundaraM vijayAbharaNanAthAbhidhamabhinavagiri[ga] mandiram // 48. samadhigatapaMcamahAzabda(bda)mahAmAmantahAravatIpuraparamezkharaikazaMkhadhvaniva(ba)49. dhiritadigantarAlavijayatUryAravasaMvAsitajitaripusamUhaviSNuvaMyoja50. vabhavacaraNArAdhanakatatparamanakhinImAnonmUlanakandarpadocatArAti51. niSadanasaMgrAmarAmakaMdukAcAryasensaviDegavijayAbharaNetyAdisamastarA-" 52. jAvalIvirAjitazrImajijJamarAjA // pantaHzUnyaH kadalIgarbhavadasAraH 53. saMsAra: / vyAdhijarAmaraNasAdhAraNaM zarIraM / prava(ba)lapavanakampitanali-" 54. nIMdalagatatuSAratarale ca dhanAyuSI yauvanaM ca / tathA ca / vatavetanApara55. yugebhyo atyartha dAnaphalaM / kalau yuge punaH zaMsati / na tathA saphalA vidyA 56. na tathA saphalaM dhanaM [*] yathA tu munayaH prAhunimekaM kalau yuge / () agnerapatyaM 87. prathama suvarNa bhUi~NavI sUryasutAca gAvaH / loka*]vayaM tena bhavebadattaM ya[:] 58. kAMcanaM gAM ca mahIM ca dadyAta(t) / pAskoTayanti pitaraH pravasma(lA)nti pitAma59. hA: [*] bhUmidosmatkule jAta: sa naH santArayiSyati / (1) bhUmidAnaM supAveSu su60. tIrtheSu suparvaNi / agAdhApAra(saM)sArasAgarottAraNaM bhaveta(ta) // dhavalAnyAtapa61. [vANi] dantinaci(ca) madohatA: / bhUmidAnasya puSpANi phalaM kharge purandaraH // . 62. [ti parAzaravatmakumo(tsA)GgirasagautamamanuyAjJavalkAmunivacanAnyava[dhA 63. [ya] mayA [da]DhataraviratavudhyA mAtApitorAmana yorthinA hi mayA" [bA(bA)]64. [praNA ?]nAM grAmo] datta: / zrIsindInagarAntaHpAti / vAjikAkhasA(zA)khine gauta66. magovAya -- Second plate ; second side. 66. - hopAdhyAya nAraNaiupAdhyAyasutAya tathA vAjikAkhazAkhAya kauDinyagovAya [vidyA :67. [dha] raiAya zrIdhareupAdhyAyasutAya tathA va(ba)dRcazAkhAya bharadvAjagIvAya mahila]68. [4]pAya vi[1]paiyasutAya tathA vAjimAdhyaMdinazAkhAya kauDinyagotA(vA)ya [mahala !]69. paicAya indapaiyasutAya tathA va(ba)cazAkhAya devapaiyAya annapaisutAya tathA [0]70. [do ?]gaprabhAkaradIkSitAya tathA mitrAyaNIvacchapaiyaH" tathA andhupamyapeyaH 71. [ta]thA mAdhyaMdina gu]hisapaiya: tathA chandogamAla: soyasutaH tathA mAdhyaM72. dinamahalapaiyaH tathA va(ba)carAjadauvArikamahalapaiyaH tathA va(ba)casamA[la:] 73. tathA karahATavappala: tathA vAjikAkhanimbaiyaH tathA va(ba)hucanevapaiyA tathA 74. va(ba) hRcazAkhA[ya]kauzikagovAya vikkapaiyAya zrIdharasutAya tathA - Read maMcamatsaprabham. / Metre, Indrarajra. The akshara y of TS was originally omitted, Metro, Bloks (Anushtubh), and of the two next verses. und is engraved above the line. "The akshara was originally omitted, and is engraved * Read degrAja:. Some of the following signs of punetun. above the line. tion are superfimus. * Read svarga: purandara "The akshara 4 of 47 was originally omitted, and is amitted. and ial Read degbudyA. engraved above the line. 11 This word is unnecessarily repeated here. * Read 'varSa. + Originally efefa was engraved; see below, line 75. This sign of punctuation is superfluous, and may have 3 One would expect dhyAvAya. been struck out already in the original. 7 Read maivAyacIya. " Instead of puna: one would have expreted munayaH. 75 The writing is quite distinct bere, but must be faulty. -Matre, Sloka (Anushtubh).

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220 EPIGRAPHIA INDICA. L. 75. [dho?]ppalAya kauthikagovAya va(ba)hacasAkhini / tAthA va(ba)icayAkhA 76. ya bhaeNalaipAya tathA va(ba)cazAkhAya dandapAya kAlapaisutAya 77. tathA paumvadevaH annapaisutAya / evamamISAM hijAnAM pitRpai78. tAmahopArjita" mAtuliGgItaTasamAvAsitaM arjunoNTi79. kAgrAmaM tathA laghuparjunoNDIgrAmalaghuvavvulaveMdragrAma80. [6]yAbhyaMtaraM sakSamAlAkulaM cA(ca)taHsImAparyantaM sASTA81. dazaprakRtyopetaM vApokUpataDAgArAmasahitaM satRNakA[2]82. pASANopetaM za(sa)kalasamastopetaM [*] grAmasyAghATA: likhyante [1] 83. pUrvata: saMgamanagaraM dakSiNata: cikhalIgrAmaH pazcima84. saH jambala nimvagrAmaH uttarata: vabulavedrata(vi)grAmI [*] evaM cA(ca)85. turAghATavizuI sarvAbhyaMttarasidhyA putrapautrAdisaMnatyope86. tAnAM caMdrA yAvapratipAlanIyaM / evamanvayajA vadhUnAmapi" 87. [bhunAnAnAM bho]jayatA" vaSatAM karSApayatAmvA" yatheSTa pratidizatA prati. 88. dezayatA kenApi khazvevAdhA" na karaNIyA / utAM ca munibhiH [*] 89. yAnIha" dattAni purA nerenTraiInAni dhamArthayazaskarANi [*] 90. nimmAlyamAlApratimAni tAni / ko nAma sAdhuH punarAda91. dota (1) va(ba)hubhirvasudhA bhuktA rAjabhiH sagarAdi92. bhi: / yasya yasya yadA bhUmistasya tasya tadA 93. phalaM (1) sadyo dAnaM nirAyAsaM sAyAsaM tasya pAla94. nam // Third plate. 95. evaM hi riSayaH prAhuH dAnAccheyonupAlanam // datvA bhUmi] bhAvinaH 96. pArthivendrA:bhUyo bhUyo yAcatai rAmabhadraH / sA97. mAnyIyaM dharmaseturnapANAM kAle kAle pAlanI98. yo bhavadhiH (1) ityarthitopi yaH kalikAlavasa(yA) nobhA99. bhibhUtI yaH pUrvadAnamapahariSyati / sa paMcama100. hApAtakairupapAtakaiyuto rauravAdiSu narakeSu 101. paccamAnI duSkRtamanubhaviSyati / tathA ca / vyAsabhahAra102. kaH prAha / khadattA paradattAmvA yoharata vasundharAma(ma) [1] Read pApine vathA. * Metre, Upajati. Read nara. 77 Read "mahIpA. This sign of punctuation is superfluous. * Read ghATA. IMetre, Sloka (Anushtubh); And of the next rerse Read bhyarasiyA. Rend vSayaH prA . * Read 'nAnAM badhanAmapi. 8deg Metre, Salint. Read davA, vendrAna, and yAcI. * Originally only eat was engraved; but three or # This word is superfluous. four akaharas were afterwards engraved above the line, 9. These signs of punotuation are amperfiuous. which, together with the former, appear to me to yield the The akahara y was originally omitted, and is engraved reading given in the text. | above the line. m Rend at bA. wYetre, Bloka (Anushtubb); and of the two next verses. * This sign of purctuation is superfluous. 4 Read degdattAvA. # The second akshara might also be read , but compare pApAcA, ante, roL. I. p. 166.

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STONE INSCRIPTIONS AT VAGHLI IN KHANDES. L. 103. sa viSThAyAM mirbhUtvA kamibhiH saha pacyate / (1) vindhyATavI - 101. catoyA gupkakoTaravAsinaH / mahAyo hi jAyante 105. bhUmidAnApahArakA: / (1) taDAgAnAM sahaseca vAjimedhyatena ca [1] 106 gavAM koTimAneta (na) bhUmiharttA na pati (1) iti maharSivacanA107. vyavadhAyeM AgantukarAvabhiH dhalopabhayena pratipAlanIyam [*] 05 108 mahaMsa (ga) jA: paramatrIpatiyA vA pApAdapetamanaseo bhuvi bhAvibhUSAH [1"] 100. ye pAlayati mama dhamimaM samayaM teSAM mayA viracitavali 110 reSa mUsA (zA) barIsaMvArIyabhAdrapadAmAvAsyA 111. yAm / " bonAsikIya paravAsa (ve) dyamahAtIrthe parama 112. vratau (to)pavAsaniyamayuktena srI (zrI) bhillamarAjena sUryagrahaNe grA 113. moyaM pradattaH // likha (khi) tamidaM zAsanapahaM sthAnaniyamena 114. rAjaniyamena ca // " mayA kezavaiupAdhyAyeneti // yada-" 115. caraM paribhraSTaM mAcAhInaM ca yahaveta (d)| cAM (ca) tumaya vihAMsa: 110 namanaH / yadacomAcaraMmadhika pramANamiti / XVI.-STONE INSCRIPTIONS AT VAGHLI IN KHANDES. THE SAKA YEAR 991. 221 BY PROFESSOR F. KIELHORN, PH.D., C.I.E.; GOTTINGEN. According to the Bombay Gazetteer, vol. XII, p. 478, Vaghli, a village six miles east (or rather north-east) of Chalisgaon in the Khandes District, has three temples, an old temple of Madhaidevi, a small ruined temple to its right, and a temple of the Man. bhava' sect. "The Manbhava temple, built in Hemadpanti style, 33 feet long by 22 broad and 13 high, with ornamented pillars and doorway, formerly contained a linga, and has still the sacred bull outside. Three large stones (within) bear illegible Sanskrit inscriptions. Near the temple is a well, inside and on each side of which is a small cell. The temple is undoubtedly very old, and has for the last seven generations been in the possession of the Manbhava sect." Good impressions of the three inscriptions thus referred to, taken by Mr. H. Cousens, have been supplied to me by Dr. Burgess. They show that the three inscriptions are indeed damaged, especially one of them, but that they are by no means so illegible as they have been reported to be. And their contents appear to me sufficiently interesting to justify my furnishing a short account of them. I shall denote the inscriptions by the letters A, B, and C, but shall show that all three really form part of a single inscription. 4. This inscription contains 14 lines of writing which cover a space of about 3' 6" broad by 1' uu" high. On the proper right side the writing is much damaged and Metre, Vasantatilaka. Really is engraved. w Metre, Sloka (Anushtubh). | the Portal Directory Waghli, " in Long. 76deg10/ E, Lat. 20deg 31' N. 50 Read caramadhikaM vA. See Bombay Gazetteer, vol. XII, p. 122; Indian Antiquary, vol. IV, p. 335; and Dr. Burgess' List of Antiquarian In the Indian Atlas, sheet 38, spelt "Baugley," in Remaine in the Bombay Presidency, pp. 122, 320.

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222 EPIGRAPHIA INDICA. partly altogether illegible, but, as will be seen from my transcript of the text, the greater portion of the inscription is fairly well preserved, and everything of importance may be read with certainty. The size of the letters is between and 3" The characters are Nagari of about the 17th century A.D. The language is Samskrit, and the inscription is in verse. As regards orthography, the letter b is throughout denoted by the sign for o; the dental sibilant is several times used instead of the palatal; and the vowel ri is employed instead of ri in tritaya, line 5. The inscription opens with a verse invoking the blessing of Ganapati; after that it has twelve verses, numbered 1-12; and it breaks off, at the end of line 14, in the third Pada of another verse which would have been verse 13. Verse 1 describes the origin of the solar race, and tells that from Mandhatsi, a prince of that race, sprang the Maurya family. Verse 2 then relates how Soma, i.e., the god Siva, left his home on the mountain Kailasa and came for the welfare of the people to settle in the country of Surashtra; and verse 3 states that here, in Surashtra, there is the city of Valabhi, the capital of the Mauryas, the Brahman citizens of which enjoy all the blessings of life through the favour of the Mauryas. Verses 4-13 then record the names of a series of princes or cbiefs, the first of whom is stated to have been born in the Maurya family, and each of whom has a verse, eulogizing his valour, allotted to him. This list, for it is nothing more, is as follows: 1. The illustrious Kikata, born in the Maurya family (v. 4). 2. After him came the illustrious Takshaka (v. 5). 3. After him, Bhima (v. 6). 4. Sarvasura (v.7). 5. After him came the prince Govindaraja (v. 8). 6. After him, the prince Sadh vasika (v. 9). 7. The prince Jhanjha (v. 10). 8. From him was born the prince Deva hastin (v. 11). 9. From him, the prince Munja (v. 12). 10. From him, the prince Padmakara (v. 13). B.-This inscription contains fragments of 16 lines of writing, found on a stone which apparently measures about 3' 3' broad by 1'8" high, and the inscribed surface of which is greatly damaged. The size of the letters is between and 1". The characters are the same as those of the inscription A. The language is Samskrit, and the inscription is throughout in verse. Though, owing to the damaged state of the stone, I am unable to furnish a text of this inscription, I feel no hesitation in saying that we have here the continuation of the preceding inscription A. Here, too, the verses have numbers appended to them, and the first number which is preserved is 14, and occurs towards the end of line 3. This verse 14, in the Mandakranta metre, must have commenced about 13" from the commencement of line 1, where verse 13 would have ended, on a part of the stone which is broken away. Comparing the end of the inscription A, we see that that inscription ends in the third pada of a Vasantatilaka verse which would have been verse 13, and that 19 syllables are wanted to complete that verse. Now 19 syllables would in the present inscription have taken up a space of exactiy 1s", and, moreover, the aksharas preserved at the commencement of line 1 of B undowbtedly do belong to a Vasantati

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STONE INSCRIPTIONS AT VAGHLI IN KHANDES. 223 laka verse, and their sense suits well the incomplete verse at the end of A. For what we can read at the commencement of line 1 of B, is * prayarkokkasil-Lukshmyab-chalatea.vadaniyam-a which, with the end of A, would give us the following verse : padmAkaro narapati: prava (ba) bhUva tasmAdyuktaH padA[ti] gajavAjirathairanekaH / dAnAni yobhyudayadharmma[rataH 1] prayacchakSmaprAcalatvavadanIyama [pAcakAra // 1] As stated before, verse 14 ends in line 2; verse 15 ends in line 3, verse 16 in line 4, verse 17 in line 6, and verse 18 in line 7; verse 19 probably ended towards the end of line 8; verse 20 ends in line 10, verse 21 in line 11, and verse 22 in line 12; verse 23 must have ended in line 13; verse 24 ends in line 14, and verse 25 in line 15; and the end of verse 26 must have coincided with the end of line 16, the last line of this inscription. I believe, I cannot go wrong in saying that, exactly like the verses 4-13 of the inscription A, each of the verses 14-24 gave the name of one prince, and that the eleven verses together therefore recorded the names of eleven princes, who one after another succeeded the prince Padmakara, spoken of in verse 13. The names of the two immediate successors of Padmakara (the 11th and 12th members of the family), which must have been contained in verses 14 and 15, are broken away or at any rate no longer legible. Further on the following are mentioned :-- 13. Vappaiya (Foppaign-nama sa naresa dell, in verse 16). 14. Vappaiya's son, whose name has not been preserved (Vappuiyasya sutastato-vanitale, in verse 17). 15. Valaparaja (lasmad-Valaparaja ily-abhikito dhapala-chidamanis sanjojae, in verse 18). 16. Sadhvasika (raja Sadhvasikas-tatah param=abhut, in verse 19). 17. S'antiraja (kel-Shatiraja iti bhimipstir-vvabidea, in verse 20). 18. Pravarasikara (? Sauty-atmajas sakala-bkapa-gupair-upetas iriman-abhatPravoras[kara-ndwadkeyab, in verse 21). 19. Bileka (tamad-abbul-pruchara-batra-gapa-pramati irl-Bhaileka-nripalir jagati prasiddhah, in verse 22). 20. Bhimarija (rt-Bimardja-nripatis-tu Siva-prasddat, in verse 23). 21. Govinda (Govinda-bhupatir-iti, in verse 24). No further names seem to occur in the short passages which remain of the verses 25 and 26. C.-This inscription contains 18 lines of writing which cover a space of 4' 2" broad by 1' 10" high. With the exception of a few aksharas, lines 1-16 are well preserved; but the middle of line 17 is greatly damaged, and the writing of line 18 is almost entirely effaced. The size of the letters is between 3" and 1". The characters are the same as in the inscriptions A and B. The language is Samskrit, and the inscription is throughout in verse. As regards orthography, b is everywhere denoted by the sign for ; the vowel ri is used instead of ri in vimisrita, line 3, and tridiva, line 8; and the jihoamaliya and upadhmaniya, both denoted by the ordinary sign for sh, are employed in anvilah kirtti-, line 8, sevadhih padma-, line 5, and tanuh punya-, line 7. From the text, which will be given below, it will be seen that the inscription commences with a verse which is numbered 27, and which thus at once shows it to be the

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224 EPIGRAPHIA INDICA. continuation of the insuription B, which ends with verse 26. The inscription clearly divides itself into two portions, the first of which, extending to nearly the end of line 9, comprises the nine verses 27-35. All that it is necessary to say about this part, is, that it eulogizes the piety of a prince (narapati, nripati, bhimi pala) Govinda or Govindaraja, who in verse 27 is styled Mauryakula-pradipa, the light of the Maurya family,' and who evidently is the Govinda spoken of in verse 21 of the inscription B; and that in particular it records the foundation by this prince of a sattra, or hall of charity for travellers and for the learned and indigent, and the erection of a temple of Siva, under the name of Siddhesanatha or Siddhesvara, with a tank or well attached to it. In all probability, the temple is the same at which the inscription is still preserved. The second part of the inscription, the verses of which are numbered separately, opens, towards the end of line 9, with a date, and records up to line 15 various donations in favour of the temple and the charitable institute mentioned before, made both by Govindaraja himself and by (his sovereign lord) the mahamandala-natha, the illustri. ous king Seuna. According to verses 1-3 (lines 9-11), the king Seuna, on the occasion of a solar eclipse in the month of Ashadha of the Jupiter year Saumya which was the expired) Saka year 991, granted to the temple of Siddhesvara the two villages of Samgami and Madhu vatika, together with the income due from them to the king himself. The date corresponds, by the amanta scheme, to Tuesday, the 21st July, A.D. 1069, when about half an hour after mean sunrise there was a solar eclipse which was visible in some parts of India; and the king Seuna is the Devagiri Ya dava Seunachandra II., of whom we possess a copper-plate grant which is dated only a fortnight later than the present inscription, on Gurudina or Thursday, the 14th of the bright half of Sravana of the year Saumya, corresponding to Saka-samvat 991'.-The villages of Samgami and Madhuvatika I am unable to identify on the maps at my disposal. Govindaraja's donations are enumerated in the verses 4-13 (lines 11-15). Some of the particulars of this passage I do not fully understand ; but it is clear that Govinda provided for the worship of the god in the temple founded by him (verses 4-5); that, for the support of the learned men and their pupils who resorted to his sattra, he gave four fields which are described as Vagalakammatabhumi, Vakhulikshetra, Vanakitakabhumi and Patayakshinioata, and the exact boundaries of which are recorded in the text (verses 6-12); and that he besides granted sixteen nivartanas of land to certain secular and religious teachers (verse 13). The concluding lines of the inscription once more state that the temple, referred to in the preceding, was founded by the prince Govinda and his wife, the rajil Nayaki (verse 14), and contain the usual admonitions to future rulers to watch over, and not to resume, the donations here recorded. Taken as a whole, what is contained on the three stones is a single inscription, dated in Saka 991 or A.D. 1069, of a chief Govindaraja of the Maurya clan, a feudatory of the Devagiri Yadava king Seunachandra II. Its proper object is, to record that Govindaraja built the temple at which the inscription was put up, and made various See Indian Antiquary, vol. XII, p. 120. It should be stated, however, that the date of the copper-plate is incorrect; for Srarapa-budi 14 of Saka 991 expired ( Saumya) corresponds to the 4th August, A.D. 1069, which was a Tuesday, not a Thursday

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STONE INSCRIPTIONS AT VAGHLI IN KHANDES. 225 ANDES. donations in favour of it; and by way of introduction the inscription furnishes a list of the names of the ancestors of Govindaraja for no less than twenty generations, and records that the original home of the Maurya clan was the city of Valabhi in Sur&shtra, which was their capital. As Govindaraja himself is indirectly described as a feudatory of a Yadava king, it may be assumed that his ancestors or at least some of them owed allegiance to the same family, and that these Mauryas came from Kathia vad to Khandes together with the Yadavas,'the lords of Dvaravati." As regards the individual chiefs mentioned in this inscription, I have not met with any of them in other inscrip. tions. TEXT OF THE INSCRIPTION A.. L. 1. [ii / ] - - --sami[sa][] marIci.-.[tA]: / caraNa yugmasaroruhareNavo gaNapatairbijayAya bhavaMtu vaH // 7 // pAdAvavyatamAsIttadanu kamala[jastA]2. tmataH kazyapobhU---- --[tadanu manurabhUttamutAtsaryavaMzaH / vikhyAtaH sarvalokeSva malanRpaguNe[2]nvitaH kIrtidharmAndhAtubhUmipAlAma kalaguNanidhauryavaM[zo 3. va(babhUva // 1 // pAsItkelAma[zRMge rucira] asi(zi)sudhAzanagaMgApravAI divyArAmopabhogAta rasaranikaroDhuSTakAmyapralApe / somaH somAIbhUSaH sakalasuranuta: [kA?]4. ma cittapradI?]SaH sarveSo laukikAnAmazabhavihataye sovatIrNaH surASTram // 2 // tasmi deNesti ramyA vivu(bu)dhasuravarAkIparNadevAlayAcyA mauryANAM rAjadhAnI valabhiriti - 5. - maNDanaM] maNDalAnAM / yasyAniHzeSavidyAsunizitama ta yo vrA(bA)praNA vra(ba)atukhyA: paurA dharmArthakAmata (vi)tayaphalabhujaH santi" mauryaprasAdAt // 3 // "khaGgaprahAradaDhapAri[ta:]. 6. [kaMbhikabhamu?]" kA[phalaprakaratArakitAM dinaaii| rAtriM cakAra ruci[sa] rucirapatApaH zrIko kaTa: pravaramauryakulaprasUtaH // 4 // zrItakSakastadanu" yasya parAkramAgnidaMdAmA]7.uv- -[bha]gnAH / gaMgAjaleSvabhilaSaMti nanu prapAtaM zaityAbhilASiNa eva hiSatA smuuhaaH|| 5 // bhImo" bhImaparAkramastadanu yo dRSTvA va(ba)laM vihiSAM" sadyo vairi8. - - -sva[mA~] sthiti] - -[i] / kAlakSepakara ripuvrajamiva krodhA vita: satvara: [sa]STAraM kRtasaMstutI raNarasAtya[kSoimaM prArthaya[sa] // 6 // [mo? keSu" vA jigajapatti --- 9. neSu -- - - -satma / zaurya karoti sakaloriSu tasya sau(pI) rya sarveSviti pragaditaH sa hi sarcasU(zU)raH // 7 // goviMdarAja iti ca prathitaH pRthivyAmAsIbRpa * See Professor Bhandarkar's Early History of the Dekkan, p. 76. I know that the Yadava Bhillama II. married the daughter of a Raja Jhaijha (see ib.p.77); but that Jhatijina could not possibly have been the Jbanjha of the present inseription for, not to mention other reasons, Bhillama lived about A.D. 1000 (see ante, p. 212), and the Jhajha of this inscription lived fourteen generations before Govindaraja (A.D. 106%). * From impressions taken by Mr. Cousens. 7 Metre, Drutavilamtita. * Metre, Sragdbard; and of the two next verses. T The akshara in brackets was originally i. >> Read taminda. 11 Originally fet was engraved. 1 Metro, Vasantatilaka; and of the next verse. 13 The aksharas in these brackets are almost entirely effaced. 4 Originallydegkasadanu was engraved. WMetre, BArdalavikridita. * Originally a sign of punctuation was engraved here; but it is struck out again. 1 Metre, Vasantatilaka; and of the next verse. 10

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226 L. 10. stadanu yasya 11. 12. 13. EPIGRAPHIA INDICA. -V -- / goviMdavatsapadi ciMtitamA [va] siddhAsteneti nAma sa dadhau cari tArthamucaiH // 8 // rAjA" sAdhvasikaH" tataH paramabhUdya: "smA [dra ]Ne yudhya tastasyAsI ripudaMti / sAdhuH sAdhurayaM tavAsiramaraiH svasthairiti snA (nA)ghita bhavannasAdhyasinaH karoti yadi vA tenetinAmA nRpaH // 8 // bhAbhidhAnanRpatiH prathito aftari - 2. ------ // 11 // zrImAnMjanarezvaraH samabhavattasyAvRpagrAmaNIrthaH saubhAgyasudhAsaritparikSI [ka]pAvadhI[na] mara[durgA ] rama madAvilo 14. - [ 25 // 12 // padmAkarI" narapati: prava (ya) bhUSa tamAyuktaH padA[ti] gajavAjiratheraneke / dAnAni yobhyudayadha -- saMgrAmabhUSvabhimukho ramamAtyadhAvandhanaM na i nAma va (ba)bhAra sArya // 1 // devatIti tataH cito gharAmaMDalItaraH / sama[stalo ] 5. TEXT OF THE INSCRIPTION C. 20 I. 1. [bhI] dAnabhUmitila [dAna) hirA vaizyavasthA varavaradhAnyadhanAdi sam saMpUjya yaH pravaravigaNaM praharSAt" zahadAvala maurya kulapradoSaH // 20 // yakSinyAsati [bhI] -~ -- mahanIyakIta paMgbaMdhadonavikalA na janA va (ba) bhUvuH / bamahosavaparaMparayA janAnAM dharmArthakAmaphala siriDitAbhUt // 28 yaH prINayatyamRtagaMdhasugaMdhamAlApAca[] 3. pracuradIpavicitrabhakSyaiH / devagrahaddijagurUnpR (npi) tRgognimukhyAngoviMdarAjanRpatiH sa sukhI sadA stAt // 28 // karpUrakudhanAdhipakaI mena kastarikAjalavimizra (vi)[sa] paMdanena / 4. Adau vilipya zivavipragurUnudAraH pazcAddilepanavidhiM svayamanvatiSThat // 30 // yaH pAMthasArthaguNaviprabhujikriyArtha dInAndhavakalasya catiH / sarva [ca] 1. Metre, Sardalavikridita. 19 Read kanata:. 20 Read. [:1 Metre, Vasantatilaka. * Metre, Indravajri. - kAra nRpatirvva (ba) vidyaziSyairvvidyAvinodanirataiH paritotipUrNa // 31 // yamapairapyazakyaM pravaravasumatIdezabhogAdhirUDhai viSyat yacya tucchI padadhataH (padmanAmA / atyu[caM] Metre, Sardulavikrilita. 24 Metre, Vasantatilaka. 2 This sign of visarga was originally omitted. 28 From an impression taken by Mr. Cousens. Read 2 Metre, Vasantatilaka; and of the four next versas. Read 28. 30 Read

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STONE INSCRIPTIONS AT VAGHLI IN KHANDES, 227 L. 6. divya[bhU]SaM surasadanasamaM maMdiraM caMdramaule: konyo goviMdarAjAbarapatiramalo martyaloke cakAra // 32 // " va(ba)hmajJAnAmRtAMtabhRitavarasarorAjahaMsomalAMgo" rAjazrIcArukAntAdayitatarata] nupuNyavRkSasya mUlaM / dhAtrA maSToyamako jagati narapati: sajjanAnandakAro zaivadhyAnAsibhinnakhahRdayajatamohattigovindarAjaH // 23 // [4]"tarmInAvatArAdyabhinavatanubhirviSNurUpairupe 8. cakre siddezanAthAvasathamatimahatsarbabhogopapanna / sarveSAM pArthivAnAM tR(tri)divapatipurArohaniveNibhUtaM govindo bhUmipAlastvamalanRpaguNairanvitakIrtikAmaH // 34 // vApI ca kAra suvimalopalagADhava(ba)isopAnapa[kti suravezmaniviSTadevA / zazvajjalobhiva(ba)[hu] zu[bha]jalapravAhasaMsApitAbhizapanAmaghanAzadakSAm // 35 // rUpanaMdAMkatulye tu 881 10. zakakAlasya bhUpatau [-] saumyasaMvatsarASADharavigrahaNaparvaNi // 1 // mahAmaMDalanAthastu zrImAnmeuNabhUpatiH / siddhezvarAya pradadau grAmaddayamudAradhIH // 2 // nijana rAjabhogana saMga[mI] 11. madhuvATikAm // 3 // goviMdarAjopi dadau grAma yo mAnya[bhogakaM / melakaM devapUjArtha ghrANakaM dIpasiddhaye // 4 // pATakaM gItanRtyArtha vilAsiNisamanvitaM' / tuSkAla" devabhogArtha gachakAnAM ca bhUmi - [ // 5 // 12. viprANAM bhojanArthAya satra(ca)muddizya zAkhataM / vidyAbhyAsaratAnAM ca chAtrA(vA)NAM bhojanAya ca // 6 // kSetrANi yAni bhUpAlo dadau tAni likhAmyata: / vagalakammatabhUma[:]" pUrvasImA tu bhaMbhi - 1 Metre, Sragdbara; and of the two next verses. 27 of this akshare ouly the sign of usvara is doubtful. The akshara was originally owitted, and is engraved * The reading bere and up to the end of the line is quite above the line. clear in the original. Read frefeito ). >> The akshara was originally omitted, and is engraved 3 I do to understand this, nor the following 8 41; below the line. tatkAlaM may have been put for vikAlaM. * I am doubtful about this shant, and the intended This was originally omitted, and is engraved Ixlow reading may possibly be prati mI. the line. "Methe, Varantatilaki. in Originally bhUmena was trugraved, but the akshere . Metre, Sisku (Anushtubh); and of the following twelve has been struck out. verses.

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228 EPIGRAPHIA INDICA. ___L. 18. [0] .. dakSiNe []valakSevaM parime [jAninastathA / uttara kArakaprAmamAghATA" khalu [no matAH // 8 // vakhulIcevasImAstu pUrvadakSiNapaSimAH / mArgakaMmatasijhezabhUmayastattaro vahaH / [*] 14. vanakUTakabhUmezca nadI pUrvottarovadhiH / dadhiNe ca vaha sImA pazcime grAmabhUrapi // 10 // va[]yaciSivATe tu pUrvA kArpaTikasya bhUH / dakSiNe devalakSevaM pazcime gopayovadhiH // [11 // "] utsara vaTA 15. pau ca paaghaattaa[:]prikiirtitaaH| [12 // "] SoDazaiva dadau rAjA vidyAvyAkhyAnakAriNe / nivartanAni bhUmastu puNyavyAkhyAnakAriNe // 15 // ] ghavAcAravicAravAkpaTurabhUhovindanAmA [] stadAtrI kila nAyakI bhavabhayAjatA sadA yA harI / tAbhyAM zaMkaramaMdiraM suciraM niSpAdya vistAritA" kItirmayazaH kulaM ca vimalaM pradyotitaM cAmanaH // [14 // ] ye pAlaya17. nti pRthivIpatidAnametatte prApnuvantyamarajJokasamastabhogAn / rAjyaM ca [ga] - - ----- [hastituragAvyava(ba)le rupatAH // [15 ] ye sIpayanti nRpadA18. [na]ma- lomAte prApnuvanti]". . . . XVII.-KHALARI STONE INSCRIPTION OF THE REIGN OF HARIBRAHMADEVA. THE [VIKRAMA] YRAR 14701. BY PROPESBOR F. KIELHORN, PH.D., C.I.E.; GOTTINGEN. This inscription is on a polished stone, which is fitted into the wall of a small temple at Khalari, a village about 45 miles east of the town of Raypur in the Central Provinces. It contains sixteen lines of writing, which cover a space of about 1'111 broad by 11% high. The writing is well preserved throughout, and the reading is no. * Read 'vAma pAghATA: connected sense, are at all legible. There can be no doubt that * The akshara WT was originally omitted, and is on this was the concluding line of this inscriptio. grated above the line. Wrongly for 1471. Metre, Sardilavikridita. * See Bir A. Cunningham's Archaeol. Survey of India. -Metre, Vasantatilaks; and of the next verse. vol. VII, p. 166; according to the Gazetteer of the Central "From here, up to the end of the line, the writing is no Provinces, p. 243, Khalari is only about thirteen miles from seriously damaged that only a few akilaras, which yield no Raypur.

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KHALARI STONE INSCRIPTION OF HARIBRAHMADEVA. 229 where in the least doubtful. The size of the letters is about '. The characters are Nagari of the period to which the inscription belongs, the 15th century A.D. The language is Samskrit, employed by a person of little knowledge; and, excepting the introductory om bry-Ganapataye namah, and a date and the name of the engraver at the end, the inscription is in verse. The letter b is, as usually, written by the sign for v; otherwise the orthography calls for no remarks. The inscription, called by the author a pracasti, was composed by Misra Damo. dara (verse 11), written on the stone by Ramadasa of the Vastavya' family (v. 13), and engraved by the artisan Ratnadeva (line 16). And its proper object is to record the foundation of a temple of Narayana (or Vishnu) by the shoemaker (moche) Devapala, a son of Sivadasa and grandson of Jasau (vv. 9, 10, and 12), at the town of Khalvatika (v. 7), i. e., the modern Khalari. By way of introduction the inscription-after the words om, adoration to Ganapati' and three verses in honour of that deity and of Bharati, the goddess of eloquence, and Narayana, -gives us (in verses 4-6) the following genealogy of the prince, the illustrious Haribrahmadeva, whose capital (rajadhani) Khalvatika is represented to have been when the inscription was composed : In the Kalachuri (or Kalachuti) branch of the Haihaya (here called Ahi. haya) family was the prince Simhana, a worshipper of Sambhu (or Siva), who con. quered eighteen strongholds of adversaries. His son was the prince, Ramadeva, who slew in battle Bhoningadeva (apparently a prince, whom I am unable to identify). And his son again was the illustrious prince, Haribrahmadeva. The inscription is dated (in lines 15 and 16) in the (Vikrama) year 1470, the Saka rear 1334, and the year Plava of the sixty-years' cycle of Jupiter, on the 9th of the bright half of Magha, a Saturday, while the moon was in the nakshatra Rohini. Had the years been given correctly in this date, the Vikrama year 1470 would have to be taken as a current year, and the Saka year 1334 as an expired year. But the date works out satisfactorily neither for Vikrama 1470 current = Saka 1331 expired, nor for Vikrama 1470 expired, and its proper year undoubtedly is Vikrama 1471 expired = Saka 1336 expired, as will be seen from the following equivalents: For Vikrama 1470 current = Saka 1334 expired Magha-sudi 9 corresponds to Wednesday, the 11th January, A.D. 1413; for Vikrama 1470 expired = Saka 1335 expired, to Tuesday, the 30th January, A.D. 1414; for Vikrama 1471 expired = Saka 1336 expired, to Saturday, the 19th January, A.D. 1415, when the 9th tithi of the bright half ended 16 h. 18 m. after mean sunrise, and when the moon was in the nakshatra Rohini from 13 h. 8 m., or, by the Garga-siddhanta, from 1 h. 19 m. after mean sunrise, or, by the Brahma-siddhanta, from about sunrise. This Saturday, the 19th January, A.D. 1415, also, as required, fell in the Jovian year Plava, which by the Siirva-siddhanta rule without bija lasted from the 24th April, A.D. 1414, to the 20th April, A.D. 1415. * See ante, Index of vol. I, under Vastarya.

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230 EPIGRAPHIA INDICA. Of the reign of the prince Haribrahmadeva we possess another carelessly written) inscription of the Vikrama year 1458, which was found at Raypur and is now in the Nagpur Museum, and the full date of which I have given in Indian Antiquary, vol. XIX, p. 26, No. 20. In that inscription, which records the foundation of a temple of Hatakesvara (Siva) by the Nayaka Hajirajadeva, the prince is described as Maharaja. dhiraja, and called Rayabrahmadeva, Harirayabrahma, and simply Brahmadeva. The inscription also mentions his predecessors, who are there called Simgha and Ramachandra, instead of Simhana and Ramadeva. I may mention, besides, that the names of these princes Simhana and Ramachandra also occur in a large mutilated inscription at Ramtek in the Central Provinces of which I owe a faint rubbing to Dr. Fleet. TEXT. L. 1. oM [I] zrIgaNapataye namaH (1) sakaladuritahartA'bhISTasiddhiprakartA nigamasamupagItaH zeSayajJopavItaH / lalitamadhukarAlose vitA' gaMDapAlItaTabhuvi gaNarAja: pAtu vo vidhurAjaH // 1 // vedAnArAdhya vaidhAH paThati bhagavatIM yAmanAyastacittaH zrIkaMThasyApi nAdairapaharati mana: pArbatI kivarIbhiH / hArA nArAyaNasyorasi rahasi raNatkaMkaNA yagrajAH syuH sadyaH satkAvyasiddaya spharatu kavimukhAMbhorahe bhAratI sA // 2 // " vra(brahmAda4. yo da(di)viSadaH zrutivAkyadaSTyA dhyAyati yaM puruSamAtmavidopyamUrta / pApAni yatsmaraNato vilayaM prayAMti nArAyaNa: spharatu cetasi sarvadA vaH (1) 3 // " ahihab. yanRpavaMze zaMbhubhakto'vatIrNa: kalacutiriti zAkhAM prApya tIbva(va)pratApaH / nijabhujagurudarpAdyo'ridurgANyaSodraNabhuvi daza cASTau siMhaNakSoNipAlaH // 6. __ abhavadavanipAlastatsuto rAmadeva: samarazirasi dhIro yena bhoNiMgadevaH / maNiriva phaNivaMzasyA'hataH kopadadhyA taruNataraNitejaHpaMjarAjapratApaH // 5 // 7. tatputraH zatruhaMtA jagati vijayate caMdracUDasya bhakta: zyAma: kAmAbhirAmo manasi mRgadazAmudbhaTAnAM kRtAMtaH / sarveSAM yAcakAnAM sphuradamaratAkpati: paMDitA + See Sir A. Cunningham's Archeol. Survey of India, I give this verse exactly as I find it in the original. vol. XVII, p. 77. Its meaning is clear enough. In the Kuluet uribranch of See ib., vol. VII, p. 112. . From rubbings supplied to me by Dr. Burgess. the Haibaga family there was the prince Sitirhana, who con quered eighteen fortresses of adversaries. But the Haibayas 7 Read vitI are called by the writer Ahibayas, and the Kalachuris Kals. Metre, Malini. chutis, uot to mention the grammatical mistakes which the .Metre, Sragdhara. In the second line of this verse a | verse contains. relative pronoun has been onnitted. 1 Metre of verses 4 and 5, Malins. 10 Metre, Vasantatilak.

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KHALARI STONE INSCRIPTION OF HARIBRAHMADEVA, 231 10. L. 8. nAM gotajJAnAM dvitIyo bharata eva nRpaH zrIhariva(ba)pradevaH / / " sadrAjadhAnI nagarI gariSThA khalvATikA rAjati vATikAbhiH / surAlayA yava himAlayAmA vibhAMti gairatizacatuMgaiH // 7 // " bhUdevA yatra vedAdhyayanamanu ratAH svastimaMto vasaMti zrImaMta: zrIvilAsairamaraparihaDhaM rAjarAjaM hsNtH| kAminyaH kAmadevaM vipurahara dRzA dagdhamunIvayaMtyaH prodyahormUlakAtyA smitamadhuragirA bhUlatADava(ba)reNa // 8 // " mocI saveMdurocIruciratarayazAH karmanirmANadacaH saujanyA11. dagrajanmA'nucara iva jasaunAmadheyasya pauvaH / nAnAdhAbhilASI guNanidhizivadAsA'bhidhAnasya putraH zrImanArAyaNasya smaraNavimaladhI rAjate devapAlaH // 8 // nArAyaNasyAyatanaM svayatyA bhaktyA mahatyA saha maMDapana / nirdhApitaM tena paratra cAtra tasmai hariyacchatu vAMcchi(chi)tArtha // 10 // haricaraNasarojadhyAna18. pIyUSasiMdhuprasaradaladhuvelAskAlakelIrasena / sarasakaSijanAnAM nirmitayaM prazastimanasi rasavidhAtrI mitradAmodaraNa // 11 // vahati jagati gaMgA yAva14. dAdityaputrayA sphurati viyati tArAmaMDalA'khaMDalina" / taraNiramarasamacchamanA tAvadeSA jayatu jayatu mocIdevapAlasya kIrtiH // 12 // zrIvAstavyAnvayanaiSA 15. prshstirmlaakssraa| likhitA rAmadAsena paMDitAdhIvareNa ca // 13 // " svasti zrIsaMvat 1470 varSe sAke 1294 SacyAvdayImadhye pravanAmasaMvatsare mAghasudira 16. zanivAsara rohiNInakSatre [*] zubhamastu sarvajagataH // sUtradhArarakhadevena [*] 1 Metre, Sragdbari. 14 Metre, Upajati. 1 Metre of verses 8 and 9, Sragdhara. 16 Metre, Indravajra. 17 Metre of verses 11 and 12, MAlini. 15 The word Akhandala is perhaps (wrongly) used bere in the sense of 'rain-bow'. 19 Metre, Sloka (Anushtubh). 10 Read Saccabdamadhye 'in the sixty-years' cycle.'

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232 EPIGRAPHIA INDICA. XVIII.-DUBKUND STONE INSCRIPTION OF THE KACHCHHAPAGHATA VIKRAMASIMHA. THE (VIKRAMA] YEAR 1145. BY PROFESSOR F. KIELHORN, Ph.D., C.I.E.; GOTTINGEN. This inscription was discovered, in 1866, by Captain W. R. Melville,' in the ruins of a temple at Dubkund,' Indian Atlas, Quarter-sheet 51, S. E., Long. 77deg 54' E., Lat. 25deg 43' N. The place is in a dense forest on the left bank of the Kunu river, 76 miles to the south-west of Gwalior; and the temple is situated in the middle of an enclosure on a peninsula, the neck of which is defended by a fortified wall, and all around it are a mass of ruined houses and the remains of several smaller temples, Captain Melville sent two copies of the inscription to the Asiatic Society of Bengal, but they were probably too imperfect to be used for editing the inscription. The ruins of Dubkund were examined again, in 1882-83, by Sir A. Cunningham's native draughtsman, and from his account a description of them is given in Archaeol. Survey of India, vol. XX, p. 99, and Preface, p. v, together with a small photo-lithograph of the inscription, ib., plates xxi and xxii. I now edit the inscription from one of his rubbings, apparently the same from which the photo-lithograph was prepared. The inscription contains 61 lines of writing which cover & space of 1' 3" broad by 32 high. With the exception of about twenty aksharas in lines 1 and 2 which have become damaged by the peeling off of the surface of the stone, and perhaps a few other aksharas which are illegible in the rubbing, the writing is well preserved, and everything of importance may be read with certainty. The size of the letters is between 7" and *". The characters are Nagari of the period to which the inscription belongs, the 11th century A.D. The language is Samskrit, and, excepting the introductory or on namo vitaragaya and the greater portion of lines 54-61, the inscription is in verse. It is called a prasasti (lines 47 and 60), and was composed by the Jaina Vijayakirti (line 46), written on the stone by Udayaraja (line 60), and engraved by the stone-mason. Tilhana (line 61). Both the writer and the engraver have done their work with great care, and in respect of orthography I have only to note that the letter b is throughout written by the sign for o, and that the dental sibilant is occasionally employed instead of the palatal.' The object of the inscription is, to record the foundation of a Jaina temple-clearly the temple at which the inscription was discovered-by some private persons (lines 52-53), and certain donations made in favour of it by the Mahardjadhiraja Vikramasinha (lines 54-58) who ruled the country around Dubkund when the inscription was composed, in the Vikrama year 1145 (line 61). And the inscription clearly divides itself into two parts, the first of which (lines 10-32) gives an account of the prince Vikramasimha and his ancestors, while the other (lines 32-51) treats of the founders of the temple and certain Jaina sages connected with them. In six introductory verses (lines 1-10) the poet invokes the blessings of, or glorifies, the Jaina Tirthakaras Rishabhasvamin, Santinatha, Chandraprabha and the Jina (Mahavfra), the sage Gotama, and the goddess of eloquenoe (fruta-devatd) 'famous in the world under the name of Pankajavasini.' * See Journal, 4.. Soc. Bengal, vol. XXXV. part I, p. 168. 1 In the rubbing before me it is sometimes very clifficult to distinguish between the palatal and dental sibilants.

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233 DUBKUND STONE INSCRIPTION OF VIKRAMASIMHA. The poet's account of the Maharajadhiraja Vikramasimha (lines 10-32) is as follows: "There was, an ornament of the Kachchhapaghata family, and a son of the illustrious Yuvaraja who was white with fame that spread abroad in the three worlds, the illustrious prince Arjuna, a leader of a formidable army of unparalleled splendour, a prince whom even the ocean did not equal in depth, and a bowman who by his skill in archery had completely vanquished the earth." Having, anxious to serve the illustrious Vidyadharadeva, fiercely slain in a great battle the illustrious Rajyapala, with many showers of arrows that pierced his neckbones, he unceasingly filled all the three worlds with his imperishable fame, brilliant like pearl-strings and like the orb of the moon and the foam of the sea. The notes of his musical instruments which rose, when he marched out, resembling the roaring of the sea, and the sounds of the bells of his countless troops of mountainlike elephants, eagerly marching forth, vied with each other in spreading on all sides, and never left off filling the hollow of heaven and earth, joined by the loud echo which rose from mountain caves. From him was born Abhimanyu, who, always possessed of many unblemished qualities which supported crowds of suppliants who (but for him) would have wandered round the circuit of the quarters, and which in splendour rivalled the moon's crescent, .... having powerfully vanquished in battle even the victorious, valued other princes as lightly as a straw. Since the highly intelligent king, the illustrious Bhoja, has widely celebrated the skill which he showed in his marvellous management of horses and chariots, and in the use of powerful weapons, what sage in the three worlds would be able to describe the qualities of this prince, who put to flight haughty adversaries by the fear inspired by the mere sight of his umbrella? When he marched forth, the thick clouds of dust which rose from the earth, pounded by the sharp hoofs of his chargers, covering the sun's orb, predicted as it were with certainty that soon indeed would be dimmed the lustre of all other illustrious beings. From that illustrious prince was born the prince Vijayapala, who filled the circuit of the quarters with his boundless glory which spread about, bright like the quivering rays of the autumnal moon, and who allayed all suffering whatever on the whole orb of the earth. Moreover, this prince in a high degree roused the feeling of wonder in the minds of the learned, because in the battles which were viewed by the damsels of heaven he imparted fear to all his enemies one after another, although he had not got it himself, while he never gave to them. a portion of the earth, which he did possess. From him was born the illustrious prince Vikramasimha, the lion of valour,' rightly so named, because in the display of his mighty valour, which performed valorous deeds, he cleft asunder the projecting fleshy frontal globes of the arrayed elephants of Arjuna being the name of one of the Pandava princes, the poet manages to bring into the verse the words Pandu, Bhimasena (the second son of Pandu and elder brother of Arjuna), and Dhanvin (an epithet of Arjuna). The words of the original would also mean 'possessed of many uncut bow-strings which supported crowds of arrows able to conquer the circuit of the quarters'. 2 H

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234 EPIGRAPHIA INDICA. all his enemies, and because his brilliant fame, as if it were his big shining mane, spread at once in all quarters. Having perceived that his club-like right arm, even while he was a child, was taken possession of by the Fortune of heroism, who had given up all idea of occupying any other resting-place, the Fortune of royalty, proudly desirous of asserting her superiority, when he was older, determined on embracing his whole body, turning away with disdain from all other men. Useless indeed is yonder sun, so long as this sun of a king disperses the thick darkness of exceedingly haughty adversaries, and eclipses the stars of the badly. conducted, and illumines all round the wide expanse of this whole earth, and uninterruptedly touches with his fierce rays of supremacy, which spread to the confines of the regions, mountain-like princes. At his conquest of the quarters, the dust which rose from the orb of the earth, crumbling to pieces under the sharp hoofs of his choice chargers, spread over the chief towns of his adversaries, and, enveloping all things, foretold as it were the time of the universal destruction. To this noble prince belongs the town named Chadobha, the lustre of which spreads on all sides, the excellent markets and the thriving trade of which are celebrated by the people that come to it from all quarters to traffic in things which they have got or wish to acquire." The historical information contained in these verses is this: In the Kachchhapag hata family there was 1. Yuvaraja. His son was2. Arjuna, who, as an ally or feudatory of Vidyadharadeva, slew in battle Rajyapala. His son was3. Abhimanyu, whose valorous bearing was eulogized by the king Bhoja. His son was4. Vijaya pala; and his son again5. Vikramasimha, for whom the inscription (in line 61) furnishes the date Monday, the third of the bright half of the month Bhadrapada of the year 1145, corresponding, as I have shewn in Indian Antiquary, vol. XIX, p. 361(No. 170), to the Northern Vikrama year 1145 expired, or to Monday. the 21st August, A. D. 1088.5 Of the Kachchhapagbata family we possess two other inscriptions of about the same time and from the same part of India. One is the large Gwalior Sasbahu temple inscription of the Vikrama year 1150, which gives us the line of princes Lakshmana, Vajrada man, Mangalaraja, Kirtiraja, Maladeva, Devapala, Padma pala, and Mahipala. And the other is the Narwar copper-plate inscription of Vir as imhad eva of the Vikrama year 1177, which mentions, as the immediate predecessor of Virasimha. deva, Saradasin hadeva, and as his predecessor, Gaganasimhadeva. As these two inscriptions contain totally different names, and as none of the names occurring in either agree with the names furnished by the present inscription, it is clear that the three - The date is one of those in which the tithi is joined with the week-lay on which it commenced. . See Indian Antiquary, vol. XV, p. 35. See Journal, Am. Or. Soc., vol. VI, p. 513, and Sir A. Cunningham's Archaeol. Survey of India, vol. II, p. 313.

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DUBKUND STONE INSCRIPTION OF VIKRAMASIMHA. 235 inscriptions belong to three different branches of the Kachchhapaghata family, which must have been in possession of the country around Gwalior in the 11th century A. D: We know that the prince Vajradaman of the Gwalior inscription, for whom we have the date Vikrama 1034, defeated a ruler of Kanauj and conquered the fort of Gwalior which before belonged to Kanauj. And I shall try to show that one of the princes mentioned in the present inscription, too, had some share, perhaps an important one, in the wars which must have been waged against the rulers of Kanauj during the first quarter of the 11th century A. D. About Vikramasimha and his predecessor Vijayapala the author of our inscription has nothing of importance to report. I myself believe Vijayapala to be identical with the uripali Vijayadhiraja, who is mentioned as a ruling prince in an inscription of the Vikrama year 1100 at Byana, which is about 80 miles north of Dubkund, and whose name is preserved in the local traditions as Vijaya pala"; and I may mention that, like the inscription of Vikramasimha, here published, the Byana inscription of Vijayadhiraja also is a Jaina inscription. Of Vijayapala's father Abhimanyu our inscription merely says that his valour and skill were highly eulogized by the intelligent king Bhoja. Considering that for Vikramasimha we have the date Vikrama 1145, and for Vijayapala (Vijayadhiraja) the date Vikrama 1100, Abhimanyu must have ruled shortly before Vikrama 1100, and there can therefore be no doubt that the king Bhoja, here spoken of, is the Paramara Bhojadeva of Malava, for whom we possess the two dates Vikrama 1078 and Saka 964=Vikrama 1099.10 Abhimanyu's father Arjuna, whose rule may be placed some time between Vikrama 1060 and 1090, is said to have slain, in the cause of the illustrious Vidyadharadeva, the illustrious Rajyapala; and this, in my opinion, is really a valuable piece of information. As regards Vidyadharadeva, he can be no other than the Chandella king of that name, the successor of Gandadeva and predecessor of Vijayapaladeva. Gandadeva was preceded by Dhangadeva, who ruled from about Vikrama 1011 to about 1055," and Vijayapaladeva was succedeed by Devavarmadeva, for whom we have the date Vikrama 1107.13 Gandadeva therefore must be placed approximately about Vikrana 1060-1080, which shows that his successor Vidyadharadeva may well indeed have been a contemporary of the Kachchhapaghata Arjuna. As to Rajyapala, I think it highly probable that he is the Rajyapala who is mentioned as the immediate predecessor of Trilochana. pala in the Jhusi (or Allahabad) copper-plate of this king of the Vikrama year 1084, published by me in Indian Antiquary, vol. XVIII, p. 34; and I now believe that the three kings Vijayapaladeva, Rajyapaladeva and Trilochana paladeva of that inscription, about whom I could say nothing at the time, were really rulers of Kanauj. For we know that the Chandella Vidyadhara brought about the destruction of a ruler of Kanyakubja (or Kanauj)", and it appears very probable that he allied himself for that purpose with his neighbours, the Kachchhapagbata chiefs, and that the prince of * See Journal, As. Soc. Bengal, vol. XXXI, p. 393. See Dr. Fleet in Indian Antiquary, vol. XIV, p. 8. There can, in my opinion, be little doubt that the Mangalaraja, mentioned in another fragmentary inscription at ByAna (ili p. 9), is the Kacheh hapag hata Mangalaraja of the Gwalior inseription, the successor of Vajradaman. 10 See ante, vol. I, p. 232. 11 16., p. 196. 12 16., pp. 124 and 139. 1 See Indian Antiquary, vol. XVI, p. 201. " See also ante. vol. I. p. 219. 2 1 2

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236 EPIGRAPHIA INDICA. Kanauj destroyed by him was the very Rajyapala, mentioned in the present inscription and in the Jhusi copper-plate. As indicated by Dr. Iultzsch, ante, vol. I, p. 219, we have hitherto known nothing certain of the kings of Kanauj between A. D. 948 and 1097. If my suggestions are approved of, we have now at least the names of three kings of Kanauj, who together must have ruled approximately from about A. D. 980 to about A. D. 1040.- About Arjuna's father Yuvaraja the author of our inscription has nothing to say. of the second part of the inscription it will, I think, be sufficient to give an abstract of the contents. The last verse translated above told us that to Vikramasimha belonged the town of Chadobha, evidently the place now called Dubkund which at the time must have been noted for its trade; and in continuation of it the verses in lines 32-39 give the genealogy of the two Jaina traders Rishi and Da hada, on whom Vikramasimha had conferred the rank of sreshthins' in that town, and one of whom is mentioned afterwards among the founders of the temple. Both were sons of Jayadeva and his wife Yasomati, and grandsons of the freshthin Jasuka, who is described as the head of a family or guild of merchants which had come from Jayasa pur, a town which I am unable to identify. Lines 39-48 then contain an account of some Jaina sages, the last of whom, Vijayakirti, not only composed this inscription, but also by his religious teaching incited the people to build the temple at which the inscription was afterwards engraved. The first sage spoken of, an ornament of the Lata vagata gana, is the Guru Devasena. His son was Kulabhushana; and his son again was Durla bhasenasuri. From him sprang the Guru Santishena who, in a sabha held before the king Bhojadeva, defeated hundreds of disputants who had assailed Ambarasena and other learned men. And his son was Vijayakirti. Of the founders of the temple lines 48-51 mention by name the Sadhu Da hada whose genealogy has already been given, Kukeka, Sarpata, Devadhara, Mahi. chandra, and Lakshmana; but others also, who are not named, are said to have ren. dered assistance. The prose passage, commencing in line 54, records that the Maharajadhiraja Vi. kramasimha, for the building of the temple and for keeping it in good repair, as well as for purposes of worship, assigned (a tax of) one vimsopaka on each goni (of grain ?), and gave a piece of land in the village of Mahachakra, capable of being sown with four gonis of wheat, and a garden with a well to the east of Raja kadraha : and that he moreover provided a certain amount of oile for lamps and for anointing the bodies of holy men.-I can find no names like Mahachakra and Rajakadraha anywhere near Dubkund on the maps at my disposal. After the usual appeal to future rulers to keep the above donations intact, lines 60-61 give the names of the writer and of the engraver, already mentioned; and the inscription closes with a date, the European equivalent of which I have given above. 18 See Jacobi's edition of Bhadrabahu's Kalpasutra, p. 107: Sreshthirah Sridevatadhyasita-sauvarna patta-bhakituttumangah. 16 'l he original has the compound kara-ghotiko-dragam, the first word of which I am unable to explain properly.

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DUBKUND STONE INSCRIPTION OF VIKRAMASIMHA. 237 TEXT." L. 1. bhoN| [oM] na[mo] vItarAgAya // A" -- -Ta- TanA[dyatyA dapoThaM luThanma [dAranagama[da]guMja[da]li[ma]viSTyatasArAviNam / [ta]2. [tyA] - vaha[ca]: jaramu---[tAM] saM.f-dde[ga]mivAkarotsa RSabhasvAmI thiye stAtmatA[m // vi(bi)cA3. [No] guNa[saM][ti hatatamastApo nijajyotiSA [yuktAtmApi jagati saMgatajaya[ca] kre sarA gANi yaH / unmAdyama4. kara[va]jorjitagajagrAsollasatkesarI saMsArogragadacchidestu sa mama zrIsAM(zAMtinAtho jinaH / jA[caM] sakhadakhaMDita5. kSayamapi kSINAkhilopakSa[yaM] sAkSAdIkSitamakSibhirdadhadapi prauDhaM kalaMka tathA / citvAdyadu pAMtamApya satataM [jAta]6. [stathA?]naMdakaccaMdraH sarvajanasya pAtu vipadazcaMdraprabhohansa naH // so(zo)kAnokahasaMkulaM ratitRNa zreNi praNazya[ima7. - - [mA]dhvagapUgamudgatamahAmithyAtvavAtadhvani / yo rAgAdimRgopaghAtakkatadhIvA'nAgninA bhasmasAgAvaM karma6. vanaM ninAya jayatAtmIyaM jinaH sammati: // "prasAdhitArthagurbhavyapaMkajAkara bhA]skaraH / aMtastamo paho vostu go9. tamo munisattamaH // "zrImajjinAdhipatisahadanAraviMdamugacchadacchataravo(bo)dhasamRdagaMdham / adhyAsya yA jagati paMkajavAsinI10. ti khyAti] jagAma jayatu su(9) tadevatA sA // "AsotkacchapaghAtavaMzatilakastrailokyani yadyazaHpAMDavIyuvarAjasUnura11. samadyuddhImasenAnugaH / zrImA[na]junabhUpati:" patirapAmapyApa yattulyatAM no gAMbhIryaguNena nirjitajaga[]nvI dhanu12. vidyayA // zrIvidyAdharadevakAryanirataH zrIrAjyapAlaM haThAtkaMThAsthicchidanakavANanivahatvA mhtyaahve| 13. [DiMDIrAvalicaMdramaMDala[milanmuktAkalApojva(jva)laistrailokyaM sakalaM yazobhiracalojasamA pUrayat // "yasya 14. prasthAnakAlotthitajaladhiravAkAravAdivazabdA(bdA) vegAnirgacchadadripratimagajaghaTAkoTighaMTAra vAzca / saMsa15. paMtaH samaMtAdahamahamikayA pUrayaMto viremu! rodoraMdhrabhAgaM girivivaragurudyatpratidhvAnamiyAH // "dikca16. kAkramayogya mArgaNagaNAdhArAnanekAn guNAnacchivAnanizaM dadhadidhukalAsaMspaImAnadyaton / [sU nu17 From Sir A. Curningham's rulbing, supplied to me by 23 Metre, sardulavikridita; and of the next verse. Dr Burgess. " The akshara in brackets was originally omitted, and is * Expressed by a symbol. engraved below the line. 19 Metre, Sardulavikridita; and of the next three verses. * The aksharas in these brackets bave been partly >> Read zatrada. painted over in the rubbing. a Metre, Sloka (Anushtubi). * Metre. Sragdbara. * Metre, Vasantatilaka. 17 Metre, Sardilavikridita; and of the next verse.

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238 EPIGRAPHIA INDICA. L.17. [cchivadhanurguNaM vijayinopyAjau vijityo[rjitaM jAtosmAdabhimanyuranyanRpatInAmanyamAna stRNam // yasyAtya[ata]18. vAhavAhanamahAzastra prayogAdiSu prAvINyaM pravikasthitaM pRthumatizrIbhojapRthvIbhujA / cchavAlo kanamAvajAta19. bhayato dRptAribhaMgapradasyAsya syAGgaNavarNane tribhuva[ne] ko labdha(ba)varNaH prabhuH // "turagakharakhurA __grotkhAta[dhAvI]20. samutvaM sthagayadahimarasme (zme)maMDalaM yabayANe / pracuratararajonyAzeSatejakhitejohatimacirata 21. evA[zaM] satIvAnivAram // zaradamRtamayUkhakhadaMzaprakAzaprasaradamitakIrtivyAptadikcakravAlaH / ajani vijaya22. pAlaH zrImatomAmahIyaH zamitasakaladhAtrImaMDalalegalesa(za): // bhayaM yacchatraNAM tridazataruNI vIkSitaraNe 28. krameNASANAM vyataradasadapyAtmani sadA / satopyaMzavAdAdava[ni valayasyAdhikamato (bu)dhA nAmAzcarya vyatanuta 24. nareMdro dRdi ca yaH // "tasmAdikramakArivikramabharaprAraMbhanirbheditaprottuMgAkhilavairivAraNaghaTo yannA[sa]kuM 25. bhasthalaH / zrImAnvikramasiMhabhUpatirabhUdanvarthanAmA samaM sarvAsA(zA)prasarahibhAsurayazaHsphArasphura. kesrH| 26. vA(bA)lasthApi vilokya yasya parighAkAraM bhujaMdakSiNaM kSINAzeSaparAvayasthitidhiyA vIrazriyA saMzritam / sAgeSva27. vagRhanAgrahamahaMkArAdahapUrvikA rAjyazrIraka[tA]dhigasya vimukhI sarvAnyapuMvargataH // atyaMto dRptavihitimi28. rabharabhidi chAditAnI[ti] tArAcakre viSvavaprakAzaM sakalajagadamaMdAvakAzaM dadhAne / niHparyAya digAsyaprasaraduru29. ka[rAkAMsadhAtrIdhareMdre yasminAjAMsa(za)mAlinyahaha sati vRthaivaiSakonyauzamAlI "yahigjaye varaturaMgakhurAprasaM30. gakSuNNAvanIvalayajanyarajobhisarpat / viheSiNA puravaraSu tirohitAnyavastutkaraM pralayakAlami vAdide31. za // tasya kSitIkharavarasya puraM samasti vistIrNazobhamabhitopi caDobhasaMjJam / prAptepsitakraya samagradigAgatAMgi32. vyAvaNyamAnavipaNi vyavahArasAram // ||aasiinaayspuurvinirgtvnnigvNshaaNv(b)raabhiishu mAn jAsUka: praka[TAkSatA33. baiMnikaraH zreSThI prabhAdhiSThitaH / samyagdaSTirabhISTajaina[caraNadArcane yo dadau pAtraughAya [catu] vidhaM [tri vivu(bu)>> The above appears to be what was originally engraved, __ Read degdhikasya. but the akshara i may have been altered. 35 Metre, Sragdharti * Read . . * Read miSyaryAyaM. >> Metre, Malint; and of the next verse. 7 Metre, Vasantatilaka; and of the next verse. * Metre, Sikbarini. Metre, Sardalavikridita. 11 Metre, Sardalavikridita; and of the next verso. - Read "mAcAsUka:. * Originally fiat was engraved. 40 Perhaps altered to zreSThi prabhA'.

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DUBKUND STONE INSCRIPTION OF VIKRAMASIMHA. 239 L. 34. dho dAnaM yutaH zraddhayA |"shriimjjine khara] padAMvu(bu)kahavirapho visphArakotti dhAvalIkRtadigvi bhAgaH / putrosya vaibhava35. padaM jayadevanAmA sImAyamAnacaritojani sjjnaanaam||"ruupenn sI(zI)lena kulena sarbastrINAM guNairapyaparaiH 36. zirasma / padaM dadhAnAsya va(ba)bhUva bhAryA yazomatIti prathitA pRthivyAm // "tasyAmajIjanadasA vRSidAhaDAkhyau putrau pavi37. bravasurAjitacArumUrtI / prAcyAmivArkasa(za)zinau samayaH samastasaMpaprasAdhakajanavyavahArahe [ta] // "promAdyatmakalA38. rikuMjarazironiharaNodyadyazomuktAbhUSitabhUrabhUrapi bhiyAbromArgagAmI ca yaH / sodAdikrama siMhabhUpa39. tiratiprIto yakAbhyAM yugaveSThaH zreSThipadaM puratra parame" prAkArasaudhApaNa // ||"paasiibishh taravo(bo)dhacaritra40. STini:zeSazU(sU)rinatamastakadhAri[tAjJaH / zrIlATavAgaTagaNobatarohaNAdrimANikyabhUtaca rito gurudevase41. naH // "siddhAMto hividhIpyavAdhitadhiyA yena pramANadhva[ni graMtheSu prabhavaH zriyAmavagato hastastha muktopamaH / 42. jAtaH zrIkulabhUSaNokhilaviyahAsogaNagrAmaNIH samyagdarzanazuddhavo(bo)dhacaraNAlaMkAradhArI tataH // ratnatrayA[bha]raNa43. dhAraNajAtazobhastasmAdajAyata sa durlabhasenasUriH / sarva zrutaM samadhigamya sahaiva samyagAtmasvarU paniratobhavadiha44. [dhIryaH // "bhAsthAnAdhipatI vu(bu)dhA[davi guNe zrIbhojadeve nRpe sabhyeSvaMva(ba)rasenapaMDitaziro ratnAdiSUdyamadAn / yone46. kAn zataso vyajeSTa paTutAbhISTodyamo vAdinaH zAstrAMbhonipipAragobhavadataH zrIzAMtiSaNo guruH // "gurucara46. sarojArAdhanAvAptapuNyaprabhavadamalavu(bu)hi: shuddhrtntryosmaat| ajani vijayakotiH sUktaratnAva47. kIraNI jaladhi bhuvamivaitAM yaH prasa(za) stiM vyadhatta / tammAdavApya paramAgamasArabhUtaM dharmopade zamadhikAdhigata48. pravI(bo)dhAH / lakSmayAca vaM(ba)dhusudA ca samAgamasya matvAyuSazca vapuSazca vinakharatvaM // "prAra vyA(bA)dharmakAMtAravidAhaH 49. sAdhudAhaDaH / sadvivekaca [kU kekaH sUrpaTa: sukRte paTuH / tathA devadharaH zuddhaH dharmakarmadhuraMdharaH / caMdrA]likhi50. tanAkaca mahIcaMdraH zubhArjanAt // guNinaH kSaNanAziyokalAdAnavicakSaNAH / anyepi thAvakA: kecida a Metre, Vasantatilaka. + Metre, Upajati. * Metre, Vasantatilaka. - Metre, Sardilavikridita. * Read paramaprAkAra. *Metre, Vasantatilaka. Metre, Serdulavikridita. Metre, Vasantatilaki. 4 Metre, Sardulavikridita. Read degkAJjAsamo. 31 Metre, Malini. Metre, Vasantatilaka. NIMetro, Sloka (Anusbtubh); and of the next three vereee. - Read .

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240 EPIGRAPHIA INDICA. L.b1. kRteM dhana pAvakA: // kiMca lakSmaNasaMjJobhU-hadevasya mAtulaH / goSThiko jinabhaktazca sarvazAstra52. vicakSaNaH // zRMgAgrollikhitAMva(ba)raM varasudhAsAMdradravApAMDuraM sArtha zrIjinamaMdiraM trijagadAnaM dapradaM muM53. daram / saMbhUyedamakArayanguruziraHsaMcArikatvaMva(ba)raprAMtenocchalateva vAyuvihateAmAdiza[tpazya-] 54. tAm // // athaitasya jinezvaramaMdirasya niSpAdanapUjanasaMskArAya kAlAntarasphuTitatruTita pratIkA55. rArtha ca mahArAjAdhirAjazrIvikramasiMha: svapuNyarAse (ze)rapratihataprasaraM paramopacayaM cetasi [nidhAya 56. goNIM prati viMzopakaM godhUmagoNIcatuSTayavApayogya kSetraM ca mahA[cakra]grAmabhUmau rajakadrahapU. 57. digbhAgavATikAM vApIsamanvitAM / pradIpamunijanazarIrAbhyaMjanArtha karaghaTikAddayaM ca datta . vAn / taccAcaM58. drArka mahArAjAdhirAjazrIvikramasiMhoparodhena // "va(ba)hubhirvasudhA" bhuktA rAjabhiH sagarA dibhiH / yasya ya59. sya yadA bhUmistasya tasya tadA phalamiti smRtivacanAbijamapi zreyaH prayojanaM manyamAna: sakalairapi 60. bhAvibhibhUmipAlaiH pratipAlanIyamiti // // "lilekhIdayarAjo yAM prasa(za)stiM zuddhadhIri mAm / utkIrNavA61. n zilAkUTastIlhaNastAM sadakSarAm // saMvat 1145 bhAdrapadasudi 3 somadine // maMgalaM mahAzrI: // XIX.--PABHIOSA INSCRIPTIONS. BY A. FUIRER, PH.D. The small modern village of Pabhosa stands on a cliff about 30 feet high, overlooking the northern bank of the Jamna, in tahsil Manjhanpur, 32 miles south-west of Allahabad, and represents the ancient site of the once famous Prabhasa. The classical hill of Prabhasa, which is the only rock in the Antarvedi, or Doab between the Ganges and Jamna rivers, is 3 miles to the north-west of the great fort of Kosam Khiraj, the ancient Kausambi, and not more than 2 miles from the present villages of Kosam Inam and Pali, which formed the old city outside the walls of the fort. High up, in the face of this hill, there is a typical rock-hewn cave, in an inaccessible position. This lofty stone cavern is, no doubt, the stone dwelling of the venomous Naga described thus by lliuen Tsiang in his account of Kausambi:-"To the south-west of the city, 8 or 9 li (about 1} miles), is a stone dwelling of a venomous Naga. Having subdued sh Metro, Sardiilarikrilita. 55 These signs of punetustion are superfluous. FMetre, Sluka (Anushtubh). 54 Metre, Sloka (Anusl.tubh). Read degvAJyiAlA. I The Prabhasa mentioned in the Mauchandelln inscription of Madanavarman, ante, il. I, p. 197& 201, most probably in the modern Pabhor on the Jamna, and not the distant place of pilgrimage in Serath. A copperplate grant, measuring 7 inches by Cinches, of Maharaja Laskshmana, dated (Cupta)-Sanat 156, was found in this village in May 1891. Deal, Si-yu-ki, rol. I, p. 237.

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PABHOSA INSCRIPTIONS. 241 this dragon, Tathagata left here his shadow; but, though this is a tradition of the people there is no vestige of the shadow visible." Hiuen Tsiang's statement that the cave is 8 or 9 li to the south-west of Kausambi, is erroneous, as the hill bears north-west from the fort of Kosam. According to the popular belief of the villagers there is a Naga inside the cave, of which everybody has heard, but which no one has seen. The serpent is believed to have his head in the Jamna while his tail remains in the cave, which is more than a quarter of a mile from the river. The Naga is said to be seen once a year at the time of the Divali festival. Not a little surprised were the people, therefore, to find that no Naga was encountered when I entered and examined the cave during the night of the 25th March 1887. At the back of the village a flight of about one hundred and ten steps leads up to a platform, formed of a mere mass of debris, the refuse of former quarries, on which stands a small modern Jaina temple. Close by are three small standing figures of naked Jinas cut in the rock. About 150 feet from the north-east corner of the temple rises the rock perpendicularly about 47 feet in height, in the highest scarp of which the cave is situated. Above the solid rock, in which the cavern is hewn, several large boulders of hard grey quartzite are lying, one upon another, in a sloping position. No doubt, the access to this cave from below was removed by the quarrymen, as it would seem, shortly after the eighth century A.D. In order to effect an entrance into the cave and to copy its inscription outside (Facsimile No. I), which is visible to the naked eye from below, I intended first to erect a staging from the temple below up to the cave and inscription; but finding this to be extremely dangerous on account of the locality and its surroundings, I had a wooden crib made to let down by means of strong ropes from above the cave. As, however, the neighbourhood of the cavern was infested by numerous swarms of wild bees, the cave had to be entered by night and the inscriptions to be copied by the light of a lantern, which added much to the difficulty of the undertaking The cave is entirely hewn in the solid rock, the marks of the chisel being apparent throughout; the left side is occupied by a stone couch and pillow, or sej, for the hermit's use. The roof is of very curious formation, being cut into vaulted shelves or cupboards, on each side of the centre; these shelves occupy about half of the roof, and the remainder is plain. The main entrance, a door measuring 2 2" by 1' 9', has a stone lintel and plain pilaster of red-coloured sandstone on each side, with square holes above and below, seemingly to bar up the entrance. The lintel of the door is 10 feet from the upper edge of the precipice. To the left of the door, at a distance of 2' 3" are two small windows of irregular shape, one with a diameter of 1' 5" and the other of 1 7". The thickness of this wall is only 9 inches. About 1' 3" above the left top corner of the entrance door, there is an inscription (Facsimile I) of eight lines, in characters of the second or first century B.C., carved on the rough surface of the natural rock. Inside, the cave measures 9 feet on the left and 8' 6" on the right in length, by 74" in width and 3' 3" in height. The stone bed, or sej, is 9 feet in length, 1'8" in Compare, however, Sung-Yun's rccount of Buddha's Shadow Cave, or the Cave of Gopala, Beal, L.c., vol. I, page evii. Cunningham, Archaological Survey Reports, vol. XXI, p. 2. Sir A. Cunningham, although speaking of the cave, does not mention its rock-cut inscription. 21

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242 EPIGRAPHIA INDICA. breadth, and 1' 2" in height. On it are ten short pilgrims' records: five of the early Gupta period, four of the fifth or sixth, and one of the eighth century A. D. On the west wall of the cave, opposite to the entrance door, there are three inscriptions: one of the second or first century B. C. (acsimile II) and two short records of visitors in early Gupta characters. No. I. On the rock outside the cave. The inscribed surface of the rock measures 14" by 10". Each letter is on an average 1.3" long and 36 inches deep. With the exception of four aksharas in the sixth and nearly the whole of the eighth line, the record is in surprisingly perfect preservation, considering its great age and its long exposure to the vicissitudes of the weather. This inscription was first brought to notice by Mr. S. J. Cockburn" of the Opium Department who made a (not very accurate) eye-copy of it by means of an astronomical telescope, a tentative reading of which was given by Dr. Hornle in the Proceedings, Asiatic Society of Bengal, for March 1887, page 105. In January 1887, during a short visit to Kausambi, the inscription was independently discovered by me, and I now edit it according to impressions taken from the rock. TEXT.' L. 1. citaturitywe 2. bahasatimicasa 3. mAtulena gopAlIyA 4. fvety* (rer]' 5. AsADhasenena lena 6. kAritaM [udAsa" dasa 7. me savachare kazzapIyAnaM arahaM8. [ar] -f -=[] TRANSLATION. "By Asadhasena, the son of Gopali Vaihidari (i.e. the Vaihidara-princess), and maternal uncle of king Bahasatimittra (Brihaspatimitra), son of Gopali, a cave was caused to be made in the tenth year of . . . . . of the Kassapiya Arhats (i.e. either the Buddhists of the Kasyapiya school, or the pupils of Vardhamana who was a Kasyapa by gotra"). No. II. Inside the cave. The inscription is incised on the rough surface of the west wall of the cave and measures 32" by 12". On an average each letter is 16" long and 36 inches deep; the record is in perfect preservation. 6 See Journal As. Soc. of Bengal, vol. LVI, part I, pages of a genitive, compare, e.g. fa que (Apastamba); 31 to 35. na lopaH prAtipadikAntakha (Panini). 7 See Facsimile No. I. 9. Afterwards erased. 10 All letters doubtful. * Possibly gopAliyA. The genitive gIpAlIyA is construed with the crude form af which stands in the sense 11 I am indebted to Dr. Buhler for the interpretation of passage. this

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Eng Ind vol. II PABHOSA INSCRIPTION NO. 1,-ON THE ROCK OUTSIDE THE CAVE. 4 rabkhnm khm, ) .: 1 * ng . A A filmer. Ph. Dimeress S6g/5 : 35ths.

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PABHOSA INSCRIPTION NO. II, -INSIDE THE CAVE, ON WEST WALL. SHAIFury girl A .1 A Finrer. Ph.D. impress. Soklo: 1-3rd.

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PABHOSA INSCRIPTIONS. 243 TEXT." L. 1. fra TTT 1992yre durere 2. putrasva rAjo tevaNIpuSasya bhAgavatasya puSa 3. vaihidarIputreNa bhASAThasenena kAritaM [1] TRANSLATION. "Caused to be made by Ashadhasena, son of the Vaihidari (i.e. Vaihidaraprincess, and) son of king Bhagavata, son of the Tevani (i.e. Traivarna-princess, and) son of king Vamgapala, son of Sonaka yana (Saunakayana) of Adhich hatra." On account of the resemblance to the letters of the Sunga times, the two inscriptions may be assigned with confidence to the second or first century B.O. Of special historical value is the pedigree of the early kings of Adhichhatra, the capital of the once mighty kingdom of Northern Panchala, here furnished to us : Sonakayana Vamgapala married to l'evani (the Traivarna-princess) 1% (King of Adhichhatra) *. King Bhagavata md. to Gopali, the Vaihidari (Vaibidara-princess). Gopali Asbad hasena King Bahasatimitra. Where king Bahasatimitra ruled, and who his father was, is not stated; but we may safely conclude that he was king of Kausam bi, as the latter place is close to Prabh&sa, and as many of his coins have been found at Kaubambi. No. III. In the modern Dharmala. This inscription is incised on a tablet of red sandstone, and is now fixed into the wall of the modern Dharmsald in the village of Pabhosa. It records the consecration 17 See Facsimile No. II. WPossibly baiMmadeg or bAMga 14 Possibly tot. 1 The modern Ramnagar in Rohilkhand, nee Cunningham, Archaeological Survey Reporte, vol. 1, PP. 256-265, Fuhrer, Monumental Antiquities and Inscriptions in the North-Western Province and Oudh, P.p., 26-29. The same forra Adhichhatra, and not the usual Ahikshatra, Ahikshattra, or Ahichchhattra of the Mahabhardtu Harivarfa, and Panini, occurs also in several inscriptions of the first century B.C., lately excavated by me at Ramnagar. 16 Compare the 'Adio adpa of Ptolemy, Geog. vii, 1, 53. 17 The epithets Traivarna and Vaihidari are no doubt derivatives from the names of nations or coantries although not found in the Paurknik lists. Compare e. g. 4 the queen of the Kekaya-race," "the queen of the Konala-family." Compare also the epithet Tevanika, or Traivarnika occurring in one of the Mathura inscriptions, ante, vol. I. p. 394 and 397. See Sir A. Cunningham, Coins of Ancient India, Pt. I, p. 73, where the king's misme is wrongly read Bahasa. ta mitra. The Lucknow Museum Coin cabinet possesses fifteen dins of Bahasatimitra, nine of which were excavated by me at Kaukambi in 1887, and six at Adhiclbatra (Ramnagar) in 1891. 2 1 2

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244 EPIGRAPHIA INDICA. of an image of the glorious Jina (Parivanatha) on Friday, the 6th day of the dark fort'night of the month Margastrsha, in Samvat 1881, by Sadhuli Sri Hiralal of Allahabad, on the top of the hill of Prabhasa, outside the city of Kausam bi. The document is also interesting in another respect, as it olearly shows that the modern villages of Kosam and Pabhosa were identified already in A.D. 1824-25 by the people of the country with Kausambi and Prabhasa TEXT. L1 saMvat 1881 mite mArgazIrSazalaSacyAM zakravAsa 2. re kASThAsaMgha mAthuragacche puSpAragaye lohAcAryAnvAya 3. bhaTTArakacIjaganItitatva bhArakavIlalitakI. 4. sivittadAbAye pagrotakAnvaye goyalagoce prayAgana5. garavAstavyasAdhuvIrAyavImajastadanuvapherama6. bastatputrasAdhuvImeharacaMdastajAtAmumerucaMda7. stadanujasAdhuzcImANikyacaMdastatyucasAdhudhIhI8. rAlAlena kauzAMvInagaravAca prabhAsaparvatopari zrI9. padmaprabhajinadIcAhAnakalyANakarace zrIjina10. vivapratiSThA kAritA aMgarejavahAdurarAjye su[]bhaM [] TRANSLATION. " (This) image of the glorious Jina (Parsranatha) has been conseerated under the rule of the noble English, on a site made auspicious by the consecration and invocation of the glorious Jina Padmaprabba, on the upper side of the bill of Prabh&sa, outside the town of Kaubambi, by Sadhu Sri Rira Ial, son of Sadhu Sri Manikya Chand, younger brother of Sumeru Chand, brother of Sadhu Sri Mehar (i.e., Mihir) Chand, son of Pheru Mall, younger brother of Sadhu Sri Rayajt Mall, inhabitant of the town of Prayaga (Allahabad), belonging to the Goyala gotra, the Agrotakad family, and being (spiritual) client of bhattaraka the illustrious Lalitakirttijit, in the line of bhattaraka the illustrious Jagatkirtti, the descendant of Lohacharya, in the Pushkaragana, the Mathura gachchha, and the KAshthasamgha, on Friday, the 6th day of the dark fortnight of the month Margastrsha, in Sarmvat 1881. May it be propitious!" The modern Jaina temple possesses & small white marble image of Neminatha, dated Samvat 1881, and a large undated copper statue of Parivanatha, the setting up of which in this temple our inscription undoubtedly records. 1 i.e. banker and merchant. 20 See facsimile No. III. * The modern Agarwald Baniyde, see ante, vol. I, p. 94.

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PABHOSA INSCRIPTION-IN THE WALL OF THE MODERN DHARMASALA. Epuriel, vo!.11. - .... / / saMvata1881milemA bicala pradhAnuka vAsa kAhasiMghemAgharagapuzkaragANe lohAcAryAmnATaye / nahAekabIjagAdInista paTenAra kutrIlalitakI jinadAmbATona grotakAndogoyalago ne prayAgana / / garavAstavyasA kanIrA yjiimlstdnujpherm| lasna putra sAdhavAnaracaMtanAtAsa mesvaMda / / / tadanuna sAmAmAlikacaMdatatputra sAkajAdA / lAlenakozI bAnagaravAdA prabhAva pavato prinnii| / para prajajinadAtAlAna kalpAlAka lenejAjata / vina pratiSThAkAritA agarejavahAura rAjye snn|| A.Fiuhrer. Ph.D.impress. Seale: 3-Stha

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PILLAR EDICTS OF ASOKA. 245 XX.-THE PILLAR EDICTS OF ASOKA. By G. BUHLER, PH.D., LL.D., C.I.E. For the subjoined edition of the Pillar edicts of Asoka the following materials bave been used : I. Dehli-Sivalik,-(1) Dr. Fleet's facsimiles, published in the Indian Antiquary, vol. XIII, p. 306ff. (2) A paper-rubbing of the second half of edict vii (the so-called circular edict), kindly supplied by Sir A. Cunningham. II. Dehli-Mirat,- Dr. Fleet's facsimiles, published in the Indian Antiquary, vol. XIX, p. 122ff., and the paper-impressions, according to which the excellent facsimiles bave been prepared. III. Allahabad, -Dr. Fleet's facsimile, published in the Indian Antiquary, vol. XIII, p. 308. IV. Radhia (Lauria-Araraj), Mathia (Lauria-Navandgarh) and Rampurva, - Mr. Garrick's facsimiles, published with this paper. None of the older reproductions have been consulted, because they are of no value whatever. They have been made either according to eye-copies or according to rub'bings,-not impressions--where the outlines of the letters have been afterwards marked in with pencil. The preservation of the Pillar edicts is in general so excellent that, except in the Dehli-Mirat and Allahabad versions, hardly a vowel-stroke is doubtful. For these two versions, especially for the first, a comparison of the original impressions is highly desirable. Unfortunately the originals of the Allahabad version were not accessible to me, and it is therefore not impossible that on a comparison of the squeezes come small corrections may become necessary. Such corrections will not, however, affect the interpretation in any way. Compared with the readings of other scholars, the present ones show very few differences in the Dehli-Sivalik and Allahabad versions, for which accurate facsimiles have been accessible during the last eight years. The changes in the Radhia and Mathia texts are more numerous and, thanks to the new materials, decidedly for the better. The fragments of the Rampurva version have been printed once before with my German papers on the Pillar edicts in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. XLV, pp. 144ff, and vol. XLVI, pp. 54ff. According to the account of Mr. Garrick, the Rampurva Pillar lies half buried in the ground. Hence only a portion of the inscription is accessible. As the Rampurva version agrees exactly with those of Radhia and Mathia, it is of no great importance for the interpretation of these documents. These three eastern versions have either been engraved according to the same MS., or, at least, according to three MSS. written out by the same Karkun. Their verbal discrepancies are so exceedingly slight that they cannot possibly be ascribed to different draughtsmen. The two Dehli versions are also closely allied to each other. This agreement extends in both cases also to the grouping of the words, which the present edition indicates by hyphens put between those written continuously. I believe that it is advisable to attend to this point, because evidently only those words have been placed close together, which may These impressions, which Dr. Fleet kindly prevented to me, bave been made over to the Oriental Institute of the Vienna University See Canningham's Arch. Survey Reporti, vol. XVI, p. 110EUR.

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246 EPIGRAPHIA INDICA. be joined according to the construction. There is not a single instance in which words written continuously belong to different sentences. It would seem that the clerks connected those words, which in reading the documents they pronounced together. Hence the breaks are equivalent to signs of interpunction, commas, semi-colons and full stops, and they, as well as the combined groups, must be taken into account in the interpretation. And it follows, e.g., that in the second edict the division of the group chakhudanepi into cha khu dane pi is impossible, and again that the attempt to combine the separated words isya kalanena, in the third edict, cannot be upheld. As regards the translation and interpretation of the Pillar edicts, the majority of the numerous problems, which Lassen and Burnouf left behind, have been solved by Professor Kern in his Jaartelling der zuidelijke Buddhisten, and in his Buddhismus und seine Geschichte in Indien, or by M. Senart in his Inscriptions de Piyadasi, tome ii, and in his articles in the Indian Antiquary, vols. XVII and XVIII, which Mr. Grierson has translated in excellent style. Hence there was not very much remaining for me, especially as M. Senart in his latest publication has adopted my suggestion (Indian Antiquary, vol. XIII, p. 306) that the so-called eighth circular edict on the Debli-Sivalik pillar is only the end of the seventh. Nevertheless, I hope that my translation and notes will not be superfluous. I differ from my predecessors, especially from M. Separt, in several essential points. First, as I hold on principle all conjectural emendations, which alter the texts of several versions, to be inadmissible, I have tried to show that in all cases, where such changes have been proposed in the Pillar edicts, the original readings admit of explanation. Secondly, I have attempted to further substantiate my view that a full explanation of Asoka's edicts can only be given with the help of the Brahmanical literature and by a careful utilisation of the actualities of Hindu life. I have called attention to this point in the introductory remarks to my German articles on the Rock edicts, and in explaining the latter, I have shown how a certain proportion of the institutions in Asoka's empire agrees with those prescribed by the Brahmanical Rajaniti, as well as, that certain other details become easily intelligible, when one consults other Sastras or pays attention to still existing Indian customs. This principle of interpretation is, it seems to me, particularly important for the fourth and fifth Pillar edicts, and hence the remarks on these two pieces have become rather extensive. Thirdly, I believe it to be certain that Piyadasi-Asoka had not yet joined the Buddhists, when the Pillar edicts were completed. His conversion to Buddhism fell, as I shall show in a new discussion of the Sahasram and Rupnath edicts, in the twentyninth year of his reign. Up to the end of his twenty-seventh year the king continued to preach and otherwise to work for the spread of that general morality which all Indian religions, based on the Jnanamarga or Path of Knowledge, prescribe for the people at large and which is common to the Brahmans, Jainas and Buddhists. This conviction, of course, has forced me to demur against a specially Buddhistic interpretation of various words and terms. Finally, there are some passages, e.g., in the second, third, fourth and seventh edicts, where I have tried, by new divisions of the continuously written syllables or new trans In justice to Professor Kern I must point out that he has recognised this very obvious fact quite independently, Dor Buddhismus, vol. II, p. 38.

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PILLAR EDICTS OF ASOKA. 247 literations of the Prakrit words into Sanskrit, to elicit a more satisfactory sense than that obtained through the older interpretations. Most philologists will have felt that the hitherto current explanations of chakhudane-pi-me bahuvidhe dimne, kalanena-va-hakam ma palibhasayisanti, natika-va-kani nijhapayisamti, etc., do not carry conviction, and could only be regarded as make-shifts which might be excused as long as nothing more plausible offered. In the fifth edict I have left many names of animals unexplained. Every one of them will probably be traceable, if the medical Samhitas and Nighantus are thoroughly examined, of which for the moment only a small proportion is accessible to me. A special examination of the older Buddhist and Jaina literature, which I have begun, but been unable to complete, will probably furnish the means for the further explanation of some other words, which have still to be translated conjecturally or stand in need of further elucidation. In his contributions to the Academy of 1891, Dr. Morris has shown that something may still be done in this way, and some of my notes will show that the Jaina literature also furnishes contributions for the Asoka inscriptions. Eventually, and, I believe, in a not very distant future, every word and form of these precious documents will admit of as certain an interpretation as those of the ordinary classical texts. Dehli-Sivalik. EDICT I. Dehli-Mirat. Devanam-piye Piyadasi lajabevam-aha [:] saduvisati [1] vasa abhisitena-me iyam-dhammalipi likhapita[:] [2] hidatapalate dusampatipadaye amnataagaya-dhammakamataya[3] agaya-palikhaya agaya-sususaya agena-bhayena[4] agera-uskberd.] Esa-chu-kho-mama anusathiya[5] dhammapekha dhammakamata. cha suve-suve-vadhita vadhisaticheva-[6] Pulisa-pi-cha-me ukasacha gevaya-cha majhima-cha anuvidhiyamti [7] sampatipadayamti-chala-chapala-mapay itave [] hemeva-amta [8] mahamata-pi [-] Esa-pi- vidhi yaiyam-dhammena - palana dhammena-vidhane [9] dhammena- [1] vidhane dha [m]m...... sukhiyana dhammena-goti-ti [.] khi [ya]........[2] [] nam dhammena Allahabad. Devanam piye Piyadasi laja hevam aha [:] saduvisativasabhisitena me iyam dhammalipi likhapita [:] hidatapalate dusampatipad(a) y (e) [1] amnata agaya dhammakamataya agaya palikhaya agaya sususaya agena bhayena [age] na usahena [.] Esa chu kho mama anusathiya [2] dhammapek ha dhammakamata cha suve suve vadhita vadhisati cheva[.] Pulisa pi me ukasa cha gevaya cha majhima cha anuvidhiyamti sampatipadayamti cha [3] alam chapalamaamidapayitave[:]hemeva amtamabamata pi [.] Esa hi vidhi ya iyam dhammena palana dhammena vidhane dhammen [a] sukhiyana dhammena guti ti chus [4][-] The sign, read here du, appears exactly in the same shape in the Sanchi inscriptions, e.g., in Padukulika, i.e., Pandukulika. With the form saduvisati compare duve, duvala, kudumala. Possibly the stone may have hi instead of pi, which former appears to be the correct reading. I give the words ti-chu on the strength of Dr. Fleet's note, Ind. Ant., vol. XIII, p. 310. The vowel sign of ti stands irregularly to the left of the consonant, just as in the Kalsi version of the Rock Ed. XIII, 2 1. 12, in the last syllables of anuvidhiyamti and anuvidhiyisamti.

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248 EPIGRAPHIA INDICA. EDICT I. Radhia. Mathia. Rampurva. Devanarn-piye Piyadasi-laja Devanam - piye Piyadasi - ldja Devavam in-piye Piyalasi-lajaja. Levan-Aha [:saduvisativasabhi- bevar-Aba[:] sadu visativasabbisi- bevam-aha[:] sa[du] . . . sitena-me iyam-dhammalipi [1] lena me iyam [2] dhammalipl . . . . . . . . . . likbapita [:] hidatapdlate" dusam- likhapita (:) bidatapalate dusam. . ..[1] dusampatipadave patipAdaye anata-agaya-dham- patipadaye annata-agaya dham- amputa-agaya dharmakamataya makamatay(a) agaya-palikhaya makamataya [2] agaya-palikhaya . . . . . . . . . . [2] agaya-gususaya agena-bhaye- agaya-sususaya agena-bhayeva . . . . . . . . [5.] na agena-usabena (.) Esa-chu- agena-uskhena[.] Esa-chu-kho- . . .. [] Esa-chukho-mama-anusathiya dhamma. mama [3] anusathiya dhamma kho-mama anisathiya dhamma. pekba (8] dhammakamata-cha pekha dhainmakamata-cha suve- pekha dhamma . . . . . BUV-suve-vadhita vadhisati cheva suve-vadhita vadhisati-cheva [.] . . . . . . . . . . 6) Pulish-pi-me ukas& cha geva- Pulisch-pi-me[4] ukasa-cha geva- .. . [8] gevaya-cha majbiya-cha majhimd-cba anuvidhi-ya-cha majhima-cha anuvidhiyam.ml-cha anuvidhiyariti sampatiyanti [4] sampatipadayarti-cha ti sampatipadayanti-cha alarii- padaya . . . . . . . alam-chapalam samadapayitave chapalam-samAdapayitave (5] he.. . . . . . .. . . hemeva-amtamahamata-pic.] Es- meva-amtamabamata-pic.] Esd-... . . . . . . bi-vidbi y&-iyam dhammena-pala- bi-vidbi ya iyam dhanmena-pala- .. [4] ya iyan dhammena na[6] dharmena-vidhane dham- nadhammena-vidbane dhammens- palana dharmena vidhave dhura mena-sukliyana dharmena goti. sukhiyana [6] dbammena-goti-ti mena s[u] ....... ti (60) TRANSLATION. King Piyadasi, beloved of the gods, speaks thus :-" After I had been anointed twenty-six years, I ordered this religious edict to be written. Happiness in this world and in the next is difficult to gain except by the greatest love of the sacred law, the greatest circumspection, the greatest obedience, the greatest fear, the greatest energy. But, through my instructions, these have, indeed, increased day by day, and will increase still more (viz.) the longing for the sacred law and the love of the sacred law. And my servants, the great ones, the lowly ones and those of middle rank, being able to lead sinnerslo back to their duty, obey and carry out my orders), likewise also the wardens of the marches. Now the order for them ) is to protect according to the sacred law," to govern according to the sacred law, to give happiness in accordance with the sacred law, to guard according to the sacred law." 7 Burnouf's explanation of hidata and palata, which are found also below IV, (1.7 (D. S.), 1. 18 (C. S.), VII, 2, 1.10 as inflected forms of the adverbs in tra, is no doubt correct. In popular Sanskrit, too, paratram is used in the sense of paralokah or pdralaukikam, see Panchatantra, iii, p. 64, 1. 17 (Bo. edition). . Circumspection, ie, a careful examination, whether one's actions are lawful or not; obedience, i.e., towards Piyadasi's sacred law; fear, t.e., of sin. * Gevayd, the lowly ones' or ' subalterna' is derived from the Sanskrit root gop or glop, which the Dhdtupathu explains by dainye. The corresponding Sanskrit word was, no doubt, gepya-glepya, literally the poor' or 'wretched.' 19 Chapala, literally "fickle', means both in Pali and in Sanskrit durvinita, 'ill-behaved,' sioner.' 11 The antamahdmata, the wardens of the matches,' are the antapdian of the Sanskrit writers, see, e.g, Maluvikgnimilra, p. 16, 1.7 (Bo. 8. Ser, 2nd ed.). 11 It will be best to take hi here aradhdrane, ie, in the sense of indeed','aven, which it has not rarely in Sanskrit prose.

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PILLAR EDICTS OF ASOKA. 249 EDICT II. Dehli-Sivalik. Dehli. Mirat. Allahabad. Devanarn-piye Piyadasilja Devanar-piye Piyadasi-14jA- Devanam piye Piyadasi laja (10) hevam-abe (0) dhamme hev ...[] dhamme-sadh [u] 10 hevam Aha[:] dhamme sadhu[:] sadba (.1 Kiyam-cbu-dhamme- Kiya . . . . . . [78] Apasinave Kiyam chu dhamne ti[?] Apasinti [?] A pasinave bahu-kayane bahu-kayane daye dane sache (so)- ave babu kayane daya dane [11] daya-dane sache-sochaye (.) chaye (.] [CbakhodA]nan- sache socbaye[.] Chakhudane pi Chakbudane-pi-mebahuvidbe- pi-me (4) bahuvidhe-dimne dupa- me[5] bahuvidhe dimne dupadadimne dupada- [12) chatupadesu dachatupadesu pakhivalichale. (vi- ehatupadesu pakbivalichalesa pakhivalichalesu vividhe-me-anu, vidhe-me-anu) (5)gahe-kate 8-pa- vividhe me anugabe kate & plgabe-kate 4-pana-(18) dakhinaye dadakhinaye amnani-pi-cha-me nadakbinaye amani pi cha me amnani-pi-cha-me-babQni kay&n- baba [ni. yanani] [6] katani[.] babuni kayanani katani[.6] Etage ani-katani () Etaye-me (14) Etaye-me-athaye iyam-dhamma-me athaye iyam dharmalipi athaye iyam-dhammalipi-likha. lipi-li[khapita] .. [7] anupatipa- likhopita (. bevar anupatipapita (3) hevam-anupatipajanta jartu chila[mthi)tika 1 - cba- jamta chilathitika cha hotu ti[.] chila-(15) thitika-cha-hotd-te- hotu-[ti] (.) Ye-cha-he...... Yo cha hevam sampatipajisati se ti (.) Ye-cha-bevam-sampatipa- [8] sati se-sukatam-ka (chha)tin sukatam kachbatiti[7] jisati se-sukatam-kachhati-ti[.16] [ti] [9] EDICT II. Radhia. Mathia. Rampurva. Devanam piye Piyadusi laja Devanam-piye Piyadasi-IAja Devanan-piye Piyadasi-taja hevar-dha dhamme-sadhu[] hevar-aba[:] dhamme-sadhu[.] hevam-Aba[0] dbamme-sadhu[.] Kiyarn-chu-dhomme-ti[?] Apa. Kiyam-chu-dharme-ti[.] Apasi. Kiyam .............. sinave bahu-kayane daya dane dave bahu-kayane[8] daya dane sache[7] socheye-tic] Chakhu- sache socheye-ti[.] Chakhudane ......[6] babuvidhe-dime dane-pi-me-bahuvidbe-dimne da- pi-me bahuvidhe-dimne dupadapadachatupadesu pakhivalichalesu chatupadesu pak hi-[9] valichalesu * dupadachatupadesu pak bivalichavividhe-me-anugabe-kate[8] a-pa- vividhe-me-anugahe-kate kate 4-pl. 4.. lesu vivi.... lesu vivi ............. nadakhinaye amani-pi-cha-me nadakhindye amnani-pi-cha-me .... ............. bahuni-kayanani-katani(.] Etaye- bahuni-kayanani[10] katani[.] ..........[7]. ...... me-athaye iyam-dbamalipi likha. Etaye-m[e]-athaye iyam-dban. Etaye-me-athaye iyan-dhammapita[:] bevam [9) anupatipaja mtu malipi likhopita[:] hevam-anu linilikhAnital.th chilamthitika-cha-hot-ti[.] Ye- patipajamtu chilantnitika-chacha-hevam-sampatipajisati se-su- hotu-ti[.11) Ye-cha-hevam-sam- .. katam-kacbhati-ti[.10) patipajisati se-sukatan-kachbati [.12] ... [.8] TRANSLATION. King Piyadasi, beloved of the gods, speaks thus:-"(To fulfill) the law is meritorious. But what does (the fulfilment of the law include ? (It includes) sinlessness(r), many good works, compassion, liberality, truthfulness, purity. The gift of spirit. ual insight. I have given (lo men) in various ways; on two-footed and four-footed beings, on birds and aquatic animals I have conferred benefits of many kinds, even the boon of life, and in other ways have I done much good. It is for tlris purpose that I 13 The quantity of the second rowel of sadhn is not certain. 14 Chilario looks like cki do; possibly thitikd to be read. * Possibly dupadarchatupadesu. But the dot after da is probably accidental. " Panadakhind is the Sanskrit pranadakshind, << less commonly used variant for abhayadakshind the boon of safety. The smaller Petersburg Dictionary, bowover, give it in this senise.

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250 EPIGRAPHIA INDICA, have caused this religious edict to be written, (vis.) that men may thus act accordingly, and that it may endure for a long time. And he who will act thus will perform a deed of merit. REMARKS. a. I explain apasinate by apasradam, used in the senge of apasravatdam. It may be noted that the Jainas possess a term anhaya, which exactly corresponds to asinada, and is derived, like the latter, from danu (see Weber: Indische Studien, vol. XVI, P. 326, note 7). Piyadasi's theory of the dsinada, which is more fully developed in the next ediot, does not agree with the Buddhist doctrine of the threefold or fourfold asada, but comes closer to that of the Jains anhaya, which includes injury to living beings, lying, stealing, unchastity, and attachment to worldly possessions. 6. The usual interpretation of chalhudane by cha khu dane cannot stand, because the enclitic words cha and khu cannot begin a sentence, and because the continuousness of the syllables in the text does not permit their being taken as parts of two sentences. The metaphorical use of chakhu, in Sanskrit chakshus, 'eye,' for spiritual insight or knowledge,' is common with all Hindu sects. Piyadasi alludes here to the dharmaadDanani and dharmanusathini, sermons on, and instruction in the sacred law,' of which he speaks more fully below (VII, 2, 1. 1); compare also dhammadane (Rock Edicts XI and the note to the latter passage). EDICT III. Dehli-Sivalik. Dehu Mirat. Allahabad. Devanan-piye Devanam-piye Piyadasi-laja- Devanam Piyadasi-lAja- bevar-&4[0] piye Piyadasi Maja kayanamm va- hevath Aba[:] kay&nam-eva dehevam-ah& [.] kay&namm-eva-de aekba)(:) . m. [10] kayane- khati [.] iya-me[17] kayane-ka. khati(:) iya me kaydve kate ti kate-tic) No mini-p&part-de- 1.1 No mina Anakar dekhatir1 te-ti[.) No-mina-papan-dekbati khati(o) [i]yam-me-papat-kate- [:] yan-me-ppe-kate-ti iyan iyum me papake kate ti iyan ve ti iyan v.][11] Asinave-na [ml]-ti va-Aainave[18] nami-ti[.] Dupa Asingve n&mi ti[8] ..... tivekhe-cha-kho-es! (.) [.]" Dupativekhe-chu-kho-eed Hevam- l. Hevar-ohu .. [ djekhiye cho-kho-esa-dekhiye(:) imani(19) 127 filmini-AsinavagCamini)dainavagamini-nama atba-nhanh nams atbals chamdiye nithadiye nithdliye kodhe mane isya liye-kodbe[13] mape isya kalade[80] kalanena-va-hakam ml-pali. ne-v[<<]" hakan-md-palibhasa). bhasayisam [.] Esa-badha-de- yiga c hidhe n yisa (.). . hadbam(14) dekhiye [.] iet ........... khiyo [:) iyam-me[21) hidatikaye datiksye iyam .e [hidati]kaye iyam-meiyat-mana-me pelatik&ye [.21) palatikaye [.16) Radhia. Mathia. Rampurva. Devanan-piye Piyadasi-laja Devanan-piye Piyadasi-14ja he- Devanan-piye Piyadaal-IAJE hovat-Aba[:] kayinarm-eva-de- vam-Aba[e] kayananm-eva-dekh- khumti []iyar-me-kayane-kate-ti anti[:]iyam-me-kay&ne-kate-ti [.] hevar-Aba :) kay&namm-e .. [] No-mina-papan-dekhanti(0) . . No-mina-papan [18] [o]khanti1878 relkbos . . . No-mina-p&par . . . . . am-dekhamtio yam-me-ppe-kate-ti [11]. iyam- iyam-me-ppe-kate-ti iyan.ve ... [9] iyan-va-d Bina V6-08va-Leinave-nam-ti[.) Dupative. Asinave-namk-ti(.) Dupativekhe. ma-ti[.] Dupativekhe-chu-khokbo-chu-kho-esa (.) Hevam-cbu- chu-kbo-ess [.] Hevam-chu-kho- esa(e) Ho-[v.] ...... kho-ema-dekhiye[:] imani-esideve- esa-dekhiye[:14] imani-heinave .......... Posibly ndma-ti is to be read. >> The apparent vowel-stroke to the left of atha is probably an accidental versteh. . Ponible ed is to be rond.

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Radhia. PILLAR EDICTS OF ASOKA. EDICT III-contd. Ramparta. gamini-nama-ti atha-chamdiye gamini-nama-ti atha-cha [m]-... [10] kodhe mane isya [12] mithaliye kodhe-mane isya diye nithaliye kodhe mane isya kalanena-va-bakam ma-palibhasakalanena-va-bakam ma-palibha- kalanena-va-hakam[15] ma-palisayisam-ti[] Esa-badham-de- bhasayisam-ti[.] Esa badhamkhiye [] iyam-me-bidatikaye dekhiye [:] iyam-me-hidatikaye ivam-mana-me palatikaye-ti [13] iyam-mana-me-palatikaye-ti[.15] yi. Dehli-Sivalik. Mathia TRANSLATION. King Piyadasi, beloved of the gods, speaks thus:-"Man only sees his good deeds, (and says unto himself) "This good deed I have done.' But he sees in no wise his evil deeds (and does not say unto himself) This evil deed I have done; this is what is called sin.' But difficult indeed is this self-examination. Nevertheless man ought to pay regard to the following (and say unto himself): Such (passions) as rage, cruelty, anger, pride, jealousy (are those) called sinful; even through these I shall bring about my fall.'" But man ought to mark most the following (and say unto himself): "This conduces to my welfare in this world, that at least to my welfare in the next world.", EDICT IV. Dehli-Mirat. Devanam-piye Piyadasi-lajabevam-aha[:] saduvisativasa-[1] abbisitena-me iyam-dhammalipilikhapita[.] Lajuka-me[2] babusu-panasatasahasesu janasiAyata tesam-ye-abhihale-va [3] damde-va atapatiye-me-kate [;] kim-ti-[?] lajuke asvatha abhita [4] kammani-pavatayevu janasajanapadasa hitasukham-upadaheva [5] anugahinevu-cha [.] Sukhiyan dukhiyanamdhammayutena cha [6] viyovadisamti janam-jauapadam [;] kimti-[?] hidatam-cha palatam-cha [7] aladhayeva-ti [.] Lajuka-pilaghati patichalitave-math[] pulisani-pi-me [8] chhamdamnanipatichalisamti te-pi-cha-kani-viyovadisamti yena-mam-lajuka ka] [9] chaghamti-alad hayitave[.] tave] [.2]. Atha-hi-pajam viyataye-dhatiye . [1] [lajuehaghamti-[] [dhayi tu asva [the-ho] 251 Allahabad. The e-stroke of dainavegamini is too distinct in the new facsimile to be considered as accidental. But it is probably only due to a mistake of the mason. Mina, mind (D. M.) and mana represent in my opinion the Sanskrit manak, Pali mand. Na mandk or no mandk 'not in the least, in no wise,' which fits here excellently, is very common in Sanskrit. Or may I not cause my fall through them. The Sanskrit translation of the phrase is [teshdm] karanenaivdham m& paribhramayishydms, and md may be taken in this case to stand for mdmh, or as the negative particle. M. Senart's attempt to connect isyd-kalanena is barred by the fact that all versions have breaks between the two words. 2 x 2

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252 EPIGRAPHIA INDICA. EDICT IV-contd. Dehli-Sivalik. Dehli-Mirat. Allahabad. nisijita[10] asvathe-hoti[:] Vi- ti (:8] [viya). . . . . . . . . . . . . .. yata-dhati chaghati-me-pajam su. . . . . .. li[ha) tave[] . . . . .. .. . kham-palibatave[,11] hevam- [e]vam-mama [4] lajak [4] . . . mama-lajdka-kata ja napadasa- . . . . . . . . yel:] . . . . . . . ... bitasuk baye[:] yena-ete-abhita yena-ete-abbit A[5] asvatha-sum. . [12] asvatha-samtam avimani. . . . . . . . . .. . kar mani-pavatayevu-ti[.] Ete- (pa) vatayevu-ti[. Etena-me . . . . . . . . . na-me-lajukanam[13] abbibale. [6] . Gj]ukanam . . va-damde-va atapatiye-kate[.] . . . atapatiye-[kate] [7] . . . . Ichbitaviye-bi-es-[:]kim-ti[?14] Ichbitavi . . . . . . . . . . . . . . . .. viyohalagamata-cha-siya damda- . . . . halasa mata-ch[a]- . . . . balasamata cha samata-cha[.) Ava-ite-pi-cha-me- siyPS * [8] dandusama.. . siya damndasamata cha [.] Ava o avati[:15] bamdhanabadbanam- . ... . [me) -Avuti[:] ite pi cha me avuti [.] burdhanamunisana tilitadamdanam pa- bardhanaba[db]nam[9] mu- badb&oam munisana tilitadam. tavadb&pam timni-divasini-me nisana[m] ... .. . devam patavadhanam timni di[16] yote-dimne [.] Natika-va. ..vadbavam timini-divasani- vasini yote dimne[:17] ... va kani nijhapayisanti jivit&ye-ta. [m]e[10] yote dimne[.].. . kani nijhapayisanti jivit&ye tanam[17] nasamtam-ve-nijhapa payisan[t]i jivitaye-tanam [ Dar nasartum va nijhapayita yita denum-daharti-palatikam nasamtam-va-ni. . .. . danar dahumti palatikam upavaupavasar-va-kachhamti1.18] .. . ti palatikam[12] [pa] Iebh&-hi-mel: sam va kachharti [.18]. bavam-niludhasi- . . vasar-va-ka-. . . . . pi-kalasi palatam-alAdhayev Q-ti hevam-niludhasi-pi-[k]alasi[18] me[:] heyam niludhasi pi kalasi janasa-chn[19] vadhati-vividhe- []Alatan-Aladbay . . palatum Aladhayevu jauasa cha dharmachalane samyame d&uasa. vadbati vividhe-dharmachalane vadbati vividhe dhammachalane vibbage-ti[.20] sumyame A[n] ... ... [15] sayame danasavibhaye [.19) Radhia. Mathia. Rampurva. Devanan-piye Piyadasi-laja Dev&nan-piye Piyadasi-lAja Devanam-piye Piyadasi-laja hevar-Aba (0) sadovisasivusabni. bevar-dha [d] sudovisutiva (A) hevan-abusaduvirati. .. sitena-meiyam-dharmalipi-li- bhisitena-me iyam-dharmalipi. . . . . . . . . .. khopita [.] Lajuka-me-liabQnu- likhapita [.] Lajuka-me[17] bal- . . . . . .. . .. panasatasahasesu [14] janasi-ya- h u -panasa tasahasesu janasi- . . .[12] janasi-ayata teramta tesam-ye-abhibale-va-darnde-va ayata tesam-ye-abhihale-Val-dam- ye-abhihule-va damde-va atapati. atapatiye-me-kate.] kim-ti-[?] de-va atapatiye-ine-kate[:] kim- . . . . . . . . . . Jajka-asvatba abhita kaminani ti-121 lajka-asvatha (18) abbita- . . . . . . . . . Davatayev-ti janasa-janapadasa kar pi. avataveva-ti janasa- . . . . . . . . 113 [15] hitasukham-upadaheva janapadasa-hitasukbam-upadah- hitasuklam-upadalievu anugabi anugahinevu-cha.] Sukhiyana- eva anugnhinevu-chal.1 Sukhi- Devu-cha(.] Sukhiyanadu .. dukhiyanam janisanti dharmu- yanadukhiyanam[19] janisamti . . . . .. yutena-cha-viyovadisamti janan- dhunmayutena-cha-viyovadisum- . . . . .. janapadam[:] kim ti-[?] hida- ti janam-janapadam[:] kim-ti- . . . . . ..: tar-cha[16] palatar-cha alidha- [?] hidatam-cha palatur-cha . . . [14) aladhayevu-ti[:] yevu (.) Lajuka-pi-laghati-pa- Aladbayevu-ti [] Lujuka-pila- Lajuka-pi-lughamti pratichaltichalitave-mam[: pulisani-pi gharti[20] potichalitave-maritave-mom . . . . . . me-chlamdampani patichalisar. Al pulisani-pi-me chhamdamuani . . . . . . . . .. ti[:] te-pi-cha-kani viyovadisam. patichalisati[:] te-pi-cbu-kani. . . . . . . . . . . ti yena-mam[17] lajuka-cha- viyovadisarti-yena-man-lajuka . . . ghumti-aladhayitave[] Atha. chagharti AlAdhayitavel.211 [15] chagharti aladhayitave[:] bi-pajar-viyataye-dhatiye-nisiji- Athi-hi-pujar viyataye-dhatiye Athi-hi-pajum viyataye-di&tiye. ** l'ossibly cha-siya is to be read. Fussilily aru-ite is to be read.

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PORTION OF ASOKA PILLAR INSCRIPTION AT RAMPURWA. Ed 1 bh y b ` khy b`d rqt `lmy lntr,+4 pnl H1 H3 btn r b nm d lm : bln * d 8v blkh w jryy r nh wm b 4lwh nm w tl 85 dm bh dln ldyn 081 :: ]| hmh m b`d ykhm w bb r khh w wn b b b 2 1j m -2 w m dr jnn.. ln ml khr d khh b `lm bl bl d h sr rn5 : 314 m m hr fykhm jn . . . mry: b z yn rh r lm r m m r rd w nmy znd ,' , dl dlm r n m m ,! m lh : n , lm ttm dm s . b . .. trong ve Ft Jux weathas , ]. lm 'r . w ! w njmn >> yly . mr , `lm , 92 ` bl ytm h m .. bl ny khh khh : '' lm fy lmkhrb. . . . . r bh nm dl b : ( : 2 .my 1 mhh bmhm@.BA

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PILLAR EDICTS OF ASOKA. 253 EDICT IV-contd. Radhia. Mathia. Rampiurra. tu asvathe-hoti[:] viyata-dhati- nisijitu asvathe-hoti[:] viyata- ni. . . . . . . . . cbaghati-me-pajam-sukban-ali- dhati-chaghati-me-pajam su- . . . . . . . . .. hatave-ti[,18) beva-mama-la- kham-palilatave-ti[,22] hevam- . [16 juka-kutu * janapadasa-hits- mama-lajuka-kata janapalasa- ja napadasa-hitasukhaye yena-etekhayesil yena-ete-abhita-asvatha- hitasukhave [j] y[e]na-ete-abhita- abbita-asvatba. . . . . . samtam-avimana-karmani-pava- asvatha-rurinta avimanu-kam- . . . . . . tayevu-ti[.] Etena-me lajuk&- mani-pavatayevu-ti[.23] Etena- . . . . . . . . .. nam abhindle-va[19] damde-va- me-lajakanan-abhihale-va-dam- . . . . .. .. [17] atapatiye-kate [.) Ichhitaviye-hi-de-va atapatiye-kate[.] Ichhitt- Ichbitaviye-hi-esa[:] ki-ti[?] vi. usa[:] kim-ti[?] viyohalasamata- viye-bi-esa[:] kim-ti[?]-viyohala- yohlasamata-cha-siya . . . cha--iya damdasamata-cha [.] samata-cha-siya dardasamata. . . . . Ava ite-pi-cha-me avai[:] bar - cha[24] Ava-ite-pi-chu-me-avil- * * * * * * * * * * dhanabadhanam [20] munisa- ti[:] bandhanabadhanam-inu- . ... . . . . .. nar-lilitadardAnam patavadba- nisana [m]tilitadamdanam patava- . . . . . [18] timni. nam timni-divashni-me-yote- dh&nam timni-divas&ni-me yote- divasani-me y[o]te-dimne [.] Nadimne.) Natika-va-kani-nijha- dimne[:] Natika-va-kani(25) ni- tika-va-kani nijha- . payisarti jivitAye-tanam nasa- jhapayisamti jivitaye-tanam . . . . . . . . .. tar-va[21] nijhapayitave danar- nasamtamn-va-nijhapayitave dan- . . . . . . . . .. Cabarati-palatikum u pavasam- am-dabarti-palatika upavasam- . . va-kachbartis.] Ichha-hi-me[:] va-kachbarti[.] Ichba hi-me[] .[.19] Ichb8-hi-me-hevam bevam-niludhasi-pi-kalasi palat- bevan[26] niludhasi-pi-kalasi pe- niludhasi-pi-kalasi palatam . . ar-Aladbayevu-ti (22) janasa-cha- latam-aladhayevu-ti janasa-cha . . . .. vadbati vividhe-dharmachaline vadhati vividhe-dharmacbalane . . . . . . . . .. sayame danasarviblaye-ti[23] sayame dansavibhage-ti[27] . . . [20] TRANSLATION. King Piyadasi, beloved of the gods, speaks thus:-"After I had been anointed twenty-six years, I ordered this religious edict to be written. My Lajukas' are established as rulers) among the people, among many hundred thousand souls; I have made them independent in (awarding ) both honours and punishments-Why? In order that the Lajukas may do their work tranquilly and fearlessly, that they may give wel. fare and happiness to the people of the provinces and may confer benefits (on them). They will know what gives happiness and what inflicts pain, and they will exhort the provincials in accordance with the principles of the sacred law, How P-That they may gain for themselves happiness in this world and in the next. But the Lajukas are eager to serve me". My (other) servants also, who know my will, will serve (me), and they, too will exhort some (men), in order that the Lajukas may strive to gain my favour. For, as (a man) feels tranquil after making over his child to a clever nurse,-saying unto himself, The clever nurse strives to bring up my child well,' even so I have acted with my Lajulas for the welfare and happiness of the provincials, intending that, being fearless and feeling tranquil, they may do their work without perplexity. For this reason I have made the Lajukas independent in (awarding) both honours and punishments. For the following is desirable :- What? That there may be equity in official business and * It is possible to read lajdka-kate. But the seeming e-stroka is much shorter than the real ones, and, hence, is probably due to an accidental flaw in the stone. * Though viyohala, in Sanskrit uyarihara, frequently means "legal businen,' judicial proceeding,' there is no objection to taking it here in the not less common wider sense 'business, official business,' as the translation of abhihara be awarding bonours" makes advisable.

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254 EPIGRAPHIA INDICA. equity in the award of punishments. And even so far goes my order, "I have granted a respite of three days to prisoners on whom judgment has been passed and who have been condemned to death." Their relatives will make some of them) meditate deeply (and) in order to save the lives of those (men) or in order to make the condemned) who is to be executed, meditate deeply, they will give gifts with a view to the next world or will perform fasts'. For my wish is that they (the condemned) even during their imprisonment" may thus gain bliss in the next world; and various religious practices, self-restraint and liberality will grow among the people." REMARKS ON TRE TRANSLATION. a. In note 1 to my German translation of Rock Edict III, I have pointed out that Professor Jacobi has found the Jaina Prakrit representative of lajuka or rajuka (Girnar) in the Kalpasutra, where rajju means "a writer, a clerk." I have added that lajitka, i.e. lajjala, was an old name of the writer caste, which is later called Divira (Dabir) or Kavastha, and that Aboka calls his great administrative officials simply "the writers," because they were chiefly taken from that caste. Though I do not see any reason to change this view, I now leave the word untranslated, because the rendering "writers" might mislead. Regarding my explanation of ayata, which I take to be equivalent to pratishthilah, note 2, on Sep. Ed. I, in the Zeitschrift der Deutschen Moryenlandischen Gesellschaft, vol. XLI. 6. Professor Kern has without doubt correctly explained the general meaning of this sentence. Piyadasi declares that he has made his Lajukas independent in the discharge of their duties and has abolished the appeals to higher authorities. This follows from the further statement (see below) that he has confided his subjeets to them, just as a man confides his child to an intelligent nurse. I may add that there is a weigbty objection to M. Senart's view, according to which Piyadasi says that he will keep legal proceedings against, and punishments of, the Lajakae in his own hands. For, in all Native States of India a high otficial, who is placed over many hundred thousand souls," is solely answerable to the king for his actions, and it is a matter of course that the same was the case in ancient India, as indeed in all despotic countries. An order enjoining that such men were to be punished by the king alone would have been quite superfluous. As regards the construction, I explain the sentenee in Sanskrit ng fol. lows:-tesham yo' bhiharo va dando va (tatral maya stesha m) svatantrata krita, and I take atmapatyam (soatantrata] as a substantive, formed according to the analogy of adhipatyam and so forth. The term abhihara occurs in Pali in the sense of "honour, honorarium," see Jatakas, vol. V, p. 58, verse 143, and ibid. p. 59, 1. 28f. In the former passage the commentary explains abhiharam by pujam. It is obvious that this meaning fits here excellently. c. I interpret dhammayutena with Professor Kern by dharmayuklena, i. e. dhar. mayuklya. M. Separt's attempt to translate it by together with the Faithful,' 1.e. 17 In the interpretation of ava ite (Dh. A.) and dod ite (M. R.) I follow Professor Kern and M. Senart, who explain it by ydvad ital, and I take dvuti with M. Bomart as equivalent to dyuklis. Niita or Hilita has here the same sense as tirita Manu, IX, 238. >> Niludhasi pi kalasi, literally niruddhe pikale, may be taken in the sense of nirodha kdle pi. Similar phrases occur in Pali, e.g., withydodrarh and andokdrarh chinnadidase for andchdracharanadinase, Jdt. i, p. 300.

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PILLAR EDICTS OF ASOKA. 255 the Buddhists, is not tenable. The passage, Pillar Edict VII, 2, 2, which he connects with this, bas nothing to do with it. For, dhammayutan janam means there 'the loyal people,' and denotes Piyadasi's subjects, as distinguished from the amta, the free borderers.' (d) M. Senart's conjectural emendation chagharti for laghamti is barred by the fact that the four complete versions all offer laghamti, and that the supposed varia lectio 'chaghamti' does not exist. Lagharti seems to be the representative of Sanskrit ranghamte they hasten', i.e. are eager.' I fully agree with the same scholar's remark that patichal must be taken in the sense of Sanskrit parichar, because in Pali the preposition pati is frequently used for pari. Its correctoess is demonstrated by the fact that in the Jaina Maharashtri, padiyar, i.e. literally pratichar, means to serve,' see Jacobi, Avsgewahlte Erzahlungen in Maharashtre, glossary sub voce 'padiyariya.' (e) As there are no other instances in which the neuter terminations are added to feminines in a, I cannot explain chhandannani with M. Senart as a Dvandva compound, formed of chhanda and ajna. I take it with Burnouf, as a Tatpurusha compound, equivalent to chhandam janantiti chhandajnah, knowing the will,' and construe it with puli. sari, the servants. This explanation seems also advisable, because one naturally expects that man must be understood and is the object of patichalisanti, as of the preceding patichalitave. The servants', whom Piyadasi mentions here, are most probably the pasidedakas, the spies, whom the great Maurya employed according to Rock Edict VI, in order to watch the actions of his great officials, of the Panchs and other bodies in accordance with the precepts of the Indian Rajaniti. The further statement that these servants will exhort kani, "some" (as must be read with M. Senart), in order that the Lajakas may strive to gain the favour of the king, probably means that these "servants" will exhort remiss Lajakas, and that they will also, by exhorting or spreading the Dharma among the provincials at large, rouse the zeal of the Lajukas. Rani thus refers both to the Lajukas and the provincials. With the phrase man-aladhayitade compare lajaladhi,-Sep. Ed. I, 15 (Dhauli). To Professor Kern's excellent explanation of the verb chagk by the Hindi chah-na, I would add that chah occurs in all Indian vernaculars and without doubt belongs to the ancient stock of Aryan speech. 'Regarding this passage I can only agree with one of my predecessors in a single point. I believe that M. Senart is right in deriving nijhapayisamti and nijhapayita from the Prakrit causative of nidhyai and not from nikshapayati. This derivation is perfectly justified by the word nijhati, below, VII, 2, 8, which in its general sense is certainly equivalent to Sanskrit nididhyasand profound meditation. In all other respects I differ. I am unable to accept the assertion of Professor Lassen, approved of by Professor Kern and M. Benart, that natikadakani is a compound, meaning 'neither more nor less.' The six syllables certainly must be separated into the three words natika-va-kani, i.e. jnataya eda kamachit. That is the only explanation which is grammatically possible, and gives, as will be shown presently, an excellent sense. I am further unable to disregard the well authenticated reading nijhapayitave, which R. and M. offer, instead of nijhapayita. Nijhapayitave is clearly an infinitive in tave, such as occurs frequently in Piyadasi's inscriptions. This form must in my opinion be used in order to explain the more difficult nijhapayita. The latter may be, too, an infinitive, on the supposition that it stands for nijhapayitaya. And the contraction of the syllable dya does occur in Pali, e. 9., in

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256 EPIGRAPHIA INDICA. esand for esanaya (E. Muller, Simplified Pali Grammar, p. 67), just as it is found in the older Vedic Sanskrit and in the later Prakrit inscriptions. Finally, I cannot agree to the transliteration of nasantan by nasantam, because the latter word can never mean the term. ie. the period of the execution,' but only either, the end of the execution' or that which has the execution for its end.' Neither translation gives any sense in our passage. I take nasamtath as equivalent to nabyamanam him who is going to be shortly executed.' It is thus the present participle of the passive of na ayati with the sense of the immediate future. And this explanation is formally unobjectionable, because even in the ancient Prakrits the passive may take the terminations of the active. With these new interpretations the passage may be translated into Sanskrit as follows:- jnataya eva kamechit (praptavadhan] nididhyasayishyanti (tatha] teshdi jivanaya nabyamanan va nidid hydsayitum paratrikam danar dasyanty upavasam na karishyanti. The general sense is : "During the respite of three days the relatives will exhort the condemned criminals to turn their thoughts to higher things, and they will give religious gifts (not bribes to the Lajukas) or undergo fasts, hoping that either the lives of the condemned may be spared, or that at least the hearts of those who must die, will be softened and turn heavenwards." This sense is a perfectly natural one and agrees with the further remark in the next sentence, that the king wishes them, i. e. the criminals, to gain heaven, while they lie in prison, and that among the people at large the performance of religious practices, self-restraint and liberality will grow in consequence of the king's measures. Against the earlier interpretation, which ascribes the gifts and fasts not to the anxious relatives, but to the condernned criminals themselves, it must be objected that a Hindu criminal sentenced to death has nothing to give away. His property is confiscated just as that of an English felon was formerly taken by the Crown. The written Hindu law does not always state that capital punishment entails confiscation of property. But, numerous stories from ancient and modern times leave no doubt that the practice prevailed universally under Native Governments. EDICT V. Dehli-Sivalik. Dehlo-Mirat. Allahabad. Devanam-piye Piyadasi-laja ... piye Piyadasi JajA hevam hevam-ab& (o saduvisativasa [1] . . .. Sha:] saduvisativasabhisitena me abhisitena-me imani.jtani ava- . . . . . . . . . imini jatani avadhiyani katani dhiyani-katani ] se-yath (2) [:] se yatha suke salika alune suke Alika alone chakavake ham ebakavake.. [20] .. mukhe gese namdimukbe gelate [] jatu. late jatuke ambakipilika dadiso ka ambakapilika dali apathika anathikamachhe vedaveyake gam machhe vedaveyake (4) gamga gapu putake sankajamachbe kapopotake ramkujamachhe kapha phata .. ke pamoasase simale tasayake pamnasase simale [5] sam. [21] .......... kapote sardake okapimde palasate seta gamakapote save chatupade ye kapote gamakapote [6] save-cha . . . patibhogam .... ...... tupade ye-patibhogarn-no-eti nacha kbadiyati .....i[7] eda- . . . . . . . . . >> Possibly jitike, or jatkd. # The strokes which make dadi look like dubhi are, according to Dr. Fleet, loc. cit., due to flaws in the stone. * The apparent i-stroke above the last syllable of kaphata is, as Dr. Flest states (Indian Antiquary, vol. XIII, p.310) the lower part of the visarga of Mahadevah in the intervening line of later writing just above kaphata.

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PILLAR EDICTS OF ASOKA. 257 Allahabad. . . . . . no jha . . . cba [vuda] sam parnchada(sam) . . . . . . . . . . . . ... . . EDICT V-contd. Dehli-Sivalik. Dehli-Mirat. kd-ch& sukali-cba gabbini-va-payamind-va avadh[i]y.p. takes [8] [a] v. db. y. p. t. k. picha-kapi-cha-kani Asammasike [.] Vadhi. ni [1] .... ko [] [Vadhi]kukukute no-kataviye [;) tuse-saji- kute no-kataviye [.] Tase-sa [jive[9] no-jh&petaviye [:] dave- ve] [2] ... [taviye) [:] dave anathaye-va vihisaye-va no-jb&- analtb]aye-va" vihiskye-v& no[3] petaviye[:10) jivena-jive no-pu. Gjhapetuviye) [] jivena jive nositaviye (0) Tisu-chatummasisu pusitaviye [.] Tisu chatarmasitisa yam-pumnamasiyam[11] tim- suo [4] tiskya [m] pumpama [si] ni-divas ui chavudasar pampa- ya timoi-divasani chavudasam dasar patipadaye dhuvaye-cha pamnadasam 5) patipada. dhu. [19] anuposatham-machhe-ava- vaye-cha anuposatbar mach- dhiyo no-pi-viketaviye [.) Eta he-avadhiye no-pi [6] viketni-yeva-divasani[131 nagava- aviye [] Etani-yeva-divasani na. nasi kevatabhogasi yani-ampani. gavanasi kevatabhogasi [7] [y]. pi jivanikayani(14) no-hamtaviy. fal. [ui]-pi-jivanikayanino-Cha] ani(.] Atbamipakhaye chavu- mtaviyani [8] Atham (1)"..ye dasa ye pampadasa ye chavudasdye pamnadasa ye tisye [15] punavasune tisu tisa ye[9] punavagune tisu chatummasisu sudivas&ye gone- chatummasisu sudivas&ye g[o]ne no-nilakbitaviye [,16] ajake [10] [no-ni] la [khi]taviye ajake edake sukale e-va-pi-amne nila. eduke sukale e-ve-pi(11)am(De khiyati no-nilakbitaviye [.17] nilakhi]yati (10)-nilakhitaviye Tiskye puna vasune chatumma [] Tiskye punavasune [12] chasiye chatummasipakhaye asvask tummasiye chatu[mma) sipakb4gonasa [18] lakhaneno-kataviye [.] ye asvasa gonasa lakhane [18] no-. Y&va-sadovisativasa abhisitena .viye(.) YAva-sadu visati (va]sa me et&ye[19] a [m] talikdye pam. abhisitena-me etaye[14) amtalika. navisati bamdbavamokbani kata ye pamnavi[sa]titbamdhanamokhni [.20] Ani katani[.15] * [tani] . . tha . . . . [a] kbaneno (Yava)-sa . . kata[viye) [.] . . [27] Radhia, North Side. Mathia. DevApar-piye Piyadasi-laja Devapan-piye Piyadasi-lajahevar-Aha (:) sada visativasabhi- hevam-aba[:] saduvisativasabbi. sitasa-me imani-pi-jatani avadhy. sitasa-me imani-pi [1] jatani avaAni [1] katani [] se-yatba suke dbyani-katani [] se-yatba [16] salika alune chakavake harse suke salika alune chakavake hamnamdimukhe gelate jatuka [2] se [2] namdimukhe gelate jataka ambA kapilika dudi apathikama- ambakapilika dudi apathikamachhe vedaveyake gangapuputake che vedaveyake [3] garngapu. sam kujamachbe kaphataseyake putake samkujamachhe kaphata(8) pampasase simale samdake seyake parpasase simale samdake okapindo palasate setakapote ga- okapimde [4] palasate setaka * It is, of course, possible to read avadhdy. But the right side of the vowel is mutilated, and the real reading was no doubt avadhiy, as the sense and the variants of the other versions require. * Possibly anathdye. ** Read chaturhm dafn. * This might be read" nikdydni, but the double stroke abovo na is probably due to a flaw. * This looks like harhlaviydn, but the double stroke above na is probably due to a flaw in the stone. 27 The quantity of the third vowel of afhami is not certain. * The 4-stroke of yathd is not certain.

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258 makapote save chatupade [4] yepatipogam-no-eti na-cha-khadiyati [] Ajaka-nani edaka-cha sukali-cha gabhini-va payaminava[5] avadhya potake-cha-kani asammasike [] Vadhikukute no kataviye tuse-sajive no jhapayitaviye dave [6] anathaye va vihisayeva no jhapayitavive [] jivena jive no-pusitaviye [] Tisu-chatummasisu tisyam [7] pumnamasiyam timui divasani chavudasam pamuadasam patipadam dhuvaye-cha anuposatham machhe avadhye no pi [8] viketaviye[.] Etani-yeva-divasani nagavanasi kevatabhogasi yani-amnani-pi-jivanikayani [9] no-hamtaviyani Athamipakbkye ehk vudasaye pamnadasaye tisaye punavasune tisu-chantummasisu [10] sudivasaye gone no-nilakhitaviye ajake edake su kale e-va-pi-amne nilakhiyati nonilakhitaviye [.12] Tisaye punavasune chatummasiye chatummasipakhaye asvasa gonasa lakhaneno-kataviye(.12) Yava-saduvisativasabhisitasa-me etaye amtali. kaye pamnavisati bamdhanamokhani katani[.13] EPIGRAPHIA INDICA. pote gamakapote save-chatupade ye-patibhogam-no-eti na-cha khadiyati [5] Ajaka-nani edaka-cha sukali-cha gabbiui-va payaminava avadhya potake-cha-kani [6] asammasike[.] Vadhikukute nokataviye [,] tuse-sajive-no-jharayitaviye[] Dave-nnathay-va [7] vihisaye-va no-jhapayitaviye [] jivena-jive no-pusitaviye[.] Tisu-chatummasisu tisiyam [8] purnamasiyam timni-divasani chavudasam-pamnadasam pati padam dhuvaye-cha-anuposatham machhe avadhye [9] no-pi-viketaviye [.] Etani-yeva divasani nagavanasi kevatabhogasi yaniamnani-pi[10] jivanikayani nohamtaviyani[.] Athamipakbaye chavudasaye pamnadasaye tidye punavasune[11] tisu-chautummasisu sudivasaye goneno-nilakhifaviye ajake edake sukale e-va-pi-amne[2]nilakhiyati no-nilakhitaviye [.] Tisaye-puna vasune chatummasiye chatummasipakhaye asvasa gonasa[13] lakhane-no-kataviye [.] Yava-saduvisativasabiisitena-me etaye amtalikaye pathavati[14] bamdhanamokhani katani .15] EDICT V. King Piyadasi, beloved of the gods, speaks thus:-" After I had been anointed twenty-six years, I forbade the slaughter of the following creatures, viz. parrots, starlings, alunas, Brahmani ducks, swans, nandimukhas," gelatas, jatukas," ambakapilikas, terrapins, boneless fish/ redareyakas, gangapuputukas, sankuja-fish tortoises, porcupines,* panasasas, spimoras, balls set free,(?) okopisdos, rhinoceros, grey doves," village-pigeons, and all quadrupeds, which are not used" nor are eaten. She-goats, ewes and sows, (i.e.) those which are with young or in milk, must not be slaughtered, nor their young ones, (i.e.) some (of them) which are less than six months old. Caponing cocks is forbidden; husks, containing living animals, must not be burned; forests must not be burnt out of mischief or in order to injure (living beings); living creatures must not be fed with living creatures'. At the (full moon of each) of the three seasons and at the full 29 Read patibhagam. According to the smaller Petersburg Dictionary the Nandimukha is mentioned as an aquatic bird in the Bhava prakasa. Jatuka, no doubt, means 'a bat. But I must confess that I do not understand, how bats come on this list, as in general they are neither eaten nor used in any way. Possibly the flying foxes which otherwise have the separate name manthala or rageada, may be meant. These are eaten at least by low-caste people, like the Katkaris. Their flesh is forbidder. in some of the law-books, e.g., Gautama, xvii, 34. 42 Gamakapote is, of course, the blue rock pigeon, found in most villages and towns, especially in the wells.

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PILLAR EDICTS OF ASOKA. 259 moon of Taisha fish shall neither be killed nor be sold during three days, (viz.) the fourteenth. the fifteenth (and) the first (of the following fortnight), nor constantly, on each fast day.' On the same days no other animals, found in the elephant-preserves and in the preserves of the fishermen, must be killed. On the eighth of (each) fortnight," on the fourteenth, the fifteenth, on the Tishya and Punarvasu days," on the full-moon days of the three seasons, and on festivalsk bulls shall not be castrated," nor he-goats, rams, and hoars; nor shall any other animal be castrated which is commonly) castrated. On the Tishya and Punarvasu days, on the full-moon days of the seasons, and during the fortnights connected with the full-moons of the seasons, the parking of horses and oxen is forbid. den. Up to the twenty-sixth anniversary) of my coronation I have decreed twenty-five (times) the liberation of (all) prisoners'. REMARKS ON TILE TRANSLATION. (a) According to the general maxim, prevalent in Sanskrit and the Prakrits, which permits the neuter of the perfect participle past to be used in the sense of the noun of action in ti, jatam might be interpreted with M. Senart by jati and be translated by "animals of the following kinds." But, as the neuter jata means also "creature," I prefer this simpler interpretation. The eastern versions offer: "Of even the following creatures." (6) M. Serart's latest translation gives correctly the modern Indian expression "maina." I prefer to put the English word. All the European dictionaries translate sarika wrongly or omit the translation. Molesworth gives the right meaning in the Marathi Dictionary. The scientific name of the bird is Acridotheres tristis, Linn., Murray, Avifauna of British India, No. 912. (c) This term probably includes wild geese and large ducks, see Molesworth, Marathi Dictionary sub voce. The birds, which were pointed out to me as hamsas in the palace at Kolhapur and elsewhere, looked very much like Turkish ducks. (d) M. Senart connects the first part of ambakapilika or ambakapilika with ambu, water,' and translates "water-ants()". As far as I am aware, no such animal is known in natural history. The explanation mother-ant,' or 'queen-ant,' is at least possible. For the queens of the white-ants are eagerly sought after and eaten, because they are considered to act as a strong aphrodisiac. The only time when I obtained a queen-ant, it was at once stolen by my servants. But, as three versions read kapilika, it may be doubted if the word is the Pali representative of pinilika. (e) As duli is said to be a small tortoise, it is no doubt the terrapin, which is found in many Indian gardens. Tortoises belong to the five-toed animals that may be eaten, -sce remark (1). (f) M. Senart's conjecture that prawns are meant by the expression "boneless fish' is not improbable. (9) M. Senart's suggestion that saknja is identical with Sanskrit sankuchi 'a skate,' seems very probable. 41 The translation of sudivast by festival is merely conjectural, but may be defended by its etymological meaning Anbhana divase, which would suit a festival. I think that popular festivals, like the modern Divali, Dasara, and the like inny be weant.

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260 EPIGRAPHIA INDICA. (1) Sayaka and seyaka (R. M.), of course, represent Sanskrit Salyaka. The salyaka is one of the five-toed animals that may be eaten by Aryans, see-e.g., Apastamba, Dh. Su, i, 17, 37, Baudhayana, Dh. Sa.i, 12, 5, Gautama, Dh. Sa. xvii, 27, Vasishtha, Dh. Sa, xiv, 39. It is associated with the kaphata, i.e., according to M. Senart's excellent conjecture, kamatha, 'the tortoise,' because in the law-books salyaka and kachchhapa are always closely put together among the eatable five-toed animals. i) According to the analogy of parnamriga, 'an animal living in the leaves of trees,' pannasase i.e. parnabasah may mean a hare, i.e. a hare-like animal living in the leaves of trees,' and denote the large white-bellied, red squirrel, which is found in the forests of the Western Ghats. It is quite as large as a hare, and its skinned body looks exactly like that of a hare. I have shot it near Yellapur in Kanara. Its meat tasted very much like that of a hare. (1) Simale corresponds exactly to the Sanskrit srimara. Vagbhata, Ashtangahridaya Su. I, 49, names this animal, among the ten mahamriga or large wild animals, next to the chamara or yak-ox and the rhinoceros. It stands also next to the yak in the enumeration of wild animals, which occurs in the Jatakamald xxvi, 7, see the smaller Petersburg Dictionary, sub voce srimara). Perhaps it may be the large Barasing stag. (K) M. Senart has called attention to the passage of the Mahavagga, vi, 17, where the ukkapinda are said to eat the provisions of the monks. According to the note to the translation, Sacred Books of the East, vol. XVII, p. 70, Buddbaghosha explains the term by bilalamusikagodhamungusa, cats, mice, iguanas and mungooses'. He takes it evidently in its etymological sense, ukke i.e. oke pindo yesham te animals which find their food in the houses,' i.e.'vermin. This general explanation does not suit here, because cats, mice and mungooses are not eaten, and because a particular kind of animal must be meant. I would suggest that Piyadasi forbids the slaughter of one of the animals named by Buddhaghosha, viz. of the godha, the large lizard, which, according to the law-books, quoted in note (1) belong to the eatable five-toed animals. (1) M. Senart's correction palapate for palasate is inadmissible, because all the three versions agree, and because the turtle dove is denoted by the next term. Mr. Trenckner's explanation of the corresponding Pali parasato by rhinoceros' (Pali Miscellany, I, 50) fits excellently. For the rhinoceros is also one of the five-toed animals which may be eaten,-see the passages from the law-books, quoted in note (h). Moreover, the rules regarding the Sraddhas show clearly that the meat of the rhinoceros was highly esteemed. According to Manu, iii, 272, and the parallel passages, quoted in the Synopsis, rhinoceros meat satisfies the manes "for an endless time." (m) Setakapote, no doubt, denotes the whitish-grey doves, which are found in large numbers in many parts of India, and which are usually included in the general term hollo or hulla. White pigeons, as indeed all tame pigeons, are only kept by Musalmans, not by Hindus. (n) M. Senart has stated that patibhoga, literally enjoyment,' does not refer erclusively to nourishment. I should say that on account of the following clause "nor are eaten" it must mean "other use than for food" and that Piyadasi means to forbid the slaughter of all animals whose skins, fur, feathers, etc., are not required, as well as of those which are not eaten.

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PILLAR EDICTS OF ASOKA. 261 (0) Ajakanani must be separated into ajaka nani. Nani is the neuter plural of the pronoun na, which is associated with a feminine in utter disregard of the rules of concord, as happens more frequently in these inscriptions. The proper form of the sentence would be in Sanskrit aja edikascha sukaryascha ta garbhinyo dhayantyo va avadhyd. M. Senart's conjectural emendation piyamand for payamina is inadmissible, because all the versions agree in giving the latter word and because piyamana is against the Pali idiom. Payati, not piyati, means in Pali 'to suckle', see Childers Dictionary, sub voce pibati. Nor is it necessary to change the vowel of the affix. The affix minamina occurs more frequently for mana in the inscriptions, and it is evidently an interesting relic of ancient times, as the Zend mana-mna, the Greek menos and the Latin minimina show. The additional clause may be translated and explained thus: Potakas cha [api cha, D. S., D. M.] kechit [te cha kathambhutah] ashanmasikah [avadhya iti seshah]. The plural kani is joined with the singular potake, because the latter is taken in a collective sense. M. Senart's derivation of asammasika from ashanmasam 'up to six months,' may be defended by the analogy of akalika, the adjective belonging to akalam, up to the same hour on the next day'. Piyadasi's prohibition agrees with the sentiments of the Brahmanical teachers, who all forbid to sacrifice animals which have not changed their teeth, and who sometimes forbid their flesh to be eaten, see, e.g., Gautama, Dh. Sa., xviii, 31. (p) This prohibition probably refers to the practice, which here and there still survives, of burning the last remnants of the husks remaining on the threshing-floor of the village, in order to destroy the vermin. (q) Vihisaye, to injure living beings" very probably refers, as M. Senart suggests, to the custom of setting the jungles on fire in order to drive out the game and of thus destroying it. (r) I here again follow M. Senart, whose explanation appears to me the most natural. The prohibition probably refers to cases where sacred crocodiles or snakes, tame tigers and other carnivorous animals were fed with living fowls, sheep or goats. (8) Chatummast, which corresponds to the Sanskrit chaturmast, is the full moon of each term or season of four months, which according to one reckoning is considered the last day of that period, and according to another as falling in its beginning. The formation of the Sanskrit chaturmast is taught in Varttika 7 on Panini, v. 1, 94 :-samjnayam an. "To chaturmasa," a period of four months', (is added) the affix a, which causes Vriddhi of the first syllable, in a (word of) technical import." Patanjali adds: "chaturshu maseshu bhava chaturmasi paurnamasi,' the full-moon day which falls after a period of four months is called chaturmast," and the Kasika, which repeats Patanjali's explanation, says further that the three full-moon days of Ashadha, Karttika and Phalguna are meant. More explicit are the statements, which the Sumangala Vilasini makes on Digha Nikaya, ii, 1 (p. 139), while explaining the words Komadiya chatumasiniya "on the full-moon (night or tithi) of Karttika (which is) chatumasini." It says:-chatumasiniya ti chatumasiya sa hi chatunnam masanam pariyosanabhuta chatumasi idha pana chatumasiniti vuchchati. "Chatumasiniya is equivalent to chatumasiya. For that (full 361 (ed. Kielhorn). This must be understood from Varttika 6: chaturmdaan nyo yajne tatra bhave. See the Mahabhashya, Vol. II, "Compare also Ilaradatta on Apastamba. Dharma Sutra, I, 10, 1.

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262 EPIGRAPHIA INDICA. moon of Karttika) is the end of four months (and is) hence (called) chatumas, but here chatumasini." It thus appears that the real meaning of chatumasi-chatumasini is that which falls at the end of a period of four months." And this explanation presupposes a division of the year into three periods of four months each, the months ending, according to what is called the purnimanta scheme of Northern India, with the full-moon days. The division of the year into three seasons of four months certainly was in India the most popular in the prehistorical period and in the earlier part of the historical period." Each of them was called a Chaturmasam or Chaturmasyam. Both the Brahmanas and the Brahmanical sutras, as well as the canonical books of the Buddhists. frequently refer to the division of the year into three seasons, which is at the bottom of various religious institutions. With the Brahmans it was the cause of the celebration of the Chaturmasya" sacrifices which were offered according to some at the end,' according to others at the beginning of each season. With the Buddhist monks it was the reason for extending the retreat during the rainy season, the da880, over four months, see Mahdragga, iii, 2, 2 and iii, 14, 11. The same period was kept by the Jaina Nirgranthas and the ancient Brahmanical ascetics. It further was used in official documents, and influenced the manner of dating them in most parts of India. The second Separate Edict prescribes the reading of the document on the Tishya day at each Chatunmasa. The large majority of the ancient dated inscriptions, those from Mathura incised during the rule of the Indo-Scythic kings Kanishka, Huvishka and Vasudeva (Epigraphia Indica, vol. I, p. 371, ff, and vol. II, p. 195 ff.; Cunningham, Arch, Surv. Rep. vol. III, plates xiii-xv), two Gupta inscriptions from the same town (Epigraphia Indica, vol. II, p. 210), the early dated inscription of the Mathura Satrap Sodasa, the edicts of the Andhras and Abhiras (Burgess, Rep. Arch. Suro. W. I., vol. IV, p. 103ff. and vol. V, p. 73ff), the old Pallava land grant (Epigraphia Indica, vol. I, p. 1ff.) and the Sanskrit Kadamba inscription (Indian Antiquary, vol. VII, p. 37), invariably mention the season in which the documents were issued. And only three seasons occur, viz. grishmah-gimhd, summer,' varshah-vasa, 'the rains,' hemantahhemanta winter,' the names of which are frequently abbreviated to gri or gri, va and he. In the inscriptions from Mathura and the neighbourhood each season is divided into four months, and we actually find, Mathura inscriptions, and series (Epigraphia Indica, vol. II, No. 4; Cunningham, Arch. Rep., vol. III, No. 12) gri, (i.e. grishmamase) 41 The Sanskrit equivalent chaturmdrin likewino exists, but has a different meaning, sve Varttika 5 on Panini, v. 1. 94. Other divisione, especially that into six sonsons, are no doubt equally ancient, see Prof. Weber, Die Nachrichten von den vedischen Nakshatra, ii, p. 327ff. But they do not seem to have been used in popular life to an equal extent. Chaturmdayam is formed according to the analogy of trailokyan, traimdeyan, chdturvarnyam, chaturdfrangam and so forth, seo Varttika 1 on Panini, v. 1, 124, and the explanation of the passage in the Kasikd. I point this out in order to meet the doubt which M. Senart, see Indian Antiquary, vol. XVIII, p. 76, feels regarding my explanation of the compound anuchaturhemdean in the second separate Edict. He thinks that, if anschlush mdaas meant at the commencement of every term or season of four months,' it must be anschaturhm daar with a short a in the third syllable. In stating this he has overJooked that chaturm dryan, in Pali chatush mdaan, is a perfectly correct synonym of chaturmdeam. * The word chdturm daya is according to Varttika 6 on Panini v. 1, 96, derived from chaturmdsam by the affin ya, causing Vriddhi, and meaning tatra bhava, falling into that. 10 Zee Mana, iv, 26, and the parallel passages in the synopsis to my translation. Mana says that they are to be offered ritvants, and thus reckons the three full-moon days as the last of the season. Similarly he uses IV, 119, ritvartasu ratrishu for chaturmdsisku. Bandhayana bas ritumukhe, and other passages from the Srauta Sutras and Brabtoanas are quoted by Professor Weber in bis Nachrichten v.d. Nakshatra, ii, 329. The discrepancy has no doubt been caused by difference in the reckoning of the commencement of the sessous

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PILLAR EDICTS OF ASOKA, 4; Mathura inscriptions, 1st series, No. 3, and second series, No. 20, va, (i.e., varshamase) 4, Cunningham, No. 20, varshamase 4; Mathura inscription, 1st series, No. 21, hemantamase chaturtthe 4, ibidem No. 8, hemantamase 4, and Cunningham, No. 20, he 4. In the inscriptions from Southern India each season is divided into eight fortnights, and the latest, actually mentioned, are the fifth (Nasik inscriptions Nos. 16 and 17, Kanheri inscriptions Nos. 4 and 16), the sixth (Pallava land grant of Sivaakandavarman) and the eighth (Kadamba inscription of Mrigeinvarman). The period during which this method of dating was in general use, embraces the first century B.C. and the first two centuries A.D. But, in Mathura it survived until the fifth century A.D., as No. 39 of the second series was incised during the reign of Kumaragupta and in the Gupta year 113 or A.D. 431-2 Ka[rttikahema]ntamas[e] divase 20, "on the 20th day of the winter month of Karttika. In Southern India it presumably lasted at least until the same period, to which the Kadamba land grants probably belong. Finally, it may be noted that the old division into three seasons is the only one used by the common people in the districts known to me. The Gujarati villagers and all persons not affected by the learning of the Sastras speak only of the unhalo (ushnakala) varsad na dehada or chomasum and shiyalo. The Marathas know only unhala, pavasala (pravrish and kala) and himvala (himakala.) Further north and east I have frequently heard the terms mentioned in the Ain-i-Akbari, dhupkal, barkhakal and sitkal or equivalents thereof. With respect to the beginning of each season the authorities differ. The oldest, the Brahmanas, as well as some Srauta Sutras, begin the hot season with the month of Phalguna, other Srauta Sutras with the month of Chaitra." The two schemes of the seasons, therefore, are: Grishmah Varsbah Hemantah I Phalguna. Chaitra. Vaisakha. Jyaishtha. Ashadha. Sravana. Bhadrapada or Praushthapada. Asvina or Asvayuja. Karttika. Margasirsha. Pausha or Taisha. Magha. II Chaitra. Vaisakha. Jyaishtha. Ashadba. Sravana. Bhadrapada or Praushthapada. Asvina. Karttika. 263 Margairaha, Pausha. Magha. Phalgun The statements of the Buddhists show the same discrepancies. Hiuen Tsiang, Siyuki, vol. I, p. 72 (Beal), alleges that "according to the holy doctrine of Tathagata the year is divided into three seasons," the hot, the wet and the cold, the scheme of which agrees with the second given above. But the canonical books of the southern Buddhists show clearly that their authors knew also the scheme according to which the hot season began with Phalguna. For they prescribe for the vasso, the retreat during the rainy season, an "earlier" period, beginning with "the day after the full moon in Ashadha," Gladwin ed., vol. I, p. 266; see Sir A. Cunningham, Book of Indian Eras, p. 3; Grierson, Bihar Peasant Life, SS1083; and Hillebrandt, Die Sonnenwend feste, p. 261. See A. Weber: op. cit., p. 3291.

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264 EPIGRAPHIA INDICA. and a later one, commencing "a month later than the full-moon of Ashadha," i.e. with the day after the full-moon of Sravana. And it is further stated that the "later" term closed with Komudi chatumasini," the full moon of Karttika with which the season of four months ends".68 Both these passages presuppose, just like that from the Digha Nikaya (above, p. 261), the use of the pirnimanta reckoning for the months. In the inscriptions of the Indo-Scythic period there is no indication showing when the seasons began. But, if the restoration of the Gupta inscription No. 39 is correct, it follows that in the fifth century A.D. the winter began with Karttika, and that the scheme of the seasons was the older one, given under No. I. Under these circumstances it is not possible to decide with certainty which full moons are meant by the three Chatummasis." They may be either those of Phalguna, Ashadha and Karttika, or those of Chaitra, Sravana and Margasirsha. It is further not certain if these full-moon days were considered respectively as the last days of winter, summer and the rains, or as falling in the beginning of summer, the rains and winter. But the consensus of the three passages from the Buddhist scriptures and of Manu's passages induces me to assume that the former view was that held in Piyadasi's times, as these works were probably composed not very long before and after Piyadasi. The fourth full moon, which our passage mentions, is that of Taisha or Pausha, December-January. The forms tisyan (R) and tisiyam (M) are derived from the feminine adjective tisi, which has been formed from tishya without Vriddhi in the first syllable. With the form tisayam (D. S., D. M.), the locative of tisa, i.e. tissa (tishya), compare the first part of the Vedic tishya-purnamdsa (see Prof. Weber, op. cit., II, p. 326). The word dhupaye which stands before anu posa tham must no doubt be taken in the sense of the Sanskrit dhruvaya, "constantly" (see the Petersburg Dict., sub voce) i.e. "in all months". Anuposathan consists of anu and posatha, and it is worthy of note that the form posatha, with which Piyadasi denotes the fast days or Parvan days, stands midway between the Pali uposatha and the Jaina Prakrit posa ha. The total number of days on which Piyadasi prohibited the killing and sale of fish, amounts to fifty-six in the year, viz. : (1) Six in each of the months in which a new season began and in Taisha or Pausha, the eighth of each fortnight, the full-moon days with those immediately preceding and following them and the new-moon day, or 24 in all; (2) four in the remaining eight months, the full and new-moon days, and the eighth of each fortnight, or 32 in all. As regards the reasons which induced Piyadasi to apply his prohibition to the particular days mentioned, the selection of the Posatha days as well as of those at the end and beginning of the seasons is easily intelligible. The four days of the changes of the moon, which the Brahmans designate by the astronomical term Parvan, were the ancient Sabbath days of the orthodox Hindus. The Brahmanical Sutras prescribe on the two chief Parvans, the full and new-moon days, for every householder, the performance of sacrifices, which are preceded by fasting. Moreover, there are in the Dharmasiltras and Dharmasastras a number of rules which make the Parvan days times of See Sacred Books of the East, vol. XIII. p. 299 f. and p. 324. The note on the second passage explains the word Chatsmasini erroneously. I translate it according to the explanation given in the Sumangala Vildsini, see above, p. 261. " See Manu iii, 45, and iv, 128, as well as iv, 160 and 163, and the passages quoted in the Synopsis to my Trans. Jation.

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PILLAR EDICTS OF ASOKA. 265 continence, worship, prayer, and abstention from doing injury even to plants. According to the commentaries most of these rules refer to the two chief Parvans alone. But the texts, one and all, state explicitly that the injunction of continence applies also to the eighth days of each fortnight, and it is not improbable that the other rules in reality were meant to apply likewise to these two days. All the four Parvan days were kept as holidays in the Brahmanical schools. The Dharmasutras and metrical Smritis prescribe that the Veda-study is to be interrupted on these occasions for a whole day and night and a verse is adduced which describes the bad results of a breach of this rule. It would thus appear that the Buddhists and the Jainas, in giving their rules for the U posatha or Posaha days, did not much more than take over and perpetuate the ancient rules of the orthodox Hindus, and it would further appear that, by ordering a partial amari," Piyadasi acted in accordance with the sentiments not only of the heterodox sects, but also of his orthodox subjects. It is equally easy to understand why Piyadasi's rule applies to the end and the beginning of each season. The three Chaturmasi full-moons were also great holidays. The orthodox Brahmans, who kept three sacred fires, performed on these occasions the Chaturmasya sacrifices, those who kept a single fire celebrated corresponding rites, and the Brahmanical schools kept them as holidays on which studying was forbidden. According to the Buddhistic Sumangala Vilasini, p. 140 (explanation of the words upariprasadavaragata) at least one of these days, the full moon of Karttika was kept as a popular festival. The Nakshatra, i.e. the conjunction, was publicly proclaimed, the houses were gaily decorated, and the citizens gave themselves up to celebrating the Nakshatra by amusements of various kinds. From the Dipavansa, XV, 19, it appears that the Buddhists worshipped the sacred relics on that day. Similar popular and sectarian festivals were probably held on the other two days, and it is very likely that the modern sivite festival on Karttika sudi 15, the Holi on Phalguna sudi 15, and the practice of making presents to Brahmans on Karttika and Ashadha sudi 15, may go back to the earliest times or be connected with the more ancient popular holida, s at the end and the beginning of the three seasons. More difficult is the answer to the question why Piyadasi included in his prohibition the three days at full moon of Taisha or Pausha. But it may be suggested that the day may have been regarded as the conventional beginning of the Uttarayana, the sun's progress towards the north. This is still a great festival, now called Makarasamkranti, and celebrated not on the actual day of the entrance of the sun into the zodiacal sign, but later in January. () The term nagavana, "elephant-preserve," is found both in Pali and in Sanskrit. It occurs repeatedly in the Chulahatthipadopamasutta of the Majjhima Nikaya. Thus we read, p. 178 (ed. Trenckner) :--Seyy tha pi brahmana nagavaniko nagavanan padi. seyya, 80 passeya nagavane mahantam hatthipadan dighato cha ayatan tiriyon cha vitthatan, etc. "Just as when, 0 Brahmana, the keeper of an elephant-preserve, enters - Vishna, Isti, 87, Mys: "Let him not eat even a blade of grass." Manu, iv, 113-114, and the paraliel passages, quoted in the Synopsis. * Partial and temporary prohibitions to kill were issued occasionally even in much later time. Thus the Satrusijaya in. seriptions, Epigraphia Indica, vol. II, p. 37, state that the emperor Akbar stopped for a year the killing of aquatic animals at the instance of Jinabans Sari, and that the same prince forbade the slaughter of all animals during six months in accordance with the prayer of Hiravijaya Suri. # Manu, iv, 119, and the parallel passages in the Synopsis,

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266 EPIGRAPHIA INDICA. the elephant-preserve, he may see in the elephant-preserve large footmarks of elephants, both long in length and broad in breadth, etc." In Sanskrit it occurs in Bana's Harshacharita. The taming of elephants was in India a royal prerogative and the sale of elephants a royal monopoly, see Medhatithi on Manu, viji, 399. Particular forests, belonging to the Crown, were no doubt reserved in Piyadasi's days, as at present, for the breeding of elephants, and these are meant here. The word kedatabhoga has not been traced in literary works. But its meaning is not doubtful both on account of its co-ordination with nagarana anil on account of its etymological meaning, that which is enjoyed or used by fishermen.' Probably particular lakes or portions of the rivers are meant, which were set apart for the fishermen of the various towns and villages, and were consequently their bhog, as the modern phrase is. (u) M. Separt's explanation of athamipakhaye by "pakshasyashtanyam on the eighth of (each) fortnight" is no doubt correct. In the Jaina Achardnga, ii, 15, 17, p. 125, Jacobi we have an exactly analogous compound dasnmipakkhena "on the tenth of the fortnight." The position of the parts of the compounds is inverted in accordance with a license or slovenliness, frequently observable in all Prakrits, compare, e.g. the Desi valayabahu 'armlet' (Hemachandra, Deakosha, VII, 52) for bahuvalaya. Some formations of this kind like varabana, 'a protection against arrows, i.e. 'a coat-of-mail,' have even crept into Sanskrit in addition to those words where the grammar or classical usage sanctions the irregular position of the parts of the compound. (o) The days of the month were commonly named according to the Nakshatras, with wbich the moon was supposed to be in conjunction, see my note 11 on the Sep. Ed. I, Zeitschrift der Deutschen Morgenlandischen Ges. vol. XLI. As no specification is added, Piyadasi's prohibition probably applies to the Tishya and Puparvasu days of each month. Both are among the punya nakshatra and Tishya or Pushya is occasionally cited as an example of an auspicious constellation. It is probable that, as the holier one, it has been placed before Punarvasu, which in the list of the Nakshatras stands earlier, being the fifth, while Tishya is the sixth. Btihaspati is the guardian deity of the latter; Aditi of the former. (20) M. Senart has no doubt correctly explained nilakhiyati by nirlakshyale, and correctly assigned to it the meaning 'is castrated.' I may add that the Debi word nelach. chho or nelachchho, 'a eunuch,' furnishes the proof for his assertion. (2) According to the analogies, found in the Srauta Sulras, chatunmasipakha, the fortnight connected with the full moons of the seasons, may mean either the dark fortnight following the Chaturmasi purpima, as Mr. Senart assumes, or the bright fortnight preceding it. For Katyayana uses maghipaksha for the dark half of Magha, and Latyayana phalgunipaksha for the bright half of Phalguna. If, however, as I believe, Piyadasi used the purnimanta reckoning, the second explanation is the more natural one. () According to a passage, quoted by Professor Weber (Die vedischen Nachrichten von den Nakshatra, II, p. 330, Note 2), the Brahmans considered the new-moon day of Phalguna to be the proper time for marking cows (see also Sarkhayuna Grihya Satra, III, 10.) * See alan passage quoted in the smaller Petersburg Dictionary. * See Hemachandra Deffkosha, iv, 44, and Pdiyalachchhi, verse 236, as well as the note in the glory to the latter. # See the Petersburg Dictionaries ander the two words, and the commentaries on the passage quoted there and in Professor Weber's Nachrichten von den Nakshatra, Bd. 11, p. 827.

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PILLAR EDICTS OF ASOKA. 267 .. (tisa) . (2) It is not necessary to depart with M. Senart from the natural sense of the passage and to assume that Piyadasi restricted his order to certain classes of criminals. For, it must not be forgotten that long terms of imprisonment were not in favour with the authors of the ancient criminal codes of India. For serious crimes they mostly prescribe capital punishment, mutilation and banishment; for lighter offences fines and whipping. In Piyadasi's times the prisons, therefore, did probably not contain many prisoners condemned to long terms for serious crimes. I may add that the liberation of all prisoners, as an act of royal clemency, seems quite natural to Hindus. Only a few years ago I remember reading a rather sarcastic paragraph in the Bombay Gazette Summary on a princeling in Bengal, I think, who on the birth of a son decreed a general jail delivery in his fortunately not very extensive dominions, compare also Jatakas, vol. V, p. 285, I. 25. EDICT VI. Dehli-Sivalik. Dehli-Mirat. Allahabad. Devanan-piye Piyadasi-lAja-he Missing. [27] ... Piyadasi 18yam-aha[:] duvadasa [1] vasaabhisitena-me dhammalipi-likhpita lokas, [2] hitasukhaye[:] setam-apahata tam-tam-dhammavadhi-p&pova [.3] . Hevam-lokasd hitasukhe-ti-pativekbami atha hitasak he-ti-pativekhami atha iyam[4] natisu hevam-patiy Asarnesu bevan-apakathesu ( ;6] ki ..Asanne (su) bevan apakamam-keni-sukham ayahami-ti ..[;) kimam. .::. tatha-cha-vidahmi[.] Hemeve da [bi]mic.j Hevammeva sava (6] savanikayesu pativekh&mi[.] . yesu pativekhimi[.29] SaSavapasanda-pi-me-pujita[7] vi vapasamda pi-mo-pujith vividbavidbaya-pujaya [.) E-chu-iyam. ya pujaya L.) Echuiyamatan atuna pachu pagamane [8] se-me pachupagamane se me mukhyamokhyamate [. Saduvisativasa mute [.] . . . . . . abhisitena-me [9] iyam-dhammalipi likhapit&[.10] lipi likhapita-ti[80) Radhia. Mathia. Devanan-piye Piyadasi-laja Devapat-piye Piyadasi-1Aja hevam-Aba[:] duvadasavaslbhibevar-Aba[:] duvadasavasabhisitena-me dbammalipi likbapita sitena-me dbammalipi-likbapita Jokasa (14) bitasukhaye[:] se- lokasa [16(1)] hitasukbayo[:] tan-apahata tam-tam dharma- se-tam-apahata tam-tam-dhanvadhi-papova [.]" Hovam-lokasa- mavadhi-papova [.] Hevam lohitasuk he-ti pativekhami(15) kasa[17(2)] hitasuk he-ti pativeatbi-iyam-patisuhevan-paty.. khemi atbi-iyari-n&tisa hevamBaronesu bevam-apakathesu(,) patyasaronesu bevan-apakatbesu kimmam - kani-sukban-avahami (18()] kimmarn-kani-sukham ti tatha-cha-vidahami[.18) Hem-' avahami-ti tatha-cha-vidahami eva-savanikayesu-pativekhamic. [] Hem-eva savanikayesu paSavapisardi pi-mo-pajita vivi ivekh&mi [.19(4)] Savapa samdhaya-pujdya [.] E-cha-iyan. 4A-pi-me-pujita vividbaya-pujay a atann-pachupagamane 17 se-me- (.] E-chu-iyam atana pachu - mukhyamute[.) Saduvisati va pagamane (2005)) se-me-mosabbisitena-me iyam.dhammalipi khyamute[.] Saduvisati-vasakhopita[18) bhisitena-m iya-dbaminalipi likbapita [.21(6) "The stroke which makes papova look like pipova is clearly due to an accidental scraeb.

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288 EPIGRAPHIA INDICA. TRANSLATION. King Piyadasi, beloved of the gods, speaks thus:-- After I had been anointed twelve years, I ordered religious edicts to be written for the welfare and happiness of the people, (in order that the people), giving up that (unrighteousness which they practised), might obtain a growth of the sacred law (in) this or that (respect). (Saying unto my. self) "the welfare and happiness of the people (is concerned)," I thus direct my attention not only to my relatives, but also to those who are near and far; -why 80 ? "In order that I may lead some of them to happiness." In like manner I direct my attention to all bodies corporate. I have also honoured men of all creeds with various honours. But I consider that to be most essential, what (I call) the approach through one's own free will! After I had been anointed twenty-six years, I ordered this religious edict to be written. REMARKS ON THE TRANSLATION. (a) Dhashmalipi, being a generic term, may refer to more than one edict. The edicts referred to are the third and fourth Rock Edicts. The former says, "when I had been anointed twelve years, I issued the following order," and the latter states with equal clearness at the end, "king Piyadasi, beloved of the gods, ordered this to be written, when he had been anointed twelve years." The earlier part of Piyadasi's spiritual course is fixed by his own statements, as follows :(1) After the conquest of Kalinga in his ninth year he repented of bis cruelty, and resolved to make no further conquests by the sword (Rock Edict XIII). (2) In his eleventh year he began to hold an annual progress through his dominions in search of religious truth (Rock Edict VIII). (3) In his thirteenth year he solemnly adopted the Dhamma or Sacred Law, i.e. those principles of morality which he enumerates so frequently (Rock Edict IV), and ordered it to be spread by his officials and his vassals on their annual tours through their districts (Rock Edict III). (4) In his fourteenth year he appointed the Dhammamahamatas or Superintendents of the Sacred Law. All this long precedes his conversion to Buddhism, which happened in or immediately after the twenty-ninth year of his reign. (6) Apahata (D. S.) or apahata is undoubtedly, as M. Senart suggests, equivalent to apahritya or apahsitoa. In my opinion it corresponds to the second form, just as patiladdha" (Jdlaka, iv, 46, 23) stands for pratilabdhoa. With respect to the meaning I differ from M. Senart, as I take apahfi in the sense of to avoid, to give up,' which it has not rarely in Sanskrit. Tam, the object of apahata, stands for tad, and denotes that which the people used to do, before they were taught better. The whole sentence down to papora gives briefly the contents of Rock Edict IV, and it would have been clearer if ti had been added at the end. I transliterate and explain the passage in Sans - Compare with this sentence the statements in the twelfth Rock Ediet. "The verso runs follows:- Sarkappan otash patiladdha pdpath ache anh lam makaroni luddarle

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PILLAR EDICTS OF ASOKA. 269 krit as follows :- Sah[loka ityarthah] tad (kriyamanam adharmam ityarthah] apahritya (parihsityetyarthah] tam tam dharmavriddhim prapnuyat. () The explanation of the statement that the king directs his attention to his relatives is given by the remarks in the fourth Rock Edict and the seventh Pillar Edict, according to which the gifts of his children, brothers and sisters were supervised by the Dhammamahamatas. By "those who are near," Piyadasi probably means his Lajakas and other officials, who are supervised and taught their duties by him, see the fourth Pillar Edict and the Separate Edicts. "Those who are far," apakatha, may be the wardens of the marches or perhaps the free borderers and the subjects of his friend the Yavana king Antiyoka, on whom Piyadasi conferred benefits according to the second Rock Edict, and whom he tried to convert to the Dhamma by ambassadors, as the thirteenth Rock Edict (Part ii) alleges. (d) M. Senart has recognised that kiman is equivalent to the very common phrase kimti. As R. M. read plainly kimmar, I would suggest that kiman too stands for kimman, and is a contraction of kimva, i.e. kimida, with the not uncommon nasalisation of the last vowel. (e) Nikaya, body corporate,' refers probably not only, as M. Senart suggests, to the classes of officials which are called nikaya in the twelfth Rock Edict, but also to the castes and sects called nikaya in the thirteenth Rock Edict. f) Pachchipagamana, in Sanscrit pratyupagamana, might mean the return to, but may also be taken as the approach towards.' The latter sense suits here best, and what is meant is the voluntary approach which one sect is to make towards the other in accordance with Piyadasi's recommendation in the twelfth Rock Edict :-"They shall hear each other's law and love to hear it. For it is the desire of the Beloved of the gods-what P- that men of all creeds shall have heard much and possess holy doctrines.'" Dehli-Sivalik Pillar. EDICT VII, 1. Devanam-piye Piyadasi laja hevam dha[:]ye-atikamtam [11] amtalam lajane husu(,Jhevam ichhisu[:]katham-jane[12] dhammavadhiya vadheya[?] No-chu-jane anulupaya dhammavadhiya[13] vadhitha[.) Etam devanam-piye Piyadasi laja hevam-Aha[:] esa-me[14] hutha(,) atikamtam-cha amtalam hevam icbhisu lajane katham-jane[16] anulupaya dhammavadhiya vadheya-ti[;) no-cha-jane anulupaya[16] dhammavadhiya vadhitha[3] se-kina-su jane anupatipajeya"[.17] kina-su jane anulupaya dhammavadhiya vadheya-ti[:]kina-su-kani [18] abhyuanamayeham dharmavadhiya-ti[?] Etam-devanam-piye Piyadasi laja hevan (19) AhAC: Jesa-me hutha[.] dhammasa vanani sa vapayami dhammanusathini[20] anus[a]sami(r)[:etam-jane sutu anupatipajisati abhyumnamisati[,211 The second pa of anupatipajeyd stands above the line. This might be read anusiadmi, but I believe the blotched line above the d-stroke to be mocidental. Anusdedmi is also wed by Aboks elsewhere, e.g. Sep. Ed., II, 6, (8), etc.!

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270 EPIGRAPHIA INDICA. EDICT VII, 2. dhammavadhiya-cha badham vadhisati[.) Etaye-me athaye dhammasavan&ni savapitani dhammanusathini vividhani anapitani yath[& me puldis-pi bahune janasi Ayata ete paliyovadisamti-pi pavithalisamti-pi[.] Laj[d]ka-pi bahukesu panasatasahasesu ayata tepi-me anapita[:] hevam-cha hevar-cha paliyovadatha [1] janar dharmayu(ta)m"[.] [D]e[v]anam-piye Piyadasi hevam-aha[:] etam-eva-me anuvekbamane dhammathambhani-katani(,) dhammanaba mata-kata[.pdharma(s)a[ van Je'l. kate[.]Devanam-piye Piyadasi laja-hevam dha[:] magesu-pi-me nigohani lopapitani[:] chhayopagani hosanti pasumunisanam [3] ambavadikya lopapita Jadhak[0]s[i]kyani. pi-me-udupanani[2] kbanapapitani [] nimsidhiya-cha" kalapita[j]apanani-me bahukani tata-tata kalapitani patibhogaye pasumunisanam[.] La[huke chu]" esa patibhoge nama" (.) Vividhayahi sukhayanaya pulimehi-pi lajthi mamaya-cha sukhayite loke[.] Imam-chu dhammanupatipati anupatipajamtu-ti[;) etadathA-me[3] esa-kate[.] Devanam-piye Piyadasi hevam aha[:] dharmamahamatd-pi-me t[@]-bahuvidhesu" athesu anugahikesu viyapata-se pavajitanam-cheva gihithanam-chas; savaspasamdesu-pi-cha" viyapata-se[.] Sanghathasi-pi-me kate ime viyapata hoharti-ti [:] hemeva babhanesu Ajivikesu-pi-me kate[4] ime viyapata hoharti-ti[.] Nigamthesu-pi-me kate ime viy&pata hohamti [:] nanapasamdesu-pi-me kate ime viyapat hohamti-ti (.] Pativisitha pativisitham tesu-tesu te-[tje [ma]hamata [.] Dhammamahamata-chu-me etesu-cheva viya[pa]ta savesu-cha arnesu pasardesu[.] Devanan-piye Piyadasi laja-hevam Aba[:)] ete-cha anne-cha bahuka mukha danavisagasi viyapata-se mama-cheva devinan-cha[1] savasi-cha-me olodhanasi te-bahuvidhena a[ka]lena" tani tani tuthayatan[A]ni pati[padayamti] hida-cheva disasu-cha[.] Dalakanam-pi-cha-me kate amnanam-cha devikumalanam ime danavisagesu viyapata hohamti-ti[6] dhammapadanathaye dhammanupatipatiye[.] Esa-hi dhammapadane dharmapatipati-cha ya-iyam daya dane sache sochave madave sadha(ve)-cha lokasa hevam vadhisati-ti[:] Faintly visible are, both on Dr. Fleet's facsimile and on Sir A. Cunningham's rubbing, the following letters--ya tha .. . and the left-hand curve of ed, while the right half of sa is quite plain. The restoration is not doubtful, because there is exactly room for the lost consonants and because the phrase pulisa-pi-me "my servants" occurs above Pillar Edict, 1, 1. 7 (D. S.), 1.3 (A), and elsewhere. From Professor Kera's analysis of this edict, Der Buddhismus, vol. II, p. 385, I infer that be would restore the passage in the same manner. * Bahone is possibly a clerical mistake for bakuke. But it may be defended by the locative pundrasune above, v. 16, 18 (D. S.). The quantity of the second vowel of lajakd is not certain. * The last syllable of dharmayutan bas been placed more than an inch from the rest, because there is a flaw in the rtone. 71 The restoration has been made correctly by M. Seuart. The rubbing shows the d-stroke distinctly, and the facsimile has the finale. 71 The continuation of the same flaw in the stone, which caused the separation of the syllables dharmayu and tast in 1. 2, has bere made necessary the division nimsi dhiyd (not dhayd). Of course, nothing has been lost. 7 The initial la (not sa) is perfectly plain, both on the facsimile and on the rubbing. Between la and era, three, or possibly four, syllables have been lost. The phrase was, therefore, either lakuke chu esa or lakuke chu kho esa, compare Rock Edict, XIII, 2, 1. 14 (KAlst), lahukd vu kho sa piti, and below, 1.8, tata chu lahu-se dharmaniyame. 14 The nd of ndma stands above the line, and has been added afterwards as a correction. * Though the ta is damaged at the top, it seems probable, both according to the rubbing and the facsimiles, that the reading was to. The se after viydpud is, of course, not required. Compare also the first clause in L. 8, where another redundant ve occurs. *The restoration has been given correctly by M. Senart.

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PILLAR EDICTS OF ASOKA. 271 Devanam-piye [Piyada]s[i] laja hevar-Aha[:] yani-hi-kani-chi mamiya sadhavani katani tarh-loke and patiparhne tar-cha anuvidhiyarti[:]tena vadhit-cha[7] vadhisarnti-cha matapitisu sususaya gulusu sususdy& vayomahalakanam anupatipatiya babbanasamanesu kapanavalakesu dva dasabhatakesu sampatipatiya[.] Devanan-piy[e Pilyadasi laja hevarh-Aha[:] munisnamh-chu ya-iyam dharmavadhi vadhita duvehi. yeva Akalehi dharmaniyamena-cha nijbatiya-cha[.8] Tata.cbu lahu-se dhammaniyame(,) nijhatiya-va bhuye[.] Dhammaniyame-chu-kho esa ye-me iyam-kate imani-cha imani" jatani avadhiyani[,) annani-pi-chu bahu[kani] dharmaniyamani yani-me kafani[.) Nijhatiya-va-chu bhuye munisanath dharmavadhi vadhita avihirsaye bhutanan[9] analambhaye papanam [.] Se-etaye athaye iyam kate (1) putapapotike chamdamasuliyike hotu-ti (1) tatha-cha anupatipajamtu-ti [.) Hevam-hi anupatipajamtam hidata[pala]te aladhe hoti [.) Batavisativasabhisitena me iyam dhammalibi lik hapa. pita-ti [.) Etam devanam-piye aha :) iyam [10] dhammalibi ata athi silAthambhani-va silaphalakani-va tata kataviya ena esa chilathitike siya [11]. TRANSLATION. King Piyadasi, beloved of the gods, speaks thus : "Those kings who lived during the past ages conceived this wish, 'Might mankind in some way grow the growth of the sacred law," But mankind did not grow a befitting growth of the sacred law." Concerning this matter) king Piyadasi, beloved of the gods, speaks thus: "This (thought) came to me, 'On the one hand kings conceived during the past ages this wish, Might mankind in some way grow a befitting growth of the sacred law l' On the other hand mankind did not grow a befitting growth of the sacred law. By what means then would mankind (be moved) to obey ? By what means would mankind grow a befitting growth of the sacred law? By what means may I raise up some among them to (grov) the growth of the sacred law ?" Concerning this matter) king Piyadasi, beloved of the gods, speaks thus : "This (thought) came to me " Sermons on the sacred law I will order to be preached ; instruction in the sacred law I will order to be given. When men hear it, they will obey, they will raise themselves,' and mightily they will grow the growth of the sacred law." For this purpose I have ordered sermons on the sacred law to be preached, and have directed various instructions on the sacred law to be given, so that even my servants] who dwell (as rulers) among many men, shall give instruction and expand it. Even the lajukas who dwell (as rulers) among many hundred thousands of souls, even they have been ordered by me," "Instruct (my) loyal people in this way and in that." Piyadasi, beloved of the gods, speaks thus: "Having regard to this same matter, I have erected pillars of the sacred law, I have appointed superintendents of the sacred law, I have ordered to be preached [sermons on) the sacred law." 77 Read maxi che, as the sense requires. 71 Etam-eva-me an dekhamane (i.., Garavekskyamanan) may be explained as a nominative absolute, apalogous to arijitan hi vijiramare, Rock Edict XIII (L. 36, k.) Bat it is not impossible that anwekhamanena (ic. anvekshananona) was what Aboka really wrote.

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272 EPIGRAPHIA INDICA. King Piyadasi, beloved of the gods, speaks thus : "I have also planted banian-trees on the high-roads, (intending that) they shall give shade to men and beasts. I have planted mango-gardens." I have also ordered wells to be dug at every half kose and I have ordered rest-houses to be built; and I have ordered many watering stations' to be made here and there for the enjoyment of men and beasts. [But something small indeed is) this so-called enjoyment. Both former kings and myself have blessed the world with various blessings. But I have done (all) this (in order) that men may render their obedience to the sacred law." Piyadasi, beloved of the gods, speaks thus : "My superintendents of the sacred law are also occupied with the various matters of grace, affecting both ascetics and householders; and they are likewise occupied with men of all creeds. I have arranged it that they will be occupied with the affairs of the Samgha'; likewise I have arranged it that they will be occupied with the Brahmanical Ajivikas; I have arranged it that they will be occupied with the Nigamthas; I have arranged it that they will be occupied with (all) the manifold creeds. Various officials (have been appointed) for various (classes of men and purposes) in accordance with the several requirements. But my superintendents of the sacred law are occupied both with those mentioned) and with the men of all creeds." King Piyadasi, beloved of the gods, speaks thus : Both these and many other chief officials are occupied with the distribution of gifts, both my own and those of the queens; and in my whole barem they (point out) vari. ous ways the manifold sources of contentment both here (in Pataliputra) and in the distance. And I have arranged it that they will be occupied with the distribution of the gifts both of my sons and of the other princes in order (to promote) noble deeds in accordance with the sacred law and obedience to the sacred law. For, these are noble deeds in accordance with the sacred law and this is action in accordanoe with the sacred law, whereby compassion, liberality, truthfulness, purity, gentleness and holiness will thus grow among men." King Piyadasi, beloved of the gods, speaks thus : "Whatever works of holiness I have worked, these men have followed, and these they will imitate in future, and thereby they have grown and will grow in future in obedience towards parents, in obedience towards venerable men, in reverence towards the aged, in proper conduct towards Brahmans and ascetics, towards the poor and the wretched, even towards slaves and servants." King Piyadasi, beloved of the gods, speaks thus : "But men have grown this growth of the sacred law in two ways, (vie.) through restrictive religious rules and through deep meditation". But, among these two the restrictive religious rules are something small, more (is worked) by deep meditation. Regarding the short a of radikyd see note 17 on the Queen's Ediot, Indian Antiquary, vol. XIX, p. 123, where it has been pointed out that the corresponding antdradikd may stand for antbdraddikt. Regarding the long d of ambd, see below, note 20. # Mukhd has either been used in the sense of mukha, m, a leader (nee the smaller Pet. Diet., sub voce), or it stands for mukkhd and correspouda to mukhyd oliefs,' i.e.officials of high rank.' Thue, i... is the manner desired by the king. Tata, i.e. tatra, bas bere, M often in Banskrit, a distributive sense, and tata-chu is equivalent to tayotu.

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PILLAR EDICTS OF ASOKA. 273 But the restrictive religious rules, indeed, are these, that I have ordered various kinds of creatures to be exempt from slaughter ; but there are also numerous other restrictive religious rules which I have imposed. But by deep meditation the growth of the sacred law has been increased more among men, so that they do not injure created beings, so that they do not slaughter living creatures." For the following purpose these (orders) have been issued, (viz.) that they may last as long as my sons and great-grandsons reign", as long as moon and sun endure, and that men may act accordingly. If man obeys them in this manner, happiness has been gained both in this world and the next. I have caused this religious edict to be written after I had been anointed twenty-seven years. Concerning this the Beloved of the gods speaks (thus): "This religious edict must be incised there, where either stone pillars or stone tablets are found, in order that it may endure for a long time." REMARKS ON THE TRANSLATION, (a) As the preceding clause states that the kings "conceived a wish," it is not possible to take kathan as an interrogative adverb. It must have the sense of an indefi. nite pronoun, just as kani has more frequently. (1) Though it is perhaps not absolutely impossible to take etan with M. Senart as equivalent to itra or atra, I prefer to explain it by elad, and to assure that we have here the "accusative of relation," which, as Professor Delbruck has shown (Altindische, Syntax, p. 165f.), appears not rarely with verbs of speaking, wishing, considering and tho like. (c) Abhyumnamayeham is the future with the meaning of the subjunctive (see Speijer, Sanskrit Syntax, p. 266f., and especially the quotation from the Ramayana under b). E for i appears similarly in paridahessati, etc. (see E. Muller : Simplified Grammar of the Pali Language, p. 118). (d) Abhyunnamisati may be either the future of the active abhyannamati, or, equivalent to abhyunnammissali, the future of the passive of the causative abhyunnamayati. The use of the active unnamati, abhyunnamati, pronnamati, and so forth, in the sense of 'to rise up,' is the usual one both in Sanskrit and in the Prakrits. (e) Lajuka means literally 'a writer, clerk,' and denotes here probably a high official, taken from the writer caste (sce note 1 to my Gernan translation of Rock Edict III). Regarding the meaning of ayata note 2 to my German translation of ve Seps. Ed. I, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. XLI. (f) Paliyovadatha is one of the few instances of the Vedic subjunctive, preserved in the old Prakrits of India (see Professor Pischel in Kuhn's Zeilschrift, vol. XXIII, p. 424, and Professor E. Muller, Simplified Grammar of the Pali Language, p. 108). (g) Alhakosikyani corresponds to a Sanskrit urdhakrocikiyani. The krosa or kos meant here, must be that equal to 8,000 Ilastas, or half a gavyuti, which thus corre. sponds to the so-called Sultoni kos of 3 English miles. The ordinary kos, equal to one and a lialf or one and three-quarter miles, cannot be meant, as the wells would come to close to each other. See aluwe, Pillar Elict V. Liet 2

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274 EPIGRAPHIA INDICA. (h) Nithsidhiya no doubt stands for nisidhiya, just like the Pali mahimhsa for mahtaa, and is an equivalent of nishidiya, dwelling,' which occurs in the Nagarjuni Hill Cave inscriptions, Indian Antiquary, vol. XX, p. 364f., in the compound vdshanishidiyaye. Both nimsidhiya and nishidiya are Pali representatives of the Sanskrit nishadya, "a couch, a market-ball." They have, bowever, been derived not from the root nishad, but from the stem of the present tense nishtd. The lingual qha of ninsidhiya is due to the influence of the original sha of nishidya. The Jairas use closely allied words nifidhi, nishidhi and nisidhi for the last resting-place, the ornamental tombs, of their saints, see Indian Antiquary, vol. XII, p. 99. Nimsidhiya denotes here, of course, the public resthouses or serais, which are found at certain distances on most Indian high-roads and which are frequently built dharmartham by benevolent and rich men. Ushavadata, the pious son-in-law of the Satrap and king Nahapana boasts in the Nasik inscriptions, Rep. Arch. Suro. West Ind. vol. IV, p. 99, that he erected many such buildings. () Apana cannot have here its usual meaning "tavern, liquor-shop." As Professor Kern, Der Buddhismus, vol. II, p. 385, assumes, it must denote a watering station. Probably the huts on the roads are meant, where water is distributed to travellers and their beasts gratis or against payment. The usual Sanskrit name is prapa. (1) Sangha, of course, denotes the order of Buddhist monks. The Ajivikas are probably, as Professor Kern assumes, orthodox Vaishnava ascetics, see my discussion of the question in the Indian Antiquary, vol. XX, p. 362. The Nigarthas are the Jaina ascetics or Nirgranthas. I take pativisithan pativisitham, "according to the several requirements" in the sense of prativitesham, (see the smaller Petersburg Dict, sub voce). Tesu-tesu, literally " for these and those," probably refers not only to various classes of men, but also to various purposes, for which the unnamed officials were appointed. Compare the end of Rock Edict XII, where the Superintendents of women, the Vachabhumikas and other bodies of officials are mentioned. (k) I here follow Professor Kern, Der Buddhismus, vol. II, p. 386, who takes tuthayatanani, i.e. tushtyayatanani, "sources of contentment," in the sense of "opportunities for charity." Such opportunities are to be pointed out to all the inmates of the king's harem. With this interpretation the necessity of the restoration pati (padayanti] is self-evident. (1) Devikumala 'prince' means literally son of a queen,' i.e. of such a lady who has the title deci. As the sons of the king have been mentioned separately, it follows that the princes' are the sons of the wives of Piyadasi's predecessors, i.e. his brothers and possibly his paternal uncles. In the parallel passage, Rock Edict V, Piyadasi names his brothers, sisters and other relatives.' (m) M. Senart has no doubt correctly explained nijhati as a derivative from the causative of nidhyai and appropriately translated it by "reflexion." It is equivalent to Sanskrit nididhyasana "reflexion, deep meditation," which is derived by other affixes from the same verb. (n) In pulapapotike the nominative of the plural puta takes the place of the stem just as in amba-vadikya, above l. 2. Similarly the nominative singular frequently takes the place of the stem in the inscriptions from Mathura, ante, vol. I, p. 371 ff. Rare instances occur also in Pali. Thus we have, Jat. iv, 184, 18, sakhabhariyam, the wife of a friend.'

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MAHABAN PRASASTI. 275 XXI. THE MAHABAN PRASASTI OF SAMVAT 1207. By G. BUHLER, PH.D., LL.D., C.I.E. The subjoined inscription is identical with that which I have published, ante, vol. I, p. 287, under the title Mathura Prasasti of the Reign of Vijayapala, according to an impression, furnished to me by Dr. A. Fuhrer and described as an 'Inscription on black basalt recovered from Kesava mound at Mathura, 10th February 1889.' Shortly after the publication of my article Dr. Fuhrer wrote to me that he did not agree with my restoration of the king's name as Vijayapala, because he had obtained lately from Mahaban another small inscription of the same period, which showed a different reading. His remarks induced me to look over Sir A. Cunningham's notices of Mahaban in the Archaeological Survey Reports, where I found the facsimile' of a much more complete version of this supposed Mathura Prasasti, and the statement that the document had been obtained at Mahaban in 1882-83; my friend, Professor Kielhorn, likewise pointed it out to me. For some time I thought that Dr. Fuhrer's inscription, in which the central portion has been rubbed out by the stone being used for grinding spices or dal and a large piece at the right-hand corner has been broken off, might be a duplicate of Sir A. Cunningham's. But this theory became doubtful, when in answer to my enquiries Dr. Fuhrer stated that Sir A. Cunningham's stone was not traceable at Mahaban. And it became absolutely untenable, when some time ago Dr. J. Burgess found Sir A. Cunningham's impression from which his lithograph was prepared. A comparison with Dr. Fuhrer's impression shows that the latter has, in the portions preserved, all the minor abrasions which are found on Sir A. Cunningham's slab, whereby the identity of the two originals is established. It would now seem that, after Sir A. Cunningham's impression was taken in 1882-83, the stone was taken away from Mahaban, used as a grinding stone by somebody, and finally brought as a find from the Kesava mound to Dr. Fuhrer, who in 1889 received quite a number of fragments from the railway-workmen at Mathura. I now re-edit the inscription according to Sir A. Cunningham's impression, which is reproduced in the accompanying plate and permits me to give a much better version. As regards the contents of the inscription, it is now plain that it refers to the erection of a temple at Mahaban. The paramount king, mentioned in the colophon, is probably, as Sir A. Cunningham has stated, op. cit., vol. XX, p. 42, Ajaya pala, not Vijayapala. And he may belong to the Yaduvathet dynasty of Bayana-Sripath (see the pedigree op. cit., p. 7). This view, which Sir A. Cunningham has put forward, is confirmed by the fact that Dr. Fuhrer's above mentioned new inscription from 1 Cunningham's Archeological Survey Reports, vol. XX, pl. x. The use of the slab for grinding condiments upon is perfectly evident from the impression, where a round piece in the centre is blank, and at the sides the deeper strokes of the letters are visible, while the shallower ones have disappeared. Dr. Fuhrer has also sent me squeezes of several other fragments, which bear in pencil the dates when they came into his hands. One which is unfortunately very small shows the name of paramesvara-tri-Siladityadeva and may belong to the seventh century. 2 N 2

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276 EPIGRAPHIA INDICA. Mahaban shows the name of Ajayapala's successor Harip&la and the date Samvat 1227. The pedigree of the Rajput who built the temple now stands as follows: Simbaraja. Tejaraja. Asika, married to daughter of Harikantha. Jajja, married to Dharma, daughter of Rissika. Pajja, married to dangbiter of king of Avanta. Four sons. One or several sons (verse 17). L. 3. TRANSCRIPT. L. 1. bhii| pI [gaNapataye namaH / / dizyAtma va kairavaku--- - yAMsi daMto hiradAnanasva [1] vijitya vighAniva-7- zaMke (2) mukhe samAdhAtumupAhitI yaH [1] L2. [zaura: kannalakAMtirasvasilatA bhUtyai -i-- karA kAliMdIva samudratA sarabharsa yA khaInIpaIyA / yatAnti] samAnuSIva kamalA DillIrapiNDo pamaH kambabimbitamambaraM ka[malinI kiMjakapajAyate / [2] sa vovatu ja----: sakaladaityadahana: mahAnara[ka]maInaH] pracuracaurasaMtaIL.4. samastabhuvanAkaraH kamalacakrabhUSAkaraH dhRtAmaramahAbharaH tRNa]vadutamAdharaH // [3] iti prathamameva // zAkhA[santatisavidahasaL.. kanaprIDAmadigmaNDala vAdhAH pAnya mamAzrayo dvijakunna: mamevyamAnIdhika : Rend zwa. On Dr. Fribrer's iupturun the stroke abure the ta has almost disappeared. +fiestore karavakahalAbha yayAsi. * Restore ciraMva:. Read kiMbakapaMjAbane / - Read 'dapa nI:-bhadhAkarI:- mahAbharamR :-Restore janAIna /

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Epigraphia Indica, vol. II. MAHABAN PRASASTI OF SAX VAT 1207. SAMVAT 1207. Kan ti..tazata nayA sAyImudI gatironAsira tAdhikyAna pAvAra vi pAza tomavamamA bhAu pAyA kalAkAtira sattatAkAvarata sarala ra gompayana gAvodakAmagAIti / BARmitamAma kA nAyanAso nadi rasada pAni mahAnatakazAlI 11 savamA kamaNETITI) mahAra zarathAta vayAtahatisaramamA RTI LIBRO mAtA ) 7.1 MITHO mAnasamaga 3. rAmAyo / nAga / 1' 0 dhAgA ( ta nipuNa lAva! | 10811 sAlI 5.6) ta? | HIJ. tI nA yAra yAne 11 niyanavihAna pAvasana tanAvaya / / 111 yo nata mani zakita rAhA. rA skaaraatH| kirAlegAtizita yoga sAdhanA se jArI 24Ayo ra 11 tArita padAmAdayati pAvata ART1 maarii| sarAho -tia posimA minA lAmA OMG.P11111117p} } sira kritisthAta to raamaa,10|| meM karapazAka kojAgaDApAlana mAga tara / (2113 sakala jAnA15 samApikAne ke visa / kaponitilapArIko vimAnAtivAda / pAyaguganavamIyAlesamA saruvA sumane kikina govA A3:opAtiti malA . . 13 nanakAnAmapiyana mAtA 17 | 15. ma na mA / nA-11: salamAna tAjA mAnasarata(77.. . / / 5. " / rAta 11 pAra / ' Ma:/7 | sana Medi tat i n Mar 21,' | :18 . ..?' 5 5.4 1.00a 1 11 134 10/ TI)... ! 1111811' E P lakA / / : 11 / ... A /- 17 'rAma' ni / nAnAlAla lA TIALA From Gem. Sir 4.Cnmenghan's impression. Scale: 1-3rd of original.

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MAHABAN PRASASTI. 277 pokhImasamAna bahutaraprakhyAta]parvakramaH-- zrImAvati samuL. . bata: kSititale rAjanyavaMzo mahAn / [4] saujanyAmRtavAridhimurugurugrAmaprakAmAvadhiH / zrImAnamAnidhiyaikanipuzanusAdhvacakrapradhi: [] L.. tabAbhUkalikAlakalmaSamaSoprakSAlanakatramaH mAncha: caviyava maulitilakaH zrIsiMharAjAzayaH // [5] dAnena khazIrminayana vidyA bhAvena.bha.. L.8... li samayA ca zakti: []. satyena sUSi -dena mUrtirasaMkatA asinA ca yena [40] tasyAbhUtanako nayobasamati: bItejarAvAjayaH - L... cimuramukhamAhI vivekaakr| yavi mokSamopi vidito patte va vaikuNThatAmaiyA ne karalo thI nAyakopi sphuTa [7]' L. 10 taskhAsnusvAyatovvalataraprakhyAtakotyuMjayaH zrImAvAsika atyudAsmantrimA devahijArata: [] viditAkimaviTI vAyaikaniSThaH paraM // Lal::-----semasirbimadhI(raH satvaM saMmata: " [4] zaMbhu malamutAmika ciyamika zrIyALapAkhiH prabhuH paucIhamomika avAmbudhiriva sotakhinI jaavii| zIbAyA kiL.12: rohiNImiva muni nyAmivArundhatIM sa bImArikAmAnAmudavahasaktibha -- tAM [] tasyAMnA to jo jaja: sajjanabhUSaNaM / / rAmodaya: L13x3. rathene ko sasthAyAmudAradhIH // [10] kuMbhava krAlayitamavaM bAri] dheH kasya matiH. kosAmAkhinasikatAstA: parichattamINa: [] Acording to Cunningham's rabbing one might read ir , but Fuhrer's gires plainly ' Restors kisI kI The second ruit And the second of fun stand below the line. "The last Pada stand the margio, and there is a mark after in order to indicate the lauda cocIpAvahirIcI "Red bImApANi-Restore sakrimApanana-- Restore

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278 EPIGRAPHIA INDICA. L.14. loM divi gaNayituM kolIbhiH samartha: tasya stotuM sakala[ma]tha vA ka: pragalbha: guNaughaM [ // 11| caMdraH kathaMcitmamavApya vRddhiM pakSa kilaika vimaL.15. ___ laM karoti [] jajja: punarbhUtalapALa -- hAveva pakSI vimalau vidhatte // [12] saGgaH sAdhubhireva kopazamane zaktizca dharme matiH dAnabhyAsavidhi: paL. 16. ropakvataye kArya gurUNAM na[ti: / ] -- zrIpuruSottamAhiyugale goSThI samaM paMDitaiH jajjasyAsikasaMbhavasya sumateH kiM kiM na lIkottaraM / [13]" kAL. 17. yaH paropakatibhiH mukkato -hirmurAricaraNasmaraNena ceta: [1] lakSmIrapi praNayivAMcchitapUraNena satyena vAgapi ca yena katA katAL. 18. // [14]" thomAnismikanAmadheyavidito rAjanyavaMzohataH tasyAsAvupayemivAnduhitara dharmAbhidhAnAM stiiN| zIlAcAravibhUSaNaM zubhaguNaM bhartRvraL.19. tAM sammatAM tasyAM [putra catuSTayaM samabhavaharmopapanna tata: // [15] tasyAnujo guNanidhiguNinAM variSThaH khyAtaH surahijagurUcitabhaktiyukta: [] gAMbhIryaL. 20. satyanayadAna[vive] kavuddhi: zrIAsikAtmajamunirmalapajjanAmA // x [16] avantarAjatanayAM bhaaryaamudvhtstiiN| tasyAM sa janayAmAsa x x x x - ~ix [17]" saMsAra haribhaktisAramakhilaM vijJAya goSThIjana: sAI dharmadhurAM cirAL.21. ya vahatA jajjena nirmApitaM / viSNoharmyamanalpazilparacanAvaicitrApAvaM vaha " The reading of the stone seems to have been pAvaNenduH. " Restore bhakti: zraupuruSo. 1 Restore mukatocayena buddhima. " Verse 17 stands in the margin, and is preceded by the figure 20, which refers to the line where it is to be inserted.

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MAHABAN PRASASTI. 279 margagAnilalolitadhvajapaTaM shubhaabhmbhNlihN| [18] sauva:saindhaL. 22. vamandhakAntakajaTAjaTATavInATaka koDAdurlalitasthitisthiratara yAvatpavitra payaH [] sadhrocI suciraM phaNIvaraphaNArabAMkurANAM kSiL. 23. ---vadihAstu mandiramidaM lakSmIpateH zAzvataM // [18] atra goSThIkvatAbAmAni // muttikAtmajadhammIha rAmastilhasya naMdanaH / padacittakaL. 24. --~xx No vasmikAtmajaH // [20] maMgapuno nAradazca jAsiko mAhavAMgajaH / DholasUnurvasaMtazca kalasyAtmajadhantuka: / [21] . sobharAtmA mahIpAla: L.25. xxx xv-janaH / phulorI saDasaMbhUta: dedharo mAdhavAtmajaH // [22] soDhalo rAmapAlasya selhaNo rAjikodbhavaH / ete goSThI samAgamya putrapautrAdiL.26. - [rikA: // [23] [prathA to likhyate vRttirdevadevasya cakriNaH / saMpradattA narendreNa puravAsijane na ca / [24] de rahe vIthaya: SaT vATikA devahetave / goNI. L. 27. [prasUtiravasya mAnomAnarasAdikA // 25] yaMtre yaMtre palI [grAhyA cA[tuza] puSpamAlikAt / / mApakAcca caturthIso yaH kA cinmApako bhaveta [126 yaH kazcit haL. 26. rate vRttiM na dadAti ca mAnavaH / sa gacchebara[ka] ghoraM yAvadAbhAtasaMplava: // [27]] pasyAH [prazasteH kartArau vudhau paalkulddhrau| []tavyaM sarvavivudhainyUnAnyanaM vicAraL. 29. ta: // 18] saMvat 1207 kA-i-paursamAsyAM mahArAjAdhirAja -- jayapAladevavijayarAjye utkIrmA somalasUtra dhAraNa // - Restore citiryAvattAvadi. cAtu, can, of course, not be correct. Read caturtha zI. 9 The last word is probably meant for yAvadAbhatamaMghavaM

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280 EPIGRAPHIA INDICA. XXII.-MUHAMMADAN INSCRIPTIONS FROM BENGAL. BY PAUL HORN, PH. D., STRASSBURG. As in my previous paper on Muhammadan inscriptions from the Suba of Dihli, I have reproduced the texts of the inscriptions as they are found on the stone, adding no wanting dots, tashdids, etc., except in the first six inscriptions. 1.-BHAGALPUR. The history of Bhagalpur during the first four centuries of Muhammadan rule offers nothing very remarkable. The first inscription below of the time of Mahmud Shah ibn Ibrahim Shah of Jaunpur, is of value, because it shows that Bhagalpar in the ninth Hijrat century belonged to the Sharqt kingdom, as did also Bihar (vide below). In A. H. 982 it came into the possession of Akbar (Akbarnama, III, 108). Further i. mation regarding the place has been collected by C, J. O'Donnell in W. W. Hunter's Statistical Account of Bengal, vol. XIV, p. 82. The inscriptions Nos. 2, 3 and 4 are of little historical value; they bear the dates of the years 1032 (reign of Jahangir), 1130 (reign of Farrukh Siyar) and 1798 A.D. The last falls in the period of English rule. The first inscription' is engraved on a black basalt slab, fixed on a tomb in a garden belonging to Rani Bibi in Manda Roga Mahalla, Bhagalpur; it is no longer in situ; the stone measures 36 inches by 18 inches; the size of the inscribed part is 30 by 13 inches. msjd fy ldny bny llh lh qSr fy ljn@ fy zmn mlk l`dl mHmwd ql lnby `lyh lslm mn bny msjd fy ldny bny ! shh lslTn bn khrdh yn msjd khnm`Zm khrshyd khn sr nwbt Gyr mHlyn fy l`shr mn "jmd l'wl snh khmsyn wthmnmy@ TRANSLATION. "The Prophet-may God's blessing be upon him!- says 'He who builds a mosque in this world, God will build for him a castle in Paradise'. During the time of the just king Mahmad Shah the honoured Khan Khurshed Khan, head of the guardians outside the palace, has built this mosque on the tenth of Jumadi'l awwal, year 850 H. (3rd August 1446).' The arrangement of the words on the stone is not quite regular, and the deciphering is therefore more difficult than it seems at first sight. I have found no information relative to Khurshed Khan, whose title sar- naubat-i ghair-mahallian I have translated according to Blochmann (Journal Asiatic Society, Bengal, vol. XLI, p. 106, vol. XLII., p. 273, note). 2. The second inscription has already been published by Blochmann in the Proceedings of the Asiatic Society of Bengal, December 1873, p. 200. It is on a Dargah called the Maskan-i Barari or Makhdum Shah's Dargah in Champanagar near Bhagal See facsimile No. 1. The same form occurs, e.g., in the inscriptions, Journal Asiatic Society, Bengal, vol. XLI, p. 109, Proceedings for March 1874, p. 72.

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Epigraphia Indica, vol. II. No. 1. BHAGALPUR INSCRIPTION OF A.H. 850. Xin Y 1. Yuan ; " IA Xia kit Wen Zai Di NO. 2. MAHDIPUR INSCRIPTION OF A.H. 891. Bang Yi Xue Shan ,Sheng Chan Nian Yi Yi Yi Zhang Zhong Sheng " . -- Zhong A - Yi Yi Gan Kun Wang Shi : San Xing " Gong Zuo Qi San , From J. D. Beglar', impression. Scale: 1-5th of original.

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MUHAMMADAN INSCRIPTIONS FROM BENGAL. 281 rur; the name of the saint buried there is not known. The basalt slab measures 27 by 16 inches, the inscribed part 20 by 13 inches; it contains four lines. l lh l llh mHmd rswl llh `thmn rDy | `ly krm llh bwbkhr Sdyq | `mr frwq wjhh rDy llh `lyh | rDy llh `lyh | llh `lyh | jwn D`f `bd llh khwjh Hmd smrqndy Hsb lHkm nrb qdsy lqb shhzd `lmyn shh pryz jhngyr bkhdmt nrjdry srkhr mnkhyr amdh bwd bh bny `mrt yn rwDh mnwrh trfyq yft snh 1032 hzr sy w dr TRANSLATION. There is no god but God and Muhammad is the Apostle of God. Abu Bakr, the veracious-may God be pleased with him! 'Omar, the distinguisher between right and wrong-may God be pleased with him! 'Osman-may God be pleased with him! 'Ali-may God dignify his face !". When the humblest of the slaves of God, Khwaja Ahmad of Samarqand, according to the order of the Nawab, bearing holy titles, the prince of the people of the world, Shah Parwez, son of Jahangir, had entered the service as Faujdar of Sarkar Mungir, he found grco to build this splendid tomb in the year 1032 H. (began the 5th November 1622]. Shah Parwez was the second son of the emperor Shah Jahangir. He died of deli. rium tremene on the 6th Safar 1035 (7th November 1625). In the year 1032 H he ah ahan d by. :: :gave Bengal in jdgar to Mahabat Khan, after having defeat in li (Iqbalnama-i Jahanyiri, p. 239), whereas Bihar, to which sarka. Mungir belonged (Ain-i-Akbari, vol. I, p. 419), remained his own tiyil. In the Statistical Account of Bengal, vol. XV, p. 63, is a long account of the town of Mungir, compiled by Blochmann. 3. This inscription was found near Cleveland's public garden; the rectangular black basalt stone on which it is engraved measures about 36 by 13 inches, the inscription covers 16 by 10 inches. bmlk bq z bsy fsws rkht sfr bst znn sry fwt z sr ndrh bkr sl rwH mjsm zjhn rft ry Metre --Sari': With much sorrow he tied up the dress of journey from the perishable house towards the country of eternity. From the head of the word) grief say the year of the death, "The soul clothed with a body went from the world, alas !" The last line gives, according to abjad reckoning, 1129. As the poet seems to mean that the head of anduh, i.e. the letter alif, is to be added to the tarikh, we get 1129+1=1130 H. (which began the 5th December 1717]. The four caliphs. * La Elliot-Dowson's History, vol. VI, p. 417, I. 4 for Bihar read Bengal.

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282 EPIGRAPHIA INDICA. The person referred to is not named. 4. The following inscription is from the same place as No. 3; the engraved area on the pillar is 12 by 5 inches. br lbsh yn dyr hm z s`y r t`myr yft t`myrsh nshn t brd br lwH snkh z sl b`d lfZ dydh ndr mSr` hshtm fzd dydh khm ndr jhn adm chnyn jy Gryb yn tlb khrsh tHfyr yft z Dy mlkh khwstm trykh hjr (2) `sry (.sic) szm byn lfZ bwd shdmny zrwy htf nghn `jb khTr zd srwshy bs ankhhn dr khwsh TRANSLATION. Metre,- Ramal : By order of) Ziya-i-Mulk this fair tank has been dug, on the bank of it this place of worship has also been erected by his exertion. I wanted to render manifest the date of the Christian era, so that there may exist a sign of the year of its erection on the face of the stone. Suddenly an invisible speaker by way of pleasure increased the word * Bud' after the word 'Didah' in the eighth hemistich; then in the ear of the mind he uttered a mysterious sound, indeed, strange: "Man has scarcely seen in the world such a rare place." The letters of the tarikh which runs therefore Didah bud kam' etc., give 1793 A.D.--the last hemistich=1781 + 12 (bud)-i.e.-1208-9H. Ziya-i-Mulk must have been the title of some English officer whose European name I am not able to make out here. On a hill to the west of Bhagalpur Station is a Muhammadan shrine, the tomb of Shahjangi (Shahbaz), to which belongs a tank. That tank which had gone out of use was cleaned and fitted with stone steps by order of Mr. Edward Latore, Magistrate, Zila' Bhagalpur, in 1843 A.D., corresponding with 1250 Fasli. As a memorial of that fact a Hindustani inscription has been engraved in a circle on the side wall of the ghat, and the names of the personages who furthered the work with money bave been inscribed in the margin. The total sum amounts to R2,677, if I have added rightly." II.-Hazrat PANDUAH. The following inscriptions from Panduah belong to the Adina (i.e. Friday) Mosque of which large ruins still remain. These have been described at length by the late J. F. Ravenshaw in his Gaur, its Ruins and Inscriptions, pp. 60 ff., where also a ground plan of the masjid is given. The mosque was built by Abu'l Mujahid Sikandar Shah, son of Shams-addin Abu'l Muzaffar Ilyas Shah, king of Bengal, who adorned his capital Panduah with that magnificent edifice. Except one, the inscriptions inside and outside the mosque are of no historical value, containing only verses from the Qoran. The rubbings transmitted to the Asiatic Society of Bengal by General Cunningham and Mr. W. L. Heeley are very fine and worthy of the beautiful penmanship which can hardly be surpassed in other Indian Muhammadan inscriptions. There is another rubbing of a Hindustani inscription of the month of August of 1845 which has been engraved on a large basalt pillar near the public garden on the bank of a tank opposite Cleveland's house, but the inscription seems to be much defaced, so that it is not possible to decipher it from the rubbing. It relates also to a taldv and a sar di "yya.

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MUILAMMADAX INSCRIPTIONS FROM BENGAL. 283 5. On the outer wall of the centrai nave near the doorway, which is very small in proportion to the size of the edifice, the inscription has been cut, which mentions the builder of the mosque and the year of its erection. The size of the stone is 58 by 11 inches, that of the inscribed part is 57 by 9 inches; it runs ldwl@ lslTn l`Zm `lm `dl khrm khml lslTyn mr bbn l`mr@ hdh lmsjd ljm` fy ym khnd khlfth l~ shh lslTn l`rb wl`jm lry'q bty'yd lrHmn bwlmjhd skhndr shh slTn bn lys ywm lmw`wd ktbh fy ltrykh rjb sn@ st [r] sb`yn wsb`my@ | TRANSLATION. "The edifice of this Jami' Masjid was ordered to be built during the days of the reign of the great king, the wisest, the justest, the most liberal, the most perfect of the kings of Arabia and Persia, who trusts in the assistance of the Merciful, Abu'l Mujahid Sikandar Shah, the king, son of Ilyas Shah, the king-May his reign be perpetuated till the day of promise! He wrote it during Rajab of the year 776 (began the 6th December 1374).' There are some mistakes in Blochmann's readings of this inscription (Journal Asiatic Society of Bengal, vol. XLII, p. 257, and repeated in Ravenshaw's Gaur, p. 62). Regarding the accuracy of my conjecture that the eighth word is to be read ayyam, there can hardly be any doubt. The statement of the date at the end of the inscription is quite ungrammatical, if, with Blochmann, we read rajab sitt; besides, the succession of the words should be sitt rajab. Grammatical mistakes are very numerous in Bengal inscriptions, but the construction rajab sitt instead of sadis would be too faulty even for them. I therefore prefer to supply a va (and) before sab'in or to read the va standing before sab'miat twice, a case that occurs not at all unfrequently. We do not know the year in which the Adina mosque was finished; the Riyas mentions only that the beginning fell in the year 766 H. It is very probable that the building required a space of ten years, e.g. the Jami' Masjid at Kotila in Eastern Rajputana was erected within eight years, and ten are therefore not too much to allow for the erection of that gigantic barn,' as General Cunningham calls the Adina mosque (Archeological Survey of India, vol. XV, p. 90). 6. Over the doorway of the king's platform (Ravenshaw calls it Badshah ka takht) we find the words of the Kalima. The size of the inscription is 8 by 7 inches. Over the central prayer niche (mihrab) are inscribed on two stones the verses of Qoran, Sur. xxxiii, 56, and Sur. xxii, 76, the latter being quoted with the omission of some words in Major W. Francklin's Journal of a Route from Rajmahal to Gaur, A. D. 1810, see Ravenshaw, p. 64. Round the three other prayer niches are also engraved passages from the Qoran, on the northern, the combined verses Sur. ii, 63, iii, 31, ii, 121 and Sur, ix, 20, 21. 6 I see, however, that nothing can be too faulty for the Indian Muhammadan inscriptions, for I have found once again at least the above construction, with the number sitt (inscr. of the rauza of Muhammad Sharif of Balkb in Dihli.-Proceedings of As. Soc. Beng., for 1875, p. 212. * The exordial phrase is, have no way do wf Wisal JG ("God has said, who is raised above another speaker and more glorious than another orator)".

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284 EPIGRAPHIA INDICA. Round the muidule prayer niche runs Sur. xlviii, 27 28, 29 (size: 153 inches hy 12 inches, the measure of the whole stone is 160 by 15 inches); round the southern (Ravenshaw, patryroph, rute !:) Sor. 1, 2 6. 257 instven srili. The intervals between the single letters and words are always copiously crnamented with flower. arabesques. The inscription over the prayer niche in the transept (Ravenshaw, photograph plate xli) has been mentioned by Bloclimann in the Journal Asiatic Society Bengal, vul. XLII, p. 256. A facsimile is given in Ravenshaw's work, plate xlv; it contains Qoran, Sur. ix 18, 19. The top line is in Kufik, a character of writing the artist was evidently not very conversant with, and contains the Fatiha. A stone (20 by 14 inches) once fixed in the wall of the nave, now lost, bore round a square which contains arabesques and the name of Muhammad twice, besides the Kalima, the text of Sura cxii. III.-GAUR. For the city of Gaur, the reader may be referred to Ravenshaw's work already. cited, the photographs of which give a picture of the former grandeur and magnificence of the town. It also gives a historical sketch of Gaur from the Muhammadan conquest to the end of its independence (pp. 95ff). Some of the following inscriptions have been already published either in this work or by Blochmaon. 7. Over the entrance to the court of the Qadam-Rasal mosque (Ravenshaw, photograph, plate 13, and facsimile, plate 48, No. 6) is an inscription, ? 1" by 1' 2" in two lines ql lnby `lyh lslm mn bn~ msjd llh bny llh t`ly lh sb`yn qSr fy ljn@ bny hdh lmsjd w fy `hd lslTn bn lslTn bn lslTn shms ldny wldyn brlmZfr ywsf shh lslTn bn brykhshh lslTn bn mHmwd shh lslTn bny hdh lmsjd khn `Zm w khqnm`Zm wthmnyn wthmnmyh mrjn khn tbk dht `l~ btrykh hhrdhm mh mbrkh rmDn snh khms TRANSLATION, * The Prophet (on whom be peace !) has said: 'He who builds a mosque for God, will have seventy castles built for him by God in Paradise. This mosque was built in the time of the king, the son of a king, who was the son of a king, Shamsaddunya waddin Abu'l Muzaffar Yusuf Shah, the king, son of Barbak Sbah, the king, son of Mahmud Shah, the king. This mosque was built by the great Khan, the exalted Khaqan Marjad Khan, the atabeg of the high person. On the 13th day of the blessed month Ramazan 885 (17th Notember 1489).' In Ravenshaw's book the mistakes of Mr. Blochmann are reproduced. Blochmann has also published three other inscriptions of Yusuf Shah, of the years 882 (Journal As. Soc. Beng. vol. XLII, p. 275), 884 (ib. p. 276), and 885 (ib. vol. XLIV, p. 293); they are from Panduah or the neighbourhood of Dhaka. The information about Yusuf Shah which the histories furnish is very mea gre. * i.e. . * This reiteration occurs also on coins.

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MUHAMMADAN INSCRIPTIONS FROM BEXCAL. 255 8. Over the central door of the small golden mosque in Gaur (Ravenshaw, plate xxii) is an inscription. One corner of the stone which contained the date has been broken away in three lines (dimensions 9 feet by 1' 8") bsm llh lrHmn lrHym ql ntnh t`ny nm y`mr msjd ll@ mr. mn bllh wlywm tkhr rqm lDr@ Sl~ llh `lyh wslm mn bny l llh n`sy ry'k 'n ykwnw mn lmhtdyn wql lnby rty lzkr@ wlm ykhsh msjd llh bn~ llh lh byt fy ljn@ mthlh w`mr@ hdh lmsjd ljm` fy `hd slTn lslTyn syd lsdt mnb` ls`dt rHm lmslmyn wlmslmt m`ly khlmt lHq w khlyf@ llh blHmh wlbrhn Gwth lslm wlmslmyn wlHsnt lmryd btyyd ldyn lmjhd fy sbyl lrHmn `l ldny wldyn bwlmZfr Hsyn shh lslTn lHsyny khld llh mlkhh r slTnh bny hdh lmsjd ljm` khlS mkhlS mjls mnSwr nSrh llh t`ly lmjls mtrk@ `l~ llh lwly mHmd bn `ly lmkhTb bkhTb mjls rjb rjb qdrh sn [h ... ... ... ... fy ldny wlakhr@ wtrykhh lmymwn fy lrb` `shr mn shhr llh lmd TRANSLATION. * In the name, etc. God Almighty has said : " He only shall repair," etc. (Qoran, Sur. is, 18). And the Prophe : (my God's blessing rest upon Lim!) has said " He who builds, etc. The erection of this Jami' masjid took place in the time of the king of kings, the Sayyid of the Sayyids, the fountain of auspiciousness, the most merciful of the faithful men and women, who exalts the words of truth and good deeds, who is assisted by the assistance of the Supreme Judge, who strives on the road of the merciful, the viceregent of God, with proof and testimony, the defender of Islam and the Muslims, 'Ala addunya waddin Abu'l Muzaffar Husain Shah, the king, the descendant of Husain-may God perpetuate his kingdom and his rule! This Jami' masjid was built, from pure and sincere motives, and from trust in God, by the Walt Muhammad, son of 'All, who has the title of majlis al majalis majlis- mansur-may God render him victorious in this world and the next! Its auspicious date is the 14th of God's blessed month of Rajab-may its value increase of the year ...... Husain Shah reigned from 899 till 929 A. H., we possess many inscriptions of his reign. I have noted 29. This one has been published in Ravensbaw's work, p. 38. 9. From Shah N'imat Allah's asitana near the Jami' masjid in the Firozpur suburb of Gaur. Two lines (dimensions 3 feet by 1' 4") bny hdh lbb lHSn fy `hd lslTn lm`Zm lmkhrm `l ldny wldyn bwlmZfr Hsyn shh khldllh mlkhh r slTnh fy snh thmn `shr w ts`my@ lslTn bn syd shrf lHsyny TRANSLATION. This gate of the fort was built in the time of the exalted and liberal king, 'Ala. addunya waddin Abu'l Muzaffar Husain Shala the king, son of Sayyid Ashraf,

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286 the descendant of Husain-may God perpetuate his kingdom and his rule! In the year 918 (began the 19th March 1512).10 10. At the same place two other inscriptions have been found containing only passages from the Qoran. Both are richly ornamented with varied patterns of flowers and arabesques. The first measures 6' 5" by 9 in.; on four lines, Qoran, Sur. vi, 59; viii, 19; xxxv, 2; xlviii, 1, 2, 3, etc., and in three circles the words Ya rahman, ya Allah, ya rahim are inscribed; the second measures 2' 4'' by 8 in., and contains Qoran, Sur. lxii, 9, 10, 11. EPIGRAPHIA INDICA. 11. Over the centre arch of the Qadam-Rasul masjid outside, in three lines (dimensions 2' 3" by 1' 6".) ql llh t`l~ mn j blHsn@ flh `shr 'mthlh bny hdhh lSf@ lmThr@ lty fyh Hjr fyh thr qdm rswl Sl~ llh `lyh wslm lslTn lm`Zm lmkrm lslTn bn lslTn nSrldny wldyn bwlmZfr nSrtshh lslTn bn Hsyn shh lslTn bn syd shrf lHsyny khld llh mlkhh w slTnh w`ly mrh w shnh fy sn@ sb` wthlthyn wts`my@ TRANSLATION. 'God Almighty has said: "He who brings a good work shall have ten like it " (Qoran, Sur. vi, 161). This pure dais on which is a stone with the foot-print of the Prophet-may God's blessing be upon him!-was erected by the great, generous king, the king, the son of a king, Nasiraddunya waddin Abu'l Muzaffar Nusrat Shan, the king, son of Husain Shah, the king, son of Sayyid Ashraf, the descendant of Husain-may God perpetuate his kingdom and his rule and elevate his condition and his dignity! In the year 937 (began the 25th August 1530).' Mr. Blochmann has remarked that these inscriptions rectify the Rigaz and Stewart, who give as the date of the completion of the Qadam-Rasul mosque A.H. 939. 12. From Shah Ni'mat Allah's asitana, not in situ, in one line (dimensions 2' 1" by 7 in.) ql llh t`ly 'n lmsjd llh bny hdh lbb khnjhn fy ltrykh Gr@ mn fyr lh jh sth sb`yn wts`my@ TRANSLATION. God Almighty has said "surely the mosques belong to God" (Qoran, Sur. lxxii, 18). The builder of this gateway is Khanjahan. In the beginning of Zu'l Hijja, 970' (22nd July 1863), The inscription falls in the reign of Ghiyas addin Abu'l Muzaffar Jalal Shah of Bengal, 14 years before the conquest of Bengal by Akbar. Khanjahan was in 982 governor of Orisa (Akbarnama, vol. I, p. 161 var.); he was therefore the successor of Lodi Khan, amir al umara of Sulaiman, king of Bengal, who was put to death by his sovereign the year before (Badaunt, vol. II, p. 174). In the Moghul empire the title of Khanjahan was the next to that of Khankhanan (Ma'asir, I, 649). 10 This was published in Jour. As. Soc. Beng., vol. XLII, p. 295, and repeated in Ravenshaw's Gaur, p. 88, No. 19. There is no reason for Blochmann's sic, who has read faultily. Published in Ravenshaw's Gaur, p. 36. The number tis' is not legible on my rubbing.

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MUHAMMADAN INSCRIPTIONS FROM BENGAL. 287 13. From the Jami' masjid in the Firozpur suburb, evidently a fragmentary inscription (size 1' 4" by 2 in.), which contains Qoran, Sur. lxii, 5 (it begins in the middle of the verse with the words [kamisli'l himari). IV.- MAADIPUR (VILLAGE). 13 14. The following inscription is now fixed in the modern mosque at Mahdipar, it is arranged in four squares and measures 4' 4' by 10 in. ql llh t`ly nm y`mr msjd llh mn amn bllh r lywm lakhr wqm lSlw@ wty lzkr@ wlm ykhsh l llh f`sy wly'k 'n ykwnw mn lmhtdyn wql llh t`l~ n lmsjd llh fl td`w m` llh 'Hd r ql lnby Sl~ llh `lyh wslm mn bny msjd llh t`ly bny llh t`ly lh byt fy ljn@ bny hdh lmsjd fy `hd lslTn bn lslTn jll ldny wldyn bwlmZfr ftkhshh lslTn bn mHmwd shh lslTn rqd bn lsyd l'`Zm syd dstwr bn syd rHt blHsn@ thmr j`lh sr khnbd mwln brkhwrdr bn khnm`Zm ysr Hmln fy shhr lmbrkh rmDn snh Hdy rs`dn w nmymnh TRANSLATION. God Almighty has said "He only shall repair," etc. (Qoran Sur ix, 18). God Almighty has also said " verily, the mosques," etc. (Qoran, Sur. lxxii, 18). The Prophet-on whom may rest God's blessing ! has said "He who builds a mosque," etc. This mosque was built in the time of the king, son of a king, Jalal addunya wad. din Abu'l Muzaffar Path shah, the king, son of Mahmad shah, the king. Its builder was the exalted Sayyid, Sayyid Dastur, son of Sayyid Rahat-through good deeds he has collected fruits for himself--at the head of the vault of Maulana Barkhur. dar, son of the exalted Khan Taj Khan. In the blessed month of Ramazan of the year 891' (legan the 31st August 1486). The letters being very closely written it is not easy to decipher the names. This is the sixth inscription of Fath Shah, who reigned from 886 till 893; the others fall in the years 886 from Bandar near Dhaka, (Jour. 48. Soe. Beng., vol. XLII, p. 282), 887 from Dhamrai, north of Dhaka, (ib., vol. XLI, p. 109); 888 from Bikrampur, Dhaka District (ib., vol. XLII, p. 284), 889 from Sunargaon, (ib., vol. XLII, p. 285), and 892 from Satgan w, (db., Vol. XXXIX, p. 293). 15. The following inscription of the same king has lost the date; it is from the Challa masjid (size 5' 7" by 4 in.), one line jll ldny wldyn bwlmZfr ftHshh slTn bn mHmwd shh lslTn khld llh mlkhh r slTnh r`ly mrh khnm`Zm dwltkhn wzyr lshkhr tqbl llh mnh khn l'`Zm , khqn lm`Zm lry'q blmlk lmnn wshnh bs`y fy snh rb` 000000 See facsimile No 2.

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288 EPIGRAPHIA INDICA. TRANSLATION. Jalal addunya waddin Abu'l Muzaffar Fath Shah, the king, son of Mahmud Sbah, the king-may God perpetuate his kingdom and his rule and elevate his condition and his rule ! Through the exertion of the exalted Khan and the high Khaqan, who trusts upon the beneficient Lord, the exalted Khan Daulat Khan, the wazir of the army-may God accept from him (his prayers) !" In the year ......' 16. From the modern mosque, as No. 14. One line (size 1' 5" by 7 in.), a frag. ment ldny wldyn bwlmZfr Hsyn shh lslTn bny hdh lmsjd mlk yzyd m`Tm TfrHn bn mlk ... ... sr trnt ... ... dr shr rm` lHr [?] my lmry sh .. .. built by Malik Yazid s in the month of Rabi' al asuv, it is not possible TRANSLATION. ['Ala-Jaddunya waddin Abu'l Muzaffar Husain Shah. This mosque was built by Malik Yazid Mu'azzam Zafar Khan, son of Malik ..... head of the guardians ..... in the month of Rabi' al akhir, in the year ...... As the upper part of the left side is broken away, it is not possible to read correstly the name of the builder. Nothing is known about the original place of the stone which bears the inscription. V.KHANDEARTOLA (SHERPCR). 17. In the jungal in the midst of the deserted village of Khandkartola, about two miles south of the Sherpur municipality, are the ruins of the Khema masjid. Two slabs of equal size (4'7" by 2' 4" by 3") bear the inscriptions, the middle portions of the stone being carved in a vase pattern in one and in a square in the other. The right slab is cracked in two or three places; the cracks seem to be very old. As Mr. H. Lee has remarked on the inscription form, these slabs were Hindu gods originally, but the gods bave been turned round and the inscriptions cut on their backs. The holes were porc hably made to destroy the sanctity of the gods. About 500 yards distant are the renuius of the Bidishali masjid ; both are in bad repair and will soon go to ruins. The inscription on the left side ruus b mThr l`jb w mndh rdr drsdh 24 mh drl`m sdh 989 b syr nwb myr mwd Hl msjd `r khrd drdm rrr l mdrd yqdr `dd lSmd dr khdwbr m frr sh stbh 26 bhr Hl dwm rhw frwd mdrd w slm khrdnd w b`d z mdrkhddy `rS m rmHt m drb rwlh drdm bry khrdnd khh z mkhh mdrkhh bm rs Hr bh m ms`d qr khw ms`d smnh Hkhm khwhnd frmwd hr khh dydh mwrd mbd z mrdm rmnbh hr Hn drsd kh`dd " lu the Quran, yalalu vecurs iu the siwe wanner without the addition of an object.

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MUHAMMADAN INSCRIPTIONS FROM BENGAL. 289 khwhd brr rys rmdh rsyd slm l`rS khrdn HyrN `mr b T`r `tmn khh bh nHrh khdw dr `rS rsnd khwhd dnsth r r rhb l`dyb m`lwm khrdnd w dr hr sdd b`d r mm ms`drhdmm .................. ... ... ... ... ... ... s Hrhr w msjd bn khrd `lysN rf` Hl nmsl mrk TRANSLATION 'O (Thou) who manifestest spiritual wonders! On Monday, the 24th of month Zu'l Hijja A. 989, (19th January 1582), the Nawab Mirza Murad Khan with sacred observances made the beginning of this mosque. The second day-, on Tuesday the 26th (sic.), the faqir' Abdassamad comes for the sake of the mosque. Two milk. white pigeons came down from the air and saluted him, and after the benediction" they said 'we are from the blessed Makka; will you command for us and our friends a place of rest in this mosque ?' The faqir said, 'Why not? But the mosque ..... lest oppression . . . should come from the men of the world. They said every one who purposely-brings it on him it will come. More than that will be known from the bestower of bounties.' They saluted and disappeared in the air ..... After the com. pletion of the mosque the petition which the pigeons .... This mosque has been built by the noble exalted Murad Khan, son of Jauhar 'Ali Khan Qaqshal.' Murad Qaqshal in 988 became commander of 1,000 and received the title of Khan (Akbarnama, vol. III, pp. 304, 305). In 991 he fought against Ma'sum Khan Kabuli (p. 417). It is well known that the mosque at Makka abounds in flocks of wild pigeons which are considered as inviolable and are called kabutar (hamam)-i haram, pigeons of the sacred boundary.' Such were those Makka pigeons which begged an asylum in Murad Khan's mosque. Besides the impossibility of uniting the numbers 24 and 26 to each other without altering, a chronological difficulty seems to occur in this inscription. The 24th Zu'l Hijja A. H. 989 namely was not Monday but a Friday, and the 26th of the same month was not Tuesday, but a Sunday. I cannot make out these contradictions. In A.H. 988 the 24th Zu'l Hijja fell on a Monday, but the number 989 is quite clear on the rubbing. " This form is not so rare as Ruckert indienter, Grammatik, Poetik and Rhetorik der Perser, 2nd edition, by Pertseb, p. 219, note 1. Coufer also bimuburukbod ishtighaldasht',-Ma'dir al Uinard, vol. I, p. 121.

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290 EPIGRAPHIA INDICA. The inscription on the right side seems to be of no historical value, and as I could not decipher the whole from the rubbing, I have omitted it. 18. From the Badis hahi masjid, 18 lines (size 232 by 125". - blkhyr ... ... ... w drd bn yzyd bn jbr lGfwr llh `l~ ltwkl bmt` blshkhwr wrb`wn ry'ny lf snh jhn shh dwr fy bny msjd khn m`Zm (sic) bnklh rswbh lrHym lrHmn llh bsm myn bn jhn Sdr ql shyrpwr bld fy msjd bn~ jhngyr mshhwr jhn shh bHyn wmn ytwkl `l~ llh ql llh t`l~ mrh blG llh 'n Hsbh fhw qdr shy lkl llh j`l qd ql lnby Sl~ llh `lyh wslm mn bny msjd fy ldny bny lh llh t`l~ sb`yn w thny w rb`yn qSr fy lkhrh snh lf rb`wn w thny r lf snh mslmyn kl fy khfy llh TRANSLATION In the name of the merciful and compassionate God ! ... .... Sadr Jahan, son of Miyan Jaya, son of Yazid, son of Daud, says The mosque in the town of Sherpur has been built through the benefit of confidence in the forgiving God in the time of Shahjahan, the famous conqueror of the world, in the year 1042 (began the 19th July 1632). God Almighty has said " And whosoever relies on God," etc. (Qoran, Sur. lxv, 3, 4). The Prophet (on whom may rest God's blessing !) has said "He who builds a mosque in the world," eto. A. 1042. This mosqne has been built in the age of Shohjahan in the Suba of Bengal by. Mu'azzam Khan in the year 1042. Allah is a sufficiency for all the faithful.' Sadr Jahan's poetry is not of the best. He was not Chief Sadr (Sadr. Jahan) as Sadr Jahan was who filled that office under Akbar and under Jahangir and whose name coincided with the title of his dignity. If we may be allowed to judge of his poetical abilities from the verses of the above inscription-which to be sure are not worse than thousands of others-it is to be hoped that he imitated the example of his name-sake above mentioned who also composed poems at first, but later gave up petry (ma'asir al Umard, vol. III, pp. 350, 351). Mu'azzam Khan or, as his name properly was, 'Azam Khan Mir Muhammad Baqir Iradat Khan became Governor of Bengal after Qasim Khan in 1041. In the Riyae (pp. 207, 208) it is related that he could not keep the province in order as it ought to be. The inhabitants of Assam (Asham), neighbours of Bengal, plundered the frontiers unpunished (cf. also Munt. allubab, vol. II, p. 132); they defeated 'Abd al Islam with a great army of infantry and thousands of horse and made him prisoner with a large booty. After that, A.H. 1044, 'Azam Khan was dismissed and his post bestowed upon Islam Khan, who undertook successful campaigns against the Raja of Assam. 'Azam Khan was appointed Governor of Allahabad. Sherpur which is mentioned in the last inscription

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MUHAMMADAN INSCRIPTIONS FROM BENGAL. 291 vas built by hajaol an sing biso cover more of Bengala in is the so-called Snerpar Marcha (in Elliot-Dowson: Sherpur Miraja). The AinAkbari, vol. I, p. 405, identifies it with Mihmanshahi, stating its revenues at 3,207,715 dams. Its fort Salimnagar was built by Raja Man Singh, Governor of Bengal, in the 40th year of Akbar's reign Akbarnama, vol. III, p. 697; it was so named in honour of Prince Salim, afterwards the emperor Jahangir. Sherpur was always an important place and a base of operations for the imperial troops. VI.-BIBAR. The following six Bihar inscriptions belong to four different portions of the history of that province. If we follow Blochmann's division (Journal of As. Soc. Beng., vol. XLII. p. 245), the two first inscriptions fall into the 'Initial period,' or the reigns of the Governors of Lak'hnauti appointed by the Dihli sovereigns, from the conquest of Bengal by Muhammad Bakhtyar Khilji, viz., from A. H. 600 to 739, when Fakhr addin Abu'l Muzaffar Mubarak Shah, armour-bearer to Bahram Khan, the Dibli Governor of Sunargaon, on his master's death, proclaimed himself ruler and established an independent dynasty in Bengal. But Bihar was detached from Bengal and remained to the Dihli empire till the foundation of the Jaunpur kingdom, A. H. 796. This is the second period of the history of Bibar. The third under the Sharqi rulers lasted till 881, when Jaunpr again became subject to Dihli. To this fourth period belongs one inscription (No. 22) while Nos. 21 and 24 are of the second, and No. 23 of the third period. In. scription Nos. 19, 20, 21, and 23 have been published by Blochmann. . 19. On a fine slab of basalt leaning against the wall of the Chota Dargah, measur. ing 3 feet by 8 in.; it contains two lines ldny wldyn l~ lmT`r trwr shh lshlTn rnm mrh bny hd lmsjd fy nwd@ lslTn l`Zm sms khqn lrml lmkhTb blm`n tb llh `lyh rGmr bhrm bn HHy 'Hmr lkhlb bllh wlkrmh lrHy dm llh Zllhm l`yd lwn lwldyh fy l`rh mn rHb snh Hms w`srh sb`myh TRANSLATION. This mosque was built in the reign of the great Sultan Shams addunya waddin Abu'l Muzaffar Firoz Shah, the king, and during the governorship of the Khaqan of the age, known as Hatim Khan-may God cause their shadows to last 1-by the slave, who trusts in God and hopes for His mercy, the meanest of creatures, Bahram, son of Haji-may God forgive him and may He pardon his parents !-In the beginning of the month of Rajab of the year 715' (18t October 1315). Hatim Khan was a son of Firoz Shah, as we see from the inscription published by Blochmann (ut sup.). He must have been governor of Bihar during the years 709-715. 20. Over the gateway of the Sukunat or residency of the Imperial governor in Bibar, was a beautiful inscription" (now in the Bayley Sarai) of three lines, measuring 4 feet by 1' 10' bsm llh lrHmn lrHym ryn Tn rb` mlk sy shdh bt`dd `mrh yy drwzh `ly `lm ry drdm khlft Hlyfh jhdnh sml brgh khddkhn slTyn * See facsimile No. 3.

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292 EPIGRAPHIA INDICA. mlk slymn bwlmjhd mHmd by lymn rr `lmyn - dhy lmn wlmn lhl khyhn frmn frmy wsb`myh rmDn sdh] by ryls m`lqshh lslTn Hldb Hlfth wslTrh fy lGrh mn lshr lmbrkh TRANSLATION. In the name of the merciful and compassionate God. This high and world-adorning gate, and this lofty, heaven-touching portico were renewed in the reign of the Khalifa, the asylum of the world, whose court is the heaven, the lord of the kings of the universe, the ruler of mankind, who gives security and safety to the people of the Faith, the heir of the kingdom of Salomon, Abu'l Mujahid Muhammad, son of Tughluq Shah, the king-May his kingdom and rule be perpetuated ! In the beginning of the blessed month of Ramazan, 732 (27th May, 1332). Muhammad Shah's inscriptions, which have been published up till now, are of the years 726 (Proc. of the As. Soc. Beng. for 1873, p. 199), 732 (Proceedings for 1874, p. 72), and 737 (Journal of the 48. Soc. Beng., vol. XLII, p. 299),--the last also being from Bihar, 21. On the Dargah of Ibrahim Abu Bakr Malik Bayya's shrine, which lies on n hill to the north-west of the town, dimensions 5' 1" by 1' 2" two lines nrrrz bd dr bhr mlk t khy khy br shhn byny khsht fyrwz khy bd drdn jr brhym khdn twz bdst jwn sprdh z mhrdryn swz msfr shd mlk dr jnb yn rwz rwz khryn sn Hsb khny jhn khyr shh dwlt b`hd slTn srwr jhn shhnshh mlk sHrt mlk@ byr brhym bmh dhy lHjh ykhshnbh z dhr bjrt hfSd r bnjh sh trykh br ry khdwnd bfDl khwysh TRANSLATION. Metre : lazaj - In the time of the reign of the world-conquering Shah (may the power of the new year's day be in Bihar!), the king of the world, Firoz, the king who was victorious over the kings of the universe. The king of virtue Malik Bayya Ibrahim, who in the faith was as zealous as Abraham, in the month of Zi'l Hijja, on a Sunday, of the time when thirteen sun-burnt (days were passed) (?), in the year 753 A. H. (20th January 1353), travelled on that day to Paradise. O Lord, in Thy kindness, make the account of the last day light for him!' Respecting Malik Bayyu, who is, par excellence, the saint of Bihar, see Journal As. Soc. Beng., vol. XLII, p. 300. 22. From the Bayley Sarai at Bibar. Two lines (size 1' 5" by 8 in.) bnrdm yzdhm mh rjb rjb qdrh snh stwn ts`my@ nrn shhyd psr Hjy sHq mr@ jl [6] bn ynj ...... brsd brrH Hqh fnyh khn dh ln[s] [5] dryn mqm Hfyh 'rb` rHwD This archaie spelling, instead of kill, occurs Beveral times in the inscriptious.

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Epigraphia Indicu, vol. II. No. 3. BIHAR INSCRIPTION OF A.H. 732. - ApaNa gANA / R4.2 Du ____J. Burger, impron. Scale: 1-5th of original.

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MUHAMMADAN INSCRIPTIONS FROM BENGAL. 293 TRANSLATION. On the date of the 11th of month Rajab-may its honour increase ! -of the year 960 (the 23rd January 1563) Naran Shahid, son of Haji Ishaq .. On this place ......18 28. From a mosque which stood opposite to the Chota Takya on the other bank of the Adyanadi, in Bihar. The mosque has disappeared; only a large square stone platform is left, where the slab was found. The inscription is in two parts, each measur ing 3' 5" by l' 2" and bearing two lines bsm llh lrHmn lrHym ql `lyh lslm mn sy msjd llh bn llh lh by fy lHyh dyn brwr bn shh jm`h dhd msjd Tfyl mSTfy rz lhy shd swfyq kshwr r shhn stnd bj tHshd dr khd lk brhym shh `dl shh mHmwd yn wmryD nby qr@ l`yn pkhsh dht bny n~ ms`d n msnd shry`t hst khr mlk rmlt rdyn w dwlt r dr rly srwr rSdr jhn y snd Hml khh shd mqT` drd dryn khTh nSyr bn bh kn lshryf bn khyr mlkh khrdh frmysh kh`bh dr `Tmt brf`t st m`mwr `l khsry dr bhr yn bn shd stwr r Ty khndryn msjd mmt shd btyyd khd `rh mh rjb bd hySd r jhl w hft sl TRANSLATION. Metre : Ramal In the name, etc. He upon whom be peace (the Prophet) says "He who builds etc." By divine grace and for the sake of Mustafa (Muhammad), the Jum'a mosque was built in the reign of the faith-nourishing king Shah Mahmad, son of Ibrahim, the just king who takes realms from kings, (and) gives beggars crowns. The builder of this mosque is the throne of law, who is pure in nature, the beloved of the Prophet and of Murtaza (Ali), the chief and the lord of the world, the perfect Sayyid, with whom realm and faith, religion and empire, take refuge. The muqti', the David" in this district, Nasir, son of Baha, ordered this building (to be erected), the best in the Eastern kingdom (Jaunpdr). This building in Bihar is stronger than the portico of Kisra; it is a Ka'ba in grandeur, and in loftiness the edifice of sublimity. It was in the beginning of Rajab, of the year 84720 (25th October 1443), when, with the assistance of God, the (first) iqdma took place in this mosque.' . The metrical Bibar inscriptions are all remarkable for their very bad poetry. This is the fourth known inscription of Mahmud Shah of Jaunpur, the others being dated in the years A. H. 847 (from Bihar), 850 (above No. 1), and 859 (also from Bibar, published by Blochmann). 18 I have not succeeded in making out the meaning of the second line. 19 In this inscription the letters re and ddl often cannot be separated. Blochmann has read d d war. >> The form hisad, in tend of hashtpad, is not at all, seldom in Indian inscriptions 11 The Mahmud Shah inscription on a stone in the Hindu temple at Bedibao is very dubious, see General Sir A. Cun. ninghani's Archeological Survey Reporte, vol. XVI, p. 25, Plate iv.

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294 EPIGRAPHIA INDICA. 24. Also from the Bayley Sarat. Two lines (size 3 feet by 1' 3"); the right side is partly broken ..... lelu talle my glue ............... Bws ..... ......... [?] just too by se lol itsel bz z mh mHrm fy sh`r..... shmr dndrr trykh hjrt hfSd rd sst rhft TRANSLATION Metre: Ramal.......... In the time of the Khanzada............. Who is the glory of the men of the world and an esteemed satirist (?).. inst (+)...... The account of the Hijra-date is 767 (began the 18th September 1965); backwards from the month of Muharram reckon ......" VII.-Munte. Muner, Maner or Munair, is a very old place on the right bank of the Son at its confluence with the Ganges. Elliot-Dowson erroneously confounds it sometimes with Mungir. Firishta ascribes its foundation to the mythical times of Firoz Rai, son of Kesha Raj, a contemporary of the hero Rustam (lithogr. ed., vol. I, p. 18, muqaddima). General Cunningham, in his Archaeolugical Survey Reports, vol. VIII, pp. 22, 23, offers a theory of his own about the establishment of Muner immediately after the Muhammadan conquest. He supposes that the Son through some unknown cause at that time bad abandoned its original bed and taken its present course, thus forming new waste lands which had no name before, not baving been in existence. The town was almost half a kroh distant from the river. Babar in his Memoirs (p. 478) describes its situation in the following words: Down the stream from the place where I was I saw a large number of trees; they said to me that it was Muner.' In the Ain (vol. I, p. 419) Muner is registered with 89,089 bighas, 15 biswas, 7.049,179 dams, (say) 326,380 dame. Babar and Sikandar Shah Lodi are related to have made pilgrimages to the shrine of Shaikh Yahya, father of Shaikh Sharaf addin (Tarikh-1 Daudi in Elliot-Dowson's History, vol. IV, p. 462, Babar's Memoirs, p. 478), from whom the pargana occasionally is named Muner- Shaikh Yahyd. Shaikh Sharaf addin was also a renowned saint; in his honour his disciple Ibrahim Qiwam Faruqi has called his dictionary Sharafnama (Journal of As. Soc. Beng., vol. XXXVII, p. 7). Muner now belongs to the district of Patna, subdivision Danapur." 25. Two lines (dimensions 1' 9" by 8 in.) i mhdhb slTn shd mHmwd mqrb zqTb lHq jlyl `mrt khrd bz z sr mrtb b`Smt dr bnydsh tr y rb bHmd llh dr `hd shh njb rl bhyn msjd khh bd bny jr Hmd khTyr r...... zhjrt hfSd w hsht w nwrd brd ** The first and the third hemistich have been almost ruined; beside the letters of the inscription are very rude, 10 that I could decipher it only fragmentarily. >> No information is given about the places where the following three Muper inscriptions have been found.

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MUHAMMADAN INSCRIPTIONS FROM BENGAL. 295 TRANSLATION. Metre: Hazaj By God's grace (it was) in the time of the most noble king Mahmud, the sincere monarch, when this fine mosque, whose first builder was Jalil al Raqa, one of the confidential chiefs, was rebuilt and newly adorned by Hammad Khatir. ....... It was in 798 A. H. (began the 16th October 1395). Preserve its foundation in security, O God.' This and the Mahmud Shah inscription of A. H. 799 (Journ. of As. Soc. Beng. vol. XLII, p. 304), are valuable, because they show that Nusrat Khan, the opposing king, who was advanced as a claimant to the throne by Sa'adat Khan A.H. 797, was not acknowledged in Bihar. It is not easy to form a correct picture of the complicated conditions then existing in the empire. Khwaja- i Jahan (Malik ashsharq Khroaja-i Sarai), the founder of the Jaunpur kingdom, had got into his possession the provinces of Qanauj, Karah, Audh, Sandela, Dalamau, Bahraich, Bihar, and Jaunpar; the emperor Mahmud was confined for some years only to old Dibli, the fortress of Siri, and the Jahanpanah, while the districts of the Doab, of Sambhal, Panipat, Jhajhar and Rohtak were occupied by Nusrat Khan, viz., Sultan Nasiraddin, who had his residence at FirozAbad. Other provinces perpetually changed their masters, ambitious amers and maliks, who combatted each other angrily. The harvest was fully ripe for the bloody reaper Timur. 26. Three lines (size 5'9" by 1 4") - bsm llh lrHmn lrHym l lh l llh mHmd rswl llh wsyq ldhyn tqw rbhm l~ ljn@ zmr Ht~ dh jh rftHt 'bwbh wql lhm khznth slm `lykm Tbtm wdkhlwh khldyn skn b`zlh qlby kn tnt fy fkr mmn hdh lbb l mn tlh kn myn@ Tryq l'mr ql bmqly `l~ rry rf`t nhd [ br tmm ] shh chwn dr rwD@ mqds khrdm bhr yn khjsth mqm z khrd jstm sl njmsh dr dwlt. khshzdh bd drm ] khshwd@ rkft bd` lb * TRANSLATION. There is no God, etc. But those who fear their Lord, etc. (Qoran, Sur. xxxix, 73). Metre: Ramal I was thinking to make out the chronogram of this gate, my heart was quiet by His (God's) power. My mind said by way of command "say, who entered it was safe." Metre: Khafif - When the gate of the holy sepulchre of the king raised its face towards completion, I asked the mind the year of its finishing. For this auspicious place the mind opened the lip of blessing, and said, "may the door of power remain open for ever."

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296 EPIGRAPHIA INDICA. Both larikhs give the year 1022 (began the 21st February 1613). 27. Three lines (10 4" by 13.) bsm llh lrHmn lrHym l lh l llh mHmd rswl llh llhm Sl~ `l~ mHmd w`l~ al mHmd w brkh slm shhd n l lh l llh wHdh l shryk lh w'shhd 'n mHmd `bdh w rswlh ql llh t`ly n zl byt wD` llns lldhy bbk@ mbrk whdy ll`lmyn fyh yt bynt mqm brhym w mn dkhlh kn wmn llh `l~ lns Hj lbyt mn stT` lyh sbyd mn kfr fn llh Gny `n l`lmyn Sn` qdr tmmy qtD khrdh bfyD jhn ar sry kh`bh tmthl `ly chr yn khrd kft jr brhym byt llh bn khrdh dl `Sy hmy jst z khrd sl bny r TRANSLATION. In the name, etc. There is no God, etc. O God, have mercy on Muhammad and on the descendants of Muhammad. I testify that there is no God, but God who is alone and has no partner. I testify also that Muhammad is His slave and His Apostle. God Almighty has said, "Verily, the first house, etc." (Qoran, Sur. iii, 90-91). . (Metre: Hasaj) When this high, Ka'ba-like, world-adorning edifice, through the benevolence of the powerful Creator, was completely erected, the heart of 'Asi was consulting the mind for the year of its erection. The mind said, " just as Abraham has built the house of God." According to the abjad reckoning the tarikh gives 1028 A.H. (began the 19th, December 1618). " The tarikh betrays the name of the builder, viz. Ibrahim Khan Fath Jang, son of Ghiyas Beg of Tahran. This combination relies upon the very similar tarikh in the Haft Qulzum' (Ruckert-Pertsch, p. 223) : bana-yi Ka'ba-ya sdni nihad Ibrahim, the erection of the second Ka'ba has been made by Ibrahim,' where Ibrahim Khan Fath Jang is expressly named as builder. He became governor of Bihar A.H. 1024, and afterwards of Bengal A.H. 1028, and stayed there till 1032, when he was killed in the battle with Prince Shahjahan. The tarikh of the Haft Qulzum gives the date 1040, but as Ibrahim Khan had already died in 1032, this date cannot be correct. Perhaps the izafat after bana should not be reckoned, so that the year would be 1030.

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BENARES COPPER-PLATE INSCRIPTION OF KARNADEVA. 297 XXIII. BENARES COPPER-PLATE INSCRIPTION OF KARNADEVA. THE [CHEDI] YEAR 793. BY PROFESSOR F. KIELHORN, PH.D., C.I.E.; GOTTINGEN. This inscription was first brought to public notice, about eighty-five years ago, by Captain Wilford, who, in the Asiatic Researches, vol. IX, page 108, gave the following account of it : "A few years ago (in 1801) this grant was found, at the bottom of an old well filled with rubbish, in the old fort of Benares. It is engraven upon two brass plates, joined by a ring, to which is affixed the Imperial seal. It is of the same size nearly, and in the same shape, with that found at Mongir. The writing is also the same, or at least without any material deviation. The Imperial seal is about 3 inches broad: on it, in bas-relievo, is Parvati with four arms, sitting, with her legs crossed: two elephants are represented, one on each side of her, with their trunks uplifted. Below is the bull, Nandi, in a reclining posture, and before him is a basket. Between Parvati, and the bull, is written Sri-Karnna-deva. The grant is dated the second year of his new Era, and also of his reign, answering to the Christian year 192. . The ancestors of Sri-Karnna-deva, mentioned in the grant, were, first, his father Gangeyadeva, with the title of Vijaya-kantaka: he died in a loathsome dungeon. He was the son of Kokalla-deva, whose father was Lakshmana-raja-deva." The plates, thus described by Captain Wilford, were lost for a long time; but they were rediscovered about 1862, when, through the kindness of Mr. Griffith, then Principal of the Benares College, Sir A. Cunningham received an impression of the inscription, together with a transcript which had been prepared by one of the students of the College.* Both were made over to Dr. F. E. Hall, who now at my request has placed them at my disposal, and has thus enabled me to publish the text of this inscription the original of which has again been lost sight of. Fortunately the impression, which has thus come into my hands, has been prepared with great care, so that the loss of the original plates will be less felt than would have been the case otherwise. The inscription is on two plates which appear to measure about 1'4''broad by 114" high each, and each of which is inscribed on one side only. Each plate contains a round hole, about " in diameter, for a ring to which was affixed the seal, described by Wilford. The plates probably are thick and substantial, for, to judge from the impression, the letters must have been deeply engraved. The first plate contains twenty-eight lines of very close writing, the second only twenty lines. The writing is well preserved almost throughout, so that, with the exception of about half a dozen aksharas, the actual reading of the text is hardly at all doubtful. The size of the letters is between" and ". The characters are Nagari of the period to which the inscription belongs, the 11th century A.D. The language is Samskrit, excepting a verse in line 13, which is in I give the names which occur in this extract as we should spell them now. See Sir A. Cunningham's Archaeological Survey of India, vol. IX, page 82. In justice to myself I must say here that the transcript, mentioned above, has not been of any use to me. I have to thank my friend Professor Lauman for having personally communicated to Dr. Hall my request, which has been granted most readily. *2

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298 EPIGRAPHIA INDICA. Maharashtri Prakrit. Excepting the introductory om om namah Sivaya and the words kim-paparena in line 13, lines 1-32, which mainly contain the genealogy of the grantor, are in verse; the rest of the inscription, being the formal part of the grant, is in prose, but includes six of the usual benedictive and imprecatory verses, in lines 44-48.-As regards orthography, 6 is throughout denoted by the sign for o; the dental sibilant is used instead of the palatal everywhere, except in the word eri which ordinarily is spelt correctly; ksh is employed instead of khy in sauksha, line 7, and kshatan, line 27, and ky instead of kesh in kaukyeyako, line 26; j and y are confounded, e.g., in parjjanaishit (for paryyanaishit), line 10, dur jjasah (for duryyasah), line 27, and anuya (for anuja), in lines 16 and 22; and the dental nasal is employed instead of the lingual in anrinya, line 8, and karunya, line 20, and instead of anusrara in vansa, in lines 6 and 45. In addition to these, the inscription contains many other errors, due to the carelessness of the writer or engraver. Thus, the signs of anustara and visarga and whole aksharas (or even groups of aksharas) are often omitted, short vowels are used instead of long ones, and medial e and o are employed instead of ai and au. Such and other mistakes, too numerous to enumerate here, occur especially frequently in the bottom lines of the first plate: and they have sometimes rendered it impossible for me to restore the correct wording of the original text. Nevertheless, there is no doubt whatever as to what historical facts are intended to be recorded in the poetical part of the inscription; and I am particularly glad to be able to state that the date of this document is so clearly written and engraved as to remove any doubts which may have been entertained in this regard. The inscription is one of the Paramabhattaraka Maharaju dhiraja and Paramesvara, the devout worshipper of Mahesvara (Siva), the lord over Trikalinga, the illustrious Karnadeva, who meditated on the feet of the Paramabhat!araka Maharajadhiraja and Paramesvara, the illustrious Vamadeva (lines 33-34). The epithets which are here officially applied to Karnadeva are the same which are used with reference to Narasimhadeva in the Lal-Pahad rock inscription of the Chedi year 909, to his younger brother Jayasimhadeva in the Rewah copper-plate grant of the Maharanaka Kirtivarman of the Chedi year 926, and to Jayasimbadeva's son Vijayasimhadeva in the Kumbhi copperplate grant of the Chedi year 932, and which apparently were applied also to Karnadeva's immediate successor Yasahkarnadeva in the Jabalpur copper-plate grant ' [of the Chedi year 874). As regards the meaning of these epithets, I have already had occasion to state that I agree with Sir A. Cunningham in considering the term Trikalinga to denote, or to be an older name of, the province of Telingana; but that I am unable to explain the exact significance of the phrase "who meditated on the feet of the Paramabhattaraka Maharajadhiraja and Paramesvara, the illustrious Vamadeva,' which we thus find employed with reference to five different kings. In accordance with ordinary usage, that phrase ought to mean that Vamadeva was one of the ancestors of the princes who are said to have meditated on his feet; but none of the inscriptions of the Chedi * See Indian Antiquary, vol. XVIII, page 212. The inscriptions of Narasimhadeva, Jayasimbadeva and Vijayasiribadeva add nijabksjoparjit-afvapati-gajapati narapati-rajatrayadhipati, after Trikalingadkipati. See ib., vol. XVII, page 226. . See Journal As. Soc. Bengal, vol. XXXI, page 119. + See above, page 5; ib., page 7, line 16, the translation should have been: And this . . .. who [meditates on the feet of the Paramabhaftaraka, Maharajadhiraja, and Paramesuara, the illustrious Vamadeva . . . .. See Indian Antiquary. vol. XVII, page 225.

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BENARES COPPER-PLATE INSCRIPTION OF KARNADEVA. 299 rulers of Tripuri or Ratnapur mention a prince Vamadeva in the genealogical lists which they contain. To proceed first with the prose part of the inscription, the king Karnadeva from his camp of victory, located at a place the name of which looks like Svasaga in the rubbing, (in lines 34-41) informs his queen, his son " (or sons), his chief officials (among whom may be specially pointed out the mahapramatara") and others, that, having bathed in the river Veni, worshipped the god Trilochana (Siva), and performed the proper rites at the annual funeral ceremony in honour of his father Gangeyadeva, on Saturday, the second lunar day of the dark half of Phalguna, he has granted the village of Susi" (or Susi) to the learned Visvardpa,- son of Narayana, grandson of Vamana, and great-grandson of Maha, a student of the Vajasaneya ea kha, who belonged to the Kausika gotra, and whose three praparas were Audala, Devarata and Vaisvamitra, and who or whose ancestors had come from the village of Ves&la. Karnadeva further in lines 41-43) directs the inhabitants of Susi to make over to the donee all taxes and whatever else may be due to him by this donation; and he also, in six of the customary benedictive and imprecatory verses (in lines 44-48), appeals to future rulers to keep the grant intact, and warns them not to resume it. The date of the deed with which the inscription ends is Monday, the 9th of the dark half of Phalguna of the year 793. As regards the localities mentioned in the preceding paragraph, the only thing certain is, that the river Veni, near which Karnadeva was encamped when making the grant, and on the banks of which Svasaga (?) should be looked for, is the Wen-Ganga of the Central Provinces, which rises about 40 miles south of Jabalpur and flows in a southern direction, about 30 miles east of Nagpur." The villages of Susi and Vesala" * I am unable to identify. The date,-Monday, the 9th of the dark half of Phalguna of the year 793- must of course be referred to the Chedi or Kalachuri era, and I feel confident that its European equivalent is Monday, the 18th January " A.D. 1042, as I have given it in Indian Antiquary, vol. XVII, p. 216, and ante, vol. I, p. 33. Since I wrote my paper on the epoch of the Chedi era four years ago, I have ascertained from the best materials the exact reading of eleven out of the twelve Chedi dates which contain sufficient data for verification; and there can be no doubt that all these dates, without exception, work out satisfactorily, as dates in current years with the 26th August = Asvina-sudi 119) A.D. 249, or as dates in expired years with the 5th September (also = Asvina-budi 1) A.D. 248 as the initial day of the era, and with the parnimanta The Samskrit foremp of victory' is vijaya-kataka, for which Captain Wilford pat vijaya-kantuka, and which he took to be a title of the king Gadgeyadeva. Wilford's vijaya-kanfaka has found its way even into the St. Petersburg Dictionary. Compare the Kumbhi copper-plate, where, instead of mahadevish maharajaputran, we have maharajsifri(?)-makekamarafri-Ajayasinhadeva. 11 See ante, vol. I, page 73, and Indian Antiquary, vol. XXI, page 254. 12 The original also gives the name of the district in which this village was situated, but I am not able to make out its proper reading. Seo Plato i in Sir A. Cunninghaun's Archaeol. Survey of India, vol. XVII. 14 I bardly think that Verla could be the ancient Vaikalt, the position of which is shown by Sir A. Cunningham in his Ancient Geography of India, vol. I, page 443, and Plate xi. ** On this day the 9th tithi of the dark half of the pirnimanta Phalgona ended 17. 9m. after mean munrise. 16 Writing at Nagpur (which once must have belonged to the Chedi kings), on the 30th October 1799, Colebrooke, whose words may certainly be relied upon, says: 'The nere year begins here teith the light fortnight of Afring; but, opening in the midst of Durga's festival, New Year's Day is only celebrated on the 10th lugar day.' See Life of H. T. Culebrooke, fuge 103. 22

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300 EPIGRAPHIA INDICA. scheme of the lunar months. The complete agreement of all the twelve dates proves that the date given in the last line of this inscription,-samvat 793 Phalguna-vadi 9 Some, -is correct; but it also shows that the statement in line 40, according to which Karnadeva performed the funeral rites in honour of his father on Saturday, the second lunar day of the dark half of Phalguna, is incorrect. For the second tithi of the same lunar fortnight in which the inscription is dated commenced on Sunday, the 10th January A.D. 1042, 4 h. 15 m. after mean sunrise, and ended 5 h. 49 m. after mean sunrise of Monday, the 11th January, and cannot therefore in any way be connected with a Saturday." I suspect that the day on which the funeral ceremonies were really performed was Saturday, the 12th December A.D. 1041, when the second tithi of the dark half of the purnimanta Magha ended about 11 hours after mean sunrise, and that the writer of the grant, who cannot be absolved of carelessness in other respects, wrongly put down in line 40 the month in which he was writing the grant. However this may be, there can be no doubt that Monday, the 18th January A.D. 1042, is really the date of this inscription, and that this is as trustworthy a date for the reign of the king Karnadeva as we could wish to have. Having thus disposed of the formal part of the grant, I have still to give an account of the thirty-one verses with which the inscription opens. As is the case with most copper-plate inscriptions, these introductory verses contain little more than the genealogy of the grantor, but they furnish some names which have not become known yet from other inscriptions of the same dynasty. After the words om om, adoration to Siva,' the inscription opens with a verse in honour of the god Siva, who is identified here with the supreme Brahma.18 It then records, in verses 2-4, the origin of the powerful prince Kartavirya, the vanquisher of the demon Ravana; 19 and further relates, in verses 5 and 6, that, sprung from Kartavirya's family, there were the famous Haihaya princes, the clan of whom was rendered illustrious by the valorous and pious prince Kokkalla.20 According to verse 7, the hand of this prince Kokkalla granted freedom from fear to Bhoja, Vallabharaja, the illustrious Harsha who is described as the sovereign of Chitrakuta, and to the king Samkaragana. It does not seem difficult to identify these four contemporaries of Kokkalla. From verse 17 of the Bilhari inscription we know that Kokkalla, having conquered the whole earth, 'set up two unprecedented columns of his fame,'-in the south the well-known Krishnaraja, and in the north Bhojadeva; and, in commenting on that passage," I have already adopted Sir A. Cunningham's suggestion that the former of these sovereigns can only have been the Rashtrakuta Krishna II., who married a daughter of Kokkalla, the king of Chedi, and who reigned from about A.D. 875 to about A.D. 911, and the latter Bhojadeva of Kanauj, for whom we have the dates A.D. 862, 876, and 882. Now Krishna II. also bore the name Krishna- vallabha," and it is therefore clear that the Bhoja and 17 On Saturday, the 9th January 1142, the full moon tithi ended 34. 7m. after mean sunrise. 18 The same verse occurs at the commencement of the Bewah copper-plate grant of the Maharanaka Salakhanavarma. deva: Indian Antiquary, vol. XVII, page 228. Compare also the first verse of the Tewar inscription of Jayasimhadeva, above, page 19. 19 See verse 9 of the Bilhari inscription, ante, vol. I, page 263. 30 This name is spelt both Kokkalla and Kokalla. 11 See ante, vol. I, page 253. See Fleet, Dynasties of the Kanarese Districts, page 36. Since the above was written, Prof. Bhandarkar has published an inscription in which Krishnaraja's father Amoghavarsha is named Bri-vallabha; and it is just possible that he may be the Vallabharaja of this copper-plate inscription.

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BENARES COPPER-PLATE INSCRIPTION OF KARNADEVA. 301 Vallabharaja of the present inscription are the Bhojadeva and Krishnaraja of the Bilhari inscription. The proper identification of the illustrious Harsha is suggested both by the circumstance that he is called the sovereign of Chitrakata, and by the fact, to be mentioned below, that Kokkalla's wife was a Chandella princess; for, as Chitrakata is a well-known locality of Bandelkhand " which was ruled over by the Chandellas, Harsha must be the Chandella Harshadeva, the successor of Rahila and predecessor of Yasovarman. It is true, we have no absolutely certain date for the reign of Harshadeva, but, since he apparently had dealings with Kshitipaladeva of Kanauj* for whom we have the date A.D. 917, and as his grandson Dhangadeva was on the throne in A.D. 954, he undoubtedly must have ruled about A.D. 900, and must certainly have been a contemporary of Krishna-vallabha. Lastly, the Sam karagana of our inscription I believe to be Kokkalla's own son (also called Ranavigraha), whose daughter Lakshmi was married " by Krishna-vallabha's son Jagattunga. One of the Ratnapur inscriptions tells us that the Chedi ruler Kokkalla had eighteen sons, of whom the first-born was ruler of Tripuri, while the others became lords of mandalas ; and it does not seem at all improbable that Kokkalla already during his life-time may have assigned part of his dominions to Samkaragana, one of his younger sons, to be governed by him independently. With all these coincidences, I can only endorse the conclusion, arrived at by Sir A. Cunningham," that the reign of Kokkalla, who, as we shall see below, was Kokkalla I., may be fixed with certainty to the period between 860 and 900 A.D.' . Our inscription further tells us that Kokkalla married a lady, named Natta or Nattadevi, who was born in the Chandella family (verse 8), and who bore to him a son, named Prasiddhadhavala (verse 10); and that this prince had two sons, who reigned one after another, Balaharsha (verge 13), and his younger brother Yuvaraja. deva (verse 15). According to the Bilhari inscription, Kokkalla was succeeded by his son Mug. dhatunga, and his son again was Keguravarsha-Yuvara jadeva, who married Nohala, a daughter of the Chaulukya Avanivarman. Comparing these two accounts with each other, it is clear that Prasiddhadhavala and Mugdhatunga are names of one and the same prince, and that the Yuvarajadeva of the copper-plate is the Keyuravarsha-Yuvarajadeva of the Bilhari inscription, which omits to mention his elder brother Balaharsha. In the copper-plate grant all these princes are eulogized in general terms which mean very little. In the Bilhari inscription the only thing definite recorded of them is, that Mugdhatunga (Prasiddhadhavala) conquered the lines of country by the shore of the eastern sea and took Pali from the lord of Kosala. Of Keyuravarsha-Yuvarajadeva it is intimated in the same inscription that he was engaged in.niany successful wars with different nations; but, on the other hand, an inscription of the Chandella Yasovarman, who probably was a contemporary of Yuvarajadeva, informs us that that Chandella king defeated the Chedi king, and 'brought distress on the shameful Chedis.' See Bir A. Cunningham's Archaeol. Survey of India, nol. XXI, page 10. * See ante, vol. I, page 171. Bee 18., Page 124. See Fleet, Dynastics, pago 86, 97 See ante, vol. I, page 33. * Archaeol. Survey of India, vol. IX, page 103. * See ante, vol. I, pages 264-266. * See ante, vol. I, page 132.

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302 EPIGRAPHIA INDICA. The next three princes mentioned in the copper-plate, again without any remark of the slightest value, are Yuvara jadeva's son Lakshmanara jadeva (verse 17), and his two sons Sarkaragamadeva (verse 19) and his younger brother Yuvarajadeva II. (verse 21), who are all described as ruling sovereigns. The Karitalai inscription 31 has preserved the name of Lakshmanaraja's wife, Ra hada; and the Billari inscription records that Lakshmanaraja defcated the lord of Kosala, and undertook, difficult to be obstructed in his progress, an expedition to the very pleasant western region,' in the course of which he bathed in the sca and worshipped the goi Somesvara in Gujarat. Almost the same story is told of Yuvarajadeva II. in the Karanbel inscription of Jayasimhadeva. As regards the times of these kings, it may be mentioned that Lakshmanaraja's daughter Lionthaderi was the mother of Tailapa " who restored the Western Chalukya dynasty ad ascended the throne in A.D. 973-74, and that, according to the Udaypur prasasti, Yuraraja was defeated and his capital Tripuri conquered by Vakpati-Munja of Malava, for whom we have the dates A.D. 974, 979, and 993. According to the copper-plate grant, Yuvara jadeva II. was succeeded by his son Kokkalladeva II. (verse 23), he by his son Gangeyadeva (verse 25), and he again by his son Karna (verse 29) who issued the grant; and this agrees with the information fur. nished by other Chedi inscriptions. Of Kokkalladeva II. we know nothing beyond liis name. Gangeyadera, according to the Jabalpur copper-plate of Yasahkarnadeva, 37 also bore the name Vikram a ditya ; and the same inscription records that, fond of residing at the foot of the holy fig-tree of Prayaga, he found salvation there together with his hundred wives.'38 Other Chedi inscriptions also eulogize both his valour and piety, and even in a Chandella inscription" he is styled the conqueror of the universe. Gangeya is mentioned as the ruler of Dahala (or Chedi) by Alberuni," in A.D. 1030. We also possess a short inscription of his reign which, according to Sir A. Cunningham," is dated in the (Chedi) year 789 = A.D. 1037-38; and we know him to have been a contemporary of the Chandella Vijayapala, who had ceased to rule * before A.D. 1051. In all probability Gangeyadeva's reign ended about A.D. 1040, not more than a year or two before the date of Karna's copper-plate. Of Karnadeva, 'the lord of the Kalachuris,' the Jabalpur copper-plate," besides enlogizing his valour, records that he founded the town of Karnavati, and that at Kasi or Benares he built a splendid temple, called Karna's Meru. The Bhera-Ghat inscription of Alhanadevi" represents him as having subdued or held in check the Pandyas, Muralas, Kungas, Vangas, Kalingas, Kiras and Hunas; and similarly the Karanbel inscription of Jayasimhadeva" makes him be waited upon by the Choda, Kunga, Hana, Gauda, Gurjara and Kira princes. As we possess an inscription of his son which is dated See above, p. 175. See ante, vol. I. page 219, and page 222, 1. 14. Sce ante, vol. I, page 268. * See Sachau's Translation of Alberuni's India, vol. I, Bee Indian Antiquary, vol. XVIII, page 215. page 202. # See Fleet's Dynasties, rage 41. "Seo Archeol. Survey of India, vol. XXI, page 113. * See ante, vol. I, p. 237, verse 15. The copper-plate of Vijayapala's successor Dernvarma* See Indian Antiquary, vol. XX, page 403. dera is dated in Vikrama 1107; see Indian Antiquary, rol. See above, page 6. XIX, page 361, No. 178. I beliere, Captain Wilford got the loathsome dungeon,'! See above, page 6. in while he lets Gangeyadera die, out of the words [Sousd). "See above, ose 15. Out- d ila lef I. 33 of the copper-plate - See Twinin Intinua l VVTIT . .

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BENARES COPPER-PLATE INSCRIPTION OF KARNADEVA. 303 eighty-one years later than his own copper-plate," it is clear that Karna's reign was a long one; and it is certain that he was engaged in many wars and that his power, for a time, was severely felt by his neighbours. According to the Nagpur prasasti" Udayaditya of Malava, whom we know to have ruled in A.D. 1080, freed the land from the dominion of Karna, who, joined by the Karnatas, had swept over the earth like a mighty ocean; and the great achievement which the Chandella inscriptions report of Kirtivarman, and which has even been recorded in a well-known Samskrit play, is, that that prince defeated Karna, the favourite of Fortune, and by doing so restored the independence of the Chandella kingdom. The grammarian Hemachandra eulogizes Bhimadeva I. of Anhilvad (A.D. 1021-63) for having conquered Karna in battle; and, similarly, the poet Bilhana, who elsewhere describes Karna as the god of death to the lord of the Kalanjara mountain, meaning to the Chandella king, records his defeat by the Western Chalukya Somesvara I. (about A.D. 1042-68). Here I might well close my account of Karnadeva's copper-plate grant; but, having given the genealogy of the rulers of Chedi so far, I may perhaps be permitted to give also the names of the remaining known members of the same dynasty, together with the few facts recorded of them in their inscriptions. Karna married the Huna princess Avalladevi" and was succeeded by the son whom she bore to him, Yasahkarnadeva, whose Jabalpur copper-plate grant must have been issued in A. D. 1122, shortly before the close of his reign. Yasahkarnadeva's name also occurs in a copper-plate inscription of Govindachandradeva of Kanauj of the Vikrama year 1177 A.D. 1120, by which the latter sanctions the transfer of some land which had been originally granted by the former, and which apparently proves that during the reign of Yasahkarna part of the Chedi dominions had passed into the possession of the kings of Kanauj. A successful expedition against Tripuri by Lakshmadeva of Malava, the son and successor of Udayaditya, which probably took place during Yasahkarna's reign, is mentioned in the Nagpur prasasti." The only exploit,which Yalah karna's own inscription has to record of him, is, that he extirpated with ease' the ruler of Andhra near the river Godavari;" and the same feat is probably alluded to in the BheraGhat inscription of Alhanadevi, where that inscription speaks of the devastation by Yasahkarns of Champaranya." Yasahkarnadeva was succeeded by his son Gayakarnadeva, of whose reign we possess an inscription dated in the Chedi year 902 A.D. 1151, when his son Narasimha had already been appointed Yuraraja. Gayakarna (or Gayakarna) married" Albapadevi, 46 See above, page 2. 47 See above, page 192. See ante, vol. I, pages 220 and 326. The Deogadh rock inscription of Kirtivarman is dated in Vikrama 1164-A.D. 1098; see Indian Antiquary, vol. XIX, page 36, No. 61. See Buhler, Ueber das Leben des Jaina Monchs Hemachandra, page 69. so See Vikramankadevacharita, I, 102-103, and XVIII, 93. 51 See above, page 2. See Journal As. Soc. Bengal, vol. XXXI, page 124. 13 See above, page 193, verse 39. See above, page 7, verse 23. ss See above, page 15, verse 14. If the above is correct, Champaranya ought to denote a tract of country near the Godavari river. 56 See Indian Antiquary, vol. XVIII, page 210. See above, page 9, and Indian Antiquary, vol. XVIII, page 215, and vol. XVI, page 34.

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304 EPIGRAPHIA INDICA. a daughter of the king Vijayasimha,-a son of Vairisimha, who was a son of Hamsapala of the Gubila family of Mewid,-and his wife Sylmaladevi, a daughter of Udayaditya of Malava. And Alhanadevi bore to him two sons, Narasimhadeva and Jayasimhadeva, who succeeded their father one after the other. Of Narasimhadeva's reign we possess three inscriptions, dated in the Chedi years 907 and 909 A.D. 1155 and 1158, and in the Vikrama year 1216 A.D. 1159; and of Jayasimhadeva's reign three inscriptions have been edited, two of which are dated in the Chedi years 926 and 928= A.D. 1175 and 1177. Jayasimhadeva married Gosaladevi, and was succeeded by their son Vijayasimhadeva, of whose reign we have two copper-plate inscriptions," of the Chedi year 932 A.D. 1180, and the Vikrama year 1253 = A.D. 1196, the first of which gives us the name of Vijayasimha's son, the prince Ajayasimhadeva. Of all these princes the inscriptions mention not a single fact which would be worth noticing here. According to the preceding account the list of succession of the Kalachuri rulers of Chedi or Dahala, beginning with Kokkalladeva I., would be as follows: 1. Kokkalladeva I.; contemporary of Bhojadeva of Kanauj (A.D. 862, 876, 882), of the Rashtrakuta Krishna II. (Krishna-vallabha, about A.D. 875-911) who married a daughter of his; of the Chandella Harshadeva; and of (his own son) Samkaragana. He married the Chandella princess Natti. 2. His son Mugdhatunga-Prasiddhadhavala. 3. His son Balaharsha. 4. His younger brother Keyaravarsha-Yuwarajadeva I.; married Nohali, n daughter of the Chaulukya Avanivarman. 5. His son Lakshmanarajadeva; married Rahada. His daughter Bonthadevi was the mother of the Western Chalukya Tailapa (A.D. 973-71). 6. His son Samkaraganadeva. 7. His younger brother Yuvarajadeva II.; contemporary of Valpati-Mulja of Malava (A.D. 974, 979, 993). 8. His son Kokkalladeva II. 9. His son Gingeyadeva-Vikramaditys. An inscription of his is dated in A.1). 1037-38 (?). Contemporary of Alberuni (A.D. 1030), and of the Chandella Vijayapila. 10. His son Karnadeva. His copper-plate grant is dated in A.D. 1012. Contemporary of Bhimadeva I. of Anhilvad (A.D. 1021-63), of the Western Chalukya Some vara L. (A.D. 1012-68), of Udayaditya of Malavn (A.D. 1080), and of the Chandella Kirtivarman (A.D. 1098). He married the IIuna princess Avalladevi. 11. His son Yasabkarnadeva. A copper-plate grant of his is dated in A.D. 1122. 12. His son Gayakarnadeva. An inscription of his is dated in A.D. 1151. He married Allagadevi, a daughter of Vijayasimha of Mewad and grand-daughter of Udayaditya of Malava. 13. His son Narasimhadeva. Inscriptions of his are dated in A.D. 1155, 1155 and 1159. See above, page 10, and Indian Antiquary, vol. XVIII. pages 212 and 214. "See above, page 18, and Indian Antiquary, vol. XVII, page 226, and vol. XVIII, page 216. See Indian Antiquary, vol. XVIII, page 219. "See Journal As. Soc. Bengal, vol. XXXI, page 120, and Indian Antiquary, vol. XVII, page 228, and vol. XIX page 171, No. 104.

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BENARES COPPER-PLATE INSCRIPTION OF KARNADEVA. 305 1. His younger brother Jayasimhadeva. Inscriptions of his are dated in A.D. 1175 and 1177. His wife's name was Gosaladevi. 15. His son Vijayasimhadeva. Inscriptions of his are dated in A.D. 1180 and 1196; one of them mentions his son, the prince Ajayasimhadeva. These fifteen princes, who may be taken to have ruled from about A.D. 875 to about A.D. 1200, represent twelve successive gencrations, which gives to each generation * an average of about twenty-seven years. TEXT. First Plate. L. 1. oM' [] oM namaH si(zi)vAya // nirguNaM vyApakaM nityaM si(zi)vaM paramakAraNa (Na) / bhAvagrAhyaM paraM jyotistasmai sadda(i)hmaNe namaH // "-[1]. yaddedhasthitamavya[yaM] pa ramapi jo(jyo)timi (zci)daMmu(zu)prabhaM / sUryAkhyasya ca [bhA] svaraprabhRtayo" yasya sphuratyamaya: [1] sarbajJAna[ma ]yo va(ba)bhUva bhagavAMstasmAnmanuniso yasmAtsRSTirabhUdi[ya] [ga] NavatI strIpunimittA tata: (1)68 -[2]. devaH zrIkArtavIrya: kSitipatirabhavadbhaSaNa (Na) bhUtadhAbyA ___ helotkSiptAdrivi(bi)bhyattuhinagirisutAsne(ne)SasantoSitesa(za)ma [1*) dordaNDA1. kANDasetupratigamitamahApUraravApravAha. vyAdhItatyakSapUjAgurujanitaruSaM rAvaNaM yo vavamba" (1) -[3]. yamya bhrabha[Gga' bhItA dadati nRpatayaH kli[STa] mAve prati A ke(kai)lAsa(sA)tmahelaM haravRSabhasamutkhAtasaM(9)gAgrabhitteH / A ca" prAca: samudrAtsurasaridatulasthalamuktAvalIkA. dAmbhodheIkSiNAJca [sphu] - radatulamaNe: setusImantabhAjaH / (1)-[4]. ..tanmaprabhavA nareMdrapatayaH khyAtA[:] kSitau haihayA steSAmanu(nva)yabhUSaNa(NaM) ripumanovinyastatApAnala: / dharmAdhyAnadha 3. 6. - From an impression, received in 1862 by Sir A. Cun- not sure that the reading is correct. Perhaps the right read ninghain from Mr. Griffith, then Principal of the Benares iny may be run fera College, and now given to me by Dr. F. E. Hall. * This sign of punctuation is superfluous. Expressed by a symbol. The akshara in brackets looks in the impression like a1. A.Metre : Sloka (Anushtulih). The verse also oceurs at! in Metre: Bardiilarikrilita. the commencement of the Rewal copper-plate grant of the Read Ta.- Compare ante, vol. I, page 263, verse 9. Maharanaka Salakhanavurmaleva; Indian Antiquary, vol. 7 Metre of verses 3 and 4: Sragihara. Real dadhati nRpatayaH kliSTamAre pratiSThAm (1). This is what is offered by the rubbing. Lut, as I do Read ca. not quite understand the first two lines of the verse, I am Read taba XVII. jagee

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306 EPIGRAPHIA INDICA. 10. L.7. nAna(nu)saMdhitamukhaH sasvatma[sa]" saukSa(khya)kazreyAsa(nma)vaguNAzitaprabhutayA zrImAnabhUkokkalaH (n) -[6]. samyaksA (kyA)svavicAraNA pratidi[na] dharmAya yogAya ca iSTA8. pUrtaparopakArakataye yasyArthasato(tA) mati: (0) pAnanyA(NyA)dhigamAya dAnaniratiH saiMsa(za)puSTestathA jAnAbhyAsavasAnmamukSapadavImaMte" ca yaH prAptavAn / (1)-[6]. bhoje va9. [bha] rAje zrIharSa(Sa) citrkuuttbhu(bhuu)paale| sa(za)GkaragaNe ca rA[ja*]ni yasyAsIdabhayadaH pANi: / (1) -[.. sacimivendra[:] kamalAmupendro nagendrakanyAmiva candramauliH / candelavasaprabhavA musilA nahAkhyadevI sa tu parjanaiSit // -[8]. uddAmadarpadviSato jayantaM ka(ka)darpamApi(pI)naghanastanInAm / ajIjanatma sthitaye janasya tasyAM mahAsa(ga)ktidha[2] ku mAram (0) -[9] nAnA prasiddho bhudha(va)navayepi prasiddhapUvI(vI) dhavalaH sa rAjA / voDhu" dhuraM yo guruhArahA yo'nyAnRpendrAka[hAra cakAra // -[10]. ekaika(ka) dadatA bhujaGgamani. saM(zaM) sva(kha) jIvita(ta) rakSatA bhacyArtha(tha) garuDAya nAgapatinA nyakkAra unmIlitaH / cAritrAya dado(dau) jalaM surapatirmAcchanna[*]lyAmRtau - vandyAsA(yA) bhuvanavayeNyayamabhU[dau] ___citta(tya)vRtteH padaM // -[11]. kimvaaprnn| hohinti esya gha(va)se purisA ehaiyagAravamahagyA [*] ina hAviUNa jeNaM pAkhINa pariga(ga)ho gahiro // -[12]. tatsu(tma)naH khyAta 13. 74 Read zazvatmatA. on Read devauM sa tu paryazaiSIt. 75 Read star --The word om offends against 3 Metre of verses 8-10: Upajati. the metre; but the first line of verse 23 shows that the I give this line exactly as it is in the impression. spelling with double l is correct. | vIr3ha probably should be vIDhaM, and the fourth Pada may be 7 Metre of verses band 6: Bardilavikridita. The hiatus | yo'ndhAna pandrAgkaradIcakAra; but the proper reading of the whole between lines 1 and 2 of verse 6 offends against the metro. line I am unable to restore. 7 Read "vazAnmumukSapadavI. 85 Metre : Sardalavikridita. mOriginally rAja was engraved at the commencement| Rend ki vAparaNa. of line 9; but afterwards a letter seems to have been inserted 87 Metre : Arga. "In this family there will be men highly between the aksharas gand rA. precious on account of their great dignity, this considering, ** Metre: Arya. he took possession of the regions.' Professor Pischel informs * Read zacImivendraH. me that yet is given as a synonym of fear in Hemachandra's // Read vaMzaprabhavAM suzIkhAM. | Defindmamata, VI, 37.

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7 10 13 16 19 22 25 28 BENARES COPPER-PLATE GRANT OF KARNADEVA-PLATE I Epigraphia Indica, vol. II. OM namaH siddhanAya kavi sarvakAla (sAkosa eka samaya simAla samAsAda pratidi kAusatimitamA vAtAvamitatAmA sItAda jAtipAta prAvilAsAditaH pAvasAtalI kAmayA somavAjatA diyA vikAsApAkalA sAmA(kola pAyAkA manizA AkRtigamAdayarAja jAti hai vAdA kA hA tasA mudatI munayaH prati pATAlagAyata jAtI vimA kamalAmAi matamatA bAkAyadA saDaka mAtA maMtrakaraNamA (UjI kA majamA jA zahAdatuH dadatAma sAvaratA sAkArApatimA jAulA rAja- 10 mRdudrA pikAlA divasA gAvAlA yA lopari gAhA gadita kakarAlAkA samasa kAmAta dyAvarta (1) rAti payAgrAma yAdava mitrAya vaay| idadvaya sakala (nAmA raaskaamaanmaadvrmaaditH|| tatavAda va lAvava kA vala (vavadikata pikAlA mAmalA gAkarItA vhniH| vA vimAsaMga mujhe kI saH sAtAmA masAla dikhA amitanAva AtA pAvatI (rAmada, amatA sukhA ji|| yaH matAsa ( ( ( hAmI (yA mAyayA tAta rA vivarAyakA vidyajIta sakArukaHpAna vivi mA hAvA sahArAlA prAnAdava sakaladuvaka talAtalakAyata kAlA (janakapika ligA (pIso (jApAnagatA gAmAtA yA kalAsa rAUlAla (sapala pala maagvaavstyaanaamvyvaad| sAta saMpAta visarU yati mAtrAnA yAtayAtako tu kA kallAdivo va tivA malA damatAta 281 jaMga kA mata tAlataH kAbA ke emAna yAta yA rahA vahasako sAkhala kelAya kA sivA kAkU lAvAmamakala kA padako hAlata dvArA gAvAdavAnAnAyakavale ra mukhakA kAya kAya gulAla kA mahala kA dmdaaH| khAtyatA nyAsa na mAnisa mAtamA eka sima kalA saMganika dAda tilA padAvara pahA (nivA

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BENARES COPPER-PLATE GRANT OF KARNADEVA. --PLATE II. 38 vatopavedokAhapAtatyAnanakalAvatIkarmazivAyavatamAvAsamAhikamavANAhiya / / (inapatabAha bharavAnAyakAvilanayora pasarahayo rAnadilAdadAramAraNArAgahatya to manAyagAnA maTarasamA sAvatA mAvivAhitAbAkIepalAdImaI mahakamayodayazAsakabAmakAvalayAmamAtmanaH / / hatipanihAsikidivAsAsAyopavAmadevatidinAdivarADavatAbaramatIsavItatahagAtAnAvanagara gaalaat| sAtavayAgamamAtAsitasamakSyalayavAramAhAramArAnAvarAyAmazvamadatagAdAvAtavaramAta kimadArAlA dilAuparAjayamamArakAratakAlAvayAlAmAladivasalAmadAravAsAlApahAm 77 (tupAmahApAmAmidA mAnavidiko mahAna mAviyA nalikAmahArapaTala kImatokuvAlakAsahAyatA hAmImahAsAgatA / mahAmamAtAmahAmAvalIkAmasarArA patAmahAkapatAnahInakAjatAkAvitamadhAhamAlayAtAvAkyatimAlAgAranitidina masUdatAvAsamAyAkAmana kAna mahasayAmavAvamalahasAvalajAlAvara tAki khapata tA! viTayAsatA AvaTa sImApakSiAvidyAlayAmAlamitAdAtAsikagItAcAralAramAnAtinAminA / vasAmavALatyAlA mAratA yAmatakAmavAsakamAekApAmAdapAratAvitApAyAzadatoM na manAidAdavayA sNvsaayaa| phAnumatadalapatahitI gAvAsAkA vAsa tegAvAtAharAtadevare vinaam|| mAyamarAhArapakSAlAtapAtAyasavAyarasAda kAsamasAzAsamAha yAyAvAdamadAramatArAmAsAbamApadanarAtAlAmata pAranapAdAyuyAyAmakilAmika samApadAzamAdidAtitirinamadhyastatAmanAyAmAnAta sAsamAnakapara mmtaa|| hAgasAgakahilyadAyAdAyakAhotA ki pahanisamarA upatmadAya mayo ekAtirapatikotamAmAtAtAta 15 / gata kAmitAbhadAvamA sahI kitAsAviko rApatAtAmAhAmAyAnAtarAmaharasAsAmAlATAtamAsaurupAgAlAlaka 45 lapAlamAmAhavAravahativasulakArAjAhadAgamA hiligamabhAmagATAhAsa miTA zAtatAtadAparalamAnAminAyA (ghaTAnAmAtyAtasavitAmAgilAgatamAsalema tAlikAmAsAlI daravAhi pukAmAtAkA mAniyA yA sAra kamAttAtrayatimAtA(mokAmamasAvapakarAdarI nAyikAlatasAdAyalagAyadAnakanagavAmAnAma | bhiyatanAvalImakA gAmikAmApakamA mAmoniyA tahAda nasatAnA manAta 48 From imprunione rupplied by B.T.H. Gripta, .4., to Gen. Crawingham. Soala: 8-Brde of original.

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BENARES COPPER-PLATE INSCRIPTION OF KARNADEVA. 307 L14. karmA digibhakaranimAjAnuvA(bAhumahAtmA bhUmabha(bha) va(ba)bhUva kSataripunRpatibA(bbA)laharSaH suja*]mA / yaM mahattAnurAgAnukkatakatayA yugAcAramAthi)tya vAta 16. 15. lAnyonyopamaI sthiravasatirapAstArivagaitri(stri)vargaH (1)- [13]. dhandhotra dAsa(za)rathirava ripusA(zA)syo yasyAbhavakimaparaM samarotsavAya / bhUbhAbhi ]gnasakalaviSato . dhigasmAnAtmAnamAhavaramAditi ya: musoca // -[14]. satyavratakaniratasya yudhiSThirasya tasyAnuya(ja): prathitavA(bA)huva(ba)lo va(ba)bhUva / duryodhanAriva(ba)lavi(vI)ravadhaikadha nvI pArthopara: kaliyuge yuvarAjadevaH / (0) -[15]. bhu(bhU)bhArakSamadaksa (kyu)tipra[Na*]yinImAlamva(mba)mAnastana(na) kurbANaH samarapi nAga(ka)pathagAnAgacchato vidi[Sa*]: // (0) 17. vikhyA 19. 20. 18. tAM bhuvi bhUrimArgagamanAmuccaiIdhadAhinI yaH sAkSAtparamesva(kha)ra[:] samabhavatsamyaksi (viNa)vArAdhanAt // -[16]. tasmAdabhUlakSmaNarAjadevaH puNyo(Nyai)janAnA(nAM) janitavyavastha: / pA(ca)vApya yaM dharmAmiva kSitIsa(za) cirAya lebhe janatA sukhAni -[17]. yaH satyasya nidhiH si(thi)yAM ca saraNi: sAmrA ca dhAnA [ca*] yo yo dAtA ca dayAlu reva ca padaM kIleMsa(ca) nItesa(ca) yaH / tasyAsItparameSa dUSaNakaNa[*] kArunya(Nya)puNyAtmanaH pAnApAvavivecanaM na yadabhUtsavakhadAneSvapi // 3-[18]. zrIsa(za)ragaNadeva statobhavatsakalabhuvanatalatilakaH / sA(zA)sati vasudhAM yasminpalAyita(ta) kApi kalinApi // - [19]. asau nistUMsatA yatra vakratvaM palitAgame [*] rathacakraSu cAri-98 22. tvaM vAyo yau] khacchandacAritA [*] -[20]. tasyAnuyo(jo)bhu(bhU)dhuvarAjadevaH patiH kSiteH kSa[va] kulapramu(sU)tiH / yasyAsidhArAjaladhautamu(mUrtami(vi) khirAsi(sI)ca(ca)palApi lazi[]"-[21]. parthi 21. Metre : Sragdbara. * Read zuzIca. w Metre of verses 14 and 15: Vasentatilaka. . Metre: Bardalavikriilita. * Metre: Upajati. * Metre : Serdulavikridita. ** Motre : Aryl " Read nikhiMcatA. * Aritva, derived from either aris ** wheel,' or ari an enemy.' 57 Metre : bloka (Anushtabh). Read Tau :. " Metre : Upajati.

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308 EPIGRAPHIA INDICA. L. 28. sA[C]vadhisyAgaH sesa suurjyaavdhi:00| yasa(sa)sA(sA) dharmarAse(ye)sva(ca) nAvadhiryasya bhUpate: (0) -[22]. sIsAkhatoyAyata' yAtakIrtuH kAkAdevI vastradhikanAthaH / ja(ya)maNDa24. lAmo ripumaNDalAni puro dadhAtIti yathArthasa(sa)bda(bda): 1()' -[23]. nama' kAmukavat kata niyamita tUNIravatpRSThataH / kASThAsu kSaNamAtra[1] svavihita: [cAntarAdAdaNavat [1] 25. kratvA sA[]paricchadena rahita samyakari] sthApita savaNAmakhela kula narapati[yithema] yenAsivat (0) -[24]. kAbalanRpAdavAstasakala[kANI[va]pada racAlitahArago(gau)raguNabhUrgAgavadevAbhat' / yasyAjAyata kevalaM raNamukhe kaukye(ca)yakogresaraH / ' staveva prativivi[5] punarabhUdAlAva[2] sa[mukhaM] [*] -[25]. 27. pagunez2ojaloleti cAtaM yadiha durjasaH / / lakSyA tadadhunA dhau[taM] divyamAdAya tahapuH // " -[26]. khyAta[:] satyatayA sa dharmatanayaH" tyAgena vi(va)roca 28. soyanedrasura" na caitadasavatsa[tyaM] gatA[ce] tasi / ekasmiMtritayaM kalo samanika gAMgeyadeve nRpe [dastA rikhita mi]va tera vam Read bhauya zUrajayAvadhi. 1 Metra Bloka (Anushtubi). * Read zrImAvatInAyata jAtakota: kIvanadevI pasukamAyaH. Metre : Upajati. * I am not, perhaps, able to restore the exact reading of this vers, but would suggest the following: naba kAmuMbavatta niyamita tUcIravahataH kASThAsu cacamAvadRSTavihitavAnaM ca dIrdasavat / kratvA sA pariSadana rahita samyavara sthApirva abUdhAmaci kula narapaviSThena yenAsivat / * Metre : BArdhlarikridita. *For the commencement of this line I would noggest kIkahAkhyanRpAdapAtasamalacIpauvipada; the end of the line I am unable to restore. 1 Read gaSiyadevIbhavat* Reade da ufafaford gue for the end of the verse I cannot raggot a suitable reading. * Metre : Kardalavikridita Read cabudhitIyacIsati syAvaM yadiA durthaH / . 1 Metre : Bloks (Anushtubb). URead 'vanayavAgena I would suggest here it wa fafar, but am not sure about the last word of the line. MRond causamadhika.. * I would suggest reading this line qui fuf f e t :. I take the meaning of the verre to be that, while formerly people did not believe in the truthfulness of Yudhishthira, eto, they now no longer entertain soy such doubta, since they have seen that, even in this Kalinge, Gangeyadeva pornoses all the virtuer ascribed to tbone ancient king in a higher degree oven than they did.

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BENARES COPPER-PLATE INSCRIPTION OF KARNADEVA. 309 Second Plate. L. 29. vitathaM pUbve yethoktA bhRpAH // -[27]. tasyAtmajaH karNa ivAvatIraNa: karaNaH pRthivyA(vyAM) prathe(thi)tapR(pra)bhAvaH / yasyAbhise (Se)kama(ba)vaNA[hi]Sa30. vinaSTaM praSTaM hijamitravargaH // "-[28]. yatkIrtilatayA dUraM prasaratyA dine dine // (1) vra(brahmANDamaNDapAbhoga: svalpatAmupanIyate // -[29]. svayaM samu31. mRjavAnarthisArtheSvacintitAn / kope(pye)Sa bhUSaNa(Na) bhUmarjaGgamaH kalma(lpa)pAdapaH // -[30]. sa(za)tivamai(ya)kane (ni)layasya guNAkarasya dhamAtmanaH .. 32. stutipadaM kimihAsti ki(ki)cit| pAsA(zA)syate paramidaM kRtibhiH sade(dai)va rAjanvatI vasumatIbhavate(te)va bhuuyaat||"-[31]. tave(da)vaM guNagaNAlaMkRta33. sa(za)rIra: [khasAga samAvAsitazrImadvijayakaya"tparamabhaTTArakamahArAjAdhirAjaparamekha (kha)rathIvAma devapAdAnudhyAna(ta)paramabhaTTA34. rakamahArAjAdhirAjaparamekha(kha)raparamamAhekha(kha)ratR(vi)kaliMgyA(gA)dhipatizrImatkaraNa deva[:]kusa(ga)lI mahAdevI mahArAjapu[va]"mahAma35. tri[No] mahAmAtyA mahAsandhivigrahikA mahAdharmAdhikaraNikA mahAkSapaTalikA mahAkara NikA sa(ma)hApratIhAro mahAsAmanto 36. mahApramAtAro mahAsva(kha)sAdhaniko mahA[bhA]NDAgAriko mahAdhyakSa etAnanyAMsa(sa) kIrtitAkIrtitAsa yathAI mAnayati vo(bo)dhayati samAjJApayati vidita37. ma[stu bhavatA(tAM) yathA [hapAthA]"kAsi[bhUmya] "nsa[mAta[mu]sigrAmaH sAva(ma)madhUka: ___ sagartasthalajaloSaraH sarbAkarakha[ni*]prabhRtisamutya38. tisametasa(ca)turAdha(ghA)TasImAparyantaH / vesAlagrAmavinirgatAya kosikgovaay"| moda ladevarAvavivAmitratri39. pravarAya vaajsneysaa(shaa)svaay|" mahAnate vA[ma]nanate nArAyaNapuvAya paNDitazrIvisva (kh)ruupaay| ihaiva pituH zrI * Metre: Bard Alavikrlaita. pare, e.g. the Mangir copper-plate grant of Devapaladova, 1 Metre : Indravajra. Indian Antiquary, vol. XXI, page 256, line 31. 18 Metre of verses 29 and 30: Bloks (Anushtubh). * I suspect that one or more akshards are omitted in this " Metre : Vasantatilaks. , word. >> Of the word preceding feg only the third al- WRead 'kaurvitAca. chara @) is quite clear; the first akahara might perhaps >> The akaharas in these two brackets are very indistinct be read a, and the second yA. and doubtful, and I cannot suggest the exact name of the A Rend pinayakaTakAparama'. district in which the village of Susi was situated. The akshara in brackets may have been altered to * These signs of punctuation are superfluous. >> Read ft . - What was meant to be engraved here and in the fol- * Rand baudacadevarAvavAmivavi. lowing, wuparhaps mhaamaab| mahAcabipipica, ote. Com-l

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310 EPIGRAPHIA INDICA. 45. L. 40. mahAGgeyadevasya saMvatsare sADe phAlgunava(ba) hulapakSadvitIyAyAM saM(za) naisu(ca)ravAsare dekhA nAtvA bhagavaMtaM devaM deva"trilocana41. masa(za)nasa(sa)bhAraprakalpitapaMcopaca(cA)ra[pra*]paMcena parayA bhaktyA samabhyaccayAsamana(ca) hu(i)yA sA(thA) vidhAyobhayabhogena sAsatvena yapradattaH / ataH zrImatka42. erNadevapAdA[:] musIgrAmanivAsina: samastajanapadAnmamAdisa(zaM)ti viditamastu bhavatA (tAM) yathA grAmoyaM smAbhiH sA(zA)sanatvena pradatta iti matvA 43. bhAgabhogakarahiraNyadaNDAdAyakAsotpanti prabhRtisamastarAjapratyAdAya(yA)asthopanavyA iti tadapacikIrSayA madhye vAtenApi na . 44. gantavyamiti // abhyarthanA ||nn sarbAnatAbhA(bhA)vino rAjaputrAbhU(nbhUyo bhUyo yAcate rAmabhadraH / sAmAnyoya(ya) dharmasetuna()pANA(NAM) kAle kA le pAlanIyo bhavadbhiH (0)8-[32]. va(ba)hubhiva(va)mudhA bhuktA rAjabhiH sagarAdibhiH / yasya yasya yadA bhUmistasya tasya tadA phalam / (1)3-[33]. asminvanme hi[gno?] pi yasA(thA)nyo nRpatibhavet / tasyApi hastalagnohaM sA(zA)sanaM na vyatikramet // -[34]. yAnIha dattAni purA narendrardAnAni dharthiyasa(za)skarANi / / 17. nRmAlyavAntapratimAni"tAni ko na(nA)ma sAdhuH punarAdadIta // -[36]. asva(kha)meva(dha)sahasreNa rAjasu(sU)yasahatena ca [-] gavAM kA(ko)TipradAnena bhUmiha48. na (za)dhyati (0)-[36]. muvarNameka(ka) gAma[kAM] bhuumerpyekmnggl(l)| haratra[raka]mApnoti yAvadAhutasaplava-[37]. saMvat 783 phAlunavadi some [*] 46. n Read saMvatsarabA. A Read devadevaM. >> This is what was originally engraved; but some of the aksharas, especially and seem to have been altered, and I believe the intended reading to be 'yodakasagaM. Read zAsanavena saMpradatta: A Read "yamamAbhiH. "I would suggest reading degdAyAkarItyati'. Read "netavyA. Compare the Kumbhi copper-plate, Jour. A.Soe. Beng., vol. XXXI, page 120,-caba cAyanA dAtubhavavi yathA. W Metre : Salidi. Metre of verses 33 and 34: Sloka (Anushtabh). Read fara fra . - Read nirmAlya. Metre: Indravajra. Read 'yazatena. "Metre of verses 36 and 37: Sloka (Anushtubi). - Read degitasaMbhavam

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SPECIMENS OF JAINA SCULPTURES FROM MATHURA. 311 XXIV.-SPECIMENS OF JAINA SCULPTURES FROM MATHURA. By G. BUHLER, PA.D., LL.D., C.I.E. In the several articles on Dr. Fuhrer's discoveries in the Kankali Tila at Mathura (ante, vol. I, pp. 371ff., 393ff. ; vol. II, pp. 193ff.) it has been stated repeatedly that large numbers of statues, relievos, and other sculptures have been found. As the inscriptions incontestably prove the great age of the temples which are buried under the mound, and as hitherto very little has become known regarding the earlier Indian art except what the Buddhist Stu pas furnish, it seemed to me desirable that some specimens of the sculptures found should be published at once without waiting for the comprehensive work which Dr. Fuhrer eventually intends to give us. On my application Dr. Fuhrer in 1890 kindly forwarded to me ten photographs, taken from the most remarkable and best preserved pieces, a selection from which is given in the four accompanying plates. The first plate gives under figure B a specimen of the most common form of an Ayagapata, and under figure A the central portion of another sculpture of the same class. The addition of A was made advisable by the mutilation of the central figure of B. The slab, from which A has been taken, is apparently in a state of perfect preservation, and it, moreover, bears an easily legible inscription (No. xxx of the second Series of Mathura inscriptions, published, ante, vol. II, pp. 195ff.), in which it is clearly stated that the object dedicated is an Ayagapata. But the photograph is pitted all over with small white spots, which in parts make it difficult to recognise the details. The slab, represented under B, is oblong and measures 3 feet by 2 8". At the lower end a space (some inches in breadth) has been cut off, the middle of which was intended for a dedicatory inscription, faint traces of which are still visible - On both sides there are sacred symbols, among which a Svastika and one or two Trisulas are recognisable. The remaining nearly square portion of the slab is divided by four concentric circles into (1) a central disc, (2) three bands of unequal breadth, and (3) four triangles at the corners, each with a circular basis. The central disc is occupied by crosg.legged seated Jina, with the hands in his lap. The posture is the usual one, in which all seated Jinas are represented even in the present day. Above his head there is a canopy, from which on either side very thick garlands hang down. Their shape is very peculiar and differs somewhat from that used on Buddhist sculptures (see, e.g., Fergusson, Tree and Serpent Worship, plates xxiv, 2; xxvi, 1-2). It is found on all the Jaina sculptures from Mathura (see, e.g., Dr. Bhagvanlal's ancient slab, where these sausage-like garlands are visible at the top of the Stapa), and it may possibly be a characteristic mark of the early Jaina customs. On the side of the Jina appear three or four marks which at first sight look like representations of leaves. On examining the photograph with a magnifying glass, it seems to me that they are intended for snakeheads with expanded hoods. If my interpretation is correct, the Jina is Parava, whose mark is Sesha. In an article in the Vienna Or. Jour., vol. IV, p. 327, I have 1 This is due to the nature of the slab, which is of speckled sandstone.-4. F. * Actes du rivieme Congres int. des Orientalistes, tome 111, 2. p. 142.

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312 EPIGRAPHIA INDICA. pointed out that on another slab Sesha's hoods appear behind the head of a Jina. Here the addition of the canopy prevented their being placed in the proper position. The first circular band is rather narrow and bears representations of four highly ornamental Tribular, which, no doubt, with the ancient Jainas, just as with the Bauddhas, were considered as emblems of "the three Jewels " which with the Jainas are right faith, right cognition, and right conduct. They differ somewhat from those found on the Buddhist buildings (see, e.g., Cunningham's Bharhut Stupa, plates vi and vii), as the lotuu, which the Bauddhas usually place below them, is missing and the central point is longer and feathery at the top, being formed by the ends of two semicircles, held together by a band. The latter peculiarity re-appears in a Trisula on a pillar in the Indrasabha at Elura, (Burgess, Arch. Reports West. Ind., vol. V, plate xxxviii, 3). The Tristila was, no doubt, in ancient India a symbol, used by all sects for various purposes and with various interpretations. It was also commonly used for personal ornaments and appears in earrings (Cunningham's Bharhut, plate xlix), in necklaces (op. cit., plate I), and in women's girdles (Cunningham's Arch. Suro. Rep., vol. III, plate xi, A). In such ornaments it has frequently the very same shape as on our slab. The second much broader band of the slab is occupied by four curvilinear ornaments, ending each on the left side in two horns and enclosing in the centre a sacred symbol. Just below the spot where the two horns separate are four bands or garlands, to which rosettes or small lotuses are tied, and from the interstices between the horns issue the stalks of half-opened larger lotuses, which rest with their open faces on the second circle. A comparison of the four large ornaments with the Trisulas in the first circular band leaves no doubt that they represent halves of these sacred symbols. The smaller emblems enclosed by the larger ones are,-(1) at the top, a Svastika, which is commonly used as a lucky or sacred mark by all Indian sects, (2) below, two fish, which are likewise considered very generally as marks of good omen, and are found as such over the doors of the great Jaina caves at Junagadh, called Ba wa Pyara's Math (Burgess, Arch. Suro, Rep. West. Ind., vol. II, plate xviii,3), and on Brabmanical temples, e.g., on those of the ruined city of Ghumli. (Burgess, op. cit., plate xliii), (3) on the left, another variety of the Trisula, common on Buddhist monuments, and (4) on the right, a mark which looks like a monogram, formed of the syllables na and do, and is not uncommon on Buddhist sculptures, and is also used for ornaments (Fergusson, op. cit., plate iii, fig. 4). The third circular band, which is again very narrow, shows,-(1) below a seated Jina; (2) above a Stupa, resting with its base on the fourth or outermost circle, and hence looking as if it were turned topsy-turvy; (3) on the right and on the left two sacred trees, rising out of a square enclosure. The interstices between these four emblems are filled up by pairs of half recumbent male and female figures, probably worshipping deities (Vidyadharas). Each compartment contains two pairs, one facing one way, and the other turning in the opposite direction. . An exception is found in Cunningham's Bhilsa Topes, plate XXIII, Fig. * Compare also Dr. Bhagvanlal, Actos du visame Congres int. des Or. tomo III, part 2, p. 137. The Vishnu Smriti ILI, 88 (Jolly's edition) enumerates the fish among the Mangalas, to which Brahmans must pay reverence. In his notes to the pannage Nandapandita most absurdly adds that the rule refers to 'boiled or fried' (pakua) fish. On Buddhist soulptures the two fiab appear as parts of personal ornamenta; (100 Fergusson Tre and Serpent Worship, plate iii, fig. 4.

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SPECIMENS OF JAINA SCULPTURES FROM MATHURA. 313 With respect to the Stapa, which we shall meet again more than once on the other plates, I repeat that it is a form of the funeral monuments, once used and worshipped by all Indian sects that followed the Jnana and Bhakti Margas, and I refer for some of the reasons for this theory to my article Vienna Or. Jour., vol. IV, pp. 328f. I may add, however, that Brahmanical Chaityas are occasionally mentioned in the Mahabharata. Thus we read Mah. I, 109, 13-14. bhobheNa dharmatI rAjanmavata: pariracite[taH / . babhUva ramaNIyaca caityayUpazatAkRtaH / ............ "That country, O king, protected on all sides by Bhishma in accordance with the sacred law, became lovely, being adorned with hundreds of Chaityas and sacrificial posts." The juxtaposition of the Chaityas and Ydpas shows that Brahmanical sacred build. ings, probably Stapas, are meant. The worship of sacred trees by the Jainas has been discussed by Dr. Bhagvanlal (op. cit., p. 142), and he has given the names of the Bodhi-trees of three Tirthamkaras. The worship of trees in India is older than Jainism and Buddhism. Quite irrespective of its traces, found in the Vedic ritual, all the Brahmanical Satras bear witness to its existence, as they mention Chaitya trees, which Brahmans and all Aryans must treat with reverence, and it is common to all the sects following the Bhakti Marga, which assign a sacred tree to each deity. Like a great many other practices, it has been taken over by the Jainas and Bauddhas from the Brahmans, when their prophets became deities, a new meaning being given to the ancient rite. The four triangles in the corners are each occupied by a female figure holding up her arms and supporting the part of the outer fourth circle just above it. On both sides of the heads of these figures there are small projections, which look like rudimentary horns, but appear to be the ears with ornaments hanging down from them. The lower extremities of the four figures have been turned into spirally rolled snake-tails with split or fin-like ends, which fill the right and left corners of the triangles. Figures, supporting sculptures or statues, are so common in ancient Indian art, that it is unnecessary to cite particular examples. Among the other Ayagapatas, of wbich Dr. Fuhrer has forwarded photographs, there are two more with Jinas in the central medallion or disc, vis., that a portion of which has been given in fig. A of plate i, and another bearing the inscription No. xxxi of my second Series. A third, which bears the archaic inscription No. viii of the same Series, has in the centre a wheel with sixteen spokes, apparently a Dharmachakra, regard. ing the worship of which more will be said in connection with plate iv, and a fourth, which was dedicated by the wife of a dancer (see Tuscr. No. v of the second Series) offers the representation of a Stapa, in front of which two naked women dance on the lower The fact that eneb Mrthamkan ha bia Chaityaoikaha is also stated by Hemachandn, Abhidldnachintamani, venne 88 (Bohtlingk and Rieu). The commentary to the passage is, however, mutilated or corrupt. A complete list of the sacred trees is given in the Ratnasara, vol. II, p. 708 Anth, PP. 1961.

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314 EPIGRAPHIA INDICA. rail, exactly in the same indecent posture as those on Dr. Bhagvanlal's Mathura slab. The latter seems therefore to belong likewise to the class of the Ayagapatas. From all these specimens it appears that an Ayagapata is an ornamental slab, bear. ing the representation of a Jina or of some other object of worship, and the term may be appropriately rendered by "tablet of homage or of worship," since such slabs were put up in temples, as the numerous inscriptions on them say, "for the worship of the Arhats." The Ayaga patas seem to be a distinctive feature of the ancient Jaina art, as neither the Buddhists nor the orthodox sects mention them. The Bauddhas have, however, the term udhapata, i.e., urdhvapata, (see, e.g., Burgess, Arch. Rep. South. Ind., vol. 1, pp. 90f). Even among the Jainas they probably went out of fashion at an early period, as the inscriptions on them invariably show archaic characters, and are in no case known to me dated. In the more modern Jaina temples we find instead of them slabs, called panchaparameshthipatta (Satrunjaya inscriptions, Nos. 58, 66, ante, pp. 34f.), chaturvimsalitirtham karapatta (ibidem, Nos. 57, 67), and so forth. The sculptures of the second plate are the most interesting of the whole collection. Figure A bears an inscription, legible even on the photo-lithograph, which I read originally as bhagava Nemiso, the "divine lord Nemi," as I believed that the sculpture represented some scene from the life of Neminatha. But a careful investigation of various lives of Neminatha, in which Professors Jacobi and Leumann have kindly assisted me, failed to bring to light any legend that could be turned to use. Finally, Professor Jacobi suggested to me that it might be possible to read bhagava Nemeso "divine Nemesa," to refer these words to the figure with a goat's head just above them, and to identify the goat-headed Nemesa with Indra's divine commander of the foot troops Harinegamesi, who is represented in mediaeval pictures as a man with the head of an antelope. The reading Nemeso is no doubt as good as Nemiso. The vowel-stroke of the second consonant lies in the proper position of an e, though the i frequently looks exactly alike on these inscriptions. More difficult was the identification of the two names; but, on looking through the Neminathacharita I found a passage, where Naigameshin appears instead of the longer word. It stands in the beginning of the seventh Sarga, where it is narrated how Ksishna tried to obtain for Satyabhama a son equal to Pradyumna in luck and good qualities. The text runs as follows: pradyumnasya mahARiyA tAmyantI zlAghayApi ca / bhAmA kopagraha gatvA zizye jarjaramaJcake // 8 // tacAyAtaca kaMsAriAjahAra sasaMbhramama / * Possibly the word dyaga, which occurs in l. 4 of the inscription, may be meant for dydga. Regarding the performances of dancing girls at Jaina festivals, nee below the remarks on plate iii. A Buddhist dydgapata was excavated by me in January 1852 at the ancient site of Adhichhattra (Ramnagar in Rohilkhand) from the ruins of a Buddhist Vihara. The slab shows full-blown lotus in the middle surrounded by four highls ornamented Trikulas. An inscription in archais characters records its dedication and object.-A.F. Bee Sacred Books of the Eust, vol. XXII, page 227, Lote. Professor Jacobi has kindly furnished me with a sketch of Harinegamesl, which is inserted in his ancient illustrated copy of the Kalpasitra. The MS., froin which the subjoined verses have been taken, is No. 260 of the Vienna University Library collection, which was purchased in 1882 from Mr. Bhagvanial Kevaldas' store of M88., rejected as useless by the Bombay officials in charge of the Search for Sanskrit MS8. (see my paper: Ueber eine kurzlich fur die Wiener Universitat erworbene, cum Ingron Sanskrit und Prukrit Ilondach vten, Sitzungslerichte der kuis. Aladenie der Wirenachuften, vol. XIX, p. 5638).

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MATHURA SCULPTURES. b) Obverse of doorstep. c) Reverse of doorstep. Epigraphia Indica, vol. II. Plate II.

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SPECIMENS OF JAINA SCULPTURES FROM MATHURA kenApamAnitAsi tvaM yenaiva [vaM] va[su]bhnu tAmyasi // 8 // bhAgyace nAva[pa]mAno me kiMtu prayukhasaMnibhAH / na ceo bhavitA sUnurmariSyAmi tadA dhu[dhu]vam // 10 // kRSNata[SNasta]dAgrahaM jJAtvA tridi[da]zaM naigameSiNam / uhiSTamana [bha] krena poSayaM pratyapadyata / 11 / virbhUya naigameSI na [ta]mUce kiM karomi te / baccomyuvAca bhAmArI dekhi prayutam // 12 // Antwren(u)wi guver & wwer arq tvamamuM hAramAmocca tato bhAvIpsitaH sutaH // 12 // wifery Aniut faeriteit i vAsudevopi satyAyeM suci[dito dadau / 14 // 315 yA (8) "Annoyed at the great luck of Pradyumna and his fame, Bhama went into her boudoir and lay down on a broken cot. (9) The foe of Kamsa visited her there and spoke agitatedly: Who has shown disrespect to thee, whereby, O fair-browed one, thou art thus afflicted ? ' (10) Bhami answered: No disrespect has been shown to me; but, if I do not obtain a son equal to Pradyumna, I shall certainly die.' (11) Knowing her tenacity of purpose, Krishna undertook a fast in honour of the god Naigameshin, partaking only of every eighth meal. (12) Naigameshin appeared and spoke to him: What can I do for thee?, Krishna answered: 'Give to Bhama a son who resembles Pradyumna.' (13) Naigameshin replied: 'Make her, whom thou desirest to have a son, put on this necklace, and then have intercourse with her; thereby she will obtain the desired son.' (14) Handing over the necklace, which he wore, Naigameshin disappeared. But Vasudeva joyfully gave the precious ornament to Satya." The legend shows that the Jainas worshipped a divine being, called Naigameshin, and considered him to preside over the procreation of children. And Professor Leumann informs me that there are passages in older Jaina works from which the same conclusion may be drawn. Now, Harinegamest, the deer-headed general of Indra, is, according to the Kalpasutra, likewise closely connected with the same delicate matter, since at his master's command he transferred the embryo of Maliavira from the body of the Brabmani Devananda to the womb of the Kshatriyani Trisala. The last four syllables of his name exactly correspond with the Sanskrit Naigameshin, and the whole compound Harinega mesi means in all probability, as the note to the Kalpasutra suggests, "the Negamesi of Hari," i.e., " Negamesi, the servant of Indra." The close resemblance of the name Negamesi-Naigameshi and of Nemeso, and the fact that both deities are represented with the heads of similar animals, again tempt one to assume that both the names and the personages are identical. The difficulty, caused by the slight difference in the terminations of the names, may be removed by assuming that the word had originally, like many others, two forms, one ending in a and one 282 1

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316 EPIGRAPHIA INDICA. ending in in. And the correctness of this view is proved by the occurrence of the Sanskrit words Naigamesha and Nejamesha," which in the Grihya Sutras and the medical Samhitae are the names of a deity with a ram's head," particularly dangerous to children. Our word Nemeso corresponds exactly with Naigamesha according to the analogy of the Pali emeva for evameva, ajjhena for adhyayana, lena for layana, and so forth (see EMuller's Simplified Grammar, pp. 41, 43), the intermediate form being Neyameso. There can be no doubt that the Naigames ha or Nejamesha of the Brahmans, who seizes children and sorely afflicts them with disease 13 and the son-granting and embryoexchanging Naigamesha-Naigameshin of the Jainas are in reality identical. They represent two different aspects of the same deity, which was conceived both as beneficent and as hurtful or destructive. Their identity comes out still more fully, if one takes into account another Brahmanical deity, Naigameya, whose name, as the larger Petersburg Dictionary points out sub voce, is certainly only a variant of Naigamesha. This Naiga meya is declared to be another form, or a son and companion, of the war-god Skanda, which latter likewise is represented as dangerous to children. A passage of the Mahabharata, quoted in the Dictionary, sub voce naigamesha, asserts that he is chhagavaktra orgoat-faced,' just like the Nemeso of our sculpture. The goat's head excellently suits a deity, who has to do with the procreation of children, as the strong sexual instincts of the goat did not escape the notice of the ancient Hindus." Hence, it may be inferred that the goat's head was the original attribute of Naigamesha-Naigameshin, the Brahmans substituting later a ram's head on account of the seeming connection of the name with mesha, a ram,' 15 and the Jainas a deer's head on account of the compound Harinegamesi, seemingly connected with harina, 'a gazelle.' I may add that Naigameshin's position as Indra's general offers another point of contact with Naigameya, who is either considered as identical or as closely connected with Skanda, the field marshal of the gods. If we now return to our sculpture, Nemesa-Naigameshin's divine rank is indicated (1) by his ornaments, bracelets on the upper arm and a very broad necklace (see above the story of Krishna), (2) by the elaborately carved throne on which he sits, (3) by the female attendant to his proper left, who apparently fans him with a Chauri, and (4) by the fragment of a canopy or chhattra, which, I think, is visible above his head. Nemesa's face is turned to the right, and he lifts his hand apparently addressing somebody who was represented on the lost right half of the slab. At his left knee stands a small naked male, characterised by the cloth in his left hand as an ascetic," and with uplifted right hand. Below this figure is a fragment of an inscription, showing on Dr. Fuhrer's rubbings very plainly the syllables bhaga. The first word was therefore bhaga 11 See the two Petersburg Dictionaries under these words. The identity of Harinegamesi with Naigamesha has already been hinted by Bohtlingk, sub voce Harinaigumeshin. The latter word is a faulty form, given by Mr. Colebrooke in his Essay on the Jainas, probably in accordance with a bad MS. of one of the commentaries of the Kalpasutra. For a representation of Naigamesha, as represented in the Elura sculptures, see Trans. R. As. Soc., vol. II, p. 326, 1st plate.-J. B, See, in addition to the passages quoted in the Dictionaries from the Sufruta Samhita, and the Ashtangahridaya, Uttarasthana, ii, 63, and iii, 12-14. Apastamba, Dh. 84. II, 14, 13, quotes a Vedic passage to this effect: "Therefore, a he-goat and a learned Brahmana evince the strongest sexual desires." 1 I am not able to offer any etymology for naigamesha and naigameya. Compare the figures of monks on Dr. Bhagvanlal's slab from Mathura.

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SPECIMENS OF JAINA SCULPTURES FROM MATHURA. 317 va "divine," and a proper name no doubt followed. This epithet makes it probable that the ascetic is meant for a Tirthamkara, because, as far as my observation goes, bhagada is not applied in the inscriptions to ordinary monks. Next, on the left comes the female fan-bearer already mentioned. To the left of her stands another female, who raises her right arm in astonishment and looks apparently at the ascetic. She wears ear. rings, a necklace, armlets, anklets and the usual dress of married ladies, while a scarf, or sari, hangs over her shoulders. At some little distance further to the left, apparently in a separate section of the slab, which is indicated by remnants of architectural ornaments, is found the upper half of a mutilated female figure, who wears the usual ornaments. She likewise raises her right arm and supports with her left on a dish or cushion the body of a motionless infant with the hands folded on its breast. A Jaina sculpture representing Naigamesha, a small Tirthamkara and a female with a small infant can only be taken to refer to the most famous legend, in which the deity plays a part, vix, the exchange of the embryos of Devananda and Trisala. And it seems to me that the various figures on our slab may be explained on this supposition. The story, as related in the Kalpasutra, is briefly this,-" When Indra became aware that Mahavira had taken the form of an embryo in the Brahmani Devananda's body, he paid his reverence to the Arhat that was to be born. It then occurred to him that an Arhat ought not to be born in a low Brahmanical family, but only in a noble royal race, and that it was and always had been the duty of the reigning Indra to transfer the embryo, in case through the influence of his Karman an Arbat had descended into the body of a female of the Brahman caste. In order to fulfil this duty, Indra directed Harinegamesi, the divine commander of infantry, to transfer Mahavira from the body of Devananda to Trisala, a lady of the Jnatsi family of Kshatriyas who was also with child. Harinegamest then repaired first to the Brahmanical quarter of Kundagrama, took Mahavira from Devananda, cleansing him from all impurity, and carried him carefully in his folded hands to the Kshatriya quarter of the same town. There he took Trisala's embryo from her, likewise duly cleansing it, and put Mahavira in its place. Next, he returned to Devananda and placed Tribala's child in her body. During these operations the two ladies and their attendants lay in a deep magic sleep. Finally, the deity returned to Indra's abode and reported to him that his orders had been carried out." As our slab represents Waigameshi-Nemeso, seated in state on his throne, the scene must be laid in Indra's heaven, and it can only refer either to the moment when Indra gave his orders, or to the period when Nemeso had returned from his journey and made his report. The position of the deity, who is apparently speaking to somebody,probably Indra, who was represented on the lost right half of the slab, speaks in favour of the second alternative. The small ascetic at Nemesa's left knee, called in the inscription "divine"...., is no doubt meant for Mab&vira, who is introduced by the artist with the attributes of a monk, in order to show the subject to which the conversation refers, and he is represented so small, because in reality he is not yet born and has not yet reached the position of an Arhat. The female, with the small motionless infant in the separate section, is probably Tribala, represented in an apartment of her palace, having just received her new precious burden. 17 Sacreal Book of the East, vol. XXII, p. 223 ff.

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318 EPIGRAPHIA INDICA. In confirmation of this interpretation, I may point to four mutilated statues now in the Museum at Mathura, lithographed by Sir A. Cunningham in the Arch. Suro. Reports, vol. XX, plate iv, 2-5. Two of them represent seated females. "Each of them has," as Sir A. Cunningham says, op. cit., p. 36, "a small child lying in a dish on her lap. The left hand supports the dish, but the right is raised up to the shoulder. Both females appear to be naked." The other two figures are males with the heads of animals. "Both," to use Sir A. Cunningham's words, "are represented in the same action. The larger figure carries a pair of children, male and female, in his left hand, each being grasped by one arm at full stretch. The right hand of the figure is raised to the shoulder in the same position as the right hands of the females. On each shoulder a small child is seated facing the head of the figure. The smaller figure is exactly the same as the larger one, excepting that it carries only one child by its outstretched arm." Sir A. Cunningham then goes on to say that he has been unable to find a clue to these curious or-headed' figures, and that he abandoned his first idea that they might be Yaksbas and Yakshinis of gigantic size preparing to eat the children, because the small figures, seated on the shoulders of the two males, seemed to point to a more friendly connection between the two parties. With respect to Sir A. Cunningham's description I must state that I differ from him in one important particular. In my opinion the two males are not ox-headed,' but goat-headed; for, between the much mutilated bodies of the children and the likewise somewhat disfigured heads, pendent goats' ears are recognisable, especially in the smaller figure. This granted, it is evident that both males are representations of Naigamesha. With this identification the other details admit of explanation. The motionless infants, represented in connection with the males, are the two embryos, which Naigamesha had to exchange. If the artist represented the larger Naigamesha with two children on his shoulders and two in his hands, and the smaller one with two on his shoulders and one in his band, he probably meant to indicate two different steps in the transaction, viz., that the deity first took the children out of their mother's bodies and cleansed them of all impurity,' as the Kalpasutra says, and later conveyed them to their new destination on his shoulders. The two female figures are, of course, No. 2 Trisala and No. 3 Devananda, who are represented, the former with a male child on her lap and the other with a female one, in order to show what each received. And it must be noted that the higher rank of Trisala seems to be indicated by the more costly necklace which she wears. The story, which the sculptures tell according to this explanation, may have differed in one detail from that of the Kalpasutra, where Nega mesi is said to have taken Mahavira in his joined palms, not on his shoulder. But it is also possible that the change is an invention of the sculptor, who wished to represent the deity as carrying the two infants, for both of which there would not have been any room in his hands. If one compares these figures with our slab, the very close resemblance of the position of the infant, and of the attitude of the female holding it, is at once apparent. And this point, taken together with the unmistakable figure of Naigamesha-Nemeso, irresistibly leads to tbe conclusion that the legend referred to must be the same in both sculptures. The other two relievos on plate II, B and C, are found on a fragment of the dourstep

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SPECIMENS OF JAINA SCULPTURES FROM MATHURA. 319 from one of the two temples, buried under the Kankali mound. Though they bear no inscription, they cannot be later than the first century B.C.; for one of the two temples existed on the evidence of the very ancient No. I of my second Series of Mathura inscriptions already in the middle of the second century B.C., while the likewise archaic inscription No. IV of the same Series which records the erection of the second temple, cannot be later than about the middle of the first century. The obverse, A, represents the worship of a Stupa by two Suparnas, half birds and half men, and by five centaurs or Kimnaras. One of the former offers a garland and the other, as well as three of the centaurs, two on the right and one on the left, bring jars or boxes filled with flower-bunches (). The last two centaurs on the left seem to carry brooms or fans, made of branches. On both sides of the Stupa stand trees, and the two Suparnas seem to be seated on, or hovering above, the bending branches of those nearest to the Stapa. All the five figures wear turbans, such as many of the males of rank represented on Buddhist sculptures wear. A somewhat similar scene, where Suparnas worship a Stupa, occurs on a relievo at Sanchi (Fergusson, Tree and Serpent Worship, plate XXVIII, fig. 1). But it must be noted that the Sanchi figures are much more like Greek harpies, while those on our slab are done in a more conventional manner like the winged figures on the Assyrian and Persian sculptures. Among Brahmanical representations, those of Garuda, the king of the Suparnas, on the Gupta seals are worthy of comparison. Centaurs have been discovered on the Buddhist monuments in Gaya and elsewhere, and, in all probability, they go back to Greek models. What is particularly remarkable in those on our slab is the branch which hides the place where the human body is united with the rump of the horse. As far as I have been able to ascertain from my colleagues, versed in classical archaeology, there are no Greek sculptures showing this particular. The reverse of our doorstep contains a fragment of a procession, apparently about to visit some sacred place. On the extreme right we have two horsemen, each preceded by asyce,' or groom. Next follows a covered cart, drawn by two enormous bullocks, as big as those of the Palanpur breed, and filled with males and females. The cart closely resembles a modern shighram, and the driver, who lifts his goad, is seated, as is still the custom, on the pole. The tails of the animals are tied to strings connected with the yoke, just as is the case with those of the horses on the Sanchi relievos. Behind the cart comes again a horseman and finally an elephant with two riders. The elephant is very badly done. The trappings of the several animals are exactly like those represented on the Sanchi sculptures. But similar carts are not traceable on the latter, where very Greek-looking chariots drawn by horses appear instead. The two sculptures on plate III are found on the two sides of a fragment of a Torana, and the scenes represented on them correspond to each other very closely. On both we have triangular pieces in the upper corners and three rows with figures, separated by semi-circular rails, or Vedikas, with flowers, each row of figures ending with an Compare also ibidem, plates xxiv, 2; xxv, 1; Ixvi, 1; wxvii, 1, where Suparnas are represented as worshipping the Budhi tre * See Fleet, Corpua. Inser. Ind., vol. IIT, plate sixvii, and Dr. Hwrnle's new Gupta Seal in the Journ. ds. Soc. Beng., vol. LVIII, Pt. I, p. 85ff. 1 Pergnisson, op. cit., Plate xuxiv, Fig. 1. etc.

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320 EPIGRAPHIA INDICA. open-mouthed Makara, which-in five cases--a man teazes by taking hold of its tongue and upper jaw. The Makara, filling the corner of a row of figures, is common also on all Buddhist monuments." In the cornerpiece on the obverse (4) the chief group is placed on the left side and consists of a male with a peaked ornament on his head (a crest-jewel ?), holding a garland and four females in the attitude of worship; just below them appears a portion of an empty covered carriage. Further to the right stand five other smaller males (?), four in the attitude of worship, and carrying a large tray with offerings, the nature of which is not distinguishable. The extreme left is filled by five vessels of various shapes and sizes, from one of which rise the leaves of a plant. In the corresponding portion of the reverse (B) there is again in the back-ground a group consisting of one male with the peaked head-ornament and three or four females, one of whom holds a garland, further in front also a servant with offerings and a small male figure in the attitude of worship. Below the group appears likewise a portion of a carriage. The place, which on the other side is occupied by jars, is here filled up by a Stupa and by two platforms of stone (ptthika), which in the centre seem to have borne representations of sacred marks (Padukas ?), and at the upper ends are decorated, each with two lotuses. Two of the semi-circular rows of figures on the obverse, the first and the third, contain each two covered carts (shighram) very similar to that on plate II, C., which are apparently each occupied by several passengers and attended by servants. In front of the cart in the first row walk three dancing girls, who may be easily recognised by the manner in which they expose their persons. It is possible, but not certain, that two of them support with their left hands trays or dishes with offerings. In the third row we have in the place of the dancing girls portions. of a clothed male figure seated on a throne and attended by a female fan-bearer. The second row of the obverse shows running male figures with flying upper garments, holding bunches of flowers (lotuses ?) in their hands. On the reverse only the second, or central, row contains the representation of an uncovered bullock or horse-cart, preceded by dancing girls. Behind this cart comes a male figure riding on a marine monster, and in front there is a mutilated male figure on a throne. The riders on sea-lions and Makaras reappear in the two other rows. In the first there is also a mutilated male figure on a throne, attended by a female fan-bearer, at whose dress a Hamsa nibbles. The back-ground behind the Hamsa is occupied by a monument, possibly a temple, enclosed by a wall. In the third row two male figures with upturned faces and uplifted hands are visible in front of the riders, as well as a piece of the garment of a third. The general character of the scenes represented is, of course, not doubtful. They refer to the worship of one or several Jaina sanctuaries and to processions or pilgrimages undertaken for this purpose. Many of the details must be likewise familiar to every student of Indian archaeology, and they agree in part at least with the descriptions of such scenes occurring in Jaina works. The jars of various shapes, even those with plants, appear frequently on the Buddhist Stupas, and the Jaina descriptions of the pilgrimage of the deity Suriyabha to the Ambasalavana Chaitys mention them On the Amaravati Stupa, Burgess, Arch. Rep. South India, vol. I, plate xxviii, 6, there is a similar scene in whic a female takes hold of a Makara's tongue.

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Plate III MATHURA SCULPTURES. Epigraphia Indica, vol. II. b) Reverse of Torana. a) Obverse of Torana.

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Epigraphia Indica, vol. II. Plate IV. MATHURA JAINA SCULPTURES

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SPECIMENS OF JAINA SCULPTURES FROM MATHURA. 321 distinctly as requisites of worship. Again, the stone platforms, with lotuses and other sacred marks, occur on the Bharhut sculptures. Nor are the riders on monsters and the running figures with flying garments unknown on the Buddhist Stapas," where the latter are easily recognisable as Vidyadharas, moving through the air. Similarly, the dancing girls, who, even in modern times, are engaged to perform in honour of the Tirthamkaras, are frequently represented on the Buddhist monuments as exhibiting their art at festivals. But other points, like the introduction of the half visible clothed males, seated on thrones. and the representations of carts along with the riders on marine monsters and Vidya. dharas, are puzzling, and it is difficult to decide whether the artist intended to lay his scene in heaven or on earth, and whether all the figures on each of the two sides of the Torana must be taken as a whole or if each row represents a scene complete in itself. The most probable view is perhaps that the artist did not intend to give two compositions only, based on particular texts or illustrating particular legends, but merely wished to show how gods and men are eager to pay homage to the Tirthamkaras, to their Stupas and temples. Plate Iv reproduces the mutilated slab, which bears No. xxi of my second Series of Mathura inscriptions :* "The year 79, fourth month of the rainy season, day 20,-on that (date, specified as above, A ya-Vridh ahasti, a preacher in the Kottiya gana and the Vaira sa kha gave the advice to make an image of the Arhat Nandiavarta (Ara) .....the image, the gift of the female lay disciple Dina (Datta), wife of ..... was set up at the Vodva Stapa, built by the gods." The central piece on the slab is a Dharmachakra supported by a Trisula, which itself rests on a lotus. It belongs to the class of the Chakras, made conventionally and with a great number of spokes, which are not uncommon on the Amaravati Stupa (see Burgess, op. cit., plates xxvi, 6, xxxiii, 2), and may be a later development of the carefully done wheels. It differs from those on the Buddhist and other Jaina sculptures by the two ear-like projections at the top, as well as by the addition of two Sanchas," which lean against the basis. On the right of the Dharmachakra there is the mutilated figure of a naked ascetic, who, as usual, has a piece of cloth hanging over his right arm. This is probably the Arlat mentioned in the inscription. To the left of the Chakra stand four clothed females, wearing the usual ornaments of married women and holding garlands in their hands with which they evidently intend to worship the sacred symbol. The faces of these females look like portraits. Three of them seem to be matrons of mature years ; the fourth is smaller and apparently much younger. The last two are half hidden by the figure of a large crouching lion, facing the left. The most noticeable point is the Dharmachakra, which, as the Mathura sculptures prove, was used and worshipped as much by the Jainas as by the Bauddhas. The fact is not very astonishing, as the wheel is the emblem of rule and government with all ** See Professor E. Leumann's translations from the Rayapasenijja Sutta, Acte du Viamo Cong. Int. Orientalistes, tome III, 4, p. 600 and passim. * Boo Cunningham, Bharhut, plates xxxi, 2-4, xxx, 3, eto. Arch. Reports South India, vol. I, plates xxxiii, 9, xxxiv, 1, XXXVI, 2, and Cave Temples, plato), Fig. 1-2. * Ante, vol. II, pp. 196f. >> The Sankbas have probably been added mangalartham.

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322 EPIGRAPHIA INDICA. Hindus, and the Sanskrit Koshas give rashtra as one of the meanings of chakra. The epithet apratikatachakra, 'he whose wheel, ie, rule, is unopposed,' is commonly given to kings in the inscriptions, and there are hundreds of passages in epic and classical poetry in which the chakra of kings is mentioned. Nor are the compound dharmachakra, 'the rule of the sacred law,' and the familiar phrase dharmachakram pravartayati, 'he sets in motion the wheel of the law,' i.e., 'he causes the rule of the law to spread,' wanting in Brahmanical literature. The larger St. Petersburg Dictionary quotes several passages from the Mahabharata where they occur. It is said of Bhishma, Mah. I., 109, 14:bhIbheNa vihitaM rASTre dharmacakramavartata / "The rule of the law continued, which Bhishma had established in the kingdom;" and Mah. XII, 356, 2: yatra pUrvAbhisameM ve dharmacakra pravartitam / naimiSe gomatItore tatra nAgAhvayaM puram // "A town, called Naga, lies on the bank of the Gomati in the Naimisha forest, where in a former creation the rule of the law was caused to spread." Considering that the metaphorical meaning of chekra is very common with the Brahmanical poets and easily intelligible as an outgrowth of the idea that the unopposed progress of a king's chariot shows the wide extent of his power, it may be safely assumed that the application of the expression to the triumphant progress of the sacred law is likewise of Brahmanical origin, as the passages from the Mahabharata indicate. And it naturally follows that the Jainas and Buddhists, who both worship the Dharma. chakra as the emblem of the rule of their respective creeds, borrowed it from the Brahmans, and that the commonly prevalent idea is erroneous, according to which the Dharmachakra is a distinctive mark of the Buddhists and their particular invention. These new sculptures from the Kankali Tila teach the same lesson as Dr. Bhagvanlal's Mathura slab published in the Transactions of the Leyden Congress, and prove that the ancient art of the Jainas did not differ materially from that of the Buddhists. Both sects used the same ornaments, the same artistic motives and the same sacred symbols, differences occurring chiefly in minor points only. The cause of this agreement is in all probability, not that the adherents of one sect imitated those of the other, but that both drew on the national art of India and employed the same artists. Full proof of this assumption, which modifies the statements in some standard works on Indian archaeology regarding the development of ancient Indian art, can only be obtained by the excavation of really old Brahmanical temples. And it is to this task that the Archaeological Survey in India ought to direct its attention, as a thorough exploration even of a few Saiva and Vaishnava temples, which date from the second or first century before our era, will do more for our knowledge of the history of the Indian religions than the excavation of a hundred Stupas or Viharas. But even at present various pieces of collateral evidence are available which support the view that all the several Indian sectarians took their sacred symbols and the ornaments of their temples from one common storehouse. Chief among these is the now generally acknowledged fact that the Brahmanists, the Jainas and the Buddhists, all and at the same time, contributed to the development of the cave temple architecture

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THE BHATTIPROLU INSCRIPTIONS. which formerly was considered to be a speciality of the Buddhists. It is now conceded that the oldest known caves at Barabar and Nagarjuni belonged to the Vaishnava Ajivikas, and those near Katak to the Jaina worshippers of the Arhats. The undoubtedly Buddhist Lenas date from somewhat later times. It is, therefore, not in the least doubtful that all the old Indian sects used rock-excavations for sheltering their ascetics who wished to live in retirement, and sometimes also their idols, and it is highly probable that this usage goes back to times antecedent to the rise of Buddhism and Jainism. In the face of such facts one can only say that it would be surprising if the worship of Stupas, of sacred trees, of the Wheel of the Law, and so forth, more or less distinct traces of which are found with all sects, as well as their representation in sculptures, were due to one sect alone instead of being heirlooms handed down from remote times before the beginning of the historical period of India. 323 XXV.-THE BHATTIPROLU INSCRIPTIONS. BY G. BUHLER, PH.D., LL.D., C.I.E. The subjoined ten inscriptions, which were discovered by Mr. A. Rea in the Bhattiproju Stupa, are published here in full according to impressions, and in the case of No. X, also according to a photograph furnished to the editor by Mr. Res. Nos. I-IX are incised on three relic caskets, partly on the circular tops and partly on the rims of the lower stones. Their preservation is good except in parts of No. III and in No. IV, which latter is effaced. No. X is scratched on a small hexagonal piece of crystal and difficult to read on account of the shallowness of the strokes. The great interest and value of the first nine documents lie in their characters, which mostly resemble those of Asoka's inscriptions, but.show also peculiarities met with nowhere else. The details are as follows: (1) Twenty-three letters, viz., the initial vowels a, a, u, o and the consonants, k, kh, chh, n, t, th, n, t, th, dh, n, p, ph, b, y, r, v, 8 and agree exactly with those of the Southern Maurya alphabet. (2) The letter g has both the usual angular Maurya form and that with the rounded top, which occurs occasionally in Asoka's Edicts, e.g., in magesu Pillar Edicts, VII. 2, 2, and is used invariably in the later inscriptions. The first palatal, ch, has a tail caused by a prolongation of the vertical. The third lingual, d, shows slanting strokes instead of straight ones, which peculiarity is also repeatedly observable in the word pasamda (Kalsi version of the Rock Edict XII., 1, 11, 33-34) and in ambavadika, Allahabad, Queen's Edict, 1. 3. The dental media, d, exactly resembles the Maurya letter, but is turned round like the Andhra da and that of the modern Devanagari. The same remarks apply to the fourth labial, uh. (3) Five letters are entirely abnormal, viz. : (a) gh, which is expressed by the sign for g with a curve to the right denoting the aspiration (compare the Maurya chha, dha and pha, which have been formed in a See the plates. Preliminary notices, treating chiefly of the paleographic peculiarities of the first nine, have been printed in the Academy, 1892, p. 521, and in the Fienna Oriental Journal, vol. VI. p. 145. 2T2

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324 EPIGRAPHIA INDICA.. similar manner out of the signs for cha, da and pa). It occurs in the names Vaghava, i.e., Vyaghrapad (II. 2), Satugho, i.e., Satrughna (II. 8), Chaghana, i.e., Jaghanya (VII), Chagho, i.e., Changa (P VIII. 2), Akhagho, i.e., Akshaghna or Rikshaghna (VIII. 5). (6) j has the angular form, which is rare in Asoka's inscriptions, (but see, e.g., raja, Girnar Rock Edict, IX. 1) and the usual one in later documents, minus the central horizontal bar. It occurs repeatedly (e.g., I, A, B) in the word majusa or majusa, i.e., manjusha. (c) m is turned topsy-turvy. It is found in the last-mentioned word and frequently in well-known names like Samana (III 5), i.e., Sramana, Maho (VIII. 5), i.e., Magha, etc. (d) 1 shows instead of the short horizontal bar on the left a long slanting line attached at an acute angle to the right of the vertical stroke. It occurs only in names, e.g., Pigalako (III. 9), i.e., Pingalaka, Odalo (III. 11), i.e., Odala or Audara, Gilano (VII. 13), i.e., Glana, Gosalakanam (III. 16), i.e., Gokalakanam, and so forth. (e) The lingual sibilant looks almost exactly like the kra of the later inscriptions, and seems to be developed from the sha of the Kalsi version of the Rock Edicts by turning the latter sign completely round and converting its upper curve into a crossbar. It occurs regularly for sa in the termination of the genitive of vowel-stems, e.g., Kurasha (I, A, B,), in the genitive plural tesham (VI), i.e., tesham, in the word shamuga (I, A), i.e., samudga and in many proper names. (4) There is further the lingual I, which does not occur in Aboka's Edicts. It looks like a pa with a short horizontal bar, attached to the right of the vertical stroke; it is more archaic than the corresponding Andhra letter and very similar to the la of a Sanchi inscription. It occurs in the word phaligao (I, A,), i.e., sphatika and in various proper names. (5) The notation of the medial and final vowels shows two very remarkable peculiarities - (a) The short a is invariably marked by the horizontal stroke to the right of the consonant, which denotes long & in the Maurya alphabet, except when an Anusvara follows. The latter limitation is probably due to the circumstance that the Anusvara was considered equivalent to am, in which form it is invariably given in the native lists of matrikas, or the alphabets. (6) The long a is usually marked by a horizontal stroke and a vertical hanging down from its end. In negama, VIII, I, a cursive form, consisting of a long notched horizontal stroke, appears instead. (6) In other respects the notation of the medial vowels mainly agrees with that used in Asoka's inscriptions. The diphthong o is however more commonly expressed by a bar projecting to the right and to the left of the consonant than by two separate strokes. The former p, though rare in the Edicts, does occur occasionally, see, e.g., nigohani, Pillar Edict, VII, 2, 2. Finally, in the syllables ni and ni the vowel is attached to the middle of the vertical stroke of , according to the analogy of na and na. (7) The initial vowels i, i, a, e and the consonants jh and dh do not occur, and there are at least no certain traces of the palatal sibilant 6, though there is a sign somewbat like it in a difficult name towards the end of III, 10.

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ON THE CRYSTAL. S XO Y N Y Y Y Pe NSING AZZAL A + Nm KY 27Iill l bn bl A 5 5 4 4 5a Ad 4. Rea, fecit. Full size. BHATTIPROLU CASKET INSCRIPTIONS. If Qurd b ON THE LOWER STONE OF THE FIRST CASKET. O LAT THY QU I f f f f f Y N g tjadid fd Rel GLENGE Scale: 3-10ths. Epigraphia Indica, vol. II.

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ON THE EDGE OF THE BOX OF THE SECOND CASKET. Stormy CPRL O A. Ren, fecit. *FEEX RUA Tffy Logs BHATTIPROLU CASKET INSCRIPTIONS. Scale: 3-10ths. ON THE LID OF THE SECOND CASKET. REENL ET CF + A +1. NCEFFITT AIC HAITIA F C C F F F x U *FFSE

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BHATTIPROLU CASKET INSCRIPTIONS. ON THE LID OF THE THIRD CASKET. 4. Rea, fecit. 669 CTOR C HJ27271 Page #381
ALPHABET OF THE BHATTIPROLU INSCRIPTIONS IaIaIaIa Khia i 2 G' g'f+ + + + +tt+1 t t polet po p't 444 4 4 5 6 E 66 EEfc { s l EUR vo oo I IRI g't Klki, Lit so o << <Page #382
THE BHATTIPROLU INSCRIPTIONS. 325 The inscription, No. X, which is incised on the piece of crystal, shares only two of the peculiarities, just described. Its cha (1.2) has a tail and its da in desanam (1. 3) and in danar (1. 6) opens towards the left. In other respects its letters, as well as its vowel notation, fully agree with those of Asoka's Edicts. It may be noted that it twice offers in Samanudesanan (1. 2) with the palatal sibilant exactly in the places where it would stand in Sanskrit. This agreement of its characters with those of the Maurya inscriptions leads to the supposition that it belongs to the same time as the latter. But the first nine inscriptions are also probably only a few decades later than Asoka's Edicts. They unfortunately contain no historical statements which might be used to absolutely prove the correctness of this estimate. They mention, it is true, the names of a king Kubirako or Khubirako, i.e., Kuberaka, of various families, of gothis or committees and Buddhist saints. But none of them is traceable in any other historical source. Under these circumstances, all that remains is to fall back on arguments deduced from a comparison of other datable inscriptions, which, of course, may be deceptive. If one does this and places on the one side the alphabet of the Asoka Edicts and on the other those of the Nanaghat, Hathigumpla and Bharahut-Torana inscriptions, which belong to about the middle of the 2nd century B.C., one can only come to the con. clusion that the Bhattiprolu inscriptions hold an intermediate position between the two sets, but are much more closely allied to the first than to the second. On this evidence, which, I repeat, may mislead, they cannot be placed later than 200 B.C., but may be somewhat earlier. If this estimate is correct, their characters prove (what, indeed, is also made probable by facts connected with Asoka's Edicts) that during the 3rd century B.C. several well-marked varieties of the Southern Maurya alphabet existed; for they contain a system which cannot have sprung up in a short time, but must have had a longer history. The importance of this result lies therein, that it removes one of the arguments of those scholars who believe the introduction of writing to have happened during the rule of the Maurya dynasty. It has been stated repeatedly that one of the facts proving the Asoka Edicts to belong to the first attempts of the Hindus in the art of writing, is the absence of local varieties among the letters of versions, incised at places which lie at distances from each other of more than a thousand miles. This argument is based, as I have pointed out more than once, on imperfect observation, and it may be met also by the obvious objection, that Asoka's Edicts were all issued from the same office, and that the importance naturally attributed to the writing of the royal clerks at Pataliputra might be expected to influence the copyists in the provinces and to induce them to imitate as much as possible the shape of the letters used at head-quarters. Nevertheless, if the Bhattiprolu inscriptions now show a system of writing, which in some respects is radically different and which may be reasonably supposed to have arisen in Asoka's times or even earlier, they furnish a very great help to those who, like myself, believe the art of writing to have been practised in India for many centuries before the accession of Chandragupta to the throne of Pataliputra. This is, as far as I can judge at present, the chief value of the new alphabet. I do not think that it teaches us much regarding the history of the Southern Maurya characters and regarding the manner in which they were derived from their Semitic prototypes. There is only one form among them which, I think, may be considered for

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326 good reasons as more ancient than the corresponding Maurya character. This, is the m, whose shape comes so close to the full form of the Northern m that I should not wonder if the two little strokes below the circle had really stood originally below the circle or semicircle and the letter had been turned topsy-turvy only later. Further, it is possible that the gh of the Bhattiprolu alphabet, which, as stated already, has been formed by the extension of a principle underlying the formation of chha, dha and pha, proves the Semitic prototype of the Southern Maurya characters to have been destitute of a sign for the guttural media aspirata. Though the common Southern gha looks like an independent character, it may have been formed out of a ga with a round top by the addition of a curve to the upper right corner and by then turning the whole letter round. If this view is correct, the Bhattiprolu gh probably dates from very ancient times and is quite as old as the sign of Asoka's Edicts. On the other hand, two other letters, the j with two bars and the lingual sibilant sh are in all probability younger than the corresponding Maurya characters. With respect to sk this is self-evident. As regards the j, the central bar probably has to be regarded as an essential part of the letter on account of the shape of jha, which has been fashioned out of a ja, consisting of a vertical and a short horizontal stroke by the addition of a small upward stroke on the right. Nor is it possible to assume that the more elaborate system of vowel-notation in the Bhattiprolu inscriptions is more ancient than the simpler one, found in all other Indian alphabets; for the Semitic original of the Southern alphabet in all probability had no vowel-marks. Hence, a system of notation, requiring eight instead of seven signs for the purpose must be regarded a priori as the later one. With respect to the remaining anomalies, I am not able to say anything definite. But I would point out that, with the exception of the position of the letter da, not one of the peculiarities of the Bhattiprolu alphabet has left any trace in the later Indian alphabets. The language of the Bhattiprolu inscriptions is of the type of the Pali, from which it differs only by the occurrence of the lingual sibilant in Nos. I-IX, and of the palatal one in No. X. Though the two signs differ, I believe that the sound for which they served was the same. There is, as far as I am aware, neither any modern nor ancient Prakrit dialect, which has or had more than two sibilants, the dental one and that which comes ncar to, but is a little thicker than, the Sanskrit palatal sa. EPIGRAPHIA INDICA. With regard to the contents of the inscriptions, I may confine myself to the remark that two of the caskets are said (see Nos. I and V) to be intended for relics of Buddha. This point, I think, speaks too in favour of the antiquity of the inscriptions. TRANSCRIPTS AND TRANSLATIONS. 1.3 (A) Kurapituno cha Kurama[t]u cha Kurasha Siva[sha] mainsh-anti phalig shamugam cha Budhasariranam nikhetu [11]. (B) Banavapatosha Kurasha shapitukasha majusa [1]. Nes. I and II are ineised on the rim of the lower stone of the first casket. Looks like Sienke as the lower curve of the sho has not been formed properly. Pos-ibiy phaliyam snameyam.

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THE BHATTIPROLU INSCRIPTIONS. 327 TRANSLATION. "By the father of Kura, the mother of Kura, Kura (himself) and Siva (Siva), (has been ordered) the preparation of a casket and has been given) a box of crystal in order to deposit some relics of Budha (Buddha") " By Kura, the son of Banava, associated with his father has been given), the casket. II. Utaro Pigalaputo kaaithoo [1] TRANSLATION. "Utara (Uttara), the youngest son of Pigaha (Vigraha"). III. L. 1 Gothi 2 Hiranavaghava 3 V[u]galako K[A]laho 4 Visako Thorasisi 5 Samano Odalo 6 Apaka Shamudo 7 Anuga[h]o Kuro 8 Satugho Potako [P]oto Alinaka 9 V[a]runo Piga[la]ko Koshako 10 Suto Papo Kabherakh[o] [Galc]ko 11 Samana[djasho Bharado 12 Odalo Thoratiso Tiso 13 Gilano Jambho 14 Pudara (?) [B]abo 15 Galavata . . (?) Janako 16 Gosalakanam Kuro 17 Uposhathaputo Utaro 18 Karahaputo [u] TRANSLATION. "The Committee (consists of) :Hirazavaghava (Hiranyavyaghrapad) Vugalaka (Udgaraka), Kalaha, Visak a (Vibraka), Thorasisi (Sthaulasirshi), Samana (Sramana), Odala, Apaka, Shamuda (Samudra), Anugaha (Anugraha), Kura, Satugha (Satrughna), Potaka, Pota, Alinaka (Alinaka?), Varuna, Pigalaka (Pingalaka), Koshaka (Kausika?), Suta, Papa, (Kabherakha ?) (Knberaka ?), Galeka (?), Samaina[d]asha (Sramanadasa), Bharada (Bharata) (L. 12), Odala (Audara?) Thoratisa (Sthaulatishya), Tisa (Tishya), Gilana (Glana), Jambha, ... Buba ... Janaka, of the Gosalakas (Golalaka), Kura, the son of Uposhatha, (Uposatha), Utara (Uttara), the son of Karaha. . The genitive sariranani has to be taken as genitivne partitiva. * This seems to be meant for kawitho. * For the change of va to pa, compare words like Puli rajapali, Sanskrit prajapati and the inscriptional bhagapat, for bhagavato, pijite for visite, and the like. Probably Uttara was the stono-outter who made the casket. Nou. III. V are inriend on the top stove of the second casket, and No. III in central dino, lines 1.11 running lengthwise, lines 19-13 breathwise ou the left, and lines 14-18 breadth wire on the right.

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328 EPIGRAPHIA INDICA. IV.: Sama[nada]sha[to hita] . & . . Budhasha sarirani mahiyanukamma .... Remark. Nothing can be said regarding the contents of this inscription, except that it mentions relics of Buddha. 7.10 L.1 Gothisamano Kubo [1] 2 Hiranakaragamaniputo Babo [u]. TRANSLATION. "Kuba (Kumbha), the ascetic of the Committee (?)." "Baba, the son of the village-headman 'Hiranakara (Hiranyakara)." VI.11 Shaga[th]inigamaputanam rajapamukha"?[] Sha . i[sha] puto Khubirako raja Shihagothiya pamukho [0] tesham amnam maj [-]s[am] phaligashamugo cha pasanashamugo cha []. TRANSLATION. "By the sons of the Shagathi nigama (guild or town), chief among whom is the king-king Khubiraka (Kuberaka), the son of Sha.-i, is the chief of the Shiha (Simha) Committee-by these (has been given) another casket, a box of crystal and a box of stone." VII.13 Samano Chagha[na]puto Utaro Ara mutara. : [w] TRANSLATION. "Samana (Sramana), the son of Chaghana (? Jaghanya ?). Utara (Uttara) VIII14 L. 1 Negama 2 Vachho Chagho 3 Jeto Jambho Tiso 4 Reto Achino Shabhiko 5 Akhagho Kelo Keso Maho 6 Seto Chladiko Okhabulo 7 Sonutaro Samano 8 Samanadasho Samako 9 Kamuko Chitako [o] Incised on the rim to the left and below the inscription on the coutral disc. ption on the central disco possible Kabo is to be read. 10 Incised on the outer rim, to the right of the inscripton on the central disc. Possibly Kabo is to be read. 11 Ineised on the rim of the lower stone of the second casket. 12 Read pamukhanan. 1 Incised on the rim of the lower stone of the second casket, outside the No. VI, the letters being turned the stoer way. Incised on the upper stone of the third casket.

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THE BHATTIPROLU INSCRIPTIONS. TRANSLATION. 329 "The members of the guild (are) : Vachha (Fataa), Chagha (Changs ?), Jeta (Jayanta), Jambha, Tiss (yo), Reta (Raivata) Achina (Achirna ?), Shabhika (Sabhika), Akhagha (Akshaghna), Kela, Kesa (Kesa), MAha (Magha), Seta (Svaitra ?), Chhadika (Chhandika P), Okhabala, Sonutara (Suvarpottara), Samans (Sramana), Samanadasha (Sramapadasa), Samaks (Sydmaka), Kamuks, Chitaks (Chitraka). IX.15 Arahadinanam gothiya majusa cha sha[m]ugo cha [1] tena kama yena Kubirako raja am[k]i [1] TRANSLATION. "By the Committee of the venerable Arahadina (Arhaddatta, was given) a casket and a box. The work (is) by him, by whom King Kubiraka (Kuberaka) caused the carving to be done." X.16 L. 1 Matugamasa [Nam]dapurahi" 2 Suvanamaha 3 Samayudeaanamh cha" 4 Gilanakerasa" ayasaka 5 [Sathiya" 6 gohiya a-ga danam" ["] TRANSLATION. "An 4-ga,-gift by the women from Nandapura (?) and by the Sramaneras from Suvanamaha, in the Ayasakasashi gohi of Gilanakera (?)." The arrangement of the lines of this inscription seems to be fixed, first by the cha after Samanudesanam and secondly by danam. The latter word in all probability concludes the inscription and the former shows, that line 3 is preceded by something else. Nevertheless the exact meaning remains obscure, as the word immediately preceding danam is mutilated and those from gilanakerasa down to gohiya, though plain enough, are for me at least, inexplicable with any certainty. 15 Incised on the rim of the lower stone of the third casket. 16 Incised on the sides of a hexagonal piece of crystal, found inside one of the boxes. 17 The first syllable is abnormal and the reading uncertain. The last syllable is visible only on the tracings, not on the photograph. 18 The cha has a tail, like in the other nine inscriptions. There is also a short stroke to the left of the top of ra, and it is possible to read "keresa, which however would be perfectly inexplicable. 20 The left limb of sa is abnormal. There is on the photograph a letter between a and ga, which I am not able to make out. Possibly the word may have been dydga. The da of danam opens to the right, just as in the other nine inscriptions.

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330 EPIGRAPHIA INDICA. XXVI.-GOVINDPUR STONE INSCRIPTION OF THE POET GANGADHARA. TAE SAKA YEAR 1059. BY PROFESSOR F. KIELHORN, PE.D., C.I.E.; GOTTINGEN. About five years ago Dr. Fleet sent me a rubbing, received by him from Sir A. Cunningham in October 1883, of an inscription, described as being on a slab of stone in Narsingh MAli's house at Govindpur, in the Nawada sub-division of the Gaya district of the Province of Bengal. And some time afterwards I received another rubbing of the same inscription from Dr. Burgess, to whom it had been made over by Mr. Beglar. Both rubbings are very faint, and I know that, with a good impression, the wording of the text of this inscription which I now publish may be improved upon; but I feel confident that everything of importance has been made out correctly, and that a renewed examination of the original inscription will not add materially to what I now have to report regarding the contents of it. The inscription contains thirty-five lines of writing which cover a space of about 1' 87" broad by 1' 87' high. At the upper proper left corner a small piece of the inscribed surface is broken away, causing the complete loss of altogether a dozen aksharas at the end of lines 1-6. Of the rest of the inscription nothing is actually lost, but, to judge from the rubbings, the proper right half of the writing, from about line 11 to 24, has suffered either from exposure to the weather or from careless treatment; and a few aksharas are more or less illegible on the left side. The size of the letters is between " and ". The characters are the peculiar kind of Nagari which was used in parts of Eastern India during the 11th and 12th centuries A.D., and the most characteristic feature of which is, that r. preceding another consonant, is written by a short line, sideways attached to the right side of the akshara of which r forms part, not by the ordinary superscript sign. Essentially the same alphabet is used, e.g., in the Dinajpur plate of Mahipala and in the Amgachhi plate of Vigrahapala III., and the closest possible resemblance to the writing of the present inscription is shown by the writing of the Cambridge palm-leaf MS. Add., 1898.) which was written in A.D. 1165, and by that of the Hodgson' palm-leaf MS. 1 of the Royal Asiatic Society, written in the fourth year of the reign of Govindapala. In the inscription here edited the sign for r, described above, is so small and so shallow that often it can hardly be recognized in the rubbings, and this, as well as the fact that the sign of anusvara and the superscript strokes which turn e and o into ai and an are equally faint, and the close resemblance of the signs for p and y, t and bh, m and s. 1 I saw at once that the inscription, of which these two rabbings had thus been sent to me, was of some value, but have long hesitated to attempt a full decipherment of the test, because the imperfect state of my rubbinga suggested the advisability of waiting for a proper impression. To secure one, I applied in April 1892 to Mr. Grierson, and he again, having then left the Gaya District, kindly communicated my request to Mr. D. J. Macpherson, of the Bengal Civil Service. Mr. Macpherson most readily at once sent two of his men to Narsingh MAli's house at Govindpur, but they were told there that two or three years ago a Bahib had come and examined the stone which contains the insoription, and that next day the same Babib had returned on camel, and taken the stone away. If this story is really true, I need hardly say that even now I should be grateful to the present owner of the stone for an impression. Bee Bendall's Catalogus, plate ii, 2. * Bee Cowell and Eggoling's Catalogue in the Journal Royal 40. Son., N. 8., vol. VIII, plate i, 2. For Govindapala we have the date Tikrama 1232 = A.D. 1176 ; see Indian Antiquary, vol. XIX, p. 368

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GOVINDPUR STONE INSCRIPTION OF THE POET GANGADHARA. 331 o and dh, and of the subscript u and r, have caused me no slight difficulty. The inscription never employs the signs of the jihvamuliya and upadhmaniya, and the sign of the avagraha is used only once, in Gangadharo 'bhut in line 24. The language of the inscription is Samskrit, and, with the exception of the introductory om om namah Sarasvatyai and the date Saka 1059 at the end, the whole is in verse. The writer and engraver have done their work with great care, so that, in respect of orthography, my remarks may be brief. As was to be expected, the letter 6 is throughout written by the sign for o. The dental sibilant is used instead of the palatal in Kasyapad, line 6, and prasrayaih, line 7; and the palatal instead of the dental in furibhir, line 29. Instead of anusvara we find the guttural nasal in the word vansa, in lines 2 and 5 (but not in line 4), and the dental nasal in avatansa, line 4. Before r, t has been doubled in mittra, lines 7 and 24, amittra, line 21, maittri, line 27, and atapattra, line 31; and bh is similarly doubled in avbhriyan (for abbhriyam), line 30. As regards the rules of euphony, t is left unchanged before & in frimatsankara, line 17; and m before y and v in samyattau, line 18, samvasaya, line 9, and sarvasvam-vilatara, line 11; and the dental sibilant is wrongly employed instead of the lingual in nisprabhardham (assuming this to be the right reading) in line 13, and duskare (for dushkaro) in line 30. Of words which according to von Bohtlingk's Dictionary have been hitherto found only in lexicographical works our inscription offers gira 'speech, song,' in line 5, mahallaka 'eunuch,' in line 10, and atman in the sense of the sun,' in line 13. Besides we find Siviri for the neuter Sivira, in line 9, and the word rama ("husband and wife') apparently employed in the sense of parents,' in line 19. To a few other points, having reference to the grammar and to the construction of some of the verses, attention will be drawn below. The inscription is dated, in lines 34-35, both in words and in figures, in the Saka year 1059, corresponding to A.D. 1137-38. It was engraved by the artisan salapani, the son of Rudra and grandson of Uddharana (verse 39). And its immediate obiect is, to record that a man named Gangadhara, who has bimself composed this poem, for the spiritual benefit of his parents, built a tank near which the inscription must have been put up (verses 34-38). But what is of more importance is, that the author has furnished a pracasti," or eulogistic account, of himself and his family which enables us to fix the time of no less than six men who were known to us as poets from other sources, and some of whose verses have been preserved; and that he has given us the names of the rulers of Magadha, hitherto unknown, under whom he and some of his relatives lived and whose patronage they enjoyed. It may also be a matter of some interest to learn that the author's family belonged to the clan of the Maga or Sakadvipiya Brahmans. Opening with a verse which invokes the blessing of Visvambhara (Vishnu), tho inscription, in verse 2, glorifies both Aruna (i.e. the dawn personified as the charioteer of the sun) whose presence sanctifies the milk-ocean-encircled Sakadvipa where the Brahmans are named Magas,' and the Magas themselves who here, as elsewhere,' are said to have sprung from the sun's own body and to have been brought to India by * According to verse 37 of the text Gangadhara composed two prasastis which both must have been engraved and put up close to each other. See Professor Weber's most interesting essay on the Magavyakti of Krislinadasa. 2 U 2

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332 EPIGRAPHIA INDICA. Samba (the son of Ksishoa and Jambavati). According to our author the first of these Maga Brahmans was Bharad vaja (verse 3), whose family had a hundred branches (verse 4). In one of these was born, as a son of a certain Damodara, Chakra pani, who, compared as he is to Valmiki, must have been considered a poet of some eminence (verse 5). He had two sons, Manoratha and Dasaratha (verse 7), who were induced to come to the court of the ruler of Magadha (verse 15), the prince Varnamana of the Mana family (verse 10), where one of them was appointed to the office of pratihara, while the other was made superintendent of the eunuchs (verse 11). Dasaratha again had two sons, Harihara and Purushottama (verse 22). Of Manoratha, to the praise of whose liberality,' piety, shrewdness, learning, etc., our author has devoted no less than six verses (12-17) and who is spoken of as a modern Kalidasa (verse 16), we learn that he married a daughter of Devasarman, a counsellor of the prince of the (Ghaudio country (verse 18); and that she bore to him also two sons, Gangadhara, the author of the inscription, and Mahidhara (verses 21-22). All these six men, Manoratha and Dasaratha and their four sons, are especially eulogized for their learning and proficiency in vedic studies (verse 23). The rest of the inscription treats of Gangadhara himself. Here it will be sufficient to say that he represents himself to have been a counsellor and friend of the Mana prince, the king Rudramana (verse 24); that he married Pasaladevi, a daughter of Jayapani, an official of the king of Gauda, and his wife Subhaga (verse 29), and finally, that, according to his own account, he was the author of a poem entitled Advaitakata and had shown his skill as a poet also in the composition of other poems (verse 33). The princes of the Mana family, mentioned in the above, have not, so far as I am aware, become known yet from other inscriptions, and it may therefore suffice here to state that Varnamana and Rudramana must have ruled over Magadha (or part of it) towards the end of the 11th and at the beginning of the 12th century A.D. As regards Gangadhara and his relatives, the inscription tells us distinctly that, like Gangadhara himself, Chakrapani and Manoratha were poets, and it may reasonably be assumed that some of the other members of the family, learned men as they were, also were in the habit of writing poetry. Now it happens that the Saduktikarna. mrita,' an anthology compiled by Sridharadasa in A.D. 1205, contains verses of six poets bearing the same names as six of the Maga Brahmans mentioned in this inscription, and, considering that these Brahmans lived in Eastern India and that the Saduktikarnanrita also was compiled there, I have little doubt indeed as to the identity of the six poets mentioned by Sridharadasa with Gangadhara, the author of this inscription, and five of his relatives, vis, his great-grandfather Damodara, his grandfather Chakra papi, his father's brother Dasaratha, his own brother Mahadhara, and his cousin Purushottama. of Gangadhara himself the Saduktikarnamrita has two verses which were first published by Professor Aufrecht in Zeitschrift d. Deutschen Morg. Ges., vol. xxxvi, p. 511, See verse 12, nocording to which Manoraths on the occasion of a lunar eclipse went to the sacred place Purushotta. ma, wbich was situated near the sea. . The reading of this name is doubtful; see below. See Dr. Rajendralal Mitra's Notices, vol. III, p. 134. 4. Professor Aufrecht states the Saduktikarndwrita to be an anthology, called chiefly from Bengal poets Ibe compiler's father, Batudara, lived under Lakslimanasena.

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GOVINDPUR STONE INSCRIPTION OF THE POET GANGADHARA. 333 and have afterwards been reprinted by Professor Peterson in his edition of Vallabhadeva's Subhashitavali, Introduction, p. 32. Of Damodara the Saduktikarnamrita contains two verses.n of Chakrapani four, of Dasaratha also four, and of Mahidhara one verse. As regards Gangadhara's cousin, the author of the anthology assigns six verses to Srimat. Purushottamadeva, one verse to Purushottamapadah, and one to Purushottama and it seems probable that only the last is the Purushottama of our inscription. All these verses have been kindly copied out for me by Professor Aufrecht and will be published elsewhere. The inscription being dated in Saka 1059, the six poets may be assumed to have composed their verses Damodara between about A.D. 1050 and 1075; Chakrapani between about A.D.1075and 1100%B Dasaratha between about A.D. 1100 and 1125%3B Gangadhara, Mahid hara and Purushottama between about A.D. 1125 and 1150. TEXT." L. 1. bhoM"[*] bhoM nama: sarasvatyai // ekatrIbatagAtragauravabharAt prApte tathA namratA manyatra zriyamuddahatyatilaq tuGge bhujaGgezvara / vakSaHsammukhasambhRtastanataTIsaGgopasarpatsukhaM nidrANI - 2. da[yAM] dadhAtu dayitAmAzliSya vizvambharaH // "-[1]. devo joyAcilIkImaNirayamaruNo yabivAsena puNyaH ___ zAkaddIpasma dugdhAmbu(mbu)nidhivalayito yatra vipre magAkhyA / vanastatra vijAnAM bhramilikhitatano (A)svata: svAGga--" 3. zAmvo"yAnAninAya svayamiha mahitAste jagatyAM jayanti // -[2]. teSAM sa prathamaH samastanigamajJAnAmavidyApada vu(bu)DyA vyApRta eva nityayajanavyApArapArINayA / bhAradvAjamunirva(ba)bhUva bhuvanohArAbhipAtau"tapaH 4. yasya mukhe magahijamahAvaMzAvatanmopama: // -[3]. gotraJca tasya zatazAkhamabhUdabhUtapUrvaistapobhiratha suprasarairyazIbhiH / yatrApara pa[ramatatvavidonavadyavidyAvadAtamatayaH patayo hijAnAM // -[4]. kAlenA // The first words of these verses and of those mentioned below are : Kailasa re pasupati; Silarm sdtayati% Tasya nama mayd; Yat kandan gaganadrumasya ; Arudhantarayauvanasya ; Agre vitntya charanau; Achchhidra Lakshmim; Iyarh sd Kalindi; Naikam janma tavaiva ; Vandyosan vidhir eva; Lilottanasayopi; and Kantdreshu kardvalambi. From Sir A. Cunningham's pencil-rubbings. 19 Metre: Sragdbara. UExpressed by asymbol. 9. This is what was originally engraved; but the vowel of 14 The akshara, here broken away, was probably va. the akshara fw is clearly struck out, and I believe the intended 1s Metre: Sardalavikridita. reading to be rAvapAtI. - Read vaMzatava. HRead taMsIpama:. 17 The aksharas, here broken away, were probably . M Metre : Sardalavikridita Read bhAbI for sAmbI. * Metre : Vasantatilaka

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334 EPIGRAPHIA INDICA. L.b. viluptavilasahidyAdhane dhanvinAM vIrANAM dhuri cakrapANirabhavaddAmodarasthAtmajaH / yo vAlmIkirivAvatAritagirAdhAraH sa vizvasthi[1] "vaMjasyA - caturmukha iva khyAto guNigrAmaNIH // -[5]. pratisthirA pRthu . . .-28 kIrtirgari[mAspadaM / dizakaM yadi nArUDhA tahamatyanyathA kathaM // "-[8]. jAtau vAsavakezavAviva sutau tasmAtsabAmarI mArIcAdiva kasya(zya)pAdupacitAM dharta kule satkiyAM / jyAyaryAstatra manoratho dazarathastasyAnujanmA [yayo]7. vidyA[cA]razacitvazIlavilasatkIyA pavitra jagat // 8-1]. mukhyatvena satAM yazobhirakhilohItaiH svakararNazrutaiH sabhitropagamena tairatibhRterbhogairayatnopa[gai:] / dhAnorana yayonarendranihitaiH sapremabhiH prama(ba)yai zyAmAni viSadAnamAmi vidadhe zubhopyadabhro guNa: // -[8]. todhAtarAvatitarAM sahajoditema premNA parasparamanoharaNAbhirAmau / sauhArdadyacariteSu yayoradhIra: kAlopi na skhalitamApa kati: kadAcit // -[91. 9. bhAnItau nijarAjyamujvalayituM yatrAt pratItAtmanA samvAsAya narekhareNa ziviroM"zrIvanamAnena tau / tasyAtrAmavalambA(mbA)taskulamidaM tAbhyAmapi prApita kAJcit koTimanuttarAM guNabhuva: kIrvibhUtarapi // "-[10]. pA 10. sindhorga]NanIyagauravaguNenaikema [sa]vyenayo stasminmAnapattamahIyasi maha prApi pratIsaratA / anyenApi punarmaha[lla]kadhurA vyasteti vistAsthi veto saccanaye(ba)bhUvanuriha prakavijJAnikau // -[11]. maravA zrI11. puruSottama [bhagavayohadyaH pratiSThApadaM pArAvArataTe paTIyasi lasaccandragrahAnehasi / sarvasvamvitatAra tarpitapitRstomaH karolAsite stothairyaH pihitasya parvaNi vidho: sAjhathyamApa kSaNaM // -[12]. sAta tyA * Rend vaMzasthA. The next three aksharas are quitel 30 Read saMvAsAya. blurred in the rubbings, and it is impossible to say confidently * One would have expected the neuter fufat. whet they were. >> Metre of verses 10-12: Sardulavikridita. * Metre : Sardulavikridita. The aksharu in brackets is doubtfal, and luoks rather "The aksharas, here broken away, were probably tarAya- like sta. * Metre: Sloka (Anushtabh). This is clearly engraved, but I believe the intended resude ** Netre of verses 7 and 8: Sirdalavikrita. | ing to be dharAvAli . "Motre: Vasantatilaka. Read sarvakhaM vitakAra.

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GOVINDPUR STONE INSCRIPTION OF THE POET GANGADHARA. viyalyA [i] tibhirapacito candramauki yastAbhirthava zaivAgamamahitamahAmantrapUtAntarA / enaH mojagAra vijagati viditAdAcayA [va] tvadoSAdidaM dhUmacchalenovvasaruciracirAcirta ho L. 12. 13. 14. 15. 16. 17. mavatriH // - [13]. tA taM zrayati [pitRbhI] tyAmano [nispa (Spa) bhArSa ] " ghanantaprami[tirami]tAM zaktimunmukhatam / yasa prathayati vibhI: karturityahutayI rbhrAntiM lokasthitiSu bhajate bhUyasIndhakIrttiH // - [14]. yasya zrImana kharo [nayavazA] botiprayogA[kha] laprAmbhA[rA ] tubhayeravi (mya) tamatirvyAsAbhidhAnaM vydhaat| rAjasthAnasaraHsaroruhamiti kheraM puraH prAtAM moto nUtanakAlidAsa iti ya: kAleSu vaitAlikeH 4 [10]. yaH sammantriSu cA turIpari [ca] yairvAcaspati: prastuta manAsarNaviriciruthacari [te] raucityacintAmathiH / sAyaprabhavo gabharimayatAcikI" bhASA pratibhAprabhuH kavikalAsandarbhagavara" // [16]. sprerApAraparopakA - 2 raparamaH premopacArottara vyAhAraivyaMnatAnurAga][ra]canAcAturvacayIguruH / dhIrayaH sudhiyAM sudhAnidhikalAmInaH sadArAdhana dhyAne janma niyaM ninAya sumana: khAmIna mAntena yaH // - [17]. pakSI tasya manora tinacArivAmu[drA]padaM [dho] DoremasacivadevamAthA" / [] [] mandhatIya jana[tAM] vanyA patInAM i zrImatzavara"[A?]vi[raM]kura [thi] tuM satpucyavIjA [nya] bhUt // - [18]. [nA]patyaM ciramApaturyaducitaM tenaiva tau daM Metre : Mandakranta. OM9 Metre of verses 15-19: Sardalavikridita. The akshara in brackets, in the original, is 26 Metre: Sragdhara. This whole line and part of the following line are ex- can only be either or . Originally tremely indistinct in the rubbing. | but it has been altered to saciva. The first akshara of this line, according to the rubbing, was engraved, 335 "I am not satisfied with the text of this line and of the next, which are quite blurred in the rubbings; but, with the rather exception of the bracketed letters the above seems to me to be the reading offered by the rubbings. In the place of the akshara Tanother letter was originally engraved, but it has been than ba. 44 Read The reading is clear here, but I would alter it to altered subsequently. + Read zraumacya pa

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336 EPIGRAPHIA INDICA. 20. L.18. patI samyattAvapi nanamanvabhavatAM santApamantastataH / mAmArAdhayata dheyamaratirbhAvI sutastena vAM gatveti svayamAdideva giriya: kha samIpaM yayoH // -[19]. muprItayo (mbha)gavato mama nAmadheyamAdhayamasya puna19. rityanuzAsanena / khArAdhitasmaraharasvaramAnurUpo rUpAnumeyasunayastanayojaniSTa // "-[20]. gaGgAdharAkhyaH sa tato jitAtmA yaH zaizavAhikhajanInavRttaH / vivaImAna: paralokabhItyA sadAtmanInaM nayamAtatA na -[21]. abhavadanujo mahIdhara iti puvau zrImanorathAduditau / pAzIvarAbhinandI hariharapuruSottamo dazarathAtu // "-[22]. satkalpapravaNAH atipraNayi[naH] zikSAbhiruDAsitAH sajjyotirgatayo nirutavizadAzchandIvi21. dhau sAdhavaH / [khyA]tA vyAkaraNakrameNa viduSAma[tyucca]dhIzIla[nA]- iMdApratimAH SaDava bhuvane te vi(bi)Jcati mAtaraH // -[23]. tadantara mAnanarendracandramAH sa rudramAnojani yena bhUbhujA / svamedinImaNDalamAdikolavA()lAdamicA22. (mbu)nidheH samuddhRtaM // -[24]. pANi[nicaNaH prabhaugha] laha[rI] vanAcca yasya svayaM maryAdAsthitimAnsa eva jagatAM jovAtavacetkRtAH / tatviM kalpalatAdhaDIndrakamaThau sA citrabhAnudayI padmendra nidhayobhasAmiti vidherSika prakri yAgauravaM // -[25]. sUcanA dikaridantakoTimaTituM krAntiau / girINAM la[] vyAptuM vyoma pRthusthitAvita dipi protaM vaNi bhAntiSu / / cIrAbdhI[nda]sudhAdiSu prabhavati (ba)yANDagarbhA( )[hi] biryAtyasti yathetya[mI kharaguNairityagutaM yadyaza24. // -[26]. yuce va(ba)cotsavaripubhaTaveNi[sika]: sadA yo va(ba)ndhuH zuddho vipadi visrkaaryniryaassiimaa| zreyAn sabhyaH sadasi vizade vizvavizvAsapAvaM pAtuM mitraM dayamitarattasya gaGgAdharo bhUt // -[27]. pAcArAbha 28. - Read saMyattAvapi. Metro: Vasantatilak, * Metre: Upajati. * Metre: Giti. "Originally hi was engrared, instead of bI. * Metre 1 Bard Olavikridita Metre: Vannstha. B3 Read pandrI . "Metre of verses 25 and 26: Sardilavikridita. * Read Stratto WRead yarthaka). 57 Metre: Mandakranta.

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GOVINDPUR STONE INSCRIPTION OF THE POET GANGADHARA. 337 27. L. 25. raNa: subhASitacaNaH sabItirabApaNaH . prAgalbhIramaNa: prazAntakaraNa: kAruNyapArAyaNaH / yaH saujanyanidhi: sthitAvanupadhiH sakhyasya mukhyo vidhi hIratvenavadhividhatavitathavyAdhirDiyAM sevadhiH // -[28]. 26. gau DarAjamudo jayapANarAdhikArikapadopapadasya / pAtmajAmudavahatsubhagAyAH pezalAM sa kila pAsaladevIm // -[29]. pAkrAnto na vRSaH kadApi gataye yasmibahInAganA raudrI nAdriyate sthiti gaNitAstA gotrabhitsasthAH / panyonyAsthavilAsavaJcitadRzorakaM vapurvi(bi)bhUto stabAyaH zivayorapIdamanayompityamatyAdRtam // -[30]. santoSAjavaryasaMyamadamAnukrozazAntikSamA maitrIsatyasamAdhimanamana28. so nArAyaNakAmanaH / dambhadrohavimohalobhamamatAmAtsaryamAyAmada deSAdinisUdanasya carita yasyAtra sAkSI janaH / -[31]. tenAva duHpakamasIma sahasravatvaH kRtyaM svabhatarucitovataye samApya / 29. pAvA(bA)[ya]yauvana[masa] pratirodhi va(ba)ndhulokasya cetasi camatkAtirAciteva // -[32] [ya] syAhatazate khayaMviracite kiJcitkavitvazramaH sava(ba)yopaniSatkathAvadhigamaH zuddho virudhothavA / bhAvyaH zU(sU)ribhireva citrakavi30. . tAyAsa stutI duskara bhAratyAH kuruteparAvijaguNaprastAvanAM kena saH // -[33]. dhA[tvA ]vartavazAhistvarataruprAsAdasadmAdika-0 vyaktAkArakadamba (mba)mamva(mba)ramanu khenodbhavatyani(bhiyaM / sthitvA tatkSaNato vipanamapuna ( )vA dyathedaM tathA matvaiva vijaganti yena janitaH satkarmadharmAdaraH // -[34]. puNyotpattinimittamana nijayoH pitro: pavitrAtmanA kIcA tena tayociraM racayatA zabhAtapaccaM jagat / kAsArIyamakAri pAradaraVetre : Sardalavikridita. Originally was engraved, but the sign for i has 59 Metre : SvAgata. been added afterwards. Motre of verses 30 and 31 : Sardilarikridita. At the| " Read dupArI beginning of verse 30 I would suggest reading cAkrAntena barSa 66 Metre of versen 33-35 : Gard Alavikridita. # The second akskaru of this line originally was clearly Originally ter was engraved, but the initial amara, but it seems to have beeu altered to T. have been altered to . 31. "Metre: Vasantatilaka.

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338 EPIGRAPHIA INDICA. L.32. sacchAyAbhRtAmadhasAM yasminbanimiSAdyazastadamalaM mUrtabarInRtyate // -[36]. svakIrtyA sarasastasya pratiSThAsamayotsave / zubhAmba(mba)raparIdhAnaM jagattenAtra kAritaM // -[36]. AkAza: pavana: kRzAnurudakaM dhAtrIti lokana 33. mUl bAba)vivarttamAnamayate yAvahicitrAGgatim / natrayotramanaHprasAdasadane tAvat satAmAdarA duvidrAM mudamAntareSu kurutAM kIrtiprazastI ime // -[37]. kva zaktivyutpattivyatikaravirodhena sulabhAH ___ kavI34. nAM panthAnastadiha nanu keSAmanugamaH / svapUrte tvetasmin sujanajanitonugrahaguNa: prazastau prAzastyaM vitarati sa gaGgAdharagirAm // // "-[38]. nandendriyAbhendusame zakAvde(bde) rudrAtmajazcoharaNasya naptA / imAM zi35. lAzilpivaraH prazastiM sa zUlapANiH svayamuccakhAna // "-[39]. zAka 1058 [*] TRANSLATION. Om ! Om ! Adoration to Sarasvati! (Verse 1.) May the supporter of the universe bestow [on us] his compassion !-.. wlo, embracing his beloved and thrilled with delight by the close contact of his breast with her bosom, is sleeping on the lord of serpents, on one side bent low by the weight of the god's lofty body, while on the other he remains upright under the very light burden of the goddess of fortune! (2.) Hail to that gem of the three worlds, the divine Aruna," whose presence sanctifies the milk-ocean-encircled Sa ka dvipa where the Brahmans are named Magas! There a race of twice-born (sprang) from the sun's own body, grazed by the lathe, whom * Sam ba himself brought hither. Glorious are they, honoured in the world! (3.) The first of them was an abode of all vedic lore and of the knowledge of the supreme soul, and wholly occupied in thoughts familiar with every sacrificial rite, that 67 Metre: Sloka (Anushtubli). 70 Metre : Sik harini. is Read "mantaraSa. 11 Metre : Upajati. 69 Metre : Sard'ulavikridita. 7 i.e., Vishnu. >ie, the dawn, personified as the charioteer of the sun. ** The story told in the Puranas is, that, to diminish the sun's intensity, Vievakarman placed the luminars on bis lathe, to grind off some of his effulgence (Viskni purana III, 2); and the above verse appears to intimate that the Magas were produced from some of the particles of the sun's body, which were taken away by this process of grinding it. *In connection with tyapritu one would have expected the loc., not the Instr.cam.

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GOVINDPUR STONE INSCRIPTION OF THE POET GANGADHARA 339 sage Bharad vaja whose penance could both deliver and destroy the world, and in whose face there was . . . . like a garland of the great race of the Maga twice-born. (V. 4.) His family had a hundred branches, distinguished for unprecedented penances and endowed with far-spreading fame; and in it there were other lords of the twice-born, conversant with the highest truth, whose minds were purified by faultless knowledge. (5.) In the course of time the heroes who lift their bows to conquer the brilliant treasure of knowledge, robbed by . . . ., were headed by Chakra pani, the son of Da modara. Like Valmiki in having made the streams of song to descend, be, a leader of the virtuous, became famous . . . . of his family, as Brahman is of the continuance of the universe. (6.) If his everlasting, widely spread and weighty renown had not mounted the wheel of the quarters, how would that wheel turn round now? (7.) As Indra and Vishnu have sprung from Kasyapa, the descendant of Marichi so to Chakrapani were born, to sustain the homage heaped upon their family, two sons favoured by the immortals, an elder son named Manoratha and his younger brother Dasaratha, the bright renown of whose learning, purity of conduct and good disposition has purified the world. (8.) Because these two brothers were the foremost of the good and had their fame sung by all people within their hearing, and by the facts that they made excellent friends and that plentiful enjoyment came to them unsought, and because princes treated them with loving kindness, their abundant bright excellence (which caused all this) rendered their enemies' faces dark (with enoy). (9.) These brothers gave extreme delight by captivating one another's hearts with their innate love; and even this capricious Kali age never saw anything to blame in their dealings with one another) that were pleasing on account of their affection. (10.) In order that tbey might render his reign illustrious, the wise prince Varnamana besought them both to come to his royal residence, to dwell with him; and they, abiding by his commands, raised this family of his to the highest pitch of excellence and renown and prosperity. (11.) In that magnificent home of the Mana lord, which they then served, one of them, whose respectability was an object of esteem as far as the sea, received the office of pratihara," while the other was appointed superintendent of the eunuchs; and in these positions these learned and intelligent men became widely known for both their goodness and good management. (12.) Pleasing with his good fortune and youth, and a person of good renown, Manoratha" went to the sacred Purushottama, and on the noisy shore of the sea gave away his wealth in charity at the time of an eclipse of the bright moon; (and) gladdening his ancestors with the water thrown from his hands, he for a moment obtained the fellowship of the moon," eclipsed at full-moon time. (13.) The sacrificial fire of this man whose mind was purified by the most sacred texts of the Saiva doctrine, in consequence of the oblations duly thrown into it three * The meaning of the verse is simply, that Chakrapani's fame filled all the quarters of the compass. 77 Literally door-keeper.' 75 The verses 12-17 refer to Manoratha ; see verse 18. ** The exact meaning of this is to clear to me. Altngether the construction is objectionable, on the two verba ustaldra and dpa are in no way connected with each other.

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340 EPIGRAPHIA INDICA. times a day at the worship of the moon-crested god, perpetually threw up of its own accord, under the guise of smoke, the sin kindled from the blindness of the organs which is the bane of the tbree worlds; but quickly hid it again with its bright lustre. (V. 14.) In the bright fortnight the lustreless half of the sun resorts to him from fear of the manes. He, without doubt, possessed of infinite true knowledge, has un. measured power. The fame of his piety, wonderfully glorious because it proclaims the might of the omnipresent creator, spreads far and wide in the abodes of men. (15.) To him the illustrious ruler of Magadha gave the name of Vyasa, because in consequence of his prudent management his own mind had not to attend to any matters whatever relating to the proper conduct of affairs. He also, even in the presence of princes, was at the appointed seasons freely sung of by the bards as the lotus in the lake of the king's audience ball, and as a modern Kalidasa. (16.) He was a Vachaspati among good ministers on account of his familiarity with shrewd schemes, a very Brahman in creating due knowledge for whatever was propounded, in consequence of his noble conduct a gem fulfilling all desires in regard to propriety, a source of goodness, and a home of depth. He possessed the true knowledge of the jeweltriad, I was quick in languages, and a master by birth of all the arts of poetry. (17.) With a smiling face intent on doing endless good to others, most proficient in winning the affection of mankind by loving and civil speeches, and a leader of the wise, this excellent man with a mind free from passion always spent his life in worshipping and meditating on the god whose crest is the digit of the moon. (18.) This fortunate Manoratha married the daughter of Devasarman, the stainless counsellor of the prince of the [Ghaudi) country, a lady on whom propriety of conduct had set its seal. Considering that she verily was Arundhati in mortal frame, to be revered by the worlds as the foremost of good wives, the holy Samkara manifested himself to cause the seeds of piety to sprout. (19.) As for a long time they did not obtain the desired-for offspring, both husband and wife, though not to blame, were naturally distressed in mind. Then Siva himself came to them in a dream, and told them that their anxiety was groundless; they should worship him, and then they would have a son. (20.) To them, well pleased by this and by the god's further command that they should give his own name to their son, a son was born who was like his parents who had well worshipped the destroyer of Smara, and whose good conduct was proportionate to his beauty. (21.) Him then they called Gangadhara; and he, self-subdued, from childhood pleased every one by his behaviour, and growing up he always, from fear of the world to come, gave ample proof of his wisdom. # Here again, assuming my reading of the text to be correct, the construction is unsatisfactory. In the Grst line of the verre we should have expected yash instead of tan, and in the second line we miss the relative gal. The meaning of the first line of the verse, the reading of which is more or less conjectural, appears to me to be this that, when the moon is war. ing, the sun at night resorts to Manoratha to share in his lustre, because it is afraid of being invaded by the manes whom it supposen to be anxious to get away from the bright moon. #1 I am not certain what ratnatragi the author is referring to. With Buddhists the term would denote buddhu, dharma and samhgha, with Jainas samyagdarsana, samyogjnana and samyakrharitra. The original has rama, which should mean 'husband and wife,' not parents, * i.e., Siva, the destroyer of the god of lore.

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GOVINDPUR STONE INSCRIPTION OF THE POET GANGADHARA. 341 (V.22.) After him came another son, named Mahidhara. These were the two sons of Manoratha. To Dasaratha, on the other hand, were born Harihara and Purushottama, blessing and fulfilment of desire. (28.) Fond of the Vedas, devoted to the proper ceremonial, illustrious for their knowledge of the Sikahas, well acquainted with the Jyotisha, accurately understanding the Nirukta, proficient in the rules of metrics, famous for their progress in grammar, these six brothers, deeply engaged in the lofty course of study of the learned, well represent the Vedangas in the world. (24.) Meanwhile there was born that moon of the Mana princes, the king Rudramana, who, like the primeval boar, powerfully recovered his realm from the sea of adversaries. (25.) As his hand is famed for its liberality and his face a wave of the flood of light, and since he keeps himself within the bounds of propriety, and provides means of subsistence for the people," of what account are the creeping-plant of paradise, the great serpent and the tortoise, those two bright luminaries yonder, and the lord of elephants and the seas? Fie on such cumbrous insignia of high rank of the Creator! (26.) Marvellous indeed is his fame, because it shares the properties of the supreme lord. So subtle as to pervade the edges of the teeth of the elephants of the quarters, so light as to reach the heavens in its ascent of the mountains, it extends everywhere here in the broad regions and roams freely about at will; it predominates in the sea of milk as well as in the white splendour of the moon, and it goes out of the mundane egg, and stays in it as it pleases. (27.) Of this (king) Gangadhara was (as it were) a second heart to protect friends, (Gangadhara), who always was in battle a magician (in scattering) the lines of exulting hostile warriors, in misfortune an honest friend, a check when affairs were getting beyond control, an excellent associate in a spotless assembly, and worthy to be trusted in everything. (28.) (Gangadhara), who was embellished by good behaviour, famed for his cleverness of speech, a market of the gems of prudent counsel, a lover of resoluteness, tranquil-minded, full of compassion, a store-house of benevolence, fraudless in obligations, a prime promoter of friendship, boundless in steadfastness, free from the failing of untruth, and a treasure of intelligence. (29.) He married the charming Pasaladevi, a daughter of Jayapani who bore the title of adhikarika, a friend of the king of Gauda, and of (his wife) Subhaga. (80.) And their matrimonial union was universally esteemed even as that of Siva and his consort, who are prevented from seeing the charm of each other's faces, because they bave only one body; a union where the wife is never left behind when (the husband) mounts the bull to go abroad, and where (the wife) never notices the (husband's) fearful form, nor minds being addressed with the name of a rival. (31.) The people here have witnessed the conduct of (Gangadhara) whose mind is brimful of contentment, honesty, firmness, forbearance, self-restraint, tenderness, calmness, patience, friendship, truth and contemplation, whose only thought is Narayana, Here, again, the two first lines of the original verse do not admit of a proper construction. 5.e., a superintendent of affairs."

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342 and who destroys deceit, malice, folly, covetousness, selfishness, envy, fraud, infatuation, hatred, jealousy and other evil qualities. (V.32.) Having accomplished here a thousand times, ever since he was a boy and a youth, and even to the endangerment of his life, most difficult deeds without end for the due advancement of his master, he has indeed filled the minds of his kinsmen with wonder. EPIGRAPHIA INDICA. (33.) A man who in his Advaitasata has striven to prove that he has some poetic gift, whose knowledge, be it faultless or perhaps otherwise, of the treatises on the supreme soul is well known, and whose attempts in the way of artificial poetry, hard even for the goddess of eloquence and to be ventured on by scholars only, have met with applause, need he say more in praise of his merits? (34.) The revolution of elementary matter gives rise to the diffused mass of trees, palaces, houses, and the rest of visible objects; the rain-cloud forms in the sky of its own accord; all this stays for a moment only and vanishes again, never to return." Considering such too to be the case with the three worlds, (Gangadhara) has devoted himself to virtuous and pious deeds. (35.) To secure for his parents religious merit, that pure-minded man has founded here, covering the world for ever with their fame as with a radiant umbrella,-this tank of water shining like quick-silver, in which their spotless renown in the guise of the waves dances about in visible form. (36.) And at the festive inauguration of this lake he has made his own fame here envelop the world like a radiant garment. (37.) As long as the supreme spirit in the shape of the three worlds, as ether, air, fire, water and earth, passing through a succession of existences, pursues its varied course, so long may these two eulogies of fame, pleasing the eyes and ears and the mind, vigorously cause lively joy in the hearts of the good! (38.) How can the ways of poets be easily found in the absence of innate ability as well as of culture? And, accordingly, is it likely that the author of this should have discovered them? Yet, as this treats of himself, the favour shown to him by good men will find in this eulogy also something to applaud in Gangadhara's words.87 (39.) In the Saka year equal to the Nandas (9), the organs of sense (5), the sky (0) and the moon (1), the excellent stone-mason Sulapani, the son of Rudra and grandson of Uddharana, himself engraved this eulogy. THE SAKA YEAR 1059. Instead of the Abl. case apunarbhardt I should have expected the Dat. case. Literally will bestow on this eulogy also the excellence of Gangadhara's words."

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DUDHPANI ROCK INSCRIPTION OF UDAYAMANA. 343 XXVII.-DUDHPANI ROCK INSCRIPTION OF UDAYAMANA. BY PROFESSOR F. KIELHORN, PH.D., C.I.E.; GOTTINGEN. The preceding inscription induces me to publish here, also from a rubbing of Sir A. Cunningham's, the text of another inscription which on the back of the rubbing is described as 'Rock inscription from Dudhpani Ghat near Dumduma,' with the note that . Dudhpani' is 'in the Hazaribagh district' (of Chutia Nagpur in the LieutenantGovernorship of Bengal, south of the districts of Gaya and Monghyr). This inscription contains thirteen lines of writing which cover a space of about 6' broad by l' 21" high. With the exception of about half a dozen aksharas whch are broken away, but can be easily supplied, the writing is well preserved and may be read with certainty throughout. The size of the letters is about". The characters are essentially the same as, but somewhat more modern than, those of the Aphsad inscription of Adityasena, and may be assigned to about the 8th century A.D. In describing the writing of the Aphsad inscription, Dr. Fleet has stated that in that inscription r, in combination with a following consonant, is formed throughout on the line of writing, instead of above it, and that in the ry of saurya, in line 7, we have an exact reproduction of the same letter as it was written nearly two centuries before' (the seventh century). In the present inscription the conjunct ry occurs three times in parakkramair=yah, line 1, aparyantam, line 3, and bauryena, line 4), and is each time written exactly as in the Aphsad inscription. In combination with other (following) consonants r occurs thirty-five times and is 21 times written on, and 14 times above the line. The sign of the upadhma niya (which however is really like the sign for sh) is employed seven times, but is not used in four cases where it might also have been employed; and the sign of the jihvamuliya seems to be used once, before the word khandita in line 11. At the end of the writing there is a good engraving of a flower; and altogether the letters throughout have been drawn and engraved very well indeed, and it is much to be regretted that the rubbing is not suitable for photographing. The language of the inscription is Samskrit, and the whole is in verse. As regards orthography, the letter b is written by the sign for v; instead of anusvira the guttural nasal is used in sinha, lines 1, 6 and 8, anenka, line 5, and nistrinea, line 6, and the dental nasal in kasminschit, line 2, Chansi and yasansi, line 5, and even in opritin=surendra, line 10; and the consonants k and t are everywhere doubled before r (e.g., in parakkramakkramapada kkrantattriloki, in line 5). Besides, attention may be drawn to the hiatus in fri Adisinha, in lines 1 and 8, and to the fact that a final m before a word beginning with a consonant is generally changed, not to anustara, but to the nasal of the class to which the following consonant belongs.- Wrong grammatical forms which the inscription contains are dadata for datta, in line 7, and chakhanuh for chakhnuh, in line 12; and the causal is improperly employed instead of the primitive verb in achikarat, in line 11. Wrong constructions we find in verses 15, 16 and 24; and the rules of metrics are violated in verses 1, 14, 21 and 23. Words not found in the dictionaries, or employed in unusual significations, are prarabdhi, in line 6, analagaka and wala gana, in 88 Fleet's Gupta Inarriptions, plate XXVIII. Soe ib. p. 202.

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344 EPIGRAPHIA INDICA. line 7, oyutthanika (derived from vyutthana as vijnanika is from vijnana), in line 12, and rechaka (unless this is an error for mechaka) in the same line. The inscription is not dated, but, as intimated above, it may, on palaeographical grounds, be assigned to about the 8th century A.D. Opening with a verse which invokes the blessing of the goddess of fortune, it tells us (in verses 2 and 3) that in former days there was a king of Magadha, named Adisimha, to whose dominions belonged the three villages (palli) of which the inscription treats and near one of which it must have been engraved, -Bhramarasalmali, Chhingala, and Nabhatisha @daka. Now, once upon a time three brothers-Udayamana, Srid hauta mana, and Ajitamana merchants, went on business from Ayodhya to Tamalipti; and having made plenty of money and being on their way home, they for some reason or other tarried at one of the three villages, apparently Bhramarasalmali (verses 4-5). While they were there, the king Adisimhe came to the forest near the villages on a hunting expedition, and ordered the inhabitants to give him an avalagaka (or avalagana). The villagers, on receipt of the king's orders, went to the eldest brother, Udayamana, and entreated him to do the king's behest. He thereupon did send an avalagana and quickly became a favourite of the king, who not only bestowed a diadem (Sripatta") on him, but also, at Udayamana's solicitation, assured the people of Bhramarasalmali of his "royal favour (verses 12-16). When Udayamana returned to the village, the inhabitants in their delight, and with the king's approval, requested him to become their raja, and he complied with the request and long ruled the village happily and vigorously (verses 17. 19). He also, at the request of the inhabitants of the two other villages, sent his brothers Sridhautamana and Ajitamana to rule, subordinately to himself, over Nabhutishandaka and Chhingala (verses 20-23). Verse 24 (if I understand it rightly) adds that people of former days had this eulogy engraved to record that the family (ruling at Bhramarasalmali) had been founded and owed its greatness to U dayamana, and to warn (the chiefs of) the two other villages not to act in opposition to, or to separate themselves from, the (main branch of the) family; and the inscription ends with a prayer for the uninterrupted continuance of the family of the prince Udayamanadeva. I am not at present able to state whether any or what historical importance should be attached to this inscription ;' nor can I identify the three villages of which the inscription treats. The place Tamalipti (Tamralipti), to which the three brothers are said to have gone from Ayodhya, is the modern Tamluk, the head-quarters of the sub-division So the name is given in verse 3. In verses 21 and 23 originally Bad tishandaka was engraved, but both times this appears to have been altered to Nabhatishandaka. * These names are given below. * The verses 6-11 only glorify the wealth, liberality, valour, eto, of the three brothers in the customary manner. * This appears to be the general sense of the original text, but I am unable to give the exact meaning of the word pr&rabdhi-khelang, and of the following words avalagaka and avalagana. Accordiog to the dictionaries prdrabdhi is the post to which an elephant is fastened, which would suggest that the king was out elephant-hunting. For avalagang (as a neuter noun) von Bohtlingk's Dictionary only gives the meaning the winning of somebody; and analagala I find in Professor Jacobi's edition of Bhadralkhu's Kalpasitra, p. 107, note 61, employed in the explanation of the word kaufumbika where also its meaning seems to be uncertain. See Varabamihira's Brihatsamita, Chapter XLIX. In the note on the Kalpasitra, quoted above, the word ireshthin is explained by Sridevatadkydrita-Touvarnu peffa-bhushitottamargab; what the king gave to Udayamana was apparently such a Sripatta. Acordingly, the present inscription is recording events which had happened generations before this inscription was engraved. The names of Udaya mdua and bis brothers will of course rewind the reader of the occurrence of the names Varnamna and Rudramanu in the preceding inscription.

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DUDHPANI ROCK INSCRIPTION OF UDAYAMANA, 345 of the same name of the Midnapur district of Bengal, on the Rupnarayan river, a town which is well known from Buddhist records, and is even now one of the principal seats of commerce in the district.10 Texr." L. 1. [oN "] zrIrAmadehAtimAsahasamAlokya bhogondriphnnaamnnisthe"| *ku]lA kara tale]na hare prahA[]mulA[sayantI bhavatu [thi]ye vaH // "-[1]. va(ba)bhUva pUrvambhagadhAdhirAjaH shriipaadisinggorigje[k]sik"| parAkramairyaprathitohitIyaH . bomana rAsandha iva hitIyaH // -[2]. asvAbha[ma ]razAlmalyAcchiAlAya[ntithaiva ca / nabhUtISa[ka] ke cApi va(ba)bhUvAdhipatipurA // "-[3]. patha kasmindhi[sa]maye vaNijodhAtarastrayaH / tAmalipti[ma]yodhyAyA yayuH pUrvambaNijyayA // -[4]. bhUyaH pratinivRttAste khamAvAsaM yiyAsavaH // (1) 3. prayojanana kenApi cirapariha sthitiM // -[5]. suvarNamaNimANikyamunAprati yeIna / visapasmaIyevAsIdaparyantamupArjitaM / -[6]. sarvabhUtAtrayAsmatvadayAdAkSiNazAlina: / maSThA(TA)ra va lokasya cayaH kSitimupAgatAH / -[7]. kelAsa: kaThina: kalA malinacandrastuSArAcala: prAyastINakaraprahAravivazo nityalatyeva hi / tArakhyacca samAzritA guNavato hArA iti prAyatho yeSAmaca va(ba)bhUva nirmalaguNaiH zolasya nevopamA -[8]. dAtRtvena samo va(babhUva na purA ka pi yeSAmasau zauryeNApi jagajigISuragamat" 5. naivArjunastusthatA ye cAsacaparAkramamapadAnAntacilokItalA vIrAnAhavamUIsa prava(ba)lina panivociSipuH / -[9]. dimAma(mi)nItanuvilepanacandanAni [rAjyatriya stanataTIvikaTAhakAni padyApi candrakarahAratuSArabhAmi sarvA diyo dhavalayanti yathA[nmi] yeSAM // -[10]. vidyAsamuvataguNA 1. See the Imperial Gazetteer of India, vol. XIII, p. 171. 6 Metre: Upajati. " From Sir A. Cunningham's rubbing. 1 Metre of verses 3-7 : Sloks (Anushtabh). 19 Expressed by a symbol. " Read kadhiSi'. The two aksharas in brackets are almost entirely - Rend pUrva broken away. >> 31-tre of verses 8 and 9: Sirdalavikridita. __MMetre: Indrarajra; but the third Pada of the a Read gamavA. verne in mif the metre were Vasantatilaki-Compare a Read degvikaTAbhUtAmi. Vallabhadova'. Subhashitdvali, verse 41. ____Observe the hiatus in baudhAdi, and read fsaMtI Read Hify aud uutfy. and degsiMha:. MMetre of rerses 10 and 11: Visuntatilaka.

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346 EPIGRAPHIA INDICA. L. 6. api na [smayAndhA] namA: sudUramatha cobatimUrtibhAjaH / nisvikaniSThurakarA: [ka]payAkulAca ye cArthikalpatarava: zivazauribhaktAH // -[11]. savImAnAdisikotha kadAcidaTavImimA / prAradhI(bI)khelanodyukta pravivezAvanIkharaH -[12]. pAdideza 7. samAiya sa panIvitayAjjana / yUyamadyAvalagakamasmabhyaM dadatAkhiti / -[13]. aJcatyastansamAkarNya [tUrNaMmva(mba)laparigrahaH // (0) vaNinAM bhAtara jyeSThamudayamAnamupAgamat / -[14]. rAjovalaganArthAya tamabhyayaM prayatnataH / preSayAmAsa tanmopi vallabhobhUmahIpate: / -[15]. 8. alparahobhiranubhUya nRpaprasAda zrIpaTTava(ba)ndhamadhigamya tata: krameNa / zrIpAdisinapatimparivo(bo)dhya"[]na [sanmAnito dhmrthaalmlipnilokH||"[16]. tuSTAstato bhramarazAlmalivAsinaste bhUyastamAgatamupetya janA praNamya / rAjA bhava tvamiha pAlaya pakSimetAmityA di tatparadhiyobhidadhustamuccaiH / -[17]. evabAma bhavaviti prativacastasmAtsamAkarNya te tasme rAjyapadandaduH kSitibhRtApyAnnApi[tAstatvata / sosminvikkamakhaNDitArimubhaTazreNi: atArthaviraM rAjyavirjitasarvapakSirakarobAnodayAkhyo nUpaH // -[18]. yasya tyAganayAnvayovatiguNagrAmAdhipatyAgnitA 10. kIrticandrakarAvadAtasubhagAmadyApi sotkaNThitAH / gehAsonasurAnAjanakkataprItinmurendrAlaya prAntaprotthitakalpapAdapatale gAyanti siddhastriyaH / -[19]. pAgatyodayamAnastu tairevAbhyarthitastadA / pazIyepi rAjyArthabhAtarI visasana sa: -[20]. zrImAcchIdhautamAnAkhyaH prakhyAto [na] bhUti - Read cInavam Read nikhiM. - Read degsiMDIya. * Metre of verses 12-15; Sloka (Anashtabh). * Originally it was engraved, but it has been altered to 'abhyaM. Read 'samamA * Of the aksharas in brackets the upper portion is broken away. - ReadsIpi tabIpi. * Observe again the hiatus in ute; and read siM. # Read saMmAnitI. 46 Metre of verses 16 and 17: Vasantatilaka. * Metre of verses 18 and 19: Sardulavikridita. Read degauti sure. WMetre of verses 20-23: Bloka (Anushtubh), , - Read zrImAJchauM. * The akshara in brackets wa originally omitted, and. is engraved above the line

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COPPER-PLATE GRANT OF VAIDYADEVA, KING OF KAMAROPA. 347 L.11. vazyAtmodayamAnasya ciraM rAjyamacIkarat // -[21]. pracaNDasubhaTATopaNDitAmitramaNDalaH / abhUdajitamAnopicchiAlAyAM mahIpatiH // -[22]. ptyubhmrshaalmlyaagchiaalaa[n?]bhuutissnnddko"| vazyau va(ba)bhUvatuH pUrvamevametau yathAkramaM / -[23]. bhArabhyodayamAnamAdipuruSaM goca kramIyammahAnasmAkamparivaImAnamahimatyAlokya te pUrvajAH / asmadrocabhavAskadAcidanADuAsthAnika syAdidaM satpanIhayamityavetya cakhanuprAzastyavarNAnimAn // -[24]. yAvaprAntamarIcirecakacayavyAptacilokocchrayaM" cakraM cakradharo vi(ba)bharti girizo yAvadbhavAnIpatiH / 13. yAvalokamisakSayAkulamilaJcintAlasazcAtmabhU margocasyodayamAnadevanRpatestAvatsthitirdRzyatAm // -[25]. XXVIII.-COLPER-PLATE GRANT OF VAIDYA DEVA, KING OF KAMARUPA. BY ARTILUR VENIS, 21.A., PRINCIPAL, SANSKRIT COLLEGE, BENARES. Twenty-five copper-plate inscriptions were found in October 1892 in the village of Kamauli, near the confluence of the Barna and the Ganges at Benares. The story at the time was that a villager while ploughing a field had turned up one of the plates with his plough and so discovered the others; but I do not know whether this simple and in India) not unusual story has been subsequently confirmed by official inquiry into the locality and circumstances of the find. Mr. R. H. Brereton, Magistrate of Benares, sont me the plates, which are the subject of this and the next paper, vis. the grant of Vaidyadeva and two grants of Govindachandra of Kanauj, for immediate examination and report. On receiving from me a few rough notes as to their general contents and approximate dates, he kindly permitted a more careful and leisurely revision of these grants. The Vaidyadeva grant is engraved on three plates. A spoon-like arrangement loosely holds the plates together, its narrower, hooked end being passed through a hole in the middle of their right-hand margins. The broader, hollow end of the spoon contains a figure of Ganesa. The plates measure 9" broad by 7" high, and weigh together 4 Here again the akshara in brackets noems to be 4 Metre of verses 24 and 26, Sardalavikridits. engraved above the line. I am not sure whether the word of this a.Thia wm originally engraved, but appears to have | line should bealtered to mecaka. been altered to degcidana yu; and I believe the irtended All the plates were deposited in the Provincial Museum reading to be fafara. | at Lucknow in July 1893. 212

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348 EPIGRAPHIA INDICA. 2lbs. 1307.; their margins are slightly thickened outwards. The first plate is inscribed on the inner side only. Each side contains sixteen lines, except the outer side of the third plate, on which there are nine lines only. The height of the letters is about a quarter inch. On the whole, the writing is well preserved, being nowhere completely obliterated. The characters resemble those of the Deopara inscription of Vijayasena (ante, vol. I, p. 305), but approach more closely to the modern Bengali character. They may also be compared, in some respects, with the character of the Krishnadvarika Temple inscription at Gaya (Arch. Survey Reports, vol. III, plate xxxvii), which Dr. Kielhorn describes as "a kind of Devanagari which appears to have been current in the 12th century A.D." (Ind. Antiq., vol. XVI, p. 63.) Peculiarities, epigraphical and orthographical, are always better seen than described; but the purpose of this notice will have been sufficiently served, it is hoped, by the corrigenda in the foot-notes to the printed text. Lines 6-13 of plate iii, A, have not been corrected, because they are mostly filled with names of villages, tanks, their exact boundaries, eto., in Prakrit forms. It may be remarked in passing that the engraver of the plates (or his prompter) has fallen an easy victim to the shibboleth of 1, 4, . The language is Sanskrit, prose and verse. The inscription records the grant of two villages named Santipataka and Mandara situated in the vishaya of Bada, in the bhukti of Pragjyotisha, in the mandala of Kamarupa. The donee is a Brahman named Sridhara, the son of Yudhishthira and Pai his wife, and the grandson of Bharata, who was born of the gotra of Visva mitra, in the village of Bhava in Varendri. Vaidyadeva, the donor, is the son of Bodhideva and Pratapadevi his wife, and the grandson of Yogadeva. His caste is not mentioned; but there can be little doubt that he was a Brahman. He was a devotee of-both Siva and Vishnu. His father and grandfather, in their time, had been the ministers of Ramapala and Vigrahapala, who were the father and grandfather respectively of Kumara pala. The royal and the ministerial lines stand thus :Saryavansi Palas. Mantrins. I. Vigrahapala. 1. Yogadeva. II. Ramapala (son of I). 2. Bodhideva (son of 1). III. Kumarapala (son of II). . 3. Vaidyadeva (sop of 2). From the inscription we directly learn but little more about the Palas than is given in the above table. Vigraba pala is dismissed in a single verse as "perfect in every accomplishment"-a brief but appropriate intimation, perhaps, that his reign was brief. Ramapala, a warrior, is compared to his great namesake. If the dark conceit of verse 4 has not escaped me, it means in bald prose that Ramapala conquered (or regained ?) Mithila, and killed a certain raja Bhima, whom I am unable to identify. Kumarapala is styled Lord of Gauda. He loved Vaidyadeva "dearer even than life," to whose gencralship he entrusted the fortunes of the empire. Vaidyadeva was a stern minister and a victorious general. If verse 11 and verses 13-17 do not refer to the same event, he won two glorious victories for his master; the one in the southern part of Vanga (but sce note 81); the other " in the East," when he killed a rebellious vassal whose name I read hesitatingly as Timgyadeva.

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COPPER-PLATE GRANT OF VAIDYADEVA, KING OF KAMARUPA. 349 In the kingdom "in the East " was included Kamarupa; for it was here that the two villages conveyed by Vaidyadeva as Maharajadhiraja, etc., were situated. He dates the charter from his victorious camp at Hams&konchi, which again I cannot identify. His younger brother (? nephew), Budhadeva, is introduced without any apparent reason, unless indeed it be to mark bim as the heir. The prasasti wus written by Manoratha, the son of the rajaguru Murari and Padma his wife. The sasana was delivered by Gonandana, Vaidyadeva's dharmadhikarin. It was engraved by Karnabhadra. The date of the Vaidyadeva grant remains to be discussed. I have failed to work it out directly from the text. The statement in plate iii, A, 1. 5, appears to be only a prose repetition of the statement in verse 28, with the addition of the word Sam and the numerical sign 4. The syllable mi, with which it concludes, I take as a contraction of nibaddham (to qualify sasanam). Verse 28 will be considered below. The other statement in 11. 3, 4 of plate iii, A, baffles me. The last word Gugguli is very doubtful. Read thus, it may be explained as an upanaman of Sridhara, the donee, in reference to the story of the Guggulu in verse 26. But the forms of conjunct gou are entirely different in the two words. I am still inclined to think that the letters read Gugguli are somehow connected with the date indication. Failing to fix Vaidyadeva's date from the inscription itself, I have been forced to enter on the much debated chronology of the Pala and Sena dynasties. Now, in regard to the Pala dynasty, the reign of Mahipala from 1006 to 1060 A.D., and the accession of Govinda pala in 1161 A.D., are practically the only dates unanimously accepted by the latest modern authorities. The intervening names, the order of their succession, and their dates are still disputed. Dr. Kielhorn's list of Pala kings from Gopala I. to Vigrahapala III., based on the Amgachhi plate (Ind. Ant. vol. XXI, p. 99), is, in part at least, confirmed and extended by the statements of the Vaidyadeva plates : for, assuming the historical accuracy of the Amgachhi and Vaidyadeva grants (which indeed there seems to be no reason for doubting), we see from the latter grant that the kings Vigrahapala, Ramapala and Kumarapala must be placed together in this unbroken order; and from the former grant that no place in the Pala line can be found for this trio previous to Mahipala. Farther, the dates discussed in the next paragraph make it almost certain that Vigrahapala of the Vaidyadeva grant is identical with Vigra ba pala III. of Dr. Kielhorn's list.? Nayapala's position is not so easy to decide. Dr. Hoernle identifies him with Deva pala, 956-991 A.D., (Ind. Ant. vol. XIV, p. 166). Of course there may have been two or more of his name in the Pala dynasty. But I may observe that the exact position of Nayapala is not material to the present inquiry. I return to verse 28, and premising the succession given by Dr. Kielhorn, I would thus state the problem widely :-Between the years 1060 and 1161 A.D., to find the year in which the Meshasankranti fell (1) on ekadasi and (2) on dvadasi in Vaisakha (krishna. paksha)? The following years result:-(1) on ekadasi 1077, 1096, 1123, 1142, 1161 A.D.; (2) on dvadasi 1115, 1134 A.D. Now, the years 1077, 1096, 1115 and 1123 may at once be rejected as altogether too early for Kumarapala, by whom Vaidyadeva was made a king. The year 1134 may also be rejected; for, since we do not know Dr. Kielhorn continos himself to proving that the a mgaeh hi plate of Vigiahapala III. was issned after 1053 A.D.

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350 EPIGRAPHIA INDICA. whether idi. Apala was the immediate predecessor of Govindapala or not, we are not a liberty to count the years of Kumarapala backwards directly from 1161 A.D. Then, turning to the other end of the line, even if Nayapala's name be omitted from that part of the royal succession which is now under review, it is safer to place Kumarapala nearer the end than the beginning of the period 1060-1161 A.D. Thus 1142 and 1161 remain. And of the two 1142 A.D. seems the more probable date for the grant of Vaidyadeva. The 4th year mentioned in Plate III, A., 11. 3, 4, 5 may be the regnal year of Vaidyadeva, whose rule in Assam would then date from 1138 A.D. Next, as to the history of the Sena dynasty, it is generally acknowledged that some time during the second half of the 11th century A.D. the Palas lost Eastern and Northern Bengal (including Assam) to the Senas under Vijayasena. "Vijayasena's reign (Dr. Kielhorn writes, ante, vol. I, 307) may therefore be reasonably supposed to have begun about the beginning of the last quarter of the 11th century." I have Do wish to indulge in further speculation. Briefly, this is what I suppose the drift of events to have been. At first, i.e. roughly from 1060-1130 A.D. the Palas were driven westwards by the Senas. Then the Senas begau to lose ground rapidly and were driven back by the Palas into a small corner of Bengal, where they were finally demolished by the Muhamalans at the beginning of the 13th century A.D. Thus, the conquest of Janakabhami (Mithila) by Ramapala, recounted in verse 4 of the Vaidyadeva grant, may have been an historical fact, marking the return of power to the Pala line. And thus, too, the Pala culmination under Kumarapala about 1142 A.D. would synchronise with the Sena decadence under Kesavasena or his successor. To recapitulate: Vaidyadeva's grant furnishes some new historical material, vis, a trio of the royal line of Palas arranged in order of descent; it throws some more light on the relations existing between the rival Pala and Sena dynasties in Bengal during the 12th century A.D.; and its data, as confirmed by the history of the period, seem to point to 1142 A.D. as its probable date. Text. Plate I. (Inner side only.) Linc [ 1.) TT Had angaar u are wantitatem: n wercatiu: 1 F ficam[ 2.) faahfa: perulat forfa (Verse 1) daer front a faire jAtavAna pUrva / vigrahapA[3.] pufa: alfreifax: (2) de marea mafana - a fa era: ( 4.) mati fan: (3). Apieauquel qua: irurgisharya: uregel fant[5.] afast: manufaefahan I aa Ta Hu HHTGETTO: 974797 yakabhIma. * Read "mUrti: and hariyati * Metre of verses 1 and 2: Fathyarya. . Read 1 994 * Read savvAMkAra 7 Metre: Sloka. (Pathyavaktra.) Read vastrIkha ___

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COPPER-PLATE GRANT OF VAIDYADEVA, KING OF KAMARUPA. 351 1. [6] rAvaNavadhAyudhAvIbaMdhanAt // " (4) yasya sahasacivaH purAbhavabodhideva iti tatvabodhabhUH / vizvageva vi [7.] dito'GgutairguNairujjhitAtmasadRzaH citAvayaM" // 2 (5). asya pratApadevI patnI dharmAMcikIttivicAti 13 [8.] vivAntiH" cAsodasImakAntiH santoSasyAkRtiH patyuH // " (6). abhUdasukhAntanayo's vizrutaH zrIve [9.] zrIvaidyadevaH parayA zriyA yutaH / yaduccasakIgirIvaroda" padmADurAma: bhivabhUdharI[10] bhavat // " (7) va ca tarbukeSu ca januddiSTasya diSTiteracakhaprabhRtITiyarimaTen [11] mUrcchita kizcetavijabandhundanayanaprota harSAmbubhiH pArakyaprasarapratApadacanasyAbhUhini [12] paca" " (8) so'yaM rAmanarendrajasya sacivaH sAmAnyalakSInuSaH prakhyAtasya kumArapAlanRpate [18] cittAturUpo'bhavat / vasthArAtikirITa hATakakRtaprAsAdakaSThIravacAsatrAsamAdapecati [14] vidhavAharUpI mRgaH // (9). sacivasamAjamarovatigmabhAnuH" prasarayamo 'mbudhireva vedyadevaH / sa [15] hajavadAnyatayaiva campakezaH sujanamanaH kumudeSu bhItaraNi: (10). yAmuttarayasaGgara nauvATa [10] pIcIravatastaihiyaribhiya" yatra calitaM cecAsti tatramyaH kiJcotyA tukakenipAtayatanamarpitaH Plate II, A. [17] grIkarairAkAgre khiratA jatA yadi bhaveyAviSkalaH gamI # (11). gaDe kumArapAlanRpate [18.] hobayyatejaspateH" trailokyodarapUribhUriyazasaH pradmAnavAcaspateH / saptAGgacitipAdhipatvamabhita: [19] saMcintayamugradhIH prAyebhyopyatibandhurasya sacivaH so'bhU. hucigrAmacI (12). patAdR" hariharivisa [20.] rakkatasya zrItimagyadeva nRpatervvizatiM nizamya / gauDezvareNa bhuvi tasya narezvaratve zrIvaidyadeva usakIsiM [21] evaM niyukta (13) sanamiva zirasyAdAyAtrAM prabhodaratejasaH / katipayadineityA" viSNuH prayANamasI * Rond "bhAk. 'braGghanAt 10 Metre : Sardalavikridita. 11 Read tacca viSvameva 'vAvayam Metre: Rathoddhata. 22 Read dhartikIrttivizrAnti:. 14 Metre: Pathyarya. 1 Read zrIvaidyadeva: 16 Rend 'sarIbarIdara. The is supplied from a truti, which is found at the bottom of the plate and is prefixed by the numeral sign for 9. 17 Metre : Upajati of Vamiastha and Indraramsa. 15 Read anuIiTasa, .. " of the birth time (of Vaidyadeva). saMmUrcchitam nirvyApacam 19. Metre of verses 8 and 9 Sardalavikridita. 50 Read vidhI bimbA Read 'sarIja " Read zotarazmiH 23 Metre: P Read 23. Metre of verses 11 and 12 sardalavikridita. 24 Read nRpaterdoba 7 Read etAdRzI. * This might be read vijJA. 59 Metre Vasantatilaka. 30 Read degdineIcyA and drutam. One would expect prayANaM hatyA

Page #409
352 EPIGRAPHIA INDICA. I. [22] dutaM / tamavanipati jillA mujhe babhUva mahIpativijajapariSyande" sAcAdivaspativi kramaH // ( 14). " e [28.] tasya pravaraprayANasamaye pAMzutkare: sthaliprAye vyomatale kaMsaptikagaNe [24] laMmboDiyAnazramaH / kiJcAciddayagopanena karayoranyakriyAsvacamaH sutrAmA naya[25] nAnimIlanakara ka sa nindati // " (15) dohaNAraca" havirbhuvi bhaTavAteneti [26] saMgrAmAdhvarapUjite ripuziraH zreNIlasatzrIphalaiH / kRtvA homavidhiM paracitibhu[27] jA datvAtha pUrti lambodayazo" mahatphalamasau zrIvaidyadevo babhau // ( 16 ). yadurusamaramadhyAta" khaGgaghAto [28] vyatatiH parazubhaTamirobhivyoma kI [29.] vacamapi rajobhiH prayan pA [30] zrImahitaH sphuradrasamaya: soyaM gabhIraH paraH / ratnAnAM nilayaH zriyaH kulagTahaM svAntasthita[31] zrIpatiH svAdeva sadRzI'mbudibasAdhAro'thavA saMghitaH 4" (18) jAnergIvyatirUjitadinapati: [82.] satpauruSaiH zrIpatice rambupraticane vanapatihAne: " sa campApatiH / kiJcaitepi girIpamAnaviSayA: Plate II, B. [33] huma kintu vayaM svayaM sadyaH sabAnA"gayeH // 0 (19) va cIbudhadeva ityanujabhUH [34.] zrIrAmabhadrAnujaprAyasta tadasImani laguNaiI zrI DizIlavibhUH " / dAnaiH zobhanapajJavaiddina"[35] kusamItipradAnairapi / syAtaH kavyamakaDamatikRtihobayanubhAvA:" (20) [36] yata kI sunamunIndramukhI nijagIcapUruSaH / payojajanmAsvacayabhamagramAt [37] yadAsyapanetu sukhaM girA sthitaM " // ( 21 ). etahaMse mahati bharataH prAdurAsItahijAti vidhAna [38] pravisarayathA: zAsanIce varendrayAM stAmanyaduSagaNasamAkhyAnamAkhyAnamAcAyavAcI[38] [pi sphuTati nicitaH kiliyAnAM prapaca"" (22). asya vipratilako yudhiSThiraH putra [40] bhavadhIvara" mAlavedaparizvadhaH yoSityavitayathonidhiH " (23). ghAI[41] ti dharmapatnI dhIravarasvAstha cittavicAntiH / asIdasImakAntiH mIlodAyazrIya/" Road mahIpatini. Metre: Haripi. "Metre of verses 15 and 16: Sardalavikridita. 14 Road dohaMDA'. 24 Read deglasaSTrIpharsa: 1 nirIkSA bhaTiti visararAjyIvibhyaHgopa" (17) candrIyamaMtrI prasaraNaM satyapradhAnAmayaH 14 Read davAya * Road labbIdayayamI. Read madhyAt * Rend' 'zirIbhimyaoNna prIyana 40 Metre: Malini. # Road mahodhamaracaM saca baSitaH Metre of verses 18, 19, and 20: Bardalavikridita. ** Bond 'karjitehiMga' zrIpati ye raspatirvacanapatiH. * Bond bhUmaH and sarve. 4 Read 'TIma' 'vaziSa 40 The var. lect. saraphalapadmavai: (with the numerical sign 2 affixed) is given in the upper margin of the plate; and zobhanadeg is out out in the text. 7 Read kassamahIruhapratikRtihAvyayyaM cacathamAH / vRkSA" is out out in the body of the plate, and cacaya (with the sign 3 affixed) is supplied in the lower margin, # Road "bhavat kauzika munirmu 4 Read "bhramazramAt and sthitam 50 Metre : Vampsastha. Read quit * . prAdurAsIda barendraprAm / astAmanya kilbiSAcA. . ath Metre: Mandakranti. amarasucIvara: is faulty metre. Metre: Rathoddhata. 4 Rond cAsIda * maulaudAryatriyAM. pravivarayathAH

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GRANT OF VAIDYADEVA OF KAMARUPA. THE SEAL. VESTETISTERI MINISTRIERSPORT FILLE ES . Scale : 8-4th of original.

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COPPERPLATE GRANT OF VAIDYADEVA OF KAMARUPA. PLATE I. L soy'aagr287835aaNkhriHsaaraakkrinur | graaS:kaahiNHdhphrlepporaabaa:3895//mR; baa lu8i49548:31yaalnyj:sraasaari | skir'nn:9aabe( S937gaayaaer`sics!!ektaa4/ saadhessaa 20aallN]17!||S7S7khiraadhaaryaa8i57atth| 22 l'y'e,9aaNlHmbhiaabgrsS dhiigriidhaarsjll: dhs:/293814aa8e:19:suutraablpi5jdh S9:8s192II9IS340mRi449aa /: baabksmbhee||S#Hiiy'aadhaappaarmyonusth| baaN }{$ muHngkmsucitraasnaay' | L strii/sN4/aambhaassaabhaassumHgraa bhaassaa 024aaisubrtkiike gr29]=aasbyaaN9 (bdhaa priy'aaNsubidhaadhaabighaassnnaadhsPage #412
COPPER-PLATE GRANT OF VAIDYADEVA, KING OF KAMARUPA. 353 L. [42.] vasati: // (24). pUSvapUvajanujamakarmapAkadabhUtsutastasyaitasyAM hijAdhIsapUjya zrIzrIdha[43.] raH paraH // (25). tIrtheSu bhramaNAt zrutAdhyayanato dAnAttathAdhyApanApyajJAna karaNAite. kacaraNAt sabbo[44.] ttaraH zociyaH // prAtabratAmayAcitIpavasanairthana svayaM guggalorAkarSAharadaH katIca hi kalau zI[45.] somanAthaH prabhuH // 1 (26). karmabrahmavidAM mukhyaH sAkArataponidhiH zrautasmAttarahasyeSu vAgIza iva vi[46.] zrutaH // (27). etasmai zAsana prAdAbaidyadevakSItIkharaH / vaizAkhe vizatyAcca svargArtha hari are non (28) [47.] svasti iMsAkoccIsamAvAsitazrImajjayakandhAvArAta" / paramamAhekharaH paramavaiSNava: mahA rAjAdhi[48.] rAjaH / paramezvaraH paramabhaTTArakaH / zrImAna vaidyadevadeva: kuzalI / shriipraagjyotissbhuttau| kAmarU Plate III, 4. [49.] pamaNDale / vADAvisaye bhaTTagaGgAdharabhuktaka / zAntivaDAmandarAgrAmIya / yathApradhAnaprati vAsi / caTTabhaTTavisa[50.] yinakAdijanapadAna karSakAca yathAtyAga maanyti| bodhayati samAdizati va: matamastu bhavatAM / etata hayaM [61.] catuHzImAvacchivaM / paribodhazuI acabhaTTapravesaM sajalaskhalaM / bhUcchidraJca pakiJcitakara graahyN| caturthAbda [52.] saM vaizAkhaprathamAdinA gumAlI zrIdharazamaNe catuHzatikaM zAsanIkatya pradattamammAbhiH tadetasmina [53.] vidhayA bhaveteti / saM 4 sUryagatyA vaizAkhadine 1 ni // on santivaDAmandarAgrAmayore kIbhUya aSTasImA[54.] binayakvata: // pUvadizastAvata digdANDidharamAdAya yAvata pazcimakUlazImA // aithA nadiza: ziGgiAdha[56.] razImAlaGgavaDAbhogye kaMsapalabhU 1 // uttaradiza: koNTvADoGgInaDajolInavadharAzImA / [56.] ziravaDAzilaguDibhogyaM kiJcidatikramya jayarAtipolA uNepolAvirAmAdAya vAya[67.] vyadisa pipAmuNDA akhatyazImA ajhaDAcauvola / vuDhipokhiripUrvadharakulAcApaDipa[58.] TavalapurANadhammAli pazcimAyAvata pazcimadiza:zImA kiJcidarakritvA naityadizodha "Metre: Pathyarya. Read zrImAn+ Read pUrvapUrvajanarjanmakarNapAkAdabhUtsutaH / hijAdhIzapUjya: Read thus, omitting the unnecessary pauson in the Metre: Pathyavaktra. | plate:-vADAviSaye bhagaGgAdharabhutAkayAntivADAmandarAyAmauyayathA" Read tathAdhyApanAdyajJAnA pradhAnaprativAsicahabhAvasayinakAdijanapadAn kaSakAMSa yathAbArga - Read sautara zrIviyaH . prAta . bausImanAthaH mAnayati bodhayati samAdizati vaH matamastu bhavatAm / etadarya 4 Metre: Sardalavikridita. catumImAvacchinna parirodhamuham pacabhaTTapravezaM sajalasthakhaM bhUcidrava * Rond degnidhiH| zrItacA. pakiJcitkaragrAya. * Metre of verses 27, 28, 29, 30 : Pathyavaktra. ___ Read zrIzrIdhara' With the parivIdha of the text 0.) - Read fcA viSuvavyAca. compare the Pali form pAkhibodha =hindranoe. -Rand zrImaccayakavAvArAta. * Read agafat.

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354 EPIGRAPHIA INDICA. I. [50] [AAlimAdAya naipozakArayo vivAdabhUmervAvyarvamAdAya lacchuvAstikavATIsameta ghATacampakaH zImA ve [60.] lavacIpaTAnavapala / dacicadimaH kumbhakArabhogyavahi: mImA koSTohADAdRGkSavolayAyata helAvaNAmuNamA [61.] dAya diSadAkhiyAvata / cagnidiyaH somA evaM caTasImA ditIyapaTaka / // // catuddaza patA: // santipATa I [62.] kantu mandarAgrAmasaMyuta vaDAvisayasamma bhUpeti niSayAta (20) sAyIpAya saMyuropa [68.] sravajitaM I yAvacandrAsabhogyaM yAvadicchAkriyAphalaM / jalathalakhitAravATa govATa (30). koDa va [64] ca karisvati vayamidaM yaH kArayiSyatyaso putrAdicayamabhyudIyA niraye kavyAntaraM yAsyati / yaH zlAghAH paripA Plate III, B. [65] svati sutevitaH sa kiM paribhujya yAsyati cirAdicIrevaM padaM (31). yAvAskaramakara // ). [66] tArAbhUSarapadhivasudhAyAH / tAbaliyatu nRpateH kIsi:" zrIvedyadevasya (32) ma rAjaguroH putraH zrImurAraIi [67.] janmana: padmAgarbhodbhavacakre prasastiM zrImanoratha: // ( 33 ). devoyaM ripucakravikramakathApratyarthidovivamaH - [88.] paribhvamavanayomIlayamaH shriidhrH| etI sudito dijAtipataye dhanAdhikArArthitavogonandanakovi [69.] daikavacasA prAdAdidaM sAmanaM * // ( 34 ). karNabhadreNa bhadreNa zilpinAnalpabuddhinA / tA vinayanameva niti [70.] sAdhukIcA" / (35). etAdRye munivacanAni bhavanti / khadattAM paradatAmvA yo hareta vasuari / sa viSThAyAM kamirbhUtvA [71.] pacyate pitRbhissaha // gAmekA svarNamekamvA bhUmerapyarddhamaGgulaM harabarakamAyAti yAvadAha[72] tavaM vabhirvasudhA dattA rAjabhiH samarAdibhiH yasya yasya yadA bhUmistatastadA pha [73]" TRANSLATION. Om! Salutation to the holy Vasudeva! Hail ! Verse. (1.) Glorious is Hari; the pillar for measuring the sky; the receptacle in which are preserved the germs of the transmigratory world; the boar whose form, assumed by him in sport, terminates with space, (ie. is all-pervading). (2.) In the race of the Sun, who is the right eye of Hari, was born of yore the king Vigrahapala, perfect in every accomplishment. ** Readdeg bhrajJa" "saMyutam 'viSaya' niSayAt. mn Road savyAMyI" bajjitam yAvacandrArka saMbhAgyaM phalam saMyutam Rend koSThe kariSyati kArayiSyati paripAvayiSyati suviziSyate khalaka padam | Metre: Sardalavikridita. # Road 'bhUdharapayodhi "lasatu kIrttiH 24. Metre : Pathyarya 75 Read ft. Metre: Pathy&vaktra. 76 Read do layamA: zAsanam - Metro: Bardalavikridita. 77 Metre: Pathyavaktra. 7# Read paradanAM vA vasundharAm gAmekAM svayaMmekaM vA manujam / saMpravam phalam /

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"7081840 fo 3319 Epigraphia Indica, rol. II. 851UDIDUDU EGISLUKIKGIG JBL NBS JOLIE . A SIR USB BRUKERISBE DOCKING STAIR NEED BEBE ELBASCULARRAROTTERDA M WRITELE 13 GIOREREINBERLARISEEBIDS FILE BASSETIS JEIREIRELLE RISULCCLUSKELBER P ROPRE BEISEBORRIBERRIDESERTURRISBRERBERESE KRELLIR PELENEISNEBIPOLLERERE BLLIEELLEECETRIEBISCINTUNELIOCENTE RPPBERBELLERAULESBEKIEWBEEBILE BILYJUJERES BIBEROARER BADRLJ:[] E9Bies ERPREBERINGIBBEBEREDTELEBISUELTORNESTION CREOLERBRB.EPSAREGDEURBANIB PERYRIGERRIT EDELLEERLIJONORAR PRELORPER RL PRRIBLERENCEDERER:BIGLISEIZES BRERIBELLELLISSUEDABADELLRE TIP 8 'VII ILVI 'VanvwVX 20 VALVACIVA AO INVIS LV1daddo

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COPPERPLATE GRANT OF VAIDYADEVA OF KAMARUPA. PLATE IIB. HERBRORBISEST LBPRESSEERKRRIBILIEPERE:BIB": L 08 /293W846scPst:sldhaan:# f2 / / kmgiitigii ]]> : hii !!!!!! 12kaa8i938[5] ]iighRi {ST} } 38s18 9 . e 8Nsaasu997(sHmRt:r'aadhibRhiiIS]' yubidhaaH99baaN449Iqaa!! | PSEGOBBIRJERRERIER16 BERBJBI:BISIDIEJPJALI. E SBORDISEERBREEJISERIRBPSBJBSBEISSBPSIRE BED B532013RJIRRESERCIAISRIEREIBERRIRIBBLERK) >> prsteHnuraadh( sbaadhi :5ls] | baaNgl/9sa'taasaaoNthaa!]]aaNs! bhuuibo74 * *. * SPEELDEBBBBBASODELSBERBERISIREE Bielskis:BE RIREDILBEEDIESE RIKBERILIBRISBARJEBBRICSBPIERIE { //BIEB 28f5kt?!!QfS29\\SCESE tekSAs/s3.sg/>Page #416
COPPER-PLATE GRANT OF VAIDYADEVA, KING OF KAMARUPA. 355 (3.) His minister was Yogadeva, who was versed in the Sastras and the prowess of whose arm was manifest. (4.). Of this king of mighty power the son was Rama pala, who was the moon (produced) from the ocean-like Pala family and who wielded the glory of empire. As befitted one of his name (yathavat), Ramapala (yena) spread glory through the three worlds, by gaining the country of Janaka," (as Rama gained Janakabhu, the child of Janaka, i.e. Sita); and by killing king Bhima, as Rama killed Ravana; and by crossing the ocean of war, as Rama crossed the ocean. (5.) Bodhideva was Ramapala's faultless minister, the abode of truth. By his wondrous qualities he was known throughout the world as one without an equal. (6.) His wife was Prata padevi, the resting-place of virtue, good fortune and good report, whose beauty was boundless, and who was the embodiment of her husband's joy. (7.) To him was born of her the renowned Vaidyadeva, who was endowed with the highest happiness, and in whose lake of leaping glory the mountain of Siva (i.e. Kailass) appeared as it were but a lotus-sprout. (8.) Hearing from astrologers and mendicants of the auspicious juncture of Vaidyadeva's birth-time, his enemies' soldiers forthwith gave up food and sleep and courage, and were stupefied. And, further, by the waters of joy that sprang from the eyes of his gathered friends was extinguished the fire-like splendour of the hostile multitude. (9.) This Vaidyadeva was the minister after his own heart of the famous king Kumarapala, who was the son of the king Rama, and who delighted in the glory of empire. The deer which is formed in the orb of the moon will run away through fear of being swallowed by the lions represented on the palace, which is made of gold from diadems of the enemies of this (Vaidyadeva). (10.) This Vaidyadeva was the sun in the lotus-like assembly of ministers; the ocean of spreading fame; by reason of his natural generosity he was the Lord of Champaka (ie. Karna); he was the moon among the lily-like minds of good men. (11.) And on the occasion of Vaidyadeva's (yasya) victory at the battle in Southern Vanga," if the elephants of the eight quarters did not run away terrified by the shouts from the enclosure of boats, it was because they had no place to run to (i.e. the shouts of the rowers pervaded all space!) Moreover, if the spray, thrown up by the downward strokes of the upraised rudder-oars, had remained fixed in the sky, then the moon would have become spotless (being washed clean by the spray). (12.) He (Vaidyadeva) chief among the virtuous, sternly keeping in mind the kingdom in all its parts, was minister, dearer even than life, to king Kumarapala the Lord of Gauda, who was like the sun in the might of his arm, with his great glory filling the three worlds, and like Vrihaspati in his wisdom. (13.) The aforesaid renowned Vaidyadeva was appointed ruler by the Lord of Gauda in the room of Timgyadeva, who had been treated with honour in the East, and of whose disaffection the Lord of Gauda had heard. 79.e. Mithila. To take janaka" father" would spoil the play upon the word. I cannot identify the name. Anuttara "complete" may qualify "victory." For Nauvata see Dr. Hultzsch,-Ind. Antiq. vol. XV, p. 309. 2 z 2

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356 EPIGRAPHIA INDICA. (14.) This victorious Vaidyadeva having placed upon his head, garland-wise, the command of his glorious master, marched speedily in a few days, and having defeated that king (viz. Timgyadeva) by the energy of his own arm, became king and appeared like the valiant Indra himself. (15.) When during the glorious march of this Vaidyadeva the sky became like the surface of the earth on account of the heaps of dust, the horses of the sun found it difficult to move their feet. Further, Indra, while closing both his eyes (against the dust), is unable to use his hands for any other action, and therefore) reviles his fate, to which is due the never-closing condition of his eyes. (16.) This Vaidyadeva performed the Homa in the fire of his own splendour, which. produced from his arm as fire from the arani, was fed like fire by the fuel of his enemies' hosts, and was worshipped at the fight, as fire at the sacrifice, (and he waed as material for his sacrifice) many heads of his enemies in the place of bright vilda fruits; next, he offered the purnahuti oblation with the body of the) hostile king, and having acquired vast glory as the result (of his sacrifice) he shone resplendent. (17.) The sun, beholding the sky covered with the enemies' heads, as at the stroke of the sword they fly upwards from the great fight of Vaidyadeva (yad), suddenly became alarmed at the thought of these heads being so many Rabus and protected himself by smearing out his own lustre with dust. (18.) This Vaidyadeva might be exactly compared with the ocean, if he were (but he is not) a jaladhara, i.e. protector of fools (jala=jada), as the ocean is a jaladhara, i.e. receptacle of water; or if he were conquerable (langhita) as the ocean was crossed (by Rama)-(for in other points the comparison holds, thus-) the ocean is the birthplace of the moon, and he is the source of delight (chandra); the ocean is the refuge of mountains (e.g. Mainaka) and he is the refuge of kings (mahidhra); the ocean is the home of living things, and he is the home of a disposition in which the sattoa element of goodness predominates; the ocean is adorned by the beauty of its bed, and he is adorned by the beauty of his ministers (patra); the ocean is filled with sparkling water, and he is filled with rasa (love, etc.); the ocean is very deep, he is profound; the ocean is the abode of gems, and he the abode of what is most precious; the ocean is the chief home of Lakshmi, and he of wealth (sri); Vishnu dwells within the ocean and within his heart. (19.) He was Vtihaspati as regards his knowledge, and the Sun as regards his energies, and Vishnu as regards his good actions, and Varuna as regards his stability, and Kuvera as regards his wealth, and the king of Champa (Rarna) as regards his liberality. Further, even these names (sc. Vsihaspati etc.) are here employed because of their notoriety as the common objects of comparison in poetry (gira); but we for our part declare that in respect to all his numerous qualities Vaidyadeva was like himself alone. (20.) His younger brother was Budbadeva, who, resembling the younger brother of Rama (viz. Lakshmana) in possessing his well-known (tattat) boundless and spotless qualities, (and himself) the abode of perfect dharmma and perfect character, with glory leaping in the might of his arm, was famed to be like the Kalpataru in his gifts and also in bis donations to Brahmans, which are the good fruits and fresh sprouts. It is his karman = (prarabdha) that makes bim Indra with never-closing oyes. .. wjabhuis is anbiguous. I explain thus:-onujd bhd (utpattib) yasya to ansjabb.

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M COPPERPLATE GRANT OF VAIDYADEVA OF KAMARUPA. ib hoovee tee prvaaveeglb priveedrd bhukrgupthrinpaaku 20. lg hrigvburkhubrphrngr prnaaijiiree dii grd buliigr teeg pri rhngr mrnaa 113 gurbbrnaaii||4||1||16 'gyuvii bd12tumhooi||bsumiaar arnsttaar krrsikttbbaarvlprtt svaar brbrg vihipn eearlaaiinaa bjugnbdduuNgrseen haarrn rjvaakhsaaggndaaitihbhvaahvaagurrrrooeeriiee sur PLATE III. Size of original. Epigraphia Indica, vol. II.

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8 12 16 ha 18 by: saamaar brN sbitaa COPPERPLATE GRANT OF VAIDYADEVA OF KAMARUPA. bishbmaaner sNgraste Dao | maa| naaspaa] LINE Maa o : aar gAmiyal :: PLATE IIIA. - maanik laa Anaaadhn klaa blaa mlmaa raas mAghaaaghalaNjanncailil| blaanjAtra 5 243 ME:griy'aar aaaa

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COPPER-PLATE GRANT OF VAIDYADEVA, KING OF KAMARUPA. 357 (21.) Now (turning to the receiver of this grant), there was that chief of munis, named Kausika, the first of his gotra, in whose mouth Sarasvati rested after her fatigue in wandering through the (four) mouths of BrahmA. (22.) In his great vanda, in the strictly-disciplined village of Bhava,"in Varendri appeared Bharata, a Brahmana, glorious, by the bare mention of whose name,-to say nothing of his many other good qualities-are destroyed all sins. (23.) His son was Yudhishthira, chief of Brahmanas and intelligent men, the repository of knowledge purified by (study of) the Vedas and Sastras, the abode of glory showing itself through his mastery of the sacred learning. (24.) The wife of this learned man was Pai of boundless beauty, the repose of her husband's heart, and the dwelling-place of virtue, nobleness and prosperity. (25.) As the result of his merit, acquired in many previous states of existence, there was born to him of her that great son Sridhara, honoured among Brahmanas. (26.) By reason of his pilgrimages to tirthas, and study of Veda, and generosity, as well as by his teaching and by his performance of sacrifices and strict observance of vows, Sridhara was chief among learned Brahmanas. Through Sridhara's penances of eating once only either by day or by night, and living on alms without begging, and fastings, the Lord Siva was propitiated here, in the Kaliyuga, by being drawn out of a Guggulu tree. (27.) Foremost among those who know karman and brahman (i.e. the Karma-kanda and the Jnana-kanda of the Veda), Sridhara, the store-house of every kind of religious observances, was famed to be like Vrihaspati in (his mastery of) the hidden things of Sruti and Smriti. (28.) To this Sridhara, at the Vishuvati (samkranti) in Vaisakha on Ekadasi, tho king Vaidyadeva gave this charter, to gain heaven. [To follow line 14 of the second Plate].85 (29.) As determined by the bhumichchhidra rule, the village Santipataka" is joined to the village Mandara and belongs to the Bada-vishaya. (30.) The villages conveyed are provided with all sources of revenue, and are exempt from royal charges and payments in kind. They are to be enjoyed as long as the sun and moon shall endure, and the profits (phala) of cultivation (kriya) shall be arranged for as (the owner may) wish. They are provided with water and dry land, forest tracts, gardens and enclosures for cows. (31.) Whoever may himself appropriate this or cause it to be appropriated, shall see his sons and property perish before him and shall remain in Naraka for the period of a Kalpa. But the honourable man who respects it shall be blessed with sons and wealth; and having long enjoyed Svarga he shall go to the supreme abode of Vishnu. (32.) May the glory of king Vaidyadeva continue to shine as long as sun, moon, stars, mountains, sea and earth endure ! Sanogre I take equal to Ugrafasane, the commoner bahuvrihi. The sign of omission is found in the second plate (side B) after harivasare, the last word of 1. 14. The translation is therefore made to follow the order intended by the words dvitiyapatakasya chaturddatapanktyd, to which I supply" agre" to complete the construction. Translation doubtful. Dr. Kielhorn explains pataka by "outlying hamlet" (Ind. Antig. vol. XVIII, p. 135) which I follow above. Santi would thus be the name of the pataka adjoining the village Mandara and falling within the vishaya Bada; and the correcter form of the name would appear to be Banti; [of. III, A, line 1, where, however, the final syllable of Santi is read only doubtfully owing to the bad state of the plate.] The grammar of verse 29 seems to make santipatakasamjhas an adjective to Basanam in verse 28: (observe also idam in verse 31).

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358 EPIGRAPHIA INDICA. (83.) Manoratha, son of the brahmana rajaguru Murari, and Padma, his wife, composed this prasasti. (34.) This is that king whose active arm destroyed the famed prowess of his many foes. And this is that Sridhara, whose glory ever spreading through the world extends anew. The king] being pleased delivered this sasana to that brabmana through the words of his dharmadhikarin, the very learned Gonandana. [Plate II, B, 1. 15.] Hail! From the victorious camp at Hamsakonchi, his Majesty Vaidyadeva, a most devout worshipper of Siva and of Vishnu, the Maharajadhiraja, the Parameboara, the Paramabhattaraka, being in good health (Plate III, A, 1. 1.] greets, informs and commands the people of the villages of Santi.Bada and Mandara possessed by Gangadhara Bhatta, in the vishaya of Bada, in the mandala of Kamarupa in the bhukti of Pragjyotisha, beginning with the principal residents .. . . (?) and peasants. Be it known unto you that these two villages, having their boundaries fixed and subject to no reduction, with their water and dry land, not to be entered by regular or irregular troops, and their uncultivated land free of taxes, with a revenue of 400, we have given by charter to Sridhara Sarma (surnamed) Guggult in ?? . . . Therefore be obedient to this charter. Written in the fourth year on the first day of Vaisakha by the movement of the sun." [Plate III, B, 1.0.) (35) This copper was engraved by the artist Karnabhadra, an intelligent, courteous and accurate workman. To such a plate are added the words of the Munis: - XXIX.-BENARES COPPER-PLATE GRANTS OF GOVINDACHANDRA OF KANAUJ. BY ARTHUR VENIS, M.A., PRINCIPAL, SANSKRIT COLLEGE, BENARES. No. I.'-Dated Samvat 1162. This grant is on a single plate, and closely resembles the Basahi grant of Samvat 1161, both in its outward form and text. The plate is 1' 6" long by 11" broad, and weighs 8lbs. 12oz. Like the Basahi plate (see Dr. Fleet's description in loco), it has a famkha engraved on its left margin with a barbed arrow below it. At its top end is rivetted a turned over copper band, through which the ring of a seal was evidently intended to run; but the seal is missing. The inscription is in Nagari characters and is well preserved, but the technical execution is on the whole imperfect. As regards orthography, 6 and o are denoted by the same sign, except once in line 1, where b (babhuva) is represented by the sign used in seven inscriptions of Jayachchhandra (Ind. Antiq., vol. XVIII, pp. 129 et seq.) The sibilants are used promiscuously. The letters rand & have two forms. In line 22 I * See above, p. 349. As to the finding of these plates see ante, p. 347. Here follow the boundaries of the villages. * See Rajendralala Mitra, Journal As. Soc. Beng., vol. XLII The usual imprecations which follow are left an. (1873), and Fleet. Ind. Antig., vol. XIV (1885) for the Barabi translated. platee.

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BENARES COPPER.PLATE GRANTS OF GOVINDACHANDRA OF KANAUJ, 359 have failed to read the two letters immediately preceding the word purandara. In line 23, initial e appears in the old form of a triangle, with the apex downwards. The opening verses, 1-8, correspond with those of the Basahi plate. Line 2 reads Mahlyalasutah:-conf. Mahiala-sutah or Mahiala-sutah of the Bas pl. according to Drs. Fleet and Mitra. Verse 4 of the Bas. pl. is not found in our text: verse 6 of our text is not found in the Basahi plate: but these omissions are unimportant. Line 6 reoords the date in words and figures, s viz. Tuesday, full moon (bright half) of KArttika, 1162 Samvat, date corresponding to 24th October, 1105 A.D. Line 7. Govindachandra, the donor, was then encamped in Vishnupura and made the grant after having bathed in the Ganges, etc. This, and the succeeding names of places, I cannot identify. Line 8. He gives the village of Usitha (?), in the J1&vati-pattala in the Pafchala country, with the usual appurtenances. Ll. 12-13. The donee, Vilhakaya Dikshita, who came originally from Savithadesa (?), was the son of Puravass and grandson of Nagananda (?). These belonged to the Vandhula gotra with the three pravaras of Vandhula, Aghamarshana and Visvamitra, and were followers of the Yajurveda. Il. 15-16 contain the well-known crux matvA yahIyamAna dhavitudaNDaprati * dazava (ba) Ll. 23-24. The composer of the inscription was Vijayadasa, who also composed the Basahi document. The following consented to the grant:-the pratihara Gautama, the purohita Jaguka, the mahattaka Valhana (all three of whom are mentioned in the Basahi plate) and the Queen mother Ralhadevi. TEXT. Front. Line [1] OM namo bhagavate vAsudevAya // samArtha sadevAnAM dAmodarasupAmahe / belI yasya tIva kroDAntaHsthaM vastriyI // ( 1 ) . ' vaMse gAiDavAlAkhye babhUva vijayI nRpaH // [2] matrIbalataH zrImAcalanAbhAgasatribhaH / (2). yAte zrIbhojabhUpe vidudhavaravadhUneca sImAti'dila' cIka kIrttimeSa gatavati ca ye cAnvaye jAyamAne / [3.] bharttAraM yaM dharicI cidivavibhUnimaM protiyogAdupetA jAtA vivakha pUrva samabhavadiSa sa mApaticaMdradeva (3) // tasmAdabhUdriSadilApatidantisiMhaH coNIpati [4.) maMdanapAla iti prasicaH / yenAkriyanta vasudhaH samaraprabandhAH svtimhtycukvndhvndhaaH"| (4)." tasyAdajAyata narezvaravRMdadyapAdAraviMdayugalI [8.] citapratApaH / coNIpatIndatilako ripuramabhaMgI goviMdacaMdra" iti vizrutanAmakosiM: (5) g titIya dosto mattasauya~kadantinaH / dhanurgucIma * Dr. Kielhorn kindly provides the following note:'For V. 1162 expired:-Tuesday, the 24th October, A.D. 1105; the full moon tithi commenced 2b. 29m. after mean sunrise and ended Ob. 9m. after mean sunrise of the following day." Metre: Sloka (Anushtubh). 5 Read .17: * Metre : Bloka (Anushtubb). 7 Read vibudha. * Road candradevaH * Metre: Sragdhard. 10 10 lead bahumaH prabandhA kabandhabandhAH 11 Metre: Vasantatilaka. 12 Read indabandhapAdAravinda ribhaTTa boridacandra 12 Metre: Vasantatilaks

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360 EPIGRAPHIA INDICA. L. [6.] darAjIva layate // (6)." saMvatmahamake hiSaSThyattarazatAbhyadhike kArtikIrNamAsye bhauma dine pi saMvat 1962 sudi 5 bhaume adyeha zrImadviSNupurAvAsitazrI[7.] vinayakaTake sakalakalmaSakSayakAriyAM gaMgAyAM sAtvA // yathAvidhAna maMtradevaRSimanutha bhUtapitRstayitvA / sUrya bhaTTArakaM saMpUjya / bhagavantaM mahakha[8.] ra samabhyazca / vizvAdhAraM vAsudevaM samArAdhya / maMtrapUtaM bhutavaha hutvA / paMcAladeze jIpA vatIpattalAyAM usithAgAme samastaviSayasArvavartisamasta[9.] mahattamajanapadAnmaMbodhayati samAjJApayati // yathA grAmoyaM mayA khasImAtaNayatigocara paryantaH sajalasthala: sAmamadhUkaH sagarloSarapASANa: sa[10.] nadIvanalIhalavaNAkaraH sadazAparAdhadaNDaH sAkAzapAtAla: vasImAcaturAghATavizuddhAntaH pUrvadattadevavrAdhaNavarjitaH / nalinIdalagatajala / [11.] lavataralatara prANinA jIvita" vijJAya / karikalabhakarNAgravilasitacapalA lakSmI vilokya / jalavuDudAkAraM yauvana parijJAya / kadalIdaNDava[12.] t saMsAramasAratara" samAkalayya // sAvithadezanirgatAya vAjasaneyasAkhomagAya baMdhulagocAya vadhula aghamarSaNavizvAmitratripravarAya // [13.] dIkSitanAgAnadapautrAya dIkSitapuravAsaputrAya yajurvedavidyAnalinIvikAsanapratyakSamAska rAya dIkSitavIlhAkAya / zraddhAvizuddhamanasA [14.] mahArAjaputrazcImagovidacaMdradevena kuzapUtahastodakena kArtikyA nimitte samyagAjayAne brAdhaNAryA mAtApitrorAmanaca yazaHpuNyavi[16.] vRkSye caMdrAdidhikSirtipavanAmbarANi yAvat zAsanIkRtya pradatta: // matvA yahIyamAna bhAgabhAgakUTakadazavadhavizatichavathAkere turu[16.] kadaNDaprabhRtisarbodAyAna tat sarvamasmai nisedanIya // ye yAsyanti mahIbhRto mama kule ki vA parasmitpurastoSAmeSa mayAjaliviracittA nAdeya[17.] sat kiyat dUrbAmAcamapi svadhammaniratA datta sadA pAlyatA vAyurvAsyati tampyati pratapana zrutva munInA vacaH // (7)." anAtha paurANikA: / [18.] zokAH // bhUmi yaH pratigrajAti yazca bhUmi prayacchati / ubhau tau puNyakANI niyata . kharmAgAminI // (8). yocitaM pratiyahAti dadAtyarci[19.] tameva vA / tAvubhau gacchataH svarga narakaM tu viparyaye // (9). vahudirvasudhA bhuktA rAjabhiH saga rAdibhiH / yasya satya yadA bhugistamya tasya vadA [20.] phalaM" // (10). yAnIha dattAni purA narendrardAnAni dhamArthayazaskarANi / nimmAlyavattaprati mAni tAni ko nAma sAdhuH punarAdadIta // (11). asmatkulaM para4 Metre : Sloka (Anushtabh). mAmbarAdhi . . zAsanaukanya. Read 'paurNamAsyAM and tv instead of 5. ___Read degsAdAyAn nivedanIyam * Read gAyAM manadevaRSimanuSyabhUpitRtarpavitvA . . ___- Read parathimpurateSAmeSa mayAativiracitI nAdayamakhAna mahivara..mApana hasavaI paJcAyAma pAvatti padAna sambIdha kiyat / . khadharma dattaM . pAcavAM vAvati , vRtvA munInA remove the unnecessary signs of punctuation. A Metre: Sardalavikridita. Strike out the unnecessary punotuation after maya: and| " Read bhUmi read prAcina nauvitaM. 20 Metre : Kiska (Anushtubb), and in the two following - Read buhudA sAratara. - Read yAcAmugAya vandhukhAghamarSa ma Read bahubhirvadeg . yasya yasya yadA bhUmisamma tasya nadA -Read nAgAnanda yajurveda | phakham / ___n Rand zrImahIvindacandavana . . samyagAiyA' . Read nirmAlyavAnapratimAni tAni brAmacAya . . 'rAtmanaH .. padAaudadhicitipava- Metre : Indravajra verses.

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BENARES COPPER-PLATE GRANTS OF GOVINDACHANDRA OF KANAUJ. 361 L. [21] sudArasudAharajiranaizca dAnamidamaca / NumAdanIyaM / lajhAstaDimalilavuvudacaMcalAyA dAnaM phalaM parayazaHparipAlanaM ca ja (12)." paMkhabhadAsana .. [22.] chatra varAvA varavAraNAH / bhamidAnasya cihnAni masaM * * purNdr"| (13). svadattA para dattA vA yo darata varmadharA / sa visAyAM kvamidaMlA pitRbhiH sa. [28.] madhyati / (14). pratIhAragaunamazka bAgakaca purohitaH / bananI rAlhadevI ca vAlaNaca mahattakaH / (15). eteSAM saMmattiM prApya samyaglikhita Reverse. [24.] vAnidam / nAnA vijayadAsAkhyaH zAsana rAjasaMmatam (16). No. II.-Dated Samvat 1196. This inscription is engraved on a single plate, which measures 1' 33" in length by 1' *" in breadth, and weighs 5lbs. 15oz. The plate is perforated at the top margin to take the ring of a seal; and it is likely that one of the loose seals now in the Provincial Museum, Lucknow, belongs to this plate. The orthography calls for no special remark. Verses 1-7 correspond with the opening verses of the Chandradeva and Madanapala grant (see Ind. Antiq., vol. XVIII, p. 11) : verses 8 and 9 are found again in a grant of Jayachchhandra (ibid., p. 130). L. 13.-Govindachandra while at Benares conveys the village of Janakadevi. pura in the Rana pattala (the latter name I read doubtfully owing to the plate being injured). LL. 16. 17.-Contain the date, and mention a lunar eclipse on that date, viz. Monday, the 15th day in the bright half of Asvina, 1196 Samvat, corresponding to 9th October 1139 A.D. 19, 20. The donee was the purohita Jaga Sarman, the son of the donee in the preceding grant. TEXT. 1. [1] svasti / bhakuNDebalavaikuNThavADapIThaluThavaraH / saMrabha suratArambhe sa zriyaH __ zreyasaistu vaH // (1). pAsIdasItayutivaMsajAtacyApAlamAlA[2.] su divaGgatAsu / sAcAdivasAniva" bharidhAnA nAmA yazovigraha ityudAraH / (2)." tato bhAhIcandracandradhAmanibhabijaM / yenApArama[8.] kUpArapAra" vyApAritaM yayaH // (3)* tasyAbhUttanayo nayaikarasika: krAnsahiSamaNDalo vivastItadhIrabodhatimiraH zrIcandradevo nRpaH // yeno- Read muDhAharanya dAnamidamayanumodanIyam / bayAta-morthern expired year; the lunar eclipse occurred ish. 21 m. DivivAdacaJcavAyA . . degparipAcanazca / after mean sunrise." // Metre : Vasantatilakh. ma Rend canuSkI saMraNaH .. - Read artha bhadrAsanaM karja barAcA varavAracAH / parva varga: *Motre : Bloka (Anushpubh). * Rend pAmIdazauta 4. - Metro: Sloka (Anushtubb), and in the three following * Read sAcAhi vernon. 4 Metre : Indravajri * Bad harava basundharAm / sa vihAyAM pRmi vA. * Read - Read pradauhAramovamaya Metre: Bloka (Anushtubb). Dr. Kielhers again kindly notes - "The year is the purndr|

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362 EPIGRAPHIA INDICA. L. [4.] dAratarapratApasamitAzeSaprajopadravaM zrImahAdhipurAdhirAyamasamandovikrameNArjitaM" (6)." tIrthAni kAzikuzikottarakozalandrasthAnI / [5.] yakAni paripAlayatAbhigamya / .hemAtmatulyamanisandadatA hijebhyo yenAhitA vasumatI satazastulAbhi: // ()." tasyAtmajo madanapAla iti kSitIndraca[6.] DAmaNivijayate nijagotracandraH / yasyAbhiSekakalasolasitaiH payobhiH pracAlita kalirajaH paTalaM dharitravAH // (6) yasyAsIhijayaprayANasa[7.] maye tuGgAcaloccaizcalamAdyatkumbhipadakramAsamabharabhrasyanmahImaNDale / caDArabavibhinnatAlu galita: styAnAsRgudbhAsita: zeSa: peSavabhA[8.] diva" kSaNamasau kroDe nilInAnana: // (7).7deg tasmAdajAyata nijAyatavAvazivadhAvakahanava rAyagajo narendraH / mAndrAmRtadravamucAmpabhavo ga[9.] vA yo govindacandra iti candra ivAmburAsai: // (8)." na kathamapyalabhanta raNakSamAstisaSu dikSu gajAnatha vaciNa: / kakubhi vacamuracamuvallabhaprati[10.] bhaTA iva yasya ghaTAgajA: // (9)" soyaM samastarAjacakrasaMsevitacaraNa: sa ca paramabhaTTAraka mahArAjAdhirAjaparamekharaparamamAhezvaranijabhujo[11.] pArjitazrIkAnyakumAdhipatyazvIcandradevapAdAnudhyAtaparamabhaTTArakamahArAjAdhirAjaparamezvara ____paramamAhezvara zrImadanapAladevapAdAnudhyAta[12.] paramabhaTTArakamahArAjAdhirAjaparamezvaraparamamAhezvarAzvapatigajapatinarapatirAjacayAdhipa tivividhavidyAvicAravAcaspatizrImahI[18.] vindacandradevo vijayI // rAnapattalAyAM / janakadevipuragrAmanivAsino nikhilajanapadA nupagatAnapi ca rAjarAjJIyuvarAjamantripurohi[11] tapratIhArasenApatibhANDAgArikAkSapaTalikabhiSagnaimittikAnta:purikadUtakarituragapattanAka rasthAnagokulAdhikAripuruSAn samA[15.] jJApayati bodhayatyAdizati ca yathA viditamastu bhavatAM yayoparilikhitagrAma: sajalasthala: . salohalavaNAkaraH samasyAkara: sagarto[16.] para: samadhUkAmavanavATikAviTapatRNyatigocaraparyanta: sodhizcaturAghATavisutaH svasI mAparyantaH saMvat 1186 Asvinasudi 15 so[17.] madine zrImahArANasyAM rAhugrastacandramasi gaGgAyAM snAtvA vidhivamantradevamunimanujabhUta pitRgaNAMstaya'yitvA timirapaTalapATanapaTumahasa[18.] muSNarociSamupasthAyauSadhipatisakalaseSaraM mamabhyartha tribhuvanatrAturvAsudevasya pUjAmbidhAya" pracurapAyasena haviSA havirbhuja hutvA mAtA[19.] pitrorAtmanazca puNkhayazobhivRdaye'smAbhirgokarNakuzalatApUtakaratalodakapUrvam vadhulagocAya vadhula / aghamarSaNa / vizvAmitratripravarAya dIcitapuMRO napaH / pratApazamitA gAdhipurAdhirAjyamamama tam | dra: seo Kielhorn, Ind. antig., vol. XVIII., p. 129 ; and read Metre: Sardalavitrilitar bAI . bandhA' . navarAjya prabhavI rAzaH 0 Read tulyamaniza . . zatama' Metre : Vasantatilakh. 1 Metre: Vasantatilaku, and in the next verse. Read degdhamAn ti vadha 4 Reid faro " Metre : Drutavilambita. Read according to Kielhorn zeSaH zeSavazAdiva and seel * 01 doubtlul. lad Antiy., rol. XV., p. 12. note 97. ss Read moDavi vimukhaH pAzvina " letre: Sinlalavikrilita. * Rend "caram . . pUjA vivAda This verse is found in len.coil. srant of Jayaeliebhan-|

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PALI COPPER-PLATE GRANT OF MAHARAJA LAKSHMANA. 363 L. [20.] rAsapautrAya dIkSitavIlhAputrAya dIkSitapurohitazrIjAgUsarmaNe brAhmaNAya AdandrArka yAvat zAsanIkatva pradatta matvA yathAdIyamAnabhAgabhI[21.] gakarapravaNikaraturuSkadaNDapramatisamastAdAyAna pAjAvidheyIbhUya dAsyatheti // 4 // bhavanti cAtra / lokAH / bhUmi yaH pratirakSAti yazca bhUmi [22.] prayacchati / ubhau tau puskhakamANau niyatau svargagAminI // (10). saMkhaM bhadrAsanaM cchatra varAvA" yaravAraNAH / bhUmidAnasya cihnAni phalametatparandara / (11). sarvAnetA[28.] n bhAvina: pArthivendrAn bhUyo bhUyo yAcate rAmabhadraH / sAmAnyayaM dharmasetunRpANA" kAle kAle pAlanIyo bhavadbhiH // (12). vahubhirvasudhA bhuktA rAja[24.] bhiH sagarAdibhiH yasya yasya yadA bhUmistasya tasya tadA phalam // (13). suvarNamekaM gAbhekA bhamerapyekamaGgalaM harabarakamAnoti yAvadAitasamma[25.] 4 // (14) taDAgAnAM sahasreNa askhamedhazatena ca / gavAM koTipradAnena bhamihartA na mudhyati / (15). svadattAmparadattAvA yo harata vasundharA / sa viSThAyAM kami tvA pitR[26.] bhi: maha majati // (16). XXX.-PALI COPPER-PLATE GRANT OF MAHARAJA LAKSHMANA. DATED SAMVAT 158. By A. FUHRER, Po.D. The original plate containing the inscription now published was found, in May 1891, buried underground in the house of a goldsmith at the village of Pali, close to Kosam, the ancient Kausambi, the chief town of the Karari pargana in the Manjhanpur tahsil of the Allahabad district. It was obtained by me from the Magistrate of Allahabad, and is now in the Lucknow Provincial Museum. The plate, which is inscribed on both sides, measures about 7' by 61". It is quite smooth, the edges having been neither fashioned thicker nor raised into rims to protect the writing. The average size of the letters is about *'; they are cut neatly and deeply, and the inscription is in a state of perfect preservation throughout. The characters belong to the northern class of alphabets, and are of the peculiar "nail-headed " type current in the 5th and 6th centuries A.D. The language is Samskrit, and with the exception of the benediction and imprecatory verses in lines 9 - Read 'talIdakapUrvam . . puravAsapauvAya | Metre : Salint. zIye . pAcandrAI / pradattaH / . and remove unnecessary | Metret Sloka (Anushtubh), and in the throe following signs of punctuation. Read TATTT-The asterisk is represented in the Readey 41 Pega plate by a character like . (cf. Ind. Antiq., vol. XVIII, p. 12). * Read pa . . adhyavi -Metre : Bloka (Anushpabh), and in the following verse. + Read khadacAM paradattA vA . . basundharAm * Read .. varAvA / See ante, vol. II, page 240 * Read bhUpAcA Verses. .

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364 EPIGRAPHIA INDICA. to 14, the inscription itself is in prose throughout. In respect of orthography we bave to notice : (1) the doubling of dh in conjunction with a following y in maddhyandinaya, line 5; (2) the doubling of t in conjunction with a following r in pittror, line 4, and in gottraya, line 5; (3) the doubling of >>, g, th, bh, 0, and sh in conjunction with a preceding rin paurnnamasyam, line 15; in svargge, line 13; in artthe, line 8; in vidheyair bhbhavitavyam, line 7, and krimir bhbhutoa, line 10; in parovatika, line 2, and bahubhir odasudha, line 11; in varshsha", line 12; (4) the doubling of o after the anustara in sanovatsara, line 15; (5) the use of o for b in kutumvinah, line 3. Towards the proper right side of the plate, about the centre, a circular copper ring is fastened through a hole to an oval brass seal, about 2)" by 2". In the upper part it bears a rather good figure of a lion, squatting on its haunches and brandishing its tail, facing to the right; below it, separated by two lines, is in relief the legend erimaharaja-lakshmanasya, "of the illustrious Maharaja Lakshmana." The seal itself rests on two low leg-fashioned supports. The weight of the plate is 37* tolas, and of the ring and seal 271 tolas; total 65 tolas. The inscription is one of the Maharaja Lakshmana, and the charter recorded in it is issued from the city Jayapura. The date of the writing of the charter is given in words as the year one hundred and fifty-eight, and the full-moon day of the month Jyaishtha. There is no indication as to the era; but in all probability it refers to the Gupta era. The corresponding European date can, however, not be calculated as the week-day, nakshatra, or other astronomical details are not given, which could be utilized in checking the calculation. The object of the charter is to record the grant, by the Maharaja Lakshmana, of an agrahara in the village Phelaparvvatika, -undoubtedly the ancient name of the modern village Pali, -to the Brahmana Revatisvamin of the Kautsagotra. The dutaka is the Maharaja Narava banadatta. Neither the capital Jayapura nor the names of the two feudatory princes are known to us from earlier or contemporaneous inscriptions. TEXT. Obverse. L. (1.) a enfor paycry CHATEXT: TATITE [2.] : gut feruaffarantera arwaret[3.] rufaarfagref : Ha f ar fafen digu [4.] vaiSa grAmo mayA mAtApicorAtmanazca puNyAbhivRhaye [6.] kautsasagocAya vAjasaneyisabrahmacAriNe mAndinAya [6.] bAbaNIvatisvAminegrAhArItisRSTastadhubhAbhira[7.] sthAnAvaNavidheyarbhavitavyaM samucitAya pratyAyAH [8.] Aufpreneut zut:[]efa for Tact: [9.] at wafer cui ucent at targardt [ (10.) a favrei afazafant fuafa: up werfer [n] From the original plate. * Metro: Anushtubh, and the following two verin. * Bend 'rbbhuvilaryum. . Read orbbasitra.

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SEAL. Scale: 3-4ths GRANT OF MAHARAJA LAKSHMANA. h wha lthuN ss& liiii pra zi * N ke mupri phura 98, fAra gare : na Sup kphT Epigraphia Indica, vol. II, p. 364. za: ga NEXYjzy & phl zubhe ssusNbismtthik STARTS SunPENnger: ART QA slmade meM 16 Scale: 4-5ths of original. pala ph

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PALI COPPER-PLATE GRANT OF MAHARAJA LAKSHMANA Reverse. I. [11] bahubhirvvasudhA dattA rAjabhirAgarAdibhi: [1] yasya yasya [12] yadA bhUmi tasya tadA phala [i] paTi vasa [13] bAthi samIdati bhUmiMdiH [1] cAcchettA cAtumantA ca tAdeva [14] narake vaset[] itakacAca zrImahArAjanaravAcanadattaH [16] saMmbazaramataTacAduttare peTamA pau [16] mAsyAM likhitaM baladeveneti 158 [ // ] 365 TRANSLATION. Om! Hail from Jayapura! A most devout worshipper of the god Mahesvara, the illustrious Maharaja Lakshmana, being in good health, issues a command to the residents, beginning with the Brahmanas, and to the cultivators, at the village of Phela-parvvatika:-"Be it known to you that, for the purpose of increasing the religious merit of my parents and of myself, this village is granted by me as an agrahara to the Brahmana Revatisvamin, of the Kautsagotra, a student of the Vajasaneya-Maddhyandina (sakha). You shall be obedient to his commands, and you shall render to him the customary taxes, that which is to be measured out, gold, etc." And on the same subject there are also the following verses by Vyasa :"He who confiscates land that has been given, whether by himself or by another, becomes a worm in ordure, and sinks into hell together with his ancestors. The earth has been enjoyed by many kings, commencing with Sagara; whosoever at any time possesses the earth, to him belongs, at that time, the reward (of this grant that is now made, if he continue it)! The giver of land enjoys happiness in heaven for sixty thousand years; (but) the confiscator (of a grant) and he who assents (to an act of confiscation), shall dwell for the same number of years in hell!" The dutaka (is) the illustrious Maharaja Naravahanadatta. This charter has been written by Baladeva in a century of years, increased by fifty-eight, on the full-moon day of the month Jyaishtha, 158.

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366 EPIGRAPHIA INDICA. XXXI. FURTHER INSCRIPTIONS FROM SANCHI.' BY G. BUHLER, PH.D., LL.D., C.I.E. In the course of a tour through Eastern Rajputana and the Central India Agency in March 1893, Dr. A. Fuhrer again visited the famous Stupas of Sanchi, recte in Sanskrit Kakanada or in Prakrit Ka kanava (see I, No. 378) and took impressions of those inscriptions which had not been found on his former visit. He also used the opportunity to clear away the rubbish round the two Stupas and to make a few excavations. As in all former cases, his operations have yielded highly satisfactory results. The fragment of the Asoka inscription has been recovered; the number of the small donative inscriptions has risen, if all the fragments and almost effaced pieces are counted, to nearly 500, against Sir A. Cunningham's 240. Finally, a valuable Indo-Skythian inscription has turned up on the base of a statue of Buddha, and in a similar position have been found two inscriptions in later characters, the latest of which shows the Nagari of the 9th or 10th century A.D. These new finds prove that the Stupas were visited by Buddhist pilgrims both during the interval between the times of the early Andhras and of the Guptas, and long after the latter had passed away. Moreover, the late Nagari inscription may also be considered to furnish additional evidence for the fact that Buddhism survived in India until very late times, long after the period when the stupid legends allege it to have been drowned in a deluge of blood. The recovery of the fragment of the Asoka edict does not quite fulfil the expectations which I thought might be reasonably entertained. I am not able to decipher the whole or even to suggest a complete plausible restoration of the portion with which I declined to meddle in my former article. But I am able to settle two points. First, the two signs indistinctly visible in the beginning cannot have formed part of the word devanam, nor can the word piya have followed. The first sign of the line, which, counting from below, I number as line 7, has been lost, the second is illegible, and the third is either yam or yam. The ya is plain and certain, and so is the Anusvara, but the vowel is doubtful. The next consonant is certainly bha, and the syllable probably was bhe. This is suffi cient to prove that line 7 does not contain the beginning of the edict, but that a probably not inconsiderable piece has been lost at the top. Secondly, at the end of line 7 stand not only, as Sir A. Cunningham has stated (Bhilsa Topes, p. 260), the letters mag, but mage, and after it quite distinctly kate. This new reading removes the possibility that the Samgha of Magadha can be mentioned or addressed. The words mean, without a doubt, "a road has been made." The next line 6 tells us for whom this road was intended. The first sign has again been lost. Next follows a fairly distinct khu, and after two indistinct signs the syllable bhi. The two following consonants have been lost in a large abrasion, to the right of which the vowel i appears and immediately after it nam. Then comes an indistinct sign and next ti. Thus, we obtain-. khu . . bhi.. inam. ti. It is almost certain that the reading was bhikhunam va bhikhuninam va ti, and that the road was prepared for the monks and the nuns of the Buddhist order. A comparison of the phrase at the end 1 Continued from ante, p. 87. In his letter Dr. Fuhrer states that it is now lying in the jungle. It is on a frustum of a stambha or pillar which probably stood near the Southern gate, and might be placed in some museum in order to keep it safe. See place of facsimiles. About thirty very small fragments and illegible inscriptions have not been transcribed.

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SANCHI STUPA INSCRIPTIONS. 367 of the edict (11. 2-3) "for my wish is,-what?--that the road of the Samgha may last a long time" removes even the possibility of a doubt regarding the correctness of the reading adopted, with which the shape of the remnants of the third, fourth and ninth signs of the line agrees. Though at the end of line 6 the letters ta pa are quite plain and again in line 5 towards the end the letters ka or ke, ye, as well as the word sangham, I do not dare to propose a restoration. I must content myself with putting down the few signs I believe to recognise. The better preserved remainder of the inscription, as I have stated formerly, indeed corresponds in part with the middle of the Kosambi edict on the Allahabad Pillar, and there is very little to alter in the readings which I have given in my former article. TRANSCRIPT. Allahdbad. Sanchi. . samgham . y[an] bhse?] .. mage kate (71 bbokhati bhikhu-va bhikhu-ni va khu[nam va] bhi .. Anam [va] ti [1] .ta Pa [6] [pi cha]o--(2) data---ni []-uskuinam dhapal .[. ikhi(?)tan) .m. .ri (?) . [ke?] ye yitu anape. samgharn (5) bhokhati bhiku va bhikhuni va odatani du[s ].i sanat . . yitu ana . [3] sasi v[is. petaviy. [.) Ichha bi me kim- [2] ti samghasa mage chilatbitike siya ti [1] TRANSLATION. ... "A road was made both for the monks and the nuns . . . ..the community will dine, both monk and nun, (and), causing white cloth to be put down (for them), you will order it to be spread; for my wish is-what?-that the road of the community (of the Buddhist monks) may endure for a long time." It is now evident that the road (mage) is something material. Possibly the expression refers to the procession path or "terrace for circumambulation" which surrounds the Stupa (see Bhilsa Topes, p. 184). But the road may also be one which made the Stapas more conveniently accessible. The characters of the small donative inscriptions offer various points of interest. Among those the alphabet of which in general agrees with that of Asoka's Edicts we find (1) Some like I, Nos. 172, 174, 185, 203, the letters of which are very small, with short vertical strokes, giving one the impression of an attempt at reproducing the Maurya characters, used for literary purposes; (2) Two-II, No. 61 and another,-illegible with the exception of the word danarh, in which throughout thin double lines are employed instead of single ones; (3) Many, which present cursive forms for one or two consonants, or even only for some medial vowel marks. Thus, da has frequently (see, eg., I, Nos. 129, 177, 186 and 188) a very shallow curve open to the left and otherwise abnormally bent strokes. Here and there ja, too, is irregular. In Ujeniya (No. 159) it has the angular shape, which is the usual one in the Andhra inscriptions, but occurs once in the Girnar version of Asoka's Rock-Edicts. In Rajuka (1, No. 177), and sometimes in the word pajavati, ja looks * The word ti indicates that the sentence is at an end. has not been restored completely, this is, of course, merely I am inclined to take sarkghath As A neuter nominative tentative. with the lingavyalya-ya, se common in the Aboka inscrip- Usually called Pradakshind by the Binhmans and tious, and as the subject of the sentence. As long as the text Blinti (Bhramanti) by the Jainas.

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368 EPIGRAPHIA INDICA. almost like ta. In Yakhadasiya (I, No. 194) the letter sa has been made with a single stroke, the left-hand limb being formed by drawing from the right hand upstroke a continuous line across the letter. Among the vowels a and e often slant upwards, as in the Kalsi version of the Rock-Edicts and in the later inscriptions. The vowel i very commonly consists, as in the Girpar version, of a small semi-circle and occasionally (see, e.g., I, Nos. 141, 286) of a long stroke, rising straight upwards. I may add that the vowel d is attached against the usual practice to the inner side of the left prong of ma in the word Mahisatiya, I, Nos. 313-14, and that the vowel i occupies a similar position in Sirimilaya (I, No. 355). The unusual cha, with a little tail, known from Mr. Rea's Bhattiprolu Stupa inscriptions, appears in I, Nos. 269 and 284. A la, intermediate between the form of the Bhattiprolu Stupa and that of the Andhra cave inscriptions, is used in the name Vali. cahana, a vicarious form for Vidivahana in I, No. 199. This is one of the few certain instances of the occurrence of la north of the Narmada before the times of the Guptas. There are also, just as in Sir A. Cunningham's collection, a certain number of inscriptions, showing later characters than those of the Asoka Edicts. To these belong (1) the long imprecatory document, I, No. 377, which shows the dagger-like ka, the angular gha and a peculiar short da, with a shallow curve, but has no serifs or nail-heads; (2) a few inscriptions with short vertical strokes and nail-heads, but otherwise with archaic forms, like I, Nos. 288, 334, 377; (3) likewise a small number of inscriptions with still more advanced forms, like I, No. 237; II, Nos. 25, 59, 66, among which the first shows curves to the left attached to ka and ra, while the third offers an almost circular ba and the looped ta, common in the southern inscriptions of the second century A.D. and of later times. It seems to me that these facts confirm the remarks made in my former article regarding the age of the Stupas, and show that the bulk of the work belongs to the 3rd century B.C. and to the beginning of the 2nd, as well as that some additions and repairs were made in later times. With respect to the language I have not to add anything to the notes given in my former article. The type is that of the Pali of the Asoka inscriptions and of the Buddhist scriptures. Anomalous forms of the kinds noticed before are also numerous. If my reading of the second word of I, No. 263, is right, there is one instance of the use of a double consonant. As regards the contents I may state that the new inscriptions mention also a number of the collective donations, Thus, I, No. 214 registers a gift of the village of Asvavati; No. 124 one by the nuns of Vadivahana ; Nos. 147 and 231 those of the female lay worshippers of Nava. gama and of Ejavati; No. 276 one by the family of Dhamu [tara) and No. 366 one by the family of Ajitiguta. The number of single monks making donations now amounts to more than eighty. Among them there is (II, No. 59) another sutatiku or teacher of the Satras, a thera (I, No. 266), and, it would seem, a tapasa or ascetic (I, No. 260). This designation is usually not adopted by Buddhists, who despise the performance of austerities. Possibly this person may have belonged to some other sect. One of the most prominent personages among the monks apparently was Gotiputa Bharaka, who occurs twice (1, Nos. 16. 256) and had four pupils ... ka, Budharak hita, Aya-Kana and Dhamadata. The names of nuns making donations

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ST. I, 301. p. 388. ON MEDIEVAL IMAGES. JUPIJCASE ST. I, 358. Scale: 1-5th. p. 369. A. Fuhrer, imp Scale: 1-5th. p. 370. SANCHI INSCRIPTIONS. Min 13 HAITH QIZ BITNANG ST. I, 377. p. 396. RELUS XF XJ Ib ST. 1, 878. p. 396. OF LAW flt Lane MIBARE SAATE Lhu diflank U x f db |* Scale: 2-5ths. Scale: 1-6th. Scale: 1-3rd. 188 Crale Soale: 1-4th. JUJS

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STUPA I, 21. p. 99. ff Izdnodly I JO JBurgess, impress ST. I, 50. p. 102. A Fuhrer, impress ST. II, 1. p. 110. CELYTJA A Puhrer, impress. SANCHI INSCRIPTIONS. SCAELE Scale: 1-5th. ASOKA FRAGMENT Scale: 1-4th. IKYAL ST. I, 256. p. 384. AKU^UreterC/ISE p. 367. Jox 70 ST. I, 230.-p. 381. Scale: 1-5th, Scale: 1-4th. ST. I, 257. ST. I, 288. shml chh smjh Epigraphia Indios, vol. Scale: 1-5th. ST. I, 285. p. 387. nh br ykh Scale: 1-4th. Scale: 1-5th, Scale: 1-5th. UOTUM BILALA?= QO JAV H++ 25 L Scale: 1-5th.

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SANCHI STUPA INSCRIPTIONS. 369 now rise from thirty-seven to nearly seventy. One or two among them mention their children, and must bave been married before they entered the Samgha, see, e.g., I, No. 234 and II, No. 29. Among the lay donors the Sheths and their relatives now take a still more promi. nent position than in the smaller collection formerly accessible, and it may be pointed out that in several instances the Sheth of a village is mentioned without the addition of his proper name. Thus, I, No. 140, records the gift of "Naga, wife of the Sheth of Kamdadigama," and No. 167 that "of the mother of the Sheth." Among the other professions of the donors there are some new ones. Thus, we have a sotika, i.e., sautrika, "weaver," in I, No. 195; vadaki, i.e., probably vardhakin, "carpenter" in No. 311, and a rajuka in No. 229. The term rajuka or rajuka is known from the Asoka edicts and from the Kalpasutra of the Jainas, where, as Professor Jacobi has shown, it occurs in the form rajjuya, and is explained to mean 'a clerk or accountant,' what is now called in India a karkun. The word is an abbreviation of rajjugahaka, literally, a ropeholder and is an ancient name for a Revenue Settlement officer. Rajalipikara "a royal scribe" (I, Nos. 48, 49), apparently differs in meaning from lekhaka (I, No. 143), which latter means "a writer who copies manuscripts or copyist." Among the proper names there are various new ones, pointing to the worship of the Nakshatras, and a few like Ajarani, i.e... Ajira or Durga, indicating the existence of Pauranik worship. There are fifteen new names of towns or villages mentioned as the homes of doncrs, but none of them ocours more than a few times. It would seem that the inhabitants of Arapana, Bhogavadhana, Kuraghara, Kurara, Madhuvana, Nandinagara Navagama, Pokhara, Tumbavana, Ujjain and Vedisa defrayed nearly the whole expense of the ornaments of the two Stupas, the lion's share falling to Ujjain, which is mentioned thirty-five times. If we now turn to the three later inscriptions incised on the bases of statues which Dr. Fuhrer has discovered, the first records the dedication of a statue of Buddha by Madhurika, daughter of Khara or Vera in the Vihara of Dharmadeva during the reign of the [maharaja] rajatiraja [deva putra Sha hi Vasushka. The name Vasushka is new. But it looks as if it were formed of the first part of Vasudeva and the last syllable of the names Kanishka and Huvish ka, and one feels tempted to consider it as another name of the third Kushana king. If the first sign of the date is read, as Sir A. Cunningham, I think, correctly proposes, as 70, the identification of Vasushka with Vasudeva becomes quite unobjectionable ; for the year 78 certainly falls within Vasudeva's reign and the characters of the document fully agree with those of the inscriptions which bear his name. The inscription is unfortunately mutilated in the beginning of each line and the third line has almost entirely disappeared. Wbat remains may be read as follows:L. 1. . . . .. . sya" rajatirajasya . . putrasya Shah[i] Vasushkasya 10 sam (70) " 8 he 1 [di 5] [e]tasy [am] [p]u[rv]vCayar) bhagava1 See my notes on the Pillar Edict IV, and the Rook "I read thin sign first as 20; Sir A. Cunningham, Edict III, infra, and my article in the Deutschen Morgenlan- whom I consulted, suggested that it is a looped riga for dische Zeitechrift, vol. XLVII, p. 466. 70. I agree to thin, as the Mathura Inrer. No. XX (Epigr. Rostore, Sir A. Cunninghata suggests, Maharaja. Ind., vol. II, p. 214), which belongs to the same period, or perhaps Siddhan mahdr djasya. has a very similar sigo. (See fusimile on the plate.) Restore deoa putrasya.

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370 EPIGRAPHIA INDICA. L. 2. . . . .sya " jambuchhayasailagra . sya Dharmadevavihare pratisbtapita Kharasya" dhitare " Madhurika. L. 3. . . . . . . [na]m deyadharma . . i. . . . . . . . The second novelty, which shows letters of the 8th or 9th century need not be transcribed, as it contains nothing but the Buddhist creed. The third inscription, which, as already stated, is in Nagari characters of the 9th or 10th century, originally consisted of a Sragdhara verse, of which only two Padas are at present completely legible :L. 1. Om Pra-. ayushy - - vvvvv - - - - v - - [Ta]syakhyayah kilante Sugatagunavritah samsthito bhadra. . . . . . . . . . L. 2. savdah [1] o rao v - -vvvvvv--u--sam sam- -dedharmoyam" k[ri]tasya pravarasuk hakarajnanasanL. 3. praptaye sah (1) DONATIVE INSCRIPTIONS FROM SANCHI. TOPE I. No. 124 = C. 2. (alfs*]axat fagfaat eta [*] The gift of the nuns from (Vadi)vahana. No. 125 = C. 6. aforge ETAT ()*]" The gift of Vajiguta (Vajrigupta). No. 126 = C. 7. HTTTT [A]yafaat[ty] fugfare erat [*] The gift of the nun Devabbaga, inhabitant of Madhuvana. No. 127 = C. 8. 91919 fall ffAGA[* #*]" (The gift) of the Vakala queen, the mother of Ahimita (Ahimitra). "Probably to sakyamunisya to be restured. Fuhrer's impression shows a faint a before hand. The res. * Read pratishthapita. toration is not doubtful, as Vadirahana is mentioned in 1 Or Verasyu. Nos. 101, 116, and so forth. # Read Thitari. 11 The letters are beautifully carved and about half a 15 This seems to be a contraction of deyadharmo, made foot high. Vajrin may be, Indra, a Buddla, or one of the for the sake of the metre. Virve Deras. Sir A. Cunningham has only Iland bkichkoniya. Dr. Possibly fauta.

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SANCHI STUPA INSCRIPTIONS. No. 128 C. 10. namadinasa bhiDanI dAna [] The gift of Nagadina (Nagadatta or Nagadatta), the monk. No. 129 C. 17. sopadevAya [pa] rijaya amidevA[ya ca dAnaM [1] The gift of Sonadera (Suvarnadeed)," Parija (?) and Agideva (Agnideed). No. 130 C. 18. subhagAya sabhaginikAya dAnaM [*] The gift of Subhaga and her sister. No. 131 C. 21 (?). = yeffort nAva [gA ] makasa dAnaM [ // * ] The gift of Pussgiri (Pushyagiri), inhabitant of Navagama (Navagrama). No. 132 C. 26. [T]tikAye bhikuni vedisikayA" dAnaM [ // *] The gift of Odatika (Avadatika), a nun of Vedisa. No. 133 C. 27. yasopAlasa dAnaM bhardA [] kar3iya sa ] (1) [n] (The gift) of Yasopala (Yasabpala), pupil of the venerable Kada (?). No. 134 C. 28. mAtrama []]raginhA somirino dana [1] The gift of 8thagiri (Simhagiri) from Mahamoragi." No. 135 C. 29. ghusasa cahaTiyasa bhikunI dAnaM [["] The gift of Puss (Pushya) the Chahatiya monk. No. 136 C. 32. [ga]patimI bulisa dA[* *] The gift of the gahapati Budhila (Buddhila). No. 137 C. 37. = [ra]lisa sAphineyakasa" mAtu dAnaM [0] The gift of the mother of the venerable Rahila (?), the Saphineyaka. 371 19 Suvarna, i.e. the Gandharva of that name. 20 Compare the note to II, No. 33. 21 See ante, No. 77. "Possibly "inhabitant of Chahata." 23 This might be rear, but below (in No. 161), the f is distinct. 3 B 2

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372 EPIGRAPHIA INDICA. No. 138 = C. 42. L. 1. navagAmakA disArakhi L. 2. tasa dAnaM [u*] The gift of Disarakhita" (Dihirakabita) froon Navagamska (Nasagrawa). No. 139 = C. 44. pIThadevAya dAnaM [i) The gift of Pothadeva (Proshthadeva). No. 140 = C. 45 (?) 2. I. 1. kaMDaDiyAmiyasa ni I. 2. pajAvatiyA nAgAya dAnaM [ // *] The gift of Naga, the wife of the Sheth of Kardadigama (grama). No. 141 = C. 46. I. 1. kaMDaDigAmiyasa sevinI L. 2. pajAvatiya pusAya dAnaM [ // ] The gift of Pusa (Pushya), wife of the Sheth of Kamdadigama. ujeniya From Ujjain No. 142 = C. 47. kaMdaDigAmA baDhasa dAnaM [*) The gift of Vadha (Vriddha) from Kamdadigrama. No. 143 = C. 48. [1] mulagirimI dAna The gift of Mulagiri ( Milegiri), the copyist. No. 144 = C. 49. No. 145 = C. 50. yasadina bhikSunI dAnaM [] The gift of Yakhadina (Yakshadatta), the monk. No. 146 = C. 51. ujeniyA upAsikAya dAnaM [1] The gift of a female lay worshipper from Ujjain. No. 147 = C. 53. nAvagAmikAnA upAdhikAnA dAnaM [] The gift of the female lay worshippers of Navagama (grama). 24. The deities meant here are the disah, the nymphs of the quarters of the horizon. 25 Sir A. Cunningham's identical inscription is in one line. Hence this may be a different one.

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SANCHI STUPA INSCRIPTIONS, 373 No. 148 = C.55. ujeniyA ro[]Niya dAnaM [*] The gift of Rohaai (Rohini) from Ujjain. ___No. 149 = c. 56. ujeniyA dhamagirinI dAnaM [*] The gift of Dhamagiri (Dharma") from Ujjain. No. 150 = 0.57. ujeniyA sonasa dAnaM [ // *] The gift of Sona (Suvarna) from Ujjain. No. 151 = C. 58. ujeniyA tApasiyAnaM []sAnajAya" dAnaM [1] The gift of Naja, the daughter-in-law of the Tapasiyas, from Ujjain. No. 152 = 0.59. ujayA tApasiyanA isimitasa dAnaM [*] The gift of Isimita (Rishimitra) of the Tapasiyas from Ujjain. No. 153 = 0.60. ujeniyA muladataye dAnaM [*] The gift of Muladata (Maladalta) from Ujjain. ___No. 154 = C. 61. ujeniya balakaya dAnaM [*] The gift of Balaka from Ujjain. No. 155 = 0.62. [uja]niyA popadadatasa pajAvatiya vayudataya dAnaM [a] The gift of Vayudata (Vayudatta), wife of Opedadata (Upendradatta), from Ujjain. __No. 156 = C. 63. ujeniya upadadatasa bhaginiya himadatAye dAnaM [ // *] The gift of Himadata (Himadatta), sister of Upedadata (Upendradatta), from Ujjain. No. 157 = C. 64. [uja]niyA upadadatasa bhaginiya budhAye dAnaM [*] The gift of Budha (Buddha), sister of Upedadata (Upendradatta), from Ujjain. * The reverse shows clearly that the apparent w-stroke under is due to an accidental scratch. # The little horizontal stroke, denoting the is placed rather high up and detached from the vertical line. Rend uniyA. Possibly fre to be read.

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374 EPIGRAPHIA INDICA. No. 158 = 0.65. ujeniyA kADiye bhichuniye dAnaM [*] The gift of the nun Kadi (Kandi), from Ujjain. No. 159 = 0.66. ujeniyA chatamAtu dAnaM [1] The gift of the mother of Chheta (Kshetra), from Ujjain. No. 160 = C.67. ujeniyA tApasiyanA siMhadataye dAnaM [*] The gift of Simhadata" ("datta) of the Ta pasiyas from Ujjain. No. 161 = 68. ujeniyA saphineyakAnA isikasa dAna [*] The gift of Isika (Rishika) of the Saphineyakas from Ujjain. No. 162 = C. 69. kuraghara isimitaya dAnaM [*] The gift of Isimita (Rishimitra) from Kuraghara. __No. 163 = C. 70. ujeniyA vA[sa]lAyA dAnaM [*] The gift of Vasula (?), from Ujjain. ___No. 164 = C. 71. kuragharA naraya dAnaM [*] The gift of Nara* from Kuraghara. No. 165 = C. 72. kuragharA nagamitayA dAnaM [*] The gift of Nagamita (Nagao or Nagamitra), from Kuraghara. No. 166 = C. 83. akhadevAya samikasa mAtu dAnaM [ // *] The gift of Asvadeva (Asvadeva), mother of Samika (Sramika). No. 167 = C. 85. sethino mata kaniya[si]ye-- (The gift) of Kaniyasi (Kaniyasi), the mother of the Sheth, .) In this and similar compounds Simha may possibly staud for atfer, shortened bramarat > Possibly fayory to be read. * i.e. probably Naradatta. In this and similar compounds pakha probably stands bhimarat for pazyu jaJ4 The vowel of fe is indistinct.

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SANCHI STUPA INSCRIPTIONS. 375 No. 168 = 0. 88. vasulAya dAnaM [*] The gift of Vasula. No. 169 = 0.89. Idadatasa pAviDakasa dAnaM [*] The gift of Idadata (Indradatta), inhabitant of Pavida. No. 170 = 0.94. kubarasa sedhibhAtu dAnaM [*] The gift of Kujara (Kunjara), the brother of the Sheth. No. 171 = c. 96. L. 1. -[si]datAya sakadina pajAva L.2. -ya dAnaM [*]ss The gift of Isidata (Rishidatti), wife of Sakadina (Sakradatta). No. 172 = 0.97. __ bhadagutasa sAnukagAmInasa dAnaM [1] The gift of Bhadaguta (Bhadragupta), inhabitant of Sanukagama (grama). ____No. 173 = 0. 98. dharakinA sAtilasa dAnaM [*] Thegift of Satila (Santila or Svatila) from Dharakina (Erakina or Eran). No. 174 = c. 106. ma[ghAya dAnaM [*] The gift of Sagha (Saring ha). No. 175 = c. 118. vAghumatA kAcA-- (The gifi of Kacha . . . . . from Vaghumatu. No. 176 = c. 119-21. L. 1. samikasa vAnikasa L. 2. putasa casa siripAlasa L. 3. dAna 3 [*] Three (rails) *, the gift of Samik a (Svamika), the trader, and of his son Siripala (Sripala). * Restore sidatAya and pajAvatiya. * Probably far to be read. ma Diminutive from Santideva, Santivarman, or Sratidatta. >> As the inscription is mutilated, its identity with C. 118 is not absolutely certain. >> As Sir A. Cunningham (The Bhilsa Topes, p. 252) states, the three lines are carved on three different rails, which probably were given by the two persons named.

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376 EPIGRAPHIA INDICA. No. 177 = 0. 122. bhAdatarAjukasa [dAnA [*] The gift of Bhadata-Rajuka (the venerable Rajuka No. 178 = C. 123. visAkhasa bhichuno dAnaM [1] The gift of the monk Visakha (Visakha). No. 179 = C. 130. naMdasa kuraratI-- (The gift) of Nanda from Kurara. ___No. 180 = C. 132. madhuva[nA] [si]dasaye bhikuniye dAna [] The gift of the nun Isidata (Rishidatta) from Madhuvana ___No. 181 = C. 133. [6]sidatAye bhikhuniye kurariye dAna [] The gift of the nun Isidata (Rishidatta), inhabitant of Kurara. No. 182 = C. 134. dhamapAlasa kothukapadiyasa dAnaM [*] The gift of Dhamapala (Dharmapala), inhabitant of Kuthuka pada. No. 183 = C. 147. naMdinAgArikaya isidinAye bhikuniye [-] (The gift) of the nun Isidina (Rishidatta), inhabitant of Nandinagara. No. 184 = C. 151. ayadhamakasa bhikunI dAna [*] The gift of the monk, the venerable Dhanaka. No. 185 = C. 157. dhanagirigo dAnaM [] The gift of Dhanagiri, No. 186 = C. 159. L. 1. balikAye bhichuniyA maDalAchika L. 2. TikAya dAnaM [*] The gift of the nun Balika, inhabitant of Madalachhikata. * Or Kothu kapada, i.e. either Kunthu ka or Kroshtukapada or padra. 4 Read maMdinAgarika

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I. 1. bhaTikiyasa SANCHI STUPA INSCRIPTIONS. No. 187 C. 163. saMghilasa dAnaM [ // *] The gift of Samghila, a pupil of Bhadika." No. 188 C. 164. arahatapAlitasa bhi- [*] (The gift) of the monk Arahatapalita (Arhatpalita). No. 189 C. 165." L. 1. arahakasa pari I. 2. panakasa dAnaM [ // *] The gift of Arshaka (Arinka), the Paripanaka." No. 190 C. 166. = dhamagirikamAtu dAnaM [*] The gift of the mother of Dhamagiri (Dharmagiri). No. 191 C. 168. feruera fa- ....of Sidhatha (Siddhartha) . . . . No. 192 C. 169. isidAsiye nAdinAgarikAye bhikuniye dAnaM [ // *] The gift of the nun Isidasi (Rishiddst), inhabitant of Namdinagara No. 193 C. 170. = sifenner zuurfuyforit aerdi [0''] The gift of the nun Dupasaha (Dushprasaha ?) from Namdinagara. No. 194 C. 171. yakhadAsiyA dAnaM [bhikuniyA] [["] The gift of Yakhadasi (Yakshadast), the nun. No. 195 C. 172. = datakalivatasa dAnaM [ // * ] 40 The gift of Datakalivata (?) 42 Sir A. Cunningham's identical inscription has only one line and may be different. Compare No. 306. "Sir A. Cunningham's identical inscription is given in one line and may be different. This possibly means an inhabitant of Paripana, i.e., Pariparna or Paripana! "The inscription may be mutilated in the beginning. 8 c 377

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378 EPIGRAPHIA INDICA. No. 196 = C. 174.2 L. 1. damakasa sotiL. 2. kasa kusukapitu L. 3. dAnaM [*] The gift of the weaver Damaka, father of Kusuka. No. 197 = C. 179.48 L. 1. isipAlItasa ca L. 2. samaNasa ca danaM [*] The gift of Tsipalita (Rishipalita) and of Samana (Sramana). No. 198 = C. 186. vIrasa bhikhuno dAnaM [*] The gift of the mouk Vira. No. 199 = C. 187=88. L. 1. yakhiya bhikhuniyA vALIva = L. 2. hanikAyA dAnaM 4 The gift of the nun Yakhi (Yaksht), in habitant of Valivahana. ___No. 200 = C. 189. vedisakehi daMtakArahi rupamaM kataM [*] The workers in ivory of Vedisa have done the carving. __ No. 201 = C. 192... . kurarAya nAgapAyasa pachAvaDe sethisa patasa ca saMghasa [dA]] [*]deg The gift of Nagapiya ('priya) in Kurara, Sheth in Achhavada, and of (his) son Samgha. No. 202.00 achAvATA cirAtimAtu dAnaM [*] The gift of Chirati (Kirati) from Achhavata (? Ma'). No. 203. aja[sa]niya dAnaM [*] The gift of Ajarani (Ajira). No. 201 []Thakanagarasa gagaMda]tasa bhikhuno dAnaM [*] The gift of Gagamdata (Garigadatta), the monk, inhabitant of Athakanagara. 4 Theis are four impressions bearing these letters. Though perfectly identical, they may set belong to two different inscriptions. * Sir A. Cunningham's identical inscription is given in one line and may be different. - Read karariya nAgapiyama. As there are four impressions with these letters, it is possible that they refer to two separate inscriptious.

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379 SANCHI STUPA INSCRIPTIONS. No. 205. papa-yaha danaM [*] The gift of Apa-yaha (2) No. 206. apA[kAniyA dAnaM [*] The gift of Apakant. No. 207. bhayakanasa bhichuno dAnaM payamaMDukiyasa [*] 'The gift of the venerable Kana, pupil of the venerable Bhamduka.se No. 208. bhayaje[sa]sa bhichunI dAnaM [*] The gift of the monk, the venerable Jeta (Jayanta). No. 209. L. 1. payaphagunasa sAdhivihArino L. 2. khemakama bhichuno dAnaM [*] The gift of the monk Khemaka (Kshemaka), the fellow-wanderer of the venerable Phaguna (Phalguna). No. 210. parapanA pasADasa dAniM]ba-- The gift of Asada (Ashadha) . . . from Arapana. No. 211. parapanA padA--- From Arapana . . . . . No. 212. []rapAniyA sihaya dAnaM [*] The gift of Siha (Simha), inhabitant of Arapana. No. 213. pasagutasa dAnaM [1] The gift of Asaguta (Afvagupta). No. 214. pasabhaye ujenikAya bhiniye dAna [*] The gift of Asabha, a nun of Ujjain. No. 215. [pa] khavatiya gAmasa-- (The gift) of the village of Asvavati (Asvavati). * Inoised on the procession path. >> Sec ante, p. 98, No. 16, and below No. 256. 302

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380 EPIGRAPHIA INDICA. No. 218. L. 1. isidasiya nAdinAgarikAye bhichu[niye] L.2. dAnaM [*] The gift of Isidasi (Rishidast), a nun of Nandinagara. ___No. 217. L. 1. isinadanasa dAnaM [*] L. 2. pAJavaDhaniyasa [*] The gift of Isinadana (Rishinanduna), inhabitant of Punavadhana (Punyavur. dhana). No. 218. isirakhtisa dAnaM [*] The gift of Isirakhita (Rishirakshita). ____No. 219. ujeniye asvarakhitAye dAnaM [*] The gift of Asvarakhita (4 svarakehita) in Ujjain. No. 220. ujanAyA upasikAye sirikAye dAnaM [*]" The gift of the lay worshipper Sirika (Srika) from Ujjain. No. 2215 ujeniyA propedadatasa pajAvatiya vAyadatAya dAnaM [1] The gift of Vayudata, wife of Opedadata (Upendradatta) from Ujjain. No. 222. L. 1. [*u] jeniya kalurapa L. 2. tasa bumusa dAnaM [*] The gift of Bumu, son of Kalura, from Ujjain. No. 223. L. 1. DaniyA tApasiyAL.2. naM - - -dhama ___L. 3. [datAya dAnaM [*] The gift of Dhamadata (Dharmadatta) . .. . of the 'Tapasiyas from Ujjain. No. 221 [u*]jeniyA dhamayasAyA matu bhikSuniyA dA[na* // "] The gift of the mother of the nun Dhamayasa (Dharmayasas) from Ujjain. ** This is identical in words with No. 192 (C. 169), which however is in one line. " Read urjaniyA. This is identical in words, but not in spelling, with No. 165 (C.82).

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SANCHI STUPA INSCRIPTIONS. 381 No. 225. ___L 1. ujeniyA balikAyA . / L. 2. mAtu dAnaM [*] The gift of the mother of Balika from Ujjain. No. 226. ujaniye mitaye bhichu---- (The gift) of the nun Mita (Mitrd) in Ujjain. No. 227. ujeniyA vasulaya dAnaM [*] The gift of Vasula from Ujjain. No. 228. - ujeniyA saMghadatasa dAnaM [*] The gift of Samghadata (degdatta) from Ujjain. ___No. 229. ujeniyA mulAsasa dAnaM [*] The gift of Sulasa from Ujjain. No. 230. utarasa rajukasa dAnaM [*] The gift of Utara (Uttara), the Rajuka. No. 231. ejAvatiya u[pA] sikAnA-- (The gift) of the female lay worshippers from Ejavati. ___No. 232. ejAvatiyA vAhilasa dAnaM [*] The gift of Vahila from Ejavati. No. 233. kaTakaju[ya] kasa [*]dadevasa dAnaM [*] The gift of Idadeva (Indradeva), inhabitant of Katakanu. No. 234. kaTakajuyA arahasadAnaM [*] The gift of Araha (Arhat) from Katakanu. No. 235. kaTakajuyA dha--- From Katakalu . . . . . . . " See facaimile on the plate.

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382 EPIGRAPHIA INDICA. aicfemer afar. From Kamdadigama (grama), of the Sheth No. 237. No. 236. I. 1. kaMdaDigAmiyasa seThino I. 2. pajAvatiyA devabhAgAva dAnaM [] The gift of Devabhaga, wife of the Sheth of Kamdadigama ("grama). No. 238. L. 1. kANasa bhiDano L. 2. [1] The gift of the monk Kana. No. 239.57 kuragharA ghosakasa dAnaM [n] The gift of Ghosaka (Ghoshaka) from Kuraghara. L. 1. kurarAtI gharaca [gu] tasa I. 2. dAnaM [ // *] No. 240. kuragharA nagamitAya dAnaM [ // *] The gift of Nagamita (Naga or Nagamitra) from Kuraghara. No. 241. I. 1. [ku]ra ghariya sa [T ti] siriya L. 2. -khuni --- 58 (The gift) of the nun Satisiri (Santieri or Svatieri), inhabitant of Kuraghara. No. 242. L. 1. kurarAto arahagutasa L. 2. dana [ // * ] The gift of Arahaguta (Arkadgupta) from Kurara. No. 243.59 No. 241. L. 1. kurarAya achAvatiya L. 2. bhikhuniya dAnaM [ // * ]00 The gift of the nun Achhavati (Rikshavati) in Kurara. 7 There are two illegible lines above that given here. Restore bhikhuniya dAnaM. The inscription is identical in words with the preceding, but the last three letters of line 1 are almost destroyed and the spelling differs. It is not impossible that the in this inscription and in Nos. 241 and 244 is meant for feu.

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SANCHI STUPA INSCRIPTIONS, 383 No.245. kurarAya gAgAdinAya dAnaM [*]n The gift of Nagadina (Nagadatta) in Kurara. No. 246. kurarAya dhamakasa dAnaM [ // "] The gift of Dhamaka (Dharmaka) in Kurara. No. 247. kurAraya vasa---- No. 248. L. 1. kurarAya saghArakhitAyA L.2. bhiniya dAnaM [*] The gift of the nun Sagharakhita (Samgharakshita) in Kurara, No. 249. kurariya parahagutA [ya dA]The gift of Arahaguta (Arhadgupta), inhabitant of Kurara. ___No. 250. kura[riya [para] hadinAya dAnaM [u.] The gift of Arahadina (Arhaddatta), inhabitant of Kurara. No. 251. [ka]rariyasa saMghA ----- No. 252. L.1. gaDAya bhichana L. 2. ya dAnaM [*] The gift of the nun Gada (Ganda?). No. 253. gaDa[]yA bhichaniyA vedisikAyA dA[naM // ] The gift of the nun Gada (Ganda P), inhabitant of Vedisa. No. 254. .. girikasa pajAvatiyA-liyA dAnaM [*] The gift of . . ti, wife of Girika. No. 255. gItamiye isinikA---- (The gift) of Isinika (Rishika), the Gotami (Gautami). . Read yra. GRead saghara. There are four impressions, which seem to refer to the same inscription.

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384 EPIGRAPHIA INDICA. infy you forgaft aeri [0deg]" The gift of the monk Bhaduka, son of the Goti (Gaupti mother). No. 257. jitamitaya danaM [1] The gift of Jitamita (Jilamitra). No. 256. No. 258. jokasa bhichano dAnaM [ // ] The gift of the monk Jonhaka (Jyotsnaka). No. 259. sAkArApadA saMgharakhitasa dAnaM [ // *] The gift of Samgharskhita (rakshita) from TAkArapada. No. 260. tasaca dAnaM [*] The gift of Tisa (Tishya). tApasasa gonaMdakasa dAnaM ["] The gift of the ascetic Gonamdaka. No. 261. tiriDapadA nAgAyA upAsikAya [da]A naM [u] The gift of the female lay worshipper Naga from Tiridapada. No. 262. No. 263. tuma pujAka (ji]vasa dAnaM [** The gift of Tuda (Tweda), inhabitant of Phujakapalli (P). No. 264.68 [[ba]vanA mahapatinI patiThiyasa dAna [1] The gift of Gahapati Patithiya (Pratishthita) from Tumbavana.' No. 265. tuMbavanA mahapatinI patiThiyasa bhAtu [jA]yAya (] dAnaM [*] The gift of Dhana (Dhanya), wife of the brother of the gahapati Patithiya (Pratishthita) from Tumbavana. This is identical in words with the inscription No. 16 (ante, p. 98), which however has three lines, see facsimile. "See facsimile. "Identical in words (but not in the size of the letters) with No. 75, ante, p. 105. 7 The consonant of the bracketed syllable is very doubtful. Identical in words with No. 23, ante, p. 99. Tumbavana occurs in Hemachandra's Parifishta Parvan, (see Professor Jacobi's Introduction, p. 71).

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SANCHI STUPA INSCRIPTIONS. 385 (10) N 268. No. 266, gherasa prayanAgasa bhikuno ujenikasa dAnaM [*] The gift of the Thera, the venerable Naga, a monk of Ujjain. MANO INTERNET L. 1. datAye bhikuniyA ma --kiTikAye" L. 2. dAnaM [*] The gift of the nun Data (Datta), inhabitant of [Madalachhikata. No. 268. devarakhitasa morajahakaTiyasa bhikunI dAnaM [*] The gift of the monk Devarakhita (rakshita), inhabitant of Morajahakata. .. .. thi No. 289. .. dhanagirino [caDi]piyasa ca bhinaM dAnaM [ // "] The gift of the monks Dhanagiri and Chadipiya (Chandipriya ?). No. 270. _L. 1. dhamakasa vejajaka-:hvar. 414 L. 2. sa dana [*] The gift of Dhamaka (Dharmaka), inhabitant of Vejaja....... / Feativity N Q.371.. __ dhamagirino ca dhamasenasa ca dAniM] [*], The gift both of Dhamagiri (Dharmad) and of Dhamasena (Dharma'). No.272. 45 meM para dhamAdanAva dAna MONTEREST The gift of Dhamadina (Dharmadatta). No. 273. L. 1. dhaMmapAlasa L2. mahipAlasa dAna [] The gift of Dhammapala (Dharma and) of Mahipala. No. 2740o L. 1. dhamarakhitasa L. 2. - rakarakasa dAnaM [1] The Dhamarak hita (Dharmara Reshita), inhabitant of-rakara(6). No. 275. dhamarakhitAya madhuvanikAye dAnaM [*] . to the gift of Dhamarakhita (Dharmarakshita), inhabitant of Madhuvana To Restore maDalavikaTikAye n This may also be intended for caDhipiyasa or pati 72 The second vowel has been obliterated. 3D

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386 EPIGRAPHIA INDICA, No. 276. L. 1. dhamu--- L. 2. kulasa da[na // *] The gift of the family of Dhamu[tara] (Dharmottara). No. 277. L. 1. nadinagara pracala L. 2. bhichuniya dA[naM // *] The gift of the nun Achala from Nadinagara (Nandii). No. 278. L. 1. naMdinagarA ama[ga ya] L. 2. dAnaM [*] The gift of Amaga (Amata, i.e., Amrita?) from Namdinagara. No. 279. L. 1. naMdinagara[7] utaradataya ___L. 2. dAnaM [*] The gift of Utaradata (Uttaradatta) from Namdinagara. No. 280. naMdinagara [utara]mitaya dAnaM [*] The gift of Utaramita (Uttaramitra) from Namdinagara. No. 281. L. 1. [naM]dinagara upAsa L. 2. [kasa yamadasa dana [*] The gift of the lay worshipper Yamada[ta] (degdatta) from Namdinagara, No.-282. L. 1. nadinagara rohaNadeva L. 2. ya [dAnaM [*] The gift of Rohanadeva (Rohinideva) from Nadinagara (Nandinagara). __No.283. naM[du]taraya danaM ve[di]sikaya bhichuniyA The gift of Nandutara (PNandottara), a nun of Vedisa. ___No. 284 L. 1. nAgadatasa sagharakhitasa ca koragharAnaM L. 2. dAnaM [*] The gift of Nagadata (degdatta) and Sagharakhita (Samgharakshita), inhabitants of Kuraghara. >> Probably are to be restored. * Above the first syllable stands another na. is Read yamadavasa 2. This inscription has to be read from below, see ante, p. 107, No. 93.

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SANCHI STUPA INSCRIPTIONS. 387 No. 285.7 nA[gila]sa seThinI dAnaM [*] The gift of Sheth Nagila. No. 286. nATiya bhikhuniya [koraghariya da[naM / "] The gift of the nun Nati, inhabitant of Kuraghara. No. 287 nAdinagara kAbIja sa bhikunI dAnaM [*] The gift of the monk Kaboja (Kamboja) from Nadinagara (Nandi?). No. 288.79 L. 1. paMdhakasa bhichuno u[bha]yakA -- L. 2. badhapAlItasa bhichuno dAna [*] The gift of the monk Pamthaka (Panthaka) . . . . (and) of the monk Badhapalita (Buddhapalita). No. 289. [pA]tiThAnasa dAnaM [*] The gift of Patithana. No. 290. puraviDA disAgiriputAnaM dAnaM // ] The gift of the sons of Disagiri" (Disagiri) from Puruvida. No. 291. pusakasa dana [*] The gift of Pusaka (Pushyaka). No. 292. pusadatasa navagamakiyasa dana [*] The gift of Pusadata (Pushyadatta), inhabitant of Navagama ("grama). No. 293. paimutikAya supaThAmAye bhikuniye dAnaM [*] The gift of the nun Supathama (Suprasthama ?), inhabitant of Pemuta. ___No. 294. [pA ]kharAtI sidatAya levasa pajAvatiyA dAna [*] The gift of Isidata (Rishidatta), the wife of Leva from Pokhara (Pushkara). 07 See facsimile. Given among the facsimiles See above, note 24 to No. 138. 302

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388 EPIGRAPHIA INDICA No. 295. pokharAtI rasidatAya dAnaM------- The gift of Isidata from Pokhara ..... No. 296. [*pokharAto tuDAyA tuDasa ca dAnaM le----- The gift of Tuda and Tuda (Tunda) ... from Pokhara. No. 297. pokharA saMgha[khi]sadAnaM [*] The gift of Samgha[ra]khi[ta] from Pokhara. No. 298. poDavijhakasa isidinasa dAnaM [*] The gift of Isidina (Rishidatta), inhabitant of Podavijha.si No. 299. badhakasa bhichuno ko[Di]jilakasa - - (The gift) of the monk Badhaka (Daddhaka), inhabitant of Kodijila. No. 300. L. 1. baladatAyA cuDa[pha] L. 2. lagiriyAya dAnaM [*] The gift of Baladata (datta), inhabitant of Chudaphalagiri (Kshudra). No. 301. - [bohu mulapitu danaM [*] The gift of Bohu (Bhoddhri ?), the father of Mula (Mala). No. 302. budharakhitasa [dAnaM] [*] The gift of Budharakhita (Buddharakshita). No. 303. budharakhitasa [bhikhuno bhaya bhaMDakiyasa dAnaM The gift of the monk Budharakhita (pupil) of the venerable Bhamduka. _ No. 304 L. 1. budharakhatAya bhikhu - L. 2. ya dAnaM [ // *] The gift of the nun Budharakhata (Buddharakshita). Read saMyarakhitama. Professor Jacobi suggests that this may be derived from a Sanskrit cotupound gersforan. " This may be a misspelling for bIdhaka or badhaka UPerhaps meant for bahumUlapita. See the fucsimile.

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SANCHI STOPA INSCRIPTIONS. 389 No. 306. boSiyA dAna [*] The gift of Bodhi. No. 306. L. 1. bhaDikasa bhikhunI L. 2. kuragharA L. 3. sadAnaM ]n+]* The gift of the monk Bhadika, inhabitant of Kuragh ara. No. 307. mA---khunI vAragharasahana [*] The gift of [the monk] Bhad[ika], inhabitant of Kuraghara. No. 308. maDunI paNAbaliya dAnaM [] The gift of the wife of Bhadu (Bhandu). _No. 309. [momabahanA patrikAya-- (The gift) of Dhanika (Dhanyaka) from Bhogavadhana (vardhana). No. 310. mAyA gAdigiyA dAnaM [r"] The gift of Nadini (Nandini) from Machhavata (Matsyavarta). No. 311. manoramasa paDakinI pI---- (The gift) of the carpenter Manorama ...... . No. 312. Of Mahandman. No. 313. mArasatiya pariSadatAya dAnaM [*] The gift of Aribadata (Arhaddatta) from Mahasati (Mahishmall). No. 314 mAhimaliya ji--- sadAnaM [*] The gift of Ji. . . . from Mahishmati (Mahishmati). * Probably kuraghariyasa to be read. - Restore maTikasa bhiDnI . . * I take vadakino to stand for raddhakino, just as we have in No: 210 Aadilasa for Asadka. Meant for mAsiniyathe blurred letters of the inscription might be taken to represent mAimatiya.

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390 EPIGRAPHIA INDICA. No. 315. mitasiriyA dAnaM bhikSuniyA korariyA [] The gift of Mitasiri (Mitraert), a nun of Kurara. No. 316. yadi bhigniye vedikhA dAnaM [*] The gift of the nun Yakhi (Yakesht) from Vedisa. No. 317. ratinaya mAhitiya dAnaM [1] The gift of Ratina from Mahisati ( Mahishmati). No. 318. I. 1. revisa maMdinagArakasa I. 2. dAnaM [] The gift of Rebila," inhabitant of Namdinagara. No. 319. I. 1. revatimitAya balaka I. 2. sa pajAvati [yA dA]naM [*] Tho gift of Rovatimita (Revatimitra), wife of Balaka. No. 320. I. 1. vajiniya bhikhuniyA I. 2. dAnaM [ // ] The gift of the nun Vajinl (Vajrint). Nos. 321-22. I. 1. varadatasa dAnaM I. 2. bhaginiyA varasenAya I. 3. dAnaM The gift of Varadata (datta); the gift of (his) sister Varasena. No. 323. I. 1. varadatasa pajAvatiya L. 2. isalaya" dAnaM [ // *] The gift of Isala (Rishild), wife of Varadata (Varadatta).. 38 Meant for raviniya, diminutive from rati or rata. Probably meant for maMdinAgarakasaH 90 This probably stands for Bebhila, like Aodda (No. 210) for Asddha. Mount for sivAya.

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varuNasa danaM [ // *] The gift of Varuna. SANCHI STUPA INSCRIPTIONS. I. 1. varadatasa pavavatayA I. 2. rohAya dAnaM [] The gift of Bohs, wife of Varadata (datta). No. 325. No. 324. lAdanaM [1] The gift of Vasula. L. 1 [va] sumitAya bhi I. 2. duniya [dAnaM ] I. 3. ujenikaya The gift of Vasumita (mitra), a nun of Ujjain. No. 327. No. 326. No. 328. vADIvahanAto moDakasa dAnaM [ // *] The gift of odaka (Ardraka) from Vadivahana No. 329. vAsavaye naMdinagarA miniye dAnaM [*] The gift of Vasava, a nun from Namdinagara. No. 330. I. 1. [vi] tirimaya bhUta I. 2. racitasadanaM [1] The gift of Bhutarakhita (Bhadrababita) from Vitiriaaha (?). No. 381. I. 1. vitirinahiya mahi L. 2. rakhitasa danaM [ // *] The gift of Mahirakhita (Mahirakshita) from Vitirinahi (?). No. 332. I. 1. vipukhAya kApAlimA I. 2. matU bhikSuniyA dAnaM [1] The gift of Vipula, a nun from Kapasigama (grama). 391

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392 No. 333. virohakaTa variniye [sa]jhAye dAnaM [ // *] TSHEET WEB The gift of Sijhi (Seikled), a bouse-wife from Vitolasta bez boli,eduli 20 EPIGRAPHIA INDICAMA faurerfere er [n] The gift of Visakharakhita (Fikharakshita). vIrasenAyeM dAnaM [*] The gift of Virasena. No. 334. No. 335. visasarasthita bhikuna dAnaM [4] The gift of the monk Visakharakhita (Visakharakakitaal ord No. 336. [T] at wawas ama daria) &lowee to No. 887. vI[rAye] bhikuniyA tobavanikAya dAnaM The gift of Vira (?), a nun of Tumbavana. Miks seap JTAT No.: 339. vedasa" datasa kalavaDasa dAnaM [*] * No. 338. vedisA rahatarakhita - dAnaM [ // *] [br The gift of Arahatarakhita (Arhadrakshita) from Vodisato [*] * T*** Alvary to No. 342. med en 67 lo No. 340. vedisa datasa kalavaDasa dAnaM [] The gift of Data (Datta) Kalavada from Vedia) [*] is wher Adenhet wat No. 341) ciderseil afer fra fagfari eri [1] The gift of the nun Mohika from Medisa. - Bethelp *NS BAS sakarakhitasa danaM [*], The gift of Sakarakhita (Sakrarakebita)) idi. M lo No. 343. -mains preps) saMgharakhitAya koramikAya bhikuniyA [dane] [ // *] The gift of Samgharak hits (rakebita), a nun of Kuta Kurum (og god moal analogy to 92 Meant for afer.

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saMghAye Of Samgha. - SANCHI STUPA INSCRIPTIONS. No. 344. saMghAyadAsakamAtu dAna [] The gift of Samgha, mother of Dasaka No. 346. No. 345. satisa dAnaM [1] The gift of Satiguts (Saktigupta or Seatigupta). No. 347. I. 1. samaNasa bhikuno ayutarasa atevasino D. 2. dAnaM [+] ANAYA The gift of the monk Samaya (Sramasa), pupil of the venerable Utara (Titara). cho No. 348. samikasa ayanagasa atevasino dAnaM [ // *] The gift of Samika ( Soamilca), pupil of the venerable Naga (Naga). No. 349. samiyA bhani Sat bread fort I. 1. samikasa pani [ka] sa I. 2. putasa ca sI(deva L. 3. sa [dA]naM [*] The gift of the trader Samika (Svamika) and of (his) son Sihadeva (Simha). No. 350.edu I. 2. ya dAnaM [ // *] The gift of the nun Samika (Svamika). No. 351. sAmikAya bhikuniyA dAnaM The gift of the nun Samika (Svamiled). No. 352. [sA* ] midatasa bhikuno dAnaM [ // *] The gift of the monk [84]midata (Soamidatta).. tant fe No. 353. way the siridinAva bhikunayA nAdinAgarikAya dAnaM [ // *] 4 pres The gift of the nun Siridina (Sridatta) of Nandinagara. 393 12 10

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394 siribhAgasa saM Of Siribhaga (Sribhaga) fifa No. 355. sirimitAyA nAdinA [ga]rikAya bhikuniya dAnaM [ // *] The gift of the nun Sirimita (Srinitrd) of Nandinagara. No. 356. siriyA bhir3aniyA dAnaM [1] The gift of the nun Siri (Sr). Of Sivati. EPIGRAPHIA INDICA. favo Of Siha (Simha). * Of the wife of Subahita. No. 354. subAhisa pajAva[tiya]" No. 357. L. 1. sihAya devadatAya I. 2. dAnaM []ravarA bhi I. 3. ninaM [*] The gift of Siha (Simha) and Devadata (datta), nuns from Kuraghara. I. 1. suriyaya budhadevaya pemalika L. 2. No. 358. No. 360. sihAya samAnikaya vajinikaya dAnaM [n] The gift of Siha (Simba), Samatika" (Samaptik P) (end) Vajinikk (Vajrisika). No. 359. No. 361. No. 362. yadAnaM [0"] The gift of Suriya (Sarya and) Budhadevi (Buddha") of Pemata. Incised on the procession path and surrounded by four sacred symbols, among which that on the right hand looks like a large . See facsimile on the plate. Possibly samatikaya may stand for samatrikaya and be intended to indicate that Tajinika was the mother of Siha. If so, the construction is of course ungrammatical. Compare No. 48, ante, p. 102.

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SANCHI STUPA INSCRIPTIONS. 395 No. 363. L1. suriyAya bhikhu L.2. niyA dAnaM [1] The gift of the nun Suriya (Surya). No, 364 L. 1. setapathiyasa L. 2. yonasa dAnaM [*] The gift of Yona (Yavana), inhabitant of Setapatha (Svetai). No. 365. L. 1. hAlAya dakhiNAji L. 2. ya dAnaM [ // *] The gift of Hald, the Southern (?). No. 368. ----kasa bhajitigutakulasa -- No. 367. [sa]kakacha pakhade[vAya']-- No. 368. levasa [bhi:] No. 369. - [matino] [?] kurarasa dAnaM [1] No. 370. --nAgilasa dAnaM [1] No. 371. L.1. ----taya ejAvati[ya] L. 2. pU-na No. 372. dAna sapajAvatikasa [*] No. 373. ----sa kuthupadakasa [dAnaM] [*] No. 374. L. 1. ----rA saMghapAli[tAya] L. 2. bhikhaniya dA[naM] [*] * The explanation of fouroit by faqat is, of course, werely tentative. >> On the analogy of Gujarati Vikamajit for Vikramaditya, Ajitiguta may stand for Alitigupla. 32

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396 EPIGRAPHIA INDICA. No. 375. L. 2. -ya subhagAya pusAya nAgadatasa sagharakhitasa koragha[rakA][nA?] L. 1. hang hai [*] The gift of.... Subhaga, Push (Pualgd) Nagadats (datte) Sagharakhita a) (Samgharakshita), inhabitants of Kuraghara. No. 376. ------ -- uta[ rAya ] da - I. 1. [yo] ito kAkaNA I. 2. upAdeyA upAdA I. 3. saMkAmeya so ma L. 4. arahaMtaghAtina L. 5. [kama] upAyakAnaI. 6. [ kara] na seva He who takes away or causes to be taken away from this Kakana[va] an ornamental arch or rail, or causes it to be transferred to another temple of the teacher [shall incur the guilt] of murderers of mothers, of murderers of fathers, of murderers of Arhats ---- ------ to toraNa vA vaidika vA - yA vA dhanaM vA (va) pAcariyaku - fara fufaar ------ ---- No 274 wote No. 377. na - [ma mo] [sa pApA] ww -- No. 378. bhI [cA nagariyakArakAna [ma]ta mache yo itI kALayAvAtI sela karma upAdeva' ] [tapA]dAya vA anaM yA pAcariyakulaM saMkAmeyA tasa se pAtakA bhaveyuH [13])]--- A pillar (the gift) of the workmen, inhabitants of Pamchanagara (P). . . . . on him,. who takes away or causes to be taken away from this Kakana va the stonework or causes it to be transferred to another temple of the teacher, shall fall (the guilt) of those mortal sins. TOPE II. == No. 22 C. 1 - dikarferit [1*] af en The gift of Nagila, the pupil of Aya (Arya). No. 23 C. TOP STS PE dhamarakhitasa sekasa ku . . . of Dhamarakhita (Dharmarakshita), the pupil. The inscriptions must be read from below. "Identical with Sir A. Cunningham's No. 183. There is a large abrasion in the centre, and the right sides of lines 1-4 have been somewhat defaced by a large diagram which has been carved over them. Restore 1. 1 art; 1.2. Trifa, 1. 3 Trufa fafafa. All the bracketed right are indistinct and their vowels doubtful. See facsimile on the plate. 1 This explanation, which requires TT to be taken in the sense of art, has been suggested to me by Professor Jacobi. With refuge in the sense of temple of the teacher, compare. This inscription, which may be identical with Sir A. Cunningham's No. 195, is incised on a long band. See facsimile.

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SANCHI STUPA INSCRIPTIONS. 397 No. 24 20.7. saMghamitasa bhikhuno dAnaM [[*] The gift of the monk Saghamita (Samghamitra). No.25 30.8. budhapAlitasa seThino paDukulikiyasa danaM [*] The gift of Sheth Budhapalita (Buddha), inhabitant of Padukulika (Pandukulika). No. 26 = 0.15. L. 1. valAya korariye bhikhu. L. 2. niye dAna [ ... ] The gift of the nun Vala, inhabitant of Kurara. No. 27 = C. 19. L. 1. balakasa ayasa parahagutama sAsA dakasa atevAsino dAnaM [*].. The gift of Balaka, the pupil of the venerable Arahaguta (Arhadgupta), inhabitant of Sasada. No. 28 = C. 21. mulAyA dAna thabhI gaDAya pratavAsiniyA [-] A pillar, the gift of Mula (Mala), the pupil of Gada.* No. 29 = C. 22. L. 1. sagharakhitAyA mAtu--kaDikAyA L. 2. isidAsiyA bhikuniyA dAnaM [] The gift of the nun Isidasi (Rishidast), inhabitant of -- kada, mother of Saghatakhita (Samgharaleshita). No. 30 = 0.23. yasa budharakhitasa pokharIyakasa dAna [*] The gift of the venerable Budharakhita (Buddharakshita), inhabitant of Pokhara (Pushkara). ___No. 31 = C. 26. sidakaDA Tikisasa dAnaM [ // * ] The gift of Tikisa (?) from Sidakada. No. 32 = 0.27. -ya sidakADiyA dAnaM [*] The gift of . . . 1, inhabitant of Sidakada.: See ante, p. 110, No. 1. * The syllable ya stands in 1.2 after dAna. The letters da and ka look rather modern, the da is of the Andhrs type.

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398 EPIGRAPHIA INDICA, No. 33 = C. 28. budhapAlitA sidakaDiyAya dAnaM [*]deg The gift of Budhapalita (Buddha'), inhabitant of Sidakada. No.34 = 0.29. sadakaDiyAya golAya dAnaM [*] The gift of Gola (Godavart), inhabitant of Sadakada (Sidakada). No. 35 = C.31. badhagutAya sedakaDiya dAnaM [*] The gift of Budhaguta (Buddhagupta), inhabitant of Sidakad a. No. 36=C.54. arahakasa bhikunI bhANakasa dAnaM [*] The gift of the monk Arahaka (Arhat), a preacher. No. 37= 0.35. bahulasa dAnaM [*] The gift of Bahula. No. 38 = C. 39. nAgarakhitasa bhichuno pIkhareyakasa dAnaM [ // "] The gift of the monk Nagarakhita (rakshita), inhabitant of Pokhara (Pushkara). No. 39 = C.40. L. 1. saMgharakhitasa bhichuno dAnaM korara L. 2. sa [*] The gift of the monk Saghara khita (Samgharakshita), an inhabitant of Kurara. No. 40 = C.43. aoDiya bhikhuniya thabhI dAnaM [ // "] A pillar, the gift of the nun Odi. No. 41. ayasa pokhareyakasa dAnaM [*] The gift of Aya (Arya), inhabitant of Pokhara (Pushkara) No. 42. ___ asadevAya bhikhuniya da[7] naM [*] The gift of the nun Asadeva (Afvadeva). * This seems to be one of the cases where only one of two words standing in the same case is inteeted-see also abnte. I.No.132.

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SANCHI STUPA INSCRIPTIONS. 399 No. 48. L. 1. pAjanAvA pAvAsiL2. kasa dAnaM [*] The gift of Avasika from Ajanava. No. 44. isiTataya bhikhaniya dana [*] The gift of the nun Isidata (Rishidatta). No. 45. Idadatasa upasakasa dana [*] The gift of the layman Idadata (Indradatta). No. 46. gaMdhArasa bhikhuno dAnaM [*] The gift of the monk Gamdhara. No. 47. gotamiyA bhikhuniyA danAM [*] The gift of the nun Gotami (Gautami). No. 48. ciratiya bhikuniya dayaM [[*]io The gift of the nun Chirati (Kirati). No. 49. cuM[va]moragirino gAmasa da[1]na [*]1 The gift of the village of Chumvamoragiri (?) __No. 50. dAnaM morayahikaTiyasa [*] The gift of the inhabitant of Moraya hikata. No. 51. L. 1. dhamarasiriya upasika L. 2. ya dana [*] The gift of Dhamarasiri (Dharmasri ?)," a iay worshipper. * The letters are somewhat blurred. * The letters are blurred and only just recognisable. * The s-stroke of khu is very faint, and there is also an d-stroke at the top, which seems to have been afterwards obliterated. * Read dAnaM 11. The second sign is abnormal. I suspect that guitafafcft is intendel. n This is probably intended for bhasiriya; compare dhamapaviin the Mathura inseriptions,--ante.p.210, No.37.

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400 EPIGRAPHIA INDICA. No. 52. [dha]masenasa bhikhuno dana [l"] The gift of the monk Dhamasena (Dharma'). No. 53. L1. nadinagarA L. 2. asadavaya bhikhya dana [*]" The gift of the nun Asadava (Aevadevd), from Nadinagara (Nandinagara). No. 64. L. 1. nadinagarA L.2. -nimitaya bhikhunaya danaM [ 0 21 The gift of the nun . .imita from Nadinagara (Nandinagara). ___No. 55. naM[dukasa bhichuno dana [*]" The gift of the monk Namduka.. No.56. palasa bhikhuno dana [*]" The gift of the monk Pala (Pala). No. 57... L. 1. ba[dha]kasa kurarasa bhikhu L. 2. danaM [*] The gift of the Badhaka (?) (Baddhaka), a monk of Kurara. ___No. 58. budhi gati]sa udubaraghariyasa [dAna [*] The gift of Budhaguta (Buddhagupta), inhabitant of Udubaraghara (Udunbaragriha). No. 69. budharakhitakasa sutAtikasa para pAnakasa dAnaM [ // PATI The gift of Budharak hitaka (Buddharakshitaka), the Sutatika (Sautrantika) inhabitant of Arapina. ma l ini 13 All the letters are much blurred, and the first is not certain. "Meant for pasadevAya bhikhuniya. - Restore mimitaya. 10 Possibly naMdakasa, but compare above, No. 16. All the letters are much blurred, and the first may have been r. ... The second letter is not closed at the top and not certain. The name inay be intended for Balaka,-sta abova, No.26.

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SANCHI STUPA INSCRIPTIONS. budharakhita [ku] I. 1. budharakhita" bhikSuni [ya] L. 2. danaM [ The gift of the un Budharakhita (Buddharakshita). bodhiyA bhU-(The gift) of Bodhi No. 60. ... budharakhitasa bhikhuno dana [ // * ] The gift of the monk Budharakhita (Buddharakshila). No. 61.. No. 62. No. 63. The gift of the monk Vipula. No. 64. [ra]bhUtino bhikhuno dAnaM [*] The gift of the monk Bharanabhati (?) (Bharanibhuti). No. 65. nikAya dAnaM [1] The gift of Bhichhunika (the little nun ? ) No. 66. rohaNakasa uduvaradhariyasa danaM [n] The gift of Robapika, inhabitant of Udubaraghara (Udumbaragriha ). No. 67. vipulasa [] [dA]naM [] No. 68. L.1. visakasa rAnipadivasa I. 2. danaM [u] The gift of Visaka (Visvaka), inhabitant of Rohanipada. No. 69. samaya mAtu sAphineyikAya [ // *) (The gift) of the saphineyika, mother of Sagha (Sanghi ). 401 19 The is made circular, the has the looped form of some Andhra and Mathura inscriptions. The last letter is uncertain. * All the lines of the letters are double. 3 P

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402 EPIGRAPHIA INDICA. No. 70. soNasiriya bhikhuniya dAnaM [1"] The gift of the nun Sonasiri (Suvarnasrt). No. 71. ---taya sagireyikAya dhama--[saka saya dAna [1"] No. 72. L. 1. ----rasa bhikhuno mAtu koDuya L. 2. ----yA dAnaM [*[. The gift of Kodu, mother of the monk . . . . ra, . . . No. 73. L. 1. - [ma]ra[khi]tAya" ----- L. 2. dAniM] kora[mi kAya [pratavAsiniyA [a] The gift of Dhamarakhita (?), pupil of Koramika. No. 74. --esa bhikuno dAnaM [1] The gift of the monk . . . . na. No.76. - - -chanaya sa - - No. 76. L.1. ---ya bhikhuniya L. 2. --kora riya [*] (The gift) of the nun . . . inhabitant of Kurara. No. 77. ----bhikhunI dAnaM [1] No. 78. --- tayA dhavadevaya dana [1] The gift of . . . . ta, Dhavadeva (Dharmadevi). " Bestore pamaraSivAba.

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SANCHI STUPA INSCRIPTIONS. 403 INDEX OF NAMES. 1.-Monks. Arahadina I, 89, 90. Mahagiri I, 62. Arahaguta I, 18; (Aya) II, 27. Nadiguta I, 58. Arahaka II, 36. Naduka (Aya-) II, 16. Arabatapalita I, 188; (Aya) II, 22, 41. Naga (Aya) I, 348. Badbaka () I, 299; II, 57. Naga (Aya-, thera) 1, 266. Balaka II, 27. Nagadina I, 128. Balamitra I, 88. Nagarakbita II, 38. Bhadika I, 306, 307. Nagila (bhadata-) I, 84; II, 23. Bhadikiya I, 187. Nanduka II, 55. Bhanduka I, 16, 256. Pala II, 56. Bhandukiya I, 103, 122, 207, 303. Parthaka I, 288. Bbaradiya 1, 74. Pasanaka (Aya-) I, 5. Bharanabhuti (?) II, 64. Patuda (?) I, 97. Budhapalita I, 288. Phaguna (Aya-) I, 209. Budharakhita I, 71; (Aya) I, 308 ; II, 31, 59, 62. Pothaka I, 87. Chadika I, 116. Pratithana I, 12, 70. Chaclipiya (?) I, 269. Pasa I, 185. Chahatiya I, 135. Pusagiri I, 131. Chuda I, 68; (Aya) 1, 88. Pusaka I, 67. Devagiri I, 66; (Aya) I, 112. Pusarakhita II, 17. Devarakhita I, 268. Rahila (Aya-) I, 137. Dhamadata 1, 103. Rajuka (bbadata-) I, 177. Dbarnagiri I, 149, I, C. 178. Sadbana I, 29. Dhamarakhita I, 9, 58, 68; II, 23. Sagbamila II, 24. Dhamasena II, 52. Sagharakhita II, 39. Dhana, I, C. 31. Samana I, 347. Dhanagiri I, 269. Sardhana I, 54. Dhanaka (Aya) I, 184. Samghila I, 187. Gagamdata I, 204. Samika I, 348. Gamdhara II, 46. [SA]midata I, 352. Gotipata,-see Bhanduka. Sumana II, 19. H&tiya, I, 12. Tisaka (Aya-) I, 70. Isika I, 92, 93. U pasijha I, 63. Isila II, 4. Utara (ayutara) I, 347. Jeta (Aya) 1, 208. Vijha II, 5. Jonaka I, C. 152. Vipula II, 67. Jonhaka I, 75, 258. Visakha I, 178. Kaboja I, 7, 287. Visakharakhita I, 335. Kada I, 4. Vira I, 198. Kadiya (bhadata-) I, 133. Yakhadina I, 145. Kana (Aya) I, 207. Yakhila I, 112; II, 6. Kana I, 238. Yasogiri II, 14. Khema 1,-209. Yasopala I, 133. Acbala 1, 6, 277. Achhavati I, 244. Arabadasi. I, c. 175. II.-Nuns. Asabha I, 214. Asadeva II, 42, 53. Avisina 1, 79, 80. a This index includes also the names giveu on that appended to the former paper. necessary to alter a number of words and to exclude some The new impressions made it 3 2

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404 Balika I, 186. Bodhi I, 104; II, 63. Budhapalita I, 86. Budharakhita I, 110, 304; II, 61. Chirati I, 28. Chirati II, 48. Data I, 267. Devadata I, 359. Devabhaga I, 126. Dhamadeva II, 3. Dhamarakhita I, 52; II, 73. Dhamasena II, 9. Dhamasiri I, 78. Dhamayasa I, 224. Dupasaha I, 193. Gada I, 252, 253; II, 15 (?), 28. Giriguta I, 100. Gotami II, 47. Isidasi I, 192 216; II, 29. Isidata I, 181; II, 44. Isidina I, 183. Isimita (?) II, 54. Jitamita I, 101. Kadi I, 158. Koramika I, 343; II, 73. Mitasiri I, 315; II, 3. Mita I, 226. Mohika I, 341. Mula II, 28. Namdutara I, 283. Nati I, 286. Agila II, 13. Abimita I, 127. Ajitiguta I, 48, 366. Apa-yaba (?) 1, 205 Apathaka I, 42. Araba I, 40, 234. Arahadina 1, 44, 90. Arahaguta I, 242-43. Arabaka (paripanaka) I, 189. Arahadasa I, C. 100. Araharakhita I, 338. Asada I, 72, 210. Asaguta I, 213. Atha (kamika) I, 10. Avasika II, 43. Bahadata I, 30. Babula II, 37. Balaka I. 319. Bhadagnta I, 172. EPIGRAPHIA INDICA. Od[A]tika I, 182. Odi (I, 82?); II, 11, 40. Phagula, II, C. 18. Piyadhama I, 104. Pusa I, 105. Saghadina I, 37. Sagharakhita I, 248. Samghapalita I, 374. Samgharakhita I, 33, 343. Samika I, 350. Sapaki II, 8. Samika I, 357. Satisiri I, 241. Siha I, 359. Siri I, 356. Siridina I, 119, 353. Sirimita I, 355. Sonasiri II, 70. Supathama I, 293. Suriya I, 363. Vajini I, 320. Vala II, 26. Vasava I, 329. Vasumita I, 326. Vipula I, 332. Vira I, 337. Yakhadasi I, 194. Yakhi I, 38, 199, 316. Yamarakhita, II, C. 20 Yasila I, 33. III.-Males not marked as clerical. Bhadaka I, 41. Bhadu I, 308. Bhichhuka I, 56. Bhutarakhita I, 330. Bohu (?) I, 301. Budhaguta II, 58. Budhapalita (sethi) II, 25. Budharakbita I, 302; II, 60. Budbila II, 2; (gahapati) I, 136. Bulika I, 114. Bumu I, 222. Chbeta I, 159. Damaka (sotika) I, 196. Dasaka I, 845. Data (-kalivata I, 195); (kalavada 339-40). Devabhaga I, 111.. Devaka I, 89. Dhamadata I, C. 173. Dhamagiri I, 149, 271. This is the distinet reading of Dr. Fuhrer's new impression.

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SANCHI STUPA INSCRIPTIONS 405 Dhamagirika 1, 2, 190. Dhamaka I, 246, 270. Dhamagata II, 20. Dhamapala I, 182, 273. Dhamarakhita I, 274. Dhamasena I, 271. Dhamasiva I, 1, 107. Dhanagiri I, 185. Dhamu(tara) I, 276. Disagiri I, 290. Disarakbita I, 138. Ghosaka I, 239. Girika I, 254. Gobila I, C. 77. Gonamdaka (tapasa) I, 260. Gopala I, C. 12. Gotiputa, see Subahita. Himagiri I, 106. Idadata I, 169; II, 45. Idadeva (?) I, 239. Isidata (?) I, C. 52. Isidina I, 298. Isiguts (vanija) I, 91. Isika 1, 92, 99, 161. Isipalita I, 197. Isimita I, 152. Iginadana I, 217. Isirakhita I, 14, 218. Kalavada I, 339-40. Kalivata I, 195. Kalura I, 222. Kekateyaka I, 1, 3. Kujara I, 60,** 170. Kusuka I, 196. Leva I, 294, 368. Mabanama I, 312. Mahida I, 109. Mah(i)pala I, 273. Mahirakhita I, 3331. Manorama (vadaki) I, 311. Mula I, 301. Mulagiri (lekhaka) I, 143. Nadavu I, 24. Nadivirobi I, 24. Nagadata I, 284, 375. Nagadina (sethi) I, 115. Nagapaya,- see opiya. Nagapiya (sethi) 1, 85, 201; II, 7. Nagila I, 990; (sethi) I, 285. Nagadina I, C. 74. Namda I, 179. Nardigiri I, 108. Nigadi I, 113. Odaka I, 328. Opedadata I, 155, 221. Patithiya (gahapati) 1, 22, 23, 264-65. Patitbana I, 289,-see L. I, Prag). Phaguna I, 63. Pusadata I, 292. Pusagiri I, 55, 131. Pusaka I, 291, Pusarakbita* I, 117. Rebila I, 318. Rohanika II, 66. Sachamita I, 96. Sagbadeva I, 81. Saghamita II, 12. Sagharakhita I, 284, 375, Sakadina I, 171. Sakarakhita I, 842. Samana I, 196. Sangha I, 201. Samghadata I, 228. Samgharakhits I, 269, 297. Samika I, 166; (vanika) I, 178, 319. Samvalita I, 98. Saphineyaka, see 84o. Satiguta I, 348. Samanera I, 11, 57. Sapbineyaka (race) I, 137, 161; II, 69. Satila I, 173. Sidatha 1, 191. Sihagiri 1, 77. Siribhaga I, 354. Siriguta (vanija) 1, 47. Siripala I, 178. Sivapadi I, 45. Siha (sethi) I, 99. Sibadeva I, 849. Sihagiri I, 134. Siharakhita I, 13. Sona I, 150. Soyasa I, 120. Subahita (-Gotiputa-ra jalipikara) I, 48, 49, 361, Subhaga I, 19. Sulasa I, 229. Svatigata I, 31. Tapasiya (race) I, 73, 151-52, 160, 228. Tikisa (?) II, 31. Tisa I, 262. Tuda I, 269, 296. Upedadata I, 156-57. Upidadata I, 36. * This is the reading of Dr. Fuhrer's new impression, -compare ante (Note). >> This is the reading of Dr. Fuhrer's new impression, instead of Hamsao?. According to Dr. Fuhrer's new impression it is possible to road Soyasa.

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406 Utara (rajuka) I, 230. Vadha I, 142. Vahila I, 232. Vakiliya (race) I, 271. Vajiguta I, 125. Varadata I, 321, 323-24. Varuna I, 325. Vijita I, 3. Agideva I, 129. Agis[i] ma I, 69. Aja[ra]ni I, 203. Ama [ga] (?) I, 278. Apa [ka]ni I, 206. Arabadina I, 250. Arahaguta I, 32, 249. Aribadata I, 313. Asvadeva I, 30, 166, 367. Asvarakhita I, 219. Baladata I, 300. Balaka I, 154. Balika I, 225. Bhichhunika II, 65. Bodhi I, 305. Budhadeva I, 362. Budhaguta II, 35. Budhapalita II, 33. Budha I, 157. Chirati I, 202. Devabhaga I, 237. Dhamadata I, 223. Dhamadina I, 272. Dhamarakhita I, 15, 45, 76, 275. Dhamarasiri II, 56. Dhamata [data] I, 102. Dha[na] I, 265. Dhanika I, 309. Dhavadeva II, 78. Gada II, 15. Gola 11, 34. Gotami I, 255. Hala I, 365. Himadata I, 156. Isala I, 328. Isidata I, 171, 294-95. Isimita I, 162. Isinika I, 255. Isirakhita I, 64. Jitamita I, 257. Ka[ka]na (?) I, 21. Kaniyasi I, 167. Kodu II, 72. Kurari 1, 39. EPIGRAPHIA INDICA. Vimala, I, C. 188. Visa I, C. 77. Visaka II, 68. Visakha I1, 21. Visakharakhita I, 334. Visvadeva I, 95. Yamada [ta] I, 281. Yona I, 364. IV.-Females not marked as nuns. Majhima I, 48. Mita I, 73. Muladata I, 153. Mula I, 95. Nadini I, 810. Naga I, 50, 140, 261. Nagadata I, 117. Nagamita I, 165, 240. Nagapalita II, 10. Naja I, 151. Nara I, 164. Nagadina [ga] 1, 245. Odi I, 82. Parija (?) I, 129. Patola (?) II, C. 28. Pothadeva I, 139. Pusa I, 141, 375. Pusini II, 20. Ratina [ni] I, 317. Revatimita I, 319. Reva I, 121. Roha I, 324. Rohapadeva I, 282. Rohani I, 148. Sagha I, 174; II, 69. Sagbarakhita II, 29. Samatika (?) I, 360. Samgha I, 344. Samidara[ta] I, C. 176. Samika I, 46, 118. Semaka (?) I, C. Siha I, 212, 358, 360; II, 18. Sijha 1, 333. Simhadata I, 160. Sirika I, 220. Sivati I, 357. Sonadeva I, 8, 129. Subhaga 1, 130, 375. Suriya 1, 362. Tapasi I, 39. Tuda I, 296. Utara I, 376. Utaradata I, 279. Utaramita I, 280.

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SANCHI STUPA INSCRIPTIONS. 407 Vayndata 1, 155,- Vayu. Vajinika 1, $60. VAkaladevi I, 187. Varuseni I, 322. Vasula I, 168, 227, 387. VAsula I, 168. Vayadata I, 226,-see Vayu." Vesamanadata I, 22. Vinhuka II, C. 24, Virasena I, 386. Vudina I, 20. Yasild I, 34. 1.- Geographical Names. Abbeyaka (adj.) I, 11, 57. Kuragbara I, 162, 164-65, 239-40, 359. Achbarada (adj.) II, 7. Kuraghariya (adj.) 1, 241. Achhavada I, 85, 201. Kuragbaraka I, 875. Achbavata (%) 1, 202. Kurara, or Kurara I, 98, 179, 242-48. Adhaporika (adj.) II, 13. Kurara, . f-. (adj.) I, 39, 181, 249-50, 369; Ajandra II, 43. II, 37. Anarmitaka ? adj.) II, C. 10. Kurariya (adj.) I, 201, 256. Arapana 1, 210-11. Kuthupadaka I, 878. Arapana 1, 59, 72, 89. Machbavata I, 310. Arpanaks (adj) II, 59. Madalachbikatika or 'lachhio (adj.) I, 78, 79, Arapaniya (adj.) I, 212. 80, 186, 267 (?). Asvavati I, 91, 216. Madhuvana I, 61, 180, Athakanagara I, 204. Madhuvanaks .f. ika I, 15, 76, 110, 126, Bedakara, 1, 108. 275. Bhadanakatiya (adj.) I, 120. Mahamoragi I, 77, 184. Bhagikada I, c. 156. Mahisati 1, 111, -see Mhi. Bbogaradhana I, 45. Mabisati I, 813-14, 317. Bhogavadhana, I 64, 309. Morajabikatiya I, 268, and compare below Bhogavadhanaka (adj.) I, 43, 109; II, 2. Ramorajahikati ... Chahatiya (adj.) ? I, 135 (see l. I.) Morasibikata I, 44. Chadaphalagiriya (adj.) I, 300. Morayabikatiys (adj.) II, 50. Churvamoragiri (?) 11, 49. Nadinagara 1, 7, 287. Dhamavadhanana (vadhana) I, 25-26. Nadinagara I, 6, 277,282, II, 58-54. Dharakins I, 178. Nadinagaraka, Namdio, Nadie. Ej&vata (adj.) I, 71. Nadinagarika fika, (adj.) I, 82, 105, 119, Ejavatt I, 231-32. 188, 192, 216, 318, 353, 356; II, 15. Erakina,-h Dharakina. Nardio I, 143, 278-81, 929. Gardbira (o. pr.) II, 46. Navagamska I, 198. Kiboja (n. pr.) I, 7, 287. Navagamaka, ogamaka, or Navagamaka, OgamaKichapaths (adj.) I, 62, 68. ka f-iks (adj.) I, 46, 55, 181, 147. KAkaniva, I, 877 (R), 878. Navagamakiya I, 292. Kardadigams I, 236. Padaniya (adj.) I, 56; II, 21. - gimiya (adj.) I, 140-41, 237. Padukolika II, 1. Kapasigama I, 40, 532. Padukolikiya (adj.) II, 25. Koramika (adj., n. pr.) 1, 343; 11, 78. [Pd] tithana (adj.) I, 289. Katakanayaka (adj.) I, 97, 233. Pavidaka I, 189. Katakanu I, 41, 234-35. Pematika (adj.) I, 362. Katakaregaka I, C. 100. Pemutika (adj.) I, 293. Kekateyaka (npr.) I, 1, 8. Phuj&kapalliya, I, 263. Kodijilaka (adj.) I, 299. Podavijhaks I, 298. Konghan (adj.) I, 19, 99, 104, 284, 286, 807. Pokhara I, 106, 294-97. Korara .f. i (adj.); I, 85, 815; II, 8, 9, Pokhareyaka I, 88; II, 80, 38, 41. 26, 89 76. Poravijhaka" 1, 107,- See Podavijbaks. Kothukapadiya (adj.) I, 182. Pratithana (n. pr.) I, 12, 70. >> This is the did.inot reading of Dr. Fuhrer's new impression, instead of Poravikhika. It is confirmed by the form Podlavijheka in No. 298.

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408 EPIGRAPHIA INDICA. Pufavadhaniya (adj.) I, 102, 217. Puruvida I, 290. Ramorajahikaoi . . . (?) I, 90,--see above Morajabikada. Rohani nadiya (adj.) I, 93. Roba nipadiya (adj.) I, 113-15; II, 88. Sadakadays (adj.) II, 34,50EUR Sida. Sagireyika (adj.) II, 71, Sakakachha (?) 1, 867. Sanukagamina (adj.) I, 172. Sasadaka (adj.) I, 18; II, 27. Sedakada .f . -. (adj.) 11, 35. Setapathiye (adj.) I, 364. Sidakada, II, 31. Sidakadiya (adj.), II, 33. Sidekade (adj.) II, 32. Sonaraka (adj.) II, 12. Takara pada I, 259. Tambalamada I, 60. Tiridapada 1, 50, 281. Tobavanika I, 337. Tuba- or Tumbavana I, 22, 23, 264-65. Udubara. or Udumbaraghariya (adj.) I, 13, 96; II, 58, 66. Ugireyaka (adj.) I, 31. Ujeni I, 27, 69, 73, 95, 144, 146, 148-61, 163, 219-29. Ujenika (adj.) I, 121, 214, 266, 326. Vadi Vadivahana I, 116, 124, 328. Vadivabanika (adj.) 1, 101. Vadyao (adj.) II, C. 24. Vaghumata 1, 87, 175. Valivahanika (adj.) I, 197. Vedisa I, 38, 316, 338-41. Vedisaka, f. ika (adj.) 1. 117, 182, 200, 253, 283. Vejaja I, 17. Vejaja (adj.) I, 270. Verohahata (adj.) I, 81. Virohakata I, 838. Vitirinaha I, 330. Vitirinahi, I, 331. XXXII.-CHITORGADH STONE INSCRIPTION OF MOKALA OF MEWAD. THE VIKRAMA YEAR 1485. BY PROFESSOR F. KIELHORN, PH.D., C.I.E.; GOTTINGEN. Dr. Burgess has furnished me with good impressions, by Dr. A. Fuhrer, of three inscriptions of the Guhila princes of Mewad, which are at Chitorgadb in the Udaypur state of Rajputana. Of the earliest of them-it is dated in the Vikrama year 1381--I have already given an account in Indian Antiquary, vol. XXII, p. 80, from a rubbing of Mr. Garrick's that had been sent to me by the late Sir A. Cunningham. I. here publish the text of the second inscription, the only one of the three that is complete, of the Vikrama year 1485. This inscription is on & slab of black marble, inside a large carved stone temple which according to local information was built by Mokalji. It contains fifty-three lines of writing, which cover a space of about 4' 2" broad by 28' high. In the midst of the writing, causing a break in the lines 21-29, is an ornamental device, 53" square, enclosing a circle which is about 3?" in diameter; and inside this circle again is an open flower with eight leaves. Near the periphery of the circle is a verse in the Anushtubh metre, which apparently invokes the blessing of the God Hara (Siva), but the letters of which are too faint in the impression to be read with confidence. And in the centre, and on the leaves of the flower and around them, seventeen other aksharas are engraved, three of which clearly give the name Mokala. The writing of the inscription is generally A photo-lithograph of it is given in Sir A. Canning and I do not think that it would be worth while re-publishham's Archaol. Survey of India, vol. XXIII, plate wiv. ing the text of it. In Dr. Fuhrer's impressions the name of the 14th See Archaeol. Survey of India, vol. XXIII, p. 106, prince, Imrapraedda, is quite distinot. Otherwise, I have and plate xxxiii. nothing to add to my previous scoount of the inscription,

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CHITORGADH INSCRIPTION OF MOKALA OF MEWAD. 409 well preserved, so that, with the exception of about a dozen aksharas, the actual wording of the text may be made out with certainty. The average size of the letters is between 3" and 11". The characters are Nagari of the period to which the inscription belongs. The language is Samskrit, and, excepting the introductory words Om Oin namah Sivaya and a date at the end, the whole is in verse. Considering the great length of the inscription, the historical information conveyed by it is very ineagre indeed; and the author has tried to make up for the want of substance by lengthy and exaggerated descriptions of the valour, fame, piety and munificence of the princes of whom he is treating. His language is sometimes obscure, and not free from actual mistakes. The orthography does not differ from that of an ordinary Samskrit manuscript. The object of the inscription is, to record the erection, at Chitra kuta (the modern Chitorgadh), of a temple of the god Siva (Samiddhesa or Samadhisa) by the prince Mokala of Medapata (or Mewad). After the words "Om, Om, adoration to Siva," the inscription has four verses invoking the blessings of Gajasya (Ganesa), Ekalinga (Siva), the daughter of the mountain (ie. Siva's consort Parvati) who dwells on the Vindhya, and Achyuta (Visbnu). The poet then in verses 5-6) glorifies the pious and famous family of the prince Gubila. In that family was born the lord of Medapata Arisimha (vv. 7-12). His son was the prince flammira (Hammira-vira, Hammira-deva; vv. 13-23). From him sprang the prince Kshetra (Kshetra-mahipali, Kshetra-kshitisa; vv. 24-33). His son was the prince Lakshasimha (Laks hasimha-nripati, Laksha-kshitica; v. 34-43), who according to verses 38 and 41 freed the holy place Gaya from the distress brought upon it by the ruler of the Sakas i.e. the Muhammadans). And Lakshasimha's son was Mokala (Mokala-kshmapali, Mokalendra; vv. 44-60), whom his father appointed his successor, and of whom in verse 51 it is intimated that he defeated Peroja, the king of the Yavanas (meaning, again, the Muhammadans). Mokala, according to vv. 61-64, had already before built a splendid temple of the lord of Dvaraka' (ie the god Vishnu-Krishna), near which he also had a tank excavated. And it is now recorded by this inscription (vv. 65-73) that on the Mount Chitrakata, situated in the prince's dominion, Mokala also built a temple of the god Siva (Samiddhesa or Samadhisa) and provided for its proper maintenance. Verse 74 gives the date on which this temple was inaugurated ; and the Prasasti closes (in verse 75) with a prayer for the continuance of Mokala's rule. Five additional verses record that the preceding Prasasti was written (i.e. composed) by Ekanatha, a son of Bhatta Vishnu, of the Dasapura clan;' that the temple was constructed by Mana, the son of Vijala ; and that the inscription was written on the stone by Visala, a son of Mana, and engraved by Visa, who also is described as a son of Mana, and is perhaps identical with Visala. And the inscription ends with a date which differs from the date given in verse 74. + The text, in verse 72, actually has Samidvaisah, which must be altered to either Samiddhofah or Samadhifah. Sumadhifa occurs, as a name of Siva, in line 53 of this inscription and in other inscriptions at Chitorgadh and Mount Abu , and Samiddhesvara I find in another Chitor. gadh inscription of the Vikrama year 1207. See below, p. 422. See Indian Antiquary, vol. XVI, p. 346. * Verse 46 states in a general way that Mokala subdued the Angas, Kamarupas, Vangas, Nishadas, Chinas, and Turushkas; but there can be no doubt that that verse has been put in solely for the sake of poetical ornamentation. 7 The original has alikhat, which must here mean composed, because the writer's name is given afterwards, and because the name of the composer would hardiy have been omitted. Dasapurajnati occurs again in the Nagari inscription of Mokala's grandson Rajamalla; Journal Beng. 48. Soc. vol. LVI, part 1, p. 82, v. 25. On the town Dasapura se Fleet's Gupta Inscriptions, p. 79, note 2. 3. G

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410 EPIGRAPHIA INDICA. Neither the date in verse 74 nor the one at the end of the inscription works out satisfactorily. According to verse 74 the temple built by Mokala was inaugurated on the day of the preceptor of the gods, i.e. on a Thursday, the third lunar day of the dark half of the month Tapasya, i.e. Phalguna, of the Vikrama year made up of the arrows (5), eight (8), the Vedas (4) and the earth (1), i.e. 1485, under the nakshatra of Aryaman, i.e. Parva-phalgunl, while the sun was in the sign Makara and Jupiter in the sign Ghata, i.e. Kumbha. Here the statements that the sun (on Phalguna-vadi 3) was in the sign Makara, and that Jupiter was in the sign Kumbha, show that the scheme of the lunar month was the purnimanta scheme, and that the date must fall between the 25th February A.D. 1428 and the 20th February A.D. 1429 (i.e. in the Jovian year Rakshasa, as determined by the northern mean-sign system); and accordingly the true equivalent for Phalguna-vadi 3 of Vikrama 1485 can only be the 23rd January A.D. 1429. On that day the third tithi of the dark half ended 18h. 29m. after mean sunrise, the nakshatra at sunrise was Purva-phalguni, and the sun was in Makara and Jupiter in Kumbha, all as required; but the day was a Sunday, not a Thursday, as stated erroneously by the inscription. The date at the end of the inscription is Thursday, the 3rd of. the bright half of Magha of the year 1485. In the impression the figures for the day is not as clear as one could wish it to be. But, under any circumstances, this date, on which the inscription is said to have been engraved, would precede the date recorded in the body of the inscription; and assuming my reading to be right, the possible cquivalents of the date would be Monday, the 19th January A.D. 1428, and Saturday, the 8th January A.D. 1429, which shows that this date too cannot be correct. Notwithstanding these errors, there appears to be no reason to doubt that the temple which was built by Mokala, was finished by him in A.D. 1428-1429, and that this inscription furnishes a true date for the reign of that prince. Mokala, therefore, could not have been succeeded by his son Kumbhakarna (Koombho) as early as Vikrama 1475 = A.D. 1419, as was stated by Tod in his Annals and Antiquities of Rajasthan vol. I, p. 286. And if there be any truth in the statement of our inscription that Mokala defeated the Yavana King Peroja, who could only have been the Sultan Firuz Shah (A.D. 1351-1388), the commencement of his reign, too, must be placed at least ten. years before the time assigned to it by Tod. As regards Mokala's predecessors, I can only say that the list furnished of them by this inscription agrees with the one given in the Annals and Antiquities of Rajasthan and in Prinsep's Useful Tables, p. 257. Text." L. 1. i" THfara siddhArthAmarasuMdarIkaravalasiMdUradhArAruNa zrIgaMDasthalamaMDalIyugalasaddAnAMbupUrojva(jjva)la: // () saMdhyAnacchuritAgrasAnunipatavAkApagaughahayaH svarNorvIbhRdiva prayacchatu zivaM devo gajAsyovyayaM / / " vedA vAgiti ziSTatAmupagato yaH karmaNAmIkSiThe earliest certain date of Kumbhakarna's reign Lakha Rana, and Mokul. Annals, vol. I, pp. 267-277. known to me is of the Vikrama year 1492 ; see Peterson's "From an impression, prepared by Dr. Fuhrer. Third Report, Appendix, p. 203. 12 Expressed by a symbol. * The names given by Tod are Ursi, Hamir, Khaitsi, "Metre of verses 1-4: Sard ulavikridita,

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L. 2. CHITORGADH INSCRIPTION OF MOKALA OF MEWAD. tA sAkSI tatpratibhUH punarbhavati sanmihArthasaMdarzanaH / jAtyaiveSu" vinazvareSu sakalaM dAtA viviktaH phalaM deva: svastikaraH paraH sa satataM stAdekaliMgAbhidhaH // 2 // bhUmIbhRtsvayame [dhi]tasthitiriyaM gurvI nagA baMdhavo vidhyogastAcarito na cakitaH prAkhApayadrAhmaNAn " / kanyA mAnyatamA mahotsabavidhA 3. bityeka / yAmAnInayadarcanAya girijA vidhyAlayA sAvatAt // 1 // kAliMdItaTakuMjabaJcavasatiH seyaM priyA rAdhikA smarttavyaM nanu rukmiNI na bhavatI huM cAruhAsinyasi / yunA[si] kalAvatI suviditaM tvaM satyabhAmenyayA noktAsoti viniGgutoktamuditazleSocyutaH pAtu vaH // 4 // sphAranyAyInvavAyo guhilanarapatera 6. titi vyaMstIbhUtAMtarAyo vasatiriha yuge dharmyaMkaryodayasya / zavadyAgAnurAge (ga) sthiravimalanidhau bhUribhogonabhAgAM bhUvonanAM vidhatte sapadi matamakhI" yatra saMbhUya zakraH // 5 // yAvhetoracalanmatirdizi dizi prAtamAnIpati niryavivanavAhinIparivRto nAnAdhanakAkaraH / atyaktacitivigraho munikathAgItAdigovasthitiviMdhyI vaM 5. baMdhutAM vitanute yaccIpapacatriyaH / [1] 4 u" vaMze tatrArisiMhaH citipatirajani kSatranacavalakSmIvIkSAdakSoruyutkSmAbahulajaraja nidhvaMsabhAsvadgabhastiH / viMdhyAvaMdhyapradezasphuradamalakhanivyaktaratnAkaratva skArazrImadapATacitiva (va) layavandhapAyodacaMdra narapatirarisiMhaH zastrAstropadeSTA vitaraNara NakarNo vizvavikhyAta varNaH // ( 1 ) sphuradamalaguSodhaH puSyamacyorunAmA nayavinayaviyekodyAnapuMskokilaH san // 8 // vibhyasiMhapadAdamuca sakarI nanaM maghono yato vAjI sa (ca) vitatAdhvarabhu" nIceH yayA gacchati / AitaH kayameru" vAhanamRtaM devApIbahA 14 Rend jalyeneSu.. 14 I should have expected prasthApayantrA. 16 The reading of this line is perfectly clear in the impres sion, but the end of it yields no suitable sense. 17 Read zatamaNI. 38 Metre : Sragdhara. 19 Metre: Bardalavikridita 20 pAthoda 'cloud' is apparently used here in the sense of pAyodhi ' ocean' Originally 'hugdhA' was engraved. 22 Metre : Sragdhara. 22 Metro : Malini. * Originally 'satovara was engraved. 24 Read kathametu. 411 3 G 2

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412 8. EPIGRAPHIA INDICA. __ meghaM vAhanamAtanodayamata: saddhomadhamodbhavaM // 4 // kIrtiH kautukinI digaMtamagamatka:L.'7. rapUrojva(jjva)lA khelatI nijavAsitAbhamavazAdAliMgitA diggajaiH / kSIrAMbhonidhigAhanaM tu vidhinA katvAdarAdusthitA brahmAdInanuyoktumuttamaguNasyAsya pragalbhA divaM // 10 // viziSTajanasaMgatau vyataradekalakSyaM yatastatodhikataraM yazolabhata bhojabhUmIpatiH / ayaM kathamadaHsamaH kavibhirucyate vAdadAhizeSavidhinAnvahaM vividhalakSabhIjAnapi // 11 // nibheDI na mahezva rona kaThinI nAcetanazciMtitaM dAtAnekagavIkhara: parivRDho no bhAratI dubhNgaa| senAnInaM vipakSasaMgatirato noccaiHzravA vA hayo nArAmaH katicittaruH kathamadaH puryA: sa dhuryA divaH // 12 // zUraH sUtavAganUnavibha[vo] vaMzAvataMsa: suta stasya nyakRtaratnasAnugarimA hammIrabIro jyii| vikhyAtaH smararUpajitvaravapurlakSmInivAsAcyuto vAgdevIcaturAnano ripu kulaploSograrUpo mahAna // 13 // hammIraH kila vebhavocitavidhirditsuH sahasraM gavA mityAkarNya sahasragU ravizacInAthau bhayaM jagmatuH / zazvattadrahasi sthitAnmuraripoH zrutvA sahasraM puna dhainanAM samupAgatAvatimudA taddAnamevekSituM // 14 // karNAdInatizayya digjayavidhAvAdAya digmaMDalI daMDaM dUramapAsya kAlamasaktadAtA svayaM dakSiNAM / ityAkarNya 10. janazrutI: paribhavaM khaM zaMkamAnoMtaka dRSTuM na kSamate prajA manunaye yasminmahIM zAsati // 15 // prAsAdamAsAditazAtakuMbhakuMbhaM vasaddevamacokaradyaH / acIkhanatmAgarakalpamalpetaratsarazatavanIbhiriddhaM // 16 // saMgrAmagrAmabhUmau sadidamasilatA saMgatA paMcazAkhe sacchAye zyAmalAMgI kSatajajalavalatpuSTiriSTapracArA / citraM sUta vikozA kusuma11. matimahatkIrtanIyaM TigaMte dhA[nAmmAtA nitAMtaM dalayati niyataM vAraNAMge ptNtii|| 17 // ** Metre of verses 9 and 10: Sard ulavikrilita. " This may have been altered todeglakSaM. Perhaps altered to bAdadahi, read yIdadAdi (:). " The ineaning of this is not clear to me. Metre: Prithvi ___ " Perhaps the original has hiva:. Read dhuryo divaH (1). "Metre of verses 12-15: Sardalavikridita. "Metre: Upajati. Plhead khAtA (P) and pataMto. "Metre: Sraglbari.

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413 413 CHITORGADH INSCRIPTION OF MOKALA OF MEWAD. hammIravIro raNaraMgadhIro vAnAdhurItajitakekikIraH // 0) dharAdhavAlaMkaraNaikahIrastattaddanIbhUSitasiMdhutIraH // 18[*]95 etatyANI kapANI viSadasupavanAhAratoSaM dadhAnA kAlAkAroragIva sphurati sacakitaM vIkSitA bhItihataH // 0) nAL. 12. dha kArya kathaMciddayati bahumatA no bibhIte vipakSA svarge vAsaMgha[tAnAM vitarati ramate na hijihena citraM // 18[*]3m pAyaM pAyaM supInaH] parabhaTarudhiraM tamahIgarbhajAtA khAH kAlaH kutoyaM kathamiyamaparA kIrtiratyajva(jjva)lAsya (0) ekanAsAyi nanaM ruddrivnitaanevtoyeNjnaaye| tAsAmuddartiteyaM mRdubhujaba(va)layasvacchacUrNairajastraM // udyatprauDhapratApAnalamuSitamahAvibazeSo vivasvA npazcAduhAmakIrticcharitataratanuH zotarazmitvamati (1) ke rUpAMtaraM khaM kalayati sa vapurbhedabhIto raNamA dhIre hammIravIra ghRti parasubhaTAnsaMgara saMmukhasthAn // 21 [*] kurvanpo januH svaM vidhiriti vidhidagdRSTasRSTAgradiSTo no paMke janma doSaM vyajagaNadatulaM tasya ratotarasya // (1) bhUtvA ha14. mIradevakSitipatiyazasa: svacchavarNopameyo gaMtA puNyIpamAnaM dizi dizi suciraM satkavInA mukheSu // 22 [*] gaurI gaurIzahAsAdapi rucirarucizcaMdanAcaMdratI vA kAtyA karNATakAMtAsitadazana[catuSkAnumeyA surIyA (0) zeSasyAzeSaveSasphuradamRtaracazcArusauMdaryardharyA" kIrtiryasyeMdumUrteH kila carati dazAzAtaviyAMtayAtrA // 23 [*] tasmAtkSa15. vamahIpatiH samabhavatkhyAto guNAMbhInidhiH zauryodAyamahatva(ca)satva(ca)mahito dharmo vapumAniva // (1) zakrA sanabhAji yena janake ratnAkarAlaMkvati bhUbhuktA jitapUrvarAjagarimaprAptaprabhAzAlinA // 24 [*]3deg hadi vinihitarAmo yostravidyAbhirAmo madanasadazamUrtivizvavikhyAtakIrtiH / samarahatavipakSo lIlayA dattalakSI nayanajita16. sarojaH prakriyAkrAMtabhojaH // 25 [*]" saMgrAma daMtidaMtajvalanakaNamuci prollasaddIrayodha skAronmuktAzagAlIniviDakavalitAzeSakASThAMtarAle // (1) * Metre : Upajati. * Read zauyoMdA. * Metre of verses 19-23: Sragdhara. >> Metre : Sardulavikridita. ma Read 'ya . 40 Metre: Alini.

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18. 414 EPIGRAPHIA INDICA. jitvA durga samaya narapatimapita sAdhuvAda samba kstaMbha yodhApariyAmarivasapatagavepiunadIpa [] bhAkrAMtA vRSapuMgavena vilasanAsA caturbhiH padaiH samyagvIkSaNapAsitA L.17. navanavaprAptaprakarSAdayA 10 prAsoSTAmaranacikIva bahumo rakhAcana ci gauH zUra kIrtipayo dharAzatamakhe yasminahIM mAsati // 27 // " kIrtidhIrodapUra bahuvidhavirudayolasahIcimAle vaSNaH tesva saGgaH sukhamuksamara zeSamAsAdya zavoH / . dazyate rAjahaMsA dizi dizina tato mAnase lIyamA nA: sIdatpacA vilacAH sphurati na kamalobheSitApaciteSAM // 28 // pasyAsi: kAlarAtriH sphurati kila bhavanamaMDala vairi--- -- [proDAsivezma prabhavadahibhayaM bhUtarAjoratApaM // (0) padonodhI na caiSAM bhavati vighaTate cakrayo go] niyogA harirjAgati bhIti: patati nijapatho 19. nIjijhata: paMkapAtaH / 29 // bhrAtaH kalpataro kimAtha bhagavanhamAcala zrRyatA katuM kSetramahIpatiH prayatate dAnAni puNyAzayaH / varta[he svA]kare yahAMgaNabhuvi tvaM vattase nitvamaH krIDArtha yadi [vA] dadAti hi tadA vaktuM kaISTe janaH / 3. // pratvaM dAnakathA miyo vijayate ciMtAmavisvargavI mukhyA20. nAmapi dAnamAsvavikhasabAbAmamukha pramoH / unIlaccharadaMbu(bu)jAmaladalakhacchAyatAdhisphura koNasthAyukamivaripariSatsaMpahipahartmanaH // 11 // mAdyataMDacaMDadhvanibharaviNalahIravodhairya sphUrjatkodaMDadaMDaprapatadiSucayacchavasainyepyananthe / janye prANakapaNe gaSayati na yaNaM vihiSAM pu21. svarAdhidhanyaH kSetracitIyaH pratibhaTakapatimAkarASTidRSTiH // 12 // " mULalaM tu jaDIbhakcchutipathaM saMzaSkitaikatvacaM mIlaMtaM ca muhamA zithilita yAMta navA mukhitaM // 0) * Read 'kha', and pradIpaM. - Here foar akshards are broken away. * Matre : Sragdhari "Metre of verses 30 and 31: Bardalarikridita Metre : Bardalavikridita * Perhape altered to kaSTadRSTiH Metre of vernes 28 and 29: Sragdbart. Metre: Sragdhara.

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415 CHITORGADH INSCRIPTION OF MOKALA OF MEWAD. dAridragropahata vibodhayati yaddaSTAhidaSTaM yathA jApyaM karaNaMpadhAdhitaM muvimalaM yabAmamaMbA- . L22. dhrN|| 33 // tatsUnuH kila lakSasiMhanRpatiH khyAto guNagrAmaNI-" rudyahAnaphalAmalArjunayazovanImatannItamaH / yattejaHzikhino [vipakSavanitAnebAMbujAtadhute: kASThAMtAkramaNaM [bha]TityanudinaM nAbhUhicArAspada // 24 // rAmaH kiM jitadUSaNa: subharatI rAmAnu rAgAspada zabudhaH kimu lakSmaNodayabharaH sugrIva ihAMgadaH / tArAvalabha uttamena vapuSAlaMkAramA[yAdato yo rAmAyaNanAyakaikatanutAM draSTuM vidhAvA kRtaH // 25 // dAnAduhAmasAmA zaraNagatajanabANapASANasImA bhImAsImaikadhAmA zatamakhapurato vihiSA gI tnaamaa| pacAmArAmadAmA makhamukhavilasamadhamoccasAmA" sAmAzeSaromA dharaNisuratarurlakSasiMhaHsa dhImAn // 26 // vairikSoNIMdramattahiradamadanudA siMhataH zuisArA dArAduhItakIrteramarapurabhiSa[kAti]nirItamUrteH / dAne mAne kapANe yamasi 25. mahasi [vA] sAdhuvANyAM vapANyAM vIrAmacacitIzAnagati na hi paraH khyAtabhakti: subhutiH // 37 // nItiprItibhujArjitAni [lakSa]zI ratnAni yanAdayaM dAyaM dAyamamAyayA vyatanuta dhvastAMtarAyAM gayA / tIrthAnAM karamAkalayya vidhinAnyatrApi yukta" dha. 26. 27. prauDhayAvanibahatIrthasarasIjAgradyobhoruhaH // 38 // saMgrAmeSu gatAgatAni vida[dhama parairlacito datvA(cA) lakSamapi svayaM na tanute saMtoSamamekSaNaH / kurvANa: kila kAnakImapi tulA tatkhaMDabiMbacchalA. [M] khA~ tanumAtanoditi nRpo lakSapratho jAyana // 38 // dAne henastulAyAM makhabhuvi bahudhA zahimApAditA*]nAM bhAvajAMbanadAnAM kukijanabharaistarkitA rAzayIstha // (1) * The word baha before duSTA appears rather superfiuous, Metre of vernes 36 and 37: Sragdhara. Metre of versea 33-35: Sardalavikridita. " Read 'nudaH Originally car was engraved. 57 The sign of antsvdra of is very faint. One would expect f. 58 Metre of verses 38 and 39: Sardalavikridita. -Originally 'tapayaMta wwengraved. Read jAbata. * Rand 'bhamabhUmI.

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416 L. 28. 29. 31. EPIGRAPHIA INDICA. ir [n] laMTitAnAM pratinRpamahasAM rAzayaste kima viMdhya baMdhuM sametuM kimu samupagatAH sAdhu hemAdripAdAH // 40 // 0 rujA 32. zeSapadAM zakAdhipakaravyagrobhavajjIvanAM dhoromamucadarjunImiva gayA~ mAyAvimukrAzayaH / dhacAva samastalokamahitaH kA DAM parAmAgato niHsaccI [?] katadharAjayasteH padmAlayAsajhanaH // 41 // * mattulyA [na*]nu nAbhavatkila tulA pUrveti garva tulAmuSya 30. labdhA" noddijate vanIpakagaNAndatvA (vA) na yatkIrttayepAvaM prApya mudAnvitayatulA" varSa samAropayet // 46 tasya kSmAvalayaM nayena nayataH saMtoSamAyu[ma]taH [] bhUta: kArasuMdarI gurunataH putraH subhImakalaH / yatayA bhUti dAruNaM vita[te] yattatkumAraH pura sarvajJosti yatastatIcalabhuvI nAtha cINipaterbhuvaM kRtayato garvAsahiSyoH puraH / tasyAstasya mudAnudAM vidadhatA dhIreNa dattAparA mI mAnAdadhikAdhikIkRtavidhiyo vidhAkA 42 // saMkhyAtuM kathamIzate kavijanA dAnAni nAnAvidhAnyasyAkRSTasamastarAjavasudhAvittasya cittotrateH / stu pitrA kRtaH // 44 // prAsAdA bahuzaH samudatiyujaH ghoSIbhujA kAritA: rAjamAnakanakapaskAra kuMbhayiyaH / nAgeMdrA nu ziras hATakaghaTAnA[dhA]ya lIlatsudhAn yAtuM nAkamivotthitA makhabhujAM poSapAnotsukAH45 // aMgAH saMprAptabhaMgA: smRtaghanaviTayAH kAmarUpA virUSA vaMgA gaMgaikasaMgA gatavirudamadA jAtasAdA niSAdA: / cInAH saMgrAmadonA: khaladasidhanuSo motiStaSkA bhUmIpRSThe gari sphurati mahimani Apa 8 // mUrDsa:"" miMTUrarekhAzatamakhadhanuSA rAjamAnA gabhIraM kurvataH zabdamuce radacicapalAH khindhatanyA kacAbhAH / maMgrAmagrAmayAtA ri 60 Metre : Sragdhara. 61 Metre of verses 41-45 Earldlavikridita. 2 I should have expected here sammAna, but am doubtful about the exact sense of the second half of this verse. This is quite clear in the impression, but the sense of the word is not apparent. 6 Here again the exact construction of the line is TOL clear. 6 Read tulA. 65 Metre of verses 46-51: Sragdhara liead mUrkhA

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CHITORGADH INSCRIPTION OF MOKALA OF MEWAD. 417 L. 38. pukarijaladA prAptakAlopayogA yasyeSuvAtabhivAH khalu rudhirajalaM pUri" varSati sadyaH // 47 // . asya prauDhaprayANakSaNaraNaraNa*]kaheSamAnoramAna-r0 smgrviv[y]krmnnbhrbhvlidhaaraaNdhkaarN| nA[zaM ne?]tA vivastrAniti tu viramatu dhvastanevaprakAzaH svAnakhAnakhavarNAnyadi paricinute tatsa bhAgyaM mahIyaH 34. // 48 // vAso nAzAsu bhAkhatkararucirarucAbhAsitAkhasya vairAt pArAvArAMtarAyAdapi na hi gamanaM dUramamAdakasmAt / sevAhevAkamevAcarata bahumataM datta vittaM nitAMta [maMtrImAtyairakAri pratiSimatasadI bhuuptemoklsy"48|| praSTaprauDhArivargaprathitapuraba(va)lamadhUmapracArai dhumaM vra(ba) mAM35. DabhAMDIdaramativipulaM vIcya dakSeSu mukhyaH / kIgalapaM sudhItthaM kalayati balavAndigvadhUkiMkarAbhi "stArAtabiMduvRMdacchuraNabahurucA yobaraNAvRtAbhiH // 5 // netA pAtIttarAzA yavananarapati luMTitAzeSasenaM perIja kIrtivallIkusumamurumatiryokarIsaMgarasthaH / panIzAkrAMtivArtA kalayati kalayA kIrtitA yasya helA paMcAsyasyeva mAdyAjadalanarucerlIlayA raMkubhaMgaH // 51 // pArUDhaH savitA tulAM kalayati dADIcatAM kanyayA dUra muktaparigrahI bahurucA citrIzasahastayA / dhoroyaM padamuttamaM tu vidhinA prAptastulA gAhate kanyAbhiviyatetamA kSitibhujAM zrImokalamApatiH ( / ) 52 // " 37. mAnavANamanA manAgapi manoranyananItivratI no jAnAti nijapratApamatulaM siMho yathA vikrama / manye bhAsvarahemarAzimiSato dhAtA tulAyAmadhA detasmAdapi sogamaJca gurutAmadyApi jA[nA]ti kiM // 53 // dRSTvA hATakakoTikUTamatula dAnAya mAnAdhika sadyaH zodhita[sUtra taikamatayaH saMzerate zAbdikAH / zakraprArthita hemade suratarau kiM kiM nu ciMtAmaNau hemAdrau zakalIkRte kimu tulAzabdastu sNketitH|| 54 // * Read 'nakhadAH . is not clear. Perhaps the intended reading my be 5 Read bhUri. tArAbahi. - Read rupamAcI. This is not quite clear in the original. 71 Read wat * Perhaps altered to 1. 1 Here, again, the reading is quite certain, but the sense! 15 Metre of verses 52-54: Sa dal vikridita. 36.

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418 pAnA EPIGRAPHIA INDICA. dIvyattahIratuMgattaraturagavaravAtajAtoravAta-70 cubhyattatmIsthareNucatanayanakajAbamabhUtA: kharAyoH / maMdAyate gatekhAstata iva vanitA vairiNAM tahinAnA yAmAnjAnaMti" dIrghAnavitathavirude mokaleM raNaskhe // 55 // " ko vA no L. 39. veda vihAMcaramayugakalAvekapAdeva dharmaH khaMjabaSTAvalaMbaH kila caratu kathaM pInapaMke janesmin / soyaM saiMzayaSTiM vahiravahiratho zuddhasAropapatraM prApya thImokaleMdra pravidhati vipulAM maMDalI paMDitAnAM // 5 // nanaM dhUtavidhAvadhAmakhabhujAmIza: sumaraM paNaM gaNyastava manakhinAM vyajayata zrImIkalamApatiH // (0) tAdR40. cAH ka[tha ]manyathAvanitale hemAsamI rAmayI naiSAM dAnavidhAvamuSya ca mana:pIDAkalApi kacit // 5 // vahAvahAya sarpi:patananavaracau bhUmadhamAyamAne dUnA-ma[vi.]paMtau kathamupakurute yAgabhAgo maghonaH / puNyenAsyeva jAne dinamaNirayate satkarANAM sahasaM bibhratsadyAstataMdraH sthagayati vidhinA yoyama kSyAM sahanaM // 5 // pAradhAmalamaMDalokRta tulA yaH puSkaradyotanaM puNyazrI: sa kathaM tathA prathamato gaNyo na tejasvinA / (1) ni:pakA karalAlitA vasumatI sadrAjahaMsA yatI vaM(ba)dhanAmudayastatastadudaye syAtsaMpadAmaucitI // 5 // pArAvArasya velAtaTanikaTamanu prAptazailAdhivAsA zatruzreNI samagrA ni42. vasati satataM bhItabhItA nitAMtaM / jataM yAvAdasIyA yadi bhavati tadA vAjirAjIkhurAma bruSyatmAdhUlidhArA sthalayati jaladhiM pArayAnAya tasya 6 // " bhAsAdyAtithimAtrayaM trijagatAM bIhArakAnAyaka prAsAdaM racitIpacAramakaroGgamIpatiauMkalaH // (1) devenAMbujabAMdhavena cakita yo vIkSita: zaMkayA viMdhyAdergi 41. 7* The word per is apparently used here in the sense of vaMgat 77 Read yAmAcA 76 Metre of verses 55 and 56: Sragdhark. - Read bAmamI. - Metre : Berdalavikridita Read bhUmidhu (). $Metre : Sragdhart. NRead nirthakA. * Metre : Sordalavikridita, 86 Metre: Sragdhart.

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CHITORG ADH INSCRIPTION OF MOKALA OP MEWAD. 419 L.43. risattamasya niyate muktasya vAgbaMdhanAt // 1 // yasya pratyuptakarmadravadakhilamahAdhAtusaMbhAradhArA pAtakSmAtApazaSyAlevilavilasallolalAlA phaNIMdraH / vyAcaSTe spaSTamiSTaM dhruvamayamadhunA bhASyamAbhAtha ziSyaM / sa zrImataH pvarastAjjayati khagapatirmokaleMdrasva kIrtiH // 2 // soDhuM neza: payodhi: kSaNamapi vi44. rahaM hArakAnAtha(ya)kasya premNA pAdIpamUlaM svayamupagatavAnyattaDAgacchalena / nodanyA kuMbhayoneratipatatitarAmaMtaraNenameSyan zApAMte me vidadhyAdayamiti vinayAvidhya evAnayadyaM // 6 // viMdhyaskaMdhekabaMdhunijavitatibharAdaMdhutAnItasiMdhu rnIrakrIDatparaMdhriprasabhakucataTAghAtasIdattaraMgaH / satuSyattIyajaMturvividhanagana45. dIvegasaMrodhataMtuH santurneturasya sphurati vasumatIsivituH suketuH // 14 // amuSya dharaNIbhUto viSayamadhyavartI mahAdarIvRtavapuSTayA [vi vRtadUragaMbhIrataH / ma[ho]dara ivAparaH paramanInagamyAMtaraH" pavitratarakIrtano jayati citrakUTAcalaH // 15 // jAyatAM nAma kAmaM kuladharaNibhRtaH sapta zaMgaughatuMgA vaicityA citrakUTaM tulayi46. tumanalaM tIrthabhUtapradeza / mA bhUvaniriNyo maduditajanuSI nIcagAmAnazauMDaH 1100 zRMge yaH kSIravArAMnidhimadhitatarAmudyadaMbhojavAsaM // 66 // ' uhAmagrAvaniyaMbharabharakaNikAjAtasekAtarekanihyacchAlapravAlaprabhavadurutarAbhogasUnaprasUtAt / madhvAsArAdapArAdupa[]tajanuSo dAvavaGgernidAdhe viSvandrIMcI vanAni prasabhaparibhavaM ne hazaile vidaMti // 6 // etasminmaridasti nirmalajalA yasyAM nivApAMjalA vunmIlattilajAtapAtakavalavyagrAH zaryazcalAH / krIDAsaMbhramavismRtAnmubahuzo majnabadhUnAmaho nevANIva vilopikajjalakaNAMzcetuM sphurati sphuTaM // 18 // Read niyataM. * Metre: Sardulavikridita * Originally pratyupti' was engrared. - Read degkhaviladeg and deglAla:- Read purI " Resd kauveM:# Metre of verses 62-64: Sragdhart. - Read zApAta. ** Read oftv. Is Read saMtuSya 25 Originally cafezig: was engraved. T Rend paramamAna ). 58 Metre: Prithvi. - Read bhavani. 100 This sign of punctuation is superflueu. 1 Metre of verses 66 and 67: Sragdhari. - Read degkAvirakas Read vizvadrIcI. * Metre: Bardflavikridita. 312

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420 no| EPIGRAPHIA INDICA laMkA kiM nAma durga jalanidhiravitA yatra sA kAla[kAkA [prA] vRTakA[le vivagairapi galitamadaryA viyateti mAL.48. yo dhatte kSIravArAMnidhimupari para rAjahaMsairagamya stadurga citrakUTI jati vasumatImaMDanaM bhUribhUmiH // 6 // saubhAgyaikamahauSadhirbhagavatI yasminbhavAnI svayaM jAgarti priyasavidhAnavasatiH sAdhvIjanAnAM guruH // (1) devaH sopi samastanAkaramaNIsaMtAnadAmavraja___prazcayotamakaraMdabiMdusurabhiprasphAranRtyAMgaNa: // 70 // ' sevA49. hevAkadevastutaharacaritaprobasaddhAvasaMpa-10 sadyaHkhidyadvAnokatasuravasavanaskArasaurabhyahAri" yahAri prAtibhAvyaM vahati mugadRzAM majjatInAmajalaM pAtivratye samaMtAtmamadhikasubhagaMbhAvukatvepi zakhat // 01 // " giriH kailAso yahazamukhabhujochAsanadinAlajhUlasthAmA prabhavati na nAvyaM vihituM // (0) 50. pradezaprAgbhArapra[*]tiramaNIye tadadhunA samizaH zrImAnita vasati gorosahacaraH // 72 // ekaikagrAvatAvatvatimuSitamahAsarvakarmINamA kvatvA prAsAdamAzAmukhamukuramativyomasImAnamasya / yasyAzeSopacArakSamadhanamuditArI-16 horaH zrImokaleMdrI dhanapuramucitaM grAmamAyAmisomaM // 73 // " abde bANASTavedakSitiparikalita 5l. vikramAMbhojabaMdhoH puNye mAse tapasye savitari makara yAti jIve ghaTastha // (1) pane zukletarasminmuragurudivase cAryamaddhe tRtIyA tithyAM devapratiSThAmayamakatatarAM mokalo bhUmipAla: // 14 // ummIladyAgayAtrodyatasurataruNIgItasaMgrAmadhAmA sutrAmA yAvadISTe tridazaparaparIpAlanaspaSTa nIti: / paryAyopAttabhUnAM sphurati dazazatI zeSamUhI ca yAva52. tAvaprasphAralakSmIravatu" vasumatI mokaleMdrasya bAhaH // 75 // zrImaddazapurajJAtirbhaviSNostanavaH / nAkanAthanAmAyamalikhat katimucca (lava)lA // 1 // * Read racitA. * The aksharas in these brackets are damaged. Kend bhUtibhUmi:(?) * Metre: Sragdhara. ' Metre: Sirdalavikridita. * Red mevAhavAki ; originally devAstadeg was engraved. " Read tamukhavasamA 19 Metre : Sragdbar. - Read samizaH or mamAdhaunaH, which are both names oi Biva. Metre: Sikharini. 15 Six aksharas of this line are omitted; the last word of the line must have been marcha. 16 Metre of verses 73-75: Sragdhari, - Read tAvatpa 1 Metre: bloks (Anushtubh).

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CHITORGADH INSCRIPTION OF THE CHAULUKYA KUMARAPALA L. 53. whaurare: afganfanized foretaurare arcanendegat: 11(1) manAcyo vikhyAtaH sakalaguNavAn vIjalasutaH sutaH zilI jAtI gupagacayuto vIsala iti // 2 // * atiprazastaralikha unferetta afw:mka:"1 zrIsamAdhImamahArasya prasAdatoso cirajIvanostu // 2 (3)" vo[jalasya ] sRtaH zilpI manAkhyaH sUtradhArakaH / nasyAtmajena vIsena prazastiriyamutkRtA // 3 (4) // rucirAcaramutkIca prayastiriyamulya (ba) lA / nileza bIsala: mithI samAdhImaprasAdataH / 4 (5) // // saMvat 1485 varSe mAghasudi [3] gurudine" .... XXXIII. CHITORGADH STONE INSCRIPTION OF THE CHAULUKYA KUMARAPALA. 1 Metre: Sikharini. 20 Read prazasti. 421 THE [VIKRAMA] YEAR 1207. BY PROFESSOR F. KIELHORN, PH.D., C.I.E.; GOTTINGEN. This inscription is on a slab of black marble which is preserved in the temple of Mokalji1 at Chitorgadh, in the Udaypur state of Rajputana. I edit it from Dr. Fuhrer's impressions, The inscription contains twenty-eight lines of writing which cover a space of about 1' 8" broad by 1' 3" high. Lines 1-14 are generally well preserved; but in the subsequent lines part of the writing is entirely gone, in consequence of the peeling off of the surface of the stone, on the proper right side; and from the same cause a number of aksharas has also disappeared on the left side, in lines 24-28. In the midst of the writing causing a break in lines 17-23, is an ornamental drawing, about 33" square, which encloses a circle about 3" in diameter. Near the periphery of this circle and across the square, both vertically and horizontally, there is some writing (apparently a verse) the greater part of which is too faint to be made out. The size of the letters is between" and ". The characters are Nagari. The language is Samskrit; and nearly the whole inscription is in verse. It is carefully written and engraved, and in respect of orthography it is only necessary to state that b is denoted by the sign for v, and that the dental sibilant is Read bahiSkR Originally Metre: Upajati. fit was engraved. 1 Metre of verses 4 and 5: Sloka (Anushtubh). Kend fur. *Read r. This word is engraved beneath the preceding and appears to have been followed by three or four other aksharas, which are illegible. See above, p. 408. [I took impressions of the inscriptions at Chitorgadh in January 1873; Mr. H. B. W. Garrick copied several of them in 1884 (Arch. Sur. Reports, vol. XXIII, pls. xx, xxi); and again Dr. Fuhrer on a tour in Rajputana took fresh impressions, one of which is used for this paper.-J. B.]

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422 EPIGRAPHIA INDICA. several times used instead of the palatal and the palatal once instead of the dental sibilant. The inscription is dated (in line 28) in the year 1207, corresponding, as a year of the Vikrama era, to A.D. 1149-50 or 1150-51; and its object is, to record a visit of the Chaulukya king Kumarapala to Mount Chitrakuta, the modern Chitorgadh, and some donations which on that occasion were made by the king in favour of a temple of the god Samidd hesvara (Siva) on the hill. After the words "Om! Adoration to the Omniscient," the inscription has five verses, three of which glorify the god Siva under the names of Sarva, Mrida, and Samiddhesvara, while the others invoke the assistance of the goddess of eloquence, Sarasvati, and celebrate the compositions of poets. The author then (in line 5) eulogizes the family of the Chaulukyas. In that family the king Mularaja was born (line 6), and when he and many other kings of the same lineage had gone to heaven, there came the king Siddharaja (line 7), who again was succeeded by Kumarapaladeva (line 9). When this king had defeated the ruler of Sakambhari (line 10) and devastated the Sapadalaksha country (line 11), he went to a place named Salipura (line 12), and having pitched his great camp there, he came to view the glorious beauty of the Chitrakuta mountain; the temples, palaces, lakes or tanks, slopes and woods are extolled in lines 13-19. Kumarapala was delighted with what he saw there, and having come to a temple of the god Samiddhesvara (line 22) which was on the northern slope of the mountain, he worshipped the god and his consort, and gave to the temple a village the name of which has not been preserved (line 26). Other donations (a ghanaka or oil-mill' for lights, etc.) are spoken of in line 27; and line 28 tells us that this Prasasti was composed by the chief of the Digambaras Ramakirtti, a pupil of Jayakirtti, and records the date, already given above. It will be seen from this abstract of the contents that this inscription is not of a very great importance; but it shows at any rate that Kumarapala's well-known victory 2 over (Arnoraja), the ruler of the Sapadalaksha country, whose capital was Sakambhari (Sambhar) in Rajputana, must have taken place in the Vikrama year 1207, or very shortly before it. The place Salipura at which Kumarapala is said to have been encamped, and which must have been near Chitrakuta, I am unable to identify. Text.9 J I. 1. zrI // namaH sarva[]yaH // namI' [sa] sArthirdagva (gdha) saMkalpajanmane / zarvvAya parama jyoti[[I]stasaMkalpajane // jayatAkA DaH cImADA 2. danAmbu (mbu) je / yasya kaNThacchavI reje se (ze) vAlasyeva vallarI // yadIyazikharasthitollasadanavyadivyadhvajaM samaMDapahI vRSAmapi vi[] 4. rataH pazyatAM / anekabhavasaMcitaM cayamiyattiM pApaM drutaM sa pAtu padapaMkajAnatahariH samiddhe zvaraH // yavollasatyaGgu takArivAca: ' sphura [nti ci] 4. te viduSAM sadA tat / sArakhataM jyotiranaMtama'tarvisphUrjatAM me kSatajAyavRtti // jayaMtyaja (kha) pIyUSavidunidinImalA" kavInAM [sama 1 See ante, vol. I. p 295. From impressions prepared by Dr. A. Fuhrer. Expressed by a symbol. * Rend "jJAya. Metre: Bloks (Anushtubb) and of the next verse. 7 The missing aksharas area. Metre: Prithvi. Metre: Upajati. Metre: Sloka (Anushtubb); ard of the next three verses

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CHITORGADH INSCRIPTION OF THE CHAULUKYA KUMARAPALA. 423 L.B. kIttI(tI)nA vAgvilAsA mahodayA: / na vairasthasthiti: zrImAna jalAnA" samAzrayaH / rakharAzirapUrvAsti caulukyAnAmihAnvayaH // tabI8. dapadyata zrImAnmaittastejasAM nidhiH / mUlarAjA(ja)mahInAthI muktAmaNirivocca(jya) laH // vitanvati bhRzaM yatra kSema(ma) sarvatra sarvathA / prajA rAjanvatI nUna(na) - 7. sau cirakAlataH // tasyAnvaye mahati bhUpatiSu krameNa yAteSu bhUriSu suprvptairbivaas| proNNutya vIbhrayazasA kakubhA mukhAni zrIsiddharA8. janRpatiH prathitI va(ba)bhUva // jayatriyA" samAviSTaM yaM vilokya samaMtata: / catvA jagaMti yakIrtija(ja)gA[6]maramaMdiram // tasminamarasAmA9. jA(jya) saMprApte niyatavasAt" / kumArapAladevobhUtyatApAkrAMtazAtravaH // svatejasAprasahona na paraM yena thAnava: / padaM bhUbhRcchirasmaccaiH kAri10. to vaM(ba)dhurapyalaM / pAtrA yasya mahInAthaizcaturambu(mbu)dhimadhyagaiH / dhriyate mUhabhirba (me) devazeSeva santatam // mahIbhRviku(ka)jaSu zAkaMbharI11. zaH priyAputraloke na zAkaMbharIyaH / api prAstazatrurbhayAtkaMprabhUta: sthitau yasya mattebhavAji prabhUta:" / sapAdalakSamAma namI12. tabhayAnakaH / [kha]ya[mayAnahonAtho grAme zAlipurAbhidhe // sanivezya si(zi)viraM eSu tatra vAsitAsahanabhUpaticakram / civakU13. TagiripuSkalazobhA draSTumAra nRpatiH kutukena // yaduzcamarasamAgrIpariSTAbapatanmadA rathaM nayatyalaM maMdaM maMdaM bhaMgabhayAdraviH // ya14. saudhazikharAruTakAminImukhasavidhau / vartamAno nizAnAtho lakSyate lakSmalekhayA // praphulta . rAjIvamanoharAnanA vivRttapAThInavilolaloca- - - [ ] gAvaliromarAjayo rathAMgavakSoruhamaMDalazciyaH // paribhramatmArasahaMsani svanAH savicamA hArimRNAlavA(bA)dukA: / vR(bRhavitaMvA(bA)malavAri-~-muda satAM yatra sadA sarojanAH // sa(sa)rabhikusumagaMdhAkRSTamattAlimAlAvihita madhurarAvo yatra cAdhityakAyAM / skhalitataraNibhAnuH sama- mayiSati akhatkAminaH kAminIbhiH // zabhe yahane zAkhizAkhAMta rAle priyAH krIDayA sabilInA nikAmaM / ghane [pa]-[] [tAnagaMdhasaktAlayaH sUva(ca) yati // prApa" kadApi na yA jadaye zaM sAnunayaM samayA hRdayezaM / yahanametya su[saM.]19. - -~ - - [ratarAgaM / evamAdiguNe" durgA svarge vA bhuvi [saM] sthite| rAjA jiSNuH paraprItyA saMcarabijalolan pivide; also, vairastha sthiti: Motro : Sloka (Apushtubb); and of the next verse. Wise, also, jaDAnA. 21 Metre : Vamastha ; and of the next verse 13 Metre: Vasantatilaka. # The aksharas, here broken away, are probably mAH / prama. Metro: sloka (Anushtabl), and of the next three * The aksharas, here broken away, are probably tradit. 24 Metre: Malini. - Read "tabaMdhAt Metre: Bhujangaprayata. " Metre: Bhajabgaprayata. 36 Metro: Dodhaka. 11 Originally was engraved. 17 Metro: Sloka (Anushpubh); and of all the following 19 Metre: Sloka (Anushpubi). 1 Metre: Sragata. verres. verses

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424 EPIGRAPHIA INDICA. L. 20. yA / ti . . . . . . . . . [tA?]zcaryasaMkulam / dadarzAgAdhagaMbhIrasvaccha svamiva mAna sam / nirmalaM salilaM yatra pi21. hitaM pa[dhi]- - / . . . . . . .je nIlAma(ma)rAga[bhU]zriyama / vimucca vyoma pAtAlarasA yatra vimaarggaa| lokA22. n pu[nAti] . . . . . . .v-v- // [ta]syottarataTedrAcIvamAmarasamarcitaM / zrIsa mihezvaraM devaM prasihaM 28. jagatI-- . . . . . . . . . . . .~- te| vesaMdhya[tUryanAdena kali(liM) nirbhamayaviva / ya[tstA]vasthAdhipatyesthAtpurA bha24. shrikott[maa|] . . . [vo pAbhya[?] . . . .v-0-tasyA: ziSyAbhavatsAdhvI suvratavAsabhUSitA / gauradevIti vi[khyA] . . .[taa]ktodymaa| su[mano?] . . 25. saMsevyA [mA ?] . . yvinaashinii| durgA hi . . . . . . . . . .-.[tA // yattapaH pAvanaM vIca pavitrIkRtasajjanaM / sammakaH pUrvayami . . . . . - - bhivaM prapUjya ta[ya] . . 26. . . [m]gmtyubhuH| praNamya [tAvubhau?] bhatyA si(zirasA -- -. . . . . . [takhA]ta: pUjArthArapAdayoH / kumArapAladevodADAmaM zrI .----.. . . syA diyArAma .. 27. . TA dakSiNapUrvottarapazcimata: sara:pAlo bhUNAditya ..... rAja ...dIpArtha ghANa kamekaM sabjanIpyadAt daMDanAtha . . . . . . . . . . . . matahAnama . . . 28. zrI[ya]kIrtiziSyeNa digaMva(ba)ragaNecinA / prazastirodazI cakra . . shriiraamkiirtinaa|| saMvat 1207 sUtradhA . . XXXIV-MUHAMMADAN INSCRIPTIONS FROM THE SOBA OF DIHLI. _No. II. BY PAUL HORN, PH.D., STRASSBURG. The following inscriptions are in continuation of, and in addition to those contained in a previous paper, ante, pp. 130 seq. I begin with Fathabad, which was there represented by the inscription from Firoz Shah's famous pillar.' FATHABAD. 1. To the left of the mihrab of what is now an 'fdgah in the fort of Fathahad, is a light-coloured rectangular sandstone, with an inscription of ten lines, measuring 2'3' by * In the prose passage, from here up to the end of line 27, it is impossible to say exactly how many akaharas are broken away in each place. > Metre : Sloka (Anushtabh). Below this line some more akahara, have been roughly engraved; but they are quite illegible in the impression. Mr. H. B. W. Garriok, in General Cunningham's Archeological Survey Reporta, vol. XXIII, p. 11, remarks that Maulawi Ziya uddin Khan has been successful in deciphering the long inscription on the above-mentioned monolith (ree plate II there); bat, no far as I know, the translation has not yet been published.

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MUHAMMADAN INSCRIPTIONS FROM THE SUBA OF DIHLI. 425 1' 2", of which Mr. Garrick gives a good copy (Arch. Sur. India Rep. vol. XXIII plate iii) bsm llh lrHmn lrHym wn lmsjd llh ] fl yd`w [sio] llh lHd wnh lm qm `bdllh ydmw[1] [1] y`wly m` `lyh bd ql `lyh lslm mn bny llh [sic] msjd ybtGy bh wjh llh bny llh lh fy ljn@ mthlh tmm shd yn msjd dr ym mrt shh `Zm wlkhqn lm`Zm mlk lrqb Twyf lsm mn lhly wltrk wl`rb wl`jm rf` ryt [1] lmjhdt mHmd hmywn bdshh Gzy khld llh t`ly mlkh fy bHr lTf [sic] wlmGzy flkhh bs` [sic] jnb s`d@ frjm zbd@ fDl ltm ntyj@ lmr l`Zm myr rstm bykh bn fy ltly: mh rmDn jlb lmGfwr lmrwr lmkhlS myr mHmd `ly llh t`l~ mhm . . snh khms [r] rb`yn wts`my@ krfrm fqyr `bd lkrym mrnd bry jrG br mrdm [?] t`yyn khrdh shd Tlq st w r hrkhh mn` khnd "In the name," etc. (Qoran, Sura lxxii, 18, 19). "The prophet,-upon whom be peace, says, 'He who builds, etc.' This mosque was finished in the days of the reign of the great king, the exalted prince, the master of the necks of crowds of nations among the Indians, Turks, Arabs, and Persians, who raises the standard of holy strife and war, Muhammad Humayun, Badishah-i-Ghazi,-May God Almighty perpetuate his kingdom [and guide] his ship in the seas of His favour!-through the exertion of the auspicious dignitary, the cream of the accomplished among men, the issue of great Amirs, Amir Rustam Beg, son of his highness the pardoned and purified chosen Amir on the Muhammad 'Ali,-God Almighty. . 2nd of the month Ramazan A. 945 (the 22nd January, 1539). The superintendent of the work (was) the poor 'Abdul-Karim." The verse at the end of the inscription cannot be fully deciphered. The whole has a striking resemblance to the inscription of Amir Muhammad's mosque at Hisar (ante, p. 155). 2. Into the outer wall of the mosque enclosure in the fort of Fathabad a rectangular sandstone is let containing a well-known invocation of 'Ali in Arabic, in four lines, size 1' 29" by 62" bsm llh lrHmn lrHym nd `ly mZhr l`jy'b njdh mwllk fy l'rnb kl hm rqm synjly bnbrnkh y mHmd brytk y `ly y `ly y `ly thm thm tm "In the name, etc. Invoke 'Ali, the manifestor of miracles; thou wilt find him 31

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426 EPIGRAPHIA INDICA. for thy help in adversities. Every care and every sorrow will surely vanish through thy prophetship, O Muhammad, through thy saintliness, O 'All, O'All, O'Al, O 'Ali!" His.' 3. Near the Nagor-Gate, outside the town, is a sandstone (measuring 5' by 4"), on four sides covered with inscriptions. It belonged to the tomb of Shaikh Muhammad Chishti, but it is now on a wrong grave, where it was placed a short time ago, on being dug up. The inscription, in one line, on the west upper side, runs-- nql bn slTn lmshykh wlzly shykh mHmd bn shykh mHmwd chshty fy lts` mn sh`bn snh tl~ wts`yn wthmnmy@ "The departure of this king of the Shaikhs and the Saints, Shaikh Muhammad, son of Mahmud, the Chishti, (took place) on the 9th Sha'ban, 802 (31st July, 1487)." Since the tomb of so highly revered a man as Shaikh Muhammad Chishti was may claim some interest, I give also the Arabic inscriptions of the lower west side and of the east face y mn bdnyh shtGl qd Grh Twl lml lmwt y'ty bGt@ wlqbr Sndwq l`ml Metre: Rajaz. "Ah! He that is occupied with his earthly life and the length of his hope (ie., his hoped life-time) deceives himself! Death comes unexpectedly, and the tomb is the coffin of his work." llh lrHmn lrHym l lh l llh mHmd rswl llh Sl~ llh `lyh bs lshbm rHl whw fy l nm ldny kmnzl rkb ynm `shy "In the name, etc., station of a camel-rider? morning?" 4. Outside the Nagor-Gate is also the enclosure known as Shaikh Junaid's tomb. The stone on the west contains the name of the builder twice, who, in spite of the omis sion of any title, may nevertheless be identical with the Shaikh named, from his also being there is no God but, etc. Is not the world verily like the Will he sleep in the evening when he is to depart in the This formula is very popular for amulets all over the East. It is engraved on bracelets just as on swords (see Proceed. ings 48. S. Beng. for November 1872, p. 169). Mr. Blochmann gives it in his Ain-i Akbari Translation, p. 507, with an unmetrical alteration in the second line. But see also Proceedings As. S. Beng. (loc. cit.) Some of the following inscriptions were published by Blochmann, in Proceedings As. 8. Beng. for April 1877, pp. 94, seg. The most extensive essay on the whole branch of the Chishti Saints (see ante, p. 145) is in the Sawdti" ul-anuar, a copy of which work is in India Office library in London. The contents of this large volume (481 pages of 17 lines each) have been copiously described by Prof. C. H. Ethe in his Catalogue of the Persian Manuscripts of the India Office Collection (No. 654), for access to the proof sheets of which I am indebted to the kindness of Dr. R. Rost. It is known that biographies of single Chishtis are likewise given in other works and that there are writings treating of single members as the Matlub uttalibin, which is restricted to the life and deeds of Nizamuddin Auliya. Compared with such books those of the princess Jahanarai about Shaikh Mu'in uddin and of her brother Dara Shukoh (Safinat ul-auliya) are very dilettante. I have perused the whole of the first and looked over the latter in the manuscripts at the British Museum. This is not the place to speak at large of the value of the literary products of the two princely authors, but I may mention that I was disappointed with them, and the most by Dara Shukoh's, which pretends to be more serious than Jahanarai's unassuming book. They do not furnish us with original information of importance concerning the Chishtis, as one would be disposed to expect, considering the close relation of both with Shaikh Mu'in uddio.

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MUHAMMADAN INSCRIPTIONS FROM THE SUBA OF DIHLI. 427 born at Ajodhan, the name for Dipalpur,- too striking an accord. But then the date of the latter's death, as given in the Khazinat ul-asfiya, which Blochmann has extracted, must be too early. The size of the two inscriptions is 7' 6" by 7", and 6' by 41, respectively. lrHmn lrHym lGr@ mn rby` l'wl sn@ sb` w`shryn wts` my@ blyh jnyd by chndn llh "In the name, etc. On the first Rabi'ul-awwal, 927 (9th February, 1521). The builder of it (was) Junaid, son of Chandan." lGr@ mn shhr dhy lq`d@ slh Hd~ wthlthyn wts` my@ bnyh jnyd by chndn bn mHmwd jwdhny "On the first Zi'l-Qa'da, 931 (20th August, 1525). Its builder (was) Junaid, son of Chandan, son of Mahmud, of Ajodhan."** There are some other inscriptions from the same Mausoleum, but of no value. One, measuring 2' 1" by 6", contains, in two lines, the Bismillah and the Kalima; two others from the north and west sides of the N.-W. pillar of the tomb, each measuring 1' 1" square, bear Qoran, Sura cxii, adorned with flowers." 5. Over the western arch inside a tomb, west of the road leading from Hisar to Dana Sher, outside the town half a mile from the Dihli-Gate, is an inscription in stucco; it measures 1' 2" by 1' 13", and contains eight lines, but very much damaged bn bsm llh lrHmn lrHym llh . dr `hd mymwn wdwlt khld mlkhh w slTnh hmywn r`ly mrh rshnh yn `mrt zn wlfrqn . bsm .. bn myr slTnmllykh dr sym [1] mh rmDn * sn@ thlth wrb`yn wts`my@ tmm shd "In the auspicious time and reign of Humayun (the king, etc.)-May God perpetuate his kingdom and his rule, and elevate his condition and dignity!--this building of Waltu Khan. . . . ., son of Mir..... son of Sultan Malik Beg, was finished on the third [?] of month Ramzan, A. 943 (13th February, 1537)." Along the right-hand side, almost in the same line with the above, are the following words: - byst hzr tnkhh syh [?] bhtmm shykh mnwr bn qsm [?] tmm shd yn . . . . bdshh * Shaikh Farid uddin Mas'ud was also born at Ajodhan,-see W. Pertsch, Verzeichniss der persischen Handschriften der Koniglichen Bibliothekzu Berlin, No. 590, p. 556. Mr. Ghulam Husain, who prepared the impressions of all these inscriptions with the same care as those of the former Panjab series, remarks that both have been published by Amin Chand in his Settlement Report, a work which is not to hand. In the neighbourhood of this Mausoleum also the pre-Muhammadan pillar stands which, according to Captain W Brown, Journal of A. S. Beng. vol. VII. (1838), p. 429,-" has the appearance of having been partially worked by Ferez's orders, and probably some inscription was cut upon it by his workmen, but of which there is now no trace owing to the peeling off of the exterior surface." Cf. Gen. Cunningham's Archeological Survey Reports, vol. V, p. 140 et seq. 312

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428 EPIGRAPHIA INDICA. 20,000 copper-tankas (1,000 rupees) was completed under the superintendence of Shaikh Munawwar, son of Qasim. " Owing to the bad condition of the stone all the words are not certain. 6. The following two inscriptions come from the same place as No. 5. Their sizes are 3'13'' by 1' 9", and 3' by 1' 6", respectively, each containing seven lines. The tomb itself is in poor condition and greatly neglected, but the inscriptions have been well preserved lrHmn lrHym dr `hd mymwn wdrst hmywy slTn llh sm lhnd w lkhrsn rf` ryt lmjhdt wlmGzy mHmd hmywn khlfth yn `mrt btrykh mh rjb rjb qdr@ sn@ khld bdshh Gzy . rb` wrb`yn wts`my@ tmm shd wyn gnbd br trsy kwjk bn myr brnTq mGl shdh st ryn jwn dr lshkhr gjrt shhdt yft w mblG bzdh hzr tnkhh syh khrj shdh st "In the propitious time and august reign of the king of India and Khorasan, who raises the banners of holy strife and war, Muhammad Humayan, Badishah-i Ghart,-- May (God) perpetuate his khalifate!-this building was completed in the month RajabMay its dignity be magnified!-of the year 944 (began the 4th December, 1537). And this cupola (was made) for the sake of Tardi Kuchuk, son of Mir Barantaq, the Moghul; and this youth attained martyrdom in the army of Gujarat. The cost was 15,000 copper-fankas (750 rupes)." bsm llh lrHmn lrHwm dr mhd mymwn wdwlt hmyy slTn lhnd w khrsn rf` ryt lmjhdt w lmGzy Thyrldyn mHmd hmywn bdshh Gzy khld khlfth btrykh mh rmDn snh rb` wrb`yn wts`my@ yn `mrt z bry [?] r shh `ly shd ryn bn myrn myr `shq mHmd jwn dr lshkhr ghrt shhdt bft w mblG dwzdh hzr tnkhh syh khrj shdh "In the propitious time and august reign of the king of India and Khorasan, who raises the banners of holy strife and war, Tahir uddin Muhammad Humayan, Badishah-i Ghazi,-May (God) perpetuate his khalifate!-this building was completed during the month Ramazan of the year 944 (began the 1st February, 1538). It was made for the sake of Mir 'Ashiq Muhammad, son of Mir Shah 'Ali," and this youth attained martyrdom in the army of Gujarat. The cost was 12,000 copper-tankas (600 rupees)." Mr. Blochmann has wrongly read Humayun's common kunya Nasir uddin; but here Tahir uddin has been enaravel. Zahir uddin was Babar's kunya. Here 'Alab has been engraved, but this is no name.

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MUHAMMADAN INSCRIPTIONS FROM THE SUBA OF DIHLI 429 Both youths probably served in the Gujarat war that ended with Bahadur Shah's victory, A.H. 942. Then, or. perhaps in Muhammad Zaman Mirza's attempt to overpower the country, their death may have occurred, and they afterwards found a tomb at home, Gujarat being lost to Humayun. 7. Over the mihrab of an 'fdgah at Dana Sher, one mile south of Hisar on the old Hanst road, is an inscription of four lines in stucco, measuring 1' 9' by 44". It is in very bad condition, being exposed to wind and weather. I try to read it thus w? [us]ly ........ wy! W oy...... [] Uso well srwny ............. msnd `ly dwltfdh dr `hd shyrshh drys ... *****. da * [?] silyo ile cao, [sic] di thu ................ "This mosque of ... Beg, son of Palad Sarvani .... son of Idris Sarvani . .. the high Masnad of the Daulatkhana, was finished in the reign of Sher Shah, the king, in the year 947 (began the 8th May, 1540) . .. The cost was 12,000 . . ." With Messrs. Ghulam Husain and the late E. Rehatsek (who made rough versions of many of these epigraphs) I have supposed that we have here & barbarous construction, contrary to the Arabic usage, the date beginning with the hundreds instead of the units. would then be for @lo 'hundred', scarcely for 2; 80 I read the monarch's name as Sher Shah, which is possible. And surely, if u were only a blunder, perhaps of the stone-cutter, & reiterated lis', only with a shortening of the long stroke of the sin, and the date in this case were 749, one could not read the king's name as Muhammad, as would then be necessary, or the word after sab' as mi'at. Besides, there are some words, especially 'in masjid', that I cannot warrant as certain, HANSE. Mr. H. B. W. Garrick (ut sup., pp. 15, 16) gives a list of the principal inscriptions found at Hansi. Some of them have already been published by Blochmann, that of the Dini mosque, also ante, p. 159. There are several others perhaps also deserving notice that are not mentioned in Mr. Garrick's list, but I miss also some inscriptions of his in Mr. Rodgers's collection." Because Hansi was an important place in the times of the early Pathan Sultans, it is not surprising that numerous old inscriptions of that dynasty are found there. If we do 20 In the Ma'askir ul-Umard, vol. I, p. 583, it is mentioned by the way that the ddraghagi of the daulatkhana was bestowed only upon trustworthy men. The author of the Tarikh-i Shershdhi, 'Abbas Khan, son of Shaikh All was also a Sarwani, an Afghan tribe tracing its lineage to the mythic Batan (nee Mini Albari, I, 591), likewise 'Azam Humayun (who lived in Sultan Ibrahim Lodi's time, cf. Babar's Memoirs, pp. 347, 302; Akbarndma, vol. I, p. 109) and therefore also his son Fath Khan Khanjahan (Babar'. Memoirs, pp. 390, 392, Akbarndma, vol. I, pp. 103, 104), and grandson Mahmud Khan (Babar's Memoire, p. 393, Akbarnama, vol. I, p. 104), or Bahadur Khan, whose tomb Babar visited at Sagandpur (Momoirs, p. 491), and others. For another Sher Shah inscription of the same year (at Sakit) see Proceedings of At. Soc. Beng. for May 1874, p. 105. o.g. Nos. 1, 3, 4. I leave it to the reader to correct Mr. Garrick's little mistakes concerning the single inscriptions and their readings.

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430 EPIGRAPHIA INDICA. not take into account the Dihlt inscriptions from the years 587 (E. Thomas, The Chronicles of the Pathan Kings of Dehli, p. 22 or Journal Asiatique, V serie, vol. XVI (1860), p. 274) and of 592 (E. Thomas, Chronicles, p. 24, and Jour. Asiat., p. 240), we have here the oldest dated Muhammadan one in India, viz. of 593 (of the same year is also a Dihli inscription,-see Jour. Asiat. u.8. p. 240). Shaikh Ni'mat Ullah's tomb has no original inscription relating to this pious man, and is a remnant of even an older period for the saint in 559 A.H. became a martyr in Sultan Shihab uddin Ghori's attack upon the fort of Hansi (see Mr. Garrick's Report, p. 13). Not a few inscriptions evidently are also very old, but they bear no dates. 8. The rectangular sandstone, with the following inscription of one line, measuring 4' 11" by 6", serves now as a lintel to the doorway of the third enclosure of Shaikh Ni'mat Ullah's tomb. Formerly it belonged to a mosque built by 'Ali, son of Isfandiyar; it is of the 5th year of Muhammad ibn Sam's reign : my@ mr bbn hdh lmsjd l`bd `ly bn sfndyr fy `shr dhy lHj@ snh thlth wts`yn wkhms "This mosque was ordered to be built by the slave (of God) Ali, son of Isfandiyar on the 10th Zil Hijja, 593 (24th October, 1197)." 9. The masjid walls of the second enclosure of Shaikh Ni'mat Ullah's tomb contain also other inscriptions that originally had nothing to do with it. Into the outer western wall & rectangular light-coloured sandstone has been built horizontally, bearing one line (size 3' by 1), and mentioning the monarch's name under whose rule the inscription falls. Originally it was the jamb of a door. It is frightfully decayed, but the following is quite legible : br lmZfr mHmd bn sm nSr myrlmwmnyn ... "[Abu'll Muzaffar Muhammad, son of Sa m, the helper of the Khalif of the faithful." The other jamb contains also one line (measuring 3' 7}" by 11"); the lintel has not been found : bsm llh lrHmn lrHym mn bn llh msjd fy ldny bn [llh lh qSr fy ljn@ ...... "In the name of the merciful and compassionate God! Who builds a mosque in this world for God, God will build for him a castle in paradise......" Other inscriptions from Muhammad ibn Sam's reign, besides the above-mentioned Dihli ones, have been published by E. Thomas in his Chronicles of the Pathan Kings, pp. 24 (A.A. 594) and 25 (A.H. 596). Of no historical value are the inscriptions over the doorway inside (l' by 11"), only a fragment, in large characters, containing two words, being a part of a king's title 1.1: over the northern window in the outer wall (% 5" by 31"), the first half of Qoran, Sara u, verse 215-, and in the northern inside wall (1' 7" by 6'), a fragment, lly airy wolwe dla small (Qoran, Sara ix, verse 9). But there is no reference to the age of all. 10. South-east of the town, about 150 yards from the walls, is the tomb of the four Qutb or Saints (cf. Mr. Garrick's Report, p. 14, and plate vii). In the wall of the

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MUHAMMADAN INSCRIPTIONS FROM THE SUBA OP DIHLI. 431 enclosure is the following inscription, which originally belonged to the grave of some unnamed noble lady. It consists of two lines and measures 4' 3' by 11" . jth@ lmry tmt lqbr lmstwrd ljlylh nwr llh qbrh rGfr llh lh fy bltrykh lHsy Gzt dhwlq`dh snh thny `shryn stmly@ y rHm lrHmyn [ate] wdhlk "Finished was the tomb of the veiled noble lady,-May Allah illuminate her tomb and may Allah pardon her in the garden of the asylum (Paradise)! O most merciful of the merciful! This took place on the 1st Zil Qa'da, 622 (4th November, 1225)." It is curious that the word qabr is used as feminine, of course only from its being occupied by a woman. The year 622 falls in the reign of Sham s-uddin Altamsh, as does that of the following inscription, No. 11. Entering the courtyard of the tomb one meets an undated fragmentary inscription, which has found a place in the wall, facing south, its original position not being known. It is much decayed, and consists of two lines (1'101' by 1'15"). A complement of it must be Mr. Garrick's sixth one slTny gylny ] ryfrdws bndh ms`wd mHmd Sfhny brd "[61]lani and to Firdaus Sultani. He was a slave of Mas'ad Muhammad of Isfahan." In the wall of the mosque of the four Qutbs is a fragmentary inscription of two lines, measuring 1'4'' by 1 btwfyq HDrt kml [jml or] bn ..... "By the grace of his highness Kamal, son of ........." 11. At the mosque of Bu Alt Bakhsh in the Moghulpara-Quarter of Hansi is a rectangular sandstone, measuring 2' 6" by 6", with two lines hdh `mr@ lmsjd l`bd lD`yf Hmd bn mHmd smnty rby` lakhr snh thlth wl`shryn wstmy@ fy lmntSf "This building (is) the mosque of the feeble slave (of God) Ahmad, son of Muhammad, of Asmand. In the middle of Rabi' II, 623 (began the 1st April, 1226). Mr. Blochmann remarks that Asmand is a small place near Samarqand. There are also two other inscriptions over the north and south arches of the same mosque, the first (1'}" by 73) containing the Bismillah, with the Kalima, the second (1' by 7") being a fragment. 12. Half a mile to the west of the town, in the fields, is an 'Idgah and on the left of its central arch (mihrab) is an old fragmentary inscription of two lines (measuring 2' 10%" by 1'), very much damaged. It runs-- bsm llh lrHmn lrHym ql `ys~ bn mrym llhm rbn nzl `lyn my'dh | nSr ldny wldyn bwlmZfr [2] mHmd bn lslTn .......... "In the name, etc. Jesus, the son of Mary, has said, "O God, our Lord, send down to us a table from heaven (to be to us as a festival, cto. ),- Qoran, Stra v, verse 114.

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432 EPIGRAPHIA INDICA. Because the inscription is so worn there may be doubts about the king's name. I think it was Nasir uddin Mahmud, second son of Altamsh of that name, who reigned A.H. 644-664, of whose time only one inscription has yet been published, viz. by Blochmann in the Jour. As. Soc. B., vol. XLII, p. 248, note [ A.H. 652, at Aligarh]. In spite of the want of any date we are scarcely allowed to think of his elder brother, owing to Mr. Thomas' remarks in his Pathan Kings, p. 84. In the central arch of the same 'Idgah another old inscription of two lines of Altamsh's reign is said to be, size 2' 9" by 1'. 13. On a loose stone in the courtyard of Bu 'Ali Bakhsh's mosque is a fragment, (the right half not being found) of three lines, size 1' 4" by 1' 23": mHrm snh sb` wthmnyn wstmy@ shh gbhl m`zldny slTn khn mlkhh dr nwbt bhlwl bn mhrbkh lny br. The king of the world Muizz ud dunya..........the Sultan,-May (God) perpetuate his reign !-in the time of.........Bahlal, son of Mihra (?) Beg, Alani... Muharram, 687 (began the 6th February, 1288)." The name of the grandee is not certain. For other inscriptions of Kaiqobad see Ep. Ind., vol. II, p. 158, and note 42. 14. About a quarter of a mile north of the fort of Hansi is the tomb of Walayat Shah Sultan Shahid. Here are two inscriptions of no value; one mentioning the date 713, measuring 1' 10' by 1' 2", in three lines, the other measuring 1' 10" by 5", in one line, being a portion of Qoran, Sara ii, verse 256. 15. At the mosque of the Qutbs (see No. 10) a rectangular sandstone bears eight lines in coarse and indistinct characters; size 3'8" by 11": lmlk llh t`ly bndh drgh sbHny b bkr nm jlwny khh ply llh btwfyq sr@ l`zyz st z mrydn pyr dstgyr slTn lmshykh shykh bwlftH qds llh . dr pyn qTb qTb `lm shykh jml l`ml wlshr` wldyn Tb thrh wj`l ljn@ mthwh wnwrllh mrqdh dr wqt jlws sjdh bndgy slTn lmshykh `mrh yn msjd rs khnnyd hrkhh dryn msjd nmz bgdhrd bd`y llh shykh fryd md ynn [?] yd khnd ktb Hrwf rDy qTb ny'b qDy hnsy . lhms wl`shryn mn mh rjb rjb qdrh slh st wts`yn wthmnmy@ strsh myn [7] bhrl [4] ngwry "The Kingdom belongs to God! * By Almighty God's grace, the slave of the glorious court, Aba Bakr by name Jalwani," one of the disciples of the guiding spiritual chief, the king of Shaikhs, Shaikh 13 In Babar's Memoirs occur also Jalwdnis, by name Isma'il (pp. 338, 486, 487) and Mubarak Khan (p. 491), or RAI Husain, a partisan of Sher Khan (vide Akbarnama, vol. I, p. 164), and others. I have read Inan (first word of the 7th line) instead of fbds, as has been engraved on the stone.

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MUHAMMADAN INSCRIPTIONS FROM THE SUBA OF DIHLI. 433 Abu'l Fath,-May God sanctify his dear secret!-has laid the foundation of this mosque at the feet of the pole of the poles of the world, Shaikh Jamal ul-haqq washshar' waddin (ie. Shaikh Jamal uddin),-May his grave be fragrant! May (God) make Paradise his mansion, and may God illuminate his resting place !--at the time when the king of Sbaikhs, Sbaikh Farid,-May God lengthen his life 1-ascended to the throne of the spiritual rule. Every one who prays in this mosque should remember these men in his prayer. "The writer of the words (was) Raza Qutb, the representative of the judge of Hansi . . . On the 25th Rajab, -- May its power increase ! -896 (3rd January, 1491). The stone-cutter (was) Amin() Bir Lal of Nagor." In the first line, to the left of the words " The kingdom belongs to God," in smaller characters, the name of the reigning king is given dr `hd bdshh zmn [2] skhndr shh bn bhlwl shh slTn khld llh mlkhh rslTnh "In the time of the king of the age, Sikandar Shah, son of Buhlal Shah, the king,--May God perpetuate his kingdom and his rule !" 16. In the north inner wall of the Barsi gate in Hansi is a rectangular sand. stone, measuring 1' 0" by 1' 1", on which are five lines bn `mrt yn drwzh mtyn `lwy b mrmt HSn HSyn `ly'y khh mwrkhst snh thny rsb`my'@ dr `hd slTn lslTyn brlmZfr brhym shh slTn khld llh mlkhh wslTnh rd `ml msnd `ly Hmyd khn mrkhl bn khml [1] mnttn khml rdr shqdry khwjh shykh [!] mHmd w bfrmysh .. fy lkhms mn shhr dhy lq`dh snh thmn w`shryn wts`my@ ktb khnzd nSr mfty hnswy time of the per fort, dated 702 of this solid, high "The building of the edifice of this solid, high gate, together with the repairs of the strong upper fort, dated 702 A.H. (began 26th August, 1302), (took place in the time of the king of kings, Abu'l Muzaffar Ibrahim Shah, the king,-May God perpetuate his kingdom and his reign l-and during the governorship of the high Masnad Hamid Khan, son of Amanat Khan Kamal and during the shiqdary of KhwAja Shaikh Muhammad, and by order of Muwa kk al, son of Kamal...., on the 5th Zi'l Qa'da, 928 (26th September, 1522). The writer (was) Khanzada Nasr, the Mufti of Hansi." Hamid Khan is known to have been governor of Hisar Firoza; he was defeated in battle by Prince Humayan A.H. 932 (Akbarnama, vol. I, p. 94, and Babar's As we learn from an inseription on the same gate, to the left of the entrance, published by Plochmann in the Proceedings of As. Soc. B., for May 1877, p. 122, and mentioned by Mr. Garrick (No. 6), the correct year of the first fortification of Hanaf was 708, not 702. The repairing of the fort which most probably Muhammad Shh had intended be an outpost against the Moghuls, was wel ons against their final invasion under Akbar. 3K

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434 EPIGRAPHIA INDICA. Memoirs, p. 339, where he is styled Hamida Khan Khaspa Khaili, shiqdar of Higar Firoza). The following inscription refers also to Muhammad Shah's fortification of the place." Originally it consisted of three parts that are now scattered. The larger portion, given here, is at present doing duty as the headstone of a grave near the Husain Gate; & smaller one has been let into the brick wall of a well, near the same gate, and is fast being destroyed. The inscription, in heavy characters, is a very fine one, and ought to be preserved. Two lines, size 3' 3" by 1' 6" -- bn `mrt yn HSn HSyn wdrrzy mtyn dr `hd [ slTn lslTyn ] jm nshn rslymn tmkhyn skhndrzmn bwlmZfr mHmd shh lslTn << The building of the edifice of this strong fort and solid gate (cas) in the time of (the king of kings) celebrated like Jamshed, of high dignity like Solomon, the Alexander of the period, Abu'l Muzaffar Muhammad Shah, the king......" 16 17. Inside of the mihrab of the mosque of the Makhdum Sahib Asbraf in the Weavers' Quarter of Hansi, is a very old inscription in square Kufic characters that must be of the first Pathan period. It measures 1' 1" by 9' and consists of the Kalima only. Over the outer gateway of the enclosure of the same mosque is found a poor inscription of three lines (93" by 6"), giving the date, "Month Safar 989," (began 7th March, 1581). The old mosque therefore was repaired in Akbar's time. 18. Outside the stables of Haidar Beg, high up in a wall is a rectangular sandstone, bearing an inscription of nine lines (size 1' 9" by 1' 7"). It is frightfully worn and can be deciphered only with the greatest difficulty. But the following is certain : ...... vies dr `hd rdwlt slTn lslTyn bwlmZfr shhb ldyn mHmd SHb * Perhaps also to the Barsi Gate (Blochmann No. 3, Garrick No. 6). 15 Other inscriptions of 'AlA uddin Muhammad Shah's reign (A.H. 695-715) have been published in General Cunninghan's Archaeological Survey Reports, vol. XX, p. 76 (A.H. 705, at Bayana), by E. Thomas, Chronicles of the Pathan Kings, p. 173 (A.H. 710, at Diblf), and by Blochmann, Proceedings of As. Soc. B. for August 1873, p. 156 (A.H. 711, at Rapri), (also No. 22 below). I would here call attention to a work that may be very important for the history of another monarch of the Khilji tribe, viz. of Mahmud Shah I. of Malwa. The Royal Library at Berlin possesses a M8. that seems to be unique; At least I have found no second copy in the accessible catalogues of manuscripts, and the late Mr. . Rehatsek did not know of one elsewhere. Its title is Ma'dthiri Mahmudshali na siyari khildfale pandhi, written in the lifetime of Mahmud Shah I. of Malwa, as the author 'Ali Ibn Mahmud u l-Kirmani states, by Mahmud's own order. The writer shows himself well acquainted with many private adventures of his sovereign, especially with his dreams before the occupation of the throne, and be describes fully these inviting divine messages as justifying the rebellion of the subject against his former master. Although partly composed in a very bombastio style, it would still be worth publishing, all the more mit is a proof of the taste then reigning at the court of Malwa. Mahmud is related to have been always a favourer of learned men. It is stated in this work that for the engraving of the inscriptions on the splendid Madrasa B & m-i Bihisht, built by Shah Mahmud A.H. 845 in his capital, he employed Persian artists because of their higher dexterity, and these applied the thalth and muhaqqaq kinds of writing (Fol. 89). This may be a hint in cases where nothing is related concerning the nationality of the stone-cutters. It is remarkable how many of the modern' Indian caligraphiste mentioned in the 34th chapter of the first book of the dini Akbari (cf. also Mr. Blochmann's translation, p. 100, et seg, and notes) ware strangers by birth and only afterwards settled in India. The Kufic style that has fourished in Arabia, Egypt and Spain bas produced only some scanty flowers in India, but this is easily explained by the later date of Islam in India, the Kufie period then already having passed. Some remarks about the caligraphy of the inscriptions are to be found in the Jour of 41. 8. B., rol XL, p.257-8, and in Ravenshaw's Gaur.

Page #502
MUHAMMADAN INSCRIPTIONS FROM THE SUBA OF DIHLI. qran thny shh jhn bdshh Gzy r slTnh mlkhh khld llh. yn jh znn shd btrykh hftm mh sh`bn lm`Zm snh sb` rkhmsyn wlf "By the favour of ... in the time and reign of the king of kings, Abu'l Muzaffar Shihab uddin Muhammad, second lord of the conjunction, Shahjahan, Badishahi Ghazi-May God perpetuate his kingdom and his rule! . . . of this well for women . on the 7th of the honoured month Sha'ban in the year 1057 (7th September, 1647)." 435 The words chah-i zanan-"well for women," seem to be certain, so that there can be no uncertainty about the establishment the inscription refers to. In the fourth chapter of the third book of the Ain-i Akbart, vol. I, p. 284, it is stated amongst the duties of the Kotwal, to reserve separate ferries and wells for men and women. 19. On the east wall of the enclosure of a tomb in the court-yard of Makhdum Sahib Ashraf's mosque is an inscription, measuring 1' 2" by 8", in a very bad condition; only the dateli jo A.H. 1087' (began the 16th March, 1676) and the name of the architect by the effort of the architect Sharif' are legible. The reigning monarch was Aurangzeb Alamgir. 20. There are also some fragments of inscriptions, found at Hansi, that for want of any characteristic indications, cannot be ascribed to a certain epoch, e.g. a portion of the so-called throne-verse (Qordn, Sura ii, 256) engraved on a sandstone that has found a place above the outer doorway of the courtyard of the mosque, a little west of the fort, or a part of the well-known hadith about the building of mosques, on the well in the Dak Bangla compound (size 8" by 20", one line). BHATINDA. 21. Bhatinda, the Bhatti's city, according to the very probable etymology of Mr. Garrick, p. 5, has always had a strong fort. There is preserved a large cannon of Aurangzeb's time bearing two inscriptions: hw lGlb mHmd dr `hd bwlZfr mHy ldyn wrng zyb bhdr `lm gyr bdshh `ly twp wrng shhy mrtb shd snh ykhhzr rhftd rsh hjry bhtmm mryd ndry bkhlS m`tmd khn fy snh w jlws mbrkh r 16 Bhatinda is mentioned in the 1in-i Akbari amongst others as a place where Akbar often hunted leopards vol. I, 207, and near which camels were numerous, vol. I, P. 146. 3 x 2

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436 EPIGRAPHIA INDICA. "He (God) is the conqueror! In the time of Abu'l Zafar Muhyiddin Muhammad Aurangzeb Bahadur 'Alamgir, Badishah-i Ghazi, the Aurangahahcannon was set up in A.H. 1073 (began the 16th August, 1662). By the efforts of the devoted and sincere subject Mu'ta mid Khan, in the 5th year of the blessed reign." dr `ml mthrds dlrmby .... trb ......... dr ql`h grlyr mrtb shd w << During the office of Mathuradas Dilaramj 1......... the cannon has been placed in the fort of Gwaliar." The cannon, consequently, was placed at first at Gwaliar, where Mu'tamid Khan was commandant from the 24th Jumadi I, 1071.7 Afterwards it was brought to Bhatinda. Inscriptions from other cannons have been published by Major St. G. D. Showers, Shahjahan's gun Jahankusha by name, see Jour. As. Soc. B., vol. XVI, (1847), p. 689,and by Blochmann--a trophy gun formerly belonging to the Bengal Artillery, A.H. 1186 (began 4th April, 1772),-see Proc, Ag. Soc, B., for November 1872, p. 169.16 ROHTAK.19 22. Over the mihrab of the Adina mosque in the town of Rohtak are two lines, size 4' 6" by 1' 2"; the letters partly are very much damaged : HSrd mrdny dr khdrt ... mHmsy ..... blmlh mslmn ..... Hd[y] Hmy srws m`ly `l ldy rldyN ... slTyy jhN mly l`b tjr yrlT`r mHmd sh lslTN khld llh mlkhh ... s msjd mymnr w drb hy hl ymN rb` `rh mh rmDn sl hftSd hsht z hjry bwd `mrt frmwd << Through the grace of the sublime God............. Ala uddunya uaddin,.........of the kings of the world..........Abu'l Muzaffar Muham. mad Shah, the king,-May God perpetuate his kingdom !-has deigned to build this mosque of the true believers and......place of the people of the faith. It was on the 1st Ramazan A,H. 708 (12th February, 1309)." 23. Over the outer archway of a small mosque in the fort of Rohtak, near the Dihli Gate of the town is a rectangular sandstone, with an inscription of two lines, size 3' 09" by 8}", the right end of which is missing : bdshh Gzy slTn lslTyn Gyth ldny wldyn skhndr zmn bwlmZfr tGlq shh lslTn khdygny mHmd `ly slTny Grh mh mbrkh rmDn `m brkth sl br hftSd byst w chhr "(In the time) of the Badishah-i Ghazi, the king of kings, Ghiyath uddunya waddin, the Alexander of the period, Abu'l Muzaffar Tughluq Shah (this mosque has been 17 See the particulars concerning this officer given by Blochmann from the Ma'athiri 'Alamgiri in the Proceedings of 43: Soc. Beng. for August 1874, p. 179. 18 I have collected considerable materials respecting the artillery of the Moghuls, for an essay on their army and warfare, now in the press (E. J. Brill, Leiden). 19 see E. I, vol. II, pp. 113 et se.

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SRIDHARA'S DEVAPATTANA PRASASTI. 437 built, through the grace of the Lord, by) Muhammad 'All Bultant. On the first of the blessed month Ramazan,-May its blessings be general |--A. 724 (22nd August, 1324)." This inscription is the second as yet published of Tughluq Shah's reign (see Blochmann, Proo. As. Soc. B., for August 1873, p. 187; A.H, 722, at Mahoba). Perhaps the mosque was repaired in Babar's time; there is at least an inscription over the central archway (measuring 1' 10" by 1' 1") outside, that seems to mention such a fact, but it is too much injured to allow a decisive judgment. The first line is nearly altogether gone, also the beginning of the second and the whole third of the line are illegible; almost all dots are missing. .... p wel all] prenos alle wil wha cojledwo !! das Wappes .... ....wewe.... .........alarming WW .........wlany ............ "This mosque............in the time of............His Majesty Zahir uddin Muham. mad Babar, Badishah-i Ghazi...............Ramazan......98." * The date, of course, must be between 932 and 937. XXXV.-SRIDHARA'S DEVAPATTANA PRASASTI. BY DR. G. BUHLER AND VAJESHANKAR G. OZHA. The subjoined inscription is the same as that noticed by Colonel Tod in his Travels in Western India, p. 513 f. and by Mr. Postans in the Journal Bo. Br. Roy. As. Soc., vol. II, p. 16 f. According to both these authors it was found at Devapattana or Somnathpatan near Veraval on a pillar near the Qazi's house. At present the slab on which it is incised is built into the wall of the fort, to the right of the great gate of the town. Both Colonel Tod and Mr. Postans give what is said to be a translation of the document, prepared, "with the assistance of a learned Jain priest," by Mr. Wathen, according to an eye-copy made by Ramdatt Krishpadatt Purani. Mr. Wathen's translation teems with the most extraordinary statements regarding the Chauluky& kings of Anhilvad, which, however, fortunately have received little attention. The present edition has been prepared according to a rubbing by the late Pandit Girja. shankar Samaljt, which Mr. V. G. Ozba forwarded for publication to the first-named editor, together with a transcript,' a Gujarati translation and some explanatory notes in the same language. The slab measures according to the rubbing 30 inches in breadth and 27 in length, a space of 5 inches having been left blank at the lower end. At the upper left-hand corner a piece has been broken off. To the right considerable portions of a good many This transcript seems to have been done According to the original on the stone, as it contains moob that is not mad able in the rubbing. All this, as well as a number of misreadings, has been given in the footaotes to the edition with the sigorture V. G. 0.-[G. B.)

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438 EPIGRAPHIA INDICA. lines have been half or entirely effaced,' the injured spots becoming larger and larger towards the end of the inscription. The workmanship is good. In the first line some of the anusvaras have been made highly ornamental, being surrounded by three semi-circles, to the uppermost of which a stroke resembling a matra is attached. At the end there are two signs of good omen, the second of which is a Svastika. The name of the first is not known to me. It consists of an oblong with two small circles at the top and one in the centre and a triangle attached below. The characters are ordinary Devanagart of the 13th century. It must be noted that va does duty for ba and oa, and that the groups like jiy, ttva, ddya are invariably spelt jy, toa, and dya. In verse 45 we have the curious word Gurjaratrah corresponding to the modern Gujarat. In my opinion it has been coined out of the latter just like Suratrana out of Sultan and Garjanaka out of Ghaznav. Gujarat itself is probably a hybrid formation, the Arabic collective affix at, being added to the name of the Gurjara or Gujar clan. The contents of the inscription, which, with the exception of the first and last words, is throughout metrical, are as follows: (1) A mangala, verses 1-3, the first two being addressed to Siva, identified with the Bupreme Brahma. (2) A eulogy of the temple and town of Somanatha, which the Moon founded in order to escape from the intolerable disease of consumption, verses 4-5. (3) A eulogy of certain members of the Vastrakula race and of the Chauluk ya kings of Anhilvad, verses 6-25. (4) A eulogy of Sridhara, the representative of the Vastrakula family in Vikrama Samvat 1273, who built several temples at Devapattana, verses 26-51. (5) A eulogy of an ascetic, Vimalasiva (?), who seems to have been the spiritual head of the Saivas or priest of the temple, verses 52-57. (8) A notice of the author of the poem, whose name is lost, a prayer for the duration of the new temples and a notice of their architect (name lost) verses 58-60 and the date. The eulogy of the Chauluk ya kings teaches us nothing new. They are all there from Malaraja I. to Bhimadeva II. with the exception of Bhimadeva I., whose name has been lost by a break in the first Pada of verse 16. Their description is almost entirely conventional. The only historical fact mentioned (verse 23) is that Bhimadeva II. built a Somekvaramandapa, or a hall connected with the temple of Siva, which bore the name Meghadhvani. The description of the Vastrakula family possesses greater interest. Verse 7 informs us that its Vedic gotra was that of Sandilya, and that its home was Nagara, i.e. Vadnagar in northern Gujarat. To this race belonged yabhatta (verses 7-8) a pious astrologer, through whose benedictions king Mala, i.e. Mularaja, 1. enjoyed, untroubled by foes, for a long time his kingdom, which might raise envy in Inura's breast. Possibly this may mean that Uyabhatta was Malaraja's Joshi or court-astrologer. This man had three sons, Madhava, Lala and Bhabha, whom the king charged with the supervision of his charities and commissioned to look after the digging of square and round wells and tanks as well as after the erection of houses of * Thon letters, which are very faint or doubtful, have been enclosed between brackets.-[G. B.]

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SRIDHARA'S DEVAPATTANA PRASASTI. 439 refuge, colleges, temples and alms-houses, gilt flagstaffs, arches, markets, towns, villages, drinking-fountains and halls (verses 9-10). King Chamunda continued to show them favour and bestowed "the village of Kanhesvara on the great councillor (mahamantrin) Madhava, <Page #507
440 EPIGRAPHIA INDICA. L.2. ----ranAtha: suranadI sarUpA vidhANa: zirasi girijAkSepaviSayaH // 2 [ // "] puNAtu sphuradadhavizvamabhRtaH kRSNasya vakSasthalaghekhatkaustubhakAMtibhiH kavacitA lakSmIkaTAkSAvaliH / yA saMbhogabharAlasA tanuta13. -- janyavinyAsabhUrdAridrAdrumadAvapAvakazikhAkArAnizaM va: zriyaM // 3 [*] zrIsomanAthAyatanasya rekhA bhUmarivohAguliratra bhAti / ananyasAdhAraNazobhametatpuraM purArariti suucyNtii|| 4 [*]' mahIvadanapaMkajaMbhuvana --bhUSAvidhinidhiH sakalasaMpadA tripuravairiNa: sammataM / tadetadatiduHsahakSayavinAzasiddhau purA zazAMkaracita pura jayati vAridhaH svidhau| 5 [*] asti svastimadaMbujAsananibhairadhyAsitaM yajvabhidhUmadhyAmalitA -lAMvaratalaM sthAnaM bayokelibhUH / abhyarthaM hijapuMgavAbagaramitya.ducaDAmaNiH / prAdAdaSTakulAnvayAparacatuHSadhyasva tuSTaya ca yat // [*]deg zAMDilyAkhyodapravaMdhAyaketurgotraM khyAtaM nAma vastrAkulaM yat / UyA, 8. - hA devayustatra jajJe daivajJatvaM yasya sAnvarthamAsIt // 7 [*]deg yadIyAzIrvAdairamarapatikAppaNyajanaka bhunakti smAyattaM nihataripu rAjyaM cirataraM / nihatya mApAlAnaNahilapura mUlanRpatiH prabhutvaM tatpuveSvavata sukRtArthavyavasitaM // 8 [*]" gaMgApravAha7. pratimA babhUvustasyAtmajA maadhvllbhaabhaaH| te mUlarAjana puraskRtAca bhagIratheneva yazo'vatasAH // [*]" vApIkUpataDAgakuTTimamaThaprAsAdasatrAlayAn sauvrnndhvjtornnpnnepurgraamprpaamNddpaan| kIrtizrIsuktapradAvarapa 5 Merre Sikharint- Restore deyAtparamasurI-[V. G.0.2 'kSepa-viSayAM erroneously,-[V.G.0.] * Metre, Kardalavikridita. - Restore tanuvaTe saujanya - [V. G.0 TMetre, Upajati.-Read yohAgupi. * Motre, Prithvi-Restore apanavAsa-[V.G.0.] Metre, Sardulavikridita-Restore dhyAmalitAmalA| Dele stop after degcUDAmaciH | Metre, Salint-Restore kayAbhahI;- yA(vaya erroneously -[V.G.O.. II Metre, Sikharint ] Metre, Upajati.-Dele Avagraha in yazIvataMsAH

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441 SRIDHARA'S DEVAPATTANA PRASASTI. L.8. taH zrImUlarAjastribhistairapAsanibhaiyaMdhApayadayaM caulukyacaDAmaNiH // 1. []" yadyAvAsa turaMgamoDurakhurakSubacamAmaMDalakSodacchabadigaMtamaMvaramabhUdekAtapatrAvati / pAzAkuMjarakarNakoTarataTIrapyu cagaMDopalAbhiMdAna: paTahadhvaniH kSitidharaveNISu vacAma ca / 11 [*]" tasminbhUbhuji nAkanAyakasabhAmadhyAsite bhUpatiH pratyarthicitipAlazailakulizacAmuMDarAjo 'bhavat prItyA grAmavaraM dadau nijapiturmivA,, 10. ya kanhebaraM yaH zrImAdhavanAmadheyakatine tI mhaamvinne||12||" yasyottuMgaturaMgatAMDavabhavaH pAzUkaraH sainika: khaHsImAsu mahaNAbhayamahAvapraprakArobhavat / zakreNAsura--kaprazamanaM dRSTvAtituSTA, 11. manA niHzaMka nidadhe zacIkucataTe cetazcireNa dhruvaM // 13 [*]" tasyAtmajastadanu durlabharAjanAmA ysthaariraajmkrdhvjyNkraakhyaa| pRthIM vabhAra paripaMthi ----- ------NitabhadrapIThaH // 14 [*]" tadanu tadanu jobhUdalabho bhuurbhuvHsvstrityptthitkiirtimuurtimhikrmbii:| yadarinupapureSu sthalatAphalAMkA mRgapatipadapaMktilacyate catvareSu // 15 [*]" boNIcakrakazake -------- -- paMkhapratApapratihatani khilArAtirAjanyasainyaH / tasmin devAMganAnAbiviDataraparIraMbhabhAji kSitIye karNaH kIrthAbhiyAti vamata bhuje bhogiyasarINa // 1 // "]" , 12. , 13. ------ rabhUjayasiMhadevaH / . yakhabapAkaMetre Bardolavikridita ---Readyfa:- (V. G..] Metro, Vasantatilakt--aftafefitefatetayfa fa 14 Metre Bardalavikridita.Read X -(V. G. 0.] Afar [V. G. O.), which is against the metro. bItara' erroneously.-[V.G.0.] | "Motre, Malint-Read sva munAphakhAMbA.-[V.G.0.] Metro, Bardalavikridita- Torroneously.--[V. G. Metro, Sragdhard.--V.G.. reads after wa0.] ----caMdrakAMta--01) Read bAra -[V.G. MMetre, Eardalavitridita-prayAsaragoSTika-[V.G.0.] | 0.]. The same corresots erromeously kauniyA. af to be read.

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" 16. .16. , 17. 442 EPIGRAPHIA INDICA. L.14 rakapratimanamUrtiH kIrtijagatsu narinati naTAMganeva // 17 [*]deg pANaulatya jayatriyaM citibhujAmagre samA mahImekacchavaparicchadAM vidadhatA vIreNa vi-ritaH / yenArAtinapA--------dRDhAbhi saMdhucya bhi taurvasaMnibhasamutkSepaH pratApAnala: // 18 [* tasbuipeMdratvamanupravRtte vailokyaracAcamavikramAMkaH / sokapaNerAmaguNairalaMghAH kumArapAla: pravabhUva bhUpaH // 18 // yadari-------sa-taprasamarapaTukI lAlIDhadika: pratApaH / kathayati ghanaphenaskArakajholalolaM jalanidhijalamadyApyutpatiNu prakAmaM // 2. [*]gs pAkhaMDalaprANike ca tasmin bhuvaM vbhaaraajydev--| ------taraprakAMDAnuvApa yo naigamadharmavakSAn // 21 [21]" yatkhaGgadhArAjalamagnanAnAnRpeMdravikrAMtiyazaHprazastiH / vanAja tatpuSkaramAlikeva zrImUlarAjastadanadiyAya // 22 [* ]ps [tasvAnujanmA jayati kSitIza: zrIbhImadevaH prathitapratApaH / pa, 18. kAri somekharamaMDapoyaM yenA'tra meghadhvaninAmadheyaH // 23 // ] lUlAtmajaH samajaniSTa viziSTa mAnyo bhAbhAkhyayA subhaTabhImanRpasya mitraM [1] lalA --- vajIvana ---- -----patisabhAsavapUrNacaMdraH / , 19. 24 [*] tasyAbhavadbhavanamaMDalamaMDanAya zobhAbhidha: priyasahajayasiMhanAmnaH / yasthAtmajaH sacivatAmadhigamya vannaH ma[mmAna]yAM suciramAsa kumArapAlaM // 25 [...] pathopa -------hiNI sumAmiveza: kama20 Metre, Vasantatilaka. -V. G. O. reads after af " Metre, Upajati. bhavanAminaya - - -]; read capAkarakara.-[V.G.0.] | "Metre, Upajati.-The first Pidain very indistinct. ___" Metre, Sardalavikridita-V. G. O. reada pistA(sthA) " Metre, Vasantatilaks.-sUkhAbasya]yA tu bhavajIvana pUrvabhaH rita:. pA.- - - -ra-ci- - - | zrIbhImabhUpa-[V.0.0.] The same correctopUcAbana: 0 "Metre, Upajati. muukhaagmjH| -Metre. Malint-yadaripuraSu vyAvinAsavAna-[V. G.. "Metre, first three Padan Vmantatilaka. sudhira standant Matre, Upajati.-raajydevbhuupH| uccArayanabhUpavara-|the end of the inscription with the figure 19 added. [V.G.0.]

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L.20. " 21. , 22. SRIDHARA'S DEVAPATTANA PRASASTI. 443 saamivaacutH| panAyatAsvA kulakaravAkarapravodhakaH zrIdharanAmacaMdramA :26 [*] dhIrodapUraparipAMDuraputhakIrti rogameSa muru--bamAtanoti / ---------namaMzatiH zrIbhImabhU patiniyogijanakamAnyaH 20 [*]deg pAzI paraMparA seyamUyAbhaTTasya tAyate [1] caulukyavasnAkulayorAkalyaM prItirakSatA // 28 [urn kAtyA caMdrati tejasA----------- --ttAnapadAmajatyakhi lasaMpattyA dhanAdhyati / [vRttyA] sAgarati prabhAvavidhinA nityaM viracatya sau kI rAmati rUpasaMdaratayA kaMdappati zrIdhara :28[..]m ni:sImasaM---------- --------gurubhirnibdhH| saujanyanI,28. ranidhivatasatvasImA jAgatiM cAsya hRdaye puruSaH purANaH // 30 [.] zrIdharopi na vai kuMThaH sarvaJopi na naastivit| Ikharopi na kaamaariri-------[||31 ta[vAnizaM vibudha]pAdapakAmadhenumukhyA:sa- mastajanavAMchitadA bhvNtu| kiMvacya saMtyabhayadAnavazaMvadavavismeravanavinayapramukhA vizeSAH // 32 [*]3s jaMbAlastuhinAyate [pikatati: zrIrAjahaMsAyate] [kAliMdI]--dAyate haragalaH dhIrodavelA"25. yte| zauriH sIradharAyate janagiriH prAlayalAyate yatkI. supayasyate kSitigavI rAhuH pryaaNkaayte||[.] nirmAtyaM [caMdradevo] ------------ kSIrodaH pAdazaucAsa* Motre, Vaniastha.-bhabIpayema iyikA rIpipI.-1 - Metre, bordelavikridita-mulautAnapadA-[V.G.03 [V.G.0.] Metre, Vasantatilake-ni:saumasaMpadudayevanidhAnIturA. WMetre, Vuantatilaka.-puruSAyuSamA,-vAsarAvapari-kalpamAnajanatAgu -[V.G.0.] navanamaMDa-[V.G.0.] * Metre, Anushtubh.-"ridIpi na pAhA.-[V.G.0.] - Metre, Anushtubb, saMyaMtrayAbhUdanavAyate (navyAbhUdiva| Motre, Vasantatilate rakhI)-[V.G.0.] * Metre, Barddlavikridita.-kabiMdI mabahAvate.-[V. G.0.] 3. " 24.

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444 L28. EPIGRAPHIA INDICA. tmclptidehsNvaahpNk| uhiSTa pAMcavanyaM surasaridamabakhedatoyodayatrIrityevaM yasya kIleM khayamakata nuti soma----[24." -------sI vikhokImAlokya , 27. saMvIsanivAsamasyAH [.] vedhA pilaca stutimAtatAna tavAsti nAnyA sadamIti nUnaM // 25[.] pasau vIro dAntaH sucaritaparimaMdasubhagaH ------ pariNavagirA kopi muktatI [1] pUrvela. .28 "29. - adhakhilaguNavistAramadhuraM nunAva khacchadaM vimalamiva vAlmIkirasakchat // 3 // [..] ydiiygunnvkssnvvshkautukocchedyaa| -------------- gmaa| manaH kimiva rajyate nucitavaMdibhirvedhasasadasya kavimAnibhinaM ca carikhamudyotate / 37 [..] digdaMtAvalakItAlavilasattatkuMbharaMgAMgare yatvottikadamatta - - - - - - - - - nRtyti[| .] rodakaMdarapUraNa, 30. praNayinI ni:zaMkamAmaMbharibhidaMtI tamasA kulaM kalimalamadhvaMsabahotsavA 18 [*]" khokAlIkAlavAlA jalanidhisalilAsitA[mukhA vahatI] [zaMbhomavisaMvidhasilaguNamaye raMkuraiH kIrtivalI yasya prAlayabhAnupavikacakusumodAratArAparAgaidizaka vyApayaMtI jayati phaNipatiprAMzamUlA jagatyAM / [u.]" -----sAvitrIlamIsaubhAgyadevyAkhyAH [*] , 82. ekhAnAnakriyAkhyeyA yahadIzasya matayaH // 4. [*] tAbhi vanavaMdyAbhiH saMdhyAbhiriva vAsaraH [1] [zrIdharaH yobhate makhazokavyApyekadIpakaH // 41] ---[mAlavatamAla]vanAyamAna sinAgaja,, 38. prakarabhaMguritAM bhuvaM yaH [] [bha]yaH khirA sapadi maMbavalena vatvA Metre, Sragdhara-cadradevI raghupaviracivaH setubaMdhaH prcaacii| -[V.G.0.]bI:---sImanAthI tira- [V. G.0.]| bhigamAna-[V.G.0.] Band "maracIvate. -Metro UpajAti-(battIrNAnAmu) yaso (si) vikSIko [V..0.1 a Motre, Sirdalivitrdita-maca(pArapaSivAvaDaMpadA).-. mAcI.-V.G.OJ Read vikhaca: | Metre, Sragdhara * Metre, Bikhaript Metm Prithri---bama--bAnI--bayavA * Metre, Anushtubh (basapA ) sApiyA-[V.00) " 81.

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SRIDHARA'S DEVAPATTANA PRASASTI. 445 "36. "36. zrIdevapattanamapAlayadAtmazaktyA // 42 [*]" pralayajaladhivelololakallolalolaM ----------saMpiSTazailaM [1x ] dalitadharaNiL.34. cakra vIrahamIracakra bahutRNamakarodyaH zrIdharo durgadarya: // 43 [*] mAtaH kaivalyahato raripubhavanaM rohiNIsvAminAmA ----------------- kezavAyaH [1] nAnA tA tasya tahacchivabhavanamapi ------- [dhAma] zrImacchivastra pratihataduritaM kAritaM bhUriyobhaM // 44 [*]" valo dauvArikobhUda ------------- --- gUrjarAvA nijanipuNa guNai. sUnunA ----[1] [yene[1] zrIdharIyo]ranagarapade yojitastasya nAnA prAsAdaH zrIdharaNApyayamavanijayaH kAritaH --- [45 // *]" ----------dhanastomAcamatkAriNaH , 37. kiMcicchInRpamAyikAbhirabhita -------[ix] gIrvANAdhipacA[pasA daramahArabaspharajyotiSAM - naite merumahIdhara ---------- [meani] f---mA-hijavRdhibhAja: ___samAnadIrghA saguNAH --- [1] ------mAhezvaravyAkaraNopamAnAH // 47 [*]" - - - ------[1] vaizeSikA iva // // 4- [..] -----[I ] sunayo yathA 47 [1] vi--- ----H "39. cittahatti E , 40. dhUpodvatadhA ----[1] --------dete|50 [..] ------[kathAzrayAya maThaM vi--------[] ------ ----------cetaH // 51[.] patha ka / / / - - - - - - " Metre, Vasantatilaka-sattAnamAlava -[V. G.0.] | 48 Metre, Sardilavikridita 'pavana'ta:-koyanAcAtarA Probably tAbadeg to be read. bhaMguritAMbudaM y| sUryaH sthirA(2) mahaudharaH zazidRzAmAkAra--[V.G.0.] erroneously-[V. G. 0.] * Metre, Upajati.-dijIcamIbhUpina, tArakhA mAvira "Motre, MAlint.-paraNadharaNamAvApAvasapiSTa-[V. G.0.1 -[V. G.0.] "Metre, Bragdhara.- - - ___w Motre, Anushtubh.-Beginning of first line, pAthIdayA: mamitI maMdira -[V.G.0];-mapi ---- nayAcyaM | kaipisuMdhA vai / -[V. G.0.] [V.G.0.] si Metre, Anushtabh. Metre, Sragdhara-bhUdarigiri------- Metre, MAlint. vibhavA; myavargAH cArA -[V.G.0.] --dAmaTA gurga-[V. G. o] guNeH Om-[v. G. O M otre, Trishtubh-eSAM masihAya kathAzrayAya mar3ha vidhAya rAjanAbAdhinasya bArita: aMbarakha.-[V. G. 0.] khapardana vnaa| [V.G.0.]

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446 EPIGRAPHIA INDICA. L. 41. thamavi devAdAgataH ---- ----zrIdharaNa [1 ] ------------ -----[ // 52 // *]* --bhUpAlakulasahu "42. jImUtavAhana ---[ // 53 // .] ------ -------[*] pAvano yatipati yasyAhipUjAvidhi:] . ------------ // 54 [1]in ---dUra prasarapariNate ------- . ----SaNikamatamahAvyAla saMraMbhasiMdhuH [*] " 45. lazivamunibhAnanIyo [naveMduH] // 55 [ // * ] - - - - ca pAdapa sau [*] aMgIkvatA - - - - --[ // 56 // *]58 ------ [ni:zeSapApaMDimRNAlapaMDaH] [bhaktyAsya tuSTaH pratipabadarya:] [prazastimetAmayamuddadhAra] // 57 [[*] yAva46. viSNorasi ---------- ---------- ---[I ] [yAvahANI viharativi] -------- taa--------------|| [57 [*] [ete] ----vena prAsAdAH suuvitaaHshubhaaH| likhiN--------------[||4||.] zrImavikramanapasaMvat 1273 varSe vaizAkha zudi 4 zukra [ni:pAditamitibhivamasta ch| maMgalaM mahAbI: gataH (zrInivAsI), pradinupatimataM yaH eMDitamanya-third | V Metres Sragdhara.- dabadradUrI, caNitamana-[V.G.0.: pada): bhivajavadhi-[V.G.0.] Metre, Malini. . * Metre, Vasantatilaks?-vIstha capAdapadyI-[V.G.0.] 55 Metre, Anushtubh. >> Metre, Upajati. At the end of pada1 prabhUta-[V.G.0] MMetre, Sarddlavikridita. ------dadhipari Mandakranta viharati vidhurvapiDAMtarAsatA--- --- sacivaH sudhIH savidhA---vIjita | valayamakhilaM gaMDayaMtI yamasya-[V.G.0.] -[V.G.0.]

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ASOKA'S ROCK EDICTS. XXXVI.-ASOKA'S ROCK EDICTS ACCORDING TO THE GIRNAR, SHAHBAZGARHI, KALSI AND MANSEHRA VERSIONS. 447 By G. BUHLER, PH.D., LL.D., C.I.E. For the subjoined edition of the four full versions of the Rock Edicts the following materials have been used : (1) Girnar, a new most excellent estampage, taken by Dr. Burgess during the working season 1887-1888, from which the accompanying facsimiles have been prepared. (2) Shahbazgarhi, a very fine estampage, taken by Dr. Burgess in 1886,' and a second estampage (B) of Edicts XIII-XIV, prepared by him in 1888. Both have been collated afresh with the text, published formerly. (3) Mansehra, an estampage, taken by Dr. Burgess in March 1887, as well as a second one (B) prepared by Ghulam Husain in 1889. The latter has been collated for all those passages where its state promised good results. (4) Kalsi, an excellent estampage, taken by Dr. Burgess in October 1887, according to which the accompanying facsimile has been prepared. With respect to the latter it must be noted that the readings of the transcript occasionally, though rarely, differ. And it must be borne in mind that in difficult passages the reverse of the estampage has been consulted, where the letters appear in high relievo and where sometimes those superficially damaged on the obverse are perfectly plain. In the most important cases the discrepancies between the facsimile and the transcript have been pointed out in the notes. The gain which the new collations yield for the texts is most considerable in the case of the Kalsi version. There a good many alterations had to be made, which mostly however refer to very minute points, such as a-strokes, Anusvaras and the like. In some cases new word-forms have come out, but only very little that affects the sense. The new transcript gives for this version also the grouping of the words, indicating by short strokes between the words, those which have been written continuously by the scribe, and there are some cases where the grouping is important for the translation. Thus, in Edict V, 1. 14, the position of the syllables desam-pi hapesati, proves that we have to transliterate delam api hapayishgati, not delam apihapazishyati. Unfortunately the grouping becomes irregular in the more negligently written lower portions of the inscription where in some lines vertical strokes, sometimes placed wrongly, have been used to show which words belong together. Next, the new estampage B has furnished some valuable new readings for the thirteenth Edict of Shahbazgarhi version. Quite a number of new letters, not recognisable in the earlier estampage or not included owing to the shortness of the sheets, are readable on Ghulam Husain's squeeze B. of the Mansehra version. It is now perfectly certain that the Mansehra version is most closely related in its wording to that of Kalsi. 1 This was used for my German article in the Zeit- Also used for my German articles in the Zeitsch, der schrift der Deutschen Morgenlandischen Gesellschaft, vol, D. M. Gesellschaft, vol. XLIII, p. 274, and XLIV, p. 703. XLIII, p. 1288.

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448 EPIGRAPHIA INDICA. The new facsimiles of the Girnar and KAlsi versions, which give the letters in rather larger size than any others published before, are also very instructive for the palaeography of the 3rd century B.O. Everybody who pays even slight attention to the alphabet, will now see that the Southern Maurya characters certainly do show a good many various forms, and among them cursive ones or such as are usually considered marks of later periods. Thus, an initial a, consisting of two verticals and a crossbar or of a curved line open to the left, and a vertical on the right connected by a crossbar, occurs occasionally in the Kalsi inscription (see, e.g., Ed. XIII. 2, 1. 15 papota me a). The second form is observable also in the Indo-Skythic documents, and perhaps is the parent of the modern Devanagari a of Western India. Andhra forms are found in ka, which has the dagger. like form, (see, e.g., Kalsi Ed. IV, 1. 11, puta-cha kam.); in chha, which sometimes consists of two circles with a vertical line standing on the point of the junction (e.g., Kalsi Ed. V, 1. 14, kachhati) in ja, which is angular (e.g., Girnar Edict IX, 1.1, raja); in da, which is round in atapasamde, Kalsi Ed. XII, 1. 31, and occasionally shows acute angles in other words of the same line; in ta, which very commonly has a rounded left-hand limb, both in the Girnar and in the Kalst inscriptions; in da, which is triangular in the superscribed vijaye Kalsi Ed. XIII, 2, 1. 13. As peculiarities of the vowel-notation commonly observed in the later inscriptions may be noted (1) a-strokes running upwards or downwards (see, e.g., Kalsi Ed. XIV, 2, 11. 21-23 passim, (2) e-strokes, slanting downwards, much like the modern matras (see, e.g., Kalsi Ed. XIII 1, 1. 39, Satabhage, and Ed. XIV, 2, 11. 21-23 passim); and (3) a looped o in no hutapuluva, (Kalsi Ed. V, 1. 14). Finally, the Anusvara is occasionally placed above the letter to which it belongs, (see, e.g., the first of dhammam, KAlsi Ed. XII, 1. 33, dharmamahamata, Kalsi Ed. XII, 1. 34), and it seems not improbable that the short strokes which sometimes (e.g., in the third syllable of salavadhi, Kalsi Ed. XII, 1. 34, and in the second syllable of katabhage, Kalsi Ed. XIII, 1, 1. 39) are attached to the tops of the consonants, in reality are serifs. These points, to which others might be added, in my opinion leave no doubt that in Asoka's times much more developed forms of the Southern alphabet were used in everyday life, which conclusion has an important bearing on the question whether the art of writing had then been newly introduced into India or had been cultivated for a long period. With respect to the Northern or Kharoshthi alphabet, it may also be safely asserted that its characters show numerous vacillations." TRANSCRIPTS. EDICT I. Girnar. Shahbazgarht. fyath dbammalipi devinar priyena (1) Priyadasina [A]y[m] dhramadipi d evana priasa rana lek hapita (!) idha na kim-[2]chi jivam rano likhapitu[:] bida no kichi jive Anbbitpa prajubitayvam [8] na cha smajo ara [bbi]t. prayuhotave no picha samaja katayo [.] Babukarn hi dosam [4] sama jamhi pasati kata[va] [:] [Ba]huka bi dosham sama. Sa . For the present I will only point to the introductions of Read arabhilse; the last vowel has been lost. my two articles in the Zeitschrift der Deutschen Morgen- The vowel of the second syllable has been placed too high landischen Gesellschaft, vol. XLIII, p. 12, and 276ff, where but to read ye is not correct. some remarks on the Kharoshthi lipo have been published. Possibly krafava. * The Anuskrs is probable according to the reverse, but not certain.

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ASOKA'S ROCK EDICTS. 449 Girndr. Shahbazgarhit. devinar priyo Priyadasi raj& [.5] Asti devana priyo] Priadragi raya d.khati [.] Asti pi tu ekach samaja sadhumata devanam [6] priyasa picha ekatie samaye srestamati devana priasa Priyadasino rano[.] Pura mabanasamhio [7] devanam Priadrabisa rano[] Pura mahanasasi devanam priyasa Priyadasino rano anudivasam ba-[8]huni prissa Priadrasisa rano audivaso bahuni pr&nasztasabasrani drabhisu pra[nasat asa] has [t]ani" a[rabb]i[yisu] 80sapathaya [.9] Se aja yada ayam (pathayle "[.) So ida[n]i yada asya] [2] dham malipi likhita ti eva pra-[10]NA" drabhare dbramadipi likhita tada tra yol vo prapa sApathaya dvo mordeko mago [.) So pi [11] humfamti majura duvi 2 mrugo 1 080 pi mago na dhuvolC.] Ete pi tri prana pacbba mrugo no dhruvam(.] Eta pi pranatrayo pacha na drabbisare! [12] na arabhisanti (.) Mansehra. Ay[i] 1 dhramadipi [de] vana (pri]yena (Pri]yadra- [bi] na ra, na, ikbapita[:] hida no kichi jiv(e) arabhi t.) pra(ya)-[1] [ho]taviye no picha sama (ja) kataviya[.] Bahuka hi [dosha samajas deva) na priye Pri(yadrasi ra]ja kha, 7 Asti pichu [2] [e]katiya samajs safdhulmasta) devana priyasa [Pri]yadrasi[ne]" rajine () Purs maba(nara) si (devana] pri. 84 Pri . . sisa ra-[3]jine anudiva . bahuni pranasa- [tasa] hasrani, a[ra].isu supa[th]raye[.] Sesi. ni]" ..ayi dhrama[dipili]khita ta[da] ti[ni] ye. prasani . bbi. ti duCvje 2 maja-[4]ra eke l m [r]ige [.]" Se]pi chu]mrige no dhruvam (.) Etapil pi chustini pranani pacha no arabhi ..) Kalet. Iyar dhammalipi devinan-piyen Piyadasin(a) lekh [it] [:] hida na-kichhi jive alabhi tu] Pajohitaviye [1] 20-pi-cbs samaje kataviye C.] Bahuk [8] -hi" dosl samajas[] devanarn-piye Piyadasi ja dakbati ( Athi-pi-oba ekatiya sa[m]aja sadb [u]mata dev&namh-piya & Piyadasis[4] lajine [2] Pule-mab&pasasi devanar-piyasa Piyadasisa lajine anudivasar tabuni pa nasahasani alabbiyisu supathay[e.] Se-idani yade [iya) dharmalipi lek hita tada timni yeva panani alabbi ya]mti [3] duve majula eke mige[.) Se-pi-cha mige no-dbuve.] Etani pi-cha" tini panani no-klabbiyisurtir.1 EDICT II. Girnar. Shahbazgarht. Sarvata vijitamhi devanam priyasa Priya- Savratra vijite devanam priyara Priyadragiga dasino rano (1) evamapi pracha mtesu yatha yo cha [a]mta' l yatha (Chojda (3) Choda Pada Satiyaputo Ketalaputo Pandiya Satiyaputra Keralapatra a Tamba- [2] pampi Antiyako Yonaraje ye ve Tambapamni Amtiyokon nama Yonaraja ye chu pi tasa Amtiyakasa samipari [8] amne tasa Amtiyokasa samamta (ra)jano The top of the letter da has been destroyed and it is >> Possibly na or no to be read. impossible to say whether the word was dekhati or dakhati. Possibly baluka to be read. * The obverso seems to show akatie, while the very thin Dosha samajasa is very indistinct. e-stroke is visible on the reverse. # Samdjasd is more probable than samdjasi. 10 The sa has a serif which makes it look like se. At * The last syllable of Priyadrasine is not certain; it may the end of the line & second mki has been scratched in. have been sa. 11 The Boond ra-stroke is not certain. * 1. ni, i.e. id dni is uncertain; the reading may be a. .. 12 Possibly supathraye. i.e. adhuna. Possibly ayanh. * The Anusvira is at least probable. # The long iis probable, but owing to an abrasion not >> Tho ra-stroke of mrige is not quite certain. absolutely certain. >> The ma bau besides the i-stroke two little horizontal * Owing to an abrasion the second 4-stroke is somewhat lines to the right and to the left, which, strictly interpreted, abnormal. would give the nonsensical form mruige. The left one has 16 Possibly dhdvo is to be read. probably been added by mistake. 17 It is possible to read drabhisathre, as there are two >> Etani-pi-cha is distinot on the reverse of the impres. deep holes after sa. But both are probably accidental. sion. * The lant vowel is uncertain, as the upper portion of the * Possibly Piyadasino is to be road. apparent 6-stroko is abnormal and less deep than the lower one. * Ouly the lower part of the first sign of arhia has been Hence the reading may have been ayo. preserved. "Only the right half of the fa of Priyadrasina is visi. The reverse of the impression shows distinctly that ble on the reverse. I the last syllable is pathe 3 x sion

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450 EPIGRAPHIA INDICA. Girnar. rajano sarvatra devanam priyasa Priyadasino rano dve chikichha kata [4] manusachikichha cha pasuchikichha cha [.] Osudhani cha yani manusopagani cha [5] pasopagani cha yata yata nasti sarvatra harapitani cha ropapitani cha [6] molani cha phalani cha yata yata nasti sarvatra harapitani cha ropapitani cha [7] Pamthest kupan cha khanapita vrachha cha ropapita paribhogaya pasumanusanam [.8] 88 Mansehra. Sa.tra jitasi devana priya [sa Priya]drasisa rajine ye cha amta a [tha] [5] [Choda] Pa[m]diya Satiya [putr.] Keralaputr[e] bapani tiyo [ke] nama 40 Yona. ye cha vratra Savata 37 vijitasi devanam-piyas[a] Piyadasi [s] lajine ye-cha-amta atha Cho. da Pandiya Satiyaputo Kelalaputo Tambaparhni [4] [Am]tiyoge-nama Yonalaja samarta ye-cha amne tasa [Am]tiyogas samamta raja priyasa lajano Bavata devanam-pi[ya]s Priya[dra] rajine [6] duve 2 chikisa Piyadasisa lajine duve chikisaka kata manusachi kisa cha] pasuchikisa cha [.] kata manusachikisa-cha pasushiki-cha[] Osha[dhi]ni manu.. ka[ni cha] Osadhan [i] manusopagani-cha ka[ni cha ya] tra yatra vratra ganicha a[ta]ta nathi [5] savata harapi[ta cha] ropapi[ta cha] [7] [Eva] me- halapita-cha lopapita-cha [E]vameva mulani cha phalani cha atra atra va mulani-cha phalini-cha ata[ta] tra harapita cha ro[papi]ta nathi savata halapita-cha lopapita. cha [.] Ma[geshu] ru [chha]... pita- cha [-] Magesu lukhani lopitani udu[ku] tani [pa]tibhogaye panani-cha khan pitani patibhogaye pasumunisanam [.] pa pasopa. na nasti pasum [a]nusana [.8] EDICT III. Girnar. Devanam priyo Piyadasi raja evam aha[:]dbadasavasabhisitena maya idam anapitam [:1] sarvata vijite mama yuta cha rajake cha pradesike cba parichasu parichasu vasesu anusam-[2] yanam niyatu etayeva athaya imaya dhammanusastiya yatha ana-[3]ya pi kammaya [:] sadhu matari cha pitari cha susrasa mitasamstutanatinam "7 bamhana-[4] samananam sadhu Possibly savrathra to be read, as there is a hook above the ta, which, however, looks very abnormal. Skakbdagar. savratra" devanam priyasa Priyadrasisa rano duvi 2 [chiki]sa ki[tra] manusa [chiki] sa pasu [chiki] sa cha [.4] [Oshudhani manusopakani cha pa[4]pakani cha yatra yatra nasti savatra har [o]pita cha vuta. cha kupa cha khanapita pratibhogaye pasu-manusanam [.] At the end of each of the lines 5, 6 and 7 the word cha has been inserted as a correction. 25 The first and the third signs of oshudhani are unoertain; likewise the vowel of the second. Haropita is the apparent reading, but the o-stroke may be accidental. The reading harapita has, in any case, to be restored. Savata, not savata, is the reading of the new impression. The reverse of the new impression makes the two la exceedingly probable. It confirms also the curious nomina tives in o. 30 The Anusvara is doubtful. 40 The first sign of nama has erroneously an upstroke to the right of the lower end, Kalsi. Shahbdagarht. Devanam priyo Priyadrasi raja aha ti [:] [bada]yavashabbisitena" sava.[5] vijite yuta rajuko pradesik [e] pa(mcha] shu pa [mcha]shu 5 vash [e]shu anusamyanam nik[r]amatu etisa vo karana imisa dhramanusasti yatha anaye pi kramaye [:] sadhu matapitushu susrusha mit[r]asamst [u]tana[ti]kanamh bramana [era] mapa [nam] sa, pra. . . Chikisaka is the distinct reading of the new impression (facsimile ki), which also shows that no other sign, but a hole, exists between kd and kafd. Chd, not cha, is the plain reading of the reverse of the impression. "Possibly pasumunitana. The first two signs of badaya are indistinot, but the reading baraya seems impossible. Possibly the correct form was badala. The ra-stroke of nikramatu is not certain. The tha is somewhat abnormal, the upright line being slightly bent. 47 Read mitra. An 4-stroke was probably not intended but in its stead the short upward-turned ra-stroke.

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zeme 13797. V LI SO BY KY + = PYT3 T P X Y Z . | J I VYT TRY TO 337 WAY PANKY T TAKES IKUT. TIJ TYTID? TYYYY Y Y X X X X P SY PAY & T + IQ ekot tria 4 KOT 1374. | To KPTY JY FIT I T K X X I X P Q Y P P + X {] Pts 1 PY Tery 3 [JKS TXT 71 K. J. 4 E. V. 33772 PATIE A JKY + 9 + PE ES FJ < 1 3 7 7 3 TO < ? ? I 3 } } 1 J X T P + T Y K Y Y J J T 3 J T F ++ TY * KI !! POYOPYINYILITY YLI POTYYPIT 887 1742 431231290 T T 9 Page #521

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ASOKA'S ROCK EDICTS. 451 Girnar. Shahbazgarhi. danam prapanam sadhu anarambho [6] apavayata apabha[m] data sadhu] Pari(pi] * apavyayata apabhamdata sadbu[.5] Paris&' pi yuta[ni Banavasi anapesanti hetato cha yute Anapayisati gananayam betuto cha vananato cha [.] vyanjanato cha [.6] iyam Mansehra. Kalsi. [De]vana priye [P]riyadrasi raja eva aba [1] Devanam-piye Piyadasi laja [he]vam-aba [: 6] dava(da)savashabbisetenal me ayam duvadasavasabbisitena-me (a)napayi[t]e[:] savratra vijitasi (me). ta raju. anapayite[:] savata vijitasi mama yuta lajuke (pra]debike . chashu pam[chashu] 5 vasheshu [9] padesike parichasu parchasu vasesu anusamyanar nikrama[m]tu," etayeb vam athraye anus[a]yanam," nikhamatu etaye-va athaye imaye dhranianusastiye ya . am anayepi imay[e]," dharmanusathiya yatha am aye-pi kramane [:] sa matapi . shu kammaye () sadhu (-7] matapitisu 67 Busrussba][mi]trasamstuta-[10] Hatikanam cha susus& mitasamthutanatikya namn-cha bra[ma)qasramananam sadhu dane pranana bambhanasamananan-cha sadhu dane pananam a.rabhe sadhu apa (va)yata" apabhada[ta] avalambh[e] sadhu apaviyat apabhardata sadhu [.] Parisha picha yutani gananasi sadhu [.]. Palisa-pi-cha yuta (ni) gananasi (ana)payisati betu(te) cha viya. [11] nate cha[.] anapayisamti hetuvata-cha viyamjanat(o)-cha[.! EDICT IV. Girnar. Shahbazgarhi. Atikatan antara bahuni vasasatani vadbito eva Atikratar artarar bahuni vashasatani vadhito vo pran&ram bho vihimsa cha bhatanar natisu (1) asam- pranarambho vihisa cha bhutanam natinam (asa]mpratipati bramhanasramananam asamprati- pastipati" sramanab[r]amananam] (asamprati)pati [.) Ta aja dev&nam priyasa Priyadasino patio [.] [So aja dovanan) priyasa [Pri]ya (drasisa rano [2] dharmacharaneoa bherighoso ahorano] [7] dhramacharanena bherig[b]osha aho dharmaghoso vimanadasana cha hastidasana cha [3] dhramaghosha vimananam drasanam shajstino agikhamdbani cha anani cha diyvani rupani jotikamdhani anani cha divani rupani dasayitpa janam [.] Yarise bahuhi vasasatebi [4] drasayitjanasa [.]Yadisa[m]obahuhivashasatehi na bhutapuve tarise aja vadbite devanam priyasa na bhutapruve tadise aja vadbite devanam priyasa Priyadasino rano dharmanusastiya anaram-[5] Priyadrasisa rano dhrammanusastiya?l anarambbo prananar avib isk7 bhatanam natinan [bho] p[ramanam] avihisa bhutanar fatinam sarpatipati brahmanasamananam sampratipati bramana]-[8] sramananam sarnpatipati matari pitari [6] susrusa thaira- sarpati pati matapitushu (vudhanam susrush [.] Esa ane cha babuvidhe dhamma susrusha [.) E[ta]anam cha bahuvidha (mjahrama. 4 The Anusvara is not certain. The vowel of the third syllable is not oertain. 9 Read parisha pi. 65 Only the lower portions of the first two signs are dis. And, not tha, is the reading of the impression. tinet; the fourth looks like thi. The third letter of duvadfafao is not certain and may "The first four signs are very indistinct. The same have been da or an abnormal ra. Perhaps abhisitena remark applies to the following bracketed words and syllables to be read. with exception of the vowel of so, of the word aja and of the * Possibly anusanyanun to be read. last vowel of raio. Possibly imaya to be read. The syllable pa has been inserted afterwards. # The Anusvara is very probable, but not absolutely | The syllable da has been inserted afterwards. certain. The syllable ki has been inserted afterwards. The second sign is abnormal and might be read tru. To the right of the lower end of da appears a curve. - Rend dharmanusathiya. and the letter is probably the fore-runner of the later da, 47 The last syllable of malapitisu is distinct on the reverse. wbich looks like tra. * Susued alone is the possible reading to the reverse of "The reading darhayitu is not impossible, but combithe impression. nation of the na-stroke with the upstroke ou the left is more Cha ought to stand, not before, but after bramanas probable. ra nananath. 70 The Anusvara is not certain. - Dane, not danerit, is the reading of the impression. The form dramma', which occurs also below Ed. X a The reverse of the impression decidedly speaks in l. 21, seems to be owing to a mixture of the Northern favour of 4, not of ti. drumao and the Magadhi dhatnao 3 a 2

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452 EPIGRAPHIA INDICA. Girnar. Shahbazgarhi. charane vadbite vadhayisati cheva devanam charanam vadhitam vadbisati chayo devanam priyo [7] Priyadni raja dhamma(cha) raman idam [.] priyasa Priyadrasisa rano dhramacharano im. (.] Putra cha potra cha prapotra cha devanum Putra pi cha ku nataro cha pranatika cha devanamh priyasa Piyadasino rano (8) Vadhayisamti idam priyasa Priyadrasisa raffio vadhe]santi dharmacharanam ava samvatakr pa [.] Dhammamhi. ma charanam imam avakapar dbrame silamhi tistarto dhammar anusasisarti 1.9] si[le cha]" (9) tistiti dhramar anusasisarti (.] Esa hi seste kamme ya dham- Eta b[i sre]th[am] k[rjan(a ) ya[m]" dhramanusksanam [] Dhammacharane pi [ma]n[u]sasanam (.) (Dhrama]charanam pi cha na bhavati asilasa [.] Ta imambi athamhi (10) vadbi na bhoti asilasa [] So imisa athrasa vadhi cha abini cha sadhu. Etaya atha ya idam lekhapi- abini cha sadhu[.] Etaye athaye ima[m] dipitarh ( dimasa athasa vadhi yujamtu hini cha [iu] eta alimisa athasa vadhi yujarnt. hini cha ma l ochetayva[] Dbadasa vasabhisitena ma loche[sb] [1.] Ba[daya) vasba[bhi]sitena" devanar priyena Priyadasiva rana idar devanam priyena Priyadrasina rana [id]an. nani?" lekhapitam(.12]. dipa[pi]tar [.] Mansehra. Kalsi. Atikraltar [mta [ramn? babuni vashasa.ni Atikahtar artalar bahuni vasasatani va[dbi]. 'vadhite vam prapara (mbb]e vi[h]i[sa]" cha bhu. te-ve pa nalambhe vihist-ch bhutanarh tanam natina asapa[t]ipati sramanabramananam natinam asampatipati samanabambhandnam asampa (ti] pati[.12] Se sja devana priyasa asampatipati[.] Se-aja devanam-pivasa Piyadasine Priyadrasine ra,ne dhrama(cha)raaena bherighoshe lajine dharmachalaneda bhelighose aho dhammaaho dhramagosbess vimanadrasana hastine agikam- ghose vimanadasanasi [9] ha]thiui agikardhani dhani ana ni cha) divani rupani draseti amani-cha divyani lupani dasayitu janasa [.13] [A]dise bahuhi [va]sha satehi na hu]ta- janasa [.] Adis[e] bahuhi vasa [sa] tehi na-hutapruve tadise [aja] vadhite (de) vana priyasa puluve tadise aja vadhite deva nam-piyasa Priyadrasine rajine dhramanusastiya anarabhe Piyadasine lajine dbatmanusathiye apalambhe prananar avihisa bhutana natina (14) sampatipati pana nam avihisa bhutanam natissu]-[10] earpati. ba[manasramanana [m] sampatipati matupitashu pati barbhana (sa) mananar sampatipati matapitisu susru[sha) vudhrana subrush [.Kshe ano cha ba- susus& [.] Esba-cba$ anne-cha babuvidhe huvidhe dhramacharane valhrite.] Vadhrayisati yeva dharmachala[n]e vadhite vadhiyisati-cheve devana priye[15] Priyadrasi raja dhramacharana devanarn-piye Piyadasi l&j4(r) imar dharmachala. imal.] Putra picha ku natare cba panatika nam () Puta-cha-kann natale-cha pausati]kvadevanam priyasa Priyadrasine rajine cha devanan-piyasa Piyadasine lajinefill pavadhayisamti dhramacharaga imar a va (pa) vadhayisarties-chev [0] 89 dbarmachalanam kapam dbrame sile [cha] [16] i[ma a vakapar dhammasi silasi-cha rtistita rahramari anususisa (m),() Eshe hi [chi]thi[tu]" dharmnm anusa sisamtir. Ese-bi sre[tb]e a d hramanu sa]sana(.] sethe karmam ar-dhammauusasanam.). Dhramacharane pi cba na lioti asilasa (.] Se Dhammachalane-pi-eba no-hoti asilas&[] Se. 72 It is impossible to read cha. Read dharmanusathiye. 13 The bracketed letters at the end of the line are very 4 The new impression seems to offer nation, instead indistinct. of natinath. # The Apusvarm of this and of the two preceding words Esha-ch4, not asha-cha, is the reading of the new imare uncertain. pression. 7 The second and third letters are not distinct; the fourth Lajd looks exactly like ldfd. may have been vra. # Kath, not ka..., is the distinot reading of the new 76 The first omitted sign looks somewhat like chu, no or impression. di, but I am unable to find a suitable word. The Dhauli The additional pa is badly mutilated, but certain ; version has in the same place two illegible signs. compare also the Manselira version. 77 Possibly atikrantan. Chevu, potova, seems to be the reading of the ind75 The two Anusvaras are not certain. pression. 7The third sign of vihisa is not quite distinct and the The first badly mutilated syllable may have been chi; reading vikissa pot absolutely impossible. the second in according to the reverse of the impression, 90 Possibly ndtind to be read, but the abnormal shape of distinctly thi, not fhanh; the third seems to be tu. Compare the apparent d-stroke points to its original forun, an Anusvars the reading of the Mansehrs version. joined with the na by an exfoliation of the rock. 91 Karman is now inore probable than me. 31 Read rimana laxand. The Anusvara is doubtful. * The voaspirated ga is very distinct. The na is abnormal, and similar to a na.

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ASOKA'S ROCK EDICTS. 453 Mansehra. Kalsi. imasa athrasvadb[c]i ahini cha sadbu) imasi athash vadhi xhini-cb& s&dhu[] Etaye[17] athraye i[math] li[khi]te[:] [ta]sa [a]. Etaye athaye i(ya]mh likhite [: 12 )imasa a[th]asi SA vadhra yujattu hini cha ma anu [lo]chayisg"[.] vadhi yajanta hini-cha ma-alochayisa[.] Davadasavashabhisitena devana priyena Duvadasa vasabhisitena devanam-piyena Priyadradina rajina iyan likhapite [.18] Piyadasinan lajina lekhitam [.] EDICT V. Girnar. Shahbdagarhi. Devanam priyo Piyadasi raja evam eha [:)] Devana priyo Priyadrakil raya evam aha ti [0] kalanar dukaram(.] yel a ... kalanesa ka[lanam), ukaram(.) Yo a ..[ro] ka[la] pass 80 dukara karoti (1) Ts may& bahu kalanan 80 dukaram karoti[.) So maya bahu kalam katam(.] Ts mama puta oba potricha para kitram [.) Tarn ma [ba] putra cha nataro cha para cha tena ya me aparbam ava samvatakapa cha t. . [yal me apacha [a]chharti avakaanuvatisare tath [2] 80 sakata par tatham ye an.vatisati te sukit[r]ar kasati(.) Yo tu eta desam pi hapesati so kashamti[.) Yo chu ato . [kam pi hapesati]* so dakatar kasati(.] Sukaram hi p&pam(.] [du]katam kashati(.] Papam bi sukaram(.] So Atikatan antaran (8] na bhatsprurvam dhammaatik[ram]tar antararh na [bhu]tapruva dhramamahamata nama[.] Ta maye traidasavasabbisit. na mahamatra nama[.]80[tidasavasha] bhisitena[11] dhammamahamata kata(.) Te savapasam- maya dhramamahamatra kit[r]"(.) Te savrap[t]desu vy&pata dhamadhistanaya" (4) .... ashamoesbuvapat[] dbramadhithanaye [cha] . . . . . . . dhammayutasadhramavadhiy[e] hidasukhaye oba dbramayutasa cha Yona-Kambo . Gamdharanam Ristika-Petenik&- Yoda-Kamboya-Garndharanam Rastikanam Pitini. nam ye va pi anno aparata (.) Bbatamayesu va [5] . kanam ye va pi aparata(.) Bbatama[ye)shu .............. [8] khoya bramaaibbeshuanatheshu v[u]dheshuhitasukbaye dharmayutana aparigodhlya vy&pata te[.] [dhra]may[u]tasa apalib[odhej" vapata [te] [.12] Bardhanabadhasa patividhandya [6] .. .. Bardhanabadbasa pati vidhanaye apa [li]bodhaye . ........... (pra)j&kata-mo[chhay]eliyam a[n]uba[dh]arno prajava kitabhikaresu va thairesn va vyapata te (.) Patalipute bhikaro va mahalakava viyapatra [.] IA" babiresha cha bahiresu cha [7] . . . . . . . . . oba nagaresbu savreshu orodbaneshu bhratunam ............ va pio me ane fatika cha me spasunam" cha ye va pi amne natika sarvata vyapata tol.) Yo ayam dhammanisrito savatra viyaput (s)[:] Y [arh"]yan dhramanierite ti va [8] . . . . .. .. . . .. ti va dhramadhithan[0]" ti va danas[a]yuto ti ve . . .e savatra vijite masha] dhramayutasi viyapata te dhammaba mata.) Etaya" atbaya ayam dhan- dhramamahamatra[ ] Etaye athaye ay(ar) malipi likhita [9] . . . . . . . . dbramadipi d ipist[@]" 0. chirathitika . . . . . . . . bhotu tatha oba. praja" anuvatatu [.18] # Read radhri. * Read dhanddhistandya. The single ma is to be readas * Read alochayisu. double. The reading Piyadafind is distinct also on the rubbing. 15 Possibly wadhahu. " The form of the Annsvara is abnormal. * The last sign has apparently also an Angsdra. 1 The second ra-stroke of Priyad rafi is abnormal. 17 The na has been added later as a correction. * Possibly yo to be restored, as there is an abrasion at the # The second sign of mochhaye is not quite distinct. top of the ya 19 The last syllable of an badhan stands lower than the The tails and tops of the lost lotters are visible, and others. it is not difficult to see that the first was di. 10 Possibly mahalako. * Read kalanasa. 11 Possibly hia. * Read kalanarh. ** Regarding the first sign of spasunam, see the note to the * Read tena. German edition. 7 Read anuvaikarti. 10 Restore ye vid pi. Before a there is only a vertical stroke, Read exarh ; karh and the following bracketed letters not a na are very indistinct. >> The vowel is not certain. Read Whitapirvath or purvak. * The last vowel is not certain. 10 The first and sound letters are doubtful. The reading * The third vowel in not certain. tirao or toda is possible. # The ya has been added later. The ra-stroke is doubtful. * The lower end of the last syllable bus been destroyed. 11 The srcond ra-stroke is doubtful, >> The ra-stroke is abnormal. 1 Possibly wapatra.

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454 EPIGRAPHIA INDICA. Mansehra. Kalsi. [Devanan) priye Priyadrasi raja evanhaha (:)kalanam Dev&pam-piye Piyadasi lAja aha dl kayane dukaram(.) Yo adikare kayanasa se dukaram dukale [.) E-adik [al]et ka[y] nasa se-dukalar karoti[.] Tam maya bahu kayane kato"[.] [Tam] kaleti(.] Se-mamaya babu kayane kate[.] T[a-ma] - ma[x]" putra (cha) [19] Datare*param cha tena ye ma [pu]ta-cha natale-[cha 13) palar-[cha] teshi apatiye me aya par tatham anuva[t]isati se sukata yle- apatiye-me avakapam tatba anuvatisarti sekashati[.] Ye chu atra desa pi hapesati se sukatar kachhanti[.] E-chu beta deram-pi [ha]padukata kashati [.20] Pape hinama supadarev[a]"[.] [y] isanti se-dakatam kachhati[.) Pape-bi-nama Se atikratar antaram na bhutapruva dbrama- supadalaye[.] Se-atikamtar artalam no-butamabamatra nama] Se tredasavashabhisitena maya pulava dbanmamaha mata-nama[.] T[e]dasavasa dhramamahamatra kata[.) Te savrapashadeshu [21] bhisitena mama ya] dharmamahamata [kalta [.) vaputa .dhramadhithanaye cha dhramavadhriya Te-savapasamdesu viya (pa]ta [14] dharmadhihidasukhaye cha [dhra] mayutasa Yona-Kamboja- thanaye-chA dhammavadhiya hi[da]sukhaye-chass Ga[n]dbaranam Ratrakra-Pitinikana ye va [P]i ane dhammayutasa Yona-Kamboja-Gandha[l] name aparata [.] Bhatamaye-[22] shu bramanibbyeshu ana- e-ve-pi ampe apalamta [.] Bhatamayesu bambbanitheshu vudhreshu hidamsu[khay]e dhramayuta apalibo- bhebu anathesu v udhesu hidasuk haye dbaye viyaputa te[:] Badhanabadhasa pativi[dhana]ye dharmayutaye apalibodbaye v iyapata-te [] apalibodhaye mochhaye cha) iyar"[23] anubadha paja Bandhanabadbasa patividhanaye apalibodhaye ti va kartabhikara ti va mahalake ti va viyaprata te[.] mokhaye-cha eyam anuba [dham) pajava-tiHidarn babireshu cha nagareshu savresha [o]rodha- va [15] [katabhita]le-ti-va mabalake-ti-va viyapaneshu bhatana cha spasuna cha [24) ye va pi ate ta-te [.] Hida babilesu-cha na [ga]lesu savesu [olo) natike savratra viyapata [.] E iyan dhramanisiti ti dhanesu bhatinam-ch [a]-new bhagivina" e-va-pi Va dhramadhitbane ti va danasamyuteti amne natikye savata viyapata [.) E-iyan dharmava savratra vijitasi man d hramayntasi nisite-ti-va da nasamyute-ti-va savata vijitasi mama vaputa [te] [25] dhramamahamatra [.] Etaye dhammayutasi viyapata-te dharmamahamata. athraye ayi d hramadipi l ikbita [:] Etaye athaye [16] [iyam dhammalipi chirathitikal hotu tatham cha me praja lekbita [:] chilathitikya hotu [ta]tbaanuvatatu [.] ch[a]-e pa[ja] anuvata[rn]tu (.] EDICT VI. Girnar. Shahbazagrli. Devanam pri . .si raja evam Aha [d] Devanam priyo Priyad [ra]si raya eva[m] aba atikratarn amtaram (1) na bhutapurva sava. la ti () atik [ra] tam amtaram na [bhuta]pruvam atbakamme va pativedana va[.) savram kalam athakramam va pativedana val.] Ta maye evam katar [2] save kale bhumjam knasa Tam maya evam kitam [!] savram kalam asamana The new impression gives distinctly and for and Cha is much defaced and looks like che or je: the * The reverse of the impression gives adikale, which is Anusvara of igarh is not certain. supported by the reading of Mansehra adikare. 1 The first letter is much disfigured by several scratches Possibly kari to be read. and looks nearly like a deformed cha. * Only the foot of the second sign of maa has been - The impression offers distinctly ne (i.e. nal) instead na, preserved. and according to the reverse cha is more probable than chu. * Possibly natari to be read. " Bhaginind is more probable than onar. * Possibly asuvatifati to be read. 4 The lingual of afhdye is plain both in the rubbing and >> The impression has the Anusvars distinotly, which on the impression. must probably be deleted. | 4 Only the lower portions of the first letters are disThere is a stroke, abovo pa which, however, seems not tinct. to be a real e-stroke, but an accidental scratch. Possibly Priyadarbi, but see the notes to the German >>. The impression seems to offer hidao, with a badly edition. blurred da instead of hita", and chd instead of vd. 4 The ra-stroke is doubtful. The impression shows no distinct letters, but merely "The tops of rua, va and la are gone. Restore ruum scratches, between oyutaad and Yonao. savam kdanh. Read Rastika, the second letter has not been written completely.

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PP./VING YOU ' S T Y Y Q V W X Y X X Q Q Y Y R = N I T ! X <= | HF2.T? ? * TX + 1 TV K Y4K+3TY! + | ?: 3 ! YQTK PY KRYTY JQ POXY: THY.IPNJA OTK TOKTYOYY.TO } K.VN PYS T V Y T T PA J ITKTYNY. In kill t}? P. + p | Y3 1 + f ? ? PENYOK PTST L X Y O T T P Y Y * \ ^ + Q Q Y & T Y + ? TI! - TO KRT? 114 J. J V J 4 K P Q 9 J L ++ ? VY 8 7 8 TY < ? ? 1. !YIK, THAY THIS POTOK TY JINYJE KIT PK/ Y Y R Q R T A T + 1939+15 TYT KYS PPT tokat Py * T300 ku3+ Q Q Q ~ P Y I STRRY TI Paeta zer TX370797/7 X 7 9 8 TRY 9 & 92198 + Okly Ty H Y K d f Y k n k 9 (3) to a w I ON In BLY Ty siray T 7

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ASOKA'S ROCK EDICTS. 455 Girnar. Shahbazgarhi. me orodhanamhi gabhagarambi vachamhi va (9) vini. sa me orodhanaspi grabbagaraspi vrachaspi vinitaspi tambi cha uy&nesu cha savatra pativedski stita athe uyanaspil savratra patrivedaka atham me janasa [4] pativedetha iti(.] Sarvatra cha janasa janasa pat [b]ivedetu me savatra cbs janass athra karomi[.] athe karomi[.] Ya cha kimchi mukhato[5] anapayam Yam pi [cha kichi mukhato anapayami svayarn dapakam va sravapakam ve ya va puua [aham da)pakam va sravakar va yam va pana mahimatresu [6] achayika aropitam bhavati taya mabamatranam v[06+ achay]ika a. pitam athaya bboti vivado nijhati va samo parisayam [7] taye athaye vivade va nisjha]ti va samtam parisha ye anamtariyena prativedetavo me[14]savatracha atham janasa karomi a[bam] ] Yam cha ki (chi)" mukhato anapemi abam dapakar va sravaka va ya va pana mahamatranam achayikam aropitam bboti taye athaye vivade sarhtam nijbati va parishaye anamtariyena patrivedetavo anamtaram pativedetayvamme sarvatra sarve kalel.] me sa vatra sav[r]am kalam () Evar maya ana pita [.] Nasti bi vam anapitam maya[.] Nasti bi me tosho uthame toro[8] ustanamhi athasamtiraneya va[.] Kata- nasi athasartiranaye cha(.) Katavamata bi me yvamate bi me sarvalokabitam(.9) Tasa cha puna sav[r]alokahitam [.] Tasa cha mulam et[ra] esa mule ustanam cha athasartirana cha[.] Nasti uthanam athasartirana eba[.] Na[sti] bi hi karmataram [10] sarvalokabitatpa [.] Ya cha kramataram[15] s[r]avalokahite [na]"[] Yam cha kimchi parakramami aham(.) kimti [?] bhutanar kichi parakramami [] kiti [?] bhutanam anarnam gachheyam [11] idha cha nani sukbapaya. ananiyar vracheyam ia cha sha) sukhayami mi paratra cha svagarh arad bayamtu[.] Ta etaya paratra cha spagan" aradhetu (.] Etaye athaye athaya [12] ayam dhammalipi lekhapit&L) kimti [?] ayi dbrama dipista [] chirathitika bhotu chirar tisteya iti tatha cha me putra pota cha tatha cha me putra nataro parakramarntu prapotra cha [13] anuvataram savalokahitaya [.] savalokahitaye (.) [D]ukara[m] tu[kho] imam Dukaram tu idarn afata agena parakramena[.14] amnatra agreb parakramena[.16] Mansehra. Kalsi. Devana [m] priye Priyadrasi raja eva[m]" sha[:] Devanam-piye Piyadasi leja hevar-aba [:] atikramtarin amtaram [26]n[0]@7hutapruve savram kala stikamtam amtala no-hutapuluve savam kalar athrak[rama]" va pativedana va. Ta maya evam athakarnme-vao (pat) ivedana-va [.] Se-ma(ma) ya kitar []: savrakalam asatasa me hevam kate [.] savam kalam adam [a] nasa-me[18] orodhane grabhagarasi vrachaspil vinitaspi uyanaspi olodhanasi gabhagalasi vachasi vinistasi uyanasi savratra pa[t]i[veda]ka athra janasa [27] pativedetu savata pativedaka] atham janasa (pati]vedertu me savratra cha janasa atbra karomi abam [.] me"(.) Savata? janasa atbam kachhami hakam [.] Yam pi kichi mukhati anapemi aham dapaka Yam pi cha [kicbhi mukha]te ana(paya]mi hava sravakam va yam va puna mahamatrebi kam* da (pakam]-va [sa vakar va) ye-va-pana Below fi stands a w-stroke. * Possibly ayo to be read; read dhramadipi. # The final sign is probably intended for spi:-see the Read anuvateran. notes to the German edition of the Mansehra text. 6 Read agrena. 49 Possibly pana to be read. The Anusvaras of devanast and crash are not quite * Possibly achayikan or ke to be restored, as there are distinct. two large abrasions on both sides of the ka. * The vowel is doubtful. The vowel of so is very indistinct. * Possibly karma to be read. Complete aropilan. * The lingual in afhao is more probable than the dental. 16 The jha is indistinct. 70 The now impression shows a tolerably distinct me at the 67 The passage from saratra down to parisha has been end of line 17, and only soratebos at the beginning of line 18. repeated by mistake. In the third syllable of adamanasd a short a is more probable It looks, as if another sign had stood between ki and than md. chi 1 The last sign of this word and the next two show * A remnant of wa below the ya is visible. the abnormal form, which probably stands for spi. # The stroke indicating the mpiration of sha is indis-1 " No letters seem to have been lost between me and savatd. tinet. 7 At least one syllable, probably cha, has been lost after 1 The ra-stroke of sara' is not quite certain. savatd. "The initial sign of this word shows the same form as in Hakarh, not sakarh, in the reading of the new im orodhanaapi, above L. 14, and seems to be intended for spa. I pression.

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456 EPIGRAPHIA INDICA. Mansehra. Kalsi. achayike aropita hoti[28] taye athraye vivade nijhat mabamatehi[18]atiykyike [A. pitam]hoti tayethaye va sarta parisbaye a[nam)taliyena pativedita viye vivade nijbati-vart samtam palisaye anamtaliyena me savratra savra kala [.] Eva[m] anapita maya[.] pati ...viye me savata savam kalam hevam Nasti hi me toshe u(thanasi] athrasamntiranaye anapayite mamaya[.] Nathi-hi-me dose-va uthanas& cba[.29] Kataviyamate hi me sayralokahite (.] athasamtilanaye)-cha[.] Kat[a]viyamute-hi-me Tasa chu (puna) eshe mule uthane athrasatirana chai.] savalokabite [.] [Tasa-puna" es[e]-mule uthane (19) Nasti hi kramatara sayralokahitena[] Yam cba atbasamtilana[ch]a [.] Nathi-hi karmatala sava[ki]chi para(kra] mami abam (1) kiti [?] bhuta- [loka] hiteva[.] Yam-cha-kichi palakamami hakar namn [30] apaniyam yeham ia cha sha sukhayami (1) kiti [] bhutanam [s]naniyam yehar bida-chaparatra cha spagram aradhetu tit.] Se etaye atbraye kani sukhayami palata-cha" svagar kladhayitu?[.] iyan dhramadipi likhita [:] chirathitikam hotu tatbam Se-etay thaye iyam dhamalipi lekhita [.] Chilacha me putra (nata]re para[k]ramartes thitikya hotu tatha cha me putadale palakamatu ravra-[31] lokahitaye [.] Dukare chu kho anatra savalokahita [ye) [.20] Dukale-ch[a]" iyarn anata agrena parakramena[.] agena palakamena [.] EDICT VII. Girnar. Shahbazgarhi. Devanan piyo Piyadasi raja sarvata ichbati Devanam priyo Priyasi raja savatra ichhati save pasanda vaseyu (.] Save te savre [1] prashamda vaseyu [.] Savre bi te sayamam cha (1) bb&vasudbim cha ichhati [.] Jano tu sayama bhavasudhi cha ichharti[.2] Jano chu uchavachachhamdo uchanvachara go [.] Te sarvam uchavuchachbado ucbavucharago [.] Te savram va kasamti ekadesam va kasumti[.2] Vipule tu va ekadesar va [8] pi kashamti(.) Vipule pi dane yasa nasti sayame bhevasudhita va pi chu dane yasa nasti sayama bhava-[4] sudhi katamnata va dadbabbatita cha nicha badhamn [.3] kitranata didhabhatita niche padham (.5) Mansehra. Kalsi. Deva(na priye] Priyadrasi raja savratra ichhati Devanarn-piye Piyadasi laja [sa]vata [i]chhati[.] Savra pashada vaseyu [.] Savre bi te sayama sav sa pa]samda vas[e]vu(.] Save-hi-te sayamam bhavasudhi [cha] [82] ichhamti[.] Jane chubbavasudbi-cha ichbamti[.] Jane-chu uchavuchachade uchavucharage [.] Te savram uchavuchachharde uchavuchalage [] Te-savam ekadesam va pi kashati[.] Vipule pichu ekadesam-pi k achhamti[.) Vipule-pi-chu dane yasa nasti sayame bhavasuti dan [am]" as& nathi (21) sayame bba vasudhsil kitanata dridhrabhatita cha [33] niche badham (.] kitapata didhabhatita cha viche-badham (J EDICT VIII. Girnar. Shahbazgarhi. Atikatar antara rajano v ihara- Atikratnam amtaram devadar priya viharayatam fayasul.] Eta magayva anani yatra nama nikramishu(.] Atra mrugaya anani cha etarisani[1]" abhiramakari abumsu [.] So cha [h]edisani asbli]ramani abbavasu (.1 So * Nijhati, not wikati, is the distinct reading of the re- no stroke or abrasion to the right of the da. verse of the impression. 85 Cha, not cha, is distinct. 7. The absence of the Anusvara and the reading imute are The impression shows everywhere distinctly wchduucha, certain from the reverse of the impression. dot uchdeacha. 17 Tasa is more probable than tass. # Danasie is, according to the reverse of the impression, 75 Palata, not palata, is distinct. more probable than dare. 79 Read aladhaya tu. Accurding to the impression the reading is kitandtd, for * Read parakramantu. which kifanatd must be read. sl Possibly chu. 8 One of the ra-strokes in dridhrao is superfluous, and I The initial sa is again abnormal and the sign must be ought to be removed. The form was probably didirao, i.e. read spa. dinlha. Read Priyadrasi. 90 This stands for atikrantai just like saura for varva. * The apparent second -stroke which makes the word "Read eldrisani. look like vipele is, to judge from the impression, an acci- "The koond vowel is not quite distinct, and the reading dental seratch. abkuranu ia perbaps possible. Tie short final of [p] anda seems certain, as there is

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ASOK A'S ROCK EDICTS. * 157 Girnar. Shahbazgarhi. devinam piyo Piyadasi raja dasavasabbisito. devanarii priyo Priyadrasis raja dasavashabhisito sarto ayaya sarnbodhim [.2] Tenesa dharma- Batonikramisabodhi[ro] [] Tenandadhramayata (J Etavam hoti bamhanasa mananam yatra [.] Atra iyan hoti [d] sramanabramananar dasane cha dane cha thajranam dasane cha [8] dramane danam va[dha)nam drasane hiramnapatividha no clra janapadasa cha ja nasa Chiral na pativitha[ne] cha (jana) padasa japasa dasanam dhamminusasti cha dhamanarinchba drasanar dhramannsasti dhramapa (ri)puchba cha[4.1 Tadopaya esa bhuya rati bhavati devanann cha.] Tatopayani esh[a]'bhuye rati hoti devanam piyasa Priyadasino rano bhage amine (3.) priyasa Privadrasisu rano bhag [ia]mni (17.) Mansehra. Kalsi. Atikratar antarar devana priya viharayatra Atikaritsath arintalari devanam-piya vibalaya tani. nama nikramishu[.] [ha)' mrigariya anani nam nikhamisu.] Hida migaviya amani. cha edisani a bhiramani husoch bedisaini abhilamAn [i] husu [.] Se devana priye Priyadrasi (34) raja dasarashabhi. Devanarn-piye Piyadasi Aja dasavasabbisite samtam nikrami sambodhi(.] Tenadam site samitarna nikami[th & sarbodhi (.22] Tenata dhramayadra [.] Atra iya hoti[:] sramana dhamayata! (Helta iyam hoti samanabramanana drasane dane cha vadbrada drasane har bhananari dasane-chA dane-chs vudhanam [cha] hinapatividba[nell cha) [35) janapadasa dasane-cha bilamnapatividhane-cha ja napadasa Anaga dragane dbramanusasti cha dhramapari- janash" dasane dbarn manusathi-cha" dhamapalipuchha cha [.] Tatopaya eshe bhuye rati hoti puchha-cha". Tatopaya ese bhuye lati hoti devana Priyasa Priyadrasisa [86] rajine bhage]" devanam-pivash Piyadasisa lajine bhage ane [37] anne 5.23] EDICT IX. Girnar. Shahbazgarhi. Davanari pivo Priyadasi raja eram aha (1) asti Deranan prima Privadrabi rays evari aba ti [:] isno uchavachar mangalam karote abad besu va (1) jano uchavushari mangalar karoti abadhe a vabaviva hesu va putralab hesu va prav&sarimhi va [. avahe rivale pajupadane pravase[.) Etamhi cha anambi cha jano ucha vacham Etaye anaye chat edibiy ja{njo [bs] margalar karote [-2] Eta tu mahidayo babukammamgalar karoti! i Atra tn striyaka bahu cha babuvidham cha cbhudam cha niratham cba bahuvidham cha rutika[m] cha nirathriyam cha mangalam karote[.) Ta katayvameva tu cha mangalam karetne . So katavo (cha kho mangalam (.] Apaphalam tu kho [3] etarisari 1 mangala [.] Araplalam ta khoetams. mangalam (.) Ayam tu mahapbale mamgale Imam (tu) kho mahaphala ye mamangaya dhammamamgale[.] Tata dasabhatakambi samya- la[rn]" [.18] [A]tra ima odasabhatakasa sammapratipati gurdnam apachiti sa]dhu (4) panesu pratipati garuna apachiti prananam savamo sadhu bambanasamananam sadhu da nam(.) samyama framanabramanana dana.] Eta cha ana cha eta risar dhammamangalam nama[.] Etam anam cha dhramamangalam Dama[.] * The dra looks very much like dann. The impression makes the second Anusvara very probable. - Etayar stands for Eta iyant. According to the analogy yename for yena ime, eto. ee E. Muller: Simplified Pali Grammar, p. 60. * The Anusvara is doubtful. * Possibly tenadra to be read. Read janasa. * The dra looks very much like dan. Possibly eshe to be read. * The upper part of the i-stroke is very frint. Porsibly is is to be read. * Cha, not cha, is the reading of the impression. 5 The impression shows no Anusvara. * This looks like rajan. * Possibly tenadra is to be read. The obverse of the impression seems to give nate, but the reverse shows santan to be the right reading. . Possibly nikhanitha to be read. 10 The impression shows no cha after janaed, only superficial scratches. 11 Read hiranapatividhane. 19 Read dhan andnusathi. # There is no Anusvara in dhamapalipuchha. 44 Possibly the reading may have been bhagi. 16 Read edifiye. * Read balu; only the lower ball of the first letter bus been preserved; the recond has been omitted. 11 Karotne stands for karonte. 18 For etarixan. Read daramamangalan. 8 N

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458 Girnar. Ta vatayvam pita va [5] putena va bhatra va svamikena va[:] idam sadhuidam katayvam mamgalam ava tasa athasa nistanaya [.] Asti cha pi vutam [:6] Sadhu EPIGRAPHIA INDICA. danamiti[.] Na tu etarisam asti danam va anagaho va yarisam dhammadanam va dhammanugaho va[] Ta tu kho mitrena va suhadayena va [7] natikena va sahayana" va ovaditay vam tamhitamhi pakarane [:] idam kacham idam sadha iti imina sakam3 [8] svagam aradhetu iti[.] Ki cha imina katayvataram yatha svagaradhi[.9] Mansehra. Devana priye Priyadrasi raja evam aha [:] jane uchavucha [mma]gala [m] karoti [1] abadh [a]si ava[ba]si vivahasi prajopadaye pravasaspis [.] Etaye anaye cha [edi] sa [yes ja]ne [2] bahu mamgalam ka] roti [.] A[tra] tu balika janika bahu cha bahuvidh [a] cha khud [a] cha nirathriya cha magala [m] karoti[] Se ka. vi. cha kho [3] [ma]gale[.] Apaphale chu kho e[she] [] Iyam chu kho mahaphale y [e] dhramamamgale [.] Atra iyam [:] dasabhatakasi samyapatipati guru[na apa]chiti [4 pranana sa [ya] me eramanabramanana [dane [.] Eshe ane cha ediee dhramamagale nama[.] Se vataviy [e]pit [u] na pi putrena pi bhatuna pi spamikena. [5] mitrasamstute [na a[va pativesiyena pi [] iyam sadhu iy [am] kataviye magale ava tasa athrasa nivu[t]iya[.] 20 The first letter, which is badly damaged, seems to have been one of the abnormal signs, occurring Ed. VI in oro. dhanaspi and so forth, and is probably meant for spa. The last sign is the same as in orodhanaspi and so forth, *Read danam. 23 Probably a mistake for anugaho. 24 The ra-stroke is not quite certain. 25 The second and fourth vowels are not quite distinct, and one might possibly read nivuteyeti. 26 The last vowel is not quite certain. 27 The two signs of this word stand the one above the other. 28 Read natikena. 29 Read sahayena. Possibly pana to be read. Possibly ia to be read. Read sadku. The Anusvara of sakam is at least very probable. 31 Possibly pana to be read. Read dhramamamgalena. 26 The Anusvara is uncertain. 7 The Anusvara is uncertain. Thus distinct in B, instead of prarasasi. Skalddagarbi. So vatavo pituna pi putrena pi bhratuna pi [spa] mikena pi mi[tra] samstutena ava prativesiyena [:] imam sadhu imam katavo [mam]galam yava tasa athasa nivutiya[.] Nivutaspil va paua [19] imam ke[sha] [?] Ye hi et[ra]ke" magale sa[m]sayike tam [] Siya vo tam atbam niv [a]tey [a] ti[,] siya pana ialokach [e] vo tithe [] Iya7 puna dhramamagalam akalikam [.] Yadi p[u] na tam atham na nivate [h]ia] [a]tha paratra anamtam punam prasavati [.] Hamche p[u]na [a]tham nivate ti tato ubhayasa ladham bhoti iha chaso atho paratra chaanamtam punam prasavati teua dhramamgalena" [20] Kalsi. Devanam-piye Piyadasi laja aha [:] jane ucha vacham mamgalam [kal]eti [.] Abadhasi avahasi vivahasi pajopadaye pavasasi etaye arnaye-cha edisaye jane bahu magalam kaleti[.] Heta-chu abakajani [yo] bahu-cba bahuvidham-cha khuda-cha nilathiyam-cha" magalam kalamtis [24] Se-katavi-cheva-kho mamgale[] Apaphale-vu-kho es[e] Iyamchu-kho mahaphale ye-dhammamagale[.] He [ta]so iyam dasabbatakasi samyapatipati-guluna61 apachiti pa. anam sayame samanabambhananam daue[.] Ese amne-cha hedise tam-dhamma. magale-nama[.] Se-vataviye pitina-pi putenapiss bhatina-pi suvamiken [4]-pi mitasamthutena Ava-pativesiyena-pi [:25] iyam sadhu iyam. kataviye [ma]gale ava-tasa athasa nivutiya[.] 39 The vu in the third syllable is distinct. 40 The lower stroke is nearly straight and pajopadane a possible reading, but see the Mansehra version. The first and last syllables of editaye are very indistinct. This is the reading of the reverse, distinct except in the last syllable. Khudd, not khudam, is the reading of the impression. Read nilathiya or "yam. 45 Possibly bahuvidhe to be read. 46 Possibly khude to be read. The Anusvara is uncertain. 4s Kalamti, not kaleti, is distinct. 49 Read katariye. so The existence of this word is certain, the quantity of the last syllable doubtful. 51 Gulund not nam, is the reading of the impression. 52 Namd, not nama, is the reading of the impression. 53 Putena, not putend, is the reading of the impression. 5 Possibly pitina to be read. 55 The ya has besides the Anusvara an apparent e-stroke, which must be accidental. 54 The third syllable of nivutiyd is superficially damaged. The reverse leaves no doubt regarding the reading.

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ASOKA'S ROCK EDICTS. Mansehra. 63 na Nivutasi va puna ima k[e]sh [a]miti [?] E hi [a]trake68 ma [6] 6asayike se[] [Siya [va] ta[m] athram nivateya [,] siya pana no i[ba]ch [a] loki (cha] vase[] Iyam puna dhramamagal[e] akalike[.] Hache pi tam athram nivat [e] ti [hida] [a paratra.. [7] an [am] tam punam4 prasavati[.] Hache [puna tam a].ra nivate ti hida tato ubhayasa [va la]dhe [bo]ti hida cha se athre paratra cha ana [m]ta[m]70 punam prasa [va]ti tena dhramagalena" [.8] EDICT X. Girnar. Devanam priyo Priydasi raja yaso va kiti va na mahathavaha mamnate anata tadatpano dighaya cha me jano [1] dhammasusrusa73 susrusatam dhammavutam cha anuvidhiyatam [.] Etakaya devanam piyo Piyadasi raja yaso va kiti va ichhati[2] Yam tu kimchi parakamate devanam Priya dasi raja ta savam paratrikaya [;] kimti [?] sakale appaparisrave asa [.] Esa tu parisrave ya apuram [.3] Dukaram tu kho etam chhudakena va janena usatena va anatra agena parakamena Eta savam parichajitpa [.] tu kho usatena dukaram [4] Shahbasgarhi, Devana priye Priyadrasi raya yaso va kitri va no maha tha vaha manati anatra yo pi yaso kitri va ichhati tadattaye" ayatiya cha [janje dhramasusrasha susrushatu me ti dhrammavutam cha anuvi[dhiyatu] [.] Etakaye devanam priye Priyadrasi raya yaso va kitri va [21] [ichha]ti[.] Yam tu kichi parakramati devanam priyo Priyadrasi raya tam savram paratrikaye va [;] kiti [?] sa[kale] 78 aparisrave siya ti[.] Eshe tu parisrave yam apunam[.] Dukaram t[u] kho eshe khudrakena vagrena usatena va anatra agrena parakramena Etam paritijitu [.] savam usate 80 [22]. chu Kalsi. Devanam-piye Piyadasha laja yasho-va kiti-va no-mahatha va manati anata yam-pi yasova kiti-va ichhati tadatvaye ayatiye.cha jane ti dhammasususha susushatu-me-ti Mansehra. [8] priye Pri.drasi raja yaso va kiti va n[a] mahathravaham manati anatra yam pi ya [so va] kiti va ichhati tadattaye 3 ayatiy [a] cha jane su. [sha]tu dhramasusrusha 83 me 57 This may be read ichale. 58 Possibly etrake or etake according to B., which also shows the ma. This is plain in B. The existence of this word, which is not found in the closely corresponding Mansehra version, is very doubtful. 61 The lingual of atham is plain in the impression both here and in the next sentences. This may also be read ihache loki cha or ihachalokike. 63 Read nivate-ti and atha. 64 Thus according to B. 65 Read pasavati, as suggested by M. Senart. 66 Hida, not hidd, is the distinct reading of the impres sion. Tato, not tata, is the reading of the impression, though the e-stroke is short (compare Mansehra and Shahbazgarhi.) es Ubhaye is distinct on the reverse, but the following omitted syllable is very doubtful. It looks most like an original nath or nath. I would conjecture wbhayesam in accordance with the Mansehra and Shabazgarhi versions. Hida, not kidd is the reading of the impression. E-h Kalsi. Imam katha]-iti ivale magale sathsayikye-se [hati][] Siya-va-tam atham" nivatey a siya-puna-no hidalokike-cha-vase[.] Iyam-puna dhammamagale akalikye[] Hamche-pi tam-atham no-nite-ti hida atham's palata anamtam-puna pavasati"[.] Hamche-puna-tam atham nivate-ti hidas tator ubhayes. [26] [la]dhe hoti hida-chase-athe palata-cha anamtam-pumnam pasavati teua dhammamagalena [.] 70 The two Anusvaras are probable, but not certain. 71 Read dhramamagalena. 73 The syllable de has been inserted between si and ra and the syllable vd between rd and ja. 75 The apparent Anusvara after aru is too irregular in shape to be read. It is probably due to a flaw in the rock. 74 Regarding the sign see the remarks to the German edition. It is, of course, possible to read tadatmaye or tadatraye. 75 Read dhramasutrusha. to 76 Restore priyo before Priyadasi. 77 The Anusvara is faintly visible on the impression. 78 The ka has been added as a correction, 459 79 Possibly parakramena to be read, as the top of the ka is slightly bent towards the right. The conclusion of the edict is missing and seems not have been incised. 81 Read Piyadaski. Possibly mahathavahd to be restored. It is, of course, possible to read tadatmaye or tadatraye. Possibly ayatiye is to be read. A Vedic imperative. 3 N 2

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460 EPIGRAPHIA INDICA. Mansehra. . . [9] [tam] a[nu] vidhiyatu ti[.] Etakaye devana priye Priyadra [si] raja yaso va kiti va ichhati[.] [E tu] kichi parakrama. i devana priye Priya [dra]si [raja tam] savram para [trikaye va] [] [kiti] [?]... [10][a]paparisave siya ti ti[.] Eshe tu parisave e[apu]na [m] [.] Dukaram chu [kho] eshe khudrakena va vagre [na usa] tena va a[na]tra [gre]na parakramena savram pariti. tu[.] E. [tu kho] usatena va duka[ra] [.] Girnar. Devanam priyo Piyadasi raja evam aha [ nasti etarisam danam yarisam dhammadanam dhammasamstavo va dhammasamvibhago va dhammasambadho va [1] Tata idam bhavati dasabhatakambi samyapratipati matari pitari sadhu susrusa mitasastutanatikanam bamhanasamananam sadhu danam [2] prananam anarambho sadhu[.] Eta vatayvam pita va putrena va bhata mitasastutanatikena va ava pativesiyehi [:] idam sadhu idam katayvam [.3] So tatha karu ilokachasa aradho hoti parata cha amnamtams pumnam bhavati tena dhammadaneua [4] va Mansehra. ve [pri]ye Priyadrasi raja evam aha [:] nasti. dise dane adise dhramadane dhramasa. dhra] masa [m) vibhage drama.. dhe [I.] Tatra eshe [:] dasa [bha] ta sa sa [mya] sampatipatis matapitushu ..[12] samstutanatikana sramanabramanana dane pranana anarambhe[.] Eshe vataviye pituna pi putrena pi bhatuna pi spami.. pi mitrasam stutena ava pativesiyena. [:18] iyam sadhu iyam krataviye [] Se ta[tha] karamtam bida. ka cha10 aradhe.. ratra cha a. tam punam prasavati.. [dhra] madanena [.14] Yasho, not yaso, is the reading of the impression. 87 Read ichhati. ss Read palakamati. EDICT XI. Piyadashi, not si, is the reading of the impression. so Read laja. Siya ti ti is also the reading of the Kalsi version. It stands for ititi, which occasionally occurs also in Sanskrit. Probably anamtam. Read apapalishave; shiyd, not siyd, is the reading. Eshe, not ese, is the reading of the impression here and in the next sentence. 94 The u-stroke is distinct. 95 A short final is more probable than a long one. This looks like pitina, with two u-strokes. 97 The two apparent 4-strokes after ta are due to fissures in the rock. Kalsi. dhammavatam-va anuvidhiyatu-ti[.] Etakaye devanam piye Piyadasi [27] laja yasho-va kiti-va ichha [.] Am-cha-kichhi-lakamatis devanam-piye Piyadashi laja ta shavam palatikyaye-va [:] kiti [?] Sakale apapalashave shiya-ti-ti[] Eshe-chu-palisave" e-apumne[.] Dukale-chu-kho eshe khudakena-va vagena ushutena-va anat [a] agena palakamena shavam palitiditu [.] He[ta]-chu-kho [28] ushatena-va dukale[.] Shahbazgarki. Devanam priyo Priyadrasi raya evam aha ti [: nasti edisam danam yadisam dhramadanam dhramasamstave dhramasamvibhago [dhra] masambamdho [.] Tatra etar [:] dasabhatakanam sammapratipati matapitushu susrusha mitrasamstutanatikanam sramanabramananam [23] danam anarambho [.] Etam vatavo pituna pi putrena pi bhratuna pi [sa] mikena pi mitrasamstutena ava prativesiyena [] [] mam sadhu imam katavo [.] So tatha karamtam ialoka [m]" cha aradheti paratra cha anatara punam prasavati [24] [te] na dhrama danena [.25] prananam Kalsi. Devanam-piye Piyadashi laja hevam ha1 [:] nathi hedishe dane [a]disham dhammadane I dhammashamvibhage dhammashambadhe | [-] Tat[a] eshe [] [dashabhatakashi | shamyapatipati matapitishu | shushusha I mitashamthutana [ti]kyanam samanabambhananam dane [29] pananam analambhe [] Eshe vataviye pitina-pi pute-pi bhatina-pi [shavsmikyna-pi mitasamnthutana ava pativesiyena [] iyam sadhu iyam kataviye [.] Se tatha kalamta hidalokikye cha kam aladhe hoti palata-cha anamtall pumna pasavati tena dhammadanena [.] 99 This may possibly be hialoka. 1 Read aha. 2 Possibly adisham to be read. 3 Dhammashamvibhage, not vibhage, is the distinct reading. The impression shows no Anusvara in badhe. The Anusvara is uncertain. Possibly samma is to be read. 7 Read putend-pi. Read shuvdmikyend. Read mitatamthutena; the ta stands below the line. There is no pi after this word. 10 Possibly a sign (ku?) may have stood between cha aud aradhe.i. Possibly anata to be read.

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ASOKA'S ROCK EDICTS. 461 EDICT XII. Girnar. Shahbdzgarhi. Dev&nam piye Piyadasi raja savapasardani Devanam priyo Priyadrasi raya savra prashamdani cha' pavajitani" cha gharastani" oha pujayati pravrajital graba [tha)ni cha pujeti danena cha vividbaya cha pujaya pajayati ne [1] danena vividhaye cha pujaye(.] Ns ta tatha danam va paja va devinam piyo No chu tatha dana[n) va puja va [1] devanam priyo mamiate yatha kiti[?], saravadhi asa savapasam- manati yatha kiti(? ) salavadhi siya savraprasham. danam (.) Saravadbi tu bahuvidba [.2] Tasa tasa28 dana (min .) Salav[]dhi tu bahuvidha[.] Tasa tu idam mdlar ya vachiguti [:] kimti [?] atpa- tu iyo mula yam vachaguti (; 2] kiti(?) atapasardapuja va parapasardagaraba>> va no bhave prashandapuja va parapashamdagarana18 va no apakaranambi lahuka va asa [8] tamhi tamhi siya aprakaranasi () Jahuka va siya tasi tasi prakarane[.] Pajetay&' tu eva parapasanda tena prakara[m]e[.] Pujeta viya va chu paraprasbam-[3] tana prakaranena (.) Evam karum atpapasandam [da] tena tena [a] karena"(.) Evam kara[n]tarir vadbayati parapasarodasa cha [8] taprashamdar vadheti paraprashamdasa pi cha upakaroti [.4] Tadamnatba karoto atpapasamdam upakaroti [.] Tada afatha karata cha) ataprashamcha chhanati parapasardasa cha pi apakaroti[.] dam [4]chhanati paraprashardasa cha apakaroti [.] Yo hi kochi atpapasardam pujayati parapasamdam Yo hi k[O]chi ataprashadan pajeti paraprash[a]da va garabati [5] savam atpapasadabhatiya [:] garahati sayre ataprashadabhatiya va [1] kimti [?] at papasarndam dipayems iti socha kiti [? 5] ataprashandam dipayami ti[:] so cha puna tatha karato** &tpapasandar puna tatba karantam so cha puna tatha karatam" badhataram upahanati () Ta samavayo badhataram upaharti ataprashadam [.) So sayamo eva sadhu [; 6) kimti [?] amnamamasa dhammam vo sadhu[:] kiti[?] anamanasa dhramo [B] srunaru cha sususera cha [] Eyam hi devanam sruneyu cha susrusheyu cha ti[.) Evam bi devanai piyasa ichha (1) kimti* [?] savapasarda bahusruta priyasa ichha [:] kiti[?] savraprashamda bahusruta cha asu kalknagama cha asu[.7) Ye cha tatra cha kala (nagama cha siyasu [.] Ye cha tatra tate" prasarana tehivatayvam (. ) devanam piyo tatra (7) prasana tesham vatavo[:)] devanam priyo no tatba danam va pujd va manate yatha kimti[] Da tatha danam va puja va manati yatha kiti(?] saravadhi asa s arvapasadanan babakam salavadhi siya ti savraprashadanam bahuka cha [] cha [.] Etaya [8] atha vyapata dharmamahamata Etaye a . . [8] vapata (dbra)mama [ba]matra cba ithijhakbamaba mata eha vacbabhumika cha ane i[stridhi) yachhamahamatra vachabhumiks ane cha nikaya[.] Ayam cha etasa phala ya Atpapasam- cha nikaye [.] Imam chaetisa phalam yamataprashadavadbi. cha hoti dhammasa cha dipana [9] davadbi [bhoti). [9] dhramasa cha dipanas. 10) Mansehra. Kalsi. Devana priye Priyadrasi raja savra prasha- Devana-piye. Piyadashi [30] laja sbava pashardani pravrajitani gabatbani cha pujeti danena dani" pavajitani gahathani va pujeti-danenavividbay[e]" cha pujaya (.) No (ohu) tatha vividbena"-cha-(paja]ye ( No-chu-tathATM dana va puja va[1] devanam priye manati dane-va puja-ve devanan-piye manati athe atha kiti (?) salavadhi siya savrapashadana ti[.] kita* [?] Salavadhi siya-ti savapkaanda na .] 11 Dele cha. 1 Possibly pravajitani to be read. Possibly gharia dni to be read. u Praprajita, first read by M. Senart, stands according to a direct photograph above the line, just before grahathani. # The apparent d-stroke after ra is probably an accidental scratch or a serif. 1 The first ta and the second sa of tasa tasa have been obliterated, as the sense requires. 1 The syllablo sath has been added as a correction. 15 Read "garaha. Probably a mistake for pujetayud. >> Read tena tona. # Dr. Burgers' new facrimile shows more distinctly than the older materials this reading My former reading prakara. nena is impossible; no is M. Senart's pakarona. >> Read karoto. >> Dele the repeated words. 3. The syHable ti has been inverted as a correction. >> Possibly the reading was tatra tatra. >> Read bahukd. 37 The word cha has been added as a corretion. >> The letter a has been added as a correction. * Only the right half of the anusvara is distinct, 13 Read pdshandani. * Meant for vividhdye. * Possibly vividhaya to be read. 36 Chw, not cha, is the reading of the impressica. 17 Possibly kiti to be restored. >> Narit stands, as a correction, above the line,

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462 EPIGRAPHIA INDICA. Mansehra. Kalsi. Salavrudbis tu babuvidha(.) Tasa chu iyam mule Salavadhi-na bahuvidha" (.] Tasa-chu iyarb-rule am vachaguti (32] kiti [?] ataprashada- (a)-vachaguti [] kiti [?] ta atapasande puja va parapashadagaraba va O siya paja" palapasanda-galaba-va" no saya" (31) apakaranasi () lahuka va siya tasi (ta]si pakaranasi[.] apairalanasi labakd-va siya tasi-tasi-pakalanabis Pujetaviya va chu paraprashada tena tena [8] [-] Pajeta viya chu palapasada tena-teda akarena[.] Evar karatam atmapashada87 badham akalana"(.) Hevam kalata ata pasada badham vadhayati parapasbadasa picha upakaroti[.] vadbiyati palapasada-pi-va upakaletin.1 Tadanatha karatar atmapashada cha chianati Tada-amnatbas kalata atapasada-cha chbanati parapashadasa picha[8] apakaroti [] Ye hi kechi palapasada pi-va apa kaleti(.) Yo-hi kechba atmapashada pujeti parapaslada va garahati() atapasada punati" [S2] palapashada-valgaslahati savre atmapashadabhatiya va O kiti [?] shave atapasbarn[da] bhatiyA-v&[:] kiti (?) atmapashada dipay []ma ti[.]..pupa tatha Atapashandal dipayerna she-cha-puna tatha karatam [5] badhantaran upaha[ns] til atma- kalamitam badhatale upahantil atapashada (.) So samavayo v[0] sadbu (1) kiti ) pashamdashi [.] Samavayo-va sbadhu [] kiti [?] anamanasa dhramam sruney[u] cha susrusheyu amamanasbadharmam shuneyu-ebal shushusheyu cha tis) E[v]ar bi dovana [m] priyasa ichba cha-ti () Hevarn-bi devanar-piyasba-ichba[:] kiti(?) sayrapashada bahusruta cha [6] kayanagama kiti[733] Savapashandal bahushuta-cb& kayanaga cha havoyu ti[.] Echa tatra tatra prasana cha/* buveya-ti [.] E-va-tata-tata I pasbarna) totehi vataviye [] dovana priye n[o ta]tha dana [m] va [hi] vataviye 1[:] devana-piye-no-tatba danam-va pujar va manati atha kiti (?) salavadbi siya puja-ve mamnatil atha-kiti [d] shalavadhi siya savrapashada (na][7] [bahu]ka cha(.] Etaye athraye shavapasbandatim" | babuka-cha () Etayathaye vaputa dhramamahamatra istrij[b]ach hamaha- viyapata dhammamahamata ithidhiyakhamabamatra vrachabhumika ane cha nikaya [] lyom matal vachabhumikyasane-va-nika (ya) (84) Iyam cha etisa phale (8] yar atinapashadavadhi cha bhoti cha-etish& 1 phalel yam ata pas hamdavadhi-cha hoti dhramasa cha dipana [.] dhamasha-cha-dipana[.] EDICT XIII. Girnar. Shahbazgarhi. . . . . . . . . . . . . . . . A[stava] sba" abhisita (sa de]vana priasa Priadra. . . . . . . . . . . . . . . si[sa] rano Ka[liga vijita.] [Diyadha) matre . . . . dhe satasahasra- (pranabatasa] hasre yetato apavudhe satasahasramatram tatra hatam bahutavatakar matam ] [ma]tre tatra hate bahustavatake) mutes. 1] Tata pachba adhana" ladbesu Kalimgesu Tato (palchha adhuna ladheshu [Kalimngeshu] tivo dhammavay[o] [1] . . . . . . . . tivre dhrama(palanam]" dhrama[ka]mata dhra. . . . . . . . . . . . . . . manusasti cha devana pri(ya)sa(.) So asti anuso. . . .. .. .. .. .. . . chanarn] devana priyasa vijinit[u]" (Kalinga. . . . . . . . . . . . . . . [ni]. 2] A vijitam hi [viji)uamansi ye) tatra .. . vadho va maranam va apavabo va janasa [.] vadh[o]" va [ma]ranam va apava[ho] va janaTa[m]badbam vedanamatar cha gu rumatam sa[] Tam badhar vedaniyamatam gurumatam eba deva[na]m . . (sa) [2] . . . . cha devagar priyasa (.) Imam pi chu tato >> Read tu for nd. Vi stands above the line. In the next >> Read pujeti. sentence chu, not cha, is the reading of the impression. Possibly dipayema to be read, if it may be assumed * Regarding the third sign of this word see the note to that the 6-stroke can stand at the top of ya. the German edition. + The na is a little indistinct and seems to be a correction Thus corrected by the scribe from ta apdfande-ed as it has been put quite close to the following letter. puja; dele first ta and change de to da, Read kayandgamd. Thos corrected by the seribe bom ud ta nd anagaluha * Possibly istrijachhao to be read; at all events the stroke Read fyd. denoting the aspiration is very faint and short. * Read lakukd. 45 Sta is probable according to B. # The fa of the first tafi is imporfret. * Read adhund. * Read Akdlona. * The last three letters are not recognisable in B. >>? It is, of course, porsible to read here and in the sequel * Possibly vijiniti in B. instead of almao, atrao or attao. 4 Thus B. instead of adhe " Dd stands above the line. # Thus B. for ima picha.

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ASOKA'S ROCK EDICTS. 463 role . 51 . . . . . . prashanderer b . . . Girnar. Shahbazgarhi. . . . . . . . . . . . . . . . gurumata. ram (deva nam priyasal.] Tatra bfil . . . . . . . . . . . . . [3] vasanti bramaia va framana va anne va prasharda gra[ha]tha va yesu vibita esha agra. . . sa matapitari susumn sa bliusti]" susrusha matapitushu subrusla gurugurusususa mitasamstutasahayanatikesu dasa [bha) . nam subrusha (mitra)samstutasabaya-[4] nati . [3] .. .. .. ... .. .keshu [da]salhata] kanarh sammapratipati . . . . . . . . . . . . . . didba[bhatita] [.] Teshar tatra bhoti apogra tho va vadho va abbiratana va nikramayam(.] . . . . . . . . . . . . . . Yesh. va pi samovibitanam (nejho aviprahino .. .. . .. . [h]ayanatika vyasanam e[te]sha (miltrasarnstutasabayanatika vasana prapunati[.] Tatra 80 pi tesam upaghato [5] prapunati[.) Tatra tam pi tesba vo apagrahoti (.) Patibhago chesa sa (va] . . [san.) tho bhoti[.] Pratibhagam cha eta savram . . . . . . . . . . . . . . manubanan gurumatam cha devanan priya. ... . . . .. . [4] [mb]i yatra sa[Nasti cha ekataraspi 5 pi 55 prashandaspi nasti manusanam ekataramhi pasamdamhi na nama na nama prasado. So yamatro [jano] tada Kalige prasa [a]0[.] Yevatako jan. tada [5]. ...bato cha muto cha apavudb[O]chata]to [6] sa. . . . . . . . . . . . . . . . tabhage7 va sahasrabhagam va aja gurumatam vo devanam priyasa [.) Yo pi cha apakareya ti . . . na ya sakam chbamitaviyamate vo devanam priyasa yam sako chhamitave[.]. Ya cha pi ataviyo devanam chhamanaye [.] Ya picha atavi devanan priyasa pijite pati (6)" . . . . . . . priyasa [vi]jite bhoti ta pi an uneti anunij[b]ape . . . . . . . . . . . . . . . ti[:] anutape pi cha p[r]abhave devanam priyasa [.] * Vuchati tesha [o] kiti(?) a vatrapeyu na cha hamne * savabhutanar yagu [.] Ichbati bi devanam priyo savrabhutana achhatim cha sayamam cha samacheram cha madavam achhati samyamam samachariyam rabhasiye [.] cha [7] . .... ... ... .. Eshe cha mu[kba) mute vijaye devanan priyasa yo dhratnavijayo[:] to cha puna ladho devanan priyasa iba cha sa (vrejsbu cha arteshu [8] ..... shasbu pi yojanasa(te)shu yatra Amtiyoko nama . . Yonaraja param cha tena chatparo Yonaraja param cha tena Artiyokeda chature 4 rajano Turamayo cha Amtekina cha Maga cha [8] rajani Turamaye nama Artikini nama Maka . .. .. vama Alikasudaro nama[.) nicha Choda Panda . . . . . .. . .ava Tambapanniya evameva Hidaraja[.] Vislia. . . . . . . . . . . . . . . Vairi-Yona-Kamboyeshu Nabhake Na[bhi]tina [9] . .mdha-P[i]ritdesu savata Bhoia-Pitipikeshu Ardhra-Puli[de] shu savatra devanam piyasa dhammanusastim anuvatare [.) devanam priyasa dbramanusasti angvatartis.) Yata, pi dati [9] . . . . .. Yatra pi devanam priyasa duta na vracharti te pi Gru(tu) devanar priyasa dbramavutam vidhenam . . . . . . . . . . . . . . . dbramanusasti dbramam [an]uvidhiyanti anu. . . . . . vidhiyisarti cha [] Yo [cha) ladhe etakena bhoti . . vijayo savat ha puna vijayo pitiraso savatra vijayo sa vatra puna] [10] vijayo pritiraso 800) Ladha sa piti hoti dharmavijayamhi [10] sol. Ladha (thoti) priti dhramavijayaspi[.]" La. . . . . . . . . . . . . . huka tu kho sa priti[.] Paratrikameva mabapbala . . . . . . . . . . . . . . . menati devanam priyo [.] Etaye cha athaye ayo dbramadipi [di]pista[:] kiti[?) putra papotra me ..vijayam ma vijetayvan mana" [:] asu navam vijayam ma vijetavisya]i manishu [:] sarasako eva vijaye obhati[] cha [11] .ka . yo vijaye [obban]ti cha lahudam(da). - Possibly vikitas according to B. pajapati for praj&vati. # This is probably according to B., instead of bhuti. 5* Possibly mukhyamute according to B. # Thus both A. and B. " Possibly Astekini to be read. H Thus B. plainly for ekatare. 61 Read dild. - Looks like pri. 49 Thus B. plainly for ovijayasi. Thus plainly B., instead of prashamde juna nama. * Read manashtu. Thus both A. and B., instead of bhago. Not legible with certainty in B., where the first syllable Read hoti. With pijite for vijite compare Pali looks like apra.

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464 EPIGRAPHIA INDICA Girnar. Shahbazgarht. . . . . . . . . . . . . . . . tam cha rochetu tam e[va] vija mana.er (11) . . . .. .. .. .. . . . . yo dhramavijayo[.] So hidalokiko paralokiko [.] . . . . . . . .. . . . . Savra cha ni Savra cha nirati bhotu ya [s] ramarati[.] Sa hi hi. ilokika cha paralokika cha [.12) dalokika paralokika[.12] kalai. Mansehra. Athavasha bhisita sha devanam piyasha Piyadashi. . . . . . . ne 1 lajine Kaligya vijita (.] Diyadham[&]te . . . . [Kaliga] . . ya. pa nashatashahase 1 yetapha apavudhe 1 batasbahas ba- . pranasa. . . . . . . . . . mate! tata hate bahutavamtake va mate [.] . Tata (pa]chha i adhupa ladhesbu | Kaligyeshui [1]" pachha adhuna la [dhe]sbu Ka[ligeslu . tive dhammavaye [35] dhammakamata dham. . . . . . . . . . manushathi cha devanar piyasha1 [:] She masnuba] . cba .. . athi anushaye | devanam piya(sha] | vijinitu Kali- . . . . . . . . . . . . . . gyani [] A vijitam hi vijinamane etata . . . . . . . . . . . . . vadham vai malane val apavahe va 1 janashal.. [a (pava]he va jana] . Se . . . 1. She badha vedaniyamute gulumute vedaniyama . . . . . . . . . . cha devapar piyasha (.] Iyar pi chu tato . . . . . . . . . . . . . . galumatatale devanam piyasha1 [.36] [Salvata . yashati barbhana va shama vaane va pabamda . . . . . . . . . . . . . gihitha va yesu vihita esha ag [a]bh uta] shushushal . . . [3] . .. esha agrabhu . sukrusha matapitishushushagalushusha mitashamthutasbaba- matapishu [subrusha] susrusha) guruyanatikeshu darabha (ta] kashi shamyapatipati sufrusba mi.s[arstu) . . . . didhabhatita[-] Teshan tata hoai [u]pagbate va * * * * * * * * * * * * * vadbe va abhilatanar va vinikhamane [37] [4] . va [abhi nam] va vinikramanel. Yesh[am] va pi [sha]mvihitanam shinehe avi- Yesham va [pi) samvi . . Dari sinehe avipahine etanam mitasarthutashahayanatikyal prahi[ne eta mitrasa vivashane papunatic.] Tata she pi [ta]nameva upa- . . . . . . . . . [5] . . . . ghate hoti () Patibhage cba esha shava manu.[nam] . . .. . .. Savram manuganam gulumate cha devanam piyasha (.] Nathi cha she gurumate cha [deva] nam priyasa [.] Nasti cha se janapade yata nathi ime nikaya anarta yenesha [38] janapade ya(tra] nasti ime nikaya a . yenesha barhmane cha shamane cha nathi cha kuva pi [bramana cha bra[ma] ... janapadashi (ya) ta nathi manushanam| ekatalashi pi (jana . si] . . . . 567 pi 1 pashadashi no nama pasbade 1 [] She avatake no nama prasade [.] Se yavatake jane tada jane i tada Kalingeshu [la] . shu hate cba mate Kaligeshu (hate cha] . . . . . cha / apavudhe cha i tata shatebhage vasbahasha- (a)pavudhe cba (tata) batabbage va sahasrabbage bhage va I aja gulumate va devanam piyasha [39] aja guruma.e va . priyasa [.] . . . . . . . . . . . . . . . . . . . . . . .ka .. . mitavi [7] . : . . . . . . . . . [Ya]pi cha atavi devanar priyasa vijitasi (h)oti [ta] pi anunayati anu[n]i . . . . . . . . . . . . . . [jba)paye ti] anu(ta] pe pi cha prabhave deva. [nam) priyasa [.] Vuchati (tesham] .. .. neyu.] Ichha . . . . . . . .[8] . . . . . . . . . . . . . shavabhui . . wayama shamachaliyam vanam pri[ye) [8] . O P J . . . . . . . . . . . madava ti[.] Iyar vu mu . . . . . [4] . . . . . . . .. . mute vijaye devanamn piyesh" ye dhammavijaye[:] she cha [de] vanam priyasa ye dhramavijaye[] [se cha puna ladbe devanam pi... [da] cha [5] shaveshu cha puna ladhe de] vanarh priyasa bida cha savreshu cha 65 The last Anusvara seems certain according to B. 70 Read galushushusha. 66 Read vijayam manantu.. 71 The nd of ndikya stands above the line, and is indie47 It i. not certain, especially in the beginning, where the tinet. lines really end. 72 Read shatabhage. 69 Read shamana. | Read piaska. 69 Read mata

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ASOKA'S ROCK EDICTS. Kalsi. [ateshu a shashu [p]i yojanashateshu at [a] Atiyoge nama Yonapalam cha tena [6] Amtiyogena chatali lajane76 Tulamaye nama Amtekine? n[a]ma Maka na-[7] ma Alikyashudale nama [,] nicham Choda-Pamdiya avam Tambapamniyahevameva hevameva" [8] [Hi]dalaja[.] Visa-Vaji-Yona-Kambojeshu Nabhake's Nabhapam. tishu Bhoja-Pitinikye [shu] [9] Adba-P.1 [a]deshu shavata devanam pi[ya]sha dhammanushathi anuvatamti[.] Y[a] tapi duta [10] devanam piyasa no yamti te pi sutu devanam piyamyas1 [dham]mavutam vidbanam [11] dhammanusatbi dhammam anuvidhiyamti anuvidhiyisamti cha[-] Ye se [la]dhe [12] etakena hoti savata [vija]yes pitilase se[.] Gadha. sa hoti piti piti dhammavijaya-[18]shi [.] Lahuka vu kbo sa piti[.]Palamtikyameve mahaphala mamnam [ti] devenam pines [.14] Etaye cha athaye iyam dhamma.. lipi likhita[:]kiti [?] puta papota me a. [15] navam vijaya ma vijayamtaviya manishu[.] Shay [a] kashi no vijayashi khamti cha lahu-[16] damdata cha lochetu tameva cha vijayam manatu ye dhammavijaye[.] She bidalokikyapalalo-[, 17] ki.ye[] Shava cha nilati hotu uyamalati [.] Sha [h]i hidaloki [k]apalalo kiky. 18] Iyam dhammalipi devanam piyena athi majhimeua athi vitbatena [] No hi Mansehra. amteshu a shashu pi y...t. shu . yok. nama. na . . [9] 74 The apparent e-stroke in the second syllable is accidental. 75 Read lajane. 7 The last syllable is perfectly distinct on the reverse. 77 Dele hevameva. [Maka nama] Alikasu [dare] nama [ui] cham cha Choda-Pamdiya a Tambaparniya evameva raja [.] Visha-Vaj [ri]-Yona-K.. shu [Nabba]ke [Na]bhapamtishu-.oja-Pitini, shu Amdha-P.....[10] EDICT XIV. The last vowel is distinct on the reverse. The older impression reads [Nabha]ka. The apparent 4-stroke in the first syllable is accidental. Read piyasa. Vijaye stands above the line, the vi is triangular, the ja badly formed. Bead "meva. . [na priyasa] no y. ti te pi srutu devanam priyasa dhramavutam vidhanam dhramanusasti dhrammam anuvidhiyamti anuvidhi [yisamti cha] [.] Y . takena [boti vija.] .[1] priye [.] [Etaye] ath [ra]ye iyam dhrama likhita [] kiti[?] putra prapotra me a nava Girnar. Shahbazgarhi. Ayam dhammalipt devanam priyena Priyadasi- Ayos dhramadipi devanam priyena Prisina 20 asti Vo samkhitena asti na rana lekhapita asti eva [1] samkhitena asti rana dipapito Na cha Na hi sar- yo vistriten3[-] majhamena asti vistatana [.] savratra vam sarvata ghatitam [2] Mahalake hi vijitam [80] savre ghatiti[.] Mahalake hi vijite bahu cha lik hitam likhapayisam cheva [] bahu cha likhite likhapesami cheva [.] Asti cha eta kam [3] puna puna vutam tasa Asti cha atra puna puna [la] pitam tasa tasa athasa madhurataya [] kimti [?] jano tatha tasa [atha]sa madhuriyaye [y]e [na] ja [na] tatha patipajetha [.4] Tatra ekada asamatam likhi- [13] pratipajeya ti[.] So siya va atra kichi asaasa desam va sachhaya karanam va [5] matam likhitam desam va samkhaye karana va alochetpa lipikaraparadhena's va aparadbena [. 14] dipikarasa [6] alocheti tam va 465 [lokike][] Savra cha nirati hotu ya [8]rama [rati] [.] Sa [hi hida] lokika paralokika[-] Kalsi. Piyadashina lajina likhapita athi yeva sukhi-[19] tena savata save ghatite [] Mabalake hi vi-[20] jite be read. [12] Read mamnati devanam piye. 86 Restore asu. Probably shayakashakashi yo (i.e. [e]vo for eva) to 87 Probably "kikye to be read. 88 Ayo according to B. 89 Read vistatena. Read Priyadrasina. "The syllable sa has been added as a correction. Probably a mistake for lipikaraparddhena "The syllable fi stands above the line. 30

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466 EPIGRAPHIA INDICA. Kalsi. babu cha likhite lekhapesani cheva nikyam [.] Athi cha heta punampuna lapi-[21] te tasha tasha athasha madhuliyaye yena jane tatha patipajeya [] She shiya ata kichhi a-[22]samati likhite disha va shamkheye kalanam va alochayitu lipikalapaladhena va [.23] TRANSLATION OF THE SHAHBAZGARHI VERSION.1 EDICT I. This religious edict has been incised by order of King Priyadarsin, beloved of the gods-No animal may be slaughtered and offered here as a burnt-sacrifice; nor shall any festive assembly be held; for King Friyadarsin, beloved of the gods, sees much evil in festive assemblies. There are, however, also some kinds of festive assemblies consi. dered most excellent by King Priyadarsin, beloved of the gods. Formerly many hundred thousand animals were slaughtered daily in the kitclien of King Priyadarsin, beloved of the gods, in order to prepare curries. Now, when this religious edict is incised, only three animals are slain daily, two (2) peacocks and one (1) deer; the deer, however, not even regularly. But in future even these three animals will no longer be slaughtered. EDICT II. Everywhere in the empire of King Priyadarsin, beloved of the gods, as well as among those nations and princes that are his neighbours, such as the Chodas, the Pamdiyas, the Satiyaputra, the Keralaputa, Tambapamni, the Yona king, called Amtiyoka as well as among those who are the vassal-kings of that Amtiyoka,-everywhere King Priyadarsin, beloved of the gods, has founded two (2) kinds of hospitals, both hospitals for men and hospitals for animals. Everywhere where herbs wholesome for men and wholesome for animals are not found, they have been imported and sown by the king's order. And wells have been dug by his order for the enjoyment of men and beasts. EDICT III. King Priyadarsin, beloved of the gods, speaks thus :-When I had been anointed twelve years [this following order was given by me]:-"Everywhere in my empire both my loyal Rajukas' and vassals shall go forth, on a tour every five years, the reason of this 9 Shi stands above the line. 1 The subjoined translation of Edicts I-X, XIV differs only slightly, as the text requires, from that given, Arch. Survey, South Ind., vol. I, p. 121ff. The translation of Edict XII has been taken over almost unaltered from the first volume of this Journal, p. 19f. The translation of Edict XIII is based on my German rendering in the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. XLIII, p. 172f. The few notes given here mostly contain matter not given in my former articles on these inscriptions. The Chodas are the Cholas of Kanchi; the Pamdiyas are the Pandyas of the extreme south; the Satiyapata is probably the king of the Satvats; the Keralaputa, the king of Kerala or Malabar. Tambapamni, or Tamraparni, is Ceylon, the Youas are the Yavanas or Greeks, and Autiyoka is Antiochos II (see below Edict XIII). 3 Two sentences had been left out, and the last has been mutilated (see the Dhauli version). Rainka, in Pali rajjuka. literally, "rope-holder," means "Revenue Settlement officer;"-see the Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. XLVII, p. 4ccf.

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ASOKA'S ROCK EDICTS. 467 is the preaching the sacred law-as also for other business, (saying) :-Meritorious is the obedience towards mother and father[meritorious is the liberality) towards friends, acquaintances, and relatives, towards Brahmans and ascetics; (meritorious is the abstention from killing living creatures], meritorious is the abstention from reviling heterodox men. Moreover, the teachers and ascetics of all schools will inculcate what is befitting at divine service, both according to the letter and according to the spirit." EDICT IV. A long period, many hundreds of years, have passed, during which the slaughter of animals, the cruel treatment of created beings, the unbecoming behaviour towards relatives and the unbecoming behaviour towards ascetics and Brahmans have only increased. But now, in consequence of the fulfilment of the sacred law by King Priyadarsin, beloved of the gods, the sound of drums, or rather the sound of the law, has been heard, while the sight of cars of the gods, elephants, and other heavenly spectacles were exhi. bited to the people. As bas not happened formerly in many centuries, even so have grown now through the god-beloved King Priyadarsin's preaching of the law the nondestruction of animals, the good treatment of living creatures, the decorous behaviour towards relatives, the decorous behaviour towards ascetics and Brahmans, the obedience towards parents, the obedience towards the aged. Thus, and in many other ways, the fulfilment of the sacred law has grown, and King Priyadarsin, beloved of the gods, will make this fulflment of the sacred law grow still more. Moreover, the sons, grandsons, and great-grandsons of King Priyadarsin, beloved of the gods, will make this fulfilment of the sacred law grow until the end of time, and will preach the sacred law, abiding by the sacred law and by virtuous conduct; for that is the best work, viz. the preaching of the sacred law; but the fulfilment of the sacred law is not possible for a man destitute of virtuous conduct. The growth of this very matter and its non-diminution are meritorious. For this purpose, vie, that they may cause the growth of this matter and may not permit its diminution, this edict has been written. This edict has been written by King Priyadarsin, beloved of the gods, when he had been anointed twelve years. EDICT V. King Priyadarsin, beloved of the gods, speaks thus :-Good works are difficult of performance. He who is the originator? of good works does something difficult of performance. Now much good has been done by me. If then, my sons and my grandsons and those among my descendants who may come after them until the end of time, will thus follow my example, they will do what is meritorious. But he who will give up even a portion of these virtuous acts will commit sin, for sin is easily committed. Now a long period has passed, and the officials called the Overseers of the Sacred Law have formerly not existed. Now, when I had been anointed thirteen years, I appointed Overseers of the Sacred Law. They are busy among all sects with watching over the sacred law, with the growth of the sacred law, and with the welfare and happiness of my . Compare Jataka, iv, 269.76: dhanmabherish chardpress. * Compare F. Hian's account (Beal, p. 106 ) of religions processions at Patna. The word adikara-adikula bas been completely preserved in the launchra and Kalk versioon alone. 302

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468 EPIGRAPHIA INDICA. loyal subjects, as also among the Yonas, Kamboyas, Gandharas, Rastikas, Pitini. kas,' and all other nations which are my neighbours. Among my hired servants, among Brahmans and Vaisyas, among the unprotected and among the aged, they are busy with the welfare and happiness, with the removal of obstacles among my loyal ones. With the prevention of unjust imprisonment and of unjust corporal punishment, with the removal of obstacles and with loosening bonds, for these purposes they are busy, considering that there is a numerous progeny, or that the person concerned has been overwhelmed by misfortune, or that he is aged. Here, and in all the outlying towns, they are everywhere busy in all the harems of my brothers and sisters, and among my other relatives. These Overseers of the Sacred Law are busy with what concerns the Sacred LAW, with watching over the Sacred Law, and with what is connected with pious gifts, in my whole loyal empire. This religious edict has been written for the following purposes, vis, that it may endure for a long time, and that my subjects may act accordingly. EDICT VI. King Priyadarbin, beloved of the gods, speaks thus :- A long period has elapsed, during which formerly the despatch of business and the hearing of the informers have not regularly taken place. Now I have made the following arrangement, that the informers may report to me the concerns of the people at any time, while I dine, in my harem, in my private rooms, in the latrine, in my carriages, and in my pleasure-garden and everywhere I despatch the business of the people Moreover, if, with respect to anything which I order by word of mouth to be given or to be obeyed as a command, or which as a pressing matter is entrusted to my officials, a dispute or a fraud happens in the committee of any caste or sect, I have given orders that it shall be brought forth with to my cognisance in any place and at any time; for I am never satisfied with my exertions and with the despatch of business. For I consider the welfare of all people as something for which I must work. But the root of that is exertion and the despatch of business. There is no more important work than to secure the welfare of all. And what is the purpose of every effort which I make? It is that I may discharge the debt. which I owe to the creatures, that I may make some bappy in this world, and that they may gain heaven in the next. This religious edict has been written for the following purpose, that it may endure for a long time and that my sons and grandsons may thus exert themselves for the welfare of all men. But that is difficult to carry out without the utmost exertion. EDICT VII. King Priyadarsin, beloved of the gods, desires that adherents of creeds of all kinds may dwell everywhere; for they all seek after self-control and purity of mind. But men possess various desires and various likings. They will put in practice either the whole or a part only of what they profess. But self-control, purity of mind, gratitude and firm attachment are laudable in a lowly man, to whom even great liberality is impossible. The Rastika I identify with the Rightiku, a southern nation. The Pitiniku, or Pitenika, probably had their seats in the same districts. Compare Maldbadrata, XII. 56, 14 and 38, 14, where utthana "exertion" is prescribed for kings and declared to be the root of all good government * The form nied in the Girkt version instead of nicko, may be explained as a contraction of nichaya i. nichdya ; compare Pillar Edict iv, note on nijhapayitd.

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ASOKA'S ROCK EDICTS. 469 EDICT VIII. A long period has elapsed, during which the beloved of the gods used to go forth on so-called pleasure-tours." On such occasions the chase and other similar amusements used to be pursued. Now, when King Priyadarsin, beloved of the gods, had been anointed ten years, he went forth in search after true knowledge. Owing to this event, religious tours have become a regular institution here in my empire. On that occasion the following happens, viz. the reception of, and almsgiving to, Brahmans and ascetics, the reception of the aged, the distribution of gold, the reception of the people of the provinces, the preaching of the Sacred Law and inquiries concerning the Sacred Law. It is thue that, in exchange for past pleasures, King Priyadarsin, beloved of the gods, since then enjoys the pleasures which these virtuous actions procure. EDICT IX. 13 King Priyadarsin, beloved of the gods, speaks thus:-The people performs various auspicious rites in misfortunes, at marriages of sons and daughters," on the birth of sons, at the time of starting on a journey. On these and similar occasions the people perform many auspicious rites. But at such times the women perform many and various despicable and useless rites. Now, auspicious rites ought indeed to be performed. But rites of this description produce no results. But the following, the auspicious rite, which consists in the fulfilment of the Sacred Law, produces, indeed, great results. " That includes kindness towards slaves and servants, reverence towards venerable persons, self-control with respect to living creatures, liberality towards ascetics and Brahmans. These and other similar virtuous actions are called the auspicious rites of the Sacred Law. Now a father, or a son, or a brother, or a master, ought to speak as follows:-"This is meritorious; this auspicious rite must be practised until the desired aim is attained." To the success of which auspicious rites does this refer? For every worldly auspicious rite is doubtful. It may be that it accomplishes the desired object; but it may be that it remains even in this world. But that auspicious rite of the Sacred Law acts without reference to time. If it does not secure here the desired object, it yet produces endless merit in the next world. But, if it secures the desired object both are gained; here that desired object, and endless merit is produced in the next world through that auspicious rite of the Sacred Law. EDICT X. King Priyadarsin, beloved of the gods, does not think that glory and fame bring much profit, except that he desires glory and fame with the view that at present and in the future the people may practise obedience to the Sacred Law, and that they observe the duties of the Sacred Law. For this purpose King Priyadarsin, beloved of the gods, desires glory and fame. But all the efforts of King Priyadarsin, beloved of the gods, are made with reference to the results for a future life. How so? It is his wish that all may be free from danger. Now the danger is sin. But assuredly the thing is difficult The word vindraydird occurs in the sense of "pleasure-tour" in Asvaghosha's Buddhacharita, III, 3, and passim. For the use of dvdho and vivdho compare the Ambattha Sutta 2-1 (Dighanikaya, vol. I, p. 99). Compare the beginning of the Jaina Dadaraikalika sutra,-dhammo mangalam wkkattham, etc. Compare Jetakas, IV, 239, 9, mahantam punnam pasaramiti.

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470 EPIGRAPHIA INDICA. to accomplish, whether for the low or for the great, except by the greatest.exertion and by the renourcing everything. But it is (most difficult] for the great. EDICT XI. King Priyadarsin, beloved of the gods, speaks thus:-"There is no such gift as the almsgiving of the law, nor anything like the intimacy through the law, the charitable gift of the law and the connection through the law. This law includes the good treatment of slaves and servants, obedience towards parents, liberality towards friends, acquaintances, relatives, ascetics and Brahmans, and the non-destruction of living creatures. Therefore a father, or a son, or a brother, or a master, or a friend and acquaintance, or even a neighbour ought to give advice on this matter, saying :-" This is meritorious; this ought to be done." He who acts thus both gains this world and produces for himself endless merit in the next through this almsgiving of the sacred law. EDICT XII. King Priyadarsin, beloved of the gods, honours men of all creeds, both ascetics and householders, by gifts and honours of various kinds. But the Beloved of the gods thinks not so much of gifts and honours as of what that an increase of essentials may take place among men of all creeds. But the increase of essentials may happen in various ways. But this is its root, viz. guarding one's speech-how so? "Honouring one's own creed and blaming other creeds shall not be in unimportant points, or it shall be moderate with respect to this or that important point." But other creeds must even be honoured for this or that reason. Acting thus, one exalts one's creed and benefits also the other creeds. Act. ing differently, one hurts one's own creed and injures the other creeds. How so? For he who honours his own creed and blames all other creeds out of reverence for his own creed thinking "I promote thereby the interests of my own creed," however, acting thus, injures his own creed exceedingly. Hence self-restraint alone is commendable. How so? "They shall hear each other's law and love to hear it." 17 For this is the desire of the Beloved of the gods. What ?--" that men of all creeds shall have heard much and shall possess holy doctrines. And to those who adhere to this or that faith it must be said: "The Beloved of the gods thinks not so much of gifts and honours as of what ?_"that an increase of essentials may take place among men of all creeds and a large one." For this end are working the Overseers of the Sacred Law, the Superintendents of women, the Vachabhamikas and other bodies of officials. And this is its result, viz. the exaltation of one's own creed and the promotion of the interests of the law. EDICT XIII. King Priyadarsin, beloved of the gods, being anointed eight years, conquered the country of Kalinga. One hundred and fifty thousand souls were carried away thence, one >> Compare Ittivuttaka, p. 98 (Windisch). where most of the terms used in this Edict occur, as well as the general views. The reading of the other three versions samavdya "concord, harmony" is better than saya mo "self-restraint," i.e. with respect to opponents. Or, possibly, (they shall obey (it as far as it is worthy to le obeyed).] 13 As the Mansehra version offers Trarhahu mil, the term may mean either "Oreracers of the latrines," or ju. bhumiku) - Overseers of cowpeus, "see Kamasuru, p. 290, 1. 1 (Durgaprasa la).

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ASOKA'S ROCK EDICTS. 471 hundred thousand were slain, and many times as many died. Afterwards, now that Kalinga has been conquered, are found with the Beloved of the gods a zealous protection of the Sacred Law, a zealous love for the Sacred Law, a zealous teaching of the Sacred Law. That is the repentance of the Beloved of the gods on account of his conquest of Kalinga; for when an unconquered country is being conquered" there happens both a slaying and a dying, and a carrying-off of the people. That appears very painful and regrettable to the Beloved of the gods. But the following appears to the Beloved of the gods still more regrettable than that ; for there dwell Brahmans, or ascetics, or men of other creeds, or householders, among whom the following is practised, vis. obedience towards the firstborn (?), obedience towards parents, obedience towards venerable persons, becoming behaviour towards friends, acquaintances, companions, and relatives, slaves and servants, and firm attachment. Such men suffer there injury or destruction, or forcible separation from their beloved ones. Or mis ortune befalls the friends, acquaintances, companions, and relatives of those who themse'ves are well protected, but whose affection is undi. minished. Then even that misfortune becomes an injury just for those unhurt ones. All this falls severally on men, and appears regrettable to the Beloved of the gods. And men have faith not merely in a single creed." Even one hundredth or one thousandth part of those men who were slain, died, or were carried off during the conquest of Kalinga, now appears to the Beloved of the gods a matter of deepest regret. Even, if a man does him an injury, the Beloved of the gods holds that all that can be borne should be borne. Even on the inhabitants of the forests. found in the empire of the Beloved of the gods he takes compassion, if he is told that he should destroy them successively, and the Beloved of the gods possesses power to torment them. Unto them it is said --what? "Let them shun doing evil, and they shall not be killed;" for the Beloved of the gods desires for all beings freedom from injury, selfrestraint, impartiality and joyfulness. . But this conquest the Beloved of the gods holds the chiefest, viz. the conquest through the Sacred Law. And that conquest has been made by the Beloved of the gods both here in his empire and over all his neighbours, even as far as six hundred yojanas, where the King of the Yonas, called Amtiyoka dwells, and beyond this Amtiyoka, where the four (4) Kings dwell, viz., he called Turamaya, he called Antikini, he called Maka, and be called Alikasudara" further in the south, where the Chodas and Pamdas dwell as far as Tam ba pamni, likewise where the Hida-king dwells. Among the Visas, Vajris,* Yonas, Kamboyas, in Nabhaka of the Nabhitis, among the Bhojas, the Pitinikas, the Amd hras, and Pulidas-everywhere they follow the teaching of the Beloved of the gods with respect to the Sacred Law. Even those to whom the messengers of the Beloved of the gods do not go, follow the Sacred Law, as soon as they have * for the construction compare the reading of the MSS. A and B in the passage Jdlaka, III, p. 275:-Senako nam rajjarh kdrento Bodhisatto Sakkottar adresi. 20 The King means to say that on the occasion of conquests many creeds suffor, as there is no country where the people are contented with one only. The Kalst version, with which that of Gimer seems to have agreed, is more explicit, as it says: And there is no country where there are not found these countless congregations into which these Brahmaus and ascetics are divided. And there is nowhere a country where the people have faith in one oreed slove." According to Lassen, Indische Alterthumskunde, Bd. II, p. 254 f. the five Yons or Greek kings named are Antiochos IL, king of Syria (died 347 B.C.). Ptolemaios II., king of Egypt (died 248 B.C.), Antigonos Gonatas, king of Macedonia (died 239 B.C.), Magas, king of Oyren (died 258 B.C.), Alexander, king of Epirus (died between 262 and 258 B.C.). The Visus are probably the Bais Rajpats, the Vajris the Vrijis of Eastern India.

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472 EPIGRAPHIA INDICA. heard of the orders of the Beloved of the gods, issued in accordance with the Sacred Law, and his teaching of the Sacred Law, and they will follow it in future. And the conquest which thereby has been made everywhere--a conquest made every. where--yields a feeling of joy. But this joy is indeed only something small. The Beloved of the gods esteems as precious only that which refers to the next world. And this religious edict has been written for the following purpose. Why? "In order that my sons and grandsons as many as they may be, may not think a new con. quest desirable, in order that on the occasion of a conquest, only possible by the sword," they may find pleasure in mildness and gentleness, and in order that they may deem a conquest through the sacred law alone a real conquest. That yields bliss in this world and in the next. All their joy be the joy in exertion ; for, that yields bliss in this world and in the next. EDICT XIV. These religious edicts have been written by order of King Priyadasin, beloved of the gods, under a form, whether abridged, or expanded. For not everything is suitable in every place. For my empire is large, and much has been written, and I shall write still more. Certain sentences have been repeated over and over again because of the sweetness of their import. And for what purpose has that been done? It is with the intention that the people may act thus. But it may be that something has been written here incompletely, be it on account of the space, be it on account of some reason to be specially determined, or through a mistake of the writer. XXXVII.-A COLLECTION OF SANADS OF MOGHUL EMPERORS. BY PAUL HORN, Ph.D., STRASSBURG. Mr. H. Blochmann remarks in his translation of the Ain-i-Akbart that the 19th chapter of the second book on the Sayurghals is one of the most interesting in Abul Fazl's whole work. The collection of seventy sanads discussed here may therefore claim some interest' as almost all of them refer to the grant of such rent-free lands, and thus illustrate the formalities and usages of the institution in the most instructive manner, even if they fail to furnish much valuable historical information. The general points concerning the granting of Sayurghals being well known, I shall restriet myself, after a few short remarks as to the age and origin of the sanads, to hint at some details that arise from their study, giving as specimens the text of three of them with translation. They belong chiefly to the pargana of Batala (spelt Batalah or Batala, and perhaps in the oldest of the documents Watalah) in the Panjab, only a small number being from other cities or districts as Akbarabad, Jalalabad, Biah, Chamari, DAbhawala, and Patiha ibatpur. Occasionally we find mention of such villages a Bhagwanpur, Faizuddinpur, Harpur, Kartarpur, Rahimabad, Rasulpur >> The translation gives a free rendering of the Girnar reading, sararako eda, literally "only possible by arrows." >> The word dhramadipi or dharmalipi has here to be taken in a collective sense ; compare the use of Smriti, Sruti and similar terms in Sanskrit. These mnado were obtained by Mr. C. J. Rodgers, of the Archeological Survey in the Panjab, and by the Government of India were ordered to be distributed among the British, Calcutta, Lahore and Lakhnaa Muume.

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A COLLECTION OF SANADS OF MOGHUL EMPERORS. 473 and Shahjahanpur, belonging to the pargana of Batala, or Padishahpor alias Kalankhurdpur, belonging to Patihaibatpar, or with localities in Batala as the masjid-i-jami'-i kalan the large jami-mosque' and the mahalla-i qazi Isma'a Muhammad the quarter of judge Ism'ail Muhammad.' The sanads were written under the rule of the Emperors Babar, Jahangir, Shabjaban, Aurangzeb, Shah 'Alam, Farrukh Biyar, Muhammad Shah, Ahmad Shah, and Timur Shah. Among all the names of the persons on whom lands were conferred through these papers only a very few belong to important men. They are almost all small people, mostly women who scarcely would be found in the chronicles, not even the Shaikhs and Qazis that sometimes appear. No assignation of grounds to one person reaches a hundred big'has, an allowance that Badauni (vol. III, p. 205) states as too mean for a learned man, and in most cases the grants vary between 10 and 12 big'has or something more, except rare grants of 40, 60 or 70 to Shaikhs, or once to a wife of such a pious man. The big'ha is defined as a jarib-i shastgazi, i.e. 60 gaz long and by 60 broad;" if fractions of big'has occur we find bistoas, but no bisransas. It was not customary, as appears from these sanads generally to execute a separate document for every single little allotment, but to take together several persons in one party. Sometimes an order extends even to several parties, the amounts of the property of individuals pot being specified in the text. But the statements, in question are given on the back, written in siyaqat-characters. Also, the individual members of each party are not enumerated in the text, but only one as a representative followed by the words wa ghairuhu, wa ghairuha, or seldom wa jama'atuhu, with or without the added shuraka-i (for men and women), viz., sharikaha.i farman. A farman, e.g., generally concerns musammat Mauland Khatib wa ghairuhu, and after wards we learn that these others were Maulana Hamid, Maulana Ahmad, and Maulana Ya'qub; or it is about musammat Daulat Khatun wa ghairuhd, and on the back we find the other names Rahmat Khatan, Bibi Aima, Bibi Fatima, and Maryam Khatan, all written without diacritrical points and in very cursive characters, the representative person pointed at only by a mushar ilaihi. A farman of a first grant of lands naturally always prescribes the measurement and boundaries (paimtdan u chak bastan) of the new territory, & superfluous business if the grounds were already in the possession of somebody and if therefore the matter was only a re-investment. In this case in the beginning the date of the first grant is always mentioned. We seldom read that the donations took place at different times (batawarikh sanin-i mukhtalifa). For a rent-free fee the Chagatai word saydrghal is only once used, diz., in the oldest sanad of Babar's time, and the Arabic aima seldom oocurs ; generally the Arabic-Persian madad-i-ma'ash is used. If an owner has died it can be transferred to his heir, and so we find grounds that have been for some centuries in the possession of the same family. Likewise the heir succeeds to the testator in case of the latter undertaking at an advanced age the pilgrimage to Makka and Madina. Once the grant is renewed because one of two parties has died, the other being alive. In the new farman therefore the dead person is replaced by his heirs and the lands are granted anew to those and the old surviving possessors, quite on the former conditions. A sanad of Shahjahan's reigo mentions cr. Col. H. 8. Jarrett's note in hin translation of the 1x-i-Akbari, vol. II, p. 61, and the 10th chapter, p. 62. W learn from Baddunt (vol. II, p. 206) that the wary of a commander of twenty, lowest rank of an officer in the Moghul army, wm equivalent to the revenues of thousand big'has. SP

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474 EPIGRAPHIA INDICA. an order that restricted the right of the heirs in the Suba of Lahor to part of the property of the testators in sayurghal-land, viz., to 58 big' has 8 biswas; in one case the number of 107 big' has 8 biswas is diminished therefore by 49 big' has that were again made domain lands (khalisa shartfa), and the rest was handed to the heirs. This may be one of the many tricks invented by the sadrs and qazis-who, as Abul Fazl says, wear a turban (as a sign of respectability), but are bad at heart, and who wear long sleeves, but fall short in sense-in order to injure people if they did not prefer even open force. If a person gets a fee for the first time, it is always stated that he was a worthy one and could not gain his livelihood by other means, the latter formula also occurring in the re-instatement of a former possessor or on the succession of his heir. The former owners of these sanads therefore must be reckoned amongst the third class of men that lands were bestowed upon (Ain-i Akbart, vol. I, p. 198)-I may mention here that sayurghals are conferred on certain persons even in the so-called 'Institutes of Amir Timur,' (see Davy-White's edition pp. 235, 305). Besides, it was to be proved by credible witnesses that the people in question were alive, a function mostly performed by two Shaikhs, at Batala often by the mudarras of the jami'-mosque and the mufti. Before the sanad could be written a memorandum or a yaddasht-i waqi'a was to be presented, and such papers are sometimes specially mentioned. It is often said that the owners of a rent-free fee are to be assiduous in prayer for the perpetuity of the enduring empire.' This was also the common benevolent phrase for persons that were discharged from the service in the Moghul empire (conf. 'Alamgirnama, p. 591). In Akbar's time the rule followed in conferring land was, that all sayurghal-lands should consist of one-half of tilled land and one-half capable of cultivation; in these sanads only land of the latter kind is granted (zamin-i uftada-i la'iq-i-zira'at) and sometimes banjar-land, i.e., such as has been uncultivated for five years or more (Ain-i-Akbari, vol. I., p. 297). Of course a certain order is observed in putting the seals on these farmanha-i thabt. -such were issued for conferring sayurghals according to the Ain-i Akbart, vol. I, p. 194-as in all Muhammadan public documents; naturally with some differences under various kings. The sanad of Babar's time renewing the grant of a village with a revenue of 5,000 copper tankas (i.e., 250 rupees) to Qazi Jalal, judge of Batala, in A.H. 933, has been signed only with the emperor's own seal-round the middle field hearing the words Zahiruddin Muhammad Babar and the date 928, in five panels the names of his ancestors to Amir Timur have been inscribed. Likewise the documents bestowing a first sayurghal, besides the tughra, bear only the seals of the emperors, viz., Jahangir-a square, round the centre the names of his forefathers inscribed in circles, and in the four extreme corners four names of Allah; 'Alamgir-a square exactly like that of Jahangir's, only larger; and one with the seal of prince Aurangzeb before his accession to the throne, dated the 6th Jumadi'l awwal 1069 (30th January 1659), the julus being on the 24th Ramazan (the 15th June) of the same year. The seal of the king's son is a round one and contains the words Muhammad Aurangzeb Bahadur Ghazi thani-i Sahibqiran thani. These sanads are all on paper about 33 inches by 17 (but the margins are * See Ep. Ind., vol. II., p. 147, note 23.-A drawing of Aurangzeb's imperial seal is to be found in Sir Thomas Roe's account of his residence at the court of the Great Moghul (ef. Histoire generale des voyages Paris 1746 seq. vol. xi, p. 57.)

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A COLLECTION OF SANADS OP MOGHUL EMPERORS. 475 now all more or less cut and torn off), and are handsomely written in fair ta'lig, except Babar's one that measures 13 by 7 inches, and is in very cursive characters). In Akbar's and Jahangir's time we find the Ilahi era exclusively used, while later it is seldom mentioned, but that of the Hijra is employed. There are also some sanads granting sayurghals sealed only by officials, and not by the emperor himself, whose name however is read on the seals of the latter. The size of these sanads is considerably smaller than that of the monarch's; it varies between 16 to 20 inches by about 81 inches; the writing generally is very irregular. Sometimes the Sadr ul-budur commands the performance of an imperial farman and gives orders for the assigned lands to be surveyed; such sanads in 'Alamgir's time bear only the seal of the functionary named, whereas under Jahangir and Shah Alam the seals also of the Diwan or of the Khan Khanan were affixed. In Farrukh Siyar's reign in these cases the Qazi's seal takes the first place accompanied by those of different lower officials and private people. If the matter is & re-investment, as in most cases, we always find two seals. There occur as sealing Sadr ul-budur's: Rizawi Bukhari, 24th year of 'Alamgir (who died in the same year,-conf. Ma'athir-i 'Alamgiri, p. (207) and Ma'athir ul-Umara, vol. II, pp. 308, 309); Sharif Khan, 25th year of 'Alamgir (who was elevated to this dignity in the same year,--conf. Ma'athir-j'Alamgiri, p. 219); Asad Khan, 15th and 32nd years of 'Alamgir (with the dates 1081, 14 and 1088, 20 on his seals), i.e., Asaf uddaula Jumlat ul-Mulk Asad Khan. He is styled Tarkhan in another farman (16th year); and Amjad Khan Sadr Jahan, 49th year of Shah Alam. Not bearing the title of Sadr ul-eudur on their seals, as also Asad Khan does not, but in that function, appear: Siva dat Khan, 38th year of 'Alamgir (with the date 1096, 28 on his seal, in which year he, Sayyid Oghlan, received this title, cf. Ma'athir ul-Umara, vol. II. p. 495): Amin Khan Bahadur, 47th year of 'Alamgir (with the date 1113, 46 on his seal); and Amir ul-Umara, 48th year of 'Alamgir (with the date 1113, 45 on his seal). In the re-investment-documents we find two seals : that of the Diwan (-i qul) and that of the Sadr, but generally without titles. That one of them must belong to the Diwan is (besides Ain-i-Akbari, vol. I, p. 195, line 6 et seq.) shown in a sanad of the 50th year of 'Alamgir which bears Hafiz Khan's seal, who is that year became Diwan of Lahor,-till then having been in the service of Gauhararai Begum, younger sister of the emperor (Ma'athir-i' Alamgiri, p. 613). The same document has also the seal of Mir Khwaja Shab, who is here exceptionally styled Sadr. The dates of the entries of the sanads in the registers of the sadarat and the diran (-1-sa'adat) are always noted, the latter falling one or more weeks later than the first. The badr's seal is placed outside the text in the vertical fold on the right, that of the Diwan is a little higher up, above the text itself and under a single line containing the name of the reigning * The same was also the case during the Sassanian period (cf. Mitteilungen aus den orientalischen Sammlungen der koeniglichen Macen s Berlin, Heft IV, Savanidische Siegelatoine, herausgegeben von Paul Horn und Georg Steindorff, Berlin, 1891, p. 28.) The Sesanian high functionaries did not real with the portrait of the king, but often with his date. 3 P 2

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476 EPIGRAPHIA INDICA. king (on the margin the monarch who had first granted the fee is shortly mentioned with his post-morter-title). The following Divans and Sadrs appear together : Sabir 'Ali and Sayyid Ahmad, 11th and 13th years of Jahangir, Diyanat Khan and Nizamuddin Hasan Qadiri, 23rd year of 'Alamgir (the first with the date 1084, 17 on his seal); 'Abd Ilahyarul-Husaini and Aslam Khanazad, 33rd year of 'Alamgir (with the dates 1089, 21, viz., 1093, 27 on the seals); Mir Ahmad Khan and Aslam Khanazad, 37th year of 'Alamgir (the latter with the date 1094, 27 on his seal); Abd (?) Kazim and 'Abd ul. Baqi, 44th year of 'Alamgir (with the dates 32, vie., 1110, 42 on the seals); Sa'adatmand Khan and Sayyid Ashraf Khan, 3rd year of Shah 'Alam (with the dates 1120, viz., 1119, 1 on the seals); Sa'adatmand Khan and Khwaja Futth, 2nd year of Farrukh Siyar (the latter with the engraved first year'on his seal, as also in the following case); Fazl 'Ali Khan and Khwaja Futah, 4th and 6th years of Farrukh Siyar; Ziva uddin Muhammad Khan and Futuh Khan, 7th year of Farrukh Siyar (the latter with the date third year'on his seal); Sayyid Shahamat Khan and Mir Muhammad Salih, 5th and 8th years of Muhammad Shah (with the dates 1133, viz., 1134 and 1135 on the seals); Sayyid Shahamat Khan and Sayyid 'Aziz Khan, 10th year of Muhammad Shah (with the dates 1138, viz. 1139, 9 on the seals); Sayyid Shahamat Khan and Sayyid Mirakshab Khan, 14th year of Muham. mad Shah (the latter with the date 1142, 12 on his seal); Sayyid Bhahamat Khan and Sayyid Sultan Husain Khan Mausawi, 15th year of Muhammad Shah (with the date 1138, viz., 1145, 15 on the seals); Sayyid Shah amat Khan and Mir Muhyi'ddin Mausawi, 18th year of Muhammad Shah (with the dates 1138, vis. 1148 on the seals); and Savvid Shah amat Khan and Khwaja Illah Khan, 19th year of Muhammad Shah (with the dates 1138, viz., 1149, 19 on the seals). With one seal only (on the right) the same documents have been sealed in the 25th year of Muhammad Shah (Sayyid Mirak Khan, 1153, 22), in the 2nd year of Ahmad Shah (Shamsherbeg Khan Khanazad, 1161, 1), and in the first year of Timur Shah (Dawar Khan Sadr ul-sudur). Except the farmang sealed with the personal seals of the emperors a tughra has but seldom been added the drawing of, which is then always very poor and artless. Even the higher functionaries did not employ a new seal every year, that is to say, they did not alter the date. We often find seals therefore with years that considerably differ from those of the sanads themselves. On some signets the possessors are styled murid or murid-i padishah, a title introduced by Akbar. Nizamuddta Han Qidirlours as Sadr ul-fuddr also in the text of some sanads from Alamgir's 2nd year. The Qadirls were darwesh order. Nineteen principles of theirs are enumerated in the Berlin Porsian manuscript, Petermann, No. 721, (cf. Pertsch, Verzeichnis der perrischen Handschriften der Koniglichen Bibliothek en Berlin, No. 283, 2, p. 276).-KhanazAds were a sort of pages educated at the imperial court (cf. Ma'athir ul-Umard, vol. I, p. 797).

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A COLLECTION OF SANADS OF MOGHUL EMPERORS. 477 There are also some private documents in this collection of sanads, the most interesting of which concern the sale and purchase of lands. We learn from them the value of arable lands in the pargana of Batala, viz., 251 rupees for 100 big'has, 20 rupees for 5 big has, 42 rupees for 15 big'has 17 biswas, 122 rupees 8 annas for 35 big'has banjarland, and 60 rupees for 20 big'has zamin-i barani, the price of the big'ha varying therefore between 2 and 4 rupees. The sales took place under the rule of Muhammad and Ahmad Shah, the rupees and the annas being specified as 'alamgiri. In Shah 'Alam's time once Buhlulis or Dam-i 'alamgert's are mentioned. One-half of the fixed amount is always paid on account. As is customary in Christian countries by illiterates to draw a cross instead of the signature, we find a circle once adopted for this purpose by a woman obliged to sign the document about the sale of her grounds. These papers bear the seal of the Qazi as of the competent official and the signatures and seals of a number of witnesses. Judges of Batala were according to our sanads: Qazi Arjumand in the year 1115 (2), the seal with the date 1112; Qazi 'Ata Ullah, son of 'Azim Ullah, 1139, on the seal 1120; Qazi Ahliyat Ullah, 1141, on the seal 1138; Qazi Mir Muhammad, 1141, 1147, and 1161, and Wali Muhammad, son of the dismissed Qazi Hibat Ullah, who, as his father extended the hand of oppression and tyranny over the inhabitants,' and for this reason, in the second year of Shah 'Alam's reign, the citizens presented a petition that he should be deposed and be replaced by their former just Qazi Ghulam Muhammad, whose seal with the date 48 appears on documents from 'Alamgir's 49th year. I am not sure if this request was entirely successful, at all events in A. H. 1120, 1125, and 1126 the desired Ghulam Muhammad was not judge, but Muhammad Wali Ullah, who is perhaps identical with the unjust Wali Muhammad. In the 16th year of Muhammad Shah Mir Muhammad, son of Mir Muhammad Qaim, was appointed judge of Batala, as successor of Amanat Ullah, and he was confirmed in this office after Ahmad Shah's accession to the throne. The documents bear the seals of Mir Muhy'iddin Khanazad, 1118, and Shamsherbeg Khan Khanazad, 1161. That Jalal was Qazi of Batala in A.H. 933 has already been mentioned. Finally there are a few other sanads, e.g., one concerning the grant of a daily allowance of 12 annas to Shaikh Nur Muhammad and his companions in Patthaibatpur, to be paid by the fautadar of that town, or regarding the lease of the village of Padishahpur alias Kalankhurdpar in the pargana of Patihaibatpar, amounting to 550 rupees a year and being to be delivered to the fautakhana, which need not to be further described. I now give as a specimen the text of three sayurghal-sanads, together with their English translations: mrynwqt mymnt `nwn frmn wlshn wjb lzmn Sdr shd khh chhl bygh zmyn ftdh ly'q zr`t khrj jm` z prgnh chmry mDf bSry@ pnjb dr wjh mdh m`sh msmt rj byby wGyrh Hsb lshmy mqrr bshd khh HSl anr Srf mlkhtj nmwdh bd`t bqly dwlt bdTrz mwZbt nmynd byd khh Hkhm w `ml r jgyrdrn w khrwrbn Hl w stqbl rDy mzbwrh r pymwdh w chkh bsth btSrf anh bzgdhrnd w Sl w mTlq I have spelt the Persian words more correctly than they appear sometimes in the originals.

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478 EPIGRAPHIA INDICA. rjrybnh rDbTnh tGyyr rtbdyl bdn rh ndhnd rb`lt ml wjht rkhrjt mthl qtlGh rpyshkhsh chkh r tkhrr zr`t mHSlnh w mhrnh w drwGgnh rpykhrd shkhr r mqdmy w qnwngwy'y wDbT hrslh b`d tshkhyS dyrny mzHm nshwnd w ndryn bb hr sl snd mjdd nTlbnd w gr dr mHl w kl mTlbt slTny rtklyf dygr chyzy dshth bshnd anr `tbr nkhnnd byst w nhm shl sl chhlm z jlws wl nwshth shd, TRANSLATION. "In this happy time the high order which is necessary to be heard came forth that 40 big'has of fallow land, capable of cultivation, allodial to the pargana of Chamari that belongs to the suba of the Panjab, according to the endorsement were bestowed as a rent-free fee upon P. P. Raj Bibi and companions. They may spend the revenues of it for their needs, being assiduous in prayer for the perpetuity of the enduring empire. The present and future magistrates, tax-gatherers, jagir-holders and kroris having surveyed the stated lands and marked their boundaries should give them into their possession, and by no means allow any alteration or change. After the settlement of the boundaries and the new cultivation one should not trouble them for any demands of the Government and the levies of the court in the shape of quit-rent, taxes, and tributes, as qutlugha, presents, the rates of jaribana, zabitana, muhastilana, mahrana, daroghagana, for war and chase, the muqaddimi and qandngoyi, and the annual sequestrations. Regarding this no new order should be yearly expected and other eventual existing appointments not considered. Written on the 29th Shawwal of the 40th year since the sublime accession to the throne (viz., of Alamgir)." On the back the text of the yadhasht-i waqi'a, dated Monday, the 13th Rabi II, of the 39th year (21st November, 1695) is given, and besides the dates of entry in the registers the names of Raj Bibi's companions, viz., Nar Bibi, Sahib Khatan, and Sharifa Band, each of them getting 10 big'has. Another sanad concerning a re-investment runs : HDrt mHmd shh pdshh Gzy khld mlkhh bd khldmnzl mry, pnjb bdnnd chwn bmwjb jgyrdrn rkhrwryn Hl wstqbl prgnh btl mDf gmshthy frmn`lyshn HDrt mrqwm btrykh 3 sh`bn sn@ 3 mrzy pnjh rnh byghh zmyn z prgnh mdhkhwr dr wjh mdd mqrr wGyrh wrth mHmd `ql wGyrh btjwyz Sdwr sbq msm@ nwrkhtwn wGyrh shrkhy frmn w`bd lGny m`sh st drynr btSdyq thqt bwDwH pywst khh mshr lyhm my rqy'm w rDy mzbwrh r qbD w mtSrf nd w z drnd zmn b`th bndgn HDrt khdyr jhn mmr dygr rjh m`ysht ndrnd bnbr an btSdq frq mbrkh mn rmn Zl Zlyl yzd mt`l ny'b nbyl ddr byhml mZhr tm prwrdgr rHmt `m afrydgr mkhyn qwnyn w tSrf jhndry mmhd mhd khrm gstry khlft pnh Zl rDy mrqwmh 10 z mjlqdym bdstwr sbq bshrT fyD Hsb lDmn mqrr r mslm dshth shd my byd khh zmyn msTwrh r dr tSrf anh r gdhshth Sl w mTlq@ mt`rD 7 In other sonada the Chaudharis (I cannot understand for what reason Bloohmann han banished this spelling into the notes of his Ain-i Akbari-edition-9.e. vol. I, p. 198, line 15, instead of putting it into the text), Qdningbis, Muqaddam And Maliks are said to have taken part and consented to this act. . These technical terms are all fully explained in the dictionaries I know that this last phrase also could be translated if they should have possessed something in another place berider the above raytrghal) it should not be taken notice of, but I bare preferred the above translation as more harmonizing with the contents. Corrected from margul ma-rd according to other sanade.

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A COLLECTION OF SANADS OF MOGHUL EMPERORS. 479 myHtj khrdh skhth bd`y drm dwlt bdTrz mwZbt nshwnd t HSlt anr fSl bfSl rsl bsl Srf mynmwdh bshnd w gr dr m`tdygr chyzy dshth bshnd anr `tbr nkhnnd shrH tHryr fy ltrykh drym shhr jmdy lwl sn@ 18 js mt`ty mTbq sny 1138 hjry lmqds shd , TRANSLATION. "Shah 'Alam.-His Majesty Muhammad Shah-i Ghazi, may God perpetuate his reign for ever! "The present and future representatives of the Jagir-holders and Kroris of the pargana of Batala, belonging to the suba of the Panjab, may know: According to the high order of His Majesty, dated the 2nd Sha'ban of the third year (i.e., of Shah Alam), 69 big'has of the land of the pargana stated have been bestowed as a rent-free fee, by former Sadrs upon P. P. Nur Khatan and companions, partners of the farman, and upon P. P. 'Abd ul-Ghani and companions, heir of Muhammad 'Aqil and companions. It now being evidenced through trustworthy testimony that the above-named are alive, really own and possess the stated lands, and do not get their livelihood otherwise, on that account as an alms of the blessed head of the slave (of God), His Majesty the sovereign of the world, the master of the time, the author of safety and security, the covering shadow of the sublime God, the excellent viceregent of the peerless distributor of justice. the most perfect manifestation of the all-nourisher, the universal pity of the creator, the founder of the institutions of the world-possessing, who lays the foundation of the carpet of graciousness, the asylum of the khalifate,-the possession of the stated lands, in the former place and on the former conditions, according to the endorsement has been graciously ratified and intrusted. One ought to restore the described grounds into their possession, hindering them not at all, and absolutely not from spending the revenues from season to season and year to year for their own needs and to be assiduous in prayer for the perpetuity of the everlasting empire. If there should exist any appointment, otherwise it is not to be taken notice of. Written on the 2nd Jumadi'l arwal of the 18th year since the sublime accession to the throne (i.e., of Muhammad Shah), bor. responding to the year 1148 of the holy flight (the 20th September, 1735)." On the back the endorsement of Shah Alam is written, as always in these cases. The names of Nar Khatan's partners were 'Aziz Khatan, daughter of Shaikh Muhammad, 'Amila, Shams Khatun, daughter of Ilyas, Hayat Banu, those of 'Abdul Ghani's Jan Bibi, Saliha Band, etc. Babar's sanad runs--13 hwlGlb frmn Zhyrldyn mHmd bbr Gzy nfn yft khh chwn mwD` mjhrkhl bhrwry z prgnh dryn dqt frmn jhn mT` rjb ltb` shrf tlh khh jm` rqmy an mblG pnjhzr tngh syh st brsm syrGl t`lq bqDy jll qDy prgnh mdhkhwr st u Khuld-mansil ww Shah Alam's post-mortem-name. 4 Cf. note 9. This farman is very difficult to decipher. The characters want almost all diacritical dota; they are indeed not more fluently written than those of the other sabada, but the tenor is different, so that it cannot be understood by the help of the others. I am indebted for a very few hints to Mr. Jamt Khan Ghort at Berlin, who has seen the document, but notwithstanding there remain some doubtful words. My transcript of the naine of the village is quite tentativo.

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480 EPIGRAPHIA INDICA. mydshth Hl br hmn dstwr bdr mt`lq shsh snh w b`lt ml wjht w syr mtjht mzHm wmt`rD mshrlyh nshwnd rb`rD shd rHwly tzyd my amd khh bryn mwjb mGrm [4] khSh btSryH shd rhrslh bfrmn w prnch mjdd mHtj ndnnd dr zmn [s] bqSrhm tHryr shd fy shhr ny q`dh snh 933 | TRANSLATION. "He (God) is the conqueror! " Farman of Zahir-uddin Muhammad Babar-i-Ghazi. "Now the order to be obeyed by all the world and necessary to be respected has the honour of setting forth that the village of Manchharakal, belonging to pargana Watala, the total register of which amounts to 5,000 copper-tankas (250 Rupees) and which as a Sayurghal has been bestowed upon Qazi Jalal, judge of the city named, is now-granted to him on the same conditions for six years. No one should molest nor trouble the aforesaid for quit-rents, jihat and edir mutatoajjihat." On request it was further enjoined that the imperial seal has been affixed for evidence, and every year a new farman or order shall not be thought necessary. Written at........ in the castle Phoenix,' in the month Zi Qa'da, 933 (began the 30th July, 1527)." On the back the following words are written : "Order of the chief wazir of the cities of faithful mankind, Shaikh..............." Unfortunately the name of the Shaikh is not legible and his seal is also very indistinct. XXXVIII.-FURTHER PABHOSA INSCRIPTIONS. By G. BURLER, PH.D., LL.D., C.L.E. In addition to the three larger inscriptions, published by Dr. Fuhrer (ante, p. 240ff), the Pabhos& cave contains & number of small and difficult ones, regarding whicb I offer some remarks at the request of the Editor, though I am unable to give in every case certain and complete readings or satisfactory explanations. All of them are somewhat carelessly incised on the hermit's bed and seem to belong to a period, when the cave was no longer occupied' by the original donee or donees. The characters show the types of the seventh or eighth century A.D. The language is incorrect Sanskrit, occasionally, it would seem mixed with Prakrit. No. I. TRANSCRIPT. L. 1. Sri-Prayagam var[e ?]uttam (?) [p Plodhaki(? )) L. 2. Suttadhara ?) akhamndatah L. 3. Suttadbarsa ?) yayyo ?[a?) ubba ? daya [n] Above l. 1 stands high up in the left hand corner a large sign, which may be intended for jna, and lower above the middle of the line two letters, the second of which * Otherwise sair jihat.

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Epigraphia Indica, rol. II. PABHOSA INSCRIPTIONS: ON THE HERMIT'S BED INSIDE THE CAVE. 5]]ngo b n E ! 3 1: bcu- . . . A * chrgyud- Dr 4. Fikrer, impress. Scale: 1 of originals.

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PABHOSA INSCRIPTIONS ON THE HERMIT'S BED INSIDE THE CAVE. X Per ON THE WEST WALL, INSIDE THE CAVE. . Senle : # of originals. Dr. A. Fuhrer, impress.

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FURTHER PABHOSA INSCRIPTIONS. 481 is ka. Below 1. 3 there is the representation of a conch-shell and to the right three rudely scratched illegible letters. As regards the interpretation, the only certain facts are (1) the occurrence of the name of "glorious Pray[a]ga" and (2) the mention of two suttadhara or masons. Possibly the whole may be intended for: Sri-Prayag[ad Varaputtro Modhaki [or Podhaki), sutradharo' khanditah sutradharo Yayya ubha[yoh] deyam or in English "From glorious Prayaga, the unblamed mason Modhakin (or Podhakin) son of Vara, (and) the mason Yayya (Jajja), -the gift of both these." If this is correct, the inscription probably records repairs of the cave, done by the two persons mentioned. Sri-Kalase[bevaradisi(P)14 kuttia The reading of the seventh and eighth consonants is uncertain; kuttt is probably a mistake for kuti, the two dots, which I have taken for stops, may, of course, denote the Visarga, which however would be wrong. The translation is: "The cella (or temple) of glorious Kalasesvara and the rest." Kalasa is the name of a Naga, and the inscription probably refers to the legend, which makes the cave the home of an enormous Nags, (see ante, p. 241). No. II. TRANSCRIPT. No. III. The only signs readable with any certainty are: revadatta towards the end of the line. ..... [NandaJdattaprasido lolt Deva. No. IV. No. V. No. VI. TRANSCRIPT. Oh Ke[Kiran[ev Jarit(?)ila (?) kedali(?) va sya [*] The inscription seems to refer to a deity called Kiranesvarf, which seems to occur again in No. VII. No. VII. TRANSCRIPT. Kirape[eva]rier[1]ka[r*]tta [*] If the restoration is correct, the translation will be, "The maker of (the statue of) glorious Kiranesvart" and the inscription may refer to one of the masons, mentioned in No. I, see also No. VIII. 3 Q

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482 EPIGRAPHIA INDICA. No. VIII. TRANSCRIPT. Sri-Krishnagopiru pakartta [v] The second ta of kartta looks like oa. The translation is, "The maker of the statues of glorious Krishna and of the milkmaids." The inscription probably refers to one of the masons in No. I. Nos. IX AND X. TRANSCRIPT. Vijayasenasyahsya) Kiranabhojak[a?] These two pieces may belong together and may possibly mean, "Of Vijayasena, the temple-priest of Kirana (i.e. Kiranestart)." If this interpretation is correct, the two notes may indicate that Vijayaseva visited the cave when the two masons, named in No. I, repaired it. The contents of the whole series may perhaps be connected as follows:- " Some time in the seventh or eighth century the Pabhosa cave was gratuitously restored by two masons of Prayaga and dedicated by Vijayasena, the Bhojaka of Kiranesvari, to the Naga Kalasa and other deities." This would account for the existence of the legend mentioned by Dr. Fuhrer, according to which the cave is inhabited by an enormous Naga. XXXIX.-AN ADDITIONAL NOTE ON THE BAIJNATA PRASASTIS. By G. BUHLER, PH.D., LL.D., C.I.E. During the Christmas vacation of 1892 Dr. M. A. Stein, the energetic and learned Principal of the Oriental College at Lahore, visited the Kangra district and spent some days at Kiragrama, where he studied tho Baijnath Prasastis on the spot and made enquiries regarding various facts they mention. After a certain show of resistance the temple-priests became communicative, no doubt, as Dr. Stein thinks, because they wanted to learn what their inscribed tablets contained. And the results of his enquiries are so valuable for the interpretation of the inscriptions that I am sure I shall render a service to the readers of the Epigraphia Indica if I publish here a translation of the portion of his letter, which contains them. Writing from Lahore on February 6th, 1893, he says: "Navagrama, mentioned in the inscription (I, 33) is probably identical with the village of Naur,' where the temple still owns 21 halas of land. Naur lies about 3 miles west from Kiragrama and belongs to the ancient pargana of Palam, which latter word I would identify with the name of the village of Pralamba, of which the inscription speaks (IT, 31). About thirty years ago, when the introduction of tea-planting induced many Europeans to settle in Kangra, Palam' was turned into Palampur, The Sanskrit prototype of Naur would be Navapura, which probably was another name of Navagrama.-C.B.] * The Kangra Gazetteer still mentious Palam.

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483 NOTES ON THE SIVASKANDAVARMAN GRANT. "In the bazar of Kiragrama I was shown the spot where, so late as two generations ago, stood a shop, belonging to the temple and where the two pious Banians, whom the local traditions too know as the founders of the temple, are said to have lived. This is clearly the panyassald mentioned in the Prasasti II, 34. Regarding the oil-mill which Manyuka and Ahuka dedicated I could not hear anything; and the god has long lost the income from the mandapika. But there was formerly a custom-house on the frontier of the territory of Mandi which passes close to the village. On the rocky hill which rises near the village and is now occupied by the Dak bangalow, the Rane family is said to have had a fort. I do not dare to decide if these Rdnes, whose descendants are still Rajput zamindars in the pargana of Baijnath, are identical with the Rajanakas of Ktragrama. "But in illustration of what you have said on p. 102, vol. I, of the Epigraphia regarding the intermarriage of this Rajput family of Kiragram with the RAjAs of Traigarta, I may mention that the Raja of Kapurthala quite lately married a girl from the house of a bitterly poor Rajput of the Gulherian Mian clan, who lives as zamindar not far from Baijnath. Though the man is so poor that his daughter, the present Rant, used to work for wages in the tea plantations, his countrymen have not yet pardoned him that he contracted the alliance with the Raja. "Your proposed identification of Susarmapura with Kot is fully confirmed by the local traditions. "The temple [of Baijnath] is well preserved, and in my opinion it has not undergone such very great alterations as the earlier describers state. Thus, big statues of Ganga and Yamuna, which clearly belong to the time of the inscription, are found on the gateway pillars of the Puri, exactly as Rama describes them in the Prasasti, I. 29, and his other detailed statements regarding the building fully agree with the actualities. Only the roof seems to me modern; according to the statements of the Purohitas it was renovated about one hundred years ago by Raja Samsarchand."" XL.-A NOTE ON THE PRAKRIT GRANT OF THE PALLAVA KING SIVASKANDAVARMAN (VOLUME I, pp. 2-10). BY ERNST LEUMANN, PH.D., STRASSBURG. Prakrit inscriptions always present particular difficulties. Dr. Buhler, with his usual sagacity, has removed most of those connected with Sivaskandavarman's grant, Some others of the same inscription can only be mastered when further documents of a similar type turn up. A few, however, may perhaps be dealt with now. We have I consider the identity of the Rane family with the Rajanakas to be very probable. Rajanaka is also the parent of the title Rand.-[G. B.] 4 Cunningham, Arch. Surv. Rep., vol. V., p. 179 f. I take this opportunity to note that Professor Kielhorn has published in the Indian Antiquary, vol. XX, pp. 114 ff, certain emendations of my readings of the two Prasastis in accordance with rubbings made by Sir A. Cunningham. The following among Professor Kielborn's proposals appear to me acceptable:-I. 6, eureshu ndetnam apareshu kurvatam; I. 29, bhaktitrutallobhamalena tena; I. 37, sastradrishtim anusritya; II. 2, ea patu vo Makadevo Brahmadya bhaktim dethitdh; and II. 9, Kritarthau. In addition, I would mention that I now translate astrijano in I. 13a by "arebers" instead of by "heroes," as astri is clearly the nominative of astrin; note 64 must be altered accordingly. 302

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484 EPIGRAPHIA INDICA. to correct the following passages in Dr. Buhler's transcript (on pages 5-7 of volume I) : 1. 1, Read aggitthoma. The irregular combination ith (for th) is a mistake of the engraver which has crept in on account of the similarity of the signs for th and th. 1. 3, Separate pisaye savattha, i.e. vishaye sarvatra everywhere in our (amham) country.' 1. 4, Read madabika and restore it to madambika. This word, which means 'chief of & madamba district' is often found in the older Jain literature ;' its base madamba occurs in the same texts and beside in some Niryuktis and Bhashyas. 1. 5, Read arakhadhikate, which stands for arakkhadhikate and is equivalent with arakkhiya 'guard' of the Jain literature; literally it means employed as a guard (draksha dhikrita). As to the sign kha, cf. lines 27 and 88. 1. 7, Read e instead of cha and of the sign for e in lines 27, 30, 34. The word ettha (atra 'here') opens of course a new phrase, and we need not follow Dr. Buhler in inserting a second verb; vitarama is indeed the verb wanted and closes well the preceding phrase. The first verb (anaveti), however, is certainly well supplied by Dr. Buhler; only we think its place is not before amham (in l. 3), but after ppayutte (in 1. 6). At any rate we are not to combine in irregular co-ordination the accusittives of lines 3-6 with the genitive samcharan-taka-bhada-manusana. I would then translate the whole passage thus :. . . . . . ."Sivaskandavarman informs (anaveti) in our country everywhere the royal princes, generals, -rulers of larger and smaller districts (ratthikas and madambikas), local prefects and others, the freeholders of various villages, valladas, govallavas, ministers, guards, captains' tathikas, neyikas and all others employed in our service : We grant an exemption from (any taxes that might be levied by or for) samcharantakas, soldiers or other persons. 1. 44, Read vasudhadhipataye (acc. pl. from opati). 1o.g. in the Aupapalika sdtra, Paryushandkalpa (Kalpasdtra'), eto. The corrected reading drakhddhikate (in l. 6) makes it very probable that the word immediately following (gumiko) is also a military term. In reply to Dr. Buhler's appended notes, I may remark that the persons favoured by the grant are undoubtedly "the Brahmans, who are the freeholders of the settlement (kodunka) called Chillareka." The gift is therefore a Brahmana parihara, i... an immunity granted to Brahmans. Honorific allowance, as Dr. Buhler proposes, does not change the sense, but is less appropriate, kodunka is apparently a contracted form of kodumbaka (Sans. kautumbaka): in the same way naiyyoka seems to me to stand for naiyogika, which would be a synonym of the term abhiyogika-'servant'-of the Jaina literature. The term kundra parihdra similarly denotes an immunity presented to a prince; the Jataka phrase adduced by Dr. Bubler means- " When, afterwards they noticed that he was a prince, they no longer gave him any work to do, but spared him, so to say, by princely immunity." The inscription, of course, mentions, also, the persons who are to respect the grant, i.e. who are not allowed in any way to trouble the above-named Brabmans (by levying taxes, etc.). So the two cognate Pallava platex clearly state: Sarvayuktakd sarva-naiyyok dh rdjavallabhdh sancharantakas cha tat-sinash sarva-parikaraik pariharantu pariharayanta cha ayuttu savva-parihdreli pariharantu pariharayan (tu cha), "The persons of the king's service and party must spare and cause to spare the territory (described before) by all the eighteen) kinds of exemption. "In face of these parallel passages, the worde-sancharanta ka-bhadamanusana... pariharan vitarama, can only have the sense which I have given them, without pretending, bowever, that my translation reflects accurately the grammatical construction. Thin latter can only be made clear when the three syllables before parihdrarh are deciphered. That sancharantakas are & nuisance to people, we learn, e. g. from the description of a model town given in the Nemicharita, 1. 14 (on Hemachandra's Bhavabhdvand, v. 5): in that town no sarheharandalas are allowed to stroll about (...vashcharantelis tirai na tattha bhamiuth,...). Another Prakrit word of the Pallava Inscription (which however necurs alio elsewhere) is bappa 'father :' this is found in Dafavaikalikasutra vii, 18,- See Zeitsch. d. Dent. Morgenl. Gesellach. vol. XLVI. pp. 628.

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NOTES ON THE SIVASKANDAVARMAN GRANT. 485 1. 45, Read mejalaye, Le, mejjataye. In Jains Prakrit maryada becomes mejja, the last two syllables being contracted. The Sanskrit sounds arya in Prakrit generally are changed to era, sometimes to ejja or ariya or ajja. 1. 46, Separate cha si. The word si refers to mejataye, and therefore represents a singular case like tasyah; it is indeed a short form for the anaphoric pronoun se that is often met with in the Niryuktis and Bhashyas of the Jain literature. The function and origin of se has been well discussed by Professor Wackernagel in the Zeitschrift fur Vergleichende Sprachforschung (vol. XXIV, p. 600). Though se and ef refer to all genedrs and numbers we find occasionally in the Niryuktis and Bhashyas a special plural form sim which, by the addition of the Anusvara, has been formed after the fashion of plural genitives like tesim (teskam), etc. What remains to be said is of less importance; we are probably to read vadaka for vataka (in lines 13 and 30); misprints are apparently hiroga for hirogo (10), palibhago for palibhago (12), pattbhago for pattibh-(21), ffivas" for firde (36), pila for pila (40), datta for data (18), kada for kada (51), brahmana for brahmana, and lekhakha for lekhaka (52). SOME FURTHER NOTES ON THE GRANT OF SIVASKANDAVARMAN. (VOLUME I, pp. 2-10.) The corrections of my reading and rendering of Sivaskandavarman's grant, which Professor E. Leumann has proposed above, make, I think, a few further remarks from me desirable. (Line 1.) Professor Leumann's statement that the plates have aggitthoma, not aggitthoma, is correct. I should say that the nonsensical form has been caused by a confusion between the two possible forms with ttha and ttha. Both in literary and in epigraphic Pali, Sanskrit shta or shtha is represented occasionally by the dental tenuis and the tenuis aspirata. Thus, we have in literary works for kroshtri a jackal,' both kotthuka and kotthuka, or even kutthu, as well as forms in ttha for various past participles in shta. And the Sanchi votive inscriptions offer sethi and sethi for freshthin; Asoka's New Edicts both vivutha and vyutha for vyushta. In such words the Pali ttha probably goes back to originals with sta, similar to those in the Shahbazgarhi version of the Rock Edicts, where we find sresta for freshtha, dipista (3rd pers. sing. aor. Atm.) equivalent to a Sanskrit form adipiahla. (L. 3.) Professor Leumann is right in separating visaye savattha, but the correction has already been given by me in the Addenda and Corrigenda to vol. I, p. 479. (L. 4.) The plates have not madabika, as Professor Leumann asserts. The last sign is mutilated, the crossbar of the ka on the right having been omitted by mistake. The sign, which has thus come out, can only be read nu. Professor Leumann's restora.. tion madambika" governors of Madambas," instead of mamdabika "custom-house officers," is possible, though, owing to the rarity of the word madamba (except in Jains works), somewhat doubtful. I add an explanation of the term madamba, which Professor Jacobi has kindly furnished to me from the Jaina commentaries: madambani sarvato'rdha yojanat paralo'sasthitagramani.

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486 EPIGRAPHIA INDICA, (L1, 6-7.) Professor Leumann's readings arakhadhikate and ettha for my aranadhikate and chattha are certainly correct. His translation of lines 6-7, "We grant an exemption from any taxes that might be levied by or for) Sancharantakas (soldiers) and other persons" cannot stand, for degShadamanusana is separated from pariharam by a not now readable word ending in o, and in all probability the two expressions do not belong together. Even supposing that sancharamtakabhadamanusdna pariharan ditardma had to be taken together, the meaning could only be, "We grant an exemption to Samcharantakas, eto;"it is against the custom observed in the grants to name first an exemption and afterwards the object granted. I must add that my translation of parihara by "an mmunity" ought to be changed to a honorific grant.' Of late I have found in the Jatakas several passages where parihara has a concrete meaning and is used for "appanage, honorific allowance, special grant." In several stories it is narrated bow queens receive or are deprived of their parihara, and there is the compound kumaraparihara "an allowance suitable for a prince." (L. 40.) The correct reading is pila (not pild, as Professor Leumann says), the short i being expressed, as is done very often, by a complete circle. (L. 45.) Majdtdye is the reading of the plates, not, as Professor Leumann holds, mejatdye. The little stroke above the ma has been caused by a slip of the engraver's punch. A real me looks very different (see lines 1, 29, 41). (L. 46.) As sim is permissible for tesin, etesim and esin, according to Hemachandra Prakrita Vyakarana III, 81, and occurs, as Professor Leumann says, in Jaina works, I agree with him that its equivalent si in cha si should be written separate. Si refers, however, not, as Professor Leumann thinks, to majataye, but to the grantees. Compare the corresponding passages in the Sanskrit grants, e.g. Indian Antiquary, vol. V. p. 196, 1. 6; p. 207, 1. 9; p. 212, 1. 25; vol. XI, p. 113, 1. 43; p. 159, 1. 50.

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TABLES FOR CALCULATING HINDU DATES. 487 TABLES FOR CALCULATING HINDU DATES IN TRUE LOCAL TIME. BY HERMANN JACOBI, PH.D., SANSKRIT PROFESSOR, BONN. In my paper on the computation of Hindu dates, etc. (vol. I, page 403 ff.), I have given rules for calculating, according to the curiously inaccurate Hindu method, the corrections which must be applied to a date, computed for mean sunrise, in order to obtain the same for true sunrise at any given place in India. As this calculation is rather tiresome, I have computed the following tables, which will make the process easy without detracting from the accuracy of the results. As the problem, to solve which these tables serve, is somewhat complicated, a few remarks on the theory of true and mean time may not be amiss. 1. Suppose the sun to move with an equal motion on the equator (instead of on the ecliptic); then this equatorial sun will exactly regulate mean time. His rising will occur at 6 o'clock for every place on the earth the whole year round, marking the mean beginning of day. The interval between his risings at two distant places will be the time-difference between these places (see vol. I, Table XXV). 2. Now assume a second sun to move with the same equable motion on the ecliptic. This supposed sun is meant when the "mean sun" is spoken of. It is obvious that this mean sun and the first will not rise at the same time, except when they coincide at the two points of intersection of the equinoctial and the ecliptic. At every other time the second will, in places in north latitude, rise earlier than the first, when he is in the northern half of the ecliptic; and later, when he is in the southern half. Table XXVII, A-F, gives the interval in ghatikas and vinadis between the risings of both supposed suns,' for every degree of the ecliptic as entered in the vertical index to the left and right of each table, and for all degrees of north latitude from 10deg-35deg as entered in the horizontal index at the top of each table. At the intersection of the horizontal and vertical columns is given the interval of rising for the tropical longitude of the mean sun and for the terrestrial latitude in question; e.g., in Table XXVII-B, we find that for 44deg trop. Long. and 20deg terr. Lat. the difference in rising is 1gh. 22v. If the trop. Long. O is entered in the index to the left, the ecliptical mean sun rises before the mean beginning of the day; if on the index to the right, it rises after the mean beginning of the day. 3. We thus find the time of rising of the mean sun (moving on the ecliptic), but what is really wanted is the time of rising of the true sun. The true sun only twice in the year coincides with the mean sun; at every other time he either precedes or lags behind the mean sun. Their difference in longitude is the equation of the sun's centre, the amount of which in degrees, minutes, and seconds is furnished by Table XXIV-B. If the equation has the sign, the true longitude of the sun is greater than his mean one, and consequently the true sun rises later than the mean one; if the equation in Table XXIV has the sign +, the true sun rises before the mean one; always by the time corresponding to the sun's equation of the centre. In order to compute the equivalent in time for the sun's equation of the centre, we must know how much time is occupied in rising by one degree of the ecliptic at the place where the sun is at the moment in question in a given latitude. The amount in vinadis is furnished by the entries immediately below the degrees of terrestrial latitude in Table XXVII. Though continually changing, it is considered by Hindu astronomers to be constant throughout each single 'Or between the risings of a point on the equator and one on the ecliptic, which have the same distances from the equinox.

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488 EPIGRAPHIA INDICA. sign, and equal to the mean. As the different parts of Table XXVII represent the tropical signs, one entry serves for the whole part. Thus we find in Part B that on the 20th parallel one degree of the ecliptic (between 30o and 60deg trop. Long.) takes up 8-79 vinadis in rising. Knowing the time taken up in rising by one degree, we can easily calculate the time corresponding to any given value of the equation of the sun's centre. 4. Table XXVII refers to tropical longitude, while the other tables yield sidereal longitude. The former is found by adding to the latter the ayanameas (or amount of the precession of the equinox) for the year in question. The rule for calculating the ayanameas is given in section 39 of the former paper (page 421); to find them without calculation is the object of Tables XXVIII and XXIX, e.g., we find by Table XXVIII that in K. Y. 4683 the ayanamsas were-- 16deg 14' 42", diz. K.Y. 4600 = 15deg O O " 80 years= 1deg 12' 0" 8 = 0deg 2' 42" Ayan amia = 16deg 14 49" Table XXIX serves for the Brahma Siddhanta and Siddhanta Siromani, Table XXVIII, for the other Siddhantas. 5. I shall now illustrate by examples the working of these tables in connection with the Special Tables; for when such accuracy is wanted, that the difference between mean and true time comes into consideration, the calculation must be made by means of the Special Tables." 1st Example.-Let it be proposed to calculate the true Tithi for true sunrise on the 7th (solar) Jyaishtha K.Y. 4128 at Aligarh, whose latitude is 27deg 63' (or roundly 289) and time difference + 14 vin. We use for this and the following examples the tables for the Surya Siddhanta: (a) We calculate the elements : Distance ( etc., for the year and day in question, diz. Dist. (-0 ('. An. O's An. Corr. 4100 years . . 69deg 48' 0" 217deg 8' 30" | 282deg 44' 18" 1 + 20 gk. 5+v. 117deg 47' 3" 58deg 38' 37" ... ... ... 14 gh. 480. 7th Jyai.. . 66deg 40' 34" 97deg 16' 26" 340 28 46' 254deg 16' 37" 13deg 3' 35" 817deg 13' 52" + Bgl. 11o. (6) Add the time difference, with the sign changed, for the place in question, to the Corr. (+ 6gh. 110. - 140. = + 5gh. 570.) and find by Table XXII the corresponding increase of the elements, distance, etc.5g. = 1deg 0' 57" 1deg B 19" 4' 56 57v. = 11' 35" 18' 25" 56" Bgh. 570. = +1deg 12' 32" +1deg 17' 44" +5' 52" (c) Add or subtract, according to the sign) the increase from the first result. 254deg 15' 87' 13deg 3' 33" 317deg 18' 52" + 1deg 12' 32" 1deg 17' 44" 6' 52" 256deg 28' 9" 14deg 21' 17" 317deg 19' 44' (d) Find the equations for the anomalies of the moon and sun by Table XXIV An. 14deg 21' .. Eq. (= - 1deg 15' 32" An. 317deg 20' .. Eg. O= -1deg 29 19" Sum of eq'.s = -2deg 44' 44* The same inaccuracy pertades all Hindu calculations of true suprise, and makes all figures in Table XXVI Wrong when compared with the true values. However, we do not require the latter, but those which the Hindus mume in their calculations. Isball indicate below 37, bow these tables may be used in connection with the general tables for an etimate of the difference between mean and true local time. 28 . .

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TABLES FOR CALCULATING HINDU DATES. 489 (e) Add the sum of equations to the distance; the result is the true distance at mean sunrise for the place in question, viz. 255deg 28' 9"- 2deg 44' 44''-252deg 43' 25''. (f) Find the sidereal longitude of the sun by subtracting from the above the O's an., the same for beginning of the century. (Table XIII.) Sid. Long. O - K.Y. 4128 (g) Find the ayanamsas for the year in question, by Table XXVIII K.Y. 4100 = 7deg 30' 0" 28 years= 25' 12'' 7deg 55' 12 317deg 19' 44" 282deg 44' 16" 34deg 35' 28" (1) Add the ayanamsas thus found to the sidereal longitude of the sun, the result is the tropical longitude of the sun. 34deg 35' 28" 7deg 55' 12'' Trop. Long. = 42deg 30' 40'' (i) Look out in Table XXVII the "interval of rising" of the degree of trop. now found for the latitude of the given place. Long. If the left-hand index (0-180) is used, the amount is subtractive; if the index to the right (180deg-360deg) the amount is additive. In this case we get, for trop. Long. 42deg on the 28th parallel,- 1gh. 460. (k) Take, from the same part of the Table just used, the time required by one degree in rising, as given there immediately below the degree of latitude in question, and calculate the equivalent in time for the sun's equation. If the equation has the sign+, the amount is subtractive; if -, it is additive. In the present case: 1deg takes up 8-24 vinadis, consequently 1deg 29' will take up 120. The equation being negative, the amount is additive. We put it down as + 120. (1) Add (or subtract according to the sign) the vinadts in (k) to the result in (); find the increase of Dist. -O for the sum, in Table XXII; add the increase (or subtract according to the sign of the sum) to the true Dist. - (found in e). The result is the true Dist. < for true sunrise at the place in question. Here - 1gh. 46v. +12v. = 1gh. 34v. 1gh. 34v. 1gh. = 12' 11" 84v. 6' 54" -19' 5 This, added to the result in (e), vis., 252deg 4 52", makes 252deg 24' 20". (m) This result is not quite correct, because we have made use of the mean increase (or decrease) of Dist. <- O instead of the true, as the Hindus do. However, we may rest satisfied with this approximation when the true distance comes out larger or smaller, by 4 minutes or more, than an entire number of degrees marking the end of a Tithi. This is the case in the present example: 252deg mark the end of the 21st tithi or the 6th tithi of the dark fortnight; but as we found the true distance to be 259" 24 20", which is more than 4' above the end of the Tithi, viz. 252, the final result is not affected by the slightly incorrect calculation. In rare cases where the strictest accuracy is required, proceed as follows:Add the increase (or decrease) of the distance, etc., for the sum found in (1) to the 32

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490 EPIGRAPHIA INDICA. result in (e); again, find the equations of and, as in (d), and add their sum to the distance, as in (e). The result is the true distance. In this case-1gh. 34v.: Dist.-0 0deg 12' 11" 6 54 19 5 255 28 9 255 9' 4" 84 V. 1 gh. subtracted from makes. 1 gb. 34 v. (c) + 6 gh. 45 v. (e) (@) 4100 years 28 4th Bhadra. Sum of eq's. = Dist. -O True dist. This then is the strictly accurate true distance method was 47". * 284 2 1 18 124 17 48 (4)+ 7 55 12 An. An. 132 13 " (i) trop. Long. O (*) Eq. O = () 282deg 51' 48" 10 9 It may be borne in mind, however, that it is a waste of time to attempt this degree of accuracy, unless we know the Hindu value of the latitude and longitude of the place for which the date is to be calculated. This uncertainty is enhanced when we have to deal with dates in inscriptions; for we never know for what place the almanac was calculated, from which the date recorded in the inscription was taken, though in most cases we shall probably be right in assuming that the almanac referred to the capital of the kingdom. "3 4th Marg.. The following examples will be understood without further comment. I use the same letters as in the first example to indicate the operations to be gone through :Ex. 2.-K. Y. 4128, 4th Bhadrapada; place: Ratnagiri, 17deg Lat. and time difference -34 vin. >10 69deg 48' 0'' 8 117 47 96 2 D's An. 217deg 8' 80' 58 38 37 216 11 10. 131 58 17 Cor. An. + 20 gh. 54' 14 43 + 6 11 (6) + 34 289 37 7 + 6 45 14deg 1' eq. 317deg 18' eq. 9 9 9 59 25 7 39 * * = = 1 - 133 18 23 9 48 26 28 2 43 57 +255 9 4 <'s An. 0deg 13' 4" 7 24 1deg 18' 49'' 1 80 8 252deg 25' 7'' 124 46 20 28 14 21 17 +1 33 317 19 44 14 0' 49" 317 18' 11" 47 O's An. 282 44' 16" ... O. The error in the preceding 11 9 55 25 282 51 46 407deg 2' 4" (an. +360deg). (9) 4128 K. Y., ayanamsa as above 7deg 55' 12'' -282 44 16 (sid. Long. ) (trop. Long. ) 132deg, on 17deg Lat., 1deg 36' (1deg 5 55 44 4 2 Interval 10.97 vin.), time of rising. = Sum = O's An. 0' 59'' 34 282 41 37. Result. (a) 4300 years Ex. 3.-K. Y. 4325, 4th Margasira. Srinagar, Lat, 34deg 6', time difference 8 vin. 345deg 24' 0" 276deg 1' 30" 282deg 43' 59'' 142 21 38 338 9 48 32 56 25 79 27 0 187 35 2 202 26 2 296 (d) eq. <= - 3deg 43' 44'' eq.01 36 5 -2 7 39 Sum 32 vin. 18 vin. 50 vin.10 9 (1) ... - - 214 51 41 137 35 34 -24 gb. 10v. -28 8 (b) + 52 52 18 8 10

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10 TABLES POR CALCULATING HINDU DATES. 491 (c) 52 gh.. = 10deg 38' 55" 11deg 19' 28" | 0deg 51' 15" 10 v. .= 2 2 11 52 gh. 10 v.- -10 85 57 -11 21 84 -61 25 (d) eq. ( = + 4deg 55' 16" 202 26 2 296 34 56 137 85 84 eq. O = +1 817 makes 191 50 5 285 11 22136 44 9 Sum = + 8deg 26' 23" Sum of eq. . + 626 23 198 16 28 (f) 498deg 44' gran. O + 360deg) () 4800 ayanathsa. - 282 43 53 25 years . = 22 30 214 0 16 (sid. Long. o) 4325 K. Y. ayanatusa . = 10deg 59' 30" (1) + 10 52 30 224 52 46 (trop. Long. O) (i) trop. Long. o 225o on 34deg Lat. Interval = + 1 gh. 32 v. (4) Eq. = + 1deg 31' (1deg = 12. 18), time of rising E - 18 Sum = + 1 gh. 14 v. () lgh. . . . = 12' 11" 14 v. . . . = 2 51 + 1 gb. 14 v. . . . = 152 (added to e) 198 16 28 makes . . . 198deg 31' 30" Result. 6. In $62 of my former paper I have said: "In the Siddhanta Siromani Golad. hyaya" IV, 20, Bhaskara states that the ancient astronomers * assumed that at Lanka (or on the Equator) the zodiacal signs rise in the same time with 30 degrees of the equinoctial, while in fact they do not. The tables give the interval according to Bhaskara's theory. If the value without Bhaskara's correction is wanted, it may be elicited from the tables, For that purpose the column 0deg has been added ; in it are given what Bhaskara calls the udavantara. They must be added to, or subtracted from (according to the sign), the value in the table. Under this supposition, we shall get in () of the first example above 1gh. 240. instead of lgh. 46v., and in (k.) we find 827 vin. instead of 8.23 as the time taken up in rising 1 degree; the latter correction does not, in this case, sensibly affect the final result, while the former will In calculating dates anterior to Bhaskara (K. Y. 4251) the value of the "interval" given in the table should be corrected in the way just explained. 7. The present tables may be used roughly to estimate the difference between mean Indian and true local time, as in the following example. In $24 of my first paper we found that in K. Y. 4682 the 11th tithi of the bright fortnight of Vaisakha ended 46 ghatikas after mean sunrise in Lanka on the 18th Vaisakba of the Tables. What is the corresponding local time at Purniya (26deg N. Lat. and + 1gh. 58 vin, time difference) ? First add the time difference to the given Lanka time: 46gh. + lgh. 580. = 47gh. 58 vin. Then look out in Table VIII the sidereal Long. on the 18th Vaisakha: 16deg 40'; add the ayanamsa for K.Y. 4682, viz. 16deg 15'; the sum is the trop. Long. O, 16deg 40 + 16deg 15' = 32deg 55' (or nearly 33deg). Now look out in Table XXVII, Part B, the interval between the mean beginning of the day and sunrise on the 26th parallel and for trop. Long. = 38'; riz. lgh. 250. The left hand index being used, the true sun rises before the mean beginning of the day; accordingly we must add the interval to mean time. 47gh. 580. + 1gh. 250. = 49 gh. 23 v. This is the required true local time for the end of the 11th tithi in Purniya. Our text of the Sarya Siddhanta III, 43, 44, is in accordance with Bhaskara's theory, and must therefore br later. From the error in the position of the Moon's node relative to that of the Sun, I am persuaded that the present text of the Surya Siddhanta was fixed not before the 13th century A.D. The bija is a still later addition 3.2

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492 Lat. 10deg Vis. 8-58 HABE BOTH HABH BOTH CER 000 00000000000000 000 000 00000 0.00 ..... ..... ooooo oooom H 0000000000 P01346 79 82 8 11deg 12deg 13deg 14deg 8'51 8:43 201069 69 gn8 812 610201 601346 79ORR R R EPIGRAPHIA INDICA. TABLE XXVII. (PART A.-Trop. Long. O=0deg-29deg, 360deg-331deg.) 0000000 0000000oooooooooooo 0000 00000 2000 - 8 102350 SOBEREC C 000000 DOOOOO I DOT TAILL 00000 0000 8:37 8-29 8-21 7.34 sc.l. 00000 00000 CONSUTBOL 2003 85 933 988-4 PLLY 40000000000 SORBUT SOME FREE BAKTABG Fog. 15deg 0000000ooo ooooo oooo. 00000 0000: 00000 OOO 28deg 16deg 17deg 18deg 19deg 20deg 21deg 22deg ooooo soooo FOR 559 58 91-8 SORTS7 SER 100000 SORTOT SER 22 89998 66-4 40.8 91-8 OOOO 00000 00 7-17 7-08 80 8-07 7-99 7-92 7-847-76 SORON 12 TO BOOKS 100000 CONTOH CR 22825 PART A,-continued. 0000000... ..... 0000 LLL LLLLL Oooo ooooO CHITT LITT 0000OO TIT 0111 HITH 100000 000000 SORORE 1 888 00000 00000 400000 0000 SO2400 OR 0000 ooooo CORTOS DE CO DOC 6:80 09.9 TITT oooooo OOOO 100000 CORATO CREATE A SOR479 LR2 222 90 000 100000 SONOON FOR 600000 69-9 OOOOOO 7-76 7:68 1599 8625 w0 m mmm600 1000LL 0000O HITT TTL OTTIT 34deg 69.9 OOOOO 00000 SO2079 21 22 7-68 7-60 100000 100000 CORTO DE POORT T TT TITA Li 00000000 6:49 +0-79 889 CARO HER BUT CLOS 0 30000 00000000000000 COLLAR 44 Pou Lu Xi Huo Neng Ruo Li Qing Li Fa Qing Xi Xi Qi Ao Kai Kai Kai Huo Huo Lu Huo *

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TABLES POR CALCULATING WINDU DATES Lanta XXVII, (Par B ehep. lems.o- 69, 880014) | at. | 10 | Il* | 1 | 18 | 1 | 16 | 8 | 1t 1 is ] # | # 1 we 1 / k4 | 5-5 / | pg | -es | 17 | Dil | >> | 8-98 | 55 | 886 | 5 | 72 | B8 | Bre , 10 112 i1118 , s. Is s...lgas. | 0 5] | 0 54 0 56 | 0 52 | 0 55 | 0 57 | 0 63 | 0 55 | 0 58 |1 0 54 | 0 56 0 57 0 58 0 59 |G. |114 16 10 1| 1 3 16 |1 2|1 ]1 711 10 1 3|15 5 bo=60 o na # &a o-o b e . 5&6 ------------oooooooooooooooooo on a y > o cobs-o o555 55 55 55 & & o + to on + 113 ek 45 Part B,-continued. | 58* | Bu(r) | 81deg | 8z Lat. | A | 26deg | 28deg / | 27 | 28 | | 83 | 84deg / | 86deg0* * / 55 8-88 | 891 284 8:16 / | 8:08 | 8:00 | 7-1 / 7-84 | 7-78 / 7* / +0deg08 Long c : 3 ga, b. Jgk f.ga, c.] ga, 128 130 133 136 |1 29 |132 135 |1 38 ' , |1 |116 |1 3 |1 1 |1 24 y 142 11 5 |15 |18 |17 150 gh. Long: 0 22 / 554 | 329 328 327 86 = ----- --- = = = 35 = ----- --- = ----- = 0 22 0 22 0 22 0 22 -0 22 / 22 34 55 322 381 320 319 = p = = ----- = sh ss ss ss s s s s s s o sh ss ss = sh -------------------- kh kh kh kh kh kh kh kh kh g | r r -g s s s g s s s s s s g m kh kh ss ss ss s r r -----hs s s s s s s k sh ss s sh r r s s g m kh s s s s g kh kh kh kh kh s g tt s g m r kh kh kh kh s s tt s g r m g kh kh kh g m kh g m / r m /

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494 EPIGRAPHIA INDICA. TABL XXVII. (PABY C.-Trop. Long.o=60deg-897, 300-127deg.) Lat. | 10deg | 11deg | 12 | 19 | 14 | 15deg | 16deg | 17deg | 18deg | 19deg | 20deg | 21deg 1 22 23deg Vi, 10-521 10-50 | 10-471 10-45 | 10-42 | 10-40 | 10-371 10-35 | 10.32 10:35 | 10-32 | 10-29 | 10-27 | 10-24 | 10-22 | 10-18 |136 | 131 001) 294 293 112111 250 285 1121 285 Long: gh. 94.0.1g4.0.19%,Ye . gh.. 1 .lagh,Wu . gh. t. 1.gth.. | gh. tl ga. lgh. t. 1811131116112011 24 1191133 |137 11 41 1146 1149 15413 13|18 8|113111611 13711 49 1154 299 8|113 |1151120 13711 |154 298 7111211 151119 136 |154 297 171112 |1 14 119 |1 54 296 1611111114|| |136 | 153 295 6|111 |1 14 1271131 |135 |1 51111 |1 13 |131 |135 |139 11 105611 |1 1711 13511 292 105610 |1171121 1134 | 13 291 11611 134 240 12 116|120 1121129 134 |152 1251129 134 |138 |l 152 54 1057 1111151120 53105711211 |10|115 | 119 |1 24 |1 28 4611 286 111 10 114 111911 |137 285 1056 11111711 32 |137 284 1055110|16119 114 |1181 32 136 |10 1611 113|11811 132 1136 41 1145 511054 |10|1511 113 |1 18 | | 131|13611 1054 1511 112 | 117 |1 26 11311136 |1 45 11 14117 112|117 126 |131 135 |1 41 279 1053 112 |116 [126 1131 135 |1 40 |1 44 |1 278 1111 |1 16 1125 135 140 277 081 1058 1111116 |125 135 |140 276 057 161110|115 125 134 |1 40 275 1051 056 511 10 1115 124 134 |139 47 10 50 1056 |12 |110|115 124 134 10 46 10 1050 105511 |191114 129 134 272 89 10 46 10 49 41] 114 |123 |13311 271 |137 W%a8888%88%Dao Reng Reng Yi Reng Lun Men Reng %8a%%%%%%De Ru Si Si Si Si Si Si Si Si Nai Nai Nai Nai Nai Nai Nai Nai Nai Hong Hong Hong Hong AAAA%%%% 1111111111111111 Yue Yue Yue &&&&Yue Yue Yue Yue Yue Yue Yue Yue Yue Yue Yue Yue Yue Yue Di Zhi Nai Nai Nai Nai Nai 4511 283 1055 &&&nnnnnam | 144 11 lo 57 1150 Tok 29 29 274 273 I19 1124 Part C.--continued. Lat. 24 | 25deg| 26deg| 27deg| | 289 1999 10Yue | 30deg | 31 | 321 331 349 | | 35deg | 0| Vin. | 10-16 ) 10-13 | 10-10 | 10-07 10-04 110-0019-97 1994 1991 1987 19-83 | 979 |--0-75 gh.. . [gh. gh.. | gb.lah gA.,lgh.. | 59 2 4 +, gh, 22 022 Long. 1300 299 298 297 296 295 294 020 019 --0 19 018 017 016 016 -0 15 De De Chu %%%%%Qie Qie Qie Qie 293 292 11 1158 | 157 157 157 291 990 289 Wan 222222222222222222222222242222 54333333333 22222221111111100000 Sa88% 8%De 88%Er Gui Yin Xing Wei Guang Deng Reng Gui %8%%%%%%89 %222222222222222222222222222222 8888888888 77777777776666666666 %2222222222 22222 22222 2222222222 Bian Yi AMAHAMAHAHA 22222 2222222222222222222222228 BBBBBBnnnnn 422222 22222222222222222222 22223 422222 2222222222222222222222222 2222222222 22222222222222222222 012 2222222222 22222222222222222222 %%%%%Ming Ming Ming Ming De Ru Ru Ru Ru Ru Ru Ru Ru Ru Ru Ru Hong Hong Hong Hong Hong Hong Hong Hong Hong %2222222222 22222222222222222222 Xing Xing Hua De De De De De De De De Ru Ru Ru Ru Ru Ru Ru Nai Nai Nai Nai Nai Nai Nai Nai &&& 9222222222222222222222222222222 Ru PSmmmmmmmannnnn&&&&&&&%88%BZhan Zhan 922222222222222222222 233.3333333 De De De De De De Neng Qie Qie De Yin Qie 8888De De De De De 000001111 0 11 | 287 286 285 284 283 282 157 156 156) 156] 1561 156 156 155 155 281 280 279 278 Lu Zhan Chu Ci Chu Chu Chu De , 217| 12171 211217 1217 211 1217 012 211 012 619111217| 443311 277 276 275 274 273 272 271 114

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TABLES FOR CALCULATING HINDU DATES. 1953 TABLE XXVII. (Part D.-Trop. Long. O=90deg - 119deg, 270deg - 2110.) 10deg | 11deg 12deg 13deg 14deg 15deg | 16deg / 170 180 190 / 20deg | 21deg 22deg Lat. 23deg Vin. 10-98 11:01 11:03 11:05 11:08 11:10 11:13 11:15 11:18 11:21 11:23 11:26 1128 11:32 6. Long. 270deg 12 RC er 269 208 207 266 265 264 2633 202 261 260 2:39 2:53 257 10 57 Acer o voso Long lah. v. lah. o. l.gh. 0. lgh. 0. lgh, v. Igh. 0. gh. 0. I gh. 0. lgh. 0. lgh. 0. lgh. 0. lgh. t. lg. v. 90deg 0 45 0541 OTT 3 8 1 13 1 18 i 23 1 28 11 33 1 38 1 42 910 44 1 7 1 12 1 17 1 22 11 27 1 371 41 92 O 43 11 1 61 1 161 21 11 26 1 36 | 1 40 1 51 1 1 15 1 20 1 25 1 351.39 41 1 14 1 19 0 58 1 31 7 1 13 1 18 0 57 1 2 1 16 0 561 1 11 0 551 0 1 281 054 11 18 0 53 | 1 161 | 126 | 1 30 1010 340 38 10 52 6 1 11 1 15 1 20 1 25 1 28 11 34 10 33 0 370 11 14 1 19 | 1 23 1 27 11 33 1030 32 0 36 | 1 13 1 17 1 22 11 31 1040 31 0 35 1 12 1 16 1 21 1 15 1 201 106 0 29 0 33 541 1 14 1 181 1 107 1032 10 59 11 17 I 21 1080 27 0 58 111 1 16 1 20 109 0 26 0 57 1 10 1 15 1 18 1100 25 10 55 9 1 131 17 111 10 24 71 11 16 112 0 53 | 16 11 1 15 il 20 1130 22 11 18 1140 21 1051 0 55 10 i 4 91 12 11 17 i 150 20 0 37 13 71 ll 1 16 116 0 19 0 36 0 53 6 1 10 11 14 1170 18 10 35 0 380 42 0 52 10 56 5 1 8 1 13 1180 17 1034 0 370 41 0 510 550 591 31 7 11 12 119 0 16 10 33 0 36 O 40 0 490 530 58 Ti 21 6 1 6 1 10 1020 105 10 30 1 0 34 o SO NA en VOC 235 25-1 253 252 231 250 249 248 217 10 23 0 54 246 245 244 243 242 241 Part D-continued. 28deg 29deg 30deg 31deg tut. 24deg 26deg 27deg 32deg 33deg 31deg | 35deg / 0deg Vin. 11:34 11:37 11:40 11.43 11.46 11.50 1153 11:56 11:00 11:03 11:671171-0-75 Long gh. v. gh. o. gl. gr. o. 2 0 2 . i Long gh. v. gh. v. 1 2 29 | 020 H gh. 0. lgh. 0. 2 16 2 N N 270 gh. 0. 1 54 1 53 1 52 1 51 9. v. Lah v. gh. 0. gh. 0. 2 48 2 54 2 46 | 2 54 0 1 1 91 $1902 1 59 269 1 57 NON NON EPS # 203 1 56 ada 267 OD 206 1 54 1 53 1 52 a 1 48 1 47 265 1 57 1 55 1 54 264 203 262 NNNNNNNON IS N N N N AVANA GAI 2011 A A A 261 1909 1 59 : CICI 1221 ci | 0 10 lo ANA SANAAAAAAAAAA 260 259 258 2.37 256 2:55 25+ 10 11 11 1 38 1 37 25: 1 35 E 252 101 102 103 1 104 1 105 106 11 34 107 1 32 108 11 31 109 1 30 110 1 28 1 27 1 26 113 1 24 114 1 22 1 21 116 1 19 1 18 1 17 119 1 15 251 PE # $ 1 57 1 56 1 55 1 53 1 52 1 50 1 49 1 54 "1 471 1 461 51 1 441 50 1 43 1 411 47 1 401 45 1 381 1 37 1 42 1 361 41 1 34 1 39 cixacaaaaaaaa 250 1+0 11 012 10 10 1 0 14 27 +0 15 260 16 2 18 | 016 2 16 | 2 22 0 17 2 152 20 0 18 2 18 +0 19 2 170 111 ANOTTAA 2 20 249 248 112 1 27 1 26 217 246 245 1 1 1 1 aaaaaaa 12 115 10 244 243 117 118 PE 1 511 57 1 501 0 242 241

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496 EPIGRAPHIA INDICA. | TABLE XXVII. (PART E. Trop. Long.o=120P - 149 : 840 - 2119) Lab | 101 11 11P] 189 1149 16deg| 17deg| 18 | 19deg| 20deg| | 21deg | 22degge Vim | 10-54 | 10-60 | 10-66 | 1071 | 1078 | 10-84 | 1091 | 10g | 1108 | 11-09 | 11-16 | | 11-22 | 11-29 | 1186 | 4,14,0.1g4.p.gd.. | Long, 240 299 125 o 2010 1 Long. g,.igs, v. IgA,.lg.w.lg.w.lg. ] g4.p. l g4.0.1gA.. 120deg 10 15 10 121 10.15 12 10 15 181014 14 10 13 To 13 26 lo 12 19 10: To 12 0191024 10 11 011 lo 017 10 lo12 017 181 91012 01610 02610 glo11 10 2510 133108 11lo 1510 lo 21 134 20 132 3000000000000000000000000000000 u99988776655443221100 27 n9Bung BB44S SSHHS998876655433221 0000000000000 Ang998876654 288 27 236 3 285 234 233 1059 1057 1056 10501054 1083 28 10 226 25 224 223 222 21 220 219 1034 | 218 0 1 217 216 n98754 11111110oooooooooo. $100000000000000000000000000000 8111100000000000000000000000000 185 36 137 188 139 0000000000000000000 10 1710 19 10 1710 18 lo 16 10 17 11 10 15 10 1610 14 10 15 lo 10 1510 10 14 10: 101410 1210 1310 1210 142 10. 111111111L 144 10 | 145 ) Shi 44BBANSN98 1410 17 215 214 147 10 0. 213 212 211 Part E,-continued. 28deg | 29 | 30deg | 31deg|| 32 Lat. | 24deg 1 25deg | 26deg | 27 | | 33deg 1 34 85deg 1 0deg WM.1 11-43 | 1160 1 11:57 1 1163 | 11-71 | 11-781 1186 | 11.96 112-03 1 12-11 | 12-18 | 12-27 | +008 | 114 + 0 239 104 0 0 124 Cops.lg.p,lgA.] gA.. | gh, 120deg 1119|| 123 128 121 | 113 1117 | 122 126 122 112 116 120 125 110 115 119 | 123 113 117 125 115] 120 114 | 118 127 116 111 | 115 113 112 1611 1411 131 10 1121 L | 0 | 0 + 111111111000 200 112 134 08753209 al.,lgl.,lgh.. gho.lg.t.lyh.. gh.. | gh. t.lyh.0.1gA.. Long. 137 |1 154 1159 240 131113611 |1 471152 |157 122| 134 |139 |150 155 288 |132 |137 43 14 |1 53 | 237 26|1311136 41 1146 15111 8 [129 1134 139 |1 43 |1 49 159 140 85 1 22 |1 27 132 37114111 156 24 121|151130 113911 49 1154 0 19 1241128 13711 47152 28 17| 122 126 138|140 451150 31 116 120|124 138 (0. 230 114 118|123 311136 0 228 11111151119 | 127 132 227 191113 117 |130 1134 |1381 0 28 26 1711111115 |123 136 +0. 911 13 11181121 10 224 |119 1320 223 1216 |191114|117 |1 29 14 |1 12 |115 1127 12 161110 |1 13 |117 115 40 220 057 | 10 4118 111 |1 15 0 219 0551059 12116 1911 116|120 218 0531057 lol14 1711 114.118 217 52 10 55 |12| 15191 1121116 216 10 1131 140 215 51 1055 214 047 49 lo 53|o [05010 212 46 | 0 49 | 052 1211 %222221 %222111111111111111111111111111 420%De Rang Hong Si Qie Si Nai Yue %%%%%%%%9B4B98631 1974 225 5420 057 922 221 140 055 054 052 050 042 048 0 0 0 43 1 201a 145 146 147 1.48 0 0 213 [036

Page #572
TABLES FOR CALCULATING HINDU DATES. 497 Tablk XXVII. (Part F.- Trop. Long. O = 150deg -- 180deg, 210o - 180deg.) 11deg 12deg | 13deg 14deg 15deg 16deg | 17 | 18deg 19deg 20deg 21deg Lat. 109 | 23 Vin. 10:00 10:05 10:12 10:19 | 10:27 | 10:34 | 10:41 | 10:49 | 10:57 | 10.64 | 1072 10.80 | 10:88 | 10-96 LOD sco 151 152 10 25 153 154 500 000 ANNO 10 155 SO O O O O O O O O QA vuvoo OC OOOOO ooooo 156 10 204 157 158 159 10 13 **# 03 COD gh. v. gh. v.gh. u. gh. v.gh. v. gh. v. gh. 0. Long 120, 150 170 190 21 0 24 0 26 0 29 210 0 120 14 0 17 1019 10 23 0 26 0 28 209 0 16 0 18 10 27 208 160 17 10 207 150 17 206 14 0 16 0 10 205 015 0 15 022 203 10 14 0 16 0 19 10 21 202 100 0 18 020 201 0 18 0 19 200 To 12 170 18 199 0 17 198 1011 0 120 140 150 16 197 0 120 130 140 15 109 110 13 14 | 195 12 0 13 | 194 10 12 193 10 12 192 191 190 189 162 2010 10 12 10 14 163 crerer os von OOOO OOO 164 0000000000000000000000000000000 165 166 167 168 169 er er en s area ar 1011 170 ***CO CO COVAR 188 HHAHAHOO 171 172 173 174 175 176 0 0 17700 178 1919 N COW 187 186 e ovo 185 o o 1 1 179 00 00 OC ONCO 00 0 0 0 0 -HOO 0 1 0 1 0 0 1 0 1 0 1 0 0 0 1 0 1 00000000 0 0 18000 0 00100 Part F.--continued. LN 24deg 25deg 26deg 27deg 28deg 29deg 30deg 31deg 32deg 32deg 33deg 34deg35deg 0deg Vin. 11.04 11:13 11:21 11:30 11:39 11:48 11:57 11.66 11.76 11:87 11-97 12:07 +0-73 Long. 210deg 209 021 10 NES 208 207 206 205 204 203 158 202 0 36 201 200 199 198 0 13 0 13 197 196 Long. gh. 0. gh. 0. gh. D. gh. 0. gh. . gh . gh . gh .gh. 0.gh. gh. v. gh. v. 150deg 41 10 44 10 470 500 530 560 591 2 +0 22 1510 0 460 480 510 54 0 21 1520 0 440 46 153 020 154 155 +0 18 156 157 0 16 159 0 37 0 16 160 TO 35 0 390 41 1+0 15 161 0 37 10 39 0 14 162 10 32 0 340 350 37 163 0 320 330 35 1640 0 28 10 33 012 165 0 0 280 30 +011 1660 10 160 0 260 28 0 29 0 10 167 10 15 10 10 17 0 240 260 27 168 10 140 160 10 21 0 220 240 25 110 12 140 180 19 0 23 10 140 15 170 180 19 0 21 0 130 13 140 0 16 0 17 0 110 12 0 14 0 15 10 120 13 To 60 7 090 0 11 0110 1750 10 910 910 176 0 50 177 178 179 180 195 00000000000000000000000000000 194 193 169 OMDATO 100 GOES 190 189 188 187 186 0000000000000 ONCA 105 dh wt byw kSyizw Ovo 184 183 182 181 38

Page #573
498 EPIGRAPHIA INDICA. TABLE XXVIII.---The Ayandrhea for centuries of the Kali Yuga and for odd years.* TABLE XXIX.- The Ayandthea according to the Siddhanta Siromani, K.Y. Ayanamia, Years. Ayanamsa. K.Y. Ayanisa. Year. Ayanatiba. 3600 3700 3800 3900 3628 3700 3800 3900 4000 4100 4200 4300 4400 BOROVOCTA CON 4000 4100 4200 4300 4400. WOOooo 000000000 88888888 booow GTA W NOW ovo. et ORA W NOW W.000.00, 0000000009 68% 4500 4600 4700 4800 4900 5000 SE 4500 4600 4700 4800 4900 21 0 5000 * Before K.Y. 3600 the Ayanamsa are negative; but they were probably not yet known at that time.

Page #574
INDEX * 36 234 . . . . . 141 * 146 224 . . 41 30 u . 341 95 PAGS PAGE Alberunt . 304 Aba, Abeyaka, a village 96, 116 Alhanadevi, Chedi queen, her Bhera-Ghat insoription Abd-Bakr Jalwani 432 edited . . . . . . 7-9, 16 Ald as-Samad . 133-135 daughter of Visayasirinha and wife of the Abeyaka, Aba-, village 96, 115 Chedi Yasah karna . 304 Abeyaka Sheth . . 98, 103 Ah DoaKhan Barbegi . . . 142 Abbayadeva-suri . Alikasudara-Alexander of Epirus . . 471 Abhimanyu, a Kachchhapagbata prince 'Ali Khan Afghan * * abhisheka, inauguration ceremony . * . . 6n. Alinaka, pr. n. . . . . Abu'l Fath, Shaikh 827 . . . . . . 433 Allata, pr. 1. 117 Abu'l Fazl . . . . Alphabet of Bhattiprolu inscriptions 323f. Abul Ma'Ali . 130, 143 aluna . . . . . . 268 Achala, nun . * . 97, 385 Amaga, fem. 1. 386 Achhavada, Achha vata, place-name 106, 111, 115, 378 Amanta, scheme of months in dates Achhavati, nun . . 382 Amaraja . . . . Addai sakchd of Ofvals Amari, fem. n. . Adhapura, pl. n. . . 112 Amarodadhi-suri . . 39 adhikarika, an office, ambaka pilika . . . . 258, 259 Adhichhatra kings . . . . 243 Ambarasena, pr. 1. . 836 Adinatha tirthamkara . . 78, 81, 83 Ambasalavana Chaitya . . . . 320 Adisimha, a king of Magadha. * 344 Ambika devi . . . . : 37 Aditya-bhogika 19 Amohala gachchha . . . .si 38 39 izeze . 34, 36, 39, 78, 79, 83, 86 Adityasarma. . . . . 20f Amdhras (see Andhras) . . . . . 471 Advaitasata, a poem by Gangadhara . . . 332 Amoghavarsha III, Rashtrakuta k.. . . 168, 172 aggitthoma . . 484, 485 Amobini, fem. n. . . . . . . 199 Agideya, a female's name . . 371 Amraprasada, Gubila prince . 408n. Agidodeva, personal name Antikini-Antigonos Gonatas 471 Agila, pr. n. . 112 Amtiyoka-Antiochos II , . . 466, 471 Agisima, pr. n. . * 95, 104 Anahillspnrs. t. 41, 86, 304, 437 Agnisvamin, author . . . 23 Anamda Vasithipata . Agrotaka family, Jaina . * . 244 Anandakusala, pr. n. . Ahamadavad (Ahmadabad). . 41, 84 | Anandasagara-suri . . Ahihaya (=Haihaya) family . . 229 Anandavimala-suri . Ahimita, pr. 1. . . . . 93, 370 Ananta, country . . . . . . . . 118 Ahmad Sultan of Gujarat Dame' . .24, 28, 33 Anchala gachchha, Pattdvali of Anchala aache . . . 39 Ahmad Shah Durrani 136 (Amchala) . 34, 36, 78, 79 Ahmad Shah, emperor of Dehli . . . . 873 Andhra king defeated by the Chedi Yabah karpa : 2,7 aima . . . . . * 473 Anga, country . . . . . . . 193 Ahuka, pr. n. . . . a people , 4097.. Ajamera (Ajmir) . * 41, 80, 84 ANhilvad (Asahillapura), Bhimadeva I, of. 304 Ajanava, pl. n. . . 899 Chaulukya kings . . . . 438 Ajarani, fem. n. . . . . . . 369, 378 Appigere, town . . . . Ajayapala, k. of Bayang . . .275, 276 Antarapata, vill. . . * 176 Ajayasim hadera, Chedi prince 305 Antarapura, pl. n. . Ajitamana, pr. 1. . . . * . 344 Antarvedi Doab 240 A jitanaths, Jina . . . 85 Anagaha, pr. n. . 327 Ajitigata, pr. n. . . . 101, 368, 395n. apahat& . . Ajfvikas . . . . . . 272, 274, 323 Apaka, pr. n. . . Ajodban, Dipalpar, vill. . 427 Apekani, fem. n. . . . 379 Akbar, Moghul emp. 37, 38, 77, 86, 130-132, 137, 142, 146-149, apana . . . . . . . . . 274 Apathaka, pr. 2. . . . 101 Akbarabad, t. . . . . . . . 472 Araba, data, -dina,-dasa, &o. pr. nu., 95, 101 103, 108, 10, Aladeva, pr. n. . 18, 19 829, 881 Amalgir, emperor, see Aurangzeb . . . 435, 436 Arahadina, pr. D. .. . . . . . 383 3 s 2 * . . . 88 39 39 38 * * . . : * : 483 . . 170 . 41 268 327 . . . : . 2657, 280 Apathaka

Page #575
500 INDEX. 409 439 482 . 400 PAGE PAGB Arahaguta, -gata, pr. nn. 89, 99, 100, 382, 383, 397 Ayyabbyista kula . . . . . . . . 209 Arabaka, monk . . . . 377, 398 Ayyana I., W. Chalukya k. . . . . . 171 Arabatapalite, pr . . . . . . . 377 | Azam Khan Mir Muhammad Taqir Iredat Khan . 290 Arahatarakbita, pr. n. . 392 Arajunaji (Gedia) . . . . . . . 25, 30 drakhadikate, arakkhiya. 484, 486 Arapana, Arapina, Arapada, t. 103, 105, 107, 115, 379, 400 B aratinishudana, a biruda * 215 BAbar, emperor . 136, 141, 144, 148, 473-475, 480 Arbuda, mount a bu . . . . . . 181 Badal pillar inscription of the time of Narayanapala, Aribadata, fem. n. . . . . 389 edited . . . . Arisimha, Gubila prince of Mewad . . . . 160f. Bada vishaya . . . . . . 348, 357, 358 Arishtanemi, Jina . . . . 202 Badhaka, Badhika monk . . . 388, 389, 400 Arjuna Sahasrarjuna . . 9, 14 Bagadage or Bagadige nda Bagenad dist. 168, 170, 174 , a Kachch bapagbata prince 234 Bagumra, vill. Arjanavarman of Gujarat . . . . . .. . . . 23 . . Buhadata, pr. n. . . . . . . . 95, 100 Arjunondhika, vill. . . . 216 Bahadur Sultan of Gujarat . . 35f. Arnora ja of Sakambhari . . 422 Bahasatimittra, Brihaspatimitra, king .242, 243 . Aruna, river . . 217 Bahram Shah, emp. Arya-Hattakiya kula of Jainas . 137 . . . . 201 . Buhula, pr. n. . . . . 398 198 Aryanyista kula of Jainas . : Baijnath Prasasti, Note on, Aryarikshita-suri . 39 Baladata, fem. n. . . . 388 Asabha, nun . . . . . . 379 Balaharsha, Chedi king . 304 Asada, pr. 1. . . . . 95, 105 l'alaka, pr. n. . . . . 89, 90, 390, 397 A sadava, nun . Palaka, fem. n. . . . . . 373 Asadeva, nun . 398 Balamitra, pr. n. 242, 243 . . . . . . 95, 106 Asadhasena, pr. n. . Balasimha, pr. n. . . . . . . 8,17 Asaguta, pr. n. . . 379 Balatkaragana . 40 Asapuri devi . : . . 83 Balatrata, Balattrata, Aryya, pr. n. . 197, 308 asavara . . : 94 Balban, Abu'l Muzaffar, emp. . . 38, 139, 158 . . 'Ashiq Muhammad (Mir). 428 Balika, fem. n. . . . . . 285, 286 . * 376, 381 Ashraf (Saysid) Baluchara . . . . . . . 42, 79, 81 ashtapada-symbol . 86 . Bambadasia kula, of Jainas . 210 Asika. pr. n. . . . . 276 Banava, pr. n. . * Asmand, vill. . : . 327 . . 431 . Banavase, dist. 168, 169, 171 Asoka, edict of, at Sanchi . . . 876, 366, 367 , . pillar edicts . . . Bappabhatti . . . 245ff. . . . . 40 . ,, rock edicts at Girnar, Shalbazgarhi, Kalsi and Barada kshetrapala . . . . . . 83 Mansehra Barautaq (Mir) . . . . 417ff. . . . . . 428 . . Barbak Shab, k. of Bengal . Astaka (?) a surname . 284 . . . . . . 18, 19 . Asvadeva, fem. n. . . . . . . 100, 374 Barulamisana (?) gothi . . . . . 92, 102 Asvaraklita, fem. n.. . 380 Barwala, t. and Muhammadan inscriptions . . 158 Asvavati, vill. . . . 107, 115, 368, 379 Batala purgana and t. . . 472, 473, 479, (Watala) 480 . Aovira, first month of the year . . . . 299 Bayana, t. . . . . . . . . 130 Atha, pr. n. . . . . . . . . 98 Bayyu Ibrahim (Malik). . . . . 292 athamipakhaye . . . . . . 266 Bedakara, pl. n. . . . . . . . 109 Athakaragara, pl. n. . . . . . . 378 Belatur, vill. . . . 169, 173 Atri, son of Brahman ; the moon sprang from his eye. 5 Belrola or Belvala dist. . . . . 168, 170, 174 Atukur or Atakur inscription of the time of Krishna Benares copper-plate inscription of Karnadeva, edited. 297f. III. dated S.-S. 872, . . . . . 167ff. Bhabha, son of Uyabhatta . . . . 438, 439 Aurangzeb ('Alamgir) emp. 139, 148, 149, 152, 154, 473, Bhabha-Lula, son of Lule . . . . 439 474, 476 Bhadaguta, pr. n. * * 375 Auttare vara, a worshipper of Uttare vara (Siva) 127n. Bhadaka, pr. n. . . . . . 101 avalugika, aralagana, . . . . 343 Bha lanakata, pl. n. . . . 110 Avallacevi, Huna princess, md. the Chedi Karnadeva, 2, 6, l hallika, pr. n. . . . . 377, 389 304 Bhadrunadi, pr. n. . . * : 207 Avanivarman, Chaulukya chief, father of Nohala 301 Bhadrayasa, pr. n. . . 207 Avasika, pr. n. . . . . . Bhadu, pr. n. . . . . 989 399 . . . . . . Aresuni . . . . . . . . 91 Bhaduka, Aya, monk . . . . . . 108, 384 Asisina, pr. n. . . . . . . . 105 Bhagalpur copper-plate of Narayanapala, referred to 161 Ava, pr. n. . . . . . . 396, 398 >> Muhammadan inscriptions . . . 280F. a vagorata . . . . 200, 311, 313, 314 Bhagavata, king . . . . . . 243 a yarnamsaus . . . . . . Bhagwanpur, vill. . . . . . . 472 Avavati-Aryarat . . . . . . 199 Bhaileka, Maurya chief . . . . ... 223 Ayodhya, t. . . . . . . . . 3.14 Bhajikan itasvanin . . . . 22

Page #576
INDEX 501 332 . 491 . 22 203 23 103 401 234 . . . 340, 323 PAGB PAAS Bh&kamiera, minister of the Chedi Yuvarajadeva I. . 174 Brahmadeva-Haribrahmadeva 230 Bhamduka, monk . . . 93, 98, 110, 379, 384, 388 brahmandakhanda 181 Bhamduka, Gotiputa . . . . . . . 368 brahmapura . . 175 bhammaha-desi . . . . . . . 130n. Bsihat-Kharatara gachchha 77, 80-82, 85 Bharada, pr. n . 327 Brihatsamhita quoted . . 6n. Bharadiya .. .. . . . 105 Buba, pr. D. . . . 328 Bharadvaja, the first of the Maga Brahmans Bubu, fem. n. . 209 Bharadvaja gotra. . 216 Buddha, relios of, at Bhattiprola 327 Bharanabhati, monk . . . . Buddharaja, Kalachuri k. Bharata, a mythical king Buddhi, fem. n. . . . . Bharhut inscriptions referred to . . . . 89, 90 Budha, fem. n. . : . 373 Bhatinda Muhammadan inscriptions . . . . 435f. Budhadeva, pr. n. 349, 356 Bhattibhava, pr. n. . .. 210 Budhadeve pr. n. * 394 Bhattiprolu Buddhist inscriptions, edited Pref.ix., 323f., 368 Budhaguta, pr. n. . . 400 Bhatta Visbnu, pr. D.. . . 409 Budharakhita, monk . . 104, 368, 388, 397 Bhava, vill, . . . . . . 348, 357 Budharakhita, nun . . . . . 109, 388 Bhavadeva, pr. n. . . . . 211 Bud barakhitaka, pr. n. . 400 Bhavadyota, pr. n. 117, 118 Bud bapalita, Sheth . 95, 397 Bhavanagara, t. . . * 42,78 Budhapalita, nun . 106, 398, 401 Bhavarakta Allata, pr. n. . 118 Budhila, pr. n. . . .95, 111, 371 Bhavasagara-suri . . 39 Buhlal Lodi, emp. 139, 433 Bhavasvamin, author . . Bulika, pr. n. 109 Bhora-Ghat inscription of Alhanadevi, edited . 7f. Bumu, pr. n. . . . . . . . 380 bbichhuka, pr. n. . . . . . Ehich hunika . . . . . Bhillama I, Yadava chief 213 Bhillama II., Yadava chief; his Samgamner copper. plates edited . . . . 212f. Cbadipiga, monk . . . . . . 385 Bhillamala or Srimala, t. . 41 Chadobha, t. Bhima I., Maurya chief. . . . 222 Chaghana, pr. n. . 328, 329 Bhimadeva L, of Anbilvaa . . . 304, 439 ChAhamana princes, from Guvaka I. to Vigraharaja . 117 II., . * 438, 439 Chahata (?), pl. n. . . . . 371 Bhima-muni, image of chaityas 313 Bhimaraja II., Maurya chief . . . 223 Chajeda, gotra of the Jainas . 41 Bhimesvara, a god . . . Chakrahradi, vill. 175 Bhinmal, Bhillamala, t.. . . 41 Chakrapani, a poet . 332, 333 Bhogavadhana, t. . . 101, 104, 109, 111, 116, 369, 389 Challesvara, & god bhogika . . . . . . Chamari, t. . 19f. . * , 472 bhogikapala . . . . . . . 22f. Champa, fem. n. . . . 30 Bhojadeva, Paramara k. of MAlava' . . 181, 234, 235, 236 Champeranya, a locality . 9, 15 k. of Kanauj. . . . CLamunda, Chaulakya * 439 Bhojas, a people . . . 471 Chandana, Chabankua k. . 117 Bhoningadeva, a chief . . 229 Chandasiva, pr. n. . . 118 Bhramarasalmali, vill. . . Chandella king Harshadeva. Bhatarakshita, pr. n. . i , Kirtiyarman 304 Bhutisbandaka (P), vill. 314 >> Vijayapala 304 Bhuvanakirti . . . princess Natta, married by the Chedi Biah, t. . . . . . 472 Kokkalla I. . . 304 bigha, land measure . . . . 473 Chandra, Jaina teacher . . 38 Bibar Muhammadan inscriptions 291f. chandraka, the young moon' . 14n. Bijholi inscription of the Chabamanas, referred to . 118 Chandra-kula of the Jainas. 38 Bilbana quoted . . . . . . . 303 Chandraprabha, image of . .80, 83 Bilri, vill. in Gujarat . . . . . . 24 Chandraraja, Chahamana k. . 117 Birbar, raja . . . . . . . 146 Chahamana prince 117, 119 Bodhagothi-bauddhagoshthi . . chaturanga, a complete army 6n. Bodhana, son of the Moon and father of Paruravas chaturmasi . . . * 261, 262 Bodhi, & nun . . . . . . 95, 108, 389 chaturmukha bimba . . . : 80 Bodhideva, father of Vaidyadeva .: . 348, 355 Chaturvimsati-tirthankara-patta 79, 80 Bodi, pr. n. . 401 Chaulukya chief Avanivarman. . . . 304 Koher M Bobar vill., Muhammadan inscriptions at . 154, 155 kings . . . . 22, 437, 438 Bohittha race . . . . . . . . . 3 37 | Chedi kings, list of them . . . . . ], 304 Bohu, pr. n. . 388 >> kings of Tripuri . Bonthadevi, daughter of the Chedi king Laksl. manaraja, Chedi era, 20, 21 ; year begins with Agvina . . 299 warried the W. Chalukya Tailapa . . . 304 | Chedi country, called Pahala . . . . 304 . 77 * * 173 304 344 . 304 391 AO kokk . . . 174

Page #577
502 INDEX. 294 * 266 119 169 832 Ohhinein vill. ..rathitila . 216 * 23 386 199 * D 472 804 PAGE PAGS Chenla-Chaul, t. i Devapala a Kachohhapaghata prince . . . . Chhadika, a monk. M0, 329 . pr. n. 229 Chhallipataka, vill. . . 175 Derapattana prasasti of Sridhara 437f. okhanhdanhnini Devarakbita, pr. n. . . . 885 Chhattrad hard, vill. Devarayadurg, vill.. Chheta, pr. D. . . . 374 Devasarman, pr. n. Ohhidgale, vill. . . i 844 Devasena, pr. 1. . . 208 Chikhall, vill. . . . . a Jaina sage . 236 chilathitika-chirathitika . 88 Dovanvamin, author . . China, a poople . . . . 409n. | Devavarmadeva, Chandella k. 286 Chirati, a nun . . 94, 100, 378, 399 Devendra-stri . . 39 Chishti saints of the Muslims . . . 1451., 426 & * dedikumdla . 274 Chitorgadh inscription of Mokala of Mewad, edited 408f. Devila, pr. n. 203, 209 > of the Cbaulukya Kamarapala, Dhama-data, -guta, -rakhita, eto. . . 95 edited . . . . . 4217. Dhamadata, a monk . . . . . 108, 368 Chitrakata, the modern Chitorgadh . . 41, 409, 422 | Dhamadata, fem. in. . 380 Chitrakata, pl. n. in Bandbelkband . . . . 300 Dhamadeva, fem. n. 111 Choda or Chola, a people . . . . 193, 466, 471 Dhamadina, fem. n. Choli Begam . . . . . . . 38 Dhamaghosbe, fem. n. . Chuda, pr. 1. . . . . . . . 104, 106 Dhamagiri, pr. n. . . * . 873, 377 Chudap halagiri, pl. n. . . . . . . 988 Dhamagirika, pr. n. . . . . 97 Chumvamoragiri (P), vill. . . . . . 999 Dhamagata, a monk. i 103, 112-114 Dhamaka, pr. n. . . . . . 378, 383, 385 dhamakathika. . . 93 Dhamarakhita, monk . . . 98, 104, 106, 385, 396 Dhamarakhita, pr. n. . . . . 101, 102, 385 Dabhawala, pl. m. . . Dhamarasiri, pr. 1. . Dadda III. Gurjara k. . 20 . . . . . 399 Dhamasena, nun . Dadda IV.-Prasantaraga II. * 21 | Dhamasena, monk . . . 386, 400 D&bada, pr. n. . . . . 236 Dhamasiri, nun . 106 Dahala, the Chedi country . Dhamasiva, Dhammasiva, pr, D. 94, 97, 108 Damaka, & Weaver . . . . . 378 Dhamata, pr. 2. . . . 108 Damana-bardira, -bandira, Daman . 36, 42, 78 Dhamayadbanana, t. 92, 99, 115 Damodara, & poet . . 332, 333 Dhamayasa, nun . . . . . . Darbhakaksba vishaya 380 . . . dhammalipi Darbhapani, minister of Devapala . . . 268 * . 161 Dhammapala, pr. 1. : darbhatikd . . 886 130 Dhammasiva, pr. n. . 108 Dasaka, pr. n. . . . . 393 Dharmavadhanada, to Dars Por vals . 92, 99, 116 . 41 Dhamutara pr. n. . . . . . 386 Dasapura olan of Brahmans Dhana fem. n. . . . . . . Dasaratha, a poet . 384 . 332, 333 Dhanabhati inscription at Bharhut . . . 196 Data and Data, pr. nn. . . 205, 385, 392 Dhanaghosha, pr. n., . Datakalivata (P), pr. n. 199 . * 377 Dhanagiri, monk . . . dates in inscriptions, 160 years' 876, 885 9 Dhanaka, monk . . 3487f. * computation of Hindu 876 Dhanapura, pl. n. Datildphaysa, pr. D. . * 42,77 . . 811 Dhandhuka, pr. n. . . 119 Dattajina, image of . . . * 84 Dhangadeva, Chapdella k. 836 Daud Khan, Afghan: . * 181 Dhafika, fom. n. . . * 889 Danla Khan, Muhammad- Murld of Gudo. . 163 Dharakina, pl. n. (Eran) 116, 376 Daulat Kban Khaqan . . . 288 Dharanidhars pr. 1.. . . 8,16 Debli Sivalik pillar edicts . . . dharmachakra . . 313, 321, 828 Deopara inscription of Vijayasena . . 348 Dharmadeva's vibara * . . 369 130n, 175m. Dharmag hosba-stri . . . 39 Dova, pr. n. . . 206 Dharmam irti.suri . . . 39 Devabhaga and Devabhagi, pr. nd.. 109, 370, 888 Dharmanatha, image of . 80, 84, 80 Dondata, a pun Dharma[pala), Pala k. . * 161 Dovadbars, pr. 1. . . . * 296 Dharmapala, pr. n. . . . 376 Davagiri, -Danlatabad . Dharmaprabha-sari . . 99 Dovagiri, . monk . . . Dhayadeva, pr. n. . . 402 Dongrama, vill. . . 161 Dbavalahard district . . 176 Devabastin, Maarya chief Dhiracaga, pr. n. . . 117 Davaka, pr. D. . 26, 107 Dhorappa, a pripoo, probably Nirupama . . 214, 216 Deyalvarana, pr. n. . . . . 81 Dhartaspamin, pr. D. . . Dorpala, Pala k. ii. . . . . 101, 849 | Dhyanaganacharya, pr. 1. . . . . . 25 . 119 A09 * 246 * 104, 109 822 88

Page #578
INDRA, 509 . 9 37 * 899 * 286 $ 37 892 PAGE 1 PAGE Digambar Pattasali i 40 Changaigtugin hadeva, a Krobothapaghata prince . 284 Dalt saba, Muhammadan inscriptions from 190., 4844. gahapati . . . . Dihi . . . . . . . 144 Gajjana, t. (Ghazni) . . . Dtlarikan district . Gandbara, people . .. .. 468 Dilmal, vill. in Gujarat . 84, 285 Gandhara, a monk . . Dini, pr. n. 204, 308, 391 gangapuputaka . . . 258 Depalpur-Ajodhan vi gana Lata vagata . . . Dtrgha akhika, vill. . . 175 Gandadeva, Chandella k.. .. . . 295 Dindgiri, pr. n. 387 Gange, image 483 dian-nymphs of the quarters 872n, 387 Gangadhara, a poet ; his Govindpar insoription : 330 Diadrakhita, pr. D . . 397 Gangavadi dist... . . . 168-170 Dlad vala ruce . . . . Gangeyadeve, also called Vikramaditya, Chetti ki 8, 5, 9, 14, Dira-bandira-Dia . . 304 Divita (Aryya). . i. * 204 Gaokaran, pl. n. . . . . . . . 146 Driksharams in the Godavart distriot, Bhimadvar Garga, minister of Dharmapala * 161 tom ple at . . . . . 7 . Garuda, god. . . ". 319 dramma . . ' . . . . 180 Gauda country . . . . 181, 193, 832, 348, 355 Drivida, a people i ,, , kings of * . 161 Dubkund Insoription of the Kachohhapaghata Gaur, Muham. insoriptions 284f. Vikramasimha, edited . . 232f Gauradovi, fom. n. . . . 29 Dudh pani rook inscription of Udayamana, edit amang. edited . 343f. Gautama gotra . . 216 Dagada gotra . . . . . . Gays, the sacred place .. . . 409 du sadkya . . . . . . . . 130 Gayakarnadeva, Chedi k. . . 2, 8, 9, 16, 16, 18; 19 Dojjana (misread otujnana) 21 Gedi& family . . . 24, 28, 30-32 Dupasaba, a aun 977 galata . . . * 258 Durlabharaja, Cbahamana prince 117 Geographical or place names at Sanohi 116, 407 Darlabhasena-ghri, pr. n. . 296 Gbanghanipura, pl. n. Driravatipuravaradhisvara 816 ghanaka doindmatas . 128n. Ghandhara . . . . Ghastuhasti (Aryya) . 204 Ghandi (R) country Ghulam Muhammad Q&zii 477 Bolipoon, solar, in dates . . . . 22, 216, 224 Ghamli, ruined city in Katbia wad 812 Bjarata, pl. n. . . 104 116 Girigata, & pun 108 Bjavati, vill. . . * 368, 381 Girnar Rook edicts of Asoka . . 4476. Ekalinga, a name of the god Siva . . Gobhilaputra, founder of the Gubila family . 9,16 kanatha, pr. D. . . . 409 Godasa, pr. n. . 203 Erakina, vill. (Eran, vido Dharakids) Godavari, a riv. . . . 2,7 Erambarage, pl. . . . . . . 170 Gold, pr. n. 398 Kroyape, Ganga . . . . 168, 170, 171, 173 Golakunda-Golkonda 37 Gomati, riv.. 322 Gomukha Yaksba, image of 81 Gonamdaka, pr. D. * 384 Gopadri, bill . . Paizuddinpar, vill. . 472 . . Gopala, Thakurs . . . 27 Harld, Shaikh . , I., Pala k.. . . 346 farman . . . 473, 474, 476 Gopali Vaihedari, princess . . 242, 243 Farrukh Sigar, emp. . 138, 473, 476 Gosaka, pr. n. . . . . . . . 382 Fath Shah, k. of Bengal . 287, 288 Gosaladevi, Chedi queen; her Kumbhi copper plate Fatbabad, t. in Panjab . 169 inscription referred to . Bathabad Mubam. inscriptions . . 4.24. , 115, 403, 4 , wife of the Chedi k. Jayasimhadeva . females named at Sanohi, 403, 404; 406 Gosdlaka fam. Biroz Khan ibn Ahmad Khan . . . . 144 . . . . 327 Goshaka, pr. n. Firoz Mohammad Lutfallah Afghan . . . . . . . 207 Piroz Sbab, omp., 130, 169; (Peroja). Gotami, a nun . * . 383, 399 410 Goti race, etc. . . . 98, 102, 201, 384 k. of Bibar . . . 291, 292 Gotipatra or Gotiputra . 88n, 196 forost tribes .. . . . . . . . 471 gotra of Bharadvaja . . 216 Chajeda (Jaina). . 41 . 41, 79 Goyala , . . 244 Gabbala, vill. . Kacyaps Gada. pr. n., 112; Gada, & nun . Katyayada . 18, 19 Gaddag, t, in Dharwad . . . . . . 170 Kaundinya . . . . . 216 Gagamdata, Gangadatta, pr. n. . . . . . 378 Kausika . . . . . 316, 299, 357 . . 409 483 306 187 forest 'triben k. of Bibar Dugada >>

Page #579
504 INDEX. .: 41 41 na 41 . 98 41 . . 201 PAGE PAGE gotra of Kautsa * 22, 364, 365 Haribrahmadeva, a Kalachuri chief; inscription of his Kunkumalola (Jaina) . 41 reigo, edited . . . . . . 228, 230 Lalana Harihara, pr. n. . . . . . . 332 Lodha Harinegamesi, general of Indra , 317 Laniya 41, 80 Haripala, k. of Bayana . 276 Maniyana . 85 Hariti, fem. n. . . . . . . . 199 Magna 8, 16 Harpur, vill. . . . 472 Mummiya (Jaina) . Harsha, bill, 117; village . . . 119 Nadula Harsha inscription of the Chahamana Vigrabaraja, Nagada edited . . . . . 116f. Nabata Harshachanda Sheth . . 36 Nirvpiti Harshadeva, the god siva . 117, 118 Bandilya . . , , Chandella k. 304 Shota (Jaina) Hasan Shahid's tomb 134 Uhada , Hatakesvara, the god Siva i .. 230 Vandhula Hatim Khan Khagan . . . 291 Visa-frimela . Hatiya, pr. n. . Vibramitra . * . 948 . . hed Avika . . . . 130n. ,, Yadugada . Hemabhai Vakhatchand, pr. n. . . 83 Gottika, pr. n. 204 Hemachandra, referred to . 303 Govindachandra, k. of Kanauj 303, 347, 359, 361 Hemantah season 262, 263 grants of . . 358f., 361f. Hida king . . . 471 Govinda pala, Pala k. . . . . . . 349 Himadata, fem. n. . 373 Govindaraja, Chahamana prince . . . . 117, 119 Himagiri, pr. n. . . 108 Maurya chiefs . . . . 222-224 Hiranakara, pr. n. ; . .. 328 Govindpur inscription of the poet Gangad bara, edited. 330f. Hiranavag ha, pr. n. . . 327 Gogala gotra. Jaina . . . . . . 244 Hiravijasa, Jaina pontiff. . . 25, 86 Grahabala, pr. n. . . . . . . 204 Hiravijaya-suri . . . . . 38 Grahacheta, pr. n. . . . 201 Higar Muham. inscriptions . . . . 155f., 426f. Grahadasa, pr. n. . . . Hiuen Tsiang, Chinese pilgrim . . . . 240, 241 Grahamitra palita, pr. n. .. 211 htimkara-patta . . . . . . 79, 80 Grabasena, pr. n. . . Huksha for Huvishka . . . . . 197, 198, 206 Grahasiri, fem. n. . * 203, 205 Hurayun, emp. 145, 149, 150, 155-157, 425, 428, 433 grama-pradhana. . 19 Huna family . . . . . . . 2, 6 Grishmah season 262, 263 ,, , a people . 9, 15, 161 Gubila princes of Mewad 408, 409 Hupa princess Avalladevi, married the Chedi Karnadeva 304 Gujaratrah . . Husain Shah k. of Bengal . . . 285, 286, 288 Gunakirti, pr. n. . Huvishka, Kushana k. . . . . 196-198, 206 Gunanidbana-suri . . Guravamisra, pr. n. . : 161 Gurjara, a people . . . 161 Gurjaras of Bbaroch . . 19 Gurjara race of Jainas . . . 41 Ibrahim Husain Mirza . . Guvaka I., Chauhamana k. . . 117 . . 136 Ibrahim Khan Fath Jang ,, . . II., . . . 296 . . .117 Ibrahim Shah, Abu-l Muzaffar, emp. . . 140, 141, 433 Gwaliar, pl. n. . . . 436 Ichchha, pr. n. . . . 161 Ida or Ila, wile of Bodhana . . 5 Idadata, pr. n. . . 373, 399 Idadeva, pr. n. . . . . . 381 Hafiz Jamal's tomb . 136 Idra pala Gotiputra . * 196, 201 Haihaya princes 5, 22, 300 Iltimish, emp. . . . . 159 Haji Begum . . . . 149 Ilyas Shah, k. of Bengal . 282, 283 Hajirajadeva, a nayaka . . 230 Imam Nasir of 8011 pat . 139, 140 Hala, pr. D. . . . . : 395 Indra, Jaina teacher, . * 38 Haldra, Halar prant in Kathiavand . . 35 Intercalary month in date . 18 Hamid Khan. . . . . . . 433 | Isala, fem. n. . . . . . . 390 H&mma, wife of the Yadaya Bhillama III. . 215 Isanakupa, vill. . . 119 Hammira, Gubila prince of Mewad. . 409 Isidasi, a nun . * 377, 380, 397 a Musalman . . . 439 Isidata, Isidina, nun 375, 376, 387, 388, 399 Hamsa koncbi, pl. p. . . . 349, 358 Isidina, pr. n. . . . . . . . . 388 Hamsapala, Gubila prince . . . . 9, 15 Isiguta, pr. n. . . . . . . . 107 Hamsarakhita, pr. n. . 230 Isika, pr. n. . . . . . . 107, 374 Hansi, t. and Muhammadan inscriptions at : 169, 429f. Isila, a monk . . . . . . . 111 Haradasaji, Gedia. . . . . . 25, 30-32 | Isimita, pr. n. . . . . . . . 373, 374 208 . . * 438 40 39 . I

Page #580
INDEX 505 209 . 433 . 25 361 PAGE PAGE IsinaJana, pr. n. Jina (Mahavira) 232 Isinika, pr. n. . . . . 383 Jina images . 241 Isipalita, pr. 1. . 378.Jinabhadri 37 Isirakhita, -ta. pr. nn. * 104, 107, 380 Jinachandra-suri . . 36. 37 18lam Qazi Nasr . . . . . . . 143 | Jinadasi, Aryya Ism'ail Irah Raib . . . . . . 134 Jinadatta-suri . 36 Jinadaya-suri 37 Jinadeva-suri . 211 Jinahanga-suri . 37, 265n. ; instead of y . . . .2, 293 Jinabarsha-suri Jabalpur copper-plate inscription of Yabahkarnadeva, edited 1f. Jinakusala-suri Jagachchandra-suri . . . . . . 38 Jinalabdbi-8 ari . Jagatkirtti bhatjaraka . . . . . 244 Jinamahendra-stri Jahanara, princess. . . . 145 Jinamandana, author Jahangir, Nuraddin, emp. . 36, 37, 38, 134-136, 473, 476 | Jioamanikya-suri.. Jaina inscriptions from Mathura . . . . 195f. Jinamukti-suri Jaina sculptures from Mathura . . 311f. Jinapadma-stri Jajja, married to Dharme . . . . 276 Jinapatti-suri Jalalabad, t. . . . . . . 472 Jinaprabodha-suri Jalaladdin Muhammad Akbar, emp. . . . 131, 132 Jinaraja-suri . Jalal al Haq washshar'waddin, Shaikh . . 137 Jinasamudra-suri Jalalshah of Bengal . Jipasaubhagya-suri . . . . . 286 Jalwani family . . . Jina imha-suri. . . . 432 . Jamal Khan . Jinesvara-suri . . . . 36, 37 . . . 147, 148 Jinavallabha-sgri 36 * Jamal ud din, Shaikh Jambadvipa, the central division of the world, including Jiraja, an ascetic India Jitamita, & nun . . 108, 384 . . . . Jitamitra, pr. n. Jam valenimva, vill. . . 216 . . 203 Jivanada, pr. n. Janaka, pr. n. * 201 . 327 . . Jnanabhushana Janakabhumi,-Mithild. 40 350 . Janakadevipura, vill. : . Jnanamdrga i 246 Jonhaka, a monk . .. Jasadeva, pr. n. 105 . . 29 Jasau, pr. n. Jovian year Playa, in date 229 . . . 229 Jasavanta, Jam of Navanagar 36f. >> Barvarin . . . . . 216 Jasoji, Saumya . 224 >> >> 36 JAsuka, pr. n. . . 236 Junaid, Shaikh . . . . . . 426, 427 jatar, creatures. Jyeshtahasti, Aryys . . . . . . . . 210 jatuka, bat.. 258 Vauli pattaldi . 8, 9, 16 Jaunpur . . . 144 JAvalipattana' or Jaulipatan' district. Kaboja, monk . . . . . . 94, 97, 387 Jaya, fem. 1. . . Kachara race . 41 Jayabhata II. . . . 21 Kachchhapaghata princes . . . 234 Jayadeva, pr. n. . . 210, 236 Kachupatha, pl. n. . . 102, 115 Jayakesari-suri. * 39 Kada, pr. n. . 97 Jayakirti, pr. n. . . . 422 Kadambavana, vill. now Kaman . . . 195 Jayakirti-suri . . Kadi, nun . . . . . . . 374 Jayanaraja, pr. n. . . . 119 Kaiqobad, Balbani emp. . . . . . 158, 432 Jaya pani, pr. n. . * 332 Kakana . . 99 Jayapura, t. 364, 365 ; vishaya, i vishaya, . . Kakanada or Kakanava, old name of Sanchi . 119 87, 386, 396 Jayasapur, t. . . . . . . 236 Kalachuri (or Chedi) kings of Tripuri . . .2, 5, 6 Jayasena, pr. n. . . . . . 199 kings of Chedi . . . . . 304 Jayasimhadeva, Chedi k. . * . 8, 9, 16, 18, 19, 305 Kalachuti (=Kalachuri) branch of the Haihaya family. 229 >> ; his Tewer inscription edited . . 17f. Kalaha, pr. n. . . . . . . . 327 Jayasimha-suri . . . . . . . 39 Kalal Khan . . . . . . . . 136 Jesalamera, t. . . . . . . 42, 81 Kalankhardpar-Padshahpur * 473, 476 Jeshtahasti, pr. 1. . . * 197 Kalasesvara, g. . . . . . . . Jeta, a monk Kalavada, pl. n. . . . . . . . 392 Jhajhar, t. in Dihli Suba; inscriptions from 130f. Kalinga, people, 9, 15; country, 193; conquest of,. 471 Jhamtasaba. Kalsi rock ediots of Asoka . . . . . 447f. Jbanjha, Maurya chief Kalura, pr. n. . . . . . . . 380 Jhanjaraja, a prince . . . . . . 214n. Kalyanasagara-suri . . . . . . 39 jhata . . . . . . . . 130 Kalyanasamudra-suri . . . . . . Jiavati-pattala, dist. . . . . . . 359 Kainachanda, Malik of Mandal . . . . 24. 28 259 * ln * 208 . 39 481 . 379 * 27 222 3 T

Page #581
506 INDEX. 281 222 PAGE PAGE Kaman, ano. Kadambavana, vill. .. . 195 | Khalvatika, t., modern Khaldri . .229 Kamardpa, people, 409n; country, 348, 349, 358 Khambanagara, t. . . . . . . 41, 81 Kamauli, vill. . . . . . . . 347 Khamdhuji, Khandoji, of Palitana . 35, 36 Kamboyas, people . . . . . . . 488, 471 Khandkartola Muhammadan inscriptions . . . 288f. Kamdadigama, vill.. 116, 369, 372, 382 | Khandoji II., Gohel . . . . . . . 36 Kardhaji Gohel . . . . 80, 81 Khanjahan of Bengal . . . . . . 289 Kana, Ana, a monk. . . 379, 382 Khan Zeman * * * * * * * 136 Kanauj, t. . . . . 235, 347 Khara, pr. n. . . . . . . . 369 >> k. Bhojadevs of. . 304 Kharatara-gachchha , . 36, 79-81 Kan ukacharya, a biruda . 216 Pattavali of, 36f. Kanhapallika, vill. . . . . 119 Kharavela, k. of Kalinga . . . 88, 89 Kanhesvara, vill. . . 439 Kharoshtri alphabet . . . 448 Kanishka, Kushana k. . 196, 369 khasrevadh& . . . . 213 Kaniyasi, fem. n. . . . 374 Khattakupa vishaya . . 119 Kankali Tila discoveries . 195, 311, 322 Khemaka, a monk . . 376 Kanparadeva, Ktishna III. . . . . 168, 173, 174 Khetala (Mabarana) 25, 32, 33 Kanya sakha of Yajurveda . . . . . 216 Khimvapa, vill. . . . . 28 Kanyakubja-Kanauj. . . . . . 236 Khizr Khan . . . . . 138 Kapadavanaja, t. in Gujarat . . . 41, 85 Khokarakoc Muhammadan inscription of 1566 A.D. 164 Kapasigama, vill. . . . . 101, 115, 391 Khosru, prince . . . 35 Kapardisvamin, pr. n. .. Khurme Sultan, - Shah Jahan . : 23 : . . . . 35f. kara-ghatika . . . . . . . 236 Khurshed Khan * * * * * * * Karaha . . . . . . . . . 327 Khwaja Ahmad of Samarqand. Karamachandra, minister . . . . . 37, 40 Khwaja Khizr ibn Darya Khan Shirwani . . 140, 141 9 Khwaja-i Jaban of Jaunpur Karanbel inscription of Jayasinhadeva, referred to,. . . 295 karanika . Kikata, Maurya chief . . . . . . Karari pargana . . . . . . 363 , country : . . . . . . 94 Kimnaras, demi-gods Kardamakhata, vill. . . . . . . . 119 319 Kira, a people Karitaldi inscription of the reign of Lakshmanaraja, . 9, 15, 181 Kiragtma, vil. edited . . . . . . . 482, 483 . 174f. Kiranesvari, g. . Karkuhastha, Aryya, pr. n. . . . . . 204 . . 481, 482 Kirtiraja, a Kachchhapaghata prince Karma-raja, or-simba, minister . . . 35, 40 * 234 Kirtisagara-suri. 181 . Karna, Chedi king, defeated by Udayaditya of Malava . . 39, 79 Kirtisindhu-suri . . . Karnadeva, Chedi king, 9, 15; married the Huna princess * . 89 Kirtivarman, Chandella k. . . Avalladevi, 2,5; his Benares copper-plate 297, 304 . 894 Kiru-Narayangal, vill.Kodikop Karnata, a people . . . . . . . . . 181 . 170 Kisukad digt. Karnavati, town founded by the Chedi Karnadeva . 2. 6 68, 170, 174 Koohhi-Kautsi female . Kartarpar, vill. . . . . . . . 472 . 199 Kodijila, pl. n. . Kartavirya, ancestor of the Haibaya princes . .5, 300 . . . 388 Kodu, fem. 1. . . Kasi or Benares, temple built there by the Chedi * 402 kodunka . . . . . . . . Karnadeva . . . . . 484n. . 2, 5, 41, 85 Kokkalla I., Chedi k. . . . . . . Kaskapiya Arhats . . . . 304 . . . 2 Kokkella II., Kokkalladeva, Chedi k. . . 2, 5, 9, 14, 304 Kabyapa gotra . . . . . . . . 1 Kolala, t. . Katakanu, vill. . . . . . . , 101, 116, 381 . . . . . . 169, 172 Kolikupaka, vill. . Kathina country . . . . . . . . 37 . . . . . 119 Katyayana gotra . . . . . Korambika, pr. n. . 18, 19 402 Kosambi (vide Kausambi) Kaundinya gotra. . . . 216 Koshaka, pr. n. . Kausambi, or Kosambi now Kosam Khiraj 88, 240, 241, 243. . . . 327 Kosiki clan . 244, 363 . . . . 207 Kot, vil. anc. Susarmapura Kausika gotra 216, 219, 357 483 Koteyur, vill. .22, 364, 366 . . . . . Kautsa gotra . . 170, 174 Kothara . Kedaramisra, pr. n. . . . . . 161 . . . . 41 Kotikagana, Jaina sect. . 37 Kekategaka, pr. n. . . 94, 97 Kottiya gana of the Jainas 37, 198, 201, 202, 204, 205, 210. Kelale na . . . 3 Keralaputa,k. . .. * 211, 321 66 Kebava, pr. n. . Krishna, g. . . . . . . . . :18,19 482 Krishna III., Rashtrakata k. , Kesavasena, Sena k. . . 168, 169, 171, 172. 214 * 350 Krishna II., Krishnavallabha, Rashtrak Qta k. . . 304 Kebavasvamin, author . . . 23 Krishnadasa's Magavyakti . . . . . . Kesava-upadhyaya, pr. D... 331n . . . 217 Krishnaraja (Kalachuri P) k. . . . . . 22 kevatabhoga ii . . . 266 binstead of Ichy . Kepuravarsha-Yuvarajadeva I., Chedi k. . * 298 . . 304 Khauan Marjod Khan Kshatrapas of Mathura . . . . . 198 * * * * * 284 288 | Ksheraka, Aryy8- Khalari inscription of Haribrabn adeva, edited * * * * * * 210 228f. Kshetra Guhila prince of Mewa . . . . 409 88

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INDEX. 507 94 : 41 . . . . . 421f. . Kumarapala. Pala M . . 317 40 . . 0 - 299 909 299 PAGE PAGB Kubirako or Khabirako, early k. . . .325, 328, 329 Lalitakirttijit, bhattaraka . . . . Kujara, pr. D. . . . . . . . . Lasha or Lakba, pr. . 375, 405 . . 26 Kakeka, pr. n. . . . . . . 236 Lata family of ascetios . 8, 16 Kukkanar, t. in Dakhan . . . * 170 ldta . . . . . : 130 Kulabh Ashana, a Jaina sage . . . . . 236 Latavagata gana . . Kumirabhadra, Sreshthin . 236 . . . 26 Lavana, a chief or general 117 Kumeragupta, inscription of, . . 210 lekhaks . . . . Z maharajadhirdja . 198, 210, 263 Lodha gotra i . Kumarapala, Chaulukya k. 439; his Chitorgadh iuscrip Lohacharya, Jaida teacher 244 Lala, son of Uyabhatta . . : 438, 439 Kumara pala, Pala k. . . . . 348-350 355 Lumpaka sect . . . . . Kumarila, author . . . . . . . . . 23 38 Laniye gotra . . . . . : . Kumbha or ghata, Jupiter in sign of, in date 410 . 41, 80 Kumbhakarna, Guhila prince of Mewad . . . 410 Kumbharaja, of Mewad. . . . 35 Kumbhi copper-plate inscription of Gosaladevi, referred to 1 Kumthanatha, image of . . . 80 Macbhavata, pl. n. . . . . Kundagrama, vill. . . . . 389 Madalach hikata, t. . . . . Kundakunda, Acharya . . 105, 116, 376 madambika . . .. . . . . . Kundakandanavaya gachchha 484, 485 Mada phara-Muzaffar Shah. . . . . 9,15 Kunga, a people . . . . 35 Madhava, son of Ugabbatta . . . 41 . Kunkumalola gotra . . . 438, 439 Madhuvana, vill. Kurs, pr. n. . . 96, 98, 103, 105, 109, 115, 369, 370 . . . . . . 327 Kurama, pl. n. . . . . . 376, 385 . 392 Madhurika, fem. n. . . . . Kurara or Kurara, pl. n. 106, 108, 111, 115, 369, 376, 378, . 369 Madhuvatika, vill. . 382, 383, 390, 397, 398, 400, 402 . 224 Madhyandina sakha of the Yajurveda 216 Kuraghara, vill. 96, 99, 108, 115, 369, 374, 382, 386, 387, Madrapurika, vill. 389, 394, 396 . . . . . . 119 Maga Brabmans . . . 331 Karari, pr. n. . . . . 101 . . . . . Magadba kings 332, 344 Kurtakoti, t. . . 170 Magavyakti of Krishnadasa . Kushana kings. 331n. . . . . 196, 198 Maha, pr. n. . . . 378 Kusuka, pr. 1. . . . Mahaban Prasasti of Sam 1207 .. kutaka 275f. . . . . 130 . Mahabat khan * Kuthukapada, pl. a. * . * . . . . 376 . Mahachakra, vill. . . ky instead of ksh . . . . . . . . . 298 Mahagiri, monk 103 Mabakachchayana, pr. n. . Malakata pillar inscription mahallaka . . . 331 Labhapura, Lahor . . 38 mahamandala-natha . * 224 Lachchhiavva or Lakshmi, wife of the Yadava Bhillama mahamatra . . . II. . . . . . . . Y&hamoragi, pl. n. . . 105, 115, 371 Ladana . . . . . . . 31, 32 Mahanaman, pr. n. i 389 laghamti . . . . . . 255 mahapallapati . . . 22 Lagbt-arjunondhi, vill.. 216 mahapramatara Laghu-vavvulavedra, vill. . . * 216 Maharakhita, ascetic 199 Laghu poela, gachchha. . 39 Mahasati, pl. n. 389 Laghusakha of Osvals . . . 41 Mabavira, last Jina 200, 205, 315 of Porvals 41 mahayajnas . 22 , of Srimalis . . 41 Maldipur Muhammadan inscriptions . . 287 Lajuka or lajuka, rajuka, clerk 253, 254, 273 Mahendra-suri . . . . . . 39 Lakhnauti, t. . . . 291 Mahendrasimba-suri. . . 39 Lakkundi, t. in Dharvad! . . . . . 169 Mahesvara, pr, n. . 8,16 Lakshasimha, Guhila prince of Mewad 409 Mabi, pl. n. . . 390 Lakshmadeya, Paramara k. . . . . . 181 Mahichandra, pr. n. . . . . . 296 * Lakshmana, pr. n. . . . . . . . 236 Mahida, pr. n. . . . 95, 109 ., & Kachchhapagbata prince . . . 834 Mahidhara, pr. n. . . 8, 17 Lakshmana Maharaja, grant of . . . 363-365 >> & poet . . . . . . 332, 333 Lakshmanaraja, Chedi k. 304; KaritalAi inscription of Mabidesvariya Matha . . . 26 his reign . . . . . . 174. Mahim, t. and Muhammadan inscriptions there, Lakshme var, t. in Dakhan , . . 170 148-152 Lakshmisagara . . . . . . . 39 Mahimuda-Muhammad Shah . . . . Lakshmi=Lachchhiavva . . . . . . 214 Mahipaka pr. n. . . . . . . 33 Lakshmidbara, pr. 1. . . . . . . 181 Mahipala, pr. n. . . . . . . . 385 Lalana, gotra . . . . . . . 41 , a Kachchhapaghata prince 234 3 TL * 281 . 236 . 96 . 21 . . . 299 35

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508 INDEX. . 34 39 . 389 408 . 202 . 229 481 . . 89 ade . 79 . . , 27 332 409 . 9 Mana, pr. hy of Magadhai. PAGE PAGE Mahipala Pala k. . . 349 Merutunga, author. Mahirakhita, pr. n. . . 391 Merutunga-suri . Mahisati, t. now Mandal . 96 109, 115 Mesana, vill. . . . 42, 78 Mahishmati, pl. n. . . Mewad, prince Mokala of . Mahmad Shah, emp. . . . 131 Mibila, pr. n. . . 197, 210 k. of Bengal * 284, 288 Mihiravibara . . 212 k. of Jaunpur . ..280 Mimenisakas . . . . . 29 I. k. of Malwa . . . 434n. Misra Damodara, pr. n. . . 223 MAhmud of Ghazni . . 144 Mita, nun . . . 94, 95, 105, 381 Maitrayaniya sakhd of the Yajurveda . 216 Mitasiri, nun . . . 111, 390 Majbada-shans, minister . . . 35 Mita-Siri, pr. n. . . Majhama sakha . . . 205 | Mithila, co. . . . . 348, 350 Majhima, pr. n. . . . . . . 89, 102 Miyen Raib, pr. n. . . . 133 Maka=Magas of Cyrene. * * 471 mochi--'a shoemaker'. Makara, 320; sun in sign of, in date. * 410 Modhakin, pr. n. . Makarapataka, vill. . . . . 8, 9, 16 Moga, maharaja . 196 Makara-samkranti, in date . . . . .2, 265 Moggaliputa, pr. n. . . Maksudkyada, t. . . . . . 42, 81 Moghul sanads 472F. Mala group of 12 (villages) . . 175 | Mohika, nun . . . . . . . 392 MAlava rulers, Nagpur inscription of . 189 Mohota race . . MA[la]vaka, a locality or district . 18, 19 Mokala of Mewad; his Chitorgadh inscription 8, 409 Malik Beg, Sultan. . 427 Mokhalapataka, vill. . 181 Mallinatha, a Jins monks, names of, at Sanchi . . . . . 113, 403 Malijja kula of Jainas 198 months named in dates :Mamdanaji, Ramta , 30 Ashadha . . . 118, 224 Maidali, t.-Mandal . . 24 Bhadrapada . . . . 216, 234 Mamf, Bai Magha 2,229, 410 Mana family of Magadha kings. Margasirgha Plalguna . . . 299 Mapalarata--Permanadi . . 168, 169, 173, 174 Sravana . 18 Mandal, Mandali, t. in Gujarat . 24, 27n, 28 Tapasya=Phalguna . . 410 Mandara, vill. . . . . 348, 357, 358 moon, sprung from Atri's ege . 5 Mandhatri, ancestor of the Maurya family * 222 Morajahakata, vill. . . . Mandi, dist., . . . . . 483 . . Morasihikata, vill.. Mandya, t. in Maisur . : 167 Morayahikata, vill. . 399 Mangalaraja, a Kachchhapagbata prince . 234, 235n. Moshini, fem. n. . Margalisa, Chalukya k.. . 22 Mu'azzam Khan, governor of Bengal . 290 Manglaur, vill. near Rurki . . 139n. Mugdhatunga-Prasiddhadhavata, Chodik. 304 Manguhasti, Aryya, 204 Muhammad Akbar, son of Aurangzeb . Maniyana gotra : Muhammad 'Ali Sultani. . . . 425, 437 Manorama, a carpenter , . . 389 Muhammad ibn Sam 430 Manoratha, pr. n. . 332, 358 Muhammad Ibrahim 132 Mansehra Rock-edicts of Asoka. 447f. Muhammad Jamal Chishti, 145 Manyuka, pr. n. . . . . 483 1 Muhammad Shah, emp. . . . 436, 473, 476 Marupallika, vill. . of Jaunpur i . . , 292, 293, 295 Mas'ud Shah, emp. . . . * . 137 Muhammad Sultan of Gujarat . . . . 24, 35 Ma'sum Khan . . . . 143 Muhammad Zaman, Mirze . . . 429 Mathura . . . . 200 Muhammadans called Sakas, Yavanas and Turushkas 409 ,, Jaina inscriptions. 195f. Muhammadan inscriptions from Dihli Suba . . 130f. 424f , Jaida sculptures . 3!1f. from Bengal . . . 280f , gachchha of Jainas . 214 | Muktisagara-suri . . . . . . 39 M&tribbata . . . . 20 Mula, Mala, Mula, pr. n. . . . . 95, 107, 388 Matulingi, river . 216 Muladata, fem. n. . . . . . . . 373 Mauna gotra * 8,16 Muladeva, a Kachchhapagbata prince 234 Maurya alphabet. 323, 325 Mulagiri, pr. n. . . . . . . . 372 on era . . Mularaja, Chaulukya k. . . , 438 family . . : 222 Mulasamgha . . . Mayurapadra, vill.. . . 119 Mumbai, Mumbai-bindara, Bombay 3, 85 Meda pata, the modern Mewad . 409 Mummiya gotra . . . . . . . . 41 Meghadhvani temple . . . . 438 Munawwar, Shaikh . . . . . . . 428 Megbaji, head of Lumpaka sect . Muner or Maner, vill. in Bibar with Muhammadan Meghan, Gedia . . . . . . . 28 inscriptions . . . . . . . 294f. men's names at Sanchi . * 114. 404 Munjpur, t. in Gujarat . . 24, 28n. moru, a kind of tew ple . . . . . . 6, 15 Muzja, Maurya cbief . . . . 22 385 101 210 148. 85 . 119 * . 89 40

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INDEX. 509 . 9, 10 181 471 PAGE 1 PAGE Munija, Munjadeya, Munjaraja,=Vakpati, Paranara k. Nanagbat inscription referred to 88,91 of Malava . . 181, 214, 215, 304 Nandagiri Mt 169, 173 Munk pargana . . . . . 137 Nandapura, pl. n. . . 329 Murala, a people 9, 15 Nandi, pr. n. . . . . . . 205 Murad Qanghal Khan (Naw ab Mirza . . . 289 Nandiavarta, Arhat . . . 204, 321 murid . . . . . . . . 476 Nandika, monk . . . . . 212 Maotamid Khan . . . . . . 436 nandimukha. . . . 268 Muzaflar Sultan of Gujarat . . . . . 24, 35 Nandini, Vasishtha'e cow . Nandiuagara (v. Namdi-) pl. n. . . 369, 376, 393, 394 Nandivisalo, name of an ox . . . . . 96Naregal, vill. . . . . . . . 170 Narasimhadeva, Chedi k. . . . 8, 9, 16, 18, 19, 304 Narasing Thakura . . . . . . Narayahanadatta maharaja . . . . 364, 365 Nabhaka of the Nabhitis . . Naravarmadeva, Paramara k. . 181 Nabhinpura, t. in Kachh (Nalinapura ?) . . 42, 83, 85 Narayana, pr. n. . . 299 Nabhatishandaka (+), vill. . . . . . 344 Narayanapala, Pala k.; Badal inscription of his time 160 Nadavu, pr. n. . . . . . . 99 Nargund, vill. . . . . . . . 170 Nadiguta, a monk . . . . . . 95, 103 Narmada, river . . . . . . 7, 8, 16 Nadinagara (v. Nandinagara), t. 97, 106, 108, 110, 111, 386, Nasika, t. . . . . . . . 217 387, 400 Nasir 'Abidallah ibn Ahmad, a Saysid 138 Nadini, fem. 1. . 389 Nasir ud-din Mahmud . . . . . . 432 Nadir Shah . . 144 Nathi, fem. 1. . . . . . . . 31, 32 Nadivirobi, pr. n. . . . . . 99 Nati, nun . . . . . 387 Naduka, Aya., a monk 112 Natika, Nadika (P) kula of Jainas . . . 198, 207 Nadula gotra . . . 41 Natta, Chandella princess, wife of the Chedi k. Naga princes , 117 Kokkalla I. . . . . . . . 304 Naga of Prabhasa . . 240f. Naur, vil. . 482 Naga, t. . . . 322 Navagama, vill. . 93, 102, 103, 115, 388, 369, 371, 372, 387 Naga, Nagadatta, Nagila, etc., pr. va. . 95 Navagrama, vill. . . . . . . 211 Naga and Naga, pr. un. . . 102, 369, 372, 384, 393 Navahasti, fem. n. . . . . . . 208 Naga, Jaina teacher . 38 Navanagara, t. in Halar . . . . Nagada gotra . . . 41 . Navangi vritti . . . . . . . 36 Nagadata, Nagadata, & mouk . . . 206, 386, 396 Navinapura, Navanagar, t. in Halar . 35, 36 Nagadata, pr. n. . . . Nayapala, Pala k. . . . . . . 349, 350 Nagadina, Sheth, 109; a monk 371 nayaka . . . . . . . 18, 19, 230 Nagadina, fem. n. . . . . . . 383 Nayaki, wife of the Maurya chief Govindaraja II., 224 Nagamita, fem. a 382 Nazar Quli Turkman . . . . . . 155 Nagapalita, fem. n. . 111 Negamesi, Naigameshin, Nemesa, or Nemiso, god 200, 314-313 Nagapiya Sheth . . 88, 89, 106, 111, 378 nhusa snuish . . . 90 Nagara-Vadnagar, t. . . . . . 438 Nicaea . . . . . . . . . 137 Nagarakhita, a monk Nigali, pr. n. . . . . . . 109 Nagaraveda, vill. Nigamthas . . . . . . . 272, 274 nagavana . . 265, 266 nijkati . . Nagila, pr. n. 92, 106, 396 ; a Sheth . 387 Nikdyas, five Buddhist scriptures 104, 269 Nagor, t. 145, 150 nilakhiyati . . . . 266 Nagpur, inscription of the rulers of Malava, edited 180f, Ni'mat Ullah's (Shaikh) tomb, .. Nahata gotra . . . Nimbadika, vill 119 Naigameshin, god, at Elura 316n. Nima race . . . . . 41 Naimisha forest . . 322 nimsidhiya 274 naiyyoka . . . . . . . 484n. Nirgundipadraka, vill. . . . 22, 23 Naja, fem. n. . . . 373 Niribullaka . 22 Nalinapura, t. (v. Nabhinpura) . niruddham . . . . . 129n. nakshatras . . . . . . 266, 369 Nirvsiti gotra . . . . 23 nakshatra of Aryaman, i.e. Purra.phalguni, in date, . 410 ,, Jaina teacher . . . 38 Hasta, 18, 118 ; Rohini, . . . 22 Nishada, people . . . 409n nakshatra names . . . . . . 95 nivartana . . . . . . . . 224 Namaundi, vill. . . . . . . . 8, 9, 16 Nizam-ad-din Beg Mirak . . . . . 156 Namda, pr. n. . . . . . . 376 Noghataji of Palitana . . . . . . 36, 84 Namdigiri, pr. n. . . . 95, 109 Nohala, daughter of Avanivarman, and wife of the Namdinagara, Nandinagara, vill. . 96, 115, 376, 377, 380, 390, Chedi king Yuvarajadeva I. . . . . 304 391, 393, 394 nans, names of, at Sarshi . . . . 113, 403, Namduka, monk . . . . . . 400 Nusrat Khan . . . . . . . 130 Namdutara, fem. c. . . . . . . 386 Nasrat Shah, k. of Bergal . . . . . 286 85 110 398 23 274 . . 430 41

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510 INDEX. " P . ll. . . . . PAGB 391 327 . . . . 371 . 94, 106, 111, 398 * 206 Odaka, pr. 1. . . Odala, pr. n. . . OdAtika, nun . . oai, non . . . Ohanandi, pr. n. . Oisa race okapinda. . omkara patta .. Opedadata, pr. 1. Oba race. Osval race or gachchha . 258, 260 . 79, 80 373, 380 . 40,79 40, 82-85 . * * . . * . 93 269 80 30 . PAGE Pasaladevi, pr. n. 332 Pasanaka, Aya-, . . . . . 93, 97, 118n. Pasbanihrada, vill. 22, 23 Pasupata ascetic . . . 8,16 patakd . . . . . . 189n. Pataliputra Bauddha Council . . 89 Palia, monumental stone . 28 Patthaibatpur, t. . * 472, 473 P&titana, pr. n. . . 387 Patithiya, gahapati . 99, 384 Pattabaddhaka vishaya . . 119 Pattadakal, Kisuvolal, t. . 170 pattald, a district . . . . 8, 9,16 Patuda (R), a monk . . 107 Pauraaik worship, early occurrence of . 96 Pavida, pl. n. . . . ' ., . . . . Payachanda onhall. 375 Payaobanda gachchha . . . . . 39 Pemata, Pemuta, pl. n. . . . . . 387, 394 Peroje, 1.6. Sultan Firoz Shah, king of the Yavanas, i.e. Musalmans. . 409, 410 Permanadi.Butayya . . 168-171, 173, 174 Phaguna, pr. n. . . . . 95, 104, 379 Phalguyasa, pr. n. . . . . . 200 Phel&parvvatika, vill. 364, 365 Phujakapalli, pl. 1. . . 381 phuramana, firman : Pigalaka, Pingalaka, pr. n. . : 327 pigeons at Makka . . 289 pippalavalika . . : 130 Pippaliya, branch of Kharataragachchba 37 Piroji rupee . . . . . . 30 Pithe, pr. D. . . pithika, platform . . . 320 Pitinikas, people . 468, 471 Piyadasi (Asoka), pillar edicts of . 2456 , rock ediots of . . * 447f. Piyadhama, nun . . . . . . 108 Piyara Bebe . . . geographical names at Sanchi. . 133 . . 115, 407 Podarijha, pl. n. . . 388 Pokhara (Pushkar), t. . 96, 106, 108, 115, 369, 387, 388, 397. . 82 38 . P Pabhond, inscriptiong at . . . . 240f, 480 pachanekayika. . . pachchhupagamana . . . Padaliptanagara, t. . . Padamam, fem. n. Padana, vill. Padaniya. * 96, 103, 112, 115 paddnud hyata . Padmakara, Maurya chief . . . . . 222 Padmanandi. . . 40 Padmanatha, image of . Padmapala, a Kachchhapag hata prince. Padmaprabha, Jina . . . 244 Padshahpur,-Kalankhurdpur . . * 473, 476 Paaukulika, vill. . . . . . 92, 110, 115, 397 Pai, fem. n. . . . . . . . 348, 367 Pajja, pr. n. . . 276 Pala kings of Bengal, from Dharmapala to Vigrahapala III. . . . . . . . 161, 348, 349 Pala, pr. 1. . . . . . . . 199 Pala, monk . . . . . . . 400 Palaghosha, pr. n., Palakadujjana (misread Palakatujnana) Palam, vil., Pralamba ? . . . . . . 482 P&lanapura, t. in Gujarat . 28n, 42, 83 palasale-rhinoceros . . . 260 PAHI, vill. . . . . . 363 Palitana, t. in Kathiawad . 34-36, 42, 85 . . 344 pallika . . . . . 129n. Pamobanagara, t. . . . 396 Pamdas, Pandyas (q. v.), people . 471 pannasasa . . . 258, 260 Pamthaka, monk . PAnobala, dist. . . . . 161, 243 panchanahasabda . . . 216 panchaparameshlhi-pasta . . . Pancharthala dootrine. . Panduab (Hazrat), Muhammadan inscriptions at . 282f. Pandya, people . . . . . 9, 15, 193, 466, 471 Panipat, Muhammadan inscriptions at . . . 136 Pankajavasini, goddess of eloquence. Pappaka, pr. n. . . . . . 211 Paramabhattaraka . . . . . . . 22 Paramara kings of Malara, from Vairisimha II. to Lakshmadeva . . . . . 181 Paripanaka, (P) . . . . . . 377 Parava Paravapatba . . 78, 81, 85, 86, 207, 244, 311 Parvan days . 264, 265 Parwez, prince, son of Jahangir . . . 134, 281 8, 16 398 palli . . 387 80 Poravijhaka for Porayikhika . . 407 Portugal, -Puratakala . . . 36, 78 Porval race . . . . 41 posatha days 264, 265 Pota, Potaka, pr. nn. * 327 Pothadeva, fem. n. . 95. 372 Pothaghosba, pr. n. . . . 199 Pothaka, a munk. . . 95, 106 Pothaya race . . . 196 Prabhasa, Pabhosa, vill. . . 240, 244, 480 Pradyumna . . . . 314, 315 Pragjyotisha bhukti . * 348, 358 Pragvata vama, Porval race . . . . 25, 41,78 prarabdhi . . . .. . 343 Prasantaraga II.-Dadda IV. . . . . 21 Prasasta, pr. n. . . . 118 Prasasti : the following are called prasastis Bhera-ghat inscr. of Alhanadevi Harsha inscr. of Vigraharaja . Badal inscr. of Narayan pala . . . 160 Nagpar inscr. of the rulers of Malava . . 18 Kbalari inscr. of Haribrabmadeva . . . 228

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INDEX 511 . 232 330 * 943 229 PAGE Prasasti : the following are prasastis-contd. Dubkund insor. of Vikramasimba . . Govindpar inscr. of Gangadhara . . Dudhpani inscr. of Udayamana Chitorgadh inscr. of Mokala . . Chitorgadh inscr. of Kumara pala . . . 421 Devapattana insor. of Sridhara Prasiddhadhavala=Muydbatunga, Chedi k. . 304 Pratapasinghaji of Palitana . . . 36, 83, 84, 85 Pratithana, t. . . . . . 94, 96, 98, 104 pravara . . . 16, 299 Pravarasukara (?), Maurya chief Prayaga, the sacred place at Allahabad 2, 5, 244, 481 Premachanda, a Jaina . .. . . 78 Prithvidhara, pr. n. . . . . . . 8, 16 Priyadarsin raja-Asoka . . . 466-472 Palad Sarvani. 429 Pulidas, Pulindas, a people . . . 471 Punarvasu days . . . . . 259, 262, 266 Punsvadhana, t. . . 108, 116, 380 Pundarika, image of . . 82 Pangasagara-suri . . . . . 39, 79 Pungadadhi-suri. . Puratakala (Portugal) patasa hi Paravikha (P), pl. n. . . . . . . . 108 Purigere district. . . . . . 168, 170, 174 Parnimanta scheme of months in dates . 2, 299, 410 Pururavas, son of Bodhao& , Purushottama, a poet, 332, 333; & sacred place (P) . 239 Puruvida, pl. . . . . . . . . 387 Pusa, a monk, 95, 371; Pusa, & nun . . . 108, 396 Pusadata, pr. n. . . . . . * 387 Pusagiri, pr. n. . . . . . . . 103, 371 Pusaka, a monk . . . . 104, 387 Pusarakhita, pr. n. . . . . 112, 405 Pushkara gana, Jaida . . . . 244 Pushkaratirtha, sacred place at Pokbar, Pusiniya, pr. n. . . . . . . . 112 Pusyamitra, pr. n. . . . . . . 201 390 PAGE Rajendrasagara-suri . . . . . . 79 Rajubula, satrap. . . . . . . 196 rajuka, clerk . . . . . 369, 381, 466 &n Rajoka, pr. n. . . . . . . . 376 Rajula, mahakshatrapa. . . 196 Rajyapale, probably a king of Kanauj. . . 234, 235 Rajyavasu, pr. n. . . . 209 Ralladevi, pr. n. . . . . . . 161 Rama Guravamiera, pr. n. . 161 Ramachandra, the Kalachuri chief Ramaduva 230 Ramadasa, pr. D. . . . . . . Ramadeva, a Kalachuri chief . . . . . . . . 229 Ramakirti, pr. p. . . . . . . 40, 422 Ramanagar-Adhichhatra : . 243 Ramapala, Pala k. . . . . . 348-350, 355 Ramorajikadi, pl. 1. . . . . . . 107 Rampurva Asoka pillar . . . . . 245 Ramtek inscription of Kalashuri chiefs, referred to . 230 Ranaka, Rana, titles . . . . . 28, 483n. Ranagraba . . . . . . . . 20, 21 Ranapallika, vill. . . . . . . 118, 119 Ranapattala, dist.. . 361 Ranarangabbima, a prince, probably the W. Chalukya Tailapa. . . . . 214, 215 Rane family . . . . . . 483 Rashamalla, son of Ereyapa . . . . 168, 173 Rashtrak uta k. Krishna II. . 304 Rashtrakatas overthrown by the Chalukyas 215 Rastikas, Rishtikas, & people. . . . 468 Rasulpur, vill. 472 Ratina, pr. n. . . Ratnadeva, pr. n. . . 229 Ratnasimba of Chitor . Ratnasimha mahamantrin. 77 Ratnodadhi-suri . . . . ratthikas . . . . . . 484 Rautta, Gedia . . . 28 RAyabrahmadeya=Haribrahmadeva . . . . 230 Raypur inscription of Haribrahmadeva, referred to. 230 Reas (Mr. A) discovery of Bhattiprolu-Buddhist relios, etc. . . . . . . preface and 323f. Rebila, pr. D. . . . . . . : 390 rechaka . . . . . * . 344 Reva, pr. n. . . . . . . . . 110 a river . . . 193 Revatimita, fem. n. . . . 390 Rigveda, students of . 216 Rishabha, Rishabhasvamin, Jaina Tirthakara 81, 232 Rishi, pr. n. . . . . Ritunandi, pr. D. . . . . . Rizawi, Bukhari . . . . . . 475 Roha, fem. n. . . . 391 Robanadeva, fem. n. 386 Robani, fem. n. . . . . . . . 373 Rohanika, pr. n. . . . . . . . 401 Rohinipada, Rohani, pl. n. . . . 107, 109, 116, 401 Rohini, pr. 1. . . . . . . 95 Rohinisvamin temple. 439 * Robo, vill. in Gujarat . . . . 24, 29n. Rohtal Rohtak, Muhammadan inscriptions at . . 143f., 436f. Rudra, pr. n. . . . . . . . . 331 Rudramana, k. of Magadha . . . . 332 Rudrarasi, pr. n. . . . . . . . 8, 16 Rudrena, a Tomara prince . . . . 117 35 . 39 118 . . 146 Magim Ali Khan . . Qastayan's mosque at Mahim Qazizadas . . . . . . . . 150, 152 142, 143 . . . R 236 203 . . . 472 Radhanapura, t. in Gujarat * 42, 79 Rabala, wife of the Chedi Lakshmanaraja , 175, 304 Rabila, pr. n. . . . . . . . 371 Rahimabad, vill. Raja, Rajagi, Rajan, or Sriraja, a Yadava chief . . 213 rajadauvdrika . . . . . . . 216 Rajaditya Chola . . . . . 168, 169, 172 Rajakoshthagara family . . . . . 40 Rajakadraha, vill. . . . . 236 rajalipikara, royal scribe . : . 94, 369 Rajamalla of Chitor . . . . 35 R&janagara-Abinadabad . 41, 78-81, 84 Rajasagararsuri . . . . . . . 3a Bajasama-suri . . . . . . . 39 Rajasekhara, autbor. . . . . . 34

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512 INDEX. . Rumi Khan . . . . . Rapai, Bat . . . . . . Rustam Reg, Amir . . . . Rustam Khan bin Muhammad Khan Sarbant . PAGE . 132 . 27 425 134, 135 . . . . 23 . 31 118 . . . . 86 Sabarasyamin, author . sabha . . . . Sachamita, pr. n. . . Sadajharta, mandalika . Sadasaba, pr. 1. . . Sad bapa, monk . . Sad hyasika I., Maurya chief . . , . 100 222 . 23 * 39 375 PAGE Samidata, Sami-, monk. . 95, 104, 393 Samiddhesvara, a name of the god Siva . . 409, 432 Samika, Samika, nun . . . 102, 110, 393 Samika, trader . . . . . . 374, 375, 393 Sarkaragana, a Kalachuri k. . . . . . 22 son of the Chedi Kokkalla I. . . 175, 304 Sankarana . . 23f. Samkaranaka, vill. . . . . 119 Sampa . . . Sansarika doctrine . Samvalita, pr. 1. . . . . . . . 108 samvegapakshi. . . . . Samvijnayamargiya, Tapa gachchha. .39, 82 sanads of Moghul emperors . . 472f. SAnobi, anciently Kakanada or Kakanava. 87, 366 Sanohi votive inscriptions . . . . 87f., 366f. ,, sculptures . . . . 319 . Sandhi, pr. n. . . . 197, 208 sanditya, race of, 161 ; gotra . . . 438 Saniedart, vill. . . . . Sankchas . . . . 321 Sankaragana], Chedi prince 175 Sankheda Land grants . . , 19f. >> t. in Gujarat . 23 Santilla, pr. 1. . . . 22 Santinatha, Jaina tirthakers 81, 82, 232 Santipataka, vill. . . . 348, 367 santiraja, Maurya chief . . : 223 santisagara-suri . . . .39, 79 Santishena, a Jaina sage . . 236 gapukagama, vill.. . . . 375 Sa pa dalaksha country. . . Sapaka, nun . . . . 111 Sapha race . . . . . 38 Saphineyakas, Saphineyika 371, 374, 401 Saradasimbadeva, a Kachchb&pagbata prince 234 Sarahkotta vishaya . . . . . . 119 Sarasvati, river . . . . . . . 193 , gachchha . . . 40 Sarbuland Khan Khwaja Rahmat Allah . .. . 162 sarika, a starling . . . * 259 Sarkaradevi, pr. n. . . . Sarotra, vill. in Gujarat , * 24,32 Sarvastivada teachers . 212 Sarvasura, Maurya chief Sasada, Sasada, vill. 99, 397 Sasadaka, pl. n. . . * 116 fasana-patta . . . 217 sashtadasapraksityopeta . . . 216 Sasidhara, pr. 1... . . 8,18 Sat&ji, Satrusalya, Jam of Navanagar . . 36 Satakapi, Andhra k. . Sathisiba, fem. 1. . . . Satila, pr. n. . . . . . 95, 375 Satisiri, nun . . . . 382 Satiyaputra, perhaps k of Satvats . Satrumjaya Jaina inscriptions . 34f. ,, Siddhasaila, sacred place . 38, 86 Satrusalya, JAm of Navanagar . . 35, 39 sattra . . . . . . . 224 Satugha--Satrughna, pr. D. . . . . 327 Satyabhama and Krishna . . . . . 314 Satyavakya Konguoivarman, k. . . . . 172 Savithadesa, country . . . . . 559 392 Sadita, fem. n. . . . Sadr Jahan, poit . 290 Sadr ul-sudur . 475 Saduktikarnamsita of Sridharadasa . 332 Sagara gachchha, 36, 79-83; Pattavali of . Sagha, pr. n., 95; Sagha . . . . . Sagbadeva, pr. n. . . . . . . 106 Saghadina, nun . . . . . . 101 Saghamita, monk . . . . . . 112, 397 Sagharak hita, pr. n., 113n, 386, 396, 398; rakhita. 383, 397 Sahasrakuta, tirtha, 38; image or representation of . 78 Sahsaram, t. in Bibar . . . . . 161 Saiva names . . . . . . 95 Sajja, Bai . . . Sakas-Musalmans . . Sakadina, pr. n. . . Sakad vipa . . 331 Sakadvipica Brahmans 331 Sakalakirti, pr. n. . . Sakambbari, t. . . . 119, 422 Sakarak hita, pr. 1. . . . sakyamuni, image of 212 Salimnagar, fort . . . Salipura, t. . . Samadbisa or Samiddbesa, a name of Siva Sam adhya, fem. 1. . . . . . . : 210 Samana, monk . . . . 327-329. 378. 393 samanera . . . . . . . . 98, 103 Samantadeva, raja . . . . . . . 144 Samatika (?), pr. n. . . 394 Samaveda, students of . . . . 216 Samayaka, freshthin . 25 Samba, son of Kris na and Jambarati 332 xamcharanakas . . . . . 484, 486 Samdhana, monk . . . . . . . 103 Samgamanagara, t.=Samgamner . . Samgami, vill. . . . . Samgamner copper-plates of the Yadava Bhillama II. edited . . . . . . 212f. Samgba, pr. n., 272, 274, 378; Samgha. . amga. . . 393 Samgha of Magadha . . . . . 366 Surghadata, pr. n. . . . . . . 381 Samgharakhita, pr. n. . . . . 95, 381, 388 Samgharakbita, nun . . . . . . 100, 392 Samgbavala race . . . . . . . 41 Samghila, pr n. . . . . 95, 377 Samgrama-Rama, a biruda . . . . 215 Samgramasimba of Clitor. . . . 36 291 . . 161 . 222 . . 88 201 . * 466

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INDEX 513 102 380 * * 378 . . . 395 94 224 138 329 . . . 394 200 473 473 . . . . 146, 154 mah . . 291 230 . . . . 176 . 174 PAGB PAGB sayurghdio 472-476, 480 Siribhaga, pr. n. 394 Sayyid Havazid . . 138 Siridina, non 110, 393 . 262-266 Seasons . . . Sirigata, pr. n. . . sokyaka . 130 Sirika, fem. n. Sellavidoya, a biruda. 213 Sirimita, nun . . 394 Sena, pr. n. . . . . 206 Siripala, pr. n. Sena dynasty . 349, 350 Siri-Satakapi, Andhra k. 88 Senart's versions of the Aboka ediots. * 246 Sirohi, t. . . . . 42, 80 Sesha, chihna of Parfva . . * 311, 312 Sisodia clan sota la pote-grey doves . . . . 260 Sitalanatha, image of . . 81, 85 Sotapatha, pl. 1. . . . . Siva's eight bodies . . 14n. Sethi . . . Sivadasa, pr. n. . .." 229 Seuna or Seunachandra II., Yadava k. . Sivadeva, pr. n. '. . 208 Sounachandra I., Yadava k. 13 Siyag hoshaka, pr. R. . 207 Bewah, t. in Dihli Sabe Livajt of Palitana . . . . 35f. Shabhika-Sabhika, pr. n. Sivanadi, pr. n. . . . . . . 95, 101 Shagathi nigama 328 Bivasena, pr. n. . 208 Shah Alam, emp. . . 473, 475-477, 479 Sivaskandavarman, (Prakrit inscrip. of) Notes on, 483f. Shahbazgarhi Rock ediots of Asoks 447f. var. readings in, . . . 483, 485 Shahjaban, emp. 36, 143, 147, 151, 152, 281, 290, 435, 436, Sivati, pr. n. . . . . . Sivayasa, fem. n. . . . Shahjahanpur, vill. Siyaka, Paramara k. . . 181 Shaikh Nasir . . . 151 Sobha, son of Bhaba Lala . . 439 Shamsher Kban . . Sodasa, mahakshatrapa. . 195, 196, 199 Shams-uddin Altamsh . 431, 432 Sohada, Sreshthin . . . 26 Shamada-Samudra, pr. n. . 327 Somapatha, the god siva. 213n. Sbargi rulers Somanatha pagan or Devapattana. 437-439 shashtyabda . . Somasvamideya, -Vishnu . . Sher Bublal's mausoleum . . 157, 158 Somesvara, pr. n. . . . 161 Sher Sbah Sbarqi . 144, 150, 151, 429 >> minister of the Chedi Lakshmanaraja Sherpur, t. in Bengal . 288, 290, 291 . , I., W. Chalukya k. . . . 304 Shota gotra. . . Sona, pr. n. . . . . . . . . 373 Sidakada, Siddkada, pl. n. . 397, 398 Sonadeva, pr. n. . 97, 371 Siddhachakra . . . 77 Sonak, vill, in Gujarat, Sanaka 24, 331. Siddhantasamudra-suri 39 SonakAyana, k.. 243 Siddharaja, Chaulukya k. . 1. 422 Sonara, --Sonari, vill. . . . 96, 112, 116 Siddhasaila, or Satrumjays . Sonasiri, nun . . . . 402 Sidd beba patha or Siddhesvara, the god si Bonpat Muhammadan inscriptions . 138f. Sidbatha, pr. 1. . . . . . . . 377 Soyasa, pr. n. ..... * 110, 405 Siha, nun . . . . . . . 112, 379, 394 Gramanaka, pr. 1. . . . * 204 Siha, sheth . i 108 Sreshthin . . . Sihadeva, pr. n. . . 393 Sreyamsa, image of . . . 86 Sihagiri, Siha-, pr. n. . | Sridhara's Devapattana Prasasti . * 4376, Sihamitra, pr. n. . . 201 Bridhara, pr. n. . . . . . . 438, 439 Sihapadika, pr. n., . 207 >> Brahman . . . . 348, 349, 357, 358 Sibarakbita, pr. 1. . . 97. 98 | Sridharadasa's Saduktikarnamrita . . 332 Sijha, fem. n. . . . 392 Sridhantawana, pr. n. . . . . 344 Sikandar Shah, emp. . . . . . 137, 433 Srigriha sambhoga of Jainas , i 204, 209 1 of Bengal . . . . 282, 283 Brimali race . . . Sikha, vill. . . . . 18, 19 srimara . . . . 268, 260 Simgha-the Kalachuri chief imhana . . 230 Sriparnaka, vill. Paniu . 22, 23 Simbadata, fem. n. . . 374 Sripatta . . 344 Simhagoshtha, vill. . 118 Sripura, Brikastipura, t. . Simhana, a Kalachuri chief. . . 229, 230 B. 1-Sivali devi . . . 32, 33 Simhaprabha-suri. . fruta-devuta, .the goddess of eloquence' . 232 Simharaja, pr. n. . . Stambhatirtha,Cambay . 38 Simharaja, Chahamana k.. . 117, 118 Sthana, t. . . . . Sinha-samkranti in dale , 118 Stbauika kula of the Juinas * 204, 207 Simhatila ka-suri . . . . 39 Sthira, fem. n. . . . . . 210 Simbaraja, pr. n. . stupa, of the Jainas , 312, 313 Sinda chiels. . . 170 Subahita, pr. n. . . . 102, 394 Sindhuraja, Paramara k. . i 181 Subhachandra, pr. n. . Sindinagara, t. . . . . 214, 216 Subhuga, and Subhaga, pr. no. . 99, 332, 371, 396 Sirhind, dist. . . . . . . . 144 Subhashitavali of Vallabbadeva, quoted . . . 141, Siri, nun . . . . . . . 4 'Sugunasevadbi-suri . . . . . . 39 30 86 224 236 2900 * 39 276 . 211 276

Page #589
514 INDEX. Tit 881 112 38 319 * 204 161 PAGE Salapani, pr. 1. . . 831 Baldua, pr. n. . . Bumans, monk , . . Bumatikirti, pr. 1. . . Bumatinatha, Tirthakara 78, 84 Bumatisagara . . Bapaka, vill, now Senak . * 25, 33 Bonga dynasty . . . 196 Suparnas-demi-gods . . Bapdrivandtha, Tirthakara 82 Sapathama, pr. 1.. . . 887 Bapratibuddha, pr. n. . .. . . . 37 dara, a poet, 120, 181; family. . Barapala, Pala k., probably Vigrahapala I. . Bdrasiringhajt of Palitana . . . . . 86, 85 Burashtra, country . . . 222 Sarata-bandira,- Surat . . 49, 78, 79 Buriya, non . . . .894, 396 Bariyabha, god . . : 320 Sarpata, pr. 2. . . 296 Safarmapun, tn. aow Kot Susi or Susi, vill... . * 299 Busthita, Jaina teacher .. Satatika, pr. n. . . 400 mddti kini .. . sulfadhara, mason 481 Sutta-Pifika 93, 105 Savapamaha, pl. .. . 329 Styrattajma, imago of . . . 84 mdmin . . . . . . . 22 Srusaga (), t. or vill. mastika. . . . . . . . 312 Svatiguta, pr. 1. . . 98, 100 Qyamaladevi, daughter of Udayaditya of MALAVs and wife of Vijayasimba . . . . . 9, 16 410 PAGE Thorasisi-Sthaulafishi, pr. n. 327 Tikina(?), pr. D. . 397 Tilbana, pr. D. . . . . 232 Timgyadeva (r)), pr. n. 348, 355 Timar Sbah, emp.. 473, 476 Tiridapada, vill. . 102, 116, 384 Tisa, pr. 1. . * . 327, 384 Tirska, pr. 1. . . 93, 104 Tiskya days . . . . . 259, 262, 264-286 Tihana, pr.. D. . . . 232 Tithio in dates :-Bright half month, 8rd . . . . . 118, 234, 410 18 9th . . . . 229 11th . . . . 13th and 16th . 118 Dark half month -2nd 299 3rd . . 9th . . 299 10th . . 15th Tomara prince Radrena another chief 117 Traigarta, km. . . . . Traikalakaka, vill. . . . . . . 118 Trikalinga, country . . . 298 Tripuri, capital of the Kalachuri or Chedi kings . 2, 6, 18: Tribald, mother of Mahavira . . . 315, 317, 318 Irisala: . . . . . . . . 312 Triloobana paladeva, probably a k. of Sanaaj . 236 Tubavana, Tambavana, pl. n. , 91, 96, 99, 116, 369, 384, 392 Tada, Tuda, Tada, pr. nn.. . . . . 384, 388 Tughlaq Shah . . . . . . 169, 436 Tumbavana, pl. n. (v. Tubavana). . . . 369, 884, 392 Tanakupaka group of 12 (villages] . . . 118 Turamaya, Ptolemy II. . . . . . 463, 471 Turushkas-Muhammadans . . 181, 409n. 483 ..216 117 . 87 483 . 93 299 * . 884 * 168, 169, 172 * * 193 Tailapa, W. Chalukya k., married Bonthaderf , 904 Tikarapada, pl. . . . . . Takkola, t. . . . . . Uchenagari kak ha of Jainas . . . 205, 208, 210 Takshaka, Maurya ohief Udayaditya Paramara k. of Maluva ; his daughter Tamalipti, to . . . . . . . 344 Sramaladevi . 9. 16, 181, 304 Tambalamada, vill. . Udayamana, a chief ; his Dadhpani rook inscription 343f. Tambapannt, Tamraparpi . 486, 471Udayaraja, pr. n. . . . . . . 232 Timraparnl, river . . . Udayarnava-suri . . . . . . . 39 Tandalapadraka, vill. Tandalaja Udayasagara-suri . . . . . . . 39, 79 Tantrapalay & chief defeated by Chabamans Udaypur prasasti of the rulers of Malava, referred to 181 Vakpktiraja . . . . . . . 117 Uddbarana, pr. D. . . 331 . . Tape gaohohha of the Jainas . . 36, 38, 78, 80, 82-86 Udubaraghara, vill. . . 96, 98, 107, 116, 400, 401 - Pattavali of, Udyotana-suri . . . . . . . Tapasi, T&pasiya raco. . .94, 101, 105, 873, 874, 980 Uggahini, pr. n. . . . . . 207 Tarahga, vill. and tirtha in Gujarat . Ugira, t. . . . . . . . 100 Tardi Kuchuk . . . . . . . 428 Ugrasenapura, t. . . . . . . 41 Teja . . . . . . . . . 91 Whada gotra 41 Tejardja, pr. 1. . . . . . . . 276 Ujeni, Ujeni, Ujjain, cap. of Malwa . 92, 96, 100 Tevani, Traivarna princeus. . . . . 243 102, 104, 105, 107, 110, 269, 372-374, 379.381, 385, 391 Towar inscription of Gayakaradova, referred to . . 8 Ukesa race . . . . . . . 40 Towar inscription of Jaguinhadova, odited . 17 Ulugh Beg, Amir . . . . . . 157 Thabhaka, pr. D. . . . . . . 211 Unadaji, Uunad&ji, of Palitina ... . . 36, 79 Thaniya kula of the Jainus . . . . . 203 Unnata durga Data durga . . 38 . Thera Naga . . . . . . 886 Upakesa race . . . . . . . 40 Thiraka, pr. . . . . . . . . 117 Upasijha, monk . . . . . 104 ... . 87f.

Page #590
INDEX. 515 886 . . US 470 329 199 . 438 . 391 : 229 . . 891 PAOB PAGE Upedadata, Upidadata, pr. n. . . . 91, 96, 101, 373 Vallabharaja, probably ihe Rashtrakata Krishna II. or Urvast, wife of Purtravus. . . . 8 Krishnarallabba . . . . . 300 Uda rade . . . . . 40 vallava: . . . . . . . . 484 Unabha (Rishabha), pr. 1. . . . 206 Vamadeva, mentioned in Chedi inscriptions . . 2,7, 298 Usbkar-Hashkapura, vill. in Kasmir 198 Vamana, pr. D. . . . . . . . 299 Unitba(P), vill. . . 869 . Vamgapala, k. . . 243 . Utara, a Bajuks . . 881, 393 vanakufatabhimi. . . . 224 . . Utaradasakn, pr. . . . 198 Vanaraja, Gedia . . . 24, 88 Utaradata, and Utaramita, pr. an. . Vandhula gotra . . 359 Utkalx, . people . . . . . 161 Vanga, people, . 9, 16, 365, 409n. . Uttare vars-Siva . . 127 vanija, nila . . . . 94 Oyabhatia, an astrologer . . . . 438, 439 438, 439 Vaoksbu, river. . . . . 181 Vappairs, Maury cliet . . . . 223 Varadata, pr. n. . .' . 390, 391 Varana gana of Jainas 03, 204, 207, 209 Varanahasti, pr. D. . . . . . . 210 vachabhdmikas . Vararena, fom. 1. . . . . . . . . 390 . . Vachchbaliya kula of Jainas . . . 198, 202 Vardhamana-stri 36, 37 Vachha-Vatsa, pr. n. . Vardhamana Tirthakar : 199 205, 208, 209, 211 . Vaobbi (=Vatsl) mother. . . Varendri, country . . . . . . 348, 367 Varyatika tribe of Brahmans 214 . . . Vaddiga or Vandiga, a Yadava chief 118 Varnamana, k. of Magadha Vadhisiva, pr. n. . . . . 208 332 . . . . . . . varshdh, NO SOLI. 2, 263 Vadibhashana . . . 40 . Vadivahana, Vaai. and Vadi., t. 108, 110, 116, 368, 370, 391 Varuna, pr. . . . . 391 Vasave, nun . Vadnagara-Nagara . . . . . Vasithipata Apanda . . 88 vagaldkammatabhumi. . . 224 Vastasya family Vaghli inscriptions, oited . . . 221f, Vastrakula race . 438, 439 Vaghumata, geog. term . . . 101, 116, 375 Vasula, fom. 1. . 375, 381, 391 Tagvara, oo. . . . . 41 Vasumita, non Vahila, pr. n. . . . . . . 381 Vasushka, Maharaja=VAsndeva. 369 vaideha . . . . 129n. Vatagartika, vill. . . 176 Vaidyadeva, k. of Kamarupa . . . 348-360, 366-857 Vataga kahiniod ta . . . 224 >> inscription of . . . . 347f. Vataardja, Chabamans prince . 117, 119 Vaidyanatha, name of Siva . . 16 Varvi, pr, 2. . 161 Vairi, Vaires, or Verf sakhd of Jainas 203, 321 Varvulavedra, a group of three villages 216 Vairisimha, Gabila prince .. . . 9,16 Vayudati, fom. D. . . . . . 373, 380 > II., Paramara k. . 181 Vedanga. . . . . . . . . 341 Vaishnava names. . . * 95 vedadeyaka . . . . . . . 868 Vaidyas . , - 468 Vedikas . . . . . . 319 Vajanagari sakhd of Jainas 201 Vedisa, t. . 93, 98, 101, 102, 110, 116,369, 371, 378, Vajaraoadya, pr. n. . . 883, 386, 390, 898 Vajasaneya sakha . . Vejaja, vill. . . . . . 92, 98, 116, 385 >> Sarkita . 22 Veni, river . . . 299 Vajiguta, pr. n. . 370 Vera or Vaira sakha of the Jaipus . . '. 204 Vajini, nun . . 390 Verohakata, t. . . . . . . 116 Vajinika, pr. D. . . . 394 Vesala, vill. . . . . . . . 299 Vajradaman, a Kachobhapaghata prince , 234, 235 Vesamanadata, pr. n. . . Vajra-sdkha of Juidas . . . 38 Vidhipaksha gachchha . . . 39 Vajrasena, Jaina teacher . . 38 Vidyabdhi-suri. . . 39 Vajris, Vrijis, people . . . 471 Vid sadbara, Jaina teacher . . . 38 Vakalader . . . . . . 93, 94 | Vidyadharas, demi-gods . . . . 312, 321 Vakald, a queen . . . . . 370 Vidyadharadeva, Chandella k.. 234, 236 Vakhatoband, Nagarsbeth of Ahmadabad 36 Vidyad bari sakha of Jainas . . . . 198, 211 oakkulikshetra . . . . . . 224 Vidyananda-kari, Jaing' . . . . . 39 Vakiliya race . . . . . . . 92, 100 Vidya-suri . . . . . . . . 39 Vakpatirkja, Chahamana k. . . . 117 Vigrahepala, Plla k. . . . 348, 349, 365 Vikpati-Munja, Paramara k. of Malan Vigrabardjo, Chahamans k. 117, 119; his Harsha in. Vala, pr. n. . . . . soription edited . . . . . . 116t. Valabhi, city in Surashtra . . 222 Vijala, pr. n. . . . . . . , 409 Valabbi, 'lord of,' . 169, 173 Vijaya Anandasuri . . . . . . 79, 82 VAIAKA . . 29 vijayabharana, a biruda Vilaparaja, Maurya chief . . . . . 223 Vijayabharananatha, (a temple of 214 V&#vahana, pl. 1. . . . . . . . 378 | Vijayadana-suri . . . . . . 38 Valle temple . . . . . . . 439 Vijayadaya-sari . . . . . . . 38 SU2 208 299 96, 99 . 304 387 * 214

Page #591
516 INDEX. . 38 89 38 299n. 232 W 38 78 * . 213 PAGE PAGE Vijayadeva, Jaina pontiff . 25, 31 Voddiyavva, wife of the Yadava Vandiga (Vaddiga) 214 Vijayadeva-suri . . . . . 38 Vodva Stupa, Jaina . . . . . . 204, 321 Vijayaderendra-suri . . . . . 39 | Vsidhahasti, a preacher , 204, 321 Vijayadhanesvara-suri . Vriddha sakha of Osvals . 41 Vijayadhiraja=Vijayapaia the Kachchhapaghata Srimalis . prince . . . . 235 Vriddhisagara-suri . . . Vijayajinendra-suri . Vudina, fem. n. . . . . . 99 vijaya-kataka . . . . . Vugalaka, pr. n. . . . . . . 327 Vijayakirti, Jaina sage . 40, 236 Vsapura mandala. 181 , pr. n. . . . . vyutthanika . . . . . . 344 Vijayakshama-suri . . 38 Vijayapala for Ajarapala 275 Vijayapala, a Kachchhapaghata prince 234 Vijayapaladeva, Chandella k 235, 304 Vijayapaladeva, probably a k. of Kanauj. . . 235 Wali Muhammad . . . . . . . 476 Vijayaprabha suri . . .' . 38 Valtu Khan . . . . . . . 247 Vijayasena, Jaina pontiff . . . 25 Week days iu dates :, priest . . 4.82 Sunday . . . . . . . . . 9, 18 Vijayasena-suri Monday . . . . . 2, 118, 234, 299 Vijayasimha, Guhila prince of Mewad . . 9, 16, 304 Thursday . . . . . . . . 410 , Jaina pontiff. . . 25, 31 Saturday 229, 299 Vijayasimhadeva, Chedi k. . . . . 305 Western Chalukya Somesvara I, and Tailapa . . 304 Vijayasimha-suri . . . . 38, 39 Vijayasinya, Acharya . . . 211 Vijayasiri, fem. n. . . . 209 Vijha, monk . . 111 Vijita, pr. 1. . . . . 94, 97 y instead of j. . 298 Vijjahara-Parsvanatha . Yadava dynasty . Vikanera . . . . . 42, 84 Yadgar Taghai, Amir. 149 vikata . . . 126n. Yadugada gotra . 41 . Vikramaditya, name of the Chedi k. Gangeyadeva 2, 5, 304 Yakhadasi, nun . . 377 Vikramaditya I., Chalukya k.. Yakhadina, inonk . . 372 Vikramasimha, a Kachchhapaghata prince; his Dub Yakhi, nun. . . . 101, 378, 390 kund iuseription . . Yakhila, monk . . . . . . . . 109, 111 Vimalaharsha . . . . . . . 38, 86 Yakshas . . 318 Vimalasiva (R), an ascetic Yamadata, pr. n. 438 . . . . . . . . * 386 vinsopaka . . . . . . 130, 236 . Yamarakhita, pr. n. . . 95 . . . . Vinhuka, pr. n. . . 95 Yamuna, riv. . Vipula, monk, 401; Vipula, nun, . . 391 Yasahkarnadeva, Chedi k. 9, 15, 304; his Jabalpur Vira, monk, 378; Vira (?), nun,. . . 392 copper-plate inscription edited . . . . 1,8 Virabhadra, pr. n. . . . . . . . 118 Yasila, pr. n. . . . . . . . 100 Viradera, pr. n. . . . . . 161 . Yasogiri, monk . . . . . . . . 112 Virasena, pr. n. . . . . . . 392 Yasomati, pr. n. . 236 Virasimhadeva, a Kachchhap:ghata prince 234 Yasopala, pr. D. . . . 371 Virohakata, pl. n. . . . . 106, 392 Yavanas-Muhammadans Visa Osvals, V. Porvals . . . Yayya, pr. n. . . . 481 Visa, pr. n. . . . . . . 409 Years in dates :Visa tribe. . . . : 346, 391. 471 Chedi-samvat 20 . Visa-Srimala gotra. 793 . 299 Visakha, a monk 2, 327, 376, 401 872 . Visak barakhita, pr. n. . 392 874(?) Visala, pr. n. . . . . 409 907. . Visalanagara, t. in Gujarat , . . 42, 85 922 . Vishnu (?), pr. n. 928. 18 . . . Vishnubhadra, pr. 2. . . 160 Saka-samyat 213 922 . . Vishnubhava, pr. n. . 209 991. . 224 Vishnuvamsodblava : : 216 1059 . 331 Viaradera, pr. n. 95, 107 1334 (for 1336) Viavakarman, the architect of the gods 17 1452 . . . Visvamitra golra . . . . 348 1453 . Vi var upa, pr. n. . . . 1541 . . . . Vitaraga . . . . 1653, 1669. . Vitirinala (?), -hi, pl. n. . . . . . 391 1708, 1726, 1751. . , 78, 79 Vivekasagara-suri . . . . . . . 39 1754, 1755 . . . . 80 . 23 .. * 4:09 . 41 169 213 161 229 68 * 118, 299 ... 20

Page #592
INDEX. 517 . 82 85 118 930 182 937 944 960 293 142 * . 147 134 PAGE PAG. Years in dates-(continued) : Hijr dates: .891 . . . . 287 Saku- samvat 1758 . . . . 81, 82 892 426 1763 . . . . 896 . 433 1765, 1768, 1 904 137 1781, 1805 918 . (Gupta) samvat 158. 365 927, 931 Vikrama-samvat. 1013, 1027, 1030. 928 . 140 1145 . 234 . * 141 1161 . . 934 . 144 1162 . 359 936 . 148 1207. * 279, 422 . 149, 286 1217, 1282 . 28 939 . . 155 1273. * 439 942 . 150, 166 1293 ) . . 26 943 1299 . 438 1366 . 945 146, 425 1358 . . 947 . 4.29 1532 . 26, 27 949 . 160 1587 . . 951 . 157 1596 1470 (for 1471) 964 1485 . . 966 146 1620 . 969 . 143 1640 970 132, 286 1642 . . 973 . . 164 1650 975. 146, 157 1652 . . 976, 1002 . 133 1663, 1676 979 (P) . . 1674, 1678 989 . 133, 289, 434 1675 . . 60, 64, 67 1020, 1029, 1035 1682 1022, 1028 (R) 296 1684, 1686 1032 281 1685 . . . . . 31 1036, 1036 . 1889, 1696. . . . 32, 33 1039 136 1696, 1710 1042 . 290 1783, 1788, 1791, 1794. . 1044 1810, 1814, 1816, 1822, 1843 1860 1051 . 161 1860, 1861, 1867, 1875, 1885, 1057 . . . 435 * 1886 . . . . 1066. 143 . 1887-89 . 1071, 1073 . 438 1891-93 1078, 1090 . 162, 163 1893, 1897 82 1100, 1106 . 148, 158 1900 to 1943 83-86 1108, 1114 . . 153, 154 Hijrs dates : 1123, 1130, 1148 . 138, 281, 479 593 ... 1181 () . . . . 143 622 . . 431 Yoga Subba in date . . . . . 118 643 137 Yogadeva mantrin . . . . . .848, 355 670 139 Yona, pr. n. . . . . . . . 680, 688 * 158 Yona-Greek . . . 453, 463, 465, 463, 471 687 . 432 Yudhishthira-muni, image of . . . . 77 . . . 702 Yupas, sacrificial pillars . . . . . 313 708 436 YAsaf ibn Hasan Sar .. . . . . 160, 161 715 . 291 | Yusuf Shah, k. of Bengal . . . . . 284 724 4371 Yuvaraja, a Kachchhapagbata prince . . . 234 * 159 Yuvara jadeya I.-Keyaravarsha, Chedi k. ..174, 304 732, 753 292 * II., Chedi k. . . . 2, 5, 304 767. 169, 294 776 . 798 295 799 . 131 847 293 850 . . 280 Zafar Khan . . . . . 388 886 . . 384 Ziyasi-Mulk (European P) . . 282 . 37, 68 136 147 01.02 50. . * 430 * 396 * 433 725. 283

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518 ADDENDA AND CORRIGENDA. Page 2, line 16, and page 7, line 16.-See page 298 | Page 162, 1. 13-read m . . note 7. ,, ,, I. 27-- , "fafeffor.. 7, 1. 31--for Tohwan read Tolman. ,, 175, 1. 29-- , eagro. 10, 1'3-read inscription. ,, ,, in note 7-read been . 15, in note 73,-road Sri. ,,, 176, 1. 32-read foy. , 17, 1. 25-for Tohwan read Tolman. ,, 180, 1. 28-- vashpambhahkana. 1. 35-read Vrahmadi.. ,,, 185, 1. 23-- ,,:. 19, 1. 5 fr. bot. for Aditya read Aditya. >> >> 1. 25-- ,, faratto. 25, 11. 1, 2-for Harada-ajt read Haradasa-ji. ,, 192, note7 add :-As pointed out to me by Prof. 13, 1. 2-from bottom, for Dev 4-karan a read Buhler, this verse evidently contains a reDevakarapa. ference to the towns of Kalyana, Athavalli 35, foot-note, prefix . and Ayodhya; but I cannot give yet an , 81, 1. 27-for n ayar a read nagara. entirely satisfactory translation. , 87, 1. 6--for twenty, read nearly seventy (68). ,,212, last foot note,-prefix !, and add :-Dr. Fleet >> 1.9--for hundred read hundred. informs me, that these copper-plates now ,, ,, 2nd foot-note, prefix 3. belong to Ganpatsingh bin Narayansingh , 94, 1.5--for Dham &- read Dhamasiva. Pattewala, of Samgamner. He also informs >> 126, 1. 7, and p. 127, 1. 1.-As suggested by me that the Garada of the seal is repreProf. Aufrecht in his Catal. Catalogorum, sented as a man, squatting, with his hands the word Sura of the original should be joined palm to palm, and with a high tiara taken to be a proper name, and the two on his head ; and that his wings are depictpassages should therefore be translted : ed in much the same way as on the Paithan * The following is a verse of Sura's,' and and other Rashtrakuta seals. "This is (a verse of) Sura's.' ,, 217, note 18 add :-Dr. Floet, after cleaning the , 128, 1. 41-before which add of. original plates, has kindly furnished the >> 131, 1. 18--for the pardoned deceased son of following notes on the printed text :-In read son of the deceased pardoned. line 16 the inserted letters (compare note 29) >> 133, foot-note, prefix 5. are syakhya; the anusvara is omitted.-In ,, 134, 1. 1-for read and I. 8, read line 29 the reading is madana-madyanIsm'ail, son of Raib. manini".-In line 30 read iha hi narendro., 134, 11. 24 and 28, delete" and." In line 31 for [nanu] read atha.--In line 31 for (tale] read bhtito.-In line 38 the Durgah Mall. bracketed aksharas ra and vra are quite 136, 1. 11--from bottom, dele of before the clear. - In line 40 read yen=ao. renowned. ,, 219, 1. 51-read facao. 148, 1. 13, from bottom-read newyd patio wif Lel ,, 223, 1. 6-, deg949. ,, ,, 1. 42-- ,, anvitah. siwili huo naill i.e. (1. 6, from bottom) ,, 226, 1. 3-- ,, ofera: "The poor, wretched Khan Yusuf Agha, son of Shaikh Yusuf. ,, ,, 1. 24 , fiato. ,, 229, 1. 41- , Surya-siddhanta. ,, 150, 1. 20--for Wiad w realueissa sisi.e., ,, 230, 1. 30- , degC5deg. (1. 29) his Solomon-like majesty. , 238, 1. 32-- , aracao. , 154, lines 25, 26, 27, for Buhm read Bohar. ,,, 240, note --for Laskshmana read Lakshmana ,, 255, I. 31-forf read (f). , 160, 1. 12, dele the sign of punctuation after ,,, 265, 1. 10-- >> Posaha read Posatha. Asiatic. ,,, 287, 1. 21--for Path read Fath. |--prefix ? to the first noto. 297, in note 3-read Lanman. .. drkhh ml we may read drghl for-18 .1 ,135 w for-6 .1 ,157 Gzy read GDy

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ADDENDA AND CORRIGENDA. 519 Page 307, 1. 2+ read ote'. Page 411, 1. 7--read Arteco. , 334, 1, 15-add the sign of visarga opposite ,, ,, note 14 - , ortaq. the figure 8. >> 412, 1. 10-- ,, 07. ,, 335, 1. ferenido a. >> >> 1. 19- ,, analo. ,, l. 11- ,, fago. ,, 413, 1. 17 - ,, fafuere. 338, 1. 31-put a comma after was. ,,1. 32- ,, ETER. 339, 1. 13-put a comma at the end of the line. ,, 415, 1. 34-- , tuote. 343, 1, 9-for whch read which, ,, 416, 1. 16- , 09757deg. 345, l. 6-read 011o. >> 420, 1. 23-- , azer. ,, ,, 1. 21-- , TA. 1, 1, 23-add a comma at the end of the line. 361, note 36-for Kielhern read Kielhorn. 422, 1. 24-read Ramakirti and Jayakirti. ,, 366, note ?, last line-for See place reud See plate. , l. 25 for a read any, , 367, l. 16 (2nd col.)--for odata- gead odata-[4.] |

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