Epigraphia Indica Vol 07

SR No.: 032561
Original Sutra Author: N/A
Author: E Hultzsch
Publisher: Archaeological Survey of India
Publication Year: 1998
Total Pages: 522
Language: English
Classification: Book_English
File Size: 23 MB

Page 71

EPIGRAPHIA INDICA.
[Vol. VII
TRANSLATION
“Of Dhamma, a Yavana from Dhênuk kata." This translation is that of my predecessors. I confess that the explanation of DhanmuYaranasa appears to me somewhat doubtful. At Nâsik (No. 18, 1. 1) we find a Yavana who was the son of Dharmadêva. But the simple name of Dhamma applied to a Buddhist surprises me. This combination of a proper name with a tribal name in a compound is unusual. In other cases (above, No. 7, and at Junnar, CTI. Nos. 5 and 8) the word Yavana precedes the proper name, and both have the termination of the genitive. On the other hand, an inscription at Junnar (CTI. No. 4) supplies a compound which resembles ours at first sight. This is the attribute dhammawigumu applied to a certain Virasêna. It has been translated 'an upright merchant.' I doubt this translation for several reasons. First, it is hardly probable that the donor, a simple private person, should bestow such compliments on himself; what one would expect, is, not an encomium, but a positive statemeut like the title grihapatipramukha, which resembles dhanmanigama. Further, wiguma does not mean 'a merchant,' which would be negama. Of course the change of e into i is not impossible in Praksit, but it is a priori improbable in a case where the change would produce a confusion with the usual nigama, which means, among other things, a group of people' or 'a company of merchants. It is still less credible, if one compares the two expressions, that DharmaYavana could be used for an upright Yavana.' Hence I feel tempted to take Dhamma in both Cases in a specitically Buddhist sense, and to understand by dhanmanigama 'a member of the guild of Buddhist merchants;' compare nigamasabha at Nasik (No. 12, 1.4). On this analogy, Dhanma-Yaoung would be the community of the Buddhist Yavanas,' or rather a Buddhist Yavana who has modestly omitted his personal name.
No. 11, Plate i. (K, 11). Chuitya cave. On the seventh pillar; left row.
TEXT. 1 Dhenukakata Usabhadata-putasa Mitade2 vaņakasa thabho dânań.
TRANSLATION (This) pillar (is) the gift of Mitadovaņaka, son of Usabhadata, from Dhénukákata."
I feel iucliued to believe that this Mitaadêva is the son of that Rishabhadatta who is mentioned 3 No. 13 and any other inscriptions as the son-in-law of Nahapana. For this name is not very common, aud I tind auother connecting link in the name of Rishabbadatta's wife Dakhamitra (Násik No. 11). The silence kept regarding Nahapana as well as the titles and donations of Rishabhadatta would suggest that the inscription is later than the downfall of the Khaharátas; compare Nisik No. 4. In the palæographic forms I do not see sufficient reasons for denying that the present inscription could be slightly Inter than No. 13.
No. 12, Plate i. (K. 12). Chuilya cave. On the inside of the belt which forms the base of the great arch.
TEXT. Asadhamitâye bhikhupi. davam (1).
It is evident that the intentional application of this name to a purely fictitious being as the data in the Játora Nc. 467 is a wtally dissimilar case and cannot be quoted as a precedent.