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EPIGRAPHIA INDICA
[VOL. XXII.
we have just seen that the Buddhist saint who is described as the teacher of all Himalayan countries was born of a Brāhman father as his patronymic Käsapagota shows, but that his mother was a Kshatriya woman as she was a Kota by extraction. The conclusion is therefore irresistible that in the ancient period ranging from circa 150 B.C. to circa 250 A.D. there were many inter-caste marriages, which were not only anuloma but also pratiloma. The history of the Ikshvākus of South India clearly shows that the Brāhmaṇs were ready to give their daughters in marriage to the Kshatriyas if they but belonged to the ruling family.
TEXT. Inscription in the Durvāsă Cave.
No. 1. 1 Sami[da]te rajam kārayamtammhi Sivānardi-panatiskJena 2 Sivadata-natik[e]na 3 Sivamista)-putena 4 (Vachhena] M[o]galiputena 0 [Mūla*]d[e*]y[e*)na arāmam pavate ropāpita[th]
Inscriptions in the Chëri-Godadi Cave.
No. 2 1 [Siva[namd*]-[pa*J[na]t[i]k[e*][na] 2 Sivadata-natikena Si[vamita-putena] [Vachhena"] 3 [Mo*Igalliputena amache[na] Mūladevena si[lagajha [ka]rita.
No. 3.
1 Sivānamdi-panatikens 2 Sivadata-natikena 3 Sivamita-(putena]"
Inscriptions in the Sitāmādi Cave.
No. 4. Sivänamdi-panatikena Sivadata natikena Sivamita-putena
Muladeveņa amachena silāgahā kärită.
Vachhena
Mogaliputena
No...
Sivånandi-panatikena Sivadata.
No. 6.
Yuvati-mälet
No. 7.
Udaya-tår:
This whole line has been faintly engraved. The remainder has not been either engraved in the Cave or ooplod la the estampage, On pellac, in characters slightly later, probably of the second century AD. On the one wall, in characters of the wood century A.D.