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No. 8.]
NASIK CAVE INSCRIPTIONS.
No. 21, Plate iii. (Ksh. 3). Above the image of a Yaksha in Cave No. 18.
TEXT.
bena cha (1).
ni
cha veika (4) yakho cha kârita (5).
be made."
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REMARKS.
(1) The traces preceding be make one think of a f. Is it the rest of kutumbena? Above the traces of this hypothetical t, the rest of sidham, which began the epigraph, are still discernible in the preceding line.- (2) AS. °ni. e .. ya; G. yacha.- (3) G. Nadasi°.- (4) G. veyika. (5) G. kârito.
yava (2) Nadasiriyâva (3)
TRANSLATION.
and by Nadasir! the rail pattern and the Yaksha have been caused to
No. 22, Plate vi. (Ksh. 1).
On the upper sill of the right window in Cave No. 19.
TEXT.
1 Sadavahanakule (1) Kanhe råjini Nasikakena 2 Samanena mahâmâteņa lepa kârita (2).
REMARKS.
(1) AS. kula. (2) G. karitam.
TRANSLATION.
"Under king Krishna of the Satavahana family this cave has been caused to be made by the officer in charge of the Sramanas at Nasik."
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I can hardly believe that the apparent readings kakena, mapena, tena can all be - correct. Samana as a proper noun seems little likely, the more so as in our epigraphs the adjective expressing the origin or the town of the donor is generally placed after his name. I consider it easier to admit that, for instance, samanena ought really to be read samananam, and that the functionary here meant conformably to the precedent of Asoka, of which Bhagwanlal reminds us in connection with this very text, was entrusted with the inspection of the monks in the Nasik district. Hence my proposed translation, which is of course hypothetical.
No. 23, Plate v. (N. 9). Over the doorway of the last cell in Cave No. 20.
TEXT.
1 Deyadharmmo yam upasi2 kaya Mammaya layanam.
TRANSLATION.
"This gift, a cave, of the lay devotee Mamma."
No. 24, Plate i. (Ksh. 22).
On the back wall of the veranda in Cave No. 20.
