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No. 8.]
NASIK CAVE INSCRIPTIONS.
TRANSLATION . “This cave, a pious gift of Mugudase, & fisherman, together with his next."
It is, I think, too precise to translate saparivara by 'with his family. If such were his intention, the engraver would rather have used either special names of kinship or some generic word, as jati, which occurs elsewhere. Parivara may, together with the family or even excluding it, apply to companions of the donor, fellow-workers or caste-partners.
Whatever may be the exact meaning of dásaka, which I do not hesitate to identify with dásaka, as suggested by Bühler, our Mugûdâs& cannot well be different from the one who is mentioned in the next inscription, also with his surroundings (saparivdra). It is strange that the gift of the cave should thus be commemorated twice in two epigraphs, each of which is located on one side of the same door. Generally our formulas distinguish the lena from the cells (ovaraka, gabha) which are excavated in them. Although lena is here used in both cases, I am inclined to think that the word in our No. 9 points no more to the veranda, but to the cell which the same donor Mugadása must have added to his cave. This interpretation seems the more tempting as the second donation has for its object to supply with clothes the pavajita, i.e. the monk residing in the cell. However this may be, Mugadása has a namesake at Kuda (AS. No. 23), a maldkára or florist, whom nothing at least in the writing forbids to consider bis contemporary.
No. 9, Plate iii. (N. 6.) On the back wall of the veranda in Cave No. 8, left of the doorway.
TEXT. 1 Chetika-apåsakiyasa Mogudásasa (1) saparivkrasa leņam (2) deyadhama (3) tasa
leņasa (4) BodhiguteZoupasakasa putena Dhamanamdine datam (5) khetam (6) apariliga Kanhahiniya
eto cha khetato chivarikam (7) pavaitasa.
REMARKS. (1) AS. Maga'.-(2) G. and AS. lena. - (3) Perhaps dhamo; but the vowel-mark would then, contrary to use, be attached to the top of them. - (4) AS. lenasa.-(5) G. and AS. data. -(6) G. and AS, kheta. -(7) G. and As. chivarika.
TRANSLATION. « This cave, a pious gift of Mugudesa, of the lay oommunity of Chetikas, together with his next. To this cave has been given by Dhamanandin, son of the lay worshipper Bodhigute, a field in Western Kanhahini, and from this field (accrues) the providing of olothes for the ascetic (living here)."
Compare the preceding inscription. The only difficulty peculiar to this epigraph is connected with the words aparitiya Kanhahiniya. I have followed the translation of Bühler and Bhagwanlal, but without feeling so certain about its correctness as they appear to do. It presupposes an adjective aparila, equivalent to apara, which is unusual, and which in any case does not conform to the precedent Apara-Kakhadiye in No. 4 above. The analogy of that passage would rather induce us to look in the word following khetan for the particular Dame of the field. Anyhow the long vowel of li, which is quite distinct, remains somewhat puzzling; it would make mo think of some passive participle of the future a-paritiya, if the use of li with the prefis pari were testified to by literature or gave some clear and satisfaotory meaning.
