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possessed of the brilliancy of victory in hundreds of battles; who though his intellect is pure by mastering the higher and lower divisions of all sciences, is always easily gratified by even a trifle of wit; who, though his heart possesses a profundity that is anfathomable by the whole world, well manifests his noble disposition in abundance of good condact; who has achieved exalted fame by purifying the path of the kings of the Kpitayaga which had become abandoned ; [whose second name of Dharmāditya arose from his enjoying riches, happiness, and] wealth which have been made more resplendent by (his) non-obstructing the law.
No. 10.-BURMESE INSCRIPTION AT BODH-GAYA.
By Taw Sein Ko. Translations of this inscription have already been published at pages 208-210 of Rajendralala Mitra's Buddha Gaya, and at page 76 of Cunningham's Mahābodhi. There is some controversy as to the correct reading of the dates. The initial date is undoubtedly 657, which corresponds to 1295 A.D., and the final date 660, which is equivalent to 1298 A.D. During the period indicated by these two dates, the Burmese empire of Pagan was in the throes of a Chinese invasion. In 1284, Pagan had been occupied by the Chinese. In 1298 A.D., Kyawzwa, the titular king, had been dethroned by three Shan brothers, who bore divided rule at the new ospitals of Myinzaing, Metkaya, and Pinlê in the Kyauksè district. Two years later, the Chinese again invaded Myinzaing. In these circumstances, the only inference is that the last repairs to the Mahabodhi Temple alluded to in the inscription were carried out under the auspices of a king of Arakan.
There is, however, some diffioulty in the identification of the personages mentioned in the inscription. Mahathera Pinthagugyi cannot be identifed with certainty. Pinthagugyi or the "great Pinthagu " is a title, designation, or sobriquet, rather than a personal name, and is derived from the Pali word pansukülika," one who obtains the materials for his clothing from a dustheap or a cemetery." Such a title was usually conferred on a Buddhist monk of exceptional sanctity and austerity, who had secured the esteem and admiration of the laity. There was such a celebrated Buddhist monk at Pagan during the reign of Narapatisithu (1167-1204 A.D.).
Thadomin sounds like an Arakanese title of a king or prince. It does not occur in the chronological lists appended to Phayro's History of Burma,
King Sinbyuthakin is called in the inscription Sinbyuthikhin Tra Mingyi. The first part means "the Lord of the White Elephant," and the second "Dhammaraja." Here, again, the expression is a common regal title and not a personal name.
Siridhammar jaguru is the title of a learned monk. All royal preceptors are called "Dhammarājagaru," or the "King's guru."
Sirikassapa and Varavāsi are ordinary names of Buddhist monks.
A great deal of interest centres round the designation "Pyu-ta-thein-min", which appears as " Pu-ta thin min” in lives 9-10 of the inscription below. I am inclined to identify this personage with the "King Sinbyuthikhin" mentioned in the same inscription, and both with Meng-di, No. 9 of the “Dynasty of the City Loung-Kyet" at page 301 of Phayre's History of Burma. This king reigned from 1279 to 1885, and is described as a "son of Mengbbi-lu". There are two " Meng-bhi-lus," namely, No. 7 of the same dynasty, who reigned from 1272 to 1276 A.D., and No. 12 of the "dynasty of Ping-tsa City," who ruled from 1075 to 1078 A.D. (page 299, ibid). The latter king was driven out from his kingdom by & turper, and his son and heir, Mengre Baya, sought refage at the Court of Kyanzitthe, king of Pagan. Mengre Baya died leaving a son called Letyämengnan. This Arakanese prince
