Epigraphia Indica Vol 17

Author(s): F W Thomas, H Krishna Sastri
Publisher: Archaeological Survey of India

Page 29

10
EPIGRAPHIA INDICA.
(VOL. XVII.
the 926th year) of the Saka era, during an eclipse of the sun, Setti Brahmayya granted for the god Brahmēsvara a field, 200 mattar; ... for the drummers and public women he granted a field, 30 mattar; for the monastery he granted a field, 50 mattar; for the benefit of the temple he granted a field, 120 mattar.
(Lines 23-29) Āychakabbe, daughter of Gennayya of Kalkere, granted for the monastery out of her own honorary estate a field, 50 mattar. Thus (there are) for the monastery 100 mattar.
(Lines 29-47) Likewise out of the revenues of this land they shall provide food and clothing for the 5 ascetics living in celibacy. In the case of any superiors of this place, if there should be committed a breach of celibacy or the like in conducting the highest offices, they shall expel (them). The leading men shall be such. They shall preserve this pious foundation, under this constitution. If the mayors of the town and the burgesses should have neglected it, guilt shall accrue to them. Any person, whether of the mayors of the town or of the burgesses, who should violate this constitution or any other constitution, (will become) a dog, an ass, or a Chandala, an outcast from society.
(Verses 1 and 2: Sanskrit formule.) (Line 70) Happiness! great fortune !
No. 3.-A NAGA FIGURE IN THE MATHURA MUSEUM.
BY Y. R. Gupte, B.A. On page 18 of the Annual Progress Report of the Archeological Survey of India, Northern Circle, for the year 1908-1909 an inscribed pedestal from Rål (No. 45) is mentioned. The upper part of the image must have been found since I examined the sculpture at Mathura. It represents a Någa standing between two Någis. The height of the sculpture is 4' 2". The inscription measures about 2 ft. in breadth and 7 in. in height.
The imago came from a mound near the village of Bhadal about six miles from Mathura. From local enquiries it appeared that people from the neighbouring villages used to visit the epot and vows were made to the deities by barren women. When they got sons, they resorted to the place for tonsuring their hair.
The Någa in the centre has & canopy of seven hoods with forked tongues, as is usually the case with the other Någa images of Mathura, and is similarly dressed. The threefold triangular necklace is a little damaged on the breast. We can see the bracelet on the right wrist, and a similar one on the left is hidden by the upper garment. The position of the hands is similar to that of the Någa figure from Mathura city of the Kushāns year 52 (A. S. R. for 1908-9 Plate LIV). The left hand holds a small vessel ; and a lotus bud is visible in the right. The Nagis are dressed in garments of the same stuff as the Någa and have the same appartenances in their hands. Beneath the feet of the deities were short inscriptions, now much defaced, which probably contained their names. The vestiges that remain favour this view.
On the pedestal are five males and five females and also two boys with folded hands. They are worshippers. The right hand of the man to the extreme proper right is gone. The male to the left and the female to the extreme proper left have their hands folded, the others holding lotus stalks in their right hands. On the lower part of the pedestal is an interesting inscription
[ Odamagram means 'samptaous meal '; see South Indian Inscriptions, Vol. IIT, Part III, p. 256, footnote 1. (The meaning is : One of the superior members of these will be provided with sumtuous meal'.-H, K. 9.]