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No. 25] AN INSCRIBED POT AND OTHER BUDDHIST REMAINS IN SALIHUNDAM 135 is due to the small slot being rendered free from atmospheric action as in a hermetically sealed chamber (plate III-c).
The second crystal reliquary found in the second rectangular casket (plate I-d) consists of two parts, a broad and circular receptacle with its ridge raised in the centre so as to form a cavity, within which were found five complete gold flowers and a sixth flower in three bits, and a lid in the shape of a dome with a square pavilion (harmikā) and the shaft of the chhatra superimposed (plate III-c).
The third crystal reliquary is the most interesting as it is a perfect representation in miniature of the extant form of stúpa construction such as Amaravati, Göli and Nagarjunakonda have revealed to us. It consists of 4 parts a broad and circular base (vedika) or receptacle with & cavity of high ridge within which were found two gold flowers in five pieces, a dome (anda), a cubical pavilion (harmikā) with four circular holes for each side resembling a rail with cross-bars, upright pillars and coping complete, and a cylindrical part surmounting the harmikā which resembles the shaft of an umbrella. Though similar gold flowers found elsewhere are described as "starshaped ", it will be correct to describe them as "flower-shaped " as they are indeed svarna-pushpas. To most Indians the ritual in daily arādhanā (pujāvidhi) relating to svarna-pushpa-samarpana is well-known. In the absence of gold, the yajamāna offers to the priest equivalent or token money.
Buddha-chaityas : (plate II-b and d)-Two Buddha-chaityas, apsidal, were found on the slope of the hill as we walk up to the hill-top where the mahachaitya and the high chaitya (with bright plaster) are located. One of them, now in utter ruins (plate II-d), preserves a seated figure of the Buddha. What remains shows only the lower part of the Buddha's torso below the chest, his waist, thighs and folded or crossed legs. The figure shows brick frame-work with a good and thick stucco finish. Stucco, though common in Taxila, occurs very rarely in South India. Stuccooccurrence at Sälihundām again marks the place as of singular importance.
The second one (plate II-b) preserves at its apsidal end a huge pedestal of entire brick-work on which a seated Buddha figure (also of brick and perhaps also of stucco-finish) was once installed. We can make out now only the folded legs of the Buddha figure. The pedestal presents five sunk panels, in two of which lion-heads (also of brick-work) can be made out, suggesting that the pedestal was a simhasana and the Master who sat on it was no other than Sākyasimha. Similar arrangement is also found at Nalandā and Taxila. This Buddha-chaitya is very important, for in it and in front of the pedestal, almost touching it, were dug out a few specimens of pottery of brightly polished red ware of which the three figured in this article (plate IV-b) are very interesting. One is the finial of the chaitya that adorned its roof and should have got itself lodged where we found it when the roof and superstructure fell. The other two are drinking vessels for monastic use (kundikās). One is in a good state of preservation with its glazed surface and neck complete ; the other is similar to the one just described except that its neck is broken off and missing. This latter is of utmost importance inasmuch as it has an inscription engraved on its body near the base of the neck (plate IV-a). The incision of the inscription is very light and its execution has been so neat and artistic that the circular or concentric form of the pot is maintained : the mouth, the inscription and the outer edge of the pot are all in circles. The language of the inscription is Prakrit and the script Brāhmi of the second century A. C., if not of an earlier period. The lipi is similar to that of the Mathura inscription of the Kushäņa emperor Huvishka of date 106 A.C., to the Saka-sasana-lipi and the Sātavāhana-śāsana-lipi, all of the early part of the second century A.C. Below I give my reading and interpretation of the inscription.
TEXT Hamkudafor de)yika-räftavilaka-vochhiyāna[m]-Kattahārāma
