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190 EPIGRAPHIA INDICA
[Vol. XXXIII The language is Prakrit as is the case with the majority of the inscriptions just referred to from the same region.
As for its contents, it begins with the auspicious formula sidhan, followed by a symbol which ordinarily stands for Om. Thereafter comes adoration to the Buddha. Then comes the date, the details of which we shall presently notice. After the mention of the date comes the record proper. It states that one Barghila, son of a merchant (raniye, Skt. vavi or vänija), called Vaira (Bkt. Vajra), and grandson of a householder (gahapali, Skt. grihapali), called Sarghila, performed a meritorious deed, the details of which are lost in the missing part of the inscription. It may be observed that the donor is named after his grandfather in accordance with a well-known custom in ancient India. The inscription further informs us that the donor's grandfather hailed from Dhamakada. This place is mentioned also in some Prakrit inscriptions from Amaravati under the variant readings like Dhaññakataka and Dhanakataka (both from Skt. Dhinyakataka). The Mayidavolu plates of Pallava Sivaskandavarman, however, mention the place-name exactly as it occurs in our inscription. It is generally identified with Dharanikoța.
An indication as to the nature of the pious deed performed by Sariglila is afforded by the few surviving letters, that read (ya?]patane mahā, in line 10. Possibly he erected a mahāchetiya (Skt. mahāchaitya) at a place the name of which ended in paana. This must refer to a sea-port or a flourishing coastal town which must have existed on the site of the present ruined stūpa. Future discoveries will throw more light as to the identity and the history of the place.
Sarighila allowed a number of his near relations to be associated with himself in the merit of the pious act, who are specifically inentioned. They are his mother Dharhinavänikini, his brother Nägilarinaka, his sisters Budharnikā and Samudarnika, his wife Sigaramnika, his brother's wife Sarghanikā, and children. Some more names are inentioned further on, but their relationship with the donor is not clear owing to the damaged condition of the inscription. They are Vairasirinaka, Nägilanaka, Dhamaiinikā and Nägasarımaiinika besides those daniged. There is a mention of children again after the name of Nägilarınaka in line 8. They possibly refer to the children of Nāgilarinaka who is most probably identical with Sarnghila's brother mentioned earlier in line 5.
The inscription is dated the 13th day of the 4th fortnight of the Summer season (gimhu, Skt. grishma) of the 19th year of [the reigu of the Ilchaku ling Mädhariputa SiriVirapurisadata. The highest known regral year of this king is 20 which is cited in the Jaggayyapeta inscriptions already referred to above. On this score, thus, our inscription does not add much to our knowle:lye. However, by its location, it throws some fresh light on the extent of this king's dominions.
Its occurrence in a Buddhist record is odd, but instances are met with. Inscriptions F and H of Nigar. junakonda have it ; but it has been left unread. The same is the case with one of the Jaggayyapeta inscriptione. See Plate LXIII in The Buddhist Stupas of Amaracali and Jaggayyapeta by J. Burgess, London, 1887, pp. 110 f. Compare also Fleet's Gupta Inscriptions (C11, Vol. III) p. 46, note 3, and the Nalanda stone inscription of the reign of Yabovarmadeva, above, Vol. XX, p. 43 and note 2.
See above, Vol. XX, p. 6 and note 2. . Ibid. Vol. VI pp 84 ff.
* The latter part of the name is the feminino of riniya. It is also possiblo that her proper name has not been mentioned here. She is only respectfully referred to here as Damn avánikini, i.e. 'the pious lady, consort of the merchant (Vajra]
These children may refer to those of the donor himself, for those of his brother are mentioned separately further on.
