________________
OCTOBER, 1878.]
THE KUDÅ INSCRIPTIONS.
255
saha bhayya Vijay kya putânamcha saSulasa datasa Siva pâlitasa Sivadatasa Sa pilasa cha selarûpakamam duhutunam Sasa pa ya Sivapalita ya Sivada tâya Sulasadatâ ya cha thambha.
Sanskrit of No. 3. Mahâbhojyaḥ
Så dagairya Vijayâyah
putrasya Ma ha bhojas ya Måndavyasya Skanda pålitasya upajivinam Sulas adattasya Uttaradatta yâscha patrâņam bhratriņam lekha kach Śivab hûteh kanishthasya Sivasar maño deyadharmo layanam saha bharyaya Vijayaya (1) putraņâm cha sa Sulssadattasya Sivapålitasya Sivadattasya Sarpilasya cha sailarûpakarma duhitriņai Sasyap ayah Śiva pálitâ yah Śivadattâyâh Salasadattayas cha sthambah 11
Translation of No. 3.
Inscription No. 4 in Cave VII. This cave is the benefaction of Siva(a)ma Mâmakavejiyasa vejasa. Isirakhitupisaka(Śivašarman), after the writer Sivabhati sa putasa vejasa som
sa putasa vējasa Somadevasa deyadhamma lenam (Sivabhūti), youngest amongst his brothers the
putasa cha sanagasa Isirakhitasa Sivaghosons of Sulasadat& (Sulasadatta) and Ut &
sasa cha radat& (Uttaradatta), servants of Maha
duhntaya cha sao Isipálitâya pasaya dhambhoja Mandava (Mandavya) Khanda
máya sapaya cha. palita (Skandapálita), son of Mahabhoji
Sanskrit of No. 4. Sada geri Vijaya (Satugairi Vijaya), to- Måmakavaidyikasya vaidyasya Rishirakshitogether with his wife Vijaya; and the decora
påsakation of the rock (is the benefaction of their sya patrasya vaidynaya Somadovasya deya. Bons (whose father is alive) Sulasa data (Sula
dharmo layanam sadatta), Sivapalita (Sivapalita), Siva data patrasya cha sandthasya Rishirakshitasya si(Sivadatta), and Sapila (Sarpila); and the
vaghoshasya cha pillars are the benefaction of their daughters duhituácha sa Rishipálitâya 1 Badhấya dharmaSasap & (Sasyapâ or Sasapá), Siva pålit &
ya sanghảya chat (Sivapalita) Sivadat & (Sivadatta) and Su
Translation of No. 4. lasadat & (Sulasadatta).
This cave is the benefaction of the physician Remarks on No. 3.
(vaid) Somade va, son of the Bauddha devotee
Isirakhita (Rishirakshita) Mâ ma ka ve. 1. The change of Sivamasa to Sivasamasa is
jiya (Mâmakavaidyika), a physician, and of his supported by Januar inscription No. 7, Ind. Ant.
sons (whose father is alive) Isira khita (Ri. vol. VI. p. 40, and by the fact that Sivamz gives
shirakshita) and Sivaghosa (Sivaghosha), and no sense. 2. The sa in the phrase putanaṁ cha sa Sulasa
of his daughter (whose father is alive) Isidatasa is probably an abbreviation for sandtha,
pålitâ (Rishipalita), for Buddha, the Law, which we find in No. 4: putasa cha sandthasa
and the Fraternity. Isirakhitasa. Professor Bhandårkar (Nåsik In
Remarks on No. 4. scriptions, No. 24, Transactions Or. Cong. 1874, p.
1 1. Memakavejiyasa apparently corresponds to 347) thinks that either chasa may be traced to a Sanskrit Mamakavaidyikasya, and may mean Sasya, or if read as pasa to van, and translates it belonging to the country or town of M&makeby 'worthy. In his inscription, as well as in all / vaidya', though such a name is not known from the Kuda inscriptions where it occurs, the chaother sources. must necessarily be taken in the sense of and.' 2. Sandthasa looks like sandgasa, but that Sanátha if applied to females means one whose reading would give no senso. natural protector, i.e. husband, is alive: if 3. Puadya and Sapdya do not readily give any applied to malos it probably donotes that the good sense; one is tempted to read Buddhaya father was alive, though I am unable to produce 1 dharmdya samghdya cha. any authority for the latter interpretation. The Inscriptions No. 5 and No. 6 cannot be transulterior meaning of the term is probably lated with any confidence-the stone is much *worthy', as conjootured by Professor Bhandarkar. 'abraded.
