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328
THE INDIAN ANTIQUARY.
[NOVEMBER, 1881.
would regularly become kați in Páli, just as Sanskrit krita "done" appears in PAli as kața, at the end of some compound words.
The names of the two ladies who jointly presented the shrine are given as Balana mdi and Balaja yâ, of whom the latter is stated to have been the mother (mátá) of the former.
Bala na ndi is further described as being kichhubini or full of penances. Sir E. C. Bayley altogether failed to read the word kichhubini; Professor Dowson reads it dhaja- bino, which he thinks to be "probably a compound of the Sanskrit dhraja, a flag." The possibility of such a compound must be conceded; but the word would be dhajabini; for the last letter is unmistakeably ni. However, the first letter is undoubtedly k joined, pro- bably, with the vowel-sign i. The outlines of the k are quite distinct on the copperplate; and as I have already remarked, traces of a dotted line across the head of k are just recognisable. The second letter is in all probability chhu ; the loop at the foot, indicative of the vowel 1, is clear enough on the plate; the body of the letter with the curve at the head of, and the stroke across, the perpendicular line best agrees with chh.10 The word, then, most probably is kichhubini, or in full kichohhubbing, & compound of Sanskrit ksichchhra "penance" and úrva "receptacle," (with the possessive suffix in), meaning lit. "she who has a receptacle of penances," i.e. "full of" or "much given to penances."1 This lady is also described as an upásiká or "female lay-devotee" and as the "owner of the vihára," probably the vihára to which the monk belonged. The latter epithet shows that she must have been a rich woman who could well afford to give a pratithana for the monk's yathi. Rich upásika ladies who built and endowed Vihåras are, by no means, uncommon in the history of Buddhism." Both
Sir E. C. Bayley and Professor Dowson make the donor to be a male person ; but in that case the word would be upásako. The form upasika (with the vowel 1) shows that the word is feminine, which is further confirmed by its agreeing with the other feminine words vihdrasvamini, Balanaridi, kichchhubbini. Professor Dowson reads the first of these three words vihára-tachhino; it should be tachhini. The last letter is unmistakeably ni. The second letter, as certainly, is mi; for chhi is usually written thus: The first letter, it is true, closely resembles the letter which is tra in putrasa (1st line), tta in vyattadivase (1.2), and tva in satvdnash (1. 3); but neither is it very unlike sva; and the probability is on the whole largely in favour of svamini, as Sir E. C. Bayley already read it."
The name of the Vibâra or monastery is given as D â mana, lit. "relating to the Dona or Artemisia flower." This is a sacred flower from which the Dámanaparvan, a festival on the 14th day of the month Chaitra (March-April), takes its name. The Vihara was probably so called on account of the abundance of those flowers on its grounds. Buddhist monasteries frequently took their names from groves of various kinds of trees or plants in their neighbourhood." The word was correctly read by Sir E. C. Bayley, who also suggested that it was a name, though doubtfully, and took it to be the name of the locality where the vihara was situated. But it is much more probable that the name is that of the vihára itself. Professor Dowson reads the word dachhani and translates it "southern," making it an attributive of the vihara ("the patron of this southern vihara"). But the letters are perfectly distinct and are clearly dámane; and the Sanskrit dakshina in the sense "southern" always takes in PAli the form dakkhina (Prakrit dakkhim and dahina), but not
!
uakshan of the vihen much
Whether Worker
• The two Dames have nearly the same meaning: 1 Balanandi," she who rejoices in strength," and Balajayt," she who conquers by strength." The first part of the compounds, however, might also be bdla, children."
10 See the forms of this letter in J.R. 4. 8., vol. XX, pl. iv.
11 Or the name might be read kichchhurbine, and dorivod from krichchhra "penance," and dymi "wave," "quantity" (with suffix in). The meaning would be the same "full of penances." Kyichchhra means "pain," "torment," and is also the term for a particular kind of severe penance of fasting.
1 Thus, the famous lady Visakha, who built the Párodrama vihdra, near Srivasti.
13 However the reading tachhini (or tuachhini, MI should prefer) would not affect the sense very much as it would mean " the builder of the vihera.". But the Sanskrit takahan or tvakshan properly means "& carpen. ter," "a worker in wood;" whence it seems doubtful whether the word could be used with reference to & vihira, built of stone, and with reference to woman. The Sanskrit feminine would be takahan; so that the PAli tachhint would show an irregular (though not impossible) change of the medial vowel a to i. Moreover tachhini would not agree with the locative damane, while stamint does (see below). _1 Thus the Badariká or Jujube Tree Monastery in. Kosambl, the Voluvanna or Bambu Grove Monastery in Rkjagaha, eto. See Jatakam, pp. 85, 160.; Transl. pp. 118, 221.
