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AVGUBT, 1903.) ARYA SURA'S JATAKAMALA AND FRESCOES OF AJANTA. 327
Under his seat, in letters of about the sixth century, is one word which Bhagwânlal Indraji read Kshantipádih and translated "a discourse on forbearance." This is surprising seeing that in a footnoter it is remarked that Kshantivadin was the name of Gautama Buddha in one of his previous births. It is, of course, the name of the person represented above, as also for example in Cave XVII., the figures are marked by accompanying inscriptions, -as king Sibi or Indra.
Facing Kshantivadin, according to Burgess, is represented another seated figure, and below is & stripe of green colour on which an inscription is painted in two lines, so mutilated as to be untranslateable. Sergius F. Oldenburg has already expressed the surmise that this inscription contains vetses from a version of the Jâtaka. I believe I can prove that the inscription is taken from stansas 4, 18 and 19 of the Kshantijataks of the Jatakamala.
In the following I have printed the stanzas named, whilst immediately below I have placed the text of the inscription from Bhagwânlal Indraji's lithographed tracings:
nivasanti bi yatraiva santaḥ sadgañabhůshankh 1 ...ha yatrapa rdnta sadgu.. bhushana tan mangalyan manojñam cha tat tirtham tat tapovanam 11 4 11 tan ma ...... ndjna na .. ... .. ..... Agarhitâm jatim avipya mânushîm anûnabhảvam patubhis tathendriyaih 1 agahi.. mítim avdpya manusha .. .... pâtu.. fachendriyai avasyamrityur nna karoti yah subhan pramadabhâk pratyaham esha vamchyate || 1511 Hvakyamrityu nnmh karoti yaḥ śubhan pram[A]decha..kyaham ema danyate. alamkriyanta kusumair mahtrabas tadidgugais toyavilambino ghankh
kayanta Kusumair mahiruhás ta. ddguse ... ntin[o] ghand BATÂmsi mattabhramarais saroruhair guņair Yvišeshadhigatais tu dehinah # 19 11
sardoi mantabhramates saroru ..... rvvichdva .... kahá hina .. It hardly needs further proof that the two texts are identical, and in every case where the inscription differs from the Jatakamála, it is evidently an incorrect copy. The contents of these three stanzas clearly indicate what was the subject of the picture above. The first stanza praises the place in the wood where Kshantivadin had settled; the other two verses are taken from the discourse which he delivered to the king's wives. Thns the picture evidently represented this sermon, and the figure sitting opposite to the hermit, of which Burgess speaks, was probably one of the royal women.
Under this pictaro there was another which Burgess describes thus: -"Below this is a Brahman or Pasupata, seated on a stool in plain dress and with a rudraksha rosary about his neck. Opposite him is another male figure, and between then a woman is seated, with her hands joined towards the former, whilst she is speaking to the second." Under these figures again is an inscription, which proves to be a rendering of bloka 56 of the Kshantijataka. With the correct text it runs thus:
gâtrachchhedepy akshatakshåntidhiram chittatasys prekshaminasya sadhoh ndtrachchhedityakshatakshántichirasi chit(tja tasya preksha .... .... nâsid dahkham pritiyogân nsipam tu bhrashta dharmad vikshya santâpam âpar 56 it
.... pritisaranyána maka tásik nasa . .. ndtran ddevddh dra
• (This footnoto was added by mo. - J. B.1 6 Jour, Amor. Or. Soc. Vol. XVIII. p. 196. - [See below.]
. [I have, M stated above, changed the transcribed readings for those of the facsimiles, printing the more doubtful syllables in roman typo.-J. B.]
+ [The original is so faded and indistinot that a corroot oopy is impossible. The corrections made from the facsimile are indioated by roman letters. I omit some remarks by Dr. Lüdors on the discrepancies here. . .]
