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167
A New Vocables.
1. a(s)savärika a horseman, cavalier', Sk. afvavara-ka L 728 (A 23). It occurs also at Sanchi (L 381) in the form a(s)savāraka.
akranti 'conception', Sk. upakranti L 801 (B 19). The sculpture on which this inscription (bhagavato úkrahti) appears shows the Buddho in the form of a six-tusked elephant coming down to enter the womb of Maya. In works like the Mahavastu and the Lalitavistara the term used for conception is avakranti 'descent' and the verb used is avakram- Pali has okkama) or ukkama as in matu kucchi okkami, Majjihimanikaya III. 20. The Pkt. form to correspond Skt. avakranti would be okkanti. Hence Hultzsch considers the form ukramti of the inscription to be a mistake for okramti. But Lüders considers this not quite necessary. He thinks it possible to explain akrashti from Skt. upakranti 'approaching, coming near and compares this with the expression udaram upagataḥ occurring in the Mahdu. II. 8. 18 and Lalitavi.
55.8.
3.
kubhd 'cave' L 954-956 occurs in the Nagarjuni Hill Cave inscriptions of Devanam piya Dasaratha. The word occurs also in the Barabar hill cave inscriptions attributed to Asoka.
4. kotisanithata 'a layer of crores', Skt. kotisamstṛta L 731 (B 32). The word occurs in the inscription which is attached to a sculpture depicting Anathapindika's presentation of Jetavana to the Samgha after having bought it for a layer of crores'. The price is referred to in such terms because the coins were spread on the ground. In Páli (Cullavagga), we get santhara (Sk. sashstara) in place of sashthata of the inscription. The Pali ppp. of cantharati is santhata and the Amg. form is aanhthada (Pischel § 219, p. 157).
5. Na (t) ti announcement', Skt. jñpti.. L 697 (B 64). The word occurs in what is read as a compound sigalañati announcement to the jackals"," The sculpture shows a woman seated on a tree. Three jackals are shown sitting under another tree and the woman. seems to be addressing them. In the foreground a man is shown lying who may be dead since the scene is laid in a susana (smusana), or he may be sleeping, since he is lying on his left side with one arm below his head.
The sculpture has not yet been difficult to decide the meaning of lati. should have been written as sigale ñati
Jain Education International
properly identified and hence it is Hultzsch thought that the inscription Skt. śṛgāälän jñātrī 'who has observed
3. In such references, L. refers to Lüders' List of Brähmi inscriptions in EI, Vol. X and the number in brackets refers to the numbering adopted in his book on the Bharhut inscriptions.
4. The inscription in full runs as Asada vadhu susane sigalañāti.
Madhu Vidya/326
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