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tamaradehesapāta; the Pandit's plate puvarājanivesitam pāthuḍam gadabhanagalenakāsayati janapadabhāvana ca terasavasasata..... data.....maradehasaghāta. Mr. Jayaswal reads pucarajanivesita pīthuḍagada (la) bhanamgale nekāsayati janapada bhāvanam ca terasavasasataketubhadatitamaradehasamghātam, while his first transcript gives pithuḍagadabhanagale and ketubhadatitāmara. Mr. R.C. Majumdar has suggested" to read the words following after nekāsayati as janapadabhā vanam ca terasakhasasatam katabhadata.....dehasāmghātam, 'expels the 1300 Khasas who were a cause of anxiety to the whole community and who injured the body of the ascetics.'
The translations suggested by different scholars present a similar divergence. Cunningham was not able to make out the meaning of the whole passage. Bhagwanlal translates: 'in the city of Gadabha he removed the toll levied by previous kings as also Janapadabhavana, for thirteen hundred years....' Dr. Fleet objects that the record cannot be constructed to mean this. It says, with some supplementary details which are not clear, that he resettled an uḍamga-uddamga, udranga, a 'town' of some kind? pāmthuddamga, ‘a market town for the convenience of travellers'; or? pithuddamga, 'a studying town', which had been founded by former kings, or by a former king, and had been...ruined 113 years previously.' Professor Luders understands the passage to mean that 'in the eleventh year he had some place founded by former kings, perhaps Pithuḍa, ploughed with a plough, and revived the meditation on the feet of Jina that had not been practised for 113 years.' M. Jayaswal's translation was originally, he leads out in procession the nïm-wood formation of the immortal body (i.e. statue) of His Highness Ketu who (flourished) thirteen centuries before.... which has been established by the Former Kings in the City of Pṛthuda-kagarbha and which is pleasing to the Country. In his last note, however, he substitutes the following:, 'he has led out in procession, on the covered seat made by the previous king, of thick and high wheels and timbers, the object of national reputation (or devotion), that immortal statue, in tikta (Nīm) wood, of Ketu Bhadra, who flourished thirteen centuries (back).'
I am convinced that all these readings and translations are wrong. I read the passage as follows, puvarajanivesita(m) Pīthuḍa(m) gadabhana(m) galena kāsayati janapadabhāvana(m) ou terasavasasatakata bh(i)dati t(ă)
तुलसी प्रज्ञा अंक 131
98
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