BARHUT INSCRIPTIONS

EDITED AND TRANSLATED WITH CRITICAL NOTES

BY
BENIMADHAB BARUA, M.A., D.Lit. (Lond.),
Professor of Pali and Post-Graduate Lecturer in Ancient Indian History
and Culture, Calcutta University ; Formerly Government
of India Scholar for Pali.
AND
KUMAR GANGANANDA SINHA, M.A.,
M.L.A., of Srinagar, Purnea.
PUBLISHED BY THE
UNIVERSITY OF CALCUTTA
1926
To
Sacred Memory
of
SIR ASUTOSH MOOKERJEE
The present edition is the outcome of a close study of the on
the Innet Railing and Gateways of the Buddhist Stupa at Harhnt in Central
India according to a new plan. Instead of setting these iusctiptions as
they are found incised in order on the existing K Oateway, component
parts of the Quadrants of the lnnet Railing, and several fragments, we
have rearranged them in such a manner that we can unveil the system
that underlies them and thereby make them truly significant. We have
broadly distinguished them as Votive Labels aud Jiitaka T;abels, grouping
the fotmer as they occur on the Gateway-pillars, the Itail-pillats, the
Rail-bars, the Coping-stones, and the isolated Ji'tagmeutt;, aml grouping the
latter as they are attached to different scenes in arcordance with the
accepted of the Buddha's life. We have followed special
numbering for each group, aml also a geucml continuous numbering to
facilitate reference. In interpreting the inscriptions we have not sparel
pains to collect as many parallels from literature as possible and proper.
In spite of all the trouble taken and the care bestowed, we witlh we could
believe that we were any more than beginners. W c feel grieved that, Sir
Asutosh Mookerjee is no more to receive a copy of this work as a gift and
bleEs us with an open heart, which itself was fa1 motu than an l'IU"thly
reward. We humbly dedicate the work itself to his sacred memory as he
was the real inspirer of it and for its publication just .:t month
before he paEsed away at. Patna. We are itHiebted t.o our frientl
Mt, :atunindra La! Sen, M.A., for a8sisting m; in colltcting of the
useful references, to Ptofe8SOl' D. IL Bhanlarkar,, Dt S. K. Cluttterjee,
Dt, G. N. Hane1jee anti lk Kramrisch for oceasional
and no less to Mr. J. C. Cha.kt:worti, H!gistr:u, 'h. A. C.
Ohatak, :1\f.A., Superintcmlent, C'alcutta Press, anti his staff fot
their readiness to oblige. One of ns must thankfully acknowledge that.
it is :1\Ir. H. D. Bancrjee who initiate! him into the study of the Harhut
exhibits and inscriptions in the Indian 1\[usenm, Calcutta.
CALCUTTA,
Jan. 14 , 1926.
B. M. BAH.UA.
'UANGANANDA SINIIA.
CONTENTS
PAGl'l.
SECTION I-VOTIVE LABELS
Gateway-Pillar lnscriptwns Nos. 1-3. 1-3
Railing-Pillar Inscriptions Nos. 4-48A. 8-17
Rail-Bar Inscriptions Nos. 49-117 17 .;j3
Coping Inscriptions Nos. 118-119 !38-84
!4'ragmt>nt-Insori)"'tion Nos. 120-1114 35-38
SECTION 11-JATAKA LABELS
Those attached to Hodhi-trees
1'hoae attached to Avidtlre-Nidina
Those attached to Santike-Nidina
Tholle attached to Dfire-Nidina.
Addencia. and CorriRcncla.
On Paleography
On Language
SlW'J1ION
On Names and Epithets
On Localities
Prakrit Index
N O!l, 1:35-141 :39-44
Nofil. 142-156 44-56
157-188 M-78
189-22.1 ?S-!HI
lOO foil.
101-112
ll2-ll9
120-125
l25-la2
I !3!i-l !}9
BIBLIOGRAPHY AND ABBltEVIATIONS
C=Cunniugham's Stupa of Bbarhut, 187ft
Ho= Hoernle's from the Bbarhut Stupa, Antisuar,y., -
Vol. X.
{Dr. J. Anderson's reading and interpretation of the Barbut
lnscription11 in his Catalogue and Handbook of the Arch:eologi;ml ' .
Collection in the Indian :\f useum, 1883, are mere reproductions
from Cunningh11.m's Monograph and Hoernle's Readings.]
H=Hultzsch's Hharaut Inscriptions, Indian Antiquary, "\_"_ol. XXI;
ZDMG, Vol. XL; also article on the" Sunga Inscription of the
Bharant. Stupi." in Indian Antiquary, Vol. XIV.
L= IJiidsr's List of BrihmJ Inscriptions from The Earlieat
Epigra.phia lndica., Vol. X.
F=Jitaka-r'ommentary, edited by Fausboll.
Biibler's Indian Paleographic Tables.
H. P. Chanda-Dates of the Votive Stupa Inscriptions at Sanehi
in Memoirs of the Archa-ologica.l Survey of India, No. I.
HT= Barhut Text aR can aC'lually be read in atone Ol' in C's eye-eopy.
CT=Corrected 'l'ext in t.he author!!' opinion.
FT= 14'ull Text as made out by the authors.
'rr=Tra.nslation.
E=.Explanatory.
N=Notea.
, .,: ... .
. \.. .
- . "' t
(
. -,:\
' . I . t
t I



...... -
BARHUT INSCRIPTIONS
SECTION I
1. Sugamu11 rajc taiio Gii.giputasa
Visadevasa. pautcQa Ootiputasn
Agarnjnst\ putcr.m Vii.chiputena
Dhanabhutina kii.rititrp tomQiiq
silakar!lmttrpto ea. u par-piJ.a.
Suganarp rajo raiio Gii.giputasa
Visadevasa Gotiputasa
Agarajusa puteQa. Vii.chiputenn.
Dluumbhntinft kal'itarp toral)mp
silii.lmJ!llnarpt.o ea. u p<ttpl)O. C'l' (1)
" 'Yithin tho dominion or the Suilgn.s tho g;Ltowu.y hns
been causccl to he mado allll the workm,mship in stone
produced by Vatsiputra. Dhanahhuti, son of 'Gotiputa.
Aga.raju' (a.nd) gta.mlson of King Gii.rgiputm Visvadeva." 'l'r
[G. p. 128, G.P.I. l (Pis. XH, Llll)-rea.cls rttpw, ti!Jamjas,,,
tom,;1auz, silttJ.amuwfa. ll. No. I, cf. I. A., XIV, p. 1!38. !J. No. 687.
Sugnrttlrp raje =in the kingdom of Slt!Jatut (Sne!Jklea) (It. L. 1\titra. &
Cunningham); during the reign of the ( IJiihler, Hultzsch,
Liiders). = Kautaip11llra (C); Ga"ptip11tra (HTJ) . .Agaraj" =
.A!Iariij,, or Agmriijtt (;\litra. & Ctumingha.m); Ai&garllll,ljltt (Biibler,
. .
I. Votivo
],ab11IH oc1
ClutownyH
('J'nrll\lllH)
( 11) fl'illar of]
K <lntoway
2 UA.RHU1' INSCRIPTIONS
Ilnltzsch, LliclerR); Silii-ka'!'III11T!'Jo =ornamented stone work (:\litra); stone-
work ( 11 L) ; masonry (H); works of piety, spiritual merit (C). Upa,.p.a =
Upiina, plinth (Mitra); Utpruma or f!pprnma, gained, produced (C);
arose (H). Giigipnla= Garge!lipuUra (Mitra), born of the Queen of the
Gtlrge!Ja faniily (C). " 'rhe usage of calling sons .after their motl1ers was
caused, not by polyandria, as some Sa.nskritists have suggeskd, but by
the prevalence of polygamy, and it survives among the Rajputs to the
present day. In private conversation I have often hear1l a. called
the 'son of the Solrmhmi,' or of the Ooltiltllt,:, &c. Ilele you will
observe the ltani 1s called according to her family name, not
according to her propl!r anJ you will know, from intercourse
with the Rajputs, that the Ranis arc always mentione.l in that
manner. Now all metr.mymica of the ancient kings aml tea!lhers,
both Buddhistic an1l are formeu by a female family n<\rne
with the worJ pretra. Thus we have or
Sr.ttakarni, &c., and these names ought to be tmnslatml, 'son of the (wife)
of the Vasishtha family,' &c. 'rhe name w.t.s jttst intended to distinguish
the king or teacher from the other sons of his father by naming his mother
according to her family namtl. Thtlre is another point connected with
these metronymica which JcsetveR attention: viz., that the family nameR
are all those of Brahma.nical gotm.,, The explanation of this fact is that
in accordance with the of the Smriti, the ltaja.s were considcm l
membJrs of the !JOlftlll of their n.ml c\lled themselves :tftct the
latter" (lli.ihler). The P1\li ca.nonicallitcratHc contains a instance
of metronymica in t.lu Vetlehip11fl1
where thc.J of the m1t.her of the doc.i not seJm tl h:,ve been
connc.Jcted with any o1' O.Je cannot be rptite ccrta.in abont the
identification of Gulipuf,, with either GtllljJiijJIIf m as suggested by
llnltzsch and Li.i,Jors or Kaulsipufra as by Cnnningham and
In some of the Sa11chi anll Sonari Stupa Inscriptions we come
across the name of a Oolipuf,, corre!!ponding to the Pllli Ko{ijmfttt,
It is difiicnlt to say whether Gv/1: was an fl}Jilbltra1ft8a of KoU or vice
NIJ'sa, whcthea or Goll was originally dPI'ived from the name of a
tribe and country Ol' from that of any or Purohila. Dr. Bi.ihler is
responsible fot the equation of .Agaraj11 with A1iguratl,11t, which is but
another name of !Jf,Higalagralta, the Mercury. It is difficult,, to
undeastand the phonetic change of Angam into .Agara, while the change
of Agm into .Aga is very common in some of the modern Indian Vernactdars.
Rajusa may have been used as a Geniti vc singular of R,ijfl, or else it may
have lleen a clerical mistake for Rc!iasa.] N
V01'1VE LABELS
2. Sagana raja. ...
Agaraju ...
toru.nt\1}\ ..
Sugii.nt\1}1 rajc
Agaru.ju

BT
Cl' (2)
" \Vithiu the dominion or the Suitga.s the Gateway (has
been caused to be made by a donor related to (?) 1'1
[C. p. 128, G.P.I. 2 (PI._LIII)-l'e:ttls 8fl9tllirm, L. No. ti81.] N
3. hena.
... toranamca
kata.
ten a
totat)aip ea
kata
13'1'
Cl' {3)
"The Gateway and [the ornamental designs] have been
made [ hy a donor who was tho son of somebody whose name
is effaced.]" 'fr
[ C. p. US, G.P.I. :3 (PI. Llll). IJ. No. 68!1.) N
1. Vedisii. Ciipadevaya Revatimitabhal'iyaya pathamo
thabho danaJ!l. BT (ft)
"First pillar-the gift of Capa.devJ, the wife of
11. [ l'ilhu of]
UILiowiLY nt
ll11tnnmnra.
C, [l'illu or]
CliLtoway at
URlnnmura
2. V>livo
J,abois on
Reva.timitra, a lady from Vidisa."
PiiiiLrH
(Slambhas.):
l'illar I-
S. E. Q11a<l
'fr l'ant.
[*del&ijii (BT). C. p. 132; PI. l (PI. LIII). ll. No. 22. JJ. No. 712-
translates-" Gift of the firwt pillar by Ciijwlevii; wifll of !lt:,;,tfimitll
lieNIIillritra) froni Yedi11a ( Yitlii1i)." " Vedisa is the old name ,,f
4 BAltllU'J' INSCJlll''l'IONS
Uesnagar, a ruined city in the fork of the Bes Vedisa tiver
and the Bctwa within two miles of Bhils:t. 'l'he iusetiption is engtavcd on
the pillar of the !tailing next to the Gateway " (C).] N
(b) Pillar 11- 2
8. KQund. ,
rnnt. /
DhadJrtasa, Aya-llhuta.rakhitasa Klmjat.iclukiya.sa
danarp. llT (5}
"'l'he gift of the Most Gentle "Master llha.buakl:'ita
of Kuhjatinduka." 'l;r
[C. p. 1:32; PI. 2 (PI. Llll)-rcaJs Bhiita. II. No. 2:3.. L. 71:3.
According to C's rendering is the dc:;i.;nation of a lay Ltother,
while A.'fa or .Ar.'la is a designation which is the same in meaning as the
English ltevetend. 11 renders the two alike, i.e., as Reverend,
in all other instances but those where and .-f.'fa are both used.
L leaves them untranslated. In the Pttli Pit:1ka JJhadallfrt has been
used only w.ith rcferenr.e to the Bnrl<lha. a,; a mark of respect ..
1
In a
later PAli formula. of invocation the clcitie:; al'C alhlrc,;scJ at,J 1/haddautJ,
a mode of address which to the ' Gentlemen I or the
Bengali '/JhatlNcllllthrllla.'l9'l!t.' 'l'his latter leaves no toom for
doubt that Bluulauftt has connection with the Sk. and Plili Blwdm and
can, therefore, be sankritised as /Jharlrdufa, cot'rl'Sponding to a Bengali
expression like 'Bharlrer or ' Yi.ir-pttl'-ltai-IJhatlrrt,' i.e., 'gentle to
tho cxheme, 'perfectl.r gentle,' or 'pm fed gentleman.' In the imcrip-
tions recording the gift. of three cave-dwellings ma1lc hy Das:tratha., Asoka's
successor, thr. AjTvikas or Ajivika mcn1licants, to whom tht gift is made,
arc referred to as Dh,ulanftt Ajrvikas, while in Asoka's inscriptions they
arc introduced simply as Ajrvikas. 'l'hcrc is only one inscription, IJ.
No. 99, in which Hhatf,lf<t or Rh,ldlli?tf<l is nsed as the distinctive title
of a. Jaina monk. As tegarJs Bttddhist literature, the .Milinda is
perhaps the oklcst work in which 1/hr/llanta occms as a mode of address
of a Buddhist Tht'l'tl who attained Arhatship and was proficient in the
art of argument on all rpteslions relating to Buddhism. In the Brahmanical
writings lJharla11fa is nowhere met with as a mode of or a specific
designation of a teacher. There are on the other hand numctous
tions in which Bharlat,,, Ol' Bha.'la'!tft is met with as the title
or honorific designation of the Bttlltlhist and Sthal'ira.,.
There can be no doubt that Bhar/.,,,lfa carries with it primarily the idea
VO'l'l VE T,AllEl,S
of It is only in a secondary" or derivative that the ler111
denotes a person worthy of respect or veneration. 'l'here is difference
between ' Hevernd Sit' and 'Veneable Sir,' the latter being
applicable to persons of old. age, to those who have become T!tera or
Sthavirtl. But we have got to decide whethe1 Hhttrf,tfrt or JJ!tadauf,t haK
been applied in the Buddhist inscriptions as a general tt'L'tn of respect
for all B!tiklpes Ol' only for those who ttt'c 'l'hero ate some
inscriptions in which both T!tatt ttnd Bhadrwf,t aru mnployetl as
designationtl of the Buddhist e.fJ, h 11i:, IJS7, !l!l:l, Hll)(i,
1007, 1012, 1020, lOtO, 1011, lOGO, 1080, 1081, lOS?, IOS:I, 108!1,
10!J4, ll71, 122:3, l28!J. It to bo beyond any doubt t.haf,
the term 1'/tera is employed in a11Llition to Hharlt111fa in order to denote
a senior monk just in the same way that the term 1'ha'i is in
L. No. 1006, instead of Bhikhuni or Bhichuui to tlistinguish a t:>enior
Uuddhist Sister fi'Om an ordinary nun. So far as the Barhut Inscriptions
arc eoncemed, seems to luwo been used not as a tenn of respect
for denoting an elderly member of the Budtlhist. order but as g-encml
designation of a Bhiklm or Bhichu as llit<tingnished from a !Jhi!.-hrwi or
1/hiehuu. \Ve find that in instuncrs where the donor lmppens to he :l
Buddhist nun, she is distinctly iutrmlncl'd :u; /lhit.huui or while
in cases the donor is a monk, he is not callCII by cnntmst :t Rhikhll or
Bhichn. 'l'he llistincti,e drsignation used in the C:t!'C ol' a monk tlonot
Bhadn1Jda and A,ijtt. Among the flanehi antl Sonari in8cription!<, on the otlwr
hand, we notice that in instancf.s where the rdmenee is tu a deecasl'd
1'hcrn, his charaete!istic designation is 'l'he g-ood 1\hn.' l<'mther,
we notice that in the laht.Js in which the tlonor is rxpret<sly tallecl :t
.lJhiHu or JJhirhu, the designation Bhatlr11plrt o1 A.IJ'l is wit.h,
and !.'ice re1'sa. 1Jut. coming to somtwhat l:tfe1 Votive inscriptions couchetl
in languages mo1e or affected hy the Sanshit phonology such as
those found in 1\Iathurii and other plaecs, Hhadauht applied as the
designation of a monk donor who is also describ!!U as a Ol'
Bhi/ape. Even there is an inscription at Amnravati, L. No. 240, in which
Bhaya'!'r'i (Bhadoufi) is met with as the designation of a Buddhist nun.
Thus these latet Buddhist inscriptions can be shown to have made explicit
what was implicit in the earlier If be talwn to he a
general designation of a how does it differ from A,IJa, Ari!Ja, or
Arya etJually applied as the designation of a or a with
or without the additional designation Bhurlanftt o !Jhatla.,ti preceding it ?
1t would be idle to dispute that A!Ja or Arya is a !-lpecifie of :1
or of a Bhil.-l!lt'T)i. Those who tlo can Le eferrcd to a large number
() rm.u
VI-S.
Qun<hant.
HARIIU'l' INSC1Ul'1'10NS
of the Ja.iua. inscriptions that unmil:llakably prove the case. At all events,
the Ba.rhut label under notice shows that both and AJtl
were employed as designations of a If so, what is the possible
difference between the two ? In a p \ssa.ge of the Vinaya. Sutta.vibha.liga
a numbm of 1'h.eras are refet-reJ to as A.!J!JtU : "Ay!Jo Siiriptetto, AJ!JO
;1/a!tiimo!Jgrtllii.,zo, A!J!JO Altth1lcaccii.no, A.IJ!JO Jl[uftakoHftito, A!JJO Malta
A!J.'I'' lllahiicunrlo, A!f!JO .1 1utrrt1lrtho, A!J!JO llc!ato. A!J!JO Upiili,
A!J!JO A11mulo, A.IJ.IJO Rtilmlo." All of these 1'heras were either Arahnts or
1\t least occupied one of the eight Ar!Jllt ranks. In one of the Amariivatl
insetiptions, TJ. 1280, A!Jim ( .t!13'a) is applied as the design-\tion of a
monk donor who it> said to have b.Jen an Arlwt. Who is an .4.!Jrt ot
? According to genetalusage, an ,f,3'an is one whose condition is not
smvitu<le an<l one who is cultured. To the Buddhist, an .Ar!Ja" is one
who is not slave to passions, customs, conventions and dogmas, and !s on
the contraty, inwardly free ami thoroughly enlighteneJ, and lives a self.
conscious life, always mindful and aware of the facts of experience.
Master is the English worll whereby A.'fa can be adequately rendered.
ll!tadmpta is a common designation of all Rhildm.t or male members of
the monttstic ottlot, while A.IJt i;; the title of aJJress of those
/Jhi/.:lms who :U"c a<lvanccd in AIyauhooll.] N
3. Aya.Gorakhita.s:lo tlmbho du.na1p.
"'rhc pillar-gift of the Noble Master
LC. p. 1:32; PI. 4 (PI. LIII)-omits th.tbho, II. No. 25.
L. No. 715.1 N
4. Aya-Pat!lthakasa tlut1!lbho du.nai!l
"The pillar-gift of the Nob le Ma!ltet Panthaka."
[C. p. 132; PI. 5 (PI. LIII)-II. No, 26. L. No. 716.
Cf. IJ. No. 473-Bhilhu N
u. Dabhinikaya l\Iahamukhisa dhitu Badhikaya
nr (6)
Tt
BT (7)
'rr
hhichuniya danaqt. B'l,

1\Iahu.mnkhisa dhitn Bodhikaya

bhichuuiya diina111. CT (8)
V01'1VE LABELS
7
"The gift of Mahii.mukhya's daughtet-the nun Da111hhi-
nika Bodhika-llodhika from l>itrbha (?)" 'rr
[C. p.132; PI. 7 (PI. IJ!ll)-reads /Jhil,t-h,lllhit,f.'J'' II.No. 27.
L. No. 718 cf. Bolllti as a name in lJ. Nos. :3tiS, li:W, liH l, etc.] N
6. Pittaliputa Nagasenaya KorJiyaniya diinatll
"The gift of Nagasena of tho Kant)dit.tya
f I
>-t I' t ,.
rom a a 1pu .ra.
BT (9)
family,
[C. p. 1:3!; PI. H. (PI. Llll). !L No. 2!-Kor!i.'Jiiui might he the
feminine or ; it might also to the p:tt.rouymic
cf. KaerJ,ut = Kii.I!Jd!/alla; ll/ogga/1,71111 = :liawf,'l'' !Ja!f'llltl,
L. No. 719.] N
7. Samanay<'t bhikhuniyii. Cuda.t.hilikiioy<'t dii.mlt1l
Sumanaya bhikhuniya. Cut!Hlathilikaya. dii.llat!l
"Tho gift of the null Cundathilikii. Sumawl.-
Suman:'t from Cundasthali."
nJ:
CT (10)
[C. p. 1!3:!; P. Llll). Il. No. Stllllllllii with
JJ. No. 720.] N
S. BaharJagojatiranatana (?) Isarakhitaputasa
Anat1ldasa thahho.
9.
Dahac).agojatirasa danat!l (?)
tharp hho. C'l' ( 11)
"The pillar-a gift of 1\.nanda, son of
from Dalmta.goj;,tira (?)." 'J1t
[C. p. 1:3:3; PI. 10 (PI. JJIII)-reatls JJ. No. nl.] N
llT Bhojakatakaya Diganagayo hhichuniya danarp.
Dig<lnagaya bhichuniyn. dii.mu!l
"The gift of the nun Diimilgii. from Bhojakata."
C'l, (12)
'rr
[C,'p. 1:1:3; PI: 12 (PI. Llll). rea.1ls
0
.'Jft!Je, H. No. :H. L. No, 72!3.] N
{ .Z) l'illar
VIJ-S. K
IJn:vlrnnt.
(e) Pillnr
VIII--S.K
Qurull'l\nt.
( f ) l'illlll'
IX -S. K
IJ1lllllmnl.
(g) Pillnr
x--s. J.:.
llundrnnt.
8
(1.) l'ilhll' 10.
XII-S.Jol.
(luadmnt.
B.-\RHUl" INSCRIPTWNS
Bihikann.dikn.ta-Hudhino gahapatino
1
tliionaJ11.
Bhphikii.nadikata-Bodhino gaha.patino danarp.
' gift of the houschoHer Bodhi from
Bimhikanadikata."
BT
Cl, (13)
Tr
[C. p. 13!3; PI. 11 (PI. L. III)-rcad!! H. No, 33-
eqna.tes 1111di with umuli, a.nd Bllflhi with 1J1ulilhi. JJ, No. H5.] N
( i) l'illn 11.
XIII- S.Jo;,
Qurulmnt.
Dhamagutasa ditnaQl thahho.
"'l'ho gift of Dharmagupta-a J>illar."
BT (14)
1'r
[C. p. 1:3!3; I>I. lti (PI. IJIII). H. No. !15. L. No, 727.
ltoa.d lhatMu.] N
(j) Pillnl' 12.
XIV-EUJ/
Qmulrnnl.
llibikfi.nadilmta-Suhulhasa n.sa vii.rikasa dan&f!l. BT (lu)
"The gift of (a scene of a troopel' by) the trooper sulal>dha
from Jliml>il\ii.mt'lika.tn.." 'l'r
(C. p. 13:3; PT. 17 (PI. Llll)-rcads fli/.-11fi. U. No. :J(j, }j,
No. Allltl'iirikr = bol'l'owing from Old Persian
found in the cuneiform inscription11, whence modem Persian Swtir, In
1
modern lndilln languages the word occurs as A.YIVrtr, Su:rfr.] N
(k) l'illnr l:J.

(,lmulmut.
thn.rphho dii.nn.rp. nr (16)
" 'l'he pillar-gift. of

... 'l'r
[C. p. I:J;J; PI. IS (PI. JJIII)-t'c:Ltl.: ll111hlw. H. No. :37. TJ. 729.] N
(/) Pillm 11. Dlmmn.rakhitn.sn. dii.m\J!i.
XVI .. -S.J<l. f Dl k 't "
l,lnnllrnnt. "'l'he gift o mrnmra a.
LC. p. l:i3; PI. ;!:l (PI. Llll). H. No. 41. l1. No. 73:1-.
Read Dhr1ma.] N
(m) Pill& 15.
LIV-8.
(l ato.Cornor
Pilhu-a.
Aya-Isidinasa bhiinakasa danaJll HT (18)
"Tlto gift of the Noble Master n,!i!idn.tta, the Reciter." Tr
VOTIVE LABELS 9
[C. p. PI. 27 (PI. LIV). H. No. t:i. Ho. No. 11. L. No.
738. C. ta.k's to be the of a. place. =the Pteacher
(HL). BAanalta i11 not the name of a place, it is simply an epithet. The
word BAa1ta!ca does not fetllmica.lly lenote a. prea.chet. Preaching is rather
the function of a KatAi or Kllf.kika, Th11 esNcntialJuty of a.
consists in the recitation ot teh'a.rsal of the sacred texts with a view to
.preserving and banding them down by oral tratlition. In Buddha's own
words we can trace two e:x.ptessions l'(itli, meaning the upholder of
an opinion, the pt'Opounder of view, and Katlti or denoting a
preacher or an instructor. ,\.ccording to tra..Jitinn, institution of
BAana!ea1 wa..'l of a la.tm origin. 'rhe earliest tradition regarding
the rise of the Bltallflktl' il4 to be fotm<l in Sumatigala-
Vilisinl. 'rhis tr.t.dition i'! tepc>a.terl in :t much latet wmk-the M:thiibodhi-
va.!p.sa with a slight varia.t.inu. to this ttILdit.iou, it. Rn happened
that during the: session of the Buddhist. Council as Moon as the
Yina1a was recited a.ncl the fi1ta,vn. t.cxts were compiled, t.he preservation
of the l'iiUl.Ja traditions and texts by regular tccit.a.tion was entrustcl to
the care of the Venerable U piili ; when in the course of of the
.D!tamm'J the DlgAaga111rt or came to be compiled, the
preservation of this text was enh'nHtetl to the catc of the Venerable
Ananda; iu a similar way the presvcrvation of the AlaJjAimagama or
Majjhima-Nikli!ln. entmste I to the care of !.he disciple11 of Sariputt.a,
that of Satplttf.agn.ma or 8n.tplttta-Nikii,vn was entrusted to the cate o
the Venerable Ka.ssapa, that of the f;;kuf.tttl'agam.a or
was entrusted to the cate of the Venerable Anurllllclha. 'rhmr one is to
eonceive the rise of five Scho1ls of Bltaltalr.tt., t.o wit, T'iltU,Iftt-bltiiuaNi,.
Diglla-6/zanalea, n.ml Ati.gntlal'a-
6Aanaka. But curiously enough, throughout the Buddhiat. literature we
nowhere meet with the exptession l'iJtUJrMtiiuakii, while in
commentaries tha of the Digha-bhallttA:,IJ and the rest. are
by name a.nd discussed. Even Wll have mention of
in the A.tthamlinT.
1
is re:11ly relit!ent about the origin of
he expr<!ssly that the Kh11tltlakr(qama or
KAudclalta-}fikliJa consisted of the b>oks of the riJta.IJt& as well Bo.'l the
in addition to the 12 or 15 bookH belonging to the
He does not explain why, if the books were
comprised within the KlmtldaAa-Nikii,ya, the traditions were
separately placed in charge of U pili. Moreover, in the Mahibodhiva1Jlsa
1
p. 18. flnma6gaJa.Villaini, I. p. 12f.
2
10 BARHUT INSCRIPTIONS
we read that the K111uldaku-Nikii.1Jn, comprJSmg the books of the
Abhidha1Jlma-Pi{aka ancl some books of the was jointly
rehearsed by the Sthm:ims of the First Council and that the preservation
of these texts was committed to the care of them all.
1
In a. passage
of the :Milinda
2
we have, among the citizens of the ideal Dltammanagara,
the mention of :--
I. 811Uanlika-Masters in the Sutlrmfa, i.e., in the
2. Fi1w,ika-Mafltcrs in the Finaya, i.<>., in the
:1. .Abhitlhaumlikii-Masters in the Abhirllunnma, i.e.,. in the

'1. preachers of the Dhawu/f/ ;
!}, ,}ii,lnka-IJhaua!.-ii-'l'hc repeaters of .Jatakns;
ri. JJi.!Jhn-Miiurdii-The repeaters of the JJ'i.!Jha-lfikiiya ;
7. Jllajjhillln-bhiinaloa-'l'hc npLatcrs of the
8. 8a'!'.IJ1ltftt-bhaudii-The repeaters of the Sa'!I.1Jittlu-Niia!Ja ;
!1. Afl.gtetfara-IJhiillrtl.-ii-Thc repeaters of the A?iguttam-Nlkiiya ;
10. I'llpeaters of the Khutlda!.a-Nikaya.
Two facts are c1uite dPar from this passage. t.ha.t the function
of a /J!taJIIIIWkothi!.-a was clifferent fmm that of a Bhannka. Secondly,
that in the time of the Milimla there were in the country at least six schools
of repeaterA of .f("ilttl.-rt., :tn1l those of the 11 ve Nik'ii!Ja.y p. 2 7 ), which
clearly proves that the1e was a separate collt>ction of Commentary-
,Jiilrdall 1tpa.1t from ono included in the The first
four Nika,IJaB, most of the 1''i!Ut!Jfl books and some books of the Kltutlrlaka-
Ni/.ii!Jrl and the AMrlhamml-Pi{a!.a contain, beside the chapter arrange-
ment of contents, divisions accor1ling tor 1/lt('inav'fira., o1 pottions recited at a.
time. 'V c ean imagine tlu.t the represented, in institutions for
popular instruction, persons noted for their power of memory and extem-
porasing. The institution of Bhano/.rr.Y has continued and survives till
to-day in India and other eastern countries, where one can meet a.
number of persons getting things by heart for the put'pose of recitation
without any attempt to grasp thei1 meaning.] N
' 1\laMbodhivn!pBil, p. 92.
2
Milinda, p. 341 f.
VO'l'I\'E
16. Yasika ..
Yasika [sa dana111 (?)].
''l'he gift of Yasika ' (?)
LC. p. 135, l>I. 46 (PI. LIV). f,. No. 7i>7.l N
17. Sonaya di:i.naq tht\bho.
"The gift of SraVaJJii.-a pillar."
[C. p. l:Jij; PI. t7 (PI. LIV). h No. 7118.] N
11
JJ'll
V'l' (lH)

In' (20) (11) l'ilhti'R
nf Rnilings-
'l'r 1'1. w.
muL
18. thahho danat!t. In' (21)
" 'lhe pillar-gift of Sanghamitra Cekulana-the
inhabitant of Cikula (?)." 'L'r
[C.p. 1:35 ; PI. -18 (PI. IIV)-reals ,.,tJ:u/a,ttlnl anJ
H. N. lj L. (1). I. No. 758.1 N
lH. Nitgaye bhichnniye damt111.
Nagaya hhichuniya dauarp.
"The gift of Nitga, the nun."
l C. p. l:JG ; PI. GO (PI. Ll \'). H. No. 6ii. L No. 7Hl.] N
B'l'
C'l' (22)
'l't
20. Hhadat11ta-Valalmsa. ditHa.T!1 tha.hho. B'l' (2a)
"The pillar-a. gift of the Most Gentle Va.la.ka,
the Reciter." 'l'r
[C. p. 1:35; PI. 51 (PI. LIV). Il. No. fiii-rcads dana. JJ. No. 7fi:l . .J N
21. Karahakata-Aya-Bhntakasa thahho danarp. lH (:H)
"The pillar-gift of the N oh le }\'[as tor Bhiltaka
of Karahakata.'' '1'1
[C. p. 1:15; PI. ij! (PI. l;IV)-rcacls '''1.'/''Mm. JI, Xo. fi7. f,. No. 7ll!t
Hand L retain the name Bhutaka.] N
12 BARHUT INSCRIP'l'IONS
22. Kosabeyekaya bhikuniya Venuvagamiyaya
Dhamarakhitiya danatp. BT
Bhikhuniya VeQ.uvagiiomiyaya
CT (25)
" The gift of the nun of Ve:Q.ugrama
in the suburb of 'fr
[C. p. I:J5; PI. !.i:J (PI. LIV). L. No. 7B. 1'en1magama= Penm,agrO.ma
(C) ; l'er&ukagl'alll.a (L), P'e1mv''flriimu or ' JJamiJittown ' may be identified,.
according to C, with the village Rell-JUlrctJ still existing to the
of Kosa.m. Cf. KoBamW(ll-Sutfa (Majjhirna-Nikaya.) ; Ko.yam6&-Jiitaka
No. 428); Kusttmbiyaltagara p. 231:J).] N
23. llhadatu.-Mn.hilasa thahho B'.r (26)
"1'he piHal'-gift of the :Most Gentle Madhvila (?)." '.rr
[C. p. l:ili; PI. Gli (PI. LIV). H. No. 69. L. No. 766. Jllaltila=
Jla/t.ila (C 11 'l'lw correct te:tdiog of Jlnhita may be Mihila=Mihira
of JJ. Nos. 20, 21, 22.) N
24. Karn.hn.katti. Samikastt danarp thabho. BT (27)
"'l'he pilla1'-a. gift of 'Samika' of Karahakata .. " Tr
(C. p. 1 :.Jii; PI. 5I\ (PI. LIV). H. No. 70-equateR 8amika with
B,IJamaka. No 71l7. Srw1aa can. well be equa.tetl with or
Svamik11.] N
25. Hhadata-Samakasa t.habho danatp. B1' (28)
" 'fhe nillal'-O'ift of the Most Gentle Samaka
- 0
(Syamaka ?)." Tr.
[C. p. l:ili; PI. 57 (PI. llV). H. No. 71. L No. 768. Samaka
=Syima.ka (H L).J N
26.
rata bhikhuniya thabho
to bbikhuuiya thabho diinarp..
ya bhikhuniya thaq1bho
p
BT (C)
BT (H)
CT
VOTIVE LABELS 13
Oonneoting thi11 with the fragmeut wiflt four letters
yielding the reading Aviisika ( 0. p. 1-13), tltP inscrip-
tion may be completed as :-
[Avasika] [ya. bhikhuniya thllrphho rlanarp]. :b, r (29)
" The pillar-gift of the nun of the local monastic
abode." (?) 'l'r
[C. p. 136; PI. 61 (PI. LIV). H .. No. 74. L. No. 772. In
justification of the aboye restot"tion and rendering, it may be noticed
that in all other labels but this, the name of Rhild11111i is invariably
mentioned. 'rhe ftagment supplied contains a word which evidently
anything but a personal name. What is more, f'our letltns of the fragment
precisely supply the fom letters missing from the l'illar-it,scriptiou under
notice. See 1!'1. No. 3jmssim.] N
Bhadatasa. Aya-Isipalitasa Bhana.kasa. NavaJmmi-
kasa danarp. .BT (30)
" gift of the Most Gentle and Noble Master
the reciter and superintendent
of building-operations (connected with a
Buddhist monastic residence)." 'rr
[C. p. 1:36; PI. {12 (PI. LIV). Ho. No. H. No. 70. L. No. 77:3.
l!'or the meaning of Nrwakattuuik,,, "ee the Vinaya 'l'oxts, S.ll.K, Pt. Ill
pp. 189 foil. Cf. Nava.krtlltilcrt in L. Nos. 1 IJ1., !J87; Ntwa!.amaka in IJ,
No. 1250 ; Navakrli!Zika in L. No. 2!!.] N
1
28. Moragirimha Nagilaya bhikhuniya dana1p thahha. B'l,
Moragirimha Na.gilaya hhikhuniyii. danarp
tha1pbho. CT (31)
"The pillar-a. gift of Niigili\, the nun, from
Mayuragiri." 'fr
[C. p. 137; PI. 67 (PI. LIV)-reafls
0
fJirihlfut. II. No. 81 (1). IJ.
No. 778. Cf. JlaJiiraparvata-a locality referted to in a fluotation of t ho
Biihler's Apastamba, s.H.E., Introd. p. XXXI, f.n.;
Schrocder's Ma.itrayat.ti-Sa.qthita, p. XXIV. (H L).] N
(u) Oorne1
Pillars-
W. G1tto.
(p) PiiiO.l'R
of Ro.iling-
N. W. Quad-
rant.
14 DA.RHUT INSCRIP'fiONS
29. V cdisa Phagudevasa danaq1.
"The gift of Phalgudeva from Vidisa."
BT (32)
Tr
[C. p. 137; PI. 69 (Pl. LIV)-reads rnli11a. H. No. 82. L.
No. 780.] N
Purikaya dayakana dii.mup.
Purikaya dayakanarp danai!1.
"The gift of the lay supporters
Pstahlishments at Purika."
of monastic
BT
CT (33)
Tr
[C. p. 1:37; PI. 71 (PI. LlV)-reads
0
rla.1Ja, H. No. 83. L. No. 782.
lJayaka a. giver (Chil<lets); a donol' (II L). Here !liiyaka seems to
have been nsed in its later Buddhist technical sense to denote a Buddhist
donor who nndert:Lkes or is hdllresponsible fot the maintenance of a monastic
establishment. Ilete p,,r/ka is definitl'iy a faminine form.] N
:n. Vedisa Auuadhayn. dana1p.
" 'fhe gift of Anuradha from
BT (34)
Tr
lC. p. 1!37; PI. 7:1 (PI.
0
rarlha.IJ'' H. No. 85. L.
No. 784.] N
(q) Co1nc 32.
Pilhll'- N.
...... [m ]ilm[ sa di1mtl1l].
[ Hhadata ... hbil.nakasa navaka.m ]ika[ sa, dana111 ].
B'l
1
(H)
B'r (35)
OattJ.
" 'fhe gift of [the :M:ost Gentle ... , the reciter and
superintendent of mona'3tic building-operations.]" Tr
[C. PI. XIX. H. No 15J.. L. No. 787.] N
(r) Displnc 33. Bhadata-Kanakasa hhana,kasn, thabho danaq1
od Pillal'.
Cikulaniyasa. B'r (36)
" 'l'he pillal'-gift of the l\Iost Gentle Kanaka of
Cikulana (Citkula?) " 'f'r
[C. p. l:H; PI. i7 (PI. LIV)-reads Krn11ultMa. H. No. 88.
No. 78\). Cf. Cekulaua, PI. 18 a,lfe.] N
V01'IV.E LABELS
lrt
34. Bhadata-Budharakhitasa Satupa.dam1.Ra. damup
thabho.
n'l'
Satupadanikasa. dii.mt
1
p
tha1pbho. C'l' (37)
''The pillar-a gift of the ::\lost Gentle lluddha-
who is adept in the practice ancl
experiences of 'rr
[C. p. 138; PI. 80 (PI.
0
prulr111rwr. If. No. !!0. h
No. 792. who is versed in (H); 8a(repr11lana Sl'ems to be
a monumental Prakrit conntmpart. of the Pi\li Sal!jJrt!(hiiua or 8aliprr!(hiillihrl
and the Sanskrit Smrai(IJIIJla.vlh(i,w or Slllfrlif.'Jif.}Ht.vfhauika. I1ike Pl'(ah,
this particular epithet of a is met with only among the Barhut
Votive Labels. does uot ;tppoar to be :t p:\tronymic derived
from the name of a place.] N
35. Mora.girimha Pusayii.* dana.I!l thahhii.t B'l' (38)
"Pillars-the gift of from Mayuragiri." 'f1r
[*Read "tThahho may have been intended by the scribe.
C. p. 138; PI. 84 (PI. IV)-reads lha!Jho. IJ. No. !H. h Nn. 7!Hi.! N
36. Aya-Culasa Suta1ptikasa JlhogavaJhaniyasa
dana1p.
"The gift of the Noble Mastm
Sautruntika, of Bhogavardhana."
B'l' (39)
thfl
'fr
[C. p. 1!38; PI. 95 (PI. LV).H. No. !l:i. L. :"J o. 797.
one versed in the ( 11 IJ). Cf. Sutatikrt in. L. No. 6!35;
or S"tatikini in h Nos. !319, :152. 'l'lre term Sullantika in the
sense of a master in the Sutl'!tnla as distinguished from the flilzn!fa and the
AbltidnanJma occurs in the Milinda. (See note on Bha,lllkre .v111J PI. l.J aule).
Evidently this term ca.me to replace the oiJrt expression Suttatlham
which is met with in the Mahapa.rinibbana and other Here the
term might be taken as well to denote an adherent of the Suttrwada or
Sautrdntilca school. The point cannot however be decided unless the
relative date of the _Barhut inecriptions and the . rise of the Rchool is
ascertained.] N
{) Railing
Pillnrs- N.
E. Qtmtlrnnt.
(t) Pillar.
at Batan-
mara.
16 BARHUT INSCRIPTIONS
37. 1\foragirimha. 'l
1
hupadasasa dana:rp thahhii.. BT (40)
"Pillars-the gift of Stupadasa from Mayiiragiri." 'fr
[C. p. 138; PI. 8 i (PI. LV)-reads thabho. H. No. 96. L. No.
796.] N
38. Niisika-Gorakhitaya thabho dana:rp Vasukasa
hhariyaya. BT ( 41)
"1.
1
he pillar-gift of the wife of
Vasuka of Nasika." Tr
re. p. 138; PI. 87 (PI. LV). L. No. 799.) N
.39. Maharasa n:rptevii.sino Aya-Sarnakasa thahho
danarp. BT (42)
"The. pillar-gift of Mahara (Madhvara ?) the
resident pupil of the Noble Master Syarnaka
(Samaka ?)." Tr
[C. p. 138; PI. ll (Pl. IN). H. No. 97. L. No. 800. According
to H L the label rPcords the gift of Ar!Ja S!Jiimaka, the disciple of Maltara.
Mahara may here be regarded as a misreading fot cf. JJfah.ila
PI. 22 mite.] N
40. [Pusadataye Nagarikaye hhiehuniye J [Sakaya
thabho danaJ!ll BT
[Pusadataya Nagarikaya bhichuniyaJ [Sakaya
thaf!lhho d<tnayp.]. CT (43)
"The pillar-gift of Pu!j'yadatta, the Buddhist nun,
of N agari." 'fr
[C. p. 138; PI. 93 and 90 ("!?1. LV)-counte two labels. L. Nos. 806
and 803. Is 8aka = Sakra or Sakya ? j N
41. bhanakasa Selapurakasa thabho
BT (.t4)
"The pillar-gift of Nandagiri, the Reciter, of
Sa.ilapura." Tr
(C p. 1S8; PI. 91 (PI. LV). L. No. 804.] N
VOTIVE LABELS
42. Moragiri-Jitamitasa dana1p.
17
BT (45)
Tr
" The gift of Jitamitra of Mayilragiri.''
[C. p. 1:39; PI. 95 (PI. LV). L. 808.] N
43. Karahakata-U taragidhikasa tha hho danaJ!l. BT (46)
44.
"The pillar-gift of Uttarag:rhika (?) of
Karahakata."
[C. p. 139; PI. 96 (LV). L. No. 809-.'litlhilt,=flrdhraka.] N
Tr
Culadhakasa l
1
urikaya lJhatudesakasa. danmp. BT ( 47)
" The gift of ' ' ? )
the superintendent of the distribution of food
in a monastery of l'urika."
'rr
[C. p. 139; PI. 99 (PI. LV)-takes to be the name of a
place. L. No. 812. Bhaf.ttdesaka=PAli Bltatlutltlesa!.:a.] N
45. Vedisa-Ayamaya danaJ!l. B'l' (tS)
"The gift of Aryama(?) of Vidisa."
[C. p. 139; PI. 100 (PI. llla!Ja. No. 813. A.'Ja
Miiya=the reverend Ma.lfa (C).] N
1, Sapagutaye bhichuniye danaJ!l.
Sapagutaya bhichuniya dana1p.
"The gift of the nun Sarpagupta."
[C. p. 139; RI. 1 (PI. LV). L. No. 815.] N
B'l'
C'l' ( 49)
'l'r
2. Pataliputa Koc}iyaniyi'.i. Sakatadevaya danaip. 13T (50)
" The gift of Sakatadevi, a lady of the Kau:r;u).il}.ya
family, from Pa.taliputra." '1
1
r
[
0
vlya (BT). C. p. 139; RI. 2 (PI. LV). H. No. 100. L. No. 816. C
reads Sakaja. seems to be the wife of a noble or prince of
It is difficult to ascertain whether she was born
3
(u) Pillars
n.t l'litiiOVII.
a. Votive
Lnbclson
Rnil-barR
(suci).
(a) R. W.
quadrant.
18 BARHUT IN80 RIPTIONS
of a 1Jraltmi1z or a KtJatriya family. She came of the same family
or class belonging to the Kazeryli-p.ya gota to which Nagaaena, the female
,Jonor of a pillar, belonged.] N
a. Kakaf!ldiya-Sornaya bhichuniya
Kiika1pdiya-Somaya bhichuniya.
"'rhe gift of the nun Soma of Kakandi."
BT
CT (51}
Tr
[C. p. 1:3!J; RI. 3 (PI. IJV). H. No. 101. L. No. 817. Cf. KU.kandi
in the Jaina of the Kharataragacclta (lA. XI, p. 247). It was
the birthplace of a Jaina 'l'Irthai1kara. See reference to Kikandi in the
Paramattha-jotikii, Sutta-Nipata-Comy., V. 300.] N
4. Pataliputa Mahidasenasa danarp.
Pataliputa Mahidasenasa dana1p.
" The gift of Mahendrasena from Pat-aliputra."
B'l,
CT (52)
Tr
[C. p. 1:39; ltl. 4 (PI. LV). H. No. 102. L. No. 818. Of the
three donors from one is at least found to be male. Their
names are r.:Jcorded in three closely located labels. Moreover, the name of
Maltirlaaena connects him at on!!e with Nagawta.] N
5. Cuda.tlHlikaya. Nagadevaya bhikhuniyi [danal!l] BT
Cnipdathilikaya Nagadevaya bhikhuniya. dana.1p. C'r (53)
"The gift of the nun Naga.devi of Cundasthali (?).'' Tr
[C. p. 139; RI. 5 (PI. LV). H. No. 103. L. No. 819.] N
6. Cudathilikaya Kujaraya dana1p.
danaJ!l.
"The gift of Kuiijara of Cundasthali."
BT
CT (54.)
Tr
[C. p. 139; RI. 6 (PI. LV). H. No. 104. L. No. 820. This
iR the third label recording the gift of a female donor from Cuntla1tllali.
A friend suggests that might as well be equated with
or Cllllazili, meaning a hamlet.] N
VOTIVE LABELS 19
7. Dhamaguta-matu Pusadevaya danalfl. B'l'
Dhaq1maguta-matu .Pusadevaya. dana111. C'l' (TJ5)
"The gift of mother of Dharmagupta." 1't
[C. p. 139; RI. 7 (PI. L:V). 11. No. 105. L. No. 821.] N
8-9. Ujhikaye dana.
U jjhikaya danaq1.
"'l'he gift of Ujhika."
Dhamarakhitaya dana suci.
Dharpmarakhitaya danarp suci.
"The gift of rail."
Wl'
C'l' (59)
'l't
B'l'
cr ((jO)
'l't
[C. p. 139; RI. 8-H (PI. IN)-reads rajhik1gii ami dci11am. 11. No.
lOo. L. Nos. 82!-8 ':i. l{jhikc"i means one who reliu'lnislws ur has rPiiu-
quished, from (to abamlon, to throw off).] N
10. Atimutasa danaq1.*
"'rhe gift of Atimukta."
B'l' (lil)
'l'r
l*danalJI (B'l'). C. p. 18H; RI. 10 (PI. J.V)-eqnat''" Atimnla with
Af.rimnta. H. No. 108. h No. R24.] N
11. Nadutaraya dana suci.
Naq:tdutaraya dana1p suci.
" The gift of N anclottara-a rail."
B'J'
C'J' ( (i2)
'l'r
[C. p. 140; RI. 12 (PI. J.V). H. No. 110. L. No. SW.j N
*12. [Mu ]<lasa danarp.
"The gift of
B'l' (03) (t.) "' 11"
'l'r
[C. p. 130; RI. 18 (PI. LV). H. No. Ill. h No. N
BA.RHUT INSCRIPTIONS
IS. Isanasa. dana.
Isa.nasa danar:p.
" The gift of lsa.na.."
BT
CT (64)
Tr
[C. p. 140; IU. B (PI. LV). H. No. ll2. L:No. 828.] N
*14. Isidatasa danatp.
" 'fhe girt of
BT (65)
Tr
[C. p. 140; RI. 15 (PI. LV). H. No, 113. IJ, No. 830. Cj.taitli-
nt"a in PI. 15 ante.] N
*15. Aya-Punavasuno suci danar:p.
"The rail-gift of the Noble }faster Punal'Vasu."
B'l, (66)
Tr
[C. p. 140; RI. 16 (Pl. IN). 11. No. ll4. L. No. 831.] N
*16. Gagamitasa suci danarp.
"The rail-gift of Gargamitra."
BT (67)
Tr
[C. p. 140; lU, 17 (PI. LY). L. No. 8a2. r,'rrgaafiail.ga ?] N
*17. Kanhilasa llhii.nakasa danar:p.
"The gift of the Ueciter."
[C. p. 140; ltl. 1!:1 (PI. LV). JJ. No. 833.] N
(c) s. w. 18. Devara.khitasa danar:p.
quadrant-
continued. " Tho gift of
BT (68)
Tr
BT (69)
Tr
[C. p. 140; RI. 19 (PI, LV). 11. No. 115. L. No. 834.] N
10. Vedisato Bbutarakhitasa danar:p. BT (70)
" The gift of from Vidisa." Tr
[C. p. 140; RI. 20 (PI. LV)-reads Yediaa tafJAu
0
, H. No. 116. L.
No, 886.] N
VOTIVE LABELS
20. Golaya Parikiniya da.naJP.
Golaya Parikiniya danaJP.
"The gift of ParikiQi (Parika) from Gola."
[C, p. 140; HI. 21 (PI. LV), L. No, 836,] N
21. Purikaya Idadevaya damup.
Purikaya IIhdadevaya danal!l.
"'l,he gift of Indradevl, a lady from Purika."
21
BT
C'l' (71)
Tr
BT
CT (72)
'fr
[C. p. 140; RI. 22 (PI, LV). II, No. ll7, L. N. 837.] N
22. Purikaya Setaka-matu dana1p. .B'l'
Purikaya Setaka-matu danatp. CT (73)
" The gift of the mother of ' Setaka ' from Purika." Tr
[C. p. 140; ltl. Z3 (PI. LVI), 11. No. 118, IJ, No. 83H.
(H JJ), Accepting this equation, the name may be taken to
mean a dignitary, a man of or a banker, it, being= Bengali
or But it might be equated with the Pali 8elakrJ. or Sk.
N
23. Purikaya Samaya danatp.
Purikaya Samaya danatp.
" The gift of Syama from Purika."
B'f
CT (74)
Tr
[C. p. 140; RI. 24 (PI. LVI). H. No. 119, JJ, No, 839.] N
24. Budharakhitaye danatp bhichuniye.
Budharakhitaya danatp bhichuniya.
"The gift of Buddharakl)ita, the nun."
fC, p. 140 ; RI. 25 (PI. LV I)-reads bh ikl11miya .' If. No, 120.
No. 840.] N 7?.7./?1
THE RAMAKRISHf\11 MISSIOII
INSTITUTE OF CULTURE
LllftARY
BA.RHUT INSOBIPTIONS
23. Bhutaye bhiohuniye danaq1.
BT
26.
Bhutaya bhichuniyii. danaq1.
"The gift of the nun Bhiita,:'
OT (76)
Tr
[C. p. 140; RI. 26 (PI. LVI). H. No. 121. . L. No. 841.] N
Aya-Apikinakasa danaq1.
Oj. [Bhajii. Buddhist
soription, No. 1081.]
"The gift of the Noble Master AprakirQ.a."
BT (77)
Stiipa In-
Tr
. [C. p. 140; RI. 27 (PI. LVI). H. No. 122. L. No. 84.2.] N
27. Saghilasa. dana suci.
BT
Saipghila.sa danaJ!l suci.
"The- gift of Sanghila-a rail."
CT (78)
Tr
[C. p. 140; RT. 28 (PI. LVI). II. No. 123. IJ. No. 84-3.
is mentioned in the Padma.priibhrtakn. as n. BndrlhiKt monk. 1 Sa1pgltila-
a Buddhist monk in L. No. 3H.] N
28. SagharakhitaRa matapituna athaya danaJ!l. BT
SaJ!lgharakhitasa matapitunaip athaya danaip. CT (79)
" The gift of for the sakP- of his parents." Tr
[C. p. HO; Itl. 29 (PI. T.NI)-reads 111atapitu11a atlta.IJe. H. No. 124 ..
L. No. 844. is rendered on account of (C); for the benefit of
(HL). Sagharal-!tifu or Sm{l9haraldlifa occurs as the 11ame of 1everal
householder donors, two of whom were bankers. L. Nos. 444, 469, 482,
558,844, 1068, 107:3, 1075, 1218, 1250.] N
29. Dhuta.sa suci dii.no.
Dhutasa suci danaq1.
"The rail-gift of Dhiita."
BT
OT (80)
Tr
[C. p. 140; RI. ao (PI. Lvn. n. No. 125. L. No. 845. D!mta=
Dllita (HL), which seems to be incorrect. The ma.!licnline form of tlii?ta
may be dne to the mason's oversight .. ] N
' Mr. Ramakrisbna Kavi : ATantilltmdari-knth!l of Dai}Qin and Tran
Set'ond Oriental ConFerence, p. 1970).
VOTIVE LABELS
30. Yakhilasa suci dana[ Ill].
The rail-gift of Yakt}ila."
28
BT (81)
Tr
[C. p. 140; RI. 31 (PI. LVI). H. No. 126. L. No. 846 Yakhila
occurs as the name of two B!tiktjte donors in L. Nos. 376 and 480. Are
the two donors really one and the l'ame person ?] N
31. Mitasa suci
"The rail-gift of Mitra."
BT {82)
Tr
[C. p. 140:; RI. 82 (PI. LVI)-reads Sihasa. H. No. 127. L. No.
847. Cf. h No. 1068.] N
32. Isirakhitasa suci BT (83)
"'l'he rail-gift of Tr
[C. p. 141; RI. 33 (PI. LVI). H. No. 128. L. No. 84.8.
in L. Nos. 358, 404.; a physician in L. No. 1048.] N
33. Sirimasa BT (84)
" The gift of Srimat."
[C. p. 141; RI. 34 (PI. LVI). H. No. 129. L. No. 849.] N
34. Bhadata-Devasenasa dona1p.
Devasenasa dana1p.
"The gift of the Most Gentle Devasena.''
BT
CT (85)
Tr
[C. p. 141; RI. 35 (PI. LVI)- reads diinatp. H. No. 130-o of
dona1p probably represents a dimmed (sa'!Jvrta) pronunciation of a. L.
No. 850. Cf. JJevasena-a brother of SivaBena and Sivadeva in the
Mathuri Jaina Inscription, L. No. 119.] N
35. ... kaya bhichuniya
... kaya bhichuniya dana1p.
"' The gift of the nun [whose name is effaced
last syllable ]ka."
BT (C)
CT (86)
except the
Tr
[C. p. 141; RI. 36 "(PI. LVI). H. No. 13 I. L. No. 851.] N
24 BARBUT INSCRIP'fiON8
36. N adina.garikaya Idadevaya BT
Irpdadevaya danarp. CT (87)
''The gift of Indradevi, a lady from Nandinagara." Tr
[C. p. HI; RI. 37 (PI. J.JVI). H. No. 132. L. No. 852. Cf.
Naclinagarilca in L. Nos. 327, 383, 402, 5:i6, 538, 604; Nadinagarika in
L. Nos. 325, 369; Natptli1zagarilca in L. No. 305; iVatpdhtagaralca in L.
No. 50t; Natpdinagara, Nadinagara in L. Nos. 176, 328, 463-466, 5l:l,
562.] N
37. Gosalasa mata (?) Gosalasa danaip.
" The gift of Gosala."
BT (88)
Tr
[C. p. 141; RI. 38 (PI. LVI)-reads Gopalaaamata (?); observes
that the is engraved twice on the same rail : first in thin
and somewhat cursive letters, and second in thicker letters, as if the
first record had been faulty or disapproved. C. also suggests that the
inscription might be read as the ' gift of Go8iila, the mother of Gopiila.
'l'his suggestion has nothing but ingenuit.y to commend itself. It is
apparent that here we have an instance of the engraver correcting his own
oversight or attempting to make the label more legible. L. No. 853.] N
38. Kacula P ...... bhariyaya danarp. BT (8g)
,. The gift of aJfemale donor, the wife [of some gentleman
whose name is] Kaftcula." Tr
tC. p. 141; RI. 39 (PI. LVI)-takes Kac11la to be the name of the
donor's husband. L. No. 854.] N
39. J ethabhadrasa diina:rp.
"The gift of
BT (90)
Tr
(C. p. 141; RI. 40 (PJ. LVI)-reads Jetabhara. H, No. 188 L .

No. 855.] N
40. Aya-Jatasa petakino suci dana.:rp. BT (91)
V01'IVE LADELS
2o
"'l'he rail-gift of the Noble Master Jata, the Peta.kin, master
in the Pitaka." Tr
[C. p. HI. -l-1 (1'1. LVI)-reatls jata sepetahuo. 11. No. 13-J..
I.. No. 8;)8. 'l'he epithet tltrived from or nnd means
as Prof. Rhys Davids one who knows the Pi{aka by heart (Buddhist
India, ll 167). Pita!.:ct or Peftda is a technieal cxtmlssion
. . ""
fying a. definite literary of Buddhist dnctrine considered as closed,
i.e., the Buddhist Canon. 'l'he Pitah aecortling- to Prof. lthys Da.vids
the traditional statements of tloct.rine as contained in the 8ulla-
Pitaka. 'l'his is not necessarily so. Let. us take, for instance, the expression
used as t-he of an t.natise on t.he gener.tl
teachings in the l'i!11ktt or Pi{tt!.-u lit cmture. 'I'Ir!' Canouical and
verses IJUOted therein Cltn he mostly tracetl now iu the books of Sutta and
Abhidhatnllltl 'l'he Bxpnssly 'luotes from
tire Jautfaraktt (the Hknllam ur .HI-,tJitllal'lt A!ttllllll or i\'iJii.IJa) and the
8af!l-!f11ltllka (Uw &tt!tfltltrt .A,tJIIIJitt or i\'i!.ii,ljtt ), Tlw l'e!aka of the
padesa may tither mean sumethiug of the or sourething relating
to the in a et,llecti vc >Sense. 1'1!}'i{dtt or 1tjli{aka or l'i!ukatta.1Ja
the commonest expre8Hion in Buddhist literature. 'l'he be it
remembereJ, like its 1ompa.niuu-work, the Net.t.i-P:tkararJa, a
treatment of the scientific rnethotl of oxflgetical expositiou of Budtlha's
doctrine in its two-fold textual and the doctrinal, the formal
autl the material. 'l'he term l'il.11ka seems to have been derived from the
common parlauce in which it meant. a h>tsket. for I'Otrtlt (lllallikii-
bhajtmtt), cf. spade and Lasket.
1
Its alternative form
corresponds to JH!Fkii or Bengali pe(/,ii, meaning soriw kind
of a box or case (maii)uf!ii). In t-he Buddhist technical sense, too, the term
or is taken metaphorically to mean p1tri!f11lti-bhiija1m or
pari!JaUi-mafijusii, with this difference however that here it stands for both
the container and the contaiuued.
2
'!'he suggesl.t!tl metaphors are quite
appr9priate from the theological point of view, to which
Buddhist doctrines or traditions as rehearscu, collected and fixed at the l!'irst
Council, were transmitted (iibhala) or orally ha.uderl down (n!tdhapii!hrwasena),
from teache1 to teacher,
3
just in the same way that dug- up earth ill carried
7
Atthusilini, p. 2U. Cf. Kvrlalpeu,.gii or pel'gii-korliil of the Chittagong diulect,
1
Atthasllini, p. 2U.
I bid, p. 32 : Ken4bhatan tiP Acariya-paramparayrt,
4 .
26 BARHUT INSO RIPTION8
in bukets from bead tp bead till it. is deposited and protected in the shapn
of a mound. It stands to reason to say that as a technical term is
used exclusively by the Buddhists, but one rnnst repudiate the
that it was applied by them to llenote only a part of their literature, namely,
the Canonical. The IJnddha himself R.ll well some "Of his immediate
disciples are said to have used. it with reference to the Vedic text.s and
traditions, orally handed down in different schools, with the prevailing
belief, 'so these were' 'so these were' (a1WBBtll'e'za itlAa-ittAa-paratnpa1"iia

N
41. Budharakhitasa rupakara kasa dinatp.
"'fhe gift of the sculptor."
BT (92)
Tr.
(C. p. 141; RI. 42 (PI. LVI)-reads Buddha. H. No. 135. L.
No. 857. Burlliarnkllita, a householder donor in L. Nos. 487, 578, 636,
1106, 1169, 1241, 1271; a Buddhist monk in L. Nos. 126,304, 488, 591,
638, 792, 1168, 1224, 1250, 1280. Riipakira literally means a figure-
maker, figure-cutter or engraver. As Prof. D. R. Bbandarkar has shown,
rilpa also may mean a token coin. If so, riJ pakiraka may be taken also to
mean a jeweller, whose business is to make ornaments and strike coiqs, i.e.,
a jeweller and a minter. In L. No. 53 we have mention of loAikakiiralta
and in L. No. 54 we have lollikaleirilca in the sense of a smith ot worker
in metal.] N
42. Bhl\data-Sn.mikasa Therikiltiyasa dana1p. B1.
1
(93)
"'l
1
he gift of the Most Gentle Samlka. of Sthavirakilta
(or Sthavira-kuti).n Tr
[C. p. 14ol; RI . 43 (PI. LVI)-reads MUruat!a. H. No. 13ft-
equates 8nmi1ta with Syiialta and counts Sa,nilca and as names
of two donors. L. No. of 8tuvirahfa. Cf.
Samilta-a householder donor iu L. Nos. 244, 280, b32, 9115 ; a monk
donor in L. No. 5:11.] N
' Majjhima-Niklya, 11. Cailki-Sutta: tMnftzpada": lltznftz pvtz 1111111tllpacfG"
wdoli aftho: itllla-itfha.J14rtzmpariiyiiti et:a9J lrira, evaVJiir4'ti paramparabhivena iiga.tuti.
P tacanaaal\khiitaaampattiyii aillitfi-iidihi chandabandhhi pwattllbandhehi
(Papaftca.aiidanl, Siameae Ed.) In tbo Sandaka.Sutta (Majjhima, p. 520).
lnanda repudiatoa by those ezpreaaioiUI the traditional method of a Vedio teacher
{atlt&alat'ilra).
VOTIVE L.A.BBLS
48. Sirisapada-Isirakhitaya danaxp.
"The gift of from Srisapada."
27
BT (94)
Tr
[C. p. 141; RI. 4-t (PI. LVI). H. No. 137-says that a village called
Sir'lfJapadraka is mentioned in two Gurjara inscriptions lA. Vol. XIII,
pp. 82, 88. L. No. 8!i9. Ll'or lairakhita see L. No. 295. 8iri,,,, may be
equated with Srlsrl, cf. Siri.Yavattlm (Sri8aviiBtu), a. in
Jataka. No. 181>.] N
Moragirimii. Ghatila-matu danarp. D'l'
Moragirimha G hatila-matu dana'f!l. CT (H5)
"The gift of Ghattila's mother from Mayilrn.giri." 'fr
[C. p. 141; RI. 45 (PI. INI)-reads
0
mata. H. No. 138-regards
Moragirima eithet as a. clerical mi!!ta.ke for Moragirimha ot as an assimilated
fotm Morn.girimma, cf. vnncitammi=vaticiltt8mi (Ll'. I. p. 428). L. No. sno.] N
45. Atanatasa Bhojakatakasa snci danarp.
Atptanarptn.sa Bhojakatakasa sUci dana'f!l.
"The rail-gift of Antunanta of I3hojakata."
nrr
C'l' (96)
'rr
[C. p. J:tl; HI. 46 (PI. I. .. VI)-reads Atankha" L. No. 861-snggests
Atanta
0
.] N
46. Samidataya
nr (97)
"'I' he gift of Samrdatta."
'l'r
[C. p. 141; RI. 47 (PI. LVl) H. No. 1!39. L. No. 862. Samitlre'a or
Samidata-a goldsmith in L. No. 986; a Huddhist monk in L. Nos, 298,
535. Samidala also may be=Snamidatlii.] N
47. Culanasa diimtlp.
llT (98)
"'l'he gift of Cnllana (or Kullana)."
'fr
[C. p. HI ; ltl. 48 (PI. LVI. H. No. 140-Culaua is derived from
eulla, Sk. krulra. L. No. 863.) N
28
BARHUT INSCRIPTIONS
48-49. Avisanasa danaJP. Avisauasa. danaJP. BT (99)
"'fhe gift of Avifi!RQJ).a." " The gift of A Tr.
[C. p. 141 ; IU. J.9-50 (PI. LVI). H. 141-11-2 L. No11. 464-465.
Cf. A1:i11mw can lw regarded as a of Ari11i1111, it .can be Sanskti-
tised A11i8ir'{l-a. Cf. in L. Nos. :31!l nnd :3!>1.] N
nO. Sa(IP)ghamitnsa Bodhicakasa clamtJP. B'f (100)
"Gift of Sangha :\fitra of Bodhi Cakra.." C
"'fhc gift of llodhicakra hy Raughamitra." IT.
"Gift of a whf'el of enlightenment. (hodhicaka by
Sa!pghamita (Sa!pghamitra.)." L
'' Thn gift of Sanghamitra, the Jlodhicaka-tho bearer
of llodhicakra-thc symbol of enlightenment." ns
[C. p. Hl ; RI. li I (PI. Vl)-RayR t.hat there may have been a
Bod/r.i Cakl'tl IJ.\'1 well ns a /)/1111'11/11 CIIA'I'I/, n. No. 14:3. h No. 866.
Judging by the, gcmeral grammatieal construction of the Votive JJahels one
cannot hut tako Borlhirula aR an epithrt nsttl in with Slll!'f/RIIIIIifit.
The precise significance of the epit.hct. not quite clear. It. wonlll have
been intereflting if it conltl bo flhown that BodhiNtlm, as suggested by C, is
used in contradil!tinction f.o /)hamttf'aka. In that case, one might conjecture
that at the time of the construction of the Rarhnt railing, there were
two dist.inct gyrnbols in use among thP Buddhists : one, namely, the Bodhi-
cakra, a terulency toward"' the itlral of Buddhahood, and the
other, namPiy, the /J/t,,m,,cakr,,, char:whrising the ten1lency towards the
ideal of Discipleship. 'l'he tendering givPn h,v 1-1 ancl IJ is highly suggestive
and can commt>nd to our ready aecepttuH'e provided that. it 1an be
shown that tlw label ill ntta.chetl to an actual symholieal representation of
Borllli on the Rarhnt. railing. It. is not. nnliktoly thnt Rodhicakra, like
Ekacakra in the Pamanic list of places, i!< tlw name of a locality.] N
51. lludharakhitasa I>ariPJca-llekiiyikasa dana1p. R'l' (101)
"The gift. of the Paiicanaika.yika-who
is versed in the J<'iv( 'J'l'
.
(t'. p. J4.1; RI. 52 (PI. IJVI)-read!l Hodhiral-hitasn. H. Nu. 144
h No. 867. HudlraraNrifn-a 8ufa1Jlfi1a ( Sal,fl'fhlfilm) in the Sane hi
VOTIVE LABELS
29
Buddhist Stiipa 11. in!!cription JJ. No. U35. epit.het
of the monk [Je!'a,qiri in the R:mchi Stiipa I. lnscriptinu JJ. No. 299.
Pmptauelciitlrrl or PtlftCallnilii.'likrJ dmivccl from /'afi.crlltikii,'la, and
means ono who is conversant with, i.e., knows by ht'atl the Fivtl
(Hudd.hist India, Jl. 167). in the Vinap Culla.vagga.
1
as l\ COllective designation fot one of the two divisiom; or the ]huldhiHt.
Canon tht!rein recogni"'etl, the othet division being rttnesent.td by {1{,/,fu-
Yt'nnya.' The Milinda passages from tlw IJonk11 of tlw Rlllftt-Pi(aka
bearing such titles as IJit"ta-Naii!Jtt, Jll".li!tillllt-Xilii.'l" Smp.'fllliii-Naa.'ln,
and the rest. [n commentaritH,
2
on the otlll'r hallll, the
expression not. only the live well-known rollections of llnddlut'::;
discomses or dialogues enurner:,ted as live classiral division!! of the books of
Sntla-N{rzka but also a general li.vcfoltl di\ision of thP tntim
Canon, the indutling-, O\'t'r and abono the wmal I 2 Ol' ]f,
Sutta books, all the b:>ol's composing the /'"iufl,'ltt or t.he
Curiously enough, except in the sense of' a :<cot, f'Chool or denomin:ttion, t.hc
term Nikii,'ftZ is not found in n!'le among all t.he Buddhist... !<'l'Om I hie; one
ma.y be naturally led t.o that NiAii,'l'' in I he scnsn of a Canonieal
division is a. lclm uRcd by 11 particul:ll' Blllldhist. sed. or
school, na.mtly, the '/'hrm?ci.tla or Sl!t111'irn. 'l'lu OXJWI'Ilsion found in the
literature of othe1 sect.!! and school!; (!Ol'l'esponding- t.o l'fili Nilii.'la, !Hll'h as
that in the Di\yA.vadiina-:t ,<;,r,.nxlir'ii.dtl work, is J.!l"'ll'':' in the
PAii discoursefl a.scribrl to till' Bntldha. himsnlf, the xprcssion .A,f/1111111 iH
often met with, no doubt in tlu of :t floating- hody of' Bnthlhi!!l,
literary t.radit.ions, either with their twofold divil'ion /J!t111'JIIIf ami f'r'JPrt,'l"
or with their triple livision Sultll' r;llll,'lfl and JJI ii.litii. I Whatevm the 'lat.el'
Buddhist explanations of thest! t.hey seem to have been
manipulated with the exprel-ls ubjeet of indicating- a t.r:ulitiomtl charactm
of the original body of doctrint. r. 'l'hns ono norll uot be
surprised that in the Drpa.va.Ipsa account. of the of the l'irsl
BuddhiRt Council the /J!t.tJmmttNa.i'9tJ!tu is otlwl'\vil'e calhll
Wha.t is tlw special significance of Nilrii,tpt applicl as :t designation for a
Canonical division ? !lays t.hat. 1\'ilv.'la in its ordinary usage
Cnllavagga, ll, p. 2Hi.
Samnnta.PIIs4dikl, CeyloneRu Jo:,J., p. H; ,\t.thuslllini, JIJI 17-11': KumlliagnhL-YilAsini,
Riameae Ed., J, pp. 20-23.
Divy&vadllna at p. 33 rl"togniMcs only four Agamn, ,.;.. Diryha, 8"1f'Y"k'"
and EktJttrnn, Cf. lllahivarpa
Cf. BnhruBIIIii., Dh<nnmndhara, l'irwymllii. Miilikilrl/wl'ir.
' SumangaJa.Villsini, 11, Bd., pp. l!lfi f.
so BABBUT INSCRIPTIONS
means Bamilta and rtiviaa, and that in this respect there is no difference
between its common and technical l!ense. For instance, the JJiglta-Nilti;ya.
means the group, aggrei(a.te, set or receptacle of the long discoursea.
1
In
the earlier Jaina. and Buddhist usage11, Niki1a appears to have been used
as a biological expression, meaning a. particular class, t.)!pe or species of
living beings, r;/. cltajil'a-11iki.!Ja,
2
a technical term in use among the
followers of Pisvanitha, denoting six divisions of living beings, th.ose
posseBIJed CJf one sense, of two senses, and the rest. In the Ajlvika
phrasl!o]ogy, the expression clta-jit,a-uilraya was replaced by cll.al46Ai}ii.ti a
or 4 ancl in the Jaina by clta-lcsiyii, meaning the
living beings of six mental types. In Buddha's discourses
11
and in Pir]ini's
Siitras,
8
the term Nika!Ja has a similar biological Rignificance. According
to Buddha, a jati 01" llilijtt a self-contained claPS of beings, two
jiti11 being mutually exclusive (aii1tatna'll:liiiAi jati!lo).
7
One must understand
that when Nika!Jn. came to be applied by the Buddhists to their Canonical
books and they inteuded to signify that Buddha's doctrine
was no longer in a fluid condit.ion, but assumtd definite shape and
charact.er, each division of it having an independent position of its own in
the whole body of lite1ature.] N 2>!? 1
52. Isirakhitasa suci dana1p.
"The rail-gift of
BT (102)
Tr
[* da
0
(B'l'). C. p. 14i; RI. 5:J (PI. LVI). H. No. 145. L. No. 868.] N
53. Dhanabhutisa
-
putasa knmarasa Vitdhapilasa ntJ8DO

BT
Dha.nahhiitino ritjano putasa kumarasa V&dha.pa.lasa.
diinatp.
CT {108)
' Atthaalliul, I' 25: " Dighappamii'}inafl aullin4f1 1amihato nivitato ea, amiiha-
nitoilli hi tlikG!/11 fi t'II('I'Rfi."
lylrarpga.Sutta, P. T. S. H. 15. 16.
Digha-Nik&ya, I. p. 53; Al'lgut.tiU'Il, Ill. pp. 383384; Snmaflgala-Villsini, I. p. 162.
l\lah&bhilratl\ XII. 2711. 32.
' Harpyuttn IIJ. l:i2: "K41w'll Llaikkhate nJiricup eka11lkiiuam pi nmanu.pa11imi
, o'tl'll riltaflt ynth11 -uularp J.Gflii.
Kliikn un Plll}ini Ill. 3, Atthaallini, p. 25, l'arallll\ttbajotikl, I, p. 12.
' Sutt""Niplt&, Y. 6111 Cf. Aiokau use of 11iliiiua.
VOTIVE J,.o\D EJ,S
31
cc The gift of Prince 'Vltdhapala' (Vrddlmpn.la), tht' Ron of
King Dhanabhuti." 'l'r
[C. p. 14!; RI. 54 (PI. LVI). L. No. 869. The reading of the
label is based upon C. H and L are inclined to equate Vadha11ala with
YJiiidltapala. As for t'iidha=nrdtlha, cf. ?:iitlharaja in Hiithignmphi inscrip-
L. No. 134] N
54. Phagudevaye bhichuniye danatp.
B1.,
Phagudevaya bhichuniya danatp. CT (104)
" The gift of the nun Phalgudevi." 'l'r
[C. p. 142; RI. 55 (PI. INI). H. No. L. No. 870.] N
55. KoQ.aya Yakhiya damttp B1., (105)
"'l'he gift of Yakfjll from KuQqa" (?) 'l'r
(C. p. 142; RI. 56 (PI. LVI). B. No. 147. L. No. KocJ,ii=KrocJ,i
(HL).] N
56. G hosaye diinatp.
Ghosaya danatp.
"The gift of
BT
CT (106)
Tr
[C. p. 142; RI. 57 (PI. LVI). H. No. 87t. L. No. 148.] N
67. Yamitasa sa ......
Y amitasa suci da.natp.
Y amidasa suci danatp.
"'l'he rail-gift of Yamila."
"The rail-gift of Yamendra."
BT
CT (107)
CT (107)
Tr
Tr.
[C. p. 142; RI. 58 (PI. LVI)-reads Yamida1a. L. No. 878.] N
32
DAUH U'1' lNSOJliPTIONS
58. Seriyaputasa Bharanidevasa danai!l.
"'l'he gift of Bharan,ideva, from Sriputra."
13'1' (108)
Tr
(* Bhiira ''(B'l') C. I' 112; ltl. 5!:1 (PI. Blla,.i111', H.
No. I 19-l'l'atls 8er(IJ11, I. No. 874. Scr(IJaputa may Le taken ht>l'e also to
denote a. place, cf. Ktwllpulfa, Keralapula.] N
69. Mitadevayc diinatp. B'r
Mitadeviiya danatp.
C'l' (109)
" 'l'he gift of Mitradevi. ''
'l'r
[C. p. 142 ; ltl. llU (PI. L \'I )-cads deva!la 11. Nu. 150 L.
No. 875.] N
00. Pat}elaku.s'.L l'usukasa sud ditmup.
"'l'hc I'ailgift of the PaQ.elaka,
PaQdya." (?)
lC. p. 14l; RI. Gl (PI. JJ\'1). IJ. No. 670.] N
61. Asitamasaya Valamitusa dana1p.
"The gift of Valamitra from Asitamasa.."
B1' (110)
the man of
'l'r
B'l' (111)
'l'r
[l ', p. 14-2; ltl. li:! (1'1. that A.,itama.,a may be a place
un the bank of the m 'l'ons river, within two miles of Uarhut;
or taking .A11ilr1 as a proper nanw of the t.own might be construed as
Asita-ma111. h No. 877.] N
02. [ Pa ]rakatikaya Sirimaya da.natp.
Parakatikiiya Sirimaya diimt.q),
"'l'he gift of Sl'ilna from Parakata." (?)
[C. p. 1-H; lll. fi:J (PI. LVI). I.. No. 878.1 N
63. Vijit.akasa suci danatp.
"The rail-gift of Vijita."
[C. p. H2; RI. 64 (PI. LVI). L. No. 878.] N
BT (113)
Tr
VOTIVE LABELS
33
64. .. ....... sa danarp.
BT (114)
"The gift of [a donor whose name is effaced.]" Tr
[C. p. l42; H.I. 65 (PI. LVI). L. No. 880.] N
65. . ........ kasa raiio hhayaye Nagarakhitaye danarp. B1'
[Dhanabhu]tisa ra1io bhariyaya Nagarakhitaya
danaq1 (?)
C'l' (115)
" 1'he gift of Nagara1<!1!ita, the wife of King
Dhanabhuti." (?)
Tr
[C. Pl. LVI. 67. H. read tisa IA. XXI, p. 225. L. No. 882.] N
66. Do[clhigu]tasa. dana:rp.
"'l'he gift of Bodhigupta."
[H. No. H. Rail 8 (PI. XXXVIII. 3). L. No. 883.] N
67. .. ....... Himavate i.. ...... .
BT (116)
Tr
BT (117)
[H. No. 75. Rail B (PI. XXIV. !3). L. No. 884. It is doubtful
whether this inscription is a Votive or a Jiitaka label.] N
1. Aya-Nagadevasa dana:rp.
"'l'he gift of the Noble Master Nagadeva."
[C. p. 151; Cl. 1 (PI. LIII). H. No. 2. L. No. 690.] N
BT (118)
Tr
2. Karahakata-nigamasa danarp. BT (119)
"The gift of the town of Karahakata." Tr
5
4. Votive
Labels on
Coping
[a,l}teu]
No. I and
VIII.
84 BARHU'f INSCRIPTIONS
[C. p. 131; CI. 16 (PI. LIII. 1 6). H. No. 16. L. No. 705. This
1s the second Votive label to be found engaved on a coping-stone
(Coping VIII) of the existing Barhnt railing. It lends itself to a two-
fold interpretation according as the word uignma is taken either in
aenso of a town or in that of a trader. 'l'aking it in the former sense, the
label must be constrnecl as impl,ring t.hat the gift eferrcd to was made
jointly by the citizens of Kartthtdala, ui.fJama stanuing for 11aigama.
'l'al,ing it in the latter sense, the 1:\bel must be construed to mean that the
gift wa::J that of :m imliviclual donor who was a tr;tuer in the town of
Kamha!.-afa, 11igama staruling for the Pldi 11egama or the Sk. 11aigama. The
controversy 1loes not. end here. One has got to dcciue whet.het tile copings
sunnounting t.lw entire railing were the gift of a.n individual hader
donor or th:lt of the whole population of Karahakata, id1mtified by
with moclem Ktrh::itl in the Salf<ifii district. It appears that
tho copings Wel'e superaJ,Jel} to the railing WOVell of pillars anU rail-bars
a:ld intel sec let! by the gateways; tho symmetry of tht>ir joiuings a nu
goPs to inclic:tte that these wem designed by the single artist.
The tmdition of symrrwtry thus associ:tteu with the copings with their
costly ornamental de:;igns of continuous and b:ts-reliefs might
be carried to a furtlll'r point., if it coulu be established that. as these were
the designs of one artist, so were the gi f't of one donor. But in
view of other weighty consideratiuns, stated below, this be tabooed
as a mHo int.ollrgent suggesl ion. From the occurrence of such expressions
in som!l of the Votive labels as thabho d<illfl1p (g-ift of a pillar) and 811Ci-
dJIM1p (gil't of a mil-bar), it follows that a! mot every pillar or every
inlivithll\1 r:til-bar WitS the gift. of an individual uonnr. Even t!.ere are
imlitations to prove th:tt almost every or group of Jitaka-
w:ts sculptured on the strength of an individual donation, If so,
it wnnlJ S<'l'rn irnprohablt> that the whole series of copings with all
tht>i1 Ol'llatntntal pamphernali:\ was the gift of a l'ingle dmor. however
rich he If the J.tb,l wre nwa nt to rtcoru the gift of an
inli\j,Jual donnr, it wonll h:w, :Ls in other cascl'l, l'l.'Cordecl the pt'rsonal
namt! of the dounr with his 'l'his being
not the case, nne must be inclin<'<l to t'onchtl<' that the label was really
meant to perpettmte the nwmoy of till' whole bouy of citizens.] N
' The KnrnhllkniJnkn, R or Karnhllkago, OCl'Ur& in Kudi inecription
No. 18 (Liitlt>ra No. 10:>5); Kuruh:iku!n or is probably identical with
Knrahitaka in a Riah.rakut.." inscription of Saka 675 (I. A. XI, p. llO).
VOTIVE LABELS
35
1. Vedisa Va.sithiya Velimi RT
Vedisa Velimi[tu.-hhariyii.ya F'P (120)
"The gift of the wife of V t>:Q.imitru.,
from Vidisa." 'l't
[C. p. 1 t3; FI. 1 (Pl. LVI). No. 885-preftrs to read relimil,i.IJ''
of Vellimitrli. It is quite that tlu.re was additiuual wuru
like tlttzblto or 811ci before or afte1 tllinatp, cf. PI. 1.] N
2. Aya-Naq1da
Aya-N aq1da[ Sfl danaJ!l] (?)
"The gift of the Noble Master Nanda."
B'r
F'r (12L)
'l'r
(C. p. 143 ; FI. 2 (PI. LVI). IJ. No. 856, There may as well have
been a. feminine form Aya-Nmtuliiya, of .Arya-Nanda.] N
3. Avasika BT
A vasil<a[ya hhikhuniya. danaq1] (?) FT (122)
"The gift of a nun of the local monastic abodB" (?) Tr
(C. p. H,:J; FI. 4 (PI. INI). L. No. 887. Aviisika is the name of a
donor in L. No. 61 !J. The exprc:>sion ,!lla,,ika-bhiH:Iw means a resiclent.
monk, one staying at. his own monastery (Chiluers, .9!tb 1.oce Aviisika.). If
the first rendering of iitaaiku he accepted, the label may be cited to prove
that the female donor was a Buddhist nun of the locnl monastery.] N
4. Mahada(?)
Mahii.d[ evasa danatp J (?)
'"The gift of Mah&deva " (?)

BT
F'r (123)
lC. p. 143; J.l'I. 5 (PI. LVI)-eads Jllaharla. L. 888. One cannot
be sure whether t.his inscription ill a Votive or a Jiltaka lab(:!.]. N
li. Vot.ivll
Lahi'IH nn

36
BARHUT INSCRIPTIONS
fi. Cada
BT
Ca[J!l ]da[ya danaip.]
FT
"The gift of Candra" (?)
Tr
[C. p. 143; FI. 6 (PI. LVI). L. No. 889.J
N
6. Batik a
BT
Sarp.tika[ sa danarp] (?)
FT (125)
u The gift of Santika" (?)
Tr
(C. p. 143; FI. 7 (PI. LVI). L. No. 890.] N
7. ...... ra(?)katayi\ya ... BT
[ Kars ]hakatikiiya[ ditmtip] (?)
{126)
"'fhe gift of a female denor from Karahakata" (?) Tr
(C. p. 143; 8 (PI. LVI). L. 89l.] N
8. . .. 1 tu mjana adhirajaka.? yata ? B'r (127)
No sen11e can he made out. the hthol records a
gift made by or work done under the auspices of a
aovereign ruler.
(C. p. 143; .1.<'1. 9 (PI. LV I)-reads L. No. 892.] N
9. .. tarasa ...
B'r
... tarasa[ danarp] (?) F'r (128)
11
'fhc gift of [a donor whose name is missing exq,ept
last two sylh,bles] tara." Tr
(C. p. 148; l'I. 10 (PI. LVI). JJ. No. 898.] N
V01'IVE LABELS
87
10. . .. yasini sa.yani...
nrr
... yasinisa. yani[kaf;a, clanaf!l] (?) l!"l' (129)
"The gift of Yanika. [the inhabitant of a place,
the name of which is missing except tho last
three syllables] yasini." (?) Tr
[C. p.l4:3; FI. 11 (PI. LVI). L. No. 894.]- N
11. [Sa111]ghami[tasa dana111] (?)
"The gift of Sanghamitra."
[C. p. 143; FI. B (PI. LVI). L. No. 805.] N
12. .. .... sakusu ......
No sense can he made out.
BT (1.30)
Tr
BT (131)
[C. p. l43; FI. 13 (PI. LVI)-readR 8rtltltstt. L. No. 196.] N
13. N aq1dagirino da[ m1111 ]. BT (132)
11
rrhe gift of Nanda.giri." rrr
[C. p. 143; FI. 14 (PI. JJVI). L. No. !Hl8. Cf. Narpdigiti in J,, No.
S72.] N
14. . .. yaya dana1p. BT (133)
"The gift of some female donor." Tr
[C. p. 143; I'I. 16 (PI. LVI)--reads L. No, 800. The
might also be connected with FI. 1 completing it thus :
Vedisii Vehmi[ta-bhari]yiya danarp.J N
88
BA.BllU'l' INSCRIPTIONS
15. Koladalakiyeyo dana.
Koladalakiyaya diinarp.
" rl'he gift of Koladala.khya (?)
DT
CT (134)
Tr
[C's eye-copy, PI. J,VJ. Frag. 20. One may be tempted to equate
Koladaliiki with Kuladarikii.] N
SECTION 11
JATAKA-LABELS
Relating to Bas-reliefs illustrating episodes of the Buddh.as
and Bodltisattvas i1J inculcatio1t of tlte Malutpada1za
JJoctrine of BuddMJtpada-JJha1omata.
I. Bhagavato Vipasino Bodhi. B1'
Bhagavato Vipasino Bodhi [Patali]. }"'1
1
(135)
Cf. Vipassl bhagavil miilc a.bhisambuddho [Ma.hapa.dana.
Suttanta., Drgha. II].
Vipa.ssisAa. bhagavato Patali-rukkho Bodhi [ Jata.ka.-Nidana-Kathi,
F. Vol. I, p. 41].
YipaAyino Lhagavata ...... [Divyhadilua, p. 338].
Vipasyine ...... buudhaya [Mahivastu I, p. 2].
"[Patali, Trumpet-Flower or Bignonia Suaveoletza-] the
Bodhi-tree of the Divine 1\Iaster Vipascit." 'fr
{C. pp. 113, 137; PI. 68 (Pis. XXX. I, LIV. 68). H. No. 81. L.
No. 779}
2. [Bhagavato Sikhino Bodhi].
1
BT
Bhagavato Sikhino Bodhi Purpl}.arlko.
1
FT {136)
" [PuQQ.arika, White-Mango or J.l'lngnifera Indica-]
the Bodhi-tree of the Master Sikhr." Tr
Cf. Rikhl bhagava Pu}4arlkassa mule abhisambuddho [Digha ll].
f;ikhissa bhaga.vato Pu}4arlka.-rukkho Roll hi [I<'. Vol. 1. p. 41 ] .
gikhioo a bhagavato ... [DivyAvadina, p. 3:j3].
a Supplied by n1.
The Barhut spelling would be Puf#ariko.
The name of Aikhi i not to be foand in the liat of the Jait Baddllu-Yipai71i to
Silrvamurai GavtamtJ at p. 295 in the HahAvaatu.
A. Attached
to Baa.roliefl
illawtrating
the episode
ofaoven
Baddhaa-
Vipaicit to
Gaatama.
40 BARHUT INSCRIPTIONS
3. Bhagavato Vesabhuno Bodhi Salo. BT (137)
Cf. Yessa.bhii bhagavi SiilaAsa miile abhisambnddho [Digha 11].
Siila-l'llkkho Bodhi [F. Vol. I, p. 42].
ViA\nblmval.l bhagavato ... [DivyAvadana, p. 333.].
Hhagavato ViAvabhu\'al] ......
1
" [Sa.la or Slw1'e(e Rolmstce-] the Bodhi-tree of the Divine
1\Iastor Vismhhrt." l'r
{C. PI' 11:3, 1:32; PI. :3 (Pk :! ; LIV. 3.) H. No. 2.J.. L.
No. 7U.I
4. Dhagavato Knknsadhnsa 13odhi.
BT
Bhagavato llmlhi [Ririso ]. l.,T {138)
Cf. Kalinllandho Si1'1s:u>sa miileabhisambucldho [Digha Il].
Kaknsamllmssa bhag-!wato l&n\hi-SirJto:\-rukkho Bodhi [I<'. Vol. I, p. 41J.
Kraknrchamla:-;ya blmg-avalo ...... [ Di\yl\vadltna, p. 33:3].
K1akucchandasya ...... [:\lahii.vastu I, p. 318].
Kralmt!'aiJllliya bmhlhiya . . . [Ibiu, l, p. !].
or Acacin-1 the llodhi-tren of the Divine Master
Kakutsandha." Tr
{C. pp. I U, I:H; PI. 7:! (Pis. XXIX. a, LIV. 72). H. No. 84. L.
No. 7S:i.}
5. Bhagamto Konfigamenasa Bodhi.
BT
llhaga.vato Konagamanas:t Bodhi (U durpbaro J
FT (139)
('f. Kol)!igamnnnsa. bhag:wit Uuumbarasl!a miile abhisambuddho
(DJgbn. 11].
Kot,IAgn.manaRsa bhngavatn Udumbara-rukkho Bodhi Vol. I, p. 48],
Kanakanmnl'l) bhagavato ...... [DivyA,adina, p. 338].
' in the mnnnPr of the Mabivaatn.
JATAKA LABELS
Bhagavato Kanakamunisya ...... p'lahiivastn I, p. 318].
Konikamuni [Mahavastu II, p. 266].
Budhasa. Koniikamanasa [Asoka's Nigllva Pillar
41
"[Udumbara or Glomera la-J the IJodhi-tree of the
Divine Master KoJ}.rtgamana." 'l,r
{C. pp. 132, 114; PI. 11 (Pls .. XXlX . .-J., UT. 11)-reads K1mi,qrrme11naa.
H. No. :.30, L. No. 722. Kollii,fJrlllle!lal!a appears to have a case of short
prakrit e for Sk. a (H).}
6. Bhagavato Kasapasa Bodhi.
Bhagavato Kasapasa llodhi
HT
PT (HO)
Cf. Kassapo blmgava miile ahhisambmldho [ l>iglia 11, l' I].
Kassapassa bhag,wato Nigrmllm-mkklw Bodhi \'ol. I, p. -J.!l"].
Kasyapasya. bhagavato ...... [Divyllvacl:1na, p. ;J:J:.3].
Bha.gavato Ka8yapasp ... [:\lahii.v:t8tu I, p. !.liS].
"[Nyagrodha, the Banian or Ficus Imliclt- J the 13odhi-trec
of the Divine 1\'fast.er Kii.sya1m." 'fr
{C. pp. 135. lB; PI. -1-!l (Pk XXX. I, LIV. W)-also rf'a.cls /\.ii.m.
0
H. No. IJ . .J.. J.1. No. 700.}
. 7. Bhagavato Sitkmnunino Bodho.
Bhagavato Sii.kamunino H1Jdhi i. ].
1
13'[1
P'r (H 1)
Cf. Gotamo hhaga.va muln ll, p. 4].
Gotamassa hha.gavato Assattha-rukkho Boclhi [ 1<'. Vol. I, pp. 1!1-lli].
Sikyamunel} bhagavato ......
Buddhasya Sikyamuuino bhagavato ... [:\fahii.vastu I, p.
Budhe Sak) amuni ... [Moka's Lumbiui Pillar
the Peepul or Picus Heligio1m-J the Bodhi-tree
of the Divine Master Sa.kyamuni."
1
Supplied in the manner of the Nidllnnkathll.
Of. Mmigalaayn ...... bucldhasya NiiytH1'ko abhu'i Botlhi (:\labllvastu I, p. 218).
1
Supplied in the manner of the Divyivadlna.
6
42
BARBUT INSCRIP'l'IONS
{C. pp. l:H, 114; PI. 28 (Pis. XXX. 3, LIV. 28)-a.lso reads 11alca.o
Ho. No. ll H. No. -W, L. :No. 739. Botllw is a mere synonym for Bod!ti
(Ho).}
l'l'he origin of the word bhfl!]tl can be traced to 11-11 Indo-European root
like phtl!Jit.,, meaning ' to Pat.' 'lo e11joy.' 'l'hc words bltO.g!Ja, 6ltaga, Magi,
Mw.
11
,,, bhut!jrl, hhoja, and Mak!.i may, so far as this
fnndamcmtal meaning is eoncernttl, be taken as coming from the same
root, their un1letlying iuea being one of enjoyment and appol'tionment.
1
'l'he Indo-Aryau /Jhii!Jil with its counterparts Begu and the
like is found to I he name of an ohl ArJ an re!lft'senting, no doubt,
a diHtinet. of Gouhe:ul, i.f'., primarily God as the giver of food
or t.hing-K of cujoymPnt, and secondarily Oud as the or1laine1' and 1listributor
of ami JHO!'perity. 'l'hns ono mccl not be that in the
flhnga has hcen repre!>ented as the embodiment
of arul pro;:perit.y. !<'or the primitivn man, no less than for
the primitive i;r t.hc man of today, food in tlw of satisfaction of the
two c1mlinal appetites of animal life may be heltl to constitute the poss-
esllion and prosperi l.y. 'rhe posseF:wr of twofold sat it<faction and the
means in theory the IJha,rpttan or IJhiit!.IJrll'iill. 'l'he primitive
idea of an1l prosperity has moditic:tt.ion by way of both
elirninat ion an1l snpplenwnt.ation-by eruplm.si:t.ing- the finer aml relegating
t.he p.(emcnls to the background. llnt however the
idea JI' bhaga or hltu[!Jtl may have bf'en, t.he ic.le1t of posse>sion and
is always \Ye come acros;; the word 6/tagavan in the
1
'l'lw 'MaMniddesn (pp. H:!H3) nnd t-he l'nrnmntthajotikl (1, pp. 107-109) contnin the
cliserbf.ion on till! wod bl1agnrii . "Th epitlwt bha.grwii. or was
hestowo>d on the Dudlllllneithe hr hi parents nm by hi< nth er rclntionP. It was acquired by
him on hia .. ttninment of omnisl'io>nce. Rhcrguii.-blwg,.yalta, onu endowed with bhaga, which
in its gt'uerlly '"'''"ptPd sn tlw ifulcl possession of issnriya, :ihamma,
iri, kiimr1, llnol l'"!l"fulln. lssnl'iyn t.hn irlea of such qnnlities as al}imii,
11nd the nwnns tnnteno!rntal virtn.,s. Yasn implies a pure fame of
nnhcrsnl rtcol{rlition. <'Onnot<M nn nll-round trrtomplishment. Kiima signifies. all
objetts of ltir<' m nil dind nhjN:t. P.rynl""" mtRns the supreme effort to gain
snv'r,ignt,y n\'t'r nU. Rh(fJ/IH'fi-l,hnj'i or bhntfrrrU, onr who hns n reconrse to, i.e., has
tlw l'Xpl'rirn.c of, nil thini(S. Bhn!I'II'U--bhiigi, pnrtitipntor of nil acquisitions. Bhagava-
.-iblt,ltnrii, ono who txplnin thinJrR hy proptr "Jll'l'rt.ionment ot method of :u:alytical
diotinl'fion. lllrll!lllii--bhnggrkiil'i, f ht ht'tnlwr or destroy<'r of all evils. Bhaga tii-garu, the
mnster who is RUpl'rior t.n nil. Bha!l"'ii.-bhii9llll'ii, the fortnnnte or bleP&ed one BhagtltVi.-
bhnl'<lllfrr9n, 0111' ,..ho ha" gone bl'yond indi,idnal l"XistencP. Bhagarii-srtbhiitilatta, who
Ita& folly devPlnpod himsolf.''
x. 151: arnddhllJl Bhagaaya miirdhvani VRCII8A vedayAm&lli.
Ji1AKA. LABELS 43
..
Indo-Aryan literature at a time when man became fully conscious of his
dignity as man and of his potentiality to the extent of attaining Godhood
and Divinity. The term became quite familiar by the time of the Buddha
when the idea of material possession and prosperity began to be sup-
planted by that of ethical, intellectual and spiritual attainments. The
Sk. Map;ya and Magna are both in Pi\li bhagga, allowing the Buddhists a.
room for displaying their ethical bias and interpreting bhagara or bhaga11at
as meaning one who has broken the of passion, hatred and delusion.
The sense in which the word bltagav'ii1t is used in the labels shows again the
predominance of the tangible manifestations of human gn.>at.ness aml good-
ness; that is to say, the meaning is quite consonant with the growing
Bhagavatisrn of the day which invaded even the Buddhist system. lluernlo
has very rightly suggested that the word botl!ti referring apparently, in a
physical sense, to the Bodhi or Bo T1ee is inseparably associated with the
idea of botlha or enlightenment. According to the definition suggosted in
the MabApadina-Suttanta, a Bo Tree is one at the foot of or under which
(;ya11a mule, ;yassa ntk!rhassa heHha) a Budtlha or more accurately, a Botllti-
sattva becomes truly awakened or enlightened. " Trees there are many
others. Of these, only those trees, at the foot of which the Buddhas
penetrate bodhi in tbe sense of a. knowledge of the Four Truths constituting
the way, are called Botlhi or Bo Tree."
1
Satpbodlti of Asoka's H.ock Edict
(No. 8), like bodhi of Ba1hut labtlls, seems to imply a. twofold mea.uing,
with this difference, however, that in the former the physical meaning is
over-shadowed by the spiritual, and what is more, the lJo Tree as denoted
by bodhi of the Barhut labels stands as a symbol for the entire life and
career of a Buddha.
'1'he names of the last six or seven Buddhas which are fouud recorded
in their genitive forms on the Barhut railing snggest a problem of some
importance. The names of the six Buddhas and the snpposed missing
name o[ Sikhi are all phonetioally akin to those in PA.Ii : Yipasi ripassZ:
Siklti = Sikhi ; = Fes.Yabhu; = Kakusandha ; Konagawma =
Ko't).dga1nana; Kor;uJgamalla= K01takama11a (Asoka's Nigltva Pillar Edict);
K'iisapa= K zssnpa; Sakamutli = 'l'hese names are Sanskritised
almost alike in the Divyi\vadiina, the Lalita-Vistara and the Ma.havastu:
Biklti; risliabhu: Kr'lkucchantla (Krakutaa1Ulll1 an alternative form
in the Ma.hivastu); Kiiil;y!Zpa; Sak;yam11r1i (t:Jak;yamuni in
Alioka.'s Lumbinl Pilla.r Edict, S'iikyatnu1li or Sakanzuni in Pll.li). Curiously
enough, the genitive case-endings of the Barhut names seem to have
1 SumGilgala-Vil'laini, Siamese Ed., JI, I' 13.
*
BARBUT INSCRIPTIONS
follow('d, upon the wholp, a trarlition othPr than Pl\li: fTipaai110= Pl\h
l'tjJtMilixM, l>ivya, f'ipa.;,IJillrJ; [ SiNii11o = Pl\li Divyn, Silchino] ;
f'oaMIIIIIO= l'ah r('.v.mMI/t.Wl, Uivyii ami Kmzagame.
uaxrt = Pflli Divyl\, 1\lahi\v. Ka11!1!.rmumiuo;
8iiA'IIIIIIIIIillo-J.alit:l- \'i. and :\fahiiv.
'l'hc P;1li hooks t'.r-h.lfJJtJihrxi the trarlition of tlw 8tluu:iraa;
tlw Di VJa v;l<liiua. and till' Lalit.a- Vi,;tara, that. of the Sanihlil'iidill.;
t lw ,\Ja.lu'iva ... lu, that of t lu .1/ahaMftghi/.-a.v. 'l'he comparative study of
Bnrltlhas' and t lwi forms enables one to think that
thr! dialect. or dialrct:< in which t.lw orig-inal traditions wete handrtl
rlown. bnrc plwnetieally "l'losc to Pl\li, anrl that the rlisi.repan-
eir:!! :11'0!'1' anrl lJPcanw mon anrl mor11 rletectahle from the time when the
rli!Trtrnt Buddhist arul selwols trier! in differtnt. parts of India to write
in Sanskt-it. 'l'hc rlivcrsity of t! . IJ., in the :ase of Vipassi,
Neems to have arisen from tlw fact that. t lw Bnrldhist.s forgot it was derived
from the San!!krit. Vipa.scit, and was :1t the !'lame time reluctant to equate it
with Vic..la!,lsl. A similar an.ptment woulrl lead one to hit npon Visvahhrt
or Vaisyabhii :'s tire Sansloit form bt'hind 'l'he designation
Siikt&llnelli seems to IHt\'tl lJCen manipubtetl :tt :' somewhat late stage of
llnddhism, though it. came into use, as evitll'nceJ by Asokan inscriptions,
as early n.s the ani co_lntmy B. < ', It wonld S('Crn unfortunate that the
epithet 11111/ti, which in its g-rmemlly accepter! wa.s sought to be
got l'id ut' by t.he for its m,rstic.d
1
eamc to be connected
with rutm(', }.'fcte rptietmle for it!! own 8ake was never the ideal
uf t.hc Bndrlh:\, .1/uuihoml Ill' ptietnrle as an attribute of Bnddahood wall
intenrlerl to represent only an ccst.atie mood wheeby the Buddlra could
remain !ntouehE'd amlnnp!rtlllbed, unshaken ami nnsubdned, even in the
midst of horrilie 'l'his aspect of Buddhahood l'ame tl) he much
with the ascetic tendencies of a certain section of the
Buddhist ordel'.] N
11. Attach- 1. (a) Pura.thinm [di]sa Sudhava8U. de[va.]t[a]. BT
C'l' (142)
NI to llus-
fl'li<'fe ill us
tmting t'pi-
Putl"a of tho
A i tl ii r
tion of
Gnutunm's
lifll.
PurtLthima-disat!l sudha\asii. devatii..
('f. l'urim:up di8aiJ1, Pubbl'ml. [Digha lll, p. 180]; Piirnr,1a [Divyi\vadilna,
P :at].
Puratthimiyo. di-,;aya [Dighalll, pp. 207, !20].
Purattbimasmitp. disibhige [ ].
Seu -Verlic Keii-Siikta
JATA.KA LABRDS .
Purastime disohhiige Ill, p. !IOtrj.
Piirva!lyiirn uisi [Lalita- Vistaa, pp. 1111,
PiitvasrniiJl p. aSS).
Sntldhl\vii!!ii deva (r!e,atii) (Digha Il, p. uOJ.
,}e,a (devaput.ta) ha 11, p. ].
Suddhl\vii,.ii. tltwii., dP.vii Ill, p.
dempnlriil) I, p.
pp. :3, fall].
"On the enstmu sidH-the Pure-Aholle ( l{.Qpa-lll'ahma)
deities."
'l'r
{C. p. 134-; PI. :!9 (Pis. XIV. Outer l<'act>, LIV. 29)-reads Sud/111
/'aM Del'fl. Ho. No. 1!-reads del'ii, 11. Nn. 47, 1;. No. 7-HI}.
(b) (l>achimal!l diMaJ!l ............ ]'
"On the western side ............ "
(c) Utararp disa [tini] savn.ta-nisisii.ni.
B'r {143)
'l'r
B'l' {144)
Cf. Uttaraqt disaqt, nttarena [Di:,{ha Ill, pp. 180, Uttarena
[Divyl\vauana, p. 2!]; UttaraiJl dibiJl [Lalita-Vistara, p. l47J.
Uttariiya. disiya. II, pp. 2H, 221l].
UttarasrniiJl disobhiige [ Mahivastu II I, p. 30U].
Ut.ta.resmiiJl disobhiigt! Vistara., p. :H) I J.
Utta1asyiim disi [Lalita- Vist:ua., p. 5!l].
"On the northern side-thren classes ol' all-pervnding
(Riipa-brahmas)."
1'r.
{C. p. PI. 30 (Pis. XIV. Outer Face, LIV. :JO)-overlooks
0
11.
Ho. No. 12-reads sannt111ti ai.Yii(ui) = Pl\li llrl'!"llaHiilli Sk. 8a'!"l!fll'tiillt.
iliri}ani, heads turned towatds each other. H. No. 48-reads Ra!latam
11i1a(ni) =covered heads, ,,avafa=satpvrt' L. No. 741-followA H.}
(d) DakhinaJ!l dis:1. cha Kii.mii.vacara-sa.hasa.ni. BT (145)
Cf. Dakkhil}arp. disarp., DakkhiQena [Digha Ill, pp. 180, 235].
[DivyAva.dina, p. i2].
1
Supplied by ua.
BA.RBU'l' INSCRIPTIONS
])akkhil}llya disiya. [ Dlgha. 11, pp. 207, 220].
Dakkhil}asmilJl disibhige [A ].
disobhlge [Mahivastu lll, p. 807].
Daksil}asyim dilii [ [Jalita-Vistara, pp. 59, 'l66].
Daksir}esmilJl disobhige [La.lita-Vitara, p. 389).
Cha KiimAvacara.-devi [14'. Vol. V, p. 424].
KlmAvacari devii lMahiivastu I, p. 1!09].
deva-(sahasrir}i).
[ Mahivastn I, pp. 259, 209; 11, ; La.lita-Vistara, p. 38].
[ PiirvH.Kyirp dilii J sthita abhiivan [Lalita-
Vistara, p. 362).
''On the southern side-six thousand KiimA.vacaras of the
six Heavens of Lust." Tr
{C. p. 134; PI. 31 (Pis. XIV-outer face, LIV. 81)-reads cA.di
mavam ea Ho. No. 13-rea.ds Kamiivacaraaa ; Aaaiini; Aa1iini=
lliiayiini, amusements. H. No. 49 and L. No. 142-cAa Kiimiivacara-
llaAa&ii11i =six thousand Kiimlvacaras}.
" These four labels refer to the scene of the deities or angels, both of
the Kiiml\vacara and the Riiplvacara Devalokas, entreating with folded
hands the Bodhisattva, then a god of the Tu1ita heaven, to come down on
the earth to be born as man-110me standing to the east, some to the west,
some to the north and some to the south of the Bodhisattva, who gave his
consent after hi11 observaions of place, time and the rest." E
[The expression p11rattAima-tliaatp or pratlima-di8atp seems to be quite
peculiar to Buddhist literature. The Sanskrit puraatat with which preratAima
has some affinity, is evidently an adverbial expression, with the Ablative
ease-ending used in a Locative sense, it being a synonym for prii.c;yiip diBi,
i11 tltfJ ealler11 q11arter.' As the parallel expressions from the Sanskrit
Buddhist works go to the word p'llraatima, met with in the
(1, Jl 40), came to be replaced by pirva&Jam when tbe Buddhist
literary tlialects were sufficiently Sanskritised. The Buddhists usually
enumerate the four cardinal points in the order of East, South, West and
North.' The Uarhut labels show a departure from this traditional mode
in that they intend to place the north after the east and beforl' the
south. Portion of the existing has-relief, which now survives, does not
bear traces of any letters of an inscription pointing to the west, though
B. g.-Pirtoa-doqiiiPJieimc11toriib11110 digbAvo llaAini devafalallasriir}i anllipaCi
Lalita-\"ietara, p. 62.
JlTAKA LABELS
47
it goes without saying that a. fourth inscription having refc1euce to the
west and the deities of eight intermediate is a deliidera
tum, for the three labels, pointing to the east, the a.ml the 1:1outh, do
not exhaust the list of tllll who are ordinarily known to have
inhabited six Kamt1cactll'a rlet:aluk,., ami. extending
up to the heaven. 'l'he fiVl higolust R;;p,dmdllua heavens, Ariha,
Atuppa, 8mla11Na, 8uda&lii, Akatti(!ft,, are Cl&llc!l the Pme Abodes
(Childers, Stt6-toce 'rlw thi1d label !!eems to r":"fer to the
deities, i.f'., the of the throt liiipttbtu!tmalokas,
the Bralnnapii,risajja11, f.hc Brahmrtpurolll'lll/1
1
and the 1Jlahii61'11h111ttll, In
certain passages of the I.:tlita- Vistam, the deititH are divided into four
olalilscs instead of into five, to wit, Suddlull'iisa, .A6kiillt'lll'll
1

and S11klaplkl!ika, 'rim fourt.h l:tbel mention-; thousand gods or angels
inhabiting the six Kiilniimtrrr'' lll':wens-t.he Uiifllllllllrrhiirii.jilte (Ciifll1'111fthii-
rajilc11), t.he Tiil'llliJ!IBa the l"iim.;, thn 1iulilte the
NimtNa'(l.arnti (Nirma1Jnrati), and lice PartmimwiluNt.YII!'afli (Pa1'tmirmit-
availmarti). Sm:rrtttllisisll ma.y J,.. ecpaatell with Sk. <'illrl'llltolliilrr'ftl or
srll'tatmmeiiJIita, ml'aning who h:tvP n ecuure, an access or a. connexion
every" here, in all places, in all concrett cxistents ur
In t.he Uuddhist mythology, a llmllluahii,Viktz gocllike Stmafkmllal'a is said to
make his appearance before tlw goods nf t.he A'iillldrtwart.t heavens, a11suming
a universal form, a form which all 1 he Kii111alokt1 godH regard as their own
self (sa66arlet:J f.twla atlabltiit,,'!, 1/lttlllii.'ln"fi tiitlillrt'lfl ,IJCI'It).
2
According
to the Janavasabha and l\hluigovinda Sutta1-1 of the Digha-Nikiiya, no seat
was required to be allotted f'uc 8a11atk11miim in I he assembly of the
Kamavac11ra gods in the Stul411rmii-hall, it. l.cing his custom to honour a.
particular god by sitting on his lap, while all the gods sit cross-legged
anxiously expecting his presence.] N
Saqika-snq1madaq1 turaq1 clevii.naq1. BT (146)
Of. oyavanakalasarna.ye. _. Uodhisattva.sya piijlka.rmal}e
... sa.tasahasrilr,li nil.nitiiryyasarigltividitena
yen a. Bod h isattvasten le rim an ... tin i satasahasrir) i
!IVill]l svil]l sarigltil]l s:1mprayujya vima.dak"ir,1e
1
bn.huni inla-RttiLtaRriil}i <levllniim, Lalita.
Viatam, p. 52.
Snmailg.&Ja.VilUini H, Siameae Ed, p. 419.
48
BARHUT INSO ltiPTIONS
ea. st.hitvi Bodhisattvarp. sarigitirutasvari'DB abhistU\anti sma
[Larita.-Vistara, Ch. V].
" 'l,he jovial ravishing music of the gods, joyous with
dancing." Tr
{C. pp. 2\l, l!H. PI. :J2 (Pis. XIV. 2; JJlV. a2)-reads &iiclika,
Ho. No. 14-translabs " 1\lusic of the gods, gay with
dandng." s,-;,Jika may lw taken to be a somewhat irregularly formed
qnivalent of Sk. a kind of dramatic pe1formauce, applicable to .t.he
lancing of apsa.rasas. Sk. 8ii.rikrt meani'l gambling with dice (Tawney).
Sammutln. is hnt.h an adjective 'g:ty' and a substantive 'gaiety.' Here
it forms a eornpound with 1'uml{l = fur!lal!l, musical instrument,
mus1c. It is also likely that the thrP.fl words Rn1!111Wdtt and tura
refer respectively tl t.hrfle of chmers, siugPrR, and players on
inRt.nunent.s as setn in the :unusPmcnt.-scene below which the label stands.
H. No. 50 and JJ. No. 7-t:J-translate " the music of the gods, which
gladlens by (i.e., accompauietl with) acting." a
( IJharata.-
(b) acharii.. BT (147)
Cf. Alambusa aechara [F. Vol. V. p. 152 foil.; Vimiina-Vatthu,
p. 17].
Pascima,;rnit}l dcvakanya L Mahivastu, Ill,
p. :30SJ.
Pascimesmin disobhage deva-kumiiri [TJalita-Vistara,
p. 3!10).
AlambtHi apsar:i [Viiyu-Puri'il)a, Ch, LXIX].
the heavenly dancer.'' Tr
(c) :Mis,.kosi achari'i. BT
'Misakesi acharii.. CT (148)
Cf. Missakeili accharii [Yimiina-Vatthu, p. 47].
Paseimalimitp. disobhag:e .Misrakest uevakaua- [l\"'al
1
a-vastu Ill
J :1. I
p. 32:3; Lalita-Vista.ra, p. !:HIO].
Misrakesi apsari [Viyu-Purill}a, Ch. LXIX].
JATAKA. LABELS
" Misr:tkesl, the heavenly dancer."
(d) Padumavati achara.
C. Pm}Qarlkii acclmrii L Vim ana-Vatthn, p. 47].
PUI}I.'ariki'i apsari [Vii.yu-Purii.I.JB
1
Ch. LXIX].
Uttarasmin ,liiiobhagc Padumii.vat.l deva-kanyi
p. 309].
49
Tr
BT (149)
[Mahavastn Ill,
Uttaresmi:q1 disohhagc Padmavati deva-kumari [Ijalita-
Vistara. p. 391l
"Padmii.vati, the heavenly dancer."
'fr
(e) Suhhadit achara.
B'r (150)
Cf. Subhaddii accharii [Vimina-Vatthu, p. 17].
"Suhhadra, the heavrn1y dancer."
'fr
"The scene of a celestial musical performance consisting
of the dances, songs and concerts of apsarasas and expres-
sive of the joy of the gods over their success in inducing thf'
Bodhisattva to be horn in thr worn b and in anticipation of
the happy advent."
E
[The order' of the five labels attach,d to the above scene eallR for a.
corr.ment. The label put fir11t in t hill monograph baR been engraved, as
noticed by Cnnningham, below the four labels referring to the four dancing
npsara11aa, 'and beloiV and at. one sirl1 of tlw Rcene itself. The ordflr in
which the npRarafa,, have been enumerated Cunningham, Hnltzsch ancl
Liidt'rM is warranted neither hy the scene itHelf where prominence
accorded to Atam611aa the heavenly tlancer in the cent.rP, Rtandingo pointedly
behind the child on its nor by the t111ditional liAts execpt one
in the M:ahilbhiirllt& and the Pnrlir.laR in which has bi'Pn given t.lw
precedence over AlnmlntFJii. [n the llarivalJIH!I. list quoted hy Cunningham,
the name of Alam6111{ii stancls before that uf So in the Vimiina
Vatthn list of tiVelve mentiorwd by naml',' rome11
1
Vimlna-VaUhn, p. 47:-
Nand& c'eva snnandl Clt Sol}adinuit Suvimhitl,
Alambusl Missakesi ea PuQc.larlkatidilrul}i
El}iJillsRI Supaaaii. ''> Subhaddll Modukilvodi
Etl c'alllll ea aeyylse accbatilnaf!l pabodhiyll.
Cf. V&yu.Puriil}a list of 34 ap&arasaA, ibirl, Ch. LXIX, n. 47.
7
DARHUT INSCRIPTIONS
Mi.4rtt!."ili, the latter before Ptt'[IIJtlrika coresponding evidently to
Pttrlumiitrdi. of tin lal,el, and she befo 8tthhrultlii. In the
list of !l:! celtsti:d l)arnl'el:< (rlrrt-kfiii.'JCi), livide1l into four groups of eight
each and to foul' befo1o
tlw of the Wl:,tlll'll f(IHI'In, while the name of Patli/1/Zal'''ti
iH found lllliOn!..\' t.lw tLtm8Pls of the northern 'lll>ll'te, wma.lly coming after
thtl wesl&rn. The ilPulili(':ttion of with Plldllliillflf.i. is not
justified b.v the JJalita- Vistara wherA is mentioned as a
divine .tams1ll otJu tlmn /'nw/,tri/;:1.
1
But it sPetns likely that the
concnpt iun ol' l'atl111;irn/l a latm hoot of the earlier conception of
Ptqvtartkii. 'l'h to Alantlm.?J. is clearly brought into
elief in tlw Pldi (F. No. :i!:3) wh,te had to he
select.rHI from ! crur .. s of hPavenly colll'tezans as the only agent
,;seduction of tlw of gtrat ascetic vow. 'rhe Vimina-
V:tt.thn an I t.he :\'l:thii.vao.:bt of t lw h:wt each :tn importance
of its own. 'l'hn fonner t.welve n:unes of which fom a.ppear in
thtl liarhnt. ):,}Hils, anl tllt'1 lhrhnt sconE' contains tw!o'l ve lignrrs.
'l'ho imporbnct of t.J.P lattm consist.,. in the alloration of the
d:tmsds to pt:tr!ers anti spelling- of tlw tHtmes of :tlaiflblllla and
l'arlullliitotl'i is almost, l.ht s:tnw as l.l.at of the tiarhut. labels. The names
:tn of person,tl accomplish rnents, as hinte1l at in
some of h:Lllals of the Vimana- V:tt.thu. For instance, J!ii>.rakefi'i
is on) wit.h ht.!nentl eoill'nre; A/,,,nhh transfonneu into .4lam6uf!a
metttlli one enuowttl wi t.la beau t.y rnoug-h t.o d with all artifici:tl
btst. ad.nuttl while unadrnerl. In the IHlth chapter of
thu V:-.yHl'lll'iil}:t, t.he ''PII''r :uo hrvatlly divided into two classes-(1)
L:,ukrkl or :\latwrii, anl 0) Div Jii. According to this division,
:1/iilr,tkt.:.i, aHl th, !3:! apsarasas fall under the
/,.tukiki Wt'l't', to the Panranic description, noted
f'ot thci1 bn:mt.y :uul <fuick morements; the JJir..'la class natu-
includes t.lu" nwntioned in tlw Veda, Me11aka, RantMii
alltl t.he ,.,.,..t.. 'l'ht to he intendeol to convey both
a a11l :m arljt!timl in its aclject.ival sense it is the same
as dir/1'' or an! qmtlifies before it, cf.
a.Y!No.UJ !ti di 1','11-1 ii.r .'I.'Jfl-,<tll'l,qi I i riirfiteiUJ ( Lalita- Vistara, p. 110).
' I.nlitn\'istarn. I' 300.
' AlnmbhuR in l.!!'ngnli an itlk, wmthless fellow. Of. the Epic

JA'l'AKA LADIIJLS
51
'fhe word tura, or lur,ra appcn1s to have been m'letl m the
Buddhist literature in thll hiple t'lenso of muli\ical (tJl11, fii(Jt),
musical inst1unumt., and playing on musi('al instrunll'nttl with Ol' wit hont.
the a001mpaniment of d:&ncin!.l', lmtl llw t'tst. In .some of the
Buddhist WOI'kt! we have mention of tt<Hne:thtcr musicalmeasmes, !'i:.,
(i) Ol' pii!tif.;j/,,; (ii) l'dJI,, m gh.ulllfJ{,,; (iii)
(urlakll-l'ii'l.11) 01' tttfllfiiiiiH 111/(!Jh,rlllt!.a or rii/1/IIOtW IJ/1/,
The t1eri!f'l in the sense of music:tl im.ttnments it! to be of li\'e kimll'l
(pa1ican,qikn-furiy"lfl prni<:lt-furi!Jfl'!t); I (i) lw covore1l with
leat.her on one si<le; (ii) dtnms 1\'ith I.athPt' on both
sides; (iii) llfflta-rilalfl-tho dtumH (ompletel,, !'Ovtretl with ltatlll't';
(i11) ghalla-im;t.ruments pl:Lyltl b,r as tymb:tls, tambonrimt<
and bells; .wiJ nu:r). SriiJWirt-
rlalfl, Pali ,ftlllilllrlflrllp, Rk, Ntlllllilrlflrrll' 111' 1111/llrHirtm nwatn; littmlly that.
which cause!! iut. .. xic:Ltion or t"xhilal'ation, l'l'. l'i\li
llft:S due to a heavy mral (I 'hilJen "IJ t'lur: ,..,tmJuatla). lltot'e it. stms fo
mean that which dt'lig-ht.fnl Ol' tapl.m'olls (111<1110/'rl/1/11//1, Jlllllll!i,iriiJt), i.r .


If Xl/1111/ltttltl coultll11 etpmterl with Ml/11/Jittlrt,
it would mean or l'!<linate,l, 8rir/il.,t is a L:,rJiiug word.
It !'earns to h;\\'C afliuity with l'flli .iir{ii..J./111, RiinUl111, and Sic
.Ytulrl'!ll, mcamng to o helittiug tlw "c<asiou;
with :1 word likt JIHa.niug- :IJ'f'<H'faiuing to a. rn
l-IS well as Rrilil.-u OJ' nwaniug that whid1 is tu
the senseH (ttfl!'tt?I''/I.IJ't or It. may 11>' ,,.,,11 he ecp.:ttfrl with a
word like ,.jjrf,tl.-,, or IIH'alliug- th:Lt. whieh is t-W('rl. lt. sren1t<
mu re p1oLable t h:lt heJ'P. fot IUI.,; ur weuniug
o1 prof'et:sional ettnipagP, i.e., wh:tt is aptly eallPd in tht Buddhist.
the 1L't-bltfi.'fa nf the "i'a 'l'lre iou th:tt 8ci(#ku is t l.n
"ame a.R or Su{!11l.u in the .. of a l<intl of tlmmatin Jll'L'fnrruatll'c
:;eems ttnite if' it (an J,c JII'OVt'tl that Sii!al.-11 wns
eithel' in ur wa!' n rlist innt of at tl11
time when the Barhut. rniling was 'l'his is uot howCVI'J' to
that trtm or f11T('In of tlw lahel Pxchules llw itlra nf :L pmfor-
mance. ')'hough the prim:uy id.a tf 1111'1:'1'' it< iwst tunHJot:tl (l'iirlila,
''iirlif.rn), that of ,a.;t!Jila is (.qi/,.). ancl tl111t of r lla/,/r.,, i,
(lwr.r.a, 11fi,'IJt1),:
1
thp,y an fonnll to hr IIOtlllll tugetlwr,
er, K!lmn-afiti'R, Bcn . roR I' :l:l.
Cf. (l'rll'lllllnl.fhlljntikll I, I' ,Ill).
> KllmRRiilrR, Ch. 10: .,nrtlnlflllllflltltfl rii oiirlil"lfl
52 BARRU'l' INSCRIPTIONS
as well as associated with scenic representation, ballad-recitation and
acting. At any rate, these things happen to be invariably mentioned
nr implied in Uuddhisl; literature, wherever there is reference to the
IUr!I!J"II of the apllara,Yrt.Y and of the f'onrtezans collectively called
tlii{aka, or J N
/ :3. llhagavato ukratpti. nr (151}
[Cf. Hodhisalto 'l'usita kiiyii cavitvi miUukucchif!l okkamati
(okkanto hot.i, Joke nppanno) [Drgha II, pp. 12-13, 5:3].
Hodhisatto setavaraviirar)o hntvi ...... patisandhil!l gal) hi LF. V.ol. 1,
p. 50].
Bodhisattvil) .. upagamya mannjabhavam
amlnil) m a tu I) kn m avataran t.i ...... garb hi\ vakrantisarn pannisca.
sa.myak sa.mhnddhii bhavanti [ Mahivastu I, p.
Bodhisattvas .... plU,u.fura.gaja.riipn bhiitva ...
(Lalita-Vistara., p. G!il.
(Rhagavn.t.al}) garbbll.valninti [TJalita-Vistara., p. 8!i].
"'l
1
he Descent of the Divine Being." 'l'r.
{C. p. 1:!8; PI. 89 (Pis. XXVIII. !. JJV. 89)-reads ru!tdanti. H.
No. !l8-reach; olNmfi. fJ. No. 80 I.}
"'rhe scene of the De!'lcent of the Borlhisattva from the
heaven into qneen M:ayi\'s womh to he horn on
earth as man and hlr drea.m thereof." E
r okkauli, lll'td!wuli or in popular usage
conception 01 commcnclnwnt. of matmnit.y. 'l'hree factors are said to be
to conct>plinn : (I) parental union, (2) rnatem:1l competence,
and (:i) transmission of the pat.emlll element.
1
The process of conception,
as l'Ommonly heM, a combinat-ion or unification of paternal and
maternal

..tralaiillli, lll'ttl.:r,nlltql<t or tll'nfllra(l,n, ns opposed to
utA:rii11H or 1dkl'lllllllllll, orintmsionof the vital spirit
from II.}Jarticullll' embodiment. o1 corport>ality, f!l the expression
11lhii.11ta-pru:pa11 .. The association of tht! idea of coming and pa8sing with
the vital Ppirit is a matter of almo!ll universal belief. 'l'his latter
I J)ivyRVftdllllR, f' l,
Clu1tdogyt Up., VII, lli23.
JATAKA LABELS 53
belief implies the addition of th" vital spirit coming from outside to the
unified parent.al elements whether at the moment of paatntal union or after
certain stages of gestation, wheu the skulla\nd bmin aae formed,
1
ltllll
this is at the root of the relig-ions rite called prii!UtJil'<t.
1
if!Wii of
Side by side with t.hese t hete sprung- into being' another, which
is by far the most daring and. spiritual anti sug-gestive of the immortality
of divine personality. This is 110 other than that. of the lll'lief in tlw
bodily descent and lt. it1 on thiK phase of belief tlmt the
Indian doctrine of incarnation to bten hasr1l, t.he
which is characteristically Bhagavatic. And it ill precisel.1 in
Bhagavatic sense that. the expaession iil.rlfl!lli to ha1c hl'en used in
the Raahut label and the Jiitaka. texts quote! adJ'lVC from the Bnddhi"'L
literature. As fot av,,!eriiull:=ukr,luli, cf. Palli ttl'llHtqut=uhrqw.] N
/4. Mahasamayikii.ya Ara.haguto deva.puto
bhagavato sasani pat.isaJPdhi. B'r (152)
Cf. Jitamiitn.sya d.evaputral.l dtvnput.ri-
nam atra.iva.m aha. ... rnanu"yoloke ut pan no na
cirid Asavak>1a.y&!l a.nnttariip. sa m yak ... tattva-
vyikarat_lena. ea bodhisattva.q1 punara.py [IJalita-
Vistara, pp. 127-9].
"In the great assembly (of the gods) the futute inaugura-
tion of the Law of the Uivirw l\fasf.et is heing- announcml hy
the Angel Arhadgupta, the protector of the Arhats," Tr
{C. p. l!H; PI. fiti (Pis. XVI. 2, Ho.
No. t:i-reads tllt.okato, 11. No. 80. fJ. No. 777 f.
"'rhe scene of the of the Ang"el Arha.dgupta with
retinue to the palace of Rudrlhodana for paying homage to the
newly born princely Bodhisattva and predicting t.he inception
of the L'l.w of the Divino Teacher." E

[It fs yet to be whether uuJ.htixiimJ.IJil.ii.!Jit is a I<'mn.
Sing. or an aujective cpta.lifyinl4' ,frhadgtptll. According to
I Baron, History or l'rc-Bndclhiotic lnrliau PhiloAophy, pp. 70.77.
Cf. The RllmAya\)a account of dcal.h.
54 BARHU'l' INSCRIPTIONS
comment, the term malta&am1ya is used in the sense of a great multitude or
assembly (&ama_va 11amuhatthe, Atthasalini, p. 57). Any god or angel with
the name of Arahag11la or Arluulgnplrt is met with nowhere in the Buddhist
texts now within onr t .. ach. SJ.yalli need not be construed as a Loc. Sing.
of &l11ana, for there are instances where the exprPssion h!tagal'ato aaRani
may be constmed as the same in meaning as ,,att!tu-aa11ana or 8iiatii-8aaana.
Yokalo= or 'l'he construction 1s in the Passive
Voice.] N
5. .Arahaguto dcvaputo. B'r (153)
Cf. devapntral,1 [Lalita-Vistara, p. 5].
"'l'he Augel A.rhadgupta, Protector of t.he Arhats.'' 'rr
{C.p. I H; 1'1. :J (Pk XX, LVI. L'rng. !3). Ho. No. :l3. H. No. 80
f. n. h No. HH.}
"'rhe scene of the Bodhisa.tlva's Renunciation tolhecome a
Divine 'l'eachcr and thtl protection of his can8e by the angels
headed by ArhR.dgupta." E
['l'he label, as noted hy Cunning-ham and his eminent successors, is
fragmentary, anti there is no l'l-ason for surprise if it wa.R followed either by
a sepamte label or h.\' a clanst' with the wordR Jlhagflvato.
1
ot the likt. to the J,a.lita- a.n1l the :\[ahavastn, the name
of the (II'O!lcLing god, JH'etisel.v a,; in the of the preceding label, is
N
().
(a) Vejayarpto paRii.de. B'l'
Vejayatpto pasiido. C'l' (154)
Vejayarpte piisade. CT (154)
(b) Sndhaq1mii. deva-sn.bha.. B'l' {155)
(c) Bhagavato cuc).a-niaho. BT (156)
Cf. ( 1<'. Vol. I, p. :W3].
Vejayanto nima pisiido [SumaiJgala-VIli1sint, SiamesQ..Ed., ll,
p. 4liJ.
\'ejayanta-ratho [Digha ll, p. L:!i: l'. Vol. I, p. 20t] .

1
Cf Bltn!llll'ulo 11bhiniAkhamatla1/l (DighR 11, p. 51).
'
JA1'AKA LABELS 55
Sudhamml sabbi [DTgha 11, pp. 207, 220].
dt>va-sabhi [Snmangala-Yilisin1, Siamese 11.
p. 417].
Sndhammll [1<'. Vol. I, p. 201.j.
TRvatirp.sa-bhavane culimar.'i-cetiyo (F. Vol. I, p. 65].
'l'riyast1i1pAatsu deve!}u cii4amaho [ Lalita-Vistara, I' 225].
TriyastriJJI.Sadbhavane cli1,limaha.rp. va.1tati [ 11, pp. 165-6].
(a-c) "The Palace of Victol'y."
"The Righteous Council-Chambet of the godH."
"The festival in honour of the hair-lock or the
l>ivine Master." 'l'r
(a-c) "In the Palace of Victory."
"The assembly of the gods in the St1dharmii. Council-
Hall."
"The festival in honour of the head-dress of the
Divine 'fr
(e-a) "The assembly of the gods in the Sudharma Council-
HalL"
"The festival in honour of the Divine Being'!il dressed
hair-lock "
"In the Vaij ayanta palace."
{C. pp. 130-137; PI. 64-65 (Pis. XVI. Upper Reief, MV.
rtJads pi1ilde, Ho. Nos. !5(,), :!ii(b). H. NoM. 7 8(1), 7B(i)-Jiiililde is
. probably a clerical mistake for piaiido. L. No. 7 7 5}.
"The scene of the Bodhisattva.'s adoption of asceticism for
the fulfilment of his divine mission, signified by a. change in
garments and the removal of his dressed hair-lock, subsequently
enshrined by the gods in Indra's heaven Trayastrirpsa." E
[In the arrau gement of Cunningham and other previous scholars the
label 8;4tlllaf!1mii. devaaaMil stands first and the label YcJaya,.ta-Pillirle or
'P'1Ja1a'!'to Pa1ido stands last. This may be justified only by construing
Yeia1a'!'ta-Piaii.tle as a locative phrase. The palace is called Yt,ja1atptu not
because it belongs to Ioclra, the Victorious, but because it 'rose up, as stated
in the Kulivaka-Jitaka at the time of Baltrn.'tJ or bulra' victory over the
C. Jtltnka
[,aboJB
recording
opiaod<R of
t.bo Bnnlilce
aoction of
Uaut.ftma'a
lifo:
(i) Lhuao
of tho
Acllcignmrl
Nidiimr;
56 BARBUT INSCRIPTIONS
Demons. I l'f!in.vrmfn or occurs also as the name of lndra's
royal or mansion (rntka. 11imiina), Ynija,vallti or Yaijayantilca denotes
the royal or bAnner flying over the Yaija!Jan.ta car and palace.
Accordin)C to BnddhiRt. thf- famous Conncil-IIa.ll of Indra's
heaven came t.o be call"d 81utlla1'ntii. after and in commemoration of
llllflkrmnii, a piouR queen of Hiiernle 11eems quite justified
in thinking that. here refl!rs not RO much to the Council-Hall as to the
of the it11elf. All the tlll'ee labels refer to a scene forming
a st-quel to t.he Hodhitoattva's l!l'lf-initiation into asceticism, technically
described aR Rllngn1'nt.o Pnhhnj,ii in the 0Jgha II, p. 51.] N
1. IJrn.hmadevo mii.navako. B'r (157)
('f. Brahmak:iyiki [Lalita-
Vistara, p. 359].
"'l
1
he young [ ltupa-] .Brahmn. deity Subrrt.hmii." 'fr
{C. p. 137; PI. 76 (Pis. XIX, fJIV). H. No. 87. IJ. No. 788-
mii."ava.ta-young Drahmiu.}
u 'rhe label refers to the scene of Subra.hma's visit to the
Buddha for congratulation on his conquest of
M.ii.ra."
[2. Bhn.gavalo Sakamunino bodho.]
3
L Cf. Rha.gavato abhisambouhi [Digha 11, p. 52].
E
BT (158)
[8oclhisattassa] Lodhirnar.14e sabbafiiiutappatti Vol. I, p. i7].
Mahisat.tassa. buddhabhiva-patli [ .\ tthasilinl, I' :i:i].
Uhagavaha.l,l bodhi [Lalita-Vistara, pp. 12 foil.].
abhisambodhana [Lalita- Vistara, p. 657].
"'fhe Awakening (or Enlightenment) of the Divine Master
Sakyamuni.'' 'rr.
"'l'he scene of thl' Bodhisattva's first awakening a.s to the
nature of l>harmata." E
J"ijn!lanltl 11rthitnttii J'r.jay11nto t'cm niimn1p
F. Vol. I, Jl. :!04.
The label ill "'l"'atel here with a purpo11e. The word boclllo or bodl&i '11'1111 ouce
prevlonaly taken in the aenae of the Bta Tree, emblemntic of n. Buddha' whole career,
ia here taken to siguify only a particular event in the Buddha' life.
JATAKA LABELS
57
(The root meaning of the word bodiM 01 6od!ti is the awakening or
rising from slumber. Here it is used in the Buddhist technical sense of'
t.he first intuition of the mind, purified by the prolonged and conscious
efforts, into the nature of reality or real oruet, and of the first suggestion
of the solution of the problem obsessing a reflective minu. J N
[3. Bhag_avato dhamacaka1p. J' BT (150)
Cf. Bhagavato dhammacakka-pavattana!Jl LD1gha 11. p. 5t].
Birinasiyaip Isipatane bhagavat.u pat;h;una dhammadesanii [)lilinda
pp. 349.350.]
Dhammacakkappavattil}t [Mahiivaipsa XXX. 79].
Bhagavati dharmacakmip ptavartanaJ!l [ Lalib\- Vistara ami Mahii-
vastu].
"The Dharmacakra of the Divine 'fcacher." Tr
" The scene of Buddha's Discourse called Dharmacakra-
pravartana meaning turning of the Wheel of the Law or
setting the Dharmacakra in motion, symbolising the Buddha's
first formal declaration of his thought-order, public inaugura-
tion of his system of righteousness, and rolling of a vehicle
of salvation.''
[The term Dhal'tllaCrl!.:ra seems to have been coined on the analogy of
Brahmacakrn and in to 8/ldttrHtl!U/Cflkm considetcd as a
mere weapon of destruction. The ideas govcming the conception of
Bralunacalmt are astronomico-cosmical and phy:-;io-psychological, and suggest
a double metaphor of a chariot whtel, the rolling of which symbolises
the cyclical motion of time, seasons and the rest, and oft he Jlotter's wheel,
the creative movements of which thu creative functions of the
cosmic forces. Buddha's JJ1tarmacak1'fl at once supplements and transcends
the earlier scientific conceptions of Bmh111acalcm and I't'!!tifies the popular,
fanciful and poetical notion of a vehicle moving toward!! the paradise.
That is to say, Buddha's conception of /Jharllwcal.-rfl is transcendental
idealistic as opposed to the empirico-idcalist position of older Vedanta, and
abstract as opposed to the concrete of popular mythology and poetical
imagery: With the development of the idea of Buddhism as a path of
The label is deliberately placed here. It hnB n cliffcrent signiftcnnco in the BRrhut
:ontext, see passim.
8
(ii) thoae of
the Deianii-
nidiina.
58 BARHUT INSCRIPTIONS
salvation, the old Indian popular and fanciful notions crept in and the
abstract conception of Dharmacakra degenerated into what it was originally
designed to supplement, transcend and rectify, namely, into that of the wheel
fittecl wit.h :t vPhiclt, horlily moving- to the paradise. 'l'his transition of
thought. is vividly represented in the following p. 88):
UJulo nama 80 INfl,fJ(JO, ahha.vti lliima sii tliha,
Rafho akftjlllw niiTII!l dltanwtacakkena .Ya1Jl.1Jltto.
The Buddhists haV(! not always been able to observe the nice distinction
between the IJ!umnacakra as the enunciation of a law and its literary
r(presentation in the fol'ln of a Discourse and in the two are hopelessly
confused. But we must take the llharmaca!.:ra as occurring in the label
here in the sunse of a partieular event of Buddha's life]. N.
4 Jatila-sabba.. BT (160)
Cf. [ 1'. [. p. 82; Divyl\vadana, p. 393].
[Mahiivarp.sa, Ch. XXX].
Ajiviya-sabha [Jaina Uvisaga-Dasiio, Clr. VI].
"The assembly of the Jatilas."
"The Jatilas in assembly."
Tr
'rr
{C. pp. 93, 131; Cl. 13. (PI. LIII. C. 13; Indian Museum, 114).
H. No. 1:3. L. No. 702}
"The lahel no douht, the scene of Conversion by
the Buddha of three hrothrrs, t.ogPther with their
followers." E
[J11Wn literally means 'One who wears matted bait.' According- to
its technical meaning, the term signifies a class of ascetics marked ont by
the matted hair worn on th11ir head. The Kesis, as described in a
hymn, were a class of asceties \!Sed to wear long loose locks of hair.
The wearing of matted hait and garments made of bark
was the common outward chara.cteristio of the ancient Indian order of
hermit ... , (lf 'l'he and !lfu1is were members of the
older Yiilllpr.,stha or-dtr. 'l'he members of this order lived in hermitages,
wit.h or without. family. This order was essentially based upon the
domestic principle. 'rhere \Vere elements of corporate life in this order.
We bear of the band of Viilakh.ilJa rf!aya or saintly pigmies living
JATAKA. LABELS
59
together in one place. The .TaWa11 referred to in the Barhut label were not
0
solitary hermits. They formed three large bodies of ascetics each following
a distinct leadership. It is this corporate life which marked them
out from the ordinary members of the ra11aprastllll order. They fotmed
a connecting link between the ra.,taprasl!ta and Pari,,rii}aktr ortlers.
They were not mendicants like the "'and1rcrl!l. primnrily connotes
the idea of a court, and indirectly of any aF=sembly or as!'loriation, where the
beh&Viour of the members is conrtier-Jike. 'rhe
0
diKtinetive featuru of a
SaMii in its general is sitting in row11 in appointed KCH.t.!l nccording
to ranks of the members, and it can perhaps be taken tu suggest the idea
of a hierarchical arrangement and gradat.ion.J N
5. (a) .Tetav'l.na Anadhn.pec}iko cleti kotisarptha.tcna
keto. B1.
1
(101)
Cf. Anithapir.tJiko gahapati hirafiriarp. nibhiihapetnrp. Jcta.-
vanarp. santharitpesi [Cnllavagga p. 1 5!1 J.
A nil hapir.'<Jiko ... J etavawup n.
kil}itvil .. bnd,Jha.pamnkhassa t<alJlghassa ada.;i [ 1<'. Vol. I. pp. IJ:!-9:q,
samlpe Jotassa vanalJl Anathapir.uJika"Na iirimo [ Paramattha-
jotiki I. p. 113].
"AnathapiQ.Q.ika dedicates Jetavana (Prince .Teta'R garden),
purchased with a layer of crores." Tr
{C. PJl. 84-, l:3:i; PI, tO (Pk XXVIII. 8, IAIII. :W, LVII)-reads
Kcta. H. No. 38. J ..... No: 7:!1}.
(b) Ga(Ill]dha.kuti. n'r (162)
Cf. Jetavanassa. majjhe Da11aba.lassa. Ga.ntlhakuti [F. Vol. I. p. 92].
Bha.gavalo Jeta.vane [Parama.ttha-jotiki U. p. 403].
"Ga.ndha.kuti-the Fragrant Cottage."
Tr
{C'. pp. 85, 87, 13:3; PT. (Pis. XXVII. 3, lJlll. 12, LVII). 11.
No. 40. L. No. 7:i8}.
(c), Kosa(JPlhakuti. B'l
1
(163)
Cf. Bhagavato Jetava.ne Kosa.IJI.bakuti [Paramattha-jotikii 11. p. 40:3].
Jetavauasm paccante [SArattha-Pakisin.l, Siamt'sc Ed.,
I. p. 861].
60 'BARHUT INSCRIP'l'IONS
"Kosambakuti-the Perfumed Cottage" Tr
{C. pp. 85, 87, l:3:i; PI. 21 (Pis. XXVIII. 3, Llll. 21, LVII). H.
No. 39. L. No. 73:l}.
"'rhe Mctme of dedication to the Buddhist Order, with the
Buddha at the head, of .lata's Garden as a monastic residence,
along with all new additions of buildings, pavilions and the
rest, hy AuathapiQ.r}.ika, the great banker, who had to purchase
the garden from Prince J eta for cart loads of 18 crores o.f gold
pieces, sufficient to covm the whole plot of land." E
[Jetavmw is the famous Buddhist monastic in a suburb of
Stava.sti. 'l'his is otherwise known as Altatlw.pi'IJ4ilca'.y or Attiitltapi'TJ4ada's
iiriinw. 'l'he fomwr designation, according to a Buddhist Commentary,
1
commemorates. the name of the former owner of the garden, i.e., of Prince
./eta, sou of King Ptasetmjit, a nil the latter designation bears the name
of its tmbsequeut owner, i.e., of the Banker AlliithajJp.(jika. It is suggested
that such commemoration was intended to serve as an inducement to others
for the acts of piety. Although Prince Jda sold his garden for a huge
sum of money, it stated in the Cullavagga {p. 15H) that he added a large
number of gold pieces to those of Anathapi'{tfi,ika to complete the covering
of the land with coim;, and there is no clear indication that Ptince Jeta
received the money from the purchaser for himself. On the other hand, the
Cullavagga. account creates an impression that he supplemented the sale
procecdt:i by his own contribution for the conversion of his pleasure-garden
into a Huddhist monastic residence. 'fhis is clearly bome out by the
evidence of the Commentary, referted to above, iu which we are told that
the prince had not only parted with the sale proceeds but made some
additional gifts which, added to princely donation, just
6Ufficed to complete the project. Cuuniugham is tight in saying that the
Ga11ttltaku(i anti the used by the Buddha as his private
chambers, wete not in the original garden. The word Kosa11t6a has nothing
to do with Ka118iimfJi, the capita! o the Vatsa country, as suggested by
Hult.zscb. It seems to be a Pnli counterpart of Sk. Kttulmml!ta, meaning
sweet-l!centetl, Ol' literally, bearing- the perfume of Kttsllm6ha Keto
1
1 pp. 112113.
1
Lift: of the Buddha, p. 48
JA1'AKA LABELS 61
is a derical mistake for !.:efatp, n1eaning 'purchased.' If the 1eading ketii
be adopted, it would mean r N
6. Idasala-guha.
Ixpdasa.la-guha.
BT
B'r (16iJ
Cf. Sakkapaiihasutfalp [Dig ha IIJ.
Imlasilla-guhaya.tp. [Milillllap ,fiha, pp. !l4!l-50].
lndra.Saila. cave [If wen
"lndrasala cave. " 'l'r
{C. p. 138; PI. !J2 (PlF. XXVlll; J.Y. !-12). 11. No. !11-1. I.. No. 805.}
" 'l'he scene of visit to the Buddha at the lndrasala
Cave of the Ved iyaka mountain in a Brahmin
village near Rajag:rha, and lluddha's Discour8e in reply to
Sakra's q uestionR."
[For note'" on hllliral"fl"hii sn Section 111.] N
7. 'l'irami timigala-kuchimha Vasnguto macito Maha-
devanatp. B'r
'l'iramhi timirpgila-k uchimha Vasuguto mocito Maha-
devena. CT (16o)
Cf. [timi!igila-] mahii.grihamnkhad vinirmukta1p anuglll,lalp
viyum isidya tiram anupraptaq1 Huddhasya. Bhagltva.to mimagrahaJ}it
[Divylvadiina p. i32].
1
[Timitigilasya] kilavaktrat pravahat}atp. muktam ...... sarve Ut'l,lih tlvra-
taril.t bhayit [Dharmarucyavadi\na in No. 89).
"Vasugupta is brought ashore, being rescued from
Timidgila's belly (by the power of the name of) the mighty
godly saviour." 'l'r
'{C. p. 142; ltl. 66 (PI LVI. R. 116)-rea.dt! 1'ira,udi Jligi/11, Kuchimhfl
Ya&/4 Guto macltito Ma4ade tanam. H. No. 159 f.n. L. Nn
\Ve are indebted for tbis reference to Mr. N. G. Majumdar of t.be Calcutta University
62 BARBUT INSCRIPTIONS
The scene of the merchants under the leadership of
Vasugupta being saved from the grim jaws of the leviathan
by the power of the Buddha's name." E
[Timingila is just one of thethtee species of the leviathan wrongly consi-
dered t.o be fishes, two other llpecies being Timi and Timingilagila.
1
The
distinction bet1veen them to on their bodily 11hapes and sizes.
Timi, 7'-imintla or 1'imi?'tgiln is, to the name of a. certain
fish of enormou1:1 size that hannb; the oceans between t.he lmlacalaa (Anglo-
PAli Diet., .Yitb 'l'imi). 'l'lw PAli Mahasutasoma-Jataka (F. N<?. 537)
recognises species of monster fishes in the ocean, amongst whom
Anawla, 1'inzallllrz ('l'imindn /), an1l A,i,ilwhiira ate said to be 500 leagues
in and t.he three varieties of 1'imia, rept'<:sentecl by 'l'imi, Timingala
and 1'imimpingala, are described as each 1000 leagues io length-all
of them fe(>{ling upon the l'O!!k-ilni11iil11 weed, the aquatic plant
t'llllianerir1.' In the Uliika-.Ji\taka (F. No. '711) Allfludtt is tepresentcd as
the king of It impo;siblc in tlw a.bsen.e of the original inscrip-
tion to vetify Cunningharn',; eyc-1:11py ot to suggot>st relying thereon that
in mahatleliiiWtJI we havP a Oenitive plmal fonn, used in an Instrumental
sense, though such instances are not. !'are in the dialects of A!!okan Bdicb;;]. N
8. Tn.na.ca.kama. ParirPpo.
Va.nacaq1kamo Parireyo.
BT
CT (166)
Cf. Pirileyp\ko mkkhit1wanasa.uJo [ Vin:tya. 1\lahi\vaggn, X. 4. 6].
Ptltiloyyakavanal!at,H}.o [ !<'. 11 I. p. 489].
"1
1
he woodland resort Parileya. . "
{C. PI. IJVI. Frag. 20.}
Tr
"The label seems to have been attached to a scene of the
grassy woodland, whore the Buddha spent "' rainy season,
1
Divyt1vadl1na p. ;; 2: 1'imiblwyrup, 'l'imiligilal>hrtyal/l, Timilimiioilabhayal/l. At p. 229,
tbero is mention only of two viz 'fimi nn,l 'l'imingila. ,
' Ftmabllll Vol. V P titunili Miny"l" wlricb ia evidently a
mistake fut li not c:orrected in ita English translation.
(Ill., pp. :!M, mention 7'imi, and 1'imiflgilngila, Amarakota
tliatiuguishoa four species: Timi, Titni1igiw, Timi1igilagila and Riighata, enumerated in
the order of one being capable of swallowing the preceding one.
JlTAkA LABELS
63
being waited upon and hy the elephant Pii.rileyyaklt
or Psreraka." E
[The Parile!J!Jalm or woodland, used as a tesort hy the Buddha
during a rainy season, is said to have tlerived its namA from the Parile!J!Jflktr
elephant that guarded it. 'l'he story of this eleph:tnt is in the
MahD.vagga of the Vina.ya.- Pitaka, the Kosambt-Jiitalm of the Jiit:tka-Comy
(I!'. No. 428), and the Kosarnba.kava.tthn of the Dhammn.pada-Comy.] N
9. Ajatasata Bhagavato varpdate. B'l'
Bhagavn,to varpdate. C'l' (167)
Cf. Migadho Ajit.asattu Vedehiputto Bhagavato piide sirasi vandati
(Digha 11. Mahiparinibbiina-suttanta].
Ajitasatl'll Vaidehiputra, the king of Ma.lot;\tlha, bows down at the feet
of the Blessed One [ Roekhill 's Life of t.he Huddha, pp. 12:i-124].
ltiji Magadho .\jita.sat.tu Vedehiputto Bhagavantlt.tp. abhivadetvii bhik-
khu-sa.tp.ghafsa afijali1p. pat.timetvii ekarn anta.tp. nillJdi [ Drgha. I. pp. 5051].
Va.idehiputra Ajita.satru, the of went up to the Blessed
One, and throwing his cloak over one Phoulder, he touched the ground with
his bendell knee, and with clasped hand!' epoke [:{ockhill's of the
Buddha, p.
"Ajatasatru bows down
Master."
in to the Divine
Tr
{C. p. 136; PI. 6!J (Pis. LIV. ll!3). Ho. No. 22. H. No. 77.
L. No. 774}.
''The label refers to the memorable scene of King
Ajatasatru's interview with the Buddha." E
[Ajiita&nl1t, Ajatrwtttlt or Ajatasatrn denotes, according to Buddhist
derivation, 'an eue/1/.lf qf one
1
11.{ather e1en bt:f'ore one was 'l'his derivation
suggests an after-thought and l'an be credited only in so fat as it is quite in
consonanee with what the Buddhist thought of AjitaiJatru'& character as
a sor:. In the Jaina. books, the king of this name is called Krt'{lti;ya,
Kunika or Kil(l.ika, and this latter name is evidently intended to
mean 'one with a crooked hand and cunning disposition.' But
64 BA.RHUT INSCRIPTIONS
Ajalaftatrtt
1
1s also the name of an earlie r Indian king mentioned in the
an<l Brhad-Arar}yaka There he is represented as
a good king of Benarcs, noted for his ability for philosophical discussions.
In this older context, Ajata8atm cannot be supposed to have been used in a
contemptuous sense. AjiitaiJafru seems to have been intended to mean
'one whose enemies were not (lit. not born).' Yarpdate does not mean a
simple act of bowing down as understood in the West. The process of
bowing implied in Buduhist or Indian considered as a physical
act, carries with it the idea of kneeling down with folded hands, touching
the feet of the or deity, the head or face stooping down to rest
thereon. This meaning of vandana is clear from the parallels quoted from
the Piili and othe1 This is also corroborated by the flgure of
Aji.ita8atru in the Barhut sculpture.] N
10. ta) Raja Pasenaji Kosalo.
(b) Bhagavato Dhamacakarp.
Cf. Raji Pasenadi Kosalo [Digha, I. p. l03]
BT (168)
BT {169)
Rijii Prasenajit Kausalal] (Kaualo) [DivyA.vadiina, pp. 85, 612, 618].
l'rasenajit---an prince [Puril!}as quoted in Pargiter's
Dynasties of the Kali Age, p. ll ].
Riyii Jiyasattn-t.he king of Siivatthl [Jaina Uviisaga Dasao].
(a) "King Prasenajit of Kosala ", Tr
(b) "The Dharmacakra of the Divine Master." Tr
{C. pp. 90, 1:3J.; PI. tO, 3\l (Pls. XIII. Inner Face, LIV). Ho.
Nos. 10 (b), lO(a). lJ. Nos. 58, 57. L. Nos. 751, 750.}
" King Prascnajit's last interview with the Buddha as
described in the Dhammaoetiya-Sutta." E
[Pamtaji, like A}iilaaatre, is an honorific name or a. title assumed by
the king of Kosala, and its meaning is I)Uite evident from the Jaina
11ynonym Ji!Jaaatlu, the Conqueror. In the Dhammacetiya-Sutta, King
Praseuajit describes himself a.s a Koaalalea, i.e., a. native of Kosala.
Hoornle riJZbtly suggests that Koaalo=Sk. Kau8alal]. or KaulJal1a1J., cf.
KartftalyaiJ. in the I. 1.] N '
I Cf, .Ajiitalatrata, n patronymic of .Ajii.taiatnt in the Satapatha-Brihmava V, 6. 6.14.
JA'rAKA LABI!:LS 65
11. Atana marata ... .
Atana mararptt't ... .
Cf. Sammisambuddbassa pana. iiatakii atlani rnaranti\pi paresa:q1
jivitBip. na voropenti [Vic]ii]abha-Vatthu, Dhammapada.-Comy. J.
"[Even though they be] dying themselves." Tr
{<'. p. lU; RI. 65 (Pis. XXXI. 2, LVI. It 65)-rcatls altma camfa.
L. No. 880-translates 'matlc himself (?) '}
" The recorded scene is apparently that of Vi<lilcla.hha's
invasion of Kapilavastu a.nd non-violent attitude of the
Sii.kyas." E
1. [Dhataratho Yakho.]
1
2. Virudako Yakho.
3. [Virupakho Yakho.] :l
4. Kupiro Yakho.
BT (171)
wr (172)
B'l
1
(173)
B'l
1
(174)
Gf. iva Gatulharvag-af)a.parivrto ;
Viruqhaka iva
iva Nagagar}a.parivrto;
Dhanada iva [Divyilvaclana, pp. 126, 148].
Purima!Jl disaJ!l raja Gandhabbanarp aclhipati
:Mahiriji;
Dakkhil}a:rp. disa.:rp. riiji Virujho Kumbhal)c}inarp adhipati
Mabll.rijll.;
Pacchima:rp. disarp riijii Virupakkho Niiginarp adhipSJ.ti Mahilriiji;
Uttara:rp. disarp rijii Kuvero Yakkhanaq1 adhipati 1\fahiirijil.
[MahiSamaya.-Suttanta and Atinitiya-Suttanta, Digha Il,
p. 257, Ill, pp. 197-201].
Kunrassa. Alaka.mar.u.'i ull.ma rlljadhiul, Mahirijassa Vil'il}il
11ima. rijadhinl, tasmi Kuvero Mahiiriji Vessaval}o ti pavuc
cati LDigba Ill, p. 201].
9
Supplied by ua.
1
Supplied by us.
N. Jltkn
J,nl.toiH nt.
tlwhed to
or
J.uknplllns
or Mnhltii
jl"!nndoth
rrYakvns,
Niigas nnd
Uevatiis,
both malo
nnd fenutle,
1\PJlBI'Cntly
llliCOIIIIIlCt
el with
11111 parti
cmlnr opi-
of lhul
dim's lifu.
66 BARHUT INSCRIPTIONS
Purastime disobhige raja GandhatvAdhipati devehi
o;aha rak'.!ati ;
disobhage raja VitflrJhalm Kumbhiit,lljA.dhipati
Y amen a sa ha ;
Pa.4cimasmiiJl disobhage raja Viriipak"o NAglldhipo
saha
lJ tt:uasmiJ!l disobhiige raja Kuvei'O sarva- tiik!lasehi
sa ha i [ Mahii.vastn, pp. :J06-!30!l].
Piirvasmin Jisobhiige riijii. sarva-Gandharvapatit,1
Siiryyena saha rak"ati ;
disobhige raja Virii<.lhakal,1 sarva.Kumbhiir.II]Adhi-
Yamena saha
disohhage raja sarva-Nagttdhipatil].
Vanr.ll'na saha
lTtllll'asmin Jisobhiigc riijii Kuvmo naraviihanal)
adhipatil) ::\Iar,1ibhadrena saha
Ch. XXIVl
sat\a-
lLalita- Vistara,
1.. " Y ak13a-the jealous holder of royal
sceptie." Tr
2.. "Viri11lhaka or Virudraka Yak!3a-the terrible warriot-
god."
'fr
3.. evileyed warrior-god." Tr
4.. "Kuhera. powerful lord of wealth." Tr
{C. pp. l:H, 1as; PI. :25, 82 (Pk IJill, XXII, LV). H. Nos.
43, !12. IJ. Nos. 7:W, 7!H }
[We havll not mtH.'h to add to notes. Maharaja is the
common appliPcl in Bnclclhi!-\t hooks to Yirurf,halm,
aml Kurtn, 1t. is mtllPr !lllllsnal that each of them should be
C'allld a in the Barhnt isriptiom. It Ctrtainly not. a departllt'e
from the Butldhi:<t Jitl'mry t.mclition. TIH.'J'earea few passages whe1e Kutera
is styled a A:< a. /)/i,,uatltl or giver of wealth, he deserves to be called
a It would seem that the term has Leen used in the Barhut
]Jtbels in a 1:1pecial to denote 'a mighty hero or warrior.' Cunningham
has not noticed that Ku1'era has been in the Lalita-Vistara as a
twmriillrlllll, 'one whose vehicle il'l man.' The figure of K11vera as
JATAKA LABELS
67
s.culptureu on the lla.rhut railing distinctly follow,; thn tmdition as fonu.d
in the Lalita- Vista.-a. The Pilli Ati9ii.tiya-8uttanta contains a description
of Uttaralmru, in which AlaXamattr!a or the capital of l'tx.y,u,,tta
Kutera, was situated. In this account we have mention of man, woman,
young man and young woman used as In the Sutta-Nipiita-
Comy Kuvma is described as ttiirirCi.lum,r., 'one :t woman for a
vehicle.' I We welcome the suggestion of Cnnningham that. the original
meaning of Knvera was 'the hero of the earth,' Ktt meaning t.he eart.h
and Yira the hero. 'l'hat the Y p in its uiHnmte analysi,; i>1
hero-worship is beyond dispute. Kul't!l'a or Kul'il'tl can be derived
as 'one who dominates the earth,' iratiti
t'l later etymology, /m signifhs kutsiftl or' ugly.' 'l'he of
Kttvera with Mattibhartra in the Lalita-Vist:tl'a interesting. 'l'hc
ftulra, 81111111, r.mqw and 01'
Jfattibltadra among the In the "Mahiiv:tl-lt u :tml t.ho lJalita-
Vistara, Siir,IJ!Ja is associated with with l"iriit!ha!.:a, and
Varutta with Virupak>Ja.] N
5. 1\.jakalako Y akho. D'l' (175)
Cf. Ajakalipako Yakkho [ lJ tliina, pp. 4-5].
"Ajakala goat-killer (Unborn 'J'ime.)" 'ft
{C. pp. laB; PI. 83(PI. TN). H. No. IJ:l ami h No. 795-
.fjalcala =
"'rhe scene of Ajakala's interview with the Buddha."
[A known lJy the name of Ajata/iiptdo, nppears IlB the inttr-
locutm of a Buddhist Dialogue in the Udiina, which gives a brief account
of his unexpected and undesired interview with the Buddha. 'J'he Dialogue
lays the scene in Patali, on a spot where the temple ami palace
stood. According to the Udii.na-Comy, his temple :uul m:wsion wen!
situated in Pitvii. 'l'he Dialogue saJs that the Yak':a g-rew furious to eeo
the l\laster St':tted in his throtw, his gu:mh1l manl"ion. At-1.-ula-
Ba!tk]tla he cried, and produced various terrific sig-hts to frig-hten tlw
fearless and strange who ventured to enter his sauctuary.
1
Potramatthujotikii, 11, p. 370.
68 BAB.BUT INSCUIPTIONS
description is interesting as being sJggestive of the frightful nature
of the demi-god .. There is no doubt that the PI\Ji Ajdalapalca is the
.Ajaleiil,,lta of the inscription. Dr. Hult.zsch rightly suggesttJ that Ajaltii.lalta
is but tho Sk .if.,l'laltiila, whom we might take to be a. terrible embodiment
of the ruthless unborn Time, destroying living beings, whose essence is
immortality. Barhut sculpture, e1mpled with the evidence of the
Udiina.-Dialoguc and its goes to show that in both the mythic
cult and popular art, the all-devouring figure of Time or Death came to
assume a human form. With regard to the origin and
significance of the name AjakaliipalctJ, the Udiina-Commentary records
that the Yakl!a,lovcd tn receive of'fering11 "long with the group of .goats
brought to him for' sacl'itice, that he caused living beings to be killed like
goats, as well as that he felt a.ppeaseu when men hrunght him offerings
with the cry of the goat, the symbol of the unborn (aja). 'rue
was a har1l-hca.rtcd and cruel personality, c;tp.lble of Sltpematmal powers.
But so potent wn.s the mi1a.cle o{ the Hntldhn.'11 presoneo and instruction
that it MOon subdued the iut.o a gentle listener I{) the noblest
message of the man.J N
0. GaJPgito Yakho. BT (176)
"Galigeya llLmoniac demigod of the Gangetic
region." 'fr
{C. p. 134. PI. :!6 (Pis. XXI. :l, LIII). H. llio. 44. JJ, No .737.}
"'l
1
he scene of Gii.ilgeya's intmview with the Buddha." E
[The .Jitalm-Commt>ntary (F. No. 288) introdneos us to one
Uaitoiidel'tzfii, the preRiding female ,Jt!ity of the Ganges or rivers in general.
She iM reptt>sentcd n.s the custodilLn of fishes. One of the Barhut medallions
(<'. PI. XXXYI. 7) hears the repreent:Ltion of this deity, who is mounted
on an elephant-faced 1/ltlkara ana a goad in her right band. 'l'be
Mahi\vyutpn.tti mPntions a serpent-king by the name of Giidi.ge!Ja, 'ODil
belonging to the Ganges or Ga1igeLic region.' But in Indian
lite1atme can \Ve trace a of the same name. Ga7pgita= PAii Gange11a,
Sk. Giii&gejn, cf. Campe!J!Ja-NiigaJiija o the Campeyya-Jntaka. The
Barlmt sculpture represents Gtt7pgif,z as " male demi-goll standing
on an elephant. and a placed side by side, with folded hands held on
his breast. 'l'he tree at once indicat-es that he an inhabitant, not of
water, but of lnnd.) N
JATAKA LABEIJS
7. Sucilomo Yakho.
Sucilomo Yakho.
69
B'r
C'l' (177)
Cf. Siicilomo Yakkho [Sarpyutt.a I. p. :W7; Siiciloma-sutb,,
Nipata, Il. S. No. 5.)
Sucilomo ti yassa sakalasa,Jm.rp. kathina-siicthi g;waceitaqt v1y:'
jatarp Ed., J., p. ;{ij:J].
Sucisadisalomatti Siicilomo Yakkho [Pa1amattha-Jotika, 11., p. 302].
"Siiciloma Yak!jla-the needle-haired demi-god." 'l'r
{C. p. 136: PI. 60 (Pis. XXII, LIV). II. No. B, No. 771.}
"The label seems to record a scene of Siiciloma.
interview with the Buddha."
['l'he name of Siiciloma oecnrs an intcllocutor in t.wo P:lli
one incorporated in the Sal!lJnU.a-Nikuya :tnd tlw other in till' Snt.ta-
Nipita. In both, his residenee :;aitl to he 1\lqdif,zm,uit:t, siln:tlel in
Gaya. According to Commentaries, 1111ttkilallltllica W<lll a
elongated platform or esting place. A is really
a cell looking from a dist.ance like a mound, consisLing of fonr pieces of
stone slabs, supporting a largm piece, spread over them like :t roof (a11tl
resting on another larger piece). Tlw uppe1 an1l lowm pieces are
horizontally rivetted to the fom supportets, RO that when the house iK
tumed upside down, it rem;tins all the same. also tells us
that this curious dwelling house of the was sittmted on a bathing
tank in the vicinity of the village of Gayil. 'i'his was 1t pla.ce for pilgri-
mage, dirty on account of spitting, fluid secretion of t.lw nose and other
filthy matters excreted by persons coming fl'Om ,Iiffelent quarters. 'L'he body
of the yalcija is said to have been covercl with llpiue ot priekle-like hair,
serving ns a means of protection and striking terrH's. Whenever the
wanted to frighten other beings, he did so by raising erect his. pticklo-hair.
He is said to have occasionally gone out of his Cdll fot food. 'l'he behavi-
our ascribed to him is quite befitting a porcupine. Our begins to
grow stronger on account of his association with anothct species of yllkijrl 1
namely, the K!tara or "Hough-skinned." 'l'he body of K!trua is sa.id to have
been covered with a rugged skin, ma1ked by squate b1my plates, t'esembling-
so rbany pieces of bricks, set side hy side. When he wanted to
other beings, he did so by raising creet hi,; scale,;. 'L'he description of him
resembles that of an alligator or crocodile (su'!'mmiira). 'l'he lt:imayar,la
describes KIJ.ara a.s a lla/clja-Yo, who was a btothet to Riiva!&'' K!tarct of the
70 BARllUT INSCIUP'l'IONS
Epic is found to be a. d1vcllet of a f,rest region ueolrabout the sout'Qe of
tbe OodivarJ, thete is nothing in the Epic description except certain
general attributes to connect him with a crococlile. He is in the
simply as a savage of heroic character, onotmous physical strength and
dreadful appearance. Hut eau clearly indicate a
process of how there evolved conceptions of Sueeto1na and KAnra as two
human demi-gods ftom porcupine and ctocodile like animals and reptilo11.
'l'arpltilamaii.ea, as described by was a good sheltet for both
a porcupine and a crococlile, the former remaining inside the co:ll and the
latter outside ; and thiN can well explain the association of the two
in the popnlat mythology. 1 n the Jitakas, a crocodile is desCtibcd as a
Leing of dreadful appearance (ruddrttlrM.Yllla). One nl'ecl not be surprised
that the of the K/t.,mt atc described in the .\fa.l.asa.maya-
Snttanta. a11 1\umiJ!tira. The of the klllltMtr,, specie;; are said to
have been inhabitantH of Riijagrha, having theit resi,)encl.l on Mt. Vaipnlya. t
'l'he Bal'lmt llculptnte Siir:ilu11lt a hnm:,n being, thertJby
ho\v likt: him conic! he humanieed by the
instruction of the Bmldha]. N
8. Supavaso Yakho.
Supavaso Yakho.
,; Suprn.viisa Yaktm .. "
{C. p. 133 ; PI. 15 (Pl-LIIl). H. 3 t.. L. No. 726 }
BT
C'l' (178)
Tr
"The scene of Supravasn.'s interview with the Buddha." E
L Snpii oii1111 i11 nei thcr = S11 pr,IMBtt, not= SltJII'ii V!'Btt, but= Sttpmvi IJl, cf
SriJlpiliisi (Ai1guttara 1). 'L'he signiliea.nce of the name has not
yet been ascertained; very likely it refer.; to a demoniac demigod of a region
called Suprazasa r11' Sut'tW(I.aptaMii.lla. The Y11kl}tt and were, accord-
ing to the Viyn-Puriit}a. (Ch. JJXIX), two sons of Kii8japa ancJ K!ta8ii.
According to the Pauranic c.lel'ivation,. is derived from a
meaning 'to eat' 'to drag' (Ntiidalle, The earlier Buddhist texts,
have not stdliciently dit!tinguished between the Yril'!Ja11, the Riikf!asas and
PiiJiic1111. The differentiation seems to have taken place in the later
literature of India.] N
l)igha 11.: Kounloloil"l> ltii}orgaloilw J'<'l"'l/or.ll nnesallnrp,
!Jhi!J!JO llli'JI y11k1ohuntr'JI pay11rapas11f1
JATAKA LABELS
9. (a) Erapato Nagaraja.
Erapato Nagaraja.
Cf. Eripatho ahirija [Cullavagga V. 6].
Eripatha-nigariji 11, p. U5].
71
B'r
C'l' (179)
Elipatro niigari\ji [Mahivastu Ill, p. !l84;, 1\tahiivyutpatti, 1117-44].
[Viiyn-Puri\I.Ja, LXIX. 70].
" (Ailapatra), the Dragon-chief." 'l'r
{C. p. 134; PI. ,H (Pk XIV. :1, UV)-reads 1Viiju. H. No. a!'.
L. No. 752.}
(b) Erapato Yadnte.
Erapato Nagara.jii va1pdat(\,
n'r
C'r (180)
Cf. niigarajii },)mg'avant:uJl varulit.vii [Dhammapada-Comy.,
Erakapatla- \'ntthu J.
the Naga.-king, hows down to tlu
l\fastcr."
Divine
Tr
{C. p. l:l!J; PI. H XIV. :l, J,lV). 11. No. till. h No. n,:q
"The adoration of the Ilntldha by Elu.patra."
LKrakopaf.ta or lMipat!ta is in the Vinaya Cnllavagga and
in the Khandhavatta-.Jiital\a, as one of the four Niiga-kings.
1
In the
l\fahivaEOtn he is mentioned aA one of the fom immensely rich persons and
is said to be an inhabitant of 'l'axila. lliiernle's suggestion as to EtapiJin
or Jlriipafrt being a spelling of Ai1'iivata or At'liirll'T)Il is untenable.
In the Vayu-PuriQa (LXIX. 70), Airiitrdrl and Ail1111rtlm arc mentioned
among the descendants of Karlm. The name of the rNtuires
explanaticns. The diversity of spellings is hopelessly confusing .. A'rn!.:llpalta,
1-'rapala, Eliipatrrt andAilaprdrr7 fo1m one category. Elclpalra was, according
to Ilwen Thsang, the name of a tree. According to the Dhammapada-
Comy, Emkapalta isthe leaf ofthe Em/w-trce. Is this not fantast.id When
a wrong Saoskritisation established t.he spelling lllapatra. or Ailapalm, it
called forth a special mythology to explain it. 'l'wo explanations seem quite
possiblp: either (1) that wa.s a Prakritic form of /MiJJra.Yilia
or llrtprastll.a, the city built by lla or Aila, or (2) that A'rapatha or the
Sheep-beaten-track was the name of a caravan route that passed through
' Other three kings are- ViripnU1,a, Ohab?liilmlfrz nnd Kn'IJhnuotftm,lw.
72 BARHU'l' INSCRIPTIONS

1
and ultimately lent its name to the city or locality itself. ft}r(l. =
Eralea=Etalm=ltfe'f)rJa or Jle'!'4rtkn, the ram. 'l'he Mahiuiddesa (p. 156)
mentions Jller:uJapnfha as the name of a country lying beyond Ajapatlta
and a 8ancly wildetness (marttkanltira) According to the ApaQI}aka and
Jiitakas (F. l- :), this muat have been situated to
the west of a santly desett. that had to be crossed by the caravan merchants
proceeding from J<;a.stern India towards a destination in the west.
In the English 'adores' one can lind the nearest approach to va,.,tate, which
impliPs not only an act of salutation, but salutation with praise.] N
10. Cakavako Nngaraja.
"Cakrn.vaka, the Dragon-chief."
BT {181)
Tr
{C. pp. 2B, l:i!J; PI. H XXI, J.JIJI). Il. No. B. L. No. 7:35.}
"Cakravaka adores the Buddha."
11. Cnda Y akhi.
Ca111da Yakhi[ni].
"Cn.ndra, the Yak!lliQi."
E
BT
Cl' (182)
'rr
{C. pp. 20, l:JS; PI. 81 (Pis. XXII, LV). H. No. HI. L. No. 793.}
['L'he Barhut scnlptnre reprf'sents Crwtlrii as mounted on :t h<H'se-
facetl that it was her V(hicle:] N
12. 'l'he Yakhini Sudasaua.
" Sudarsana."
B'l
1
(183)
'l'r
{C. pp. 20, 137; PI. 78 (Pls. XXIII, LIV), H. No. 89, IJ. No. 790.}
[ S111lar8aY1a is figmed as a female of tall stature, standing probably on a
thinoc(ros-f'aced 'l'he are nowhere given a redeeming
fl'atnre in Buddhist literature. As a matter of .fact, the Yak'!i!"ia as
tmch are absent f1om the 8rahmanic and the Jaina work::!. In most of
the Buddhist stories, the J'i,R.,i!"i figures as the most revengeful metamor-
phosis of a eo-wife who dies with a grim determination to devour the
chiltlren of her rival. There are certain descriptions, such as those to
be found in the Yalihassa-Jitaka and the C'eylonese Chronicles which
tesemble those of RiiktyJaia in Brahmauic literature.] N
Calt-iiro Sa'flk/lo Varii',la1yiim, Mithili'ilfiitn Padumo, Kfllif{lgesu Pif{lgalo
Eliipato [llah&vastn Ill, p. 383]. Cf. Rock bill's Life of Buddha, pp. 46, 244.
JATAKA LABELS 78
1:. Culakoka Devata. BT (184)
" The little hunter-goddess.''
{C. p. 132; PI.6 (Pis. XXIII, LIII). 11. No. 26. L. No. 717.}
[The Barhut sculpture represents the goddess as a female figme of
short stature, standing on an elephant and holding the branch of a tall
tree to her left, which she embraces with her left hand and entwines
with her left leg. If t.he t.tee had been a. date-palm, aR it may appear
to be so, her name could be explainctl as denoting a goduess of the
date-palm tree. In the Dhammapada-Commentary Koka occurs as
the name of a. hunter who nsed to hunt by setting dogs the
game (see Koka.-Sunakha-Vatthu). If Koka could have been taken as an
adjective of dogs, it woui1l perhaps mean !..o,i/(11-' crying' or 'bemoaning,'
and the goddt>ss might be with the habit of screaming at night.
But seeing that Koka iJRs been expressly used in the Dhammapada-
Commentary as the name of t.he hunter, one might be led to surmise that
Koka was an aboriginal tribe, whose tutelary dcitil's were known afttr it
as Ko!at'' Inscriptions imve betn found out at Dinajpnr tcflrring to
temples dedicated to a tutthuy gocl called KoXii.umlha.'!>am'i. It would be
a mistake to regard this deit.y the lm8band of the Kokiinutkhi,
who is no other than the Barhnt, Kok'ii. 1\okiimu!..-hrwiiml is just another
name of the Boat Incarnation. In t.he V (14', VI, pp.
525-6) Kokii occurs as a synouym for .wurdhii, ami signifies watch-dogs
or dogs used 111 huuting. 'l'his g'Ol'll to prove that, whatever
the description of the connfleted with hunting ot
hunte1.] N
14. Mahakoka Devata
Mahakoka Devata.
"1.'he great hunter-goddess."
BT
dT (185)
1.'r
{C. p. 139, PI. 98 (Pis. XX, LV). H. f. n. 27. IJ. No. 811.}
[Mahiikokii, as her name implies, represents the general class of
Ko!ra ge1ddesses. iilie figures on the pillars of the Barhut Gateway found
at Pataora and has no vehicle.] N
15. Sirima Devata.
10
131.' (186)
'74 BA.RRUT INSCRIPTIONS
Cf. diaobhiige tlevaknmariki
1
Vistara, Ch. XXIV].
Uttarasmin disobhige dcvaknmiirikii
2
[ I.alita-Vistara, Ch. XXIV].
disobhage 1levalmmiM Sirlll)atl
3
[Mahavastu Ill. p. !W7].
Utt:ll'asmif!1 devalmmiirl Sri
4
Ill. p. 30!1].
Siri-lJevatii, SirI Dt!vi [ Jiitaka l .
"Srimii.-the possessP.d of lucky grace." Tr
{C. pp. 22, 136; Pl. li!J (Pis. XXIII. l, lJIV). H. Nn. :304. L. No.
770.}
[8rimii is the feminine form of 8irima or Srimal. Hoth the masculine and
feminine forms occm among the munes of donors of the Barhut railing.
If Sirimii be t.he Prakrit eounterpart. of Sk. Sri11111l
1
its feminine form
muRt btl l:lken as an elJHivalPnt of and not of Srimii. We
mean that. Jllii is muely ;L snfl1x and not. the memhcr of a compound .
.Alii came to acltttire :L siguilieanee exactly equivalent to t.ha.t of Sr'i
or as is evidPnt from Jliirllwra, 'the of Ala,' an
epithet of ril}yw, and latet of Kr.nw-ri.nw, in the 1\fahiibhiirata. and
tho Pmi\l)as. 'l'his sense of illcntity betwten J/ii and Sri or Laltl}m/.
is maintained even in modern popular parlaucc. But the forms Sri
mall and ],rdf!ill!at'l m tlw Lalita- Vi .. tara and the Mahivastu also
ptove t.hat. 111ii m mall was originally applied as a suffix. This use
also survivl'S in modern popular usage. Sti111ali. means one possessed
of or endowed with beauty or lucky grace. It is quite possible that
this twofold has been in VUg'HC for a long- time. 1'he explanation of
the confusion between mii as a suflix and Alii as an epithet denoting
t.he of partly philological a.nd partly psychological.
1'he confusion could not perhaps have taken place but for the
Prn.krit suflix nlii which reprt!l'ellts the stage of transition between
1
ruiul]priipti Yrr.iodharii.
.4iii Hir'i .
Sirimali Yaoamat'i rnsodhf11ii.
J,ii .S,<Iddhii Iliri Sri. Cf. Fnushilll's Jitnkn, V, p. 308: OatnRRO devakaibia catu.ddz.
SIIIJI : Siri tliicirt<Hiisiiyn, Asa clnt.:khi'l]adisiiya, Sndclha pacchunndisiiya, Hil'i
utlaradi>iit/R. llicl, Y. p. :!92: Asii, Sacldhii Siri Hi1iti crrtasso clhitaro,
j A1'AKA LABELS
75
,nati and llta. It may also be that Sirima ot SrimJ is a wnrll be-
longing to the same category as nttima and l11ghimii, all indicating
abstractions, popularly known :u; of t.ho Divinity. In this
case the suffix: is not mrut denoting poHsession hut illlr/11 clcnoting
state. If this supposition be COI'l'c!ct, we can e:tsily umlerst:\lld how
Sirimii, like Siri or Bl'i, came to statlll for an absh'act. conccption 1md a
concrete personality. The psychological explatmtion that the idea of
motherhood has always been aqsociat.ed with b:mntiful gift!!, helping
the preservation of life. 'rho Buddhist liter:thll'e, a.s is eviclcnt from
the verses quoted above from the f,!l.lita.- Vitd.ara and the Alahavastu,
JH'escnts us with Srimnti aml Sri as two distinct goddesses ot as two dil!llinct
types of one and the same goddess. 'rhe lhrlmt sculpt.llres nl'fet us :\11
artistic countllrpa.rt of the above. Amongst them we h:wo reprllsent.n.tions
of both Sirima or Sriuw.ti anl or Sri. The Buddhist. texts, l'Cferrecl t.o
above, represent Srimaf.i aR peculhu to the south a.ncl ,'/ri. as peen liar to
the north. The Barhut representation of s,:rimJ. or :t!l 11lwwn hy
Prof. Rhys Davids, has a faithful corrcspomlenCc! in tlw moclern icouo-
graphy of South lnclia., while the Ba.rhnt ol' .'!ri, as a
seated with two clephanll'l poming watet' over het,
1
is the ins!miCe of
the most common o[ the :mcl of hm, oxl\ctly
in this form, can be honght tollay in the bazaa,; nl' Ncnthorn India
(Buddhist India., pp. 217 'l'hns mmlel'll image,; o[ the goclclcKs as
found in the south and north of India col'l'ohorale the truth of BndclhiMt.
literary evidence. 'fhe Siri-Kiilakal)l,li-Jataka ( 1'. No. :382) chscribes Sir/. :ts
a dlmfldltUii, and her a.s a. daughtm ol' /Jhalrll'fl!(llll, thl' guardi:w
of the eastern quarter. Thus the Jataka 8ir"i or Siri111i"i to the
'rhe explanation perhaps is that the .':lrimati type of the of Luck wati
a local deity of the south and of the east beyoncl the :tuc:ient. thyandorn.
l!,urther, it is apparent ftom the verst>s iu t.hc J,tlit:L-Vistata ancl tlw Mahii-
'a.stu that or Sirim.ti was just one or four V:LI'il!f.ie; of th" godcless
prevalent in the south, the others heing Ol' Yai1a-
lllati and Similaly we havc in them (Oraccful Beauty)
reprefen.ted as one of the four cognate the rest. being AHii {Hope),
Sradtllta (Faith), and /lri or l/i1i (Modesty). 'l'hesc with tltA exception of
iiilii and Sri can be traced in the Brhad-At'!l.l}yaka these with
' HrhadAIanynka t . .;.a.
76
BARHUT INSC RIP1'IONS
the exception of ii8ii be traced in the Taittiriya U pani{lad
1
; and these
with the exception of iu'i can be traced in the Pali Abhidha.mma. books as
mental qualities or abstract virtnes. Sri in the Srt-Siikta of the
is represented both .an abstract princi pie and a goddess. Sracltllta also
signifies both an abstract principle and a. goddess in Sra.ddhi-hymn of
t.hc Veda. and xradrl!tii occur in a twofold sense also in . the
seventh chapter of the Chilmlogya U Sri. fintls mention. as Prof.
Rbys Davids points out, in the raittitIya (L.4), 'in mystic con-
junction with the dread deities of the and the Sun, anrl Mother
Earth.' t In a similar context of the Silakkhruulk,t-seCltion of the first
thirteen Suttas of the Digha-N ikaya, we have an express allusion to the
practiCle called Sirivha.IJMta, the invoCla.tion of Siri. or Sri. It was evidently
what the Buddhist would call a Devapiijal.:r or idolatrous
Hindu practice. But from the elucidation of tll! by
it 1s 1'a.the1 doubtful whether 1s an abstract
virtue or a conClt'ete image, though both the ideas arc the1c, the concrete
p1etlominating over the abstract. A similar conHicl of the conctcte and the
abstract exists in the Buddhist tteatment of in the Siti-Jataka No.
280). Prof. Rhys Davids thinks that Sri. or Siri was ahcady a popular
deity in the Buddha's time, whom the priests, i.rJ., the Brahmins, had been
compelled to assign a place in theit pantheon, and that on the strength
of a special legend
3
invented to excuse their doing so.
4
'rhe arguments
advanced in support of lhil:l 1emark are that Sri, the goddess of Luck, of
plenty and success, is not mentioned in the Veda. at all, and that even the
cognate deities, e.g., those of the Moon, and the Sun, and Mother Earth,
though noticed in the Veda, are put far into the background compared
with lntlra, Agti, Soma, and lmw(l.a. a "But it is highly probable," says
P1of. Llhys Davids, '' that they really oceupied a very much latgcr share
in the minds of the people of India than these notices in the. Veda
would tend to show.
116
What Prof. Uhys Davids says is not the whole truth.
1
Tnittirfyn 1.9.
Buddhist India, p. 219.
1
Sumangala-Villlsini, Siamoso Ed., I, p. 127, Sirivl.iiyrmanti 'elli Sil'i "nyha1JIRIII'irc
et'<l'lt sarircM athdyana'lt. Tlu1ot is, tho expression moans the invocation
of Sri in tbo torm or body with tho forrnu111 : 'Come, 0 .S,i, 11ond enshrine yourself in
this body.
' Satapath& Br&luna}a X I. 4.3.
Bnddbiet India, pp. 217-218.
lbid, p. 219. Of, Fanabi)lla V, p. 399 : "Sir4ha'lt cleti manujcsrc pujtiil
JA1.'AKA LADELS
77
'l'he name of Sri as a personified principle of Beauty not only occurs in the
IJg Veda but a complete hymn, the famotrs rl-sukta., is there found devoted
to Sri. :Further, in the Ra!Ji of the V cda we eau trace the Aryan
prototype of a goddess of the type of Sirimti. Ra,IJi, as conceived in the
{1.5) stands for the Siitp.khya PrdTfi or phenomenality,
manifested or 'unrecognise<1.
1
Here Ra,'li is a personilied ahsh'action. Yve
agee with Prof. Rhys Davids in thinking that there has been a constant tug
of wa1 between philosophy and popular belief, higher poetry and heathenism,
thronghout the whole conr:<e of Indian history. But the peculiarity is that
neither of the conflicting p:utics is absolutely free from the inlluence l'f
the other-the philosophy is inextricably mingled with idle populat
notions, and with pnpular images there iK implied :1 good deal of
philosophical thinking, the concote has always the touch of the
abstract, just as the abstact has always the tetulency to couctetise ot
symbolise itself. Yet this grand distinction is always there that in the
populat line the concrctc has prodominatetl ovm the abstract, while in the
academic line the abstract lms predominated over the concrete. 'l'ho popnlat
line in India., as perhaps in eve1y other counh'y, nmy be dit<tinguished as
Bhagavatic. 'l'he abstract conceptil)ns suggested in the names of the
deities of the Bhagavatic line, e.,q., iir'imrdi anti l'rtfjomali are precisely the
at.t1ibutes of Divinity in literature, and thcfle signify not quality
but condition, .Vi Ol'BI'tllt<i moaning s7i-hood, meaning \Ve
mean that in the popular or Bhagavatic line I he process of abshaction
not directly involve the metaphysical conception of an abstract principle or
reality but a mere mental rtprcsentation of a large !;rouping of concrete
associationti!, and that in the Vedic or academic lino the pl'Ocess of abstrac-
tion involves the conception of a metaphysical principle or reality which
cannot concretise itself in the tangible shape of images except. through a
poetic 'rhe Jataka mythology distinguishes Lotween the
Vedic Sri and the popular one by represcnt.ing the former as a of
Sakta ot ludra and the laUe1 as the daughter of the gua1dian
angel. But of the three cognate qualities Ailil, Eradtlha and llr'i associated
in the. academic line with Sri. none has been represented in the form of an
image for worship, in spite of the fact that from the time of the Veda the
process of personification, sufficiently sttong in the verses of the Lalita-
Vistarj' and the Mahavastu, was in '['he total exclusion of lire oven
I Barua'l History of PtcBll<l<lhistic Indian Philosophy, p. .'JtJI'l'll1f' mula7i ,.,,
umUrtat'i c4 ftunniin tuii.rtir era
It is rather surprisiug that there should be no imago of thrco goHdoHHOS clespito tlw
vivid description of their charactoristicsl!'ivon iu the Sudh4bhojana..JIItaklt 525).
Miaco(.
111RIIOII8,
0. J11t11klt
I'Ola.
ling to opi
sodos of tho
Diil't'Bl'otion
of Onutam:l'e
lifn.
78 BARllU'f INSCIUPl'IONS
as a mental Cfllality from the Abhidhamma books of the Bnddhists is to
be sought in the fact of its being in constant association with popular
idolatry. 'l'his explanation is emphasit!ed by the absence of Sr'i, Sri1nati
and other cognate goddesses from PA\i counterparts of the verses of the
Ialita-Vista.ra and the 1\fahiivastu, we mean, in the. Ataniitiya-Snttanta of
the Digha-Nikiya. The Siri-Kalakar)r)i-Jitaka contains good Buddhist
reasons fm rejecting the goddews or the quality associated with her. In
the 4Sudhabhojana-Jataka, too, one can find that Sri is pushed far into the
background.] N
1. Pacasana.

"The five seats."
{C. P. 142; 1'1. 17 (PIJ. lJVl). L. No. !lOO.}
llT
C'l' (187)
Tr
"'n1e label perhaps refms to a of the five spots in
Uruvilva, where the Buddha stayed five weeks! one week on
each spot, after the attainment of Buddhahood." E
2. [ Ba ]huhathika-ii.sana[ lfl] [ llhaga] vato
Mahadevasa. Bl' ( lR8)
"'l'ho llahuhast.ika seat of the .Mighty Divine Lmd '' 'l'r
{C. p. Ha; l'l. I!J (PI. IJVI). L. No. !lO:l.}
"'l'he lahPl seems to refm to a sea.t of the Buddha
honoured and frequented by many elephants." E
[Bahuhalhika cannot here be taken to mean something bearing the
imptints of a number of hands, as suggested by Cuuningham. There is
another in which the expression bah11hathi!..a characterises a
scene of Ngodha- J'acf,otla. In this scene, the expression hahuhathika is
evidently intended to mean something conspicuous by the presence of a
numbe1 of elephants. 'l'his is the second Jita.ka-Label in which Ma!tadeta
is used as a distinctive epithet of the Buddha.] N
1. Maghadeviya-Jittaka[ q1 ].
1
Bl' (198)
11\iernlll \'cry rightly suggesl8 thnt the fnll text is .lfrt9hiidet"iynllJ JiitakaiJI. But
!(rnnnnatical conl'ctness doos not Attrtly justify his rending MtLyl!ildeL'iY'"Jf 'rhcro is really
no sign For ,. arter 'yu.' 'J'ho Niddean het\ding M .. ghildeviyn-Snttanto is naively ungram
maticnt, b11t still we ba'l'e it there.
JATAKA. J,A.BELEI
Cf. Makhideva-Suttatp. [Majjhima, :'lutta No, 83].
Maghideviya- [('ulla-Nidde!la, p. 80].
Makhideva-Jitaka:rp. [1<'. No. !J].
79
"The story about the Bodhisat's hitth as 1\[ahii.deva." Tr
{C. pp. 79, t:JI); Cl. S {Pis. VIII. 2, fJlll). lln, No. 5. II. No. :3. IJ.
No. 691.}
" A brilliant example or renunciation set by the Bodhisat.
while he was born as king Mn.hiiclevn. at his tirst perception of
the fact of his old ago on his being 1\ grny hail plucked
from his head hy his hair-dresser." . E
[It is apparent from t.he parallel quoted from Buddhist literature
that the name of the Bodhisat refcrrrd to in tlw label was writtl'n by
the Buddhists both Makhideva ami Maghitleva, tlw latt.e1 spelling hcing
met with nowhere else hut. the Culla.-Ni,ldesa or its Commentary. What is
most nott>worthy here is that the rp.ading ,l[llghadl!l'i!J'' is precisely
the same as J(,,ghatlei'(IJrt of the label. 'rhe Niddtsa text clearly refers to
the Jiitaka in its 811/.ttt or form,;,,!, to one like the story of Jllalcltii-
,/eva or Afa,qhiidmHI, the hero P.ponymos of ritlehn, as we fintl it in the
J/allt;Me1.a-Sulltt of the Majjhima-Nikitya.
1
It goes without saying that.
the PA.li texts preserve in lllu!.-hiitleltt and Jlllghatltl'n two Prakrit forms of
Sk anrl Pl\li JlnhiitleM.
2
On!! need not be surpriHed that the phonetic changoH
of h into glt and of glt into k1t were peculia1 to thn dialects of fTirlehn, in
view of the fact that the name of the king of Jtitlehn iH w1itten
Jllathava Pirlrgha in the Satapatha-BriihmaJ.Ja instead uf the Sk. or
PAii llfadhat'rt Yitleha. In the insta1we just cited from the IJriihmaJ,Ja
we at once notice the change of k into ,9k, as well as of a Ronant spirant
tlh into the surd spirant lh.. 'rho change of !t into .tilt was probably a
common characteristic of dialects spoken over a much wide linguistic area
as is evident from the occurrence of the form /,ci!Jlml01Jiitle in
Hhabru Edict instead of Pl\li Riilt1tloviido. 1'hat is to say, the change of
lt into H through an intervooal change of h, into .'lk was confined to the!
dialec1s o Pirlelta and of countries lying to the cast of it. Even to-day
I of Suttanta.Jitakaa in tho Buddhist rmlia . p: l!J5.
1'he nnme is written Malc;j!fet''' in the HaMvyutpntti,
80 BARHUT INSCRIPTIONS
the people of Bakharganj District use the form when they try
to correctly pronounce Jfaliarler:n.. Supposing that Maf.ltava Pideglla or
A-liiAitava Fidelta of the Sa.ta.pa.tha. Brihmal}a i11 the same person as
Jlalrltiidel)fl
1
'llo.ItJitiitlevfl or M11ltiitleM of Buddhist texts it requires to be
ascertaine1l whether the form Jliidlutvtt as a personal name
resulted from a curious and apparently inexplicable vocal contraction of
Afaltii.rleva or vice re1wtt. The Mahibhira.ta. is the oldest Indian text in
which Miitlluwn occnr11 as a personal epithet of Visudeva KJ11}a with a
fantastic etymolqgy-' one who is the or husband of Hii or Lalel!mi'.
This toeemll to have been in\'entcd at a much later age when
permanently recognisetl as an epithet of Viisudeva.

and needr.d a plauliliblo grammatical explanation. Failing to derive it as
a patronymic of Alwllm, as there was no ancestor of KNQa's of the same
name, the grammarians sought to explain it by an ingenuous invention.
It sel.'ms that in all e:1.rlier literary the words either derived from
or compounded with marllm in the sense of honey denoted honey-scented
plants or honey-sucking insects. One may bear in mind that the vocal
contraction whereby 11/altiitle,,a. is converted into Jliirlltttl'a is not a.ltogethei
unknown in modern Inliari lialects. Str:in).,rely enough, the
ing peoples JH"onmmcc ,tJahiii/P.b as .1/(itlltrrb, e.g-., Alnltiideb Rao = :Afiidltab
Rno.] N
2. Isi-migo .iataku..
Isi-miga-jtttakaf!l.
Cf. Nigrodhn.-miga-Jiitakal}l [ l'. No. 12].
BT
CT (190)
" The story of the llodhisat's birth as the sage-like saintly
deer." Tr
{C. 'pp. 7a, t:H; Cl. !I XIJIII, 2; LIII). H. No. 10. L.
No. 698.}
"'fbe story in which the Bodhisat born as deer acted
most wisely by setting me1cy al1ove law without violating
the latter and setting the best example of self-sacrifice." E
3. ... .. . niya Jittaka.
... .. . niya-Jatakaf!l.
Bhojttjt\nlya-Ja.takaf!l. (?)
BT
CT
FT(191)
JATAKA LABELS 81
" The story of the Bodhisat's birth as a thorough bred
horse."
{C. p. 143; FI. l4 (PI. LVI). L. No. 897.}
"The episode ol the Bodhisat's desperate effort to fight
to the finish during his birth as a high-mettled Sindh horse
of noble breed." E
L The label unmistakably records the name of a Jjitaka., though of
which Jiitaka it is difficult to determine. It was found by Cunningham
in fragments. In the absence of the original we are to be content with.
his eye-copy and reading. His reading indicates that three letters, ami
presumably three syllablci!, are missing. It would not perhaps have been
much difficult to supply the missing lettel'S and syllables, if the context,
i.e., the has-relief to which the label was attached, could be examined.
In suggesting the above restoration we have to resort to a twofuld
hypothesis : (i) that the label has co1respondence with the PAli title of the
BhojAjinlya-Jitaka. No. :Z-1), and (ii) that it was connected wit.h IL
Coping has-relief of which just a small fraction now remains showing the
forepa1t of a horse in harness (C. PI. XIN.l).] N


Cf. Nacca-JitakalJl [1<'. No. 3:?.].
BT
C'l
1
(192)
"The story of the birth as mallard." 'fr
{C. pp. 69, 131 ; Cl. ll (Pis. XXVII. ll ; Llll). ll. No. 158. L.
No. 700-reads Jatako.}
" The Birth-story in which the wise swan is selcctecl as
bridegroom and the handsome peacock is for his
shameless dancing." E
5. bram(h)ano avayesi UT
Y aJ!l brahmai)O avayesi .Tatakarp. C'l' (193)
Cf. Al}ljabhiita-JitakalJl with the verse YitJ 6rilwza'(l.o aviitle.,i [1<'. No .

62].
"The Birth-story (with the verse)-As
played)."
the Brahmin
Tr
11
82 BARHUT INSCRIPTIONS
{C. p. 139; PI. 97 (Pis. XXVI. 8.; LV). H. No. 157. L. No. 810.}
"The Birth-story in which the Bodhisat then born as a
king convinced his Brahmin Purohita of the natural depravity
of woman's character by reminding him of a practical joke
caused to be practised on him by his wife brought up in strict
Meclusion from her very birth." E
[ J"otp as used in the label is an adverbial expression meaning ' '
Though iu the actual writing h is written after m in bramhano, it is doubtful
if in t.he adual pronunciation this was treated as a case of metathesis. But
without a'surning- sul'h a metathesis, it is difficult to account for the form
l/lltpbhatt'l met. with in the dialects of some of Aoka's Edicts.
1
A1Jadesi
i11 u. monumental Prakrit counterpart of the PAli a!'iidesi, from .y'Vo,(l (to
play on a ent). The expression a!;iitle.,i is quite
appropriate in a verse relating to 17ittii, which is a
"triuged instrument.) N
6. Citupiidasila..

Cit.upadasila.
B'l'
CT (194)
CT (194)
"The habitual playing of the square-board game." Tr
'' 'fhe gamblers devoted to the square-board game." 'rr
{C'. pp. 94, 131; Cl. :!1 (Pis. XLV. fl, 21)-translates 'th.e
.pliffing qf the rock,' =split rock. Ho No. a-translates ' the
rril!t. the 9'11111. ''fl boartl, duofiolt fo the gaming bonrd, flze practice qf gaming,'
a.ud that the vowal i for a is either a clerical error o1 a. naive
provincialism, cf. modern Hindi cium=oll allfoursirles: citupiida=catuppiida
=(Oitr-sitltd, i:e., 'frmr-sitled draught-board,' or citm}Jiitla =a pla!Jing board
dirided iulorarious ptlrt.v, cf. such popular expressions for a playing board as
t'olllf'llt, ca11sar, ca11par. Cifropiirla is .the name of a metre consisting of
four hne,;of 2a syll>Lbles each: sila is eithet silii=rock, or silatp=practice,
lt.abif.. Tht> label refcts perhaps to the 8odhiRat's birt.h as a gambler. H.
No. 21 and L. No. ufpat,, !Jn.fra sa sili, ttlte rock
where miraculous porfe1da ltappe11.'}
' Cf. RI. No. 3.
JlTA.KA LABELS
83
" The label seems to refer to a scene of the Litt.a-Jita.ka
(F. No. 91)." E
[The disputed point in the interpretation of the lnbel is whethea
citrepadaaila is a eompound like ma11oailii which is the name of a Hima-
layan mountain or it is similar to leeiaila wl.ich means the H
sila be aila meaning rock, must be equated with the PAli crildpp'iida,
thougltt-generatir1g, fliollght-1eatli119, or
flariegated. In Buddhist literature t bere is a. pl:t.y npou t lw wurd '''"''
in such an e:xpession as citla'!J cilt11to ra citl11fmn, '111ilul iN ee11 111 ore
tariegatefl or pictllrnque flim1 a picl11re.' The alttrt.RfiYe r .. ndri :111
explanation suggested by HoernlP i" quite wolrnu f'.] N
7. Asaqii. va.cllm sn ... sig-itla iii.ti.
Asiic).:i. vadhu susii.ne sig'iilii. JifLti.
woman thP jnckal11
(her) kinsman.''
Wl'
("I' ( l
iu a fmaer11l gt ou; ,; .
'J't
{C. p. 130; Cl. 8 (Pis. XLVII. !l, H)-the iuNrript.ion alhuleR
to the young girl and th.e jackals in a H. No. !.1 aud ], No.
697-tra.nslate /.hf! lllOIIlaJt .AJ!ii/,hii 1olto AM flil' Oil fhe ecml'f,rq,
here siqala standing perhaps for llt'giile (Act:'. PI.) untl iidi hciug the :-;k.
,iflafr, from ..j}'Tta (to kuow).}
"'l'he lu.hel may perhaps he t.almn to r1!fer to a
of n. Jittn.ka-episode similat to one in the
(F. No. L26)."
[There can be little tlonbt tl;at = A!!iicJhii, a wl!irh iH
derived from a famous constellation of stars, and mny bH taktn to mPan
the bu:rom. Sn.alla, Sk. 8ma Fiina is literally the ,f/l'flllml,
a field or enclosure where dead bodies are thrown away, buried, exp .setl
or cremated. Here it. rt'presents the cluanel1ieltl, where deatl
hotliea were left lttt6umt ( Pt\li Ri?:,thilcii, ii malra8118atta a.ml V edic anatpzirlo.fJrllt"-
cita, see Vedic Index, sub voce Amasina) Nat does not appear to he 11 vorlal
expression like afi'iiti, ja11ati meaning klltllc.,, It PCJnates hefler
with the PAli fliiti, Sk. jfiiili meaning kiusmau, relatirc.] N
8. SechaJiitaka[ IJl].
Cf. [ No. 17 4].
84 BARBUT INSCRIPTIONS
''A Jlitaka-episode of water-drawing."
Tr
{C. pp. 76, 131; Cl. 15 (Pk XLVI. 8, LIII, 15). Ho. No. 4. H.
No. 15. L. No. or
"The Birth-story in which the Bodhisat then born
as a Brahmin drew watPr for a thirsty monkey and got for
his pains nothing but grimace and ingratitude." E
[ Secha is not= Pl\li sekha or aeklrha but aiiica, seca.] N
9. Asavarikasa danatp,
1
" The gift of a scene of the trooper."
BT (197)
Tr
"The label refers to a scene of the Valahassa-Jataka (F.
No. 136), where a compassionate flying horse is seen
volunteering to convey certain metchants out of a goblin-
city." E
10. Dighatapasi sise anusasa.ti.
"'l
1
he venerable ascetic trains his pupils."
BT (198)
TR
{C. p. 130; Cl. :3 (Pis. XLVIII. 4, LIII. !3)-Digha-tapas=a man
of long penance, i.e., a great ascetic, the reference perhaps being to the
Jaina ascetic J)igha-tapassi, mentioned in the Buddhist Upali-Sutta ; isiae=
female lJ.i!ia, being the female disciples of lJir9hatapas. II. No. 4. L.
No. 61l2.}
" The label seems to refer to a scene of the story of the
Mulapariyaya-Jataka (l,. No. 245)." E
[Here Digllafapa.asi is a personal flpithet rather than a name, while m
the case of the Nirgra1tflt.a Di.tJ1tatapaaai mentioned in the U pili-Sutta of
the M:\jjhima-Nikiya it a personal epithet used as a proper name, pre-
cisely like KeH of the Jaina Utta.rAdhyayana.-Siitra. The person referred
to in the labd has nothing to do with the Jaina recluse .Digltatapassl. He
seems to belong to the Tapasa or hermit order. The adjective rliglt.a
1
Extracted from the Votive Label (15).
JATAKA LABELS
85
implies seniority by age as well as by wisdom an1l experience ; a
hermit of long standing, i.e., of long experience. As regards we have
nothing to add to Hoernlc's comments. The vetb:ll expression tlnllllii.Rnfi
carries \vith it more the idea of admonition than that of simple instruction,
O!ladana and anltBasaua tepresenting two of or training, cf.
tbe PAli ooade!Jya auusase!Jya.] N
11. Naga-Jataka.
Naga-Jatakaq1.
Cf. Kakkata-Ji'itakaip. [1!'. No. 26li].
1Vl'
C'l, ( l99)
"The story of the birth as an elephant." 'l'lt
{0. pp. 52, 132; PI. 13 (Pis. XXV. 2,J,III. 1!3). H. No. 32.
L. No. 724.}
11
'l,he Bodhisat's marvellous feat ol' eonrage, skill and
wisdom in destroying a. monster crah during his elephant-
birth."
12. Miga-samadakatp cetaya.
Miga-saipmada.kaip cctiy<up.
Miga-samadaka1p cetiyatp.
B'l'
C'l, (200)
0'1, (200)
"The woodland shrine on an a.nimR.l feeding-ground whnre
the deer were molested." 'l,H
11
The caitya on an animal feeding-ground." 'l'R
"The caitya on a grazing ground of the deer." 'l'lt
11
The caitya where the deer were devoured." TU
{C. pp. 94, 131; CL 10 (Pit:. XJ,Ill. 4, LHI. 10)-reads .mmadnla,
samadika, cet('fa, and translates "])ea ruul /,iolls ettlillg to.qr:ther cdi!J""
Ho. No. 1-translates 'the Ctlif!la.' Il. No. 11 and h No.
6!J9-translate 'the cail!lfl lfJ!tieh ,q/arlrlell.v fh, r11t!elope.Y,' Vllilrulalas hcing=
sammoda1ca.}
label refers to a. of tlw (J<'.
No. 273)."

[" Jliga-samarln/,:a'!l =.va tt ha, JflS/11 i(n l"t1ila'rl(n/e .vi fi,l-l:.'f('!/.qha 11ti lliiJJpa kii re
mig1 vadltitva khc/Aa11ti " (Vyaggha-Jiitaka) : " 'l'he woodlan1l where the
86 BAB.HUT INSCRIPTIONS
lions and tigers, or better, the (ace.
deer for food.] N
to original Jitaka), killed the
13. Dusito giri dadati na.
Dukhito giri[rp] dada[Jll]ti na.
Aya.Jp mam' antare dusseyyl\ ti ;
Succaja.Jp vata. naccaji viciya adadaJp gmJp,
Kil}l hi tass' acaja.ntassa viiciiya. adada pa.bbatan ti ;
BT {201)
BT (201)
Tumh:ika.l}l dukkhitakile araiifie samina.sukhadukkht (Succaja-Jita.ka,
No. 820].
"The would-be rogue does not offer the hill." TR
"He did not offer the mountain to one who was a:Olicted
when he was affiicted." TR
{G. p. 1:.11 ; PI. l'rag. I. 18 (Pis. 22, J.<'rag. 18). L. Nos.
711, 901-translatcs '/Jusita yhe11 monnt (.Nacf,oda)' with a query after it.}
" 1.,he label seems to refel' to a scene of the Succaja-
Ja.taka." E
[The first word which appears in C's eye.copy to be dttsito, might
perhaps be tea.tl also as dltkltito, the Btiihml letters for 11 and kk being in
many similar. If thu teading be tlnsifo, it can be equated with
the Pll.li tlltRIIe!J!Jit, cf. fllll/1-flil,t =- If this be allowed,
the word might bu taken to mean ' the crow1t Jll'illce who /Cttll snzt i11to e.rile i"
fear tltat lie might '!1/inul hi1Jji1f.her.' If the word be 1lteUito, it might be
taken to be a snbstantive in hoth Nominative and Accnsa.tive forms,
meaning 'the goollquee,, tdto slllll'ell the joyr a11d sorroros qf' tlte crow1a prince
wlle11 his cnuditi01z ll'as misemlJle.' Da!la 11a = Pi\li expression adada or
ndatla'!'.] N
li. Ka.l).ariki.
Ka.Ip!).ari-KiL narii].
C. Kal}ljari-Jitak:up [F. No. :Hl].
Ka.uJari Kinnari V, pp. 437-438].
" [A Jii.ta.ka-cpisode of] KaQ!).ari and Kinna.ri." . 'l
1
r
{C. p. 184; PI. 37 (Pis. XIV. 2, LlV. 87). Ho. No. 18. H. No. 55.
L. No. 768.}
JATAKA J,ABRJ,S
87
"1,he episode of king KatJ<lari's discovery of his favourite
queen Kinnarii's misconduct and ultimate discovery of tlu-1
general depravity of woman's nature by the wise suggestionr
of Paiicalacal)c).a, his spiritm\i and temporn.l:ulviser."
15. Sujato-gahuto-.Tn.ta.ka. B'L'
Sujato-gohuto-.Ja.takatp. err (203)
Cf. Sujata.-Jataka1p [F. No. 35Z J.
"The Birth-story where Snjata is cow-feeder." rnt
{C. pp. 77, l:30; Cl. 5 (Pk XLVII. :1, J-'lll. 5)-gahulo=lhf'
IJuU-inviter. 1-1. No. 6-gahuto NW!Jhf., su rpriwl o1
1mderatood. L. No. 694- ,qahuto means matl. }
"The Bodhisat admonishes his father by feeding a deacl
cow that mourning does not bring the dead hack into life."
[Gohuto is a compound similar to Sk, ,t/obhrt m P1lli goMato, goMudako
meaning a cow-server or cow-feeder. Cunning-ham's intepretation ,qahufo=
cow-imJiter is quite reasonable. 'rhe interpet.a.tion suggest,ed by Hnlt1.seh
and Liiders gahnf.o = Sk . . '!rhUa'IJ, is ingenuous bnt f1u-fetched antl uncon-
vincing.] N
16. Naijoda.piirde dhenachako. BT (200
Cf. (Garigatire mlhi nig-rodharnkkho) rlhonasiikho [I<'. Vol. IJI, pp.
157-158].
Dhonasakho'ti [F. Vol. I II, p. 1 !)!) ].
"The trim-boughed (Banian-tree) at the foot of Mt.
Na<Joda." (?) rrR
{C. p. 137; PI. 70, 7!J (PI. J.JIV)-reads rlorlapaptchena. charo NaiJ,oda;
pade cllmza cllalco, H. f. n. No. 43. L. Nos. 781, 791-reads rlhenachaka.t
"The label appears to have referred to a scene of the
Dhon,asakha-Jataka (F. No. 353)." B
[It is clearfrom the parallel qnoterl frorn the Jataka that the expressiot
Na4odapade dhmzacha!to or dhnna111ikho corresponds to Narf,orlt
(pa11im).] N
88 BARHUT INSCRIPTIONS
17. Dac).anikamo cakama.
Dac}anikamo caqtkamo.
Cf. Da\hanikka.mo [Sutta-'Xipita, v. 68].
BT
CT (205)
Da!ho nilkamo assAti da!hanikkamo [Sutta-Nipita-Comy on
the Sutta No. 2].
"The walk wherefrom the egress is difficult." TR
{('.pp. !H, l:iO; Cl. 7 (Pis. 7, LIII. 7)-reads
tenders 'Plmia!wteltl '!/ works Re!JiOII' : criiNwla or cakra ='tAe p_lace ';
dmf,ani =dtttulmn:, 'r!f pmlitllliH,fJ'; 1oorka-'the place qf pum:alt-
ment, or llell,' which is a division of the kosmos in which works receive
their rewatd. IT. No. 8. L. No. 696.}
"'l
1
he label distinctly records a scene of the Uraga.-Jataka
(F. No. 354)." E
(As for dacf,a=rla{lw or tlrcJ,Iw, cf. l'iru1tlkrz= or Piri'if/leda.
The equation of with tf.a1J4rr, as postulated b,\' C, 11 a.nd L can
apparently be corrobot'ILtetl by the na.rhut Auall!mperj/ca = Allat!tapi'(&cf,ika.
But here tho loss of '!t is compensated by the change of the preceding
vowel; into r.j N
18. :Lat.uva-Jataka.
J.Jr'\tuva-Jataknm.
Cf. [I<'. No. :i57].
BT
C1
1
(206)
"Tho story of the Dodhisat's birth as Latuvii quail." ' TR
{G. pp. 58, 139 ; H.I. 11 (Pis. XXVI. 1, LV). H. No. 109. L.
No. 8!5.}
"The .Tataka-episode in which a quail of Latukika; species
managed to kill a thoughtless elephant artogantly trampling
down its young ones." E
19. Bida.la-Jatara Kukuta-Ja.taka.
BiQ.ala-Jatakaqt-Kukuta-JatakaJ!l.
BiQ.ala-kukuta-Jatakaip.
Cf. [No. 383].
BT
CT'(207)
CT (207)
JATAKA LABELS
89
"The cat and the cock in a Birth-story." Tr
. {C. p. 130 ; Cl. 6 (Pis. XLVII. 5, LIII. 6)-transla.tes the Cat
Birth,' 'the Cock Birth.' H. No. 1. L. No. 695.}
"The Birth-story in which the wise cock avoids the
cat." E
[BicfAla or 6i4illa is much more Sansk1itic phonetically than the PAli
IJi&ilra. 'rhe repetition of the word jiifaka in the label is well explained by
JJiiders' suggestion that the Birth-story is intended by the Ncnlptor to he
designate:! either Biqala-Jiifafttt or N
20. Uda-JAtaka(rpJ. )Jll (208)
Cl. Dabbhapuppha-Jitakaip. 400],
"A .Jataka-episode of otters." Tr
{C. pp. 75, 131; CI. 14 (Pis. XLVI. 2, LIII)-trauslates-tAe 1Yatel'
Birtlt. H. No. 14. L. No, 703.}
"'rbe Ja.taka-episode in which two otters are hood,vinked
by a jackal as a result of asking and allowing tho latter to
equitably apportion their shares of a red fish killed by
them."
[ Uda =- PAli urltla, E. Bengal 1ul or 1tl, W. Bengal !J/t.rJiltlr, Engli11h
otter], N
21. Vijapi Vijadharo.
Vijapi Vijadharo.
Vijiipi Vijadharo.
m. Vijjidhari bahumlyi [F. Vol. HJ, p. 529].
BT
CT (209)
cr (209)
Vijjildharo .. , vijjaip parivattetvi [J.i'. Vol. Ill, pp. 30!1-30-t].
Vijjildharo vijjaiJl parijapitvi (F. Vol. Ill, p. 5!JO].
Vijjilharo sannaddhakhaggo Vol. Ill, p. 528].
"A Jata.ka-episode of a spell-muttering Vidyadhara .. " Tr
.
{C. p. 134; PI. 88 (Pis. XV. LIV). Ho. No. 21-transla.tes-
tAe YiJyirl!tara unravelli119 (or un1ninrli9 Ilia tlrm), Me Yidyiirlllara anrl
12'
90 BARHUT INSCRIPTIONS
lt.ia queett Yijalpi (or Yijalpi!ta). H. No. IJ.
No. =. ?Jija!Ji11. t
"The Jii.taka-episode as in the Samugga-Jataka (F. No.
430), of a Vidyadhara's iove with a lovely in a Diinava's
keep and his safety by vittue of his spells and weapon." E
[ T"rjapi is either vijrtppi or vijalpi meaning mutterer, or viijavi or
virlyarin meaning one possessed of knowledge. J'ijalpa is the name of a
malevolent spirit (Petersberg's Diet.) Here vi:Jja or vid1a means mmtf.ra
(charms) and othet black arts. 'rhe Yidyatlharas are said to be .a kind
of scmihuman beings, possessing the knowledge of magic arts, and resident
in the Himilaya mountains (Ho). In the (F.
No. 391) the vid!liirlltara is described as a being given by night to
dalliance and seduction, and accustomed to perform by day penances by
way of atonement in a cremation g1ound, standing on one leg while
saluting the In the Samugga.Jiitaka, he is also said to be capable
of flying through the air by the power of his spells, being armed with a
sword =(l&lwf,ga). The Vi1yu-Pnri.a Ch. LXIX ennml!rates three original
ga'(l.aB of vidyiidltaraa: the Bait'eyn, the Filo:r'ii.rlta and the Sauma11aan, all
descended from Yisravaa, their common ancestor. Thesethreegattas gave
afterwards rise to several gattaa of vitlyatlharas of the Y:yomacari class.
Altogether one hundred ga'{l.as arc said to have been famous in the world.) N
22. Abode catiyat11.
"At the watering trough."
BT(2LO)
Tr
{C. pp. 94, 130; Cl. 1. (Plto. XINII. U, LIII)-tra.nslates-"the ma11go-
free ctZit!la," Ho. No. 1-cati!Ja'fl is a mere mason's err.>r for celi!Ja'fl; Aborle
is a Loc. Sing. of A6botla, Ahb1erla, or Sk. Arb1eda, the name of the holy
mount A/)11, where, ace. to Col. 'l'od, the mango is abundant. H. No. 5
aml L. No. G9!3-translate, fol101vin-\' Ho, the caitJa Oil mount Arb11rlrl,}
"'rhe label evidently records a scene of the Mittiposaka-
Jii.taka (F. No. 455)." E
[The whole construction is apparently in Locative. If ciili!Ja'fl be
regarded as a mere clerical mistake or mason's error for cetijatp, the
Locative construction becomes untenable, and the Nominative construction,
too, becomes inconsistent, unless a6ode or a1p6ode bn construed an
JlTA.KA. LABEI,S
91
instance of Maga.dhiam, i.e., a.s Nominative Singular form with the.
ease-ending P., 'l'he construction iR analo)lous to pat'lt/.e, which is
definitely a Locat.ive expre;;sion. Catt:IJflf/1 is not a for r:di!Jtlrp but
the Locative oF ciUr', PAli meaning a water-receptacle or
trough. 'l'he intt1rprct:\tion of a601lr1 or fi1JZ6or/a as 'water-!<upplying' is
corroborated by the water-line of the sculpture, lying jnst below the hec
which looks like a cait!Ja. "] N
23. Kirp nara-Jatakarp.
nrr (211)
Cf. (:1<'. No, 4&1].
"A Jataka-episode of the Kinnaras." Tr
{C. pp. 69, 131; Cl. 12 (Pis. XXVII. H, Llll). 11. No. 12. L.
No. 701.}
" This label is attached to a. scene which to
the episode of the Kinnaras in the Takkariyu-.Jataka." E
[Tbe are reptescnted in the J<itaka. and Avadiina stories as a
kintl of beings with a human form, who are very sp01tful, tender-hearted,
and nervous. They ate said to be dwellers of the llimalayan
mountains, and notetl for their conjugal love and fidelity. 'l'hoy are
among the animals (tim.cc!taua-!latii. or miga), fit to be shut up in
cage, in spite of the fact that they could talk like human being1c1.
1
The
V'ilyu-PuniQa traces the descent of the Kz';maras from a powel'ful
'la11dltarva king and bt'Oadly classes them as IIor8e-faced (A8vamuk!ta) and
i!uman-faced (Nruam.ukh.a), opining that the latter class is superior to the
'otmer one. 'fhe Aittnam./J of the latter class atc said to beloug to the
Cmnar race ( Canrlravaf!lili!la). The Purir,Ja enumerates some !Jfl'l)ON or clans
mder each class.
2
The arc described as c:xpeds in the art of
lancing and singing]. N
241. Miga-JatakaQl.
Cf. Ruru-Jiitakarp lF. No. 482].
11
'!'he story of the Bodhisat's birth as a deer."
1
Fauabllll Jtltakn, IV, p. 252; IV, p. 442.
V&yu.Puril}a, LXIX. 31-87.
wr (212)
'l'r
92 "BARRUT INSCRIP'l'IONS
{C. pp. 51, 13!3; PL 19 (Pis. XXV. 1, Llll). H. No. 37. L.
No. 780.}
"The Birth-story in which the Bodhisat then born as a
deer saved himself and others of his race by virtue of a boon
of safety granted by a king, and thereby frustrated the aim
of a rich spend-all, whose life was once saved by him and who
in return of this persm1dcd the king to kill him." E
Bhisaharaniya-Jataka[IPJ. BT (213)
Cf. Bhisa-Jatakaqt [F. No. 488].
"A Jataka-Apisode of lotus-fibre-stealing." Tr
JC. pp. 79, 131 ; Cl. 17; (Pls. XLVIII. 7, LIII). H. No. 17. L.
No. 706.}
"The Birth-story in which Sakra tested the virtue of the
Bodhisat then born as Mahii.kaiicana Kumara and his brothel's
and others by them by stealing the Bodhisat's share
of the lotus-fibres." E
[The above title of the Jataka, liko Jla9hatlevi!Ja, is ungrammatical.
The correct form would be Bkisakaratla.j N
26. (a) Bahuhathiko. BT (214)
(b) nahuhathiko nigodho Nadode. BT (215)
(c) Susupalo krnJayo VeQ.uko aramako. BT
(d) Susupalo kO<Jayo Veduko aramiko.
1
C'r (216)
(a) " nahuhastika-characterised l>y presence of a
number of elephants." Tr
(b) "The banian tree on (Mt.) NacJoda, having a number
of elephants worshipping it." Tr
(c) "Sisupiila, the fort-keeper. VeJ,l.uka, the
gardener." Tr
tC. pp. 45, 115, 1 ;35; PI. 1-3-45 (Pis. XV. Innea .llace, XXX. 2, LIV),
L. Nos. 754-756.}
I cr. Kiilv ,,,juhhiilii Ramlhuk" Divytl\'ltdliuu, p. 160.
J.i.TAKA LABELS
93
"The labels may be taken to refer to the scene of a
definite story, similar perhaps to one in the Mahitviinija-Ja.taka
(F. No. 493), in which Sisupala, the fort-keeper, was led by
the gardener, to a Banian Csitya on Mt.
NacJ,oda, worshipped by a herd of elephants." E
[.Ko4ci.ftl or KorJ;ya may bo = Kodr-raja or the mlt!r of a fort
or fortified place. ko4Ja occurs in the Lalita-Vistaa (Ch. XV) as the
name of a country and that of a people, cf. PAii Koliya : "atikramya
Sikyin, atikramya Ko1Jyin.''] N
27. Chadarptiya.-Jatakarp. BT (217)
Cf. Cbaddanta-Jitakaip [I!'. No. 514).
"The story about tbo Bodhisat's birth as six-tuskefi
(elephant)." 'fr
{0. pp. 61 f., 8:37; PI. 7J. (Pk XXVI. 6, LIV). H. No. 85. L.
No. 785.f
"The Birth-story in which a queen brought death on
herself as a result of her relentless vengeance on an elephant
with six tusks, her wise husband in a previous birth."
[CAadarJita a hybrid form, the .A.Irulilra class of clephant11.
The Saf/.tlantaa aru charactetised by their elongated lower lips, charming
looks, black colour, handsomeness, august shape and Lroad face.] N
28. Isisirpgiya .Jataka[ rp]. (218)
Cf. ]J')'Mrliga-U pik l1 yilnam [ RimiiyaJa and Mahibhiirata].
EkasrligA.vadinam [ Avadiinakalpalati].
" The story regarding the Bodhisat'lf birth as
the Homed Sage." Tr
{0. pp. 64; (PI. XXVI-7). H. No. 156. L. No. 802.J
1
VAyu-Parlva, LXIX, Verso 22:1: clirudar6inuh
gylmab saduriaaa8
94 BARBUT INSCRIPTIONS
'' .rhe Birth-story in which the Bodhisat is represented as
a horned sage, born of a doe, who proved himself to be a true
hero by thwarting the efforts of an artful princess who came
to tempt and seduce him." E
[Cunningbam has very rightly pointed o.:L that the title of the
Birtb.story as given in the Bal"lmt label is unknown in Ceylon. In the
PA.li Jitaka-Commentary, the Birth-story has been inopportunely split up
into two portions, each bea.ring the title tt. separate Jitaka, niz.,
Alambusi-Jita.ka (F. No. 523) and Nalinika-Jitaka (It'. No. 526). The
T.10kottaravida version of the second portion-the Naliniki-story, is 'to be
f,mnd in the Mahivastu as well as in NalinikAvadina of the Avadi\na-
kalpalatii. The curious legend about the birth of the Bodhisat
seems to have resulted from a fantastic interpretation of his name
lii'!lga, Sanskritised apparently in accordance with the popular fantasy as
J.llt?JaiJrnga, the Horned Sage, o1 as the One-horned. lai&i1f1ga
was probably an epithet signifying the high position o its bearer among
the Jkia, the towering figure among the sages]. N
29. U su [karo] Janako raja Sivala devi.
U sukaro Janako taja Sivala devi. C'r
"The arrow-maker. King Janaka. Queen Sivali."
BT
(219)

jC. pp. !l5, 131; Cl. 20 (Pis. XLIV. 2, Ho. No. No.
:W. JRAS, 1912, p. 405; 40, p. 60. L. No. 709.}
" 'l'he Jii.taka-episode, like one in the Mabajanaka-Jataka
(l.'. No. 539), in which the llodhisat born os King Maha-
jana.ka. derived a grand mor1\l truth from an arrow-maker's
habit of looking with one eye and closing the other while
straightening an arrow in presence of Queen Sivali who
followed him with a. view to prev:enting him from becoming
an ascetic." E
30. BT (220)
Cf. Yidhura-Pal}ljita-Jiitakalp. [F. No. 645].
"The Jata.ka-episode about Vidilra and PilrQa.ka.." Tr
JATAKA. LABELS
96
{C. pp. 79, 173; PI. 75 (Pis. XVII. 2, LIV)-also reads Pu11t1l.:a,'la.
Ho. No. 86. H. No. 8tt L. No. 786}.
"The episode illustrating Vidura'!! unsnrpa!!s<'d wisdom
in frustrating the designs of PurQaka t() kill him and tt.mching
the ideals of Dharma even at the risk of his life." E
[Pitura. of the label is evidrntly 110 othrr than the Bodhil'at
Kumara or fTidhura-Pa'(lqitao the Vidhura-P:u,1c.'ita-Jataka and the wise
Pitlura of the Great. Epic. The name of f idhul'll or Yt'tlAiira occurs in
sonle four Jiitakas, ,.,:., 1'idhlli'fl-Pa1J.rfila (1<'. No. 5:t.5), /JhulllaA;;,i (!<'.No.
413), (F. No. 495) and Sambhn1a. (I<'. No. 515 ). In all
but the last he is described as the hero, ;, c., R!l the Bo who Perved
as a councillor and a teachet of law, morals and polity in the cotll't of the
Kuru-king Dhanafijaya of the Kuru kingdom, belonging to the family
of while in the last or Sambhava-Jiit.aka he is reptesented
as the Puroltitn of the king o Benares. It is the Commentary .JitakaR
that make this distinct.ion hetwten two firlltma11; the <'anonical
however seem to refrr only to one rirllwra. It is indeed that
the Canonical and the Commentary of the Birth-11tories difTe1' in
certain impo1tant of T'idlmra's life. The Commentary versions
seek to describe him as a. Brahmin and the son of a Bl'ahmin, while the
Canonical versions tend to represent him as a Kuru-councillor hoiJing
the statue of a. noble of the royal family of the Kurttll, f hough born in a
natural state of servitude. In this respect the Canonical at'.count shows
an agreement with the Epic. All tlw accounts, whether BlllldJ.istic o1
Brahmanical, in spite of thei1 diffetenccs on certain point.s, dPt;l'l'iho him
as a msn of sound moral principles and charming pel'f:onality, leading
literally a life of plain living and high t,hinkiug, 'and , rtspected
by all the princes and peoples of his time for his sanit.y,
wisdom, foresight, character and solicitude for the of all.
The difference between the spellings of his name calls for an explanation.
The spelling Yit11ra of the label Rtands phonetically nearer the Epic-
Yitlura than the PAli or Yirlhura. Although some of th(;
ma.nusbripts of the Jitaka-Commentary contain the t::pelling
the correctness of the spelling Yidlwra is vouchsafed !.y the Commen-
tary's pla.y upon it, explaining it in the sense of rt.Yan:n-dhura, 'one of
96 BARHU'I INSCRIPTIONS
unparalleled wiaclom aml ability.'' The name ridura, on the other hand,
is sought to be derived from ..Jvifl (to know) and explained in the sense
of a wise man One must admit tbat both the derivations ultimately
come to the same thing. But this does not clear up the mystery about
the original name or epithet of the BodhiRa.t.- Hoernle suggests
that the PA.li l'idAura presupposes an earlier spelling, such
as Yitlmra. This would no doubt sound very strange that P'if.lmra was
the epithet of so highly revered a teacher in view of the fact that it
means in Sanskrit a demon, a thief, a nigbtranger. It may however be
noted that Pidlmra as he figures in the Dasa- Brilhmat_la-Jita.ka., a.dvocn.tes
- .
an opinion about the Brahmins of his time which could not be rillished
by them. And what is the usual way of the Brahmins ? In the Great
Epic they have turned a Pnrr:,,rajalea of the 'l'ritl ,,_,.q,,:n a best of
Brahmins, having the moral courage to critici!!e king
conduct., into a rarvii/((1 or demon,' because his opinion ran counter
to theh personal interest. They have represented the 11eet Kavaf}a
as a BUdrn because he bad the courage to question the moral and spiritual
value of hymn-chanting and sacrifice. 'l'hey have deseribed the Bale!las,
the Ajirilraa and such other reclnses as Yrf!ala., or Sudrapravrajitas
because they ordained even the Sutlras in disregard of their catwrvarp!la
I nstanees need not be multiplied, fm the here cited
suffice to show how contemptuously they have hndled persons holding
an opinion or following a path difierent from or contrary to theirs.
They were compelled even against their will tn accept the Buddha as
an af!alara because this was found to be the best way of keeping people
on their side. It is conceivable that in the same way they had to
give the Bodhi1at a. redeeming name l'idrtro, the wise, and invent an
etymology to explain it so, when in the course of time his ideals were
widely accepted. The Buddhists who welcomed his ideals helped this
process of rege.nera.tion by representing him not as a ritlmta but a Yidltura.
At any rate, this seems to be the ouly plausible explanation of the
difierence of spellings of his name.] N.
Cf. Fllushilll, Vol. VI, p. 263: asama.dhu.rcta Yidhurassa.
I PamDlattbajotikl, II, p. 1'75 : YaRtlle va ptlbbiijeftii fhi saddhi1J1 ekato 81Jinbhogapari-
bhogalram,Aa JH!Iito ayaiJI vaaalato pi piipataro ti jigurchanto vaaaur1c4 ti iil1a. Yasala.
jiitilciinaiJI tii iihutidassanamattaaava,e"a piipafJI hot$ ti ma1il'iamiino eta111 iiha.
JA1'AKA. LADKLS
31. MugaFakayn.-Jittaka.
Mugapakiya-JatakaQl.
1
Cf. Miigapakkha-Jitakaip. [I<'. Ne. 5li8 J.
remiya-Cariyi [Cariyi- J.
Temiya-Jitakaip. [Pagan heading].
U7
B'l'.
C'l' (221)
" The story about the Bodhi:mt '!i part as mukapakva or

'J'r
{C. pp. 58, 1:38, PI. (PJ,., XXV. 1, LV). H. No. 155. rj.
No. 807.}
"The Birth-story in which the llodhisat J>rince 'l'umiyn.
explains the wisdom in the vow of dumlmcss for which he
suffered much."
B
(nwgapa!tn = tlliigopolrk11, meaning 'dumb but ripe' ; or= mugopnHia1,
meaning, 'one on the aide '!f lhf' dumb,' 'ollf' e.rplfti11i11g wh!l At! tlid
nt nil.'] N
32. Jabii Na.dode pavate.
Na(Jode pavate.
"The rose-apple trees on )J t. NarJoda or Nalloda.-
Pavata.".
'l'
{C. pp. 98, J;j1 ; Cl. 19 (Pis. XIJ\'III. 11, UII). Ho. No, !1.
H. No. 19. L. No. 708. All read ./du.}
"'J'he .Tatalm.-episode, like one in the Vessantara-Jii.takn.
(1!.,, No. 54,7), in which the Bodhisat then horn as Visvuntara
is represented as giving away his children to a. begging
Brahmin in absence of his wife, who on her return was
lamenting over the loss of her playing no moro togethor
under the rose-apple and other trees :-
Ime te jambukn 111kklul vedisa simllurvaritn,
J1if1idkii 1ukkkojatani, te kumii1ii 1w dissate." (?)
'This ought to havo been plnccll bcforP. two prccccling lnl:ls.J
13
H. J&taka
Labc)M re
loLting to
BllOnCB hB
AOd ll)lOn
unt
Ril)c .l<'aUA
boil's Jltaka.
98 BARBUT INSCRIPTIONS
(Hoernle's suggestion that the first word of the label refers to the
Jamlm tree wherefrom the Jam6rul1,ipn. or India derived its name cannot
be entertained for this twofold reason : (I) that the correct reading of
the fhst word is not Jn611 but .fa6u, and as sJcb it does not mean one
Jamlm tree but many ; (2) t.ha.t the Buddhist legends about Jam.6u
tree and Jamlnulvipa do not explain the presence of the three human
figures in the has-relief. 'fhe word Ja6U or .la1p1Ju exactly correspond
to Jam6ulca, which might be taken as a catch-word of the veNes
expreRsing the lamentation of YiRI'a1llara's wife.] N
1. Va<).uko katha(m] dohati NR<}ode pavate. HT {223)
"Vac:luka milks the plant for a juicy halm on Mt. Nacfoda
or Nac).oda-Pavata." 'rr
{C. pp. 98, J!H ; Cl. 18 (Pis. XLVIII. 9,
'1nillc11'; pa'Date='a continuo1111 jlMD m stream.' Ho. No. 8-suggests
is probably a proverbial expression founded on a story like the
Nala.piina-Jiitaka. H. No. 18-rea.tls fTequ/eo. L. No. 707.}
"The Birth-story in which a juicy balm had to be
procured by Sakra, the thunder- hearer, from a Himalayan
mountain Nadoda (Nn.lada, Narada m Gandhamadana) for the
skin-disease of Vn<luka, Va,uka or Va<J,ika, the Bodhisat." E
[ Vaqulca of the label may be well equated with YacJilta of the
Vru]ika-Vn.stu If t.he reading rnjiAa be accepted, it
may be interpreted as an epithet of Srlkra, the thunder-wieldl'r.
is probably KtJiriklim Of!ndAi of the Vru:ika-Vastu. Nn4oda seems to
e1nate with Niilada or Nararlo, and is obviously U"ed as a synonym
for Ga11rlllamiidana, or twlmla meaning a scented plant or mineral.
It is somewhat diflicult to ascertain whetlwr the label refers to one mount
Nmlorla or two mountains allll Pava/11 (11hho Narnda-Pa66ata),
. ' .
or one mountain with two rmks.
1
The Ves$antara-Jitaka (F. No. 547j
According to the Pur&IJRI
1
Nlrada waa the namo ol ono mountain and Nirada
and Parvata were two otrehoota tbareof.
Partate Niirade piirOOfll skannaiJI
sambhiito Niiradaicail'll liibubh11n,
V&yu, LXIX. 74.
JArl'A.l<A LABELS 00
mentions Mts. Gtmrlhal'tt or (]anrlluullatlnua, Niiratla ami Pa./'l'tdll in.
connection with the Vai&kl or Valrra mountain. Yesstmf,,,, or l"iimwf.ara
is said to have lived in the heart of the raha range (J",niJ,apaiJbata-
lcucchim.hi), where evidently two mounts Nar11.rla and Par/)flft were situated.
1
This part of the range is also referred to a.'! although
there ;ue verses in which Gaudlta11tiirla1ta is mentioned as a mountain
closely situateu on the way to the Yan!.:a ot Paler,, mountaiu,a 'l'he
probable explanation the range was either called rakrn 01' aallllhrl-
miitlrma of which J",zlmt, NiiradtJ, Ptlfrata, and the est
were separate mountains. So one ntled not be surprised that the n.ulmt
labeli.l inv;uiably desigm\te the mountain as m NmJotltl-Pttt'tlltt
instead of Gaittlhamiitltma of the JiUaka and Avadiina stories.] N
2. 'l'ikotiko cakamo. t.)
" 'fhe triangular resort."
'l,r
{C. pp. 25, 1:35-136; PI. .'it (Pis. XXVII. l, llmt
the is att1ched to a of the Niiga.loka region of
snakes anJ elepha.nt,; (both c 11led niiga.) which was sit1mteJ under the
rocks supporting :\fouut :\fern. H. No. liS. JJ. No. 765.}
"The label is attached to a .Jii.tn.kascenc in which the
Uodhisat then born as a king of elephants in " position to
drive away the lions from the spot or to the scene or a trian-
gular lake guarded by dragons, elephants and lions."
can undoubtedly be equated with the three-peaked.
Here means an exbemity or arm, and not a peak. JJut it cannot
be denied that the scene is laid in a. forest tcgion wlwre the clcplauts
had the chance uf coming in contact with lions and tigcrs.l ;\J
3. Himan(i). .B'r
llimani-caxpkamo. (r) C.Itr (225)
" 'fhe snowy resort." (?) 'l'r
"The label is attached to a scene (Cunningham's Pl.
xx;xv. 2) of which the story is unknown."
I Fanaboll, .Jiitakn. VI. I' r,6q, ' lhid, p. <>:!'i.
p,j,J, 1'1' ij)R, !):!!!.
AJ)DENDA & COltRIGENl>A
CT (1).-.Read Agarajusa fm Agarajusa.
Ilea cl silakarpmaJ:!lto for stla.kaipmaqt_to.
BT (15).-Read Blbikanadikatafor Bibikanadikata.
Read asavarikasa fm asavarikasa.
BT (25).-llead Bhikhuniyafor Bhikuniya.
BT (43).-.Bead Sakii.ya thabho rliinarp.
"'l,he pillar-gift of Sakrit."
[C. p. 13H; PI 90 (PI. LIV). JJ, No. SO:J.] N
BT (43)
TR
Take out Pusadataye Nagurikaye bhichuniye and
teatrauge U as follows :-
411 (a). P_usadu.tnye Nagarikaye hhichuniye.
Pusadatiiya Nagurikaya bhichuniya ditnarp.
"The gift of the nun of Nagari."
[C. p. 138; ]ll. 0:3 (PI. TJlV). IJ. No. 806.] N
P. 17. Add 46. Soyiiya dii.na thabho.
Seyaya dana1p thn.bho.
"'l,he gift of Sreya (Sriyii.)--a pillal'. ''
BT
FT (4!f.a)
Tr
BT
cr (4Ba)
'rr
[C's original pbntograph of a. Rail-pilla.t' belonging to S."VV.
Qnadrant.J N
UT (89). P.ra11slate "'l
1
he gift of Kl\iicula, the wife of ( 11ome
gentleman whose name is effaced]."
BT (99). Count (00 a., h).
BT (108). rcadiug Siriylputn.s".
U'l' (161). Read Aniidhapedikofor Ana.dhapediko.
B'l' (183). Read Yakbini Sudasana. B'l, (183)
"The Sudarsanii.." , Tr
.ADDENDA AND CORIUGENDA
(
Add to (5) Notes : " Na tr1eva aryel/u dii11a6kar:al}."
Disakalpa.
" Ayiro ki rlisaaaa ja1ziuda iaaaro."
Ayiro ti Ayiro aami."
Jitaka, Vol. VI, p. 800.
BT (160)- Translate Ml'he matted-hair ascetics' dwt>lling-hn.ll."
11
The label records a scene of the
(F. 161) or that of the Mittl\mitta-Ja.taka
(F. 177)."
E
.4rltl to IJT ( t 71) Notes : " Yakknii .... lfuditliasor;uf,ii."
Jataka, Vol. I, p. 204.
Add 31 (a). Yavamajhakiya1p Jatakarp. BT (221).
"'l'he Jata.ka-episode with reference to Yavama-
dhyaka."
TR
{C. p. 186; PI. 58 (Pis. XXV. 3, IJIV). H. No. 72. L,No. 810.}
"The episorle in which the Bodhisat Maha.u-
is said to have displayed ready wit
and power of judgment at Yavamadhyaka.
Ma.haummagga-Ja.taka. (F. 546)."
MATHURA PILLAR INSCRIPTION
or
DHANABH"OTI Il.
(Ba.aed 11pon Ounningbam'a eye-uop1.J
Kape
1
Bhiitisa
Dhana
Vital.
putra.sa [ViiJhapi] lasa
Dhana.bhiitisa diinalJl vedikl
toral}ini' ea ra.tanagrha sava
Budhapujiya sahi mitipi-
tihi sahi
9
ea tu [hi] parisihi.
4
" ...... the gift of Vitsiputra. Vrddhapiila. Dhana.bhiiti, (descendant]
of Dhanabhiiti-cubical 11eats, ga.tewa.ys and jewel-house, all for the
worship of the Buddha, together with mother and father, together with
four divisions (of Buddhists)."
"In this inscription all the letters have got the mitri's, or heads,
which are found in the legends of the silwr coins of Amoghabhiiti, Dira
and Varmmika."G
Cunningham takes thi'l Dhanabhiiti to be 11, sou of
Vidhapila, mentioned in one of the Barhut inscriptions as son of King
Dbanabhiiti, i.e., of Dhanabhiiti I. Cunningham records that he obtained
two copper coins of Agaraja, father of Dhanabhiiti, one at Sugh, the old
capital of Smghna, and the other at Kausimbi, the coins of Amoghabhiiti,
king of t.he Knnii)Qas, were found most plentifully along the upper Jumna.
He also possessed two coins of king Balabhiiti. Both of these princes
\Vere probably successors of Dhanabhiiti 11.
'' Stiipa. of llba.rhut, pp. 16, 130, and PI. LIJI--kapa, 1111111; tor1111i, IOYAf1GnifiJ; lla
111h.c, haaaiihara ; pat'lllahi, parialla.
Ibad, pp. 16-17, 130.
NOTES
SECTION Ill
NOTES
I. ON PALEOGRAPHY.
(l) Letters as Masons' Ma1ks.
Four letters found engraved u the privat.q marks
on bases and capitals cf the balusters of the ornamentalatch of K
Gateway are p, a, a and 6, of which the first three occur twire. These may
be, as suggested by Cunningbam, the initials of words denoting nume1a.ls,
viz.,p=parpca, jive; a=aata, aevm; eigllt; 6=6iirasa, hoelte
( =6a, t10o, ace. to Cunningham).
Twenty-seven marks found ou different parts o the Great Hailing
are all Brahml letters.
The conclusion drawn from this is t.hat. t.he arli!'ts employed on the
arch of the E. Gateway must have hailed from a N.W. region, when
was the prevalent script, and the artists employed nn the
Railing itself must have belonged to other parts of India, where the
prevalent script was Briihml.
1
(2) Letters i11,
A. Gatewa;y Iuacriptio1za.-Some of the typical Briihml lettcrll, carefully
engraved on the four faces of two outer octagons in a lower pillar of the K
Gateway by the Western artists, whose script wa.-t are shown
below:-
A= M : Two arms of difFerent shape do not meet on the vertical
but leave a proportionately large intorYcning space. ltH dovelopm'lnt can
be traced from the Aliokan form in Bi.ihler's Table II, Siddapur (xii), and
compared with A in Besnagar PI, Chanda's 1,1, 11, Sanchi Stlipa. I a.ud 11
Inscriptions, Cbanda's Pis. Ill and IV, and Hathigumphll and Niniigbit
Cave Inscriptions, Biibler'a T. It (xxi, xxiv).
' St6pa of Bharhut, p. R.
102 nARllU'l' INSCRIPTIONS
K = t . A sword, a cross or a plus-sign with the elongated
lower part of the vertical line. It compares favourably with Kin Besnagar
PI, Cha.nda's PI. II, Siinchi Stupa. I Inscriptions, Chanda's PI. Ill, and
Hithigumpbii, Biihler's T. II (xxi).
H= () Markedly rounded top instead of a sharp angle. Its develop-
ment can be traced from Asokan forms in T. H. Delhi (iv), and
Siddapur (xi, xii), and compared with Gin Sancbi Stupa II Inscriptions,
Chanda.'s PI. IV (8-9). Compare the later fotms in Biihler's T. II (xxi-
xxiv), particularly the Mathura form (xx).
C'h= eh. A closed curve bisected by a vertical with a faint
tendency to form a two-looped butter-fly. Its development can be traced
from the Asokan fotm in Biihler'l:l r. 11. Ja.ugada (vii). It is similar to
Ch in Sa.nchi Stiipa I. Insctiptions, Chanda's PI. Ill (1-2), and to Chin
Ma.thura, Biihler's T. II (xx).
J = E . Two curves of differm1t shape meet in a line. Its deve-
lopment can perhaps traced from the ASoka.n form in Biihler's 1.'.
H. Kalsi (ii). Compare .fin Hiithigumphi, Biihler's 1. II (x:x.i-xxii).
'r =A . A vertical on a sharp angle, the vertical appearing to be
continuous with the clongat,cd left arm. Its development can be traced
from the Asokan form in Biihlet's 'r. 11. Delhi (iv), and it compares
favourably with T in Sanehi Stupa I and 11 Ins:lriptions, Cbanda's Pis.
Ill, I V, and Ma.thura. in Riihlet's 1'. II (xx).
D= . Two verticals joined by a half square. Its development
can be traced from Asokan forms in Biihler's '1'. II. Delhi (iv, v). It
com1l8o1es favourably with D in Besna.gar PI, Chanda's PI. 11, Sanchi
Stu}l& I and 11 Inscriptions, Chanda's Pis. III, IV, and Mathurii in
Biihler's T. II (xx).
P= l.J. The lower part apptoaching- the printed Enghsh capital U.
Its development ca.n he b'aced from the Aokan form in Biihlct's T. II.
Delhi (iv). It compares favoutably with P in Besna.gar PI, Chanda's PI.
II, Sanchi Stupa I and 11 Inscriptions, Chanda's' Pis. Ill and IV, and
from the perfect U form in Sanchi Gateway Inscriptions, Chanda's
PI, VI.
Bh = . Two right verticals above and below the horizontal upper
line of Aokan Bll meet in a straight line with the markedly elongated
lower part.
NOTES
103
R= I I . A cork-screw-like lightning form tending t.o be straight and
sword-shaped. Its development ca.n be traced ft-om R in Mokan lnscript.ion11
and Besnaga.r PI. It compares favourably with ll in Sanchi Stupa I and
II Inscriptions, Chanda':J Pis. Ill, IV, anl Mathuri in Blihler's
T.II. (xx),
V=
0
. High circular low<'r part. Its development can be traced
from the AIIDkan form in Uiihler'8 '['. If. (xiii). It l'ompares
favourably with Y in PI, and Sanchi Shlpa I and Il
S = The Gateway P witli a tail composetl of a perfect semicirclt'.
Its development can be traced from the Asokan form in Bi.ihler's '1'. II.
Jaugada. (vi). It compates favourably with Sin Bcsnagar PI, Chand;l
1
s
PI. If, Sa.nchi Stfipa I and II Chatula's Pk Ill, I V.
B. CojJing ]nllcriptioiiii.-Some of the typical Bti\hmi lettms, en-
graved in varying degree of on the reeta.ngnlar blocks above
some of the Coping-panels hy tlifferent sculptors aJ!parently of sl\me
period are as follows :-
A= . 'l'wo arms forming a shatp angl1' on the vertical, the lower
arm being continuous with a vertical. Somewhat similat to t.he Asokan
form in Blihler's '1'. JI. Girnat (x).
A= >1 'rwo unifotm arms making an angle on the vettical. An
inverted Eran form in Bi.ihler's T. II. (i).
A= . Two uniform arms making a wide angle on a sho1'l horizontal
meeting the vertical. Similar to A sokan forms in Biihler's 'r. U.
Girnar (x).
A= Two arms of different shape meet the vertical, leaving
a small space between them; Asokan form in Blihler's '1'. 11. Siddapur
(xii), A in Hithigumphii, Blihler's T. Il. (xxi).
K = +. A cross-shaped plus-sign, the horizontal and the vertical
intercrossing each other in the middle. Perfectly Asokan, Biihler'A T. ll.
G= {\. A shatp angle with the 1ight arm slightly curve(! an(! convex.
Similar to the Asokan form in Biihlcr's T. If. Girnar (viii). It compares
favour4bly with G in Besnagar PI an(! Sanchi Rail Insel'iptic Chanda'H
Pls. I-IV.
G= (\ Two convex arms forming a sharp angle. Perfectly similar
to tlte Asokan form in Biihler's T. 11. Ka.lsi (iii).
G= A. A slightly rounded top An exceptional form similar to G
in Biihler's T. 11. Daearatha (xvii).
104 BARBUT INSCRIPTIONS
Ch = <b A curved ellipse bisected by a vertical. Similar to the
Aaokan Ch in Biihler's T. II. Jaugada (vii), to Mathuri Ch in Biihler's T.
11. (xx). Compare Sanchi fo1ms, Chanda's Pl. Ill. Nos. 1, H.
J = E. A vertical crescent bisected by a short horizontal. An accident-
tal form resembling Asokan 1'a in Biihler's T. II. Kalsi (ii), Delhi (iv)
Mathuri fi.i in Biihler's T. II. (xx).
J = E. 'l'he forms approach the printed English capital E. Compate
the Aliokan form in Biihlel's T. II. Kalsi (ii). J in Biihler's
T. TI (viii).
J = t E . Two vertical curves meet in a horizontal. Similar to Asokll.n
forms in Hiihler's T. 11. Jaugada (vi-vii).
Ju = f J with a prolonged horizontal stroke in the upper half.
T= A. A sharp angle with an upper vertioal. Similar to Asokan
form in Buhlor's r. Il. Gimar (ix), and Mathuri T in Biihler's Ti
ll. (xx).
T =A, A sharp angle with the elongated left arm. Its development
can be traced from the AsJhn form in Biihler's T. II. Girnar (x).
Compare Mathuri Tin Biihler's T. 11. (xx).
T = A . A slightly rounded form. Perfectly similar to the Aaokan
form in Biihler's T. 11. Kalsi (ii).
D= ? , Sec the Gateway form. Simila1 to Asokan forms in
Biihle1's T. II. Delhi (iv-v).
p = u . A vertical continuous with a lower sharp curve. The form is
perfectly Asokan .
.Bh = rl 'l'wo right verticals of Asokan Hlt, with equal length,
merging in a line. It comp:ues favourably with some of the
letters in Sanchi Rail lnscript.ions, Chanda's PI. Ill. Nos. 2, 10, 11. The
Asokan Hk where the two right verticals form an angle, lingers in
Hesnaga.r PI. Chanda's PI. 11, and the form where two right \'erticals

above and below the horizontal with a short intervening space,

Iin,.ets in some of the Sanchi Rail-pillar Inscriptions, Chanda's PI. Ill.
..
No. 8.
Y =..V A vertical upon a horizontal crescent, Similar to Asokan forms
in Biihler's T. II. Kalsi (ii, iii), Girnar (viii, x), and to Y in Besna.gar PI.
Chanda's PI. II,
NOTES to&
Y =l!J. A vertical upon a high-curved horizontal. Similar to
forms in Biihler's T. II. Siddapur (xi-xii). It compares very favourably
with Yin Sanchi Rail Inscriptions, Chanda's PI. IV.
Y =- LlJ. Anchor-shaped. An exceptional form, the development of
which can be traced from the A8okan form in Biihler's 'l\ II. Delhi (iv-v).
Similar to the Asoka.n form in Biihler's T. II. Jaugada. (vii) and IIAthigumphii
1' in Biihler's T. II, (xzi-xxi).
R =. i , A straight vertical with equally thick emls. 'rhe type appears
to be peculiarly Barhut.
V= b
0
. A vertical on a circle Ol' a ronnde'l curvtl tending to be
triangular. '1
1
he form stands near to AAokan forms in Biihlor's T, 11.
Kalsi (ii-iii), Delhi (iv-v), Jaugada {vi), Girnar (viii) and Siddapur (xi-xii).
V =-
0
, See Gateway form.
S = }J. A Coping P with a. ta.il compose,) of a shortm horizontal
continuous with a straight vertical. Exactly like the Asokan form in
Biihler's T. II. Siddapur (xi).
S = !J, l
1
he angular tail formed by two slanting of l'IJilal
length. It stands near to Aokan forms in Biihler's T. ll. Kal11i (ii),
and Jaugada (vi).
H-lr. A Coping P continuons with a !!hort horizontal. !'!eo
Gateway form.
0. Rail-Pillar, Ilal-Bar, Rail-Pattel a1trl Rait-Jletlaltion. liMcriplimM-
Tbe following are some of the Hn-.hml Iotte1s, engravetl at different
times in the varying degree of carefulness by diffetomt :utiMI.'I (ma.sns
and sculptors) of different localities, where the Br4hml was or wa.!4 nor the
prevalent script:-
Two arms of different shape making an ahno!'lt on the
vertical, It stands near to Asokan form11 in lJUhler'K '11, H. Kalsi (ii),
Girnar (ix).
A='X A sharp angle upon a short horizontal. Compare Asokan
forms in Biihler's T. 11. (ii), Ja.uga-la. (vi), Girnar (viiiJ, a.n,J
Biihler's T. II. (xiv).
At= . An nngle on a short t\VO .to be
verticals. Compare Aliokan forms m Huhler s T. H. Kaltn (m), Gnnar,
(x), and BhaUiprolu, Biihler's T. II. (x:iii).
14t
106 BARHUT INSCRIPTIONS
A= Sharply. turned lower arm aml larger intervening space.
Similar in some respects to the Asokan form in B iihler's T. II. Siddapur
(xii). Exactly like Gateway fotm.
Coping Mh form with larger intervening space. Similar
to Sanchi lta.il forms, Chanda's PI. Ill.
A= >J 'l'wo high arms with a small intervening space.
A= M. A rounded angle bisecting the vertiea.l. Compare Asok&n
forms in BUhler's 'l'. I l. Siddapur (xii), Sanchi Rail lnscriptious,
Chamla's p). 11 I. Not'. Z, Mathura and Hathighumpha, Biihler's T. II.
(xx, xxi).
K=+
K=+
K=t
O=A
IJ= /\
U= (\.
f\
A perfect plus-sign. Sec Coping form.
Two vetticals meet in a curve.
S,woru-shaped vertical. . l Compare Kin Besnagar PI. and
Nlongated lower patt of )- S
1
.
1
, .
1 1
. t'
, anc 11 nscttp tons.
the vertical. )
Sharply angular. Sec Coping lst form.
angulat with the elongated left arm.
Slightly rounded top. Sec Coping form.
i\larkedly l'olllH.lcd top. Exactly like Gateway form.
Ch = d> . Circular cmve bisected by a vertical.
l'orms in Bii.hler's 'l'. 11. Delhi (iv), Gimar (viii, ix).
llf. Nos. 5, 9, 11, 12, PI. lV. No. ltl.
Similar to Asokau
C!t in Chanda's PI.
Ch = <b. Similat to Gateway form.
Ch == c.b Buttcl'lly with two loops, similar to the Asokan form 111
Biihler's PI. II. Kalsi (ii), and less prominent than Pabhosa C!t Biihlel"s
'1'. 11. (xix), and Hathigumphii., Bii.hlct's '1'. ll. (xxi) .
I = E. Similar to Coping lst form.
J = E. 'l'wu uniform curves meet m a horizontal. Similar Lo
Coping !h-d form .
1 = E. 'l'wo vertical crescents meet in a point. Compare Ghasunui
J, Biihhr's 'l'. 11. (xvi).
J = . Two uniform cmves meet in a narrow loop. Similar
to Aokan form in UiihlCl's '1'. II. Girnar (viii). Compare Satichi Rail
form, Chanda't; PI. Ill. i'\o. :3.
NOTES 107
Jii = Two uniform eurvcs joined by an clongatetl horizontal.
Similar to the A8oka.n form, Biihlcr's T. 11. Jangada. {vii). 'l'his is
met with on the Coping .
Tii= E. An otdinaty J a vowrl sign for A 111 the uppPI'
half. Comp:Lre lli.tthigumphii, Biihlet's T. 11. (xxi). in two
Coping inscriptions.
Jii=E- A tlll'ee-cmved ./ with " m:ll'kccHy clungahtl hori1.ontal
stroke in the lowermost Ctll'vc. The form is nnitptc.
T= This peculiar form occnrs once in the
Inscription,
T= A A. 'l'hcse two inverted fo1ms occm in t.hc same
Inscription.
T= A. A sharp angle with the elongatetl left, al'ln. 8irnilar tu
Coping 2nd form.
'1' = A . A rounded top. Similar to Oatcway form.
D = Similar to Coping and Gatewa.r forms.
D= > . Two vetticals joined by a rounded angle. Simil:tl' lo tlw
Asokan form in Bi.ihler's T. U. Oirn:w (x).
D=}. Two joined by a small ;.ng-le. Similar fo
form, Biihler's '1'. II. (xvii), and Pabhosa, liiihler's 'l'. ll. (xix).
N = l_. 'rbe typical Briihmi form in Barhut ami all carlitr
tions.
N = 1.. Slightly Lent top ,,f the vertical. This oxcf'ptiun:tl fmu1
occurs twice in the same .Jeta.vana-Scene ln:scription :dong- with f.lw
standard form.
Bh= n
Bh=
vertical.
Similar to Coping form.
Coping form with slightly longer low11 part tJl' the
Bh = . Markedly elongated lower part of the right.
Exactly like Gateway form.
Y = '-" l1J. Similar to Coping lst and 2nd
R= I . Exactly like ('oping form.
R= 1 , Sword-shaped. Similar to Gateway form.
108 BARHUT INSCRIPTIONS
Kr= 1 R-aign is cork-screw like or lightning-shaped. Emctly
like Moka.n kr, Biihler's T. 11. Siddapur (xi).
D1= J. Another form of cork-screw-like Jl.sign.
S= Similar to Coping 1st form.
S = Coping 2nd form.
8= Like Gateway form.
H = lr Sec Coping and Gateway forms.
{:l) CllltoNOLOGICAL POSI1'ION OF BARHU'r INSCRIP1.'IONS
A. Yiell)s rif Paleograpluc .b'\r;Jerla :-
According to my judgment the absolute identity of
the f01ms of the Bharhnt characters with those of the Asoka period is proof
snllicicnt that they belong to the same age. On this evidence I do not wish
to fix upon any exact date, and I am content with recording my opinion
that. the alphabetical. characters of the Bharhnt inscriptions a1e certainly
not later than B.C. 200."1
Huhler.-" 1'hc majority of the inscriptions on the Bharhut stupa"
belong to "the older Maurya alphabet of the Asoka
Scnart.-" 'rhc ancient inscriptions of the Bharhnt Stupa. arc perhaps
contemporary with Piyadasi, of a surety not much later.''
3
Cham]a.-'' 'l'he Brihmt inscriptions from the third century B. C. to
the second centmy A.D. may be chronologically ananged in the following
order:-
1. Edicts of Aoka.
2. Niigirjnnl Hill cave inscriptions of Aiioka's grandson Dasaratha.
3. Besnagar GarurJa pillar inscriptions.
4. (a) Inscriptions on the railings of Stapa I at Siiicht.
(b) Inscriptions on the railings of Stupa II at Siiichi.
(c) Bharhut railing inscriptions.
(d) Inscriptions on the remnant!! of the old Bodh-Gayi railing.
o. (a) Besnagar Garu4a pillar inscription of the year 12 after the
inscription of maAitija Bhllgavata.
I St6pa. of Bharhut, p. 15.
2 lodiom Palcogra.phy, 15, 2, Fleet's Trnnslation in lA, p, 32.
3 Inscriptions of Piyadaai, Gl'ieraon'll Translation, lA, 1892, p. 173.
N01'ES
100
(b) Inscriptions of Niyaniki, widow of the Andhra. king Si\ta-
kat}i I in the Ninigbit cave.
{c) Bharbnt torap.a (gateway) inscription.
6. Hilthignmphi inscription of Khimvela, king of KaliitgR.
7. Siliichl torav-a inscriptions.
8. Inscriptions of the time of Sorj.aisa.''
B. CAatula's .ArgutlltlllB onjour Teaf.-letfns A, BA, R, //.-
The angle formed by the two atms of A meeting at a. point on the
vertical line is the characteristic of a.ll t.he A's in A8ok:m edicts, aml
.A.'s and A's with the arms that do not meet but leave a little intervening
space between them arc exceptional. As A'11 or A't! of thmm two
tions occur side by side, neither type can be considt?ret.l as a local variety,
but the latter may be recognised as an irregular form of the former. In
the inscriptions of DaAaratha the arms of all the A's make a shatp angle on
the vertical line. In the older Siiichl Rail inscriptions A with be-
tween the arms is the rule and A with an ar.gle made by the arms is the
exception.
Most of the AAokan JJA's consist. of two lower verticals with a.
horizontal line above them extending a little beyond the top of the right
vertiaal, and with an upper vertical n.ttachel to its tight end. But here
and there we meet with BA's of two othet types, in which the right lowet
and upper vertical lines, meet and either make an angle or form onu
straight line. In the inscriptions ol' Daaaratha all three tyJJOH are met
with, In the Bll.'s of the Besna.gar PI of Heliodoros the verticaiH meet
and make an angle. In the older Siiichi ltail inscriptions the regular
.AAokan Bll.'s is practically absent, and all the /Jit's have one
long right vertical line.
R in the A8oka edicts generally an ornamental co1k-scruw
type, and an irregular type approaches a straight lino. The R's in the
Beanagar PI of Heliodoros are cork-screw like. But in the oldct Siifichl
Rail insariptions the R is represented by a straight vertical and the
straight lined R is met with in all decidedly later Bribmi inscriptiors.
Two types of 11 are met with in the ASoka. edicts, often side by side.
The more common type has the small horizontal lino attached to the
right shorter arm, a little below its top. In the second t,vpe this short
horizontal line is attached to the top of the shorter arm. The second type
1, Memoirs, Arobllllllogical8urvey of India Nu. I, pp, 14.15.
110 BARII U'f .INSCJUP'l'IONS
is also found exclusively in some o the pillar edict.s, such as those at
Radhia, Mathia, and lhmpurva.. In the inscriptions of Daa.ra.tha all the ll's
belong to the first type, while in the Saiichi R'\il and other decidedly
post-Manrya.n inscriptions the !['., represeat the second type. So on,
so forth.
C. G'ritim'sm.-'L'he historical behind the gradual transforma-
tion of lltahmT lettets is not so simple as ma.y appear from ltai Bahar.lur
H.. P. Chanrla's delineation. Gert:Lin fotms became stereotyped at a
pal'ticnlar petior.l of time as an outcome of a vety complex process, of the
action allll reaction of V<Lrions 'rhc shape of letters depends on
the local style, tho personal h<tbit aud tempemmcnt, the nature of the sp:tce
and mat,erial, the position of the S!ribc, the na.tnro of the tool, and the
rest. And yet when we find that in none of the Hh'.v occurring in two
hundred insnriptions incised on different parts of the B:uhut Railing the
l!har.tteristic of Asoka.n with two right lower antl upper
is present, and on the contr:uy, in all of them the /Jh's are of a type in
which there is a singie long right, Vllrtical with normal or prolonge1l lower
part, we cannot but. fake it to indicate the peculiat development of' :ut age,
than Asokan, where the latter type ol' 1/h is rarely met. with.
Similarly when in none of these insmipt.ions, and in none of the inscriptions
which are decidedly post-Manryan, the Jl',y with sh01t horizontal atlachllll
a little below the end of the lower arm are met with, and on the eontrary,
in all of them the Jl',y arc of a type met with in Asoka's Pillar Inscrip-
tions, wo cannot. but entertain the pre;;nmptiun that it is t.he ch:uaC'teristic
of a post-Asokan age. So fat as H.ai Bahadur's general statement of
paleographic changes as a test of clmmology is concerned, we have nothing
to gainsay. Unt we lind it re:LIIy difficult to follow him when he, applying
fhis test, comes to the conclusion that the B.t.rhnt Ra.il Inscription::! are
tlum the Besnagar Pillar Inscription of Ileliodoros. In the epigraph
of Heliodoros the ll is of thll cork-screw type, the G is angular, and the
JJ!t one of the irregular AS!>kan types in which two l'igbt
vetticals meet at a point to form an angle. Is this sufficient to prove
that this epigraph is older than the whole of the Barhnt and Sanchi Rail
Inscriptions? If we closely examine all the letters in this epigraph, we
cannot but have the impression that the genetal system, if there be any,
is a kin to that of the Inscriptions on the Barhut E. In t!1is
l'pigraph the .-/ has a markedly large intervening space between its two
arms and represents a. typl' which is absent in the whole of the Harhut
NOTES
111
Coping Inscriptions, and rarely met with 111 one o1 two Inscriptions
on the Rail-pillars and Rail-bars. This type of A can be traced in the
Inscription of the Barhut E. Gateway. 'l'he R'.v of the Barbut Gateway
Inscription, like those of the epigraph of IlcliOtloros, are of the cork-screw
type, though not so prominent as those in the latter. 'l'he If's in both 1m
equally sw01d-sha.ped with prolonged lower p:ut of the verlical lint1. The
J's in the epigraph of Heliodoros are all looped, like the rare A8okan
form in Biihler's '1'. 11. Kalsi (iii). This t..vpc of J i!!! totally absent
in the Barhnt Inscriptionf', and i;; met with in some of the San<!hi Hail
Inscription!', Chanda's PI. Ill. No. Hl. We are also unable to J'ollow
how Rai Rahadur, applying his test, can conclmle that. the Bal'1111t ll1lil
Inscriptiont>, are somewhat later than those at 8anchi. 11 is :u1alysis ol'
the letter t.ypes in Barhut Inscriptions is far from perfect. As l'eg:trtb
Asokan A's, the distinction hctwcen two types with an angle and with a
space between the arms is too broad to he of any re1tl historical value. 'l'he
Votive Inscription on the Barhut K Gateway was evidont.ly by
the artists whose script was not Brahmi bnt Such J nscriptions
can also be traced on the rcmnanls of otlwr two Gateways, as woll:1s 011
some of the Rail-bars, ar11l on some of the Pilhu-p:mels, addetl
in the time of king Dhanabhiiti. In this body of inscript.ionH we rnel't.
with certain special forms which recm in Mathura, lliithigumphii. aiHI
Hanehi Gateway. 'l'he lh..Jmt Coping Inscriptions show many fornlf;
of A, Y, and the rest hearing likeness to this or that Asokan form. Among-
the la1ge number of Jtail-pilla1 and Hail-bar inscripl.ions we tmce different
varieties of each letter, some going back to Aliokan forrm; &IHl
remaining on a par with Gateway 'l'he stage buyoud the Oatmvay
type is that of characters with thickerll'd tops, 111iilriJ!s o1 .vaij:Y. 'l'lw
solitary Clt 011 the Gateway is uot of the butter-fly type hut l'll)ll'CSmtts
an ellipse-like curve bisected by :' vc1tical, :tntl tewls to form t.wo loops.
'l'he butter-fly type with two loops and without occurs iu some
live Rail-pillar inscriptions attached tu two tUJulptmtls,
and this yet conforms to the Asokan fol'ln in Blihler's 'l'. 11. KaiHi (ii).
Thi! explanation is that thcfe two ,;ccnes were engraved by the sarrw
body of sculptor!'. The ornamental Barhut Railing was the joint work
of the architects and sculptors, who represented different local traditions
and belonged to different ages. 'l'hc earlier imcriptions appear to have
been incised by different artists (masons and sculptors), wlwse t;cript
was Brahmi. . The datas aro howeve1 to establish tl1at the
112 INSCRIPTIONS
JJarhut system is not exactly Asoka.n but post-Asokan, and definitely
Mauryan and Furiga.
n. ON LANGUAGE.
(1) ORTHOGRAPHY.
Yo1oels.-a., ii, i, [I], u, ii, e, o, au. Nasaliaerl vo111el.-rp.
Co1!801laJtts.-k, kh, g, gh.-11 c, eh, j, jh, ii. 11 ,l, 1}. 11 t, th,
d, dh, n. 11 p, ph, b, bh, m. 11 y, r, I, v.-11 s, h.-11
t!onjnnct Coii80ltanta.-kr, d1, nh, br, mb, hm.
(2) SANDHIS.
Citnpiida=Cita 1-upida (?) Na!Joda=Na.,Ja+uda. (?) Nadutarii=Na.Ja
+ utarii. Bhatutlesaka = Bhata. + utlcsa.ka.. Mahidasena. = Mahii + itlasena.
Samadaka = Sarp + adaka. Sutlhiiviisa = Sudha +iiviisa..
(3) PARADIGMS.
J[tJ&cltline .yle11ts ewlitt!J ill Atauha.tasa (G),
Atimutasa. (G), (N), Apikina.k:1s.\ (G), Abode (L), Ariimako
(N), Avisa.na.s:\ (G), As:wii.rikiis:\ (G) .. (G), Upa.IJU.la (N),
(N), Karpmarpto (N), Kaknsa.dha.sa. (G) Kanakasa (G),
Kanbilasa. (G), Kiisapasa. (G), Kumirau (G), (N), Koniiga-
menasa (G), Khujl\ti,lukiy:\S'\ (G), ( Ga.huto, Gohttto (N),
Guto (N), Gutau (G), (G), Cakamo (N), Ca.kavilko (N),
Cikulaniyasa (G), (H), (G), Ja.nako (N),
( N), 'l'ha.bho ( Ns), rha.bhlt (N pi), 'rlmpaliisasA. (G), (G),
datasa, dinasa. (G), Deva.senasa (G), devasa (Gs), Doviina.rp (Gpl)
Daya.kana, fiiiya.kiinalJI (Gpl), Dhnbsa (G), Na-}ode (L), Navaka.mikasa
(G), Nigamasa. (G), Nigodho (N), Nokiiyika.sa (G) Parpthakasa (G),
Pntha.mo ( N), Pa.1jelakasa (G }, Parirepo, Piiri rcyo ( N), ( Abl)
Palitasa (G), Pllsiidc (L), Pusasa, Pusakasa (G), Paut;ena (1),
l)utaso. (G), Bodhica.kasa (G), Brahm:ino (N), Bhiinaka.sa (G) llhntakasa
(G), Rhogavaljha.niyasa. (G). (G), Mabamukbisa (G), Mahl-
dasenasa (G), Maho (N), .M:ahilasa. (G), Minavako (N), Mitasa (G),
MnJasa (G), Micito (N), Yakho (N), Yakhilasa (G), Rakhitasa (G),
Rupakiirakasa (G), Va.r,luko, Ver,luko (N), Vasukasa (G), Vidhapnlasa. (G),
NOTB8
118
Vijldharo (N), Sagbilasa (G), Samikasa (G), Sama.kasa, Simakasa (G),
(1), (G), Sigiila, Sigilii (Npl), Sirimasa (G),
Sise lApl), Sibasa (G), Suga.nalJl (G), Sucilomo (N), Sujilto (N),
tikasa (G), Supiva.so (N), Suladhasa. (G), Susupilo (N), Selapnra.ka.sa (G),
Hathiko (N), Hathikasa (G).
Ma.BCutitZe ltema en.di11g in i Li, i].-Atcvisino (G), Ka.cJ.ari (N),
Kucimbi (Abl), Gaha.patino (G), Girimhi (Ab!), Girino (G), Dbana-
bhiitinl ([), Dbanabhiitisa (G), (G), Budbino (0), Vipasiao (G),
Vijapi (N).
Ma&culille &tema ending in u [u, i]-Jabii (Npl), Vasuno (G).
Vesabhuno (G).
MfJIIculine Item endiii{J in Ya ( Yat14p)-Bhagava.to (G), Himavati (L) .
.Jfuculine 11tem ending i11 i ( Yin)-Tapasi (Nj.
Uuculane Item pitii- Pituno (G).
Ma&crcline stem riijii-Riija (N), Raiio, Rajino (G).
Feminine Items ending i11 ii-Acbarii (N), Anuriidhiya. (G), Aya.miya
(G), (N), Aviisikiya (G), Asita.ma.Riiya (G) Ujbikiye (G),
(G), Koki (N), K.oc]iiya (G), Kosalpboyekilya (G), Ouhi (N),
Goliya (G), CaQldi (N), (G), dataye, da.tiyn. (G),
Dabhinikiya (G), Devati (N), deviya., deviyi (G), Nilgaye, Nigiye,
Nigiya (G), Nagarika.ye, Niga.rikiiya (G), Nadut.a.riiya (G), Niga.senilya
(G), Niigiliya. (G), (G), Pnrikiya., Purikayi, Purikiiyi (H),
Puslya (G), Bodhikiiya (G), Hhiriyiya. (G), {G), Bhutaye
(G), Rakhitiyi (G), Simiya, Soniya, Somiiya {G), Sirirni (N), Sirimiiya
(G), (N), Sudasa.nl (N), SudhalJlmil (N).
Feminine stems ending i-Ukralpt.i (N), Kiikalpdiyi (0, Ab!),
Kocjiylniyi (G), Kola.da.lakiyeya (G), Ciitiyalp (IJ), Padumiivat.i (N),
Plrikiniyl (G), Bodhi (G), Bhikhuniyi, dhichuniyii (G), Misakosi (G),
Yakhi, Ya.khini (N), Ya.khiyi (U), (G), Venuvagirniyiya (G),
Vedisi, Vedisito (Abl), Suci (N), Subhadil (N).
Feminine Stem YadA.-Vac.lhu (N).
Feminine Stem Miif.ii-Mitu (G).
Neuter Stem& ending in (D), Asa.na[IJl] (N), Ka.tha[rp.]
(Ac), Klritaql (N), C'etaya, CetiyRrp. (N), Jita.ka, Jita.karp. (N), Jetava.-
na[IJl] (Ac), Tirami (L), Tura.IJl (N), 'l'orar)ilJl (G), Dina, Dinarp. (N),
DhamacakaiJl (N), Na.<Jode (L), Nigamasa (G), Pavate (L), Bhisabara-
niya[IJl] (N), Yavarnajbakiyarp (N), Saqtma.darp (N), (Npl),
Bllani (L).
16
BARHU'J.l INSCRIPTIONS
Pronominal neuter.ate,. ya-ya.Ip (Ac).
Neuter Cardinal Stem ti-Tini (Npl).
Neuter Cardinal cAa-cha (Npl).
( 4) GENDERS.
Gttto (M), Gutl't (F). Dato (M), Dati (F). Devo (M), Dtwa, Devi (F).
Deva.puto (M), Deva.ta (Jl'). Piilito (M), Pilit.i (F). Pitii (M), Mitii (F).
Puto (M), Dhitii (1:1'). Pusa (M), Pusi (F). IJhadarp.ta, Aya, Bhadarp.ta.
Aya., Bhikhu, Bhichu (M), Bhikhuni, lihichuni (ll'). Mito (M), Miti (F).
Simi (M), BhAriyi (F'). Sirima (M), Sirima (F'). .
Jtemilli?le-Acha.rii, Guha, Uodhi, Vadhu, Sabha.
(5) VERBS.
Preaent Intlicative-Anusi'\sa.ti, Dadati, Deti, Dohati, V ;update.
A.oriat-A vayesi.
Preaent participle-marata (mararpta).
Paat Participte.-Upatp.l}a, Kata., Keto, Guta., Jiita., Data, Dina,
PA!ita, Bhuta., M uta, Micita, ltakhita, Vokata, Sarpthata.
Cauaative.-Kiiri ta.
VOICE
.Acti11e.-Dighatapasi sisc anusisati. Atana Dusito giri dada ti
na. Jetavanatp. Anid.hape<liko deti. V a.c.luko kat ha doha.ti. Ajiitasatu
Bhagavato varpda.te.
Paasive.-Siliikarpma.Ipto uparp..,a. Dha.nabhiitinii karitarp torai,liip.
keto. Vasuguto micito Mahit.deviina.IJl. Ara.haguto devaputo
vokato Bhagavato sisani patisarp.dhi.
('i) COMI'OUNDS
.Appo3itional.-Ga.hapati, Giiglputa, Jeta.va.na,
Devaptlta, Devasabhii, Niigara.ii, Bhisa.harana, Rupa.kira.ka, and the rest.
Copulative.- :\fiitiipiti, Vi tura- Punak:l..
A.djectital.-llp.dasnlaguhil, Gaipdhaknti, Citupiidasila,
Culakoki, < 'hadarpta., Dhamacaka, Nalpdinagara, Mahiikokii.
1'imirpgila, Vijiidhara, and most of the
pel'llonal names and epithets mentioned pal3inJ,
NOTES
115
(8) SYNTAX.
used for butrumettlal.-Arahagnto Devaputo vokato =
Araha.gutena. Devaputena vokato.
Genif.i1:e Plural 1esetl for lnstrumeutal Siugu/ar.-Va.suguto micit.o
M a.hlldevi'i.na.lp., MahadevinalJl = :\! ahitlevena,
-
Use of the !"declinable ca.-Kiil'italp. tomt)ii, 1!1iliikarpm:upto ea.
upatpl}a.
lnversiott o/ the order qf 1t'ortl-'.-'l'ha.bho dana.tp, Diinam thahho.
Suci di'i.na1p., Dinarp Suci. ca.kamo, Cakamo Parirepo.
Sumaniya Kmpj:uiiya. Gatpda Yakhi
(Yakhini), Ya.khini Diin&Ip Vasukasa bhiiiyiya, Rev:Ltimtta-
bbi riyiya. dina.1p..
(9) PRINCIPAl, SUFFIXES.
Ana
A, I, Ni, Ini (A, I, NI, Int).-See examples of these feminine suffi:re
1
undt>r Genders.
I (Kvip).-Paseuaji, Vipasi.
I (?;lin).-Aiptev:isi.
Ika (lk).-Na.vakamika.
lma (Iman).-"'irima, Sirimii.
Iya Khujatidukiya, Citmlaniya, Cetayn., Chada-
lp.tiya, Bhisaharaniya, Bhogavn.Jhaniya, Ma.gh:itleviya,
Ma.himukbi(ya), Mugapa.k11.ya, Yavamajhakiya.
Ila (IIa).-Kanhila, Nigila, Ma.hila, Yakhila, Saghila.
Ka {Ka, Kar}, fAk).-Ajakiilaka, CuJa,Jhaka, .Janaka., Jitaka,
Dabhiniki, Oiyaka, Pa.lelaka, Pusaka,
1
'ahuhathika, Borlh.ka,
Bha.tudesaka., Bhutaka, Manava.ka, Yavamajbaka, Valaka,
Vasuka., Virucjaka, Samaka, Sa.mika, Siimaka, S1!lapuraka.
Ta (Kta).-Past Participle suffix. See examples under Verbs.
Ti (Kti).-Ukralp.ti, Dhanabhuti.
Na Manava.,
Ni (l!ic).-Causa.tivt> suffix. See the example under Verbs.
Nika Arimaka, Asavirika, Nagariki, 1-'a!pcanekiiyika, Pnrih,
Sutaij,.tika.
Neya (l;JI}eya).-Kosambeyi.
Ra (Da).-Kulpjari, Hahara.
116 BA.BHUT INBO.RIPTION8
VA (Va.tup).-Latuvi, Bbagavi, Himavi.
Vi (Vin).-Tapa.si:
(10) PHONETIC OBA.NGE8.
Short vowels lengthened in pronunciation or speJiing before JP
and assimilated and conjunct consonants : Punarvsau = Punabbaau-
Puniva.su.
Long vowels shortened in spelling before JP and assimilated and
conjunct consonants: Apraklrl}a Appakil}l}aka=Aplkinaka; karminta.=
bmmanta=ka.JPmaJPta; bhadrinta=bhaddanta, bhadanta.=bbada.JPta;
Mahidevinirp = mahldevinilp = Mahidevinarp; rljye = rajje= raje; rijfia ='=
ra.iifia = rafia. Exception-Kiayapa = Kassapa = Kisapa.
Long vowels shortened in Clompounds : Gotiputa., Bharanideva, Vlchi-
puta., Revatimita. Exl'eptions-Giglputa, Mitipitl.
1 and ii generally dispensed with. Exceptions-iikrarpti, Gig'i, jabii.
i and e interchangeable : krtta=keta; Kuvera, Kubera=Kupira;
Cikulana, Uekula.na; pi!].lJjka=pe4ika ; Visvabhii=
Vessa.bhii=Vesabhu: sifica=seJPca, secha; stbavira=thera.
u and o interchangeable: Bodbika=Budbikl; or citrat-
pida.=cittuppikla=citupida (?) Nandattari=Nanduttari=Nadutarl.
ai represented bye : pa.iicanaikiyika=pa.lJlcanekiyika; Vaijayauta.=
Vaidiiia=Vidisi=Vedisa; &ilapura=Selapura.
a.u represented by o: Kauiilmbl= Kosa.JPbi. Exception-pautrena=

e for a: Konlgamena= Kol}ligamana.
I for I : devil, devi=devl; Sivali=Bivall.
i for a : apikinaka=appakil}l}akaaapraklrl}aka.
i for ai :
u for i : susu =AiAu.
u for au : suta.rbtika=sutta.ntika=sautrintika..
ii and o for ava: iikrarbti=avakkanti, okkanti=avakrinti ; vokato=
VJ&vakrta.b.
o for ayii: mora=mayiira.
r represented by a and i: kata.; grhapati=gahapati,
mrga=miga; rti=iai.
Clerical mistake of a foro : gabuta=gohuta.
Clerical mistake of o for arh, i and e : keto=krltalb; bodbo =
bodbi; Misakoai-= Miaakeai = MisrakeAI.
NOTE$

i and e for ya: nigodha=nigrodha=nyagrodha; ma.himukhi=
mahlmukhya;
Instances of compensation : assavlrikassa=asavirikisa; Bimbiki=
Blbiki; sifica=secha ; Pusaditi.
lnstancee of epenthesis : caitya = ceta la ; Dignigi= Diganigi ;
bhiryi= bhiriyi; smuana=savasina=snaina.
k=kkh=k!J: mugapaka=miigapakkha=miigapakka.
k=kk: ..
k==kk=kr: caka=cakka=cakra.
k=kv: katha=kviltha, kvatha (?).
k==kkh, nika.ma=nikkhama,
kh=k : khuja=khujja=kubja.
kh=kkh=k!J: rakhita=rakkhita..=rak.,ita.
g=gg=rg: Gilgi=Gaggi=Girgl.
g=gg=lg: phagu=phaggn=phalgu.
g=gr: nigodha=nigrodha=nyagrodha.
gh, h=gh, kh, h=h: maghideva, mahideva=mahicleva.
cula=ciila, colla, kuci=knkkhi=
kuk11i.

ech =ific : secha=siiica.
ch=ccha=ts: Vicbi=Vilcchi=Viitsi.
ch=cch=ps: acha.ri=acchari=apsarii.
j = jj = jy : raje = rajje = rijye.
j=jj=bj: khuja=khujja=kubja.
jh=jjh=dhy: majhaka=majjhaka=madhyaka.
ii = flii = jii : rafla = rafiiia = rijiia.
= t : kat a= kata, krfia, =sa tu= smrt.ya ; = seta.ka =
Avetaka (f)
.h = tth = rth: athilya = atthilya = arthiya.
d=r: Nac)oda=Niirada.
cj =<Jh: ViruQaka= Virii!haka= Viriir}haka.
<Jh ==rdh: vadhana= varNhana=vardhana.
t=d, db =d: Vitura= Vidura, PAli Vidhiira= Vidiira.
t=tt-=kt: Muta=Mutta.=Mukta.
t==tt-tr: Mita=Mitta=- Mitra.
t ... tt=rt: Atanhata= Atnr}irta.
t=tt=pt: Guta=Gutta=Gupta
BARHUT INSCRIPTIONS
th = th, tth = st, sth: thabha =stambha; thera., 1tha.vira; ba.huha.thika.
= ba.huhatthika. = bahuhastika.
dd =del =dr: Subhadi=-Subha.ddi=Subhadri
dh =ddh: sudha=smldha.= sudtlha.
dh=ddh= bdh: Sula.c.lha= Sttlatldha=Sulabdha.
n = '!: Koniga.mena = KoQAga.ma.na; Soni== Sravat}li; ffixceptions--
toral}a; ..
n= Avisa.na.= Avisa!)J.ta=
n=l.Jl)=rl).: Apikina= Appll.kil}l.Li!.= Apraklrr}a; Puna.ka.= PuQ.IJaka=
Piirl}aka.
p=v=b: Knpita= Kuvera= Kubera..
p =ph= p. Pusa = Phussa =
p =pp, p = pr: p:lsitla = pisitla = prisida..
p-pp=lp: Vijapi= Vijappi = Vijalpi (? ).
p=pp=rp: sapa=sappa=sarpa..
v = bb = rv: savatfl. = sa.bbattha, sabba.tta =- sarvatra, sarvAtma.
s=t: nisisani=nissitii.ni =niliritini.
s=li: kesi=kesi; satu=satttt==:ia.tru; sila=
siJa =ala; SUSll = SLISU =liisu; sirisa.-sitlsa =Sri Sa.; susina = susina=lima:lna..
s Alalitbusa = Alambusi= Avisana=Avisa!)Qa.=Avi.
a.
s=ss=sr: Misakosi = Missakes1= Misrakest.
s = s = i\v: = Setaka. = vetaka.
s =ss= sv : tapasi = t.a.passi = tapasvl.
h=h=s, gitirnhi=gitimhi, girismii;
lirta.
Ih replacing the nasals in conjunct or assimilated consonants: kam
mamta= Ka.mma.n.a= Karminta; pt!Qika
(petbdika) = pil)(Jika.
(11). CHARACTERISATION.
The orthography of the Votive Labels on the Gateways, particularly
of the label on the E. Gateway, seems to differ in some essential pointa
from that of the general body of inscriptions on tbe Railing. Two
diametrically opposite tendencies can be noticed in the two orthographies.
The former shows a predilection for the replacement of the dental nasal
NOTES
119
(n) by the cerebral (I}), while the latter shows the predilection for replace-
ment of the cerebral nasal by the dental. It is in the former ortho-
graphy that we come across the use of the 1111, e.g.,
The predilection for the cerebral nasal argues a closer connection with
the dialect of the Gateway Labels with the Jaina Prakrit, whicl1, a.
is evident from a large body of insc!'iptiuns, held sway over t ho dialect
or dialects of the 1\fathura region. tlw provincialismN, the
language of the Barhut railing eau. be as a Pt\li 1lialect. The
wordings of the JAtaka labels whtre the influence of the PAii idiom
is palpably strong, go however to show th:tt t.he Scriptnra.l source of
the Barhut artists was not precisely the Pflli but a. somce of rr.ixcd
character with the predominance of the Pl\li elements. 'l'he Scriptural
authority of the Barhnt carvings was a Jatnka-seleetion including many
legends all of which cannot be tr:.ced in t.he Pt\li or any ot lwr praticnlar
tradition. It is on the whole :m independent selection, including
legends and episodes derived mainly from a. source like the Pflli, while
of the remaining legends and episodes, some ''an be ttaced only in the
Lalita-vistara, some only in the Divyl\vadiina, some only in the Mahii-
vastu, some only in the Ava.Uana-Satak:,. 'l'he woruings of t,he Jiitaka.
Labels bear some cleat hints as to the mixe1l character of the Scriptural
source. The Orthography, the Sandhi, the Declension, t.lw Compounds,
the Suffixes and the Phonetic Chang-es all combirw to establish a close
affinity to PA!i. But there are certain grammatical ami phonetic
variations which cannot be explained without a Mixed media-
tion. A few examples will suffice : Blniriy:i = P. hhariyii = Sk. bhiiryii;
Vipasino= P. Vipa.ssissa.= Sk. Vipa8yinal.r; Ycsabhuno= P. VessabhusHa.=
Sk. Vivabhuva}_t; Pasenaji = P. Pasenadi = Sk. 'l'hc Genitive
singular forms Sirimasa, Mahamukhisa, and I>hanabhiitisa as well as the
Feminine form devi are quite remarkable. 'l'l.ese are apparently unwarrant-
ed by the Pl\li or the Sanskrit idiom. 1'he form Mahiimukhi1a can
be explained and justified only on the asmmpt.ion that the final i of
mukhi is equivalent to ya :-Mahamukhisa= Bhichuni
used a'> an alternative spellin:.t of bbiklmni is rather curious. We cannot
but welcome the suggestion of Dr. S. K. C'hattcrjee that there was probably
a twqfold pronunciation of viz. bhikkhuni and bhikhyuni, prevalent
in the central region of India, and that the Barhut bhichuni was based
upon the second pronunciation, cf. PAli accha = =
110 :BA.li.BUT INSCBIPTIONB
iii. ON NAMES AND EPITHETS.
{1). NA.KES 01' DONORS.
B4ikfu-Apikioaka, lsidina, Isipilita., Kanaka, Ka.nhila, Gorakbita,
Go la., Cula.dbaka, Jita, Devasena, N a:rpda, N a:rpdagiri, Nlga.deva.,
Pa.:rptba.ka, Punlva.su, Budhara.khita, Bhuta.ka., Bhuta.rakbita., M:a.ha.ra,
Ma.bldeva., Ma.hila, Va.laka., Sa.mika.
B4iktn'lloii.-Digana.gi, Dbamarakhiti, Niga.devl, Nigi, Nigili,
Pusa.dati, Pbagudevii, Budhara.khiti, Rudbikii, Bbuti, Sapagutl, Sa.ma.ni
(Sumani), Soni, Somi.
otAer t4an B4ikiJU'lloiR : (M:en)-Atanhata., Atimuta.,
Avisana, Ana:rpda., lsina., lsida.ta, Isirakhit.a, Uta.ragidhika, Gagamita,
Gosi1a, Gbi,ila, Culana., Jitarilita, Thupadisa, Devarakhita.,
Dha.na.bbiiti, Dhamaguta, Dha.marakbita, Dbuta., Na:rpda.giri, Pusa,
Pusaka., Pbagudeva., Budharakbita., Bodhi (Budbi), Bodhignta., Bharanideva.,
Bhuta.ra.khita., :Ma.bimukbi, Mahtdasena, Mita, Yakhila,. Yamita.,
Ya.sika, Revatimita, Valamita., Vasuka, Vidhapila, Vijitaka, Velimita.,
Sagha.mita., Samghamita., Sagharakhita., Saghila, Satika, Samika,
Su1adha,
(Women)-Anuridhi, Ayamii, ldadevi, lsira.khiti, Ujhiki, Kaoull,
Kujarl, Kcx/1, Kola.dalaki, Gora.khiti, Goli, Ghosi, Carbdl, (?), Cipadevi,
Dhamara.khiti, Na.duta.ri, Nigara.khitl, Nigaseni, Pirikini, Pusadevi, Pu111,
Mita.devi, Yakhi, Vllsithi, Saki, Sa.midati,Simi, Sirimi, Seyi.
(2). OF PERSONS CONNECTED WITH KING DHA.NABHUTI.
King1 a11d Visade't'a, grandfather of king Dbaoa.bbiiti.
!ga.raju, father of king Dhanabhiiti.
Vidhaplla, son of king Dhanabhiiti and donor of a rail-bar.
Queen1-Gig1, mother of king Visa.deva. and great grandmother of
king Dha.na.bbiiti.
Goti, mother of A.garaju and grandmother of Dhanabhiiti.
Vlobi, of Dhanabhiiti.
Nlga.ra.khitl, wife of king Dha.nabhiiti(?) and female donor of a
nil-bar.
(8). 01' TUB GOTR.U OP PBlL\LBS IN VOTIVE L&BBL8.
Kocjina = Kol]. 4afifia. = Kaul}cjiJ].ya (?)
Gap=GagaGirgya
NOTES
Vacha =V aeoha. == Vitaya.
= =
(4) OF THE RUMNG DYNASTY.
Suga=Sumga=Sunga (?).
(5) OF PERSONS IN THE JATAKA LABEI.S.
12i
King -Ajiitasata (Ajatasatn), Kaip(]ari, Pasenaji Kosalo, Maghideva.
Queena-Ki[na.rii] (?}, Sivalidevi.
Other peraonagea.-Anidhapecjika, Isisiqtga, Dighatapasi, Vw,luka,
Vasuguta, Vitura, Veljuka, Sujita, Susttpila.
Budd!taa.-Vipasi, [Sikbi], Vesabhu, Kakusadha, Konigamena,
Kiisapa, Saka.muni.
(6) OF PERSONS OTHER THAN HUMAN :BEINGS.
])evaputaa (goda).-Ara.haguta., Bra.hma..
])evataB (goddeBaes).-Culakokii, Mahiikoki, Sirimi.
Loleapala [Virupakha 1
Otller Yak.,aa.-Ajakiilaka, Gaqtgita, Suciloma, Supivasa (Supiivisa.).
Sudasanil.
Nagarajar (Draton-chiefs).-Erapata (Er11pa.ta), Cakavika .
.Ac!taras (Nympha).-AiatpbnEi, Padumivati, 1\lisakosi (Misakesi),
8ubhadi.
(7) OF I.OCALITIES OF DONORS.
Asitamasi, Kikaipdi, Kosaipbi, Khujatiduka., Gnla or
Gola, Cikula, Da.bha., Na.qtdina.gara. Nagara or
Na.gari, Niisika, ParJa. or Pa']ela, Baharlagojatira (?),
Bodhicaka (?), Bhogava(Jhana, :\{oragiri,
Vidisi, Venuva.gima, (?), Sirisapada, Seriyiputa, Selapura.
(8) OF.PLACES CONNECTED WITII JATAKASCENES.
lrpdasila-Guhi, Kosala., Jetavana, Nar}od11-Pavata. Parirepa,
Ya.nmajba.ka, Himava.ta (?).
l6
122 'BARHUT INSORIPTION8
(9) OP BUDDHIST CANON AND ITS DIVISIONS,
Canon.
Suta:qtta.= Discourses aK fonnd in the
Jitakam =the Birth-stories.
Palbcanikiya-the five Nikiyas.
(10) OF CLASSES OP DEI1'IEI.
Sudhlvlsa.-devati =the deities of the Pure A bodes.
Savata-nisisini =the all-pervading deitiea.
Klmivacara=the deities of the sensuous p]ane.
(11) OF PARTS OF THE BARRUT RAILING.
[unisa, unhisa, coping.]
arch of a. gateway, the gateway.
tbabha, thalpbha= the pill.u.
suci ==the rail-bar.
siJikalpmalpta=the stone-work, artistic designs in stone.
(12) PERSONAL EPI'l'HE1'S.
1. T..\o,ye derived from the name8 of localitie8 :-
=of Karahakata.
Kosa!pbeyaki= of KoRalpbi.
Kosalo (Kosalako)=of Ko11ala.
-=of Khnjatiduka.
Cikulaniya=of Cikula.

a= of
Dahl inika=of Dabha.
Narpdinagarika =of Naq11linagara.
Nisika=of Nnsik.-.
P11A:t'l11k11=of Pa anr Pa..e!a.

Bhogava. haui\a=of Bt.ngaV:\,'bana
=.,f Hh ..
YenU\IIgimi,\'II.=E VPnuvagima.
Nohs

'p)apura.
2. l!pitltef11 utlt"r tlttzn geo.vraplllcal :-
(a) Sec:ular-A .. a.virlka = t11e toopPr.
Aramaka (Arimik:J.)=the gardener.
Ko. i,\'a =the fort-keeper (?)
Mahiimukhi =the great lucal headman.
Rupakiraka=the eill{ra.ver or sculptor.
(6) Epithets dfnoting conneclerl1oif.h mmtalltf'ries-
Aviisiki (Aviisiki} =the resident nun of a monasic abode.
Diyaka=the supporter of estnblishment.
Navakamika=the of building operations.
Blatudt>saka=the distributor of food.
(c) Epithets de1wting scripturallearlling- .
Patpca.nekiyika=one who knows the five Nikiyas.
=one who knows the Pitaka or
Bhilnaka =the repeater of texts.
128
SutatptikR=one who knows the Siitras containing inst.mctive
discourses.
(d) Monastic prefi.res or titles of arldre88-
(i) those qf mollks-Aya=the Noble Master.
Bhac:latpta =the Most Gentle.
Bhadatpta Aya=the Most Gent.lc Master.
(ii) those of tmna-Bhikhuni, Bhichnni=the Nun.
(e) Epithets au,qgestive qf tenet,, and practicea-
Bodhicaka=the bearer of the wheel as symbol of Bodhi (?).
who practises rnindfulness (?).
(/) Epithets and tillea of arldrea.Y applicable to /Judrlhaa-
Divine )faster.
Mahiideva=the Supreme Deity, the god of the gods.
(g) Titlea qf 11rldre88 of l'lding prillcea-
Adhiriija= the subordinate potentate.
Kumiira=the prince.
Riijii=the king.
(A) Epithets 11setl as personal namea-
Anidbapec]ika = the feeder of the poor.
BA.RBUT INSCRIM'ION8
Dighatapasi=t.he ascetic of long standing.
Sikamuni=the Sakyan sage of mystic experience.
(13) BUHLER ON NAMES A'l' SANCHI AND BARHU1.',
1
" The names of various lay don01s and, I may add, a few monks
furnish also some valuable information regarding the existence of the
Pouranik worship during the third and second centuries B.C. A very
large proportion of the names, e.g., Araha, Arahaka, Arahadata,
Arahadina, Ara.hadisa, Arahadisi, 1\.ra.hatapilita, Araha.guta, Dhamadata,
Dhamaguta, Dha.marakhita, Dhamaplllita, Budhita, Budhapiilita, Bodhi, .
Sagha, Sarpghila, Saghadinii, Saghadeva, Saghamita, and Sarpgharakhiti
is decidedly Buddhist. Another considerable number of ptoper names, e.g.,
Asii.}a, Mulil (i.e., Miilii), Muladatii, Phaguna., Rohlnl,
(Rohini), Sitika, Svat.iguta, has been derived from the names of Nakshatras
and points to conclusiln that the rule of some Grihyasiitras, which
recommends the use of Nakshatra.nirnini, was practically obeyed. The
same inference may be dtawn from almost all other collections of ancient
inscriptions and from various ancient Bra.hrnanical, Buddhist and Jaina
wotks. 1.'here are further some names snch as Agisimii (Agnisa.tmi),
Agido(de)vi, Bahadata, (Brahmadatta), Mahida, Mita, Vesama.nadata,
Visva.deva, Ya.marakhita, which are clusely connected \Vith the ancient
Vedic worship ; and some Naga, Niigila, Niiga.data, and so fort.h bear
witness for the existence of the snake-wotship, which wa.s cummon to the
Brahmanists, and the heterodox sects. the names Viuhukii, an
abbreviation for Visnudattii, Visnurakkhitil, U pida.da.ta, or Opeda.data,
(Upendradatta), Balaka, and Ba.lamita (connected with one of the heroes
of the legend of Krishna, Bala.deva, or Balariima, which is also called
Bala) furnish evidence for the development of Vaishnavism, while
Nadiguta (Na.ndigupta.), Nandigiri, Siimidata. (Sviimi-, i.e., Kurniradatta),
Samika and Samikii (Svamika. and Sviimikii) ; and Sivanadi (Sivana.ndi)
do the same service to Sa.Ivism. It is also possible that lsa.data and
Himadata are likewise Saiva names. If the former has been
correctly read, it corresponds to Sanskrit lsadatta. The other name can
be connected with Himi, a name of Durtii. They may also be,
however, derived from Hima, "The moon." The occurrence among
the Buddhists of names connected with the ancient Vedic religion,
1
Epigraphia Indica, Vol. II, Bo.nchi Btt\pa Inecriptione, pp. 9596.
NOTIB
as well aa of suoh as are connected with Saivism and Vaishnaviam,
in theae early inscriptions, has no doubt to be explained by the
auomptions that their bearers or their anclstors, acllll'red to tne11e
creeds before their and that they receival! their nameR in
accordance with the esta.blishtld custom of their familie11. 'rhe rules
r.rding the giving of names were probably then lax :Lmong the
Buddhists as they are in the present day the heterodox a.wcts nf
India, which by no restrict themselves to the of their partilular
saints or deities. Their historical value consists therein that. they form
a link in the chain of evidence which enables us to trace the exitctelll'e,
nay the prevalence, of Vaishnavism and Sa.ivism, not only tluring the
third oentory B.O., but during much l'a.rlier and to give a firm
support to the view now held by a number of OritntaJi,.t.M, according to
which Vaishnavism and 8aivism are oldtr than Buddhism and Jainism
By exactly the same method of analysis which has been here applied to
the names on the Stiipa, it is to extract from thPHe occurring
in the Canonical works of the Buddhit!lts the proof that the Purinik
religions flourished at the time when those woaks wtre compo11ed. If, e.g.,
we learn from the Bhikkhupichittiya, 11, I, that the ux of a Jlrahmin in
Takshasili was called Nandivisiilo "as big as Nandi," it is not doubtful
that the animal had received its name in honour of Siva's Vehicle, ancl
that Saivism was popular at the time when t.he SuttaviLhai1ga was
composed and probably earlier."
IV. ON LOCALITIES.
1. AslTAHASl.-According to Cnnningham, t.he place was situ'l.ted
somewhere on the bank of the or rons river. The Virnana-
Purlqa mentions AsinJia and TimaMa among the countries of W t!Stern
India. Asi may be=
2. IJiDASlLA Gual = PAJi Indasila-Guhi, the Iuclras!lla-Cave. lnda11iila
Go hi is, according to Buddhagho"a., a. U panidhiipafiiiatti, i.e., a. name
derived from a.n object standing at close proximity, say, from the lndraliila
tree marking the entrance of the cave. According to description in the
Sakbpaiiha.-Sottanta, the cave belonged to Mt.Vediya.ka. situated to the
nor.th of a Brahmao-village called .Amra,.l_u)a, the 1\faugo-tract, and
For 10me of the useful references we are much indebted to Mr. Kahirodo llohan
ChakrallartJ, Jr.!.
126 :iJA.RBU'I INSCRIPTIONS
lying to the west of Raja.grha, the capital of Magadha.. Buddhagho!Ja.
that the <'ave was situated between two hills or mountains, and that
the V ediyaka. mountain was so <'allPJ because it was surrounded on all
sides by yellow-coloured and flowery woodlands _looking like so
many at its foot. Fa Hi an and U wen 1'hsaPg
suggest a narne for the cave in Chinese which to
lndra&ilaguhi- mountain . (ln-t 'o-lo-shi-io-kia-ho-shan). lndrasaila.guhit
may be taktm to mean 'the Cavern of lndra,' as Beal
or 'the mouutain-cave to Indra..' such idea is al11o associated
with the Plli Vediyaka-pabbat.a. According to Fa- Hian, the cave
and the mountain were situated nine yo}-1nas to the south-east of
Piliputra, and to Hwen it was situated 80 li or so
to east of the t.cwn Kilapiniha. Cunning-ham has ident-ified the mountain
referred to by the Chiuet'e travellers with Giryek, which is the higher of
the two lofty westem peaks of the n rthem range of hills that stretch
from the nighbourhood of Gayi to the bank of the Paiicana river, a
distance of about :36 miles (Arch. Survey, Vol. I, pp. Hl-18; Vol. Ill, p.
150; Ancient Geography, Nundo J.Jal Dey's Geographical Dictionary
au6 ''oce lndrasila). 'l'he following Jescriptton of the mountain by Hwen
'l'hsang is here worth quoting : "The precipices and valleys of this
mountain are dark and gloomy, !<'lowering trees grow thickly together
like forests. The summit has two peaks, which rise up sharply aud by
themselve11. On the south side of the western peak between the crags is
a great stone-house, wide but not high. Here Tathigata in old time was
stopping when Sa.kra, king of Devas, wrote on the stone matters relating
forty-two doubts which he had, and asked Buddha respecting them. Then
Buddha explained the matters. The traces of these still exist.
Persons now try to imitate by comparison these ancient holy figures.
Those who enter the cave to worship are seized with a. sort of religious
trepidation. On the top of the mountain ridge are traces where the four '
former Buddhas sat and walked, still remainin.g. On the top of the eastern
peak is a Sanghirina; ..... before the Sarigharima ...... is a stupa which is
called Hansa (Keng-sha). Formerly the ]lrieats of this Saoghirama
studied the doctrine of the Little Vehicle" [Bea.l's Records, 11, pp. 180-1;
Watters' Yua.n Chwang, 11, p. 173. Cf. Beat's Hecords, lntrod., p. lviii.]
One reads in the Sakkapafiha-Suttanta : "At the time when the
B leased One entered, the Indrasila-cave wbieh was oneven became even,
NOTES
127
which was narrow became wide, which waa dark became bright, as if
by the superhuman powers of the gods."
"Tena kho pana samayena lnda.silaguhi visa.mi ya.nt.i saml
sambidhil yanti urundil (urnddhi) sampadi, andhakilra-guhiyam
devinubhllvena" (DJgha., 11, pp. 269-2 70). Bnddhagho.,a. says that after
having been surrounded with kul}qas, fitted with doors and windows, done
up into a cave-dwelling with the finest chunam plaster and adorned with
garland and creeper designs, the cavern was given to the Blessed One.
"Atha na:rp. kul)ljehi parikkhipitvi dviravitn.paniini yojetvi
lel}aqt katvii
bhagavato ada:rp.su" (Suma!Jgala-Vili;inJ, Siamese I I, p. 392 ).
3. KARAIIAKA'fA.-'l'his is identified by 1-lultzsch with Kal"11ii.d m the
Satta.ra District.
KlKAMDl.-Kakand;; of the Jaina and of the Buddhist litera-
ture. 'l'he location of t.he place is unknown. KiiJrruuli was originallr t.he
abode or residence of Kakattda (Kakatlda.Ma ttil:iiRo Kiikamli), that is t.o
say, it was, like Sivatt.hland Kosamhi, a uity that up romul a
hermitage (Sutta..Nipita-Commentary, Parama.ttha-jotikA, II, p. 300).
It was the birth-place of a Jaina. 'rtrthankara.
KosAMBI. - Pl\li Ko.,ambi, Sk. This wa.s in the time of t.he
Buddha, as also before his a.d vent, the capital of the count1y of the Ympatll
or Yatsas. AccorJing to the Paura.nic tr:ttlttion, the royal dynn.,.ty of the
Vatsa country, to which Udaya.na b .. longed, traced its decont. from
Puru and once held its royal seat in the Kuru kingdom with Hast.iniipura
as its capital (Pargiter's U)nasties of the Kali see Pa11ravaa).
Koanrn6i was, according to the of the !it h Book of the Sutta-
Ni]iita, one of the important stopping placts of persons 11long
the grat tradt-route connecting and Sivatthi in the north with
or Pail h11n ou tlw bank of the Go.li\vart in the south. Krwunbi
is identifil'd by Cunning-ham with Kosam on the Jumroa, about 30 mi)ps
fom Allahabad. 'l'be inscription above referred to
mentions 'femu:ogama as a suburb of Koaambi. Cunningham identifies
rtmul"agama with the modern villagll Ben-PurWII to the north-east. of
Ko)am. According to the KORam!Ji was ori!!i-
nally the residence of Kuau1nba (Ku&ambaBsa ttivaso, Paramattha-jotikii,
128 BA.RHUT INSCRIPTIONS
II, p. 800). KOBam.lJr w-as one of the most we11-known centres of early
Buddhism.
KRUJATIJiDUKA.-Sk. PAii K!&ujjatindulca. The looation
of the place is unknown. The p,,riL!}aS mention K"bja!ca _and
among the holy places of India.
Guu or GoLA.-The location of the place is unknown. The Pur11r}as
mention Golangula as a country in the Deccan.
CIKULA.-Sk. Citlmla. The location of the place is unknown. One of
the Nasik Cave ln11criptions, L. No. 113&, mentions Cilchalapadra as a
village. Cikula, Cekula = Cenla, probably Oaut, near Bombay, El, 11. p. 42.
CuDATHiLr.-Sk. Cundasthali (?) The location of the place is unknown.
JETAVANA.-See ante, p. 60.
TnERlKU'J'A.-Sk. The location of the place is unknown.
DABR.t.-Sk. Dar6ha. In the Brahmil}4a and a few other Puriil}&l!
!Jarva or DarbAa is mentioned as a country on the hills.
NutDINAGARA.-The location of the place is unknown. U it be t-he
same as Nandigrarna of the Rimilyal}a, then it must he a town, such as
Nutzd!Jaon, in Oudh.
N AGAR& or NAGARI.-The location of the place is unknown. Was it a
town in Western India ?
NAVODAPAVATA.-See note ante, pp. 98-99,
NlsiKA.--Naaiki or Naiaika of the Puril}as and Janaathana of the
Rlmiyal)a. According to the Bra.hmil)]a- Puriit}a, it was situated on the
Narmall. Jattaathana, as appears from the Ramayanic description, was
within the reach of on the GodiLvari. It then guarded the
approach to South India and was carefully fortified. Janaatl&a11a came to
be known as Niiai!ta, as t.he foolish popular tradition would have us believe,
from the circumstance that Siirp>tnakha's nose was cut off by
is modern Na1ik, is about 7 5 miles to the
of Bombay. During the reign of the SAtaviihana kings
of Andhra, Niisika was a stronghold of the school of the
Buddhists (L. Nos. 1122-1149).
PA'QA.-The identification of the place cannot be settled beJfOnd
dispute. In the Barhut inscription we have a geographical patronymic
Palj4ldo which can be equated with Sk. Paf14111a or Pa'Pq,11da, a map
NOTES
129
of Pa'{l-cf,ya. But Paif,ela is evidently the ancient na:ne of Pa.t,u!eria. in
Bilaspur District, Central Provinces.
PARAKATA-The location of the place is nnknown.
Pl'fALIPU'l'A-PAii Pa{nfipufttl Sk. Pii!rtlip11tra or Ku.tltmapura, Pali-
6/totra of and ,,f the Plriplus. This was the ancient site of
modern Patna. and the last great capital of the kingdom of Magadha.
This city was a mero village called Pii!ahgama or in the time
of the Buddha, and wafl situatedon the south bank of the Oanges, .iust
opposite VaitliiJ. King Ajatasatm ordt't'ed his two Brahmin ministers
Sunidha. and Va.r!ilakara. to fortify the villagll of as a means
of repelling the attacks from the Vf.iis or Licchavis of Vaisali. 'l'hill, imll.'ed,
marked the comtnenceml'ltt of the building of the city of
or 'l'he Buddha had sleu the J.nilding work
of the city during his last journey fmm Uajagrha to Vaisiiil, and an
account of this will be found in the 1\fahaparinihbiina-Sut t:mta a1ul the
Uditna. According to the Jaina and Pauranic the l':tpital
from lfiijagrha to PiitalifJutm hy Uu:iyl ot l1dayahhad1a, who
was, according to the Buddhist. ic list., the !'on and of
Ajiita.atru. There arc some Jlnddhist which hear evill'lll'e to the
fact that the building work of w:ts eompletPI in the life-time
of Ananda who had survived the 'l'hcrt! is re:ti'OII to believe that
the capital was ag:lin re1uoved to Hajagrha, while it was finally t
to by Kukavart,li Kaliisoka, al1out a ccnt.ury aft1r Buddha's
demise. Pa!aliputra was the most prosperous eapital of the Maurya
Emperors. According to tr:ulition King Asoka h:td built tiHre a hig D111ldhiMt
monastery by the name of Kukk11ti'triima. s:t) s that.
gama was so called because the villag-e of this name was adorned with
Pa!ali flowers. '!'his can also explain the other name Ku.wmrl}mm or the
Flower-city. Hwen 'l'hsang has recorded a curious loc:,Jiegend. accounting
for the origin of the name Pa!aliputra. A eertain Brahmin young man
was made a bridegroom by his fellows and offered the twig of a Piitali tree
as a bride. This circumstance gave rise I o the uame Pii.(rdiJntfm, "the
Sou-in-law of 'l'his fancy can ncve1 pass for shPr history. The
fact is that we do not know the exact meaning- of the wonljmlra. It w:ts
evHently a Sa.nskritised form of a Praloit word pufa or pretftl, One nccl
not be surpriRed if the term puta was a phonetic variant polrt, a
merchant vessel, and was applied to a harbour or resting plaee of
17
130 BARBUT INSCRIPTIONS
We have a few other namef!J which can be similarly accounted for, to wit,
Keaapulta, Satiyaputa,
PuaiKi-Pulika of the Mahibhilrata; Purikii of the Khila.-Hari-
valpaa; Paulilra, Paurika and Sattli/e,, of the Purill}as. In the Puril}as,
this is included in the list of countries of the Decean. In the Viyu, the
Brahma, the Brahmit}'.la and the Agni, it is mentione:l before Da-prf,aka,
while in the VAmana, it after a.n'l before Sari/ea, Was it,
like AiJmalea and Mmtlilea situated in the Go,livart region and included
within the principalities of lhe kingil of Andhra? In the
Khila-IIarivalplia xxxvnr, :W-2!),
1
the city of Pllrika,
is placed between two Vindhya ranges, near Jla!titt'ltttti, and on the bank of
a river flowing from t.he mountain :-
Ublw.'lor Fhulha!lorpiirle lta.'!ll!JOV f.ii.7fl mahap1tl'i1f1 1
Jlfarl/t!/e iJri,ljli. 'fUirfli/Ul.'Ja vrtam 11
Purilca1f1 rlhttrmalmii [Jitr'i'!' rlel)(tpllripraMam 1
samrtlrlltapa'(bfi,Catvaram I
lJ,I} atJanta1f' Ba1nabhitaat'ire talra niramaye 11
PA.RIREYA= Pl\li Parile!l!laka, Sk. Piiremkn, This was the name of a
wo01lland gnartle<l by the eleph:mt Parileyya.. !<'ailing to the dispute
among the at the Buddha came away to live in
this woodland, an'i spent ther1J one rainy season, attended by the
elephant Patilcyyaka and a monkey. The way to this woodland from
lay throug-h a village called Balrdalo"((,akiira, the saltmakers'
village.
BAIIAl)AGOJATiltA-'l'he location of the place is unknown. The name
implies that the plli.Ce was on the bank of a river crossed by bullocks,
cows and goats.
B'iBIKANADtKA"rA-This, as its name implie11, was a place in the
region of the Bimbika rivet. But a river or a country of this name has
not as yet belln tra.cetl in any known list of geographical names in the
Epics Ol' t.he l'urilf,las.
BouHH.'.\KA = Sk. Borl!ticakra. It is doulltful if this was the na111e
of a place, though a. similat name A'leacakra is met with in the Pauranic
lists of conntties and places.
Bnoo.\VAl)HANA=Sk. Bhogtwardha11a, the Wealth-increaser. The
Pnriil}as catalogue it as one of the countries in the Deccan. The Vlyu,
For this reference we O\Ye aomo debt to Dr. H. 0. R&yobaudhuri.
NOTES
181
the Brabma and the Brahmir;uja mention it after and Asmda
01

.A.fJvalca, while the Viimana mentions it before Asmaka. to the
.,
SuttaNipita, V. 977, and its Commentary, Jlula!.a and
were two Andhra principalities 8itnated near the forest of the
Godivarl whete Satabhaitga and others lived. 'l'hat thest two were
Andhra principalities is borne out by the Nasik cave inscriptions of the
Bitavihana. kings of Andhra. It seems that .Biwgatardhana, too, w:ts
situated in the Godivari tegion. 'l'Jte location of the place is however
unknown.
BHOJ'AK.\'J'A=8k. Bhojaka{a or Bhojlja. 'rhe of the
Great Epic, Chap. :iO, mentions /Jhojtlk,tra :tllll JJhoJal,,tapura as two places
in the south conquered by Sahadeva. If he the name as flh,!i"
or Bhojya of the Purit)as, then it mnst he :t country of llw Vindhya reg-ion.
The expression Dar.vf,a!.:IJabhoja in the unty illllicalu that. tltiH
waR eithet included ,-vithin or within tl11' reach of /Jrt1J.rjalw. It
is (llear from the :Mahibluirata that /Jhoj,t!.:a{a lllidtpur was
from B!tojaka{npura Ol' Bhojapura the !Weond capit.al or Vitl:trbha
(modern Berar). In the Khila-Harivaq1sa (Vi!;!I.JUJlarva, LX, H:!), Jlhojaka{a
is expressly identified with Pirl.ublt" :
" uia.vdrfhlll!l uirmame'n.IJ''I 11/fllwf,
'J'atl Bhujnkn!rwz ilfUII IJaiJhuM bhuri
MoitAOlrtl=8k . .llayuragiti. '!'he location ui the place JK unknown.
See note a1tle, p. I :3.
YAVAJJ:AJIIAKA= PA.Ii Yavmnajjhaka, Sic YrH"lllllllllh,IJflla. 'l'he pre(ise
meaning of the name is not clear. In the Maha-Umm:tgog'a-Jat.aka, it
occurs as a general name for four market. l.owns as E:tsLern,
Southem, Western and Northern according- tu l.hoi1 position nnar the
eastern, the southern, the western or thn northern g':tt of the cit .v of
Mithilil, the capital of Videha. The Barhut label rd'ers to tho market
town of the eastern gate which was the birth-place of or
the Bodbisat, the son of the wnalthy b:LIIkm Sirimt,lr,lhak:t or
Srivatdbaka.. " Mithilii,Ya pana catum rl11arem Piid.Jw- /Jn/c-
k!lina-Yava11tajjhalco Pacchiui!T-YaNl/Jlajjhako f!ftar11- Yrmwwjjlwlw li caflii.n
nigama. Ttmt Pacilla-Ytwallta}jhake Siril:rt(l(J!ta/m uii/lla u((!ti aho1i."
[F. J. VI, PP a:i0-!3.) I.! The inhabitants of Piictlm-l'rt!UI/Jll!j)luda are
clesJribed as a wise anti intelligent people (pa"(ll#fii), w:tK
the wisest of them. The stories illuslmting- wondel'ful power
of judgment clearly indicate the importance of the place. The Kiea.viilr'
132 BA.RHU'r INSCRIPTIONS
(Kriqa8ula) erected by the Bodhisat is said to have been an object of pride
to all and a lasting monument of his fame.
VEDISA=PA.Ii Yitlisa, Sk. Yai!liila. retliaa, according to Cunningham,
is the old name of Beanagar, a ruined cit.y situated in t.he fork of the Be11
or Pediaa river and the Hetwa within miles of Bhilaa: YaidiiJa W&.IJ,
according to the Pura}as, situated on the bank of the Yidisa river which
took its rise from the Paripatra mountain. The Garu4a. Puriil}a containR
the following patriotic description of Yaidisa :-
" Vaidisarb niima nagaraiJl sarvasampat sukhavaham 1
Niiniljanapadaldniim naniratna.samiikulam 1
Nanllpu!]pava.niiokTrl}alp. ninapm,Jyajaniivrtam 'I"
J'idiaa came for the first t.imc into prominence in Buddhism in connection
with the viceroyalty of Asoka. Asoka, while he was a viceroy at Ujjain,
married a vaiiya girl ftom or Yaiii!Ja1Ul!JIIra, which was
evidently tlw old name of /Je.magflr. Since the time of Asoka it became
a very irn porta.nt cent.re of Buddhism. The only other religion which
vietiwith in post-Asokan lime was Bhag1watism.
VENUVAGAMA=See tmder Koaat?tbi.
SATIIP.\l}AN.\ =It is doubtful if it was the name of any place. See
note ante, p. 15.
S nnsAPADA = St>e note 1tnte, p. 2 7.
SERlYAPlTTA = 'l'he location of the place Is unknown. 'l'he Seiivii)ija-
Jiita.ka. (F. No. !3) mentions a kingdom by the name of Seri. The city of
Amlhnpura could be reached by the merchant.s from ''e1i by the
river 1'ailat:aha. It seems that was, like Srtpparalca and
Blwrdarcha, an important port on the westem coast of India.
S.J<.:t.APUIIA=Sk. Btlilapura. 1'he location of the place is unknown.
HtMAVA'rA= Pllli llimavanta. Tht rPgion denoted by this term
IS rather vague anti indefinite. It denoted undon bted ly a region
along the sou them foot of the 11 ima.layas. It exchidtld Kttru, Paiicala,
Kapilatatt.lw, Piita, Kuainiirii and other places included within the Middle
Country as described by thtJ Ruddhists. It must have represented a region
covered by Nepal excluding the rcrai, Sikkim and Bhutan. In post-
AAokan times a local Buddhist school by the name of Haimauata. arose as
a. seceder from Stharira?Jiida.
PltAKRl'l' IND!!;X
A
achari (apsari), B7 -150.
.Ajakiilaka., a. Y 17 5.
Ajiitasatu, a king, 167.
( PAli atthaya), 171.1.
a.tana (stmana), 170.
Atanhata., a donor, 96.
Atimuta., a donor, 0 I.
adhitii.jaka., a royal rank, It 7.
a Banker, 161.
Anuriiodhli, a female donor, 34.
anuslisat.i, 198.
arpteviisi, 42.
Apikinaka, a. monk donor, 77.
Aya, a. Buddhist prefix or title of
address, 6, 7, 18, 24, 3:1, 42, tifl,
77, !H, tl8, 121.
Ayami, a female donor, 48.
Arahaguta, a god, l5!-l5:t
Alarpbuei, a hEiavenly dancer, 147.
a.vayesi ( PAli avidesi), 19:3.
avisiki (iviisiki), 29, 122.
Avisa.na, a donor, 99 a, b.
asavirika, 15, 197.
Aeita'Jlasi
1
a locality, Ill.
A
Agaraju, king Dha.nabhiitt's father,
1, 2.
Anarpda (Anarpda), a donor, 11.
Asa4a (Asii4hs), a woman, 195.
ariimaka (iirimika), 2lti .
lisana, 188.
I
ldadevii, a female donor, H, 87.
ldasiila, a C;Wf', I tH.
hana, a donor, 61.
Isidata, a dono1, (j.'j,
Isidina, a monk donor, 18.
Isipalita, a monk donor, 30.
Isimiga, a Jataka, 190.
a donor, ll, 83, 102.
Isirakhitii, a female donor, 94.
Isisiipgiya, a Jiitaka, 218.
u
U jhiki, a female donot, 5!).
Ut.ara., 14:i.
Utaragidhika, a donor, 46.
Uda, a Jataka, 208.
V paipt,la
1
I.
Usukiira, 219.
Ukraip.ti, 151.
Erapato, Eripato, a Dragon-chief,
179. 180.
184 BAB.RUT INSCRIPTIONS
K
Kakusadha, a Buddha., 138.
Kaculit, a female donor, 89.
Ka4ari, a king, 202.
Kata, 3.
Katha (kvitha),
Kanaka, a monk donor, 36.
Kanhila, a monk donor, 68,
1.
a town, 24, 2 7, 46, 119.
Kakatpdi, a locality, 51.
Kimivaca.ra, a class of gods, 145.
Kiritam, 1.
Ka.sapa, a Buddha, 140.
Kinara, a Jitaka., 211.
Ki[nari], a Queen, 202.
a Jataka, 207.
kuci (kuk"i), 1 ll5.
Kujari, a female donor, 54.
cottage, 16:!, 163.
Kupira, a 174.
Kumiira, a prince, 1 03.
Keto lGI.
a female donor, 105.
Ko4iya, 216.
Kol].iyani, Gotra. name of a. female
donor, 9, 50.
Koniiga.mena, a Buddha, 139.
a female donor, 134.
a cottage, 163.
Kosa.lpbeyaki, local epithet of a
female donor derived from Ko-
sambi, 25.
Kosalo, local epithet of king Pra-
seoa.jit, 165.
Kh
Khuja.tiduka, a locality, 5.
G
Ga.gamita., a donor, 67.
Ga1pgita, a Yakija, 176.
a cottage, 162.
gahapati, epithet of a donor, 1:3.
gahuto (gohuto), 203.
Gigiputa, I.
giri, 20 I.
guhi, 164.
Gotiputa, 1.
Gorakhita, a monk donor, li,
Gorakhita, a female donor, 41.
Gola, a female donor, 71.
Gosala(Gopiila), a donor, 88.
Gh
Ghatila, a female donor's son, 95.
Ghosa, a female donor, lOd.
c
ea, an Indeclinable, I, 3.
caka.ma, 205, 224, 225.
Cakavika, a Dra.gon-cbief, 11:!.
CadD, a. female donor, 124 (?), a.
182.
cati ( PAli trough, i 10.
Cipadevit, a female donor, 4.
Cikula, a locality, 36.
citupida, name of a game, "' citu-
pldasila, 194.
a locality, 10, 43, 64.
cula, a monk donor, 89.
Culakoki, a goddess, 184.
Culadha.ka, a monk d'>nor, 47.
j Culana, a donor,
1 Cii1,!imaha, a festival, 156.
INDEX
18Ci.
Cekula, a loeality, 21.
oetaya. (cetiya), 200.
l
Thupadisa, a donor, 40.
. Theriikiita, a locality, 98.
Cha, 145.
ChadaiJlliya, a JiUaka, 217.
J
Jatila, a class of ascetics, I 60.
Janaka, a king, 219.
Jabu, a kind of tree,
Jita, a monk donor, 91.
Jitaka (Jatara, Jataka), 189-193,
196, 19iJ, 203, 206-208, 211, 213,
217-218, 220-221.
Jitamita, a donor, 45.
Jeta.vana, name of a garden and of a
Buddhist monastery, 161.
a donor, 90.
iiati (jii&ti), 195.
T
a cal1 krama, 224.
tini, 144.
timigala, a kind of fish, 165.
tira, lll5.
tura, 146.
toral}a, 1-3.
Th
thabha.. thabho, tha1pbho, thabhil, 4,
6} 7 ,11, 14-, )6, 20, 21, 24, 20, 26,
27, 28, 29, :il, 36, 37, 38, 40, 41,
42, 43, 44, 46, 48a.
D
dakhina, 145.
dacjanikarna., a ca.rikrama, 205.
dadati (daditi, da.damiti), 201.
Dabhinikii., local epithet of a donor
derived from Dabha., 8.
diina. (dana., dona.), 4 foil.
diiyaka, 38.
Diganagii (Diganigii),anuo donor,l2.
Dighata.pasi, an ascetic teacher, 198.
disa, 142-145.
dusita, 20 I.
deti, 161.
devii, 146.
devati, 142, 184-186.
devaputa., 15t, 153.
devamanavaka, 157.
Devarakhita, a donor, 60.
Devasabhi, name of a council-
hall, 155.
Devasena, a monk donor, 85.
devi, 219.
dohati, 223,
Dh
[ Dhataratha], 171.
t>hanabhiiti, a king and donor, I,
103, 115 (?).
Dhamagnta., a donor, I 4, son of a
female donor, fJ5.
Dhamacaka, a shrine, 159, 169.
Dhamarakhita, a donor, 17.
Dhamarakhiti, a nun donor, 25, a
female donor, 60.
186 BABBUT INBOBIPTIONB
dbitl (dubiti), S.
Dbuta, a donor, 80.
Dbenaebaka, a banyan tree (?), 204.
N
na, 201.
Nagari, a city, 48.
NacJoda, a mountain, 204, 215, 222,
223.
Na1pda, a monk donor, 121.
Na1pdagiri, a donor, 44, 132.
N a1pdinagara, a city, 87.
Nadutarl, a female donor, 62.
navakamika, a church-functionary,
so, 35.
Niga, a Jitaka, 199.
Nlgadeva, a monk donor, 118.
N&gadevil, a nun donor, 58.
Nigarakhiti, a queen and donor, I 1 5.
Nlgarijl (nagaraji), 179-181.
Nigaseni, a female donor, 9.
Nigi, a nun donor, 22.
N&gill, a nun donor, 31.
Nilsika, a locality, 41.
nigama, 119.
nigodha, 215.
nisisini, 144.
p
pacasana (paJPcAaana}, 187.
Pa1pcanekiyikn, a scriptural t>pithet,
101.
raehima, 148.
patisaipdhi,
4. ,
Plflelaka, a local epithet of a don(lr j'
derived from Pa4a or Patjela, 110.
Pa1ptbaka, a monk donor, 7.
Padumivati, a heavenly dancer, 149.
a locality, 112.
Parirepa (Pirireya), a woodland
resmli, 166.
pavata, 22 ! , 223.
Pasena.ji, a king, 168.
a city, 9, 50, 52.
pida, 204.
paslda (pitoida), 154.
Piirikini, a female donor, 71.
pituno, 79.
puta, I, 103.
Punaka, a Yal(!:B, 220.
Punivasu, a monk donor, 66.
purathima, 142.
Purikli, a city, 33, 47, 72, 73, 74.
Pusa, a donor, 16.
Pusaka, a donor, 110.
Pusadatl, a nun donor, 43.
Pusadeva, a fema
1
e donor, 55.
Pusil, a female donor, :18.
a scriptural epit.het, 91.
(pautra), I.
Ph
Phagudeva; a donor, St.
Phagudevi, a nun donor, I 04
B
bahuhatbika, a banyan shrine, 214,
15, Bmldha's seat, 188.
Hat.adagojatira, a locality, 11.
Bi4ala, a Jitaka, 'l07.
Hlbikinadika\a, a
locality, IS, 15.
Budharakhita, a monk donor, 37, a
donor, 92, 101.
INDEX
Budharakhiti, a nun donor, 75.
Bodhi, 135-141,158.
Budbi (Bodbi), a donor, 13.
Badbiki (Bodhiki), a nun donor, 8.
Bodhiguta, a donor, 115.
Bodhicaka, a religious or local epithet.
of a donor, 109. .
Hrahma.deva, 157.
Brabma.na (Brahma.I}a), 193.
Bh
marata, 170.
Mahara, t.earher of a monk donor,
42.
Mahakoki a
185.
)la.laiideva, an epithet of
the Buddha, 165, 188.
:Mahiimnkhi, a nun donor's father, 8.
:\Iahisiimiiyika, an assembly of the
gods, 1.12.
.Mahila, a monk donor, 2R.
Bhaga.vi, an epithet of the Buddha, Mahtdasena, a donor, 52.
135-141, 151, 152, 156, 158, 15!1, 1 miitii, 79.
167, 169, 189. \ matu, miitu, 55, 7:3, !HI.
Bhatudesaka a church functionary miina.vaka, 157.
I I I
4 7, ! a Jataka, 212.
Bhadata, a Buddhist !
prefix or title or address, 23, 26,
28, 35, 36, 37' 85, 9:J.
Bhadata-aya., a Buddhist prefix, 5, 30.
Bhanaka, Bhiinaka, a Reciter, 18,
23, 30, 35, 36, 44, ti8.
Bharaniueva, a donor, 108.
bhiriyi, 4, 89, 115.
bhikhuni, 10, 12, 22, 25, 29, 31, 53.
bhichuni, 8, 43, 49, 51, 75, (i6, 86,
104.
Bhisahara.niya, a Jitaka, 213.
Bhuti, a nnn donor, 7fl.
Bbutaka, a monk donor, 24.
Bhutarakhita, a monk donor, 5, a
donor, 70.
Bhogava4hana, a city, 31!.
a city, 12, 96.
[Bhojlji]niya, a. Ji\taka, 191.
M
Maghideviya, a Jita.b, l8g,
18
Migasa.madaka, a shrine, 2110.
Mita., a donor, 82.
Mitadevii, a femalt1 donor, lOIJ.
Mi11akosi, a heavenly dance, 14-H.
Mugapakaya, a Jat.a.ka., I.
Mu<Ja, a donot, 6:3.
miicit.'l. (mocita), I 65.
Moragiri, a locality, :H, as, 1.0, 4r,,
!15.
Y:up, 193.
yakha., 171-178.
y
yakhi, a female donor, lO!i.
yakhi, yakhini, 18:i.
Yakhila, a donor, 81.
Yamita, a donor, Hl7.
Yavamajhakiya, a Jataka, 221a.
Yasika, a donor, 19.
K
I raje,. 1-2.
1
rafio, 1, 115,
188 :SA.RB.UT INSCRIPTIONS
rajll, 168.
V esabhu, a Buddha, 187.
rijano (rajiLno), 103, 127. vokata, 152.
rupakiraka, 92.
s
ltovatimita, husband of a female
donor, 4.
L
Latuvii, a Jntaka, :!66.
V
a Bodhisat, 223.
vadate, va1pdate, 167, 182.
vadhu, l U5.
Vanacakama, 166.
Valaka, a monk donor, 23.
Valamita, a donor, 111.
Vasuka, a donor, 41.
Vasuguta, a merchant., 165.
Vnchi, Gotra name of a queen, l.
Viidhapilla, a prince, P.on of king
Dhanabhiit i, 103.
a female donor, 120.
vijapi, 20!},
vijiidhara, 200.
Vijitaka, a donor, liS.
Vitura, a Uodhisat, 220.
Vipasi, a Uuddha, 136.
a Yak!)a., 172.
[Virupakha.:, a 178.
Visa.deva, a king, grand-father of
King Dhanabhuti, 1.
Vejaya1pta., Sakra's palace, 154.
Ve4uka, a gardener, 216.
Venuvagiima, a locality, 25.
Vidisa, Vedisi, 4o, 82, 84, 48, 7 0,
120.
Velimita, 120.
a female donor, 50.
Saka, a female donor, 43.
Saghamita., Sa1pghamita, a donor,
21, 100, 130.
Sagharakhita, a donor, 79.
Saghila., a donor, 7 8.
a locality or a Buddhist
epithet, 37, 161.
Sa.pagutiJ., sa1pthata, a nun donor,
49.
sabhii, l 60.
Sa.tika, a donor, 125.
Samaka, a. monk donor, iS, 42.
samadaka, 200.
Samika., a monk donor, 98, a donor
27.
Sa.mida.tii, a female donor, 97.
sa1pmada, 146.
savata, 144.
sahasani (sahasiini), 145.
Sakamuni (Siikamuni), present Bud-
dha, 141, 158.
siitJika., 146,
siila, 137.
Siimii, a female donor, 74.
Sikhi, a Buddha, 136.
sigiila, 195.
Pisani, 152.
Sirima, a donor, 84.
Sirimi, a female donor, 112r a
goddess, 186.
Siriyiputa, a port, 108.
Sirisapada, a locality, 94.
sila, 194,
INDEX 189
sill, I.
Sivali, a queen, 219.
sisa 198.
Suga (Suiaga), a ruling dynasty,
l-'2.
suci, 66, 67, 78, 80, 81, 82, sa, 91,
96, 102, HO, 113.
Suciloma, a 117.
Sujata (Sujata), a 203.
SutaiJ1tika, a scriptural epithet, 39.
Sudasani, a 183.
SudhaiJlmi, Council-hall of the gods,
155.
Sudhivisa, a class of gods, 142.
Supivasa (Supivisa), a 178.
Subhada, a heavenly dancer, 150.
Sa m ani (Sumani), I 0.
Suladha, a donor, 15.
susina, 195.
Secha, a Jataka, 196.
Setaka, soli of a female d0[111r, 73.
Soyi'l (Seyi), 48a..
:-;e)apura., a locality, 44.
Sona, a nun donl'l', 20.
Somil, a nun donor, 51.
H
Harpsa, a Jiitaka, 192.
llimavata, a locality, 117.
Himani (Hirnini), a cailkrama, 225.
ERRATA.
Incorrect. Co"ecl
P. 1, L. 11 Agaraju .Agaraju
P. 1, L. 1S Stli SiliL
P. 5, L. SS
P. 8, L. 12
P. 8, L. 12 Asavirikasa Asavirikisa
P. U, L. 2 Bhikuniya Bhikhuniya
P. 12, L. 12 F. Vol. p. 289 14'. Vol. VI, p. 89
P. IS, L. 81 tho the
P. 14, L. 27 Cikulana Cikula
P. 15, L. 28
Abbidnamma Abhidbamma
P. 17, L. 10
Pata&ofa Pataora
P. 25, L. Sl cont.ainued contained
P. 28, L. 2 BT (99) RT (99a, 6)
P. 4H.n.l
R-Vedic
P. 54, L. 20
abhioikkhamana
P. 59, L. 13
iko Anldhapecjiko
P. 70, L. 13
bumanieed humanised
P .. 72, L. 21
Tbe Yakbini Omit The
P. 76, f.n. 6
Fausbolls V. Fausboll's J. Vol. V.
P. 78, L. 81
(198)
(189)
P. 79, L. 22
phooetie
phonetic.
P. !:17, L. 36
cbaro Nar]oda;
charo ; N aqoda.
P. 105, L. 22
Hal-Bar
Rail-Bar.
P. 111, L. 6
H's
R's
P. 118, L. 36
ToraQIIJl( G)
Torar}itp (N ),
P. 119, L. 5
with
of
-