No. 145.- Patithánasa bhichhuno-dánam Aya. i. na No. 146.—Budha Rakhitasa bhichhuno dánam Esavatasa. No. 147.-Nadinagarikaya Isidináye bhichhuniye. "Gift of ISIDINA, the mendicant nun of Nadinagarika." No. 148.-Arápáná Asadasamatu dánam. "Gift of ARYÁPÁNÁ, the mother of Asada." See No. 127 for another inscription of the same name. No. 149.-Ujeniye-tápasiyana Nasaya Mitaya. “ "(Gift) of NASA-MITRA, the (female) ascetic." No. 150.-Bharadiyasa Sapurisasa Yugapajakasa dánam. "Gift of BHARDIYA (son) of the emancipated YUGAPRAJNAKA." (Luminary of the age.) 66 The term sapurisa is the Páli form of the Sanskrit sapurusha, which is a compound of sa, with, and purusha, the divinity, or of the pronoun sa, which, when joined with purusha, means, the man," or "that man," or simply "the mortal.” The term is found on nearly all the relic-caskets, and must therefore apply to the dead. Accordingly I have every where rendered it by " emancipated," that is, from future transmigrations. This gives the meaning attached to the term by the Buddhists; but perhaps a more literal translation would be "absorbed," that is, into the divine essence. Each word gives the meaning in part only; for the term sapurusha implies one who has attained Buddhahood by " absorption " into the divine essence, and who is therefore" emancipated" from future transmigration. Perhaps the best rendering would be "the Buddha," that is, one who has attained Buddhahood: but as the sole aim of the Buddhist was to obtain moksha, that is, "liberation, or emancipation" from transmigration, I have preferred the well-known term "emancipated." No. 151.-Ayadhanakasa bhichhuno dánam. "Gift of ARYADHANAKA, the mendicant monk." No. 152.-Jonhakasa bhichhuno dánam. "Gift of JONHAKA, the mendicant monk." No. 153.-Jenakasa-bhichhuno dánam. "Gift of JENAKA, the mendicant monk." No. 154.-Dhama Rakhitaya Madhuranikaye dánam. No. 155.-Mahamarati musipagarano-dánam. This inscription appears to be the same as No. 28; but I am unable to offer any translation. No. 156.-Yaso-Pálasa dánam bhasikada. No. 157.-Dhanagirino dánam. "Gift of DHANAGIRI." No. 158.-Pusasa-cha Hatiyasa bhichhuno dánam. "Gift of PUSA and of HATIYA, the mendicant monks." FROM SOUTH GATE TO WEST GATE. No. 159.-Balikaya bhichhuniya madalá chhakatikaye dánam. "Gift of BALIKÁ, the mendicant nun of the temple of Chhakrútika." No. 160.-Dhamasthiriyá bhichhuniye madala chhikatikaye dánam. "Gift of DHARMA STHIRI, the mendicant nun of the temple of Chhakrátika." No. 161.-Avisinaye Sutatikiniyá madala Chhikatikaye dánam. "Gift of SUTRANTIKIRNI, the novice of the temple of Chhakrátika.” The term Avisina occurs in No. 190 as Avesani, which means an "entrance," from vis "to enter." Avesana and Avesaná may therefore be the titles of those who had entered into the religious life, but had not yet taken the vows. I have consequently, but not without hesitation, rendered the terms by "neophyte" and "novice." This inscription occurs twice. It may also be rendered "Gift of AVISINá, the Sutrántiki (or reader of the Sutras), in the temple of Chhrakrátika." No. 162.-Sagha Devasa Verohakatasa Vánidása dánam. of Sangha No. 163.- Bhadikiyasa Sanghilasa dánam. "Gift of BHADIKRIYA, of Sanghila;" or perhapз, "Gift of SANGHILA, of Bhadikriya.” No. 165.-Arahakasa Paripanakasa dánam. "Gift of DHARMAGIRI's mother." FROM WEST TO NORTH.-OUTSIDE. No. 167.-Udiya Nadinagariya dánam. "Gift of UDI, of Nadinagari." This occurs twice on portions of the fallen colonnade to N. W. "Gift of GARÁKÁ, the mendicant nun, offered by No. 170.-Nadinagara Dupasaha bhichhuniye dánam. No. 171.-Yakhadasiya dá(nam). "Gift of YAKSHA-DÁSI." Plate, No. 175.-Arahadásiya-bhichhuniye dánam. "Gift of ARHATA-DÁSI, the mendicant nun." No. 176.-Sámidaráya dánam. "Gift of SWAMIDARÁ.", INSCRIPTION ON SOUTH PILLAR. Pl. XIX., No. 177. This inscription is carved upon a fragment of a broken isolated pillar near the south gateway. As it was a practice amongst the early Buddhists, before building a Tope, to erect a pillar on the spot, with an inscription recording their intentions, it seems possible that this broken column might bear a memorial inscription relating either to the erection of the Great Sánchi Tope, or to some additions or repairs. The latter is the more probable, as the pillar in the former case was generally if not always removed. But the inscription is unfortunately so much obliterated that it baffled even the heaven-born sagacity of James Prinsep. Some few words he read; but apparently with hesitation, as he says, *"This inscription is in too mutilated a state to be restored entirely, but from the commencement of the third line, bhakhatibhikhunábhi khamavase dútá, it may be concluded that some provision was made by a charitable and religiously-disposed person for hungry priests,' and this is confirmed by the two nearly perfect lines at the foot, * Journal, vii. p. 565. |