The Indian Analyst
 

North Indian Inscriptions

 

 

Contents

Introduction

Contents

Preface

List of Plates

Abbreviations

Additions and Corrections

Images

Introduction

Political History

Administration

Social History

Religious History

Literary History

Gupta Era

Krita Era

Texts and Translations

The Gupta Inscriptions

Index

Other South-Indian Inscriptions 

Volume 1

Volume 2

Volume 3

Vol. 4 - 8

Volume 9

Volume 10

Volume 11

Volume 12

Volume 13

Volume 14

Volume 15

Volume 16

Volume 17

Volume 18

Volume 19

Volume 20

Volume 22
Part 1

Volume 22
Part 2

Volume 23

Volume 24

Volume 26

Volume 27

Tiruvarur

Darasuram

Konerirajapuram

Tanjavur

Annual Reports 1935-1944

Annual Reports 1945- 1947

Corpus Inscriptionum Indicarum Volume 2, Part 2

Corpus Inscriptionum Indicarum Volume 7, Part 3

Kalachuri-Chedi Era Part 1

Kalachuri-Chedi Era Part 2

Epigraphica Indica

Epigraphia Indica Volume 3

Epigraphia
Indica Volume 4

Epigraphia Indica Volume 6

Epigraphia Indica Volume 7

Epigraphia Indica Volume 8

Epigraphia Indica Volume 27

Epigraphia Indica Volume 29

Epigraphia Indica Volume 30

Epigraphia Indica Volume 31

Epigraphia Indica Volume 32

Paramaras Volume 7, Part 2

Śilāhāras Volume 6, Part 2

Vākāṭakas Volume 5

Early Gupta Inscriptions

Archaeological Links

Archaeological-Survey of India

Pudukkottai

THE GUPTA INSCRIPTIONS

BILSAḌ STONE PILLAR INSCRIPTION OF KUMĀRAGUPTA I: YEAR 96

the twentieth year of Naravarman’s reign.1 It thus appears that his rule began in Vikrama year 454=397-98 A.D. We may thus safely take it that he was a contemporary and feudatory of the Gupta monarch, Chandragupta II as has been presumed in our treatment of the preceding record. It is a Buddhist inscription and the object of it is to record the excavation of a well by Vīrasēna, son of Bhaṭṭi Mahattara, for the Buddhist mendicants from the four quarters, on the second day of the bright half of Śrāvaṇa in the (Kṛita) year 474.

TEXT2

1 [Si]ddhayē [|*]3 Śrīrmmahārāja4-Naravarmmaṇaḥ Ōlikarasya [viṁ]-
2 [śē]5 rājya-saṁvatsrē chaturshu varsha-śatēshu chatu[ḥ*]-
3 [sa]ptatishu Śrāvaṇa-śukla-dvitīyāyām Bhaṭṭi-maha[tta]-6
4 ra-satputtrēṇa Vīrasēnēn=āyam=udapānaḥ khāni-
5 taś=chāturddiśaṁ bhikshu-saṁgham=uddiśya sarvva-satvānaṁ7

6 [tṛi]shṇā-kshayāy=āstu [|*]

TRANSLATION

       (Line 1) For luck !8

       (Line 1-3) On the second of the bright half of Śrāvaṇa, when four centuries of years (and) seventyfour (had elapsed),9 in the twentieth year of the reign of the illustrious Naravarmman the iand Ōlikara,10

       (Line 3-5) This well was excavated by Vīrasēna, the virtuous son of Bhaṭṭi Mahattara, for the sake of the confraternity of the (Buddhist) mendicants.

       (Line 5 and 6) May it be for the slaking of the Thirst11 of all creatures.

No. 16 : PLATE XVI

BILSAḌ STONE PILLAR INSCRIPTION OF KUMĀRAGUPTA I:
THE YEAR 96

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       This inscription was discovered in 1877-78 by General Cunningham, and was first brought to notice by him in 1880, in his reading of the text, and translation of it, published in
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1 [See editorial remarks under note 5 below.–Ed.].
2 From impressions supplied by R.G. Gyani, Prince of Wales Museum, Bombay.
3 These letters seem to have been engraved later and slantingly between lines 1 and 2 about the beginning. [This statement does not appear to be correct. The reading is Siddham, where the final m is written in a dimunitive from below the line.–Ed.].
4 Read Śri-Mahārāja- [See p. 262, note 1 above.–Ed.].
5 This is a tentative restoration from the first letter vi which is fairly clear in one estampage [The more plausible reading is vijaya. –Ed.].
6 Here only four dots are visible, which seems to be the remnants of tta.
7 Read -sattvānāṁ.
8 See p. 240, note 9 above.
9 The expressions chaturshu varsha-śatēshu chatuḥsaptatishu clearly shows that some such word as gatēshu or atītēshu has to be understood after it.
10 Ōlikara here must evidently be the same as Aulikara occurring in Aulikara-lāñchhana ātma-vaṁśō used with reference to Vishṇuvardhana in line 5 of the Mandasōr inscription of the Mālava year 589 (CII., Vol. III, 1888, No. 35). Aulikara in this place stands for the name of the family as explained in the translation of the inscription. Ōlikara or Aulikara thus denoted the feudatory family of Daśapura to which princes from Jayavarman to Vishṇuvardhana belonged.
11 The word tṛishṇā seems to have been used here in a double sense; (1) the physical thirst which any creature may slake with water from this well and (2) the metaphorical “thirst’–the insatiable desire that drives the beings
......................................................................................................................(Contd. on p. 268)

 

 

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