North Indian Inscriptions

PART A

He refers to our inscription of which he says that in fact it seems to certain the word chakama, but that the rest of it cannot be deciphered at the moment. According to him the explanation of Barua-Sinha, referred to above, is not convincing.

The tentative translation given above takes the latter part of the inscription as specifying of gift of Ko..dalākī (?), as is done in other Bhārhut inscriptions where we find the mention of pillars (thabha) and bars (suchi) as gifts of certain individuals. It presupposes that there was a chaṁkama, in the immediate vicinity of the stūpa, on which the inscription was carved, when the plastering (parirepa = parilepa) was done. It is difficult to explain the word ṭana by itself. If we could take the half-circle in Cunningham’s eye-copy, read as ṭ, as a full circle, and read it as ṭh, then it is possible to explain ṭhana=ṭhāna Sk. sthāna. The word sthānachaṅkrama would then mean ‘the spot to walk up and down (Chaṅkrama) at the place (sthāna) (of the Stūpa)’. Linguistically it is also possible that ṭana stands for ṭhāna, as loss of aspiration is found in the case of ḍhḍ in the following proper names : Asaḍā B 64, Viruḍaka-B 4, and Daḍanikama- B 77.

A 128 (889)^[1]; PLATE XXVI

EDITED by Cunningham, StBh. (1879), p. 143, No. 6, and Pl. LVI; Barua-Sinha, BI. (1926), p. 36, No. 124.

TEXT:
Chaṁda….^[2]

TRANSLATION :
(The gift of ?) Chaṁdā (Chandra)^[3]…..

Chada (Chandrā) is found in B 2 as the name of a Yakshī and in List No. 1276 as the name of an upasika.
___________________________

^[1]Lüders’ treatment of this inscription is missing.
^[2]From the eye-copy of Cunningham. The inscription is broken off at the right.
^[3] See classification I, 4, b, 3 (names derived from minor deities).