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The Indian Analyst
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South Indian Inscriptions |
EPIGRAPHIA INDICA G. and AS. add fragments of one more line : sya ma (AS. mâ)sa . . . . . sarva (AS. sarva[ṁ]) rakshati (AS. rakshati) vidya (AS. Vishṇ[udatâ]) . . . . . Of all this I can discern nothing on the estampages. TRANSLATION. “ Success ! In the ninth year of king Îśvarasena, the Âbhîra, son of Śivadatta, the Âbhîra, son of Mâḍharî, on the thirteenth─ 13th─ day of the fourth─ 4th─ fortnight of summer on the above, by the lay devotee Vishṇudattâ, the Śakânî, mother of the Gaṇapaka Viśvavarma, wife of the Gaṇapaka Rebhila, daughter of Agnivarman, the Śaka, for the well-being and happiness of all beings, in order to provide medicines for the sick of the Saṁgha of monks of whatever sect and origin dwelling in this monastery on mount Triraśmi, a perpetual endowment has been invested for all time to come with the guilds dwelling [at Govardhana], viz. in the hands of the guild of Kularikas, one-thousand─ 1000─ kârshâpaṇas, of the guild of Odayantrikas, two-thousand, of the guild of . . . . . five-hundred─ 500─, of the guild of oil-millers . . . . and those kârshâpaṇas . . . .”
Bühler asserts that “ gaṇâpaka means ‘ protector or leader of a gaṇa,’ which consists of three gulmas or battalions, and may be taken as an equivalent of colonel.” According to Bhagwanlal “ it appears to be a professional name or a surname . . . . . ; gaṇapaka means the head of a group.” Neither of them gives references for this word which I do not find in the lexicons, and the analysis of which, as proposed by them, seems in no way self-convincing. What is no certain is the statement of Bhagwanlal that its meaning in this passage is not clear. It is no use comparing such ecclesiastical titles as gaṇâchârya, for example in Junnar No. 22. The only correct derivation of the word seems to be from gaṇâpayati, a normal equivalent of gaṇayati, so that gaṇâpaka would be an equivalent of gaṇaka, meaning ‘ accountant ’ or ‘ astrologer ;’ compare for instance the gaṇakas who are mentioned as important functionaries in the Mahâvastu, III. 42, 9 ; 44, 5. It need hardly be added that this meaning is very hypothetical, because we have here a title, i.e. a consecrated form which does not well admit of variations. The word vihâra occurs in l. 7, and this inscription is found in the court of a real vihâra which contains not less than sixteen separate cells. The restoration Govadhanavâstavyâsu is hardly conjectural. As to the word which AS. writer Sugatâgatâsu, the stone certainly leaves sufficient space for one letter between tâ and ga, and it seems even that traces of it are visible on the accompanying Plate ; I therefore consider the transcription âgatânâgatâsu as certain. Bhagwanlal appears to have made out the meaning correctly, and I do not see why the expression seems to have puzzled him. A perpetual rent is intended, which will have to be paid by the guilds mentioned indefinitely, such as they actually are in virtue of their past constitution, and such as they will be under the modifications which may be brought about in future. Unfortunately the names of these guilds are not so clear as we should wish. For kularika at least I see nothing better than Bühler’s conjecture, taking it to be = kulâla, ‘ a potter.’ The same is not the case with odayaṁtrika, which I take to be a derivative = audayantrika, from udayantra (compare jalayantra, vâriyantra, tôyayantra, etc.), ‘ workers fabricating hydraulic engines, water-clocks or others.’ After chatâle (l. 12) the traces of the inscription are too scarce to allow of any solid hypothesis. The part of a ‘ protector,’ which the text, as proposed by AS. for l. 13, would attribute to Vishṇudattâ, is in any case very unlikely. No. 16, Plate vii. (N. 5). On the back wall of the veranda in Cave No. 11, right of the doorway. TEXT.
1 Sidhaṁ Sivamitalekhakaputasa
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