Theaksharaṭhaof Māṭhariputasa is partly preserved. After this word some five or sixaksharasare lost. In the absence of any traces ofistrokes, the missing word cannot have beenSiri-Purisadatasa. In all probability it wassaṁvacharaṁ, followed by a word expressing “fourteenth” (chodaṁ?)
Perhaps. In his edition of EIAD 69, an inscription also recovered from site 43 and bearing the same toponym, Sircar found the compoundbhadaṁta-rāj-ācariyānaṁ?
the expressionachaṁtarāj-āchariyawould mean ‘teachers of (or from) Achaṁtarāja’ or better ‘teachers of the Achaṁtarāja school or community’. Unfortunately we do not know of any king or locality called Achaṁtarāja or a community of Buddhist teachers characterised by that name
The words which I readYavana-Damila-Paluraare not quite certain. TheDaofDamilais still legible and the long-drawn top strokes of the remaining twoaksharashave led me to the conjectural readingmila, the body of the aksharambeing partly preserved. ThePaofPalurais conjectural
Theaksharasaofmātulakasais conjectural. As the word is followed by several personal names in the genitive case, one would expectmātulakānaṁ, but theaksharakashows no trace of anā-stroke
Theaksharataṁis conjectural. Perhapstasa
The firstaksharasāhas been restored tentatively. Theu-stroke ofdhuis still faintly visible
Success! Homage to the Bhagavant, born in the lineage that descended from the hundreds of excellent sages [stemming from] king Ikṣvāku, who explains the path of well-being and happiness to gods, men and all beings, who has conquered desire, anger, fear, joy, thirst, hatred and delusion and who has calmed the haughtiness and pride of Māra’s haughty forces, who has the great power of the ten powers, who sets in motion the Dharma wheel of the eight-limbed path, whose soft and well-formed feet have the sign of the wheel, who has the shine of the young sun, who is pleasant to see as the autumn moon, who is praised and celebrated by all people, the Buddha.
(Fourteenth) — 14th — year of King Māṭharīputta, sixth — 6th — fortnight of winter, thirteenth — 13th — day. In the firm possession of those who are supreme teachers of kings, who brought the faith to Kasmīra-Gandhāra, Cīna-Cilāta; to Tosalī and Avaranta; to Vaṁga, Vanavāsi, [the country of the] the Yavanas, the Damilas, the Paluras and to the island of Tambapaṇṇī; the Theriyas, Tambapaṇṇakas, in the monastery on Siripavvata, on the eastern side of Vijayapurī, on Small Dharma Hill, a shrine hall (
This construction was caused to be made by three superintendents of construction: Elder Candamukha, Elder Dhammanandi and Elder Nāga. It is the work of the stonemason Vidhika.
First described and edited by
Theaksharaṭhaof Māṭhariputasa is partly preserved. After this word some five or sixaksharasare lost. In the absence of any traces ofistrokes, the missing word cannot have beenSiri-Purisadatasa. In all probability it wassaṁvacharaṁ, followed by a word expressing “fourteenth” (chodaṁ?)
Perhaps. In his edition of EIAD 69, an inscription also recovered from site 43 and bearing the same toponym, Sircar found the compoundbhadaṁta-rāj-ācariyānaṁ?
the expressionachaṁtarāj-āchariyawould mean ‘teachers of (or from) Achaṁtarāja’ or better ‘teachers of the Achaṁtarāja school or community’. Unfortunately we do not know of any king or locality called Achaṁtarāja or a community of Buddhist teachers characterised by that name
The words which I readYavana-Damila-Paluraare not quite certain. TheDaofDamilais still legible and the long-drawn top strokes of the remaining twoaksharashave led me to the conjectural readingmila, the body of the aksharambeing partly preserved. ThePaofPalurais conjectural
Theaksharasaofmātulakasais conjectural. As the word is followed by several personal names in the genitive case, one would expectmātulakānaṁ, but theaksharakashows no trace of anā-stroke
Theaksharataṁis conjectural. Perhapstasa
The firstaksharasāhas been restored tentatively. Theu-stroke ofdhuis still faintly visible
Success! Homage to the Bhagavant, born in the lineage that descended from the hundreds of excellent sages [stemming from] king Ikṣvāku, who explains the path of well-being and happiness to gods, men and all beings, who has conquered desire, anger, fear, joy, thirst, hatred and delusion and who has calmed the haughtiness and pride of Māra’s haughty forces, who has the great power of the ten powers, who sets in motion the Dharma wheel of the eight-limbed path, whose soft and well-formed feet have the sign of the wheel, who has the shine of the young sun, who is pleasant to see as the autumn moon, who is praised and celebrated by all people, the Buddha.
(Fourteenth) — 14th — year of King Māṭharīputta, sixth — 6th — fortnight of winter, thirteenth — 13th — day. In the firm possession of those who are supreme teachers of kings, who brought the faith to Kasmīra-Gandhāra, Cīna-Cilāta; to Tosalī and Avaranta; to Vaṁga, Vanavāsi, [the country of the] the Yavanas, the Damilas, the Paluras and to the island of Tambapaṇṇī; the Theriyas, Tambapaṇṇakas, in the monastery on Siripavvata, on the eastern side of Vijayapurī, on Small Dharma Hill, a shrine hall (
This construction was caused to be made by three superintendents of construction: Elder Candamukha, Elder Dhammanandi and Elder Nāga. It is the work of the stonemason Vidhika.
First described and edited by