Octagonal pillar from Alluru — reign of Siri-Ehavalacāntamūla, year 8
Editors: Anonymous editor.
Identifier: DHARMA_INSEIAD00049.
Language: Prakrit.
Repository: Early Andhra (tfb-eiad-epigraphy).
Version: (9fa90aa), last modified (35386f0).
Edition
⟨1⟩ sipaṁm· hal(ū)r(a)vathave[na] gāmike(na) ⟨2⟩ veṇhusiri(ṇo) °a(pano) [bha]yāya caṁdāya ⟨3⟩ balakasa naṁ(d)i(s)[i](r)[i] [.]ī [1×]jakhasiriya ⟨4⟩ nāgasiriya [2×](vaḷa) [1×]sasa ca nīga⟨5⟩mitasaṁbadhibaṁ(dhavajana)[sa] [°i]m(e)na puṁñopa⟨6⟩cayasaṁpadāne(n)[.] [.](i) [1×][°u](bha)[ya]lokasaṁtāraṇo ⟨7⟩ (dha)ṁmamay(o) se(lakhaṁbho) [s](i)[kha]ra⟨ṁ⟩ge patithā⟨8⟩pito raṁño [°ikh](ā)[ku](na)ṁ [sir](i)°ehavalacaṁ⟨9⟩tamūlasa saṁvachara (8)gipa 5diva 10 ⟨10⟩ °ācariyānaṁ (puvana)ga(sela)sikhara(ṁ)gavā(s)i⟨11⟩naṁ vāsicaṁdanaka(pā)[naṁ] [3×][ka]ratalaparima⟨12⟩jakānaṁ °a(r)[i]ya(sa)ṁgha(sa) [3×]
Apparatus
⟨1⟩ sipaṁm· • Emend sidham·, as suggested by Srinivasan1971 — ⟨1⟩ halūrāvathavena ⬦ halūravaṭhavena Srinivasan1971.
⟨2⟩ veṇhusiri(ṇo) Srinivasan1971 • The vocalic marker -o is unclear, as there does seem to be a horizontal mark to the left of the akṣara. Understand veṇhusiriṇā.
⟨3⟩ naṁ(d)i(s)[i](r)[i][.]ī [1×] ⬦ balakasa naṁ … Srinivasan1971.
⟨4⟩ [2×](vaḷa)[1×] ⬦ … Srinivasan1971.
⟨4–5⟩ sa ca nīgamita- ⬦ sacatīgamita- Srinivasan1971.
⟨5⟩ -badhibaṁ(dhavajana)[sa] ⬦ -badhi baṁ(dhava)ja [1×] sa Srinivasan1971. — ⟨5⟩ [°i]m(e)na ⬦ [1×] ma(ta) Srinivasan1971. — ⟨5⟩ puṁñopacaya- ⬦ puṁjñopacaya- Srinivasan1971.
⟨6⟩ saṁpadāne(n)[.] ⬦ saṁpadāne … Srinivasan1971. — ⟨6⟩ [°u](bha)[ya]lokasaṁtāraṇo ⬦ … lokasaṁtāraṇ(o) Srinivasan1971.
⟨7⟩ [s](i)[kha]ra⟨ṁ⟩ge ⬦ … rage Srinivasan1971 • But cf. l. 10.
⟨7–8⟩ patithāpito ⬦ patiṭhapito Srinivasan1971.
⟨8⟩ [°ikh](ā)[ku](na)ṁ raṁño ⬦ (°ikhākunaṁ) raṁjño Srinivasan1971.
⟨10–11⟩ (puvana)ga(sela)sikhara(ṁ)gavā(s)inaṁ ⬦ [°avanāga]selasikharavāsinaṁ Srinivasan1971.
⟨11⟩ vāsicaṁdanaka(pā)[naṁ] ⬦ vāsicaṁdanaka… Srinivasan1971. — ⟨11⟩ [3×][ka]ratalaparimajakānaṁ ⬦ ... [ka]ratalaparimajakānaṁ Srinivasan1971 • It is tempting to reconstruct here [°ākāsaka](rata)laparim(ā)jakānaṁ, by analogy with the compound ākāśapāṇitalasamacitta immediately preceding the compound vāsīcandanakalpa in the formula cited in the commentary.
⟨12⟩ °a(r)[i]ya(sa)ṁgha(sa) ⬦ °aṁriyasaṁgha[sa pujñāye] Srinivasan1971.
Translation
(1–8) Success! The village headman (grāmika) Veṇhusiri (Viṣṇuśrī), resident of Halūra, as the gift (producing an) accumulation of merit for his wife Candā, his son Nandisiri, ... Jakhasiri (Yakṣaśrī), Nāgasiri ... and his own friends, kinsmen, relatives, and people, established in Sikharaṅga a stone pillar, made of the Dharma, which carries across in both worlds.
(8–12) In the 8th year of King Siri-Ehavalacāntamūla of the Ikṣvākus, in the 5th fortnight of summer, on the 10th day... for the noble community of the teachers residing on the flank of the summit of the mountain [named] Eastern Mountain (i.e., the Puvaseliyas), who are (calm) as the sandalwood tree (in the presence of) an axe, and who are able to touch (the element of space?) with the palm of their hands.
Bibliography
First described and edited by Srinivasan1971. Re-edited here from our photos of the ASI estampage.
Secondary
No name. 1887–. Annual report on Indian epigraphy. Madras; Calcutta; New Delhi: Government of Madras; Archaeological Survey of India. Pages 1976–77: 5, no. B.13.
Tsukamoto1996
Raghunath2001
Notes
- 1. Maybe this implies, in concrete terms, that this pillar had a dharmacakra on top.
- 2. Since śailaśikhara seems to be a fixed combination, occurring in several Sanskrit texts, we are inclined to see in puvanagaselasikharaṁgavāsin“residing on the flank of the summit of the mountain (sela) [named] Eastern Mountain (naga)” a somewhat poetic variant of the normal expression which is puvaseliya. Cf. from the same site EIAD 200, l. 17: °ayirāna pūvaseliyāna nigāyasa.
- 3. The epithet vāsīcandanakalpa- commonly occurs in formulae describing the dispassionate state of Arhants, especially in (Mūla-)Sarvāstivādin sources. Cf. BHSD, s.v. On the meaning of this compound, also occurring in Jaina sources, see Bloomfield1920; Norman1960. The former suggests translating “he for whom the (cooling) sandal is not different from a (painful) sword”, the latter “like the sandalwood tree (in the presence of) the axe”. Both interpretations are supported with textual parallels, but we are inclined to follow here Norman’s interpretation. On the use and interpretation of the simile in Pramāṇa works, see Eltschinger2013.
- 4. The compound ākāśapāṇitalasamacitta, occurring with vāsīcandanakalpa- in (Mūla-)Sarvāstivādin sources, is freely rendered by Bloomfield1920 as “he for whom the plainest reality is no better than the most ethereal substance”. The compound attested in the present inscription must be formed on pari-mr̥j, meaning ‘to touch, to reach out to; to rub’ (cf. e.g. BHSD, s.v. parimārjaka), which is quite different from samacitta. The compound brings to mind descriptions of realised Arhants, endowed with r̥ddhi, who are able to touch (pari-mr̥j) the sun and the moon (cf. Lamottea). But it remains unclear whether the present compound pointed to the mastery of this abhijñā by the recipients of the gift.
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- - - - - - - - -
[1] Inventory no. EIAD: 49
[2] Raghunath no.: 32
[3] Srinivasan & Sankaranarayanan no.: —
[4] Tsukamoto no.: Allu 2
[5] Lüders no.:
[6] Support : pillar, octagonal, in 2 fragments
[7] (Faces:) Lines: 12
[8] H: 200
[9] W:
[10] D:
[11] H:
[12] W:
[13] Language(s): MIA
[14] Original locality: Allūru, Nandigama taluk, Krishna District
[15] Present locality: unknown
[16] Primary bibliography: Srinivasan 1971.
[17] Secondary bibliography: ARIE 1976-77: 5, B.13. — Raghunath 2001: 140 (32).
[18] Visual documentation: Srinivasan; ARIE 1976-77, pl. II; Raghunath.
[19] Substance of inscription: erection of a stone pillar
[20] Remarks: Babji Rao of ASI/Hyderabad states that exploration at the site in recent years has not succeeded in retrieving the inscr. — One more Allūru item in Tsukamoto.
[21] :
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<text xml:space="preserve"><body><div type="edition" xml:lang="pra-Latn"><ab><!--<milestone unit="fragment" n="#EIAD49-A"/>--><lb n="1"/>sipaṁm· hal<unclear>ū</unclear>r<unclear>a</unclear>vathave<supplied reason="lost">na</supplied> gāmike<unclear>na</unclear> <lb n="2"/>veṇhusiri<unclear>ṇo</unclear> °a<unclear>pano</unclear> <supplied reason="lost">bha</supplied>yāya caṁdāya <lb n="3"/>balakasa naṁ<unclear>d</unclear>i<unclear>s</unclear><supplied reason="lost">i</supplied><unclear>r</unclear><supplied reason="lost">i</supplied> <gap reason="illegible" quantity="1" unit="component"/>ī <gap reason="illegible" quantity="1" unit="character"/>jakhasiriya <lb n="4"/>nāgasiriya <gap reason="illegible" quantity="2" unit="character"/><unclear>vaḷa</unclear> <gap reason="illegible" quantity="1" unit="character"/>sasa ca nīga<lb n="5" break="no"/>mitasaṁbadhibaṁ<unclear>dhavajana</unclear><supplied reason="lost">sa</supplied> <supplied reason="lost">°i</supplied>m<unclear>e</unclear>na puṁñopa<lb n="6" break="no"/>cayasaṁpadāne<unclear>n</unclear><gap reason="illegible" quantity="1" unit="component"/> <gap reason="illegible" quantity="1" unit="component"/><unclear>i</unclear> <gap reason="illegible" quantity="1" unit="character"/><supplied reason="lost">°u</supplied><unclear>bha</unclear><supplied reason="lost">ya</supplied>lokasaṁtāraṇo <lb n="7"/><unclear>dha</unclear>ṁmamay<unclear>o</unclear> se<unclear>lakhaṁbho</unclear> <supplied reason="lost">s</supplied><unclear>i</unclear><supplied reason="lost">kha</supplied>ra<supplied reason="omitted">ṁ</supplied>ge patithā<lb n="8" break="no"/>pito raṁño <supplied reason="lost">°ikh</supplied><unclear>ā</unclear><supplied reason="lost">ku</supplied><unclear>na</unclear>ṁ <supplied reason="lost">sir</supplied><unclear>i</unclear>°ehavalacaṁ<!--<milestone unit="fragment" n="#EIAD49-B"/>--><lb n="9" break="no"/>tamūlasa saṁvachara <num value="8"><unclear>8</unclear></num>gipa <num value="5">5</num>d<!--<milestone unit="fragment" n="#EIAD49-A"/>-->iva <num value="10">10</num><!--<milestone unit="fragment" n="#EIAD49-B"/>--><lb n="10"/>°ācariyānaṁ <unclear>puvana</unclear>ga<unclear>sela</unclear>sikhara<unclear>ṁ</unclear>gavā<unclear>s</unclear><!--<milestone unit="fragment" n="#EIAD49-A"/>-->i<!--<milestone unit="fragment" n="#EIAD49-B"/>--><lb n="11" break="no"/>naṁ vāsicaṁdanaka<unclear>pā</unclear><supplied reason="lost">naṁ</supplied> <gap reason="illegible" quantity="3" unit="character"/><supplied reason="lost">ka</supplied>ratalaparima<lb n="12" break="no"/>jakānaṁ °a<unclear>r</unclear><supplied reason="lost">i</supplied>ya<unclear>sa</unclear>ṁgha<unclear>sa</unclear> <gap reason="illegible" quantity="3" unit="character"/></ab></div><div type="apparatus"><listApp><app loc="1"><lem>sipaṁm·</lem><note>Emend <foreign xml:lang="pra-Latn">sidham·</foreign>, as suggested by <bibl><ptr target="bib:Srinivasan1971"/>.</bibl></note></app><app loc="1"><lem>halūrāvathavena</lem><rdg source="bib:Srinivasan1971">halūravaṭhavena</rdg></app><app loc="2"><lem source="bib:Srinivasan1971">veṇhusiri<unclear>ṇo</unclear></lem><note>The vocalic marker <foreign>-o</foreign> is unclear, as there does seem to be a horizontal mark to the left of the akṣara. Understand <foreign xml:lang="pra-Latn">veṇhusiriṇā</foreign>.</note></app><app loc="3"><lem>naṁ<unclear>d</unclear>i<unclear>s</unclear><supplied reason="lost">i</supplied><unclear>r</unclear><supplied reason="lost">i</supplied><gap reason="illegible" quantity="1" unit="component"/>ī
<gap reason="illegible" quantity="1" unit="character"/></lem><rdg source="bib:Srinivasan1971">balakasa naṁ
…</rdg></app><app loc="4"><lem><gap reason="illegible" quantity="2" unit="character"/><unclear>vaḷa</unclear><gap reason="illegible" quantity="1" unit="character"/></lem><rdg source="bib:Srinivasan1971">…</rdg></app><app loc="4–5"><lem>sa ca nīgamita-</lem><rdg source="bib:Srinivasan1971">sacatīgamita-</rdg></app><app loc="5"><lem>-badhibaṁ<unclear>dhavajana</unclear><supplied reason="lost">sa</supplied></lem><rdg source="bib:Srinivasan1971"> -badhi
baṁ<unclear>dhava</unclear>ja <gap reason="illegible" quantity="1" unit="character"/> sa</rdg></app><app loc="5"><lem><supplied reason="lost">°i</supplied>m<unclear>e</unclear>na</lem><rdg source="bib:Srinivasan1971"><gap reason="illegible" quantity="1" unit="character"/> ma<unclear>ta</unclear></rdg></app><app loc="5"><lem>puṁñopacaya-</lem><rdg source="bib:Srinivasan1971">puṁjñopacaya-</rdg></app><app loc="6"><lem>saṁpadāne<unclear>n</unclear><gap reason="illegible" quantity="1" unit="component"/></lem><rdg source="bib:Srinivasan1971">saṁpadāne …</rdg></app><app loc="6"><lem><supplied reason="lost">°u</supplied><unclear>bha</unclear><supplied reason="lost">ya</supplied>lokasaṁtāraṇo
</lem><rdg source="bib:Srinivasan1971">…
lokasaṁtāraṇ<unclear>o</unclear></rdg></app><app loc="7"><lem><supplied reason="lost">s</supplied><unclear>i</unclear><supplied reason="lost">kha</supplied>ra<supplied reason="omitted">ṁ</supplied>ge</lem><rdg source="bib:Srinivasan1971"> … rage</rdg><note>But cf. l. 10.</note></app><app loc="7–8"><lem>patithāpito</lem><rdg source="bib:Srinivasan1971">patiṭhapito</rdg></app><app loc="8"><lem><supplied reason="lost">°ikh</supplied><unclear>ā</unclear><supplied reason="lost">ku</supplied><unclear>na</unclear>ṁ raṁño</lem><rdg source="bib:Srinivasan1971"><unclear>°ikhākunaṁ</unclear> raṁjño</rdg></app><!--<app loc="9"><lem><unclear>9</unclear></lem>
<rdg source="eiad-bibl:Srinivasan1971">8</rdg>
</app>--><app loc="10–11"><lem><unclear>puvana</unclear>ga<unclear>sela</unclear>sikhara<unclear>ṁ</unclear>gavā<unclear>s</unclear>inaṁ</lem><rdg source="bib:Srinivasan1971"><supplied reason="lost">°avanāga</supplied>selasikharavāsinaṁ</rdg></app><app loc="11"><lem>vāsicaṁdanaka<unclear>pā</unclear><supplied reason="lost">naṁ</supplied></lem><rdg source="bib:Srinivasan1971">vāsicaṁdanaka…</rdg></app><app loc="11"><lem><gap reason="illegible" quantity="3" unit="character"/><supplied reason="lost">ka</supplied>ratalaparimajakānaṁ</lem><rdg source="bib:Srinivasan1971">
... <supplied reason="lost">ka</supplied>ratalaparimajakānaṁ</rdg><note>It is tempting to reconstruct here <foreign xml:lang="pra-Latn"><supplied reason="lost">°ākāsaka</supplied><unclear>rata</unclear>laparim<unclear>ā</unclear>jakānaṁ</foreign>, by analogy with the compound <foreign xml:lang="san-Latn">ākāśapāṇitalasamacitta</foreign> immediately preceding the compound <foreign xml:lang="san-Latn">vāsīcandanakalpa</foreign> in the formula cited in the commentary.</note></app><app loc="12"><lem>°a<unclear>r</unclear><supplied reason="lost">i</supplied>ya<unclear>sa</unclear>ṁgha<unclear>sa</unclear></lem><rdg source="bib:Srinivasan1971">°aṁriyasaṁgha<supplied reason="lost">sa
pujñāye</supplied></rdg></app></listApp></div><div type="translation"><p n="1–8">Success! The village headman (<foreign xml:lang="pra-Latn">grāmika</foreign>) Veṇhusiri (Viṣṇuśrī), resident of
Halūra, as the gift (producing an) accumulation of merit for his wife Candā, his son Nandisiri, ... Jakhasiri (Yakṣaśrī), Nāgasiri ... and his own friends, kinsmen, relatives, and people, established in Sikharaṅga a stone pillar, made of the Dharma, which carries across in both worlds. </p><p n="8–12"> In the
8th year of King Siri-Ehavalacāntamūla of the Ikṣvākus, in
the 5th fortnight of summer, on the 10th day... for the noble community of the teachers residing on the flank of the summit of the mountain [named] Eastern Mountain (i.e., the Puvaseliyas), who are (calm) as the sandalwood tree (in the presence of) an axe, and who are able to touch (the element of space?) with the palm of their hands.
</p></div><div type="commentary"><p n="7"><term><unclear>dha</unclear>ṁmamayo</term><note>Maybe this implies, in concrete terms, that this pillar
had a <foreign xml:lang="pra-Latn">dharmacakra</foreign> on top.</note></p><p n="10–11"><term><unclear>puvana</unclear>ga<unclear>sela</unclear>sikhara<unclear>ṁ</unclear>gavā<unclear>s</unclear>inaṁ</term><note>Since <foreign xml:lang="pra-Latn">śailaśikhara</foreign> seems to be a fixed combination, occurring in several Sanskrit texts, we are inclined to see in <foreign xml:lang="pra-Latn">puvanagaselasikharaṁgavāsin</foreign><quote>residing on the flank of the summit of the mountain (<foreign xml:lang="pra-Latn">sela</foreign>) [named] Eastern Mountain (<foreign xml:lang="pra-Latn">naga</foreign>)</quote> a somewhat poetic variant of the normal expression which is <foreign xml:lang="pra-Latn">puvaseliya</foreign>. Cf. from the same site EIAD <ref target="DHARMA_INSEIAD00200.xml">200</ref>, l. 17: <foreign xml:lang="pra-Latn">°ayirāna pūvaseliyāna nigāyasa</foreign>.</note></p><p n="11"><term>vāsicaṁdanaka<unclear>pā</unclear><supplied reason="lost">naṁ</supplied></term><note>The epithet <foreign xml:lang="san-Latn">vāsīcandanakalpa-</foreign> commonly occurs in formulae describing the dispassionate state of Arhants, especially in (Mūla-)Sarvāstivādin sources. Cf. BHSD, s.v. On the meaning of this compound, also occurring in Jaina sources, see <bibl><ptr target="bib:Bloomfield1920"/>: <citedRange>341–3</citedRange></bibl>; <bibl><ptr target="bib:Norman1960"/>: <citedRange>269–71</citedRange></bibl>. The former suggests translating <quote>he for whom the (cooling) sandal is not different from a (painful) sword</quote>, the latter <quote>like the sandalwood tree (in the presence of) the axe</quote>. Both interpretations are supported with textual parallels, but we are inclined to follow here Norman’s interpretation. On the use and interpretation of the simile in Pramāṇa works, see <bibl><ptr target="bib:Eltschinger2013"/>: <citedRange>265 and n. 332</citedRange></bibl>.</note></p><p n="11–12"><term><gap reason="illegible" quantity="3" unit="character"/><supplied reason="lost">ka</supplied>ratalaparimajakānaṁ</term><note>The compound <foreign xml:lang="san-Latn">ākāśapāṇitalasamacitta</foreign>, occurring with <foreign xml:lang="san-Latn">vāsīcandanakalpa-</foreign> in (Mūla-)Sarvāstivādin sources, is freely rendered by <bibl><ptr target="bib:Bloomfield1920"/>: <citedRange>342</citedRange></bibl> as <quote>he for whom the plainest reality is no better than the most ethereal substance</quote>. The compound attested in the present inscription must be formed on <foreign xml:lang="san-Latn">pari-mr̥j</foreign>, meaning ‘to touch, to reach out to; to rub’ (cf. e.g. BHSD, s.v. <foreign xml:lang="san-Latn">parimārjaka</foreign>), which is quite different from <foreign xml:lang="san-Latn">samacitta</foreign>. The compound brings to mind descriptions of realised Arhants, endowed with <foreign xml:lang="san-Latn">r̥ddhi</foreign>, who are able to touch (<foreign xml:lang="san-Latn">pari-mr̥j</foreign>) the sun and the moon (cf. <bibl><ptr target="bib:Lamottea"/>, <citedRange>vol. IV: 1809–14</citedRange></bibl>). But it remains unclear whether the present compound pointed to the mastery of this <foreign xml:lang="san-Latn">abhijñā</foreign> by the recipients of the gift.</note></p></div><div type="bibliography"><p>First described and edited by <bibl><ptr target="bib:Srinivasan1971"/></bibl>. Re-edited here from our photos of the ASI
estampage.</p><listBibl type="primary"><bibl/></listBibl><listBibl type="secondary"><bibl><ptr target="bib:ARIE"/><citedRange>1976–77: 5, no. B.13</citedRange></bibl><bibl><ptr target="bib:Tsukamoto1996"/>: <citedRange>no. Allu
2</citedRange></bibl><bibl><ptr target="bib:Raghunath2001"/>: <citedRange>140
(no. 32)</citedRange></bibl></listBibl></div></body></text>
</TEI>
Commentary
(7) (dha)ṁmamayo1
(10–11) (puvana)ga(sela)sikhara(ṁ)gavā(s)inaṁ2
(11) vāsicaṁdanaka(pā)[naṁ]3
(11–12) [3×][ka]ratalaparimajakānaṁ4