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· <text xml:space="preserve"><body><div type="edition"><ab xml:lang="san-Latn"><lb n="1"/>siddhaṁ <g>||</g>saṁvatsaraṁ <num value="18"><num value="10">10</num><num value="8">8</num></num>hemaṁntapakṣaṁ <num value="3">3</num>divasaṁ <num value="3">3</num></ab>
·<lg met="Āryā" n="1"><l n="a">prakkhyātadiptaya<lb n="2" break="no"/>śaso </l><l n="b">rājña śrīruddrapuruṣadattasya <space quantity="1" unit="character"/></l><l n="c">°aggrabhiṣajā kr̥to yaṁ </l><l n="d">sa<lb n="3" break="no"/>mucchrayo dharmmacakkrasya <num value="1">1</num></l></lg><lg met="Upajāti of Triṣṭubh" n="2"><l n="a">darppaddhvajo yo makaraddhvajasya </l><l n="b">na pātito <lb n="4"/>govr̥ṣabhaddhvajena <space quantity="1" unit="character"/></l><l n="c">taṁ pāditaṁ śakkyakuloddhvajena </l><l n="d">°imena cakkrena sa<lb n="5" break="no"/>dharmmajena <num value="2">2</num></l></lg><lg met="Upajāti of Triṣṭubh" n="3"><l n="a">mahātmanā kaṁsanisūdanena </l><l n="b">na sūdito yo madhusūdanena </l><l n="c"><lb n="6"/>sa sūdito rāganisūdanena </l><l n="d">doṣāsuro cakkravarenimena <num value="3">3</num></l></lg><lg met="Indravajrā of Triṣṭubh" n="4"><l n="a">māyāśarīrā<lb n="7" break="no"/>raṇisaṁmbhavena </l><l n="b">tenottamadhyānaguṇendhanena <space quantity="1" unit="character"/></l><l n="c">jñāṇārcciṣā kleśamahāvanāni </l><l n="d"><lb n="8"/>dagdh<supplied reason="omitted">ā</supplied>ni cakkrena °imena tena <num value="4">4</num></l></lg>
·
200<ab xml:lang="pra-Latn">taṁ °erisaṁ cakkaṁ mahāsenapatisarame naṁ<lb n="9" break="no"/>diṁṇakasa deyadhaṁmaṁ °apaṇo nivāṇasambharatha<unclear>tā</unclear>ya thāpitaṁ bhadaṁtadhe<lb n="10" break="no"/>masenena °aṁnuṭhitaṁ <gap reason="illegible" quantity="2" unit="character"/><unclear>jāṇā</unclear>tu sa<unclear>dev</unclear>ā<unclear>s</unclear>u<unclear>ra</unclear>mānuso loko °iti <g>||</g></ab></div><div type="apparatus"><listApp><app loc="1"><lem source="bib:Munirathnam2005 eiad-bibl:Ramesh2011">10 8</lem><rdg source="bib:Skilling2011">10 6</rdg><note>But von Hinüber reverted to the correct reading <hi rend="italic">10 8</hi> in <bibl><ptr target="bib:Hinüber2013b"/>: <citedRange>366 (H)</citedRange></bibl>.</note></app><app loc="1"><lem source="bib:Munirathnam2005">-dipta-</lem><rdg source="bib:Ramesh2011 eiad-bibl:Skilling2011">-dīpta-</rdg><note>The reading seems certain enough and should be treated as one of several very minor spelling mistakes from the point of view of classical Sanskrit. The integrity of the meter is not affected by short <foreign>i</foreign> in this word, which probably allowed it to persist through the production process of the text into the final inscription.</note></app><app loc="2"><lem source="bib:Ramesh2011">rājña</lem><rdg source="bib:Munirathnam2005 eiad-bibl:Hinüber2013b">rājño</rdg><rdg source="bib:Skilling2011">rājñ<unclear>o</unclear></rdg><note>An ending <foreign>-o</foreign> would constitute incorrect sandhi. We therefore prefer to consider <foreign xml:lang="san-Latn">rājña śrī-</foreign> as either a simplified spelling for the correct sandhi <foreign xml:lang="san-Latn">rājñaś śrī-</foreign>, avoiding the three-part conjunct <foreign>śśr</foreign>, or as a phonetic simplification.</note></app><app loc="4"><lem>pāditaṁ</lem><note>The reading is clear, but lexically we expect <foreign xml:lang="san-Latn">pātita-</foreign>, as in the preceding pāda. <bibl><ptr target="bib:Skilling2011"/>: <citedRange>9</citedRange></bibl> suggest that the confusion of <foreign>t</foreign> and <foreign>d</foreign> may betray a Dravidian background of the engraver (or rather original scribe) of the inscription. While this is possible, we consider a Middle Indo-Aryan source of the confusion equally likely since intervocalic Old Indo-Aryan <seg type="phonetic">t</seg> and <seg type="phonetic">d</seg> had begun to merge into <seg type="phonetic">ð</seg> well before the time of our inscription.</note></app><app loc="4"><lem source="bib:Munirathnam2005 eiad-bibl:Ramesh2011">śakkyakuloddhvajena</lem><note>After inspection of the original stone there can be no doubt that this reading is correct. This rules out the interpretation of <bibl><ptr target="bib:Skilling2011"/>: <citedRange>9, n. 5</citedRange></bibl>, based on the reading <foreign xml:lang="san-Latn">kuleddhva<unclear>j</unclear>ena</foreign>, in terms of a learned compound with inflected prior member (<foreign xml:lang="san-Latn">aluksamāsa</foreign>). We propose a tentative alternative interpretation of <foreign xml:lang="san-Latn">śakkyakuloddhvajena</foreign> as <foreign xml:lang="san-Latn">śakkyakulo<supplied reason="lost">r</supplied>ddhvajena</foreign> “scion of the Śākya family,” with omitted <foreign>r</foreign> in <foreign xml:lang="san-Latn">-ūrddhva-</foreign>, either as accidental Prakritism (note <foreign xml:lang="pra-Latn">śakkya-</foreign> for <foreign xml:lang="san-Latn">śākya-</foreign> in the same word) or as intentional “imprecise spelling” in the Sanskrit-Prakrit grey area that was meant to bring the word in question closer to the instances of <foreign xml:lang="san-Latn">-ddhvaja-</foreign> “banner” in this stanza and create a punning relationship (<foreign xml:lang="san-Latn">śleṣa</foreign>) with them. A meaning “later” for <foreign xml:lang="san-Latn">ūrdhva</foreign> is well-attested, making the interpretation of <foreign xml:lang="san-Latn">ūrdhvaja</foreign> as ‘born later, scion’ at least possible. The dictionaries do not appear to list this meaning for the compound, but MW, s.v. “being higher, upper” and PTSD, s.v. <foreign xml:lang="pli-Latn">uddhaja</foreign> “upright, honest … (v.l. for <foreign xml:lang="pli-Latn">pannadhaja</foreign>)” at least show the possible semantic breadth of the compound. A third, less involved, interpretation, would be to take <foreign xml:lang="san-Latn">śakkyakulo</foreign> simply as prior member of a compound with <foreign>-o</foreign> instead of <foreign>-a</foreign>, but while such compound spellings are well-attested in Gāndhārī (e.g., <foreign>acaliobhava-</foreign>, cf. <bibl><ptr target="bib:Baums2009"/>: <citedRange>236</citedRange></bibl>), we have no reason to expect them in our inscription.</note></app><app loc="4-5"><lem source="bib:Hinüber2013b">sadharmmajena</lem><rdg source="bib:Skilling2011">sa dharmmajena</rdg><rdg source="bib:Munirathnam2005">sa dharmmajena</rdg><note>Both editors later corrected themselves to <foreign xml:lang="san-Latn">sadharmmajena</foreign>. It would indeed be hard to construe independent <foreign>sa</foreign>, presumably as nominative singular masculine of the demonstrative pronoun, in the sentence in question. The problem would be not only that the referent <foreign xml:lang="san-Latn">darppadhvajo yo</foreign> is already picked up by <foreign xml:lang="san-Latn">taṁ</foreign> — see 8 <foreign xml:lang="san-Latn">imena tena</foreign> for another case of pleonastic pronouns — but that the two pronouns in question here would be far apart from each other and disagree in their apparent gender and/or case (neuter nominative or masculine/neuter accusative <foreign xml:lang="san-Latn">taṁ</foreign> vs. masculine nominative <foreign xml:lang="san-Latn">sa</foreign>). Reading <foreign xml:lang="san-Latn">sadharmmajena</foreign>, one is immediately tempted to understand <foreign xml:lang="san-Latn">sa(d)dharmmajena</foreign>, “born from the excellent Dharma.” But this is complicated by the constraints of the meter which requires the first syllable of the word to be short. The composer may thus have intentionally resorted to the “imprecise” orthography with <foreign>dha</foreign>, since this commonly stands for <foreign>ddha</foreign> in the corpus of Prakrit inscriptions (see, e.g., <foreign xml:lang="pra-Latn">supabudha-</foreign> in EIAD <ref target="DHARMA_INSEIAD00019.xml">19</ref>, l. 1, below p. + 9). The only possible alternative is to interpret <foreign xml:lang="san-Latn">sa-</foreign> as “together with” and translate “this wheel born together with the Dharma,” the solution also adopted by von <bibl><ptr target="bib:Hinüber2013b"/>: <citedRange>366</citedRange></bibl>. The intended meaning would then be that the Dharma and its symbol the wheel originated at the same time when the Dharma was fist promulgated (the <foreign xml:lang="san-Latn">dharmacakrapravartana</foreign>).</note></app><app loc="6-7"><lem source="bib:Ramesh2011">māyāśarīrāraṇisaṁmbhavena</lem><rdg source="bib:Skilling2011">māyāśarīrāranisaṁmbhavena</rdg><rdg source="bib:Munirathnam2005">māyāśarīrāraniṁ saṁmbhavena</rdg><note>However both absence of anusvāra and retroflex nasal in <foreign xml:lang="san-Latn">-āraṇi-</foreign> are clear. We think we can offer a significant improvement in the interpretation of the imagery expressed by this word. <bibl><ptr target="bib:Skilling2011"/>: <citedRange>8</citedRange></bibl> translated the entire phrase <foreign xml:lang="san-Latn">māyāśarīrāraṇisaṁmbhavena tenottamadhyānaguṇendhanena jñāṇārcciṣā</foreign> as “by the spark which is insight, (the spark) that arose from the kindling wood which is his magic (illusory?) body, by this fire wood which is virtue, the deepest meditation.” They go on to suggest that the term <foreign xml:lang="san-Latn">māyāśarīra</foreign>, which they concede to be unattested elsewhere, might either be a general reference to the insubstantial nature of the Buddha’s physical body or even refer directly to the buddhological concept of the <foreign xml:lang="san-Latn">nirmāṇakāya</foreign>. There is a syntactic problem with their interpretation in that <foreign xml:lang="san-Latn">māyāśarīrāraṇisaṁmbhavena</foreign> and <foreign xml:lang="san-Latn">tenottamadhyānaguṇendhanena</foreign> are both very likely to be attributes of <foreign xml:lang="san-Latn">jñāṇārcciṣā</foreign>, not only because of their position preceding <foreign xml:lang="san-Latn">jñāṇārcciṣā</foreign> but also because in the real world the production of fire required both firesticks and fuel. A less problematic interpretation of <foreign xml:lang="san-Latn">māyāśarīrāraṇi-</foreign> suggests itself if we simply take <foreign xml:lang="san-Latn">māyā</foreign> to be the name of the Buddha’s physical mother Māyā and remember that <foreign xml:lang="san-Latn">araṇi</foreign> “(lower) firestick” is a common metaphorical expression for a mother with reference to the process of sexual intercourse and conception (MW, s.v.). The overall phrase would then amount to a perfectly balanced comparison of the Buddha’s knowledge (<foreign xml:lang="san-Latn">jñāna</foreign>) as arising from the physical condition of his birth from his mother Māyā’s body (<foreign xml:lang="san-Latn">māyāśarīra</foreign>) and the further condition of his highest meditative absorption (<foreign xml:lang="san-Latn">uttamadhyāna</foreign>), with a flame (<foreign xml:lang="san-Latn">arcis</foreign>) arising from the combination of fiestick (<foreign xml:lang="san-Latn">araṇi</foreign>) and fuel (<foreign xml:lang="san-Latn">indhana</foreign>). The mention of the Buddha’s mother Māyā in stanza 4 further provides a link with the specification of his further ancestry as the Śākya family in stanza 2, neatly bracketing the three Triṣṭubh stanzas describing the Buddha and his accomplishments. The archeological context of the pillar would have contributed to bringing the Buddha’s mother to the mind of a learned reader of this inscription since the pillar appears to have been established in proximity to a majestic <foreign xml:lang="san-Latn">toraṇa</foreign> in the decorative program of which the birth of Śākyamuni features prominently. We cannot entirely rule out that a learned double entendre was intended by the composer of the verse by using the compound <foreign xml:lang="san-Latn">māyāśarīra</foreign>. We know that the docetic buddhology set forth, for instance, in the <hi rend="italic">Lokānuvartanāsūtra</hi>, was current among the Śaila schools of Āndhradeśa, at least by the time of Candrakīrti (ca. 600–650), but possibly earlier. At the moment, however, we do not know which monastic lineage(s) were present in Phanigiri. In the absence of any supporting evidence from the site that would suggest that religious figures such as Dhammasena might have been familiar with such docetic trends, we consider it preferable to adopt the simpler interpretation of this compound.</note></app><app loc="8"><lem>dagdh<supplied reason="omitted">ā</supplied>ni</lem><rdg source="bib:Munirathnam2005">dagdhāni</rdg><rdg source="bib:Ramesh2011">da<unclear>gdhā</unclear>ni</rdg><rdg source="bib:Skilling2011">dagdh<unclear>ā</unclear>ni</rdg><note>There does not, however, seem to be a length mark on the second akṣara, and we prefer to treat this as an orthographic slip.</note></app><app loc="8"><lem>taṁ °erisaṁ</lem><rdg source="bib:Munirathnam2005 eiad-bibl:Ramesh2011">taṁ varisaṁ</rdg><rdg source="bib:Skilling2011">taṁdharisaṁ</rdg><note><bibl><ptr target="bib:Skilling2011"/></bibl> translated <quote>which accompanies [the pillar],</quote> but it is unclear to us how their translation follows from their reading. Presumably <foreign xml:lang="san-Latn">-dharisaṁ</foreign> would somehow be derived from the root <foreign xml:lang="san-Latn">dhr̥ </foreign> “to hold,” but in fact it is the pillar that holds the <foreign xml:lang="san-Latn">cakra</foreign> rather than vice versa. On closer inspection of the original stone, however, it seems clear to us that the second akṣara is <foreign>°e</foreign> rather than <foreign>dha</foreign>. This suggests an interpretation as two words, the second of which corresponds to Old Indo-Aryan <foreign xml:lang="san-Latn">īdr̥śa</foreign> “such a one,” i.e., a <foreign xml:lang="san-Latn">cakra</foreign> exactly as just described in the four Sanskrit stanzas. Middle Indo-Aryan forms of this word with r are common (cf. CDIAL, s.v. īdr̥ śa), but in light of the general closeness of the Ikṣvāku Prakrit inscriptions to Pali it is interesting to note that the normal Pali form is <foreign xml:lang="pli-Latn">edisa</foreign> with <foreign>d</foreign>.</note></app><app loc="8-9"><lem>mahāsenapatisarame naṁdiṁṇakasa</lem><rdg source="bib:Munirathnam2005">mahāsenapati saramenaṁ diṇokasa</rdg><rdg source="bib:Ramesh2011">mahāsenapati saramenaṁdiṇakasa</rdg><rdg source="bib:Skilling2011">mahāsenapatisa ramanaṁdinokasa</rdg><note>While both of Munirathnam’s readings correctly recognized the presence of a Great General, they remained syntactically incoherent. <bibl><ptr target="bib:Skilling2011"/></bibl> healed the syntactic problem with their reading, but were left with a problem of two donors that they described as follows: <quote>The general Ramanaṃdinoka donated the <hi rend="italic">cakra</hi> to be raised and put on a pillar erected by the physician.</quote> They had noted earlier: <quote>Strangely enough, the physician does not mention his name. This, however, is perhaps again due to the metre.</quote> We may add as a third problem, not addressed by <bibl><ptr target="bib:Skilling2011"/></bibl>, that the place or institutional recipient of the donation would not be mentioned. It seems to us that all of these problems can be solved by dividing words as we do and assuming vowel sandhi in <foreign xml:lang="pra-Latn">mahāsenapatisarame</foreign> (= <foreign xml:lang="pra-Latn">mahāsenapatisa arame</foreign>) which then specifies the institutional recipient of the donation as the pleasure-grove of the Great General. The title <foreign xml:lang="san-Latn">mahāsenāpati</foreign> figures very prominently in the Ikṣvāku inscriptions from Nagarjunakonda where it is applied to members of the royal house. This in turn makes it possible to interpret <foreign xml:lang="pra-Latn">naṁdiṁṇakasa</foreign> as the name of the heretofore nameless physician, who was then the donor of both the <foreign xml:lang="san-Latn">cakra</foreign> and, secondarily, the pillar on which the <foreign xml:lang="san-Latn">cakra</foreign> was mounted (as indeed specifid in stanza 1). Following the usual pattern in the Ikṣvāku corpus, his Indo-Aryan name Nandi is extended by a suffi <foreign xml:lang="pra-Latn">-innaka-</foreign>.</note></app><app loc="9"><lem>nivāṇasaṁbharatha<unclear>tā</unclear>ya</lem><rdg source="bib:Munirathnam2005">ni vato saṁ bharadha<unclear>to</unclear> ya</rdg><rdg source="bib:Ramesh2011">nivane saṁbharathatāya</rdg><rdg source="bib:Skilling2011">nivāṇasaṁbharathatāyā</rdg><note><bibl><ptr target="bib:Skilling2011"/></bibl> misinterpret the serif of the last syllable as the vocalic marker <foreign>-ā</foreign>. When discussing the compound, they do provide the correct reading <foreign xml:lang="pra-Latn">-athatāya</foreign>, with the expected dat. sing. fem. ending. Compounds including <foreign xml:lang="pra-Latn">nivāṇa</foreign> and <foreign xml:lang="pra-Latn">athanā</foreign> (Skt. <foreign xml:lang="san-Latn">arthanā</foreign>) commonly occur in the Āndhradeśa corpus. It is therefore tempting to consider the variant <foreign xml:lang="pra-Latn">athatā-</foreign> here as a mistake of the engraver, even if it can be accounted for as an abstract in <foreign>-tā</foreign> of <foreign xml:lang="san-Latn">atha</foreign>.</note></app><app loc="9-10"><lem>bhadaṁtadhemasenena</lem><rdg source="bib:Munirathnam2005 eiad-bibl:Ramesh2011">bhadaṁta dhemasenena</rdg><rdg source="bib:Skilling2011"> bhadanta <unclear>be</unclear>masenena</rdg><note>The fist word clearly uses anusvāra instead of class nasal, as throughout the Prakrit portion of this inscription. The name of the venerable monastic representing his institution at the donation was in all likelihood Dhammasena, with the apparent <foreign>e</foreign> mātrā in our inscription as a misspelling for anusvāra. The name Dhammasena is known from another Phanigiri inscription (EIAD <ref target="DHARMA_INSEIAD00105.xml">105</ref>), though it remains unclear whether both refer to the same person.</note></app><app loc="10"><lem><unclear>jāṇā</unclear>tu</lem><rdg source="bib:Skilling2011"> .i ? ?.</rdg><note><bibl><ptr target="bib:Munirathnam2005"/></bibl> and <bibl><ptr target="bib:Ramesh2011"/></bibl> refrain from any reading in this part of the inscription. On close inspection we are fairly certain of our reading proposed here, in which the special form of the <foreign>ā</foreign> mātrā attached to <unclear>jā</unclear> was misinterpreted by <bibl><ptr target="bib:Skilling2011"/></bibl> as their <foreign>i</foreign> mātrā. The imperative third-person singular verb turns everything that precedes in the concluding formula into a dependent participial phrase.</note></app><app loc="10"><lem>sa<unclear>dev</unclear>ā<unclear>s</unclear>u<unclear>ra</unclear>mānuso loko</lem><rdg source="bib:Munirathnam2005"><unclear>sana</unclear> ... mānusalaka</rdg><rdg source="bib:Ramesh2011">... mānuso loko</rdg><rdg source="bib:Skilling2011"><unclear>sa</unclear> ????? mānuso loko</rdg><note>After inspection of the original stone, the reading proposed here — a known expression in Buddhist sources — seems very likely and provides the subject for the concluding sentence governed by <foreign xml:lang="pra-Latn"><unclear>jāṇā</unclear>tu</foreign>.</note></app></listApp></div><div type="translation"><p n="1"> Success! In the 18th year, in the 3rd fortnight of winter, on the 3rd day.</p><p n="0" rend="stanza">The chief physician of King Śrī-Rudrapuruṣadatta of well-known blazing fame carried out this erection of a Dharma wheel.</p><p n="0" rend="stanza">The banner of pride of the one with <foreign xml:lang="san-Latn">makara</foreign> banner (= Kāma) that was not felled by the one with bull banner (= Śiva), that one has been felled by the descendant of the Śākya family by means of this wheel born from the excellent Dharma.</p><p n="0" rend="stanza">The demon of hatred that was not killed by the mighty killer of Kaṁsa (= Kr̥ṣṇa), killer of Madhu (= Viṣṇu), that one was killed by the killer of passion by means of this excellent wheel.</p><p n="0" rend="stanza">The great forests of defilements have been burned by him with the flame of knowledge that has the qualities of the highest <foreign xml:lang="san-Latn">dhyāna</foreign> as fuel and its origin in the fire stick that is the body of Māyā, by means of this very wheel.</p><p n="8-10"> May the world with gods, demons and men know ... that this wheel endowed with such qualities is a donation by Nandiṇṇaka in the pleasure-grove of the Great General, erected for the sake of the prerequisites of his own <foreign xml:lang="san-Latn">nirvāṇa</foreign>, and effected by the Venerable Dhammasena!</p></div>
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·<div type="bibliography"><p>First described and edited by <bibl><ptr target="bib:Munirathnam2005"/></bibl>. Subsequent editions were published by <bibl><ptr target="bib:Subrahmanyam2008b"/></bibl>, <bibl><ptr target="bib:Ramesh2011"/></bibl>, and <bibl><ptr target="bib:Skilling2011"/></bibl>. Re-edited by <bibl><ptr target="bib:Baums2016"/>: <citedRange>369-377</citedRange></bibl> from published documentation and after autopsy of the stone.</p>
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·<listBibl type="primary"><bibl/></listBibl><listBibl type="secondary"><bibl><ptr target="bib:IAR"/><citedRange>2003-04: 341 (4)</citedRange></bibl></listBibl></div></body></text>
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