Kanheri Caves 34 and 35 Path Inscription
Version: (8c6fcee), last modified (581605e).
Translation
A path: the meritorious gift of Nada the kamāra from Kalyan
Bibliography
Primary
[B&B] Burgess, James & Georg Bühler. 1883. Report on the Elura cave temples and the Brahmanical and Jaina caves in Western India: Completing the results of the fifth, sixth, and seventh seasons’ operations of the Archaeological survey, 1877–78, 1878–79, 1879–80. Vol. 5. Archaeological Survey of Western India. London: Trübner & Co. Page 86, item 30.
[G] Gokhale, Shobhana. 1991. Kanheri inscriptions. Pune: Deccan College Post Graduate and Research Institute. Page 81, item 29.
Secondary
Naik, A. V. 1948. “Inscriptions of the Deccan: an epigraphical survey (Circa 300 B.C.-1300 A.D.)” BDCRI 9 (1/2), pp. 1–160. [URL]. Pages 20–21.
Lamotte, Etienne. 1958. Histoire du bouddhisme indien: des origines à l’ère Śaka. Bibliothèque du Muséon 43. Louvain: Université catholique de Louvain, Institut Orientaliste. Page 568.
Hettiarachchy, Jayadevanandasara. 1973. “Buddhism in the Northern Deccan under the Śātavāhana Rulers (c. 30 B.C. - 225 A.D.)” Doctoral Thesis, University of London. London. Page 192.
Ray, Himanshu Prabha. 1986. Monastery and guild: Commerce under the Sātavāhanas. Delhi: Oxford University Press. [URL]. Page 61.
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<p>ASWI V is correct when they say that “This inscription seems to be one of the oldest found at Kaṇheri”.</p>
<p n="2-3"><foreign>kamārasa</foreign>. The meaning of this epithet of the donor is not entirely clear. Both B+B and G translate it as “blacksmith”, presumably equating it with Skt. <foreign>kaṃsakāra</foreign>. Although enticing, this interpretation is less than certain as it would leave the <foreign>ā</foreign>-mātrā on the <foreign>-mā-</foreign> unexplained and require us to supply a <foreign>-kā-</foreign> (cf. III Junn 8.3 <foreign>kāsakāresu seniya</foreign>).</p>
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Commentary
ASWI V is correct when they say that “This inscription seems to be one of the oldest found at Kaṇheri”.
⟨2–3⟩ kamārasa. The meaning of this epithet of the donor is not entirely clear. Both B+B and G translate it as “blacksmith”, presumably equating it with Skt. kaṃsakāra. Although enticing, this interpretation is less than certain as it would leave the ā-mātrā on the -mā- unexplained and require us to supply a -kā- (cf. III Junn 8.3 kāsakāresu seniya).