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The Indian Analyst
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North Indian Inscriptions |
PART B 3. B 18-40 INSCRIPTIONS ATTACHED TO CERTAIN SCENES FROM THE LIFE OF THE BUDDHA B 18 (777) ; PLATES XVII, XXXIV ON the left outer face of the same pillar as No. A 59, now in the Indian Museum, Calcutta (P 3). The inscription is engraved on the right hand pilaster of the middle relief. Edited by Cunningham, StBh. (1879), p. 113; 137, No. 66, and Pl. XVI and LIV ; Hoernle, IA. Vol. XI (1882), p. 27 ff., No. 23 ; Hultzsch, ɀDMG. Vol. XL(1886), p.69, No.80, and Pl. ; IA. Vol. XXI (1892), p. 233, No. 80 ; Barua-Sinha, Bl. (1926), p. 53 f., No. 152; Barua, Barh. Vol. II (1934), p. 14 ff., and Vol. III (1937), Pl. XLI (37) ; Lūders, Bhārh. (1941), p. 170 ff. TEXT:
TRANSLATION : The interpretation of the inscription is to be based on the sculpture. The centre of the
relief is occupied by a seat surmounted by a parasol from which pendants hang down. The
surface of the seat is decorated with ornamental bands and covered with flowers and
pañchāṅgulikas. On the foot-rest before the seat two foot prints are seen, placed side by side
and each marked with a wheel. A large crowd has gathered round the seat. With the
exception of one person kneeling before the seat and touching the right foot-print, all are
standing with their hands joined in devotion. Two figures in the left lower corner are
represented with wings, thus showing that the assembly consists not of men, but of gods.
The kneeling figure undoubtedly is the devaputra Arhadgupta of the label. Barua and Sinha
give a translation[4] of the label which disregards the most elementary rules of grammar, and
further they give an explanation of the sculpture which is quite opposed to it. They interpret the sculpture as the visit of Arhadgupta to the palace of Śuddhodana for paying homage
to the newly born Boddhisattva and predicting the inception of the Law of the Divine
teacher. A glance at the plate is sufficient to show the impossibility of this explanation. The
older one of Hoernle is also untenable. Hoernle reads dhokato instead of vokato and takes it as a present participle of a verb *dhokkati ‘ to greet respectfully’ which he infers from Hindi dhok or ḍhok ‘ obedient’, ‘greeting’. The two last words which he reads sāsati patisaṁdhi(ṁ) may mean, according to him, that Arahaguta praises the re-incarnation of the Buddha and
in his opinion the relief refers to the âgreat assemblyâ in the Mahavana near Kapila
[1]The v of vokato differs from the v of devaputo and Bhagavato by showing no vertical. But all other
readings suggested for the akshara are out of question. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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