For facsimile plates see J.B.O.R.S., Vols. III, IV and XIII. Start notes from EI XX. KPJ - Jayaswal, K.P.; R.D.B. - Banerji, R.D. Ed. - H. Sastri. SI - D.Ch. Sircar often read ch as c.
L. 1. [The reading Ari- was corrected from Arа after Mr. Banerji's death, with the help of Muni Jinavijaya.-K.P.J.]; Airena is the equivalent of Aiлena, meaning a descendant of Iлa or Iла, father or mother of Purуravas. The same title is also to be found in the Maгchapurи Cave inscription of Kудepasиrи.(EI, Vol. XIII, p. 100.) For the change of l into r see T[r]amira in line 11 below. [In connection with this title the description in the last line rаjasi-Vasу-kula-viniщrito may be noted. The Purанic tradition of Rаjarшi as well as of the Aiлa dynasty was thus well-established before Khаravela's time.-K.P.J.]; Mаhаmeghavаhana.-Probably the reading in the Maгchapurи inscription is also Mаhаmeghavаhana and not Mahаmeghavаhana. The long vowel over the first syllable Mа- is quite clear in this inscription. The increase in the strength of the vowel indicates that King Khаravela was a descendant of Mahаmеghavаhana, who mighth have been the recent founder of the dynasty. Cheti-rаja-vasa- Evidently Cheti is the same as Chеdi.( Cf. Konow, Acta Orientalia, Vol. I, p. 38.) The later Chеdis, Kaлachuris or Haihayas of Даbhаla or Даhala were in occupation of modern Baghelkhaнд and Chhattиsgaдh in the mediaeval period. Before that in the 7th century the Kaлachuris Щaкkaragaнa and Buddharaja were in possession of Mаlwа and the Northern Mahаrаштra until their conquest by the early Chалukyas of Bаdаmi. The Buddhist books mention Chеti as one of the sixteen great kingdoms or nations of Northern India.( Rhys Davids, Cambridge History of India, Vol. I, p. 172.) In the dynastic lists given in the purанas, the Haihayas are a branch of the Yаdavas.( Pargiter, Ancient Indian Historical Tradition, p. 102.) The origin of the Chеdi is thus stated by Pargiter. Vidarbha of the Yаdava clan had three sons named Bhиma Kratha, Kaiщika and Lоmapаda. Kaiщika's son Chidi founded the dynasty of Chaidya kings in Chеdi.( Ibid., p. 272.) From Chidi the name of the clan as well as that of the country became Chеdi. In the Buddhist books Chеti is placed between Malla and Vaмsa indicating that the kingdom lay close to Kauщаmbи in the Allahаbаd district, and it is very likely that modern Baghelkhaнд was originally called Chеdi. [Vasu, from whose line Khаravela's family descended (l. 17) was, however, not a Chaidya, but the conqueror of the Chеdi country. He was fifth in descent from Kuru who was the 72nd Aiлa (J.R.A.S., 1910, pp. 22, 26-29). The Jaina Harivaмщa-Purанa, also includes Vasu in the Aiлеya list and as the son of the founder of Chеdi-rаштra in the Vindhyas (J.B.O.R.S., Vol. XV, p.277).-K.P.J.]; Kaliмg-аdhipatinа-The term Kaliкga is usually applied to the northern part of the Telugu-speaking districts of the Madras Presidency. In the Purанas, Kaliкga is associated with Aкga (south-eastern Bihаr), Vaкga (eastern Bengal), Puндra (northern Bengal) and Suhma (south-western Bengal). The names of these five countries were given according to the names of the five sons of Bali,( Ibid., p. 109.) i.e., the tradition treats the kingdoms to be early Aryan conquests and states. In the Vаyu and the Brahmандa-Purанas, Kaliкga is associated with the Mahisha country (later Mаhishmatи, modern Mahesor in the Indore State on the river Narmadа) [Pargiter, Dynasties of the Kali Age, p. 54.]. This text would indicate that Utkala was included in Kaliкga in the time of Khаravela and the later name Одra had not come into existence. The Purанic texts further indicate that the term Utkala was applied in early times to the hilly country between Gayа and Orissa, i.e., modern Chhoта Nаgpur and the Garhjat States. "The Saudyumnas had been almost overwhelmed by the Аnavas and Pauravas, and were restricted to the Utkalas and other clans which occupied the hilly tracts from Gayа, to Orissa."( Pargiter, Ancient Indian Historical Tradition, p. 292.) The transfer of the term Utkala to the plain country along the sea-board is therefore later. [EI XX] Symbols mentioned by SI - on the margin of ll. 2, 4-5,
SI read Ar[i]baмtаnaм as Arahaмtаnaм, Airena as Aireнa, Mahаmeghavаhanena, va[м]sa, in notes to lakhanena - read lakhaneнa, -luтha[нa]-guнa-upahitena, in notes - ment. Barua reading -guнa-upatena,
L. 2. Siri-kaдаra-sarиra-vatа.- Kaдаra means reddish fair, according to Amara, and a slave according to the Mеdinи. If it is a Prakrit derivation from kaтаra, then it means "nаgaraх" or kаmin," according to the Щabdamаlа (Vаchaspatyam). The explanation given in the Amarakошa is more suitable as meaning "of beautiful reddish body." Lekha or Royal Correspondence, a manual of which was written in the time of the Chалukyas of Aнahilapатaнa and has been published from Baroda.( Lekha-paddhati, Gaekwad's Oriental Series, p. 58.) This lеkha cannot refer to the art of writing. The subject is dealt with in the Arthaщаstra of Kauтalya.(Mysore edn., 1919, pp. 70-75.) Rуpa must be the equivalent of rуpya meaning currency. In the present inscription the position of the word rуpa shows that the meaning cannot be anything else. [It is impossible to imagine that the prince learned acting. We can compare the word lupadakhe in the Jоgиmаrа cave inscription where also it may mean a currency officer. The term is also taken to mean a City-Magistrate who could recognise offendera at a glance. Annual Report of the Archeological Survey of India, 1903-04, pp. 128-30. Ind. Ant., Vol. XLVIII, p. 131.] The exact meaning of the term is made clear by the explanation of Buddhaghоsha on a passage of the Mahаvagga. The term is explained thus : "he who learns the rupa-sуtra must turn over and over many Kаrшаpaнas."( S.B.E., Vol. XIII, p. 201 note.) Finally, the term rуpa-darщaka in the Arthaщаstra translated as "Examiner of Coins" shows that the term rуpa was used in cases as in the present inscription with reference to currency. The term did not refer to silver currency alone but to other metals also, as we find the term tаmra-rуpa in the Arthaщаstra. [Text p. 84, Engl. trans., p. 95. (Dr., Shamasastry's edition.)]; Gaнanа-This term occurs in the Arthaщаstra and has been translated as Accountancy. An entire chapter has been devoted to it there and the subject is explained in detail. It is certain that this term could not have been used for elementary mathematics in this inscription as supposed by Buhler. Knowledge of lеkha, rуpa, and gaнanа is here coupled with that of law and learning and refers to a post-boyhood period. Vavahаra.-Vyavahаra meaning Civil Law or Municipal Law as opposed to- ; Vidhi or Religious Law which is mentioned in Sanskrit legal literature as positive injunctions. Yovarajaм=Yauvarаjyam-Yоvarajaм shows the shortening of the internal medial vowel in the second member and the graphic lightening of double consonant, as in the case of Mаhаrаja- (l. 3), raги (l. 15), etc.
vadhamаna-sesayo- Though the incision of these two words is perfectly clear they cannot be satisfactorily explained by us. The equation vardhamаna-щaiщavо is not quite satisfactory as a change of v into y is not to be had anywhere else in this record. The meaning proposed in the translation is adopted for want of a better one. There may be a pun intended by the use of the word vadhamаna which is the early name of the last Tиrthaкkara. The verb pаpunаti=prаpnоti shows that the sentence is in the active voice and complete by itself. After this line the forms are generally causative. Ven-аbhivijayo.-The reading is perfectly clear. The ancient monarch Vеna, father of Pрthu, was an unorthodox king according to Brаhmanical literature. According to the Padma-Purанa he began his reign well but subsequently becarne a Jaina. He abolished the law of levirate (niyоga) and caused a confusion or abolition of castes, according to Manu. [Mаnavadharmaщаstra, Ch. IX, vv. 66-67.] Vеna was a great conqueror and therefore the term abhivijaya is very appropriate in his case. Evidently the tradition recorded in the Padma-Purанa was well-established in the time of Khаravela and therefore the Jaina monarch is compared to Vеna.[EI XX] SI read: sиri-[kaдаra], Yovaraja , Saмpuнa as Saмpuмнa, ment. Barua reading vadhamаna-sesayovanаbhivijayo;
L. 3. Kaliмga-rаja-va[м]se.-In the third line the details about Khаravela's ancestry are made clear. He was born in the royal line of Chеti and was the overlord of Kaliкga, but the dynasty to which he belonged was the 3rd dynasty of the kings of Kaliкga. This dynasty was one of the Aiлa dynasties settled in Central and Southern India. The name Khаravela (probably, 'one whose waves are brackish'=the Ocean) is unusual, and so is the name of the other king of the dynasty, viz., Kудepa (Maгchapurи inscription). Khаravela is described to be an Aiлa or Aiдa, that is, of the Lunar House as opposed to the Solar. Pargiter holds that the kings of the Aiлa stock held the Ganges and the Jumna valleys from the Siwаlik Hills to Magadha, the country between the Rаjputаna desert and the Berаr, with the Paгjаb and Peshаwar in the north and East Bihаr and Bengal proper in the east. The town and country of Vidarbha is generally recognised to be the modern Berаr. Mаhаrаj-аbhisechanaм-The regular abhiшеka of a Chakravartin Monarch (called the Aindra-mahаbhishеka in the Щatapatha and Aitarеya Brаhmaнas).[ Jayaswal, Hindu Polity, Pt. ii, p. 27.]; Padhame.-In this dialect tha becomes dha in the majority of cases, e.g., Goradha=Goratha, radha=ratha, Bharadhavasa=Bharathavasa and Madhuraм for Mathuraм. The change is well-known and probably it is an influence of Dravidian origin. [This peculiarity is found in Jaina-Saurasеnи, Щaurasеnи, Mаgadhи and Дhakkи. See Pischel, Grammatik der Prаkrit Sprachen, para. 203. -Ed.]; Kaliмga-nagari.-The capital of the Kaliкga country, very likely now represented by Kaliкgapaтanam in the Ganjаm district. The ancient capital of Kaliкga, according to the tradition prevalent in the Chicacole taluk of the Ganjаm district, was swallowed up by the sea. Fragments of bas-reliefs of the Maurya period with the well-known protuberance on the head-dress have been, however, discovered by RDB. in the temples of Mukhaliкgещvara and Kуrmещvara in the locality. The coast from Chhatrapuram to Masulipatam is subject to great cyclones during the north-eastern monsoon and the majority of ancient sites on this coast are buried in drift sand. Khibиra-isi-tаla.-We have examined these two words very carefully on the rock, estampages and casts. The reading is perfectly clear but no explanation seems to be possible unless Khibиra is taken to be a proper name of a Ршi who excavated the tank or lake or after whom it was named. In that case, the phrase will have to be taken as referring to a particular tank while taдаga and pадiyo will refer to artifical excavations. Pадiyo=Skt. Pаlих - Perhaps the same as the Podhiya of Western India, cf. Pандulенa cave No. 10, inscription No. 10, l. 3.(EI, Vol. VIII, p. 78.); [EI XX]; SI - read -vase, Mahаrаj- instead Mаhаrаj-, -vihata- for -vihita-, Khibиra-isi- as Khibи[raм] [|*] sitala-, sav-uyаna- as savуyаna-;
L. 4. Sаtakaмniм-Evidently Щrи-Щаtakarнi, the third king of the Sаtavаhana dynasty, the husband of queen Nаyanikа of the Nаnаghат inscriptions in the Junnar taluk of the Poona district. [As to the Щаtakarнi whose architect Vаsетhiputra Аnanda gave a tоraнa to stуpa No. 1 at Sагchi see J.B.O.R.S., XVI, p. 254.-K.P.J.] [In notes: J.B.O.R.S., Vol. III, plate 3. As to the letter-form of this inscription reference may be made to the Paleography of the Hathigumpha and Nanaghat Inscriptions, Memoirs A.S.B., Vol. X, pp. 131 ff. RDB, has proved elsewhere that later and earlier forms of the character used in an inscription depend in the first place on locality.]; Kaгha-beмна-the Sanskrit Kршнavени or the modern Kршна which rises near Dhom in the Sаtаrа district. The rivei flows through the Sаtаrа, Belgaum and Bijаpur districts and the Kolhаpur and Hyderаbаd States into the Bay of Bengal through the Kршна district of the Madras Presidency. It forms the boundary of the Nizam's State from Alampur near Karnуl to Nandigаma in the Kistna district. The rise of the Kршна and its particular sanctity are described in the Pаtаla-khaндa of the Padmapurанa. (Аnandащrama edition (1894), pt. 4, VI, 113, p. 1467.) The earliest epigraphical reference is to be found in this inscription and the second in the Nаsik inscription in cave No. 10 of the Pандulена group where it is called Karabeна.(EI, Vol. VIII, p. 78.) In medieval inscriptions it is called Kршнa-Vеrнна. (Ante, Vol. VI, p. 211.) There is no doubt about the fact that Khаravela reached the Kршна somewhere in the long and erratic course of that river. It is possible that he went westwards because the term pachhima-disam is expressly mentioned. But it is uncertain as to where he reached the Kршна. Musika-nagara.-The Mуshikas are a people of Southern India as in the Mahаbhаrata they are mentioned along with the Vanavаsas. (Bhишma-parvan, Ch. IX.) In the Nатya-щаstra of Bharata they are probably coupled with the Tощalas and the Kощalas under the name Mощalas. (XIII, 27., Kаvyamаlа edition, p. 148.) In the Viшнu-Purанa the Mуsika country comes with the Strи-rаjya. According to the commentary Jayamaкgalа on the Kаmasуtra of Vаtsyаyana, the latter was a kingdom in the western part of the Vindhya country (Sub. Kаma-sуtra, II, 5, 27.) There is a river Mуsи which joins the Kрiшна about the Nalgonda and the Kршна districts. It is mentioned under the same name in the inscription of the Rаштrakутa Gоvinda II of the Щaka year 692=769 A.D. (Ante, Vol. VI, pp. 208-13.) It is quite probable that the Musika city stood on this river. [In notes: I am of opinion that Khаravela reached the Mahаrаштra country and touched the river Kрiшна near its source where it flows directly north to south instead of touching it at any other place, because to reach the Kрiшна at any other place he would have had to travel almost due south instead of west. Moreover, I put more reliance on the Mahаbhаrata than on any of the later texts. As the Mуsikas are coupled with the Vanavаsikas it is more probable that they lived on the western coast below Banavasi (Sirsi taluk of the North Kanara district of Bombay). In my opinion Muziris, a tamous port on the western coast, should be identified with Musika-nagara of this inscription. (R.D.B.) [See J.R.A.S. 1922, pp. 165 ff., and Ind. Ant., 1923, p. 138.-Ed.] [EI XX] SI read: panatиsаhi as panati(si ?)sаhi; Kanha-; vitаsiti Asika-nagaraм for vitаsitaм M[u]sika-nagaraм, in notes - Asika ment. in Vasishthiputa Pulumavi, RY 19 inscr.
L. 5. Kaliмga-puva-rаja.-The reading is absolutely certain and the phrase should be read with reference to tatiye Kaliмga-rаja-vaмse. [EI XX] SI: ment. Barua reading -ma[ku]тa-, not read -sabilama[дh]ite .
L. 6. Raтhika-Bhojake stand for the Mahаraтhis and Mahаbhojas of Sаtavаhana inscriptions and the minor inscriptions of the same period at Kаnhеri, Kuда. and Bедsа. The Raтhikas are mentioned as Risтikas in the Girnаr, Raтhikas m the Shаhbаzgaрhi and Raтhakas in the Mаnsеhrа version of the 5th edict of Aщоka. The Dhauli version supplies the analogous form in Laтhika. In the 13th edict we find the Bhojakas mentioned with the Pitinakas in Shаhbаzgaрhи, Mаnsеhrа and Kаlsи versions. In the Kаnhеri cave inscription of the time of Viнhukaдa Chuтukulаnanda a Mahаbhoja is also called a Mahаrаja showing that Bhoja probably was a title. Mahаbhojas or Mahаbhojis are mentioned in five votive inscriptions in the Kuда cave. In later periods a Bhojaka is mentioned in the copper-plate inscription of the Pallava king Щivaskandavarman. (See also Hindu Polity, Pt. i, pp. 143, 195.); Naмda-rаja.-King Nanda is mentioned in two places in this inscription, once in l. 6 and again in l. 12. The date in this line apparently refers to an era founded by King Nanda.(See J.B.O.R.S., Vol. XIII, p. 237.) His mention in connection with Magadha fixes his identity with the Magadhan Nanda dynasty. Rаjasуyaм-The reading is perfectly clear on the rock. [EI XX];
SI read -sapateye for -sаpateye, read pavesa[ya]ti so . . . [|*] [a*]bhisito for pavesa[ya]ti [.*] So . . . bhisito; read ca [chaтhe vase] rаjaseyaм saмdaмsayaмto sava-kara-vaнa- for cha Rаjas[у]ya[м] saмdasayaмto sava-kara-vaнaм, in notes - rаjasuya - improbable for jaina king;
L. 7. SI read Pora for Poraм, ment. Barua reading satame ca vase (a)sa-sato, Vajiraghara-. . . . . . . . . sa, in notes - ment. Barua reading Vajiraghara-khatiya-sata-ghaтani samataka-padabaмna saмtipada. . . . and opinion, that the reading is doubtful as the Kharavela's wife from Vajraghara family; read pada-. . . . . . [ku]ma . . . for pada-puмna . . [ku]ma . . . . and in notes - all readings are problematical. In Add. ment., that Jackson identify Gorathagiri with Barabar hills.
L. 8. saмnаdena.-The form of the first letter seems to be a sa of the same type as that which we find in Bahasatimitaм in l. 12. vipamuchitu. -It seems more probable that the reading is vipamu[м?]chitu not vipamuchituм. Yavana-rаja-Dimita.-The word Yavana-rаja was read by KPJ. for the first tirne in 1919. After that the second syllable of the proper name is distinct. The first and the third can be read with great difficulty. KPJ. proposed to read the first syllable as Дi but RDB proposed that it is Di in which the broad back of the letter is turned towards the right and not the left. In Aщоka's inscriptions both varieties are found but in this inscription the other variety, with the broad back to the proper left, is used ini all other cases. The Greek King Demetrios calls himself Dime[tra] in his Kharоштhи coin legends. (Catalogue of the Coins in the Panjab Museum, Lahore, Vol. I, p. 14, No. 26.) [EI XX];
SI: read upapидapayati for upapидаpayati, in notes ment. rаjagabhaм upapидayati from Prinsep, rаjagaмbhuupapидayati from Cunningham, rаjagahanapaм pидаpayati from Indraji, which S.Konow thinks not impossible; read . . . . . .-sena-vаhane for samb[i]ta-sena-vаhane and in notes - ment. Prinsep (paмbata), Jayaswal, and Barua (pabaмta) readings; read vipamuchitu, Yavana-rаj[a], [дimita ?], in notes - this cannot be identify with Demetrios, lived in 2 cent. BC.
L. 9. agiнathiyа.-The reading is certain and legible on the rock only. The decay of the stone makes good impressions impossible. Both of us have examined the place carefully and repeatedly. The meaning of the term is also uncertain. It niay mean some form of Vеdic sacrifice and the original form in Sanskrit might have been Agn-иштi. What had been read as sa before this word is uncertain. [EI XX];
SI read -yati for -yaмte, ment. Barua (-yaм[ti]), Indraji (saha-yata) and Jayaswal readings; not read -parivasane agiнathiyа, in notes ment. Prinsep (gharavasapa), Cunningham (gharavasaya-anatikagavaya), Indraji (gharavasaghaм) and Jayaswal readings; read -gahaнaм, brahmaнаnaм, jа[ya] parihаraм, ment. Princep (jata) and Jayaswal readings; read Arahato [va ?] . . . . . . . . . . . . [gi]ya[to] as Arahata . . . . .[navame ca vase**] . . . . . . .
L. 10. SI not read . . . . . k.i. mаna[ti]rаja-saмnivаsaм, ment. Barua (vasuvijaye[l.9] te ubhaya praci taтe rаjanivаsaм) and Jayaswal readings; read Mahаvijaya, sа[mamayo ?], read . . . . . . . p[а]yаtаnaм as [ekаdasame ca vase*]. . p[а]yаtаnaм.
L. 11. Ava-rаja was previously read as pуva-rаja. It appears tbat that particular form of a in which the left lower curve is much shorter than the upper is also used in this inscription. Therefore the shorter arm of the long u may be taken to be the lower left curve of a. Ava as a dynasty is given by the Bhаgavata-Purанa, and the Viшнu equates it with the Аndhras. Ptolemy mentions a people called Avarni or Aruarni near the Kрiшна. It is quite possible that the city of Pиthuмдa mentioned by Ptolemy as Pitundra (Ind. Ant., Vol. LV, p. 145), was founded by these people (J.B.O.R.S., Vol. XIV, pp. 15f.). Pиthuмдa-According to Ptolemy, a city in the uppper part of the Coromandal coast. This city has perhaps to be taken as the capital of the Ava or Avani. [(for janasa dabhаvanaм) The reading seems to be janapada-bhаvanaм.-Ed.] Tramira or Tamira is the equivalent of Tamiжa just as Aira represents Aiлa. It has been pointed out that Tamil is the origin of Draviдa and of Dramila. (Ind. Ant., Vol. XLIII, p. 64.) Tramila would thus be a perfectly correct substitute for Dramila. [EI XX]
SI read [maмдaм] cha Ava-rаja- as . . . . . . . puvaм rаja-, ment. Jayaswal and Barua (puvarаja-nivesitaм pithuдaga-dabha nagale nekаsayati, caused the grassy overgrowth of Pрthudaka city founded by a former king, to be let out in the Lакgala river); read janasa dabhаvanaм cha terasa vasa-satikaм аbhi[м]dati as jana[pa]da-bhаvanaм ca terasa-vasa-sata-kataм bhi[м]dati; read Tramira-daha(?)-saмghаtaм, ment. Indraji (Tamara-deha-saмghаtaм) and Jayaswal readings; read . . . . . . .[saha]sehi and ment. Barua suggestion (sivakаnaм);
L. 12. Mаgadhaм-We have examined the rock very carefully. The cast of the inscription in the Patna Museum shows that the word cannot be Muriya as proposed by Dr. F. W. Thomas. (J.R.A.S., 1922, p. 84.) The chisel-cuts of the letters are still clear though the decay of the rock surface has made impressions of this part of the inscription smudged. Bahasatimitaм.-The sa in the word is of the later 2nd century B.C. type in which a clear right-angle has been formed in the right limb of the letter and therefore it looks more like pa than sa. The reading is absolutely certain. Kаliмga-Jina, perhaps means Щиtalanаtha who was born at Bhadalapura, which is the same as Bhadrapura (Ind. Ant., Vol. II, p. 136.) or Bhadrаchalam in the Gоdаvari district of the Madras Presidency. paдиhаrehi stands for pratиhаraiх-The дa denotes its difference from parиhаra in l. 9. Aмga-Magadha-The mention of these two provinces indicates that the campaign of the 12th year was specially directed against South Bihаr which now includes the ancient provinces of Aкga (Bhаgalpur and Monghyr districts) and Magadha (Patna, Gayа and part of Hazаribаgh districts). [EI XX];
SI read hathи Sugaмgиya[м] as hathasaм Gaмgаya; ment. Barua reading Naмda-rаja-jиtaм ca Kаliмga-jana-saмnivesaм; not read . . . . . [gaha]-rata[nа]na[м] paдиhаrehi and ment. in notes Indraji ( gaha-ratana-parihаrehi), Jayaswal and Barua ( kitava-naya-nipunehi) readings; read nayаti.
L. 13. sata-visikanaм-The reading is not doubtful though it was read slightly differently before. The reference seems to be to architects (vaiщmikas). hathi-nivаsa-pariщaraм. This reading of the second word of the phrase is more reliable than the previous one (hathi-nаvana-paripuraм), nivаsa=nirvаsa. (Cf. Kаmandakиya-nиtisаra, XV, 7.) The reference seems to be to elephant preserves or some original form of khedа arrangement, invented by Khаravela. The elephants of Kaliкga were very famous in ancient India. The strength of Khаravela probably lay in elephants. He took the fort of Pатaliputra with the help of elephants. Paмda-rаjа-For the form cf. Rаги in l. 15. The Sanskritized version of the name of the great Dravidian clan is Pандya and is derived from Pандu by a special rule of early grammarians. In the inscriptions of Aщоka also the vowel in the first syllable is long. [EI XX]
SI read jaтhara-[lakhila]-[gopu]rанi siharанi; ment. in notes readings the hathi-nivа[sa]- of Princep (hathi-navuna), Cunningham (hathi-navena) and Barua (hathi-nava[taм]); read -parisaraм as -parihara. . .; read haya-hathi-ratana-; -rаjа . . . . . . . .[mu]ta- for -rаjа [ch=edаni anekаni] m[u]ta-; sa t[a] at the end as sata[sahasаni].
L. 14. Pa-khiнa-saмsitehi-The reading seems to be tolerably certain on the rock, though it looks doubtful in the impressions. Pa-khiнa=prakшинa, saмsit-=saмsрiti-. Yаpa-гavakehi.-The first part of the compound cannot be satisfactory explained by us though the reading is absolutely certain. vаsа-sitаni.-The medial vowels except that on the first syllable are somewhat uncertain. It may also be taken to be -satаni. It was previously read as vasаsitаni. Uvаsaga-Khаravela previously read as Uvаsa-Khаravela. The ga and kha are indistinct. [EI XX]
SI read: -vijaya-cake-; -pavate arahate(hi*; ment. Baruar reading kаyya (= sanskr. kalya, Pali kalla); read: -nisиdiyаya; yаpуjаvakehi, ment. Prinsep (yаpuhavakehi), Cunningham (yаpujakehi), Jayaswal readings; ment. Barua suggesting -bhиtinaм for rаja-bhitini; ment. correction Barua connections china-vatаni to Pali cinnavatаnaм, ment. Barua suggestion vаsаsitаnaм, pуjаya rata-; read -[sayi]kа parikhаtа [||*] for -[siri]kа parikhitа and ment. Prinsep (ji . . . deta rikhita), Cunningham (jivimaka rikhita), Jayaswal and Barua (suggest sayikа for sirikа and panikаhtа) readings;
L. 15. saмghayanaм.-The reading is certain except of the vowel value on gh: Certain improvements have been effected, e.g., гaninaм which makes the purport of this term fairly certain. [See Muni Puнyavijaya, 'Anekаnta' (Delhi), Vol. I, p. 142, where he cites Jaina texts on 'yаpa' ('religious life') -K.P.J.] Siмdhuлаya.-The recognition of the cerebral лa is due to a suggestion of Prof. H. Luders. In other cases the cerebral la is chanced into ra in the dialect used in this inscription. [EI XX] SI read: . . sakat[а]-; sava-disаnaм; tapasi-is[i]na and ment. Cunningham (simapusa) and Barua ([sama]pasi[naм]) readings; read saмdhiyanaм; read -аhitаhi . . . . . . silаhi and ment. Barua (pakka sisehi sata[sahasа]hi silаhi) reading; not read Siмha-patha-raги-Si[м]dhuлаya nisayаni and ment, Jayaswal, Prinsep (sapapatha-dharasi dhanasya), Cunningham (bhagapa . . . .), Barua (sipaja abha[ni]vadhasayаnа[sa]nаni) readings;
L. 16. sata-sahasehi.-This reading was fully established by us when we examined the rock jointly in November 1919. This reading along with the reading of the passage Aмga-, etc. brings to a close the long controversy about the existence of a date in the Maurya era in this inscription. [EI XX]
SI not read . Paтalako and ment. Prinsep (Paтhalake), Cunningham and Indraji (Paтаlake) and Jayaswal readings; read: catare ca veдuriya-; read Mu[khi]ya-kala-vochinaм and ment. for Mukhiya - Prinsep (. . riya), Cunningham (. . .ya) Indraji and Sten Konow (muriya), Barua ([ma]khiya) readings, for -kala- Fleet and Indraji (kаla) and Cunningham, Barua (kala) readings. In his opinion here nothing about Maurya-era; ment. Barua (vochine) reading; ment. Prinsep (ca coyaтha Agi), Cunningham (ca ceyaтha Age) Indraji (ca coyaтha Age) and Barua (ca coyaтha Aмge-) readings; read Aмga-saмtika[м], ment. Prinsep, Cunningham (satikam), Indraji (satiku) and S. Konow (satikaм) readings; ment. Barua (Vadha-rаjа) reading, read: sunaмt[o]; kalаnаni.
L. 17. [The reading Rаjasi-Vasу-kula- has been corrected by me (from -vasa-kula) after Mr. Banerji's death. King Vasu of Chеdi is known to the Purанas (see J.R.A.S., 1910, p. 22; MBh., I. ch. 63). Cheti-rаja- in l. 1 refers to King Vasu. The inscription here confirms the Purанic genealogy. The Jaina Harivaмщa Purанa also gives Vasu in the Chеdi list (Ch. VII) and as an Aliеya. J.B.O.R.S., Vol. XV, p. 277.-K.P.J.] viniщrito.-This is the only instance of the use of the palatal щa in this record. The form is certain both on the rock and impressions. [EI XX]
SI read: -sakаra-kаrako apatihata-caka-vаhana-balo; chaka-dhara-; ment. Barua (rаjisi-vaмsa-kula) and Cunningham ( vinigata for -viniщrito) readings, look as possible reference to Kharavela's claim to have descended from the ancient Chedi king Uparichara Vasu.