Jain Caves in Orissa

One of the earliest of Jain rock-cut shelters, the caves of Udayagiri command a unique position in
eastern India in the fields of history, rock-cut architecture, art and religion.

The records, found incised on the walls of some of these caves, furnish the supreme evidence of the existence of a powerful dynasty, the 'Chetis' (Chedis). They reveal that some time in the 1st
century B.C. or slightly earlier, the rulers of the Cheti dynasty, who called themselves
'Mahameghavahanas', came into power in Kalinga.

Of the rulers of the dynasty, only the names of 'Kharavela' and 'Kudepasiri' or 'Vakradeva', together with that of a prince, 'Vadukha', are known from the inscriptions in the Udayagiri caves, though their mutual relationship is not known.

While Kudepasiri and Vadukha are known only as the donors of two of the cells of the lower storey of Cave-9 (Manchapuri) of Udayagiri, many details are available about Kharavela from his famous inscription engraved on the brow of the rock over Cave-14 (Hathi-gumpha) of the same hill. The inscription, in seventeen lines, is largely defaced and indistinct, with the result that its full text cannot be made out and its interpretation is not always above doubt. But
the following facts seem to be well-established.

The third king of his dynasty, Kharavela was a powerful ruler. As a prince, he acquired great
proficiency in games and received good education. He was installed as 'Yuvaraja' (crown prince) when he was sixteen and succeeded to the throne when he was twenty-five. Almost immediately thereafter he launched Kalinga on an ambitious career of conquest, leading expeditions far and wide. In the second year of his rule he led his troops to the west without caring for the Satavahana king 'Satakarni' and reached the river Krishna, where he threatened the city of Asika.

In his fourth year he captured the capital of a prince named 'Vidyadhara' and subdued the 'Rashtrikas' and 'Bhojakas' in the north Deccan. Four years later, he stormed 'Gorathagiri' (Barabar hills, District Gaya) and harassed the ruler of 'Rajagriha' (Rajgir, District Nalanda). A 'Yavana' (Indo-Greek) king is said to have fled to Mathura out of fear.

In his eleventh year he destroyed the city of 'Pithuda' (Masulipatam region) and next year
threatened the rulers of 'Uttarapatha' (north India) and defeated King 'Bahasatimita' of Magadha (south Bihar). He brought back with him booty from Ariga (east Bihar) and Magadha, including a Jain-cult object (Kalinga-fina), which had been taken away long ago by 'Nanda', the ruler of Magadha. Next he snatched treasures from the 'Pandyan' king in the extreme south. Thus, the brunt of Kharavela's sword was felt throughout a large part of India.

Kharavela was as great in peace as in war. In the first year of his rule he rebuilt the gates and walls of 'Kalinganagara', his capital, which had been devastated by a cyclone. In the fifth year he enlarged a canal, said to have been excavated by a Nanda king three hundred years ago. In the 'Kumari-Parvata' (Udayagiri Khandagiri) he excavated, in the thirteenth year, caves for Jain ascetics and erected at an enormous cost, on the 'Pragbhara' in the neighbourhood of the monastic retreats, a certain structure with hundreds of stones collected from different quarries
and pillars with core of cat's eye gem. No doubt Kharavela was a ruler of great accomplishments.

In spite of his claiming an eclectic attitude by honouring all sects and repairing temples of all gods, Kharavela was undoubtedly a Jain and espoused with great zeal the cause of his faith, which appeared to have been the state religion of Kalinga and which had received a set-back not only when the Nandas of Magadha (4th century B C) carried away the 'fina' of Kalinga, probably as a trophy, but also with Buddhism gaining foothold under the Mauryan king Asoka (circa
273-36 B C) when he annexed Kalinga to his empire.

It is obvious that during the rule of the Mahameghavahanas the hills were honeycombed with
caves. In addition, Kharavela's chief queen is known to have been the donor of the upper storey of Cave-9 ('Svargapuri') of Udayagiri. It is also almost certain that the majority of the caves originated during this period. At the same time, an earlier origin of the Jain establishment on the hills is not entirely ruled out. It is also not unlikely that the Kalinga-fina removed by the Nanda king and recovered by Kharavela had its original enshrinement on the hills and was reinstalled here by Kharavela.

After the fall of the Mahameghavahana dynasty, Jainism is not known to have enjoyed royal patronage, but the religion doubtless continued to have its stronghold on the hills, despite the political vicissitudes, through which the country passed. The rise of the 'Lakulisa-Pasupata' sect, which transformed Bhubaneswar into a 'Saiva' centre and the growing influence of which was ultimately responsible for the decline of Buddhism in that city and its surroundings, hardly affected this Jain centre, whose inscriptions show that it continued to be inhabited under the
'Bhaumas' and their successors, the 'Somavamsis'.

However, during the rule of the latter, Khandagiri, called Kumaraparvata in an inscription of the fifth year of 'Udyotakesari' (11th century) in Cave-11, acquired greater prominence and a few of the old cells were converted into sanctuaries by the carving of reliefs of Tirthankaras and the Sasana-devis on the walls. This period also saw the construction of structural temples, suggested not only by the above-mentioned inscription recording the setting up of the images of twenty-four Tirthankaras, but also by the discovery of a large number of nude chlorite
images of different Tirthankaras and enormous numbers of architectural fragments lying in some areas on the hill.

The prolonged Digambara association of the Khandagiri caves during the reign of the 'Gangas' and their successors, the 'Gajapatis', is proved by the crude reliefs of the Tirthankaras on the walls of Cave-9 (Trisula-gumpha) of Khandagiri, which are not earlier in date than the 15th century and may be even later. Evidence regarding the cells being tenanted in this period by the monastic fraternities is, however, lacking.

The period thereafter is blank in the history of Khandagiri till the construction of the temple on the crest. Stirling, who noticed the temple in 1825, noted it as "a neat stone temple of modern construction". He does not make any mention of Jain monks living in the caves, though the place was 'frequented by the Jain or Parwar merchants of Cuttack, who assemble here in
numbers, once every year, to hold a festival of their religion'. It is thus evident that the Jain occupation of the hill was continuous, if with occasional breaks from even before the time of Kharavela down to the present day.

A STUDY OF JAIN ACTIVITY IN WESTERN ORISSA

A STUDY OF JAIN ACTIVITY IN WESTERN ORISSA
(From c.B.C. 200–600A.D.)

By: Tirtharaj Bhoi

The Indian religions provide an exciting field for study.Because of the Pluralistic
expression, it has some problems to be studied. If we peep into the background of the
religious studies in Western Orissa, it is very complex situation requiring deep
investigation. The main focal point of the Papers is to provide an in-depth information
and analytic historical account ofJainism.

Jainism has been revealed now and then in every one of these endless succeeding
periods of the world by innumerable Trithankaras. The first Tirthankara was Rsabhanatha
and the last two were Parsva and Mahavira. In the Jaina literature

Mahavira, the last Tirthankara of the Jainas, is described as a supreme personality, who was acknowledged as a “great Brahman”, “a great guardian”, ”a great preacher”, “a great pilot” and “a great recluse”.

Now-a-days, the perceptions of the social scientist, however, are trying to gain grip
on the understanding of the complex phenomena of religion. Religion is viewed primarily
as a part of the ideological system which itself emerged on the basis of the material
conditions that exist in a particular situation. The religions are also supposed to reform
themselves from time to time.

Early Development
In Ancient Orissa, Jainism played a very eminent role in religious and cultural life
of the people. Since the days of the Nandas to the invasion of Ashoka over Kalinga, the
political history of Orissa was called a dark period. But we have some reference that
much earlier to the Mauryan period there was a great Jaina monarch in Kalinga, called
Karakandu, who was ruling before Mahavira and after Parsvanatha.

The Hathigumpha inscription of Kharavela (Khandagiri, Udayagiri) says that
Mahavira visited Kalinga and from the Kumari-Parvata , he preached and promulgated
Jainism.

In the fourth and fifth century B.C. when the Nanda dynasty was in power in Magadha,
Orissa was stronghold of Jainism. It has been mentioned in the inscription of Kharavela
that the army, in the twelfth year of his reign had invaded Magadha and brought back the
sacred Kalinga-Jinawhich had been taken from Kalinga by Nandaraja Mahapadma Nanda
as a symbol of victory over Kalinga, three hundred years back. Jainism must
have suffered a temporary set back during the rule of Ashoka in 3rd century B.C.
After Ashoka’s invasion of Kalinga in 261 B.C., Buddhism was ushered in and it
gained much popularity in Orissa due to the missionary activities. However, it cannot be
said that Ashoka’s missionary activities adversely affected the ruin of the Jainism in
Kalinga. Jainism continued to flourish as a major religion of Kalinga even after the
Mauryas invasion. After the Mauryas, when Chedi ruler Kharavela was the king of Kalinga,
Jainism was wellknown and popular.

Development in Western Orissa
There are insufficient archaeological findings of Jaina antiquity in South Kosala,
particularly in Western Orissa. However, we have some important literary sources to
prove that Jainism was there in concerned period, which was under review.
According to Bhagavati Sutra and Harivamsha Purana , Mahavir started his earliest
preaching of Dharma at Nalanda, Rajgriha, Paniya Bhumi, Siddharthagrama. According
to some scholars, (D.C.Sircar) Punita Bhumi is a synonym of Paniya Bhumi as per
Ardha Magadhi language. It is the same as Paniya Bhumi or Nagoloka, the present
Nagpur, and it is further identified as Bhogapura , the modern Bastar, region of
Chhattisgarh and Koraput, Kalahandi district of Orissa.

The Vagabati Sutra informs that Mahavir stayed at Paniya Bhumi for last six years
with Acharya Gosala From there, they proceeded towards Kurmagrama and
Sidharthagrama, which were identified with Erandapali and Sirkurman in Srikakullam
district of Andhra Pradesh. The ancient tract through which Mahavir traveled from Paniya
Bhumi to Kurmagrama and Sidharthagrama is the same road on which Samudragupta
marched to Kalinga.
.
Western Orissa was incorporated in the Chedi Empire under the Kharavela, a
great follower of Jainas. Here we can mention that Jainism was one of the major religious
systems of South Kosala during the Chedi rule.

We have number of archaeological evidences including cult image of Jaina
Tirthankara belonging to the 5th, 6th and 7th century A.D. The image of Parsvanatha
found at Pendra in Bilaspur district is important. The deity is represented engrossing
in meditation. A seven headed snake from a canopy over the head of the deity. The Jaina temple at Bhanda is supposed to be the most ancient Jaina monument of Daksina Kosala. Image of different Trithankaras found there and local people worship them in the name of Parganoadev.

There are several other icons of Jaina Tirthankars discovered at Adhabhar, Malhar,
the bronze image at Sirpur, two images preserved in the Konthi temple at
Ratanpur, a Jaina goddess image at Sarangarh, image of Rsabhanath found at Ratanpur
and Malhar which are preserved in the Raipur Museum.

We also find Jaina temples at Kurra and Sirpur in Raipur district. Another ten
inches of Mahavir sculpture has been found at Maraguda valley and is preserved in
modern Jaina temple of Khariar Road in Nawapara district. It is ten inches in height
chiseled on four sides with its cognisance lion at the bottom and the Srivatsa symbol is
found on the chest.

Apart from the above sites, we found a Jain temple at Subei in Koraput district.
Subei - as a popular religious site The researcher, himself visited the excavated place at Subei, which is located near-by Nandapur and 35 Kms. from Koraput district headquarter. In ancient period, the areas of the district formed part of the Dandaka forest. The tract was also remaining with the Attavika region. The next phase of political domination in the area is marked by the
occupation of the Satavahana, the Matharas, and the Ikshvakus.

The Jaina monuments of the village are noticed at the foot of the Panagiri hill. The
images are thickly covered with moss and lichen and attended very rarely by the local
people. Government or NGOs has made no attempt for proper maintenance of these
monuments. Of the ten shrines, only two are somewhat standing for at present.
All the figures of the Trithankara, one has been depicted in sitting position on the
pedestals. The Tirthankaras flanked by chauri bearers are provided with Kevala tree, tri-
linear umbrella, Prabhamandala and flying Apsaras. The hairs on the head of the figures
are arranged in matted locks. One prominent figure of Rsabhanatha affixed to the outer
wall, near the entrance to the premises, is carved in seated Yogasana pose along with
other twenty-three Tirthankaras on the sides.

On the basis of the architectural features, V. Dehejia has traced this temple back
to the formative phase that is before 700 A.D. but from one of the basis of the iconographic features, the temple can be assigned to the ninth century A.D.

Excavated site found in South Kosala

Raipur (Chhattisgarh)
Kurra
Sirpur
Ratanpur
Malhar
Bilaspur (Chhattisgarh)
Pendra
Nawapara (Orissa)
Maraguda Valley
Koraput (Orissa)
Subai


Influence in Society
Jainism has played a very significant role in the development of language,
philosophy, architectural, sculpture and the way of the life of the people. From third
century B.C. to fourth century A.D., according to N. Pattnaik, the political organization
and social structure might have been at the best at the level of chiefdom or, state of
proto-state formation.

The earliest introduction and spread of Aryan religious practice in Western Orissa
came with the initial incursion of the Jaina religion. It is anti-vedic and did not recognize
Vedic metaphysics. The first acquaintance the tribal Kosali’s had at Aryan was with
Jainism. Here we can find the Jaina practices and tribal deities’ influence on Western
Orissan social life.

The ancient trade route linking the port of Paloura on the eastern coast of Bay of
Bengal with the trade center of Deccan passed through this areas. The rulers gave
patronage to Jainism to construct temples under the influence of monks who were travelling
in these areas to spread their religion. The creed has had its impact on the life of Oriya
and Kosali’s peoples. Worship of the Vata tree (Ficus), Kalpavata social custom is
drawn from Jainism. Many Jaina scholars were employed as astronomers and
administrators of the court of various South Indian royal families as observed by D.C.
Sircar.

These Jaina astronomers seem to have introduced the Saka Era in this region.
The Jainism also influences the medieval Oriya literature. The story of the Jagannath
in the Oriya Mahabharata of Sarala Das appears to be a Jaina parable in a different
form. The Vishnu-garbha Purana of Chaitanya Das is replete with version of Jaina
philosophical discussion and practices.

Gopinath Mahanty (Gyanapitha awardee) referring to an account in the Sarala
Mahabharata(Oriya) assumes that Janughanta was probably a very powerful king of
Kalinga, who lived on begging alms, remained necked (Digambara) and followed the
principle of Non-violence. These practices are quite in common with Jaina religious faith.
The followers of this king are known as Janughantia in rural Orissa. They have mathas
in Baramba, Narasingpur, Kendrapara areas of Cuttack and Puri district.
Hence we can conclude that it is difficult to accept that the Aryan people came in
large numbers and subjugated the local tribes and superimposed their own culture and
language on the Orissan people. The Orissan situation is principal case of regional
variation.

Naga Culture in Association with Jainism
The worship of the Naga culture is found in the different parts of Orissa, especially
of the tribal and low caste Hindus of the hilly tracts of Western Orissa. Naga is familiar
and common that there is a peculiar place of Naga in their religious life, like the early
Egyptians worshipping the snake with totemistic rituals.

The people worship Snake after being initiated to a religious order (Nagabachcha) like the
Upanayana of Brahman.

These Naga cultural traditions still worship in Western Orissa. But we have evidence
that it was started since pre-Gupta period in Western Orissa. It is important to observe
that there is no restriction of caste, creed or sect for selection of individuals for its
ceremony. Generally, the leader of the (Nagabachcha) is called Jhankar, Ojha or Pujhari.
The Jaina Parsvanatha is represented either with a seven-hooded serpent expanding
over his head or as sitting on the expanded hoods of a serpent with many heads.

According to Jain legend, when Parsvanatha was engaged in devotion, his enemy
Kamatha or, Katha caused a great rain and thunder-stone to disturb him in his meditations.
The serpent king Dharanendra or Dharana with his wife Padmavati came to protect the
lord and shadowed his head with his seven hoods as an umbrella. Such sculptures are
found in the cave temples of Badami and Ellora and it has been noticed in Alakapuri-
Gumpha of the Khandagiri and Udayagiri.

From the above literary and archaeological information, it can be assume that there
may be more Jaina monuments and serpent image available in Western Orissa, and it
seems that there is a lack of excavation in Western Orissa, while most of the informations
and excavations regarding Jaina temple available in other part of Orissa in the period
under review.

The present study which is trying to dictate the in-depth information regarding
socio- religious cultural activities through proofs from the ancient monuments, where
there is information regarding Western Orissa from the primary sources.

References
1. Uttaradhyan Sutra, chapter XXIII Verses, P.45.
2. Ibid, pp. 46-47.
3. Khandagiri and Udayagiri hill situated near Bhubaneswar in Khurdha district.
4. Kumari Parvata identified as Khandagiri and Udayagiri.
5 Kalinga-jina refer to image of Rsabhanatha, the first Trithankara, N.K. Sahu, History of Orissa,
1980, Vol. I.
6. J.B.O.R.S. Vol. XIII. p. 221
7. R.D. Benerji, History of Orissa 1930, Vol. I, P. 61.
8. Ibid.
9. E.I. Vol. Ill, pp. 127–30 ff And S.N. Rajaguru, Inscription of 0rissa, Vol. II, pp. 24–88 ff.
10. E.I. Vol. Ill, pp. 212–221 ff And S.N. Rajaguru, Inscription of 0rissa, Vol. II, pp. 81–85 ff
Page 6
136
OHRJ, Vol. XLVII, No. 1
11. J.A. H.R.S. Vol. I, P. 228.
12. Hemulal Yadu, Daksna Kosal ki Kala (Hindi), 1990, P. 119.
13. Mani Kanti Sagar, Khandhron Ka Baibhav (Hindi), pp. 153–162.
14. Hemulal Yadu, Op. Cit. P. 28.
15. Bilaspur District Gazetter 1910, P. 255.
16. Indian Archaeology: A Review 1960–62, P. 61.
17. Mani Kanti Sagar, Op. Cit., pp. 153-154.
18. Hemulal Yadu, Op. Cit. P. 119–121.
19. Raipur District Gazetter 1973, P. 304.
20. Cunningham A.S.I Annual Report Vol. VII, p. 170.
21. J.P. Singhdeo, Cultural Profile of South Kosala,, 1984, P. 298.
22. Accordin to Jaina text Aryanga and Acaranga sutta also mentioned , Bengal District Gazetter
Singhbhum, 1910, P. 25.
23. V.Dehejia , Early Stone Temple of Orissa, 1979, pp. 103-104.
24. Even today large numbers or, tribes in this region are dependent upon the produce of slash and burn
type of agriculture. N. Pattaniak, Tribal Life in Orissa, 1982, pp. 93,103.
25. D.C. Sircar, Inscripton of Orissa, P. 263.
26. E.R.E. (ED.) James Hastings, Vol. XI, 1910, P. 400.
27. J.G. Buhler, On the Indian Sect of Jaina, translated by J. Burgeus, London , 1903, P. 63.
28. M. Bloomfield, the life and Stories of Parsvanatha, Baltimore , 1919, P. 118.
29. J.G. Buhler, On the Indian Sect of Jaina, translated by J. Burgeus, Op. Cit., P. 64.
30. N.K. Sahu, Utakal University, History of Orissa, Bhubaneswar, 1958, P. 39
.
Department of History
Central University of Hyderabad
Hyderabad-500046.
E-mail -Prasadrai bhoi (@ yahoo. co. i n
OGP–MP–PTS (T&C) 1–200–23-9-2004

Hathigumpha Inscription of Kharavela of Kalinga

Line 1) Salutation to the Arhats (Arihats = lit. 'Conquerors of Enemies,' i.e., Jinas). Salutation to all the Siddhas. By illustrious Kharavela, the Aira (Aila), the Great King, the descendant of Mahameghavahana, the increaser (of the glory) of the Cheti (Chedi) dynasty, (endowed) with excellent and auspicious marks and features, possessed of virtues which have reached (the ends of) the four quarters, overlord of Kalinga,

(L. 2) for fifteen years, with a body ruddy and handsome were played youthsome sport; after that (by him who) had mastered (royal) correspondence, currency, finance, civil and religious laws (and) who had become well-versed in all (branches) of learning, for nine years (the office of) Yuvaraja (heir apparent) was administered. Having completed the twenty-fourth year, at that time, (he) who had been prosperous (vardhamana) since his infancy (?) and who (was destined) to have wide conquests as those of Vena,

(L. 3) then in the state of manhood, obtains the imperial (maharajya) coronation in the dynasty of Kalinga. As soon as he is anointed, in the first (regnal) year (he) causes repairs of the gates, the walls and the buildings (of the city), (which had been) damaged by storm; in the city of Kalinga (he) causes the erection of the embankments of the lake (called after) Khibira Rishi, (and) of (other) tanks and cisterns, (also) the restoration of all the gardens (he) causes to be

(L. 4) done at (the cost of) thirty-five-hundred-thousands, and (he) gratifies the People. And in the second year (he), disregarding Satakamini, despatches to the western regions an army strong in cavalry, elephants, infantry (nara) and chariots (ratha) and by that army having reached the Kanha-bemna, he throws the city of the Musikas into consternation. Again in the third year,

(L. 5) (he) versed in the science of the Gandharvas (i.e., music), entertains the capital with the exhibition of dapa, dancing, singing and instrumental music and by causing to be held festivities and assemblies (samajas); similarly in the fourth year, 'the Abode of Vidyadharas' built by the former Kalingan king(s), which had not been damaged before ………..................... with their coronets rendered meaningless, with their helmets (?) (bilma) cut in twain (?), and with their umbrellas and

(L. 6) bhingaras cast away, deprived of their jewels (i.e., ratana, Skt. ratna, precious objects) all the Rathikas and Bhojakas (he) causes to bow down at his feet. Now in the fifth year he brings into the capital from the road of Tansauliya the canal excavated in the year one hundred-and-three of King Nanda ................... ......... Having been (re-)anointed (he while) celebrating the Rajasuya, remits all tithes and cesses,

(L. 7) bestows many privileges (amounting to) hundreds of thousands or the City-Corporation and the Realm-Corporation. In the seventh year of his reign, his famous wife of Vajiraghara obtained the dignity of auspicious motherhood ………….Then in the eighth year, (he) with a large army having sacked Goradhagiri

(L.8) causes pressure on Rajagaha (Rajagriha). On account of the loud report of this act of valour, the Yavana (Greek) King Dimi[ta] retreated to Mathura having extricated his demoralized army and transport.… …………….(He) gives……………..with foliage

(L. 9) Kalpa (wish-fulfilling) trees, elephants, chariots with their drivers, houses, residences and rest-houses. And to make all these acceptable (he) gives at a fire sacrifice (?) exemption (from taxes) to the caste of Brahmanas. Of Arhat ..................................

(L. 10) ..................(He) causes to be built . . . . a royal residence (called) the Palace of Great Victory (Mahavijaya) at the cost of thirty-eight hundred thousands. And in the tenth year (he), following (the three-fold policy) of chastisement, alliance and conciliation sends out an expedition against Bharatavasa (and) brings about the conquest of the land (or, country) ........ and obtains jewels and precious things of the (kings) attacked.

(L.11) .................. And the market-town (?) Pithumda founded by the Ava King he ploughs down with a plough of asses; and (he) thoroughly breaks up the confederacy of the T[r]amira (Dramira) countries of one hundred and thirteen years, which has been a source of danger to (his) Country (Janapada). And in the twelfth year he terrifies the kings of the Utarapatha with .................. thousands of

(L.12) .................. And causing panic amongst the people of Magadha (he) drives (his) elephants into the Sugamgiya (Palace), and (he) makes the King of Magadha, Bahasatimita, bow at his feet. And (he) sets up (the image) 'the Jina of Kalinga' which had been taken away by King Nanda .................. and causes to be brought home the riches of Amga and Magadha along with the keepers of the family jewels of ....................

(L. 13) .................(He) builds excellent towers with carved interiors and creates a settlement of a hundred masons, giving them exemption from land revenue. And a wonderful and marvellous enclosure of stockade for driving in the elephants (he)...... and horses, elephants, jewels and rubies as well as numerous pearls in hundreds (he) causes to be brought here from the Pandya King.

(L. 14) .................(he) subjugates. In the thirteenth year, on the Kumari Hill where the Wheel of Conquest had been well-revolved (i.e., the religion of Jina had been preached), (he) offers respectfully royal maintenances, China clothes (silks) and white clothes to (the monks) who (by their austerities) have extinguished the round of lives, the preachers on the religious life and conduct at the Relic Memorial. By Kharavela, the illustrious, an a layman devoted to worship, is realised (the nature of) jiva and deha

(L. 15) ................ bringing about a Council of the wise ascetics and sages, from hundred (i.e., all) quarters, the monks (samanas) of good deeds and who have fully followed (the injunctions) .................. near the Relic Depository of the Arhat, on the top of the hill, ............ with stones .............. brought from many miles (yojanas) quarried from excellent mines (he builds) shelters for the Sinhapatha Queen Sindhula. ................ .........................

(L. 16) .................Patalaka(?)………(he) sets up four columns inlaid with beryl……..at the cost of twenty-five hundred thousands; (he) causes to be compiled expeditiously the (text) of the seven-fold Angas of the sixty-four (letters). He is the King of Peace, the King of Prosperity, the King of Monks (bhikshus), the King of Religion (Dharma), who has been seeing, hearing and realising blessings (kalyanas)-

(L. 17) ................ accomplished in extraordinary virtues, respector of every sect, the repairer of all temples, one whose chariot and army are irresistible, one whose empire is protected by the chief of the empire (himself), descended from the family of the Royal Sage Vasu, the Great conqueror, the King, the illustrious Kharavela.