Buddhist Monument at Sanchi, Sanchi Stupa No. 1, through Inscriptions, /साँची स्तूप, Sanchi, Madhya Pradesh.

The visit to this Sanchi Stupa No. 1, the Buddhist Monument at Sanchi and a UNESCO Heritage Site was a part of the “Bhopal, Udayagiri Rock Cut Caves, Bhimbetka Rock Shelters, Sanchi, Bhojpur, and Khajuraho – of Madhya Pradesh Heritage Walk” organized by the எண்திசை வரலாற்று மரபுநடைக்குழு, between 25^th and 28^th December 2024.

Needless to say the Epigraphical Records provide very authentic and important information about the antiquity and historicity of the place and its structures. The paleography of inscriptions makes it possible to assign a chronological framework for various stages of their construction. Apropos, at Sanchi Stupa complex, there are several Epigraphs inscribed on the various architectural parts of the edifice including pradakshina path (circumambulation path), vedika, torana, pillars, and reliquaries indicating their appurtenances. The details of the inscriptions are taken from the website... I extend my sincere thanks to SCRIBD.

These records range from 3rd Century B.C. to 8th Century CE. in Brahmi script. They provide significant information on various types of people from different places, their contribution to the construction and maintenance of the establishment, the prevalence of religion at this holy spot, restrictions, and a charter from the Royal authority.

There are four types of Epigraphical Records at Sanchi Hill.

Royal Edict- It occurs in the form of a declaration of Mauryan emperor Asoka on a pillar having a polish characteristically

ascribed to the Mauryan period.

Historical Data - Such types of records refer to the important contribution of the Buddhist establishment and its maintenance.

Informative - These inscriptions refer to the very important information regarding the antiquity and ancient names of the place. They also mention dos and don’ts (warnings) towards the religious structures.

Donative/Votive - There are many Brahmi inscriptions noticed on the pradakshina path (circumambulation path) and vedika mentioning the names of the pious donors or guilds in Brahmi script along with their father or mother’s name or native place. Sometimes profession of the donor is also mentioned.

(I)- Royal Edict- Asokan Pillar Inscription

It consists of eight lines, the opening line is lost and some letters of lines 2, 3, and 6 are missing.

Subject matter - Penalty for schism in Buddhist Sangha (Sangha bheda), Asoka says “whoever, be it monk or be it nun, creates a division in the Sangha shall be made to wear white robes and to reside outside the Sangha avasa (monastery)”. He further directs that this order should be carried out in the future by his descendants, as it was his wish that the united Sangha might long endure.

Text

1.-----------------

2.[y]a bhe[da] [gh]e mage kate

3.(bhi) khuna[m]ca bhi[khun]inam c[a]ti puta-pa

4.(po) tike cam[da]ma-[su]ri[yi] ke ye Sangham

5.bhakhati bhikhu va bhikh[ni]va odata-

6.ni dus[an]i sanam (dhapa)yitu ana-[va]-

7.sasi va [sa] petaviy[e]icha hi me kim

8.ti sanghe samage cila-thitike siya ti

Translation- The (split-up) Sangha both of monks and of nuns, has been made one united whole. As long as (my) sons and great-grandsons (shall shine), the monk or nun who creates division in the Sangha shall be made to put on white robes and to reside out of residence (Sangha). For what is my desire? – That the Sangha as a united (body) may long endure.

(II) Epigraphical Records of Historical Data

The South Gateway of the Stupa 1 depicts an inscription on its top architrave wherein a stupa is carved in the center and on the dome of it, the inscription is inscribed.

1.rano Siri Satakanisa

2.avesanisa vasithiputasa

3.Anandasa danam

Translation

“Gift of Ananda, the son of Vasithi (Vasishthi) the foreman of the artisans (avesanin) of Rajan Sri Satakani”.

On the same gateway,  there is another important inscription on its left pillar mentioning the decoration of the gateways (toranas) by the ivory carvers (dantakaras) of Vidisa.

Text

Vedisa Kehidantakarehirapakam mankata

Translation

Decoration by the ivory-workers of Vidisa

(iii) Informative

Sanchi hill- In early Brahmi inscriptions as Kakanava, Chandragupta II as Kakanada-bota, and in 8th Century epigraphs as Bota-Sriparvata. In this category, an important inscription occurs on East Gateway’s left pillar above the elephant capital on the stone block which bears the representation of a standard bearer holding aloft a banner adorned with the Triratna symbol in relief. The inscription is as follows.

1.[yo]ito Kakana[va]to torana va

2.upadeya upada[peya] va anam vaacariya-kulam

3a.samkameya so ma-

3b. ti-ghatinab piti-ghatina

4a. arahamta-ghatina

4b.gha-bhe(dina)

5a.rudhir-upayakanansa

5b.nasa papa

6. karina sav[e]ma patipaye

He who dismantles or causes to be dismantled, an arch or a rail of this Kakanava, or causes to be transferred to another Church (Acharya-kula), (shall incur the sin) of the murderers of mothers, murderers of fathers, murderers of Arhats, of those who create a schism in the Community, and of those who cause bloodshed…..all such sinners (shall live in dirt).

Gupta Period Inscription

It occurs on the outer face of a crossbar on the south side of the East Gateway. The complete inscription is in Sanskrit and written in prose. It refers itself to (Gupta) the year 131 i.e.450-451 A.D. the 5th day of the month Asvayuj (Sept.- Oct.) and records an endowment of sixteen gold coins (dinaras) to the Buddhist community residing in the monastery at Kakanada bota (Sanchi) namely twelve coins for feeding a monk day by day and three coins for the Jewel –House (Ratna-griha) and one for the place of the Four Buddhas (catur- Buddh-asana), in both cases for maintaining lamps. The grant is made by the upasika Hariswamini, the wife of the upasaka Sanasiddha.

Text

01.S[iddha]m[II*] Upasaka-Sanasiddha-bhayyaya upasik(a*)-Hariswaminiya mata

02.pitaram-uddisya Kakanadabota-sri-mahavihare caturddisay-aryyasam-

03.ghaya akshaya-nivi data dinara dvadasa [I*] esham dinaranam ya vriddhi-

04.r-upajayate taya divase-divase samgha-madhya-pravishtaka-bhikshurekah bhoja-

05.yitavyah [I*] Ratna-grihe=pi dinara-trayam dattam [I*] (ta)d-dinaratrayasa vri(d*)dhya ratna-grihe

06.bhagavto Buddhasya divase-divase dipatr- ayam pravalayitavyam [I*] Catur-Buddh-asa

07.ne=pi dattah dinara ekah [I*] tasya vriddya catur-Buddh-asne

bhagvato Buddhasya

08.divase divase dipah pravalayitavyah [I*] Evam=esh=akshyanivi

09.acandr-arkka-sila-lekhya svamini-Sanasiddha-bharyayyaya

10.upasik(a *)-Harisvaminya pravarttit iti [I*]

11.Samvat 100 30 1 Asayug-di 5

Translation

(Lines 1 to 4)- Perfection! By the lay worshipper Hariswamini, the wife of the lay worshipper Sanasiddha, twelve gold coins (dinaras) are given for the benefit of (her) parents (as) a permanent endowment, to the order of the faithful, (assembled) from the four quarters, at the Great Monastery of Kakanada-bota with the interest that accrues from these gold coins, day by day one monk from among the order should be fed.

(Lines 5 to 6)- Also, three gold coins are given at the Jewel house. With the interest of these three gold coins, day by day three lamps of Lord Buddha should be lit in the Jewel house.

(Lines 6 to 8)- Also one gold coin is given in the place where (the images of ) the four Buddhas are seated. With the interest of this, day by day a lamp of Lord Buddha should be lit in the place where (the images of) the four Buddhas are seated.

(Lines 8 to 10)- Thus this permanent endowment,- written upon stone (to ensure) for the same time as the moon and sun,-has been established by the lay worshipper Hariswamini the noble lady wife of Sanasiddha.

(Line 11)-The year 100 (and) 30 (and) 1; (the month) Asvayuj; the day 5.

(IV)-Donative Inscriptions

As stated donative or votive inscriptions are found on the architectural parts of the Buddhist Stupa, they are votive in character and briefly mention the names and places of origin of donor individuals. Besides, they provide the following information significantly-

Religious status- Monks as bhichu or bhikhu and nuns bhichuni or bhikuni, Thera, i.e. Venerable, Bhadat, i.e., Most Gentle, Bhanak, i.e. Reciter of texts, Dhamakathika, i.e., Preacher of the Law, Vinayak, i.e., Teacher, Sapurisa, i.e., Saint.

Occupational Status- Householder (Ganapati), bankers (Sethi), merchants (vanija), Foreman of artisans (avesani), royal scribe (Rajalipikara), surveyor (rajuka), a writer (lekhaka), masons (vadhaki), artisans (kamika), cloak-seller (pavarika) and a weaver (sotika).

Place names- Kurara or Kuraghara (Kurargriha) Ujeni, i.e. Ujjayini or Ujjain, Vidisa or Besnagar or Vidisha in Malwa, Nandner near Tonk, Tubavana or Tumbvana i.e. Tumain near Gwalior, Erakina i.e. Eran near Sagar, Patitthana i.e.Pratishthana or Paithan in Aurangabad district.

Northern Gateway Railing- Towards the left of the entrance, on the left pillar.

Text: Vedisa Arahatarakhita [sa] danam

Translation- The gift of Arhatrakhita (Arhadrakshita) from Vedisa (Vidisha).

Text -Kakanaye Bhagavato pamano-lathi

Translation - The (height) measuring staff of the Bhagavat, i.e. the Buddha, at Kakanaya (Kakanava).

Text- Tubavana gahapatino Patithiya hnusaya Vesamanadatay[e] danam

Translation- The gift of Vesamanadata (Vatsaravanadatta) daughter-in-law of Patithiya (Pratishthita) householder from Tumbvana (Tumbavana).

Text On a rail pillar (outside)- Ujeniye Dhamakanam danam

Trans- The gift of Damakamakas of Ujeni (Ujjayini)

Text on a coping stone (outside) - Budharakhitasa bhichuno Ujenakasa danam

Trans- The gift of the monk Budhrakhita of Ujjayini.

Inscribed Yasthi, Panguraria. The inscription refers to the donation of the yashthi with chhatravali by the nuns including Dharmarakshita, Arhay, and Ata from Koramika for the installation in the Mahastupa. On Northern Gateway in a coping-stone (outside) –

Text - Sagharakhitaya Koramikaya bhichunia danam

Translation- The gift of the nun Sagharakhita (Samgharakshita), a pupil of Koramika, it is significant to note that Koramika's name appears on the yashthi (pillar) recovered from Panguraria Stupa as well. Koramika seems to be a Buddhist monastery.

There is another reference to Koramika on Stupa no.2, Northern Gateway, on a railing pillar inside –

Text No-1. Dhamara[khita]ya…….

Text No-2. danam Korami[kaya ate]vasinina

Translation- The gift of Dhamarakhita (Dharamarakshita)

the female pupil of Koramika.

On East Gateway in a coping-stone (outside)

Text- Idadatasa pavarikasa danam

Translation- A gift of Idadata (Indradatta) a cloak-seller.

On a cross-bar (outside)

Text- Erkina Satilasa danam

Translation- The gift of Satila from Erakina or Eran near Sagar

Ref: CLICK HERE 

LOCATION OF THE SANCHI STUPA-1: CLICK HERE

--- OM SHIVAYA NAMA---