Mathura Lion-Capital Inscriptions

Mathura Lion-Capital Inscriptions of the time of Rajuvula (1-15 A D.) and Sodasa (10-25 A D)
Provenance: Mathura, U.P
Script: Kharoshthi
Ianguage: Prakrit

References: Bhagwanlal Indraji, J.R.A.S., N.S., XXVI, pp.542-44,

F.W. Thomas, Ep.Ind. IX, pp. 141 ff. Stan Konow, C.I.I. II, Pt. I. p.48, No. XV, Plates VI to IX, D-C. Sircar, Sel.Inss, I. pp.114 ff.
Text Group I
A(I)
1. महक्ष (त्र) वस रजुलस
2. अग्र-महेर्षि अयसिअ
3.कमुइअ धित्र
4. खर्र (र्ह ) ओमस्त्स युवरञ

5. मंत्र नददि ( = सि ?) अकस {ए }
A (ii )
6. सध मत्र अबुहोल {ए }
7. पित्रमहि पिश्प्रर्सिअ भ्र
8. त्र हयुअरन सध हन धि [त्र]
9. अतेउरेन होरक-प
10. “रिवरेन इश्र प्रद्रवि प्रत्रे
11. श्रे निसिमे शरिर प्रत्रिठवित्रो
12. भक्रवत्रो शकमुनिस बुधस
13. म (?) किहि (?) र ( =त ) य सश्प अ भुस वित
14. धुव च सघरम च चत्रु
15. [दि] श्रस सधस सर्व
16. स्तिवत्रन परिग्रहे ( ।। )

Footnote
1. From Ep.Ind. IX Pls-I-III, pp-136 ff., and C.I.I., II, Pl.III.
2. Sircar 5 13 13. Though is clearly legible if seen through a magnifying glass.
3.Kharaosta is from old Persian khshathra-osta, “the blessing of sovereignty”. Konow identifies him with Kharaosta, son of Art and Cunningham with Kharamosta, son of Artas, known from coins (Ep.Ind. IX, p. 139).

Footnote
Konow नद दिअकस तये ( = नद दिअकस्य तया ) i.e. of “Nada Daka”). Various interpretations of this section are:
(1) Thomas: By the Chief Queen of the Great Satrap Räjūla, daughter of Ayasi Komusa (masculine), mother of the Heir Apparent Kharaosta, Nadasi-Akasa (by name)”.
(2) Konow * “The Chief queen of the Mahakshatrapa Rajula, Ayasia Kamuia, the daughter of the yuvarāja Kharaosta, the mother of Nada Diaka, by her. ”
Kshatrapa is from old Persian, Khshathra-pavan, i.e. a provincial govermor. Saka, Mahakshatrapas generally associated their heirs-apparent in government as Kshatrapas. Rajula and Ranjuvula are different forms of the same name.
2. Konow: “her brother Hayuare with his daughter Hana.”
3. Konow: harem and the alms-lord chapter.” He thinks होरक = होर मुर्त, a Scythian rendering of skt. दानपति D.C Sircar compares the term with the Arabic and Persian word hur. meaning a virgin’ or ‘a celestian virgin”
4. Bühler: निसिम = नि: सम = स्तूप
Thomas = a stupa outside the boundary ( सीमा)
5. Reading and interpretation of entire line is doubtful.
6. Konow reads the inscription in the following order: A (i) and (ii). E line 1, E (a), E lines 2-4, (b), B lines 1-2, c. B line 3, D.M, I, J lines 1-2, H(a), H, K and L, F,G, J(3), N, O, P,Q,R,J(a)

C
1. कलु -अ
2. वरजो
D
1. नउलुदो
Group II
1. महाक्षत्रवस
2. वजुलस्य पुत्र
3. शुडसे क्षत्रवे
E
1. खरओसतो युवरथ
E(a)
1. ध्रगमि कमुइओ
2. खलमस कुमर
3. मज कनिठ
4. समन मोत्र
E(b)
1. क्र करित
K & L
अयरिअस
H
गुहविहरे
H (a)
धमदन
F
1. बुधि लस नर्करअस
2. भीक्षु सर्वस्तिवत्रस
G
1. महछत्रवस्य कुसलअस पदिकस मेव किस
2. मिथिकस छत्र वस पुयए

Footnote

1. Patika has been identified with Patika, the son of Liaka Kusulaka, mentioned in the Taxila Copper Plate Inscription of the year 78, see infra.No. 51. Thomas compared
the name Mevaki with the Scythian name Mauakes, and further with Moga or Maues; See Konow, C. II. p. 45. All these individuals figuring in this inscription as donors and recipients of merit seem to have been inter-related. But D.C. Sircar regards Kusulua Patika of this inscription as the father of Liaka Kusulaka and grandfather of Mahadanapati Patika of the Taxila Copper Plate Inscription of the year 78 (i.e. 21 A.D.), since in his record of a later period Patika is depresented as only a donor (महादानपति)
Under his father, Llaka Kusulaka, who was only a Kshatrapa. The present record is not only earlier than Taxila Copper Plate Inscription of the year 78, but also than Mathura Votive Tablet Inscription (infra No. 46) of the year 72
(A.D. 15) when Sadaaa was a Manakshatrapa. Here he is only a kshatrapa, while Kusulua Patika is a Mahakshatrapa. Hence the latter belongs to a couple of generations earlier than the Patika of the Mathura Copper Plate Inscription of the year 78.

Group III
1. क्षत्रये शुडिसे
2. [इमो] पद्रवि
3. प्रत्रेश्रो
I
1. येयउदिन कथवरो बुसप –
2. रो कथ
3. वरो
4. वियउ
ज़ (1 and 2)
1. वं र पुरे (ण) पलि छिन
2. निसिमो करित [ नियत्रित्रो ?
J 3
1. सर्वस्तिवत्रन परि ग्रहे
N

अयरिअस बुधिलस नक्ररक्रस भिखु-

2. स सर्वस्तिवत्रस पग्र
3. न महसघिअन प्र
4. म ञ वित्र वे खलुलस
Footnote

1. D. C. Sircar reads विय उर्व पलि छिन rendering it into sanskrit as,विजयोर्व परीक्षिणा ( तदारुप – पुरूषेण )

and makes it as the subject of
नि: सीम: कारित: निर्यातित: – दत्त
But पुरे (the loop of medial) is clear underneath प ) is quite legible. Hence Konow’s reading and interpretation, viz., “limited by urvarapura is more plausible. He too, has missed उ mātrā in पुरेण

O.

1. सर्वबुधन पुय धमस
2. पुय सघस
P
1. सर्वस सक्रस्त
2. नस पुयए
Q .
1. खर्दअस
2. क्षत्रवस
R . 1. रक्षिलस
2. कोनिनस ( I )

J (a)

1. खलश्चमु
2. शो

संस्कृत छाया

Group I
A(i) महाक्षत्रपस्य राजूलस्य अग्र-महिषी (-महिष्या), आयसे: कामुप्या : दुहित्रा खरमस्तस्य युवराजस्य मात्रा, नदसिय कसया
A(ii) सार्द्ध मात्रा आबुहोल्या, पितामहया पिश्पस्या, भ्रात्रा हयुयरेण सार्द्ध हना दुहित्रा, आन्तः पुरेण होरका -परिवारेण ( = अन्तः पुरस्य स्त्री-संधन च ) अस्मिन् पृथिवी- प्रदेशे नि: सीमे ( = स्तूप )

B. बहि:स्थ तत्संलग्ने तत्स्वत्वके च स्थाने शरीरं ( = देहावशेष : ) प्रतिष्ठा पितं भगवत: शाक्यमुने : बुद्धस्य,
अभ्युत्सप्रित : ( = उत्था पितः = कारित:) स्तूप: च संघारामः च चातुर्दिशस्य सङ्घस्य सर्वास्तिवादानां ( = वादिनां ) परिग्रह ( = -ग्रहाय ) ||
C कालयुय्यवरज

D नवूलूद: (इति नवकर्मिक:)

Group II
B महाक्षत्रपस्य राजूलस्य पुत्रशोडाशे क्षत्रपे ( सति )
E and Ea ) खरवस्त: युवराज : ध्रगमि च कामूयीयौ, खलमस: कुमार : मज : कनिष्ठ: ( च ) समनुमोद
E(b) का : ( वक्ष्यमाणस्य धर्मदानस्थ )’ कारितम्
K and I आचार्यस्य बुद्धदेवस्य ( शिष्येण ) उदयेन आजिमिंत्रस्य ( यदा आयिमे:
H, H(a). – गुहा – विहारे धर्मदानं

F बुद्धिलाय नागरकाय ( = नगर – वासिने) भिक्षवे सर्वास्तिवादाय ।
G महाक्षत्रपस्य कुसुलकस्य पतिकस्य, मेवके: मियिकस्य च
क्षत्र पस्य पूजायै ।

Footnote
1. Inhabitant of the ancient city of Nagara or Nagarahāra, modern Jalalabad on the Kabul river. Konow, C.I.I., p. 45, identifies Buddhila with Acharya Buddhadeva, mentioned earlier in the inscription, since the former is
a regular short form of the latter.
2. D.C. Sircar, p.119, regards “Kusulakasya” and “Mevakeh” as patronymics, meaning respectively” (Patika) son of Mahakshatrapa Kusulaka” and “(Miyika) son of Mevaki. Kusubua Patika has been identified with Patika, the son of Liaka Kusuluka, mentioned in the Taxila CopperPlate Inscription of the year 78; see infra, No. 51.

Group III

क्षत्रप शोडाशे ( शासति ) अर्थ पृथिवी-प्रदेश:
I,J ( 1 and 2) विजयोदीर्णम् (इति) स्कन्थावार:, पुसापुरम् ( इति ) स्कन्थावार: विजयोव्ररपुरेण परीक्षिणा निःसीमः ( = स्तूप-सीमाया : बहि: स्थित ) कारित: नियातित: ( दत्त: च )

J(3) सर्वास्तिवादानां ‘ ( वादिनां ) परिग्रहे ,
N आचायाय बुद्धिलाय नागरकाय भिक्षवे
सवास्तिवादिने प्राग्राणां माहासडि·धकाना प्रामाण्य वित्त्वे खलूराय ( मल्लभुवे = निकषसदृशाय) ।।
O सर्व- बुद्धाना’ पूजा धर्मस्य पूजा ।
सड़ घस्य पूजा ।
P सर्वस्य शक-स्थानस्य ( शकदेशस्य ) पूजायै ।
Q R खर्दकस्य क्षत्रस्य (पूजाये ) । रक्षिलस्य क्रोणिनस्य च पूजायै ।।।
J (a) खलशमुश : (इति नवकर्मिक: )

Footnote

D.C. Sircar : विजयोर्व परीक्षिणा ( तदाख्य पुरुषेण ),
Thomas “an exercise ground in the nature of proof to the vanguard of the Mahasamghikas. Mahasamghikas were
a Budhist sect antagonistic to the Sarvāstivādin sect. But konow C.I.I., p.46, interprets the phrase as प्रमा झपयितुम “to teach the foremost Mahasamaghikas

English Translation 

Group 1
By Nadasiyakasa the chief queen of the Mahakshatrapa Rajula, daughter of Ayasi Komusa (or Kamui) and mother of the Yuvaraja Kharaosta, together with her mother Abubola, Paternal
grandmother Pispasi, her brother Hayuara with (his) daughter
Hana and the group of Ladies of (his) harem, was established in
this piece of land. which is just outside (samgharama) border
the body relic of the Lord sakyamuni, the Buddha, for the welfare
and salvation of all, also the stupa and the samgharama was
erected for the acceptance of the order of the four quarters, of the Sarvastivadins. Nauluda the younger brother of Kalui (was the Officer incharge of new constructions.
Group 2
When Sodasa, Son of Mahakshatrapa Rajula was the Kshatrapa, and Kharavesta, the Yuvaraja (heir apparent)
and Dhragami both sons of Kamuyi, Khalamas the Kumara (prince)
and Maja the youngest,were the supporters (of the Dharmadana
referred to below) the pious gift (dharmadana) has been caused
to be made by udaya (the pupil of) Acharya Buddhadeva in the
Guhavihara (cave monastery) of Ajimitra ( for the acceptance)
of the Sarvastivadi monk Budhila, a resident of Nagara, for
the honour of tha Great Satrap Patika, son of Kusulaka and of the Kshatrapa Miyika son of Mavaki.
Group-III
Sadasa being the Kshatrapa, this piece of land, namely Vijayodirna encampment, Pusapura encampment was caused to be made outside the boundary of the stupa and
granted (or donated) by the surveyor of Vijayorvapar (or by the surveyor namely Vijayorvaputra), for the acceptance of the Sarvastivadas to Sarvastivadi monk Acharya Buddhila of Nagara,
and tha exercise ground for understanding the logic of
proofs to the vanguard of the
Mahasamghikas.
Honour to al the Buddhas Honour to the Dharma. Honour to the Sangha. For the honour of the entire
Sakasthana.
For the honour of the Kshatrapa Khardaka, of
Rakshila, and of Kronina.
Khalamusa is the officer incharge
of new Constructions.

References: Bhagwan lal Indra J.R.A.S. N.S. XXVI Pp.542-44
F.W. Thomas, Ep:ind IX Pp-141
Sten Konow C I.I Pt 1 page 48, No. XV, Plates VI to IX
D-C.Sircar, Sel.Inss Pp-114. ff.
Group 1
Kharosta is old Persian word which means “The blessings of sovereignty” Konow identifies it with Khrosta son of Arta and Cunningham with Kharamosta Son of Artas (From Coins)

Konow of Nada Diaka. Various interpretations of this section are
Thomas: By the Chief queen of the Great Satrap Rajula, daughter of Ayasi Komusa (masculine), mother of the Heir Apparent Kharaosta, Nadasi-Akasa (by name)
(ii) Konow: The Chief queen of the Mahākshatrapa Rajula, Ayasia Kamuia,
tha daughter of the yuvaraja Kharaosta, the mother of Nada Diaka, by her.”
Kshatrapa is from old Persian, Khshathra-pavan, i.e A provincial governor

Saka, Mahakshatrapas generally associated their heirs-apparent in government as Kshatrapas.
Rajula and Rajuvula are different foms of the same name.
Konow: her brother Hayuara with his daughter Hana.
Konow: Harem and the alms-lord chapter
Patika has been identified with Patika, the son of Liaka Kusulaka, mentioned in the Taxila Copper Plate In inscription
of the year 78 See infra, No. 51
Thomas compared the name Mevaki with the Scythian name Mauakes,
and further with Moga or Maues
See Konow C.I.I Page 45.
All these individuals figuring in this inscription are donors and recipients of merit, seem to have been
inter-related. But D.C. Sircar regards Kusulua Patika of this Inscription as
the father of Liaka Kusulaka. and grand father of Mahadanapati Patika of the copper plate Inscripiton of the year 78. (21AD) represented as only a donor under his father Liaka Kusulaka, who was only Kshtrapa. The present record is not only earlier than Taxila Copper
Plate Inscription of the year 78, but also than Mathura Votive Tablet Inscription (infra No, 46) of the year
72 (A-D. 15) when Sodasa was a Maiakshatrapa. Here
he is only a kshatrapa, while Kusulua Patika was a Manakshatrapa, Hence the latter belongs to a couple of
generations earlier than the Patika of the Mathura Copper Plate Inscription of the year 78.
Group 2
Inhabitant of the ancient city of Nagara or Nagarahara, mod. Jalalabad on the Kabul river.
Konow C.I.I page.45,
identifies Buddhila with Acharya Buddhadeva, mentioned
earlier in the inscription since the fomer is a regular short form of the latter.

D.C. Sircar page119, regards “Kusulakasya and “Mevakeh as
patronymics, meaning respectively (Patika) son of
Mahakshatrapa Kusulaka and “( Miyika) son of Mevaki.
Kusulua Patika has been identified with Patika the Son of Liaka Kusuluka, mentioned in the Taxila Copper
Plate Inscription of the year 78 (see infra, No 51)

Group 3
D.C. sircar reads it & renders it into
Sanskrit and makes it as the subject
But the loop of medial is clear underneath. It is quite leglble.Hence Konow’s reading and interpretation
viz. limited by irvarapara” is more plausible. He too has missed matras in puren.
Thomas an exercise on ground in the nature of proof to the vanguard of the Mahasamghlkas. Mahasamghlkas were a Buddhist sect antagonistic to the Sarvastivadin sect.
But Konow C.I.I Page.46, interprets the phrase which means “To teach the foremost Mahasamghlkas the truth“
Modern Seistan
Fleet and Hultzsch take it as
Gift of Sarva in honour of his home.
Barth interpreted it as “Of Sava” native of Sakasthana, to her homage.