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The Naneghat cave inscriptions have been dated by scholars to the last centuries of the 1st millennium BCE. Most scholars date it to the early 1st-century BCE, some to 2nd-century BCE, a few to even earlier. [4] [5] [6] Sircar dated it to the second half of the 1st-century BCE. [20] Upinder Singh and Charles Higham date 1st century BCE. [21] [22]
English: The Naneghat Sanskrit inscriptions were eye-copied by Sykes in 1833 and published in 1837. These Brahmi script inscriptions are found in a cave the Western Ghats, Maharashtra. Sykes guessed in 1837 these were Buddhist inscriptions. The first translation was published by Georg Buhler which showed that these were Hindu inscriptions.
On top of Naneghat pass are caves, ancient ones. One of them is large and has panels of ancient Sanskrit inscriptions in Brahmi script. Generally dated to about the 2nd century BCE (3rd or 1st according to some). These were sponsored by a Satvahana Queen. Her inscriptions are considered as among the oldest surviving Hindu inscriptions.
Simuka is mentioned as the first king in a list of royals in a Satavahana inscription at Naneghat. [4] The various Puranas have different names for the founder of the Andhra dynasty: Shishuka in Matsya Purana, Sipraka in Vishnu Purana, Sindhuka in Vayu Purana, Chhesmaka in Brahmanda Purana, and Shudraka or Suraka in Kumarika Khanda of Skanda Purana. [11]
The following is a list of Jain inscriptions. Inscriptions at a Udaygiri-Khandagiri 2nd-1st-century BCE Jain rock cut cave, Odisha. Location Period Citation
The oldest inscription is a version of Ashoka edicts, while the last and third inscription is of Skandagupta. The Rudradaman inscription is near the top, above the Ashoka edict. [3] It is dated to shortly after 150 CE. [1] The inscription has twenty lines, of different lengths spread over about 5.5 feet high and 11 feet wide.
However, an inscription dated to his 24th regnal year has been found at the Nashik cave. The inscription mentions his mother as jiva-suta ("having a living son"). D. C. Sircar interpreted this to mean that the king was ill, and the term jiva-suta was intended to assure the people that the king was alive, while his mother ran the administration ...
His other significant non-fiction works include, Prachin Mudra (1915), The Palas of Bengal (1915), The Temple of Siva at Bhumara (1924), The Paleography of Hati Gumpha and Nanaghat Inscriptions (1924), Bas Reliefs of Badami (1928) and The Haihayas of Tripuri and their Monuments (1931).