Page:The Buddhist Antiquities Of Nagarjunakonda MASI 54 Longhurst A. H..djvu/17

4 for me while I was on furlough, to visit Nagarjunakonda and ascertain the extent of the site and its possibilities. Although his visit lasted only a week or two, he found no less than eighteen inscribed pillars, two ruined apsidal temples and several sculptures, showing that the site was rich in Buddhist antiquities and well worth the cost of excavation. During the same year Dr. Hirananda Sastri, the late Government Epigraphist, visited the site and had estampages prepared of all the inscriptions discovered, these were forwarded to Professor Vogel of Leiden University, who at Dr. Hirananda Sastri's request, very kindly undertook the laborious task of editing the inscriptions in the Epigraphia Indica, Vol. XX, 1931. On my return from leave in 1927 systematic explorations were commenced at Nägārjunakonda and I completed the excavations in February 1931. The discoveries include a number of ruined monasteries, apsidal temples, stūpas, inscriptions, coins, relics, pottery, statues, and over four hundred magnificent bas-reliefs in the Amaravati style and belonging to the same period.

The historical information furnished by the inscriptions is very meagre. These records belong to the Southern Ikhāku dynasty who were ruling in the Andhra country in the second and third centuries A.D. It is interesting to meet with a line of kings settled in the Andhra country claiming descent from Ikhäku, the 'mythical progenitor of the famous Solar dynasty of Ayodhyā. It is well known that not only Rāma belonged to that illustrious house, but the Buddha too, is called a scion of the same race. It is clear from the inscriptions that these Southern Ikhākus were rulers of considerable importance, as they formed matrimonial alliances not only with the Mahārājas of Vanavāsa (North Kanara), but also with the kings, presumably the descendants of the Satrap Chashtana, who resided at Ujjayini in Central India. A curious fact about them is, that while the kings followed Brahmanism and performed Vedic sacrifices, their consorts were devotees of Buddhism and erected monasteries and temples in honour of the Buddha at Nägarjunakonda. The male members took no active part in the foundation of the religious monuments of Nägarjunakonda. They owed their existence to the piety of certain queens and princesses belonging to the royal house of Ikhāku, the principal founder being princess named Chămtisiri who is praised for her munificence in a passage which recurs in not less than nine of the pillar inscriptions belonging to the Great Stūpa, or Mahă-chetiya as it is called in the inscriptions, and which was founded (or perhaps rebuilt), by the lady in question in the sixth year of the reign of King Siri Vira-purisadata. Chămtisiri was, moreover, the foundress of an apsidal temple and a monastic hall built close together on the eastern side of the Great Stūpa. This is recorded in a long inscription engraved on the stone floor of Temple No. 1. (Plate IV.) The pillar inscriptions of the Great Stūpa acquaint us with three more noble ladies who were associated with Chămtisiri in her pious works. Another important inscription was found inscribed on the stone floor of a ruined apsidal temple situated on the top of a small rocky hill about 2 furlongs to the east of the Great Stūpa, and known locally as Nāharāļļabõdu, and which contains the most important group of monastic buildings, including two monasteries, three apsidal temples built of brick and plaster, and the remains of two stūpas.