Topic:

Bhattipro
lu Relic
Casket
Inscriptio
n

Subject: Epigraphy
CIA II Assignment

By
Deepika Iyer 009
MA AIC Part 1

Inscribed lid of stone reliquary

Project Report On
Bhattiprolu Relic Casket Inscription

BY
Deepika Iyer 009
MA AIC Part 1

Under the Guidance of:

Prof. Siddhi Deshpande

A paper submitted under the partial fulfillment for the subject

Epigraphy for SEMESTER 1

17

St. Xaviers College Autonomous, Mumbai

Acknowledgement

I would like to firstly thank Prof. Siddhi Deshpande for giving me an opportunity to get
insight in the field of the Epigraphy and learn and understand about inscriptions. I would
like to thank my classmates for their support. I would like to thank the librarian and staff
members for helping me getting references. I would also like to thank my friends and family

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who have helped me collectively.

Table of Content

Sr No.
1

Content
Bhattiprolu Relic Casket Inscription:

Page No.
5

2
3
4
5
6

Location
Time Period
Content
Difference between Ashokan Inscription and Bhattiprolu inscription
Archaeologists and Epigraphist who studied Bhattiprolu Inscription
Paleographic Changes

6
10
15
16
17

7
8

Conclusion
Bibliography

21
22

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Notes on Illustrations

Sr No.

Illustrations

Page No.

1
2
3
4
5
6
7

Inscription 1
Inscription 2
Inscription 3
Paleographic Changes 1
Paleographic Changes 2
Paleographic Changes 3
Paleographic Changes 4

7
8
9
17
18
19
20

Bhattiprolu Relic Casket Inscription

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Location

Bhattiprolu is considered as a holy village in Guntur District of Andhra Pradesh. It is 28 Km

from Tenali and approximately 15 minutes drive from Repalle or nearby Tenali-Repalle
railway station. Bhattiprolu, was earlier known as Pragatipura / Pratipalapura (an ancient
Buddhist town). This sacred place has its roots in the famous Sala Kingdom era; preceded
Andhra Satavahana.
Buddhist mounds were provincially prominent as Vikramarkakota Dibba. The stupa was
vandalized during the 18th Century. During the first excavation, a proof of existence of the
Republican Kingdom of Kubera Raja was found from the inscription. King Kuberaka used to
reign over Bhattiprolu around 230 BC
The village has Buddhist Stupa, 1700 square yards in area, 132 feet in diameter, parts of
which were destroyed in the nineteenth century. Three gaskets containing relics and jewels
were found there which include nine inscriptions in the Pali language and characters
resembling Asokas inscriptions.
This

stone

casket

is

considered

to

be

the

Rosetta

stone

of

South

as Tamil and Asokan Brahmi scripts are incised side by side enabling correlation.

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Time Period

India

Excavations that started in the year 1870 by Boswell, Sir Walter Elliot, Robert Sewell,
Alexander Rea, Buhler continued till 1969 and were carried out by R. Subrahmanyam.
According to Buhler, the Bhattiprolu inscription holds an intermediate position between the
alphabets of Ashokan Edicts on one side and the inscriptions of Hathigumpha, Nanaghat and
Bharahut-Torana. It is closely allied to first than to the second. On this proof, they cannot
placed later than 200 B.C., but may be somewhat earlier.
If this estimate is correct, their characters prove, indeed it is a probable by facts connected to
with Ashokan Edicts that during the 3 rd century B.C. several well marked varieties of the
South Maurya alphabet existed; it represents a system which must have had a longer history.
But Boswell of East India Company in 1870 first excavated the stupa, dating back to 3rd
Century BC and surrounding structures to 4th Century BC, where he found one of the ancient
towns and stupa. In 1892 when excavations were undertaken by Alexander Rea, three carved
stone relic caskets enclosing crystal caskets, relics of Buddha and jewels were found.
The stupa was found to be 40 meters in diameter with an additional basement of 2.4 meters
wide running all around. The most significant discovery is the crystal relic casket of sarira
dhatu of the Buddha from the central mass of the stupas. The Mahachaitya (great stupa)
remains of a large pillared hall, a large group of ruined votive stupas with several images of
Buddha, a stone receptacle containing copper vessel, which in turn, contained two more, a
silver casket and within it, a gold casket enclosing beads of bone and crystal were found.
But some state that the stupas date back to before the beginning of common era. In the middle
of second century B. C.

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Inscription

17

17

17

Content

Transcripts and Translations of the inscriptions.

Inscription 1.
(A.) Kurapituno cha Kurama[t]u cha Kurasha Sivafsha] 3 maiusam-mnati
phaligashamugam4 cha Budhasariranarh nikhetu [ll].
(B.) Banavaputasha Kurasha shapitukasha majusa [II].
(Nos. I and II are incised on the rim of the lower stone of the first casket.)

Translation of inscription 1
"By the father of Kura, the mother of Kura, Kura (himself) and Siva (Siva), (has been
ordered) the preparation of a casket and (has been given) a box of crystal in order to deposit
some relics of Budha
" By Kura, the son of Banava, associated with his father (has been given), the casket.

Inscription 2.
Utaro Pigahaputo kanitho

Translation of inscription 2

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" Utara (Uttara), the youngest son of Pigaha (Vigraha).

Inscription 3.
1. Gothi
2. Hiranavaghava
3. V[u]galako K[a]laho
4. Visako Thorasisi
5. Samano Odalo
6. Apaka . Shamudo
7. Amiga [h]o Kuro
8. Satugho Potako [P]oto Alinaka
9. V[a]runo Piga[la]ko Koshako
10. Suto Papo Kabherakh[o] [Ga]e]ko
11. Samana[d]asho Bharado
12. Odalo Thoratiso Tiso
13. Gilano Jambho
14. Pudara (?) [B]ubo
15. Galavata . . (?) Janako
16. Gosalakanam Kuro
17. Uposhathaputo Utaro
18. Karahaputo [||]

Translation of inscription 3
"The Committee (consists of) : Hiranavaghava (Hiranyavyaghrapad) Vugalaka
(Udgaraka), Kalaha, Visaka (Visvaka), Thorasisi (Sthaulasirshi), Samana (Sramana), Odala,
Apaka, Shamuda (Samudra), Anugaha (Anugraha), Kura, Satugha (Satrughna), Potaka, Pota,
Alinaka (Alinaka?), Varuna, Pigalaka (Pingalaka), Koshaka (Kausika?), Suta, Papa,
(Kabherakha ?) (Kuberaka?), Galeka (?), Samaina[d]asha (Sramanadasa), Bharada (Bharata),
Odala (Audara?) Thoratisa (Sthaulatishya), Tisa (Tishya), Gilana (Glana), Jambha Buba.. .
Janaka, of the Gosalakas (Gosalaka), Kura, the son of Uposhatha, (Uposatha), Utara (Uttara),
the son of Karaha.
(Nos. III-V are incised on the top stone of the second casket, and No. Ill iu a central disc,
line? 1-11 running lengthwise, lines12-13 breadthwise on the left, and lines 14-18
breadthwise on the right.)

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Inscription 4.

Sama[nada]sha[to hita] . a ..Budhasha sarirani mahiyanukamma ....

Remark.
Nothing can be said regarding the contents of this inscription, except that it mentions relics of
Buddha.
(Incised on the rim to the left and helow the inscription on the central disc.)

Inscription 5.
1 Gothisamano Kubo [I]
2 Hiranakaragamaniputo Bubo [||]
Translation of inscription 5
"Kuba {Kumbha), the ascetic of the Committee (?)."
"Buba, the son of the village-headman Hiranakara (Hiranyakara)."
(Incised on the outer rim, to the right of the inscripton on the central disc. Possibly Kubo is to
be read.)

Inscription 6.
Shaga[th]inigamaputanam rajapamukha[l] Sha . i[sha] puto Khubirako raja Shihagothiya
pamukho [I] tesham amnam maj [u-]s[am] phaligashamugo cha pasanashamugo cha [II].
Translation of inscription 6
"By the sons of the Shagathi nigama (guild or town), chief among whom is the kingking
Khubiraka (Kuberaka), the son of Sha.-i, is the chief of the Shiha (Simha) Committeeby
these (has been given) another casket, a box of crystal and a box of stone."
(Incised on the rim of the lower stone of the second casket.)

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Inscription 7.

Samano Chagha[na]puto Utaro Aramutara . [II]

Translation of inscription 7
" Samana (Sramana), the son of Chagharna (? Jaghanya ?). Utara (Uttara)

(Incised on the rim of the lower stone of the second casket, outside the No. VI, the letters
being turned the other way.)

Inscription 8.
1.
2.
3.
4.
5.
6.
7.
8.
9.

Negama.
Vachho Chagho
Jeto Jambho Tiso
Reto Achino Shabhiko
Akhagho Kelo Keso Maho
Seto Chhadiko Okhabulo
Sonutaro Samano
Samanadasho Samako
Kamuko Chitako [II]

Translation of inscription 8
"The members of the guild (are):- Vachha (Vatsa), Chagha (Changa ?), Jeta (Jayanta),
Jambha, Tisa (Tishya), Reta (Raivata) Achina (Achirna ?), Shabhika (Sabhika), Akhagha
(Akshaghna), Kela, Kesa (Kesa), Maha (Magha), Seta (Svaitra?), Chhadika (Chhandika ?),
Okhabula, Sonutara (Suvarnottara), Samana (Sramana), Samanadasha (Sramanadasa) ,
Samaka (Syamaka), Kamuka, Chitaka (Chitraka).
(Incised on the upper stone of the third casket.)

Inscription 9.

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Arahadinanam gothiya majusa cha sha[m]ugo cha [I] tena kama yena

Kubirako raja am[k]i [||]

Translation of inscription 9
" By the Committee of the venerable Arahadina (Arhaddatta, was given) a casket and a box.
The work (is) by him, by whom King Kubiraka (Kuberaka) caused the carving to be done."
(Incised on the rim of the lower stone of the third casket.)

Inscription 10.
1.
2.
3.
4.
5.
6.

Matugamasa [Nam]dapurahi
Suvanamaha
Samanudesanam cha
Gilanakerasa ayasaka
[Sa]thiya
gohiya a-ga danarh[||]

Translation of inscription 10
" An A-ga,gift by the women from Nandapura (?) and by the Sramaneras from
Suvanamaha, in the Ayasakasathi gold of Gildnakera (?)."

The arrangement of the lines of this inscription seems to be fixed, first by the cha after
Samanudesanam and secondly by danam. The latter word in all probability concludes the
inscription and the former shows, that line 3 is preceded by something else. Nevertheless the
exact meaning remains obscure, as the word immediately preceding danam is mutilated and
those from gilanakerasa down to gohiya, though plain enough, are for me at least,
inexplicable with any certainty.
(Incised on the sides of a hexagonal piece of crystal, found inside one of the boxes.)

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Difference between Ashokan Inscription and Bhattiprolu inscription

The script was written on the urn containing Buddha's relics. Twenty three symbols were
identified in Bhattiprolu script. The symbols for 'ga' and 'sa' are similar to Mauryan Brahmi.
'Bha' and 'da' resemble those of the modern Telugu script. We can note that while the script
found in Bhattiprolu was similar to the Asokan Brahmi, it was localized as well, and some
scholars have pointed out that it contained features of Tamil Brahmi as well.
Puzzlingly, the main reason for deserting inherent (a) in Tamil Brahmi, namely the knack to
write word final consonants and non-homorganic consonant groups suitably, does not apply
in case of the Bhattiprolu inscriptions has neither of these phonetic features. This would seem
to indicate that the devoted long a matra too was first familiarized in a Tamil context and the
resulting system was only later imitated in Bhattiprolu. But no such Tamil description has yet
been discovered.
The shapes of five Bhattiprolu letters (gha, ja, ma, la and sa) differ to a certain degree from
those seen in other varieties of Old Brhm (the ma, for instance, is upside-down), but only in
the case of gha (which is graphically derived from the unaspirated ga) is there real
innovation. Even gha, however, should be encrypted as in other varieties of Brhm as its
graphemic identity is not in doubt.

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Archaeologists and Epigraphist who studied Bhattiprolu Inscription

The Asokan Brahmi inscriptions, however, follow a single orthographic system which is
different from the Tamil systems as well as the Bhattiprolu system. The Bhattiprolu system
can be viewed as an improvement over the Tamil-Brahmi I system and it also existed side by
side with the other systems.
According to Iravatham Mahadevan I may say that while in the Asokan script if you write
the letter for "K," it has to be read as Ka, it includes the vowel "a," in the Bhattiprolu variety
this is not so, it is more alphabetic and you have to add a sign to show that the "a" is present.
This is the case with regard to the Tamil cave [inscriptions]. So my solution attracted wide
attention, and because of the decipherment we were able to read the names of the Pandian
King, Nertunchezhiyan, in Madurai, a second century B.C. cave inscription, the Chera Kings,
Irumporais, in 2nd century A.D. inscriptions in a place called Pugalur near Karoor.
According to J F Fleet, the records usually counted as ten but really eleven in number, were
somewhat difficult to decipher, in consequence of their a new southern variety of Brahmi
alphabet: and Professor Buhler did not claim to have produced final versions of them. That
we are able to make here an advance on his treatment of one of them, is due to something
which will be mentioned farther on.

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Paleographic Changes

17

We observe following changes in paleography

17

17

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Conclusion

We find a lot of arguments with respect to Bhattiprolu relic casket inscription, where some
question about number of inscriptions are more than counted one, some question about
reliability of the content. Often it is considered that to improve a existing treatment is much
easier than creating an original treatment. Literary works cannot be considered as final,
though number of treatments may be conducted even by a reputed scholar. Excavations and
further studies would be only possible solution for inscriptions, especially for the ancient

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ones.

Bibliography
Fleet, J. F.. (1908). The Bhattiprolu Inscription No. 1. A. Journal of the Royal Asiatic Society
of Great Britain and Ireland, 99109. Retrieved from http://www.jstor.org/stable/25210533
BURGESS, James, and A. FUHRER,.,. Epigraphia Indica. A Collection Of
Inscriptions Supplementary To The Corpus Inscriptionum Indicarum Of The
Archological Survey. (Vol. 2 [Etc.]. Epigraphia Indica And Record Of The
Archological Survey Of India.) [Edited By James Burgess, A. FUHRER , And
Others.]. Calcutta: N.p., 1894. Print.
Salomon, Richard. Indian Epigraphy. New York: Oxford University Press, 1998.
Print.
Buhler, Georg. Indian Paleography ... Bombay: N.p., 1904. Print.

Webliography

http://www.harappa.com/script/mahadevantext.html
http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/asi-to-developbhattiprolu-stupa/article3072276.ece

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http://varnam.nationalinterest.in/2007/02/buddhist_maha_stupa_at_bhattip/