Kosam Inscription of Kanishka
Summary
The Kosam Inscription of Kanishka, carved on a red sandstone pedestal supporting a four-foot-tall Bodhisattva image, is preserved in the Allahabad Municipal Museum. Recovered from Kosam, an ancient Kaudambi site, the inscription dates to the 22nd regnal year of Emperor Kanishka’s reign. It was erected by the Buddhist nun Buddhāmitrā, a Tripitaka scholar, during the eighth day of a fortnight in the Buddha’s promenade. The inscription’s first line initially reads as "Malh[a]r[a]jasya Kaufiylka[sya sam 20 ह] 2-—-pa—di 8 hlo]dh[i]sai[t*]va[m] pra[ii-]," with significant obliteration complicating precise decipherment. Discrepancies exist in interpretations, particularly regarding the regnal year, with some scholars suggesting a possible earlier date if a "20" symbol precedes the "2." The inscription’s final word, read as "nal.m]l-ame" by Goswami, is debated, though alternative readings like "pakama" are proposed without altering meaning. The nun Buddhāmitrā is identified from other Mathura and Sarnath inscriptions, confirming her scholarly background. Separately, the text discusses Vyomadiva, author of the *Vyomavati*, a commentary on the *Prafastapida-bhasya*, with surviving manuscripts in Madras and printed editions by Chowkhamba Sanskrit Series. Despite lacunae, the *Vyomavati*’s conclusion includes verses praising Shiva, though its connection to the inscription’s Vyomasiva remains unresolved. The inscription’s
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Conclusion
The Kosam Inscription of Kanishka offers a critical glimpse into the religious and administrative activities of Kanishka's reign, particularly through the establishment of a Bodhisattva image by the learned nun Buddhāmitrā. Dated to the 22nd regnal year, it underscores the emperor's patronage of Buddhism and the role of women in scholarly and religious contexts. The inscription's damaged state and interpretive challenges highlight the complexities of deciphering ancient texts, while its publication and subsequent scholarly debates, including discrepancies in readings, emphasize the dynamic nature of historical research. This document not only enriches our understanding of Kanishka's era but also illustrates the enduring significance of epigraphic studies in reconstructing India's cultural and religious history.