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Notes On The Nagarjunikosda Inscriptions - IV - Pasidakinam

By Nalinaksha Dutt

Vol. 7 · No. 3September - 1931pp. 651–653English
Buddhist Terminology Analysis

Summary

The second Apsidal Temple inscription (F) from Nagarjunikosda ends with a list of regions and the phrase "dipappasidakanam," which Dr. Vogel interprets as "conversion" by Ceylonese monks. The inscription mentions nuns (theriyd) from Tambapanni (Ceylon) who brought joy and peace to people in Kashmir, Gandhara, China, Cilata, Avaramta, Vaiga, Vanavasi, Yavana, Damila, Palura, and Tambapamni. The donor, Thupidsika Bodhisiri, made the gift for her husband, Budhamniké, her father Revata from Govagama, and others. The term "pasidakanam" is analyzed as "gladdening" or "bringing peace," not necessarily conversion, as conversion in Buddhism (pabbajam) involves formal ordination. The Mahavamsa uses "pasidakam" to describe people becoming faithful, not converted. The inscription likely refers to nuns from various countries, including Tambapanni, who brought spiritual joy, not monks converting regions. Dr. Vogel’s claim of Ceylonese monks converting Indian provinces lacks support from the Mahivamsa or other records. The grammatical structure suggests the phrase refers to nuns from Tambapanni, not monks converting regions. The absence of evidence for Ceylonese monks’ missionary activities in India further challenges Vogel’s interpretation.

AI-generated summary, automatically checked against the article text.

Conclusion

This analysis challenges Dr. Vogel's interpretation of *pasidakinam* in the Apsidal Temple inscription, demonstrating that the term signifies spiritual gladdening or bringing peace to regions, not monastic conversion. By examining Pali textual sources like the *Mahāvamsa*, the study clarifies that *pasidaka* denotes faith or joy in Buddhism without formal initiation, contrasting with *pabbajam* (monastic ordination). The inscription likely honors nuns' compassionate impact on communities, reflecting the donor’s reverence for female monasticism. The findings underscore the importance of contextualizing Pali terminology in epigraphic studies and caution against overinterpreting religious influence based on linguistic nuances alone.

Key passages

Chosen by AI from the article's text. Each one is checked word for word against the text before it is shown.

  • “It has been translated by Dr, Vogel thus; “For the benefit of the masters and of the [raternities वा monks) of Tambapampa (Ceylon) who have converted Kashmir, Gandhira Cina, Cilata (Skt, Kirdta), Avaramta (Sk. Aparinta), Vaiga, Vanavisi, Yavana{?), Damila (7) Palura (રે) and the isle of Tamba-pamni (Ceylon})”.?”
  • “Without further multiplying the instances of the use of the word Pasidaka’* (for which see P, T. 5. 224 Dictionary) 1 may make myself clearer by pointing out that in Hinayana {specially 241) Buddhism, ‘conversion’ has 110 sense unless a person is admitted into the Order,”
  • “Hence, strictly speaking, “pasiadakam” can never mean “conversion® The entry of any saint into a country gladdens the hearts of the people of the country.”

Works cited in this article

  1. Mah., XIL, p. 10
  2. Ma/avamsa (તો. XII)
  3. Majjhima
  4. Mahivamsa
  5. Hinayana

Discussed in this article

People

  • Bodhisiri
  • Budhamniké
  • Revata

Places

  • Kasmira
  • Tambapamni
  • Avaramta
  • Cina
  • Yavana
  • Damila
  • Palura
  • Cilata
  • Vanavasi
  • Gandhira 3
  • Govagama
  • Vaiga

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Vol. 7 · No. 3

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