[{"@context":"http:\/\/schema.org\/","@type":"BlogPosting","@id":"https:\/\/wiki.edu.vn\/en\/wiki40\/vasu-doorjamb-inscription-wikipedia\/#BlogPosting","mainEntityOfPage":"https:\/\/wiki.edu.vn\/en\/wiki40\/vasu-doorjamb-inscription-wikipedia\/","headline":"Vasu Doorjamb Inscription – Wikipedia","name":"Vasu Doorjamb Inscription – Wikipedia","description":"before-content-x4 Vasu Doorjamb Inscription 1st century CE Vasu Doorjamb Inscription, in Sanskrit Material Red Sandstone Writing Sanskrit, Brahmi script Created","datePublished":"2018-10-26","dateModified":"2018-10-26","author":{"@type":"Person","@id":"https:\/\/wiki.edu.vn\/en\/wiki40\/author\/lordneo\/#Person","name":"lordneo","url":"https:\/\/wiki.edu.vn\/en\/wiki40\/author\/lordneo\/","image":{"@type":"ImageObject","@id":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","height":96,"width":96}},"publisher":{"@type":"Organization","name":"Enzyklop\u00e4die","logo":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":600,"height":60}},"image":{"@type":"ImageObject","@id":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/6\/62\/Vasu_doorjamb_inscription.jpg\/50px-Vasu_doorjamb_inscription.jpg","url":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/6\/62\/Vasu_doorjamb_inscription.jpg\/50px-Vasu_doorjamb_inscription.jpg","height":"164","width":"50"},"url":"https:\/\/wiki.edu.vn\/en\/wiki40\/vasu-doorjamb-inscription-wikipedia\/","about":["Wiki"],"wordCount":6670,"articleBody":"     (adsbygoogle = window.adsbygoogle || []).push({});before-content-x4Vasu Doorjamb Inscription1st century CE Vasu Doorjamb Inscription, in SanskritMaterialRed SandstoneWritingSanskrit, Brahmi scriptCreatedCirca 15 CE (reign of Sodasa)PlaceMathura, Uttar PradeshPresent locationGovernment Museum, MathuraIdentificationGMM 13.367Mathura (India)       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4The Vasu Doorjamb Inscription is an early 1st-century CE Sanskrit inscription in Brahmi script dedicated to the deity V\u0101sudeva, related to the Vaishnavism tradition of Hinduism.[2] It is also one of the several dedicatory inscriptions from Mathura bearing the name of the Indo-Scythian Northern Satrap ruler Sodasa, which are useful as historic markers for the first half of the 1st century CE.       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4The inscription was found on a red sandstone temple doorjamb dumped in an old well in Mathura, Uttar Pradesh. The doorjamb is about 8 feet (2.4\u00a0m) long, 1.24 feet (0.38\u00a0m) wide and 8 inches (200\u00a0mm) thick. It is intricately carved on one side while the other side is flat. On the flat side, British India era archaeologists discovered that there is a 12-line inscription, which has been named the Vasu Doorjamb Inscription. The artifact is now at the Mathura Museum and a much studied item. It mentions a 1st-century Vishnu temple, a torana (temple gateway) and a vedika (railing).The Vasu Doorjamb Inscription is another archaeological evidence about ancient Vaishnavism, providing another link about the continuity between ancient religious traditions and contemporary Hinduism.[8]According to Richard Salomon, the inscription is from the time of the Indo-Scythian Northern Satrap Sodasa, or early years of the 1st-century CE. The name of the ruler appears with his full title (Middle Brahmi script: () Sv\u0101misya (Mahak\u1e63atra)pasya \u015aodasa “Lord and Great Satrap \u015aod\u0101sa”) in the inscription.[10][11] Sonya Quintanilla concurs and estimates about 15 CE, based on a combination of style, script, paleography and numismatic evidence.         (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4The name “Sodasa” (\u015aod\u0101sa) in the Vasu doorjamb inscription.According to Quintanilla, beyond the name, the style of the doorjamb and the carving on it is similar to that found in pieces recovered from close by locations at the Mathura archaeological site such as the Jain Parshvanatha ayagapata and the Namdighosa ayagapata.[13] These too are dated to the early decades of the 1st-century CE. However, Joanna Williams split-dates the Vasu Doorjamb, stating that the inscription is from early 1st-century CE but the carving may be from the 3rd-century CE because the intricate relief on Vasu doorjamb is more sophisticated, reminding one of the elegance of the early Gupta artists. Quintilla, in contrast, states that the piece was likely carved and inscribed together prior to its installation in 1st-century CE because there are stylistic differences between the Vasu Doorjamb carvings and those found in the 3rd-century pieces. She states that the similarity in Jain reliefs of the 1st-century CE suggests it more likely that the Vasu piece too was prepared and installed in the 1st-century.Table of ContentsInscription[edit]With interpolation and extrapolation[edit]Translation of reconstructed inscription[edit]Significance[edit]See also[edit]References[edit]Bibliography[edit]Inscription[edit]The discovered inscription is damaged, with parts so defaced that they cannot be read. Out of twelve lines, the first five are too damaged to be analyzed. The last seven lines have attracted scholarly studies. Since its discovery, its antiquity and significance has led scholars to interpret it as is, as well as make best guess interpolations and reconstruction followed by a revised translation.[2]Vasu Doorjamb inscriptionTranslation(without interpolation)TransliterationEarly Brahmi scriptInscription(Prakrit in the Middle Brahmi script)(lines 1\u20145 are un-translatable)6. by Vasu, the Lord… 7. the great temple of\u2014va . . . 8. the gateway . . .9. was established, pleased . . .10. \u2014deva of svami . . .11. \u2014pa Soda[sa] . . .12. Let it\/him be promoted . . .[17]1. [va]…2. sa [\u1e63]ya…3. va s-…4. p…\u015bi…[note 1]5. \u1e63apu[t]re\u1e47a kau\u015bi . . . 6. vasun\u0101 bhaga[va] . . .7. vasya mah\u0101sth\u0101na . . . 8. lam tora\u1e47am ve . . . 9. \u1e63\u1e6dh\u0101pito pr\u012bto . . .10. deva\u1e25 sv\u0101mis- . . . 11. pasya \u015bo\u1e0d\u0101[sa] . . . 12. sa\u1e43vartayat\u0101\u1e43 . . .1. [\ud804\udc2f] . . .2. \ud804\udc32\ud804\udc32\ud804\udc46\ud804\udc2c . . .3. \ud804\udc2f\ud804\udc32 . . .4. \ud804\udc27 . . .\ud804\udc32\ud804\udc3a . . .5. \ud804\udc32\ud804\udc27\ud804\udc3c\ud804\udc22\ud804\udc46\ud804\udc2d\ud804\udc42\ud804\udc26 \ud804\udc13\ud804\udc45\ud804\udc32\ud804\udc3a . . .6. \ud804\udc2f\ud804\udc32\ud804\udc3c\ud804\udc26\ud804\udc38 \ud804\udc2a\ud804\udc15[\ud804\udc2f] . . .7. \ud804\udc2f\ud804\udc32\ud804\udc46\ud804\udc2c \ud804\udc2b\ud804\udc33\ud804\udc38\ud804\udc32\ud804\udc46\ud804\udc1e\ud804\udc38\ud804\udc26 . . .8. \ud804\udc2e\ud804\udc01 \ud804\udc22\ud804\udc44\ud804\udc2d\ud804\udc26\ud804\udc01 \ud804\udc2f\ud804\udc42 . . .9. \ud804\udc32\ud804\udc46\ud804\udc1e\ud804\udc38\ud804\udc27\ud804\udc3a\ud804\udc22\ud804\udc44 \ud804\udc27\ud804\udc46\ud804\udc2d\ud804\udc3a\ud804\udc22\ud804\udc4410. \ud804\udc24\ud804\udc42\ud804\udc2f\ud804\udc4a \ud804\udc32\ud804\udc46\ud804\udc2f\ud804\udc38\ud804\udc2b\ud804\udc3a\ud804\udc32 . . .11. \ud804\udc27\ud804\udc32\ud804\udc46\ud804\udc2c \ud804\udc30\ud804\udc44\ud804\udc24\ud804\udc38[\ud804\udc32] . . .12. \ud804\udc32\ud804\udc01\ud804\udc2f\ud804\udc46\ud804\udc2d\ud804\udc22\ud804\udc2c\ud804\udc22\ud804\udc38\ud804\udc01 . . .The numbered Vasu doorjamb inscription.  The name “V\u0101sudeva” appears partially in the inscription, through its last two syllables “-deva\u1e25” (line 10).The decipherable part confirms that a torana (gateway) and Vasu temple was established, and that this happened in the time of Sodasa thereby providing a basis to date the inscription.According to Chakravarti, the first five lines are too damaged for any reliable translation. Further, no name can be deciphered from the inscription with complete certainty, including the donor name “Vasu” because it could be a compound name with -vasu. However, states Chakravarti, the inscription indicates that the donor had a name that is typically identified as “a Hindu name”.With interpolation and extrapolation[edit]  Decorated side of the Vasu doorjamb in the Mathura Museum, reference GMM 13.367. The inscription is on the back.Luders and Janert utilized the faded characters, the context and Sanskrit grammar rules to propose a reconstruction:1. (s)[v](amisya mahaksatrapasya Soda-)[note 2]2. sa [s]ya… (… di-)3. [vas](e)…4. [p]…[na] Si[v]a (…)5. sapu[t]r[e]na kausi[ki] (putrena) 6. vasuna bhaga[va] (to vasude-)7. vasya mahasthana (. . . sai)[note 3]8. lam toranam ve(dika ca prati-) 9. sthapito prito [bha] (gavan vasu-)10. devah svami[sya] (mahaksatra-) 11. pasya soda[sa](sya . . .) 12. samvartayatam\u2013 Reconstructed Inscription, 1st-century CETranslation of reconstructed inscription[edit]Sonya Quintanilla, in 2007, translated the last seven lines as:. . . a stone torana and railing were caused to be erected by Vasu at the . . . of the great temple of lord Vasudeva. May lord V\u00e0sudeva, being pleased, promote (the dominion or life or vigor) of Svami Mahaksatrapa Sodasa.Ramaprasad Chanda, in 1920, translated the same lines to:[21]By … vasu a quadrangle enclosed by four buildings (chatuhsalam), a pillared gateway (toranam) and a square terrace in the middle of courtyard (vedikah) have been built (at the shrine at) the great place of the Bhagavat Vasudeva. May Vasudeva be pleased. May (the dominion) of the lord, the mahakshatrapa Sodasa, endure.NP Chakravarti, in 1942, disagreed with Chanda’s interpolation of -lam to chatuhsalam because that “term never occurs in inscriptions of this time”. He suggested that an interpolation to Devakulam, or even better Sailam, is more likely. Chakravarti translated the same lines to:… by Vasu, a gateway of stone (?) and the railing was erected at the… of the great temple of bhagavat Vasudeva. May bhagavat Vasudeva, being pleased, promote (the dominion or the life and strength) of svamin mahakshatrapa Sodasa.Significance[edit]The Vasu Doorjamb Inscription was dedicated to deity V\u0101sudeva, who appears in art from the 2nd century BCE.The Vasu Doorjamb Inscription is a significant early Sanskrit inscription from Mathura. The mention of Sodasa’s time who, states Salomon, is “dated with reasonable certainty to the early early years of the first century AD”. Its mention of Vasu, temple, Vedika and a torana (gateway) is significant as it confirms that the large temple building tradition was in vogue in the Mathura region by at least the start of the common era. Further, it also attests to the popularity of V\u0101sudeva (Krishna) tradition in this period.[17] The Vasu Doorjamb inscription of Sodasa in Uttar Pradesh viewed with other epigraphical evidence such as the Besnagar Heliodorus pillar in Madhya Pradesh, the Hathibada Ghosundi Inscriptions in Rajasthan, and the Naneghat inscriptions in Maharashtra suggest that the cult of V\u0101sudeva-Krishna and early Vaishnavism had spread over a wide region by the 1st-century BCE to the start of common era.[2]According to Quintanilla, the Vasu Doorjamb and the inscription is “one of the most important and most beautiful objects” from the time of Sodasa, likely from a “temple to V\u0101sudeva”, another name for Vishnu.[26] The carvings on the doorjamb are three woven compositions. It has a leafy vine that runs along the length of the red sandstone jamb. Along the stem of the vine are curling leaves and blossoms, that wrap along as those found in nature, a rosette added in where the intertwining vines meet.[28] The wider band has lotus rhizome carved in, with subtle naturalistic variations, wherein the lotus flowers are shown in all their stages of bloom, states Quintanilla.See also[edit]^ Chakravarti stated in 1942 that some scholars are able to read the Brahmi script for Siva.^ This reconstruction by Luders and Janert is consistent with the 1942 proposal of Chakravarti.^ Ramaprasad Chanda suggests that the 7th line could be “vasya mahasthana.. [chatuhsa]”.[21]References[edit]^ a b c Ramaprasad Chanda 1920, pp.\u00a0169\u2013173.^ Ramaprasad Chanda 1920, pp.\u00a0151\u2013173.^ Buddhist art of Mathur\u0101 , Ramesh Chandra Sharma, Agam, 1984 Page 26^ Quintanilla, Sonya Rhie (2007). History of Early Stone Sculpture at Mathura: Ca. 150 BCE – 100 CE. BRILL. p.\u00a0205. ISBN\u00a09789004155374.^ Photograph of the Namdighosa ayagapata Fig. 20 in Quintanilla, Sonya Rhie (2000). “\u0100y\u0101gapa\u1e6das: Characteristics, Symbolism, and Chronology”. Artibus Asiae. 60 (1): 79\u2013137. doi:10.2307\/3249941. ISSN\u00a00004-3648. JSTOR\u00a03249941.^ a b Ramaprasad Chanda 1920, p.\u00a0170.^ a b Ramaprasad Chanda 1920, p.\u00a0171.^ Singh, Upinder (2008). A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century. Pearson Education India. p.\u00a0437. ISBN\u00a0978-81-317-1120-0.^ Joshi, Nilakanth Purushottam (1979). Iconography of Balar\u0101ma. Abhinav Publications. p.\u00a022. ISBN\u00a0978-81-7017-107-2.^ Paul, Pran Gopal; Paul, Debjani (1989). “Brahmanical Imagery in the Ku\u1e63\u0101\u1e47a Art of Mathur\u0101: Tradition and Innovations”. East and West. 39 (1\/4): 132\u2013136, for the photograph p.138. ISSN\u00a00012-8376. JSTOR\u00a029756891.^ Quintanilla, Sonya Rhie (2007). History of Early Stone Sculpture at Mathura: Ca. 150 BCE – 100 CE. BRILL. p.\u00a0205. ISBN\u00a0978-90-04-15537-4.^ Ramesh Chandra Sharma 1994, p.\u00a072.Bibliography[edit]NP Chakravarti (1942). Epigraphia Indica, Vol. XXIV. Archaeological Survey of India.Ramaprasad Chanda (1920). Archaeology and Vaishnava Tradition in MASI, No. 5. Archaeological Survey of India. OCLC\u00a0715446015.Heinrich L\u00fcders; Klaus Ludwig Janert (1961), Mathur\u0101 inscriptions, G\u00f6ttingen\u00a0: Vandenhoeck & Ruprecht, OCLC\u00a0717966622Sonya Rhie Quintanilla (2007). History of Early Stone Sculpture at Mathura: ca. 150 BCE – 100 CE. BRILL Academic. ISBN\u00a0978-90-04-15537-4.Sahni, Daya Ram (1917). Annual Progress Report of the Superintendent, Hindu and Buddhist Monuments, North Circle. Government Press Punjab, Lahore. hdl:2027\/uc1.c2999464.Richard Salomon (1998). Indian Epigraphy: A Guide to the Study of Inscriptions in Sanskrit, Prakrit, and the other Indo-Aryan Languages. Oxford University Press. ISBN\u00a0978-0-19-535666-3.Ramesh Chandra Sharma (1994). The Splendour of Mathur\u0101 Art and Museum. DK Printworld. ISBN\u00a0978-81-246-0015-3.Upinder Singh (2008). A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century. Pearson Education India. ISBN\u00a0978-81-317-1120-0.Joanna Williams (1982). The Art of Gupta India: Empire and Province. Princeton University Press. ISBN\u00a0978-0-691-10126-2.Michael Willis (2000). Buddhist Reliquaries from Ancient India. British Museum Press. ISBN\u00a0978-0-7141-1492-7.     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