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72-463: The Trirashmi Caves , or Nashik Caves or Pandavleni Most of the caves are viharas except for Cave 18 which is a chaitya of the 1st century BCE. The style of some of the elaborate pillars or columns, for example in caves 3 and 10, is an important example of the development of the form. The location of the caves is a holy Buddhist site and is located about 8 km south of the centre of Nashik (or Nasik), Maharashtra , India. The Pandavleni

144-459: A beautiful amalgamation of Indo - Greek architecture. The site has an excellent ancient water management system and skillfully chiseled out of solid rock are several water tanks . The caves can be traced back up to the 1st century BCE by inscriptions recording donations. Out of the twenty-four caves, two caves are a major attraction - the main cave which is the Chaitya (prayer hall) has a Stupa;

216-549: A bench in the veranda, and in front of them is a carved screen, supported by three dwarfs on each side the steps to the entrance. The details of this cave and No.10 are so alike that the one must be regarded as a copy of the other, but the capitals in No.10 are so like those of the Karla Caves Chaitya , while those in the veranda of this cave are so much poorer in proportion, that one is tempted to suppose this belongs to

288-403: A continuation of the previous one, and only separated by a swastika , describes a correction to the previous inscription, as the donated lands and villages turned to be inappropriate. The inscription reads: " Success ! Order of the king, to be made over to Samaka, the officer at Govadhana, In the name of the king Satakani Gotamiputa and of the king's queen mother whose son is living, Samaka,

360-774: A later period, when art had begun to decay. The architecture of the Nahapana cave (Cave No.10) is very similar to that of the Karla Caves Great Chaitya . Conversely, the architecture of Cave No.3 is very similar to that of the Kanheri Chaitya . This suggest that the two viharas cannot be very distant in date from the two Chaityas. One long inscription (inscription No.2) in the 19th year of Satavahana king Sri Pulumavi (2nd century CE), explaining that Queen Gotami Balasiri, mother of glorious king Gotamiputra , caused this cave to be built and gave it to

432-768: A misnomer which is used for every cave in India. The various inscriptions confirm that Nashik in that period was ruled by three dynasties – the Western Kshatrapas , the Satavahanas and the Abhiras . It seems there was always a conflict between Satavahanas and the Kshatrapas over supremacy. However, all the three kings fully supported Buddhism. The inscriptions also confirm that apart from the kings, local merchants, landlords too supported and donated huge sums for

504-540: A semantic field that includes "poor, miserable; vile, base, abject, contemptible", and "despicable". The term was translated by Kumārajīva and others into Classical Chinese as "small vehicle" (小 meaning "small", 乘 meaning "vehicle"), although earlier and more accurate translations of the term also exist. In Mongolian ( Baga Holgon ) the term for hinayana also means "small" or "lesser" vehicle or better called path, while in Tibetan there are at least two words to designate

576-451: A separate formal school of Buddhism but rather as a certain set of ideals, and later doctrines. Paul Williams has also noted that the Mahāyāna never had nor ever attempted to have a separate vinaya or ordination lineage from the early Buddhist schools, and therefore bhikṣus and bhikṣuṇīs adhering to the Mahāyāna formally adheres to the vinaya of an early school. This continues today with

648-456: A square plan, seven on the right side, six in the back, and five in the left. The central door into this vihara is rudely sculptured in a style that reminds the Sanchi gateways; the side pilasters are divided into six compartments, each filled mostly with two men and a woman, in different stages of some story which seems to end in the woman being carried off by one of the men. Over the door are

720-414: A variety of interpretations as to whom or to what the term Hinayana referred. Kalu Rinpoche stated the "lesser" or "greater" designation "did not refer to economic or social status, but concerned the spiritual capacities of the practitioner". Rinpoche states: The Small Vehicle is based on becoming aware of the fact that all we experience in samsara is marked by suffering. Being aware of this engenders

792-454: A way that water in river flows over the rock, water falls in sculpture complex but force of water do not impact sculptures. It is like sculpture carved on the wall of well. During flood well will be filled with water and water will flow over well without causing any damage to sculpture on the wall of the well. This complex is nearest to centre of bed of Gomai river. There are two rooms. In first small there are five sculptures. Main sculpture room

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864-476: Is Mahavir sculpture facing towards east, which is partially destroyed. On the right and left side of Mahavir sculpture there are two sculptures each. This room opens to second big room where there are many sculptures carved on the four walls of the room. This complex is around 15 metres in the west from Complex A in the same rock. This complex looks identical like Complex A except that in the first small room there are total seven sculptures, three sculptures each on

936-478: Is a vihara type of cave, meant to provide shelter to Buddhist monks. It is, with cave No10, the largest Vihara cave in the Pandavleni Caves complex. The hall is 41 feet wide and 46 deep, with a bench round three sides. The cave has six pillars on the front porch, roughly similar to those of the early cave No10 built by the viceroy of Nahapana circa 120 CE. Inside, 18 monk cells are laid out according to

1008-463: Is a cell, donated by "Dakhamitra, the daughter of King Kshaharata Kshatrapa Nahapana, and wife of Ushavadata, son of Dinika." The inside hall is about 43 feet wide by 45 feet deep, and is entered by three plain doors, and lighted by two windows. It has five benched cells on each side and six in the back; it wants, however, the bench round the inner sides that can be found in Cave No.3; but, as shown by

1080-545: Is a term literally meaning the "small/deficient vehicle" or "small path." Adherents of non-Mahayana traditions were said to be obliged to adhere to only the Five precepts . The word hīnayāna is formed of hīna : "little", "poor", "inferior", "abandoned", "deficient", "defective"; and yāna (यान): "vehicle", where "vehicle" or "path" what means "a way of going to enlightenment". The Pali Text Society's Pali-English Dictionary (1921–25) defines hīna in even stronger terms, with

1152-597: Is also a vihara and almost identical in design to Cave No. 3, but is much older and finer in detail. It is thought to be nearly as old as the Karla Cave near Lonavala. Cave No. 18 is a chaitya worship hall believed to be similar in date to the Karla Caves. It is well sculptured, and its elaborate facade is particularly noteworthy. The cave houses the statues of Buddha, Jain Tirthankara Ṛṣabhadeva , and icons of

1224-556: Is another name suggested by scholars derived from Pandavas , characters in the Mahabharata epic. As it has many things similar to Hindu culture. Other caves in the area are Karla Caves , Bhaja Caves , Patan Cave and Bedse Caves . These are a group of twenty-four Hinayana Buddhist caves whose excavation was financed by the local Jain Kings. Cave No. 3 is a large vihara or monastery with some interesting sculptures. Cave No. 10

1296-532: Is considered as the preliminary or small ( hina ) vehicle ( yana ) of the Buddha's teachings. It is often contrasted with Mahāyāna , the second vehicle of the Buddha's teachings, or the great ( maha ) vehicle ( yana ). The third vehicle of the Buddha's teachings is the Vajrayana , the indestructible ( vajra ) vehicle ( yana ). Western scholars used the term Hīnayāna to describe the early teachings of Buddhism, as

1368-593: Is demonstrated in the definition of Hīnayāna given by Yijing is that the term referred to individuals based on doctrinal differences. Scholar Isabelle Onians asserts that although "the Mahāyāna ... very occasionally referred to earlier Buddhism as the Hinayāna, the Inferior Way, [...] the preponderance of this name in the secondary literature is far out of proportion to occurrences in the Indian texts." She notes that

1440-694: Is on the east wall of the veranda in Cave No. 3, under the ceiling. " Success! From the camp of victory of the Vejayanti army, Siri- Sadakani Gotamiputa , lord of Benakataka of Govadhana, commands Vinhupalita, the officer at Govadhana: The Ajakalakiya field in the village of Western Kakhadi, previously enjoyed by Usabhadata , - two hundred - 200 - nivartanas, - that our field - two hundred - 200 - nivartanas - we confer on those Tekirasi ascetics; and to that field we grant immunity, (making it) not to be entered (by royal officers), not to be touched (by any of them), not to be dug for salt, not to be interfered with by

1512-605: Is used in reference to certain views and practices that had become found within the Mahayana tradition itself. Theravada, as well as Mahayana schools stress the urgency of one's own awakening in order to end suffering. Some contemporary Theravadin figures have thus indicated a sympathetic stance toward the Mahayana philosophy found in the Heart Sutra and the Mūlamadhyamakakārikā . The Mahayanists were bothered by

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1584-632: The Kathavatthu . Some western scholars still regard the Theravada school to be one of the Hinayana schools referred to in Mahayana literature, or regard Hinayana as a synonym for Theravada. These scholars understand the term to refer to schools of Buddhism that did not accept the teachings of the Mahāyāna sūtras as authentic teachings of the Buddha. At the same time, scholars have objected to

1656-647: The Dharmaguptaka ordination lineage in East Asia and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism . Mahāyāna was never a separate sect of the early schools. From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side. The seventh-century Chinese Buddhist monk and pilgrim Yijing wrote about

1728-844: The Mahāvihara and the Abhayagiri vihāra in Sri Lanka. He refers to the monks of the Mahāvihara as the "Hīnayāna Sthaviras" and the monks of Abhayagiri vihāra as the "Mahāyāna Sthaviras". Xuanzang further writes, "The Mahāvihāravāsins reject the Mahāyāna and practice the Hīnayāna, while the Abhayagirivihāravāsins study both Hīnayāna and Mahāyāna teachings and propagate the Tripiṭaka ." Mahayanists were primarily in philosophical dialectic with

1800-495: The Mahāyāna teachings were generally given later. Modern Buddhist scholarship has deprecated the term as pejorative, and instead uses the term Nikaya Buddhism to refer to early Buddhist schools . Hinayana has also been inappropriately used as a synonym for Theravada , which is the main tradition of Buddhism in Sri Lanka and Southeast Asia . In Sanskrit , "Hīnayāna" ( / ˌ h iː n ə ˈ j ɑː n ə / , हीनयान )

1872-606: The Samgha generally...." Full text of inscription No.10 (hybrid Sanskrit , Brahmi script ): "Success! Ushavadata , Dinika's son, son-in-law of king Nahapana , the Kshaharata Kshatrapa , Pandavleni The Pandavleni complex is in the bed of Gomai river carved in one solid rock. The Pandavleni is around 10 metres below the rest of terrain. There are rather identical two structures around 15 metres apart in east-west line. Sculptures in rock are carved in such

1944-405: The Samgha . There is also another long inscription (inscription No.3) by Sri Pulumavi himself, also in the 22nd year of his reign. There are also inscriptions (inscriptions No.4 and No.5) at the entrance of the cave by Gautamiputra Satakarni (2nd century), in the 18th year of his reign, who claims a great victory. One of the most important Nasik Caves inscription was made by Gautamiputra's mother

2016-452: The Vaibhāṣika school of Sarvāstivāda , which had by far the most "comprehensive edifice of doctrinal systematics" of the nikāya schools. With this in mind it is sometimes argued that the Theravada would not have been considered a "Hinayana" school by Mahayanists because, unlike the now-extinct Sarvastivada school, the primary object of Mahayana criticism, the Theravada school does not claim

2088-529: The ....... of deeds (?). The deed was delivered in the year 22, the 7th day of the . . fortnight of summer; executed by .... . (?). With a view for the well-being of the inhabitants of Govadhana, Vinhupala proclaims the praise of the Lord: Obeisance to the Being exalted in perfection and majesty, the excellent Jina, the Buddha." The next inscription of the cave is very important in that it seems to record

2160-686: The 18th year of the reign of Gautamiputra's son Sri Pulumavi . Cave No.10 is probably contemporary with Cave No. 17, built by an Indo-Greek " Yavana ". Nahapana is also known for his association with the Great Chaitya in Karla Caves , the largest Chaitya building of Southern Asia. Cave No. 10 and the Karla Caves Chaitya are extremely similar in style, and thought to be essentially contemporary. The inscriptions of cave no.10 reveal that in 105-106 CE, Western Satraps defeated

2232-588: The Buddhist monks. Cave 10 - 'Nahapana Vihara' is spacious with 16 rooms. Over the doorway of the left cell appears the following inscription: " Success ! This cell, the gift of Dakhamitra, wife of Ushavadata, son of Dinika, and daughter of king Nahapana, the Khshaharata Kshatrapa." Two inscriptions in Cave 10 mentions the building and the gift of the whole cave to the Samgha by Ushavadata ,

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2304-795: The Govadhana district on the Southern road, which by us, in the 19th year, on the 13th day of the 2nd fortnight of summer, , . . . . by the Samanas of Dhanamkata who [dwell] here on mount Tiranhu ......, has been given to be owned by the Bhikshus of that fraternity, the Bhadayaniyas dwelling in the Queen's Cave, to produce a perpetual rent for the care of the cave meritoriously excavated, - in exchange for this gift, -the village of Sudasana,- we give

2376-547: The Jain yakṣas Maṇibhadra and Ambikā . The interiors of the caves were popular meeting places for the disciples, where sermons were delivered. There are water tanks that have been skilfully carved out of the solid rock. These caves are some of the oldest in Maharashtra. Some of them are large and contain numerous chambers - these rock-cut caves served as a viharas or monasteries for the monks to meet and hear sermons. One of

2448-500: The Lesser Vehicle by the [Mahāyāna] is not supported by our texts." Williams states that while evidence of conflict is present in some cases, there is also substantial evidence demonstrating peaceful coexistence between the two traditions. Although the 18–20 early Buddhist schools are sometimes loosely classified as Hīnayāna in modern times, this is not necessarily accurate. There is no evidence that Mahāyāna ever referred to

2520-487: The Satavahanas after which Kshatrapa Nahapana ’s son-in-law and Dinika’s son- Ushavadata donated 3000 gold coins for this cave as well as for the food and clothing of the monks. The main inscription on the doorfront (inscription No.10) is the earliest known instance of the usage of Sanskrit , although a rather hybrid form, in western India. Usabhdatta’s wife (Nahapana’s daughter), Dakshmitra also donated one cave for

2592-488: The appropriation by king Gautamiputra Satakarni of a land previously owned by Nahapana 's viceroy Usubhadata , builder of Cave No.10, thereby confirming the capture of territory by the Satavahanas over the Western Satraps. Since his mother made the final dedication of the cave during the reign of his son (inscription No.2 above), Gautamiputra Satakarni may have started the cave, but not finished it. The inscription

2664-409: The back wall of the veranda above the entrance, reads: "Success! In the nineteenth -19th- year of king Siri- Pulumayi Vasithiputra , in the second -2nd- fortnight of summer, on the thirteenth -13th- day, the great queen Gotami Balasiri, delighting in truth, charity, patience and respect for life; bent on penance, self-control, restraint and abstinence; fully working out the type of a royal Rishi's wife;

2736-479: The capital and ornaments still left, it has had a precisely similar dagoba in low relief on the back wall, which has been long afterwards hewn into a figure of Bhairava . Outside the veranda, too, on the left-hand side, have been two reliefs of this same god, evidently the later insertions of some Hindu devotee. Since Nahapana was a contemporary of Gautamiputra Satakarni , by whom he was finally vanquished, this cave predates by one generation Cave No. 3, completed in

2808-458: The development of these caves. The group of 24 caves was cut in a long line on the north face of a hill called Trirasmi. The main interest of this group lies not only in its bearing on its walls a number of inscriptions of great historical significance belonging to the reign of Satavahana and Kshaharatas or Kshatrapas. But also in its representing a brilliant phase in the Rock-Cut architecture of

2880-531: The district police, (in short) to enjoy all kinds of immunities. With all these immunities you must invest it; and this donation of the village of Samalipada and the immunities take care to have registered here at Sudasana. And by the (officers) entrusted with the abrogation of the (previous) donation of the Sudasana village it has been ordered. Written by the Mahdsendpati Medhnna ....., kept (?) by

2952-467: The district police, and (in short) to enjoy all kinds of immunities; with those immunities invest it; and this field and these immunities take care to have registered here. Verbally ordered; written down by the officer Sivaguta; kept by the Mahasamiyas. The deed was delivered in the 18th year, on the 1st day of the 2nd fortnight of the rainy season; executed by Tapasa." A final inscription, written as

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3024-410: The existence of independent dharmas ; in this it maintains the attitude of early Buddhism . Additionally, the concept of the bodhisattva as one who puts off enlightenment rather than reaching awakening as soon as possible, has no roots in Theravada textual or cultural contexts, current or historical. Aside from the Theravada schools being geographically distant from the Mahayana, the Hinayana distinction

3096-468: The family of Nahapana . The six pillars (two of them attached) have more elegant bell-shaped capitals than those in Cave No. 3, and their bases are in the style of those in the Karla Caves Chaitya , and in that next to the Granesa Lena at Junnar ; the frieze also, like those that remain on the other small caves between Nos.4 and 9, is carved with the simple rail pattern. At each end of the verandah

3168-461: The four schools should be grouped with the Mahāyāna or with the Hīnayāna is not determined." That is to say, there was no simple correspondence between a Buddhist school and whether its members learn "Hīnayāna" or "Mahāyāna" teachings. To identify entire schools as "Hīnayāna" that contained not only śrāvakas and pratyekabuddhas but also Mahāyāna bodhisattvas would be attacking the schools of their fellow Mahāyānists as well as their own. Instead, what

3240-419: The front and back pairs of which runs the architrave , supporting a projecting frieze , with all the details of a wooden framing copied in it. The upper part of the frieze in this case is richly carved with a string course of animals under a richly carved rail, resembling in its design and elaborateness the rails at Amravati , with which this vihara must be nearly, if not quite contemporary. The pillars stand on

3312-533: The great queen Gotami Balasiri, during the reign of her grandson Vasishthiputra Pulumavi , in order to record the gift of Cave No3. The full inscription consists in a long eulogy of Gautamiputra Satakarni, mentioning his valour, his military victories, and then her gift of a cave in the Nasik Caves complex. The most important passages on this inscription related to the military victories of Gautamiputra Satakarni, in particular: The full inscription, located on

3384-536: The hinayana which literally means "lesser vehicle" is in no way inferior to the mahayana." According to the World Fellowship of Buddhists , the term Hīnayāna should not be used to refer to any extant form of Buddhism. According to Jan Nattier , it is most likely that the term Hīnayāna postdates the term Mahāyāna and was only added at a later date due to antagonism and conflict between the bodhisattva and śrāvaka ideals. The sequence of terms then began with

3456-440: The immunities are duly registered." Verbally ordered ; the deed written down by Lota, the door-keeper; (the charter) executed by Sujivin in the year 24, in the 4th fortnight of the rainy season, on the fifth -5th- day. The donation had been made in the year 24, in the 2nd fortnight of summer, on the 10th day." There are no inscriptions in this cave. Cave No. 10 is the second largest Vihara, and contains six inscriptions of

3528-443: The inscription of the Queen, only separated by a swastika and another symbol. The inscription (inscription No.3) was made by Sri Pulumavi himself, in the 22nd year of his reign, and records the gift of a village for the welfare of the monks dwelling in the cave built by his grandmother. " Success ! The lord of Navanara, Siri-Pulumavi Vasithiputa , commands Sivakhandila, the officer at Govadhana: The village of Sudisana here in

3600-401: The mendicant ascetics of Tiranhu one hundred -100 - nivartanas of land, and to that field we grant immunity, (making it) not to be entered (by royal officers), not to be touched (by any of them), not to be dug for salt, not to be interfered with by the district police, and (in short) to enjoy ail kinds of immunities; invest it with those immunities, and take care that the donation of the field and

3672-625: The mother of the king of kings, Siri- Satakani Gotamiputa , caused, as a pious gift, on the top of the Tiranhu mountain similar to the top of the Kailasa , (this) cave to be made quite equal to the divine mansions (there). And that cave the great queen, mother of a Maharaja and grandmother of a Maharaja, gives to the Sangha of monks in the person of the fraternity of the Bhadavaniyas; and for

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3744-532: The names Bhattapalika, Gautamiputra Satkarni , Vashishthiputra Pulumavi of the Satavahanas, two of the Western Satraps , Ushavadata and his wife Dakshamitra, and the Yavana ( Indo-Greek ) Dhammadeva. Since the caves were inhabited by the Mahayana as well as the Hinayana sects of Buddhism, one can see a nice confluence of structural and carvings. The verandah has apparently had two wooden pillars, and

3816-642: The next cave are a tank with two openings above it, a large scarped out place, and two decayed recesses, one of them a tank, and all along this space are blocks of rock blasted out, or fallen down from above. Cave No.3 at Nasik is one of the most important caves, and the largest, of the Pandavleni caves complex. It was built and dedicated to the Samgha in the 2nd century CE by Queen Gotami Balasiri, mother of deceased Satavahana king Gautamiputra Satakarni , and contains numerous important inscriptions. The cave

3888-435: The officer at Govadhana, shall be addressed with the usual civility and then shall be told thus: " We have here on mount Tiranhu formerly given to the mendicant ascetics dwelling in the cave which is a pious gift of ours, a field in the village of Kakhadi; but this field is not tilled, nor is the village inhabited. Matters being so, that royal village of ours, which is now here on the limit of the town, from that field we give to

3960-510: The pejorative connotation of the term Hinayana and some scholars do not use it for any school. Robert Thurman writes, "'Nikaya Buddhism' is a coinage of Professor Masatoshi Nagatomi of Harvard University , who suggested it to me as a usage for the eighteen schools of Indian Buddhism to avoid the term 'Hinayana Buddhism,' which is found offensive by some members of the Theravada tradition." Within Mahayana Buddhism, there were

4032-426: The projecting frieze is carved with the "rail pattern", much weather worn, and apparently very old. On the remaining fragment of the back wall of the verandah, close under the roof, is a fragment of an inscription of Satavahana king Sri Pulumavi (2nd century CE): "Success! On the ..... day of the fifth -5th- fortnight of summer in the sixth -6th- year of king Siri-Pulumayi , son of Vasithi...." Between this and

4104-551: The relationship between the various "vehicles" and the early Buddhist schools in India. He wrote, "There exist in the West numerous subdivisions of the schools which have different origins, but there are only four principal schools of continuous tradition." These schools are the Mahāsāṃghika Nikāya, Sthavira nikāya , Mūlasarvāstivāda Nikāya, and Saṃmitīya Nikāya. Explaining their doctrinal affiliations, he then writes, "Which of

4176-414: The right and left side of Mahavir sculpture. This Mahavir sculpture is also facing east. Pandavleni caves is protected site under Archaeological Survey of India . Hinayana Hīnayāna is a Sanskrit term that was at one time applied collectively to the Śrāvakayāna and Pratyekabuddhayāna paths of Buddhism . This term appeared around the first or second century. The Hīnayāna (or Theravada)

4248-409: The sake of the embellishment of that cave, with a view to honour and please the great queen his grandmother, her grandson lord of [Dakshina]patha, making over the merit of the gift to his father, grants to this meritorious donation (vis. the cave) the village Pisajipadaka on the south-west side of mount Tiranhu. Renunciation to the enjoyments of every kind." The next inscription is located right under

4320-662: The same Vinaya , and they have in common the prohibitions of the five offenses , and also the practice of the Four Noble Truths . Those who venerate (regard with great respect) the bodhisattvas and read the Mahāyāna sūtras are called the Mahāyānists, while those who do not perform these are called the Hīnayānists. In the 7th century, the Chinese Buddhist monk Xuanzang describes the concurrent existence of

4392-593: The same age. The veranda has six octagonal columns without bases between highly sculptured pilasters. The capitals of these pillars are distinguished from those in the Nahapana Cave No.10 by the shorter and less elegant form of the bell-shaped portion of them, and by the corners of the frame that encloses the torus having small figures attached; both alike have a series of five thin members, overlapping one another and supporting four animals on each capital, bullocks, elephants, horses, sphinxes , etc..., between

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4464-514: The second century CE. There are altogether 24 excavations though many of these are small and less important. Beginning at the east end they may conveniently be numbered westward. They are almost entirely of an early date and were excavated by the Hinayana sect. Mostly, the interior of the caves are starkly plain, in contrast to the heavily ornamented exterior. Inscriptions in caves 3, 11, 12, 13, 14, 15, 19 and 20 are legible. Other inscriptions note

4536-566: The second one is Cave No. 10 which is complete in all structural as well inscriptions. Both of the caves have pictures of Buddha over the rocks. The caves are facing eastwards. The caves were called Pundru which in Pali language means "yellow ochre color". This is because the caves were the residence of Buddhist monks who wore "the chivara or the yellow robes". Later on, the word Pundru changed to Pandu Caves (as per Ancient Monuments Act 26 May 1909). Decades later people started calling it Pandav Caves -

4608-563: The son-in-law and viceroy of Nahapana: "Success ! Ushavadata , son of Dinika, son-in- law of king Nahapana, the Kshaharata Kshatrapa, (...) inspired by (true) religion, in the Trirasmi hills at Govardhana , has caused this cave to be made and these cisterns." "Success ! In the year 42, in the month Vesakha, Ushavadata , son of Dinika, son-in- law of king Nahapana, the Kshaharata Kshatrapa, has bestowed this cave on

4680-484: The substantialist thought of the Sarvāstivādins and Sautrāntikins , and in emphasizing the doctrine of śūnyatā , David Kalupahana holds that they endeavored to preserve the early teaching. The Theravadins too refuted the Sarvāstivādins and Sautrāntikins (and followers of other schools) on the grounds that their theories were in conflict with the non-substantialism of the canon. The Theravada arguments are preserved in

4752-417: The term Bodhisattvayāna "bodhisattva-vehicle", which was given the epithet Mahāyāna "Great Vehicle". It was only later, after attitudes toward the bodhisattva teachings had become more critical, that the term Hīnayāna was created as a back-formation, contrasting with the already established term Mahāyāna. The earliest Mahāyāna texts often use the term Mahāyāna as an epithet and synonym for Bodhisattvayāna, but

4824-426: The term Śrāvakayāna was "the more politically correct and much more usual" term used by Mahāyānists. Jonathan Silk has argued that the term "Hinayana" was used to refer to whomever one wanted to criticize on any given occasion, and did not refer to any definite grouping of Buddhists. The Chinese monk Yijing , who visited India in the 7th century, distinguished Mahāyāna from Hīnayāna as follows: Both adopt one and

4896-407: The term Hīnayāna is comparatively rare in early texts, and is usually not found at all in the earliest translations. Therefore, the often-perceived symmetry between Mahāyāna and Hīnayāna can be deceptive, as the terms were not actually coined in relation to one another in the same era. According to Paul Williams , "the deep-rooted misconception concerning an unfailing, ubiquitous fierce criticism of

4968-455: The term, theg chung meaning "small vehicle" and theg dman meaning "inferior vehicle" or "inferior spiritual approach". Thrangu Rinpoche has emphasized that hinayana is in no way implying "inferior". In his translation and commentary of Asanga 's Distinguishing Dharma from Dharmata , he writes, "all three traditions of hinayana, mahayana, and vajrayana were practiced in Tibet and that

5040-499: The three symbols, the Bodhi tree , the dagoba , and the chakra , with worshipers, and at each side is a dvarapala , or doorkeeper, holding up a bunch of flowers. If the carving on this door be compared with any of those at Ajanta , it will be found very much ruder and less bold, but the style of headdress agrees with that on the screen walls at Karle and Kanheri , and in the paintings in Cave X at Ajanta, which probably belong to about

5112-482: The vihara caves is older and finer in sculptural detail and is thought to be nearly as old as the Karla Cave near Lonavala . Another (cave No. 18) is a chaitya (type of cave used for chanting and meditation). It is similar in age to some of the Karla Caves and has a particularly elaborate facade. The cave has images of Buddhas, Bodhisattvas, sculptures representing the King, farmers, merchants and rich iconography depicting

5184-717: The village of Samalipada, here in the Govadhana district on the Eastern road; and this village of Samalipada, .......by the Maha-Aryaka, you must deliver to be owned by the Bhikshus of the school of the Bhadayaniyas dwelling in the Queen's Cave, to produce a perpetual rent for the care of the cave meritoriously excavated; and to this village of Samalipada we grant the immunity belonging to monk's land, (making it) not to be entered (by royal officers), not to be touched (by any of them), not to be dug for salt, not to be interfered with by

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