नाणेघाट | |
![]() Naneghat geography and inscriptions | |
Alternative name | Nanaghat caves |
---|---|
Location | Maharashtra, India |
Region | Western Ghats |
Coordinates | 19°17′31.0″N 73°40′33.5″E / 19.291944°N 73.675972°E |
Altitude | 750 m (2,461 ft) |
Type | Caves, trade route passage |
History | |
Builder | Queens, Satavahana dynasty -Naganika |
Material | Natural rock |
Founded | 2nd-century BCE |
Cultures | Hinduism [1] |
Management | Archaeological Survey of India |
Naneghat, also referred to as Nanaghat or Nana Ghat (IAST: Nānāghaṭ), is a mountain pass in the Western Ghats range between the Konkan coast and the ancient town of Junnar in the Deccan plateau. The pass is about 120 kilometres (75 mi) north of Pune and about 165 kilometres (103 mi) east from Mumbai, Maharashtra, India.[2] It was a part of an ancient trading route, and is famous for a major cave with Sanskrit inscriptions in Brahmi script and Middle Indo-Aryan dialect.[3] These inscriptions have been dated between the 2nd and the 1st century BCE, and attributed to the Satavahana dynasty era.[4][5][6] The inscriptions are notable for linking the Vedic and Hinduism deities, mentioning some Vedic srauta rituals and of names that provide historical information about the ancient Satavahanas.[5][7] The inscriptions present the world's oldest numeration symbols for "2, 4, 6, 7, and 9" that resemble modern era numerals, more closely those found in modern Nagari and Hindu-Arabic script.[6][8][9]
Nanaghat pass stretches over the Western Ghats, through an ancient stone laid hiking trail to the Nanaghat plateau. The pass was the fastest key passage that linked the Indian west coast seaports of Sopara, Kalyan and Thana with economic centers and human settlements in Nasik, Paithan, Ter and others, according to Archaeological Survey of India.[10] Near the top is large, ancient manmade cave. On the cave's back wall are a series of inscriptions, some long and others short. The high point and cave is reachable by road via Highways 60 or 61. The cave archaeological site is about 120 kilometres (75 mi) north of Pune and about 165 kilometres (103 mi) east from Mumbai.[2] The Naneghat Cave is near other important ancient sites. It is, for example, about 35 kilometres (22 mi) from the Lenyadri Group of Theravada Buddhist Caves and some 200 mounds that have been excavated near Junnar, mostly from the 3rd-century BCE and 3rd-century CE period. The closest station to reach Naneghat is Kalyan station which lies on the Central Line.[10]
During the reign of the Satavahana (c. 200 BCE – 190 CE), the Naneghat pass was one of the trade routes. It connected the Konkan coast communities with Deccan high plateau through Junnar.[2] Literally, the name nane means "coin" and ghat means "pass". The name is given because this path was used as a tollbooth to collect toll from traders crossing the hills. According to Charles Allen, there is a carved stone that from distance looks like a stupa, but is actually a two-piece carved stone container by the roadside to collect tolls.[12]
The scholarship on the Naneghat Cave inscription began after William Sykes found them while hiking during the summer of 1828.[13][14] Neither an archaeologist nor epigraphist, his training was as a statistician and he presumed that it was a Buddhist cave temple. He visited the site several times and made eye-copy (hand drawings) of the script panel he saw on the left and the right side of the wall. He then read a paper to the Bombay Literary Society in 1833 under the title, Inscriptions of the Boodh caves near Joonur,[13] later co-published with John Malcolm in 1837.[15] Sykes believed that the cave's "Boodh" (Buddhist) inscription showed signs of damage both from the weather elements as well as someone crudely incising to desecrate it.[12] He also thought that the inscription was not created by a skilled artisan, but someone who was in a hurry or not careful.[12] Sykes also noted that he saw stone seats carved along the walls all around the cave, likely because the cave was meant as a rest stop or shelter for those traveling across the Western Ghats through the Naneghat pass.[11][12][13]
Sykes proposed that the inscription were ancient Sanskrit because the statistical prevalence rate of some characters in it was close to the prevalence rate of same characters in then known ancient Sanskrit inscriptions.[13][17] This suggestion reached the attention of James Prinsep, whose breakthrough in deciphering Brahmi script led ultimately to the inscription's translation. Much that Sykes guessed was right, the Naneghat inscription he had found was indeed one of the oldest Sanskrit inscriptions.[12] He was incorrect in his presumption that it was a Buddhist inscription because its translation suggested it was a Hindu inscription.[1] The Naneghat inscription were a prototype of the refined Devanagari to emerge later.[12]
Georg Bühler published the first version of a complete interpolations and translation in 1883.[18] He was preceded by Bhagvanlal Indraji, who in a paper on numismatics (coins) partially translated it and remarked that the Naneghat and coin inscriptions provide insights into ancient numerals.[18][19]
The inscriptions are attributed to a queen of the Satavahana dynasty. Her name was either Nayanika or Naganika, likely the wife of king Satakarni. The details suggest that she was likely the queen mother, who sponsored this cave after the death of her husband, as the inscription narrates many details about their life together and her son being the new king.[5]
The Naneghat cave inscriptions have been dated by scholars to the last centuries of the 1st millennium BCE. Most scholars date it to the early 1st-century BCE, some to 2nd-century BCE, a few to even earlier.[4][5][6] Sircar dated it to the second half of the 1st-century BCE.[20] Upinder Singh and Charles Higham date 1st century BCE.[21][22]
The Naneghat records have proved very important in establishing the history of the region. Vedic Gods like Dharma Indra, Chandra and Surya are mentioned here. The mention of Samkarsana (Balarama) and Vasudeva (Krishna) indicate the prevalence of Bhagavata tradition of Hinduism in the Satavahana dynasty.
Two long Nanaghat inscriptions are found on the left and right wall, while the back wall has small inscriptions on top above where the eight life-sized missing statues would have been before somebody hacked them off and removed them.[12]
The missing characters do not match the number of dots; Bühler published a more complete version.[18]
Summary of the Left wall translation
The text appears to be a mixture of religious praises, genealogical information, and descriptions of sacrificial rituals, particularly focusing on the offerings made during these rituals. Following is its summarized overview:
The text begins with adoration to various deities, including Dharma, Indra, Samkarshana, Vāsudeva, and the four guardians of the world. There is praise for Vedisri, a royal prince and the king. The narrative then mentions a brave hero ruling the Dekhan region, whose lineage is associated with the Moon.
Further, it describes a woman, likely the wife of a lord named Sri, who is the mother of Yedisri and Sakti. This woman is praised for her virtuous qualities, including fasting, asceticism, and knowledge of religious ceremonies. She is credited with the creation of an excellent image of a snake deity.
The text transitions to descriptions of various sacrificial rituals, detailing offerings made during Agnyadheya, Anvarambhaniya, and rika-sacrifices. These offerings include cows, horses, elephants, silver waterpots, and monetary gifts. The numbers of animals and monetary units vary for each type of sacrifice.
In the later part of the text, there's mention of a Rajasuya sacrifice, with some reference to a cart.
Overall, the text seems to be a combination of religious invocations, familial praises, and detailed accounts of sacrificial offerings made by a king and his associates.
The missing characters do not match the number of dots; Bühler published a more complete version.[18]
Summary of Right Wall Translation
The text provides details about various sacrificial rituals and the associated offerings made during those ceremonies. The offerings include animals, such as horses, cows, and elephants, as well as valuable items like dresses, ornaments, and Karshapanas (an ancient Indian unit of currency). Below is the summarized overview:
1. **General Sacrificial Offerings:**
- Conveying a mountain of grain: 1 excellent dress, 1 horse, 1 horse-chariot, 100 kine. - Second horse sacrifice: Dakshina given, consisting of 1 horse with silver trappings, and 12 golden items. - An additional Dakshina: 14,000 (?) Karshapanas, 1 village, 1 elephant.
2. **Ovaya Sacrifice:**
- Cart used for conveying a mountain of grain. - Ovaya sacrifice details unclear.
3. **Bhagala-Dasharatha Sacrifice:**
- Dakshina given, consisting of 10,001 cows.
4. **Gargatriratra Sacrifice:**
- Presents to spectators and menials: 301 dresses.
5. **Gavamayana Sacrifice:**
- Dakshina given, consisting of 1,101 cows.
6. **Angirasamayana Sacrifice:**
- Dakshina given, consisting of 1,101 cows.
7. **Satatirata Sacrifice:**
- Dakshina details unclear.
8. **Chhandomapavamanatriratra Sacrifice:**
- Dakshina details unclear.
9. **Other Sacrifices:**
- Various sacrifices with Dakshina consisting of 1,001 to 1,101 cows.
The text mentions the duration of some sacrifices (e.g., Angirasamayana of six years) and the sacrificial fees given in the form of cows. Overall, the content revolves around the performance of different sacrificial rites and the substantial offerings made during these rituals.
The back wall of the cave has a niche with eight life-size relief sculptures. These sculptures are gone, but they had Brahmi script inscriptions above them that help identify them.[21]
The Nanaghat inscription has been a major finding. According to Georg Bühler, it "belongs to the oldest historical documents of Western India, are in some respects more interesting and important than all other cave inscriptions taken together".[16][24]
The inscription mentions both Balarama (Samkarshana) and Vāsudeva-Krishna, along with the Vedic deities of Indra, Surya, Chandra, Yama, Varuna and Kubera.[12] This provided the link between Vedic tradition and the Hinduism .[31][32][33] Given it is inscribed in stone and dated to 1st-century BCE, it also linked the religious thought in the post-Vedic centuries in late 1st millennium BCE with those found in the unreliable highly variant texts such as the Puranas dated to later half of the 1st millennium CE. The inscription is a reliable historical record, providing a name and floruit to the Satavahana dynasty.[12][32][11]
The Naneghat inscriptions have been important to the study of history of numerals.[9] Though damaged, the inscriptions mention numerals in at least 30 places.[34] They present the world's oldest known numeration symbols for "2, 4, 6, 7, and 9" that resemble modern era numerals, particularly the modern Nāgarī script .[6][35] The numeral values used in the Naneghat cave confirm that the point value had not developed in India by the 1st century BCE.[8][36]
The inscription is also evidence and floruit that Vedic ideas were revered in at least the northern parts of the Deccan region before the 1st-century BCE. They confirm that Vedic srauta sacrifices remained in vogue among the royal families through at least the 1st-century BCE.[31][7] The Naneghat cave is also evidence that Hindu dynasties had sponsored sculptures by the 1st-century BCE, and secular life-size murti (pratima) tradition was already in vogue by then.[11][37][note 6]
According to Susan Alcock, the Naneghat inscription is important for chronologically placing the rulers and royal lineage of the Satavahana Empire. It is considered on palaeographical grounds to be posterior to the Nasik Caves inscription of Kanha dated to 100-70 BCE. Thus, Naneghat inscription helps place Satakarni I after him, and Satavahanas as a Hindu dynasty whose royal lineage performed many Vedic sacrifices.[38]