Archeological Survey Report. xlvil 
in a low rocky ridge on the northern side of the hill. To the south, 
and in front of the caves, there are two raised terraces. The lower 
one to the eastward has a well, 9 feet in diameter and 23 feet deep, 
immediately in front of the entrance to the eastern cave, which in 
the inscription is called the “ Vapiya-ka-kubha, or Vapiya Cave,” 
which I believe refers to the well (vapz) above described, and which 
may therefore be translated as the “ well cave.” ‘The upper terrace 
to the westward is 120 feet long from north to south, 60 feet broad 
from west to east and 10 feet in height above the plain. The walls 
are chiefly of brick, but there are several squared stones and granite 
pillars near the top. These must, I think, have been added afterwards 
by the Muhammedans when they occupied the caves, for the platform 
is covered with their small tombs. All around there are heaps of 
bricks and fragments of carved and squared stones, which show that 
several buildings must once have existed in this place. The upper 
platform I believe to have been the site of a vihar, or Buddhist 
chapel monastery, but there is nothing now remaining to prove any 
Buddhist occupation, excepting only one fragment of a standing 
statue. 5 
121. The Vapiya cave has a small porch or ante-chamber 6 feet 
long by 53 feet broad, from which a door-way only 2 feet 10 
inches wide leads to the principal room, which is 16 feet 9 inches 
long and J1 feet 3 inches broad. The roof is vaulted, and 10 feet 6 
inches in total height. ‘The whole of the walls are highly polished. 
On the left hand side of the porch there is an inscription of four lines 
in the old Pali characters of Asoka’s edicts. In this record the cave is 
ealled, as already mentioned, the Vapiya-ka-kubha, or “ the well cave,” 
in evident allusion to the well in front of it. The remainder of the 
inscription is word for word the same as that of the Gopi’s cave. 
There are several short inscriptions on the side walls of the porch and 
on the jambs of the door-way, but they are of little interest, as they 
merely record the names of visitors. The longest of them reads— 
Achdrya Sri Yogananda pranamati Siddheswara, “ The teacher Sri 
Yogananda offers adoration to Siddheswara.” In this inscription we 
find the name of the dingam now existing in the temple of the; Bara- 
bar peak, recorded in characters of the 6th or 7th century. James 
Prinsep refers them to the 6th century. A still older inscription, 
Videsa vasusya Kirttih, or “ the renown of Vasu of Videsa,” belongs 
