Donative inscriptions from Amarāvatī (conclusion)

From the inscriptions from Amarāvatī it can be clearly seen that the donors came from Ujjain, Paṭaliputra, Vijayapura, Ghaṇṭaśālā and Dhānyakaṭaka. Arrival from the neighbouring region as well as from distant places also suggests popularity of the mahācaitya and the religious complex attached to it. Some other place names are found in the inscriptions whose location is unknown. These are found in the votive records. Some place names are Malamavuku, Pugaratha, Amsutalika, Akhsavada, Mandara, Kavuruara, Sethivadicha, Turulura, Kovurura, Valikacha, Sirinagica, Dhanagiri, Pukiratha, Turaghara, Hiralura, Chadakica etc.

The donative inscriptions from Amarāvatī also display a wide range of patronage. These included gahapatis, vāṇīyās (merchants) caravan traders (Sārthavāhas) jewellers and bankers (heraṇikas), lay worshippers (upasākas and upāsikās), royal officers (Pāniyagharika, raja lekhaka), monks and nuns and members of the royal family. Here it may be highlighted that though the epigraphs do not mention direct royal donations but it is difficult to believe that a monument with such grandeur was built without their donations. In addition to these the donations of social groups associated with different craft specialization (Cāmakara, Gandhikā, Pasanikā) and donations by relative poor section of the society reveal collective patronage.

Thus it can be suggested that the entire society made contributions for the upkeep and maintenance of the monastic complex of Amarāvatī. In addition to the local population, pilgrims from other parts of India and abroad came and made donations to the religious complex. In fact for the survival of any establishment patronage is very essential. At Amarāvatī there was no dearth of it. Moreover the position of Dhānyakaṭaka also helped the Mahācaitya to retain its popularity.