North Indian Inscriptions

KOLHAPUR INSCRIPTION OF VIJAYADITYA.

kâyôtsarga), abandoned (his) unstable body,¹ in order to produce, as it were, the complete destruction of (Cupid) who springs from the body.

......(Line 209.) NOTE.― When this noble disciple of² the holy Ajitasêna, the king of Paṇḍitas, was about to abandon his body by the rite of sallêkhanâ, which is celebrated in the Âgamas of the Jainas, he quickly composed the following faultless verse (padya), in order to illustrate the ripeness of his own mind, (and) in order to give delight to the whole Congregation (Saṁgha) that had assembled with the desire of witnessing the rite of samâdhi, and of performing (the services) usual (on such occasions) :―

......(V. 71.) “Having obtained the triad of jewels,³ proclaimed in the Âgamas, having reached freedom from pain,⁴ and having practised forbearance with all beings, we abandon the body at the feet of Jina and go to heaven.”

......(V. 72.) In the Śâka (year) measured by the sky (0), the arrows (5), the sky (0), and the earth (1), (i.e. 1050), in the (cyclic) year Kîlaka, in the month of Phâlgunaka, on the third day, in the dark (fortnight), on a Sunday,⁵ under (the nakshatra) Svâti, at noon, at Śvêtasarôvara,─ the holy sage Mallishêṇa, the lord of ascetics, went to the city of the gods in consequence of three day’s fasting.

......(Line 222.) (The above) was written by Mallinâtha, (who was) a lay-disciple⁶ of the holy Maladhâridêva, (and who surpassed all) writers of eulogies,⁷ just as Mahêśvara (burnt) Cupid. (It) was engraved by Gaṅgâchâri, the head-ornament of engravers⁸ of eulogies.

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No. 27.─ KOLHAPUR INSCRIPTION OF THE SILAHARA VIJAYADITYA ;

SAKA-SAMVAT 1065.

BY F. KIELHORN, PH.D., C.I.E. ; GÖTTINGEN.

......This inscription is on a stone in front of the Jaina temple near the Śukravâra gate of the city of Kôlhâpur, in the Kôlhâpur State, Bombay Presidency. An imperfect account of its contents, with a kind of facsimile of the text, will be found in Major Graham’s Statistical Report
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......¹ [The words (aṅgam) bhâvayan bhâvanâbhiḥ correspond to the stereotyped expression appâṇaṁ bhâvaṇâhiṁ bhâvêmâṇê (âtmânaṁ bhâvanâbhir bhâvayan), and the words vyasṛijad aṅgam are a paraphrase of kâyôtsargam akarôt, ‘he practised the kâyôtsarga,’ in the observance of which five methods (bhâvanâ) are distinguished. The following two verses contain the names of the five bhâvanâs or tulanâs, and the places in which the five subdivisions of the second bhâvanâ are practised :―
...................tavêṇa 1 sattêṇa 2 suttêṇa 3 êgattêṇa 4 balêṇa ya 5 |
...................tulaṇâ pañchahâ vuttâ Jiṇakappaṁ paḍivajjaô ||
...................paḍhamâ uvassayammî, bîyậ bâhi, taїyâ chaükkammi |
...................sunnaharammi chaütthî, aha pañchamiyâ masâṇammi ||
“The tulanâ (or bhâvanâ) of one who follows the Jina-kalpa, is declared (to be) fivefold, viz. I. tapasî,
2. sattvêna, 3. sûtrêṇa, 4. êkatvêna, and 5. balêna.
“The first (sattva-bhâvanâ) (is practised) in a convent or other residence (upâśraya), the second, outside (bahiḥ), the third, on a chauk (chatushka), the fourth, in a solitary house (śûnya-ghara), and the fifth, on a ceme- tery (śmaśâna).”― E. L.]
......² Literally, ‘he whose mind had become a bee at the divine lotus-feet of.’
......³ The three ratnas are jñâna, darśana, and châritra or dharma ; see Dr. Bhandarkar’s Report on Skt. MSS 1883-84, p. 100.
......⁴ appears to be incorrectly used in the sense of .
......⁵ The words appear to stand for .
......⁶ On guḍḍa, ‘a disciple,’ see Ind. Ant. Vol. XVIII. p. 36, note 4, and Mr. Rice’s Inscriptions at Śravaṇa Beḷgoḷa, p. 35 and 40 of the Introduction.
......⁷ The word biruda appears to be used in the sense of praśasti.
......⁸ Rûṿâri is probably a tadbhava of rûpakârin ; compare pûjâri for pûjâkârin.