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The Indian Analyst
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North Indian Inscriptions |
BAMANI INSCRIPTION OF VIJAYADITYA. No. 28.─ BAMANI INSCRIPTION OF THE SILAHARA VIJAYADITYA ; ......This inscription is on a stone which stands by the door of a Jaina temple at the village of Bâmaṇî, five miles south-west of Kâgal, the chief town of the Kâgal State in the Kôlhâpur Territory. An account of its contents and a kind of transcript of the text are given in Major Graham’s Statistical Report of the Principality of Kolhapoor, p. 381. I edit it now from a good impression, supplied to me by Dr. Fleet. ......The inscription contains 44 lines of writing which covers a space of about 2’ 10½” high by 1’ 4” broad. At the end of each of the lines 1-3 and 13 one akshara, which in each case can be easily supplied, is effaced, and one or two aksharas, which cannot be restored, are broken away at the end each of the lines 14 and 15 ; otherwise the writing is well preserved. At the top of the stone are some sculptures : immediately above the writing, in the centre, a seated Jaina figure, facing full front, cross-legged, with the hands joined in the lap, and surmounted by a serpent coiled up behind and displaying seven hoods ; to the proper left of this figure, a crooked sword or dagger and a cow with a calf ; and above these, again, on the right the sun, and on the left the moon.― The average size of the letters is about ⅜”.― The characters are Old-Kanarese.― The language is Sanskṛit, excepting part of line 43 and line 44 which are in Old-Kanarese. The main part of the text is in prose, but nine verses occur in lines 1-2, 26-31, and 34-43. As regards orthography, the sign of the upadhmânîya (which is like the sign for r) has been employed before the word Purudêvasya in l. 1, and before patyâ in l. 16 and pitrâ in l. 17 ; and instead of the word conjunct ddh we find dhdh in the words sidhdhi in l. 10 and udhdhâra in l. 19.
......This inscription records another grant of land by the Mahâmaṇḍalêśvara Vijayâdityadêva of the Śiḷâhâra family. Opening with a verse glorifying the Jaina faith, which is already
known to us from lines 2-3 of the preceding inscription, it gives in lines 2-10 the genealogy and
description of the donor as they are given by that other inscription, only omitting the names of
six of his more distant relatives (Kîrtirâja, Chandrâditya, Gûvala II., Gaṅgadêva, Ballâḷadêva
and Bhôjadêva) and nine of his less important birudas.1 Lines 11-34 then record that
Vijayâdityadêva, ruling at his residence of Vaḷavâḍa, at the request of his maternal uncle, the
Sâmanta Lakshmaṇa, and for the spiritual benefit of his family,2 ― on the occasion of a lunar
eclipse on Friday, the full-moon tithi of the month Bhâdrapada of the Pramôda year, when
1073 Saka years had elapsed,─ granted a field which by the measure of the Kûṇḍi country
measured one quarter of a nivartana, a flower-garden measuring 30 stambhas, and a dwelling-house measuring 12 hastas, all belonging to the village of Maḍa[l]ûra in the district of . .
navu[ka]gegoḷḷa, for the eightfold worship[ of Pârśvanâthadêva at a shrine which had been
established at the village by Chôdhore-Kâmagâvuṇḍa3 (the son of Saṇagamayya and Chaṁ[dha]-
. . vvâ, husband of Punnakabbâ, and father of Jentagâvuṇḍa and Hemmagâvuṇḍa), and for
the purposes of keeping the shrine in proper repair and of providing food for the ascetics of the
shrine,― having washed the feet of Arhanandisiddhântadêva (probably the superintendent of the
shrine), a disciple of Mâghanandisiddhântadêva who, in addition to what is stated of him in the
preceding inscription, is described here as a pupil of Kulachadramuni and as ‘a sun of the ......1 The biruda which in the preceding inscription is spelt maruvaṁka-sarppaḥ, is here in l. 7 spelt maruvakka-sarppaḥ.
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