SII 1.152: original edition by Eugen Hultzsch

Alternative title: “PART IV. ADDENDA. No. 152. ON A LAMP-PILLAR AT VIJAYANAGARA.”

Author of digital edition: Emmanuel Francis (emfr).

Summary: A rough transcript and paraphrase of the subjoined inscription was published as early as 1836 in the Asiatic Researches.¹ The original is engraved on a lamp-pillar in front of a Jaina temple at the ruined city of Vijayanagara. The temple is now-a-days styled Gāṇigitti Temple,² i.e., “the temple of the oil-woman.”³

The inscription consists of 28 Sanskrit verses and commences with an invocation of Jina (verse 1) and of his religion (Jina-śāsana, v. 2). Then follows a pedigree of the spiritual ancestors and pupils of the head of a Jaina school, who was called Siṁhanandin:—

[[genealogical table]] The Mūla-saṁgha. The Nandi-saṁgha. The Balātkāra-gaṇa. The Sārasvata-gachchha. Padmanandin. Dharmabhūshaṇa I., Bhaṭṭāraka. Amarakīrti. Siṁhanandin, Gaṇabhṛit. Dharmabhūsha, Bhaṭṭāraka. Vardhamāna. Dharmabhūshaṇa II., alias Bhaṭṭārakamuni.

The various epithets, which these teachers receive in the inscription, are:—āchārya, ārya, guru, deśika, muni and yogīndra. Other Jaina terms, which occur in the inscription, are:—syādvāda (v. 2.) or anekānta-mata (v. 22), paṭṭa (vv. 11 and 12) and chaityālaya (v. 28).

The pedigree of Jaina teachers is followed by a short account (vv. 15 to 18) of two kings of the first Vijayanagara dynasty, viz., Bukka, who was descended from the race of the Yādava kings, and his son Harihara (II). Harihara’s hereditary minister was the general (daṇḍādhināyaka, vv. 19 and 21; daṇḍanātha, v. 20) Chaicha or Chaichapa. Chaicha’s son, the general (daṇḍeśa, vv. 21, 22 and 28) or prince (kshitīśa v. 23; dharaṇīśa, v. 24) Iruga or Irugapa, adhered to the doctrine of the above-mentioned Jaina teacher Siṁhanandin (v. 24). In Śaka 1307 [expired],⁴ the cyclic year Krodhana (lines 36 f.), Iruga built a stone-temple of Kunthu-Jinanātha (v. 28) at Vijayanagara (v. 26). This city belonged to Kuntala, a district of the Karṇāṭa country (v. 25).

Through my assistant I received a copy,—printed with a Telugu commentary in the Rudhirodgāri-saṁvatsara (i.e., 1863-64 A.D.),—of a Sanskrit kośa, entitled Nānārtharatnamālā and composed by Irugapa-daṇḍādhinātha or, as he calls himself in the opening verses, Iruga-daṇḍeśa. Dr. Oppert⁵ mentions a large number of MSS. of the same work. Dr. Aufrecht⁶ describes three inferior MSS. of it and states that, according to one of these, its composer lived under a king Harihara. This notice enables us to identify the author of the Nānārtharatnamālā with the general Iruga or Irugapa of the subjoined inscription.

Language: Sanskrit (san).

Version: 2025-09-23 17:31 (6e27b96), last modified 2025-09-19 10:11 (c9e21e6).

Edition

⟨1⟩ yatpādapaṁkajarajo rajo harati mānasaṁ | sa jinaḥ śreyase
⟨2⟩ bhūyādbhūyase karuṇālayaḥ || ⟨1⟩ śrīmatparamagaṁbhīra-
⟨3⟩ syādvādāmoghalāṁcchanaṁ | jīyāttrailokyanātha-
⟨4⟩ sya śāsanaṁ jinaśāsanaṁ || ⟨2⟩ śrīmūlasaṁghejani naṁdisaṁgha-
⟨5⟩ (sta)smin balātkāragaṇotiraṁmyaḥ | tatrāpi sārasvatanāmni gacche svacchāśayobhūdi-
⟨6⟩ ha padmanaṁdī || ⟨3⟩ Ācāryyaḥ kuṁḍa(kuṁddā)khyo vakragrīvo mahāmatiḥ | ¿ye?lācā-
⟨7⟩ ryyo gṛ¿ddha?piṁccha Iti tannāma paṁcadhā || ⟨4⟩ kecittadanvaye cārumunayaḥ khana-
⟨8⟩ yo girāṁ [|] jaladhāviva ratnāni babhū¿U?rddivyatejasaḥ || ⟨5⟩ tatrāsīccārucāritrara-
⟨9⟩ tnaratnākaro guruḥ | dharmmabhūṣaṇayogīṁdro bhaṭṭārakapadāṁcitaḥ || ⟨6⟩
⟨10⟩ bhāti bhaṭṭārako dharmmabhūṣaṇo guṇabhūṣaṇaḥ | yadyaśaḥkusumāmo-
⟨11⟩ de gaganaṁ bhramarāyate || ⟨7⟩ ¿s?iṣyastasya munerāsīdanarggalataponidhiḥ | śrīmāna-
⟨12⟩ marakīrttyāryyo deśikāgresaraḥ śamī || ⟨8⟩ nijapakṣmapuṭakavāṭaṁ ghaṭa¿I?tvānilanirodha-
⟨13⟩ (to) hṛdaye | Avicalitabodhadīpaṁ tamamarakīrtti bhaje tamohara⟨ṇa⟩ṁ || ⟨9⟩ kepi
⟨14⟩ svodarapūraṇe pariṇatā vidyāvihīnāṁtarā yogīśā bhuvi saṁbhavaṁtu baha-
⟨15⟩ vaḥ kiṁ tairanaṁtairiha | dhīraḥ sphūrjjati durjjayātanumadadhvaṁsī guṇairūrjji-
⟨16⟩ tairācāryyomarakīrttiśiṣyagaṇabhṛcchrīsiṁhanaṁdī vratī || ⟨10⟩ śrīdharmmabhūṣojani ta-
⟨17⟩ sya paṭṭe śrīsiṁhanaṁdyāryyagurossadharmmā | bhaṭṭārakaḥ śrījinadharmmaharmmyastaṁbhā-
⟨18⟩ yamānaḥ kumudeṁdukīrttiḥ || ⟨11⟩ paṭṭe tasya munerāsīdvarddhamānamunīśvaraḥ | śrīsiṁ-
⟨19⟩ hanaṁdiyogīṁdracaraṇāṁbhojaṣaṭ·padaḥ || ⟨12⟩ ¿s?iṣyastasya gurorāsīddharmmabhūṣaṇa-
⟨20⟩ deśikaḥ | bhaṭṭārakamuniḥ śrīmān śalyatrayavivarjjitaḥ || ⟨13⟩ bhaṭṭārakamuneḥ pādāvapū-
⟨21⟩ rvvakamale stumaḥ | yadagre mukulībhāvaṁ yāṁti rājakarāḥ paraṁ || ⟨14⟩ Evaṁ gurupa-
⟨22⟩ raṁparāyāmavicchedena varttamānāyāṁ || Āsīdasīmamahimā vaṁśe yādava-
⟨23⟩ bhūbhṛtāṁ [|] Akhaṁḍitaguṇodāraḥ śrīmānbukkamahīpatiḥ || ⟨15⟩ Udabhūdbhūbhṛtastasmā-
⟨24⟩ drājā harihareśvaraḥ | kalākalāpanilayo vidhuḥ kṣīrodadheriva || ⟨16⟩ yasmin· bharttari bhū-
⟨25⟩ pāle vikramākrāṁtaviṣṭape | cirādrājanvatī haṁta bhava(tyeṣā) vasuṁdharā || ⟨17⟩ tasmin· śā-
⟨26⟩ sati rājeṁdre caturaṁbudhimekhalāṁ | dharāmadharitāśeṣapurātanamahīpatau || ⟨18⟩ Āsītta-
⟨27⟩ sya mahījāneḥ śaktitrayasamanvitaḥ | kulakramāgato maṁtrī caicadaṁḍādhināyakaḥ || ⟨19⟩ dvi-
⟨28⟩ tīyamaṁtaḥkaraṇaṁ rahasye bāhustṛtīyassamarāṁgaṇeṣu | śrīmānmahācaica(pa)-
⟨29⟩ daṁḍanātho jāgartti kāryye haribhūmibharttuḥ || ⟨20⟩ tasya śrīcaicadaṁḍādhināyakasyo-
⟨30⟩ (rjji)taśriyaḥ | Āsīdirugadaṁḍeśo naṁdano lokanaṁdanaḥ || ⟨21⟩ na mūrttā nābhūrttā nikhilabhu-
⟨31⟩ vanābhogikatayā śaradrājadrākāviṭaniṭilanetradyutitayā | prabhūtā kīrtissā cira-
⟨32⟩ mirugadaṁḍeśa kathayatyanekāṁtātkāṁtātparamiha na kiṁcinmatamiti || ⟨22⟩ sadvaṁśajopi guṇa-
⟨33⟩ vānapi mārggaṇānāmādhāratāmupagatopi ca yasya cāpaḥ | namraḥ parānvinamayanni-
⟨34⟩ rugakṣitīśasyoccairjjanāya khalu ¿s?ikṣayatīva nītiṁ || ⟨23⟩ hariharadharaṇīśaprājyasāmrā-
⟨35⟩ jyalakṣmīkuvalayahimadhāmā śauryyagāṁbhīryyasīmā | Irugapadharaṇīśassiṁha-
⟨36⟩ naṁdyāryyavaryyaprapadana(li)nabhṛṁgassa pratāpaikabhūmiḥ || ⟨24⟩ svasti śakavarṣe 1307
⟨37⟩ pravarttamāne krodhanavatsare phālgunamāse kṛṣṇapakṣe dvitīyāyāṁ tithau śukravāre || Asti vi-
⟨38⟩ stīrṇṇakarṇāṭadharāmaṁḍalamadhyagaḥ | viṣayaḥ kuṁtalo nāmnā bhūkāṁtākuṁtalopa-
⟨39⟩ maḥ || ⟨25⟩ vicitraratnaruciraṁ tatrāsti vijayābhidhaṁ | nagaraṁ saudhasaṁdohadarśitākāṁḍacaṁdrikaṁ [|| 26*]
⟨40⟩ maṇikuṭṭimavīthīṣu muktāsaikatasetubhiḥ | dā(n)āṁbūni niruṁdhānā yatra krīḍaṁti bālikāḥ ⟨|| 27⟩
⟨41⟩ tasminnirugadaṁḍeśaḥ pure cāruśilāmayaṁ | śrīkuṁthujinanāthasya caityālayamacīkarat· || ⟨28⟩
⟨42⟩ bhadramastu jinaśāsanāya ||

⟨1⟩ yatpādapaṁkajarajo rajo harati mānasaṁ | sa jinaḥ śreyase ⟨2⟩ bhūyādbhūyase karuṇālayaḥ || ⟨1⟩ śrīmatparamagaṁbhīra⟨3⟩syādvādāmoghalāṁcchanaṁ | jīyāttrailokyanātha⟨4⟩sya śāsanaṁ jinaśāsanaṁ || ⟨2⟩ śrīmūlasaṁghejani naṁdisaṁgha⟨5⟩(sta)smin balātkāragaṇotiraṁmyaḥ | tatrāpi sārasvatanāmni gacche svacchāśayobhūdi⟨6⟩ha padmanaṁdī || ⟨3⟩ Ācāryyaḥ kuṁḍa(kuṁddā)khyo vakragrīvo mahāmatiḥ | ⟨E⟩lācā⟨7⟩ryyo gṛ⟨dhra⟩piṁccha Iti tannāma paṁcadhā || ⟨4⟩ kecittadanvaye cārumunayaḥ khana⟨8⟩yo girāṁ [|] jaladhāviva ratnāni babhū⟨vu⟩rddivyatejasaḥ || ⟨5⟩ tatrāsīccārucāritrara⟨9⟩tnaratnākaro guruḥ | dharmmabhūṣaṇayogīṁdro bhaṭṭārakapadāṁcitaḥ || ⟨6⟩ ⟨10⟩ bhāti bhaṭṭārako dharmmabhūṣaṇo guṇabhūṣaṇaḥ | yadyaśaḥkusumāmo⟨11⟩de gaganaṁ bhramarāyate || ⟨7⟩ ⟨ś⟩iṣyastasya munerāsīdanarggalataponidhiḥ | śrīmāna⟨12⟩marakīrttyāryyo deśikāgresaraḥ śamī || ⟨8⟩ nijapakṣmapuṭakavāṭaṁ ghaṭa⟨yi⟩tvānilanirodha⟨13⟩(to) hṛdaye | Avicalitabodhadīpaṁ tamamarakīrtti bhaje tamohara⟨ṇa⟩ṁ || ⟨9⟩ kepi ⟨14⟩ svodarapūraṇe pariṇatā vidyāvihīnāṁtarā yogīśā bhuvi saṁbhavaṁtu baha⟨15⟩vaḥ kiṁ tairanaṁtairiha | dhīraḥ sphūrjjati durjjayātanumadadhvaṁsī guṇairūrjji⟨16⟩tairācāryyomarakīrttiśiṣyagaṇabhṛcchrīsiṁhanaṁdī vratī || ⟨10⟩ śrīdharmmabhūṣojani ta⟨17⟩sya paṭṭe śrīsiṁhanaṁdyāryyagurossadharmmā | bhaṭṭārakaḥ śrījinadharmmaharmmyastaṁbhā⟨18⟩yamānaḥ kumudeṁdukīrttiḥ || ⟨11⟩ paṭṭe tasya munerāsīdvarddhamānamunīśvaraḥ | śrīsiṁ⟨19⟩hanaṁdiyogīṁdracaraṇāṁbhojaṣaṭ·padaḥ || ⟨12⟩ ⟨ś⟩iṣyastasya gurorāsīddharmmabhūṣaṇa⟨20⟩deśikaḥ | bhaṭṭārakamuniḥ śrīmān śalyatrayavivarjjitaḥ || ⟨13⟩ bhaṭṭārakamuneḥ pādāvapū⟨21⟩rvvakamale stumaḥ | yadagre mukulībhāvaṁ yāṁti rājakarāḥ paraṁ || ⟨14⟩ Evaṁ gurupa⟨22⟩raṁparāyāmavicchedena varttamānāyāṁ || Āsīdasīmamahimā vaṁśe yādava⟨23⟩bhūbhṛtāṁ [|] Akhaṁḍitaguṇodāraḥ śrīmānbukkamahīpatiḥ || ⟨15⟩ Udabhūdbhūbhṛtastasmā⟨24⟩drājā harihareśvaraḥ | kalākalāpanilayo vidhuḥ kṣīrodadheriva || ⟨16⟩ yasmin· bharttari bhū⟨25⟩pāle vikramākrāṁtaviṣṭape | cirādrājanvatī haṁta bhava(tyeṣā) vasuṁdharā || ⟨17⟩ tasmin· śā⟨26⟩sati rājeṁdre caturaṁbudhimekhalāṁ | dharāmadharitāśeṣapurātanamahīpatau || ⟨18⟩ Āsītta⟨27⟩sya mahījāneḥ śaktitrayasamanvitaḥ | kulakramāgato maṁtrī caicadaṁḍādhināyakaḥ || ⟨19⟩ dvi⟨28⟩tīyamaṁtaḥkaraṇaṁ rahasye bāhustṛtīyassamarāṁgaṇeṣu | śrīmānmahācaica(pa)⟨29⟩daṁḍanātho jāgartti kāryye haribhūmibharttuḥ || ⟨20⟩ tasya śrīcaicadaṁḍādhināyakasyo⟨30⟩(rjji)taśriyaḥ | Āsīdirugadaṁḍeśo naṁdano lokanaṁdanaḥ || ⟨21⟩ na mūrttā nābhūrttā nikhilabhu⟨31⟩vanābhogikatayā śaradrājadrākāviṭaniṭilanetradyutitayā | prabhūtā kīrtissā cira⟨32⟩mirugadaṁḍeśa kathayatyanekāṁtātkāṁtātparamiha na kiṁcinmatamiti || ⟨22⟩ sadvaṁśajopi guṇa⟨33⟩vānapi mārggaṇānāmādhāratāmupagatopi ca yasya cāpaḥ | namraḥ parānvinamayanni⟨34⟩rugakṣitīśasyoccairjjanāya khalu ⟨ś⟩ikṣayatīva nītiṁ || ⟨23⟩ hariharadharaṇīśaprājyasāmrā⟨35⟩jyalakṣmīkuvalayahimadhāmā śauryyagāṁbhīryyasīmā | Irugapadharaṇīśassiṁha⟨36⟩naṁdyāryyavaryyaprapadana(li)nabhṛṁgassa pratāpaikabhūmiḥ || ⟨24⟩ svasti śakavarṣe 1307 ⟨37⟩ pravarttamāne krodhanavatsare phālgunamāse kṛṣṇapakṣe dvitīyāyāṁ tithau śukravāre || Asti vi⟨38⟩stīrṇṇakarṇāṭadharāmaṁḍalamadhyagaḥ | viṣayaḥ kuṁtalo nāmnā bhūkāṁtākuṁtalopa⟨39⟩maḥ || ⟨25⟩ vicitraratnaruciraṁ tatrāsti vijayābhidhaṁ | nagaraṁ saudhasaṁdohadarśitākāṁḍacaṁdrikaṁ [|| 26*] ⟨40⟩ maṇikuṭṭimavīthīṣu muktāsaikatasetubhiḥ | dā(n)āṁbūni niruṁdhānā yatra krīḍaṁti bālikāḥ ⟨|| 27⟩ ⟨41⟩ tasminnirugadaṁḍeśaḥ pure cāruśilāmayaṁ | śrīkuṁthujinanāthasya caityālayamacīkarat· || ⟨28⟩ ⟨42⟩ bhadramastu jinaśāsanāya ||

⟨1⟩ yatpādapaṁkajarajo rajo harati mānasaṁ | sa jinaḥ śreyase ⟨2⟩ bhūyādbhūyase karuṇālayaḥ || ⟨1⟩ śrīmatparamagaṁbhīra⟨3⟩syādvādāmoghalāṁcchanaṁ | jīyāttrailokyanātha⟨4⟩sya śāsanaṁ jinaśāsanaṁ || ⟨2⟩ śrīmūlasaṁghejani naṁdisaṁgha⟨5⟩(sta)smin balātkāragaṇotiraṁmyaḥ | tatrāpi sārasvatanāmni gacche svacchāśayobhūdi⟨6⟩ha padmanaṁdī || ⟨3⟩ Ācāryyaḥ kuṁḍa(kuṁddā)khyo vakragrīvo mahāmatiḥ | ¿ye?⟨E⟩lācā⟨7⟩ryyo gṛ¿ddha?⟨dhra⟩piṁccha Iti tannāma paṁcadhā || ⟨4⟩ kecittadanvaye cārumunayaḥ khana⟨8⟩yo girāṁ [|] jaladhāviva ratnāni babhū¿U?⟨vu⟩rddivyatejasaḥ || ⟨5⟩ tatrāsīccārucāritrara⟨9⟩tnaratnākaro guruḥ | dharmmabhūṣaṇayogīṁdro bhaṭṭārakapadāṁcitaḥ || ⟨6⟩ ⟨10⟩ bhāti bhaṭṭārako dharmmabhūṣaṇo guṇabhūṣaṇaḥ | yadyaśaḥkusumāmo⟨11⟩de gaganaṁ bhramarāyate || ⟨7⟩ ¿s?⟨ś⟩iṣyastasya munerāsīdanarggalataponidhiḥ | śrīmāna⟨12⟩marakīrttyāryyo deśikāgresaraḥ śamī || ⟨8⟩ nijapakṣmapuṭakavāṭaṁ ghaṭa¿I?⟨yi⟩tvānilanirodha⟨13⟩(to) hṛdaye | Avicalitabodhadīpaṁ tamamarakīrtti bhaje tamohara⟨ṇa⟩ṁ || ⟨9⟩ kepi ⟨14⟩ svodarapūraṇe pariṇatā vidyāvihīnāṁtarā yogīśā bhuvi saṁbhavaṁtu baha⟨15⟩vaḥ kiṁ tairanaṁtairiha | dhīraḥ sphūrjjati durjjayātanumadadhvaṁsī guṇairūrjji⟨16⟩tairācāryyomarakīrttiśiṣyagaṇabhṛcchrīsiṁhanaṁdī vratī || ⟨10⟩ śrīdharmmabhūṣojani ta⟨17⟩sya paṭṭe śrīsiṁhanaṁdyāryyagurossadharmmā | bhaṭṭārakaḥ śrījinadharmmaharmmyastaṁbhā⟨18⟩yamānaḥ kumudeṁdukīrttiḥ || ⟨11⟩ paṭṭe tasya munerāsīdvarddhamānamunīśvaraḥ | śrīsiṁ⟨19⟩hanaṁdiyogīṁdracaraṇāṁbhojaṣaṭ·padaḥ || ⟨12⟩ ¿s?⟨ś⟩iṣyastasya gurorāsīddharmmabhūṣaṇa⟨20⟩deśikaḥ | bhaṭṭārakamuniḥ śrīmān śalyatrayavivarjjitaḥ || ⟨13⟩ bhaṭṭārakamuneḥ pādāvapū⟨21⟩rvvakamale stumaḥ | yadagre mukulībhāvaṁ yāṁti rājakarāḥ paraṁ || ⟨14⟩ Evaṁ gurupa⟨22⟩raṁparāyāmavicchedena varttamānāyāṁ || Āsīdasīmamahimā vaṁśe yādava⟨23⟩bhūbhṛtāṁ [|] Akhaṁḍitaguṇodāraḥ śrīmānbukkamahīpatiḥ || ⟨15⟩ Udabhūdbhūbhṛtastasmā⟨24⟩drājā harihareśvaraḥ | kalākalāpanilayo vidhuḥ kṣīrodadheriva || ⟨16⟩ yasmin· bharttari bhū⟨25⟩pāle vikramākrāṁtaviṣṭape | cirādrājanvatī haṁta bhava(tyeṣā) vasuṁdharā || ⟨17⟩ tasmin· śā⟨26⟩sati rājeṁdre caturaṁbudhimekhalāṁ | dharāmadharitāśeṣapurātanamahīpatau || ⟨18⟩ Āsītta⟨27⟩sya mahījāneḥ śaktitrayasamanvitaḥ | kulakramāgato maṁtrī caicadaṁḍādhināyakaḥ || ⟨19⟩ dvi⟨28⟩tīyamaṁtaḥkaraṇaṁ rahasye bāhustṛtīyassamarāṁgaṇeṣu | śrīmānmahācaica(pa)⟨29⟩daṁḍanātho jāgartti kāryye haribhūmibharttuḥ || ⟨20⟩ tasya śrīcaicadaṁḍādhināyakasyo⟨30⟩(rjji)taśriyaḥ | Āsīdirugadaṁḍeśo naṁdano lokanaṁdanaḥ || ⟨21⟩ na mūrttā nābhūrttā nikhilabhu⟨31⟩vanābhogikatayā śaradrājadrākāviṭaniṭilanetradyutitayā | prabhūtā kīrtissā cira⟨32⟩mirugadaṁḍeśa kathayatyanekāṁtātkāṁtātparamiha na kiṁcinmatamiti || ⟨22⟩ sadvaṁśajopi guṇa⟨33⟩vānapi mārggaṇānāmādhāratāmupagatopi ca yasya cāpaḥ | namraḥ parānvinamayanni⟨34⟩rugakṣitīśasyoccairjjanāya khalu ¿s?⟨ś⟩ikṣayatīva nītiṁ || ⟨23⟩ hariharadharaṇīśaprājyasāmrā⟨35⟩jyalakṣmīkuvalayahimadhāmā śauryyagāṁbhīryyasīmā | Irugapadharaṇīśassiṁha⟨36⟩naṁdyāryyavaryyaprapadana(li)nabhṛṁgassa pratāpaikabhūmiḥ || ⟨24⟩ svasti śakavarṣe 1307 ⟨37⟩ pravarttamāne krodhanavatsare phālgunamāse kṛṣṇapakṣe dvitīyāyāṁ tithau śukravāre || Asti vi⟨38⟩stīrṇṇakarṇāṭadharāmaṁḍalamadhyagaḥ | viṣayaḥ kuṁtalo nāmnā bhūkāṁtākuṁtalopa⟨39⟩maḥ || ⟨25⟩ vicitraratnaruciraṁ tatrāsti vijayābhidhaṁ | nagaraṁ saudhasaṁdohadarśitākāṁḍacaṁdrikaṁ [|| 26*] ⟨40⟩ maṇikuṭṭimavīthīṣu muktāsaikatasetubhiḥ | dā(n)āṁbūni niruṁdhānā yatra krīḍaṁti bālikāḥ ⟨|| 27⟩ ⟨41⟩ tasminnirugadaṁḍeśaḥ pure cāruśilāmayaṁ | śrīkuṁthujinanāthasya caityālayamacīkarat· || ⟨28⟩ ⟨42⟩ bhadramastu jinaśāsanāya ||

Apparatus

⟨13⟩ tamohara⟨ṇa⟩ṁ • Instead of tamoharaṁ, the metre requires tamoharaṇaṁ, which is the reading of the transcript in the Asiatic Researches.

Translation by Hultzsch 1890

(Verse 1.) May that Jina, the dust of whose lotus-feet removes mental impurity, and who is an abode of compassion, produce abundant happiness !

(Verse 2.) May the religion of the lord of the three worlds, the religion of Jina, the unfailing characteristic of which is the glorious and extremely mysterious scepticism,⁷ be victorious!

(Verse 3.) In the glorious Mūla-saṁgha, there arose the Nandi-saṁgha; in this, the lovely Balātkāra-gaṇa; and in the gachchha called Sārasvata, (which belonged) to this, the pure-minded Padmanandin.⁸

(Verse 4.) The āchārya called Kuṇḍa[kunda], Vakragrīva, Mahāmati, Elāchārya and Gṛidhrapiñchha:—these (were) his five (sur)names.

(Verse 5.) Just as pearls in the ocean, there appeared in his (spiritual) race (anvaya) certain beautiful sages, who were mines of speeches and endowed with divine splendour.

(Verse 6.) Among these, there was a teacher, who was an ocean of beautiful deeds, which resembled pearls, the chief of ascetics (called) Dharmabhūshaṇa, who was distinguished by the title of Bhaṭṭāraka.

(Verse 7.) Resplendent is the Bhaṭṭāraka Dharmabhūshaṇa, whose (only) ornament are virtues; even as a bee, the (whole) sky (enjoys) the perfume of the flower of his fame.

(Verse 8.) The pupil of this sage was the glorious saint Amarakīrti, a treasury of austerities of unrestrained (power), the foremost of teachers, and full of tranquillity.

(Verse 9.) I worship that Amarakīrti, who removes darkness, and in whose heart the lamp of knowledge never flickers in consequence of his shutting the door of his eye-lids and suppressing his breath.

(Verse 10.) Let many chiefs of ascetics arise on earth, who are bent (only) on filling their bellies, and whose minds are devoid of knowledge; what is their use in this world, (though they be) endless (in number) ? (For) there appears the pupil of Amarakīrti, the glorious, wise, and dutiful teacher Siṁhanandin, the head of a school (gaṇabhṛit), who scatters (their) invincible and great pride by his mighty virtues.

(Verse 11.) His (successor) in office⁹ was the glorious Bhaṭṭāraka Dharmabhūsha, who equalled (his) glorious teacher, the saint Siṁhanandin, who resembled a pillar of the palace of the holy religion of Jina, and whose fame (possessed the splendour of) the lotus and the moon.

(Verse 12.) (The successor) in office of this sage was a lord of sages, (called) Vardhamāna, who was a bee at the lotus-feet of the glorious Siṁhanandin, the chief of ascetics.

(Verse 13.) The pupil of this teacher was the teacher Dharmabhūshaṇa, (also called) the glorious Bhaṭṭārakamuni,¹⁰ who was free from the three thorns.¹¹

(Verse 14.) We praise the feet of Bhaṭṭārakamuni, those unheard-of lotuses, before which the hands of kings (rāja-karāḥ) are devoutly folded, (while the day-lotus closes under the influence of the rays of the moon:—rāja-karāḥ).

(Line 21.) While thus the succession of teachers continued without interruption:—

(Verse 15.) There was in the race of the Yādava princes the illustrious king Bukka, whose might was boundless, and who was exalted by perfect virtues.

(Verse 16.) From this prince there sprang the lord Harihara, a king who knew all arts (kalā),—just as the (full) moon, who possesses all digits (kalā), was produced from the milk-ocean.

(Verse 17.) While this prince, who has conquered the world by his valour, is (her) lord, this earth possesses—ah!—at last a king who deserves this title.

(Verse 18.) While this lord of kings, who surpassed all former princes, ruled the earth, whose girdle are the four oceans,—

(Verse 19.) The hereditary minister of him, whose wife was the earth, was the general Chaicha, who was endowed with the three (regal) powers.¹²

(Verse 20.) (His) second soul in (state) secrets (and his) third arm on battle-fields,—the illustrious and great general Chaichapa is (ever) vigilant in the service of king Hari.

(Verse 21.) The son of this illustrious and brilliant general Chaicha was the general Iruga, who delighted the world.

(Verse 22.) Oh general Iruga ! This great fame (of thine),—which is not corporeal, because it pervades the whole world, (but which is at the same time) corporeal, because it resembles in splendour Śiva and the full-moon,¹³ as it shines in autumn,—says for a long time:—“In this world there is no higher doctrine than the lovely scepticism.”¹⁴

(Verse 23.) The bow of this prince Iruga loudly teaches, as it were, right conduct to the people, as it is of good bamboo (or of good family), endowed with a string (or with virtues) and a receptacle of arrows (or a refuge of beggars), but is bent (or humble) and causes the enemies (or the best) to bow.

(Verse 24.) Prince Irugapa, that moon (who causes to unfold) the lotus of the goddess of prosperity of the great empire of king Harihara, he who has reached the highest point of prowess and profundity, the only abode of valour, (was) a bee at the lotus-feet of Siṁhanandin,¹⁵ the best of saints.

(Line 36.) Hail! In the Śaka year 1307, while the Krodhana year was current, on Friday, the second lunar day of the dark half of the month of Phālguna;—¹⁶

(Verse 25.) There is a district (vishaya), Kuntala by name, which is situated in the midst of the vast country (dharā-maṇḍala) of Karṇāṭa, and which resembles the hair (kuntala) of the goddess of the earth.

(Verse 26.) In this (country) there is a city (nagara), named Vijaya, which is resplendent with wonderful jewels, and which exhibits the spectacle of an unexpected moonshine by the multitude of its whitewashed palaces.

(Verse 27.) There the girls play on roads paved with precious stones, stopping by embankments of pearl-sand the water (poured out) at donations.

(Verse 28.) In this city the general Iruga caused to be built of fine stones a temple (chaityālaya) of the blessed Kunthu,¹⁷ the lord of Jinas.

(Line 42.) Let there be prosperity to the religion of Jina!

Bibliography

Digital edition of SII 1.152 by Hultzsch 1890 converted to DHARMA conventions by Emmanuel Francis.

Primary

[SII] Hultzsch, Eugen Julius Theodor. 1890. South-Indian inscriptions, Tamil and Sanskrit, from stone and copper-plate edicts at Mamallapuram, Kanchipuram, in the North Arcot district, and other parts of the Madras Presidency, chiefly collected in 1886-87. Volume I. South Indian Inscriptions 1. Madras: Government Press. Pages 155–160, item 152.

Notes

1. Vol. XX, p. 36 and pp. 20 f.
2. No. 68 on the Madras Survey Map.
3. A similar fanciful name is Mālegitti-Śivālaya, “the Śiva temple of the female garland-maker,” at Bādāmi; Ind. Ant. Vol. X, p. 63.
4. Two other inscriptions of Harihara II. are dated in Śaka 1301 [expired] and 1321 [expired]; see page 80, note 6.
5. See the Indices of Vols. I and II of his Lists of Sanskrit Manuscripts.
6. Catalogus Bibliothecae Bodleianae, p. 193.
7. On syādvāda see Ind. Ant. Vol. XIV, p. 21, note 14.
8. According to Dr. Aufrecht’s Catalogus Bibliothecae Bodleianae, p. 180, a Jaina MS. of A.D. 1518 contains the following slightly different pedigree of Padmanandin: Śri-Mūla-saṁghe Sarasvati-gachchhe Balātkāra-gaṇe Śrī-Kundakundāchāryānvaye Bhaṭṭāraka-Śrī-Padmanandi-devāḥ. Here Padmanandin is said to belong to the spiritual race of Kundakundāchārya, while our inscription (verse 4) gives Kuṇḍakundāchārya as one of the names of Padmanandin himself. According to Mr. Pāṭhak (Ind. Ant. Vol. XIV, p. 15) the correct spelling of Kuṇḍakunda, as the present inscription seems to read, is Kuṇḍakuṇḍa. The Tērdāḷ inscription (l. c. p. 25) has Koṇḍakuṇḍāchārya; Professor Wilson (Essays, Vol. I, p. 341),—Kundakuṇḍāchārya; and an unpublished inscription at Śravaṇa-Beḷagoḷa,—Kauṇḍakunda.
9. Paṭṭa, “a tiara worn as an emblem of dignity,” is here used for the dignity itself. It has the same meaning in Paṭṭāvali, the title of two lists of Jaina teachers, extracts from which were published by Dr. Klatt in Ind. Ant. Vol. XI, pp. 245 ff.
10. An earlier Bhaṭṭāraka Dharmabhūshaṇa was mentioned in verses 6 and 7, and a Bhaṭṭāraka Dharmabhūsha in verse 11.
11. Paṇḍit Lakshmaṇāchārya of Bangalore informs me that, according to the Vedāntachūḷāmaṇi, “the three thorns” (śalya-traya) are the same as “the three kinds of pain” (tāpa-traya), viz., that produced by oneself (ādhyātmika), by other beings (ādhibhautika) and by the gods (ādhidaivika).
12. See page 35, note 1.
13. With rākā-viṭa compare rākā-śaśāṅka in verse 8 of No. 153, below.
14. The anekānta-mata is the same as the syādvāda; see page 158, note 1. What the composer of the inscription wants to express by verse 22, is, that Iruga’s fame furnishes a proof of the correctness of the Jaina doctrine of scepticism, as arguments can be adduced for its being not corporeal, as well as for its being corporeal.
15. See verse 10. above.
16. This passage is again taken up in verse 28.
17. Kunthu is the name of the seventeenth Tīrthakara; see Professor Jacobi’s Jaina Sūtras, Part I, Index, s.v.

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<title>SII 1.152: original edition by Eugen Hultzsch</title>

<title type="alt">PART IV. ADDENDA. No. 152. ON A LAMP-PILLAR AT VIJAYANAGARA.</title>

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<forename>Emmanuel</forename>

<surname>Francis</surname>

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A rough transcript and paraphrase of the subjoined inscription was published as early as 1836 in the <hi rend="italic">Asiatic Researches</hi>.<note>Vol. XX, p. 36 and pp. 20 f.</note> The original is engraved on a lamp-pillar in front of a <hi rend="bold">Jaina</hi> temple at the ruined city of <hi rend="bold">Vijayanagara</hi>. The temple is now-a-days styled <hi rend="bold">Gāṇigitti</hi> Temple,<note>No. 68 on the <hi rend="italic">Madras Survey Map</hi>.</note> <hi rend="italic">i.e.</hi>, “the temple of the oil-woman.”<note>A similar fanciful name is <hi rend="bold">Mālegitti-Śivālaya</hi>, “the Śiva temple of the female garland-maker,” at <hi rend="bold">Bādāmi</hi>; <hi rend="italic">Ind. Ant</hi>. Vol. X, p. 63.</note>

The inscription consists of 28 Sanskrit verses and commences with an invocation of <hi rend="bold">Jina</hi> (verse 1) and of his religion (<hi rend="italic">Jina-śāsana</hi>, v. 2). Then follows a pedigree of the spiritual ancestors and pupils of the head of a <hi rend="bold">Jaina</hi> school, who was called <hi rend="bold">Siṁhanandin:</hi>—

[[genealogical table]]

The <hi rend="italic">Mūla-saṁgha</hi>.

The <hi rend="italic">Nandi-saṁgha</hi>.

The <hi rend="italic">Balātkāra-gaṇa</hi>.

The <hi rend="italic">Sārasvata-gachchha</hi>.

Padmanandin.

Dharmabhūshaṇa I., <hi rend="italic">Bhaṭṭāraka</hi>.

Amarakīrti.

<hi rend="bold">Siṁhanandin</hi>, <hi rend="italic">Gaṇabhṛit</hi>.

Dharmabhūsha, <hi rend="italic">Bhaṭṭāraka</hi>.

Vardhamāna.

Dharmabhūshaṇa II., <hi rend="italic">alias</hi> Bhaṭṭārakamuni.

The various epithets, which these teachers receive in the inscription, are:—<hi rend="italic">āchārya, ārya, guru, deśika, muni</hi> and <hi rend="italic">yogīndra</hi>. Other <hi rend="bold">Jaina</hi> terms, which occur in the inscription, are:—<hi rend="italic">syādvāda</hi> (v. 2.) or <hi rend="italic">anekānta-mata</hi> (v. 22), <hi rend="italic">paṭṭa</hi> (vv. 11 and 12) and <hi rend="italic">chaityālaya</hi> (v. 28).

The pedigree of Jaina teachers is followed by a short account (vv. 15 to 18) of two kings of the first <hi rend="bold">Vijayanagara</hi> dynasty, <hi rend="italic">viz.</hi>, <hi rend="bold">Bukka</hi>, who was descended from the race of the <hi rend="bold">Yādava</hi> kings, and his son <hi rend="bold">Harihara</hi> (II). Harihara's hereditary minister was the general (<hi rend="italic">daṇḍādhināyaka</hi>, vv. 19 and 21; <hi rend="italic">daṇḍanātha</hi>, v. 20) <hi rend="bold">Chaicha</hi> or <hi rend="bold">Chaichapa</hi>. Chaicha's son, the general (<hi rend="italic">daṇḍeśa</hi>, vv. 21, 22 and 28) or prince (<hi rend="italic">kshitīśa</hi> v. 23; <hi rend="italic">dharaṇīśa</hi>, v. 24) <hi rend="bold">Iruga</hi> or <hi rend="bold">Irugapa</hi>, adhered to the doctrine of the above-mentioned Jaina teacher <hi rend="bold">Siṁhanandin</hi> (v. 24). In Śaka 1307 [expired],<note>Two other inscriptions of <hi rend="bold">Harihara</hi> II. are dated in Śaka 1301 [expired] and 1321 [expired]; see page 80, note 6.</note> the cyclic year <hi rend="italic">Krodhana</hi> (lines 36 f.), <hi rend="bold">Iruga</hi> built a stone-temple of <hi rend="bold">Kunthu-Jinanātha</hi> (v. 28) at <hi rend="bold">Vijayanagara</hi> (v. 26). This city belonged to <hi rend="bold">Kuntala</hi>, a district of the <hi rend="bold">Karṇāṭa</hi> country (v. 25).

Through my assistant I received a copy,—printed with a Telugu commentary in the <hi rend="italic">Rudhirodgāri-saṁvatsara</hi> (<hi rend="italic">i.e.</hi>, 1863-64 A.D.),—of a Sanskrit <hi rend="italic">kośa</hi>, entitled <hi rend="italic">Nānārtharatnamālā</hi> and composed by <hi rend="bold">Irugapa-daṇḍādhinātha</hi> or, as he calls himself in the opening verses, <hi rend="bold">Iruga-daṇḍeśa</hi>. Dr. Oppert<note>See the Indices of Vols. I and II of his <hi rend="italic">Lists of Sanskrit Manuscripts</hi>.</note> mentions a large number of MSS. of the same work. Dr. Aufrecht<note><hi rend="italic">Catalogus Bibliothecae Bodleianae</hi>, p. 193.</note> describes three inferior MSS. of it and states that, according to one of these, its composer lived under a king <hi rend="bold">Harihara</hi>. This notice enables us to identify the author of the <hi rend="italic">Nānārtharatnamālā</hi> with the general <hi rend="bold">Iruga</hi> or <hi rend="bold">Irugapa</hi> of the subjoined inscription.

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<change who="part:emfr" when="2025-05-23" status="draft">Further conversion of digital encoding to DHARMA encoding scheme according to EGD (Encoding Guide for Diplomatic Editions)</change>

<change who="part:mime" when="2025-05-06" status="draft">Conversion of digital encoding to DHARMA encoding scheme according to EGD (Encoding Guide for Diplomatic Editions)</change>

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<lb n="1"/>yatpādapaṁkajarajo rajo harati mānasaṁ <g type="danda">.</g> sa jinaḥ śreyase

<lb n="2"/>bhūyādbhūyase karuṇālayaḥ <g type="ddanda">.</g> <supplied reason="subaudible">1</supplied> śrīmatparamagaṁbhīra

<lb n="3" break="no"/>syādvādāmoghalāṁcchanaṁ <g type="danda">.</g> jīyāttrailokyanātha

<lb n="4" break="no"/>sya śāsanaṁ jinaśāsanaṁ <g type="ddanda">.</g> <supplied reason="subaudible">2</supplied> śrīmūlasaṁghejani naṁdisaṁgha

<lb n="5" break="no"/><unclear>sta</unclear>smin balātkāragaṇotiraṁmyaḥ <g type="danda">.</g> tatrāpi sārasvatanāmni gacche svacchāśayobhūdi

<lb n="6" break="no"/>ha padmanaṁdī <g type="ddanda">.</g> <supplied reason="subaudible">3</supplied> Ācāryyaḥ kuṁḍa<unclear>kuṁddā</unclear>khyo vakragrīvo mahāmatiḥ <g type="danda">.</g> <choice><sic>ye</sic><corr>E</corr></choice>lācā

<lb n="7" break="no"/>ryyo gṛ<choice><sic>ddha</sic><corr>dhra</corr></choice>piṁccha Iti tannāma paṁcadhā <g type="ddanda">.</g> <supplied reason="subaudible">4</supplied> kecittadanvaye cārumunayaḥ khana

<lb n="8" break="no"/>yo girāṁ <supplied reason="undefined"><g type="danda">.</g></supplied> jaladhāviva ratnāni babhū<choice><sic>U</sic><corr>vu</corr></choice>rddivyatejasaḥ <g type="ddanda">.</g> <supplied reason="subaudible">5</supplied> tatrāsīccārucāritrara

<lb n="9" break="no"/>tnaratnākaro guruḥ <g type="danda">.</g> dharmmabhūṣaṇayogīṁdro bhaṭṭārakapadāṁcitaḥ <g type="ddanda">.</g> <supplied reason="subaudible">6</supplied>

<lb n="10"/>bhāti bhaṭṭārako dharmmabhūṣaṇo guṇabhūṣaṇaḥ <g type="danda">.</g> yadyaśaḥkusumāmo

<lb n="11" break="no"/>de gaganaṁ bhramarāyate <g type="ddanda">.</g> <supplied reason="subaudible">7</supplied> <choice><sic>s</sic><corr>ś</corr></choice>iṣyastasya munerāsīdanarggalataponidhiḥ <g type="danda">.</g> śrīmāna

<lb n="12" break="no"/>marakīrttyāryyo deśikāgresaraḥ śamī <g type="ddanda">.</g> <supplied reason="subaudible">8</supplied> nijapakṣmapuṭakavāṭaṁ ghaṭa<choice><sic>I</sic><corr>yi</corr></choice>tvānilanirodha

<lb n="13" break="no"/><unclear>to</unclear> hṛdaye <g type="danda">.</g> Avicalitabodhadīpaṁ tamamarakīrtti bhaje tamohara<supplied reason="omitted">ṇa</supplied>ṁ <g type="ddanda">.</g> <supplied reason="subaudible">9</supplied> kepi

<lb n="14"/>svodarapūraṇe pariṇatā vidyāvihīnāṁtarā yogīśā bhuvi saṁbhavaṁtu baha

<lb n="15" break="no"/>vaḥ kiṁ tairanaṁtairiha <g type="danda">.</g> dhīraḥ sphūrjjati durjjayātanumadadhvaṁsī guṇairūrjji

<lb n="16" break="no"/>tairācāryyomarakīrttiśiṣyagaṇabhṛcchrīsiṁhanaṁdī vratī <g type="ddanda">.</g> <supplied reason="subaudible">10</supplied> śrīdharmmabhūṣojani ta

<lb n="17" break="no"/>sya paṭṭe śrīsiṁhanaṁdyāryyagurossadharmmā <g type="danda">.</g> bhaṭṭārakaḥ śrījinadharmmaharmmyastaṁbhā

<lb n="18" break="no"/>yamānaḥ kumudeṁdukīrttiḥ <g type="ddanda">.</g> <supplied reason="subaudible">11</supplied> paṭṭe tasya munerāsīdvarddhamānamunīśvaraḥ <g type="danda">.</g> śrīsiṁ

<lb n="19" break="no"/>hanaṁdiyogīṁdracaraṇāṁbhojaṣaṭ·padaḥ <g type="ddanda">.</g> <supplied reason="subaudible">12</supplied> <choice><sic>s</sic><corr>ś</corr></choice>iṣyastasya gurorāsīddharmmabhūṣaṇa

<lb n="20" break="no"/>deśikaḥ <g type="danda">.</g> bhaṭṭārakamuniḥ śrīmān śalyatrayavivarjjitaḥ <g type="ddanda">.</g> <supplied reason="subaudible">13</supplied> bhaṭṭārakamuneḥ pādāvapū

<lb n="21" break="no"/>rvvakamale stumaḥ <g type="danda">.</g> yadagre mukulībhāvaṁ yāṁti rājakarāḥ paraṁ <g type="ddanda">.</g> <supplied reason="subaudible">14</supplied> Evaṁ gurupa

<lb n="22" break="no"/>raṁparāyāmavicchedena varttamānāyāṁ <g type="ddanda">.</g> Āsīdasīmamahimā vaṁśe yādava

<lb n="23" break="no"/>bhūbhṛtāṁ <supplied reason="undefined"><g type="danda">.</g></supplied> Akhaṁḍitaguṇodāraḥ śrīmānbukkamahīpatiḥ <g type="ddanda">.</g> <supplied reason="subaudible">15</supplied> Udabhūdbhūbhṛtastasmā

<lb n="24" break="no"/>drājā harihareśvaraḥ <g type="danda">.</g> kalākalāpanilayo vidhuḥ kṣīrodadheriva <g type="ddanda">.</g> <supplied reason="subaudible">16</supplied> yasmin· bharttari bhū

<lb n="25" break="no"/>pāle vikramākrāṁtaviṣṭape <g type="danda">.</g> cirādrājanvatī haṁta bhava<unclear>tyeṣā</unclear> vasuṁdharā <g type="ddanda">.</g> <supplied reason="subaudible">17</supplied> tasmin· śā

<lb n="26" break="no"/>sati rājeṁdre caturaṁbudhimekhalāṁ <g type="danda">.</g> dharāmadharitāśeṣapurātanamahīpatau <g type="ddanda">.</g> <supplied reason="subaudible">18</supplied> Āsītta

<lb n="27" break="no"/>sya mahījāneḥ śaktitrayasamanvitaḥ <g type="danda">.</g> kulakramāgato maṁtrī caicadaṁḍādhināyakaḥ <g type="ddanda">.</g> <supplied reason="subaudible">19</supplied> dvi

<lb n="28" break="no"/>tīyamaṁtaḥkaraṇaṁ rahasye bāhustṛtīyassamarāṁgaṇeṣu <g type="danda">.</g> śrīmānmahācaica<unclear>pa</unclear>

<lb n="29" break="no"/>daṁḍanātho jāgartti kāryye haribhūmibharttuḥ <g type="ddanda">.</g> <supplied reason="subaudible">20</supplied> tasya śrīcaicadaṁḍādhināyakasyo

<lb n="30" break="no"/><unclear>rjji</unclear>taśriyaḥ <g type="danda">.</g> Āsīdirugadaṁḍeśo naṁdano lokanaṁdanaḥ <g type="ddanda">.</g> <supplied reason="subaudible">21</supplied> na mūrttā nābhūrttā nikhilabhu

<lb n="31" break="no"/>vanābhogikatayā śaradrājadrākāviṭaniṭilanetradyutitayā <g type="danda">.</g> prabhūtā kīrtissā cira

<lb n="32" break="no"/>mirugadaṁḍeśa kathayatyanekāṁtātkāṁtātparamiha na kiṁcinmatamiti <g type="ddanda">.</g> <supplied reason="subaudible">22</supplied> sadvaṁśajopi guṇa

<lb n="33" break="no"/>vānapi mārggaṇānāmādhāratāmupagatopi ca yasya cāpaḥ <g type="danda">.</g> namraḥ parānvinamayanni

<lb n="34" break="no"/>rugakṣitīśasyoccairjjanāya khalu <choice><sic>s</sic><corr>ś</corr></choice>ikṣayatīva nītiṁ <g type="ddanda">.</g> <supplied reason="subaudible">23</supplied> hariharadharaṇīśaprājyasāmrā

<lb n="35" break="no"/>jyalakṣmīkuvalayahimadhāmā śauryyagāṁbhīryyasīmā <g type="danda">.</g> Irugapadharaṇīśassiṁha

<lb n="36" break="no"/>naṁdyāryyavaryyaprapadana<unclear>li</unclear>nabhṛṁgassa pratāpaikabhūmiḥ <g type="ddanda">.</g> <supplied reason="subaudible">24</supplied> svasti śakavarṣe 1307

<lb n="37"/>pravarttamāne krodhanavatsare phālgunamāse kṛṣṇapakṣe dvitīyāyāṁ tithau śukravāre <g type="ddanda">.</g> Asti vi

<lb n="38" break="no"/>stīrṇṇakarṇāṭadharāmaṁḍalamadhyagaḥ <g type="danda">.</g> viṣayaḥ kuṁtalo nāmnā bhūkāṁtākuṁtalopa

<lb n="39" break="no"/>maḥ <g type="ddanda">.</g> <supplied reason="subaudible">25</supplied> vicitraratnaruciraṁ tatrāsti vijayābhidhaṁ <g type="danda">.</g> nagaraṁ saudhasaṁdohadarśitākāṁḍacaṁdrikaṁ [<g type="ddanda">.</g> 26*]

<lb n="40"/>maṇikuṭṭimavīthīṣu muktāsaikatasetubhiḥ <g type="danda">.</g> dā<unclear>n</unclear>āṁbūni niruṁdhānā yatra krīḍaṁti bālikāḥ <supplied reason="subaudible"><g type="ddanda">.</g> 27</supplied>

<lb n="41"/>tasminnirugadaṁḍeśaḥ pure cāruśilāmayaṁ <g type="danda">.</g> śrīkuṁthujinanāthasya caityālayamacīkarat· <g type="ddanda">.</g> <supplied reason="subaudible">28</supplied>

<lb n="42"/>bhadramastu jinaśāsanāya <g type="ddanda">.</g>

</div>

<lem>tamohara<supplied reason="omitted">ṇa</supplied>ṁ</lem>

<note>Instead of <foreign>tamoharaṁ</foreign>, the metre requires <foreign>tamoharaṇaṁ</foreign>, which is the reading of the transcript in the <hi rend="italic">Asiatic Researches</hi>.</note></app></listApp>

</div>

(<hi rend="italic">Verse</hi> 1.) May that <hi rend="bold">Jina</hi>, the dust of whose lotus-feet removes mental impurity, and who is an abode of compassion, produce abundant happiness !

(<hi rend="italic">Verse</hi> 2.) May the religion of the lord of the three worlds, the religion of <hi rend="bold">Jina</hi>, the unfailing characteristic of which is the glorious and extremely mysterious scepticism,<note>On <hi rend="italic">syādvāda</hi> see <hi rend="italic">Ind. Ant</hi>. Vol. XIV, p. 21, note 14.</note> be victorious!

(<hi rend="italic">Verse</hi> 3.) In the glorious <hi rend="bold">Mūla-saṁgha</hi>, there arose the <hi rend="bold">Nandi-saṁgha</hi>; in this, the lovely <hi rend="bold">Balātkāra-gaṇa</hi>; and in the <hi rend="italic">gachchha</hi> called <hi rend="bold">Sārasvata</hi>, (<hi rend="italic">which belonged</hi>) to this, the pure-minded <hi rend="bold">Padmanandin</hi>.<note>According to Dr. Aufrecht's <hi rend="italic">Catalogus Bibliothecae Bodleianae</hi>, p. 180, a Jaina MS. of A.D. 1518 contains the following slightly different pedigree of <hi rend="bold">Padmanandin:</hi> <hi rend="italic">Śri-Mūla-saṁghe Sarasvati-gachchhe Balātkāra-gaṇe Śrī-Kundakundāchāryānvaye Bhaṭṭāraka-Śrī-Padmanandi-devāḥ</hi>. Here Padmanandin is said to belong to the spiritual race of <hi rend="bold">Kundakundāchārya</hi>, while our inscription (verse 4) gives Kuṇḍakundāchārya as one of the names of Padmanandin himself. According to Mr. Pāṭhak (<hi rend="italic">Ind. Ant</hi>. Vol. XIV, p. 15) the correct spelling of <hi rend="bold">Kuṇḍakunda</hi>, as the present inscription seems to read, is <hi rend="bold">Kuṇḍakuṇḍa</hi>. The Tērdāḷ inscription (<hi rend="italic">l. c</hi>. p. 25) has <hi rend="bold">Koṇḍakuṇḍāchārya</hi>; Professor Wilson (<hi rend="italic">Essays</hi>, Vol. I, p. 341),—<hi rend="bold">Kundakuṇḍāchārya</hi>; and an unpublished inscription at Śravaṇa-Beḷagoḷa,—<hi rend="bold">Kauṇḍakunda</hi>.</note>

(<hi rend="italic">Verse</hi> 4.) The <hi rend="italic">āchārya</hi> called <hi rend="bold">Kuṇḍa[kunda], Vakragrīva, Mahāmati, Elāchārya</hi> and <hi rend="bold">Gṛidhrapiñchha:</hi>—these (<hi rend="italic">were</hi>) his five (sur)names.

(<hi rend="italic">Verse</hi> 5.) Just as pearls in the ocean, there appeared in his (<hi rend="italic">spiritual</hi>) race (<hi rend="italic">anvaya</hi>) certain beautiful sages, who were mines of speeches and endowed with divine splendour.

(<hi rend="italic">Verse</hi> 6.) Among these, there was a teacher, who was an ocean of beautiful deeds, which resembled pearls, the chief of ascetics (<hi rend="italic">called</hi>) <hi rend="bold">Dharmabhūshaṇa</hi>, who was distinguished by the title of <hi rend="italic">Bhaṭṭāraka</hi>.

(<hi rend="italic">Verse</hi> 7.) Resplendent is the <hi rend="italic">Bhaṭṭāraka</hi> <hi rend="bold">Dharmabhūshaṇa</hi>, whose (<hi rend="italic">only</hi>) ornament are virtues; even as a bee, the (<hi rend="italic">whole</hi>) sky (<hi rend="italic">enjoys</hi>) the perfume of the flower of his fame.

(<hi rend="italic">Verse</hi> 8.) The pupil of this sage was the glorious saint <hi rend="bold">Amarakīrti</hi>, a treasury of austerities of unrestrained (<hi rend="italic">power</hi>), the foremost of teachers, and full of tranquillity.

(<hi rend="italic">Verse</hi> 9.) I worship that <hi rend="bold">Amarakīrti</hi>, who removes darkness, and in whose heart the lamp of knowledge never flickers in consequence of his shutting the door of his eye-lids and suppressing his breath.

(<hi rend="italic">Verse</hi> 10.) Let many chiefs of ascetics arise on earth, who are bent (<hi rend="italic">only</hi>) on filling their bellies, and whose minds are devoid of knowledge; what is their use in this world, (<hi rend="italic">though they be</hi>) endless (<hi rend="italic">in number) ? (For</hi>) there appears the pupil of <hi rend="bold">Amarakīrti</hi>, the glorious, wise, and dutiful teacher <hi rend="bold">Siṁhanandin</hi>, the head of a school (<hi rend="italic">gaṇabhṛit</hi>), who scatters (<hi rend="italic">their</hi>) invincible and great pride by his mighty virtues.

(<hi rend="italic">Verse</hi> 11.) His (<hi rend="italic">successor</hi>) in office<note><hi rend="italic">Paṭṭa</hi>, “a tiara worn as an emblem of dignity,” is here used for the dignity itself. It has the same meaning in <hi rend="italic">Paṭṭāvali</hi>, the title of two lists of Jaina teachers, extracts from which were published by Dr. Klatt in <hi rend="italic">Ind. Ant</hi>. Vol. XI, pp. 245 ff.</note> was the glorious <hi rend="italic">Bhaṭṭāraka</hi> <hi rend="bold">Dharmabhūsha</hi>, who equalled (<hi rend="italic">his</hi>) glorious teacher, the saint <hi rend="bold">Siṁhanandin</hi>, who resembled a pillar of the palace of the holy religion of <hi rend="bold">Jina</hi>, and whose fame (<hi rend="italic">possessed the splendour of</hi>) the lotus and the moon.

(<hi rend="italic">Verse</hi> 12.) (<hi rend="italic">The successor</hi>) in office of this sage was a lord of sages, (<hi rend="italic">called</hi>) <hi rend="bold">Vardhamāna</hi>, who was a bee at the lotus-feet of the glorious <hi rend="bold">Siṁhanandin</hi>, the chief of ascetics.

(<hi rend="italic">Verse</hi> 13.) The pupil of this teacher was the teacher <hi rend="bold">Dharmabhūshaṇa</hi>, (<hi rend="italic">also called</hi>) the glorious <hi rend="bold">Bhaṭṭārakamuni</hi>,<note>An earlier <hi rend="italic">Bhaṭṭāraka</hi> <hi rend="bold">Dharmabhūshaṇa</hi> was mentioned in verses 6 and 7, and a <hi rend="italic">Bhaṭṭāraka</hi> <hi rend="bold">Dharmabhūsha</hi> in verse 11.</note> who was free from the three thorns.<note>Paṇḍit Lakshmaṇāchārya of Bangalore informs me that, according to the <hi rend="italic">Vedāntachūḷāmaṇi</hi>, “the three thorns” (<hi rend="italic">śalya-traya</hi>) are the same as “the three kinds of pain” (<hi rend="italic">tāpa-traya</hi>), viz., that produced by oneself (<hi rend="italic">ādhyātmika</hi>), by other beings (<hi rend="italic">ādhibhautika</hi>) and by the gods (<hi rend="italic">ādhidaivika</hi>).</note>

(<hi rend="italic">Verse</hi> 14.) We praise the feet of <hi rend="bold">Bhaṭṭārakamuni</hi>, those unheard-of lotuses, before which the hands of kings (<hi rend="italic">rāja-karāḥ</hi>) are devoutly folded, (<hi rend="italic">while the day-lotus closes under the influence of the rays of the moon:</hi>—rāja-karāḥ).

(<hi rend="italic">Line</hi> 21.) While thus the succession of teachers continued without interruption:—

(<hi rend="italic">Verse</hi> 15.) There was in the race of the <hi rend="bold">Yādava</hi> princes the illustrious king <hi rend="bold">Bukka</hi>, whose might was boundless, and who was exalted by perfect virtues.

(<hi rend="italic">Verse</hi> 16.) From this prince there sprang the lord <hi rend="bold">Harihara</hi>, a king who knew all arts (<hi rend="italic">kalā</hi>),—just as the (<hi rend="italic">full</hi>) moon, who possesses all digits (<hi rend="italic">kalā</hi>), was produced from the milk-ocean.

(<hi rend="italic">Verse</hi> 17.) While this prince, who has conquered the world by his valour, is (<hi rend="italic">her</hi>) lord, this earth possesses—ah!—at last a <hi rend="italic">king</hi> who deserves this title.

(<hi rend="italic">Verse</hi> 18.) While this lord of kings, who surpassed all former princes, ruled the earth, whose girdle are the four oceans,—

(<hi rend="italic">Verse</hi> 19.) The hereditary minister of him, whose wife was the earth, was the general <hi rend="bold">Chaicha</hi>, who was endowed with the three (<hi rend="italic">regal</hi>) powers.<note>See page 35, note 1.</note>

(<hi rend="italic">Verse</hi> 20.) (<hi rend="italic">His</hi>) second soul in (<hi rend="italic">state</hi>) secrets (<hi rend="italic">and his</hi>) third arm on battle-fields,—the illustrious and great general <hi rend="bold">Chaichapa</hi> is (<hi rend="italic">ever</hi>) vigilant in the service of king <hi rend="bold">Hari</hi>.

(<hi rend="italic">Verse</hi> 21.) The son of this illustrious and brilliant general <hi rend="bold">Chaicha</hi> was the general <hi rend="bold">Iruga</hi>, who delighted the world.

(<hi rend="italic">Verse</hi> 22.) Oh general <hi rend="bold">Iruga !</hi> This great fame (<hi rend="italic">of thine</hi>),—which is not corporeal, because it pervades the whole world, (<hi rend="italic">but which is at the same time</hi>) corporeal, because it resembles in splendour Śiva and the full-moon,<note>With <hi rend="italic">rākā-viṭa</hi> compare <hi rend="italic">rākā-śaśāṅka</hi> in verse 8 of No. 153, below.</note> as it shines in autumn,—says for a long time:—“In this world there is no higher doctrine than the lovely scepticism.”<note>The <hi rend="italic">anekānta-mata</hi> is the same as the <hi rend="italic">syādvāda</hi>; see page 158, note 1. What the composer of the inscription wants to express by verse 22, is, that Iruga's fame furnishes a proof of the correctness of the Jaina doctrine of scepticism, as arguments can be adduced for its being not corporeal, as well as for its being corporeal.</note>

(<hi rend="italic">Verse</hi> 23.) The bow of this prince <hi rend="bold">Iruga</hi> loudly teaches, as it were, right conduct to the people, as it is of good bamboo (<hi rend="italic">or of good family</hi>), endowed with a string (<hi rend="italic">or with virtues</hi>) and a receptacle of arrows (<hi rend="italic">or a refuge of beggars</hi>), but is bent (<hi rend="italic">or humble</hi>) and causes the enemies (<hi rend="italic">or the best</hi>) to bow.

(<hi rend="italic">Verse</hi> 24.) Prince <hi rend="bold">Irugapa</hi>, that moon (<hi rend="italic">who causes to unfold</hi>) the lotus of the goddess of prosperity of the great empire of king <hi rend="bold">Harihara</hi>, he who has reached the highest point of prowess and profundity, the only abode of valour, (<hi rend="italic">was</hi>) a bee at the lotus-feet of <hi rend="bold">Siṁhanandin</hi>,<note>See verse 10. above.</note> the best of saints.

(<hi rend="italic">Line</hi> 36.) Hail! In the Śaka year 1307, while the <hi rend="italic">Krodhana</hi> year was current, on Friday, the second lunar day of the dark half of the month of <hi rend="italic">Phālguna</hi>;—<note>This passage is again taken up in verse 28.</note>

(<hi rend="italic">Verse</hi> 25.) There is a district (<hi rend="italic">vishaya</hi>), <hi rend="bold">Kuntala</hi> by name, which is situated in the midst of the vast country (<hi rend="italic">dharā-maṇḍala</hi>) of <hi rend="bold">Karṇāṭa</hi>, and which resembles the hair (<hi rend="italic">kuntala</hi>) of the goddess of the earth.

(<hi rend="italic">Verse</hi> 26.) In this (<hi rend="italic">country</hi>) there is a city (<hi rend="italic">nagara</hi>), named <hi rend="bold">Vijaya</hi>, which is resplendent with wonderful jewels, and which exhibits the spectacle of an unexpected moonshine by the multitude of its whitewashed palaces.

(<hi rend="italic">Verse</hi> 27.) There the girls play on roads paved with precious stones, stopping by embankments of pearl-sand the water (<hi rend="italic">poured out</hi>) at donations.

(<hi rend="italic">Verse</hi> 28.) In this city the general <hi rend="bold">Iruga</hi> caused to be built of fine stones a temple (<hi rend="italic">chaityālaya</hi>) of the blessed <hi rend="bold">Kunthu</hi>,<note>Kunthu is the name of the seventeenth Tīrthakara; see Professor Jacobi's <hi rend="italic">Jaina Sūtras</hi>, Part I, Index, <hi rend="italic">s.v</hi>.</note> the lord of <hi rend="bold">Jinas</hi>.

(<hi rend="italic">Line</hi> 42.) Let there be prosperity to the religion of <hi rend="bold">Jina!</hi>

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Digital edition of SII 1.152 by <bibl><ptr target="bib:Hultzsch1890_01"/></bibl> converted to DHARMA conventions by Emmanuel Francis.

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