Epigraphia Indica Vol 09

SR No.: 032563
Original Sutra Author: N/A
Author: E Hultzsch, Sten Konow
Publisher: Archaeological Survey of India
Publication Year: 1907
Total Pages: 498
Language: English
Classification: Book_English
File Size: 28 MB

Page 398

ABIGOM SARADA INSCRIPTION.
Áryávalokitesvaraya, 1. 1, and lokanátháya, 1. 2. A third method occurs in lóká ...... at the end of line 1, where a wavy line has been added above the sign for la. Of initial vowels only & occurs in árya-, 1. 1. Among ligatures I may note kya, 1. 1, kkra, 1. 3, kva, 1.4; ga, 1. 2; dya, 1. 3; rya, 1. 1; and perhaps lhna, 1. 3. The numeral symbols for 7, 3 and 5 occur in line 5.
No. 46.]
The language of this inscription is Sanskrit, and, with the exception of the invocation of Avalokitesvara in 1. 1, and the date in 1. 5, the whole is in verse. There are altogether two verses. The first is apparently a slôka. The second påda, however, contains three syllables too much, but these aksharas are probably simply a repetition of part of páda 1. The second verse is a súrdúlavikriḍita. The object of the inscription is to record the construction of a vihara built of pakka bricks, by Ramadeva, the son of Kulladeva, in order to replace a wooden structure which had been built by a vaidya, whose name I read Ulhna, and which had been burnt down by king Simha. This Simha must be identical with Jayasimha (from A.D. 1128), in whose reign Hâḍigrama was burnt down by Sajji. It then becomes highly probable that the vaidya Ulhna is identical with Ulhana, the son of Sahadeva, who was a supporter of Sujji. Sahadeva is described as a Râjaputra,3 which fact can of course be well reconciled with his son Ulhana's being a vaidya. The constructor of the brick vihara was Râmadêva, whom I cannot identify. His father Kulladêva was perhaps in charge of the old wooden vihara, if I am right in interpreting tad-rata (1. 4) as "devoted to, attached to him, vis., Avalokitesvara."
The word vihara is used with more than one meaning. In our inscription, however, there cannot be much doubt that it signifies a shrine, as it has been characterized as "the abode of Lokanatha." The stone upon which this epigraph has been incised is most probably the actual base of the statue of Lokanatha here alluded to. Lokanatha is, of course, identical with Avalokitesvara, who is invoked in lines 1-2. Our inscription thus furnishes valuable proof of the fact that Buddhism was still lingering in Kashmir in the 12th and 13th centuries.
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The mention of the materials used in building the old and the new shrines, is also of interest. We learn that the former was constructed from wood, while the latter was built from pakka bricks.
The old vihara is stated to have been built in the vicinity of Gangêévara. This is now called Ganêsvara, and is the place where the present inscription was dug out. The modern corraption of the name is not of very old date. The old name was at least remembered about 40 years ago. This is proved by a janmapattra, which Pandit Mukund Râm found in Arigom, and which was written by Pandit Ganêsa Khusrao in Laukika Samvat 4939, i.e. A.D. 186263. It speaks of a person as Gangésvara-padamûlé Arigrámé vástavya residing in Ârigôm at the feet of Gangesvara. Gangêévara was originally probably a Śiva temple, and it is not unlikely that it could be identified by means of excavations.
The inscription is dated Samvat 73, Marga suti 5. This date must be subsequent to the burning of Arigom during the reign of Jayasimha. Now Jayasimha's father was murdered in the Laukika year 4203, and the burning of Arigôm took place in the first part of his reign. It is therefore as good as certain that we have to understand the date of our inscription as 4273 on the fifth tithi of the bright fortnight of Margasirsha, corresponding to Sunday, the 18th November 1197.
TEXT.
1 Bdjatarangint, VIII. 1586.
I cannot restore the beginning. suggests to read it.
नमो भगवते भार्यावलोकितेश्वराय । [ते] लोकयालोकभूताय लोका [लो]
Ibidem. vv. 2066, 2002, 2097.
Ibidem. v. 198.
The akshara preceding it looks like . Pandit Mukund Bam
Metre: Sloka. There is something wrong in the second pada.