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No. 27.]
KOLHAPUR INSCRIPTION OF VIJAYADITYA.
207
käyôtsarga), abandoned (his) unstable body,' in order to produce, as it were, the complete destruction of (Cupid) who springs from the body.
(Line 209.) Note. When this noble disciple of the holy Ajitasena, the king of Panditas, was about to abandon his body by the rite of sallékhand, which is celebrated in the Ågamas 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 (Sangha) that had assembled with the desire of witnessing the rite of samadhi, and of performing the services) usual (on such occasions):
(V. 71.) “Having obtained the triad of jewels, proclaimed in the Agamas, having reached freedom from pain, and having practised forbearance with all beings, we abandon the body at the feet of Jins and go to heaven."
(V. 72.) In the saka (year) measured by the sky (O), the arrows (5), the sky (0), and the earth (1), (i.e. 1050), in the (cyclic year Kilaka, in the month of Phålgunaka, on the third day, in the dark (fortnight), on a Sunday,ander (the nakshatra) Svåti, at noon, at Svētasarovara -- the holy sage Mallishêņa, the lord of ascetics, went to the city of the gods in consequence of three days' fasting.
(Line 222.) (The above) was written by Mallinátha, (who was) a lay-disciple of the holy Maladharideva, (and who surpassed all) writers of eulogies, just as Mabesvara (burnt) Cupid. (It) was engraved by Gangachåri, the head-ornament of engravers of eulogies.
No. 27.- KOLHAPUR INSCRIPTION OF THE SILAHARA VIJAYADITYA;
SAKA-SAMVAT 1065.
BY F. Kielhorn, PH.D., C.I.E.; GörTiNGEN. This inscription is on a stone in front of the Jaina temple near the Sukravára gate of the city of Kolhapur, in the Kolhapur State, Bombay Presidency. An imperfect account of its contents, with a kind of facsimile of the text, will be found in Major Grabam's Statistical Report
[The words (angam) bhanayan bhdrandbhiḥ correspond to the stereotyped expression appd man bldoand in bhamand (atmanam Ondvandbhir bhavayan), and the words vyasrijad angam are paraphrase of kdy6leargam akarót, he practised the kdybtsarga,' in the observance of which five methode (Bhdvand) are distinguished. The following two verses contain the names of the five brávanda or tulands, and the places in which the Ave subdivi. sions of the second bhdvand are practised :
tavena 1 satta 2 suttēņa 3 egattena 4 balens ya 51 tulaņi pañcbabAvatta Jiņakappam padivajjad ! padham& uyassayammi, bye bhi, taiya chaükkammi
sunnaharammi chaütthi, sha pañchamiga maslgammi ! "The tuland (or bhavand) of one who follows the Jina-kalpa, is declared (to be) fivefold, vie. 1. tapast, 2. sattuena, 3. sitrena, 4. &katvéna, and 6. balena.
" The first (sattva-bhdoand) (is practised) in a convent or other residence (wpdbraya), the second, outside (bahih), the tbird, on a chauk (chatushka), the fourth, in a solitary house (fúnya-ghara), and the fifth, on a ceme. tery (emaidna)."- E. L.]
9 Literally, he whose mind had become a bee at the divine lotus-feet of."
* The three ratnas are jüdna, daríana, and charitra or dharma ; see Dr. Bhandarkar's Report on Skt. MSS. 1883-84, p. 100.
• faire appears to be incorrectly used in the sense of fa: • The words वारेसिते भाकरी appenr to stand for असिवपचे भाखरवारे.
. On gudda, disciple,' see Ind. Ant. Vol. XVIII. p. 36, note 4, and Mr. Rice's Inscriptions at Sravana Belgola, pp. 35 and 40 of the Introduction.
The word biruda appears to be used in the sense of prakasti. • Rúrdri is probably a tadbhava of ripakdrin; compare pujdri for pdjákárin.
