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No. 10.]
KARKALA INSCRIPTION OF BHAIRAVA II.
of those who seek refuge (with him), the deadly enemy of Mâra (Cupid ?), a spear on the heads of respectable kings, the teacher (áchárya) who has established the six darsanas,1 the head-jewel of the race of the Moon, the powerful purifier of the Kasyapa gôtra, (he) who has obtained excellent boons from (the goddess) Padmavati of Pombuchcha, who is adorned by numberless and various (good) qualities, samyaktva, etc., whose head is purified by the sweet-scented water (which has been used for washing the image) of Jina,3 (and who is) the lord of sixty-six mandalikas, in order to obtain for himself prosperity, final emancipation, richesland happiness,*at Pandyanagari (a suburb) of Karakala, in the presences of the blessed Gummatesvara, and on the Chikkabeṭṭa (hill) resembling the Kailasa mountain
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(V. 7.) Is this the noble abode of the lady Śri (Lakshmi) ? (Is this) the excellent pleasurehouses of the lady Fame? (Is this) the house of amorous enjoyment of the lady Earth? (Or) again, is this the sporting-place of the virtuous woman Victory ? (This) prosperous Jaina abode (is indeed) the stage consisting of the two excellent doctrines resplendent with the word syât, (whereupon) the glorious (goddess) Bharati (Sarasvati) (dances), (and is) the house where (the ladies) Heavenly bliss, Salvation and Prosperity choose their husbands.
.7
(L. 14 f.) (This Bhairarasa) Bôddada-gova, Nikalanka-malla, the soul of warriors, the brother of the wives of others (and) the chastiser of kings who do not act up to the words which they utter, because he was the foremost in setting up golden pinnacles (on temples), became (as it were) the ruler of the empire of charity, (and) actuated by merit (which was) the outcome of his good deeds (in previous births), caused to be made for (the use of) himself and the (members of the) four sanghas who possessed all noble qualities and were (habitual) visitors of that abode of Jina, the Tribhuvanatilaka-Jina-Chaityalaya (temple), which is thus10 a mansion giving pleasure to all people (who look at it), (which is) auspicious on every side (sarvatôbhadra), has four faces (chaturmukha) (and) is the embodime it of the three jewels, 19
1 I cannot understand how a Jaina chief like Bhairava II. could claim to have established the six systems of philosophy, all foreign to his own. Perhaps he tolerated the study of these systems in his petty dominions.
Samyaktva may refer to the possession of the three qualities (ratna-traya) referred to on p. 134, note 3, each of which begins with the word samyak.
The same epithet is applied to the Dandandyaka Baladeva in Nos. 52 and 53 of Mr. Rice's Śravana-Belgola Inscriptions.
The predicate of this sentence is the past participle nirmmdpisi which occurs in 1. 19.
The Chaturmukhabasti, though at a considerable distance from the colossus of Gummatêsvars, is here represented as being in its presence; for the latter was perhaps considered to be the presiding deity of Karkala and its suburbs. Besides, as the Chikkabetta hill is just opposite to the hill on which the colossus stands, it is literally true that the temple "stands in the gaze of the colossus;" Ind. Ant. Vol. V. p. 89.
Agara seems to be used here, as in Kanarese, for the Sanskrit dgdra, which would not suit the metre. A derivative from 4+ grt is ágara which means hallosing. This does not suit the sense of the verse.
7 I do not understand the meaning and the construction of the word rrish at the end of the verse. Some word like nanam or dhruvam, which characterises an utprékahdlamkdra, is required. Or can it only be a mistake for erisham excellent ?-[Perhaps the word Vrishé is repeated by mistake from verse 6.-E. H.]
Mr. Rice (Ep. Cars. Vol. VII. Introduction, p. 39) translates this epithet by 'guardian of Rodda' or Gova of Rodda' (ibid. Vol. XII. Translation, p. 91). Elsewhere (ibid. Vol. III. Introduction, p. 16) he mentions Rodda among the conquests of the Hoysala king Vishnuvardhana and identifies it with Rodda on the northern Pennår in the Anantapur district, west of Penukonda.' If this is the correct explanation of the epithet Bóddadagova, Bhairava II., whose territory was far away from Penugonda, could only have borrowed the title from some other family. A local line of Chola chiefs "in the country round Hêmavati and Nidugal" (in the Anantapur district) is described on p. 7 of the Introduction to Ep. Carn. Vol. XII. These chiefs flourished about the 12th century A.D. and invariably bore the titles Roddada-góva, niga fankamalla, aruvattundlku-mandallkara-talegonda-ganda, bantara-bdea and marevoge-káva, which are almost the same as those assumed by Bhairava II. Pesides, the Chola chiefs of the Anantapur district belonged to the same Kasyapa gótra as Bhairava. 10 I.e. as described in v. 7.
I.e. Nishkalanka-malla, 'the spotless wrestler.'
n The temple has four doors, each of which opens on three identical stone images of the Tirthakaras Ara, Malli and Munisu vrata.
13 See above, p. 134, note 3.
