________________
No. 21.]
Of the localities mentioned in the inscription I have been able to identify the following ones The village of Déülaváḍâ on the mountain Arbuda is the Dilwara of the Indian Atlas, situated lat. 24° 36' N.; long. 72° 43′ E. The village of Umbaranik! is the Umarni of the map, 7 miles south-south-east of Dilwara. The village of Dhaüli is Dhauli, 8 miles west-south-west of Dilwara. The great tirtha of Munḍasthala is perhaps identical with the Murthala of the map, 8 miles south-east of Dilwara. The village of Gaḍahaḍa may be identified with the Gadara of the map, 11 miles south-south-west of Dilwara, supposing Gadara to stand for Gadara (Gaḍada). Sahilavâḍâ is Selwara, 8 miles west-north-west of Dilwara. Among the villages expressly stated to be in the vicinity of the mountain Arbuda, Abuya is the Abu of the map, 1 miles south-west of Dilwara. Útarachha is Utraj, 5 miles north-east of Dilwara. Sihara is Ser, 8 miles north-east of Dilwara. Hêṭhaüñji is Hetamji, 2 miles south of Dilwara. Kôṭaḍl may be the Kotra of the map, 7 miles east of Dilwara. Såla possibly is identical with Salgaon, 1 mile east-south-east of Dilwara. Orâsâ bears a certain resemblance to Oria, the name of a village 3 miles north-east of Dilwara, although an identification of the two would be possible only by assuming the form of the name, as given in the map, to be incorrect.
MOUNT ABU INSCRIPTIONS.
207
The last two lines of the inscription, which, as stated above, are a later addition, contain two Sanskrit verses in praise of Mount Abû by Nayachandrasûri, a descendant of the holy rishi Krishna, and a short notice in the vernacular, recording the fact that some pilgrim visited the sanctuary to worship there.1
The shorter inscriptions Nos. III.-XXXII., all of which are edited now for the first time, are written in Nagari characters of the Jaina type and composed in the Sanskrit language, although proper names mostly appear in their Prakrit form. Once, in Chamḍapa in No. IV. 1. 1, da shows the peculiar shape given in Bühler's Indische Palaeographie in Plate V. col. XVI. 1. 22, from an inscription of Bhimadêva I.
4
No. III., which is engraved on the lintel of the doorway to the main shrine, records that Téjapâla caused to be made the great shrine (mahâtirtha) of the holy Nêmiuâtha in this Lûpavasa hikâ for the religious merit of his son Lûnasiha on Monday, the third day of the bright half of Phaguna (Phalguna) in the year 1287 of king Vikrama. According to Professor Kielhorn, who kindly calculated this and the following dates for me, the date is incorrect for both V. 1287 expired and V. 1287 current. It would correspond, for V. 1287 expired, to Friday, 7th February A.D. 1231, and for V. 1287 current, to Sunday, 17th February A.D. 1230.
The inscriptions Nos. IV.-XXXII. prove that Têjaḥpâla in the following years also did not cease to enlarge and embellish the sanctuary which he had crented. They are engraved on the lintels of several cell shrines in the corridor of the temple and record the erection of those shrines, or of images of Jinas and tirthakaras, by Téjaḥpâla for the religious merit of various members of his family.
Of general interest are the titles occurring in these inscriptions. The one most frequently used is maham, the abbreviated form of mahanta. It is borne by Têjaḥpâla and most of the members of his family, both men and women. But in the pedigrees contained in Nos. XXIV. and XXVI.-XXXI. Têjaḥpâla's ancestors Chanḍapa and Chanḍaprasâda, his father Asvarâja or Asaraja, and his mother Kumâradêvî are given the title of tha, which stands for thakkura, whereas Sôma, the son of Chandaprasada and father of Asvarâja, is constantly styled maham.3 This clearly shows that there must have been some distinction between the two titles, though the difference cannot have been very great, as Chanḍapa and Asvarâja are called also maham' in
1 I do not fully understand this sentence. Records like this are not infrequent on Mount Âbû. Wilson has noticed them only in a general way in the Asiatic Researches, Vol. XVI. p. 310, No. XX. The pedigree in No. II. 1. 3 f. shows the same distinction.
