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No. 9.] TWO JAIN INSCRIPTIONS OF MULGUND AND LAKSHMESHWAR.
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a henchman of Kasiraja, having moreover a mind fervent in adoration of Nayasēns Sari's lotna-feet, lofty, . . . discernment, he was renowned in the land.
(Line 19.) As this noble man revealed his spirit in his eminent practice of religion :
(Verse 5.) A .. . of the Sindas, one whose form gave delight to women, & seat of peerless courage, son of the Sinda king, having fame like the radiant moonbeams, beloved of lovely women,
(Verse 6.) stainless in the religion of the Jinas, treasure of truthfulness, . . . unstinted bounty, is Kancherasa, resembling the (God of the) Five Arrows [Kåma], an orrament to the Sindas' land of Mulgunda.
(Lines 21-22.) He who, receiving from Kabcharasa, (ie. Beļdēva) a seat of such greatness and fame, being inspired to religion, made a grant out of his own stvatal with presentation of gold :
(Verse 7.) There has arisen the Sāna lineaga, a seat of radiant gems, jewels consisting of great men, in the ocean of the blest Mula Sangha.
(Lines 23-24.) Ajitasēns Bhattāraka, worthiest of the Chandrakavāta lineage-his disciple Kanakasöna Bhattāraka-his disciple
(Verse 8.) The Chandra (grammar), the Katantra, the Jainěndra (grammar), the Šalxlānusāsana, Panini, and the Aindra (grammar) were to the great Muni Narendrasēna a single letter; to what other man are they possible ?
(Lines 25-26.) Thus world-renowned was his disciple
(Verse 9.) What shall I say of them? As it may be said, “How now, is the great sage Śakatäyuna himself equal to Nayasēna) in the Sabdan susana, Panini in the Papiniya, Chandra in the Chandra, that Jinondra in the Jainendra, that Kumara forsooth in the Kaumära ?", there are no others equal to Nayasēna-Pandita on the ocean-girt earth.
(Lines 28-33.) Having laved the feet of Nayasēna Pandita-dēva, who is thus a consummate master of all grammatical lore, at the uttarayana-samkrānti of the cyclic year Vijaya, the nine hundred and seventy-fifth (year) of the Saks era, hes with the cognisance of the Mabajanas of the town and the establishment of the Five Mathas measured out by the pole of the Nagarēsvara's gadimba-standard and granted for the purpose of supplying frod to the temple of the sacred demesne, in pious memory of his mother Gojjikabbe, a field of twelve mattar in the field of Kirugere, with immunity from all conflicting claims. The boundst of this field are: on the north-east a stone (with the figure of a cow, on the south-east a stone (with the figure of the sun, on the south-west a stone (with the figure) of the moon, on the north-west a stone (with the figure) of Padmavati, to the south of Asagagere a garden of a thousand creeping-plants.
(Verse 10: a common Sanskrit formula.)
1 See above, Vol. XV, p. 105.
Moggu, meaning "possible," "able," "ability," etc., is not given in Kittel's Dictionary. Rao Bahadur R. Narasimhachar, to whose kindness I owe the interpretation of this passage, hae called my attention to its use in
Pampa-bharata, XII, 18, Pampa's Adipurana, VI, 29, Abhinava-Pampa's Ramayana, I, 39, Nägavarma's · Kárgávalókana 517, and Andayya's Kabbigara Kana 15A.
Namely Beļdēvs.
Properly, gudde mennes bill." In S. Canara, this is sometimes the boundary-mark of lands; sometimes stone exists or is placed at the top of hill to mark the point from which rain-water commences to setter in all directions and water adjacent lands" (Kiramur Glossary, p. 129).
'Cf. Ind. Ant., Vol. V, p. 43 n., Bp. Cars., II (Grarana Belgola), intr., p. 26 f., Madras Archeol. Keport, 1912-3, p. 6, 1914-5, p. 19, and above, Vol. VIII, p. 196, etc.
