Epigraphia Indica Vol 16

Author(s): F W Thomas, H Krishna Sastri
Publisher: Archaeological Survey of India

Page 94

No. 9.] TWO JAIN INSCRIPTIONS OF MULGUND AND LAKSHMESHWAR.
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the triple lore, something ordinary-he whose pair of lotus-feet is beaten by diadems of stooping sovereigns, he who is renowned, he who is a sun in peerless lustre, & mirror tertbe lotus-face of the lady Fame who is renowned as being bright as) stars, pearl-stringe, Hara's laughter, ether, and frost, he who is an ocean of scriptural lore ?
(Verse 23.) Because of the magnificence of (his) extraordinary sun-like character owing to the presence of the majestys of conquered foes (appropriated by him), because of (his) firm mind devoted to the grand and brilliant Jain religion, because of his peculiar quality of superlative splendour by which he is known as a sun in the sky of the Bråhinan race, because of (his) supremacy in peerless might, because of his peculiar eminence in bounty, and because of (his) truthfulness, Dinakara (was) a mine of exceeding lustre, a heap of godlinese.
(Verse 24.) As on the rise of the sun all darkness flees away, so with the rise of Dinakara the darkness of error flees away from the park of his race and is dissipated : what a wonder!
(Verse 25.) His sons Rajimayya and Dadama are illustrious over the whole earth as being renowned among men, bees to the Jinas' lotus-feet, possessed of culture.
(Verse 26.) All learned folk everlastingly praise lovingly with affection of spirit Raja, who is stainless and bright in brilliance, as being a bee to the Jinas' lotus-feet, gladdener of good men's souls, renowned over the whole earth, radiant with lustrous fame mounting to the tusks of the elephants of the sky-quarters, a tree of desire to cultured and agreeable men, exceeding in bounty to worthy recipients.
(Verse 27.) The world in anison always without cease rightly extols with gladness (?) of spirit (and) with affection Rāja, who is brilliant as the sun, & moon in golden hue, a tree of desire to clients, calling him a lover of the worship of the Jinas according to the rules of the saint Manu's course, bountifol, peerless in brilliance, pure, full of kindness.
(Line 39.) If one would describe the measure of his beloved younger brother's valour
(Verse 28.) At the stern command of the sovereign he took captive the Lord of the Eighty-four; in his boldness he clasped not his hands (in submission); he in his turn took captive in a most marvellous manner that same Sõbhana who in wrath had seized, bound, and cast into prison king Inda : is this singular degree of Dūda's valour an ordinary thing?
(Verse 29.) "By his might of arm he took captive him who had cast his master into confinement, and made him release him": thus this triple world lauds the valiant Dudama, scion of worthy Brahmans.
(Verse 30.) The excellent lady of Düda, who has thus heen described, far surpassed in beanty the Mind-born One's mistress [Rati]: despite this praise, men do not withal fully comprebend in any way Echikabbe's beauty.
(Verse 31.) So there was born to them Hammikabbe, comparable to a goddess, having locks of hair like troops of gadding bees, brilliantly distinguished, a wishing-gem to sages, a jewel of women.
(Verse 32.) This illustrions Hammikabbe's completely beloved husband, Arasimayya, comely as the Mind-born One, was distinguished in the world like Kanina [Karpa) here in respect of bounty.
(Verse 33.) The lady Hammikabbe, who was adorned with the ornaments of the merita of peerless bounty and virtue, and the most generous lord Arasayya had a son, the physician
1 CF. Magka-dita 58. * There is perhaps a play on saurya and laurya," valour." The name Dinakara means literally "sun." • Literally, "heat."
• Raja means "moon”; hence the following epithet. Gwa, lit. "milk-born," may mean moon," though I have never found it used in this derivative convo. Were it not for the context, I should be inclined to suggest paange gopanan, "abepberd to his fluck."