Epigraphia Indica Vol 20

Author(s): Hirananda Shastri
Publisher: Archaeological Survey of India

Page 50

No. 2.] NALANDA STONE INSCRIPTION OF THE REIGN OF YASOVARMMADEVA. 39
In respect of orthography, the points which call for remark are (1) the use throughout of " for b, e.g., in vodhi, Il. 15 and 17, or in Validitya, 1. 19, and (2) the use of tho -like symbol for the conjunct , as in sarvvëshān-janma, 1. 17.
The inscription contains two words of special lexical interest. One is kasta which occurs in v. 14 and seems to be used in the sense of sword personified or command. The other is Tikina which comes in the third stanza and must be a foreign title, as is shown below.
The inscription, as I have stated above, is a prasasti and its object is to record that Mälada, the son of the minister (mantrin) of Yasovarmmadēva, male certain gifts, specified herein, to the temple which king Baladitya had erected at Nalanda in honour of the Son of Suddhödana', i.e., the Buddha. It consists of fifteen beautiful stanzas written in three different metres, namely, Sardd ülavikriditam, Vasantatilaka and Sragdhara, and is a Buddhist record. Commencing with an invocation of the Buddha, it extols the great king Yasovarimadeva as the Lōkapāla i.e., guardian of the world, who had risen like the san after dispelling the darkness in the form of the enemies and after placing his foot on the heads of all the kings through, unfortu nately, it does not mention the dynasty to which he belonge of the country over which he ruled. It, then, introduces the donor Malada and describes him as the wise, magnanimous, benevolent and victorious son of Yasovarmmadova's minister, whom it calls the Margapati as well as Udichipati and pratita-Tikina, though it does not give his name or any other particulars about him. Malada is mentioned here as the brother of Nirmmalā (v. 1), son (nandana) of Bandhumati and scion of a noble family, whose name is not stated. Giving a vivid description of the magnificient temple which king Baladitya had built at Nalanda like a column of victory constructed after conquering the world (vv. 4-10), the inscription specifies the benefactions which the donor made for that sanctuary, as well as, for the bhikshus or Buddhist monks The gifts consisted of ghee, curds, a brilliant lamp, pure water mixed with fourfold fragrant objects (chatur-jataka) and refreshing like nectar, and a permanent endowment (akshaya-nivi). the nature of which has not been made quite clear. We are further informed that Mälada distributed delicious food and scented water to the bhikshus and, purchasing a layana and other things from the revered Sangha gave them back to the monks, herein called Sakyatmajas (the (spiritual) sons of the Buddha), excepting a chivarika (monk's robe) and sradesa3 up to and beyond Narddarika. The afore-mentioned gifts Malala brought himself out of his great devotion for the Buddha when he was awakened or enlightenei by the illustrious monk Pürṇpendrasēna and gave them to the monks for the welfare of his parents as well as of other relations. At the close of the inscription we are told that the kirtti should be respected not only because of the fear of committing the five sins (pañch-anantarya), which accrue from the infringement of such pious deeds, but, also, because of the fear of the sword of king Bālāditya, the subduer of the enemy.
See Amarakosa, Sabda kalpadruma and also Monier Williams' Sanskrit-English Dictionary under Str. Or, does this word refer to an image of the Buddha ( Sästä) which might have been set up by Bäläditya in tho temple he had built at Nalanda (see v. of the text)?
The four fragrant articles aro: (1) Teak, i.e., Bamboo mara, (2) Ela, i.e., Cardamom, (3) Patraka, i.e., Laurus Cassia and (4) Nagakesara, or Mesua Roxburghii. Cf. Rajanirghanta and Bhavaprakasa quoted in the Sabdakalpadruma :
Tvag-bla-patrakais tulyais-tri-augandhi tri-jātakam | Nagakesara-samyuktam chatur-jätakam-uchyate |
The exact significance of this term is not clear. Possibly it meant some place for himself, if not his own
country.