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344
THE INDIAN ANTIQUARY.
splendid, versed in myriads of sciences, very attentive, possessed of complete knowledge (nishtha), celebrated as the spiritual teacher of the king of the country of K a m â-an ornament to the circle of the world-(he during the erection), carried on the work (karmántaran nirmame) of this (Gandhakti) the appearance of which by its constant lustre removes the darkness of hell.
11. He (Purushottama-simha) also having himself bowed to, and by his noble qualities besought the illustrious Aśokachalla-the crest jewel of the kings of the Sapâdalaksha mountains (and) here the Indra-like Chhinda king, the religion of the Muni having decayed-effected a restoration of (or by) order" -- highly wonderful in this age of strife (kali), difficult to be overcome.
12. Since in the religion of Bhagavat, worship is here (offered) to the most worshipful, always three times a day, by means of instrumental music in the highest key (panchamagata) together with Rambha-like Bhâvinis and Chetis dancing round wonderfully with mirth in singing and so on, in a way appertaining to the unions of Ananga (Kama)-(worship) increased by hospitable entertainments.
13. Here indeed are almshouses dispensing divine food, and lovely drinking places, and also the inviolate religious law adorned by multitudes of the learned, unceasing new work on every side here at the holy Chakravâḍa, for the duties of the Buddhas are varied in manifold ways,-ah! ever.
14. There was the praiseworthy Śri Vâsudeva honoured like Achyuta," the diadem of the family of the Nandins; after him the renowned Śri Jivaniga, the best of virtuous men, his son; and his son the pure, famous Śri Manjunandin, a moon in the ocean of his family, and root of delight-rapidly composed in brief compass this pure, praiseworthy eulogy.
15. The chief of scribes, the handsome Indranandin wrote it, and by the lovely engraver Râma, it was cut in letters. Bhagavat having
If we read sthity it will mean he raised or restored the religion by accree; if sthity-uddhhiram-the restoration or establishing of order.
10 Bhavinis are the dancing and singing girls attached to temples. Chetis are maid-servants belonging to temples who perform certain menial services as well as join with the Bhavinis in singing. Such women are still employed in the Brahmanical temples of Southern and Eastern India. They are of very loose morals, and their employ.
[DECEMBER, 1881...
died, in the year 1813, in the dark half of the month Kartika, the 1st day, Wednesday. Remarks.
The interest of this inscription lies in the date from the Nirvána of Buddha. Now even in the time of Hiwen Thsang in the 7th century, the date of the Nirvana was doubtful. In three inscriptions recently published by General Cunningham, from Sahasarâm, Rûpnåt h, and Bairât, a date occurs, and though the records are not very clear as to whom it refers, there is reason to believe they are reckoned from the Nirvána of Buddha; and from them Dr. Bühler deduces the date of that event as between 483-2 and 472-1 B. C.," which closely agrees with that assigned to it by Prof. Max Müller's and still earlier by General Cunningham himself."
Owing to the scarcity of inscriptions referring to this epoch, the one which is the subject of this paper, though belonging to a comparatively late age, naturally excites some curiosity as to whether it supports the Burmese and Singhalese date of the Nirvana or any other recognisable date for that epoch.
To clear this up we must try to make out the age of the record. The inscription relates. the construction of a Gandhakutt or temple of Buddha by a king named Purushottamasimha for behoof of the deceased son Manikyasimha of his daughter Ratnasri. The genealogy stands thus:-- 1. Jayatungasimha,
2. Kâmadêvasimha, son of Jayatunga, 3. Purushottamasimha, son of Kå
madêva.
These names, however, are otherwise unknown to us: evidently they were merely tributaries, and probably of obscure family. Their residence was probably at Chakravada, a place I am unable to identify. It may possibly be towards the west of K a ma un or thereabouts, for in speaking of the founder of the family in the opening slokas mention is made of the Kamâ country, and Dharmarak
ment in Buddhist temples of the 12th century is an indication of its corruption.
11 Vishnu.
19 Ind. Ant., vol. VI, p. 149.
13 Hist. Sansk. Lit. (1859), p. 298; see also Dhamma. pada in Sacred Books of the East, vol. X, int. pp. xxxvff. -ED.
2 Bhilsa Topes (1854), pp. 74, 75; J. Ae. 8. Ben., vol. XXXII (1854), p. 704.
