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[SEPTEMBER, 1890.
which is a khampana26 of the Six-hundred-towns which are (a group) in the Tardhavaḍi Thousand (1.7):
Her feudatory, a very crest-jewel of Ganakas, a very sun in the sky which is the Vanasa family (1. 9), a very foundation-pillar of the precepts of the Arhat, the son of Komma who was a very tortoise in (the pond which is) the Vanasa race (1. 11), and of (his wife) Attikambika, - is the lord Chankiraja (1. 13), who is a very king among Jain ascetics, and who is a bee on the water-lilies which are the feet of Mahâsêna, the chief of saints (1. 12).
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THE INDIAN ANTIQUARY.
Two verses follow in praise of Chânkiraja, who is also called Chankanarya (1. 17); and then there is introduced a fuller mention of the descent of his preceptor : -
In the famous Mülasamgha (1. 18), which is the root of the religion of Jina, in the gana or sect which has the excellent name of Sena (1. 19),27 and in the gachchha which, small or insignificant though it is among gachchhas, has the appellation of Pogari, there was the saint Aryasêna (1. 20), spoken of with praise. He was the disciple of the holy Brahmasêna (1. 21). And his own disciple, again, was Mahasena, the great chief of saints (1.22), whose mind is irradiated by the jewel of complete correctness of behaviour, and who is a very bridge over the ocean of worldly existence. And Chankiraja (1. 25), a very bird in the sky which is the Vanass family (1. 24),28 the son of the illustrious Kommaraja, is a very bee on the water-lilies which are the feet of that same chief of Jain ascetics. By this Chankiraja (11. 26, 29), at the well-known Ponnavada (1. 27), there was constructed a shrine of the Jinendra 'Santi, having on its two sides abodes of Pâráva and Supâréva; and also an image of Sântinatha, which removes the sins of those who are desirous of beholding it. Also Jinavarman (1. 30), another disciple of Mahâsêna, fashioned an image of Parsva, having a great naga-serpent for its umbrella or canopy. And, for the religious merit of his father Kommaraja (1. 31). Chankiraja constructed also a most excellent image of Supariva.
On account of the eclipse of the sun of Monday, the new-moon tithi of (the month) Vaisakha of the Jaya samvatsara, which was the 976th Saka year (1. 33), at the town of Maniyûra-Appayanaviḍu on the bank of the river Bhimanadi (1. 34), the glorious Trailokyamalladeva (11. 36-37), at the request of the glorious Kêtaladevi, gave the following grants, as sarvamasya-grants, in order to provide food for the saints at the chaityalaya called the ornament of the three worlds' (tribhuvana-tilaka), which Chankimayya (1. 35) had caused to be built at Ponnavada; viz. by the measure of a staff of the length of thirty spans, 35 mallars of ordinary land, and 1 mattar of garden-land; also a house or courtyard, 4 staffs and
2 The usual form of this word is kampana, with the unaspirated k in the first syllable, which must be another form of the Kanarese kampala, kampilu, a cluster, heap, assembly, multitude.' But I am not prepared to say that the form which we have here, with the aspirated kh, is a mistake; it may be a recognised variant.
27 It seems to be identical with the lineage of Sêna (Sen-Anvaya)," which is mentioned in line 6 of the Jain inscription at Mulgund (Jour. Bo. Br. R. As. Sor. Vol. X. p. 191).
"
28 One of the meanings of âmnoya is a family, or series of families.' But the use of the word seems to indicate rather a school of tradition' than a family' in the strict sense of the word. In lines 9 and 11, however, the words nsed are kula and vamsa; and these indicate a family' in the proper sense of the word.
2 The proper form of this word is mattar or mattaru. But, curiously enough, the final r has been omitted in this record in every instance in which the word stands in the nominative; and the only indications of the real word are given by the genitive in mattara salike, line 42, and by matta-kkey-olage (for mattar-kkey-olage), line 45, where the double k is caused by the r, which, however, has been omitted even here. Similar instances of the omission of the r, through carelessness, occur in other records; but generally they give the word at least once in its proper form; e. g. in line 60 f. of an inscription at Talgund (P. S. and O.-K. Insers. No. 219) we have mattar-oṁdu. ......matta 2 ......are-vattara lekkade mattaru 3...... matta 1... ... kamma 20 amtu matta 5 kamma 20; and the words mattar-ondu, one mattar,' in this passage, are in themselves sufficient to shew the real form of the word. - I have met somewhere with the dative case, mattaringe; but I cannot just now give the reference. The genitive, mattara, occurs in the above passage (are-vattara lekkade, 'by the calculation or rate of half a mattar '), and in line 42 of the present record. - An older form of the word was mattal: e. g., ante, Vol. XI. p. 70, line 19; and the two forme give another instance of the frequent changes, in Kanarese, between 1 and r. An inscription at Balambid (Elliot MS. Collection, Vol. I. p. 585 ff.) contains the expressions kamma 50....... kamma 50 antu mattarondu.... kamma 60 kamma 40 antu mattar-ondu; which shew that one mattar was equal to
