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JUNE, 1910.]
ATPUR INSCRIPTION OF SAKTIKUMARA.
^^
Text. 8
संव्याने
18
चतुर्विशत्यधिकेषु वैशाख पतिपदि संवत् २०३४ सालप्रतिपदातिथी श्रीनानि गस्वामिदेवायतनं कारापितं | आनंदपुरविनिर्गतवि प्रकुलानंदनो महीदेवः । जयति श्रीगुरुदत्त प्रभवः श्रीगुहिलवंशस्य [ ॥ * ] [१] यस्यान्वये जगति भोजमहेन्द्रनागशीला पराजित महेंद्र जायतैकवीर : 12 13 जातैर्यथार्कसमशोभितकालभोजखोम्माण- 'नृपैः सह भर्तृप: ।। [२] सिंघोभवत्तदनु तद्धृतीपि" जज्ञे खोम्माण इत्यथ सुतोस्य - महायकोभूत् । खोम्माणमात्मजमवाप स चाय तस्माल्लोकच येक तिल कोजनि भर्तृपः ॥ [३] राष्ट्रकूटकुलोद्भूता महालक्ष्मीरिति प्रिया । अभूद्यस्थाभवत्तस्यां तनयः श्रीमदल्लटः [1] [४] स भूपति-या यस्य हूणक्षोणीशवंशजाहिरियदेवी यशो यस्या भाति हर्षपुरह्वयं" ।। [५] अविकलकलाधारो धीरः स्फुरद्वरलसत्करो विजयवसतिः क्षत्रक्षेत्रं क्षताहविसंहतिः । समजाने जना प्रतापरूद्धृतो विभवभवनं विद्यावेदी नृपो नरवाहनः ।। [६] चाहमानात्रयोद्भूता श्री जे जयनृपात्मजा 20 [1 *] राजा जयति" शालिवाहनः इति ख्यातप्रतापस्ततः ( ? ) [ ॥ * ] [4] ततः शक्तिकुमारो भूत्सुतः शक्तित्रयोजित: [ । * ] भर्तृपहाभिधा * श्री प्राप राष्ट्रमधापयत् । [][ ९ ] श्रीमदारपुर-- श्रुतालयं यस्य वास इति संपदां पदं । यत्र संति नृपपुंगवाः समं कल्पपादपपदातगामिनः ।। [१०] - स्वातं कनकाविकंदरगृहाँदीर्णप्रतापं विवि ख्यातं नैकवणिग्विशालविभवोभूतानिशोभं शुभं । दोषो यत्र परं विशालनयन स्त्रीवारलोलेक्षणैः भृत्यादृष्टिमनानिनिर्धकलनांनीयत्न स्वच्छं नराः ।। [११] श्रीवस्थाने समावासः पुरमास्तेव्यसंपदां । यद्यथावितित यत्र पुंसां भागे
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[१२]
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BOOK NOTICE. L DE LA VALLER POUSSIN. Bouddhisme; Opinions sur l'Histoire de la Dogmatique: Leçons faites à l'Institut Catholique de Paris en 1908. Paris 1909. GABRIEL BEAUCHESNE & CIE, éditeurs, 117, Rue de Rennes. 8°, VII, 420 pp., 4 francs.
WE are already in possession of a rich literature en Buddhism, and it might be urged that a new book on the same subject is somewhat superfluous. But if anybody thinks so, he will have to confess himself in the wrong after he has read M. Poussin's book. It is different from its predecessors. It is not a history of Buddhism, nor a systematical treatise of all its tenets. It aims at investigating the evolution of some of the leading ideas, more especially the Buddhist doctrine of salvation. Readers of the Indian Antiquary will know that M. Poussin is very well at home in the vast Buddhist literature, and they will expect to find in this new book much valuable information also about the history of the religion, the sects, and so forth. And they will not be disappointed. But, above all, the reader will be fascinated at the author's fine analysis from a religious point of view.
191
Some of the best known and most widely read treatises on Buddhism are almost entirely based on the Sacred Books of one single Buddhist school, and their authors have not escaped the temptation of becoming themselves imbued with the theories of the sect whose books they are
using. Even in Europe, amongst scholars who
a
are not themselves Buddhists, we can with some right talk of Hinyånists and Mahâyânists. In most cases Buddhism has been viewed as philosophy and not as a religion. This is in accordance with the general tenor of the Pali canon. And the phenomenalistic view of the world, including the Buddha, which largely prevails in it, has influenced eminent scholars in their views on Buddhism. Now M. Poussin ig undoubtedly right in reminding us that the philosophy of Buddhism, like Indian philosophy on the whole, is subservient to religious ends. If Buddhism were only, or principally, a philosophical doctrine, it would be difficult to understand its success in India. Even the most fundamental theories, the belief in Karman and in the
This is nothing but a copy of the transcript prepared by Gyânchand Jati, now lying in the Jaina bhandar at Mandal. 10 Read कारितं.
Rend चतुस्त्रिंशद. 11 Read गुहदत्तः 12 जायतैकवीरः violates the metre and makes no sense. This whole verse is cited in an unpublished copper-plate inscription found at Kadmål, dated V.S. 1140, and referring itself to the reign of Vijayasimha. It given the reading महेन्द्रभ हेर्नवीरे: The true ronding appears to be मेहन्द्रभटेकवीराः.
18 Read जाता यथार्क.
14 Supply before : in accordance with the Kadmål inscription. 16 This name occurs as भर्तृपट्ट: also in tho Kadmal and Chited inscriptions, though the later inscriptions bave भर्तृभदः
16 Road तस्य सुतोपि as in the Kadmal inscription.
IT See note 15 above.
18 Read °तिः प्रिया.
19 Read पुराह्नयं.
20 This and the following are two lines from two different verses of two different metres.
23 Road
योर्जितः
21 Read राजाजायत
23 Read वाहन इति
24 Read 'पहाभिधाः
25 The text of this and the following verse is corrupt and is full of mistakes.
28 The inscription does not seem to have been completed here. Vatasthana is perhaps given here as the original place of the person, who built the temple of Nanigasvimt, and some further account of his family must have been contained in the lines following, which had been either lost or not transcribed.
