Indian Antiquary Vol 48

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 52

48
THE INDIAN ANTIQUARY
Translation. Om. Hail!
(v. 1)-I invoke 36 the illustrious, ancient and traditional city of Mahâbôdhi wherein constantly reside the Jinas 37 who are on the Path, 38 and also the foot of the Bodhi tree. (v. 2)-This village of Kôtthala in Saptaghatta, with (its) land and water 39 and the ploughtax, is made over without reserve 10 to the illustrious Vajrasana, for as long as the sun and moon endure, for the residence 1 of the Ceylonese 13 monk Mangalasvâmin, versed in the Tripitakas, in whose hands is (placed) the charter (of the grant) by the king, the son of Buddhasena. (v. 3)-Having given this village as a grant king Jayasena. who is truthful. (and is called) Pithipati (Lord of Pithi) and Acharya, uttered these words: (v. 4)-If any king of my family, (apparently) gentlemanly, wicked or depraved, violates this (grant) his father is a jack-ass and (his) mother, a sow.
On the 15th day of the bright-half of Kârttika, of the year 83 since the (commence. ment of the) reign (now) passed of Lakshmanasena.
NOTES AND QUERIES.
NOTES FROM OLD FACTO Y RECORDS. 12. Restrictions on Religious Buildings and Festivals.
APRIL, 1919
7 Janurary 1716/7. Consultations at Fort St. George. Whereas great number's of these small Pagodas have been clandestinely built, without, the knowledge or permission of the Government, and more are daily begun upon, which tend to
raising disputes among the Casts none shall be built henceforward without the permission of the Governour and Council.
No colours [flags] for the Future shall be us'd at any Feast in Madrass but the English commonly known by the name of St. Georges colours with a white Feild and red cross. (Madras Public Consultations, vol. 87). R. C. T.
36 Sam-budh in the causative means " to call to." See Monier Williams, a.v.
31.e. the Buddhas, past, present and future. Mr. Panday's translation is 'Conquerors.' For Jinas meaning past, present and future Buddhas of. Suvarnaprabhâ ed. Sarat Ch. Das (Buddh. Text Soc.), 23. The passage reminds one of the list of sacred places where the Bodhisatvas were redestined to live for all time. See above, XXXIII, 80-81.
39 I.e. to salvation. The word adhvan here means the Bodhi-mårga, i.e. the Path of Knowledge. 40 I.e. free. 39 Cl. sajalasthala of other records.
The word adhivasati has been taken to mean a monastery' by Mr. Panday, though along with that Mr. Jayaswal suggests that it could also mean the residence of the monk. This latter alternative explanation appeals to me as the more natural one. Vasati no doubt means technically a Jaina temple, (Pischel, Grammatik, § 207) and it is also well-known that its Prakrit equivalent is vasahi or vasahikâ and Kannada tadbhava basadi or basati (Hultzsch, Epi. Ind., VIII, 200, n. 1 and Kielhorn, Epi. Ind. IX, 148, nos. 4-5); but nowhere do we meet with a word derived from adhi and vas to denote the sense of temple, either in Jaina or Buddhist literature. The word should therefore be better taken in the sense of settlement or residence."
4
42 For the use of the honorific śr before the taddhita form of a place-name of. Śri-Sâmatatikaḥ, meaning come from Samatata', in a Bodh-gayâ inscription-See ASR., 1908.9, 158.
Regarding the word satyavák Mr. Panday says that this is an 'epithet' of king Jayasena and may be compared with the same epithet in the Deopârâ inscription of Vijayasena. But unfortunately it has escaped his attention that the word satyarak to be found in 1. 10 of the epigraph, in the passage sayavák kant habhittau which refers to Hemantasena, is not an epithet at all for the simple reason that it does not qualify anything. Kielhorn accordingly translated the clause, 'in his throat true speech,' etc. -Epi. Ind., I, 312 Satyavak in our inscription is a Bahuvrihi compound, whereas in the other one it is a Karmadhiraya compound, and as such it would be wrong to take the latter as an attributive.
44 This rendering is after Kielhorn-above, XIX, 2.