Indian Antiquary Vol 58

Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications

Page 172

158
THE INDIAN ANTIQUARY
(August, 1929
Ludwig, without proposing any alteration translates pada b as “ Von jeher hat Agni sich seine ban und seine speise gemacht". This does not seem to be very satisfactory, and I therefore construe annam as depending on ajma (annam prati ajma) and translate it as above. Compare 4. 7. 10: sadyo jdtasya dadradnam ojo yad asya váto anu vdti socih | urnaktitigmdm atasepu jihvám sthird cid annd dayate vi jambhaih" His might is seen as soon as he is born. When the wind blows behind his flame, he winds his sharp tongue round the brushwood. He cuts with his jaws even the firm food." 8, 43, 19 : agnim dhshir manisino
medhirdso vipascitaḥ
admasadyaya hinvire II The wise, intelligent and inspired priests urged Agni with hymas (i.e., prayers) to become hoty". Compare 3, 29, 8: sida hotaḥ su u loke cikitván; 1, 76, 2:ehy agna iha hotd ni pida; and 2, 36, 4: usan hotar ni pada yonipu tripu in which Agni is exhorted to assume the office of holy; compare also 6, 4, 1; 6, 11, 1; 6, 11, 4; 6, 15, 16; 3, 4, 3; 3, 62, 12; 7, 39, 1, etc., in which verses too Agni is prayed to to become hots.
(To be continued.) AN INSCRIPTION OF IRAYA CHINKA (RAJA SIMHA) PERUMAL.
BY K. N. DANIEL This inscription is on a stone measuring 74 inches x 56 inches, which is placed in front of the crogg at the gate of the Roman Catholic Syrian church at Talakkat near the Iranjjalakuda railway station. Mr. M. P. Varkki, the Excise Inspector of the place, who takes such a keen interest in historical researches, discovered this inscription and getting an estampage taken, sent it to Mr. T. K. Joseph, B.A., L.T., Trivandrum. The estampage not being good, Mr. Joseph could not make out much; he wrote about it in the Western Star, but published no reading.
The tradition regarding this stone which I learned from Mr. M. P. Varkki is the follow. ing :-The Christians of the place wanted to build a church on the spot where the present church stands. The Hindus objected to this because it was very close to their temple. One night the Christians secretly erected a stone cross here. The next day the Hindus being exasperated brought a big elephant to pull down the cross. In this attempt, the stone of the cross having gone tightly between the two tusks of the elephant it became impossible for the elephant to extricate itself. Then the Velichchappát (oracle) of the temple said that the attempt to pull down the cross was a sin on their part and they should expiate the sin by giving them the inscribed stone under consideration. Accordingly the Christians got this stone. We need not, of course, take the details of the tradition as correct. The Hindus molested the Christians in their attempt to build a church very close to their temple and afterwards felt sorry for their action and expiated it by giving them this stone, on which they knew something is written about the Christians. This is the sum and substance of the tradi. tion. A parallel to this is also worth mentioning. When a cross was erected on the road near the church of Chengannoor the Vanjippuzha Chief (a petty king) objected to this. Afterwards he felt that he was punished by God for this and he expiated it by offering to light the cross daily, and this was going on till very lately.
I went to Talakk&t and spent much time there. The last four lines are hopelessly damaged. I can make out only a few words here and there. I give below the reading of the first eighteen lines.
Text. 1. Svasti Sri Iråya Chinkapperum&nati. 2. KalAli Talaikkattukkamaikkappatta vånikark. 3. Ku ürår avirðtattar pitikai kattuvan amaitta i. 4. tam chirupalli atiril mêkkum pêrálil vata
1 One more la before la sooms to have been written and cancelled.