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284
JAIMISM IN SOUTH INDIA
appears to be quite different, being that of approval or admiration'. It is possible etymologically to arrive at this sense of the expression from its two components, ē and koļ. The particle 7 yields the sense of confirmation (avadhāraņa ) or invitation (āinantraņa ) and the root koļ means 'to receive'. Another expression is nādudi (II. 25-26), which is also used in a peculiar and unfamiliar sense. According to the context the word seems to mean 'any land or country', almost synonymously with nādu; but it generally means 'a countryman or rustic'. Ekkalāvana (1. 17), made up of two Sanskrit words čka + lavana, means 'a particle of salt', i. e., 'a trifle'. Kāgini (1. 43 ) is identical with käkini, denoting a very small coin. According to the Lilāvati of Bhāskarãchārya, one kākimi is equal to twenty cowries and four kūkinis make one pan. This coin appears to have been in currency in the monitary transactions of the period. The word vinēya in the compound vinčya-nikāya (1. 23) may be derived from the root vi-ni to mean 'to be initiated into the creed). The expression is used here in the general sense of 'followers of the Jaina faith' or 'Jaina community'. The phonetic transformation of ! into r in the abstract nouns, negartte and pogartte (1. 19), derived from the roots negal and pogal respectively, and also in the word artti (1. 32 ) may be noted, Fleet has tried to explain the significance of the fiscal term Tribhõg-ūbhyantara-siddhi (1. 13); but it does not seem to fit in the present context. The expression, according to Fleet, means joint tenure enjoyed by a private person, a god or gods and Brāhmaṇas'. The word 'mūligar' occurring in line 49 is met with also in other inscriptions of Karnāțaka. It seems to mean the elders' or the local representatives indicating the democratic structure of the village unit. These mūligas, may probably be compared with the Mülap:ırishat of the Tamil epigraphs, which is a village assembly. The next word “prabhu's seems to denote the hereditary headmen or officials responsible for the village administration.
The term Mahumāņikyudēva met with for the first time in line 20 of this record is of peculiar interest and calls for explanation. It refers to the image of the Jina installed by Jākaladēvi. The same word occurs again with a slight variation in a verse at another place (1. 31 ) wherein it assumes the form Mahu-māņi-jināśvara. As both these expressions must have been identical and since their proper form might be picked up in a prose passage only wherein the writer is not exercised by the exigencies of metrical composition, we way confine our attention to the form Mahumāņikya. This word is capable of interpretation in two ways; one based on the literal sense of its components and the other on its figurative sense. In either case we have to make some allowanoe in.
1 Ind. Ant., Vol. XIX, p. 271.
