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JAINA EPIGRAPHS : PART II
307
considerations. The next inscription (No. 10) which is engraved on another side of the same pillar is dated in the 50th regnal year of this king corresponding to A. D. 1126. The teacher Guņavira Siddhāntadēva, the two merchants, Kālisetti and Mallisețți and Koppadēva of the present record, figure in the next inscrip tion also. Hence, this record could not have been far removed from the date of the following epigraph, i. e., A. D. 1126. So allowing a reasonable period of about 10 years on the inner side of the above date we may roughly assign A. D. 1115 as the age of the present inscription.
The inscription contains the following names of geographical interest. Jayantīpura (1. 5), as already known, is Banavāsi. The identity of Māhishma. tīpura (1. 35) has been noted previously. Mirinte Nāļu (1. 40) is the same as Mirita or Miriti Three Hundred figuring in the Nāgāi and Handarki inscriptions. As this tract is mentioned in conjunction with Aral Three Hundred in those inscriptions it might have been contiguous with the latter. Mirinte Nāļu or Miriti Three Hundred, as is generally the case, must have derived its name from the seat of its headquarters, Miriti or Mirinte. This place may, possibly be indentified with modern Martūr, a village about 8 miles to the south-east of Gulbarga on the Central Railway. As an alternative we may suggest the identity of Mirinte with Miriyāņa, another village in the Gulbarga District.
As a piece of literary composition the record does not come quite up to the mark. The two prose passages in Kannada describing the Jaina teacher and the chief Echabhūpa (11. 6–28 and 32-41) are more or less formal and conform to the normal standard of similar compositions of the period. The Sanskrit verse ( No. 2) inserted in the body of the record is devoted to the praise of the teacher Guņavira Sidhāntadova. It is composed in the Sārdūlavikrīļita metre and does not convey the sense properly on account of halting conception and faulty expression. The three Kannada verses (3-5) dealing with Koppadēva and the two merchants are hackneyed. Besides, they are wanting in diction and defective in metre. They are set up in the Champakamālā metre. The third pāda of the third verse is an instance of metrical defect. We may also note in this context the hitch caused by the two expressions, santatigalu and Jinēmdranolu occurring in the second and third pādas of the fifth verse. This hitch is the result of affixing the vowel u to the expressions which should properly speaking end in consonant, as santatiga! and Tinēídranol. But we may observe here that this practice appears to have been a general tendency of the times when the poetic composition was passing through a state of transition.
† The term kāshāya or kashāya in l. 14 denotes, according to the Jaina terminology, the four passions, to wit, anger (krõdha), pride (māna), deception (māyā) and greed (lõbha). The number seven in 1. 9 seems to refer to the
