SII 1.152: original edition by Eugen Hultzsch PART IV. ADDENDA. No. 152. ON A LAMP-PILLAR AT VIJAYANAGARA. author of digital edition Emmanuel Francis DHARMA Paris, CEIAS DHARMA_INSSIIv01p0i0152 DHARMAbase

A rough transcript and paraphrase of the subjoined inscription was published as early as 1836 in the Asiatic Researches.Vol. XX, p. 36 and pp. 20 f. The original is engraved on a lamp-pillar in front of a Jaina temple at the ruined city of Vijayanagara. The temple is now-a-days styled Gāṇigitti Temple,No. 68 on the Madras Survey Map. i.e., “the temple of the oil-woman.”A similar fanciful name is Mālegitti-Śivālaya, “the Śiva temple of the female garland-maker,” at Bādāmi; Ind. Ant. Vol. X, p. 63.

The inscription consists of 28 Sanskrit verses and commences with an invocation of Jina (verse 1) and of his religion (Jina-śāsana, v. 2). Then follows a pedigree of the spiritual ancestors and pupils of the head of a Jaina school, who was called Siṁhanandin:—

[[genealogical table]] The Mūla-saṁgha. The Nandi-saṁgha. The Balātkāra-gaṇa. The Sārasvata-gachchha. Padmanandin. Dharmabhūshaṇa I., Bhaṭṭāraka. Amarakīrti. Siṁhanandin, Gaṇabhṛit. Dharmabhūsha, Bhaṭṭāraka. Vardhamāna. Dharmabhūshaṇa II., alias Bhaṭṭārakamuni.

The various epithets, which these teachers receive in the inscription, are:—āchārya, ārya, guru, deśika, muni and yogīndra. Other Jaina terms, which occur in the inscription, are:—syādvāda (v. 2.) or anekānta-mata (v. 22), paṭṭa (vv. 11 and 12) and chaityālaya (v. 28).

The pedigree of Jaina teachers is followed by a short account (vv. 15 to 18) of two kings of the first Vijayanagara dynasty, viz., Bukka, who was descended from the race of the Yādava kings, and his son Harihara (II). Harihara's hereditary minister was the general (daṇḍādhināyaka, vv. 19 and 21; daṇḍanātha, v. 20) Chaicha or Chaichapa. Chaicha's son, the general (daṇḍeśa, vv. 21, 22 and 28) or prince (kshitīśa v. 23; dharaṇīśa, v. 24) Iruga or Irugapa, adhered to the doctrine of the above-mentioned Jaina teacher Siṁhanandin (v. 24). In Śaka 1307 [expired],Two other inscriptions of Harihara II. are dated in Śaka 1301 [expired] and 1321 [expired]; see page 80, note 6. the cyclic year Krodhana (lines 36 f.), Iruga built a stone-temple of Kunthu-Jinanātha (v. 28) at Vijayanagara (v. 26). This city belonged to Kuntala, a district of the Karṇāṭa country (v. 25).

Through my assistant I received a copy,—printed with a Telugu commentary in the Rudhirodgāri-saṁvatsara (i.e., 1863-64 A.D.),—of a Sanskrit kośa, entitled Nānārtharatnamālā and composed by Irugapa-daṇḍādhinātha or, as he calls himself in the opening verses, Iruga-daṇḍeśa. Dr. OppertSee the Indices of Vols. I and II of his Lists of Sanskrit Manuscripts. mentions a large number of MSS. of the same work. Dr. AufrechtCatalogus Bibliothecae Bodleianae, p. 193. describes three inferior MSS. of it and states that, according to one of these, its composer lived under a king Harihara. This notice enables us to identify the author of the Nānārtharatnamālā with the general Iruga or Irugapa of the subjoined inscription.

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yatpādapaṁkajarajo rajo harati mānasaṁ . sa jinaḥ śreyase bhūyādbhūyase karuṇālayaḥ . 1 śrīmatparamagaṁbhīra syādvādāmoghalāṁcchanaṁ . jīyāttrailokyanātha sya śāsanaṁ jinaśāsanaṁ . 2 śrīmūlasaṁghejani naṁdisaṁgha stasmin balātkāragaṇotiraṁmyaḥ . tatrāpi sārasvatanāmni gacche svacchāśayobhūdi ha padmanaṁdī . 3 Ācāryyaḥ kuṁḍakuṁddākhyo vakragrīvo mahāmatiḥ . yeElācā ryyo gṛddhadhrapiṁccha Iti tannāma paṁcadhā . 4 kecittadanvaye cārumunayaḥ khana yo girāṁ . jaladhāviva ratnāni babhūUvurddivyatejasaḥ . 5 tatrāsīccārucāritrara tnaratnākaro guruḥ . dharmmabhūṣaṇayogīṁdro bhaṭṭārakapadāṁcitaḥ . 6 bhāti bhaṭṭārako dharmmabhūṣaṇo guṇabhūṣaṇaḥ . yadyaśaḥkusumāmo de gaganaṁ bhramarāyate . 7 sśiṣyastasya munerāsīdanarggalataponidhiḥ . śrīmāna marakīrttyāryyo deśikāgresaraḥ śamī . 8 nijapakṣmapuṭakavāṭaṁ ghaṭaIyitvānilanirodha to hṛdaye . Avicalitabodhadīpaṁ tamamarakīrtti bhaje tamoharaṇaṁ . 9 kepi svodarapūraṇe pariṇatā vidyāvihīnāṁtarā yogīśā bhuvi saṁbhavaṁtu baha vaḥ kiṁ tairanaṁtairiha . dhīraḥ sphūrjjati durjjayātanumadadhvaṁsī guṇairūrjji tairācāryyomarakīrttiśiṣyagaṇabhṛcchrīsiṁhanaṁdī vratī . 10 śrīdharmmabhūṣojani ta sya paṭṭe śrīsiṁhanaṁdyāryyagurossadharmmā . bhaṭṭārakaḥ śrījinadharmmaharmmyastaṁbhā yamānaḥ kumudeṁdukīrttiḥ . 11 paṭṭe tasya munerāsīdvarddhamānamunīśvaraḥ . śrīsiṁ hanaṁdiyogīṁdracaraṇāṁbhojaṣaṭ·padaḥ . 12 sśiṣyastasya gurorāsīddharmmabhūṣaṇa deśikaḥ . bhaṭṭārakamuniḥ śrīmān śalyatrayavivarjjitaḥ . 13 bhaṭṭārakamuneḥ pādāvapū rvvakamale stumaḥ . yadagre mukulībhāvaṁ yāṁti rājakarāḥ paraṁ . 14 Evaṁ gurupa raṁparāyāmavicchedena varttamānāyāṁ . Āsīdasīmamahimā vaṁśe yādava bhūbhṛtāṁ . Akhaṁḍitaguṇodāraḥ śrīmānbukkamahīpatiḥ . 15 Udabhūdbhūbhṛtastasmā drājā harihareśvaraḥ . kalākalāpanilayo vidhuḥ kṣīrodadheriva . 16 yasmin· bharttari bhū pāle vikramākrāṁtaviṣṭape . cirādrājanvatī haṁta bhavatyeṣā vasuṁdharā . 17 tasmin· śā sati rājeṁdre caturaṁbudhimekhalāṁ . dharāmadharitāśeṣapurātanamahīpatau . 18 Āsītta sya mahījāneḥ śaktitrayasamanvitaḥ . kulakramāgato maṁtrī caicadaṁḍādhināyakaḥ . 19 dvi tīyamaṁtaḥkaraṇaṁ rahasye bāhustṛtīyassamarāṁgaṇeṣu . śrīmānmahācaicapa daṁḍanātho jāgartti kāryye haribhūmibharttuḥ . 20 tasya śrīcaicadaṁḍādhināyakasyo rjjitaśriyaḥ . Āsīdirugadaṁḍeśo naṁdano lokanaṁdanaḥ . 21 na mūrttā nābhūrttā nikhilabhu vanābhogikatayā śaradrājadrākāviṭaniṭilanetradyutitayā . prabhūtā kīrtissā cira mirugadaṁḍeśa kathayatyanekāṁtātkāṁtātparamiha na kiṁcinmatamiti . 22 sadvaṁśajopi guṇa vānapi mārggaṇānāmādhāratāmupagatopi ca yasya cāpaḥ . namraḥ parānvinamayanni rugakṣitīśasyoccairjjanāya khalu sśikṣayatīva nītiṁ . 23 hariharadharaṇīśaprājyasāmrā jyalakṣmīkuvalayahimadhāmā śauryyagāṁbhīryyasīmā . Irugapadharaṇīśassiṁha naṁdyāryyavaryyaprapadanalinabhṛṁgassa pratāpaikabhūmiḥ . 24 svasti śakavarṣe 1307 pravarttamāne krodhanavatsare phālgunamāse kṛṣṇapakṣe dvitīyāyāṁ tithau śukravāre . Asti vi stīrṇṇakarṇāṭadharāmaṁḍalamadhyagaḥ . viṣayaḥ kuṁtalo nāmnā bhūkāṁtākuṁtalopa maḥ . 25 vicitraratnaruciraṁ tatrāsti vijayābhidhaṁ . nagaraṁ saudhasaṁdohadarśitākāṁḍacaṁdrikaṁ [. 26*] maṇikuṭṭimavīthīṣu muktāsaikatasetubhiḥ . dānāṁbūni niruṁdhānā yatra krīḍaṁti bālikāḥ . 27 tasminnirugadaṁḍeśaḥ pure cāruśilāmayaṁ . śrīkuṁthujinanāthasya caityālayamacīkarat· . 28 bhadramastu jinaśāsanāya .

tamoharaṇaṁ Instead of tamoharaṁ, the metre requires tamoharaṇaṁ, which is the reading of the transcript in the Asiatic Researches.

(Verse 1.) May that Jina, the dust of whose lotus-feet removes mental impurity, and who is an abode of compassion, produce abundant happiness !

(Verse 2.) May the religion of the lord of the three worlds, the religion of Jina, the unfailing characteristic of which is the glorious and extremely mysterious scepticism,On syādvāda see Ind. Ant. Vol. XIV, p. 21, note 14. be victorious!

(Verse 3.) In the glorious Mūla-saṁgha, there arose the Nandi-saṁgha; in this, the lovely Balātkāra-gaṇa; and in the gachchha called Sārasvata, (which belonged) to this, the pure-minded Padmanandin.According to Dr. Aufrecht's Catalogus Bibliothecae Bodleianae, p. 180, a Jaina MS. of A.D. 1518 contains the following slightly different pedigree of Padmanandin: Śri-Mūla-saṁghe Sarasvati-gachchhe Balātkāra-gaṇe Śrī-Kundakundāchāryānvaye Bhaṭṭāraka-Śrī-Padmanandi-devāḥ. Here Padmanandin is said to belong to the spiritual race of Kundakundāchārya, while our inscription (verse 4) gives Kuṇḍakundāchārya as one of the names of Padmanandin himself. According to Mr. Pāṭhak (Ind. Ant. Vol. XIV, p. 15) the correct spelling of Kuṇḍakunda, as the present inscription seems to read, is Kuṇḍakuṇḍa. The Tērdāḷ inscription (l. c. p. 25) has Koṇḍakuṇḍāchārya; Professor Wilson (Essays, Vol. I, p. 341),—Kundakuṇḍāchārya; and an unpublished inscription at Śravaṇa-Beḷagoḷa,—Kauṇḍakunda.

(Verse 4.) The āchārya called Kuṇḍa[kunda], Vakragrīva, Mahāmati, Elāchārya and Gṛidhrapiñchha:—these (were) his five (sur)names.

(Verse 5.) Just as pearls in the ocean, there appeared in his (spiritual) race (anvaya) certain beautiful sages, who were mines of speeches and endowed with divine splendour.

(Verse 6.) Among these, there was a teacher, who was an ocean of beautiful deeds, which resembled pearls, the chief of ascetics (called) Dharmabhūshaṇa, who was distinguished by the title of Bhaṭṭāraka.

(Verse 7.) Resplendent is the Bhaṭṭāraka Dharmabhūshaṇa, whose (only) ornament are virtues; even as a bee, the (whole) sky (enjoys) the perfume of the flower of his fame.

(Verse 8.) The pupil of this sage was the glorious saint Amarakīrti, a treasury of austerities of unrestrained (power), the foremost of teachers, and full of tranquillity.

(Verse 9.) I worship that Amarakīrti, who removes darkness, and in whose heart the lamp of knowledge never flickers in consequence of his shutting the door of his eye-lids and suppressing his breath.

(Verse 10.) Let many chiefs of ascetics arise on earth, who are bent (only) on filling their bellies, and whose minds are devoid of knowledge; what is their use in this world, (though they be) endless (in number) ? (For) there appears the pupil of Amarakīrti, the glorious, wise, and dutiful teacher Siṁhanandin, the head of a school (gaṇabhṛit), who scatters (their) invincible and great pride by his mighty virtues.

(Verse 11.) His (successor) in officePaṭṭa, “a tiara worn as an emblem of dignity,” is here used for the dignity itself. It has the same meaning in Paṭṭāvali, the title of two lists of Jaina teachers, extracts from which were published by Dr. Klatt in Ind. Ant. Vol. XI, pp. 245 ff. was the glorious Bhaṭṭāraka Dharmabhūsha, who equalled (his) glorious teacher, the saint Siṁhanandin, who resembled a pillar of the palace of the holy religion of Jina, and whose fame (possessed the splendour of) the lotus and the moon.

(Verse 12.) (The successor) in office of this sage was a lord of sages, (called) Vardhamāna, who was a bee at the lotus-feet of the glorious Siṁhanandin, the chief of ascetics.

(Verse 13.) The pupil of this teacher was the teacher Dharmabhūshaṇa, (also called) the glorious Bhaṭṭārakamuni,An earlier Bhaṭṭāraka Dharmabhūshaṇa was mentioned in verses 6 and 7, and a Bhaṭṭāraka Dharmabhūsha in verse 11. who was free from the three thorns.Paṇḍit Lakshmaṇāchārya of Bangalore informs me that, according to the Vedāntachūḷāmaṇi, “the three thorns” (śalya-traya) are the same as “the three kinds of pain” (tāpa-traya), viz., that produced by oneself (ādhyātmika), by other beings (ādhibhautika) and by the gods (ādhidaivika).

(Verse 14.) We praise the feet of Bhaṭṭārakamuni, those unheard-of lotuses, before which the hands of kings (rāja-karāḥ) are devoutly folded, (while the day-lotus closes under the influence of the rays of the moon:—rāja-karāḥ).

(Line 21.) While thus the succession of teachers continued without interruption:—

(Verse 15.) There was in the race of the Yādava princes the illustrious king Bukka, whose might was boundless, and who was exalted by perfect virtues.

(Verse 16.) From this prince there sprang the lord Harihara, a king who knew all arts (kalā),—just as the (full) moon, who possesses all digits (kalā), was produced from the milk-ocean.

(Verse 17.) While this prince, who has conquered the world by his valour, is (her) lord, this earth possesses—ah!—at last a king who deserves this title.

(Verse 18.) While this lord of kings, who surpassed all former princes, ruled the earth, whose girdle are the four oceans,—

(Verse 19.) The hereditary minister of him, whose wife was the earth, was the general Chaicha, who was endowed with the three (regal) powers.See page 35, note 1.

(Verse 20.) (His) second soul in (state) secrets (and his) third arm on battle-fields,—the illustrious and great general Chaichapa is (ever) vigilant in the service of king Hari.

(Verse 21.) The son of this illustrious and brilliant general Chaicha was the general Iruga, who delighted the world.

(Verse 22.) Oh general Iruga ! This great fame (of thine),—which is not corporeal, because it pervades the whole world, (but which is at the same time) corporeal, because it resembles in splendour Śiva and the full-moon,With rākā-viṭa compare rākā-śaśāṅka in verse 8 of No. 153, below. as it shines in autumn,—says for a long time:—“In this world there is no higher doctrine than the lovely scepticism.”The anekānta-mata is the same as the syādvāda; see page 158, note 1. What the composer of the inscription wants to express by verse 22, is, that Iruga's fame furnishes a proof of the correctness of the Jaina doctrine of scepticism, as arguments can be adduced for its being not corporeal, as well as for its being corporeal.

(Verse 23.) The bow of this prince Iruga loudly teaches, as it were, right conduct to the people, as it is of good bamboo (or of good family), endowed with a string (or with virtues) and a receptacle of arrows (or a refuge of beggars), but is bent (or humble) and causes the enemies (or the best) to bow.

(Verse 24.) Prince Irugapa, that moon (who causes to unfold) the lotus of the goddess of prosperity of the great empire of king Harihara, he who has reached the highest point of prowess and profundity, the only abode of valour, (was) a bee at the lotus-feet of Siṁhanandin,See verse 10. above. the best of saints.

(Line 36.) Hail! In the Śaka year 1307, while the Krodhana year was current, on Friday, the second lunar day of the dark half of the month of Phālguna;—This passage is again taken up in verse 28.

(Verse 25.) There is a district (vishaya), Kuntala by name, which is situated in the midst of the vast country (dharā-maṇḍala) of Karṇāṭa, and which resembles the hair (kuntala) of the goddess of the earth.

(Verse 26.) In this (country) there is a city (nagara), named Vijaya, which is resplendent with wonderful jewels, and which exhibits the spectacle of an unexpected moonshine by the multitude of its whitewashed palaces.

(Verse 27.) There the girls play on roads paved with precious stones, stopping by embankments of pearl-sand the water (poured out) at donations.

(Verse 28.) In this city the general Iruga caused to be built of fine stones a temple (chaityālaya) of the blessed Kunthu,Kunthu is the name of the seventeenth Tīrthakara; see Professor Jacobi's Jaina Sūtras, Part I, Index, s.v. the lord of Jinas.

(Line 42.) Let there be prosperity to the religion of Jina!

Digital edition of SII 1.152 by converted to DHARMA conventions by Emmanuel Francis.

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