|
INSCRIPTIONS OF THE CHANDELLAS OF JEJAKABHUKTI
_____________________
1 Here is a reference to Pārtha’s putting to flight the enemies capturing Uttara’s cows, for which see Mbh.,
Virāṭa Parva.
2 For the visarga dropped- here, see n. 20, above.
3 A kalpa is a day of Brāhmā, extending over thousand yugas. Here it is suggested that the king
may live long for a kalpa and even longer that the Sun, the moon and the stars taking their birth and
coming to an end many time in one kalpa.
4 Kielhorn observes that this letter might be read as mvi. It seems to me, however, that the reading is
intended to be sēshān=vidhāya meaning that having made the remaining of (the Brāhmaṇas) śeshā, i.e.,
śēshavat ādhārabhūtān, indicating their stay to be permanent. The word śēsha is used here in a
double sense.
5 Read chakrē dvayaṁ.
6 Kielhorn explained it to mean “the sanctuary of the temple rising from the small hall”. But the
context shows that here the word denotes the share which was due to the Brāhmaṇa, out of that
collected in the customs house (maṇḍapikā). Compare dēvōttara, meaning rent-free holding in the
possession of a god.
7 Kielhorn translated this word as ‘the tribe of attendants’, and admitted that he could not quote any
authority for this. Pāda here means feet (of the gods), and kula denotes abode, i.e., the temple. The
word thus appears to mean ‘a group of worshippers’. A worshipper is called pādamūla in the Sirpur
inscription (E. I., XI, p. 192) and is probably connected with it. Pāda-mūla is of course primarily the
foot-print (Pādukā). Cf. Rāmagiri-svāminaḥ pādamūlāt in the Ṛiddhapur plates of Prabhāvatī-Gupta.
for which, see C. I. I., Vol. V. p. 35. Text-line 1, translated as ‘foot-prints’.
8 The word is unknown to the dictionaries and Kielhorn also noted his inability to explain it.
|
