South Indian Inscriptions

INCRIPTIONS OF THE KALACHURIS OF TRIPURI

(V. 4) May the illustrious king Gayākarņa together with his son, the crown- Prince Narasimha, rule the earth as long as world will endure!

(V. 5) In the gōtra called Ananta was born the religious preceptor, the illustrious Bhāvatējas, resembling the sun by the luster of his penance, and devoutly performing extremely pure actions whether noticed or not (by others)––who, a wise man and a follower of the Pañchāttha^,1 expounded the marvelous teaching about the absolute and was a wild fire in burning the impenetrable forest of the multitude of evils arising from lust and anger.

(V. 6) Having listened to the entire systems of the Āgama and the Yōga, having expounded the systems of Nyāya and Kaņāda² and having practiced the Yōga systems of Paśupathi, he attained union with Śiva by his knowledge.

(V. 7) This ascetic Bhāvabrahman is his foremost disciple, who, though he has given up all actions, is ever engaged in the performance of penance.³

(V. 8) He is clad only in a loin-cloth, lies on pure ashes, is proficient in the knowledge of the Panchārtha (system), lives on a limited quantity of food, is another Sanatkumāra⁴ on account of his celibacy, and is devoted to (the practice of) Yōga as taught in the systems of Patañjali.

(V. 9) (He) pleases supplicants with (gifts of) gold, food and raiment, makes intelligent men meritorious by his love, delighting them with pleasant speech, performers devoutly religious actions for the eradication of trouble, and has realized the threeeyed (god Śiva). In (this) Kali age there is seen no follower of the Pañchārtha systems like Bhāvabrahman.

(V. 10) Through devoid of all possessions he harbours Śiva in his heart ; though forgiving, he curbs lust and rage through good vows.

(V. 11) By means of control of breath, observances essential for meditation, contemplation and postures, he day by day practices intellectually (meditation on) Śiva whom he places in the lotus of his heart; (being) a yōgin he would cultivate benevolence towards the wise, the joy of self-realization by the study of the śāstras, compassion towards his disciples and indifference to worldly objects by (his) knowledge of Śiva.⁵

(V. 12) He adorned this world of Gāhuņda⁶ with processions of the chariot (of Śiva), festivity and the worship (of Śiva) and also with encircling walls, temples and monasteries.

(V. 13) A self-controlled person secures final emancipation by a work of pious liberality which makes one desist (from worldly affairs) and by knowledge. To secure both these⁷sup> he installed this image of Siva.

(V. 14) By means of wealth obtained by begging he caused this temple of (Śiva), the enemy of the god of love, so be constructed with devotion for the liberation and glory of the self-controlled.
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¹See above, page 232, n. I.
² I.e. the Vaiśēshika system.
³ There is apparent contradiction in this verse, the figure being Virōdhābbāsa.
⁴ Sanatkumāra figures in the Upanishads and the Purāņas as a great teacher (see, e.g., chhāndōg ya Up. VII, I, I; 26; Bhāgavata Purāņa III, 8, 7; Mahābhārata, Śāntiparvan, 227). According to the Lingapurāna he himself received the Śaiva doctrine from Nandin.
⁵ This verse describes the cultivation of the four sentiments (bhāvanās) of matrī (benevolence), karuņā (compassion), muditā (cheerfulness) and upīkshā (indifference) mentioned in the Yōgasūtra of Patañjali I, 33. They are also recognized in Buddhist philosophy. See Kern’s Manual of Indian Buddhism, p. 54.
⁶Kielhorn has suggested that Gābuņda is probably a local designation of Śiva. It may be noted in this connection that Monier-Williams gives, on the authority of the Kāśīkhaņda, buņdana in the sense of an attendant of Śiva.
⁷ I.e., pious work and knowledge.