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The Indian Analyst
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South Indian Inscriptions |
INCRIPTIONS OF THE KALACHURIS OF TRIPURI (V. 12) The learned one, whose great fame was well-known, installed Umā, Śiva united with Umā, and the six-faced (Kārttikēya) in the shrines attached to the temple and also Ganapati and Sarasvatī at the gate. (V. 13) He, who had satisfied the desire for wealth of hosts of suppliants with gifts of gold which had emerged (purified) by burning, caused to be built another abode for the siddhas on the bank of the Śōna; having entered which, the tranquil Yōgins, who have destroyed the impediments of mental anxieties by (the performance of) vows and who have clear minds, having attained success in meditation, reach the goal of final emancipation. (V. 14) For the absolute rest of those who are intent on living in a holy place, he, the sage, caused to be built the (well-known) abode for performing austerities on the bank of the heavenly river (Gangā); having resorted to which, those who live in Vārānasī (Banaras), devoted to the worship of Mahēśvara, consider the ocean of worldly existence, though extensive, to be as small in size as a puddle made by a cow’s foot. (V. 15) Seated in a solitary place he,─who had mastered (all) the āsanas, who felt the inner joy with his steady mind absorbed in the meditation of Śiva seated in the midst of the lotus of the heart, and who was fond of making gifts,––passed his days in the company of meritorious persons who were adept in the philosophy of the Pāñchārthika1 system and were capable of examining (other systems).
(V. 16) Extremely resplendent by their own majesty like the multitudes of the rays of the sun, his disciples,─who day by day arouse those who are steeped in ignorance (as the rays awaken those enveloped by darkness); whose fame is due to the benefit they confer on the people by their gifts of knowledge (as that of the rays is due to the light they give); whose commands are borne by kings on their heads (as the splendour of the rays is borne by mountains on their peaks),─move about (among people) being honoured by the best of sages. (V. 17) His disciple was the illustrious Īśānaśambhu, even as Paraśurāma was of Śiva,─(he) whose fame was sung by all great poets, (and) whose lotus-like feet were reddened by the rays of jewels on the rows of heads of all kings. (V. 18) Having conquered ...…… he, who removed the misery of poverty, made the goddess of fortune become an object of enjoyment to all suppliants, and [devoted himself to] right knowledge, because it is capable of destroying the multitude of the bonds of worldly existence. (V. 19) Of him, who was a lion in the act of destroying the rutting elephant that is the Kali age; who is the fore-head mark of the illustrious Mattamayūra lineage, and the store of all learning . . . . .. ; (who is) the source of all excellences in this world . . . . the assembly of learned persons . . . . –[what has not been observed ?]. (V. 20) Having made over his office (as the head of the monastery) to his younger brother, the illustrious Prabōdhaśiva, he….. [attained the world of Śiva] which he had won by his devotion.
(V. 21) By him who was the store-house of charity, austerities, and meditation
. . . . . [was built a matha near the temple] erected by his teacher. . . . .
which [the celestial beings] do not cross for fear of obstruction in the attainment of the
desired siddhis. 1The Pāśupata system is called pāñchārthika, because it treats of the five subjects, kārya effect, kārana cause, yōga union of the soul with Īśvara, vidhi rites, and duhkhānta the cessation of misery. See Sarvadar- śanasangraha, Ch. VI.
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