Now EMBER, 1873.]
JAIN INSCRIPTIONS AT SRAVANA BELGOL.A.
is no cure, to obtain liberation from the body
for the sake of merit the Aryūs call salekhana. He who is perfect in knowledge possesses the fruit of all penance, which is the source of power; therefore should one seek for death by the per
323
self, to pass away”—the first on the authority of Lassen. Mudippidar appears in these in scriptions to include all three ideas of ceasing, liberating oneself, and passing away. I have translated it by “expired,” proceeding on the evident analogy between wire that nºt and the
formance of some meritorious vow, so far as his
Buddhist term nirvant, derived from nirva, to
means will permit. Having purified his mind by renunciation of friendship, hatred, ties and acquisitions; having forgiven his relations and dependants, and with kind words sought forgive ness from them; viewing with a strong mind im partially (or with indifference) all that he does,
be extinguished. Amara explains the latter thus:—n irrávo muni vahny (idau, which means blown out or gone out—applied either to a sage
causes to be done, or desires; should a man
vows, in the Sruft Skand 1 :-
enter upon the performance of a great vow, not to be completed save by his death. It goes on further to say:Āhāram parihāpya kramašah snigdham nivar tayetvānnam
Tapascharanam geydu samādhi vidhiyim mudupi Achyuta kalpadol Achyutendranāgirddam.
Snigdham cha varjayitva karapānam pārayet kramašah ||
Karapānahāpanam api kritvä kritvopavāsam api Śaktya Panchanamaskāramanás tanum tyajet sarva
or to fire; extinct. :
Mudi also becomes mudu, as in the following quotation from the section on Nompi, or religious
1 mompiyan ondu bhavadolu montavar ananta sukhaman aiduvaru.
Regarding the names of places mentioned in these inscriptions, reasons will be given in a future paper for supposing that Chittàr and Kittàr may be Chittor the capital of Mewar in Rājputina.
Before concluding, however, the question may well be asked whether the vow of sallekhana is
yatnema. ||
-
Jivitamaranāśamsabhayamitrasmritividhánamá -
He should by degrees diminish his food, and take only rice seasoned with oil (or clarified butter). Then, giving up the oily seasoning, he should gradually reduce himself to only a handful
ever now put into practice. On this point it is not easy to obtain information, but it is admitted to be resorted to in the case of persons whose death seems near. Their end is hastened by withholding nourishment, just as in other sects persons borne to the banks of the Ganges to die are sometimes suffocated with the holy soil. It may be doubted whether in any other circum
of drink.”
Then, abandoning even the handful
stances the custom is enforced. But a Jain Brâh
of liquid, he should, according to his strength, remain entirely fasting; and thus, with his mind intent upon the five kinds of reverence, should by every effort quit his body. Desire of life or
man informed me that if he were committed to
mānah
Sallekhanàtichârâh pancha Jinchdrail samud dishtāh. I
of death, remembrance of fear or friendship, action, these five are transgressions of sulle Jºhana—thus say the Jinendras.
The inscriptions before us are in the oldest dialect of Kanarese.
The expression mudip
pillar, with which most of them terminate, is one which seems peculiar to the Jains. Mudi occurs among the verbal roots of ancient Ka narese, and is explained by kesabandletºne, to
prison, for instance, he should feel himself under the necessity of performing this penance. TRAN SLITERATION. II.
Adeyarenada Chittàra mauni guravadigala Ši shittiyar Nāgama Tigantiyar müru tingal nontu mudip pidar. III.
Svasti Śri Jambú màygir tingal nãntu mudip pidar. IV.
bind the hair, and mirrºlvine, to end.t
The
latter word is derived from mirrah, to which
Śri Nedubºreya hanada
Benſoy gives the meanings “to extricate one
Bhaláran nôntu mudippidar.
- I understand that this should be milk.
+ saida Muni Darpayum, Kittel's edition, p. 311,No. 268.
1. See my edition of Amara Koś1, Višeshya Nighna Varga, 96.