Epigraphia Indica Vol 13

Author(s): Sten Konow, F W Thomas
Publisher: Archaeological Survey of India
Catalog link: https://jainqq.org/explore/032567/1

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EPIGRAPHIA INDICA
Vol. XIII (1915-16)
प्रत्नकीर्तिमपावृणु
PUBLISHED BY THE DIRECTOR GENERAL
ARCHEOLOGICAL SURVEY OF INDIA
JANPATH, NEW DELHI-110001
1982

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EPIGRAPHIA INDICA
VOL. XIII. 1915-16.
मनवगतिमाश
PUBLISHED BY THE DIRECTOR GENERAL ARCHAEOLOGICAL SURVEY OF INDIA JANPATH, NEW DELHI-110011
1982

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Reprinted 1982
ARCHAEOLOGICAL SURVEY OF INDIA GOVERNMENT OF INDIA 1982
Price: Rs. 90
Printed at Pearl Offset Press, 5/33, Kirti Nagar Indl. Area New Delhi-15

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PUBLISHED UNDER THE AUTHORITY OF THE GOVERNMENT OF INDIA AS A SUPPLEMENT
TO THE "INDIAN ANTIQUARY."
EPIGRAPHIA INDICA
AND
RECORD OF THE ARCHÆOLOGICAL SURVEY OF INDIA
Vol. XIII. 1915-16.
EDITED BY
PROFESSOR STEN KONOW, Ph.D.,
AND F. W. THOMAS, M.A., Hon. Ph.D., HONORARY CORRESPONDENTS OF THE GOVERNMENT OR INDIA, ARCH WOLOGICAL DEPARTMENT.
CALCUTTA: SUPERINTENDENT GOVERNMENT PRINTING, INDIA,
BOMBAY: BRITISH INDIA PRESS.
LONDON: KEGAN PAUL, TRENCH,
NEW YORZ: WESTERMANN & Co. TRUBNER & Co.
CHICAGO: S. D. PEET. PARIS: E. LEROUX.

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CONTENTS.
The names of contributors are arranged alphabetically:
PAGE R. D. BANERJI:
No. 18. Inscriptions in the Udayagiri and Khandagiri cares . . . . . 189 LIONEL D. BARNETT :
No. 2. Nidagandi inscription of A.D. 1107 . . 8. Two inscriptions from Belgrunn: A & B, of A.D. 1804 .
15 # 4. Inscriptions at Ittagi: A, of A.D. 1118 . . .
. . . . . . 86 B, of the time of Sankama-deva: A.D. 1178. . . . : 69 , 11. Bhubaneswar inscription in the Royal Asiatic Society . . 12. Potavaram Grant of Parushottama-devs . . . . .
156 14. Bankapar inscription of the time of Somostars I and the Kadamba Hariktarin : A.D. 1055 . . . . . . . . . .
168 17. Thane Plates of the time of the Yadara Ling Ramachandrs: Baka 1194.
198 20. Gagahs Plates of Govindacbandrs of Kanadj. Bamyat 1199 . . . . . 216 22. Two Grants of Venkatapati I: Baks 1508 & 1685 , .
225 28. Vemavaram Grant of Allaya-Vems Reddi: Baka 1886. .
237 28. Inscriptions at Narendra . . . . . . . . . .
898 29. Kala inscription of the Rashtrakata Govinda tv : Saka 851
826 80. Wala Plate of Gabans: the year 246 . . . . . .
888 RADIAGOVINDA BABAE:
No. 26. Silimpar Stoneslab inscription of the time of Jayapala-dova . . J. F. FLERT:No. 15. Some records of the Rashtrakuta kings of Malkhed :
G.--Sorator inscription of the time of Amoghavarsha I: A.D. 869 ' . H.-Ron inscription of the time of Amognavarstis 1: AD AWA I.-Ron inscription or Turliga vedeng . . .
186 J. Batgere inscription of the time of Krishna II: A.D. 888
187 K.-Mulgund inscription of the time of Krishna Il: A.D. 902-8 . . M. B. GARDE:--
No. 18. Three Copper-plates of the time of the Chahamana Kelana . . . . . 1. A. GOPTATHA RAO:
No. 1. Triplicane Plates of Panta-Mailars . . . . . .
6. Sarabhavaram Plates of the Lord of Chikars: the 6th year. .
21. Srirangam Plates of Madhava-Nayaka : Saka-Samvat 1848 . . . . Y. R. GUPTE:-- No. 7. Two Talesvara Copper-plates :1. Grant of Dyutivarman : the 5th year.
. : : 100 2. Grant of Vishnuvarman: the 28th year . . . . . . HARAPRABAD SASTA:
No. 0. The Sasunis Rock inscription of Chandravarman . . . . . . . 188 HIBANANDA SASTRI :
No. 37. Copper-plate inscription of Govindachandra-dora: Samvat 1186 . . . 295
220

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EPIGRAPHIA INDICA.
[VOL. XIII.
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STEN KONOW:
No. 25. Talegaon Copper-plates of Krishna-Raja : Saka 690 . . . K. RAKA SASTRI :
No. 24. Akkalapundi Grant of Singaya-Nayaka : Saka-Samvat 1290 . . G. RAMDAS PANTULU :
No. 19. Siddhantam Platos of Devendravarman : the 195th year . . LEWIS RICH :
The late Dr. Job Faithfull Fleet. . . . . . . . ROBERT SEWELL:
No. 5. The Cycle of Jupiter and the names of Samvatsaras . . K. V. SUBRAHMANYA AITAR :
No. 10. Sendalai Pillar inscriptions . . . . . . . 8. V. VENKATESVABA AYYAB :
No. 16. Conjoeveram Copper-plate of Vijaya-Gandagopala-dova: A.D. 1291-2 S. V. VENKATESVARA AYYAR AND S. V. VISWANATHA:
No. 8. Conjeeversm Plates of Krishna-deva-Rays : Saks 1444 . S. V. VISWANATHA:
See S. V. VENKATESTABA ATYAB AND S. V. VISWANATHA.
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184
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194
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122
INDEX
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841

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LIST OF PLATES
Yo. 1. Triplicane Plates of Panta-Mailara: Saka-Sakyat 1350, i-iiia . . . betrvoon pagos 4 & 5 > > iib-V . . .
8 & 9. 3. Nidagandi inscription of the time of Vikrainaditya VI: A.D. 1107 . . . to face pago
14. 4. Sarabhavaram Plates of the Lord of Chikara: the 6th year . . . . betwoon pagos 104 & 105 . 5. Talesvara Plates of Dyativarman: the 5th year, and of Vishnuvarman: the 28th year
114 & 115 # 6. Conjoeveram Plates of Krishna-deva-Raya: Saks 1444. . .
126 & 127 7. Susania inscription of Chandravarman
to face pago 133 . 8. Udayagiri and Khandagiri cavo inscriptions, I .
159
162 > 10. > >> >>
III
. . between pagos 166 & 167 11. G.- Soratar inscription of Amoghavarsha I: A.D. 869, and J.-Batgere inscription of Krishna II: A.D. 888 . . . . . . . . to face pago
182 12. H. & I.--Ron inscriptions of Amoghavarsha I: A.D. 874, and of Taragavalonga >> > >>
185 18. Malgand inscription of Krishna II: A.D. 902-903 . . . . . >> >> >>
192 14. Conjeevoram Plato of Vijaya-Gandagopala-dova . .
. . . » »
196 15. Thans Plates of Ramachandra: Saks 1194. . . . . . between pagos 200 & 201 16. Bampers Grants of the time of the Chalamana Kelhana .
208 & 209 17. Siddhantam Plates of Devendravarman : the 195th your
214 & 215 18. Akkalapandi Grant of Singaya-Nayaka : Suka-Sainvat 1290, ia-iib
262 & 263 19.
>>
> > iiia-iva .
268 & 269 20. Talognon Plates of Krishna-Raja I: Saka 690 . . .
280 & 281 21. Silimpar inscription of the time of Jayapala-deva . .
to face page
290 22. Copper-plate inscription of Govindachandra-deva : Samvat 1186 . .
297 23. Wala Plato of Guhasena: the year 216 . . . . . .
330

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Page 152, text 1. 6,-for puncheshu read pañch-eshu.-H. K. S.
152, "
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ADDITIONS AND CORRECTIONS
23
152,
152, "
152,
153, verse 18,-for Mugdham chandram-iv-aitasyā
aitanya [vilsky"].
153, n. 5,-for samyayau read svar yayau.
154, verse 12,-for damsels read monkey-wives
155, verse 18,-read Seeing the face of his daughter to be modest like a moon, King
33
"
Bhima called her by name Chandra-dēvi.
162, 1. 24,-for Slakshnayah read Slakshṇāyah.
174, trans. 11. 31-2,-for Sunday read Monday.
190, n. 1,-for gunaclim read gunadim.
218, n. 11,-Omit [For kakubha abhramur (aor) ?-F. W. T.].
223, n. 7,-for at fe read mes es ft.
234, text 1. 148,-for Maudgalyo-yo-tr-r-aika read Maudgalyeyo-tr-aika 246, 1. 133-for Salakayana read Salamkāyana.
23
249,
248, 1. 169,-for Purva-mamddula read purvam-amṁddula.-H. K. S. 1. 190,-for Parva-mamdula read purvam-amdula.-H. K. S. 1. 203,
249,
250, 11. 206, 207, 209, 212, for gala senu read galasenu.-H. K. S.
1. 227,
33
1. 7,-for mmishan-nidhaya vikate read mmishan-nidhaya nikata.-H. K. S. 1. 8,-for Sambhava (vi)m read Sambhava (va)m?
1. 8,-for Pasy (sy)= read Yasy-a.
251,
250, 1. 209,-for pramtam gala read prämta [pumtam*] gala.-H. K. S.
99
253, n. 1,-Add [Read śrita-bil-abhōgas-cha naga in place of bila bhōgas-cha nāgā
and translate the Snakes-i.e. the Nagavamsi kings of Bastar-retreat to their winding caves.' Guha will then go with gavo, etc. It may be noted that a family of kings in the Telugu country, known as Surabhi-vamsa, has a cow for crest.H. K. S.].
254, text 11. 69, 101, 255, 1. 122,
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1. 9,-for-va[] kamini° read -va [nara*]-kamini°.
254, 1. 73, col. 2,
255, 1. 105, col.
53
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255, 1. 122,
255, 1. 123,
256, 1. 143,
22
256, "
257,"
258,
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257, H. K. S.
257, text 11. 168-179,-for This is the path of the field of Tollimți read This path is the old path.-H. K. S.
259, n. 1,-for was in the case read were in the case.
:.
read Mukham chandram-iv
-for Anna-data read Anna-dată. [The word is perhaps not a proper name, but means a 'donor of food'; cf. 1. 94.-H. K. S.]
for Somayaji read Somayajin.
3,-for Srigiri read Śrigiri.
4,-for-yajva read -yajvan.
4,-for Singarya read Singārya.
4,-for Singayarya read Singayarya.
1. 163, 2,-for Sivamallana read Śivamallana.
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11. 168-179, 179-201, -for path of the field, path of the fields, field path
11. 201-207, 207-213, Jread old path.-H. K. S.
11. 168-179, 179-201,-for of the Pärva-mamdulu read formerly used.
274, n. 2,-for: read
302, text 1. 10,-for manḍalav read mänd-alav.-H. K. S.
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viii
EPIGRAPHIA INDICA.
[VOL. XIII.
Page 303, verse 15,-The missing letters at the end of 1. 21 and the beginning of 1. 22 may be mella (i.e. chakram-ellam-aleyal). Elvar-alakke must in my opinion be a reference to El(v)-ara (are)-lakke, the seven and a half lakh country of the Chalukyas, of whom Jayakēsin was a feudatory. Jimkarise may well stand for jemkarise, which means 'buzzed.' Odisit-ettisidam must be ödisi tettisidam, and rirodhi-bem-kolvan must be written as one word. The incident here related may refer to the reverse sustained by the Silaras, who were relatives of the Chalukyan emperor, at the hands of Jayakěsin I (see Kan. Dyn. Distr., p. 567). Or Alvara may stand for Alpara, in which case the Alupa king will be the ripuraja, enemy king,' mentioned in 1. 22.-H. K. S.
303, verse 16,-for palava []yam kumareyam read palav[-ane]yam kudureyam.
-H. K. S.
31
303, text 1. 25,-for kalyanadol read Kalyanadol.-H. K. S.
304, 1. 34,-for mudrey am read mudreyim.-H. K. S.
21
35
,, 310, verse 10,-for exceedingly exalted.... Rama read many said that Lanka
was a Brahman settlement established by Rama. On this he ceased (to demand tribute). This prowess (alavu) of Chatta is very great.-H. K. S.
310, verse 11,-for Thaneya read Thaneya.
310, 310,
15 and n. 5,-see Additions and Corrections to p. 303, v. 15. 17,-see above on p. 303, 1. 25.
33
323, 11. 5-9, for she who rides on fiery elephants read she who has the gait of a
scent elephant.-H. K. S.
334, verse 5,-Perhaps the sense is that the kings of mountains etc. have acquired their unique degree of firmness etc. by gift from Gojjiga-deva. So the poets sing.-H. K. S.
17
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در
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355. 1. 21,-It is difficult to accept the interpretation of Dr. Barnett; for Kundalisrara in this verse of common occurrence has been generally interpreted to mean 'chief of serpents. Consequently kundalisvara-mahibhujah would be one whose arms are as long and powerful as the chief of serpents (i.e. Adisesha).
-H. K. S.

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JOHN FAITHFULL FLEET, C.I.E., Pa.D.
JOHN FAITHFULL FLEET, C.I.E., Ph.D. The passing of so prominent an Oriental epigraphist as Dr. Fleet has raised a desire that some notice of him should find a place in a publication to which he was a constant and valued contributor. Born in 1847, he died in 1917, and thus fulfilled the term assigned by the Psalmist to the span of human life. But after his retirement from public service in 1897, when he settled in Ealing, he was subject in his latter years to continual ill-health. On the last occasion on which I met him he said on this accouut he had not been into London for eight months. His devotion to Oriental studies, however, was not relaxed to the last.
He was the son of John George Fleet, of the Roystons, Chiswick, his mother being Esther Faithfull, the daughter of a clergyman; and he was educated at Merchant Taylors School which bears on its rolls, among others, the distinguished name of Robert Clive. In 1865 ho passed for the Indian Civil Service, and in the probationary period which followed studied Sanskrit under Professor Goldstücker of the University College, London. Eventually he was posted in 1867 to the Bombay Presidency. Here his official career was chiefly spent in the Southern Mahratta country, so called for administrative purposes, but on the basis of language moro correctly termed the Karņātaka Prant. He was thus brought into contact with Kannada (or Kanarese), the prevailing vernacular; and as Educational Inspector in the Southern Division in 1872, and Assistant Political Agent at Kolhapur in 1875, he was led to take up the study of it. He was decorated with the Order of C.I.E. in 1884; became Collector and Magistrate of Sholapur in 1886, and Senior Collector in 1889. His further appointments were-Commissioner of the Southern Division in 1891, next year of the Central Division, and in 1893 Commissioner of Customs.
Meanwhile his attention had early been drawn to the numerous inscriptions thickly scattered in the districts where his daties lay, and he applied himself to a systematic research of these invaluable memorials of the past, many of which are densely inscribed on stone slabs of large dimensions, on which the basy and incurious Saxon often gazes with blank amazement at so much apparently misplaced expenditure of energy, and in which the people of the country as a rule exhibit not the slightest interest. Of these, and others on metal plates, he began to collect facsimiles, which he deciphered, and he published the results in the Bombay Asiatic Journal and other works; especially in the Indian Antiquary, started by Dr. Burgess in 1872 and still going, of which he became the joint Editor with Captain (now Sir) R. C. Temple from 1885 to 1891.
Before this he had published in 1878, under the title of Pali, Sanskrit and Old Canarese Inscriptions, copies of photographs taken by Colonel Dixon in 1865 for the Mysore Government, with some others, giving merely the datos and names of the kings under whom the records were issued. The translation of those belonging to Mysore, which formed the bulk, was placed in my hands and appeared in 1879 in a volume named Mysore Inscriptions.
The bent of his talents being recognized, a special appointment was created for him as Epigraphist to the Government of India, which he held from January 1883 to June 1886, when it was abolished. The object was to entrust to bim the task of bringing out Vol. III of the Corpus Inscriptionum Indicarum, relating to the Early Gupta Kings; Vol. I, containing the Edicts of Asoka, had been published by General Sir A. Cunningham, and Vol. II, intended for the inscriptions of the Indo-Scythians and the Satraps of Saurashtra, had for the time been held back. On taking up the project, he found the usual state of things so well known to those who have done similar work. The Government was under the impression that the copies in their records were all-sufficient, and only required a skilled expert to interpret and publish them. But, as a matter of fact, the copies were, as is mostly the case, untrustworthy and wortbless for scientific purposes. Nor was better material to be obtained except by personal investigation of the inscriptions themselves in situ. The scrupulous care needed to secure

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EPIGRAPHIA INDICA.
(VOL. XIII.
veracious counterparts was little appreciated by the authorities, who were disappointed to find that a task which they had expected to be disposed of in a comparatively short period was, as it appeared to them, spun out interminably. Besides the journeys in India, a voyage to England was necessary to superintend the photo-lithographic reproduction of the inscriptions, the minute accuracy of which was an essential feature of the work. For these various reasons the printing was not completed till July 1887, and the volume was published in 1888.
It is as exhnustive a production as the importance of the subject demands, and was intended by the author to be a model for all similar work. But a century would not suffice to carry out with corresponding particularity a Corpus Inscriptionum of all that India can supply. Moreover, bulky as the volume is-hardly handy and accessible, as originally contomplated by General Cunningham, it is only a part of what was in the mind of the editor to produce. It will not,' he says, 'be thoroughly complete without the Historical Chapters that should form the second part of it. And the writing of these will ontail so enormous an amount of miscellaneous reading and annotation that I doubt much whether those chapters will over be written by mo'-(and they never were).
The hopelessness of the prospect being manifest, it was arranged by Dr. Burgess to issue a quarterly supplement to the Indian Antiquary, under the name of Epigraphia Indica, in which inscriptions should be published as they were found, trusting to the Index to facilitate roferences. Its Vol. I, issued in 1892, was thus to be regarded as Vol. IV of the Corpus. This scheme is still in operation and has proved of the greatest value, though much delayed by changes of Editors and other causes due to the war. In this publication Dr. Fleet bore a full share.
Other works by him, of more than local importance, are his articles in Vol. I of the Gazetteer of Bombay of 1895, in which he bas given an account of the Dynasties of the Runarese Districts from the earliest historical times to the Musalınan conquest of 1318 A.D., as derived from inscriptions. It teems with information of the first importance, nowhere else then available, though the narrative is perhaps too much interrupted by minute specifications of dates, often given in double years.
Then we have his comprehensive chapter on Epigraphy in Vol. II, Historical, of the new Imperial Gazetteer of India of 1908. In this he not only summarizes what has been done, but points out the ends to be still kept in view and appeals for help from all hands.
Lastly comes his article on Indian Inscriptions in the Encyclopædia Britannica, Ilth edition, 1911, which is a masterly review of the whole subject and bears witness to his intimate knowledge of this great field of research.
One point further mas be noticed in connexion with his attainments. The examination of the complicated system of Indian Chronology was taken up by him with characteristic eagerness, as being mach to his taste. In his Gupta Inscriptions he has stated his obligations to Mr. S. B. Dikshit for the help derived from him in this matter. His publications since then bear sufficient evidence of his deep penetration into this intricate branch of inquiry, so that he was constantly appealed to as an authority for the verification of dates, which he was always ready to investigate. It is not to be wondered at that some such puzzles were not found to be soluble; but inscriptions, it is feared, have been condemned as false or doubtful owing to a too rigid application of rules, which resulted in their dates being pronounced "irregular,' often for the reason that the week-day did not work out correctly. A solution of many of these discrepancies has now been presented by Dr. Venkata Subbiah, of the Mysore Archæological Department, in his important brochure, just published, called Some Saka Dates in Inscriptions, which is calculated to clear the air in regard to these points.
It remains to state that Dr. Fleet was Honorary Secretary of the Royal Asiatic Society from 1906 till his death; and in 1912 received the Gold Medal of the Society for his eminent

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JOHN FAITHFULL FLEET, C.I.E., Pu.D).
services to Oriental learning. If only for inducing Professor Kielborn to turn his attention to Indian epigraphy and chronology, he would be entitled to this. But he also, no doubt, exerted an influence in stimulating Indian scholars in the country itself to take an interest in these studino, for the riserntion of which they possess certain manifest advantages to which Europeans can in no wise lay claim. The number of such is increasing, and their efficiency is roaching a high standard. One is actually holding the position of Epigraphist to the Government of India.
In conclusion it may be said that-whether we regard his pioneer work at the beginning, his sustained interest in a pursuit which has a growing fascination of its own, or the results obtained by his efforts in bringing to light so many valuable materials to elucidate the early history of India, especially in the western parts,-Dr. Fleet bas a claim to be beld in honourable remembrance as in the front rank of the devoted band of eminent Bombay scholars who have distinguished themselves in antiquarian researches.
The subjoined is a list of Dr. Fleet's contributions to the Epigraphia Indica.
LEWIS RICE.
A list of the late Dr. Fleet's contributions to the "Epigraphia Indica."
Page.
Epigraphia Indica, Vol. I
346 107
III
323
. . Bēgür Stono inscription of the Ganga king Eroyapparusa . . Atakür inscription of the time of Krishna III, dated Suka-Samvat
872. Pattadakal pillar inscription of the time of Kirtivarian II , . Chiplun plates of Pulakësin II . . . . . . . Törkbodo platos of the time of Govindaraja of Gujarat; saka- !
Sarvat 735. Spurious Südi plates, parporting to have been issued by Bütuga in
Saka-Samvat 860. A Stone inscription of the Sinda family at Bhairanmatti . . Records of the Sömavan i kings of Katak. . . . Sravana-Belgola Epitaph of Prabhachandra . . . . Stono inscription at the Jațings Rämesvara hill. . . Kelawadi inscription of the time of Sõnēvara I; A.D. 1053 Hebbal inscription of A.D. 976 . . . . . . Yekkēri rock inscription of Palakasin II . . . . Inscriptions at Managöll . . . . . Sravana Bego!a Epitaph of Mārasimhe II . . . . Inscriptions at Ablur . . . . . . . Three Western Ganga records in the Mysore Government Musom
at Bangalore. Nilgand inscription of the time of Amõghavarsha I; A.D. 866
98

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xii
Epigraphia Indica, Vol. VI
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VII
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VIII
XI XII
» XIII
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EPIGRAPHIA INDICA.
Some records of the Rashtrakuta kings of Malkhäl Three inscriptions of the Dharwar district
Kaluchembarra grant of Vijayaditya-Amma II
Some records of the Rashtrakuta kings of Malkheḍ:
D. Mantrawadi inscription of the time of Amoghavarsha I; A.D. 865.
E.-Sirur inscription of the time of Amoghavarsha I; A.D. 866 F.-Nidagundi inscription of the time of Amoghavarsha I;
about A.D. 874-75.
The family name of the Rashtrakutas of Mālkheḍ
The original home of the Rashtrakutas of Malkhed
The banners and crests of the same and of the Rattas of Saundatti.
[VOL. XIII
Govinda II; and the Alas plates which purport to have been issued in A.D. 770.
Chikmagalur inscription of R&chamalla III, of the period A.D. 989-1005.
An inscription at Devagēri.
Bhandup plates of Chhittarajadeva; A.D. 1026
Special notes:--
The City Hamyamana, Hamjamana
The places mentioned in the Thana plates of A.D. 1017
Kembhavi inscription of A.D. 1054
The Kirudore river: the Tangabhadra.
The Ededore country: the Raichur district Koppam: Khidräpür
The places mentioned in the record on the Miraj plates. Some records of the Rashtrakuta kings of Mālkheḍ:
"
G.-Soratur inscription of the time of Amoghavarsha I; A.D. 869.
1 A.-Hatti-Mattür inscription of the time of Krishna I. B.-Naregal inscription of the time of Dhruva. C.-Lakshmeswar inscription of the time of Srivallabha
H-Rōn inscription of the time of Amoghavarsha I; A.D. 874 I.-Rōn inscription of Taragaveḍenga
J.-Batgere inscription of the time of Krishna II; A.D. 888 K.-Mulgund inscription of the time of Krishna II; A.D. 902903.
Page.
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251
177
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214 223 227
230
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258
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293
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296
808
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EPIGRAPHIA INDICA.
VOLUME XIII.
No. 1.-TRIPLICANE PLATES OF PANTA-MAILARA, DATED SAKA-SAMVAT 1350, IN THE REIGN OF DEVARAYA II.
BY T. A. GOPINATHA RAO, M.A., TRIVANDRUM.
The subjoined inscription is engraved on five copper-plates, strung together by a ring which bears no seal. The set belongs to the house of Kavibhushanam Tatacharya of Triplicane and was kindly secured for me by my friend, Mr. M. K. Nārāyanasami Ayyar, B.A., B.L., High Court Vakil, Madras. I edit the inscription from the original as also from impressious prepared under my supervision.
The writing begins on the second side of the first plate and ends on the first side of the last plate. The shape of the plates is the same as in the Vijayanagara ones of a similar period; they have a curved top, with a hole in the centre for the ring. The plates are numbered consecutively on the back of each plate with Telugu-Kannada numerals, which are engraved to the left of the ring-hole: but in the case of the fifth, or the last plate, the numeral five is engraved on the first side. The alphabet of the record is Telugu and the language partly Sanskrit and partly Telugu. The latter is employed in describing the boundaries, etc. of the village granted. At the end is engraved the word Sri Virupaksha, the sign-manual of the kings of the first Vijayanagara dynasty. The engraving has been done satisfactorily and the record is in an excellent state of preservation.
The inscription belongs to the reign of Devaraya II of the first Vijayanagara dynasty. His genealogy is traced as follows:
Harihara II T Devaraya I 1 Vijaya-Bukka F Pratapa-Devariya II.
While the king was seated on the throne of his ancestors at Vijayanagara, his feudatory, Panta-Mailara, requcsted his sovereign to be pleased to grant the village of Takkellapaḍu
B

Page #17

EPIGRAPHIA INDICA.
(VOL. XII.
to the Brāhmaṇa Singarārya, who was his guru. The record gives the following pedigree for Mailāra :
Sira,
Pota,
Mummadi md. Mammāmba.
Panta-Mailāra. Panta-Mailāra bore the birudas Dharanivaraha, Chauhattamalla and Ghantānāda. The date of the inscription is Saka 1350 (expressed by vyāma, bāna, anala and sasi) which corresponded to the cyclic year Kilaka, Monday, the first (Pratipad)-tithi of the bright fortnight in the month of Ashadha. It is mentioned that the father and grandfather of the donee were respectively named Tātāchārya and Venkatāchārya ; that the member of the family, Singarārya, belonged to the Sathamarshaņa götral and that his fakha was Yajus. The village of Takkolla pādu was situated in the Addanki-sima in Kamma-vishaya. Regarding the date of the document Mr. L. D. Swamikkannu Pillai writes :-"$. 1350, Kilaka, Monday, Sukla 1 in Ashādha=Monday, 14th June, A.D. 1428. The tithi ended at 12) ghatikas after mean sunrise.'
The present record is the second copper-plate grant of the chief Paņţa-Mailāra, so far discovered. The first was published by Messrs. Butterworth and Vēnugopāla Chetty in their collection of the inscriptions in the Nellore district. This document is exactly similar to the other as far as verse 18; the rest is necessarily different. The Panta-kula to which Mailāra
1 The following is an extract from a work on the Srivaishnava hierarchy, called the Periya Tirumudiyadaios regarding an Addanki Singaracharya :"Bect, Vadama ; family, softai; Šathamarshana-götra; Yajus-sakha ;
Śrīnivāsācharya Ettür singarācharya (contemporary and disciple of Maņavāļa-māmunigal).
Ettūr Venkatācharya.
Addauki śingarācbärya." The genealogy of the Tätächärya family, as gathered from the Prapannāmpitam, is given below for the benefit of the students of the history of Srivaishnava :
Ettür Narasimhacharya, (Singaracharya).
Tātacharya. Árifailspārņa.
Srinivasa. Tātādēsika.
Venkatarya.
Sundaradēsika.
Srinivasa.
Paficha-mata-bhasjanam Tātācharya. Lakshmikumara Tatacharya alias Koti-kanyaka-danam Tấtacharys (contemporary of Venkata patidēvaräys 1.).
Copper-plate No. 18, Chejerla grant of Devaraya II., S. 1851, Vol. I, pp. 149-164; written in the Nandinågari characters.

Page #18

No. 1.)
TRIPLICANE PLATES OF PANTA-MAILARA.
belonged, is described in the Tottaramīļi platest and he Konkuduru grant' as belonging to the fourth caste (ie, the Südra caste). The name Panta-kala is mentioned therein as composed of several branches, of which the most important were the one of the Reddis ruling independently over the south Telugu country with Kondavidu as its capital, and another of the same kings ruling over the north Teluga country with Rājamahēndrapura (Rajahmundry) as the capital, In the genealogical portion of neither of these families do we come across the names Süra, Pota or Mammadi, the ancestors of Panta-Mailāra. Perhaps this chief belonged to a minor branch of the Panta-kula. The Teluga poet Srinātha, who was the Vidyadhikärin of the Kondavidu chiefs, laments the death of a Mailāru in a verse' which is quoted by Rão Babador Virosslingam Pantula in his 'Lives of Telugu Poets.' This Mailära was, perhaps, the same as the Papta-Mailēra of the document under consideration who is said to have served Dövarāya II. in his campaigns against his enemies, and pleased his lord by paying him rich tributes of invaluable gems and other costly articles. On the whole, he seems to have been in the good graces of Dovarīya II. Nothing further is known of Panta-Mailāra.
The donee, singarārya, belonged to the Srisaila-vanía. The family derives its name from Periya Tirumalai-nambi, the maternal uncle of the great Visishţădvaita teacher, Sri-Ramanuja. He was one of the five important disciples of Yamunārya (alias Alavandār), and was an authority in the exposition of the Rāmāyaṇa, in which his descendants also became famons. The members of this family are better known by the sitle Tātāchārya. It is said that the god Venkatēs of Tirupati was very pleased with Periya Tirumalai-nambi for the parental care he was taking of his image at Tirumala, and on one occasion the god is said to have addressed him as mama tāta' (my father); and ever since Periya Tiramalai-nambi came to be recognised by the name Tātāchārya, a title which his descendants also, began to assume. The Tātachāryag became the gurus of the kings of Vijayanagara; the way they succeeded in bringing the emperors of Vijayanagara to their faith is narrated in the Prapannamsitam, a summary of which has been given in my paper on the Daļavāy Agrahāram plates of Venkatapatidēvaraya 1.6 The Tātāchāryas are found among the Vadagalais and the Tengalais alike, but the majority are only Vadagalais ; the name Tātācharya has therefore almost exclusively become a Vadagalai one at the present time, and I ain told the Tengalai Tātāchāryas despise this Vadagalai appellation, Tātāchārys, and hence the paucity of the suffix among the Tengalai members of the Srisailavan a. The owner of the copper-plate grant under consideration is a Tengalai Tātāchārya belonging to the Addańki branch of the family and is in all probability the lineal descendant of the donee of the document. There are Tengalai Tātācāryas residing in Sriinusbņam, srivilliputtar, etc.
Above, Vol. IV, p. 322, v. 6.
1 Above, Vol. V, p. 57, v. 4. Compare the genealogy given in the Karikhandam of Srinatha, an abstract of which has been given by Mr. G. V. Rimamurti Pantula, at ibidem, p. 56.
Kailasagiri bande Mailarw-vibhudeegi dina vechchamaraju .. .. Srinatha is said to have been a contemporary of Sarvajia Singama-Nayaks, for whose paternal unclo Madhava-Nayaks, we get the date s. 1343, from the Srirangam plates (see Ep. 4.. Rep. for 1908, p. 9). He survived Richavēns and was afterwards patronized by the Reddis of Rajamahēndrapurs (see Ep. Ind., Vol. XI, p. 315), and it is possible that he lived long enough to survive Panta-Mailara as well. The time of his death has not yet been settled.
* In the 1911 edition, p. 132.
There in every probability that the donce of the inscription under discussion is the Addanki Sincaricharve given in the list of the Periya Tirumudiyadaipu; but there is this difference between the plates and the book. that while the former give the names Venkatáchårys and Tātacharya as those of the grand father and the father respectively, of singarärya, the latter mentions Venkatichárys as the father of Singaracharya. It is very probable that the printed copy of the book which contains this pedigree is wrong, a pone of the maud. scripts of the work in my possession makes any mention of this line at all.
See above, Vol. XII, p. 162.

Page #19

EPIGRAPHIA INDICA.
The birada Ghanṭanada held by Panta-Mailara, is explained in v. 16. It is stated therein that when Panta-Mailāra rang his bell in the battle-field, the hostile forces would be overtaken with fear. 1
The names of places that occur in the document are Addanki, Aluvalapāḍu, Takkellapādu, Kupperävipādu, Janakavaram, Pañgulūru, and Rāvinūtula. All these places are in the Ongole talaka of the Guntur district. Kupperavipaḍu might be identified with the modern Kopperapaḍu. The other names still retain their old forms.
TEXT.2
First Plate.
1 'श्रीमानादिमभूदार [:] थे
2 यसे भूयसेस्तु वः । येनोद्दाहमवा
हेरंबो नि
3 प्यासीद्रत्नगर्भा वसुंधरा ॥[*१] 4 यदानाकरशर्म तनोतु वः । यमारा
5 ध्य महेशाद्या लभते वांचितं फलं । [ २ ] 'सु
6 धागारं सुमनसां चंद्र: प्रह्लादनोस्तु
7 यः । आसीयस्य कळां विवहृतेशी राजमे
8 खरः [३] 'पुंसः पुराणस्य मनःप्रसूतेरिं
9 दोनां प्रवभूव वंशः । यत्रा
।
10 विरासीद्दसुदेवभाग्यं हरि [: *] स्वयं देव
11 गणैरुपेतः ।[ 8* ] 'तस्मिन् विशुध्वजनने' जातो ह
12 रिव्हराह्वयः । विशुध्वचरितो राजा दु
13 "ग्दान्धाविव चंद्रमा: । [ ५*] "शिष्टावनं दुष्टनिवा
14 रणं च इयं विभक्तं हि हरौ हरे च । च15 कार तत्कार्यमभिनरूपी विश्वसदीय
16 महिमानमाख्यां [4] 'तदामजी भूतलदे17 वराय [*] श्रीदेवरायोभवदूर्जितश्री [] । (1) दानेन 18 देहोति पदं ममार्ज प्रत्यर्थिनां यो मुहु
19 रथिनां च [ ७*] 'अथ जयंत इवामरनायकान्दु- 10
20 गनिधेरुपलब्धजनिस्ततः । ( 1 ) विजयबुलमहीप
21 [][[]]ता" विजितमचुरभूद्दिजयोपमः [८] प्र
2 From inked impressions.
• Read बान्दियं.
• Read fagy.
1 [Compare the title Pañichaghantanināds of the Bijuva king Immadi. Narasimha on p. 84, Vol. VII, above
H. K. 8.]
[VOL. XIII.
* Metre : Anushtubh.
• Metro : Upajsti.
Bend दुग्धा,
The anusvara of stands in the beginning of the next line.
10 Road
• Metre; Drntavilambita.
11 Read 'तो.

Page #20

na,
ರಾಮವಮಭೂವು
09 లో ములు కలుగుతాం
యూబ
a
SCALE +85
AA
చూసుమంతం 2వచం ప్రమహం పంతుతంఫిలం
డపు దిమ్మలా మంచం దరం సుమునుంటాం
ముంయడగుంటుందం 28 1:50 2 బ్రతం
Facుంభకోశం ఉండు 12 పుంపు సముద్రం
Parog నయము పురుంబు 30
గంభయదంతజాదిగా మయుడూంద్రబబూదరం ఎdi Konalడంతయు naa |ఉండు సండవ భృగృహరి సయం ,
16 తులసి మాయమ్మ " గణపత పద్దజననీ H20 వరప్యమానమృద్ధిలో 34 12 | వంపుయు ముద్దం వెబ్దం వచకము విప్పవృండువా
మబుజపుత్రః పవిత్రమంత్రిమం 36 రవించడయంది బర్గం వారి హంట్ 14
Aఎం ముందు డిందయోః దింగోవండు అంతయును 2010) బభ్రత్తడియం
|| దయ్యం ముంబంతమం. 38 16 - ంచుము anola
పనిముంది గాలిండములారు గతండ 16 సంయండవంయంబావకుశం
ఆ విధంగారం ట్రయండand 40
దరగోపాలాకబుండ బుద్దించు and వంచుము. ప్రతదీయచ్చు
ఎందమనిలుపుకుని వీపు 18 ఆదయం మయన
తమున్వంత వాత్సయంలో -ఇదపపడతదియ భూముజమి | 20 పోచంపటం టంగుం పూజయము: సయ్పించులము కంచు
Triplicane plates of Panta Mailara. ---Saka 1350.
W. GRIGGS & SONS, PHOTO-LITH.

Page #21

ith
III
iii
అంత
46
64
148
50 60
5268
54 70
" వారు మంచం చం సంభందముగయ వయసు 64
యం పత్రయంయం పియ్యి మల్లవరప్రసాద్దాం బర్తించదారంగురం
జయ ఊపతమ్మ జ | Rడుందంగంగయ అం డరయ జరః సాంగాంగందం అందంగా అందించా
ఇసు పదిలం 68 జరిగా గంబాయ ఎరువులు Soad Rana | లారే దగుపద్మదుర్మనుయ . మంచం పరుచిప్పడ ప్రముఖ ఇమేము
యందుంటో పూలం ముందుమడపం, 22: భజంయంది బలం బుడగుచు పుత్వంపు వ్యయంబగు 20 జతం గుపంత సంతతం 74 Manడగడుతు
భండకు చురుటవల బాసూత్తను 20 మందారం
| 2 పాత 200 భాగిరెడ్డి దుగ ముండ్రంగా తుంభ
బంధంగా ముందు E ందు ఇంజన తండ్రి
20 బంక్రం ఇందాం! సంగారం తృభిజం
మంద గండంగారం): బలమును
- 5572
5874
6076
80

Page #22

No. 1.]
TRIPLICANE PLATES OF PANTA-MAILARA.
Second Plate; First Side. 22 तापदेवरायोभूत्तमु(मू)नुरमितोत्स23 [व]ः । श्रीकीर्तिधरणीवाणीका[स]लालनदक्षिण: [ ][सिं]24 हासनस्थो विजयनगर स्वकुलागते । रिपूना. 25 भ्यंतरान् बाह्यानजयबुध्विविक्रमः । १.*] व26 श्रमानुपालनरंजितजनबद्यमानरा27 जपदं । चतुरुदधिमेखलांकामका28 चामपालयहसुधा ।। ११*] 'मू रायर29 गंडांकमरिरायविभाळकं । हिंदूरा30 यसुरत्राणं यमाहुरनिशं बुधाः ।। १२*] 31 गांभीर्य धैयतेजोवीखतपौदाखसत्यम32 स्वादा: । धत्ते दशरततनयो' [रा]म: प्रागद्य []33 व[रा*]जेंद्रः ॥[१२] 'दक्षस्तत्पादसेवायामासीग्मैला34 रभूवरः । हनूमानिव रामस्य प्रनाहि35 तपराक्रमः ।। १४*] 'नप्ता यस्मरनृपतेः पौत्रः पो36 तमहीभुजः । पुत्र: पवित्रचारित्रो मुं37 मांबामंनडींद्रयोः ।। १५*] "धरणीवराह38 बिरुदो योसौ [चौ ]हत्तमनविख्यातः । परिम39 डलीकभीषणघंटानादस्म पंटमैलार: [ १५] 40 "विविधकरणैरेवं राज्ञः प्रियं हितमाचर41 बहितधरणीपालान् बिंदन्' स्वबुध्धिपराक्रमः 42 । विविधमणिभि[:] साध्ये,व्यैः पदे. परिपूज[य]43 बक्कत मनस: प्रीतिं [स]वाहेवाकमना[:"] स्वयं 44१७*] 'प्रतापदेवरायोस्य सेवापौरुषतोषितः ।"] 45 मानयित्वाथ मैलारमी वरमदामुदा ।। १८] 1 Metre: Anushțubh.
I Rend 'नगर. • Read हिवि.
• Metre: Arya. • Read °च्छचा. The answara of °at has been engraved above the line. 7 Read दशरथत.
• Metre: Haripi. • Read भिन्दन् खबुद्धि 30 The cisarga of has been written at the beginning of line 42 Read चाय

Page #23

EPIGRAPHIA INDICA.
[VoL. XIII.
Second Plate; Second Side, 46 'न हयाब च मातंगान भूषा न च संपदा 47 । स्वामिन[:] स्वस्य च हितमयाचत वरं - 48 ती [ १७*] [उभयं पवित्रयति यहापयि49 तारं च किं च दातारं । कुब्बिति तद्भ50 दानं सहरवे शिंगराखाय ॥[२०] 'अस्ति 51 श्रीवेंकटगिरे यकस्य जगहुरोः ।। 52 लक्ष्मीपतेः पुरोधा[:] श्रोवेंकटाचा53 स्यशेखरः ।। २१"] 'यस्य कीर्तिसुधार[वा]द54 मेदुरा दिक्ककोरि[का] । त्यजंत्यद्या55 प्यही तादचंद्रातपरुचिपहां 56 [। २२"] 'तस्यासीत्तनय[*] श्रीमान्ताताचार्यो 57 दयानिधिः । भजतां यत्पदांभोज 58 भवाब्धि: पल्वलायते ।। २३*] 'चतुर्दशानां 59 धर्माणां विद्यानां पारदृश्खनः । त60 स्याभूत्तनुज[:*] श्रीमान् शिंगरास्य61 शिखामणिः [ २४*] 'समंत्रं यत्करांभो62 जं भक्तानां मस्तकर्पितं । असाध्यस्या63 पि संसारसंत्रिपातस्य भेषजं । २५*] 'वैदि
Third Plate ; First Side. 64 कं भगवम्मार्ग' यप्रतिष्ठापयत्य66 यं । तमोके वेदमार्गकप्रतिष्ठाचा66 र्य उच्यते ।। २६*] "मठमषणगोत्रजातः 67 सांगोपांगं यजुस्तथाध्येता । वि68 ख्यातो विष्णुपथे विलसति लोके स शिं
IMetre: Anushtubh. * The visarga of gue: has been written at the beginning of line 47. * Metre: Arya. . The anusvāra of est has been written at the beginning of line 56. • Read °चार्यों.
• Read 'संनिपातस्थ. - Read भगवन्मार्ग.
The usual form of the name isमठमर्षण,

Page #24

No. 1.] TRIPLICANE PLATES OF PANTA-MAILARA.
- - - 69 गराचार्यः ।। २७*] 'एष विद्यातपोभूमि70 लोकस्य च गुरुर्मम । ती समर्पय 71 ग्राम स्वनाम्प्रेष' वरो मम [२८] 'इति 72 विज्ञापितस्तेन संतु[स]स महीपतिः । 73 भूषासुवर्णपुष्याद्यभक्त्या संपू. 74 ज्य तं गुरुं ।। २८*] 'पवित्र [भ]ास्कर क्षेत्रे तं. 76 गभद्रानदीतटे । हेमकूटनिवासस्य 76 विरूपाक्षस्य संनिधौ ।[ ३०*] 'भोगैरष्ट77 भिरानिष्टं ग्रामग्राससम78 वितं । आचंद्रतारकं धारा79 पूर्वकं दक्षिणान्वितं ।। ३१*] 'शाका80 ] व्योमबाणानलशशिसहि
Third Plate; Second Side. 81 ते वत्सरे कीलकाख्ये वाषा82 टे मासि शुक्लप्रतिपदि च वि83 धोसरे पुण्यकाले । अई.. 84 कोसीनि कमप्रकटितविष85 ये देवराजक्षितींद्रः प्रादा86 हामं वृसिंहाभिधवरगु87 रवे साधु तोकपाडु [॥ ३२*] 'ग्रा88 मो यसर्वभोगाव्य[:*] 'श्रीनिवासनिवा89 सभूः पुरुषार्थाः 'प्रसिध्यति त. 90 स्मिबिवसतां नृणां ।। ३३"] 'भवतिः पा 91 लनीयो मे धर्मोयमिति भावि. 92 न: । उदर्कबुध्या प्रार्थयते देवरा93 ये(यो) महीपतीन् । ३४] श्रीरामेण[]प्येवमे94 वोक्तं [*] "सामान्यीयं धर्मसेतुर्च95 पाण[7] काले काले पालनीयो भ
IMetre: Anushtubh. - Read नया. 'The amarāra of पई begins the next line.
Read धार्था: प्रसिध्यन्ति. *Read बुधा.
* Rend °नामेष. • Metro: Sragdhara.
The letter fr of fais engraved above the line. • Rend भवति "Metre: Balini

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EPIGRAPHIA INDICA.
(VOL. XIII.
Fourth Plate ; First Side. 96 वद्भिः । सनितान भाविनः पार्थिवे-1 97 ट्रान् भूयो भूयो याचते रा. 98 मचंद्रः ।। ३५*] पालनसुक्कतप्रकाशनार्थ99 मपहरणदोषप्रख्यापनार्थ 100 च केचन पुराणलोका लिख्यते । 101 दानपालनयोर्मध्ये दानाचे 102 योनुपालनं । दानात्स्वर्गमवा103 प्रोति पालनादच्युतं पदं ।। २६] 'ब. 104 हुभिवंसुधा दत्ता बहुभिः परिपा105 लिता । यस्य यस्य यथा* भूमि106 स्तस्य तस्य तथा फलं [२७] पस्य ग्रामस्य 107 सीमाचिङ्गानि लिख्यते देशभाष108 या [*] तपाटि अष्टदिक्कुल सीमानि109 यमु । तूर्पनकु । कुष्पेराविपा110 टि संधुकु नक्कलवागु । भाग्नेयभ[1] -
Fourth Plate ; Second Side. 111 गं सीम राविनूतुल कुप्पेरावि112 पाटि संधुकु बिजमनेनि मि । 113 दक्षिं राविनूतुल संधुकु पञ्चु114 व नरारिशेडिकुंटकह । नैरुतिभा115 गं राविनु(नू)तुल पलुषलपाटि सं. 116 धुकु नक्कलवांगु तलापि न117 लगुंड । पडुमटि सीम" पलुवल
1 The anuscára of or is at the beginning of the next line. Metre : Anushtubh.
- Read नायी. • Brad यदा and तदा.
This word has been altered into fy by Mr. Ramamurti Pantala in his paper on the Kookuduru plates ot Allaya-Dodda, Ep. Ind., Vol. V, p. 65.
• Read दक्षिणं.
1 Corruption of gyn. [It is more likely that Pachchuva is here meant to be the family name of Nariri. sotti after whom the pond is named.-H. K. S.]
8 The anusvåra of stands at the beginning of the next line. • Lit.. "forming a pillow for the hend.'
10 The of oth has been added above the line.

Page #26

SCALE 85
'ಎರುಷಶಿಂಶಾ ತu
12 ರ್ವ ಭಾವಿ ಪದವಿ > ಮೋಕ್ಷವd s: ದ
ಭೂತ ಭೂಯೋಯೊಶಾ ದಿಷ್ಠಕಮೀಣ
98 ಮೆಭcles@ಣತೆ 98 (
ಮdಂದಿಷತ್ತು 84 [odಲ್ಲಿಟ್ಟುಕೊಂಮ@da 4,
* ರಕ್ತಭಗವಿಲ905 0o ಯವdocತ್ತುವ
1 ವಾಯವಹಿವಾತ 6 ಮಂದಿಬದವರೆನು . 102 |ಯಸುವಾಂವಾಚಿ 102
ವಾದವುol, ಐಎಂದು ವಿಶ್ವ ce ಪ್ರಯವಸುವಾಸನಿವಾee 10+ ಎಂಬವಲ್ಲ ;ಂತಿ .04
ಬೇಕಾದ್ದಂತ್ತಿ || pಾಯ ಯಯಯ | ೨೦ ಮೈಗ೦ಭವ: ವಾ so 1oe
o leadಪಿ 06 ನಮbಯಮಿನಭಾವಿ
ಮೊಬ೦೦೭ಭಾಷೆ 92 ವcಬುದೇ ಪ್ರಯತವತೆ ಯಮಂತಹವನ್ನು
108 ಯlegiಎ'ಅಷ್ಟಷ್ಟ ಲೆ 108 94 6ಮಮ ಪ್ರಣಯದಾ
ವಯಸಾವು ಭಾಗ 5) ಕಾವಾಲಯದ 10 ಸಾವಿರಕ್ತಳಾಗಿದro
Triplicane plates of Panta Mailara. --Saka Samvat 1350.
W. GRIGOS & SONS, PHOTO-LITH.
94

Page #27

tv.
గenు సూతురుష్పం
సందడదూరం 126 112 12 22ందురుబలమున - 112 మరింత లందు పవచ్చు
128 న భజనసంద్య విడువనంటే 28
10 డిస్కంద పండు 114 (వరంగుండంభాలు ||
అలంపడం దారుడందులో 130 Thoo ముంతలుందాం
అంభవత్పదం పడుంచుయోగం అవు 116 మందుపరచంగులాటను 16 132 కుందవండిన కలిగి యందు గుడంబడు ముడులు
మం: నమ్మేండమనించాం
ముంపు మంగు లంచంగిచ్చుకుంటు 18 జనందుకు నిండా బయ 18 | చదిమ్మతమవండిలా దంపులు ಮಕುಅನುವ ವಾಕಷ್ಟ
లొంగిపోతుండచం యముడు 136 120 1 రంందుకు జంగము పెండ 120
120 నాంద ముందంగా ముందు అందుచుందుర్తింపును 122 అంగులు గంగా 122
నూరు సుజం, 124గులురుషం దాడ 124
10దరులు

Page #28

No. 1.]
TRIPLICANE PLATES OF PANTA-MAILARA.
118 पाटि संधुकु लिंगंदिव(ब्ब) । वाय119 व्यानकु अलुवलपाटि जनकव120 रं संधुकु जंगमुकुंट 121 सीम । दूरि वुत्तरानकु सीम 122 पंगुलरि संधुकु तेजगुंडु । 123 ऊरि ईशान्यानकु सीम पं124 गुलरि कुप्पेराविपाटि सं125 धुकुनु निलुवुशायि ।
Fifth Plate. 126 [६]तव[] सीमानि[य]प्रकार [*] 127ए कैव भगिनी लोके सर्वेषामेव भूभुजां [] 128 न भोज्या न करग्राधा विप्रदत्ता वसुंध129 रा [३८] 'खदत्ताहिगुणं पुण्यं परदत्तानुपा130 लनं । परदत्तापहारेण खदत्तं निष्फलं. 131 भवेत् ॥[३८] स्वदत्ता परदत्ता वा यो हरत व. 132 संधरा । षष्ठिवर्षसहस्राणि विष्ठायां ज[1]133 यते क्रिमिः । ४०*] 'गामकां रविकामकां [भू]134 मेरप्यकमंगुलं । हरे' नरकमानोति या135 वदाभूतसतवं [४१*] प्रत्यर्थिधरणीपालका136 लोरगगरुत्मतः । देवरायमहीश137 स्य शासनं धर्मशासनं ।। ४२*] मंगळमहाथी [1] 138 श्रीविरूपाक्ष.
FREE TRANSLATION. (Verse 1.) May the illustrious primeval Boar, being carried upwards by whom (being married by whom) the earth became pregnant with gems, be auspicious to you.
(V.2.) May the elephant (Gapess), whose trank is always moist with the lowings from his temples, having worshipped whom Siva and others obtain the fruition desired (by them), bring you happiness.
I The anuarāra of सं° is written at the beginning of 1. 125. Metre: Anushţubh.
Read °हिरावं. • The anurvāra of °लं stands at the beginning of line 131. . Read fe
• Read afa:. 1 Read रन.
Read °सं. These are pans on the words dana and karas. Nityadanardrakarat means also one whose hand is wet with constantly making gifts.'-B. and V.

Page #29

EPIGRAPHIA INDICA.
(VOL. XIII.
(V. 3.) May the moon, the store-house of ambrosis of the gods, wearing whose digit the lord of demons (Bhūtēka, that is, Siva) became the lord of kings, (or, moon-crowned, Rajasa. khara), be a source of delight to you.
(V. 4.) From the moon who was born from the mind of the primeval man (Vishnu) arose the race of the Yadus in which, as the fruit of Vasudeva's merit, appeared Hari himself in the form of Kțishna) associated with the hosts of gods.
(V.5.) In that pure race was born a king named Harihara of pure character, just as the moon (was born) from the milk-ocean.
(V. 6.) The two (functions), the protection of the good and the punishment of the wicked, are indeed divided in (between) Hari (Vishnu) and Hara (Siva); but he (Harihara) combined their functions in his own person, by bearing their name (Harihara) and majesty.
(V. 7.) His son was the glorious Dāvarāya, who attained great fortune, who was a very king of the gods (Indra) on earth and who by his constant däna (ontting, smiting) expunged the word dēhi (the possessor of a body) in the case of enemies, and by his dana (gift) the word give in the case of suppliants.
(V. 8.) From him, who was the store-hoase of virtue, was born, as Jayanta from Indra, king Vijaya-Bukka, who was eminent, by whom enemies were vanquished, and who resembled Vijaya (Arjuna).
(V. 9.) His son was Pratapa-Dövarðya, of unlimited glory, (and) accomplished in courting the beauties, Fortune, Fame, Earth and Sarasvati.
(Vy. 10-13.) Being enthroned at Vijayanagars which had come to him by (regular) Buccession in his family, he conquered (both) internal and external enemies by his intellect and valour (respectively). While his royal title was extolled by his subjects who were pleased, because he protected the system of castes, he protected the earth which has the four oceans for its girdle ander one umbrella (1.e. astuiversal sovereign). Him the learned constantly called Mururāyaraganda (the champion or vanquisher of the three kings), Arirāyaribhālaka (the destroyer of hostile kings), and Hinduraya-suratrāna (a Sultan among Hindu kings). Formerly Rāma, son of Dasaratha, had (the attributes) magnanimity, fortitude, valour, courage, mercy, liberality, truthfulness and reverence; (bat) now it is king Dēvarāya (who possesses these virtues)
(Vv. 14-18.) King Maildra was assiduous in serving his (Dēvarāya's) feet, with (his) wisdom, devotion, and valour, just as Hanuman was in respect of those of Rāma; he who was the great-grandson of king Sora, the grandson of king Pota, the son of Mummimbs and Mummadindra, and was of pure conduct; who had the biruda Dharanivardha, and who was famed as Chauhattamalla ; Panta-Mailāra, who caused fear to hostile provincial chiefs by the ringing of his bell (Ghantānāda). In this manner, doing by threefold means what was pleasing and good to the king, destroying hostile kings by his wisdom and valour, always paying homage (to the king) with different kinds of gems and excellent articles, with his mind intent on the king's) service, he caused delight to the mind (of the king). Then Pratāpa-Dövarīya, being pleased with his service and valour, and having honoured Mailāra, joyfully granted him a boon.
(Vv. 19-20.) He, the victorious, asked for a boon, which brought good to his lord and him. self, not borses, nor elephants, nor ornaments, nor wealth, but to make a land-grant, which purifies both the giver and him who induced to give, to his good guru, Singarārya.
1 The translation of verses 1, 2, 4, 6, and 8 to 18 is by Mesars, Butterworth and Venugopala Chetti.

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No. 1.]
(Vv. 21-22.) The illustrious Venkatacharya was the purodhas (purohita) of the lord of Venkatagiri (ie. the god Venkatesa of Tirumala), the guru of the (whole) world, the consort of Sri (Lakshmi); filled with the relish of the nectar of whose fame the chakoras, viz. the quarters (of the earth), even now abandon the taste for moon-light like those (birds).
TRIPLICANE PLATES OF PANTA-MAILARA.
(Vv. 23-28.) He had a son the illustrious Tatacharya, who was a store-house of grace; to the worshippers of whose lotus foot, even the ocean of samsira (round of births) becomes shallow like a pond. To him who had seen the end of the fourteen dharmas and (?) vidyas, was born a son named Singararya, the placing of whose hand, accompanied with mantras, on the heads of his disciples, was a remedy to the incurable typhoid, samsara. For having established the religion of Bhagavat (Vishnu) according to the Vedas he is known in the world as the teacher who is the sole support of the doctrine of the Vedas (Vēdamirgaikapratishthacharya). This Singaracharya, who was born in the Saṭhamarshana götra, had studied with the angas and upangas the Yajur-veda and who was famous in the religion of Vishnu, is shining in the world. To him, who is the abode of learning and austerities, who is the guru to me, as well as to the world, grant a village in your name. This is the boon I ask for.
11
(Vv. 29-32.) Thus requested, the king Devaraja, being pleased and filled with devotion, honoured this guru with ornaments, gold, flowers, etc., and granted to the excellent guru named Nrisimha, by the pouring of water and with dakshina, (to last) as long as moon and stars (endure), the village of Takkellapaḍu, together with the lands for its subsistence, situated in the Addanki-sima of the Kamma-vishaya, together with the eight kinds of enjoyment, in the presence of (the god) Virupaksha of the Hemakata hill, situated on the bank of the Tungabhadra, in the Bhaskara-kshetra, on a Monday, the first tithi of the bright fortnight of the month Ashadha, in the year Kilaka, which was corresponding to the Saka year represented by sasi, anala, bana and vyōma, (1350).
(V. 33.) All prosperity to the inhabitants of this village which is the place of Śrinivasa and which has all items of enjoyment.
(Vv. 34-37.) Devaraya's exhortation to his successors (and other kings) to protect this charity of his, and in support of the need for such protection the usual imprecatory and benedictory verses are quoted.
(Ll. 106-126.) The details of boundaries of the village granted are (thus) noted in the language of the country (ie. in Telugu): on the east the hill-stream (nakkalavängu) in the juncture (sandhi) of Kupperăvipaḍu; the boundary on the south-east the mound of Billamaneni in the sandhi of Rävinätula and Kupperavipäḍu; on the south, the western bank of the tank of Narariseṭṭikunta in the sandhi of Ravinütula; on the south-west side, the hill-stream and the pillow-like black boulder (Nallagunda) in the sandhi of Ravinutula and Aluvalapaḍu; the boundary on the west (is) the mound (marked by) the linga-stone (Lingamdibba) in the sandhi of Aluvalapadu; on the north-west the boundary (is) the pond (called) Jangamukunta, in the sandhi of Aluvalapaḍu and Janakavaram ; the boundary on the north of the village (is) the white boulder (Tellagundu) in the sandhi of Pangulūru; the boundary on the north-east of the village is the standing stone in the sandhi of Panguluru and Kupperāvipāḍu. So much about the settlement of the boundaries.
(Vv. 38-41.) Imprecatory verses.
(V. 42.) Praise of Devaraya, and blessing.
(L 138.) Sri-Virapakaha, (in Telugu characters).
1 [A divani is here intended by the word ätapa which has the general sense of (scorching) sunlight.H. K. S.]
Or perhaps "the mallagundu at the source of nakkalavängu."
a 2

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EPIGRAPHIA INDICA.
(VOL. XIII.
No. 2.-NIDAGUNDI INSCRIPTION OF THE TIME OF VIKRAMADITYA VI
AND THE KADAMBA TAILAPA II: A.D. 1107.
BY LIONEL D. BARNETT. Nidagundi is a village about four miles towards the south-south-west from Shiggaon, the head-quarters of the Bankäpar tāluka of the Dharwār District, Bombay. It is shown in the Map of the Dhārwar Collectorate (1874) as Needgoondee', and in the Indian Atlas shett 42 (1827, with additions to 1891) as Neergoondee', in lat. 14° 56', long. 75° 15'. A record from this village, of the time of the Rāshtrakūta king Amoghavarsha I and dating from about A.D. 874, which has been edited by Dr. Fleet in vol. 7 above, p. 212, shows that the ancient form of its name was Nidugundage, which is also found in line 9-10 of the record now edited, and that it was the chief town of a group of villages known as the Nidugundage twelve. The inscription which I now edit, from an ink-impression placed at my disposal by Dr. Fleet, is on a stone tablet which was found somewhere at this same village, and was removed, for safe storage, along with the stone boaring the other record mentioned just above, to the Kacheri at
Shiggaon.
Part of the top of the stone bearing this record is broken away and lost; and of the sculptures which were there there remain now only the following: in the centre, a liriga on an abhishēka-stand; on the right, the bull Nandi, kneeling towards the liriga, with the moon above him; and on the left, the lower part of a figure seated with its legs crossed on a small pedestal. --The area covered by the inscription is rather irregular in shape : its extreme measures are about l'8" in width by 2' 3" in height. The record is mostly in a state of excellent preservation : the few letters which are damaged or missing can be supplied without any uncertainty, except in the last line.
The characters are Kanarese, of a nearly upright rounded type characteristic of the period. They are not very elegantly formed, and they are of anequal size : in the first five lines they vary in height between 1 and 1", and in the rest of the inscription their height is approximately between " and " They present the abbreviated forms of m and y noticed under Yēwar inscription F (above, Vol. XII, p. 335) : the m appears as the sixth akshara in 1. 16, the y at the end of 1. 18.-The language is Kanarese prose throughout, except for the minatory Sanskrit Verse in 11. 21-23. The Kanarese is almost of the medieval type: the liquid I only occurs once (in ildu, 1. 16, beside irddri, 1. 14), elsewhere appearing as !; and initial p is changed to h in hēringe (1. 14), hanna (1. 15), hēr. (1. 17), while remaining in Panungall- (1.9), panav(1. 15), pērin- (1. 17).
The purport of the inscription is to record donations by various traders to the Mülastbåna god, or chief god of the locality-the Metropolitan deity, as he may be called. This title is fairly common; for examples see above, vol. 5, pp. 22, 143, 149; Epi. Carn., vol. 3, Mysore, pp. 181, 189, 201. The record is dated in the reign of the Western Chalukya king Tribhuvanemalle(Vikramaditya VI), under whom, it tells us, the Kadamba prince Tailapa, who among other titles bears that of Banavāsi-puravar-adbisvara, " lord of Banavāsi a best of cities", was ruling over the Pānumgal Alve-hundred, i.e. the province, comprising five hundred cities, towns, and villages, of which the capital was Pānungal. This latter person is the Kādambe prince Tailapa II, son of Santivarman II: he is known to have rulei until A.D. 1189, in quocession to Kirtivarman IT, 8 a feudatory of Vikramaditya VI and Somosvara III. The name of his family is presented here (line 7) as Kadamba, with the short a in the first syllable, and

Page #32

No. 2.)
NIDAGUNDI INSCRIPTION OF A.D. 1107.
apparently the cerebral d in the second. This form is found in a few other records, but is on the whole unusual. In the case both of this family and of that of the Kadambas of Goa, the customary form was Kadamba, at any rate in prose passages.
The other persons mentioned are of no importance in themselves; but the names of most of the traders concerned in the transaction are of interest as illustrating the use of hypocoristic or affectionate diminutive forms, which is peculiarly common among men of their class. Malli (1. 12), which is often found elsewhere, is probably a diminutive of Mallikarjuna; it is also common in the fuller forms Mallana and Mallaya, which show the affixes of courtesy -ana (i.e. anna, "elder brother") and -aya (i.e. ayya, "Sir"). Dhoni (ibid.) is probably an error for Dāni, which has its fuller counterpart in Dānaya (above, vol. 5, pp. 73, 97) and Dona. sarman (ib., p. 121), derived from Drona. Kēti (1. 13) is often found in the forms Kētana and Kētaya. Chāmi (ib.) is obviously a diminutive of some name such as Climundarāya, and Sindana (1. 15) of something like Sindarasa (Epi. Carn., vol. 3, Alysore, p. 140). Siingana (1. 16) is well known. The subject of the formation of Dravidian names is one that would well repay further study,
The details of the date of this inscription (1. 10 f.) are : the cyclic year Sarvajit, being the thirty-second of the Chālukya-Vikrama reckoning, i.e. of the reign of the Western Chalukya king Vikramāditya VI: the first tithi of the bright fortnight of Chaitra ; Adivāra (Sunday). Dr. Fleet gives me the following remarks :-"This date is an interesting one, partly as being of the first day of the lunar year, and partly for another reason which will be seen below. The Sarvajit samvatsara in question began, as a Chaitrādi lupar year according to the southern lunisolar system of the cycle, on 25 February, A.D. 1107. This day itself was Chaitra sukla 1; the tithi, as a true tithi, ending on it at about 18 hours 8 minuter after mean suprise (for Ujjain). But the day was a Monday; whereas the record gives Sunday. The tithi, indeed, began on the Sunday, at exactly 18 hours 13 minutes, and being the opening tithi of the new year, it might quite well, ag an occasion of celebration, have been used and cited with the day on which it began, if conditions had permitted : but the time at which it began, 13 minutes after midnight, makes it very unlikely that it can have been so used, as a true tithi, for purposes such as those registered by this record. Accordingly, from this point of view, with the tithi taken as the true tithi, the date would have to be classed as irregular, in the ugual sense that the given details do not work out satisfactorily and seem to involve a mistake of some kind. But as a mean tithi the tithi began at 6 hours 13 min. after mean sunrise on the Sunday ; that is, at 13 minutes after midday, which would leave the whole of the afternoon and the evening for doing anything to celebrate the occasion. Accordingly, from this point of view, as presenting a mean tithi used for purposes of celebration with the day on which it began, the date may perhaps be taken as a satisfactory one, answering to Sunday, 24 February, A.D. 1107. But all that we can really say is that the day may be either Sunday, the 24th, or Monday, the 25th February."
As regards places, the record mentions first, in line 9, the province known as the Pānumgal five-hundred : this took its name from Pānumgal, Hānumgal, which is the modern Hãngal, the head-quarters of the Hāngal tāluka of the Dhārwär District. It mentions Nidagundi itself as Nidugundage in lines 9-10 : the nādu to which reference is made in line 10 is of course the Nidugundage twelve mentioned on the previous page. Tiļivalli, which is men tioned in line 12, must be the large village still bearing the same name, which is shown as
1A. Hilka, in his Beiträge zur Kenntnis der indischen Namengebung: Die altindisches Personennamen, p. 55 ff., has given some attention to by pocoristic names, but has not touched the Dravidian side. He mentions, the suffixes na and-raka (pp. 55, 70), but does not realise that na (or, more correctly, dna) is Dravidisu in origin, and that taka is the same affix with a Sanskritic termination

Page #33

14
EPIGRAPHIA INDICA.
[VOL. XIII.
"Tileewulee" and "Teelowly" in the two maps quoted above; it is in lat. 14° 37′, long 75° 17', twenty-one miles south-half-east from Niḍagundi : the place has at least three inscriptions, of A.D. 1053 (P), 1238, and 1237, and a fourth, a fragment, the date of which is lost.1
For a full account of the Kadambas of Hangal, with a genealogical table and references to various unpublished as well as published records, see Dr. Fleet's Dynasties of the Kanarese Districts in the Gazetteer of the Bombay Presidency, vol. I, part 2, pp. 558-64.3 The pedigree as far as Tailapa II is given in the Kargudari inscription of A.D. 1108 published in Ind. Ant., vol. 10, p. 2518: it starts with a mythical Mayuravarman, who is undoubtedly intended to be the real Mayurasarman, the original founder of the Kadamba power, whose achievements are recited in the Talgund inscription of about the period A.D. 500-550. To the time of Kamadeva, the last member of the line, belongs the Ablur.inscription E, dating from about A.D. 1200, published in vol. 5 above, p. 245, which recites the revival of Saivism by the famous ĒkāntadaRamayya.
TEXT.
1 Ōm Svasti Samasta-bhuvan-asraya érl-pri(pri)thvi-vallabha
2 mahārājādhirāja paramēśvara paramabhaṭṭāra
3 [ka] Satyasraya-kula-tilakam Chaluky-abharapaṁ śrl
4 mat-Tribhuvanamalla-devara vijaya-rajyam-uttar-ötta
5 r-abhivri(vri)ddhi-pravarddhamanam-a-chamdr-arkka-taram baram salu
6 ttam-ire tat-pada-padm-opajivi samadhigata-pamcha-maha-sabda mahā7 mamdha (da) lesvaram Banavasi-pura-var-adhi(dhi)svaram
rapaṁ nā
8 m-adi-samasta-prasasti-sahitam śrīman-mahā-maṁḍaléévaram Taila[pa]
9 devar Panumgall-aynfruman-ubhaya-samyadimd-alattam-ire Niḍu
Kadambar-acha(bha)
10 gumdageya Mara-gavumḍan-a[r]-ggavamḍu-geyy[e*] Chalukya-Vi11 kramam müvatt-eraḍe(da)neya Sarvvajit-samvatsarada Chaitra-su(su)ddha paḍi
12 va Adivarad-amdu Tilivalliy-Uttava-setti Kamchayanas Malli-setti Dho
13 piy-Aki-setti Kariya Koti-settiya Chami-setți imt-inibarum-i
14 rddu Mülasthana-dēvargge bitta dharmma hegimge visav omdu mottakāṛa 15 Simdapanum Ugura-münürbbarum biṭṭa darsanam papav=omdu hanna(npa)-vani16 ga Simgapanuv-ainura-nālvarum-ildu bitta dharmma gatrakkey-om
17 du porin-ari-her-int-1 dharmmamam pratipalisida [va*]mge Varapāsi18 Kurukshetradolu sasirvvar-brahmapargge sayira kavileya
19 n-ubhaya-mukhi-gotta-phalam-akku 1 dharmmaman-alidavaṁge Varaṇā20 si-Kurukshetradoļu sasirvvar-brāhmaṇarumaṁ sasira kavile
21 yuman-alida pañcha-maha-patakan-akkum | Sva-datt [*]m para
22 datt [a]m va yo harētir-vvasumdharam10 | shashtir-varisha-saha23 srāpi vishṭā (shṭhā)yām jāyato kri(kri)mi[h] || Rāmēśvara
24 pamḍita
1 [Elliot MS. Collection, R. As. Society's copy, vol. I, p. 76; vol. 2, pp. 199 6, 200, 371 6: for a photograph of the record of A.D. 1237, a long one of the time of the Devagiri-Yadava king Singhapa, see Pali, Sanskrit, and Old-Canarese Inscriptions, No. 112.-J. F. F.]
[It may be noted that their family-god, Madhukeévara of Jayantipara (Banawasi), was a form of Siva; not of Vishnu as there said on p. 560.-J. F. F.]
No. 210 in Professor Kielhorn's List of the Inscriptions of Southern India, vol. 7 above, appendix.
Kielhorn's No. 603 : subsequently edited in vol. 8 above, p. 31.
s From the ink-impression.
7 Read Vikrama, and supply varshada or kalada. Metre: Ślōka (Anushtabh).
11 Read varsha.
Represented by the spiral symbol.
Perhaps to be corrected to Kambhayana.
10 Read harita vasundharam.

Page #34

Nidagundi inscription of the time of Vikramaditya VI: A.D. 1107
VICT
COLORINU
ORG
VE
.
TMS
పుత్వరం పనులు అనుకుంటే పండు మరియు నా ముందు పడదవులు నిండిపోవడం,
W. GRIGGS A SONG, LTD., PHOTO-LITH.
J. F. FLEET.
SCALE THREE-TENTHS

Page #35


Page #36

No. 3.]
INSCRIPTIONS FROM BELGAUM: A, OF A.D. 1204.
TRANSLATION. (Line 1) While the victorious reign of king Tribhuvanamalla, asylum of the whole world, favourite of Fortune and the Earth, paramount Emperor, suprenne lord, supreme master, decoration of Satyasraya's race, ornament of the Chalukyas, is proceeding in its course of increasing success (to endure) as long as the moon, sun, and stars :
(Line 6) While the great fendatory lord the noble Tailapa, who bears all the titlog such as : " fosterling of the lotuses of his feet, great feudatory lord who has attained the five mahaSabdas, lord of Banavasi best of cities, ornament of the Kadambas," was governing with impartiality the five-hundred of Pānungal; (and) while Māra-Gávunda of Nidugundage was holding the office of head-man of the village :
(Line 10) On Sunday, the first day of the bright fortnight of Chaitra of the cyclic year Sarvajit, being the thirty-second year of the Chalukya-Vikrama era, the following peraons : Uttava-Setti of Tiļivalli, Kambhaya's (son) Malli-Setti, Dhoni's (son) Aki-Setti, (and) Kariya Kēti-Setti's (son) Chāmi-Setti, acting in concert, granted as a pious donation to the Mülasthāns god one visa on every load; the mottakāral Sindana and the Ugara three hundred granted as a visiting-foe one pana; the fruit-merchant Singana and the five-hundred and four of his colleagues), acting in concert, granted as a pions donation the excess-weights of one load on every gatra.
(Lide 17) To him who maintains this pions foundation will scorne the same fruit as if he had bestowed a thousand kine as ubhaya-mukhist on a thousand Brāhmans in Benares or Kurukshētra ; to him who infringes this pious foundation will accrue the five-fold deadly sin of slaying a thousand Brāhmans and a thousand kine in Benares or Kurukshētra. He who should appropriate land, whether granted by himself or granted by others, is born as a worm in dung for sixty thousand years.
(Line 23) Rāmēśvara Pandita . . . . . . . . .
No. 3.-TWO INSCRIPTIONS FROM BELGAUM, NOW IN THE BRITISH MUSEUM.
BY LIONEL D. BARNETT. The two inscriptions published herewith are engraved on large stone tablets which are now in the Department of British and Medieval Antiquities of the British Museum. The stones belonged originally to one or another of three Jain temples, the remains of which stand in the Fort at Belgaum, Bombay Presidency: and from the records themselves we learn that the temple was founded at some time about A.D. 1200 by Bichana or Bichirăja, an official of the Ratta prince Kartavirya IV, and was named Ratta-Jinalaya," the Jain temple of the Rattas." Transcriptions of the two records—(not very accurate ones)-are given in Sir Walter
1 This term is also found in vol. 5 above, p. 231.
? Persons styled "the Ugura three-hundred "Are mentioned in other records alaos eg. the Manosi inscriptions of A.D. 1228 and 1252, J. B. B. R. A. S., vol. 12, pp. 22, 40. The meaning of the expression is not known.
! Ari is an excess of corn in a measure :" Kittel, Dictionary, p. 99.
• An sbhaya-mukhi is an image of a cow in the act of giving birth to a calf : see Ind. Ant., vol. 11, p. 125, and Yajfiavalkya, i. 206.
For an account of these temples, with Plates, see Burgess, Archeol. Sury. West. India, vol. 1, P. L The Fort dates from long after the time of the inscriptions

Page #37

EPIGRAPHIA INDICA.
(VOL. XIII.
Elliot's MS. Collection of South Indian Inscriptions, vol. 2, pp. 3286, 3316, of the Royal Asiatic Society's copy; and from the titlings of these it seems that at some time about 1830 the stones were still at Belgaum, standing in the compound of a bungalow occupied by Major Jervis, who appears to have been then the Executive Engineer, P. W. D. They seem to have been sent by Major Jervis to the Museum of the Bombay Branch of the Royal Asiatic Society, where at any rate one of them, B, was in 1874.1 How and when they found their way eventually to the British Museum, I have not yet been able to ascertain.
A.-OF THE TIME OF THE RATTA PRINCE KARTAVIRYA IV: A.D. 1204
This inscription is incised on a massive stone slab, without ornament, of which the cornice on the top, inscribed with the introductory verse, is about 3 ft. ll in. in width. The total height is a trifle over 4 ft. Under the cornice the stone is perfectly plain; the side on the proper right is perpendicular, while that on the proper left is recurvate on top, and thence descends vertically. There is a crack or flaw vertically down the face of the tablet; and, as with B, its surface is damaged here and there. But the record is mostly in a state of good preservation; and the whole seems to be readable without any substantial doubt. I am indebted to Mr. H. Krishna Sastri for certain suggestions which have improved my original readings and interpretations.
The character of the inscription is Kanarese, the letters being well shaped and rounded, of a type common about A.D. 1200. Their average height is about ". The special characters for m and v noted above, vol. 12, p. 335, occur fairly often; and that for y(ibid.) is found twice (tamnaya, 1. 7, and kaviya, 1. 18). Some flourishes appear in the top and bottom lines. The language is Kanarese, except for the Sanskrit prelude (1.1) and the two verses beginning Bahubhir=vvasudha and Api Gang-adio (1. 60). The Kanarese of the metrical portion (verses 2-29, 61-63) is of the old dialect; the prose part (11. 37-59) is medieval. With regard to vocabulary, there are several words of lexical interest : bāppu (l. 26; see above, vol. 12, p. 270), Vaddavāra (1. 40; cf. abore, vol. 12, p. 147), baje (1. 41), hatti (1. 42), gavani (1. 43; cf. Tel. gavini), dhavaļāra (1. 44; in Kittel's Dictionary only dhavaļāgāra is given), bhallurki (1. 47), mummuri-danda (11. 48, 49; cf. above, vol. 5, pp. 19, 23), dirka-säligaru (1. 50), nelamettu (1. 51), chira (1. 52), kadage (1. 53), hagara (1. 58). With respect to orthography there is little to note: the letter now bere appears, and in the prose initial h is regularly substituted for p, except in pēridodan (1. 52) and pēringe (1. 54).
The inscription refers itself to the time of the Mahamandalēkvara Kārtavirya IV, one of the Ratta princes of Saundatti: for a full account of him and the family to which he belonged, see Dr. Fleet's Dynasties of the Kanarese Districts, in the Gazetteer of the Bombay Presidency, vol. 1, part 2, pp. 549-58. It mentions also his younger brother Mallikarjuna, whom it styles Yuvaraja and describes as ruling conjointly with him (line 38). In the genealogical direction, verses 2 to 14 (11, 3-19) contain panegyrics of Sēna II; his son Kärtavirya III, whose wife was Padmăvati or Padmaladēvi ; his son Lakshma, i.e. Lakshmidēva I, who married Chandrikadēvi or Chandaladēvi; and his sons Kartavirya IV himself and Mallikarjuna. The king Krishna, who is mentioned in verse 3 as the altimate origin of the family of the Ratta princes, is the Răshtrakūta king Krishna III. In B, verse 4, the family name is presented as Rashtraküța : the more usual form was Ratta, which we have in A, line 39,
1 See loc. cit., ut supra, were a crude summary of B is given on p. 2.
See Dyn. Kan. Distrs, ut supra, p. 550.

Page #38

No. 3.)
INSCRIPTIONS FROM BELGAUM: A, OF A.D. 1204.
17
and B, verse 20 and line 33. After that, verbes 15 to 29 (11. 19-37) descant on the merits of the family of Biohana or Bichirăja, a Chief Scribe and Minister of Kärtavirya. whose pedigree is as follows:
Udaya
Bichana (Bicha) I
Permana
Appaņa (Appa),
m. Vägdēvi
Bichana (Bicha) II, Vaijana (Vaija)
Baladeva a ministar of Kārtavirya IV.
Appana is described as frikarana, "& Scribe" (B, verses 18, 20), and as frikaran-âgraganya, "worthy to be counted foremost among Scribes" (A, verse 21), and as frikaran-āgrani, "a leader of Scribes" (B, verse 17). The epithet frikiran-igra-ganya is also applied to his eldest son, the second Bichana (B, l. 33), who is further mentioned as srikaran-adhipa,
chief of the Scribes," of Kärtavirga IV (B, verse 23), and as a sachiva or “minister of the same prince (A, verses 25, 26; B, verse 19). And we learn from A, line 39, and B, 1. 33, that it was this Bichana who founded the Ratta-Jinālaya temple at Belgaum.
The object of the record (1. 37 ff.) was to register donations which were made on a specified date in the time of Kärtavirya IV, falling in December, A.D. 1204, for the upkeep of the Jain tomple named Ratta-Jinälaya at Belgaum, which had been founded by the aforesaid Bichana or Bichirāja II. The grants were given to a trustee, Subhachandra-bhattarakadeva, the Acharya of the said temple, who, as we shall see from the inscription B, was attached to Hanasoge, a town in the Yedatore taluka of the Mysore District, which once had & Jaia establishment of some importance?: he was a disciple of Nēmichandra, disciple of Maladhāri. dēva, and belonged to the Pustaka Gachchha, the Désiya Gana, and the Kondakunda Anvaya, of the Mula Samgha (B, verses 23-5, and II. 34-5). The first of the grants, given by Kārtavirya IV himself (11. 37-45), included an assignment of land at Vēņugrāme, 1.o. Belgaum, on the sthala-vritti tenure (1. 41), a form of holding for which payment was made in kind from the produce. The other grants consisted of imposts both in kind and in coin on various commodities of trade (11. 45-59), and certain shops (1. 59). This part of the record is of much importance, as it throws considerable light on the economic organization of a great town of the period; and it is specially interesting to learn from lines 50, 51, that the mercantile community of Belgaum already included foreign settlers from Lala, i.e. Läţa, Gujarat, and the Maleyalam country. Then come two minatɔry Sanskrit verse: (11. 60, 61), and two Kanareso verses and a prose Kanarese colophon naming the composer of the record (11. 61-3): he is Balachandra-dēva, styled Kavi-Kandarpa, a disciple of Madhavachandra.
1 This temple, though bearing this special name, was not the royal temple of the Rattas. That one, mentioned Rattara parta Jinalaya in line 2 of record of A.D. 980, was at Saundatti; see Journ. Bombay Branch R.As. Soc., vol. 10, pp. 204, 208.
See, e.g., Epi. Cars., vol. 4, Mysore, intro..., p. 16 ff.; and vol. 7 above, p. 110. * Cl. tafa-esitti, vol. 22 above, p. 273.

Page #39

EPIGRAPHIA INDICA.
[VOL. XIII.
The date is exactly the same in both these two records; the details (A, 1. 40; B, 1. 35) are the Saka year 1127; the cyclic year Raktakshi; the second tithi of the bright fortnight of Pushya; Vaḍdavara (Saturday); a samkramana or passage of the sun into a sign of the zodiac. Dr. Fleet gives me the following remarks:-"The Raktakshi samvatsara was Śaka 1127 current, A.D. 1204-5. For this year the given tithi, Pausha śukla 2, answers quite regularly to Saturday, 25 December, A.D. 1204, on which day it ended at about 4 hrs. 32 min. after mean sunrise (for Ujjain). And on this day at 2 hrs. 3 min. the sun entered the sign Makara (Capricornus) and came to the winter solstice, which has always been a great occasion for festivities and donations. This date is interesting (1) in citing the current Saka year, instead of the much more usual expired year; (2) in giving still another instance of the use of the name Vaḍḍavāra to denote Saturday (see vol. 12 above, p. 147); and (3) in satisfying the rule that a tithi used with a sankranti should be the tithi which is actually current at the moment of the samkranti."
18
The places mentioned in this record are not many. On line 48 mention is made of the Kündi three-thousand province, regarding which see Dr. Fleet's paper in Ind. Ant., vol. 39 (1900), p. 278; it was the hereditary territory of the Raṭṭas, and consisted chiefly of a large part of the present Belgaum District; its capital was Saundatti, the head-quarters of the Parasgad taluka of that district. Vēnugrama (11. 38, 44, 48, 50), or Vēnugrame (11. 41, 42), is Belgaum itself; in other inscriptions its name occurs as Vēļugrame; and it is known from other records. to have been the chief town of a small district of seventy villages; it seems to have been a second capital of the Ratta princes. Kanamburige (1. 44) is the modern Kanbargi, about three miles north-east from Belgaum; it is shown as "Kunburgee" in the Indian Atlas sheet 41 (1852) and as "Kánbargi" in the Bombay Survey sheet 275. On line 46 is mentioned a town Maghapatti, which I cannot identify. Mention is made on line 49 of Lala, that is, Läṭa, Gujarat, and on 11. 50, 51, of the Maleyala country, in connection with traders from those parts who evidently were settled in Belgaum, as they joined in making the grants.
TEXT.
1
rimat-parama-garbhira-sydvd-âmögha-läñchhanah
[*]-trailskya-näthasya
sasanam Jina-sasanam [1] Namo vita-ragaya Santaye ||* 2 Sri-Jina-samaya-nav-ambudhi räjisut-irkk-amathan-orjjit-amrita-ratna-éri-janana-griham [2]|| Nava-mauktika
sattva-days-jivanam-aparimita-gabhiram-apām
||
h[a ram
3 Śri-yuvatig-id-enis-irdda Krishna-nṛipa-vamsa-ja-partthiva-chayadol-Sen-arasam bhuvana-nutam misupan=eseva nayaka-mani-vol || [3] Vara-Kum4 d-imamdal-adhiśvaran=enip=a Sēna-vibhuge sutan adam durddhara-vairi-bhupabhikara-parakraniam Karttaviryyan-anupama-sauryyam || [4] A vibhug= adal-sati Padma
5 vati Jina-samaya-vriddhi-karan-apara-Padmavati budh-abhimata-Padmavati Vajrāyudhamge Paulomiya vol [5] Avar-irvvarggam puṭṭidan-avanisvara-mau6 li-mamdanam Lakshma-nripam pravimala-muktaphalam-ova värddbigam Tambraparṇnegam puṭṭuva-vol [6] 7En-ember Lakshmidevakshitibhujana bhuj-aṭopamam vidvishadh (d)-dhatri-nathar-ssamje
||
1 See, e.g., Journ. Bombay Branch R. As. Soc., vol. 10, pp. 252-3. 2 From the stone. Metre: Śloka (Anushṭabh). The line is preceded by the Jain symbol on the stone.
Here follows on the stone the spiral symbol. Here follows again the spiral symbol.
Metre Kanda; and so in verses 3-6. 7 Metre Sragdhara.

Page #40

No. 3.]
INSCRIPTIONS FROM BELGAUM: A, OF A.D. 1204.
7 geripari bhata-pada-hatiyimd=ada kem-daliy=end=ūlin-abhra-dhvānamam tamnaya
turaga-khar-odghosham-ord-amji näpa-sthāna-stbäyitvama kilepadeyade bidade
8 duttam-irdd-appar=innum [7*] A parādbiga!ane nolpuda mripālakara
damda-niti búppu ghan-ājñ-adhipan=āge Lakshma-blu-vibhuv=aparādham
dandam=embriv=ill=ēm kļitiyo || [8] 9 Ampit-ümbhörūsiyo!=puttida Siriyan-anam baytu dhátram Sva-maya-kramadim
bēr=orvvaļam nirmmisi chapaleyen=i Krishnano!=kūdi matt å vima10 l-odyad-bhügyeyam usthireyan-osedu kottam mahibhrin-nikäy-ottaman-app
i Lakshmidēvamg-enemige taleda! Chamdrikādēvi chelvam [9*]
Praņuta-śrī-nidhi Chamdrikā11 satiya sila-brätamam kide dhåriniyo!-bannisal-irum=artta pare Lakshm-orvvi.
sanam kshatriy-ägraniyam silade mechchisal phanipanam pand-e12 tte tám tanna kay-gunamam kamdudarimd=avam pogaļal=ārppan visva.
jih v-äliyim || [10] Narapati-Lakshmidēva-sati Cham daladëvi nij-odgha
hastadim dhareg=esegalke 13 samkramanadol-kude kāmchanamam beralgalol=ber-eseda höma-kalikeya
karppresed-irppudu bäha-kalpa-vallariya tala-pravalada nakha-prā(pra). 14 savakk=elas-irdda tumbi-vol || [11*] Śri-Vasudevan=ant=esva? Lakshma
nțipangav=anindya-Dovaki-dovi-vol-oppuvri vinuta-Chamdala dēvigam=ādar
atmajar-bbbbū(bbhi)-valaya15 prabaddha-Bala-Kesavar-end-ene Karttaviryya-dhātri-vara-Mallikärjjung-kumarakar
ürjjita-saaryya-saliga! || [12] Dridha-sauryyam Kärttaviryyam tala16 re bala-yutam dig-jayakk-anya-dhätri-patiga!= benn-ittu niram pugal-avara sarir.
oshnadim batti chitt-odgata-bhīty-utkarsha-vritti-prasarana-visarad-gha17 rmma-toy-ormmiyim vistritam-agal haniyum vşiddhiyum=adu nijam=
ambhod hig-erbar=vvimidhar || [13*]o 101 kamaniya-väji-chayam-i ka18 ri-sanku!am i viļäsini-lokam=iv=emmav=ı kaviya kalegado! bayal=ājiyol-purani
kada yuddhado!=piờidan int=ivan=i kali Karttaviryyan-end-119 kulam=īgi noduvuda bandhana-säleyol-irdd=ari-brajam || [14]" Śri-Ratta-vamsam
emba Sumēravan=āśrayisi kalpa-kujananam=enal=èm råräji20 padudo vibudh-udbäram Srimat-kulam Pramoda-nivåsar -15°118 || A.
mahaniya-kulak ke siro-mani bhavy-ambajakke tējo-maņi raksha-maņi badha
vitatige 21 chimta-mani bölpargg-enalke ramjipan=Udayam || [16] Lalita-gun-augham
Lakshmi-nilayam samśrita-madhu-bratam taledam nirmma!am=app=Udaya
sarðvarado!=udayamam purusha-pumdarikam Bi. 22 cham 11 [178] 14Prakata-śrī-nidhi Bichanaın kula-grihan silakke lil-asrayam
sukritakk-adbhava-mamdiram Sirige sēv-ästhängkam sad-gunakke ka!-abbyása. padam Sarasvatige samchår-alayam
Metre : Kands.
* Metre : Mabäsragdbara. * Here follows on the stone the spiral symbol. Metre : Mattēlhavikridita. Metre : Champakamalā.
• Metre : Utpalamala. Read eseva.
• Metre : Mahasragdhara. • Here follows on the stone the spiral symbol. 10 Metre : Utpalamala. 11 Here follows on the stone the spiral symbol surrounded by rays. 11 Metre : Kanda ; and go in verses 16-17. 1 Here follows on the stone the spiral symbol.
Metre : Mattēbhavikridita.

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23 dharmma-käryya-kaļāpakkabhivriddhi-gēbam=&mal-ācharakkuepal ratnjipar U [18]
Bichamgo sakavi-samstuta-vachamg=ādaressutar=Jjin-ērhdra-mata-Sri-lochana-sam
nibhar åtma-hit-a24 charanar=nnegalda Permmañanum-Appananum 11 [198] Påp-Apabari-Jinapa-fri.
pada-bhaktam supåtra-sath kula-dana-vyāpāra-gamita-dinan=enip=1 permmege
Permmanam tavar-mmaney=ādam || [20°) 25 Sthira-padm-odayam=ambujakke kamalam padm-akarakk-ambuj-akaram= dyada.
vanakke pūrona-phalit-ārämam purakkaoppav=amt-ire lõk-öttama-Kärttaviryys
nțipa-rajyam26 g-oppuvam sad-gun-abharanam srikaran-igra-gaṇyan-enis-irdd-Appam jagam bapp=
enal || [21"] Anavady-okti vinūta-vanig=upadeśam chagam-asvapna-bhaja.
nikayakk-ati-visms. 27 ya-sthitikaram Jaina-kram-ambhoja-pājanam-Aindra-dhvaja-vibhrama-gruti-lasat-sar
vādiy-erd-amd-animdya-naya-śrikaran-Appenamge dorey-ar-1 dhātriya 28 dlarmmikar (22) Achalita-guna-nilayam chatura-Chaturmmukhan-enisuv
Appañana vallabhe suprachura-vivek-aspada-chūru-charite Vägdēviy-emba
pesarind-eseva! || [238] "Vara-Va29 gdēvigam-Appana-prabhugam=ādar=nnandanar-sri-Jinēsvara-märgga-pratibhāsaka-pravi.
lasad-ratna-trayanga!=vineyara pūrvv-árjjita-panyadimde niratam mey-vettare
erib-ante 30 susthira-Lakshmi-pati-Bicha-Vaija-Baladēvar=98aj-jan-anandakar | [24] Pranat
odyat-pātra-dānam brata-gana-charitam saj-Jin-āvāsa-nirmmāpanav-Stm-Orvvi31 SA-rajy-übhyudaya-Daya-chayam tammo!=opputt-iral dhariniyol-vikhyāti-vett
irv vare sogayipar=ā Gamdarāditya-sēn-āgraņi Nimbam Karttaviryya-kshi32 tipati-sachiv-öttamsan-i Bichirajam || [25] Sajan-ākarshanam-ūtma-vallabhavasikāram suhțin-mohana
kujan-ochchatanam=anya-mantri-chaya-manastambhanam durộnaya-bra33 ja-viilvëshanam-emb-iv=āge nija-mamtr-āmgargalim ramjipam vijaya-sri-nidhi
Kārttaviryya-sachivam Lakshmi-chanam Bichaņam || [26*] Para-vadhage
anu matiyam Jainar-iyal=āgadu para-pra34 varttanoyo! Jainarol-adhikar Bicham tamd=ari-npipa-bhuja-vijaya Lakshmiyam
patig-Ivan || [27*] "Hriday-ahlädakan=ādan=urvvigivan=orvvam saryva-sampad
gun-aspada-Bich-anaja-Vaijanam vi35 bhuteyo! Dharmm-ātmajam mirttiyo!-Madanam chāgado!-abja-barndhava-tanījan
Jaina-paj-bhishēkado!Indram nayado! Brihaspatiran-odyat-kridoyo! Ragh
vam || [28] Vidi36 ta-Jin-agam-ambanidhi-varddhanadol-nijn-vamsa-vārij-abhyudaya-vidhänndo! budha
mano-bhimat-arppanado! kalar kam=illada hima-rochi tâpa-kpitiy-illada bhanu
vima37 dha-vsittiy-illada sora-bhiraham dhareyo!-Appa-sutam Baladēvan-oppuvam
[298]" Svasti Samadhigata-pancha-mahāśabda-mahāmandalēśvaram Karttaviryye dēvam nij-nu
1 Metre : Kanda ; and so in verse 20. • Metre: Kanda. • Here follows on the stone the symbol of the chakra. * Metre : Mattēbhavikridits. • Metre: Mattēbhavikridita. 11 Here follows on the stone the symbol of the fankha.
* Metre: Mattēbhavikridits ; and so in verse 22. • Metre: Mattēbhavikridita. • Metre : Mahasragdhari.
Metro : kanda. 10 Metre : Champakamala.

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21
38 ja-yaverja-kumara-Vira-Mallikarjjuna-dēvam berasu Vēņugrims-skandhävirado!
såmrajya-sukhaman=anubhavisuttam=åtmiya-srikaran-igra39 ganyanım-akhiļa-mamtri-jana-varēnyanım=appa Bichirajam madinida Retta-Jin
Alayada Sri-Säntinātha-dēvara nitya-paj-ábbishēkam modal-āda dharmma
käryyam -nimitta40 m-agi taj-Jin-alay-acharyya-sri-Subhachandra bhattāraka-devarggo Saka-varshada
1127neya Rektākshi-samvatsarada Pushya-suddha-bidige Vaddavárado!=ūda
samkramana41 samayado! nälchhäsirvvam=inahajanamga! sahitam=ägi dhårá-parvvakam mädi
Vēņugrāmayo! kotta sthala-vșitti a dara ternka descya bajeya
khärigeyim pa42 duval koda-geyys ippatta-nālkaneya battiyalli irisil-gatte sahitan mattar-aydu ||
i Vēnugrameyalli hiriya müda-geriya radnvana hariyo43 ! Daggiyara Tikanana maneyim hadagal-man-y-omdu paduva-gēriya paduvaņa
hariyo!-maney-ondu pnduvaņa gavaniyalli maney=omdu sāla basadiyim
müdaņa 44 Kapilēgvara-dovais dhavalarada katt-idirol-mane miru i Åneya-keroge boda
batteyim badagal ha-dortamā Vēņugrāmada koli m attar eradu
kammav=innur.elpatt-aru | Kanamburige45 y-Āļūrim paduvaņa ber-ggereyim paduval key-rattar hamneradu paduvana
hattiyallim terka-gēriyo!=ay-gayy=agalad=ippatt-omdu kay=pilada maney=ondu ||
Mattam svasty-846 nēka-gapa-gan-alamkri(kļi)ta-satya-sauch-achāra-naya-vinaya-gampannarum = asrita - jang
prasannarum Maghapattipura-pratishthita-Jina-muni-jan-Opadisbța-gudda-Sastra
krama-pa47 ripalita-Vira-banamju-dharmmarum samacharita-punya-karmmarum | Padmavati-devi.
labdha-vara-prasādaruri vilita-sakala-jan-abladarum nydy-Opārjjana-vya vahára
praśastarun 48 bhallumki-damda-hastarum-appa Samaya-chakravartti Jayapati Setti mukhyam
ägi Vēņugramada sthalada samasta-muminuri-daindamgalun Kümdi-mūsäsirada
pattaniga modal-äd=149 bbaya-nådÃ-dēsi-mummuri-dardangalum Parasurima Nayaka Pommana Nayaka
Ammugi Nayaka pramukhar=appa samasta-Lāļa-vyavabäriga!um | Padapa
Nayaka Kom50 da Nambi Setti Poreyacha Setti rodal-ad-ella Maleyala-vyavahårigalur
mattami Vēnugrāmada sthalada chinnageyikadavarum důsigarum mukhyan
aguulida paradaruri təligarun | dirka. 51 sāligaram=int-ivar-ellari nered=i Santinātha-divara basadigo bitt-ayay=ert
emdode badaganim bamda kadurege nelamettu hägav=o: tenkal nade
vavarkke sumka bāgav=ordu | Maloyalara 52 kudurege hägay omdu | asuvatt-ayd-ettu konamgalo!=ēnam pēridodam sarvy
abadha-pe(paribaram chiunageyikada chirakke düsiga-vasarakke hatti.
vasarakke | manigara-vasarak[k*]e | gandha-vanaVasarakke gandha-vanigar-argadigel akka-sälega-matakke böre-vēro barisa-dere
hiriya higay-ordu boraganim bamda sireya kadagege visav=ordu 1 horaganim barda gandha-vanakke | kaksha-bhandakke i bham
Read käryyao.
Here follows on the stone the symbol of the farkha.

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54 dam gadyanar takav=aydul hattiya bhandige täram müra u perimgo
kuniy-ondu bhattada bhandige bhatta voor-vvallar á pöringe bhattav=or
mmanam amkanatha(da) bhattam maridad=a bhattam v-or-vvallari | bhatta55 vasarad -amgadige bhattar nichche-sollage akki-vasarakke akkiy=addam
melasina hêrimge melas-or-mmānam i javalakke are-vånar ingina
pettigoge ingu gadyanam täkny=aru alla-arisinada javalakke i bha56 ndam palav=aydu i hori[min]ge al[l*]a-arisinam palam hattu 1 ginakke
nichchat(v)-enney=addam adakeya hēsimge adakey=ippatt-aydu A javalakke
adake laarineradu eloga hériting=ele nuru ho 57 reg-eley=ayvattu temgina kūya hepimg=i kiy-omdu oloya heririge ileys
sud-eradu i bor[o*]ge süd=ondu horaganim bamda ballada bhandige
bel[ljad-achchu hadinaydu & 58 horege achch-ondul båluya hēsimg=i käy=āru i horege käy=mūru | nelliya
kaya höpinga kay-ballav=ordu karvyina bagarakke ordu karvu 1
balabada hörim59 ge balahay-or-ppalam Mattam=i Santinātba-dövara basadige Sri-Karttaviryya.
dēvam kotta angadi badag-göriya badagana hariya paduvana kudoyo! raja
vithiyim müdal nälku [ll] 603Bahubhir-yvagudhá dattarijabhis-Sagar-adibhiḥ yasya yasya yada bhimis
tasya tasya tada phalam Api Gamg-adi-tirtthēsbu hantur=ggum-athava
dvijan | nishkțiti(8*]=syan-na dēva-sva61 brahmn-sva-harano nfinam Odayimd=1 dhatriy=ella migo pogale chirara
varttisatt-irkko nity-abhyudaya-sri-Kārttaviryya-kshitipa-vipula-simrajya-santāvam
urvvi-vidi. 62 ta-sri-Bichiraja-prathita-vimala-Säntisar=avāsa-dharmmam Sad-alarkira-sphnt-artth
ánvita-pada-Kavi Kandarppa-suvyakta-suktam | 5Dosha-vyatitam=arttha-visalam
id=ene pēļdan oldu sasanamam piyi. 63 sha-sama-sūkti chaturbhbhä(rbbhā)sha-kavi-chakravartti Kavi-Kandarppam [ll]
Sriman-Madhavachandra-traividya . chakravartti - vak. Budhi. rasan. abhyndita - nityaBähitya-kamala-vana-maralam Balachamdra-dövar pélva siganain?
TRANSLATION (Verse 1)-Victorious be the teaching of the Lord of the Three Worlds, enjoined by the Jinas, which bears the infallible token of the blessed and supremely profound doctrine of alternatives !
Homage to Santi the Passionless!
(Verse 2)—The new ocean (consisting of the blest Jinas' doctrine, a home for the creation of gems and nectar richly welling forth without churning, whose water is the pity for living creatures, immoasurably profound, boundless--be it radiant !
(Verse 3)- In the series of monarchs born of the lineage of king Krishna, which was known as a new pearl-necklace of the damsel Fortune, the world-renowned king Sēna [] was resplendent, as a brilliant central gem.
1 There are traces of an erroneous anuavāra after the pa ; but the stone here is so worn that certainty is impossible.
? Hero follows on the stone the syinbol of the fankha. • Metre: Slöka; and so in the next verse. At the beginning of this line is a symbol, Apparently the sakha, • Metre: Mabusragdhari.
Metre: Kanda. • Here follows on the stone the spiral symbol, surrounded by rays. 1 Here follows on the stone the symbol of the chakra

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(Verse 4)-To this lord Sēna, who was known as the monarch of the realm of excelent Kündi, was (born) a son whose prowels terrified irresistible hostile kings, Kārtavirya (III), peerless in valour.
(Verse 5)-Of this lord the good wife was Padmavati, a second Padmavatil in fostering the Jain doctrine, a Lakshmi admired by sages, even as of the Thunderbolt-bearer (the wifo wws) Puloma's daughter (Sachi).
(Verse 6)-To this couple was born king Lakshma (Lakshmidēva Il, adorned by the diadems of lords of earth, as is born to the bounteous Ocean and the ricer) Tambraparņa the flawless pearl.
(Verse 7)-How shall I describe the grandeur of the arm of king Lakshmidēva ? Hostile lords of the earth, afraid of the redness of the evening (sky) because they decmel it the red dust caused by the trond of his warriors' foot, and of the roar of the settling cloud because they deemed it the rattling of his horses' hoofs, nerer rested in their various scats-0 hearken! and were constantly floeing away at all times.
(Versc 8)-The punitivo policy of kings consists in) detecting offenders ; happily, when Lakshma, the lord of earth, was reigning with mighty authority, neither offence nor punishment existed, so skilful was he!
(Verso 9)-When the Creator in the course of his magic, quite putting aside Fortune born from the Ocean of Nectar, created a second (l'ortune), he assigued to Krishna' as mate the fickle (Fortune), and graciously bestowed this secon) most constant lady of stainless exalted estate upon Lakshmidēva, highest of the company of sovereigas: to such an exceeding degree did Chandrikādevi display beauty.
(Verse 10)-Are any men on earth collectively able to extol (adequately) the series of virtue of the good lady Chandrikā, treasure of famed fortune ? As she won by ber virtue the approval of the monarch Lakshma, prince of chivalry, if she had engaged the king of serpents, he.-look you !-knowing the merits of her character, would have been able to extol her with the whole series of his tongues.
(Verse 11)-When Chandaladēvi, the good wife of king Lakshmidēva, flourished on earth and with her model hand bestowed gold on an occasion of a sankranti, the black colour of the incrustation on the gold, appearing in connection with her fingers, seemed like a bee thirsting for the flowers of her nails of terrestrial coral upon the creeping plants of desire which were her
arms.
(Verse 12)-To king Lakshma, who was like the blessed Vasudeva, and to this renowned Chandaladēvi, who was illustrious as the flawless princess Dovaki, were (bom) sons like Baladeva and Kēšava, the controllers of the circling earth, (namely) Kartavirya [IV], lord of the earth, and the young prince Mallikarjuna, (toho were) endowed with abundant valour.
(Verse 13)-When Kārtavirya, firm in valour, advanced with his host to conquer the regions of the world, and other lords of earth, turning their backs, plunged into the water, it evaporated through the heat of their bodies, and (again) swelled through the waves of sweat streaming forth under the influence of the emotion of intense terror arising in their minds: men in error averred that this was the ebb and flow of a real ocean.
(Verse 14)-"This desirable troop of steeds, this troop of elephants, this company of damsels, were ours; (but) in contests of elephants, in battles in the open field, in strife of opposing hosts, this man, this hero Kārtavirya, has taken them!"-thus ruefully reflects the crowd of his enemies sitting in the house of bondage.
A tutelary goddess of the Jain church More correctly : Vishnu,
* And, secondarily". Lakshmi admired by Budha."

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24
EPIGRAPHIA INDICA.
[VOL. XIII.
(Verse 15)-Living upon the Sumeru (which is) the blest Raṭṭa race, how flourished as a tree of desire a fortunate family, the support of the sages, a home of happiness!
(Verse 16)-A crest-jewel to this worshipful family, a son to the lotuses (that are) godly men, a prophylactic gem to the company of sages, a wishing-gem to the needy, flourished Udaya.
(Verse 17)-Possessing a multitude of delightful merits, a residence of Fortune, observing agreeable religious duties,1 Bicha, a lotus of men, blossomed forth from the stainless lake (that was) Udaya.
(Verse 18)-Bichana, a treasure of distinguished fortune, flourished as a family-house of virtue, a resort for sport of good deeds, a birth-mansion of Fortune, a darbar-court for merit, a place for Sarasvati to practise the arts, an abode where walked the company of religious duties, a house for the fostering of stainless conduct.
(Verse 19)-To Bicha, whose speech was extolled by worthy poets, were (born) sons like eyes of the spirit of the Lord Jina's doctrine, active for the good of their own souls, (namely) Permana and Appana.
(Verse 20)-Known as being devoted to the blessed feet of the Lord Jina which remove guilt, (and) as passing the days in bestowing largesse upon crowds of worthy recipients, Permana was a home for this greatness.
(Verse 21)-As when there is seen constant blossoming of lotus-flowers on the lotus-plant, (as when there are) lotus-plants in the lotus-lake, lotus-lakes in the woods of a park, (or) a pleasance full of fruit in a town, so flourished in the realm of the world-supreme king Kartavirya [IV] the Chief Scribe Appa, adorned with goodly qualities, while the universe congratulated itself.
(Verse 22)-(His) faultless speech (was) instructive to the famous Goldess of Speech; (his) bounty (was that) of the multitude of the celestial trees; extremely admirable (was his) worship of the lotuses of the Jain succession; (he was) a brilliant expounder of scriptural lore splendid as a flag of Indra3:-in these respects what godly men on this earth are peers of the Scribe Appana, blameless of policy?
(Verse 23)-Of Appana, known as a residence of unwavering virtues (and) a Brahman of men of skill, the beloved wife, who walked gracefully in the ground of most abundant discretion, was known by the name of Vāgdēvi,
(Verse 24)-To the excellent Vagdevi and the lord Appana were (born) sons, as if the trinity of most brilliant gems illuminating the blessed Lord Jina's course, through the previously acquired merit of godly men had verily become incarnate, (namely) Bicha lord of most constant Fortune, Vaija, and Baladeva, delighting the virtuous.
(Verse 25)-As in them were seen bounty to famous and exalted recipients, practice of the virtues of pious observances, construction of dwellings for the good Jinas, (and) a course of
1 As applied to the lotus, these three epithets respectively mean: " having a multitude of beautiful filaments, resting in the hand of Fortune, haunted by bees."
That is, the Jinas and their apostolic successors.
Cf. J. J. Meyer, Hindu Tales, p. 143: "Then amid lond and auspicious cries of joy the standard of Indra was raised, flagged with white banners, adorned with a great multitude of rattles and little bells, covered with suspended beautiful wreaths and garlands, decorated with a string of jewels, decked with a pendant mass of various fruits. Then the nautch girls danced, poetic compositions written by good poets were sung, the multitude of men danced, juggler's tricks that bewildered the eyes were seen, and betel and other things were given to the juggler; a great deal of camphor, saffron, and water was thrown, great gifts were given, drums and other instruments were sounded" (translated from the story of Domuha in Jacobi's Ausgewählte Erzählungen in Mähäräshtri). On the legend see Mahabharata, 1. 63.

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policy for the advancement of their sovereign's kingdom, two of them) obtained distinction on the earth and becamo glorious : Nimba, the general of the army of Gandaraditya, and this Bichirāja, a crown of the ministers of king Kärtavirya IV, that coral-tree among leaders of the hosts of suns of valonr.
(Verse 26)-Owing to (his) attraction of worthy men, control over those whom he loved, fascinating influence over friends, extirpation of the wicked, maintenance of the dignity of all other ministors, (and) hatred of all evil designs, Bichana with these elements of policy prospered, renowned for fortune, as counseller of Kārtavirya, who was a treasure of the Goddess of Victory.
(Verse 27)-For Jains to bestow their regard upon another's wife is improper : Bicba, going even beyond Jains in his behaviour towards his fellow-creatures, brought and gave to his lord the Goddess of Victory (formerly belonging) to hostile monarchs' arms
(Verse 28) Delightful to the heart, this Vaijana, the younger brother of Bicha the site of qualities of all prosperity, was on earth in his single person a Dharma's son [Yudhishthira] in dignity, a Love-god in beauty, a son of the Lotuses' Friend [Karna) in bounty, an Indra in Jain worship and anointment, a Bțihaspati in policy, a Rāghava in the exalted sport of war.
(Verse 29)- In swelling the ocean of the famous Jinab' lore, in bringing about the rise of the lotuses of his own kindred, in effecting the desires of sages' minds, a moon without spot, a sun without scorching action, a celestial tree without its insensibility : distinguished on earth Was Baladēva, son of Appa.
(Lines 37-38)-Hail! When the Mahamandalēsvara Kärtavirya-dēva (IV), possessor of the pancha-mahafubda,' in company with (his) younger brother the Heir-Apparent Prince Vira Mallikarjuna-dēva was enjoying the delights of empire in the camp of Vēņugrāma,
(Linen 39-40)—for the purposes of the regular worship, anointment, and other religious offices of the divine Säntinātha of the Ratta temple of the Jinas, which had been constructed by Bichirija, the Chief Scribe and head of all the ministers,
(Lines 40-41)-he granted to Subhachandra-bhattāraka-deva, the teacher at that temple of the Jinas, at the time of the samkramana on Saturday, the second day of the bright fortnight of Pushya of the cyclic year Raktākshi, the 1127th (year) of the Saka ora, in company with the four thousand burgesses, with pouring of water, (an estate on tenure of) sthaļa-vritti in Vēņugrāme.
(Lines 41-42)-On the west from the ditch of the baje' on the southern side thereof, in the twenty-fourth hatts of the koda-gey,' (he granted) five mattar, together with an irisilo structure;
(Lines 42-45)-In the aforesaid Vēņugrāme, in the western course of the great eastern street, on the north of the house of Duggiyara Tikana, one house; in the western course of the western street, one house; in the western town-gate, one house; in front of the white-plastered bailding of the god Kapilēšvara, on the east of the Sala-basadi (temple), three houses ; on the north of the road going to the Aneya-Kere (the Elephant's Tank], a flower garden (comprising) two mattar (and) two hundred and seventy-six kamma according to the rood of the aforesaid Vēnu grāma; on the west of the great tank on the west of Alur of Kaņamburige, twelve mattar of arable land; in the street on the south of the western market, one house, five cubite in width and twenty-one cubits in length. Regarding this epithet see vol. 12 above, p. 254.
Possibly banje,"barren" (land). Hatti corresponds to the Tamil patti, which is explained in Winslow's Dictionarys "class, arrangement, division . .. room or space between pillars . . . garden-beds in rows."
• Koda.goy is possibly the origin of the modern kodagi, which signifies either saleable land with a fixed rent that does not vary on account of seasons and other causes, or land granted for services in restoring, constructing or inaintaining tanks: see the Kisamicár Glossary, s.v.
Explained in Kittel's Dictionary as "& pitfall to catch tigers, elephants, etc."
(This is very likely the large tank on the north of the Fort at Belgaum, along the east side of which goes the road to Kanbargi.-J. F. P.]

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(Linea 45-49)-Furthermore : Hail! All the Mammuri-dandas of the place of Vēņugrāma and the Murunguri-dandas of both (classes of) itinerant traders, comprising the merchants (patta. niga) of the Kündi three-thousand and others, with Samaya-chakravartti Jayapati Setti at their bead, who are adorned with a series of many virtues, endowed with veracity, purity of conduct, policy, and courtesy, kindly to dependents, maintaining the religion of strict Bananijus according to the courses (enjoined) by the books of the lay-disciples instructed by the saints of the Jina established in the town of Maghapatti, performing meritorious works, receiving the grace of boons from the goddess Padmāvati, causing delight to all folk, highly reputed for just acquisition (of wealth) and practioe of tradu, carrying in their hands bhallunki staffs :
(Lines 49-51)--and all the traders of Lala, headed by Parafurāms Nāyaka, Pommaņa Nayaka, and Ammugi Nāyaka; and all the Maleyāļs traders, headed by Padapa Nāyaka, Konda Nambi Setti, Poreyacha Setti, and others; and likewise the other traders of the aforesaid place of Vēņugrima, headed by the gold-workers and clothiers; and the oil-merchants; and the dimaka-sáligas : all these in assembly granted to the sanctuary of the aforesaid divine śāntinātha a revenge in the following form :
(Lines 51-52)-On each horse coming from the north, a nelamettu (?) of one quarter of a pana); on one that passes on the sonth, a toll of one quarter (of a pana); on each horse of the Maleyaļas, one quarter (of a pana); in the case of sixty-five oxen and buffaloes, however they be laden, (there is to be) immunity from all imposta ;
(Lines 52-53)-On each chira of gold-works, on each clothior's shop, ootton-shop, jeweller's shop, perfumery-shop, perfumers' bazaar, (and) goldsmith's booth, one large quarter of a pana) as annual tax under each separate head.
(Lines 53-54)-On each kadage of cloth coming from without, one-sixteenth (of a pana); on each parcel of) perfumery coming from withont, and on each bhanda of grass, one gadyāna and five tuka on that bhanda ; on each bhandi of cotton, three tara; on each load thereof, one kānis ;
(Lines 54-55)-On each bhandi of paddy, one baļļa of paddy ; on each load thereof, one māna of paddy; when paddy (to the extent) of an arikana is sold, one balla of that paddy; on each bazaar of paddy-shope, a regular sollage of paddy ; on each shop for husked rice, an adda of husked rice;
(Lines 55-56)-On each load of black pepper, one mana of black pepper; on each halfload thereof, a half of a mana; on each pettige of asafoetida, one gadyana and six taka (on the value of) the asafoetida ; on each half-load of green ginger and turmerio, five pala of the bhanda thereof; on each load thereof, ten pala of green ginger and turmeric; on each oil-mill, a regular adda of oil; on each load of areca-nats, twenty-five sreca-nuts; on each half-load thereof. twelve areca-nute;
(Lines 56-59)-On each load of betel-leaves, one hundred betel-leaves; on each parool, fifty betel-leaves; on each load of cocoanats, one such fruit; on each load of palm-leaves, two bandles of palm-leaves ; on each parcel thereof, one bundle ; on each bhandi of coarse sugar coming from without, fifteen blocks of coarse sugar; on each parcel thereof, one block; on each load of plantains, six euch fruits; on each paroel thereof, three fruits ; on each load of myrobolans, one baļļa of such fruit; on each hagara of sugarcane, one cane; on each load of potatone, one pala of potstone.
(Line 59)-Likewise, to the aforesaid sanctuary of the divine Santinātha were given by king Kartavirya [IV] bazaars, four, on the east of the high-road at the western end of the northern course of the north street.
1 See note on verse 5.
Scil. Gajarit. • The kani is (here of the pana, in modorn times of the rupoo), the lara is worth of an ADDA, 10 3 tara aro double of 1 kami ; hence the load (hēru) in this use is half the bhandi.

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INSCRIPTIONS FROM BELGAUM: B, ALSO OF A.D. 1204.
27
(Lines 60-611-Sagara and many other kings have made grants of lands; whosoever has at any time the soil has at the same time the fruit thereof. The slayer of a cow or of a Brahman may perchance find atonement in the Ganges and other holy places; but in the case of appropriation of the possessions of gods and Brāhmaṇs there can be no (atonement) for men.
(Lines 61-62)-Whilst the whole earth joyously utters abundant praise, long may the sequence of the extensivo empire of the blessed Kārtavirya, constant in success, continue its course; the pious foundation of the dwelling of the famed stainless Säntinātha by the worldrenowned fortunato Bichirāja has been well told with great clearness by the Kavi-Kandarpa whose verses possess goodly ornaments of style and lucid meaning,
(Lines 62-63)- Free from faults, remarkable for significance is this decree which the Kavi-Kandarpa, whose verses are equal to nectar, an emperor of the poets of the four tongues, has joyfully related. This is the decree related by Balachandra-dova, a swan in the lotuswood of everlasting literature that has risen from tasting the nectar of the utterances of the blessed Mädhavachandra, emperor of masters of the triple lore.
B.-OF THE SAME TIME AND DATE. This inscription is engraved on a massive stone tablet, having a total height of about 4 feet 7 inches and a total width of about 4 feet. The greater part of the stone is occupied by the inscription, which is incised on a sunken surface of a width varying between 2 fcet 11 inches and 3 feet, enclosed between two outstanding perpendicular borders, carved into bands of varying width, of a maximum breadth of 5". This area is surmounted by a plain cornice, 21 high, containing the prelude (line 1) of the inscription; and above this is the top of the stone, carved in the shape of a dome in tiers. Over the centre of the cornice is a small medallion containing the figure of a squatting Jina. The surface of the stone is damaged here and there : but the inscription is mostly in a state of good preservation, and seems to be readable all through without any substantial doubt.
The character is in every respect very similar to that of the previous record, the only difference being that the special forms for m and v are extremely common. The peculiar y, on the other hand, is found only in Põdayadol, 1. 6. The initial ri occurs in rit-okti (1. 24): and there is a subscript ri by mistake for ri in the Dame Hadrigunti (11. 50-51). The upadhmaniya siga is found in bhavinah-p, 1. 60; see above, vol. 12, p. 271.-The language is Kadarese, except for the prelude (verse 1) and the two standing verses on 11. 59-61, which are Sanskrit. The metrical Kanarese portions (11. 2-31, 56-59, 61 f.) are in the old dialect; the prose is medieval. In the metrical parts the vocabulary is normal, the only rare word being sella (1. 15); but the prose portion contains a number of obscure words, chiefly relating to agriculture, which are not to be found in any dictionary.--The orthography is medieval: the archaic I only oocars once, and then it is a mistake for ļ, viz. in Bharatado!, 1. 3. In Appeya, 1. 52, for Appaya, we find the frequent change for a to o before y.
In subject this inscription is closely connected with the preceding document, as it records a grant of certain lands to the same temple and the same trustee by the same prince. In verses 3-13 it narrates the pedigree of the Ratta ralers from Sēna II to Kärtavirya IV, and in verses 14-22 it descants on the merits of the family of Udaya down to Bichana, but adds nothing to the information gained from the other inscription. Verdes 22-25 extol the Jain doctors Maladharidova, Nomichandra, and Subhachandra. Then follows the formal grant of the village of Umbaravāni, in the Koravaļļi kampaņa of the Kūņdi three-thousand province, in sarva-namasya tenore, with specification of boundaries, and a record of certain lands given on sthala-vpitti tenure, all for the benefit of the Ratta-Jinālaya Jain sanotuary in Belgaum (11. 31-56). Then como two Kanarese verses (11. 56-59), two Sanskrit stanzas (11. 59-61), and a metrical Kadarese epilogue (11. 61-62).
The date of this insoription (1. 35) is exactly the same with that of the preceding record A : its details answer to Saturday, 25 December, A.D. 1204 ; see p. 18 above,

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28
EPIGRAPHIA INDICA.
[VOL. XIII.
The places mentioned are fairly numerous. Regarding the Kundi three-thousand province (1. 36) see p. 18 above. The Koravalli kampaņa, a division of that province (1. 36), has already been localized by a record of A.D. 1208 (Ind. Ant., vol. 19, p. 245), which places in it a village Bhoyija which is the modern Bhoj, about twelve miles towards north-west from Chikodi, which latter place, the head-quarters of the Chikodi taluka of the Belgaum District, is shown in the Indian Atlas quarter-sheet 41, N. W. (1905), in lat. 16° 25', long, 74° 38'.1 Koravalli itself, however, which gave its name to the kampana, remains to be identified; but it is not impossible that Koravalli may have been the ancient name of Chikodi itself. With that guide we easily identify Umbaravani, which was in the Koravalli kampana (1. 36), with Umraņi, a village, shown in the same map, about three miles towards south-east from Chiköḍi, and sixteen miles from Bhoj. Among the places mentioned in the specification of the boundaries of Umbaravani, Belgōdu (1. 40) is certainly the "Belkud" of the quarter-sheet 41, N. E. (1903), the "Belkoor" of the full sheet 41 of 1852,-three miles south-east from Umraņi; Bammaṇavada (1. 40) is, no doubt, "Bombalvad" of the map 41, N. W., two and a half miles south of Umrani; and Karavase (11. 41, 42) must be the "Kharosi" of the same map, -the "Karooshee" of the old sheet 41,-four miles towards west-south-west from Umrāņi. Of the other places, Karbür (1. 45) is Kabbür, eleven miles towards south-east-by-east from Chikodi, and Hingalaje (1. 48) seems to be Na-Hinglaj, seven miles towards west-south-west from Chikodi. The other local places cannot be found: they were of course in the Kandi three-thousand, but not necessarily in the Koravalli kampana. Hanasōga (1. 35) is Hanasōge in the Yeḍatore taluka of the Mysore District: see p. 17 above.
TEXT.4
1 Srimat-parama-gambhira-syadvad-amogha-limchhanam
} jyat-trikya-nathasya Sasanam Jina-sasanam || [1]6 || Namo vita-rāgāya Santayē || ||
2 Śri-Jina-samaya-nav-ambudhi rajisut-irkk-amathan-a (0)rjjit-amrita-ratna-sri-janana
griham sat[t]va-daya-jivanam-aparimita-gabhiram-a
3 param [2] || Jambudvipada Bharatadol 10 Ambujabhava-săra-srishți Kumḍi-mahichakram bage-golipudu sakala-jan-ambaka-ghana-sukri
4 ta-phala-vilasa-nivasam II [3] Sri-Rashtrakuta-vada-saroruba-vana-rajahaṁhaanadan-Alvam vistari-yaso-nidhi Sena-mahi-ramanam
5 sambbrit-amal-obhaya-paksham | [4] Siriyam nij-anujeyan-adaradim sasiy-itta rajan-adam nappam dhariyisi mikk-amt-a Sena-rajano
6 - jan-enipavan-vais II [5] Sthin teyan-uttumgateyam -senasi ||
dhariyisid=a
Sena-nripa-var-odayadol-bhasura-tejo-sidhi padm-äbhirama
7 n-ene Karttaviryya-raviy-ndayisiḍa (da) m || [6*]
nitamtam Karttaviryya-pada-nakhadol-chelv-enikum parvva-pad-ăśri
1 Bhoj is in the quarter-sheet 40, S. W. (1903) in lat. 16° 32', long. 74° 30'.
[Of the four possibilities about Koravalli suggested by me in Ind. Ant., vol. 19, p. 244, the only really admissible one is Koorlee, Kurali,' about eighteen miles west-by-north from Chikodi: but it does not seem satisfactory. I am inclined to think now that the place must be Chikodi itself. The name Chikodi is, of course, chikkodi, from chikka, small,' and vadi, pādi, 'settlement, hamlet, village,' and very possibly may not be as old as the place itself seems to be, but may date from a time when the town had become for a while of minor importance.J. F. F.]
Vinata-ripu-pratibimb-āli
The prefix Na distinguishes this place from Gad-Hinglaj in the Kolhapur State, twenty miles towards southwest from Chikodi.
⚫ From the stone.
Metre: Sloka (Anushtubh). The verse is preceded by the Jain symbol.
Here follows on the stone the spiral symbol surrounded by rays.
The spiral symbol surrounded by rays again follows.
• Here follows on the stone the spiral symbol.
Metre: Kanda, as also in verses 3-8. 10 Bead dol.

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INSCRIPTIONS FROM BELGAUM: B, ALSO OF A.D. 120 4.
8 taran-alida tan-mantra-kritige paded-appuva-vol || [7] Sthiti-käriņi vimala-gun.
Invite Padmaladēvi Kārttaviryya-dhariti-pati-dayite tam triva9 rgg-omnata (ti)-Bädhikey=apara-niti-vidye-vol=eseva! || [8] Janiyisida samasta
guna-samkula-samstuta-Lakshma-bhumipam jaua-nuta-Kärttaviryya20 vibhuga s ati-Padmaladēvigam sutan janiyipa-vol Jayantan-Amara
prabhugam Sachigam Mayūra-vahanan Abhavangav=Adrijegam=Angabhavan
Harigami 11 Ram-akhyegam | [9] Vaniteyaram mara!chuva samākpitiyim sumand
bhivriddhiyam janiyipa siladim ka-valayakke vikasaman=īva maymeyim jana12 nayanakke Kår ano Vasantano Chandramand ditakke pēļ=ene vibhu Lakshmi
dēvan-osevam kavi-samkula-kalpa-bhūrubam (10") "Vijita-ripu-raja-raj-atma13 je Chamdaladēvi Lakshma-nțipa-satiy-eseva!=vijita-glata-sarppa-made visva-jana
stata-chāru-charitey=ene dbāriņiyo! || [11*] Avar-irvvarggam kali-Kārttavi14 ryyanum Mallikarjjunanum=adar=prodbhava-sāmrajya-Ram-adhipa-yuvarāja-kumārar
åtmajar-ggbana-tējath(r) | [12] Janam ella mochche challam 15 pagovar-urada sellan jaya-srige nallar Manu-märggam sa-trivarggam tanag=
eseye nisarggam grihit-åri-durggam Ba-nay-å!Apar 16 surüpa negaldan-ati-Dilipam jit-åráti-bhūpam ghana-sauryyan kabatra-vam(va).
ryyam sura-kuja-Badpis-andāryyan=1 Kārttaviryyam [13] 17 6Śrimat-kul-abdhi-varddhana - soman=enipp=Udaya . vibhuvin=ātmajan-atyuddäma. yaso -
nidhi Bicham bhi-mahitam saumya-vrittiyam taled=esevam 1 [14]
Bicham18 ge sukavi-sarnstuta-vāchang=ādar=sgatar=Jjin-endra-mata-sri-lochana - samnibhar ātma -
hit-acharanar-nnegaļda Permmañanum=Appapanum | [15*] Tanagam 19 Brahmam gam=udyach-chaturate tanagam värddhigam gunpu chågam tanagam
Karonamgam-atyumnati dari tanagar Mērogam bhū-priyatvam tanagar
Chandramgam-Arhan-mata-ru20 chi tanagam Vārishēnamgam-emd=ernt=anisam bhavy-alibannippudu guņiy=
enis-irdd-Appanam pritiyimdam || [16*) Srikaran-āgranig=Appamg=ākalita
las& 21 ch-charitre dayiteg=a!amkār-ākirone vinute vara-varṇn-ākṣiti Vagdēviy-nchita
nim adin-esova! || [17] 'Ghana-lakshmi-pati-Pandugar: negalda Ka22 nti-dévigam Dharmama-nandana-Bbim-Arijonar-āda-vol-tanujar=adar=vviérutar-Kk
rttaviryya-npipa-Srikaran-Appaņamgam=esev=i Vägdēvigam sära-lan23 ryya-nidhãnar=vvibhu-Bicha-Vaija-Baladēvarennirjjit-árátiga! || [189] 10 Anupama
vidyeg-udgha-vinayam sirigaoppuva, chăgad=ē!go jauvanake vinirmma!-&24 charaṇam-āyage vistrita-kirtti vāk-pravarttanege rit-okti tamn=eakadin sale
mamdanam-age varttipam jana-pati-Karttavirya-rachiv-aika-firo25 maņi Richan-arvviyo! || [19] Ida tāṁ Śrikarap-Appan-agra-suta-sat-punya
prabhā jāļam-int-ida Ratta-kshitipala-mamtriya Ramå-emēr.avalok-amba 26 matt=ido dal dhármmika-chakravarttiya daya-dugdh-abdhi;vichi-samabhyudayai
tan-one Bichirājans yağam parvvitta mi-lokamar || [20] 19Vinuta-nija
1 Metre : Champakamála; and so in verse 10. Metre : Kanda ; and no in verse 12. • Here follows on the stone the spiral symbol. Metre : Mabiaragdhara.
Here follow on the stone two spiral symbols, with a daxda between them. • Metre : Kapda; and so in verse 15.
+ Metre : Mahasragdhari. Metre : Kanda. Metre : Yattēbhavikridita.
10 Metre : Champakamala. Metre: Mattőbhavikridita.
1 Metre : Kanda; versca 22-25.

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EPIGRAPHIA INDICA.
(VOL. XIII.
27 prabhug-ālochanadol=naya-Sastra-dpishţi
āstram vinodado!=narmma-sachivan=enipam
durddhara-samar-Evani(ni)yoleisita-jayVaijam || [21] Bharadim tanam
28 dids taruņi-janav=ereds ri(va)mdi-bțimdam mattorvvaran=1kshisad=ereyadrenal
surūpan=&natiśaya-vitaranam Baladēvam || [22]1 | Sri-Kärttaviryya-npipati29 frikaran-adhipana Bichanana guru-kn!ado! lok-ottara-sucharitra-vivőkar Mmala
dhāri-dēva-munipar-nnegaļdar || [23] A muni-mukhyara sishyar-bhbhū(bbhū)m
isvara 30 vaṁdyar-smalatara-siddhämta-sri-mukha-tilakar-prathit-oddama-gunar=nnega!da Nēmi
chandra-mun-Irdrar | [24] Nirupama-tapo-nidhanar=ddharanisvara-jala-mau. 31 !i-lāļita-padar=emd=aru-modadiñ kirttipud=urvvare vibhu-Subbachandra-deva
bhattárakaram || [25]°|| Svasti Samadhigata-parcba-mahāśabda-mahamanda32 leśvaram Karttaviryya-dēvan nij-ánuja-yuvarāja-kumāra-Vira-Mallikarjjuna-dēvam
berasu Vēņugräma-skamdhāvärado!=sämrajya-sukhaman=anu. 33 bhavisuttam=itmiya-srikaran-igra-ganyanum=aganya-punganum=appa Bichirajam
mädisida Ratta-Jin-alayada śri-Säntinātha-dēvara aringa-bhoga34. rarga-bhoga-nity-abhishök-archchana-tad-åvåsa-khamda-sphutita-jirnn-oddharan-ahir-adi.
dana-nimittar Sri-Müla-sangha-Kondakurd-ånvaya-Dësiya-gana-Pu. 35 staka-gachchha - Hanasāga - pratibaddha - taj - Jin - Zlay - acharyya - sri - Sabhachandra
bhattāraka-dövargge Saks-varshada 1127neya Raktákshi-samvatsarada Pu. 36 Bhya-suddha-bidige Vaddavārado?-ada samkramana-samayado! Kämdi-müsåsirad
olagana Koravalli-gampanads Umbaraväņiy-emba grā. 37 mamam sarvv-ābādhu-parihāram-ashta-bhoga-tēja-svämya-sahitan nidhi-nikshops
jala-pishān-ārām-ādi-samanvitam sarvva-namasyam māļi svakiya-sa38 mrājya-samtāna-yes-bhivriddhy-arttham=āgi dhārā-pirvvakam-atipritiyim kottan
Adarkke sime aišaniya-koņo! naruvala money=839 lli. natta kallwallim terka mogade mädana dikkino! natta kall-allin murte
natta kall=allim momde Nāgara-kerey=allim mumte agneyiya koņo! Ma40 lsvaļļi-Belgõda mugguddeyalli natta kall=allim paduva mogade terkana
dikkino! Bammaņavāda-Kutukavādada mugguddoya Imguņi-gere41 ya kelelage natta kall-allim mumde Kunikil-gall-alli natta kall-allim monte
nirutiya kono! Kutukavāda-Karavaseys mugguddeyalli natta kall-allim bndaga
mo42 gade paduvana dikkino! Mēlugumdiya Karavaseya muggaddeyalli natta kalla
allim mumde Kemdariya mörkino! natta kallallin munte vāyuvina 43 koņo! Mēlgumdiys Nāvidigeya mugguddeya gomytes-gattinalli natta kall-allim
mūda mogado badagana dikkino! suņnada kodiya mēgan=ottu-gull=a44 llimi munde Sindike-vettada paduvana moneyalli natta kallallim mumte
Herahina-kodiya kalla hamjikeya mēl natta kall-allim mumde māļada měl
Datta kall 45 Matta nādo! kotta sthala-vritti Karbüra kāl-valli Mälavalliyol-urim mädal
Belakabbeys keyyim terkal key=kammav=emta nuru Karbbüro46 l-Maddi Gāvundana maneyim paduval-apu-gayyaagalad-ippatt-omdu kay=niļada
maney=ondu || Kuliyavāligeyoļetrimg-Isanya47 dalli Kornēsvara-dóvara keyyim müdal Kumdiya kula mattar ordu basadiyim
terkal hannir-kksyy=agalad-irppatt-omdu kay=nilada manoy-onda |
Here follows on the stone the spiral symbol, surrounded by rays. ? Here follows on the stone the symbol of the fatkha.
• This word seme corrupt. • This line is preceded on the stone by a symbol like the chakra surrounded by rays.

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INSCRIPTIONS FROM BELGAUM: B, ALSO OF A.D. 1204.
31
48 Harigabbey-Alūro!=ūrim padaval Himgalajeya batteyim badagal=ā kola mattare
omdu badagana kēriyalli hannir-kkayy=agalad=irppattu 49 kay-nilada maneyromdu Chachchakkiyallimadana prabhu-mānyad-olage
Bochchula-gereyim müdal-Mudugodeya batteyim terkal hāruva50 gola mattar-mmüvattu Setti-gatta Nāganana maneyim badagal hannir-k kayy
agalad=irppattu kay=nilada maney=omdu | Belagaleya hali Hadfi(dri)gum. 51 tiyo!=ūrim mädan ottim paduval kamma nālnur-ayratta | Uchchugāveya
halli Nițţüroļ=ūrim nairfityado!=mahājanamga! kotta ka52 8-goda-geyar Appeya Sāvantan=am baļiyalli kotta keyam sime Kamdeya
kereyin badagal Hulagana guttiyim müdal Sāvantana koda-ge53 yyim terkal Sella-saralim paduval natta kal mida-geriyalli danagara maneya
sthalado! hadinā(lku*]-gayy=adda-vane mumtreradu goddige | Kannagāvey=Ā. 54 ļūrim nairfityadalli ele-domtam- bāruva-gola mattar omdu kammav=elnur-apuvatt
erta terkanim bamda(da) Muguliya hallav=adarkke tenkana hele pa55 duval- hallam badagal-Uramba-Läviya tomtam Imüdal Mülasthāna-dēvara
tomtam lāgnēya kono!=ura nadavana dovālayada tomtam Te. 56 leya tömtadim temkal-2 halladim müdal hu-dortam kammam nālnúru | I
simegalo!=ella natta kalga! || Osed-I Sasana-mārggadim pripar=ad-ir-pālippar=1 57 dharmmamam nisadam tat-buksit-ātmar-Atma-bala-mitra-prēyasi-gotra-putra
samriddhatradol omdi visva-dhareyam nish kamtakam māļi samtosadim
rajyaman-appu-key da padeva58 r-ddirgh-āyamam Sriyamam | Ene(ni)sum lobhade sāsana-kramaman=āvom
mifidam tad-durātman-asēvy-ācbaran-ānvitam palige paisa(su) nyakke pāpakke
bhajanan-alp-a59 yu ruj-āvilan ripa-hfit-ätm-orvvi-talam durvvalam ghana-duḥkh-ispa dan=āgaļum
Darakad-8ļol-kādugum mūdagur | Sāmānyoxyam dharmma-së60 tar-pripāņām kale kale pālaniyo bhavadbhiḥ [] Barvvān=ētān=bhāvinah
pārtthiv-ēmdrān-bhūyo bhayo yachat: Ramachandraḥ | 8Sva-dattām para
dattām 61 vãyo harēta vasundharah shashtim varsha-sahasrani vishtháyām jūyatë
krimih | 10Prahat-åri-braja-Kārttaviryya-sachivam fri-Biohirajam yabo-mabi62 tam pē!im-enalke Sāganaman-olpim Balachandram gun-āgrahi vidvaj-jana
sammata-sphuta-pad-artth-alapkriya-sarkul-Ivaham-app-ant-ire pēļdan-intu Kavi. Kandarppam budh-adhiávaram ||11
TRANSLATION. (Verses 1 and 2 are the same as in the preceding inscription.)
(Verse 3)-In the Bharata (division) of Jambūdvipa the Kūņdi province, a choice creation of the Lotus-born (Brahman), fascinates the mind, an abode where are displayed fruits of abundant good deeds of the eyes of all folk.
This line on the stone is preceded by the spiral symbol. ? Read ogeya.
• Read teya. • Here follows on the stone the chakra symbol.
Metre: Mattēbhavikridita) and so in the next verte.
Here follows on the stone the spiral symbol surrounded by rays. * Metro: Galini.
• Metre: śloka. Here follows on the stone the faikha symbol.
10 Metre Yattēbhavikridita. 1 Here follow on the stone two apiral symbols surrounded by rays

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EPIGRAPHIA INDICA.
(VOL. XIIJ.
(Verse 4)- A royal swan in the lotus-forest which is the blessed lineage of the Rāshtrakūtas, a treasure of abounding glory, Sēna (II), beloved of the Earth, who represented two stainless pakshas, ruled it.
(Verse 5)-The moon was (entitled) rāja ("king" or "moon " ], bestowing (upon Sēna) with reverence and affection his own younger sister Fortune. Who, with that king Séna, could be wrathful, and (still) be styled rija
(Verse 6)-On the eastern mountain (viz.) this excellent king Sēna, who possessed constancy and exaltation, there arose the sun that was Kārtavirya [III], a treasure of brilliant lustre, delightful to lotuses.
(Verse 7)-The line of reflected images of bending foemen on Kärtavirya's toe-nails, (one after another) constantly driving out predecessors who had taken refuge at his feet, clung, as it were, in desire to take counsel with him.
(Verse 8) --Establishing order, endowed with stainless virtues, Padmaladēvi, beloved of Kärtavirya the lord of Earth, in her turn appeared like a second science of polity, causing high success in the triple domain.
(Vorse 9)-King Lakshma (Lakshmidēva I), extolled for a multitude of all merits, was born as son to the lord Kārtavirya, praised of the people, and to his good wife Padmaladēvi, as was born Jayanta to the Lord of Celestials and to Sachi, as the Peacock-rider (Kārttikėya) to Abhava and to the Mountain's Daughter, as Kima to Hari and (the goddess) named Rema.
(Verse 10)-By his form, which infatuated the damsels, by his virtue, which caused the exaltation of the wise, by his splendour, which aroused an expansion (of delight) in the earth, the lord Lakshmidēva, a tree of desire to the multitude of poets, so appeared to the eyes of the folk that they said : "Say in truth, is he Käma, or the Spring-god, or the Moon?"
(Verse 11)-The good wife of king Lakshma was Chandaladēvi, daughter of a monarch who conquered hostile monarchs, overcoming the pride of mighty serpents, praised by all people for ber noble conduct on the earth.
(Verse 12)-Of this pair the song were the princes the valiant Kārtavirya (IV) and Mallikarjuna, respectively) king and heir-apparent of the Fortune of their natal empire, intensely glorious.
(Verse 13) -- As all the folk applaud (him) while he displays sport (consisting in) wounding foemen's breasts,7 love for the Spirit of Victory, & course (enjoined) by Manu associated with the triple domain, a natare whereby he captured foemen's fastnesses (and) held politic converse, glorious was this Kārtavirya, goodly of form, surpassing Dilipa, conquering hostile kings, intense in valour, flower of knighthood, equal in bounty to the Tree of the Gods.
1 Apparently the two pakshas are the paternal and maternal families of Sēns. With reference to the swan, the epithet secondarily means "equipped with a pair of stainless wings."
The verse implies that Sēna was good only to those who submitted to him and paid tribute, but deposed kings who were ill-disposed towards him.
Also " delightful because of the presence of Fortune ": Padma = Sri. There is also a secondary reference to the name of his queen, Padmavati or Padmaladovi.
• Namely, dharma, artha, and kama, religion, wealth, and love.
Secondarily, in reference to the Spring-god, this means " causing a rich growth of flowers." The next epitbet secondarily refers to the Moon, and in that sense means " causing the opening of the lotus-flower."
Because she wan fairer than any Naga woman; tee Kittel, s.v. ghafa-tarpa. For another view see Ind. Ant., vol. 19, p. 218.
This translation is given with some reserve. Sellan does not appear in the dictionary ; I assume that it means the name as selle, and perba pe may be derived from falya. Cf. Dr. Fleet's remarks in Ind. Ant., vol. 32. p. 226.
. Namely, dharma, artha, and kama.

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No. 3.]
INSCRIPTIONS FROM BELGAUM: B, ALSO OF A.D. 1204.
(Verse 14)-Styled a moon raising up the ocean of his blest lineage, the lord Udays's son, & treasure of magnificent fame, was Bicha, celebrated over the earth, displaying courteous [or" moon-like") conduct.
(Verse 15 is identical with verse 19 of the preceding inscription, introducing Permaņa and Appaņa, sons of Bicha.)
(Verse 16)- To him and to Brahman (pertained) exalted skill; to him and to the Ocean profundity; to him and to Karna, bounteousness; to him and to Mēra, verily high position ; to him and to the Moon, love of the earth; to him and to Vārishēna, delight in the Jinas' doctrine : in these words how constantly did the company of the righteous joyfully extol Appa as a virtuous man !
(Verse 17)-The Chief Scribe Appa's wife, endowed with brilliant conduct, full of elegance, renowned, having a form of choice hue, bore the fitting name of Vāgdēvi.
(Verse 18)-As to Pāņda, prince of vast fortune, and to the illustrious queen Kunti were born the famous sons Dharma's son [Yudhishthira), Bhima, and Arjana, so to king Kārtavirya's scribe Appana and to the distinguished Vägdēvi (were born) the lords Bicha, Vaija, and Baladēva, treasures of choice prowess, conquerors of foes.
(Verse 19)-Bicha, the unique crest-jewel of king Kārtavirya's ministers, acted on earth (in such a manner) that in his splendid career model courtesy was verily an ornament to peerless learning, abundance of brilliant bounty (an ornament) to fortune, stainless conduct an ornament) to youth, widespread fame (an ornament) to age, truthful speech (an ornament) to eloquenoe.
(Verse 20)-_This is indeed the mass of radiance of the goodly merit of the scribe Appana's eldest son !-this is a ray of the smiling glance of the Fortune of the Ratta king's minister this indeed is verily the risen tide of the waves of the Milk-Ocean (that is) the grace of the emperor of godly men !"-thus described, Bichirāja's fame spread abroad through the triple world.
(Verse 21)-To his renowned lord in times of consideration vision of the lore of statecraft, on the field of stern battle a keen missile of victory, in time of sport a minister of amusement, was Vaija.
(Verse 22)-The damsels and the troops of bards, who gazed upon him and begged with eagerness (respectively) eyed not and begged not of any other : 80 comely (and) unsurpassed in bounty was Baladēva.
(Verse 23)-In the lineage of teachers of the blest king Kärtavirya's chief scribe Bichana flourished the great sage Maladhārideva, sublime of righteousness and intelligence.
(Verse 24)-This pre-eminent sage's disciple, worshipped by lords of earth, an ornament on the face of the goddess of the most pure Doctrine, famed for extraordinary virtues, was the illustrious prince of sages Nēmichandra.
(Verse 25)-As a treagure of peerless austerities, one whose feet were caressed by coronets of troops of monarchs, did the earth with huge delight extol the lord Subhachandra-dėva-bbat. tāraka.
(Lines 31-33)--Hail! While the Mahimandalösuara Kartavirya-döva [IV], possessor of the pañcha-mahafabda,& in company with his younger brother the Heir. Apparent Prince Vira Mallikarjuna-dēva, was enjoying the delights of empire in the camp at Vēņugrāma,
A saint of Jain legend. There was a sect bearing the name of V. Acharya : seo Ind. Ant., vol. 6, p. 30 f.
This term, narma-rachida, occurs also in Kimandski, V. viii, 20, where sankarirya in his commentary instances Vasantaks as the narma-sgchipa of Vatsa-raja (scil. in the Ratnával). Another instance on an inscrip tion is found in vol. 3 above, p. 30, l. 162
* See above, vol. 12, p. 254.

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84
EPIGRAPHIA INDICA.
(VOL. XIII.
(Lines 33-34)—for the purposes of the ariga-bhoga, rariga-bhoga, daily bathing, and worship of the divine Santinātha of the Ratta temple of the Jinas, which has been constructed by his Chief Scribe the incalculably meritorions Bichirāja, for the restoration of broken, burst, and worn-out (portions) of his abode, and for gifts of food and the like,
(Lines 34-38)- he did with pouring of water grant in exceeding pleasure to Subhaohan. dra-bhattaraka-dēva, the teacher at that temple of the Jinas, who was connected with the Müla Samgha, the Kondakunda Anvaya, the Débiya Gana, the Pustaka Gachchha, and the town) Hanasõga, at the time of the samkramana on Saturday the second day of the bright fortnight of Puslya of the cyclic year Raktāksbi, the 1127th (year) of the Saka ere, the village known as Umbaravāni in the Koravalli kampaņa within the Kundi three-thousand making it immune from all conflicting claims, carrying with it tēja-svāmya of the eight rights of usufruct, accompanied with rights over) treasures, deposits, water, stoner, gardens, etc., to be universally respected, for the increase of the glory of his empire and his posterity.
(Lines 38-39)-The boundaries thereof are : in the north-eastern quarter, at the corner of the naruval tree, & standing stone; thence, facing towards the south, in the direction of the east, standing stone; thence in front, & standing stone; thence in front, the Cobras' Tank ;
(Lines 39-41)-thence in front, in the south-eastern quarter, a standing stone in the mug. guddes of Mülavalli and Belgodu; thence, facing towards the west, in the direction of the south, a standing stone below the Imguņi Tank of the muggudde of Bemmaņavada and Kutukavada ; thence in front, the Kanikil-gallu, there a standing stone;
(Lines 41-42) thence in front, in the south-western quarter, a standing stone in the muggudde of Kuțukavāda and Karavase; thence, facing towards the north, in the direction of the west, a standing stone in the muggudde of Mèlgundi (and) Karavage; thence in front, a standing stone in the upper part of the Kendari ;:
(Lines 42-44)--thence in front, in the north-western quarter, a standing stone in the ... building of the muggudde of Melgundi (and) Nāvidige; thence, facing towards the east, in the direction of the north, the upper pile of stones of the Chunam-heap; thence in front, at the western corner of the Hill of the Wild Date-tree, a standing stone; thence in front, above the stone- heap of Herahina Kodi, a standing stone; thence in front, above the lea, a standing stone.
(Lines 45-47)-Likewise there was granted in the shire a sthala-vritti tenure (of the following estates) : in Mulavalli, the branch-hamlet of Karbür, on the east of the town, south of Belakabbe's arable land, eight hundred kamma of arable land; in the aforesaid Karbür, on the west of Maddi Gävunda's house, one house, six cubits in width (and) twenty-one cubits
1 On the ashfa Blöga see C. P. Brown, Three Treatises on Mirasi Right, p. 170., where F. W. Ellis quotes the traditional verse enumerating the eight bhogas, scil.nidM-nikahapa-pashanat niddha-padhya-jal-anvitar akahiny-agami-samyuktam ashfa-bhoga-samanoitam. Ellis explains thene : (1) widhi, treasure trove, (3) me kshēpa, property deposited in the land and not claimed by another, (3) pdshana, mines, etc., (4) riddha, lands, etc., yielding produce, (5) sadhya, produce from such lands, etc., (6) waters, (7) privileges actually enjoyed, (8) privileges which may be conferred. Burnell, South Indian Palaography, p. 118n., renders siddha na "improvementa actually made and rådhya as "improvements which can be made." See also Kittel, s.v.
* The Prema spinosa or longifolia.
The meaning of this term, which literally denotes "three heaps," is uncertain. Perhaps it is the same as the Telugu muggada, the junction of the boundaries of two or more villages (for examples of which see O. P. Brown's Three Treatises on Mirari Right, p. 32, in s spurious but fairly old grant)-[I have been inclined for some time to think that this term is equivalent to the tri-sardhi of some other records, and means the point at which the lands of three villages met, in this case of Umbaraviņi, Múlava!|i and Belgödu.-J. F. F.]
• Momku, wbiob I assume to be identical with mõlew of the dictionaries Meaning either "red cave" or "red sands."

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No. 3.]
INSCRIPTIONS FROM BELGAUM : B, ALSO OF A.D. 1204.
35
in length: in Kuliyavālige, to the north-east of the town, east of the god Kennēsvara's arable land, one mattar by the rood of Kundi, (and) on the south of the Jain sanctuary one houso, twelve cubita in width (and) twenty-one cubits in length;
(Lines 48-49)-In Harigabbey-Alür, on the west of the town, north of the road to Hingalaje, one mattar by the aforesaid rood, (and) in the northern street, one house twelve cubits in width (and) twenty cubits in length;
(Lines 40-51)-In Chachchakki, within the eastern manyal of the Prabhu, east of the Boshchula-Tank, south of the road to Mudugode, thirty mattar by the Brāhmaṇs' rood, (and) on the north of Setti-gutta Nägaņa's house one house, twelve cubits in width (and) twenty cubits in length; in Badrigunti, a bamlet of Belagale, on the west of the bank to the east of the town, four hundred and fifty kamma;
(Lines 51-53)-In Nittūr, s hamlet of Uchchugāve, on the south-west of the town, the boundary of the kag-goda-gey granted by the burghers and of the arable land granted in the umbali of Appaya Såvanta (is) a standing stone north of the Kande Tank, east of Hulaga's Bush, south of the Savanta's koda-gey, (and) west of the Sella-sara!, (and) in the grounds of the cattlekeeper's house, on the eastern street, an adda-vane-house of fourteen cubits, in front two koddige;
(Lines 53-56)-In Aļūr, (a hamlet) of Kannagāve, on the south-west, a betel-plant garden (comprising) one mattar seven hundred and sixty-eight kamma by the Brāhmans' rood; the river of Maguli coming from the south, the southern hele thereof, on the west the aforesaid river, on the north the garden of the Urumba well; on the east, the garden of the Malasthåna god; on the south-east quarter, the garden of the temple in the middle of the town; on the south of the aforesaid betol-plant garden, east of the aforesaid river, a flower-garden (comprising) four hundred kamma. At all the boundaries of these there are) standing stones.
(Lines 56-58)-The kings who in accordance with this decree shall graciously preserve this pious foundation in very truth, inspired by the righteousness thereof, shall obtain prosperity for themselvos, their armies, friends, wives, families, and sons, shall clear the whole earth of obstacles, shall rule their empire with happiness, and shall gain long life and fortune.
(Lines 58-59)—The wicked man who through greed shall transgress in any degree the order of this decree, following an improper course, being a vessel of guilt, malice, (and) evil, shall be short-lived, overwhelmed with disease ; his own lands shall be taken away by foes; feeble, suffering intense pain, he shall for ever be born to torture in the seven helle.
(Lines 59-61)-This general principle of pious foundations of kings is to be maintained by you age after age: again and again Ramachandra makes this entreaty to all these futare sovereigns. He who should appropriate land, whether granted by himself or granted by others, is born as a worm in dung for sixty thousand years.
1 " Land either liable to a trifling quit-rent, or altogether exempt from tax"; Kittel, s.v. mānya. In the Tamil country "Serva-manyam signifios land entirely free, of which both the Mol-varam, the Government share, and the Cudi-vāram, the Inhabitant's share, is enjoyed by the holder of the Mänyam; this tenure can only be lawfully created by the joint act of the Prince and the people ; Ardhs-manyam is land half free, of which the holder enjoys only the Mel-vāram, it is created by the Prince only " (F. W. Ellis in C. P. Brown's Three Treatises on Mirasi Right, p. 24, n. 13). It would seem that the namasya tenure applied to holdings of Brahmans (cf. the salutation namaskāra appropriate to Brāhmaṇa), and by analogy to other holdings in religious endowments, while the manya tenure was granted to secular persons or for secular purposes; but this distinction does not always hold good in the Tamil Country. ? I.e. the hard (or black-soil P) koda-gey. See above, p. 25, n. 4.
A kind of rent-free holding.
F 2

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EPIGRAPEIA INDICA.
[VOL. XIII.
(Lines 61-62)-Say, the blest Bichirāja, minister of Kartavirya [IV] the slayer of & multitude of foes, is exalted in glory; therefore Bā!acbendra, a Kavi-Kandarpa, a sovereign of sages, appreciating merit, has thus rightly declared the decree, so that it conveys an abundance of ornaments of clear words and ideas approved by the learned.
No, 4.-INSCRIPTIONS AT ITTAGI.
BY LIONEL D. BARNETT. The village of Ittagi lies in the south-west corner of the Nizam's territory, about twenty miles to the east of Gadag in the Dhārwār District, Bombay, and some four miles north of the Bannikop station on the Southern Maratha Railway. It is shown as "Ittugi" in the Indian Atlas sheet 58 (1827 and 1893), in lat. 15° 27', long. 76° 1'. With only the slight difference of the earlier final e, its name is given as Ittage in the inscriptions, in A, verses 34, 40, 41, 61, and B, line 91 : and it is described in A, verse 34 and line 75, as & mahi-agrahara or "great assignment to Brahmans"; in A, line 70, as simply an agrahāra ; and in B, line 91, as an anadi. agrahāra, "an agrahāra so ancient as never to have had a beginning." The record A further places it (verse 34) in the Beļvala, i.e. Beļvola, country, and in the group of villages known as the Nareyamgal twelve (see p. 40 below).
This village has a large temple of Mahādēva (siva), the building of which, in or shortly before A.D. 1112, is narrated in the first of the two inscriptions published herewith. This temple, which is in the Chalukyan style of architecture, measures at its extreme points about 120 feet in length and 60 foet in breadth ; and in the massiveness of its construction and the richness of its decoration it fally deserves some of the praises lavished on it in the inscription A, including a mention of it in verse 67 as dēvalaya-chakravartti, "a very emperor among templea." A full description of it, with illustrations, from which its merits can be properly appreciated, will be found in Mr. Cousens' forthcoming volume on "The Chalukyan Architecture of the Kanarese Districts." Fergusson said of it that it must be regarded as one of the most highly finished and architecturally perfect of the Chalukyan shrines that have come down to us. In the opinion of the late Meadows Taylor, the principal temple is perhaps superior in decorative art even to the Gadag temples. In it the carving of some of the pillars and of the lintels and architraves of the doors is quite beyond description. No chased work in silver or gold could possibly be finer."
On the south of the above-mentioned temple there is a smaller temple of the same class of architecture but not of such elaborate work, which is perhaps the temple of Mürtti-Narayana (Vishnu) that is mentioned in verse 68 of the inscription A. And on the verandah of this temple there recently stood-and, it is presumed, still stands- detached stone tablet bear. ing a long record consisting of the two inscriptions which I edit here from ink-impressions received from Mr. Cousens in 1914, and placed at my disposal by Dr. Fleet. A transcription of these two records, in many places very inaccurate, is given in Sir Walter Elliot's MS. Collection of South Indian Inscriptions, in vol. 1, pp. 319 6 to 327 a, of the Royal Asiatic Society's copy; and from the titling of the transcription the temple at which the tablet stands seems to be now known as Mādosa-Ningana gudi," the temple of Mädēga-Ninga." It is not clear why the record should be at the minor temple rather than in the sanctuary of Mahādēva, to which it properly belongs : possibly, however, the tablet was not built into any structural part of the
1 See, meanwhile, his remarks in the List of Antiquarian Remains in the Nizam's Territory (1900), p. 89. 1 History of Indian and Eastern Architecture (2nd ed., 1910), vol. 1, p. 424. . For a particular instance, soe note 1 on p. 59 below, under the date of the inscription B.

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No. 4.]
INSCRIPTIONS AT ITTAGI: A, OF A.D. 1112.
great temple, but was set up in some place, perhaps the courtyard, in which it would be more visible to the public, and was removed eventually to its present position in order that it should be better preserved.
37
At the top of the tablet there are sculptures, which, according to the Elliot MS. Collection, are as follows: in the centre, a linga (presumably on an abhisheka-stand, as usual); on the left, two standing figures and a cow and calf, with the sun above them; and on the right, another standing figure and the bull Nandi, with the moon over them.
The tablet bears 95 lines of writing, mostly in a state of excellent preservation, of which lines 1 and 2 cover an area of about 4' 4" in width and 11" in height, and the rest an area of about 4' 2" in width and 5' 4" in height. It includes, as has been said, two inscriptions: the first of them ends about half-way through line 89; and the second begins immediately after it. I mark the two records A and B. I am indebted to Mr. H. Krishna Sastri for some valuable suggestions in dealing with some of the verses in the first of them.
A.-OF THE TIME OF VIKRAMADITYA VI: A.D. 1112.
The characters of this record are upright and finely formed Kanarese, of the time to which the record refers itself, averaging from" to " in height. The language is Kanarese, with the exception of the two opening stanzas and the stock verses, beginning on line 86, which conclude it, which are Sanskrit. After its opening namaskaras (lines 1, 2), the inscription is in verse as far as line 69; as usual, this metrical portion is in the ancient dialect. The remainder (excluding the Sanskrit comminatory verses on lines 86-89), is in the medieval dialect.-As regards vocabulary, we may note first that in line 41 we have the surname Chauvera, which apparently means "possessing four images." Other words to be noticed are: lavana, 1. 50 (explained by Kittel as "a list of soldiers or of public servants," but here used in a sense not unlike that of lavani, "mass," "collection "); pāvula, 11. 70, 77 f. (see vol. 12 above, p. 270); aṭakuṭa, 1. 70 ("theatrical performances" ?); ghaliyara, 1. 77 ("clock" or "gong"; in Kittel gaḍiyāra, gaḍiyala, gaḍiyāla); vasuge, 11. 78, 80-82; takkilu, 1. 81; visaka, 1. 82; khandika, 11. 82 f.-The orthography presents several features of interest. The sonne is omitted at the end of verses 3, 5, 8, 9, 11-18, 20-23, 25, 28, 33-35, 37, 39, 46, 48-53, 55, 60-62, 68, 70, 72 and 74. Intervocalic 7 in Sanskrit words usually, but not always, is changed to . There is considerable confusion between, and r. The appears as r in ervvar, 1. 7; arddar, 1. 11; norppada, 1. 14, and nōrppadam, 1. 38; erpatt-, 1. 15; negardd-, 11. 23, 31, and negardda, 11. 44, 55; iridu, 1. 26, with irlda, 1. 38, and iridudu, 1. 602; torttu, 1. 30; negartteya, 11. 31, 38; arkkisal, 1. 36; negarlda, 1. 46; verkkuv, 1. 63; pogartte, 1. 68, beside such regular forms as e.g. negalda, 1. 25. The appears as in prabala, 1. 10; aldan, 11. 9, 23; ald, 11. 10, 16; tāldi, 1. 21; golvudu, 1. 32; on the other hand, is changed to l in ilisidam, 1. 28; ilida, 1. 37; ilipe, 1. 66; negalalu, 1. 68; baliya, 1. 70; on this confusion see Kittel's Grammar, paragraphs 32, 236. Several times, even in the metrical parts of the first inscription, final m before initial vowels is changed to v. The sound ay is sometimes changed to ey: thus valeya, 1. 38; Poteya, 1. 41; taneyam, 1. 42 f.; Basaveya, 1. 42; udeyam, 1. 52, and udey°, 1. 58; abhyudeya, 1. 59; sameya, 1. 75. The spelling putrikeyer, 1. 58,
1 The word chau-vera seems to be a Prakrit form corresponding to a Sanskrit chatur-bera, "possessing four images." What this exactly means is not clear; but possibly it denotes a man who makes a living by showing images of gods, similar to the mankha, "a mendicant who went about getting his livelihood by showing a picture which he carried in his hand" (Uväsngadasão, in Biblioth. Ind., vol. 2, app., p. 1). The profession of imageshowman is already attested by Panini, V. iii. 99, jivik-arthi ch-apanye, "the affix ka is not added to denote an image when that image is used as a means of livelihood but is net for sale."
In iridu (1. 26) and iridudu (1. 60) the crook representing r is placed on the top of the hook representing # on the right side of the . This mode of writing leads to some confusion, for in oreya (1. 29) and Bennekallu (1.71) the e in the syllables re and nne is represented by a similar hook surmounted by the same crook, whereas in Vennekal (1. 68) the e is denoted by a crook placed immediately over the nn, without any hook below it.

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EPIGRAPHIA INDICA.
(VOL. XIII.
is probably due to a similar phonetic cause. The upadhmaniya sound is represented once only, and here with the character for t, viz. payah-püra (1. 44); on this, which is perbaps a merely graphic feature, see above, vol. 12, p. 271. Lastly, we may note that the prose parts of both documents shew fluctuation in the use of initial p and its derivative h: thus we find here paduvulu, 1. 80, porh and ponna, 1. 83, and pana, 1. 83, by the side of hoda, 1. 77, hola", 1. 77, haduval, 1. 78, haļļa, 1. 78, hattu, 1. 78, hanneradu, 1. 83...
The inscription begins with salutations to Siva and other deities, and verses in praise of Śiva, Vishnu, and Brahman. It then gives some Puranic geneslogical and other matter, by way of an introduction to the real pedigree of the Western Chalukyas, one of whom, Vikramaditya VI, was reigning when it was written.
It deals first with the race of Manu (verses 6-14), because the Chalukyns were affiliated to the Mänavya Götra. The son of the god Brahman was Manu Svāyambhuva; his son was Priyavrata; his seven sons were Agaidhra, Mēdhātithi, Vapushmat, Jyotishmat, Dyutimat, Havyana, and Savana, who reigned over the seven dvipas or concentric islands of the Hindû cosmos. Agnidhra was succeeded by his son Nābhi. Then follows a geography, also in the Puranic vein, after which our poet goes back to his genealogy, telling us that Nabhi's eldest son was Rishabha, and the son of the latter was Bharata, the eponym of the land known as the Bhārata-varsha. The author then makes a passing mention of the "emperor Vikrama" (verse 15), that is, Vikramaditya VI, who, he tells us, was an ornament of the Chalukya race, a scion of the race of Manu, and a very Vishņuvardhana, "an increaser of Vishnu," with allusion, no doubt, to the fact that the Chālakyas had Vishna as their family god, and the boar, typifying one of his incarnations, as their crest.
The inscription then introduces the Solar Race (prose after verse 15). We are told first that the Manus Svayambhuva, Svárochisha, Auttami, Tāmasa, Raivata, and Chakshusha had each in succession ruled the earth for seventy-one cycles of the four ages : this means that six manvantaras or patriarchates have elapsed in the current kalpa or pon. There is then introduced the seventh Manu, Vaivasvata, who presides over the manuantara in which we are now: he was a son of Vivasvanta, i.e. Vivasvat, the Sun, who was a son of the Prajapati Kasyapa by Aditi, daughter of the Prajā pati Daksha, and to him there was born Ikshvaku, whose daughter was Ilā.
The Lunar Race, to which the Chalukyas really claimed to belong, by paternal descent, is introduced at this point (verse 16); the previous matter having been given with a view to adding glory to this race by showing an intermarriage of it with the Race of the Sun. The mind-born son of the god Brahman was the great sage Atri. His son, born from the pupil of his eye, was the Moon. The Moon's son was Budha, who had as his wife Ilā, the daughter of Iksh vāka, mentioned just above. And their son was Parīravas, "an increaser of the Lunar Race." Pariravas begat Hariti Pañchasikha (verse 17); this person, we may remark, was obviously invented because the early Chalukyas of Bādāmi were Härtti-patras, descendants of an original ancestress of the Harita Gotra. In descent from the sons of Håriti there arose the Chalukya race (verse 18). In this race the record mentions first Satyāśrays (verse 21), meaning Pulakësin II (A.D. 609-42), whom it styles, without any real foundation," lord of Ayodhya ".5 in this connection the family was also known as the family of Satyäsraya. It then (verse 22)
1 Compare Bhagavata-Puriņa, V, i. f., and Visbņu-Poriņa, II, i. * Compare Bhagavats, V, Xvi; Vishnu, II, i.
About this matter see Dr. Fleet's paper on the Kaliyuga in Jours. R. As. Soc., 1911, p. 482.
• There is no mention in this record of Hariti's water-pot (chulka, ebuluka, chaluka) from which some other records funcifully derive the name Chalukya: see Dr. Fleet's Dynasties of the Kanaren Districts, in the Gazetteer of the Bombay Presidency, vol. 1, part 2, p. 389.
See Dys. Kan. Districts, ut supra, page 339.

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skips on to Taila II (A.D. 973-96), the founder of the later Chilukya line. And it then enumerates Taila's successors (verse 23) down to the reigning king Vikramiditya VI (A.D. 1076-1126), who is eulogized copiously (verses 24-32), but without any mention of definite details.
The record then introduces an officer of Vikramāditya VI, the General Mahadeva, and proceeds to treat of his descent and pions works (verse 31 ff.). In the land of Bhärata-varsha there was tho Beļvala district (nadu). In this district there was a group of villages known as the Nareyamgal twelve. And in this group there was the great agrahara Ittage, in which there were four-hundred Brāhman householders (mahajanas). One of them was Potaya Chauvēra, of the Ātrêya götra (verse 42), who begat Madhavabhatta, who begat Basavaya, who begat Dēohirāja, who constructed & tank for his native town and begat by his wife Nijikabbe or Nijambike & son named Vāsudēva. Våendēva by Valajikabbe begat Nārāyaṇadēva, a very Mürtti-Nārāyang or incarnation of the god Nārāyana (Vishnu), who married Chandrikambike or Chandrikādēvi (vernacularly Chandalabbe). The offspring of this union was our hero Mahādēva (verse 56), who had three wives, Kāļaladēvi, Mallikādēvi, and Pampaladevi. In recognition of Ittage being his birthplace (verse 61 ff.), Mahadeva built there the great temple of Siva-Mahādēva which is the chief glory of the place. Then (verse 68), in memory of his father Nārāyaṇa, otherwise known as Mürtti-Nārāyaṇa, he constructed & temple of Vishnu under the name of Mürtti-Nārāyaṇa. And after that (verse 69), in memory of his mother Chandrikādēvi, Chandalabbe, he raised a sanctuary to the god Chandaleśvara, to which, with somewhat doubtful appropriateness, he added a residence of public women
süleyar). And finally he crowned his labours by building a temple of his own tutelary deity Bhairava (verse 70) and a matha or monastery (verse 71), and making in the precincts of the temple of Mahadeva a tank named Devi.gere, "the Tank of the Goddess" (verse 73). This account of the General Mahādēva ends by naming in verses 74, 75, sixteen other places at which he did acts of piety which made him famous, including, it is said, even Vārāṇasi (Benares).
This brings us to the business part of the record, beginning in line 69; namely, the record of grants made to the temple of Mahādēva. We are told first that the king Vikramā. ditya VI himself gave to the temple an entire village named Benpekalla : no date is given for this grant. The rest of the record (live 71 ff.) is occupied with the donations made on a certain day in the year Nandana, the thirty-seventh year of the reign of Vikramaditya VI, by the General Mahadeve. And from the opening of this passage we learn that Mahädēva, in addition to being a Dandanayaka, held also the offices of Mahapradhāna or High Minister, KannadaSamdhivigrahi or Sandhitigrahi for the Kanarese country, and Mane-vergade or Master of the Household, and also had the title of "& Mahāsāmantadhipati who possesses the panchamahasabda," The donations were given by him in trust to the Four-hundred Mahajanas, beaded by the Urode or village head-man, of Ittage, which is styled here (line 75) & maha. agrahāra.
The details of the date of this inscription (line 76) are : the cyclic year Nandana, being the thirty-seventh year of the Chalukya-Vikrama-varsha, that is, of the reiga of Vikramaditya VI; the full-moon of Bhadrapada ; Adityavāra (Sunday); an eclipse of the moon. Dr. Fleet gives me the following remarks :-"This Nandana samvatsara was the Saka year 1034 expired, A.D. 1112-13. For this year the given tithi, the full-moon of Bhadrapada, answers as a true tithi to 7 September, A.D. 1112, on which day it ended at exactly 20 hours 13 minutes after mean sun. rise (for Ujjain). But the day was a Saturday, whereas the record specifies a Sanday; and the tithi as a true tithi cannot by any means be carried on to the Sunday. Accordingly, from this
Regarding this surname see p. 37 above, under vocabulary. . Regarding this epithet see vol. 12 above, p. 264.

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point of view the date is an irregular one. But the given tithi as a mean tithi ended at 2 hours 29 minutes after mean sunrise on the Sunday: and the date in this way may perhaps be accepted as working out satisfactorily. There was, however, no eclipse of the moon, either visible or invisible in India, at this full-moon, or, indeed, at any time in A.D. 1112. And, though a similar case of a mean tithi giving perhaps a satisfactory result has been found in the oase of the Nidagundi inscriptiou of A.D. 1107 (see page 13 above), much more evidence is wanted before we can accept mean tithis, even as occasional instances, in the face of the general indications that all the details of the Hinda calendar were determined by true time from long before the period to which this record belonge. In this case, all that we can really say is that the date may be either Saturday the 7th, or Sunday the 8th, September, A.D. 1112, but the date is an irregular one, at any rate in respect of the alleged eclipse. The passage algo contains the term samkrānti: it says soma-grahaņa-samkrānti-vyatipitad-amdu. This term cannot have been used here in its ordinary meaning, namely, of the entrance of the sun into a sign of the zodiac, as the nearest such sankrantis were Kanyā on 27 August and Talā on 26 September. It has perhaps been used here, in the simple meaning of a coming together,' to denote the beginning of the supposed eclipse, the first contact of the moon and the sun, for which the technical term is usually sparsa, 'touching. The same expression soma-grahaņa-samkranti-vyatipātad-andu is found also in the inscription B, line 93."
Of the varions places mentioned in this inscription, some can be identified, but others remain for further inquiry. We have to note first that the record locates Ittage (verse 3+) in the Nareyamgal twelve and the Belvala district (nadu). The Belvala or properly Belvola district is well known as a three-hundred district, the chief town of which seems to have been Anpigere, now known as Appigēri, in the Nawalgund tāluka of the Dharwār District. And Nareyamgal, which gave its name to the Nareyamgal twelve, is Narēgal in the Roņ tāluka of Dhārwăr, about twenty-six miles east-north-east from Appigēri and twelve miles towards the north-west from Ittagi: there are inscriptions there, published in the Journ. Bombay Branch R. As. Soc., vol. 11, p. 219 ff. Kukkanūru, the chief town of a group of thirty villages (lines 70, 77), still exists under exactly the same name three miles north-by-east from Ittagi; it, also, was in the Beļvola three-hundred:1 it has some unpublished inscriptions and several old temples. Bennekallu, in the Kukkanāru thirty (line 71), is evidently the "Bennikul" of the Atlas sheet 58, five miles south-east from Kukkanir and five and a half miles east of Ittagi. And Talakallu (line 77) is the “Tallukulloo" of the same map, eight miles south-south-east from Kukkanir. Among the places mentioned in verses 74, 75, as the localities where other pious acts were done by the General Mahādēva, Savasi (1. 67) is “Saunshi," se. Saumshi, which is shown in the Indian Atlas quarter-sheet 41, S. E. (1904), in lat. 15° 12', long. 75° 21' : seven miles south-east from it is Guļigere, the "Gudgeri” of the map; these two places are mentioned as forming together “the Savasi. or Samasi-Gudigere &grahāra " in a Tālgund inscription of A.D. 997, and the record seems to mark this as one of "the eighteen agrahāras" which are mentioned in various inscriptions. Kundumgola is, do doubt, Kundgol, an outlying town of the Jamkhandi State about five miles north-west from Sauńshi. Kandgo! and Saumshi are stations on the Southern Mahratta Railway on the Harihar side of Hubli, Vēļugrāme is Belgaum, the chief town of the Belgaum District, Bombay. Vārāṇasi is of course Benares. Svāmi-Pampa-sthala is, no doubt, the well known Hampe, Hampi, the still inhabited part of the great city Vijayanagara in the Bellary District, Madras. Modeganür is mentioned in other records as a nelevidu or standing camp of the Kalacharya
1 See Ind. Ant., vol. 4, p. 277.
Ferguson, History of Indian and Eastern Architecture, 2nd ed., vol. 1, p. 426. . Seu vol. 6 above, p. 254 ; for the record itself see also imperfectly) Epi. Carn., vol. 7 (Shimoga), Sk. 179.

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kings Somēšvara, Sankama, and Ahavamalla: it cannot at present be traced, but should probably be found somewhere in the Nizam's territory. Lattalür, the name of which is also fonnd in inscriptions in the forms Lattanúr and Latalanra, is Lätar, a town in the Bidar District of the Nizam's territory, shown in the Indian Atlas sheet 56 (1845) in lat. 18° 24', long. 76° 38': it is noteworthy as having been the original home of the ancestors of the Rashtrakāta kinge of Mālkhöd (see vol. 7 above, p. 223 ff.). Vennekal is very likely the Bennekallu mentioned above.
TEXT. 1 Omorin Namas-Sivāya Om Namo bhagavati Vasudevāya | Orin Namo
Brahmanayet nama[h*] | sri-Ganapatayo nama[h] sri-Sarasvatyai namah Om [11] Namas tumga-siras-chumbi-chandra-chümara-chäravē [l*] trailokya
nagar-arambha-ma2 la-stambhāya Sambhavo II [1] Jayatyrāvishkritari Vishņēr=vvārāhan kshobhit
ārnpavam [1*] dakshin-Ornata-dańshtr-āgra-viśrāmta-bhuvanam vapuh || [2*]
Sri-Sarkarāya namom(mo) namah || 3 Om Sri-Vāņi-nātha-vamdya-prakriti-patu-nati-nātya-sailishan=ātm-ochchh-āvirbhbhāva
svabhava-ttribhuvana-namit-aiśvaryn-sampat-prabhav-aik-āvāsam vidya-vodam suksiti
surabhi-sardoha-doha-kehamam māk=i visvakk-emdumantyutsava-sa4 mudayaman chandra-lèkh-avatarsa || [3] Sri-rāmā-ramaniya-nitra-saphara-krid.
āspadan kāya-kārty-ārūdha-prachur-ēmbu kaustubha-gabhasti-vyakta-kimjalka
vistirar lochana-pamdarika-jathara-svarnn-[a"]bja-ramya samast-ara5 dhyam kamalakaran bol-esedam Lakshmi-mano-vallabham || [4*] 10Kamala
vallabha-nābhihoma-kamalam janm-otsava-sthānam=āge mahātmar paramam
pavitran=ogedam padm-isanam Bhārati-ramanam vēda-mahā-prabandhaka-Virā. 6 jam bhür-bhbhuvas-[6*]vas-trayi-krama-nirmmana-parāyaṇam nikhila-lok-ırädhya-pād
ambuja || [5*] Enis-irdd=amburuha-Svayambhuge gutam Svāyambhuvam puțțidam Manuv=ātange magam Priyabrata-nripar tat-putrar=Agnidhra
mukhya-na7 romdr-öttamar-ervvarll=art-avargge(rge) Rapta-dvipamam pachchu kottan-ila
vallabhan-i Priyabratan=udātta-kshātra-götr-ottamar || [6] Lavan-āmbhonidhi.
sutt-iralk-eseva Jambūdvipav=Agnidhra-rajya-vilās-ispadav=ikshu-voshtita-viśāla8. Plakshay-akshunna-saushthava-Mēdhātithi-paļitam sure-gadal=suttirppinar nodal=
oppuv[u*]d= Salmali S0(80)shma-sähasa-Vapushmad-bhubhuja-sviksitam || [7] 12Jyotishmamtam Kusadvipamanzesev-inegam sarpi sutt-irppudar vikhyat
ām bhörāsi tapna dadhi ba9 lasidudam Kraumchamar raja-chakra-khyātam kai-kondan-art-8 Dyutimad-avanipam
dugdha-vārasi-sIm-&nvitar13 Sak-antavi(ri)pakk-arasan=enisidam Havyanam vyagra-tēja II [8] Svād-adaka-vrita-Pushkara-mediniyam Savanan=āldanavanata-ripu-lakshmi-dayita-mortti Manu.
See Dyn. Kan Disirs, ut supra, pp. 485, 487; and Epi. Carn, vol. 7. Shimova, Sk. 197. ? From the ink-impressions.
Denoted by the spiral symbol. • This extraordinary dative seems to have been suggested by the following Ganapataye. Metre : Sloka; and in the next verse.
• Denoted by the spiral symbol. 1 Metre : Sragdhark.
Possibly rand yan. • Metre : Sardalsvikridits.
10 Metre : Mattēbhavikridits; and so it Tire G 11 Apparently a dialectal form for elvar, unless it is a mistake for orerar. 12 Metre : Sragdhara.
18 See above, vol. 12, p. 270. 11 Metre : Kanda.
7

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10 vams-odadhi-sa[m*]pirnna-chandran-anaghan-atamira || [98] Sakala-va-nati
Priyabrata-sut-Agnidhr-adiga! tamma tamde kudalu sapta-samudra-sativa!itasapta-dvipamam sapta-sapti-kar-āgra-prahala-pratāpam-eseyalkald (ald)-in balikkan
jagat-prakat-Agnidhra-sut-ottamar=dth addho) 11 reyan-árddamra-Nābhi-rāj-ādigalu || [10*] Himavat-parvratadimde terkaņ=aviu
Nābhi-kshetram-ā Hömakūta-mahibhri(bhți)t-patirimde Kiripurusa-arsham tesmokal-opp-irppud=ā kramadimd=ā Nish:adb-tichalakke Hari-varshari dakshinasi
Mēru-madhyam=enalu törppnd Iļavsitam vși12 ta-kanaj-Jambñ-nadi-vibhrama ll [118] Nila-Svõt-adri-r'i(eri)mign-kshitidhar-nikarar
temkal-opp-irppinam Lokálok-ütyamta-ramyam sogayisuvudu ramyam Hirin maintam: ettam bhūlok-otkrishtam-app-Uttara-Kuru Kanak-adr-Indradi mudal-irkku
éri-lilam Malyavamtam so13 gayisu vudu matt-alli Bhadrāśva-varsha || [12*] Sama-samd=oppuva varah
ottamamgalimd=eseva Möru-chărute tamni[m]dam-onalke paduval-am(a) Gandhamādanakkrenisi Kētumalam-ad=esegu || [13*] 5A nava-khanda-mandalamahisaro!=agrajan=appa Nābhigamlana-gun-odayam Rishabhan-atmajan=ādan
aganya-punya-la14 kshmi-nidhi tat-sutam Bharatan=ūduda Bhārata-varshamwatanimd=ā mripan=alto
tano Manu-vumsa-vibhūshanan-entu norppada || [14*] TĀ Bhart-di-bhühhujarin-aggalam-agi samudra-mudrit-orvvi-bharam=ellamam nija-bhuja-baldin taļedam Chalukya-vams-abharanum pratāpa-nilayam vibhu Vikrama-chakravartti
dbātri-bhuvana-prasiddha-Manu15 vamsa-jan-itane Vishnavarddhana || [15*] Gadya | Ad-ert-enal-erado(da)neya
Kamalagarbhbharum tribhuvana-sad-dharmma-sñtradhārarum ananya-sä mūnyamahim-ispadarum rāja-niti-latā-kamdarum=enisida Svāyambhuva Svarochisha Uttama Tämasa 1 Raivata | Chakshushar=emba Manuga!=or-orvvar
orppatt-omda chatur-yyugam baram dbare16 yan=ald-anantaram Hiranyagarbhbha-chāru-charana-nakha-bukti-muktāphalan-enisida
Daksha-prajāpatig=Aditi puttida!=Aditigan jagach-chitra-karmma-kusha(sa)!an= enisida Kaśyapa-prajāpntigam samasta-lochanan=enisida Vivasvamtan=ā
Vivasvamtamge Manu-nīti-nipunan=enisid=ēle(a)neya 17 Manu-Vaivasvatan-ā Vaivasvatamg=Ikshvaku-ksbitisa janiya(yi)sidan=i npiparga
Ila-deviy-embasute puțțidal=attal 1 10Anupama-homa-tamarasa-garbhbhana mapasa-patran=Atri tan-muni-pati-nötra-putrikege puttida namdanan-Imda-mauli
mandanan-ampit-āmšu tat-priya18 sutam Budhan=annata-Soma-vamsa-varddhanan-ogedań Budhamgav-Ilegam prithu
kirtti-lavam Purirava I [16*] 11 rāja-rajan=enipa Purúravanimd=eseva Söma-vamgadol-ādam Härlti-Pamchasikhan-akhil-årüti-naröndra-mauli-le[khi*]ta.
charaṇa || [17*) 1Palarum Hāritig=ādar=98419 tar=atula-dharā-bhāra-dhaurēya-bāhā-ba!ar=i bhabhșit-kul-āgrēsarare modal=enalk=
Aytu Chāļukya-vamsam vilasal-lakshmi-lati-vellitam-akhila-jagat-tumgam-ndyadyaśn-nirmmala-mukti-ratna-garbhbham sakala-kula-kabhřid-vamsa-labdha-prašamsa ll [18*] Ischüļā-pamchaka-mam
Metro: Mattabhavikridita ; and so in verse 11. Read aldar, or arddar. The sonne is written twice. Metre : Sragdhara.
• Metre : Kanda.
5 Metre : Utpalamalā. . For mõlpadan.
7 Metre: Utpalamālā. 6 Ra, the fourth syllable of the word sutradhārarum. is written over the line in smaller character. . For el
10 Metre: Champakamál... 11 Metre : Kanda. 1 Metre : Mahasragdhara.
#1 Metre .Sürdülavikuidita.

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20 danar. Bhagavati-brahma-drum-aradhakar kröd-irish krita-chibnem-arijita-bhaja.
sphāra-sphurad-vikuma-kridi-damdita-sātravam suchi-ynsah-pratphulla malli-nav-ápidabhrājita-dig-vadhükam-tsegu rajanyam-, vam adolu [198] Para-vam-ounati
pola21 l=ārkkumotadiya-riyan-cab-ti-ir-achel rivalil taldi manakkovard-enegam=
ainta -särnmanddam: bundtra-sukharn drilh a nt-virjita-phalan nishkampam= agr-agra-butidarın achchhidram-kartakui bhuvanalo!! Chāļukya-vams-odays
120* 22 Jaya-jāya-rallabhan pallavitu-pija-Chaluky-anvayan kirtti-Inkshmi-priyan-arvvi.
rakshan-aik-kshana-thuja-vijay-alarikritar satraci kshatriya-götr-adr-indra-vajram nri(usi) pa-tilakan Ayodhy-adhipam bariada Satyasraya devam putte Satyāśraya
kula23 m-enisitt-alto Chāļukya-vamsa 1 [21*) Negarddi varnsado!=urvvara-bhara
dhurinam puiti sampúruntosauryya-gun-alkitt-Rashtraküța-nțipatha(ra) samgrāmado!! beliu tage sapt-audi-aritushintulaman= ka-chchhatradimd=
aldanrivagamu=int-apratima 21 pratāpan=asubțit-kilalapai. Tailapa II 122*! Jamata sarostutan=ada Tailana
magam Satyäśrayam tarn-pripalana patran vibha Vikramam tad-anujari sand-Ayyan-orvvisan-itana tammam Jayasingan=utana magari Traiļokya
malla-kshitisan=enippĀba[va*].. 25 mallan=ātana magn Soma(me)śvar-orvvīśvarn [23] "Tad-andjan=uddhata
ripu-nfipa-mada-gaja-mriga-rājan=amala-kirtti-vadhati-vadana-lalámanı 679-riyaDilipam negalda Vikramaditya-nțipam il [24*] Penad-ugr-āhita-vamsamain
taridu bhūbhșid-varggamam 26 nurggi tat-kshaņadim kamtaka-kotiyan kadidu sapt-ārbhodhi-samruddha
dhariniyam dor-vvalarlimde nörppadisi kirtti-srige kõli-gri(gri)h-imgaņam-apps ant-ire mädidam subhatar®-ar-Chehäļukya-Rāmam bara [25*] Kamath
ādhisana bonnol=irlậuê phani-rāj-odyat-phan-ga27 kke vamda mahi-kāmini dig-gajn-brajada kumbh-agramgalan metti Vikrama
chakrēšan=udagrav=appa bhajamam bamd=érida!r rågudindam=id=en=umnatam äyto dakshiņa-bhajam Chalukya-chakrēšana [26] Pesara vish-orag.
ērdrana phan-āgrado!=irppa bhaye(yam) Rasa28 talakk asuran-ad-urttuli numkida paribhavam=ädi-varāhan-ettavand=asuv-arey
ada söde tanag-aridudembinav=Igal-i!dapalu vagurcati Vikramābharangbhipana bhari-bhuja-pradośado! il [27*] 19 Posar-v ve(ve)tt-irdd=adi
rājakkaļuman=ilisidam rāja-vidyā29 bhujangam rasudha-lakshmi-bhujangam tribhuvana-vijaya-sri-bhujamgam mabā.
sähasa-dor-bhbhamgi-bhujamgam sahaja-madhara-samgita-goshthi-bhujangan rasavadu-vāni-bhujamgam npipa-gana-nilayam råya-vēśya-bhujamga li [28] 13 Eragad-udagrar-ill-oroya ba
1 Metre : Mattēbhavikridita. ? Metre : Mahasragdhari.
* Metre : Mattēbhavikridita ; the same in verse 22. • For negald
• Delete the danda.
Metre : Kanda. + Metro: Mattēbhavikridita; the same in verse 26. # The syllable fa is omitted, and has been added under the line in smaller character. . Read id.
10 Metre : Champakamála. 11 Kittel's Dictionary gives the form of this verb as ad-wr.
12 Metre : Mahäsragdhari. 13 Metre : Champakamālā, the same in verse 30.

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EPIGRAPHIA INDICA.
[VOL. XIII
30 yole nõlada rayar-illa kamd=uru-sere gottu torttu? vesa-geyyada marda! -
nāthar=illa tannaya keja vastu-vāhanaman-attadar-ill-ene bannisalk-ad=ār= nnerovaro vira-vrittiyan agurvvina Vikrama-chakravarttiya !! [29] Pudidu
podaļda vikrama-vijrim31 bhanamam tored=ā!-vesakke põņd=odavida bhitiy-and-eragal-anya-nsip-ávali păda
pithado!u pada-nakha-darppanamga!=olag=ă ripu-bhū para rūpu chandra-bimbada mrigad-art-ir-irppuvu negartteya? Vikrama-chakravarttiya 11 [30] Negardd -
ā Vikrama-chakra32 varttiya pad-ambhojakke bhriṁgam bhuj-āsige kirpp=ājñege rakke bhi-vanitega
ēpum-janvanam rājya-lakshmigo nitt-aydetana mi jasakke pasaraṁ töjnkke knyp itan=emde guņam-golvadu Kumtal-āvani-talam śrīman-Mahadēvanam 1
[31*] Kamda | Enipa Mahādēva-cha33 mipana janma-kshetra-vansa-viryya-śrutam=ātan=anoka-dharmma-kāryya janata
stutam=enisi negaldav=ene kovalame !! [32*) Ad=emt=ene || Sakala-dvipakalapamam miguva Jambūdvipadolu kirtti-vettu karam Bhărata-varsham
irppud=ada varsh-otkțishtam=amt=alli visva34 kulā-sarnkula-janma-bbümi bhuvana-sri-ramya-ha[ro]my-igra-chīļikey-irkkuṁ bahu
dharmma-dhēnu-nivahakk-adun-bola Beļvala (33*] Nareyam gal-panneradum dhar-ámganā-tiļakam=enisi Belvala-nadolu karam-oppi torkkum=avaro!=dore-vetta
mah-a35 grabärav-Ittagey=esegu | [34*) Ida Kanak-adriy=amte vibudb-áfrayam-int=idu
noda nāga-lokada vol=ananta-bhogi-jang-Bēvitam-int=idu dugdha-vårddhiy=andade purushottama-sthiti'-karam Dhanad-acha!ad=amdadimdam=imt=iduve Mahēšvar.
ävaratham-e36 padar=aro tad-agrahārama | [35] 10 Aduva soge păduv-aligalu nadap=āļuva
hamse pamohamam-bāļuva ganda-gögile kelar=nnodid=artutan=āga!=ante matāduva rāja-kirav-olav-arkkisalllmārad=agaldu puvin-amb=āde lati-vanam buguva
nallavar=alliya namda37 namgalo!a(!) [36*] 18Sura-tara-nandanakk-idara namdanadis dhage popuv
Mabēśvarana jat-agradimd=ilidaGamgega käl=idar=oppi bappa nir-vvari ghana-bri(bři)mdam-int-idara per-ggereyallige tivi nirggalam dbareg=anurāgadim
kaqevuv-akkuv=enippudu norppad13-i pura || [37] Kali-ma38 sak-arttha-dhūmam=enis-ir!dal negartteyal homa-dhūmam-aggalisi nacha(bha) rit
baram milirddu(rdu) nāka-nadi-prachura-pravāha-samvalana-vilása-Yamuna-ja!odgamama mige jannav=irppa bhā-vale(!a)ya-vinnta-vipra-vararimd=esed-irppude
ad=etta norppadam16 || [38*] 17Avarindam vēda-vidyā39 latike nimirddurdu)d=ā brāhmaṇa-jyështhari bhū-bhuvanam vod-okta-margg. änogam=enisidud-i bhūmi-dövarkka!-old-ik[
k uva nänā-havya-samdohamane suragaņam pārddu komd-irppud= vipra-varar=ppechchalke 18 perchchittuatividitapara-brabmam=å brahma-vamsa || [39*] 19Sakala-vyäkaranangalum vividha
Apparently for toltu.
Read negalteya.
* Metre: Mattēbhavikridita. • Read negaldu.
Metre: Kanda.
• Metro: Mattēbhavikridita. 1 Metre: Kanda.
• Metre : Champakamalā. • The syllable ti is added onder the line, in smaller character. 10 Metre: Utpalumālā. 11 For alkisal. 12 Metre: Champakamala; the same in verse 38.
11 For nolo. 14 Read iļda. 15 For negalteya.
16 For molo 11 Metre: Mahasragdbara. 18 Perhaps to be corrected to perchchalke.
Metre : Mattēbhavikridita.

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NO. 4.)
INSCRIPTIONS AT ITTAGI: A, OT A.D. 1112.
40 vēd-årtthangalum märtti-gonda kaļā-sastra-samētam olagise tammam brahma
vidyā-visoshakar-amlāna charitra-pătraruamala-jñāna-rddhi-sampannari sakalakshoạige pajyar-Itta geya nálnürvvar-ddvijanm-ottamaru | [40] Kamda 1
Anaghar=anavadyar-anupamar=anēkavidha-yaja41 Da-yajan-adhynyan-adhyāpa na-dana-sat-pratigraha-vinatar-Ittageya viprar- Dal
nörvvaru [419] Avaro!Pote(ta)ya-Chauvēra-vesaro!-esed-irpps yajñn-dik shitar-esedar-bhbhuvans-nata-karmma-ku!a-sambhavar=atu!. Atrēya-gotrar=amala-cha
ritraru || [42] 42 Avara entar-enisidar-M madhavabhattar=aśësha-fietra-på ramgamar-arnpava-pokhal
akhil-Brvvi-bhuvan-aika-pavitrar=adya-Manu-charitraru || [43] Enisiva(da) Madhavabhattara tape(na)yam Basave(va)ya shadangi-samgata-charitam jana
nutansüdam vodam manuj-akri(ksi)tiyim shadamgamam ta43 ldida vol || [44] Tat-tano(na)yam trayi-tripathagā-himavad-giri sach-charitra
sampattiya bittu dharmmada tavar-mmane kirttiya janma-bhamilok-ottamanuttam-öttaman=udatta-sikhămaņi Dēchirāja-vipr-ottaman=ă maba-purushanam
purushottaman-ennad-irppar-aru || [45] "Urimdam 44 terkal-opp-irppinam-akhir-jan-adhāram=āg-irppinam dharmm-arambh-odyogi nang
vidha-vibudba-nutar Déchirājam visieht-ådhårar tātparyyadim kattisida kere payar -para-vistaradimdam kshir-ambhorāśi po[lo] matt-enisad=enisogum tunga
ramgat-taramga I [46] "A negardda (lda) Déchirijana måna-6 45 mänava-magdanana Batisati-jana-tiļakam tăn=enisi Nijikabbe mahi-nute
pemp=eseyal-eseda vasumatiyo!u ![47*] Vasudha-dov-ottamam tān-ene pesar-vva(va)dad- Déchirājamgavramlana-satitva-khyāte Nijām bikegay
anupamam pattidam Vasudēvam Vasudev-apatyag-emb-a[m]46 t-ire sakala-jagad-varditam brahma-vidy-Ivasathan vēd-arttha-rithi.
viharana-guru bhūloka-vipra-pradhana || [48] Ene negar]da Väsudēvans Manu-charitana kante pirnna-chandr-ānane māna-nidhana-bhami 'bh-sura.
vanit-ottame Valajikabbe kārtā-ratna || [49] À Väsudēva-vibhugam bhū-vapitey=enippa Valajikāmbikegam Bayp=āvarisalu Nārāyana.
dēvam bhà-dēva-tilakan-udayam-geyda | [50] 0Negald-irdd=Imdr. ebham-āśa-madha(da)-radaniga!o!u dugdha-vårāśi v ārāfigaļoļu Mēru.
kshamābhfit-pati kula-kudhara-śrēņiyoļu Vajridik-pala-ga48 De-prakhyātarol-bhavisuvade migil-emt=ante Nariyankryyam migil-int
visva-vipra-pravararol-enal-im mechchad-irpp=ātan-āva || [51*] Bhritagotram Samkha-chakr 0jGj"]vala-yasan-aparimlāna-sarira-padma-sthita-bhāsvad
brabma-tējam vibudha-gana-nutan satya-bhām-abhiramam sthiti-sa49 ram śri-yatam vipra-vara-pati jagat-sēvyan-erd-emda lokam stuti.
geyyutt-irppa Närāyaṇana mahimeyam banpisal ballan-iva | [52] 11 Jagav-ellam tanag-asritar-pparushakāram tanda meytane Lakshmigo mey-marcheban-odarchchut-irppa purushar puvy-adhikar-ttanna
47
1 Metre : Kands, throughout verses 41-44.
* Metre: Utpalanila. * Metre : Sragdhari. • The character for r is here used for the wpadhmaniya. See above, vol. 12, p. 271. Metre : Kanda.
• Delete these two syllables. * Metre : Mahasragdhara.
8 Metre of verses 49 and 50, Kands. . Read negalda.
10 Metre of verses 51 and 52, Mahäsrigd Larå. 11 Metre : Mattēbhavikridita.

Page #67

EPIGRAPHIA INDICA.
[VOL. XIII.
50 polvige varppar=perarwille sat[t*]vad=udayam brahma-svarūpam prakasa
gurutvam tanag-ekka lāvanam=enippan Mürtti-Nārāyaṇa || [53] A vibhuvina vadhu nirmmala-bhava-pratyaksha-Gamge bhäsura-guna-ratn-ivasa
bhîmi sakala-mabis-vanitā-ratna-*]Chandrikām bike51 y-esedaļu || [51] Vimal-achāra-viobara-Jõhnavi dharā dēv-a[m ]gan-ikära
dharitri mahi-Joka-niļimpe-nirmma!a-kul-āvirbhbhava-Savitri mirttimad-atmeśvara-punya-lakshmi nava-nam-Arumdhati-dovi nitya-mahat[t]v-ām bikey-ernda
baņņisadar-är-i Cha[m]drikādēviya || [55] 52 Saka!-aradhye nag-omdra-nardanegam=Isamgam jagat-pajyan=appa Kumarar
sthira-sakti-yuktan udayam-geyv-amdadim Chamdrikām bikegam Naranadëva-vipra-vibrugarh sriman-Mahādēvan-ātma-kul-arbhonidhi-parona charndran
ude(da)yam-geydam jagan-mamdanam || [56*] Kali-kal-ottha-kaļamkamar 53 terale nimkutt-irppud=atyamta-nirmmala-dharmma-drumak=āļavāla-jalam=irpp=amt-irp
pud=apraksit-akbiļa-Many-ādi-višishta-märggadol-odarı-batt-irppud=avyähatar Kali-kāla-pratipaksha-chāru.charitam sriman-Mahādēvana || [57] "Müvar
enippa dēvara varamgaļin-ami-var-amsa-jam Maha54 dēva-chamūpan=āgal-gvar-oppuva saktiyaruń tadiya-kämt-avaliy=ada vole
egevar=oppuva Kaļaladēvi Mallikādēvi mahā-Bati-jana-siromani Pampaladēviy-erb-avaru 11 (58) Sakti-traya-sampannate sakti-sudhākara-kaladhara
tvam bēvā-yukta-jana-rakshan-655 chita-bakti Mahādēvan-alladamg-oppugumė 11 (59*] Abhiman-odyāna-lakshmi
madhu-madhura-madhu-syamdi vāg-mallika-vallabhan=amlana-trisakti-prakata-patu-nati-narttan-ārainbha-Rambhi-prabhu rājad-rāja-vidya-guru guru-guņa-ratna karam
dhāriņi-vallabha-daodādhisa-chūdamaņi negardda(Ida) 56 Mahädēva-dandād hinatha || [60*] Nija-janma-kshetramwerb- mahimeyol-ahim.
ins-udbhav-ādr-Indrava Vārija-garbhbh-otpatti-parköjaman=amrita-kar-Otpatti dogdh-äbdbiyar mikku jagad-vikhyātam-ad-Ittageyol-amala-kirtti-priya
kirttiyam visva-jana-prastutyam=āgal=nilipa bageyin-A57 trēya-gotr-āvatarsa [61] Raseyam nag-emdra-bhäevat-pana-mani-rucbituad
Väluk-antar baram eodhisi munnir-diddi dhatri-dharamananita man gurdugall-ikki dig-darti-samah-otturga-gātr-aparam=ave tala-gambamgal-āgalk-id-orn
māļisidan himyadriyat degulamanæene Mahādëva-dandadhi58 nätha || [62] Dhare ramgam kola-parvvat-aļi tala-gambangaļu disa-bhitti
bhitti ras-alamkrita-chitra-patrikeye(ya)r=ā dig-döviyar ddegular giri-rajar Kanak-ādri pom-gnlasam-agalk-i Mahādēvarmādaradirnd=ettisid=arte dovakulam-opp-irkkum Mahadēvana || [638] Ude (da)y-adr-imdrado!-arkka-bimbam
1 - 59 dayar-geyd-art-adar dámtal-ollade nimd=alliya lokamar belagut-irpp-art
irkkum=attungat-āspada-dov-āyatan-agra-hēma-kaļaśam Sriman-Mahādēvan-abhyu. de(da)ya-śri pidid-irppa par pa-kalasam tān-ixt-id-emb-annegar || [64] Dharani-vallabha-dandaniyaka-birðratnam Mahādēvan-idaradim midisal-oppe to
1 Metre : Kanda. • Correct to dhartri or dhätri. . Metre : Kanda. 1 Metre of verses 63-65, Mattēbhavikridita.
* Metre of verses 55 to 57, Mattēbhavikridita. * Metre : Utpalamala. • Metre of verses 60-62, Mabāsragdhară.

Page #68

No. 4.]
INSCRIPTIONS AT ITTAGI: A, OF A.D. 1112.
GO ruva
Mahadevesvaram sapta-sagara-sim-avani-madhya-deva-bhavanaṁgaig-ellamoppakke tam beral-ett-irldudu nodiv-imt-id-enikur tunga-dhvaj-åbhogadim || Brahmanum Id-aparvath [65*] nirmmisal-ariyan-idam polalViśvakarmmang=ide dal-karmm-amtara-praudi(dhi)ge guruv=enisalu sālvud emb-amtutam
valam
Deva-devamg-iral-takkud= 61 noḍidar-aścharyyam-badal-maḍidan-idane enipp-uttumga-dev-ayatanam-esed-iralu dapḍanatha-Trinetrain | [66] Udadhidēvālayam munne madid-av-im-maḍuv-avvyvrita-dhatriyol-padiy-idals iga maḍisuv-av-avum polvave põlav-imt-idu devalaya-chakravarttisåld-irppudam mumm-mano-mudadim 62 y=enisalu madisi manad-oppuva Mahādēvēśvar-a (8) pantadol || [67] Śri-yuvati-viuoda-bhavanam bhuvana-stntikirtti-kirtti kalp-ayuvan-ald-iralke
Mürtti
pitri-bhakti-rasam nele-verchche Nārāyaṇa-dēvanam nenedu maḍisidam janakamge Martti-Narayana-de63 va-deva-kulamam kula-nandana-kalpa-bhūruha [6] Jananige svaraman-ettisidam pura-varggamam jagaj-jana-nutam-ige Kaman-elge(re)-vatt-ene madisidam Manoja-rajana Rati-Rambey-emb-avara samtatiy-igale verkkuv3-emba kaminiyaran-ayda tamdu para-varggada süleyar-age madidari II [69*] 64 Sahasa-Bhairavam sakala-satru-bhay-avaha-bahu-sahasam nij-ojvala-dharma-palakarig-hita-kirtti
Sahasa-Bhairavamge madisidan-oppuva
varadaige
děgulamam samasta-dhatri-hita-käryya-dhuryyan-udit-odita-punyan-aganya-paurusha [70] 10Sakala-kala-Sarasvatige vanmaya-marttige vēda-mu
65 rttig-aprakatana-mamtra-murttig-amal-akshara-mürttig=iralke
bhaktiyim sakala-kala
sarasvatiye maḍisidam mathamam samasta-sabdika-kavi-tarkkik-agamika-vaidikasakshara-saj-jan-asrayam || [71] Vanadhi-vyäveshtit-orvvi-talado!-ide pavitram Mahadevan-iyalk-enag-am kai-komda bha-mamdalam-idu Ka6 lig-i-dam-ittals
goda
pagal-sall-enutam kai-kondu kaiy-ikkida Mridan-adakildor-mmamḍalam tan=enikum pråkāram-asa-mada-kari-kata-kamḍüvinoda-pradesa [72] Nelasuttain Mridan-illi munn-ilipo Gamga-sindhuvam Jahnavi-jaladimd-1 Siva-tirttham-ayt-idane devam devig-anandadim jala-kolisaram-äge koṭṭad-abhidhanam taunol-a
[73*]
Savasi
Mahadevos var-õpa mtadolu || 67 nvarttham-agale Divi-gerey-irppad-oppuva Mattav=mtene 13Jagav=ellam kamḍu kaiyyah mugiye Kumdum golam Kadalur-Iṭṭage Velugrame Varanasi jana-vinutah SvamiPampa-sthalam Mōdeganur śri-Raya-Nārāyaṇa-puri Nareyam galgal-em68 b-alli punyam negelalu dharmmangalam mäḍidan-cseye Mahadeva-dayḍādhinatha || śri-Lattal ür 14Kadu-chelvim Niḍugu[m]di Vvennekal-Vaḍavür-Kkōravuram pogarttel-vadad-irad-a Riddhigavamgaldharmmaman sale Mahādēvam ya-lal.shmiyam [ni]rmmisi padedam dharini kurttu kirttisuvinam cham
[74]
Mamgalavuram
emb-edey olu
I
Metre Utpalamālā.
1 Metre: Maliaragdhara.
47
Chamdale
1 Read ildudu.
2 Metre: Mahasragdhars.
Metre: Mattebhavikridita.
5 Metre: Utpalamälä.
The syilable do is added below the line, in smaller character. Apparently corrupt. May we conjecture something like 'stuta-kirtti-kōti or stuti-kirttya-kirtti?
1 Metre: Champakanālā.
6 For vēlkuv.
10 Metre: Champakamājā.
12 Metie: Mattobhavikridita. The prasa in this verse is irregular, unless we correct jala to jala. 13 Metie: Mahasragdhara. 14 Metre: Mattebhavikridita. 15 For pogalte.

Page #69

48
EPIGRAPHIA INDICA.
[VOL. XIII.
69 dr-arkka-täram baram [75] Om Svasti samasta-bhuvan-asraya sri-prithvi
vallabha mabarajadhiraja paramēśvara paramabhattáraka Satyäśraya-kulatilaka Chāluky-abharana srimat-Tribhuvanamalla-dovara vijaya-rājyam=uttarottar-ābhivriddhi-pravarddhamāpam-ā-chandr-arkka-tāram b aram salctiam-ire
Om 70 Srimat-Tribhuvanamalla-devaru srimad-agrabarav-Ittageys sri-Mahadēvēsvara-dēvar
anga-bhoga-naivedyav-anna-dana-påtra-pāvuļa-parigrahakkam=ățakāțakkav = a-chamdrårkka-taran baram Dadav-amt-āgi tribhôg-abhyamtara[m] chatas-sim
buddhiyim sarva-namasya(sya)v-ägi bitta Kukkan uru mūvattara bali. 21 ya Bonnekallu i mattavus düvargge tala-vrittiy-agi samadhigata-pamcha-naha
sabda-maha-samant-adhipati maha-prachanda-dandadāyakam vairi-bhaya-dayakam bandhu-jana-kavalaya-sudhākara niti-ratnākara vipra-kala-kamala-mārttamda
nudid-ante-gamda götra-pavitra par-inngana72 putra svåmi-varchaka-gaja-parchānanar sujana-jana-mano-ramjana srimat
Tribhuvanamalla-deva-pada-pankaja-siļimukham samara-mukha-Shanmukham Däm-idi samasta-prasasti-sahitam sriman-mahā-pradhanam Kannada-sandhi
vigrahi mane-Verggade damdan yaka Mahadēvayyagaļu ya73 ma-niyama-svādhyâya-dhyāna-dharana-mo(maa)n-ānushthana-japa - homsenmädhi -sila
guna-sarpannara vibudha-pragannara Hiranyagarbhbhn-Brahma-mukha-kamninvinirggata-vēda-vēdang-Opāmga-épi(śru)ti-gmțiti-purana-sbad-darśana-sbat-tarkka - pra
vinar-sinfita-guna-girvvānar=aśvamēdh-ādy-anēka-yajñ-agama l 74 vidhi-påråvåra-pārāyanar-ddaśa-dis-artaramga-valaya-divasa kara - tējar-asrita-jana-kalpa
vrikshar - ppärva - dakshiņa - paschim - Ottara-dharani - mókhala · chatus-samudraparyyamta - yaso - virājamänar - ggambhira-sågara-samānar-ddurit-ēbha-pamchananar
vvivēka-ratnakararappara-hit-chi75 ryyar-kkula-kudhara-dhairyyar-Ttilottam-opam-any-āmganā-jana-darar=ssamasta - vidvaj
jan. adhūrar - ddvātritsat - sahasra - same(ma)ya-droha-ku!a-nilaya-kāļa-d vanala[ro] praba! . ripu - baļa - jaladhi-balav-Enalar-agha-ghana-prabhatjanar-saran-agata-vajra
parnjararam-appa Sriman-mahågrahā rav-Ittage76 y-or-odeya-pramukhav-aśēsha-mahājanam nālnürvvara kayyalu dravya-dana-parvvakath
sarvva-namaśya(bya)-sarvva-bādhā-parihårav=igi padadu śrīmach-ChāļukyaVikrama-varshada 37neya Nandana-samvatsarada Bhādrapada-puņņami
Aditya vāra soma-grabana-sarnkranti-vyati. 77 påtad-am dusriman-Mahādēvēsvara-devar-arga-bhoga-naivedyav-anna-dana-bhatta-vritti
ghaliyāra-påtra-pāvuļa-parigrahakkam dhārā-parvvakam mādi bitta muda-volada mattaru aynuru L adara sime müdalu Kukkanürim Tala kallinge
hoda batte tenkalu Talakalla holada me. 78 10 haduval-adda-vasuge môre badagalu Kāņiyahalla mēre matta dēvara
påtra-påvu]a-parigrahakkairalu pura-varggavuāgi bitta maney-irppatta-nālku bagila-vadadim terkala batteya hatta kayyar kalad-ar-odeyara mane mutte
maneya nivēếanad-agala kai 54 terkaņa 79 meyya niļamin Kodaliya Kötana maneyim müda mukhade kai . 43
badagana DIN Mudiyanürs Vishnu-ghaisāsara maneyim mida mukbado kai 65 allim mñdal batteyim terkalu 21 kai niļada manegalu muda mukhade Telugara Māgeya kravitara mane mutte.
Represented by the spiral symhol. Apparently two ciphers are illegible,
Represented by the spirnl symx.

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No. 4.]
INSCRIPTIONS AT ITTAGI: A, OF A.D. 1112.
49
80 y=agalam 76 avar-olage dēvara namdā-divigege mane-sahitam gàņa 2 vürim
paduvalu kuliya këriya niļa vasugeya māvina torta mattaru 3 kamma 225 dēvara parisätrada koteyim badagana to[mn]ta-vattu mattaru 5 ka 675
vārim müdalu Jakkiyara kereyim 81 terkalu tornta-vattu mattaru 2 Kādiyūr-ggēriya sri-Kēšava-dövargge tevara
kēriy=adda-vasugeya takkilu mattaru 1 kamma 500 à satada kisu mattaru 1 kamma 100 müvattu komma vasugeya kisu matta[ro] 1 kama 100
Kādiyür-ggeriya mattaru vasu82 geya sönabovara visokada mattara 4 i dēvargge midalu Jakkiyara kereya
terkana torta mattaru 1 i kēriva satrakke vura koteyim modalu mattaru 40 kêriya taleya mane 1 alli Ru(Ri)g-rēda-bāla-si(si)ksheya khandika
1 Yashn (ju)r-vēda-bala-si(si)ksheya 83 khandika lant-ay-erudu khandika nadavant-agiy=aścsha-mahājanam nālnúrvargge
podige varshakke pana-vrid.ihiyal-ekkade kettal-okki gadyāṇan nir-irppattu arkadolam pom-gadyaņa 120[*] Ant= ponna varala-vriddhiya hanneradu
gadyāņa nervvaraupadhyaya84 rgge nālnūrvvaru Varsham prati kotta nadasuttar barpparu [19] Int-initumam
śrīman-nálnürv varun sarvva-namasya-sarvva-būdhā-pariharay-agiy-8-chandr-arkkatāram baram pratipāļigu varu [] Inti dharmmamam Sva-dharmmariim
pratipālisidavargge sri-Viraņāsi 83 Argghyatirttha Prayāge Kurukshetrav=emb=1 punya tirtthagnloļu sūryya
grahaņadalu sahasra kavileya kodum kolagumar suvarnnudalu kattisi chatur-y vēda-pārag rasppa sahasra brāhmaṇaran-alam karisi yadhi(tha)
vidhiyinde kotti phalam-akku || I dharmmama. 86 Dealidavargg-tirtthaga!alliy=ā sahasra brāhmanaruvan i sabas kavilegalan
alida pātakam-akku || Bahuthir=rasudhi bhukti rūjabhis-Sagar-ādibhiḥ yasya yasya yuda bhumis-tasya tasya tada phalam | Danam vā pālanam
viti da 87 nāch-ch hroyo-nupalanami dānāt svarggam=avāpnotipălanād=achyutam padam |
Sva-dattāın para-dattam vå yoharta Vasundharam l shashtim varsha-sahasråņi vishtā(shthā)yām jāyatė kri(kri)miḥ 11 Suvarnuam=
ēkar gām ēkam bhnmēr-apy=ēkam-amgularni haranen rakam-a88 pnoti gavad-a bhita-samplavam || Samāsyoxyam dharmma-sêturensipāņām kālē
kālo pālaniyo bhavadbhiḥ [l*) sárván=ētān=bhāginah părthiv-emdrān-bhiyo bhiyo yāchatë Rāmabhadrah | SMad-vamsa-jah para-mahipati-vamša-jā
Vå 89 păpăd-apota-manaső bhuvi bhumipaļāḥ [1] Fē palayamti mama dharmmam= imam samastam tēbhyo mayā virachito=injalir-esha mürdhni 11
TRANSLATION. (Line 1) Oin, On! Homage to Siva ! On ! Homage to the Lord Vasudeva! Om ! Homage to Brahman! Homage to the blessed Ganapati, homage! To the blessed Sarasvati
homage! Om !
(Verse 1) Homage to Sambhu, beauteons with the yak-tail fan which is the mooa kissing his lofty head, the foundation.column for the construction of the cities of the threefold world!
(Verse 2) Victorious is the Boar-form of Vishņu as it revealed itself stirring up the ocean, with the universe resting on the tip of its lofty right tusk.
To the blessed Sankara homage, homage! 1 Metre : Sida ; the same in the next three verses. Metre : silini. Metre : Varantatiluki.

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(Verse 3) dlay he who is worshipped by Fortune's lord (Vishnu) and Väņi's lord Brahman), who is the male actor in the play of that cunning dancing-girl the Primal Matter, the sole seat of lordship, fortune, and power adored by the three worlds that naturally arise by his will, to whom the Vedas are known, who is able to milk a crowd of celestial kine of good works, he whose diadem is the crescent moon, ever produce for this universo a growth of perfect happiness!
(Verse 4) The Beloved of Fortune (Vishạn), worshipped by all, appeared like a lotuspool, being a place for the play of the carp which are the lovely eyes of Lady Fortune, having abaudant water suggested by the (blue) colour of his hody, displaying a mast of filaments consisting of the rays from the Kaustubha (jewol), charming with the blue lotuses of his eyes and the golden lotus fronu his belly.
(Verse 5) There arose the great, supreme, pure Lotns-throned (Brahman), Sarasvati's lover, the Virāt who is the great author of the Vodas, engrossed in the creation of the series of the trinity Bhūr-Bhuvas-Sver, whose lotus-feet are worshipped by the entire world, the seat of tho blessed event of whose birth was the golden lotus from the navel of Kamala's Da liag [Vishnu).
(Verse 6) To this Self-born Being of the Lotus was born a son, Svayambhuva Manu ; his son was king Priyavrata ; as his sons arose the monarchs Agnidhra and others. To these latter Priyavrata, darling of the earth, noblest in the exalted knightly races, apportioned the seven continents.
(Vorse 7) Jambüdvipa, remarkable as having the Salt Ocean surrounding it, was the scene of the display of Agnidhra's empire. The spacious Pinksha, encircled by the Ocean of) Sugarcano, was protected by Modhatithi perfect of excellence. Silmall, which appears to the sight with the Ocean of Brandy surrounding it, was taken over by king Vapushmat of fiory prowess.
(Verse 8) Jyotishmanta approprinted Kusadvipa, which is always encircled by the famous Ocean of Butter. Similarly Kmafcha, which in turn the (Ocean of) Whoy encompasses, king Dyutimat, renowned in the circle of kings, appropriated. Of the Saka continent, surrounded by a border (consisting of the Ocean of Milk, the king was named Havyana, vigorous in splendour
(Vers. 9) Savna, whose form was beloved of the goddesses of the fortunes of his prostante fous, full-moon from the ocean of Manu's race, sinless, vigorous, possos3ed the land oi Pushkara, which is encircled by the Ocean of) Sweet Water.
(Verse 10) After Agnidlern and the other sons of Priyavrata the lord of all the continents by the gift of their fathor ruled the seven continents encircled by the seven oceans, displaying a Bupreme puissant splendour like that of the rayy of the Lord of the Seven Steeds (the Sun.gudl, subsequently the noble sons of the world-renowned Agnidhra, king Nabhi and others, ruled the earth. .
(Verse 11) The realm of Nabhi (lay) to the south of the Himalaya mountains ; south of Homakūta, lord of mountains, appears the Kimparusha-varsha. In due order, the Harivarsba lies to the south of the Nishadha mountains; the Tlavrita (region), having Möru og its centre, displays itself, enclosing the bright Jambu river's wandering course.
(Verse 12) The delightful (region of) Hiranmant, exceedingly charming with Lokāloka. displays itself in splendour on all sides, on the south whereof appears a mass of mouutains (consisting of) the peaks of the Nila and Svēta hills. On the east of the voldon king of mountains [Mēru) is Uttarakuru, most exalted region of earth; and thero appear in bounty Pályavanta, having the grace of Fortune, and Bhadraśva-varsla.
Or "known through the Vedas."
See Fäņini II, ii. 37.

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(Verse 13) On the west of Gandbamädane, Ketumāla stands out in distinction above the (other) excellent regions of generally famed splendour, so that it would seem as if the brilliant beauty of Mēru were caused) by it.
(Verse 14) Of Nabhi, the eldest of the kings of this sphere of nine portions, the eldest son was Rishabha, in whom were realised unfading virtues, (and) who was a store of wealth of incalculable merit. His son was Bharata ; from him was the country) Bhārata-varsha (80 named). This king was from every point of view an ornament of Manu's race.
(Verse 15) Best of the kings beginning with Bharata, a Vishnuvardhana, the lord Emperor Vikrama by the power of his arm supported the whole burden of the ocean-ringed earth, an ornament of the Chalukya race, a seat of majesty, a scion of the race of Manu famed over the earth's regions.
(Line 15) Proge: If it be asked how this was, (the answer is): when the various Manus Svayambhuva, Svārochisha, Uttama, Támasz, Raivata, (and) Chakshusha, who were second lotas-born ones (Brahmans], architects of righteousness for the triple world, Beats of unique majesty, roots of the creeping-plant of royal polity, one after another had ruled the earth each for seventy-one cycles of the four ages, subsequently Aditi was born to Daksha the Patriarch, who was a pearl from the matrix of the nails of the beautiful feet of Hiranyagarbha. To Aditi and the Patriarch Kaśyapa, who was a skilful artificer of the carved figures of the world, was born Vivasvanta, Vivasvat, the Sun] of the all-seeing eye; to Vivasvanta (was born) the seventh Mana, Vaivasvata, who was skilled in the polity of the Manus; to Vaivasvata (was born) king Ikshvāku ; to this monarch was then born a daughter named I!a-dēvi.
(Verse 16) The mind-born son of him who dwelt in the womb of the peerless golden lotus [Brahman) was Atri. The son born from the pupil of the eye of this lordly saint was the Nectar-rayed [Moon-god), ornament of [Siva] who wears the moon-diadem. His beloved Bon was Budha. To Budha and Iļā was born Pururavas, an increaser of the exalted Lunar Race, voiced in widespread fame.
(Verse 17) In the distinguished Lunar Race was (born) from this king of kings Purtravas Hariti Pañchasikha, whose foet were scraped by the diadems of all hostile monarchs.
(Verse 18) To Hārīti were (born) many sons having strength of arm fit to bear the incomparable burden of the earth. With these leaders of royal races as ancestors arose the Chalukya race, which is tremulous with brilliant creeping-plants of fortune, exalted above the whole world, a source of flawless pearls of lofty glory, appropriating eulogies from dynasties of monarchs of all races.
(Verse 19) The kings in this lineage are illastrious, having for ornament five crests, worshipping the brahma-druma of the Lady, having the sign [the boar-crest] brought to light by the Boar, punisbing foes with sport of prowess coruscating in the vibration of their mighty arms, making the damsels of the quarters of space radiant with fresh crowns of the flowering jasmine of pure glory.
For the explanation of this allusion see Dr. Fleet's paper on the Kaliyuga in Jour. K. 46. Soc., 1911,
P. 482.
* The Seventh Manu is the one in whose manvantara or patriarchate we are now; see loo. cit. (preceding note), p. 484.
Literally, bamboo'; the following two epithets imply the bamboo se upamana.
• The allusion is not to their laichhana, but to pancha-likha,' five-crested,' having five tufts of hair on the head, the epithet of Härīti, who is mentioned in the preceding verse and verse 17. The patea frondosa.
H 2

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(Verse 20) The fortune of the Chalukys racel in the world strikes the mind with wonder, as if one should ask whether the exaltation of other dynasties could equal their prosperity: it is full of sap (vigour), possessing vigorous and beautiful branches, firmly rooted, rich in fruit, unshaken, beautiful in tip over tip, without flaw, without thorns.
(Verse 21) As good king Satyāśraya was born in it, a darling of the Lady Victory, one who made his own Chālukya lineage to bud forth, beloved of the goddess Glory, adorned by the conquests of his arm, which alone was able to protect the earth, a thunderbolt of Indra to the mountains (which are) the races of hostile princes, an ornament of kings. ruler of Ayodhyā, the race of the Chalukyas is verily called “the lineage of Satyasraya."
(Verse 22) Tailapa [II], a bearer of the barden of the earth who was born in this illustrious lineage, after conquering in battle Rāshtrakūta kings adorned by the virtue of perfect heroism, controlled ever rightly under his sole sway the earth encompassed by the geven oceans, incomparable in splendour, a Fire-lord to foes (or, drinking the blood of foes).
(Verse 23) The son of Taila, praised by the people, was Satyāśraya; this monarch's son was the lord Vikrama (Vikramāditya V] ; his younger brother was good Ayyana (II), prince of the earth; his younger brother was Jayasinga (Jayasimha II]; his son was Āhavamalla (Sõmēsvara I), known as king Trailökyamalla ; his son was Sõmēsvara (II), ruler of the earth.
(Verse 24) His younger brother was the illustrious king Vikramaditya [VI), lion to the raging elephants who were haughty bostile kings, an ornament on the face of the stainless Lady Glory, a fortanate Dilipa among kings.
(Verse 25) Lopping down the unsociable races (bamboos) of fierce foemen, crushing * host of kings, in an instant cutting off crores of thorns, by the might of his arm holding in barmony the earth surrounded by the seven oceans, he made as it were a pleasure-court for the goddess of Fame; what heroes are equal to the Chalukya-Räma ?
(Verse 26) The Lady Earth, after standing on the back of the Lord of Tortoiser. coming upon the top of the lofty hoods of the Snake-king, and trending upon the tops of the temples of the troop of Elephants of the Quarters, in affection mounted upon the lofty arm of the emperor Vikrama: so lofty was the right arm of the Chalukya emperor !
(Verse 27) Now that the fear of standing on the top of the hoods of the lord of serpents, whose very name is poisonons, (and) the insult caused by the demon who in rude opposition pushed her into the nether world, (and) the fatigue when on being uplifted by the primeval Boar her life had become half-extinct, have been allayed, the Earth stands upon the mighty arm of the king whose ortament is valour (Vikramābharana).
(Verse 28) A gallant of kingly science, a gallant of the goddess Earth, a gallant of the genius of victory over the triple world, a gallant of the sweep of the arm of mighty prowess,
vallant of the concert of naturally sweet music, a gallant of graceful speech, a seat of royal virtuos, a gallant of the mistresses of kings, he has humbled famous monarchs of old.
(Verse 29) There were no exalted ones who did not bow; no kings who were not suspended in the mouth of his scabbard ; no lords of provinces who on seeing him) did not perform bis mandate of service, repressing hesitation ; none who did not follow the trengarewaggon of his hand : in view of this, who would be able to describe in eulogy the heroic career of the terrible emperor Vikrama P
(Verse 30) As the row of other kings bowed down in present awe at his footstool, abandoning the richly developed manifestation of (their) prowess (and) consenting to liege
1 Again a play ou the double meaning "bamboo " and " lineage."

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service, the forms of these hostile monarchs in the mirrors (consisting of) the toe-nails of the glorious emperor Vikrama were like the deer (in the moon) to the moon's orb.
53
(Verse 31) As a bee to the lotus of the foot of this illustrious emperor Vikrama, a sharp edge to the sword of (his) arm, a protection to (his) authority. fresh beauty of youth to the Lady Earth, a condition of long and happy married life for the Fortune of the kingdom, extension for (his) glory, warmth to (his) lustre, did the land of Kuntala esteem the fortunate Mahadeva.
(Verse 32) The valour and learning of the race which was the field of the birth of this General Mahādēva, and his own performance of manifold pious works, were peculiarly distinguished as objects of public praise.
If it be asked how this was, (we answer) :
(Verse 33) Truly in Jambudvipa, which transcends the group of all the continents, there lies this Bharata-varsha, famed as the most exalted of regions. In it lies Belvala, natal soil of the multitude of all tribes, culminating peak of the charming palace of the goddess Earth, ranging-ground for the herds of kine of many pious works.
(Verse 34) The Nareyangal twelve (group of villages), ment of the Lady Earth, is verily to be seen in the province of famous mahagrahara Iṭṭage.
(Verse 35) It is like the Golden Mountain [Mera], a home of vibudhas [gods, or sages]; behold, it is like the Nagas' world, haunted by ananta-bhögi-jana [Ananta and other snakes, or innumerable happy folk]; after the fashion of the Milk Ocean, it gives lodging to purushottama [Vishnu, or excellent men]; after the manner of the mountain of the Lord of Wealth, it is a dwelling-place of mahesvara [Śiva, or great lords]; who is there that does not [thus] speak of
this Brahman estate ?
which may be called an ornaBelvala; therein appears the
(Verse 36) Dancing peacocks, singing bees, swans walking about, cock cuckoos warbling the pañchama note, rose-ringed parrakeets prattling exactly as some persons have previously spoken, lovers entering the groves of creeping-plants when the Bow of Flowers is at work, vibrating without being able to exhaust its delight, (are found) in this park.
(Verse 37) Its park causes the park of celestial trees to be in danger of falling (in estimation); its water-course that presents itself to sight is the stream of Ganges slipping down from the top of Mahesvara's braided locks; thus (thinking), the troops of clouds, pouring abundantly into its great tank, affectionately supply waters to the earth: such is the appearance of this town.
(Verse 38) It appears on all sides radiant with noble Brahmans famous over the encircling earth, holding sacrifices whereof the glorious smoke of oblations, which is as it were a smoke for the purpose of (driving away) the gnat of the Kali age, expanding (and) swelling up even to the sky, surpasses the outpouring of Yamuna's waters marked by (their) union with the abundant stream of the Heavenly River.
(Verse 39) Through them the creeping-plant of Vedic lore grows high; by means of these excellent Brahmans the earth is said to pursue the path prescribed by the Vedas; the company of celestials waits for the full series of diverse oblations which these gods of earth joyfully present; as these worthy sages rise from excellence to excellence, this Brahman race perfectly understands the supreme Brahma.
1 See above, vol. 12, page 145,
(Verse 40) The noble Brahmans, the four hundred of Iṭṭage, in whom all grammars and various lore of the Vedas, together with the text-books of the arts, have assembled themselves in incarnation, are distinguished by [or, are specialists in] the knowledge of Brahma, vessels of unfading good conduct, possessors of the perfection of stainless wisdom, worshipped by the whole of this earth.

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(Verse 41) Sinless, blameless, peerless, famed for various modes of sacrifice by their own and other hands, study, teaching, charity, and acceptance (of alms) from worthy persons, are these four hundred Brahmans of Iṭṭage.
(Verse 42) Among them flourished a person consecrated for performance of sacrifice, who was distinguished by the name of Potaya Chauvēra, scion of a race whose rites were famous over the world, a member of the peerless Atreya Götra, stainless of conduct.
(Verse 43) His son was named Madhavabhaṭṭa, a master of all books of lore, uniquely holy in the whole ocean-girdled earth, following the primitive course of Manu.
(Verse 44) This Madhavabhaṭṭa's son was Basavaya, a man of conduct meet for a master of the six Angas, renowned among the folk, as though the Veda in human form were displaying its six Angas.
(Verse 45) His son was the noble Brahman Dechiraja, a Mount Himavat to the Ganges of the triad [of Vodas], a seed for the attainment of good conduct, a native house of righteousness, a natal soil of fame, highest in the world, highest of the highest, crest-jewel of the exalted; who is there who does not style this great man purushottama [noblest of men, or Vishnu]?
(Verse 46) Lying to the south of the town and forming a foundation for (the existence of) all people, there is a tank with high tossing waves, which Dechiraja, active in undertaking godly works, famed among diverse classes of sages, foundation of the select, built with (pious) purpose, (and) which in the abundance of (its) streame of water-it cannot be gainsaid-is like the Ocean of Milk.
(Verse 47) Of this illustrious Dechiraja, ornament of mankind, the good wife, named Nijikabbe, an ornament of good wives, famous over the world, flourished in dignity on the earth.
(Verse 48) To this Dechiraja, who was renowned as a most noble Brahman, and to Nijambike, famed for unfailing wifely virtue, was born the peerless Väsudēva, who was like Vasudeva's offspring [Krishna], worshipped by the whole world, a dwelling-place of spiritual wisdom, a teacher of dalliance in the bazaar of Vedic lore, a leader among the sages of earth.
(Verse 49) Of this illustrious Vasudeva, who walked in the ways of Manu, the beloved (wife) was Valajikabbe, whose face was that of the full moon, a site of the treasure of dignity, noblest of Brahman women, a jewel among ladies.
(Verse 50) To this lord Vasudeva and to Valajikabbe, who was like the Lady Earth, was born in the affluence of their merit Nārāyaṇadēva, an ornament of Brahmans.
(Verse 51) As Indra's splendid elephant is supreme among the furious elephants of the sky, as the Ocean of Milk (is supreme) among the oceans, as Meru, lord of mountains, (is supreme) in the series of primitive mountains, as the Thunderbolt-bearer [Indra] (is supreme) among the famous ones of the troop of guardians of the quarters of space, so, when one reflects, was Nārāyaṇadeva supreme among the best of Brahmans of this universe: in view of this, who now is there that applauds him not?
(Verse 52) Who is competent to extol the greatness of Narayana, whom the world praises as being a supporter of his Gotra [or, uplifter of a mountain], having fame as brilliant as [Vishnu's] conch and discus [or, brilliant with Vishnu's conch and discus], having radiant divine splendour residing in the lotus of his body, praised by hosts of sages [or, gods], charming with the radiance of truth [or, charming to Satyabhama], possessing the essence of established order, blessed [or, consort of Fortune], lord of worthy sages [or, of best radiance], worshipped of the universe.
On the surname Chauvera see p. 37 above, under vocabulary.
2 The string of epithets that now follows may be applied equally to the Brahman Näräyspa and the god Narayana-Krishna.

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(Verse 53) The whole universe was dependent on him; manliness was his very body; he was himself a man who aroused in Fortune a personal affection; there were no other men, however great their merit, who attained to resemblance of him; he was a Mürtti-Narayana [an incarnate Nārāyaṇa], in whom were combined the manifestation of sattva [characteristic of Vishnu], the nature of Brahman, and profundity of radiance [characteristic of Siva].
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(Verse 54) This noble mau had a distinguished wife (named) Chandrikambike, a manifest Ganges of pure soul, a dwelling-place of gems of brilliant virtues, (renowned) over the earth.
(Verse 55) A Ganges of study of stainless conduct, the Earth in the form of a Brāhmaṇ lady, a Savitri appearing in a stainless race of Brahmans, the incarnate spirit of her husband's merit, the goddess Arundhati under a modern name, a mother of eternal majesty: who extols not in these terms this Chandrikādēvi ?
(Verse 56) Even as the world-adored Kumara stout of might was born to the allworshipped daughter of the Mountain-lord and to Isa, so to Chandrikambike and the noble Brahman Naraṇadeva was born the fortunate Mahadeva, a full-moon from the ocean of his race, an ornament of the universe.
(Verse 57) The fortunate Mahadeva's beautiful course of life, repugnant to the Kali Age, breaks up and drives away the defilement arising from the Kali Age; is, as it were, irrigationwater for the tree of perfectly pure righteousness; and is in unbroken harmony with the refined path of all the select, from Manu downwards.
(Verse 58) While the General Mahadeva by the favours of the triad of gods was a partial incarnation of them, their glorious Saktis also appeared in the form of the series of his wives, who were the distinguished Kalaladēvi, Mallikādēvi, and Pampaladevi, a head-jewel of women of great virtue.
(Verse 59) Are possession of the three Saktis,1 the wearing of the moon-digit of Holy Writ, (and) power suited for the protection of devotees seen in any except Mahādēva ?
(Verse 60) The illustrious General Mahadeva is a darling of the jasmine of eloquence dropping honey sweet as the nectar of the genius of gardens of pride; a Lord of Rambha [Indra] in setting up the dance of those famous skilful dancers, the trinity of Saktis; a teacher of the brilliant science of kings; a mine of gems of weighty virtues; a crest-jewel of generals of the Earth's Favourites [the Chalukyas].
(Verse 61) In such a manner as to establish at Ittage,-which was (already) renowned in the world as having surpassed, in the greatness of being the place of his birth, the lordly Mountain of sunrise (and) the lotus whence arose the Lotus-born [Brahman] (and) the Milk ocean whence arose the moon,-(still more) fame so as to be worthy to be praised by all maukind, (this) ornament of the Atreya götra, who was beloved of stainless Fame,
(Verse 62) Having penetrated the earth down to the sands radiant with the gems on the glittering hoods of snake-princes, straightened the ocean, (and) laid down all the mountains as surrounding stones and the lofty fore and hind quarters of the troop of elephants of the Quarters as ground-columns, has not the General Mahadeva made the Himalaya into a temple?
(Verse 63) Mahadeva's temple appears as if the Great Gods had raised it in reverence, with the earth as its terrace, the line of primitive mountains as its ground-columns, the divisions of space as its walls, the goddesses of the Quarters as its cunningly carved statues adorned with taste, the Mountain-king [Himalaya] as (the body of) the temple, the Golden Mountain [Meru] as its golden cupola.
1 These Saktis are probably the triad prabhutva, mantra, and utsäha in reference to the Brahman Mahādēva and jüäna, ichekha, and kriga in reference to the god Mahadeva, to whom the qualities mentioned in this verse are equally applicable; compare the next verse.

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(Verse 64) The golden cupola on the summit of the god's dwelling, & sent of exaltation, looks as if it were the sun's orb that had arison on the lordly mountain of suprise, (and) staying there, nowilling to step over it, was illumining the world; it is in fact ever like a full pitcher held by the Goddess of Fortune (who presides over the fortunate Mahadeva's prosperity.
(Verse 65) The temple of the) god Mahalēra, which displays itself as having been constructed in reverence by Mahadēva the head-jewel among the Gonerals of the Earth's favourites (the Chalukyas], in the vastaese of its lofty flagstaff lifts a finger to point a comparison with all other abodes of gods on the earth bounded by the seven seas, saying: "Look! such are they, (and) this!"
(Verse 66) When the god's lofty abode was displayed, which was indeed worthy to belong to the God of Gods, (this) Siva of a General caused those who only looked at it to feel amaze. ment, so that they said: “This is unprecedented; even Brahman does not understand how to contrive (or) imitate it; it verily deserves to be styled a Guru to Visvakarnan for teaching him) skill in other works."
(Verse 67) When one compares temples on the ocean-bounded earth, are any, whether it be those formerly built or those yet to be built or those now building, equal to this? They are not equal. So, after previo 18ly constructing with joy of soul this one, which is worthy to be called the Emperor of Tomples, in the everlastingly brilliant precinot of the god Mahadeva
(Verse (8) As there was a pleasure-house of the Lady Fortune, having glory of glory in the world's praise (?), enduring for an ea, he, a tree of desire to the scions of his family, as the sentiment of devotion to his father increased in streagth, miditated on the god Mürti-Narayana (and) constructed in honour of his sire a temple of the god Marti-Nárayana.
(Verse 69) in honour of his mother he set up (a temple of the god Chandalesvara. He constructed a subarb, which was celebrated by the people of the world, & crown of Kama : having collocted (and) brought ladies who must be very descendants of the Mind-born king [Kārna) and Rati and Rambha, he established them as public women of the subarb.
(Verse 70) Terrible in prowess [or. a Bhairava in prowes9], having a prowess of arm striking terror into all foes, having attained glory, managing affairs for the welfare of the whole earth, haviag his merit fully brought into operation, possessing incalculable manliness, he constructed in honour of the boon-giver Sabasa-Bhairava, the tutelary (deity) of his own brilliant cult, a splendid temple.
(Verse 71) He, who was a Sarasvati of all arts, a patron of all grammarians, poets, logicians, masters of tradition, professors of the Vēdas, adepts in spells, and (other) worthy men, constructed a monastery in piety to Sarasvati of all arts, represented by literatare, Vodas, mystic formulæ, (and) the holy Akshara.
(Verse 72) The surrounding wall is like the gathered circle of the arms of Mrida [sival when he lars down his hand in assuming charge, with the words : "Over the surface of the ocean-encompassed earth this district, which through Mahādēva's gift to me I have taken under my charge, is holy; it is not fitting for Kali to enter on any side "-a place of sport for tho furions elephants of the sky to rub their temples.
(Verse 73) This sanctaary of Siva arose from the waters of Ganges when Mrida [Sival in ancient times standing there brought down the river Gauges; as the God joyfully gave it to the Goddess to be a pool for her aquatic sports, the " Tank of the Goddess [Umå or Parvati] " stands in the brilliant precinct of the god Mahādēva, with its name corresponding to reality.

Page #78

No. 4.)
INSCRIPTIONS AT I'TTAGI: A, OF A.D. 1112.
57
(Verse 75) By performing duly pious works with extreme brilliance at the places called Nidugundi, Mangaļavura, the fortunate Lattalür, Bennekal, Vaqavür, Koravura, and the famous Riddhigāva, Mahadēva obtained a wealth of glory such that the earth will affeotionately praise (him) as long as moon, sun, and stars (endure).
(Line 69) Om! Hail! When the victorious role of king Tribhuvanamalla, refuge of the whole earth, favourite of Fortune and Earth, great Emperor, supreme Lord, supreme Master, ornament of Satyášraya's race, embellishment of the Chalukyas, was advancing in its course of successively increasing prosperity (to endure) as long as moon, sun, and stars: Om !
(Lines 70-71) Whereas king Tribhuvanamalla, for the supply of material for personal enjoyment, offerings, food-gifts, alms, and festival cloths for the god the Lord Mahadeva of the agrahāra Ittage and for theatrical entertainments (?), had granted (the) one (entire village) Bennekallu, within the Kukkanāru thirty, in perpetuity as long as moon, sun, and stars (endure), as a universally respected possession, with definition of the four boundaries within the tribhoga, to be held on tala-uşitti tenare for that god :
(Lines 71-72) Further, the General Mahādēvayya, high minister, Sandhi-vigrahi for the Kanarese country, Master of the Household, possessor of all titles of honour, such as : " the high chief of fendatories, who has attained the pafcha mahatabda, great angast general, terrifier of foes, moon to the night-lotuses of (his) kinemen, mine of the gems of polity, sun to the day. lotuses of the Brahman race, seeing as he speaks, pare in his Gotra, (behaving) as a son to the wives of other men, a lion to the elephants who are traitors to his lord, delighter of the souls of worthy men, a bee to the lotus-feet of king Tribhuvanamalle, a Skanda in the front of battle,"
(Lipes 72-76) Having delivered property into the hands of the sheriff of the great agrahara Ittage and the rest of the Four-hundred Mahajanas, who are endowed with the virtues of practice of the major and minor disciplines, scripture-reading, meditation, spiritual concentration, observance of silence, prayer, oblation, and ecstasy, gracious to sages, skilled in the scriptares of the Vēdas that issued from the lotus-mouth of Hiraṇyagarbha-Brahman, the Vědangas, and the ancillary sciences, in the traditional law, in the Parapes, in the six philosophical systems, and in the six modes of logic, gods in excellence of sweet speech, consommate masters of the rules of the traditions for the arvamëdha and many other sacrifices, having a lustre like that of the sun in the circuit encompassed by the ten points of space, trees of desire to dependents, shining in glory as far as the four oceapa girdling the earth on the east, south, west, and north resembling the profound ocean, lions to the elephants of sin, mines of gems of right judgment, teachers of philanthropy, having the firmness of the primitive mountains, indifferent to others' wives though they be like Tilottama, supporters of all learned men, conflagrations of doom to the homesteads of the thirty-two thousand forms of treachery, submarine fires to the oceans which are the armies of potent foes, sbatterers of the clouds of guilt, adamant chambers to those who come to them for refuge, -
(Lines 76-78) Did on Sunday, the full-moon day of Bhādrapada of the oyalio year Nandana, being the thirty-seventh year of the Chālukya Vikrama era, on the occasion of a transit (causing) an eclipse of the moon, daring & vyatipata, grant with pouring of water, for the personal enjoyment, oblatione, food-gifts, professors' stipends, clocks, and retinue of dancing-girls and attendants of the god Mahädēvēsvara, five-haadred mattar of the eastern fields, as & universally respected possession, free from all conflicting claims: the boundaries
1 As here, henceforth in all prose passagen I shall omit to translate fri and frimat when they are merely honorific prefixes.
• See Ind. Ant., vol. 19, p. 271.
Regarding this epithet ne voL 12 above, p. 254.

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58
EPIGRAPHIA INDICA.
(VOL. XIII.
thereof are: on the east, the road going from Kukkanuru to Talakallu; on the south, the border of the fields of Talakallu; on the west, the border is the adda-vasuge; on the porth, the border of Kaniyahallu.
(Lines 78-82) Also, for the retinue of dancing-girls and attendants of the god there were granted twenty-four houses, as a suburb (for them) to dwell in: on the south of the gate-house -omitting ten cubits of roadway-as far as the sheriff's house, an extent of mesguages (consisting) of the houses (amounting to) 54 cubits as the line of the southern area; on the front eastward from the house of Kodaliya Kētana, . . 4 cubits as the northern line; on the front eastward from the house of Mudiyanürs Vishnu-Ghaibasa, 65 cubits; there on the east, to the south of the road, houses forming a line of 21 cubits, with eastward frontage as far as the house of .............. extending to over 76 cubits; with these, two oilmills with their buildings, for the perpetual lamp of the god; on the west of the town, a line (consisting of the street of the kuli, (comprising) 3 mattar 225 kamma of mango-garden of vasuge; north of the wall of the god's precinct, a garden (comprising) 5 mattar 675 cubits; on the east of the town to the south of the Tank of the l'airy Ladies, & garden (comprising) 2 mattar; at the janction of the adda-vasuge of the Road of the Hill with the temple of) the god Kēšava of the street of Kādiyür, 1 mattar 500 kamma of takkilu land; of this hundred, 1 mattar 130 kamma red land of vasuge, 1 mattar 100 kamma red land; of the street of Kādiyur ... mattar; of the Sēnabova's visaka of vasuge, 4 mattar; on the east of the temple of) that god, south of the Tank of the Fairy Ladies, 1 mattar of garden; for the choultry of that street, 40 mattar east of the wall of the town (and) one house at the head of the street.
(Lines 82-84) There for the instruction of youths in the Rigvöda 1 khandika, for the instruction of youths in the Yajurvēda 1 khandika, amounting altogether to 2 khandikas, being (given) in perpetuity, there was a sum of one hundred and twenty gadyāna, in figures 120 gold gadyāna, (entrusted) to the whole body of Four-bundred Mahajanas, for which they have to pay regularly at the rate of interest of one pana per gold piece annually. Thus the Four-hundred sre to deduct twelve gadyāna of annual iuterest on this gold, and regularly pay it every year to the teachers; so the Four-hundred shall maintain this much as long as moon, sun, and stars (ondure), with universal respect (and) in freedom from all oonflicting claims.
(Lines 84-86) Thus for those who maintain this pious foundation according to its proper rule the fruit will be the same as if they decorated with gold the horns and hoofs of a thousand kine during an eclipse of the sun at the holy sanctuaries of Benares, Arghyatirtha, Prayāge, and Kurukshetra, and presented them according to role, so ornamented to a thousand Bråhmang learned in the Four Vēdas. To those who violate this pious foundation will accrue the guilt of destroying those thousand Brāhmans and those thousand kine at those sanctuaries.
(Lines 86-89) The earth has been enjoyed by many kings, beginning with Sagara; who soever at any time holds the soil has at the same time the fruit thereof. As between a donation and the maintenance thereof, it is more blessed to maintain (a grant) than to give it; through a grant one attains paradise, through the maintenance thereof the everlasting seat. He who should appropriate land, whether given by himself or given by others, is born as a worm in dong for sixty thousand years. He who takes away a single gold piece, a single oow, or a single finger-breadth of soil goes to hell until the dissolution of the universe. “This general principle of law for kings must be maintained by you in every age;" again and again Ramabhadra makes this entreaty to all these bappy sovereigns. I clasp my hands on my head in salatation to those monarchs on the earth, whether born of my own line or of lines of other kings, who with souls free from sin preserve this my law in its entirety.

Page #80

No. 4.]
INSCRIPTIONS AT ITTAGI: B, OF A.D. 1178.
B.-OF THE TIME OF SANKAMADEVA: A.D. 1178.
As has been said above, this record begins midway in line 89 directly after the end of the inscription A, from which it is separated by only a double mark of punctuation. The characters here are in a script similar to that of A, but somewhat smaller and cramped and inelegant. They are for the most part from " to " in height. The language is Kanarese, of the medieval type, all in prose.-As regards vocabulary, in line 89 we have the form Astayja for Asvayuja: Dr. Fleet remarks that this seems to indicate the origin of the form Asvija, Asvija, which is well known. In line 93 we have the accusative kala for kalam, perhaps intentionally, but perhaps only as the result of a careless omission of the anuseara. In line 95 we have the word bala: Dr. Fleet tells me that this is another form of bana, which term is used to denote recognized separate groups of the head-men or the accountants of a town or village when they are not all of the same descent, and is also applied to the corresponding divisions of the lands attached to the office. In this line we have also another instance of the change of the ay sound to ey, in the anrname Gheysa, Ghaysa, Ghaisa.-The orthography shows, like that of A, a fluctuation in the use of initial p and its derivative h: thus, we have paduval in lines 94 and 95, by the side of hola, line 93, and hōda, line 94.
The inscription is of the time of the Kalachurya king Sankamadeva. It records grants which were made for the temple of Mahadeva, and were given in trust to the Four-hundred Mahajanas, headed by the Urode or village head-man, of Iṭṭage, by a certain Nagadevayya Nayaka, who, being described as a maha-vadḍa-vyavahari, seems to have been a banker or money-lender on a grand scale.
The details of the date (line 89) are: the cyclic year Vilambin, being the second year of the reign of Sankamadeva ; the new-moon of Asvaynja; Adivara (Sunday). Dr. Fleet gives me the following remarks:-"This Vilambin samvatsara was the Saka year 1100 expired, A.D. 117879. For this year the given tithi, the new-moon of Asvina, as a true tithi, answers to 12 October, A.D. 1178, on which day it ended at about 22 hrs. 20 min. after mean sunrise (for Ujjain). This day, however, was a Thursday; whereas the record specifies a Sunday. In this case a mean calendar does not help the tithi as a mean tithi ended at 8 hrs. 39 min. on the next day, Friday. Thus, from both points of view this date is an irregular one. Further, we are told in line 93 that the grants were made on the occasion of an eclipse of the moon : but of course there cannot be such an eclipse at a new-moon; and there was no eclipse of the sun at this new-moon, or of the moon at the full-moon of Asvina, to justify our proposing any emendation of the record. The text here, again, has the expression soma-grahana-samkramtivyatipatad-amdu: regarding this use of the term samkranti see p. 40 above."
:
89
Regarding two of the places mentioned in this record, namely Kukkanuru and Taļākallu (lines 93-4), see remarks at p. 40 above, under the inscription A.
TEXT.'
chakravartti-Sam kamadeva-varsa (raha) da Asvayjad*=ama
59
Om Svasti Srimatu-Kalachuryya2neya Vilambi-samvatsarada
1 In connection with this date the following note may be made. In the Elliot MS. Collection the name of the samvatsara is given as Hevilambi. This is well known as a southern corruption or variant of Hemalambi. The Hemalambin samvatsara comes next before Vilambin. And it happens that for A.D. 1177 the given tithi answers quite regularly to Sunday, 23 October, on which day it ended at about 10 hrs. 43 min. But the record has unmistakably Vilambi, with no possibility of any other reading.-J. F. F.
From the ink-impression. Represented by the spiral symbol. Read Afvayajad=, and see above.
1 2

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60
90 väsye
svasti samasta-guna-sampannar-appa
śriman
maha-vadda-vyavahari Nagadevayya-nayakaru svasti yama-niyama-svadhyayadhyana-dharana-mo (mau)n-anushṭhāna (na)-japa-samadhi-sila-gupa-sam pannarum vibudha-prasamnarum Hiranyagarbhbha-Brahma-mukha-kamala-vinirggata-vēda-vēdāmg-o91 pamga-śruti- smri (smri)ti-purana-shadu-darśana-shatu-tarkka-praviparl-asrita-jana-kalpavri(vri)ksharam-appa
Adivarad-amdu
BVA
EPIGRAPHIA INDICA.
srimad-anadiy-agraharam Yiṭṭagey-ür-odeya-pramukhav= asesha-mah [a]janam nálnōrvvara kayyalu dravya-dana-parvvakadim sarvva-namasya (sya)-sarvva-badha-parihārav-agi padadu svasti yama-niyama
[VOL. XIII
93 Somesvara-pamḍita-devara
95 gĕriya [1]
92 dhyaya-dhyana-dharana-mo(man)n-anushṭhāņa (na)-japa-samadhi-sila guna-sampannarappa fri-Svayambhu-Triküṭēsvara-devara éri-Mahādēvēsvara-devar-acharyyarum-appa éri-Kriyasakti-pamḍita-devar-avara Sishyaru éri-Somesvara-pam dita-dē var=avara sishyaru śri-Vidyabharaṇa-pamdita-devar-avara sishyaru śrī
kāla karchchi dhārā-pārvvakaṁ māḍi sōma. éri-Mahādēvēšvara-devara
agr
grahana-samkrämti-vyatipatad-amdu āsanakke biṭṭa keyi muda-voladalu mat[t]aru 35 adara sime maḍalu Niddi(Ptti)gaveya hola mēre terkalu měre paḍuvalu Kukkanürim
kavileya
kallu
94 Talakallimge hoda baṭṭ[e] mere badagalu éri-Soměévara-devara agr-asanada keyi Gavaresvara-devara keyi mēre mattav-i devarggey-urim baḍagalu tömṭa mat[t]aru 1 adara sime muḍalu katte měre temkalu Nāraposvara-dēvara tomta mēre paḍuvalu Kiriya-Sam [..]
balam
měre badagalu Ip-pemḍira Vasudeva-gheysara tomṭa more
TRANSLATION.
(Lines 89-91) Om! Hail! On Sunday, the new-moon day of Asvayuja of the cyclic year Vilambin, being the second year of the Kalachurya emperor king Sankama, the maha-vadda-vyavahari Nagadevayya Nayaka, endowed with all virtues, having delivered property into the hands of the sheriff and the rest of the Four-hundred Mahajanas of Anadiagrahara Iṭṭage, who are endowed with the virtues of practice of the major and minor disci plines, scripture-reading, meditation, spiritual concentration, observance of silence, prayer, obla tion, and ecstasy, gracious to sages, skilled in the scriptures of the Vedas that issued from the lotus-mouth of Hiranyagarbha-Brahman, the Vedangas, and the ancillary sciences, in the traditional law, in the Purapas, in the six philosophical systems, and in the six modes of logic, trees of desire to dependents,
(Lines 91-93)-did grant with laving of the feet and pouring of water to Somesvara Pandita-dēva,-disciple of Vidyabharapa Pandita-dova, disciple of Somesvara Papdita-děva, disciple of Kriyasakti Pandita-děva, who is endowed with the virtues of practice of the major and minor disciplines, scripture-reading, meditation, spiritual concentration, observance of silence, prayer, oblation, and ecstasy, and is the teacher (attached) to the god the Lord Mahadeva (belonging to the temple) of Svayambhu-Trikütesvara, during a transit (causing) an eclipse of the moon, in a vyatipata, 35 mattar of arable land in the eastern fields for the agrasana of the god the Lord Mahadeva, as a universally respected possession, free from all conflicting claims.
1 Read pravinarum.
This stands for kalam; perhaps intentionally, perhaps only by a careless omission of the anusvāra, One syllable is illegible here; or perhaps two.

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No. 5. ]
CYCLE OF JUPITER AND NAMES OF SAMVATSARAS.
61
(Lines 93-95) As to the borders thereof : on the east, the Gelds of Niddig ve are the bound; on the south, & cow's stone (s stone with a cow sculptured on it] is the bound; on the west, the road going from Kukkantru to Talakallu is the bound; on the north, the arable land of the agrasana of the god Somēśvara (and) the arable land of the god Gavaposvara are the bound. Likewise (he granted) to that god I mattar of garden-land on the north of the town. As to its borders : on the east, the causeway is the bound : on the south, the garden of the god the Lord Närapa is the bound; on the west, the bala of Kiriya-Sam.. gēri is the boand; on the north, the garden of Vågadeva Gheys3 of the Two Wives is the bound.
No. 5.-THE CYCLE OF JUPITER,
AND THE NAMES OF THE SAMVATSARAS APPLIED TO HINDU SOLAR YEARS.
A continuation of the author's "Indian Chronography." BY ROBERT SEWELL, I.C.S. (RETD.).
Introductory. 199. In my "Indian Chronography" (pp. 46-65 and Tables XXVII to XXXI A) I have shewn how the exact beginning and ending of a Jovian year can be ascertained, according to the various astronomical authorities in use in India, from K. Y. 3117 (A.D. 16-17) to 5133 (A.D. 2032-33). These calenlations were made, as regards the motion of Japiter, by the mean sign system, that is to say, by conceiving the length of each samvatsara as being the time oooupied by the planet in passing by his mean motion through one sign, or 30°, of the Hindu zodiac; and they were made as regards the solar year by determining the number of days and decimals of a day by which each samvatsara began after apparent Mēsha samkrāntil in each Bolar year. In the single case of the Original Sürya Siddhanta, however, (Tables XXX and XXX A) the computation was made with reference to the moment of mean Mosha sarnkrinti for the reason that it is almost certain that during the whole period of its use the Hindu calcalators worked entirely on that system.
200. Since the publication of the Indian Chronography I have examined a large number of dates of Indian inscriptions, and have come across many cases where the name of the given sarvatsara does not exactly accord with the solar year with which it should be connected scoording to rule framed with apparent Mēsba samkrānti as the guiding-point. Sometimes this may be due to mere accident; sometimes it may arise from the use of the name of the samvatsara current at the moment of the action commemorated by the record instead of that of the samvatsara current at Mēsha samkrinti of the current year. But it is certain that at least ap to the time of Sripati (about A.D. 1040) and probably for a long time afterwards the Hindu calculators based their determination of the Jovian samvatsara current at Měsha sankranti (snd, therefore, according to oustom giving its name to the entire solar year) not with reference to the apparent but to the mean Mosha sankranti ; and this would often cause the solar year to be called by a different Jovian cyole-name. The late Sankara Balkrishna Dikshit hinted (Indian Oalondar, p. 28) that possibly this practice lasted till as late as the 15th century.
201. My tables in the Indian Chronography were intended to enable the beginning and ending time of a samvatsara to be calculated by time measured from a known point, and since Table 1 of the Indian Calendar stated that point (apparent Měsha sankranti) in each year it was obviously most simple to use that point. The tables were not framed to serve as a gaide to the Jovian name to be correctly applied to each solar year, though that could be gathered from them with a little trouble and care.
The Misha wkranti point marks the first moment, or beginning, of each solar your.

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EPIGRAPHIA INDICA.
[VOL. XIII.
202. It is evident, however, that we can only be secure in our accoptance of, or rejection as irregular of, an inscription-date, if, besides the tables calculated by the apparent Mösha samkrānti, we have others calculated by the mean Mēsha sam kranti ; and furthermore have at hand a table containing the Jovian cycle-name properly (i.e. by Hinda rule) counected with each solar year with refrence to both apparent and mean Mēsha saunkrānti, and by all the Hindu Siddhāntas, s.e. such a table as will shew at a glance whether a cycle-name is properly applicable to a particular solar year by any bystem or by any known Hindu authority. This then is the work partly done in the present paper.
203. Before explaining the method of preparation and the use of the tables which follow a few remarks may not be considered out of place.
204. As mentioned below, the late Mr. S. Balkrishna Dikshit expressed the opinion that the Second Arya Siddhinta, whose date is believed to be about A.D. 950, was in no part of India in use for a long time. The Siddhānta which has obtained most general acceptance, except in the south, is the Present Sürya Siddhanta, wbich dates perhaps from about A.D. 1000, and which in parts was corrected by the author of the Makaranda in A.D. 1478. My Table XLII (below) shews all the years in which suppressions of Jovian samvatsaras took place according to each anthority. These suppressions are marked with asterisks. Now it will be apparent to anyone using that table that in this respect the results afforded by calculation from the elements of the Second Arya Siddhanta are much nearer to those of the Present Sürya Siddhanta with the correction (bija) than to results obtained by the use of any other authority. The position of Jupiter, that is, as calculated by the Second Arya differed considerably from that calculated by the Sürya Siddhanta until the Hindu astronomer in the 15th century introduced the correction to the latter's elements; after which the two come much closer together. If, therefore, the corrected Surya Siddhanta is really the most accurate authority, we must hold that at least in the matter of the motion of Jupiter the Second Arya Siddhanta was unworthily dealt with and received scant justice.
205. Although the Second Arya Siddhānta seems to have been in use for a very short time I was induced to continue the calculations according to its elements through the whole period of over 1,400 years embraced in the general Table XLII below, partly in order to call attention to this peculiarity.
206. In ordinary cases it would suffice, when once the moment of beginning of a saṁvatBara had been calculated with reference to apparent Mēsha samkranti, merely to add to it the time-difference or södhya, between apparent and mean Mesha sankranti in order to arrive at the moment of its beginning with reference to mean Mēsha samkrānti; and in ordinary cases the four decimal points given in my tables would suffice. But in order that there may be no mistake in very close cases I have worked the whole of these tables by nine places of decimals. One instance, and that a very interesting and instructive one, will show how important it is that this should be done, especially with reference to the information afforded by Table XLII.
207. Note the year K. Y. 3710, A.D. 609-10, in which No. 1 Prabhava of a cycle began, according to the First Arya Siddhanta and as tabulated for four decimals of a day, 169-4400 days after mean Mosha samkrānti (Table XXIX B below). We see that during that cycle 41 Plavanga was suppressed because it both began and ended within the limits of the solar rear A.D. 649-50. Turning to the complementary Table XXIX A of the Indian Chronography we see that 41 Plavanga began in its year 169-4400 days prior to the time when No. 1 Prabhava began in its year; which means that in A.D. 649 it began precisely at the moment of mean Mēsha sankranti. Was it or was it not suppressed P Did it begin after or before that moment? If before, it was current at that moment and gave its name to the year; if later, it both began and ended within the limits of the solar year, and did not give its name to the year.

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No. 5.]
CYCLE OF JUPITER AND NAMES OF SAMVATSARAS.
Calculation by nine decimals settles the question. 1 Prabhava in A.D. 649-50 really began 169-439979088 days after mean Měsha samkrānti and 41 Plavanga began 169:439978320 days earlier than No. 1 Prabhava. So 41 Plavanga actually began 0-0000007684 or 066 of 8 second after the moment of mean Mēsha sainkrānti. Consequently it began and ended within the solar year; it was not current at menn Mēsha samkrānti, and on that basis did not give its name to the year; it was suppressed. But if it had begun a tenth of a second earlier it would have been current at the critical instant and the solar year would have been named after it. I am confident that the Hindu framers of pañchāngs would have insisted on the year A.D. 649-50 being named after 40 Parābhava even though that samvatsara expired less than a tenth of & second after the beginning of the year and 41 Plavanga was current from that instant till shortly before its close. The rule was strict as to the naming of the year according to actual currency at Mesha sankranti, and it would have been adhered to.
208. We have yet to learn, and our knowledge can only come from careful and painstaking research aud study of a large number of inscription-dates, how far the practioe of naming a solar year after a Jovian samvatsara was extended to the luni-solar year in those parts of India where such reckoning was used, and when such extension took place. In the Indian Calendar ($ 57, p. 53) it was noted that evidence exists to shew that such a practice was followed, at least for a time in some tracts; and the system adopted would doubtless be similar to that obtaining in the case of the solar year, but applied to the luni-solar year; that is to say, the year would be called after the name of the samvatsara current at the moment of beginning of the luni-solar year, or at the exact moment when, at the time of the new moon at the end of the lunar month Phālguna, the longitude of the moon's centre coincided with that of the sun. This moment always takes place earlier than the moment of the solar Mesha sam krānti, and of course the Jovian name thus given to the luni-solar year might be one different from that given to the solar year with which it was mostly connected. Carefal caloolation as to the aro travelled by Jupiter between the moment of beginnings of the luni-solar and solar year would have to be made by the framers of luni-solar pañchāngs for each year separately, in order to find the appropriate samvatsara whose name the luni-solar year was to bear. This cannot be determined by any general table. In such a system no expanction of a samvatsara can take place except in a luni-solar year which has an intercalary month, since the luni-solar common year is in length roughly seven days less than the samvatsara.
209. I begin Table XLII from the year A.D. 490 when a cyole began, and not from an earlier date, because at present the earliest certain date yet found in India which contains the samvatsara-name of a year belongs to the 8th centary A.D. Scholars are not quite clear about the Chalukya inscription of A.D. 602 (see Indian Chronography, p. 3). It seemed vreless to begin from an earlier date.
210. The present Tables XXVII B to XXXI E supplement the work of Tables XXVII to XXXI A published in Indian Chronography, and enable the beginning and ending time of a Jovian samvatsara to be ascertained by any of the principal Incinn Siddhāntas, when caloulation is made on the basis of meau Mesha sankranti. . 211. The present Table XXVII B follows the Present Sürya Siddhanta without the bija (or correction introduced in A.D. 1478) on the basis of mean Měsha samkrānti, Table XXVII of Indian Chronography being calculated by apparent Mēsha sankranti; and Tablo XXVII B is to be used with Table XXVII A just as is Table XXVII. The rule is given in $ 146, p. 51, and examples in $ 147, and (pp. 117-120)" Examples" 48 to 52.

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The present Table XXVIII B is calculated for mean Mesha sam krānti according to the Present Sürya Siddhanta with the bija, and is to be used with Table XXVIII A, Indian Ohron. ography, just as is Table XXVIII in that work for apparent Mēsha samkrānti.
Similarly the present Table XXIX B is for mean Mēsha sankranti by the First Arya Siddhānta or Aryabhatiya, and is to be used with Table XXIX A, Indian Chronography.
And the present Table XXXI B is for mean Mēsba samkrānti by the Brahma Siddhanta and the Siddhānta Siromani, and is to be used with Table XXXI A, Indian Chronography. .
Explanation is fully given in Indian Chronography (pp. 52 to 62), and the work is shewn in Examples 53 to 60.
The present Tables XXXI C, D and E are similarly prepared according to the Second Arya Siddhānta, C for apparent, E for mean Mēsha samkrānti, D being common to both.
212. Having completed my caloulations so far I drew up Table XLII, which shews at a glance (the numbers in columns referring to the list at the side) for every year from A.D. 490-91 to 1914-15 what Jovian Dame would be given to each solar year according to the Hindu rule of naming the year by the samvatsara actually current at Mosha samkrānti; and this by all the authorities, and both by apparent and mean Mösha samkrānti. It will be found very Useful in tosting the accuracy of dates given ia inscriptions found in tracts which, as in the north, carried on from year to year the practice of naming the year after the actual astronomical position of Jupiter.
213. Thus, to give an example, suppose we have a date given in & record in the year K. Y. 4606 or Saka 1427 expired (=A.D. 1505-6), Table XLII shows us at a glance that that solar year was called "Angiras" according to the Sarya Siddhanta without the bija whether on a basis of apparent or mean Mēsha sankranti, by the Sürya Siddhanta with the bija also on either base, and (if they had been in use) also by the Original Sürya on a mean base, and by the Second Arya Siddhanta on either base; whereas according to the First Arya Siddhanta on either base, or according to the Brahma Siddhanta and Siddhanta Siromani on either base the name of the year was "Srimukha."
CTOLE OF JUPITER. ELEMENTS ON BASIS OF MEAN M88A BAÁKRINTI.
Table XXVII B. By the Sürya Siddhānta without the bija. 214. [Calculation on the basis of apparent Mēsha sankranti is fully explained in Indian Chronography, pp. 49-51.) At the epoch of the Kaliyuga or in K. Y. O expired, B.C. 3102-1, the samvatsara 26 Nandana ended and 27 Vijaya began exactly at the moment of mean Mosba samkrānti, Jupiter being then assumed to be precisely in long. 0°. Since Vijaya ended before the end of the solar year it became kshays, and did not give its name to any year. From the end of 26 Nandana 34 samvatsaras passed before the moment of beginning of 1 Prabhava of the next cycle. Using the letters of the List of elements of this Siddhānta on p. 49, Indian Chronography, we calculate the interval between the end of 26 Nandana and the beginning of 1 Prabhava by the formula E-(F x 34). (E) 365-258756481 days-(P x 84) 143-889205368 days=221-369551113 days. This is the time after mean Mēsha samkranti of K. Y. 33, B.C. 3069-8, when 1 Prabhava began. Between this 1 Prabhava and the 1 Prabhava of K. Y. 3117 there were exactly 52 whole samvatsara cycles.
I
D " is the length of ono sam vatsara of Jupiter. "E" is the length of the sidereal solar year. "F"-E-D, or the difference between E and D. " " this difference for an entire cycle, or, P x 80. "1-E-H, or additive difference for beginnings of successive cycles

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Ix52=5789-504726772 days. Ex16=5844:140103703 days. Deduct the latter from the former, and add 221:369551113 days (the beginning time of 1 Prabhava of K. Y. 33), aud the result is 166-734174182. At this distance of time, therefore, after mean Mesha samkrānti No. 1 Prabhara began in K. Y. 3117, B.C. 3069-68. Calculation for the following cycles follows in order by adding for each the element “1."
Table XXVIII B. By the Sūrya Siddlvinta with the bija. 215. [Calculation on the basis of apparent Mēsla sankranti is explained in Indian Chronography, pp. 52-53.) Although the bija, or correction, was not introduced till A.D. 1478 still, since it involved the change in some respects of the elements of the Siddhānta (compare the Lists, pp. 49 and 53, Indian Cluronograply), calculation had to be made afresh from the epoch of the Kaliyuga, K. Y. O expired. At the moment of meau Mesha sankranti in that year 26 Nandana ended and 27 Vijaya began. Vijaya was kshaya in that year. Using the elements at the top of p. 53, Ind. Chrow., we find E-(FX34)=221-639172313 days. This is the time measured from mean Mesha sankranti, when 1 Prabhava began in K. Y. 33, B.C. 3069-68. From the beginning of this Prabhava to the beginning of the 1 Prabhava in K. Y. 4540, A.D. 1439-40, there were exactly 76 cycles of samvatsaras. "I"x 76=8497-744791036 days. E x 23=8100-951399063 days. Deduct the latter from the former and add 221-639172313 days as above, and the result is 318-432564286 days. In K. Y. 4540, A.D. 1439-40, therefore, 1 Prabhavn began 318-4326 days after mean Mēsha samkrinti. For the beginning-moment of each successive cycle we add the element "T," or 111.812431461 days.
Tabla XXIX B. By the First Arya Siddhanta or Aryabhațiya. 216. [For method of calculation on the basis of apparent Mēsha sankranti see Indian Chronography, pp. 53-55.] At the epoch of the Kaliyuga 26 Nandana is assumed to havo ended, and 27 Vijaya to have begun, precisely at the moment of mean Mēsha samkrānti. The year was K. Y. O, A.D. 3102-1. Vijaya was kshaya. We use the same formula as before, vis. E-(F x 34), to find the number of days by which 1 Prabhava began after mean Mosha samkrānti in K. Y. 33. E=365-258680555 days; Fx 34=144:023981572 days. Result 221-234698983 days. There were exactly 52 cycles between this Prabhava and the Prabhava which began in K. Y. 3117, A.D. 16-17. We therefore add the above result to ("I" x 52) and deduct & multiple of the solar-year length, i.e. (Ex 16). ("I" x 52)=5777-133079900. Adding for the beginning of Prabhava 221-234698983 we have 5998-367778883. Deduct (Ex 16) or 58+4 138888880, and the remainder is 154.228890003. This is the number of days by which 1 Prabhava began after mean Mösha sankranti in K. Y. 3117, A.D. 16. The calculation begins regularly from that figure, adding the value of "I" for each cycle.
Table XXX B. By the Brāhma Siddhānta and Siddhānta Siromani. 217. (For method of calculation on the basis of apparent Mēsha samkrānti see Indian Chronography, pp. 58-62.) It has already been determined (see Indian Chronography, p. 59, $165) that in K. Y. O Jupiter reached long. 0° 6'49836 days after mean Mēsha samkranti. At that moment 27 Vijaya began and 26 Nandana ended. In the following year, K. Y. 1 expired, 28 Jaya began ("F"=) 4.238430044 days earlier in the year than 27 Vijaya. Hence in that year 28 Jaya began 2.259929956 days after mean Mēsba sam krānti, and as it ended about 361 days later ("D") it onded before the end of the solar year and became kshaya,

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not giving its name to any year. To find the beginning-moment of the No. 1 Prabhava of the next cycle we add as before E-(Fx 34) to the ending-moment of 26 Nandana as found above.
E=-365-258437500 days (Fx34)=-144-106621496 do.
221-151816004 do. +6:498360000 do.
227-650176004 do.
Therefore 1 Prabhava began 227-650176004 days after mean Mesha samkranti in the year K. Y. 33, B.C. 3069-68.
Add this to "I" x 52, and deduct a multiple of the solar year length. or Ex 16, and we have the datum for K. Y. 3117, A.D. 16-17.
"I" x 52.
5769-537012720 +227-650176004
5997-187188724 Ex 16.5844-135000000
153-052188724
This last is the number of days by which 1 Prabhava began in that year after mean Mesha samkrānti.
From that moment we proceed regularly as before, adding the cycle difference "I" for each cycle.
CALCULATION BY THE SECOND ARYA SIDDHANTA ON BASIS OF (i) APPARENT, (ii) MEAN MESHA SAMKRANTI.
218. In my Indian Chronography (n. 2, p. 63) I intimated my intention to publish Tables for finding the time of beginning and ending of a Jovian samvatsara according to the Second (or Laghu) Arya Siddhanta in the same way as those published (Tables XXVII to XXXI A) according to the other Hindu authorities; and I now fulfil my promise.
219. The date of the Second Arya Siddhanta is believed to be about A.D. 950; and according to the opinion of the late Mr. Sankara Balkrishna Dikshit, it does not seem to have been anywhere in use for a long time. It was, however, known to Bhaskaracharya in A.D. 1150, and such being the case I have considered it advisable to prepare the Tables for the whole period covered by the other tables referred to. Though this is certainly useless for later years it is dangerous to draw a line and it is best to be on the safe side, as we know as yet neither the tract where this Siddhanta was used nor the date when its use ceased. As regards the samvatsaras of Jupiter this Siddhanta could never have been received as an authority in the South of India because there the astronomically calculated succession of samvatsaras, in the matter of the application of their names to the solar years, was neglected after the year A.D. 906; every year being afterwards serially connected with the name of a samvatsara without regard to any suppression. The presumption is that the use of the Second Arya Siddhanta was confined to the north, or at least to those tracts where suppressions of samvatsaras were attended to.

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TABLE XXXI C. Apparent Mēsha sankrānti as basis. 220. The process of calculation for Table XXXI C is as follows:
According to the Second Arya Siddhanta the position of Jupiter at the moment of mean Mesha samkrānti in K. Y. O expired, 1 current, that is to say, at the epoch of the Kaliyugs era, or the moment of mean sunrise on Friday Feb. 18 B.C. 3102, was 357° 7' 12' (Indian Chronography, p. 63). Jupiter did not reach the point 0° till he bad travelled 2° 52' 48' of arc. Calonlating by his mean motion this journey ocoupied 34d. 15h. 45m. or 3465.624537 days (Table XXXIV). He reached long. 0° therefore at that length of time after the moment of mean Mosha samkrānti, and when he reached it the samvatsara 27 Vijaya began. The time-interval between mean and apparent Mēsha samkrānti in K. Y. O, i.e. the interval which we call the " sodhya ", was determined by Dr. Schram (op. cit. p. 16) as 2:171973 days or 2-171972 days after calculation by two separate methods, the result shewing a minute difference of 0.09 of a second. I have halved this difference, and calculated with a sodhya of 2.1719725 days, or 2d. 4h. 7m. 38.424s. Jupiter therefore reached long. 0°, 26 Nandana ended, and 27 Vijaya began, (34:65624537 + 2.1719725 days =) 36-82821787 days, or (34d. 15h. 45m. + 2d. 4h. 7m. 38-424s. =) 36d. 19h. 52m. 38-4248. after apparent Mesha samkrānti in K. Y. O expired.
221. Next has to be ascertained the moment of beginning of the first samvatsara "1 Prabhava” of the next 60-samvatsara cycle. This occurred after the expiration of exactly 34 samvatsaras counting from the end of 26 Nandana. The length of the solar year is (El =) 365-258690278 days. The annual difference between the lengths of the solar year and sainvatsara is (F=) 4.231719473 days. This last multiplied by 34 is 143-878462082 days E-(F x 34)= 221-380228196 days. This, added to the number of days by which 26 Naudana ended after apparent Mösha samkrānti (viz. : 36-82821787 days, as found above) gives us 258-208446066 days. 1 Prabhava therefore began 258-208446066 days after apparent Mēsha samkranti in the year K. Y. 33 expired or B.C. 3069-68. The reason why the solar year was not K. Y. 34 expired is because in K. Y. 8 expired, B.C. 3094.93, the samvatsara 35 Playa was expunged.
222. To arrive at the exact beginning of the “1 Prabhava" which began in A.D. 16-17, between which year and the year K. Y. 33 expired or B.C. 3069-68 there were exactly 52 complete cycles of samvatsaras, eloment "I" must be first calculated. This is the difference in the beginning-time of the samvatsara No. 1 Prabhava at the beginning of successive 60-year ayoles. The annual difference being (F=) 4.231719473 days, Fx 60 is 253.903168380 days. Deduct this from the year-length "E" given above, and the remainder is the value of "I", vis. 111.355521898 days. 52 of these cycle-differences ("I" x 52) amount to 5790-487138696 days. To this must be added the time by which the 1 Prabhava began after Mēsha samkrānti in K. Y. 33 expired, or B.C. 3069-68. This was found to be 258 208446066 days. The total is 6048-695584762 days. Deduct from this a multiple of the solar year-length E, viz. (Ex16=) 5844:139044448, and the remainder is 204556540314 days.
223. No. 1 Prabhava therefore began in A.D. 16-17 or K. Y. 3117 expired 204-556540314 days after apparent Mēsha samkranti. From this point the calculation for Table XXXI C is carried regularly forward cycle by cycle, the expunged, or kshaya, samvatsaras being duly noted, with the years in which the expunction took place.
224. It has been mentioned that in the earliest of the cycles which have been dealt with above the samvatsara 35 Plava was expunged. This occurred in the year K. Y. 8 expired B.O. 3094-3. From 27 Vijaya to 35 Plava is 8 samvatsaras. The annual difference "F"
3.
See the list of elements of this Siddhānta on p. 63, Indian Chronography, and footnote above, p. 64.

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multiplied by 8 ia 33-853755781 days. Vijaya was found to have begun 36-82541 870 days after apparent Mēsha kaminkrānti in its solar year. Deducting from this 33.853755784 days, vis: the 8-years collective difference, the remainder is 2.974162086 days. 35 Plavn, therefore, began at that length of time after apparent Mesha sankrānti in K. Y. 8 expired or B.C. 30:1-3; and since the length of st samvatsara is only 361 odd days, it is evident that Plava ended before the expiry of the 3654 days of the solar year. It has been necessary to work out this point since, if there had been no exponction in the cycle in question, the year connected with: 1 Prabhava of the following cyclo would not have been, as it is, K. Y. 33 but K. Y. 34 expired.
[For the sake of conformity with the similar Tables for the other Siddhantas (Tables XXVII to XXXI A, Luulin Chronography) I have calculated tho sodhya as it has been determined by Dr. Schram for K Y. O, ris. : 2.1719725 lays, leaving it to workery to make the very slight alteration necessary if a very close case shonld be discovered) to get perfect accuracy for the contury concerned. Dr. Schram's results will be found in Indian Clironography, p. 16. The sõdhya iu K. Y. O was 2.171972 days, in K. Y. 3000 was 2-172707 days, in K. Y. 4000 was 2-172952 days aud in K. Y. 5000 was 2-173197 days. Having found by my Tables the beginning-time of a samvatsara, if greater acenrncy is necessary, deduct from the result after K. Y. 8000, fairly in proportion to the 2000 years' interval, an amount varying from 0-0007 to 0.0012, or from Im. 2. to lm. 468. This last is the greatest possible difference.]
Table XXXI D. Table XXXID is to be used for Second Arya Suldhäntn computation just as Tablo XXVII B (Indian Chronnyraphy) is used for computation by the Sürya Siddhanta without the bija.
TARGE XXXT E. Meus Mēsht sankranti as basis. 225. The mothod of work for finding the beginning of the samvatsara 1 Prabhava in the year A.D. 16-17, K. Y. 3117 expired, ou the basis of reference to moan instead of to apparent Mosha sari kranti, could be explained in exactly the same way as has been already done in the latter caso; but it is necessary to go into such full details a second time. It suflices to say for a beginning, that with reference to mean Mosha sankranti in the year K. Y. O expired or at the epoch of the Kaliyuga era it has been shown that the samvatsara 26 Nandana ended, and 27 Vijaya began 31486245370 days afuer tbat moment. We work from this point. 8 samvatsaras luter 35 Plava began (F X 8) 33-853753784 days earlier than did 27 Vijaya. Deducting the latter from the former figure we find that in the solar year K. Y. 8 expired, B.C. 3069-8 35 Plava began 0-802489586 days after mcan Mesha sankranti, and therefore ended before the end of the solar car. It was a kshaya samvatsara. Hence, as before so here, the 1 Prabhava of the next cycle logan in K. Y. 33 and not in K. Y. 34 expired.
226. No. 27 Vijaya began in K. Y. O expired 34:656245370 days after mean Mēsha samkranti
"H"-"F"X31)=221:380228196 days. ($ 221 above.)
Ald there. Then I Prabhava in K. Y. 33, B.C. 3069-8, began 256036473566 days after ruoan Mosha sankranti. Add this to "I" x 52 which=5790-487138696. Result G1140-523612962 days. Deduct "E" X 16 or 58 14.139044148 days and we arrive at 202-394597814 dnys, which is the number of days by which 1 Prabhava of the cycle began after zuenn Mosha sankranti in K. Y. 3117, A.D. 16-17.
This is tabulated : 202-3510 days, and so in succession.

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Time-corrections. 227. Calculation by Tables XXXI C and D, or E and D will.enable us to ascertain the moment of beginning and ending of any samvatsara by the Second Arya Siddhanta with reference to any Mēsha samkrānti moment, true or mean; but as in the case of the Original Sürya Siddhanta, Brāhma Siddhānta and Siddhanta Siromani we must, if we use the Indian Calendar Table I, for giving us the time of occurrence of Mēsha samkrānti each year (cols. 13 to 17 for the First Arya Siddhanta) apply a correction in order to get at the exact time of Měsha samkranti by the Second Arya Siddhānta, because the length of the year fixed by the First Arya differed slightly from that fixed by the Second Arya Siddhanta. The two started from the same point, tis. : the sunrise epoch of the Kaliyuga, or mean sunrise on Feb. 18 B.C. 3102, but according to the Second Arya the year is 0.84s. longer than the First Arya year (Ind. Ohronography, p. 158, col. 3). Hence the following Table must be used :
TABLE A A. DIFFERENCE BETWEEN THE MOMENTS OF MEAN MESHA BAŃKRĀNTI AS CALCULATED BY (1) THE
FIRST ĀRYA SIDDHANTA, (2) THE SECOND ÅBYA SIDDHẦNTA, THE TWO HAVING BEEN TOGETHER IN K. Y. 0, B.C. 3102.
[Haring found from Table I, cols. 13 to 17, etc. (by applying the fixed sodhya to the apparent Mēsha samkranti) the moment of mean Mēsha sankranti by the First Arya Siddhanta, add the time difference given in this Table for every expired year of the K. Y. in order to obtain the same by the Second Arya Siddhānta.]
Difference in years.
Time difference.
Difference in years.
Time difference.
Differ ence in
Time difference.
Difference in years.
Time difference.
years.
M.
H.
H.
M.
S.
24
14
S. 0.84 1.68 2.52 3.36
100 200 300 400
- 42
IIIIIII!!
M. S. - 840 - 16-80 - 25.20 - 33.60 - 42.0 - 5040 - 58.80 17.20
15-60
2000 2000 3000 5000
OVORA
4000
4.20
HIIIIIIIII
500
1 100
6.72 7.56
600 700 800 900
-
N.B. To obtain exact time of apparent Misha sankranti by the Firat Arya Siddhanta ada 30s. to the time given in Table I, col. 17 of the Indian Calendar in years 4.D. sohore number is odd, but not in thon ohore wumber is even. See Indian Chronography " Hints for workers," No. 20, p.79.
228. Again, to fix the exact moment of apparent Mēsha samkrānti by the Second Arya Siddhanta we have to note that according to it the sodhya, or time-difference between mean and apparent Měsha samkrāntis varies slightly year by year, whereas the sodhya hy the First Arya Siddhanta is a constant; so that we must, for absolute accuracy in Second Arya Siddhānta time, take note of this varying difference.

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Dr. Schram has fixed its value for us (see Indian Chronography, 139 D, p. 16) at different millenniums thus
TABLE B B. SECOND ĀRTA SIDDHANTA BODHTA.
K. Y expired.
Christian
year.
Exact value of fodhya as fized by Dr. Schram.
मंस
3000 4000 5000
ତ ସ ସ
8
B.C. 103-02 A.D. 899-900 A.D. 1899-1900
B. 41.88
305 24.22
9
It will be seen that for all ordinary purposes it will suffice to tie a constant 2d. 4h. 9m.; but for very close work take the sodhya-value at K, Y. 3601, A.D. 500, as being 28. 4h. 8m. 54-5828. and add for every succeeding 100 years 2.117s, and for 1000 years 21.168s.
RULE FOR WORK, AND EXAMPLE. 229. All work formerly necessary for the purpose of ascertaining which Jovian samvatsara began in the course of any given year according to any of the principal Siddhāntas, and whether calculated by apparent or mean Mēsha samkrānti, is now obviated by the information given in Table XLII below, which solves tha question at a glance. It shews the samvatsara current at every M&sha sathkranti, and we therefore know that the next samvatsara of the cycle began during the year. When there is an asterisk shown it means that this latter samvatsara both began and ended during the solar year, so that the next again also began during that year and was current at Masha sankranti of next year.
230. But we sometimes desire to know the time of beginning and ending of a samvatsara in order to ascertain whether it was current at the time of the event or action chronicled in an inscription.
231. This time is precisely the same whether we calculate from mean or from apparent Mēsha samkrānti, and as the time of the latter is already given in, or can be gathered from, cols. 13 to 17 or 17a of the Indian Calendar, it is easiest to use that information as basis of work. Find this required time, therefore, according to the Sürya Siddhanta (with or without the bija), the First Arya or Aryabhatiya, the Original Surya, and Brahma Siddhantas, and the Siddhānta Siromani in the manner described in $$ 146, 147, 153, 158, 162 or 167 A and examples 48 to 59 A of Indian Chronography.
232. The work according to the Second Arya Siddhanta is precisely similar, but we have to zase the Tables A A and B B in the text above instead of any of the other Tables in the text of Indian Chronography. I proceed with an example.
233. We want to know what samvatsara began in K. Y. 4380 expired, A.D. 1279-80 according to the Second Arya Siddhanta. The answer is given by Table XLII below. 18 Tāraṇa was current both at apparent and mean Mēsha sankrantis, and therefore in either caso gave its name to the solar year; 19 Pārthiva began in the course of the year.
When did Parthiva begin ? and when did it end?
For rough work the following will always suffice, whether we have been calculating by mean or apparent Mēsha sankranti, the time being the same by both. We will work by

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CYCLE OF JUPITER AND NAMES OF SAMVATSARAS.
71
apparent Mosha sankranti. Table XXXI C below shows that in the cycle concerned 1 Prabhara began 351 days after Mēsha samkranti, and Table XXXI D shews that in its year 19 Pärthiva began 76 days earlier than did 1 Prabhava; so 19 Pārthiva began (351-76) 275 days nfter apparent Mesha samkrānti in the given year. We find the time of apparent Mesha sanktanti in that year from the Indian Calendar Table I, 1.c.according to the First Arya Siddhinta, on March 25 on day 84 (Table IX) at about 21 hours after mean sunrise. Call this day 85.1 Table A A shews the time-difference between the two Siddhāntas, for the 4350 years since K. Y. O, ns being about one hour. This may be ignored. 19 Pārthiva began 275 days later. 275+85= 360, 2.c. (Table IX, Ind. Cal.) 19 Pārthiva began on December 26 A.D. 1279. This suuticos for a rough solution of the problem.
For close work we must calculate more carefully. I give here the closest possible according to our available Tables, following the course prescribed above. For the beginning of 19 Pārthiva (Tables XXXI C and D) we have 351.4704-76.1710=275.2994:=(Table XXXVI) 275d. 7h. Ilm. 8:16s. after apparent Mēsha samkrānti.
Apparent Mēsha samkrānti by the First Arya Siddhanta (Table I, Indian Calendar, and Indian Chronography, " Hint” 20, p. 79) is 84d.20h. 57m. 30s.
The difference in the sodhya interval between mean and apparent Mēsha samkrānti has to be taken into account. The First Arya Siddhānta fixes this interval as always 20. 3h. 32m. 30s. But according to the Second Arya it varies slightly. (See above, Table B B, 228, and accompanying remarks). The given K. Y. year is 4380. In K. Y. 4000 it was 2d, 4h. 9m. 3.05s. Add for (say) 400 years 8.476., at the rate of 2.1178. per 100 years and we have the bodhya in the given year by the Second Arya Siddhānta as 22. th. 9m. 11:52s.
The time-difference between the two authorities (Table 4. A above, § 227) must also be ascertained. This is, for 4000 years, 56m.; for 300 years, 4m. 128.; for 80 years, Im.7.20.; total lh. lm. 19-20s. Now we make our calculation,
d. h. m. s. First Arya Siddhānta apparent Mēsha samkrānti ... 84 20 57 30 First Arya Siddhānta sodhya ...
... 2 3 32 30 First Arya mean Mēsha samkrānti
... 87 0 30 0 Time-difference between First and Second Arya Siddhānta in K. Y. 4380 ...
1 1 19.20 Second Arya Siddhanta mean Mêsha sarkrānti ... 87 1 31 19-20 Second Arya Siddhānta sodhya
... -2 4 9 11:52
Apparent Mēsha samkrānti by Second Arya Siddhanta ... 84 21 22 7.68 19 Pārthiva began after this ...
... 275 7 11 816
Time of beginning of 19 Párthiva by the Second Arya Siddhanta ...
... 360
4 33 15.84
360d.=(Table IX, Indian Calendar) December 26.
We have found therefore that 19 Pārthiva according to the Second Arya Siddhanta, whether based on apparent or mean Mesha samkranti ($ 231 above) began at 4h. 33m. 15.846. after mean sunrise on December 26, A.D. 1279.
1 To suit, that is, the European name of the day,

Page #93

EPIGRAPHIA INDICA.
[VOL. XIII.
TABLE XXVII B.
THE SIXTY-SAMVATSARA CYCLE OF JUPITER. Mean-sigo system by the SURYA SIDDHĀNTA WITHOUT TIE BIJA calculated with reference to
mean Mosha samkrānti. (For all India up to A.D. 906, and for the northern portion alone after and inclusive of that
date.)
Number of days
by which
Year of the Kaliyuga
Christian
Year of the
Christian
Number of days
by which 1 Prabhava
began after mean
Mēsla. sankranti.
Kshaya (expunged) samvatsaras.
Prabbava
Kshaya (exprnged) samvatsaras.
(expired).
year.
Kaliyuga (expired).
year.
began After mean
Mosha samkranti.
3117 (3156) 3176
3236 (3241)
3295 (3327)
3354 (3412)
3413
3473 (3497)
3532 (3582)
3591
3651 (3668)
3710 (3753) 3769
3829 (3838)
3888 (3924)
3947 40071
B.C.
A.D. (3102-01) 27 Vijaya. (4009) (908-09)
3 Sukla. 3069-6 221.3696
4066
965-66 121.8264 (4094) (993-94)
29 Manmatha A.D.
4125 1024-25 233-1631 16-17 166-7342
(4180) (1079-80)
56 Dundubhi. (55-56) 40 Prabhava.
1083-84 344.4997 75-76 278.0708
1143-44 90:5776 135-36 24.1487
(4265) (1164-65)
22 Sarvadhirin. (140-41) 6 Angiras.
1202-03 201-9142 194-95 135.4853
(4350) |(1249-50)
48 Ananda. (226-27)
33 Vikirin.
43621261-62 313-2509 253-54 246.8219
4422 1321-22 59-3287 (311-12) 59 Krodhana.! (4436) (1335-36)
15 Vpisha. 312-13 358-1586
4481 1380-81 170-6654 372-73 104-2364
(4521) (1420-21)
41 Plavanga. (396-97)
25 Kbara. 4546 1139-40 282-0020 431-32 215-5731
(After this date Tables XXVIII B below, (481-82)
51 Pingala. 490-91 326.9097
and XXVIII A in the Indian Chronography 550-51 72:9876
are ordinarily to be used.) (567-68)
18 Tirana.
46009 1499-1500 28.0799 609-16 184-3242
(4606) (1505-06) | 7 Srimukha. (652-53) 44 Sadharaṇa.
4659 1558-59 139.4165 668-69 295.6608
(4691) (1590-91)
33 Vikärin. 728-29 41.7387
4716 1617-18 250-7531 (737-38)
10 Dhätri. (4777) (1676-77)
60 Kshaya. 787-88 153.0753
47711
1676-71 362.0897 (823-24)
37 Sobhana. 846-47 264.4120 906-071 10.4898
1 In Southern India the expunction of samvatsaras was neglected from, and inclnding the cycle buioning in A.D. 906.
About A.D. 1500 the bija (correction) was generally introduced, and the beginning moments of the cycles were recalculated from the epoch of the Kaliyugn. For years subsequent to A.D. 1500 Tables XXVIII B below and XXVIII A (Indian Chronograpky) should as a rale be used. But since the bija was not introduced all over India at the same time calculations for three more cycles bave been here given according to the Surys Siddhanta without the bija.

Page #94

No. 5.]
SIXTY-YEAR CYCLE OF JUPITER.
73
TABLE XXVIII B.
THE SIXTY-SAMVATSARA CYCLE OF JUPITER. Mean-sign system by the SURYA SIDDHĀNTA WITH THE BIJA calculated with reforence to
mean Mesha sarnkranti.
Number of days
Year of the Kaliyaga (expired)
1
Christian
year,
Kshaya (expunged) sampatsaras.
Year of the Kaliyuga!
Christian
year.
which 1 Prabhava
began after mean
Mēsha samkrānti.
Number of days
by which 11 Prabhava
began after mean
Mēsha samkrauti.
Kshaya (expauged) Barivatsaras.
(expired).
1
2
35 Plava.
A.D. 45401439-40 318.4326 4600 1499-1500 64-9862 (4615) (1514-15) 4659 1558-59' 1767987 (4700) (1599-1600) 4718 1617-18 288-6111 4778 1677-78 35.1648 (4786) (1685-86) 4837 1736-37' 146.9772
16 Chitrabha
na. 42 Kilaka.
A.D. (4871) (1770-71) 4896 1795-96 258-7896 4956 1855-565-3433 (4957) (1856-57) ...
5015 1914-15 117.1557 (5042) (1941-42)
5074 1973-74 228-9682 (5128) | (2027-28) . 5133 2032-33 3407806
2 Vibhaya.
28 Jaya.
9 Yuvan.
55 Durmati.

Page #95

EPIGRAPHIA INDICA.
(VOL. XIII,
TABLE XXIX B.
THE SIXTY-BAÁVATSARA CYCLE OF JUPITER.
Mean-sign system by the First ARYA SIDDHÄNTA OR ARYABHATIYA.
Calculated with reference to mean Mēsha sankrānti.
Number of days
by
Year of the Kaliyuga (expired).
which
Christian
year.
Number of days
by which 1 Prabhava began after
mean Mēsha samkranti.
Kshays (expunged) samvatsara.
Year of the (Kaliyugs)
Christian
year.
Kshsya (expunged) samvatsara.
(expired).
1 Prabhava began after
mean Mēsha samkrinti,
3
B.C. (3102-01) 3069-68
27 Vijaya.
221-2347
25 Khara.
52 Kālayukta.
5524
37 Sobhans.
18 Tarana.
44 Sadharana
10 Dhātri. 37 sobhana.
A.D. 3117 16-17 154-2289 (3153) (52-53) ... 3176 75-76 265-3276 3236 135-36 11.1676 (3238) (137-38)
3 sakla. 3295 194-95 122-2663 (3323) (222-23)
29 Manmatha. 3354 253-54 233-3651 (3409) (308-09)
56 Dundabhi. 3413 312-13 344-4638 3473 372-73 90-3038 (3494) (393-94)
22 Sarvadhárin. 3532 431-32 201 4025 (3579) (478-79)
48 Ananda, 3591490-91 312.5012 3651 550-51 58-3413 (3664) (563-64)
14 Vikrama. 3710 609-10 169-4400 (3750) (649-50)
41 Plavanga. 3769 668-69 280-5387 3829 728-29 26-3787 (3835) (734-35) ...
7 Srimukha. 3888 787-88 137-4774 (3920) (819-20)
33 Vikarin. 3947 846-47 248.5762 (4005) (904-05)
59 Krodhana. 4006 905-06 359-6749
A.D. 4066 965-66 105-5149 (4090)
(989-90) 4125 1024-25' 2166136 (4176) (1075-76) 4184' 1083-84327 4244 1143-44 73 (4261) (1160-61) 4303 1202-03 184.6511 (4346) (1245-46) 43621261-62 2957498 44221 1321-22 41.5898 (4431) (1330-31) 4481 1380-81 152.6885 (4517) (1416-17) 45401439-40 263-7872 46001499-1500 9.6273 (4602) (1501-02) 4659 1558-59 120-7260 (4687) (1586-87) 4718 1617-18 231.8247 (4772) (1671-78) 4777 1676-77 342.9234 4837 1736-37 88-7634 (4857) (1756-57) 4896 1795-96 1199-8622 (4942) (1841-42) 4955' 1854-55 310-9609 5015 1914-1556-8009 5028 (1927-28) 5074 1973-74 167.8996 (5113) (2012-13) 5133 2032-33 278.9983
3 śukla. 29 Manmatha. 55 Durmati.
21 Sarvajit. 47 Pramādin.
10
14 Vikrams.
40 Parabhava.

Page #96

No. 5.]
SIXTY-YEAR CYCLE OF JUPITER,
TABLE XXXI B.
THE SIXTY-SARVATSABA CYCLE OF JUPITER.
Mean-sign system by the BREMA SIDDHĀNTA AND SIDDHĀNTA SIROMANI.
Calculated with reference to mean Mosha sankranti.
Year of the
Year of the Kaliyuga
Christian
Christian
Number of days
by which 11 Pralhava begag after
mean
Mosha samkrauti.
Kshays (expunged) samvatare.
Kaliyuga
ant
i
Number of days
by which Prabhava began after
mean Möhs samkrānti.
Prabhava
Kshsya (expunged) samvatsara.
(expired). 1
year
(expired).
Year.
B.C. (3101-00) 3069-68' 22766502
28 Jaya.
3117 (3.153) 3176 3236 (3238) 3255 (3323) 3354 (3408) 3413 3473 (3493) 3532 (3578) 3591 3651 (3664) 3710 (3749)
A.D. 16-17 153.0522 (52-53)
37 Sobhana. 75-76 264.0048 135-36 9.6990 (137-38)
3 Sukla. 194-95 120-6517 (222-23)
29 Manmatha. 253-54' 2316043 (307-08)
55 Durmati. 312.13 342'5569 372-73 88.2511 (392-93)
21 Sarvajit. 431-32 199-2038 (477-78)
47 Pramādin. 490-91' 310-1564 550-51 55-8506 (863-64)
14 Vikrams. 609-10 166-8032 (648-49)
40 Parābhaya. 668-69 277-7559 728-29 23-4501 (733-34)
6 Angiras. 787-88 134.4027 (818-19)
32 Vilamba. 846-47 245.3553 (903-04)
58 Raktāksha. 906-06 356-3080
A.D. 4066 965-66 102 0022 (4090) (989-90)
25 Khara. 4125 1024-25 212.9548 (4175) (1074-75)
51 Pingala. 41841083-84 323-9074 4244 1143-44 69.6016 (4260) (1159-60)
17 Subhanu. 4303 1202-03 18045543 (4345) (1244-45)
43 Saumya. 4362 1261-62 291.5069 4422 1321-22 37.2011 (4430) (1329-30)
9 Yuvan. 1380-81 148-1537 (4515) (1414-15)
35 Plava. 45401439-40 259.1064
1499-1500 4.8006 (4601) (1500-01)
2 Vibhava. 4659 1558-59 115.7532 (4686) (1595-86)
28 Jaya. 4718 1617-18 226 (4771) (1670-71)
54 Randra. 4777 1676-77 337-6585 4837 1736-37 83.3527 (4856) (1755-56)
20 Vyaya. 4896 1795-96 194-3053 (4941) (1840-41)
46 Paridbāvin. 4955 1854-55 305.2579 5015 1914-15 50-9521 (5027) (1926-27)
13 Pramāthin. 5074 1973-74 161.9048 (5112) (2011-12)
39 Visvāvasa. 5133 2032-33 272.8
8 7058
3769
3829 (3834)
3888 (3919)
3947 (4004) 4006
L
2

Page #97

EPIGRAPHIA INDIOA.
[VOL. XIII
TABLE XXXI O. THE SIXTY-BAMVATSARA CYCLE OF JUPITER. Mean-sign system by the SECOND ĀRYA SIDDEINTA. Calculated with reference to apparent Mēsha sankranti.
Number of days
by
Year of the
Christian
Kaliyuga (expired)
Kshays (expanged) samvatsara,
Christian
year.
which 1 Prabhava began after apparent
Mesha samkrānti.
Year of the Kaliyuga (expired).
Number of days
by which 1 Prabhaval began after apparent
Mēsbs 8:1mkrānti.
Kshays (expungeil) samvatsara.
year,
co
3117 (3065) 3176 3236 (3250) 3295 (3335) 3351 3414 (3421) 3473 (3506)
3532 (3591) 3591 3651 (3676) 3710 (3762)
B.C. (3102-1) (3094-3) ... (3069-8) 258-208446 A.D. 16-17 204.5565 (64-65) 75-76 315 9121 135-36 | 62.0089 (149-50) 194-95 173.3644 (234-35) 253 54 284.7199 313-14 30-8168 (320-21) 372-73 142-1723 (405-06) 431-32 253-5278 (490-91) 490-91 364.8833 550-51 1109802 (575-76) 609-10 222-3357 (661-62)
A.D. 4007906-07 48-5959 (4018) (917-18)
12 Baho35 Plava. 4066 9 65-66 159.9514 dhãnya.
(4103) (100.2-03) ... 38 Krodhin. 4125 1024-25 271.3070 4185
1084-85174038 (4189) (1088-89)
5 Prajapati. 4244
1143-44 1287593 49 Rakshasa. (4274) (1173-74)
31 Hēma4303 1202-03 240-1148 lamba. (4359) (1258-59)
57 Radhirod15 Vrisha. 4362 1261-62 351.470-4 gārin.
4422 1321-22 97.5672 41 Plavanga. (4445) (1944-45)
24 Vikțita. 4481 1380-81 208.9227 (4530) (1429-30)
50 Anala. 8 Bbāva. 45401439-40 320 2782
4600 1499-1500 66-3751 34 Śārvarin. (4615) (1511-15)
16 Chitrabhi4659 1558-59 177.7306 60 Kshaya. (4700) (1599-1600)
42 Kilaks. 4718 1617-18 289.0861
4778 1677-78 35.1829 26 Nandana. (4786) (1685-86)
9 Yuvan. 4837 1736-37 1465385 53 Siddhār- (4871) (1770-71)
35 Plava. thin. 4896 1795-96 257 8940
4956 1855-56 3.9908 (4956) (1855-56)
1 Prabhava. 19 Pārthiva. 5015 1914-15' 115-3463 (5042) (1941-42)
28 Jaya. 46 Paridhåv-ll 5074 1973-74 226-7019 in. (5127) (2026-27)
54 Raudra. 5133 2032-33 338-0574
nu.
333.6912 79-7880
3769 3829 (3847) 3888 (3933)
668-69 728-29 (746-47) 787-88 (832-33)
191.1436
3947
846-47
302.4991
N.B.-This table is based on Dr. Schram's valuation of the Södhya in K. Y. 0, a mean being taken between his two results (see Indian Chronography, p. 16) obtained by different modes of calculation, viz., 2:171973 days and 2-171972 days. It is taken here as 2.1719725 days. The greatest difference between the bodhya in K. Y. O and that in K. Y. 5000 amounts to no more than 1m. 4616., or 0:001226 day.

Page #98

No. 5.]
SIXTY-YEAR CYCLE OF JUPITER.
TABLE XXXI D.
THE SIXTY-SAMVATSARA CYCLE OF JUPITER. Mean-sign system by the SECOND ARYA SIDDHANTA.
The number of days and decimals less than the day given in Table XXXI C by which each samvatsara began after apparent Mesha samkrānti in its solar year.
No.
1
Samvatsara.
1 Prabhava
2
Vibhava
3 Sukla
4
Pramoda
5 Prajapati
6 Angiras
7 Srimukha
8 Bava
9 Yuvan
10 Dhatri
11 Tévara
12 Bahudhanya
13 Pramathin
14 Vikrama
15 Vrisha
16 Chitrabhanu
17 Subhanu
18 Tarana
19 Parthiva
20 Vyaya
21 Sarvajit 22
Sarvadharin 23 Virodhin
24 Vikrita
25 Khara
26
Nandana 27 Vijaya 28 Jaya
29 Manmatha 30 Durmukha
31 Hemalamba
2
⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀
Number of days..
3
No.
1
Samvatsara.
0.000 32 Vilamba 4-2317 33 Vikärin 8-4634 34 Sarvarin 12-6952 35 Plava 16.9269 36 Subhakrit 21.1586 37 Sobhana
25.3903 38 Krodhin
29.6220 39 Visvävasu
33.8538 40 Parabhava
38-0855 41 Plavanga 42.3172 42 Kilaka 46.5489 43 Saumya 50-7806
44 Sadharans
45 Virödhakrit
46
Paridhavin
55 0124 59.2441
47 Pramadin
63.4758 67.7075 48 Ananda
71.9392
76.1710
80.4027
49 Rakshasa
50 Anala
51 Pingala
84.6344
52 Kalayakta
88.8661 53 Siddharthin
54 Raudra
2
..
77
Number of days.
131-1833 135-4150 139 6467
143-8785
148-1102
152-3419
156.5736
160-8053
165-0371
169-2688
173.5005
177-7322
181-9639
186*1957
190-4274
194-6591
198.8908
203.1225
207-3543
211.5860
215-8177
220-0494
224-2811
228-5129
232.7446
236.9763
241.2080
245-4397
249-6714
93.0978 97.3295 55 Durmati 101.5613 56 Dundubhi 105.7930 57 Rudhirōdgarin 110.0247 58 Raktaksha 114-2564 59 Krödhana 118-4881
60 Kshaya 122-7199 1 Prabhava (of the following 253.9032
126.9516
cycle).

Page #99

78
EPIGRAPHIA INDICA,
[VOL. XIII.
TABLE XXXI E.
THE SIXTY-SAMVATSARA CICLE OF JUPITER.
Mean-sign system by the Second ARTA SIDDHĀNTA.
Calculated with reference to mean Mêsha sankranti.
Year of the Kaliyuga
Christian
Year of the
Christian
Number of days
by which 1 Prabbaval began after
mean Mēsha samkranti.
Kshaya (expunged) samvatsara.
Kaliyuga
Number of days
by which 1 Prabhava began after
mean Mēsha samkrafti.
Kahaya (expunged) samvatsara.
(expired).
year.
(expired)
year.
(8)
33
3117 (3064) 3176 3236 (3250) 3295 (3335) 3354 8414 (3420)
3473 (3505) 8532 (3591) 3591 3651 (3676)
3710 (3762) 3769 3829 (3847)
3888 (3932) 3947
B.C. (3102-1) (3094-3)
35 Plava. 3069-68 256-3802
A.D. 16-17 202.3846 (63-64)
48 Ananda. 75-76 313.7401 135-8659-8369 (149-50)
15 Vrisha. 194-95 171-1924 (234-35)
41 Plavanga. 253-54 282-5480 313-14 28-6448 (319-20)
7 Srimukha. 372-73 140-0003 (405-06)
34 Śārvarin. 431-32 251.3558 (490-91)
60 Kshaya. 490-91 362.7114 550-51 108-8082 (575-76)
26 Nandana. 609-10 220 16371 (661-62)
53 Siddharthin. 331-6192 668-69 728-29 776161 (746-47)
19 Parthiva. 787-88 188-9716 (831-32)
45 Virodhakrit. 846-41 300-3271 906-07 46-4239 (916-17)
11 Isvara. 965-66 1577795
A.D. (4103) (1002-03)
39 Krodhin. 4125 1024-25' 269 1350 4185 1084-8515.2318 (4188) (1087-88) 1
4 Pramoda. 4244 1143-44 126-5873 (4273) (1172-73)
30 Durmukha. 4303 1202-03 237-9429 (4359) (1258-59) 57 Rudhirod
gārin. 4362 1261-62 349.2984 44221321-22 95.3952 (4444) (1343-44)
23 Virodhin. 4481 1380-81 206-7507 (4529) (1428-29)
49 Rakshasa. 45401439-40 318.1063 4600 1499-1500 64.2031 (4615) (1514-15)
16 Chitrabhi
nu. 4659 1558-59 175-5586 (4700) (1599-1600
42 Kilaka. 4718 1617-18 286-9141 4778
1677-78 33.0110 (4785) (1684-85)
8 Bhāva. 4837 1736-37 1443665
(4871) (1770-71)
35 Plava.
4896 4956
1795-96 255-7220 1855-561.8188
4007 (4017)
(4956) 5015
(1855-56) 1914-15
1 Prabhava.
113'1744
4066
To determine the beginning and ending times of a samvatsara use this Table with Table XXXI D. For bodhya see foot of Table XXXI C.

Page #100

No. 5.]
SIXTY-YEAR CYCLE OF JUPITER.
79
TABLE XLII.
The Jovian name of each Hindu Calendar year according to the different Siddhantas and systems of calculation.

Page #101

TABLE XLII.
I JOVIAN NAME OF EACH HINDU CALENDAR YEAR ACCORDING TO THE DIFFERENT SIDDHĀNTAS AND SYSTEMS OF CALCULATION. shews when an expunction of a samvatsara occurs, and when, therefore, the following samvatsara does not give its name to the next
year. "S."=Siddhanta ; "M. S."=Mēsha sainkrānti; numbers in columns 3 to 13 refer to the list of Names of the Jovian atsaras on the right.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHĀNTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MRAN,
MESHA SAMKRANTI.
NUMBER OF THE SAVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHĀNTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SANKRANTI.
Names of the Sixty
samvatsaras of the cycle of
Jupiter.
GE
0.
SURYA SORYA
S. NO S. WITI BIJA. BIJA
FIRST ARYA
ORIG. SORYA S.
BRĀLMA SECOND AND ARYA
S.
SOBYA
S. NO BIJA.
SURYA S. WITH BIJA.
FIRST ABYA
BRAHMA SECOND
ARYA
ORIG.
Expired year of Kaliyuga.
AND
STRO.
SIRO.
S.
EPIGRAPHIA INDICA.
Apparent
Mean
Mean M. S.
. . Mean M. S. Mean M. S.
M. S. Mean
Apparent
Mean M. S.
Apparent
M.S.
Mean M. S.
Mesn
Mean
Mean
Mean
Mein
2. Viblosva.
1
5
0-91 60 1-92 1 2-93 2 3-94 3 4-95 4
M. S. la Apparent
i 490 08
000-8 COO8
1986
3606 3607
3608 33609
3610
1. Prabhava. 3. Sukla. 4. Pramoda. 5. Prajapati. 6. Angiras. 7. Srimukha. 8. Bhava. 9. Yuvan. 10. Dhätsi. 11. Isvara. 12. 'abudhânya. 13. Pramachin. 14. Vikioma. 15. Vrisha. 16. Chitrabbanu. 17. Subhanu. 18. Taran. 19. Pårtbiva. 20. Vyaya.
15-96 5 16-976 17-98 7 18-99 8 1-5001
0 10
DO
505-08 15 506-07 16 507-08 17 508-09 18 509-10 19 510-11 20 511-12 21 512-13 22 513-14 23 514-15 24 515-16 25 516-17 26 517-18 27 518-19 28 519-20 29
3611 3612 3613 3514 3516
E
25
10-01 10 11-02 11 12-03 12 13-04 13 14-05 14
3616 3617 361
3619 || 3620
[VOL. XIII,

Page #102

| 84
6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 |
1
2
3
4
5
6
7
8
9
No. 5.]
3662
8621 8622 3623 3624 3625
520-21 521-22 522-23 32 523-24 524-25
3661 3663 8664 8665
560-61 10 561-62 11 562-63 12 563-64 13 564-65 14
565-66 15
566-67 16
3626 8627 8628 8629 8630
525-26 526-27 36 527-28 37 528-29 88 529-30 39
3666 3667 3668 3669 8670
3631 3632 3633 3634 3635
530-31 40 531-32 41 532-33 42 533-34 534-35
3671 3672 3673 3674 3675
567-68 568-69 569-70 570-71 571-72 572-73 573-74 574-75
21. Sarvajit. 22. Sarvad hårin. 23. Virodhin. 24. Vikpita. 25. Khara. 26. Nandans. 27. Vijays. 28. Jaya. 29. Manmaths. 30. Durmukha. 31. Hemalamba. 32. Vilamba. 33. Vikärin. 34. Sárvarin. 35. Plava. 36. gabha krit. 37. Sobhana. 38. Krödhin. 39. Visvāvasu. 40. Parabhava. 41. Plavanga. 42. Kilaka. 43. Saumya. 44. Sådhårans. 45. Virõdhskrit. 46. Paridhävin. 47. Pramidin. 48. Ananda. 49. Räkshasa. 50. Analo
3636 8637 3638 3689 3640
535-36 45 536-37 46 537-8847 538-39 539-40
3676 3677 3678 3679 3680
575-76 26 576-77 577-78 28 578-79 29 579-80 30
SIXTY-YEAR CYCLE OF JUPITER.
3641 3642 3643 3644 3645
540-41 541-42 51 542-43 52 543-44 544-45
3681 3682 3683 3684 3685
3646 3647 3648 3649 3650
& S85364
545-46 546-47 547-48 57 548-49 58 549-50 59
8686 3687 3688 3689 3690
580-811 31 581-82 32 582-83 33 583-84 34 584-85 35 585-86 36 586-87 37 587-88 88 588-89 39 589-9040 590-91 591-92 592-93 593-94 594-95
8651 3652 3653 3654 3655
550-51 551-52 1 552-532 553-54 3 554-55 4
3691 3692 3693 3694 3695
51. Pingala 52. Kalayukta. 53. Siddharthin. 54. Raudra. 55. Darmati. 56. Dundubhi. 57. Rudhirõdgårin. 58. Raktáksha. 59. Krödhana. 60. Kshaya.
3656 3657
3658
555-56 556-57 557-58 558-59 559-60
7
3696 3697 3698 8699 3700
595-96 46 596-97 47 597-98 48 598-99 49 599-600 50
3659 3660

Page #103

TABLE XLII-contd.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SAMKRANTI.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SANKRANTI.
Names of the Sixty samvatsaras of the cycle of
Jupiter.
ear A.D.
SORYA S. NO BIJA.
FIRST ABYA
ear A.D.
SURYA S. WITH - BIJA,
BRAHMA SECOND S. AND ARYA
ORIG. SORIA S.
Expired year of Kaliyaga.
SORYA S. No BIJA.
FIRST ARYA
SORYA S. WITH BIJA,
Expired year of Kaliyuga.
OKIG. SORYA S.
BRAHMA SECOND S. AND ARYA ŚRO.
S.
S.
Apparent
M.S. Mean M. S.
Mean
Apparent
M. S.
Menn M. S. Mean
M. S. Apparent
M. S.
Mean
M.S.
Apparent
M. S. Mean M. S.
1 Apparent
M. S. Mean
M. S. Apparent
M. S.
Mean
M. S. Apparent
M. S. Mean M. S. Mean
M. S. Apparent M. S. Mean
M.S. Apparent
M.S. Mean M. S.
6
2
3
4
en
8
9
10
11
12
12
EPIGRAPHIA INDICA.
:
3701 3702 8703 3704 8705
34192
::
*
3723 3724 3725
:
600-01 51 601-02 52 602-03 53 603-04 64 604-05 55 605-06 56 606-07 57 607-08 58 608-09 59 609-1060
620-21 11 621-22 12 622-23 13 623-24 14 624-26 15 625-26 16 626-27 17 627-28 18 628-29 19 629-30 20
3726
3706 3707! 3708 1
3710
3727 3728 3729 3730 3731 3732 3733
889
8**** OTACON- 86***
OTA CO 6010 CA CO
Y
1. Prabhava. 2. Vibhava. 3. Sulla. 4. Pramoda. 5. Prajāpati. 6. Angiras. 7. Srimukha. 8. Bhava. 9. Yuvan. 10. Dhātri. 11. Isvara. 12. Bahudhānya. 13. Pramāthin. 14. Vikrama. 15. Vpisha. 16. Chitrabhānu. 17. Subbanu. 18. Tårana. 19. Parthiva. 20. Vyaya.
8711 610-11 1 3712 1611-12 2 3718 612-13 31 8714 613-14 4 8715 1614-15 5
630-31 631-321 22 632-33 23 633-34 24 634-35 25
3734
3735
8738
8716 3717 3718 8719 87201
615-16 6 616-17 7 617-1818 618-19 9 619-20 10
3788 3740
3737 3739
685-36 26 636-37 637-38 638-39 29 639-40 30
[VOL. XIII.
E
6
O

Page #104

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17 26. Nandana.
18 27. Vijaya.
27 27 36. Subhakrit.
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31 40. Parabhava.
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44
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35 44. Sadharana. 36 45. Virodhakrit.
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43.
9985 9985
43 52. Kal
44 53. Siddharthin.
45 54. Raudra.
46
2
55. Durmati,
47 56. Dundubhi.
48 57. Rudhirödgärin.
49 58. Rakräkeha. 50 59. Krödhana.
60. Kshaya.
No. 5.]
SIXTY-YEAR CYCLE OF JUPITER.
83

Page #105

TABLE XLII-contd.
84
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN, MESHA SANKRANTI.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SAMKRĀNTI.
Names of the Sixty samvatsaras of the cycle of
Jupiter.
Year A.D.
Year A.D.
FIRST ARYA
STRYASURYA S. NO S. WITH BIJA. BIJA.
Expired year of Kaliyuga.
ORIG.
SURYA S.
BeĀRMA SECOND S. AND ARYA S. SIRO. S.
SORYA S. NO BIJA,
FIRST A RYA
Expired year of Kaliyuga.
SURYA S. WITH BIJA.
ORIG. SURYA S.
BRAHMA SECOND
S. AND ĀRYA 8. SIRO.
S.
Apparent
Mean M. S. Apparent M. S. Mean
M. S. Apparent
M. S. COM.
Mean
M. S.
Mean
M. S. Apparent
M.S.
Mean
M. S. Apparent M. S. Mean M. S.
Apparent M.S. Mean
M. S. Apparent M. S. Mean
M.S. Apparent
M. S.
Mean
M. S. Mean
M. S. Apparent M.S. Mean
M. S. Apparent
M.S. Mean M.S.
/
2
4
7
8
9
10
2
3
4
5
6
7
8
11
12
13
EPIGRAPHIA INDICA.
3821 3822 3823 3824 3825
720-21 52 721-22 53 722-23 54 723-24 55 724-25 56
सरसेन
740-41 13 741-42 14 742-43 15 743-44 16 744-45 17 745-46 746-47 747-48 20 748-49 21 749-50 22
3826 3827 3828 3829 3830
725-26 57 726-27 58 727-28 59 728-29 60 729-301 730-31 2 731-3231 732-33 4 733-34 5 734-35 6 735-36 7 736-37 8 737-88) 9 738-39 10 739-40 12
3831 8832 3833 3834 3835
FOOD CO-8868
3852
1. Prabbava. 2. Vibhava. 3. Sukla. 4. Pramoda. 5. Prajāpati. 6. Angiras. 7. Srimukha. 8. Bhāva. 9. Yuvan. 10. Dhátri. 11. Isvara. 12. Bahudhânya. 13. Pramāthin. 14. Vikrama. 15. Vrisha. 16. Chitrabhānu, 17. Subhanu. 18. Tarane. 19. Parthiva. 20. Vyaya.
**
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DO CON E60 700 888
6 F
5 6
750-51 23 751-52 24 752-53 26 753-54 26 754-55 27
3853 3854 3855
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3856
3857
3836 3837 8838 3839 8840
3858
755-56 28 756-57 757-58 30 758-59 31 759-60 32
3859 3860
(VOL. XIIL

Page #106

3862
1985
T700
8888
2
3
888
760-61 33
761-62 34 34
88949
764-65 37 37...
3995
949 93495 99858
765-66 38 38...
770-71 43 43
771-72 44 44
774-75 47 47
775-76 48
285 295
778-79 51 51
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783-84 56 56
88 888L
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3910 3917
3906 805-06 18 3907 806-07 19 3908 807-08 20 3909 808-09 21 809-10 22
OTRO
8920
3911 810-11 23 3912
2925
3920
3929 3930
2 3 4 5 6 7 8 9 10 11 12 | 13 |
8934
8935
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3921
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3922 821-22 34 34
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88
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H44 52. Kälayukta.
98588
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49 56. Dundubbi.
R 29 20 57. Rudhirödgärin.
47 harthin. 48 55. Durmati.
53 53 60. Kshava.
No. 5.]
SIXTY-YEAR CYCLE OF JUPITER.
85

Page #107

TABLE XLII-contd.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SAM KRANTI,
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHĀNTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SAMKRANTI.
Names of the Sixty samvatsaras of the cycle of
Jupiter.
Year A.D.
Year A.D.
FIRST ARYA
SA
FIRST
SECOND ARYA
SURYA | SURYA S. NO S. WITH BIJA. BIJA,
BRAHMA SECOND
ORIG. SURYA S.
1 SURYA
S. NO BIJA.
SURYA S. WITH BIJA.
ARYA
ARYA
Expired year of Kaliyuga.
ORIG. SURYA S.
AND
Expired year of Kaliyuga.
SIBO.
S.
Apparent
M.S. Mean
M.S. | Apparent
M. S. Mean
M.S. Apparent M. S. Mean M.S. Mean
M. S. Apparent 1
M.S.
Mean M. S.
apparent
M. S. Mean
. S. COM to
Apparent M.S. Mean
M.S. Apparent
M.S. Mean
M.S. !
Appront M.S. Meall M. S. Meau M. S.
Apparent
M. S. Mean
M.S. Apparent
M. S. Mean M. S.
2
3
4
67891
to
4
5
6
7
11
12
5
EPIGRAPHIA INDICA.
14
3941 3942 3913 8944 3945
840-41 54 841-42 55 842-43 56 843-44 57 844-45 58
88
3961 3962 3963 3964 3965
860-61 14 861-62 15 862-63 16 863-64 17 864-65 18
***
9 -88 898 0-88 -8%
1. Prabhava, 2. Yibhava. 3. Sukla. 4. Pramoda. 5. Prajāpati, 6. Angiras. 7. Srimukhs, 8. Bhāva. 9. Yuvan. 10. Dhātri.
3966
3967
3946 845-46 59 3947 1846-47 60 3948 847-48 1 3949 848-492 3950 849-503
3968 3969 3970
865-66 19 866-67 20 867-68 21 868-69 22 869-70 23
CO
3971
8951 3952 3953 3954 3955
850-51 851-52 5 852-53 6 853-54! 7 854-55 8
W50 000 -88
A 000 FOOOOOO FE. 5
870-71 3972 871-72 3973 872-73 26 3974 873-74 3975 | 874-75 28
ON
11. Isvars. 12. Babudhānya, 13. Pramåthin. 14. Vikrama. 15. Vpisha 16. Chitrabhānu, 17. Subhānu. 18. Tārana. 19. Parthiva, 20. Vyays.
3976
3956 3957
3958
855-56 9 856-57 10 857-58 11 11 858-59 12 12 859-60 13
875-76 29 876-77 877-78 878-79 32 879-80 33
EFE
3959 3960
(VOL. XIII.
2012
3980
E

Page #108

1
1
2
1
1
2
| 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13
No. 5.]
4021
8981 8982 8983 3084 3985
023
024
880-81 34 881-82 35 882-83 36 883-84 37 884-85 38 885-86 39 886-87 40 887-88 41 888-89 42 889-90 43 890-91 44 891-92 45 892-93 46 893-94 47 894-95 48
920-21 921-22 922-23 923-24 924-25 925-26 926-27 927-28 22 928-29 23 929-30 24
21. Sarvajit. 22. Servabário. 23. Virodhin. 24. Vikrita. 25. Kbara. 26. Nandana. 27. Vijays. 28. Jaya. 29. Menmatha. 30. Durmukha.
3986 8987 8988 8989 8990
1030
032
8991 8992 8993 3994 3995
1032 033 1034 4035
1036 1037
108
9996 8997 3998 3999 4000
895-96 896-97 50 897-98 51 898-99 899-900
039 1040
Hěmalamba.
Vilamba. 83. Vikarin. 34. Sárvarin. 35. Plava. 36. Subhakrit. 37. Sobhans. 38. Krodhin. 39. Visvāvasu. 40. Purābbara. 41. Plavanga. 42. Kilaka. 43. Saumys. 44. Sadharana. 45. Virodhakit. 46. Paridhāvin. 47. Pramádio. 48. Ananda. 49. Rákshasa. 50. Anala.
SIXTY-YEAR CYCLE OF JUPITER.
1041
1042
4001 4002 4003 4004 4005
930-31 25 931-32 26 932-33 27 933-34 28 934-35 29 935-36 30 936-37 31 937-38 32 938-39 33 939-40 34 940-41 36 941-42 942-43 37 943-44 38 944-45 39 945-46 946-47 947-48 948-49 949-50 44 950-51 45 951-52 46 952-53 47 953-54 48 954-55 49
900-01 901-02 902-03 56 903-04 904-05
1043 1044 4045
1046
4006 4007 4008 4009 4010
4047
049 1049 4050
905-06 906-07 907-08 908-09 909-10 910-11 911-12 912-13 913-14 914-15
4011 4012 4013
1 2* 4 5 6 7 8 9
4051 4052 1053 1054 4055
51. Pingala. 52. Kalayukta. 53. Siddharthin. 54. Raudra. 55. Durmati.
4015
4016915-16 10 4017 916-17 11 4018 917-18 12 4019 918-19 13 4020 919-2014
4056 4057 4058 4059 4060
955-56 50 956-57 51 957-58 52 958-59 53 959-SO
56. Dundubhi. 57. Rudhirõdgārin. 58. Raktáksha. 59. Krõdhada 60. Kshaya.

Page #109

Expired year of Kaliyuga,
A.D.
2
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
SURYA 8. NO
BIJA.
Apparent M. S.
00
Mean M. S.
SURYA FIRST
S. WITH
Apparent M. 8.
Mean M. S.
Apparent M. S.
⠀⠀⠀⠀⠀
888-284
85888 BB CERRE
60789 ERR:
⠀⠀⠀⠀⠀ ⠀⠀⠀⠀
4 5 6 7 8 9
⠀⠀⠀
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
Mean M. S.
⠀⠀⠀
ORIG. SURYA S.
FREE GO689
858-284
8588 88+
1858 8-24 BOND CRE
Mean M. S.
Apparent
M. S.
p
BRAHMA SECOND SIRO
00
18+
60789 ERR
BOTHO CEN
Mean
M. S.
Apparent
M. S.
FREE COLOR 8
TABLE XLII-contd.
124
Expired year of Kaliyuga.
Mean M. S.
A8E18
88588 8-20 - PERRE
56789 CER
-
9906
4007 1089
to
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON ON OR AT MEAN, MESHA SAMKRANTI.
SURYA SURYA BIJA.
1
Apparent
M. 8.
♡
KTER **
985-86 20
989-90 24
***** ****
993-94 28
Mean M. S. Apparent
M. S.
4
** ***
Mean M. S.
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
ARVA
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
២១០២១ ន៨គគ និងឥ
Apparent
M. 8.
⠀⠀⠀ ⠀⠀⠀⠀⠀ ⠀⠀⠀⠀⠀
Mean M. S.
ORIG. SURYA S.
Mean
M. S.
ឥតគ
8 ***
S. AND
Ďa
5 6 7 8 9 10 11 12 13
Apparent M. S.
SECOND ARYA
S.
Mean M. S. Apparent M. S.
Mean
M. S.
1
FREE
FREE
**
*
**
*
*** ** ** **
* *
** **** ****
****
*****
Names of the Sixty
samvatsaras of
1. Prabhava. 2. Vibhava. 3. Sukia.
24
206. Angiras.
21
INN
5 Prajapati.
2. Srimakna.
23 9. Yuvan. 10. Dhātri.
25 13. adh
Rusunun 69
14. Vikrama. 15. Vrisha.
ER
Chitrabbanu.
18. Tarana. 19. Parthiva.
88
EPIGRAPHIA INDICA.
[VOL. XIII.

Page #110

6
|
7
|
8
181
2
3
4
5
6
7
8
9
10
12
11 12
No. 5.]
16
21. Sarvajit. 22. Sarvadhárin. 23. Virodhin. 24. Vitsita. 25. Kbara.
Nandana.
4101 1000-01 36 4102 1001-02 37 4103 1002-03 38 4104 1003-04 89 4105 1004-05 40 4106 1005-06 4107 1006-07 4108 1007-08 43 4109 1008-09 44 4110 1009-1045
1010-11 46 41121011-12 47 4113 1012-13 48 4114 i 1013-14 49 4115 1014-15 50
4141 1040-41 16 4142 1041-42 17 4143 1042-43 18 4144 1043-44 19 4145 1044-45 20 4146 1045-46 4147 1046-47 4148 1047-48 23 4149 1048-49 4150 1049-50 25 4151 1050-511 41521051-52 4153 1052-53 41541053-54 4155 | 1054-55 30
27. Vijaya. 28. Jays.
4116 4117 4118 4119 4120
1015-16 51 1016-17 52 1017-18 53 1018-19 54 1019-20 55
bi - đã báE 6 % % so vì e cũ ở H 886 88 66 68 86%%% tỀta thẻ 68% 3% | ©
4156 1055-56 41571056-57 4158 1057-58 33 4159 1058-59 34 4160 1059-60 35
29. Manmatha. 30. Durmukhs.
Bēmalamba. 32. Vilemba. 33. Vikárin. 34. Sarvarin. 35. Plava. 36. Subhakpit. 37. Sõbbana. 38. Krödbin. 39. Visvävaru. 40. Parabhava. 41. Plavanga. 42. Kilaka. 43. Saumya. 44. Sadhana. 45. Virödbakrit. 46. Paridhävin. 47. Pramadin. 48. Ananda. 49. Rákshasa. 50. Anala.
SIXTY-YEAR CYCLE OF JUPITER.
4121 4122 4123 4124 4125
1020-21 56 1021-22 57 1022-23 58 1023-24 59 1024-25 60
4161 4162 4163 4164
4165
4126 4127 4128 4129 4130
1025-26 1026-27 1027-28 1028-29 1029-30
4166 4167 4165 4169 4170
1060-61 36 1061-62 37 1062-63 38 1063-64 39 1064-65 40 1065-66 41 1066-67 42 1067-68 43 1068-69 44 1069-70 45 1070-71 46 1071-72 1072-73 48 1073-74 49 1074-75 50
4131 4132 4133 4134 4135
1080-31 1031-327 1032-33 81 1033-34 1034-35 10
51. Pingala 52. Kāleyukta. 53. Siddharthin. 54. Raudra. 55. Durmati.
4171 4172 4173 4174 4175 4176 4177 4178 4180
41861035-36 11 41871036-37 12 4138 1037-38 13 4139 1038-39 14 4140 1039.40 15
1075-76 51 1076-771 1077-78 53 1078-79 54 1079-80 550
4179
56. Dundubhi. 57. Rudbirõdgårin, 58. Raktáksha. 59. Krödbana. 60. Kshaya.

Page #111

TABLE XLII-contd.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING
TO THE SEVERAL SIDDHĀNTAS, BY • REASON OF ITS CURRENCY AT
APPARENT, OR AT MEAN,
MESHA SANKRANTI.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHĀNTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SAMKRĀNTI.
Names of the Sixty samvatsaras of the cycle of
Japiter.
Year
4.D.
Year A.D.
BRAHMA
SUBYA SEYA S. NO 1 S. WITH BIJA. BIJA.
SECOND ABYA
Expired year of Kaliyuge.
FIRST ARYA
SUBYA
STBYA S. NO BIJA.
SURYA S. WITH BIJA.
Expired year of Kaliyuga.
BRAHMA SECOND
S. AND ARYA S. SIRO,
ORIG. SORYA S.
IRO.
Apparent
M.S. Mean M.S.
M.S. Mean M.S.
Apparent
M.S. Menn
"SK
Mean M. S.
M.S.
. S.
Apparent
Meun
Apparent
M.S. Mean
M.S. Apparent
M.S.
Mean
M.S. Mean M. S. Mesa
M.S. Apparent
"SK
Mean M.S.
Apparent
Mean
M.S.
M
9
to
F
I
EPIGRAPHIA INDICA.
4201
41811080-81 57 4182
1081-82 58 4183 1082-83 59 4184 1083-84 60 4185 1084-85 1
88.3
RECORO 889
1. Prabhaya. 2. Yibhava. 3. Sukla. 4. Pramoda. 5. Prajāpati.
4202 4203 4204 4205 4206 4207 4208
1100-01 1101-02 18 1102-03 19 1103-04 20 1104-05 21 1103-06 1106-07 23 1107-08 24 1108-09 25 1109-10 26
4186 4187 4188 4189 4190
1085-86 1086-8713 1087-88 4 1088-89 51 1089-906
6. Angiras. 7. Srimukhs. 8. Bhava. 9. Yuvan. 10. Dhätpi.
4211
FEO
4213 4215
1110-11 27 1111-12 28 1112-13 29 1113-14 30 1114-15 31
4214
4191 1090-91 71 4192 1091-928 4193 1092-93 9 4194 1093-94 10 4195 1094-95 11 4196 1095-96 12 4197 1096-97 13 4198 1097-98 14 4199 1098-99 15 4200 1099-11001 16
to FE Go
11. Isvara. 12. Bahudhānya. 13. Pranāthin. 14. Vikrams. 15. Vrisha. 16. Chitrabhánu. 17. Subbanu. 18. Tarans. 19. Parthivs.
4218
1115-16 32 1116-17 33 1117-18 34 1118-19 35 1119-20 36
(VOL. XIII.
4219 4220
20. Vysys.

Page #112

N 2
1
4235
$1400
4238
4242 4243
4241
*2*30
4247
4248
4251
4207 4255
3 4 5 6 7
1121-22 38
88
8
1122-23 39 38
1125-26 42 42 1126-27 43 43
1128.29 45 45
1129-30 46
99
99
38...
1130-31 47 47
1133-34 50
1132-33 49 49
9986
998
⠀⠀⠀⠀⠀
46
134-35 51 51
1156
1167-2
1189-90 52 52
137-38 54 54
140-41 57
188
8
50
1138-39 55 55 1139-40 56
8 606
1141-42 58 58 1142-43 59 1143-41 60
3
888
⠀⠀⠀⠀⠀
1145-46 2 2....
1146-47
23456
⠀⠀⠀⠀⠀
59...
⠀⠀⠀⠀⠀
TORRE R
TORRE R
1147-48 4
4. 1148-49 6 5. 1143-30 60... 1150-51 7 1151-52 8 1152-53 9 1153-54 10
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
⠀⠀⠀
⠀⠀⠀⠀⠀
⠀⠀⠀⠀
⠀⠀⠀⠀
⠀⠀⠀⠀
89
8
58 393 398
6
0
E
99 998
399 998 1 5888
49 998 1
399 5888
98368 58887
5888
A
=
11 12 13
99266 18 2 286 28 28
399 990
216
5888
88 99 998 15
23366
5888
23456
23456
TOO 2
TORRE 2R
14146 18E PREKE
23456 THREE RE
TBOOK RE
TBROE 234EE
BREE
23456 78E
1
261 11202
1965
$400
1968
1989
4270
4256
4209
4230
2 3 4 5 6 7
4235
FOR EN 28
1160-61 17
161-62 18
164-6 21*
165-66 23 Ubh-b7: 24
168-69 26
1169-70 27
170-71 28
88
180-81 38 181-82 39 182-83 40
89
174-75 32 32......
1185-86 43
93995
REN
287
99855
4232 1191-92 49
1192-93 50 1193-94
178-79 36 36.... 1179-80 37 37...
::
885
8899
1184-85 42 42...
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
39... 40...
9995
99852 35
43...
⠀⠀⠀
1193-97 54 54 |
1199-1200 57 57
⠀⠀⠀⠀⠀⠀ ⠀⠀⠀⠀⠀
⠀⠀⠀
⠀⠀⠀
⠀⠀⠀⠀⠀⠀
1186-87 44 44 44
22 23 28 8*385 8899 9995 99850 885
⠀⠀⠀⠀⠀
00
8
AREN BEREN 8888 885 883
93495 99800
95
9 10 11 12 13
*
5 * 395 935 885
222 222
222
18 17 17 21. Sarvajit.
36
5
222 22
37
883
21 20 20 23. Virodhin.
21 21 25
2
22
35 35
27 26 26 30. Durmukha.
222
30 27 27 31. Hōmalamba.
32 32 32 32 35. Plava.
33 33 33 33 36. Subhakrit.
31 31 31 34 37. Söbhina.
A
88 89 99 998
9
9395 99858 28885
8
399 9982 5
5
***
22222
គំឪគ៩ ៨៨៩
31 30 31 34. Särvarin.
8
8
Sarvadhärin.
***
35 35 38. Krödhin.
36
36 36 39. Viśvävasu.
37 37 37 40. Parabhava.
38 38 38 38 41. Plavanga.
40 40 40 40 40 43. Saumya.
41 44. Sadharana.
32424242 42 45. Virodhakrit.
早防冻80 自2照出监
1949. Rakshasa.
Auals.
1952. Kalaynkta.
19. Siddharthin.
53 56. Dundubbi,
57. Rudhirōdgarin. 5. Kaktaksha. 57 57 60. Kahava
No. 5.]
SIXTY-YEAR CYCLE OF JUPITER.
T6

Page #113

TABLE XLII-contd.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SAMKRANTI.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHĀNTAS, BY REASON OF ITS CURRENCY AT
APPARENT, OR AT MEAN, MESHA SAMKRANTI.
Names of the Sixty Bamvatsaras of the cycle of
Jupiter.
Bвіна
Year A.D.
SEOOND
SOBYA S. xo BIJA.
SORYA S. WITH BIJA.
Expired year of Kaliyuga.
FIRST ARYA
S.
ORIG. SORYA S.
ARYA
AND $120.
SURYA SOBYA FIRST S. NO S. WITH ARYA BIJA. BIJA.
BRAEMA SECOND
8. AND ARYA S. SIRO.
ORIG. SORYA S.
Expired year of Kaliyuga.
Apparent
M.S. Meau M. 8.
Mean
M. S. Apparent
M. S. Mean M.S. Mean
M. S. | Apparent
M. S. Mean
M. S. Apparent
M.S. Mean M. S.
Apparent
M.B. Mean
M. S. Apparent M.S. M-aa
M. S. Apparent M. 8. Mean M. S. Mean M. S.
Apparent
M. S. Mean
M. S. Apparent
M.S. Мева
M. S.
6
1
L
o
to
EPIGRAPHIA INDICA.
4801 4302 4303 4304 4305
1200-01 1201-02 1202-08 1203-04 1204-05 2 1205-06 1206-07 41 1207-08 1208-09 1209-10 71 1210-11 8 1211-12 1212-13 10 1218-14 11 1214-15 12
4806 4807 4908 4309 4310
4321 1220-21 18 4322 1221-22 19 43231222-28 20 48241223-24 21 4325 1224-25 22 1326 1225-26 23 4327 1226-27 24 4328
1227-28 25 4329 1228-29 26 43301229-30 27
30 SOCCO 10-88% EFEC 10
E
-88% EFETOC 18%%
1001 GEGEEFE a
1. Prabhava. 2. Vibhava. 3. Snkla. 4. Pramoda. 5. Prajāpati. 6. Angiras. 7. Srimukha. 8. Bhava. 9. Yuvan. 10. Dhätri. 11. Isvara. 12. Bahudhânya. 13. Pramāthin. 14. Vikrama. 15. Vșisha.
27
4311 4312 4313 4314 4315
4331 1230-31 28 4332 1231-32 29 43331232-33 30 4334 1233-34 31 4335 1234-35 32
4316 1215-16 13 4317 1216-11 14 4318 1217-18 15 43191218-19 16 4320 1219-2017
4336 1235-36 33 4337 1236-37 34 43381237-38 35 43391238-39 36 4340 1239-40 37
16. Chitrabhānu. 17. Subhãou. 18. Tarang. 19. Parthiva. 29. Vysya.
[Vol. XIII.

Page #114

6
7
8
9
10 | 11 | 12
13 |
1
2
| 3 | 4 | 5
| 6
| 7 | 8
12
No. 5.)
4381
$**
4382
1280-81 19 1281-82 20 1282-83 21 1283-84 22 1284-85 23
21. Sarvajit. 22. Survadharin. 23. Virõdhin. 24. Vikpita. 25. Khara.
$
4341 4342 4343 4344 4345 4346 4347 4348 4349 4350
1240-41 38 1241-42 39 1242-43 40 1243-44 41 1244-45 42 1245-46 1246-47 1247-48 1248-49 1249-50
4383 4384 4385 4386 4387 4388 4389 4390
26. Nandana. 27. Vijaya.
1285-86 24 1286-87 25 1287-88 26 1288-59 27 1289-90 28
28. Jays.
2866 $$$$
4351 4352 4353 4354 4355
1250-51 48 1251-52 50 1252-53 51 1253-54 1254-55
4391 4392 4393 4394
1290-91 29 1291-92 30 1292-93 31 1293-94 32 1294-95 33
4395
29. Manmatha. 30. Durmukba. 31. Hēmalamba. 32. Vilamba. 33. Vikärin. 34. Sārvarin. 85. Plara. 36. Subhakrit. 37. Sõbnne. 38. Kõibin. 39. Visvavasu. 40. Parābhava,
4359 1255-56 54 4857
1256-57 55 4358 1257-58 56 43591258-59 4960 1259-60
4396 1295-96 34 4397 1296-97 35 4398 1297-98 36
1298-99 37 4400 1299-1300 38
$399
SIXTY-YEAR CYCLE OF JUPITER.
4361 1260-61 4352 1261-62 43631262-63 4364 1263-642 43651 1264-65| 3
A40
VOOR W10
41. Plavangn. 42. Kilaka. 43. Saumya. 44. Sadharani. 45. Virõdbakrit. 46. Paridhivin, 47. Prumadin. 49. Anania. 49. Räkshasa. 50. Anala.
1407
4401 1300-01 39 44021301-02 40 4 103 | 1302-03 41
1303-04 42 4405 1304-05 43 4406 1305-06 44
1306-07 45 4408 1307-08 46 4409 1308-09 47 44101 1309-10 48 4411 1310-11 49 44121311-12 50 4413 1312-13 51 44141313-14 52 44151314-15 53
43661265-66 2367 1266-67 4368 1267-68 4369 1268-69 7 4370 1269-70 8 4371 1270-719 4372 1271-72 10 4373 1272-73 11 4374 1273-74 12 4375 1274-75 13
7 8
10 11 13
FE.
51. Pingnla. 52. Kalayukta. 53. Siddharthin. 54. Raudra. 55. Durmati.
4416
4417
4376 1275-76 14 43771276-77) 15 4378 1277-78 16 4379 1278-79 17 4380 1279-80 18
4418 1419
1315-16 54 1316-17 1317-18 56 1318-19 57 1319-20 58
56. Dundubhi.
57. Rudhirõdgárin. 56 58. Raktákshe. 57 59. Krõdbana.
60. Kabaya.

Page #115

Expired year of Kaliyuga,
9320
0755
4431
4435
A.D. SURYA
S. NO
BIJA.
2
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING
Apparent M. S.
1322-23
1323-24
CORE 46878
1325-26 1326-27 5
1327-28 6
1328-29 7
1330-31 9 1331-32 10 1332-33 11 1334-2
THERE THE
REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN, MESHA SAMKRANTI.
Mean M. S.
+
COES TO BE
1336-37 16 16
338-39 18 18 1339-40 19
SURYA
FIRST 8. WITH ARYA
BIJA.
Apparent M. S.
Mean M. 8.
⠀⠀⠀⠀⠀
Apparent M. S.
⠀⠀⠀⠀⠀
8823
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀⠀ ⠀⠀⠀⠀⠀ ⠀⠀⠀⠀⠀
Mean M. S.
46898
ORIG. SURYA S.
១៩៦៩២ន្ទី យ ⠀⠀⠀⠀⠀ ⠀⠀⠀⠀⠀
Mean M. S.
8888
BRAHMA AND 3. SIRO.
5 6 7 8 9 10 11 12 13
மன்
PRERE BERO.
Apparent M. S.
Mean M. S.
88-28
SECOND
Apparent
M. S.
Expired year of Kaliyuga.
Mean M. S.
COINS TOON THE
45678
45678 129
TROTB SEE
88-88
88 88
TABLE XLII-contd.
BEER FORES CUTE
BRUCE B
1
44446 4447
2
2044
NUMBER OF THE SAMVATSARA CONNECTED TO THE SEVERAL SIDDHANTAS. BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN, MESHA SAMKRANTI.
4455
SURYA S. NO BIJA.
Apparent M. S.
2222 222 8 5
1341-42 21 1342-43 22 1343-44 23 1344-45 24
1345-46 25 25
1346-47 26
4449
4448 1947-48 21 1348-49 26 1999-90 29
Mean M. S.
3 4 5 6
4451 1350-51 1351-52 31
222** ***
27|
30 30
SURYA S. WITH ARYA
Apparent M. S.
Mean
M S.
Apparent M. S.
26...
**** *888
1992-93 32 32
1354-55 3434
28...
D
⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀
⠀⠀⠀
ORIG SURYA S.
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀⠀
22222 2 222** *** *** *888 22222 222 8-*** *888 2222 222 8*** *888 22 ** ***** 18588 222* ** *** *888
ននគរត ៩៩៩ ៩៩៩៩ ៖
8 8588
⠀⠀⠀⠀⠀
Mcan
M. S. Mean M. 8.
BRAHMA SECOND
ARYA
8.
Appareat
M. S. Mean M. S. Apparent M. S.
Mean
M, S.
7 8 9 10 11 12 13
Names of the Sixty
the cycle of Jupiter.
12
Well for the live
94
EPIGRAPHIA INDICA.
[VOL. XIII.

Page #116

2
∞
1860-61 40 40
1361-62 41
9399
9999
1364-65 44 44
1365-66 45 45
1373-74 53
85284
1374-75 54
368-69 48 48 1369-70 49 49 1870-71 50 50
85 86789
1377-78 57
1378-79 58 1379-80 59
1398
1393-19
1880-81 60
1881-82 1 1382-83 2 1383-84 3 1384-85 4
45
1386-87 6
24
1390-91 10
41...
2422
$429
E
999
⠀⠀⠀⠀⠀⠀
9599 8588
423 888
4999 888 8 8
999 999 8588888
459 58
999 500 549 858
999 9999 8584
5
888
⠀⠀⠀⠀⠀
884
THERE ARE
BREE FREE CONCR
⠀⠀⠀⠀⠀
57.
⠀⠀⠀⠀⠀⠀
58...
⠀⠀⠀
1385-86 5 5.
⠀⠀⠀⠀⠀
10
⠀⠀⠀⠀⠀
⠀⠀⠀
⠀⠀⠀
⠀⠀⠀⠀ ⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
7
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
8
888 884
10, 11, 12 13
10 CE
DOOR TERM PARA
ERRE
ER
⠀⠀⠀⠀⠀
5
8
888 884
8
84294 26789
58 8HART BON
BG
BOTH
88
FREE FREE
CERE
THE PAR
T
4505
4528
2 3
4533
1402-03 22 403-04 23 1404-05 24 1405-06 25
88*** **** 866** ***** ***** **RE BENER
1410-11 30
1421-22 42
1422-23 43
4529 1426-28 30 50
1431-32 52
⠀⠀⠀
* **** ***** *888 9999 99998 58833 95898
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀⠀
22.......
23 23 24...
⠀⠀⠀⠀⠀
∞
⠀⠀
⠀⠀⠀⠀⠀
D
⠀⠀⠀
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
7 8 9 10 11 12 13
⠀⠀⠀⠀⠀
⠀⠀⠀⠀⠀
222 222 87
8
22 2
222
2228
*
*
*
*
*****
88
888 88
8889
37
00
80
252** ****
30 30 30 30 31. Hemalamba,
***
*
35
36
933 95999 85 85888 9939 959 56 58
95998 88 8988
8888 6 8
85998
*
39 95998 588 339 95998
99599
5819
8888 2 8658* ***** **** ***** ***** HONEY
53
54
21. Sarvajit. 22. Sarvadhärin. 23. Virödhin. 24. Vikrita. Khara.
25.
28 38 39. Visvävas. 39 39 40. Parabhava.
៩៩៩៖ ៩នន់គឺ
26. Nandana.
2863. Mamatha.
32 55. karin.
35 36. Subhakrit. 36.
40 41. Plavanga.
58
麻鸭鸭家 索拉索合
4244. Sadharana.
51 Pingals
53 53. Siddarthin.
54 54. Raudra.
55. Durmati.
56. Dundubhi.
57. Rudhirödgärin.
58. Raktaksha.
59 59. Krö ihana. 60 60 60. Kahaya.
No. 5.]
SIXTY-YEAR CYCLE OF JUPITER.
95

Page #117

TABLE XLII-contd.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OP ITS CURRENCY AT APPARENT, OR AT MEAN, MESHA SAMKRANTI.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OP ITS CURRENCY, AT APPARENT, OR AT MEAN, MESHA SANKRANTI.
Names of the Sixty BMTAtsaras of the cycle of
Jupiter.
Year
Year A.D.
FIRST
.D.
FIRST
SOBYA SORIA S. NOS, WITH BIJA. BIJA.
SECOND ABY.
ORIO. SORYA S.
Expired year of Kaliyuga.
BRIHMA S. AND SIRO.
SOBYA S. NO BIJA.
SURYA S. WITH BIJA.
ARYA
Expired year of Kaliyuga.
ORIG. SORYA S.
BRAHMA SECOND
DABYA SIBO. S.
Apparent MS.
Menn
M. S. Apparent
M. S. Mean
M. S. Apparent
M.S. Mesn M. S. Mean
M.S. Apparent
SN
Mes
'S 'W
Apparent
Monn
M. S. Apparent M.S. Mean
M. S. Apparent
. S. Mean M.S. Mean
"S'R
M.S. Apparent Mean
M. S. EM. S.
apparent
M. S. Mean M. S.
M.S. Mean MS.
Apparent
6
| 8
9
10
o
60
EPIGRAPHIA IN DICA.
2
45411440-411 11 4542 1441-42 2 4543 1442-43 S1 4544
1443-44 41 4545 1444-45 5
4561 1460-61 21 4562 1461-62 22 4563 1462-63 23 45641463-64 4565 1464-65 25
1. Prabhava. 2. Yibhava. 3. Sukla. 4. Pramoda. 5. Prajāpati.
24
5
4567
6. Angiras. 7. Srimukha. R. Bhšys. 9. Yaran. 10. Dhäti.
4548 1445-46 61 4547 1446-47 7 7 4548 1447-48! 8 8 4549 | 1448-49 9 9 4550 1449-50 10 10 4551 1450-51 11 4552 1451-52 12 4553 1452-53 13 4554 1453-54 14 4555 1454-55 15 15 4556 1455-56 16 16 4567 1456-57 17 i 17 4558 1457-58 18 18 4559 1458-59 19 19 4560 1469-60 20, 20
4566 1465-66
1466-67 4568 1467-68 4569 1468-69 4570 1469-70 4571 1470-71 31 4572 1471-72 32 4573 1472-73 33 4574 1473-74 34 45751474-75 35
11. Isvars. 12. Bahadhânya. 13. Pramåthin. 14. Vikrama. 15. Vrisha.
1475-76 36 1476-77 1477-78 38 1478-79 39 1479-50 40
16. Chitrabbanu. 17. Subhanu. 18. Társna. 19. Parthiva. 20. Vyaya.
[VOL. XIII.
4580
40

Page #118

1
1
2
3
4
5
6
7
8
9
10
11
12
13
1
2
3
4
5
6
7
8
9
10
11
12
13
No. 5.)
22
4381 1480-81 41 4752 1481-82) 42 4583 1482-83 43 43841483-84 44 4585 1484-85 45
4621 4622 4623 4624 4625
1520-21 22 1521-22 1522-23 24 1523-24 25 1524-25
21. Sarvajit. 22. Sarvadbārin. 23. Virõdhin. 24. Vikrita. 25. Khara.
*****
1626
4627
4586 4587 4588 4589 4590
1485-86 46 1486-87) 1487-88 48 1488-89 49 1489-90 50
4628 4629 4630
1525-26 27 1526-27 1527-28 29 1528-29 30 1529-30 31
Nandana. Vijaya. Jaya. Manmatha. Durmukha.
1831
4632
4633 4634 4635
1530-31 32 1531-32 1532-33 34 1533-34 1534-35 36
4637
4591 1490-91 51 4592 1491-92 52 4593 1492-93 53 4594 1493-94 54 45951494-95 55 45961495-96 56 45971496-97 57 4598 1497-98 58 4599 1498-99 59 4600 1499-1500 60 4601 1500-01 1 46021501-02 2 4603 1502-03 S 46041503-04 4 46051504-05 5
4636 4638 4639 4640
1535-36 37 1536-371 1537-381 1538-39 40 1539-40 41
Hēnalamba. 32. Vilamba. 33. Vikarin. 34. Sárvarin. 35. Plava.
Subhaksit. 87. Sübhana. 88. Krödbin. 39. Visvävasu.
Parābhava.
Plavanga. 42. Kilaka. 43. Saumys. 44. Sádhárann. 45. Virodhakrit.
GAW1- 8**
SIXTY-YEAR CYCLE OF JUPITER.
1 2
3
4641 1540-41 42 4642 1541-42 43 4643 1542-43 44 46-14 | 1543-44 45 4645 | 1544-45 46
46061505-06 6! 4607 1506-07 7 8 4608 1507-08 9 9 4609 1508-09 10 10 4610 1509-10 11 11
FEO
4646 1545-46 47 4647 1546-47 48 4648 1547-48 49 4649 1548-1950 4650 1549-50 51 4651
1550-51 || 4652
1551-52 53 li 4653 1552-53 54
4654 | 1553-54 55 4655 1554-55 56
E
4611 4612 4613 4614 4615
1510-11 12 1511-12 13 1512-13 14 1513-14 15 1514-15 16
46. Paridbāvin. 47. Pramadin. 48. Ananda. 49. Rakshasa. 50. Anala.
Pingala.
Kalayukta. 53. Siddharthin. 54. Raudra. 55. Durmati. 56. Dundubbi. 57. Rudhirõdgårin. 58. Raktáksba. 59. Krõdhana. 60. Kshaya.
5
4616 1515-16 17 4617 1516-17 18 46181517-18 19 4619 1518-19 20 4620 1519-2021
46561555-56 4657 1556-57 58 46581557-58 59 4659 1558-59 60 4660 | 1559-001
8

Page #119

Expired year of Kaliyuga.
=
Year
09
NUMBER OF THE SAMVATSARA CONNECTED VITH EACH SOLAR YEAR, ACCORDING TO THE SEVERAL SIDDHANTAS, BY APPARENT. OR AT MEAN MESHA SAMKRANTI.
SURYA S. NO
SURYA S. WITH BIJA. BIJA.
Apparent
M. S.
♡
23456 7 LE FRE
1573-74 15 1574-75
1576.77
577-78 19
Mean M. S.
4
11456 78
Apparent
M. S.
10
aa
28456 78
Mean M. S.
Apparent M. S.
ARYA
23456 78 K
7
23456
TBROE 2 TER
Mean M. S.
00
29456 78
ORIG. SURYA S.
Mean M. S.
Apparent M. S.
Mean M. S.
S. AND ARYA
910
23456 78E PR 28456.78 DRE
T
23456
TORUL 2 TR
TABLE XLII-contd.
Apparent M. S.
Expired year of Kaliyuga.
Mean M. S.
23456 78
12 13 1
23456
THE 23 2
12 4601
2
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR, ACCORDING TO THE SEVERAL SIDDHANTAS. BY
1689-60
SOREA S. NO BIJA.
Apparent
M. S.
580-81 22 581-82 23
REAPPARENT, OR AT MEAN, MESHA SAMKRANTI.
1590-91 32
Mean M. S.
1594-95 37 1595-96 38
SORVA WITH BIJA.
Apparent M. S.
Meau M. S.
ARYA
S.
1598-99 41 41 40 1599-1600 42 42 41
Apparent M. S.
Mean M. S.
3 4 5 6 7 8 9 10 11 12 13
ORIG.
SURYA S.
2****
2***
**
***
2***
***
****
*****
***** * *** BE
* *
* *
*** *** *** ***38 5883E
2*** 8 385 38
BRAHMA SECOND S. AND ARYA S. SIRO.
S.
Mean M. S. Apparent M. S. Mean M. S. Apparent M. S.
Mean
M. S.
*** ****
R *
.
*** *** BES
***** **** 588
Names of the Sixty samvatsaras Jupiter.
Ni
Well don
34 34 13. Pramathin.
35 35 14. Vikraina.
36 15. Vrisha.
10
16. Chitrabhanu.
17. Subhānu. 39 18. Tarana. 40 19. Parthiva. 11 20. Vyays.
98
EPIGRAPHIA INDICA,
[VOL. XIII.

Page #120

5
6
7
1819
| 11 | 12 | 13 |
1
2
3
4
No. 5.]
4741 1640-41 23 4742 1641-42 24 1743 1642-43 25 47441613-14 26 4745 1644-45 27
21. Sarvajit. 22. Sarra hárin. 23. Virõdiin. 24. Vikțila. 25. Khara.
4701 1600-01 43 4702 1601-02 4703 1602-03 45 4704 1608-04 46 47051604-05 47 4706 1605-06 48 4707 1606-07 49 5708 1607-08 50 47091608-09 51 4710 1609-10 52
4746 4747 4748 4749 4750
1645-46 28 1646-47 29 1647-48 30 1648-49 31 1649-50 32
26. Nandaus. 27. Vijays. 28. Jaya. 29. Manmatha. Su. Durmukha.
4711 | 1610-11 53 4712 1611-12 54 4713 1612-13 55 4714 | 1613-14 56 47151614-15 57
4751 4752 4753 4754 4755
1650-51 33 1651-52 34 1652-53 35 1653-54 36 1654-55 37
47161615-16 58 47171616-17 4718 1617-18! 60 4719 1618-19 1 4720 1619-202
4721 4722 4723 4724 4725
SIXTY-YEAR CYCLE OF JUPITER.
1620-21 1621-22 1622-23 1623-24 1624-25
4 5 6 7
5 6 7
4756 1655-56 38 4757 1656-57 39 4758 1637-58 40 47591658-59 41 4760 1659-60 42 4761 1660-61' 43 4762 1601-62 44 4763
1662-63 45 1
1663-64 46 4763 1664-65 47 4766
1665-66 48 4767 1666-67 49 4768 1667-68 501 4769 1668-69 51 4770 1669-70 52
31. Hēm.alamba.
Vilamba. 33. Vikarin. 31. Sarvarin. 35. Plava. 36. Subhakrit. 37. Sübhana. 38. Kruilhin. 39. Visvavasu. 40. Parabhava. 41. Plavanga. 12. Kilaka. 43. Situmy.. 4. Sadharana. 15. Virõdhaksit. 46. Paridhavin. 47. Pramadin. 44. Ananda. 49. Rakshasa. 50. Anals. 51. Pingala. 52 Kalayukta. 53. Siddharthin. 51. Raudra. 55. Dumati.
47641
4726 1625-26 4727 1626-27) 4728 1627-28 10 4729 1628-29 11 47301629-30 12
4771
4731 4732 4733 4734 4735
1630-31 13 1681-32 14 1632-33 15 1633-34 16 1634-35 17
4773 4774 4775
1670-71 53 1671-72 54 1672-73 55 1673-74 56 1674-75 57
0
4735 1635-36 18 47371636-37 19 4738 1637-38 20 4739 1638-39 21 4740 1639-40 22
4776 4777 4778 4779 4780
1675-76 58 1676-77 1677-78 1 1678-79 1679-60
56. Dundubhi. 59 57. Rudhirõdgårin.
60 59. Raktáksha. 1 1 59. Krolhana. 2 260. Kshaya.

Page #121

TABLE XLII-contd.
100
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR, ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SAMKRANTI.
NUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR, ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SAMKRĀNTI.
Names of the Sixty samvatsaras of the cycle of
Jupiter.
Year A.D.
Year
FIRST
A.D.
SORIA SORYA S. NOS. WITH BIJA. BIJA.
Expired year of Kaliyuga.
SOBYA S.
BRAHMA SRCOND
S. AND ARYA S. SIRO.
SOBYASURYA FIRST S. NO S. WITH ABYA BIJA. BIJA.
SECOND ARYA
Expired year of Kaliyuga.
ORIG. SORYA S.
90
0
Apparent
M. S. Mean
M.S. Apparent
M. S. Mean
M.S. Apparent
M.S. Menn M. S. Mean M. S.
apparent
M.S.
Mean M. S.
Apparent
M. S. Mean M. S.
S. Apparent
Mean M. S. M.S. M. S.
. Mean
Apparent o 14pparent
M. S. M. S. Menn Meen
M. S. Apparent
M.S. M
Mean
M. S.
Apparent
Menn M.S.
6
7
8
9
o
2
3
4
5
6
7
EPIGRAPHIA INDICA.
4
4
5 6
5 6
4801 1700-01 | 4802 1701-02 48031702-03 480* 1703-04
1704-05
1. Prabhava. 2. Vibhavs. 3. Sukla. 4. Pramoda. 5. Prajapati
47811680-811 4782 1681-82 4783 1692.99 4784 1683-84 4785 1684-85 4786 1685-86 4787 1686-87 4788
1687-88 4789 1688-89 4790 1689-90
4805 1705-06 4807 1706-07 4808 1707-08 4809 1708-09 48101709-10
6. Angiras. 7. Srimuklo:1. 8. Bhava. 9. Yuvan. 10. Dlāti.
4791 4792 4793 4794 4795
1690-91 1691-92 1692-93 1693-94 1694-95
4811 1710-11 4812 1711-12 4813 1712-13 48141713-14 4815 1714-15
11. Isvara.
Tahudhānya. 13. Pramathin.
14. Vikrama. 38 16. Vrisha.
16. Chitrabhānu. 17. Subhanu. 18. Täran.
19. Parthiva. 13 20. Vyaya,
4796 1696-98 4797 1898.0
1696-971 4798 1697-98 4799 4800 1699-1700
48161715-16 1817 1716-17
1717-18 4819 1718-19 1820 1719-20
[Vol. XIII
1698-99 ...

Page #122

13
1
2
3
4
5
6
| 9 | 10 | 11
| 12
No. 5.]
4821 4822 4823 4824 4825
1720-21 1721-22 1722-23 1723-24 1724-25
4861 1760-61 48621761-62 4663 1762-63 4864 1763-64 4865 1764-65
Sarvajit
Sarvadharin. 23. Virðdhin. 24. Vikrita. 25. Khara.
4826 1725-26 48271726-27 4828 1727-28 4829 1728-29 4830 1729-30
4866 1867 4868 1869 4870
1765-66 1766-67 1767-68 1768-69 1769-70
Nandana. 27. Vijaya. 28. Jays. 29. Manmatha. 30. Durmukha.
4871
4872
4831 4832 4833 4834 4835
1730-31 1731-32 1732-33 1733-34 1734-35
4873
1770-71 1771-72 1772-73 1773-74 1774-75
4874
4875
Hémalamba. Vilamba. Vikärin.
Sarvarin. 35. Plava.
Şubhaksit.
Sobhana. 38. Krödbin.
Vi vivasu. Paräbhava.
4836 4837 4838 4839 4840
1735-36 1736-37 1737-38 1738-39 1739-40
1775-76 1776-77 1777-78 1778-79 1779-80
SIXTY-YEAR CYCLE OF JUPITER.
4841
4842 4843 4844 1845
1740-41 1741-42 1742-43 1743-44 1744-45
4881 4882 4883 4884 4885
1780-81 1781-82 1782-83 1783-84 1784-85
1886
4846 4847 4848 4849 4850
1745-46 1746-471 1747-48 1748-49 1749-50
Plavanga. Kilaka. Saumys.
Sadharapa. 45. Virödhakrit. 46. Paridhävin. 47. Pramadin. 48. Anands. 49. Rakshasa. 50. Anala. 51. Pingala. 52. Kalayukts. 53. Siddharthin. 54. Raudra. 56. Dumati. 56. Dundubhi. 57. Rudhirõdgårin. 58. Raktákshs. 59. Krödhans. 60. Kshaya.
4851 4852 4853 4864 4866
1785-86
1786-87 4888 1787-88 4889 1788-89 4890 1789-90 4891 1790-911 4892 1791-92 4893 1792-93 4894 1793-94 4895 | 1794-95 4896 1795-96 1897 | 1796-97 1898 1797-98 1899 1798-99 1900 1799-1800
1750-51 1751-52 1752-53 1753-54 1754-55
60
4856 4857 4858 4859 4860
1755-56 1756-57 1757-58 1758-59 1759-60

Page #123

TABLE XLII-contd.
102
XUMBER OF THE SAMVATSARA CONNECTED WITH EACH SOLAR YEAR, ACCORDING TO THE SEVERAL SIDDHANTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SAM KRĀNTI.
NUMBER OF THE SAMVATSARA CONSECTED WITH EACH SOLAR YEAR, ACCORDING TO THE SEVERAL SIDDHINTAS, BY REASON OF ITS CURRENCY AT APPARENT, OR AT MEAN,
MESHA SANKRANTI.
Names of the Sixty Statasus of the cycle of
Jupiter
Yes A.D.
SCRYA S. WITH
Ten A.D.
SO
S. so BIJA.
FIRST ARYA
S.
BRAHMA SECOND S. AND ARTA
ΟΠΙΟ.
Expired year of Kaliyuga.
SURYA S.
BHARMA SECOND S. AND ARYA
SCEYASURYA FIRST S. NO S. WITH ARYA BIJA. DIJA.
ORIG. SC YAS.
SIRU.
Expired year of Kaliyuga.
Apparent
M. S.
Meat
M.S. Appareut
M.S. Mean
M.S. Apparent
M.S. Mean M.S. Mean
M.S. Apparent
M. S.
Mean
M. S.
Apparent
M.S. Mean M.S.
Apparent
M.S. Menn
M.S. Apparent
M.S. Mean
M.S. | Apparent
"SR
Mean
M.S. Menn
M.S. Apparent
M. S. Menn
M.S. Apparent
Alean
M.S.
!
te
-
|
1
8
9
Ito
EPIGRAPHIA INDICA.
55 4921 1820-21 6 64922 1821-22 7 7 4923 1822-23
4924 1923-24 | 4925 1824-25
1. Prabhava. 2. Vibliava. 3. Sukla. 4. Pramoda. 5. Prajapati.
4901 1800-01! 4902 1801-02 4903 1902 03 4904 1803-01 4905 1804-05 4900 ! 1805.06! 4907 1806-07 4905
1607-OS 4909 1508-09! 4910 | 1809-10 ...
G. Angirss. 7. Srimukha. 8. Bhava. 9. Yuvan. 10. Dhätfi.
4926 1825-26 4927 1826-27 1928 1927-29 4929 1828-29 4930 | 1829-30 4931 1830-31 4932 1931-32 4933 1832-331 49341833-34 1935 1834-35
1810-11 4912 1811-12 40131812.13 4914 1813-14 4913 1814-15
11. Isvara. 12. Bahudhānya. 13. Pramāthin. 14. Vikrama. 15. Vpisha. 16. Chitrabbanu. 17. Subhanu. 18 Tarana. 19. Pártliva. 20. Vyaya.
49161815-16! 49171516-17 4915 1817-18 4919 | 1818-19 ... 49201819-20 ...
4936 4937 4935 4939 4940
1835-36 1936-37 1837-38 1938-39 1939-401
[VOL. XIIT.

Page #124

1
3
3
4
5
6
7
8
9
10
11
12
13
1
2
8
, 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11
12
N0. 5.)
4941 49.12 4313
1840-41 1841-42... 18.12.13 1313-11 1844-15
= = = =
1921
1840-S1 4982 1981-82 1983! 1523 1991
1993-91 1985
1831-55
21. Sarvajit. 22. Sarvadharin. 23. Virõ thin. 24. Vikrita. 25. Khara.
4915
=
26. Yandana.
4946 4917 4918 4919 4930
1845-46 1846-47 1847-18 1848-49 1849-50
= = =
4986 4957 1955 4989 1990
1895-36 1885.-7 1887-SS ISSS. 1889-90
27. Vijays. 29. Jaya. 29. Manmatha. 30. Durmukha.
4931 4052 1913 4934
1850-51 1851-52 1852-53 1953-54 1851-55
85% = =
1931 1890-91 4932 ISO-92 1923 19).
1892-931 1931 193.91 4995 1591-35
31 Femalamha. 3) Vila nba. 33. Yikarini. 31. Sirvarin. 35. Pisva.
4956 1855-56 4907 1936-37 15 J917-58 4979
1838-59 4950 1959-60
ca ca tê -
1996 1995-96 1997 1996-97 1993 19979 1933 1899-19 5000 1899-1900
-13 4 1.15
36. Subhakrit. 37. Sibhana. 39. K ibin. 39. Visva vasu. 10. Paralhavs.
6*5** 8988 289 28 *555
89% % 88
.8
010 SSS 56 EEEF OCCA
EEE
56 1912 8
SIXTY-YEAR CYCLE OF JUPITER.
4951 43:12 4963 495 + 4905
1880-61 1861-62 1962-63 1863-64 1864-65
=e a -
5001 5002 3003 5004 5003
1900-01 1901-02 1902-03 1903-01 1904-05
11. Playanga. 12. Kilak. 43. Saumya.
11. Sidharna. 30 | 45. Viradhakrit.
=
4966 1987
1865-66 1866-67 1867-69 1959-69 1809-70
= =
50091903-06 5007 1906-07 500315107-09 5059 190S 09 50101309-10
-16. Parilhavin. 17. Pramadin). 19. Ananla. 13. Kak-basa. 50. Anala.
1870
$971
=
4473
1970-71 1871-72 1872-78 1573-74 1974-75
===
3011 1910-11 5012 1911-12 0151012-13 501. 1913-11 2015 1911-15
51. l'ingola.
52. Kalayukta. 1953. Siddarthin. 5934. Rudra. 6036. Durinati,
S
3016
1915-16
...
iiiii
11
49761875-76 4977 1970-77 4975
1877-78 4979 4380 1879-SO
::
1 56. Dundubli.
57. Radhiriddarin. 5. Raktáksha. 1.). K: na. 60. kshaya.
1975-79
103

Page #125

104
EPIGRAPHIA INDICA.
[VOL. XIII.
No. 6.-SARABHAVARAM PLATES OF THE LORD OF CHIKURA: THE 6TH YEAR.
BY T. A. GOPINATHA RAO, M.A., Trivandrum. The set of copper-plates on which the subjoined inscription is engraved was secured for me for examination from a friend of his by Mr. J. M. Nallasāmi Pillai, B.A., B.L., District Munsiff, Rajahmandry. Regarding these plates and of the site where they were discovered he writes as follows:-" The exact circumstances under which the copper-plates were found are not known. It is said that they were ploughed up a few years ago near the village of Sarabhavaram some 20 miles north-west of Rajahmandry and 10 miles from the bank of the Godāvari. Near the place where the plates were found there appear to be the remains of several brick stūpas of fair size, and about 6 or 7 miles from it towards the Godavari are more stūpas on a hill overlooking a lake known as Nallakota Ava, while on the Rämdurgam, a lofty hill that dominates the country, are the extensive remains of buildings whicb seem to have formed part of a monastery."
The set consists of three plates, measuring 6" by 2' and of thickness; when they came to me, the ring had not been cat; it is & circular ring sealed with a lump of copper in a crude manner, and on this is struck with a die the emblem of the dynasty to which the grantor of the deed belonged; it is a conch shell standing in half relief from a countorsunk surface which has a circular border. The conch shell is preserved very well. The ring was cut by mu and the impressions were taken under my supervision. It is from these and from the original plates that I now edit the inscription, which is in an excellent state of preservation.
The language of the record is Sanskrit prose. At the end of the inscription are the usual imprecatory verses, three in number. The alphabet closely resembles that of the early Kadamba plates published by Dr. Fleet in Ind. Ant., Vol. VI, of the Kudgere plates of Måndhätsivarman (above, Vol. VI, pp. 12 ff.) and of the Nilambär plates (above, Vol. VIII, pp. 146 ff.). The engraver employs both the looped and the curvilinear forms of the consonant t; e.g., the looped form oocars in - Yayāti, 1.3; -kshatriyai., 1.4; bhagavatastridasu-, 1.6; -väpta, 1.7; -prati- and -arāti., 1.8; -adhipati-, 1. 9; grāmyānayukta, l. 9; -ājñāpayatyasti, 1. 10 ; ajñāpti, 1. 16; bhavanti, 1. 17; and akshēpta chanumanta. 1. 21; whereas the curvilinear variety is found in svasti in l. l; prachyuta, 1.4; nirjjitaśēsha-, l. 8; ta-, l. 14, etc. The latter kha is written in three ways; the usual form occurs in -abhimukha-, l. 2, and the other varieties in -abhimukha-, 1. 5, and -mukham, l. 16. Very little difference is made between t and n; compare, for instance, the n and t occurring in nirjjitā, 1.8; -yatanēka-, 1. 5, etc. Similarly tra in putra., 1. 15, looks more like nra. In the word Yudhishthira, ?, 19, both dh and th resembla e. The engraving is executed very carelessly, and there occur any instances of erasure; for instance, there is a well-defined trace of a secondary i over p in para., 2.7. The letter sa occurring in visandhyo. 1. 6, has a big dot, which resembles an anusvåra symbol. As in some other inscriptions, the dot evidently intimates that the letter sa has to bdropped as it was inadvertently engraved. There are also Beveral cases of omissions, which are either corrected in the text itself or noticed in the foot-nctes. The rules of sandhi are often neglected; some consonants are doubled as in nirjjita., 1. 8; -dharmma-, 1.4; -margga-, 1.4; -gurör mmahēšvarasya, 1. 6; -vargga, 1. 8, eto.
The inscription belongs to the reign of a king whose name and dynasty are not mentioned. He is simply described as the lord of Chikūra vishaya. He is said to be possessed of polite manners and modest character; he had gained several victories in battlus, was well-verred in all sciences, was foll wing the footsteps of the early kshatriyas like Dilipa, Bhagiratha, Vainya, Yayāti, Råmá, Ambarisha, etc.; meant death to horses that confronted him in the battlefield ; WAS a great giver (of benefactions, etc.) ; was a valiant soldier; was killed in arts; was full of the sense of g atitude; Was one who was unassailable; a great devotee of Mahobvara ; and had befitted himself for a sent in heaven, by the grace of Siva. The inscription records that this king granted the village of Pulaka or Puloka free of all taxes to Harisarman of the Harita gotra, who was

Page #126

Sarabhavaram plates of the iord of Chikura: The 6th year.
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01 ਵਿਵਲ 31 ਨੂੰ ਵਲਤ ਵ7, ਨੂੰ ਪਤਾ
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ਖੋਜੋ Livy
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SARABHAVARAM PLATES OF THE LORD OF CHIKURA.
No. 6.]
a master of two Vēdas, was versed in the performance of sacrificial rites, and was a Vājasaneyin. The record is addressed to the inhabitants of the village granted. The inscription is dated in the 6th year. Thus the record, with neither the name of the king nor the dynasty to which he belonged nor even the time at which he lived, adds nothing to our store of knowledge. Its only importance consists in its paleography.
TEXT.1
First Plate.
1 च खस्ति श्रीविजयचीकूरपुरात् 'नयविनयसम्पनो काम [1] सुखप्रहारलब्धविजयप्रतिष्ठः सविद्या
2
3 यय [न] विधिविशारदः दिलीपभगीरथवेण्य ययातिरा
4 माम्बरीषादिभिरादिचत्रियैरासेविताञ्चनम् [1]मादिमच्युत
Second Plate ; First side.
5 पाडवाभिमुखाः] याताने कपीटकमारि' व[ दा]न्धः शूरो दच[:] -
*]
6
त [ जो ] वि (सं) ध्यो' भगवतस्त्रिदशगुरो हेश्वरस्य चरणइयारा
7
धनपर [*] महेश्वरस्य प्रसादावाप्तपरलोक
8 प्रतिष्ठः निर्जिताशेष[[ ]रातिव[:] चिकूरविषया
9 धिपति [*] परमब्रह्मा [:] पुलक ग्राम्यानयुक्त
Second Plate; Second side.
10 काव' माज्ञापयत्यस्ति अस्माभि[: *] पुण्यायु11 यो वेद (1) कायन "कुशला19 य मयादिदे" वाजसनविस्वकर्मानुष्ठा-" 18 नपराय हारीत सगोच[1*]य हरिशणे
• Read मारी.
• Read "ग्राम्यानायुक्त कांश्चैव
8
Third Plate; First side..
14 सर्व्वकरी: " परित्व पुलोकग्रामो दत्त[:] । (1) मुदवबुद्ध्य" त 15 ग्राममसी ब्राह्मणः पुत्रपौत्रानुक्रमेणोष (प) भुवानो
16 न कैश्वि" किञ्चिद्दक्तव्य [: ॥ * ] आज्ञ (1) ति[: * ] स्वमुखम् [॥ *] स ६ पोषु" दि 17 १० [॥ ] भवन्ति चाच श्रीका[ 1 ] बहुभिर्व्वसुधा दत्ता बहुभिचानुपा* चात्र : *
लि [ता]"
105
From the original copper-plates.
2 This syllable is represented by a symbol which stands on the proper right margin. A similar symbol is again repeated at the beginning of the second line.
Read पुराइय
• Read "ध्ययन'.
' Read बध्यो.
10 Road 'ध्ययन'.
12 Bond वाजसमे विखकम्म
13 Read करे:
14 [Read एवमवबुद्ध्य. - S. K. Or एतदव - P. W. T.]
15 Read fafer.
10 Rend पौष.
17 The at of arfer has been engraved under the line,
• Read "मुखा".
8 Read चौकूर
11 Read fanf

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106
EPIGRAPHIA INDICA.
(VOL. XIII.
FUTURE
Third Plate ; Second side. 18 te ge [T*] Tere TEI [..] 19 दाता वा यत्ताद्रच युधिष्ठिर [*] महिम्महिमन्त्रा श्रेष्ठ 20 g u gur [*] [**] afge adheufor pronta 21 stefa faz:[*] [*] [T] TIGHTT rga 22 [**]am()*]
TRANSLATION. Öm. Hail Prosperity! From the victorious Chikurapura, the lord of the Chikūra province,-possessed of worldly wisdom and good behaviour, who is famed for viotory obtained by blows face to face in many an encounter; who is proficient in all the sciences, in reading the Acred books and in (performing) the rites ; who never swerved from the path of virtue followed by the early kshatriyas beginning with Dilipa, Bhagiratha, Vainya, Yayāti, Rāma (and) Ambarisha; who is the destroyer of many horses that faced (him) in battle; who is generous, brave, dexterous and grateful; who acts according to law; who is intent upon adoring the two feet of the venerable Mahēśvara, the lord of the gods; who through the favour of Mahēśvara has acquired a firm position in the next world and who has conquered the entire host of enemies: who is very hospitable to Brāhmaṇas,-commands as follows the residents and officials of the village of Pulaka:
The village of Puloka has been made a gift by us for the onhancement of (our) religious merit, life and fame, exempting it from all taxes, to Harisarman, who is an expert in the study of two Vādas, who possesses the sacrificial knowledge, who is intent on performing his daties according to the school of the Vajasaněyins, and who belongs to the Harita götra.
Knowing this, this Brahmana and (his) sons and grandsons in succession enjoying this village, should not in any way be spoken to by any body. The ajfapti (has been done by word of my own mouth. In the year 6 on the 10th day of Pausha. With reference to this there are the following verses :-"Land has been granted by many and been protected by many; whosoever at any time possesses the earth, to him for the time being belongs the reward (of the grant)."
"O! Yudhishthira! Protect the land, be it a gift of yours or of others; O, highest of the kings ! protection is more meritorious than gift." "A giver of land rejoices in heaven for sixty thousand years; he who rescinds and he who approves (of him who rescinds it) both live in hell for the same period."
NOTE ON THE PRECEDING. BY STEN KONOW. Mr. Gopinatha Rao has compared the alphabet used in the Sarabhavaram grant with the script eployed in early Kadamba plates, and others. There cannot be any doubt that he is right in doing so. The alphabet certainly belongs to the so-called "box-headed " variety of Central India. Among the various inscriptions written in this Central Indian soript, however, the grants of the Sarabhapura kings are those whose alphabet presents the most striking similarity, as will be immediately apparent to everybody who compares the published facsimile plates.
Read ufaure. • Read gaz | Rend खगों.
- Read फलम्.
Read HEI Aftuat
• Rendant. • Read ufe.

Page #130

No. 6.]
SARABHAVARAM PLATES OF THE LORD OF CHIKURA.
107
The inscriptions of the Sarabhapura dynasty which have so far been published are the following:
1. The Arang copper-plate grant of Mahā-Jayarāja, issued from Sarabhapura in the Afth yoar and recording the grant of the village of Pamvă in the Purvarishtra;
2. The Khariār (properly Nahn) copper-plate grant of Mahd-Sudēva, issued from Sarabhapura in the second year and recording the grant of the villages Navadnaka and sambilaka in the Kshitimandahāra;
3. The Raipur copper-plate grant of Mahā-Sudēva, issued from Sarabhapura in the tenth year and recording the grant of Śrīsāhikā in Pürvarishtra.
4. The Sārangarh copper-plate grant of Mahā-Sudēva, issued from Sarabhapura, and recording the grant of Chullandaraka in the Tuņdaraka bhukti. The last plate of this grant, which must have contained the date, has not been recovered.
We do not know whether Mahā-Jayadeva preceded or succeeded Maba-Sudēva, and we do not know anything about the ancestors of these two kings. The legend on the seal of the Khariär plate runs, -
Prasann-drnnava-sambhuta-Manamatr-ēndu-janmanah Srimat-Sudēvarājasya sthirun jagati [šāsanam).
I have inferred from this legend that Sudēva's father was Mānamatra, and his grandfather perhaps Prasanna, and that Manamåtra might perhaps be identical with Mānāńka, “the ornament of the Răshţrakūtas " mentioned in the Undikavāţiká copper-plates of Abhimanyu. These identifications are however very problematic, and we do not, in reality, know anything about these kings.
The years mentioned in the inscriptions are regnal years and do not help us to fix their date. On paleographical grounds, however, we may assign them to the 8th century A.D.
The localities mentioned in the grants of the Sarabhapura kings cannot all be identified. Such of them as have been traced, however, all belong to the Raipur and Bilaspur districts of the Central Provinces.
Navannaka of the Khariär grant is almost certainly the present Nahna, the actual find place of the plates, three miles south of Khariār, and Sambilaka of the same grant is perhaps the neighbouring San Doil. The Kshitimaņdāhāra must consequently comprise the southern portion of the present Raipur District.
Tundaraka of the Sārangarh grant has been identified by Mr. Hira Lale with the present Tündrā, about six miles south of Seori Nārāyan on the Mahanadi, and belonging to the Baloda Bāzār tahsil of the Raipur Distriot. The Taņdaraka bhukti would accordingly correspond to the northern portion of the Raipur District.
Mr. Hira Lal' has further identified Grisāhikā of the Raipur grant with the present Sirsahi, likewise in the Baloda Bazar tahsil and about 25 miles south-west of Tapdrā, and finally Pamvā of the Arang grant with the present Pāmgarh, 21 miles north of Tandra in the Janjgir tahsil of the Bilaspur District. The Pārvarashtra would accordingly include the Tundaraka bhukti.
Mr. Hira Lal has inferred 10 from this state of things that the Sarabhapura kings held • sway over a larga portion of the present Chhattisgarh Division, and stated as his opinion that
they ousted tho kings of Sirpur, old Sripura, in the Mahāsamunda tahsil of the Raipar District. He suggests that Sarabhapura " may perhaps have been a new name imposed on the 1 Gupta Inscr, PP. 191 ff.
Ep. Ind., Vol. IX, pp. 170 ff, 'Gupta Insor., pp. 196 ff. • Ep. Ind., Vol. IX, pp. 291 #. Ep. Ind., Vol. IX, p. 172.
Ep. Ind., Vol. VII, pp. 163 r. Ep. Ind., Vol. IX, p. 172. Ep. Ind., Vol. IX, p. 283.
Loo. cit. 10 Ep. Ind., Vol. XI, p. 186.

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108
[VOL. XIII.
conquered city of Sripura by the victor, from the fabulous animal of that name (i.e. sarabha), who is believed to be a match for a lion, with reference to the claim of the Sirpar dynasty to be Kesarins (lions)." I do not think that he has succeeded in making this latter supposition likely, because the Sirpur stone inscription of Mahasivaguptal seems to belong to about 800 A.D., i.e. it is not much later than the grants of the Sarabhapura kings, and Mahasivagupta's father and grandfather and probably also more of his ancestors seem to have ruled in Sirpur.
EPIGRAPHIA INDICA.
Other identifications of Sarabhapura have been suggested by Cunningham, who thought that it might be either Arvi in the Wardha District or Sambalpur in the Sambalpur District. None of these identifications are however likely, and the exact position of Sarabhapura has still
to be found.
Now the only inscription which has so far been found in an alphabet almost identical with that of the Sarablapura grants has been found in a place called Sarabhavaram. It has been issued, not by a king, bat by a vishayadhipati; it is dated in the same way as the Sarabhapura grants, with mention of a regnal year, a month and a day, and the seal shows the representation. of a conch, as is also the case in the Sarabhapura grants. It is tempting to infer that the Sara. bhavaram grant was issued by a dependent of the Sarabhapura kings, and that Sarabhapura is the present Sarabhavaram.
With regard to the modern village of Sarabhavaram I have consulted the Collector of the Godavari District, who has been good enough to inform me that the village Sarabhavaram is situated in the Chodavaram Division, ten miles east from the bank of the Godavari and twenty miles north-west from Rajahmandry. Its popular name is Sarabaram. A ruined temple is said to have been in existence near the village some fifty years ago.
According to information kindly furnished by Rao Sahib Krishna Sastri similar village names occur in other places in the neighbourhood. Thus there is a village Sarabhavaram in the Peddapuram taluka of the Godavari District, a Sarabhapuram in the Ellore taluka (now joined to the Kistna District), a Sarabhavaram in the Golgonda taluk of the Vizagapatam in Raipur or its immediate neighbourhood, but Iartner to the sout
To return to the Sarabhavaram plates, they do not appear to have been issued by a ruling prince, but by a governor of a district, a vishayadhipati. I suppose that this title is nothing more than the usual vishayapati. The year given in 1. 16 is then probably the regnal year of the overlord of the vishayadhipati.
in purortisanal from Chikürappra. 1. 1. by the adhipati of the Chikura-vishaya
To return to the Sarabhavaram plates, they do not appear to have been issued by a ruling prince, but by a governor of a district, a vishayadhipati. I suppose that this title is nothing more than the usual vishayapati. The year given in 1. 16 is then probably the regnal year of the overlord of the vishayadhipati.
The grant was issued from Chikarapura, 1. 1, by the adhipati of the Chiküra-vishaya. Mr. Gopinatha Rao corrects the latter to Chikara-vishaya. We cannot, however, make any positive statement about the correct form of the name. There is an uninhabited village Chiduguru ten miles north-west of Chodavaram. It seems however difficult to identify it with Chikara, if the form given in the District Gazetteer is the correct one.
The village granted was Pulaka, 1. 9, or Puloks, 1. 14, which should be looked for in the

Page #132

No.7.]
TWO TALESVARA COPPERPLATES.
109
No. 7.-TWO TALESVARA COPPERPLATES.
BY Y. R. GUPTE, B.A., LAHORE. These two copperplates were brought to light by Mr. C. E. D. Petors, I.C.S, Depnty Commissioner, Almora. They were discovered at Talēśrara in the Almora District, U. P., at something less than one foot below the surface, while digging the foundations for an ordinary terrace wall, and they were forwarded to the Superintendent, Hindu and Buddhist Monuments, Northern Circle. I owe the opportunity of editing the inscriptions for the first time to the latter officer, who handed the plates over to me for decipherment.
The plate A measures roughly 1' 47' in length and fluctuates between 114 and 1' 1" in breadth, and the plate B is ronghly 1' 31' in length and 1111' in breadth. Each of the plates has an oval seal soldered to it, containing the same legend in four lines and busides several symbols separated from the legend by a straight line. Above it is a ball recumbent, the head turned right over the left shoulder. Before it appears what is either a fish or a tortoise and below the latter a garuda. Behind it is a symbol that I am unable to identify. All these representations as well as the legend are in relief and sarmonnted by a hooded cobra (nūga). The plate A with its seal weighs 114 lbs., and the plate B with its seal 104 lbs. The plates are not very thick and the letters show through on the reverse. On the whole, however, they are deeply and well engraved. Their edges are not rimmed, and the inscriptions, therefore, lack protection. Each of the grants bears 28 lines.
The alphabet of the seals has many characteristica in common with the Gupta one ; but that of the plates is much later. The anusvāra is generally denoted by a big circle above the consonant. The sign of punctuation is a horizontal curve. It is six times used in plate A, in 11. 4, 16, 22, 26, 27 and 28 ; and eight times in plate B, viz. once in l. 2, once in l. 13, once in 1. 18, once in l. 20, twice in l. 21 and once in 1. 25. The numerical symbols for 5 and 30 ocour in plate A, 1. 28, and those for 20, 8 and 5 in plate B, 1. 28.
The language is somewhat ungrammatical Sanskrit. Even the usual benedictive and imprecatory verses are not correctly quoted and are left incomplete, so much so that they can hardly be called verses. Practically, therefore, both of the inscriptions are in proze.
With regard to orthography we may note that v has throughout been written for b; that the class nasal is commonly used before mutes, and that an 8-sound before an 8-sound is usually replaced by the visarga, though we occasionally find writings such as-grāmakas-sa-, A 20. Doubling of consonants after is the role ; thus Karkkata-, A 17; -varggams, B 8; -ārchchana., A 9; -sanmārjjan-, A 9; -karnna-, B 14 ; -gartta, A 17, 18; -bhūtair=ddatti-, A 10 =arddha, B 24 ; -fūrppyām, A 21 ; -karmmäntah, A 23 ; parvvat-Akara-, A 4, B6, etc. There is of course no doubling in the case of h or the sibilants, and, curiously, a y is never doubled after r; compare =kuryāt-, A 26. There are also some few cases in which the doubling has not taken place where we would expect to find it; compare -ārtham, A 9; =smūbhir=bhakti. B 12. On the whole, however, it is quite consistent. Al and at are often doubled before r; thug kraya-, A 15; yattra, A 14. There are, however, several exceptions to this rule : compare kshētra, B 13, at the side of kshēttra, B 14, 15, etc.
There are several mistakes in the spelling. Thus we find a for a in-dēvyadhastata, B 21 a for & and ri for ri in krishnahayo, B 27 ; # for n in -tagarapnti., A 5; ta for tra in yata. B 13 : * for h in yat-kuryat , A 26 ; n for t in tan-nanayo, B 5; p for sh in .pupp-, A 9 : $ for g in - Asnivarmmā, B 4; for p in Saurava., A 2; 88 for sin rüpassya, B 3. In -danda.
These are now preserved in the Lucknow Museum at tho instance of the Superintendent, Hindu and Buddhist Monamenta, Northern Circle.
See below, p. 113.

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110
EPIGRAPHIA INDICA.
[VOL. XIII.
vasika-, A 5, on the other hand, the v is probably not miswritten, but we have to do with a Prakrita form. Cf. Vogel, Antiquities of Chamba State, Part I, p. 129. Other Prakrita forms are pratipaditakas, A 11; pramatāra, A 4, 27; B 7, 28.
The rules of sandhi are constantly neglected; compare -pattraiḥ abhi-, A 11; Kärttikeya pere Ativalskspalliks Visakkilapalliks arishidiramah aralisalah, A 23 Rajapattraks Oddalakarvvaṭako, Paschima-Dronyam Udumvaravasaḥ, A 24; Vishnudasēna utkirṛṇāny=, A 28; chakkradharah iva, B 5; cha anen-aiva, B 25; Dhanadattena uktirṛṇan-cha, B 28.
In plate B there are several compounds ending in väpam, such as Vajra-sthala-kehetrakulya-vapam, P 13; kshettr-ashta-drona-vapam, B 14; Madhyamaraka-kshettra-chaturddasadrona-vapam, B 15; Kapilēsvara-namadheya-ksh 5 'tra-kulya-väpam, Nandikēraka-kshettra-shaddrona-vapam, B 16; Daddavaka jangala-kulya-vapam, B 17; Devakya-toli-pañcha-droṇa-vapam, B 17; Rajaka-sthala-kshetra-shad-drona-vapam, B 17; Devaky-anupa-kshet tra-khari-tapattrayam, B 18; Vadra-kshetr-ashta-drona-vapam, B 19; Parvvatara-kshetra-khari-väpam, B 20; Devakya-kshetr-ashta-drona-vapam, B 20; Kedara-kulya-vapam, B 21; kshetra-kulyavapam, B 22; Sveto-kshetra-pañcha-drona-vapam, B 24; Vetasa-kulya-vapa-namadheyam, B 25. Instead of vapa we find vapika in Kedara-dvi-drona-väpika, B 21. It will be seen that rapa is always preceded by a word denoting a measure. A compound such as kulya-vapa must mean "a plot where a kulya of seed can be sown or is required," and we can translate Vajrasthala-kshetra kulya-vapam, a, or, the kulya-plot of the sthala-kshetra of Vajra. Almost the same meaning could accordingly be conveyed by using two words, Vajrasthalakshetram kulyatapam. Compare Malavaka-kshetram kharivapam, B 13, etc.
Both the grants purport to have been issued from Vra(Bra)hmapura, one by the Paramabhaṭṭaraka Maharajadhiraja śri-Dyutivarmman, for the purpose of observing the bali, charu, sattra and the bath with curds, milk and ghi and for worshipping with perfumes, incense, lamps and flowers, for sweeping, besmearing and ploughing, and for all sorts of repairs, with reference to the feet of Viraposvara-svaminaths, and the other by the Paramabhaṭṭaraka, the Maharajadhiraja śri Vishnuvarmman, for the continuance of the great sacrificial sessions. Both grants profess simply to sanotion previous gifts.
The present seals are gilded and appear to be casts from the originals and not authentic. The plates, also, I understand to be forgeries.
I believe that the seals are forgeries, as
(1) there are evident signs to show that the damaged letters seem to be the result of bad casting from an original seal. This can especially be marked in the case of the fifth and the sixth letters in line 3 of the seal attached to the plate A and the first letter in line 4 of that soldered to the plate B, which have not come out.
(2) the seal of plate A is much larger than that of plate B, though the measurements of the inscriptions, the figure of the ball and the objects in front and behind it, and even the marginal oval line are the same; the surrounding ornaments of raised bosses are not the same in each case, there being 54 in plate A and 48 in plate B, and the outer shape is different.
(3) the seal of plate A shows signs of bad workmanship, as if it were a first experiment. The knobbed ring on the seal is not cleverly joined and the rough portion at its edges gives ample room to suggest that it has not been cast at the royal foundry, but is a forged cast from the original seal.
The seal of plate B is more cleverly done and would probably have escaped detection for a time but for (1) the first letter in the fourth line and (2) the soldering to a wrong plate through ignorance.

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No. 7.]
TWO TALESVARA COPPERPLATES.
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(4) though bearing one and the same legend, the two seals have been applied to forged grants, alleged to have been issued by two different kings, ani
(5) thoy are of inferior copper, and perhaps gilded to escape detection of forgery. I believe also that the plates are forgeries on the following grounds :
(1) The genenlogy of the dynasty given in the seals does not agree with that given in the plates. In the seals it begins with Vishnuvarmman, while in the plates it commences with Agnivarmman (miswritten Asnivarmman in B). Even if we grant that it is not necessary to begin with the same king, we at least expect that the grantor, the son of Agnivarmman, should have the same name in the two genealogies. Now, whatever the correct reading of the name of the last king mentioned in the second line of the seals may be, it cannot be Dyutivarmman, the name given in both plates.
(2) Ia plate A, 1.2, the words Sri-Purūravah-prabhrity-avichchhidyamana-Saurava-rājaraiso occur, where Saurava is evidently a mistake instead of Paurava. Now the royal officers are especially particular at the time of handing over such important documents intended to be soen by the public and officers of succeeding kings, and would scarcely overlook such a blunder about the descent of the grantor.
(3) The plates do not give us any definito information regarding any of the kinga mentioned, not even the ruling one, by which we can test the statements in them. In line 1l of plate A it is assorted that the original grants have been burnt and that bad persons under the eril influence of the Kali age might, in course of time, raise objections. In plate B also reference is made to such an eventuality.
(4) The present grants purport to confirm some previous ones, at ono stroko, without mentioning the kings by whom they were made, and without saying whether a reference was made to the official records, for the purpose of verification. The scantiness of records from the fourth to the eighth or the ninth century is probably to be accounted for by the disorderly state of things that existed in the province from which the plates come, and forgeries, it might have been thought, were not very likely to be detected. The plates were engraved by one and the same person, as can be seen from his name in line 28 of both of them. It was easier to get one person to forge them than to engage the services of two, and the goldsmith Ananta was sought for, perhaps because he was known for his skill.
(5) In B 27 we find the following quotation from Vyåsa, Vindhy atavishv=atöyāsu fushka. kāțaravāsinah. Tho quotation is neither complete nor accurate. The words krishnahayo thi(hi) jāyantē ya akshëpar kuryāt=sa pancha-mahāpataka-samyuktah syād are put as an independent clause and not as Vyāsa's words, and also contain two bad mistakes. We expect such complete verges, or, at least, such abridgod sentences as we find in other grants.
In plato A there are a few mistakes at the beginning, but many blunders at the close. This is probably due to the carelessness of the engraver or the writer, who thought that he was not likely to commit any mistake in the sterootyped wording, and so, most probably, wrote without consulting some authentic plates or their copies regarding the quotations.
(6) The writer geems to be more careful about the description of the property granted than about formal matters and information about the grantor and his ancestors. He is extremely careful in enumerating the various plots of land granted. But he is hardly aware that these enumerations are of little value, if the grants do not emanato from the proper persons, and that, however careful he may be to try to deceive others, there are certain indications which generally go to prove a forgery.
(7) In A 3 wo read the name Agnivarmmā, instead of which B 4 hag Asnivarmma. The difference is perhaps due to the difficulty in reading the first name of the second line of the seala, which has not come out clearly. If this be so, it would show that the plates must have been

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[VOL. XIII.
forged when the correct name of the king had been forgotten. This would presuppose an interval of at least 200 years between his time and that of the forging of the grants, and this well agrees with epigraphical evidence.
(8) The respou sible Dütaka would scarcely have passed over a blunder regarding the name of the king from whom the grantor claimed descent.
(9) The misreading of the real name of the king in the second line of the seal from which the present casts have been obtained by the forger, or rather in the casts themselves, Anfficiently accounts for the invention of the name Dsutivarmman or the substitution of a later Dyutivarmman for a former king, if we take it for granted that the forgers (or, at least one of them) could read the inscription. It is interesting to note that the first letter of the doubtful name looks like d, though the cast may not be a faithful reproduction of the original.
(10) In the seals the grantor is said to be of the Lunar lineage, while in the plates he is represented as descended from the Lunar as well as the Solar race. This is a very grave objection since & perfect harmony in the descent claimed is quite necessary.
The only point which remains to be explained is why the seals were soldered on to the plates, if the genealogy itself differed. This is the difficulty which is likely to beset us. I would make two suggestions. Two casts were obtained of an original seal, which was in the possession of the real owner or some other person. But the original plate was not available, or could not be lent, or more probably was lost or really burnt as mentioned in the forged plates. So a new draft that would suit the ciroumstances was prepared by a scribe and given to the goldsmith Ananta. There was probably some difficulty about the names of the kings mentioned in the second line of the seals, and the forgers had not the opportunity of verifying them or of consulting the original plate or the official records. The name of a king Dyutivarmman, the son of a king Agnivarmman, of whose name they were not certain, was known. His son Vishnuvarmman was well-known. So these were the data. The forgers engraved one plate in the name of Dyutivarmman, and the other in that of Vishnuvarmman, probably thinking that, if the authenticity of one was called in question, the other might be produced as evidence; but as they had misgivings about the names of the kings they altogether gave up the idea of Holdering the casts to the plates. These might have been with the person or the community of trustees who claimed the ownership. But his or their descendants, who were unable to decipher the inscriptions, possibly thinking that there were two seals corresponding to the two plates, and also considering that they formerly might have belonged to them, got them soldered. Perhaps they did this in the vain hope that the seals might be taken as evidence of the issue of the former grants, said to be burnt. Or (2) some of the forgers of the plates, who were unable to read the inscription of the seals and who were unaware of the contradiction (not being taken into close confidence as regards how the geriealogy and other actual details were to be arranged), might have soldered them to the plates later on, not caring to consult the Beibe or the engraver. Other explanations are not impossible. Whatever the fact might have bean, it is quite clear that the inscriptions on the plates contradict the legend of the seals. Had these latter been authentic, it might have been possible to suppose that they were applied to these grants later on through ignorance. Bat I have shown that the present seals are only casts of the original and the contradiction in genealogy and other details preclude the possibility of the plates being genuine. In spite of this I shall show below that they are of considerable importance.
I assign the seal (the original one) to about the latter half of the fifth century on the following grounds :
(1) The lower parts of the right hand verticals of ga, sa and ka are about double the length of the ahsharas without verticals.
i Vide Dr. Bühler's Indian Paleography, ed. by J. F. Fleet, Bombay, pp. 47 f.

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No. 7.]
TWO TALESVARA COPPERPLATES.
(2) We find the guttural ria before sa in line 4 and perhaps before ha in line 2, if we adopt the reading Harshavarmmana [*].
(3) The third horizontal line of ja slants downwards.
113
(4) The ancient dot is replaced by a cross-bar in the case of tha in line 3.
(5) The transitional form of ya, with the loop, though not quite like the later ones, occurs.
(6) The right hand portion of sa and pa shows an acute angle.
But the inscription can hardly be much later than about the second quarter of the fifth century since,
(1) the lower parts of ta and bha are not lengthened and thus they retain the older forms,
(2) the left limb of sa is more or less archaic, and
(3) on the whole the letters show similarity to the Gupta alphabets of the later half of the fourth century.
The letter na does not admit of severe scrutiny as it is a little damaged to the right in all the places where it occurs in this inscription.
The letter na has not a knob, as in the case in the Gupta alphabet, and it is much like ta, the only difference between na and to being that the former is more acute-angled, while the latter is much more curved at the middle.
To turn to the plates. The alphabet is of the northern type, evidently later than the Gupta one, and is in a transitional form, approaching the acute-angled. The letters slope from right to left. Those worth noticing are: u, ka (when not forming a member of a conjunct consonant), tha, dha, na, ma, ya (when not a member of a conjunct consonant), va, and sa, and, to a certain extent, bha.
U which occurs in utkiran-, A 28, B 28, looks like the u of the Mahanaman inscription. Ka has a loop to the left such as is generally observable in the latter half of the sixth and the first half of the seventh century and resembles that of the Mahanaman and Lakkhamandal inscriptions; of. e.g. -sakala-, A 1, B 1. Tha is like that of the Maukhari and Lakkhamandal ones; cf. -natha-, A 8. Dha and na are of the same type. Dha occurs, e.g., in -dharani-dharanayogya-dharana-dharano, B 2. Na has a loop, cf. -bhuvana-, B 1. Ma has the same shape as e.g. in the Yasodharman inscription of A.D. 532; cf. -mani-, B 2. Ya has the tripartite form, when it is not a member of a conjunct consonant; cf. naya-vinaya-, B 5. Again ka, cha, ja, tha, da, na, pa, bha, la, sa, and tya are exactly like those in the plates of the time of Sasanka-raja of Gupta Samvat 300, though ra, when not forming a member of a conjunct consonant, and ya
differ.
The plates, therefore, when we take into consideration all these circumstances appear to have been forged some time between the middle of the sixth and the second quarter of the seventh century. Leaving a sufficient margin, we may assume that the forgeries were made between the sixth and the eighth centuries A.D.
The casts and the plates, though forged, are of value, since we have hardly any record from about the fourth to the eighth or ninth century, issued by or concerning the ruling dynasties in the Garhwal and Almora Districts. The casts of the seal are more valuable than the plates, since they appear to be taken from a genuine seal, which supplies us with the names of some hitherto unknown kings. As regards the genealogy of these kings and other general information, the plates are only as much reliable as our bakhars in the Deccan and are of little more value than legends. Still they give many names of cities, villages and fields, which are of much geographical and historical interest, as they hardly can be due to the fancy of the scribe. The places evidently bore the names mentioned when the plates were forged, and some
1 Cf. loc. cit., pp. 49 f., also Prof. Vogel, Antiquities of the Chamba State, p. 46.

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EPIGRAPHIA INDICA.
(VOL. XIII
of them we can identify with confidence. The record clearly has reference to Garhwal and the Katyar valley of the Almora District and perhaps to the Katyuri Rājās. Other inscriptions that we may discover will probably throw some light on localities. But the present ones are of no little value. We have the expression Parvratakara-rājyê in line 4 of plate A and in line 6 of plate B, which means the kingdom filled by mountains. This description snita Garhwal very well. Of course some tract of land, specially the Katyar valley, which forms part of the present Almora District, must have been included in the kingdom. The boundaries of it must have exceeded it. The name Garhwal itaelf has been derived from giry-dvali, row of mountains. The nume Kėdira of fields we find twice in line 21 of plate B. Garhwal is known as Kedirabhūmi or Rēdāra-khanda from very early times and we should naturally first look to that district for the places. Of course this is only circumstantial evidence, because by itself it proves little. But it is a link in the chain. We mcet with the word Gomati-särya in line 15 of plate B. Sari occurs in line 20 in the inscription from Pandukēśvara near Badrināth. It must evidently be derived from the causal of ssi to flow, and on comparing these records we can say with confidence that it means bed' or 'valley.' So we are justified in taking Gomati as the name of the river. The other river of which mention has been made is Pitrigariga. But I can not find it in the maps of the Garlwal and the Almora Districte. It cannot, however, be very far from the river Gomati. The reference to two rivers in the inscription gives us a clue. Following the above line of argument, I am at this stage able to identify Karttikēyapura and to suggest sone tentative identifications.
The mention of Karttiköyapura is very interesting and important. We know that it lay is the valley of the Gomati and near the present village of Baijnātb. Our record confirms this. Again it is believed that the Katyuri rājās found there the ruins of an old town named Karbirpur and used the materials for rebuilding the temple of Kärttikėya and also for constructing wells, reservoirs and bazars. Now in plate A we meet with the name Karavira-gartta in l. 18, which is, possibly, identical with Karbirpar.
Brahmapura, the capital mentioned in Al and B1, I am much inclined to think with General Cunningham was Lakhanpur or somewbere near it. One Brahmapura no doubt hae been satisfactorily identified by Dr. Vogels with Brahmor in the Chamba State. But that is too far off and does not suit our record.
Kollapuri, A 18, is most probably the present Kolapuri. Suvarnpakāra-pallika, A 20, may perhaps be Sonal, and Bhatti-pallika, A 22, Bhēţi. Sūdhutungakagrăma, B 14, is per haps Tungebyara itself. Sadhu is simply an attributive meaning 'well' or 'good,' and grāma is equivalent to modern găw, village, while k is only a diminutivo termination. Jyorānā, A 16, is probably represented by Jyura or Jolā. Bhēla(mastaka), A 18, may be Bhēla. Kapila. gartta, A 17, is in all likelihood Kapleśvara itself or somewhere near it; Karkkõtā, A 18, Garkhēt; Nandikërakakshētra, B 16, Nandikēsari, and Lavanodaka, B 16, Lavanagari or Lavani.
It is perhaps worth noting that only the first king mentioned in l. 2 of the inscription on the seal, vis. Agnivarmman, bas fri, illustrious, attached to his name, while the other names are without this epithet. Apparently Agnivarmman was a monarch of some importance.
The first inscription purports to be dated the 30th day of the month of Paushs of the 5th year of the reign, and the second the 5th day of the month of Marggasiraha of the 28th year of the reign. These dates, however, cannot be verified, and it is not possible to give the corresponding English equivalents.
1 Gazetteer, N. W. P., Vol. XI, p. 468, ibidem, pp. 463 f. * Antiquities of Chanba State, Vol. I, p. 82.
Ancient Geography of India, p. 866,

Page #138

Talesvara plate of Dyutivarman: The 5th year.
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SCALE 45
8. KONOW

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No. 7.]
TWO TALESVARA OOPPERPLATES.
115
The dataka (messenger for the conveyance of the grant) in plato A is said to be the pramātāra Süryadatta, the officer entrusted with the arrangement of) peace and war; and the writer the divirapati Vishnudāsa ; and the dutaka in plate B the pramatara Varanauatta and the writor the divirapati Dhanadatta. The engraver of both the grants was the goldsmith Ananta.
The accompanying plates have been prepared from excellent estampages supplied by Mr. H. Hargreaves, Superintendent, Hindu and Buddhist Monuments, Northern Circle, and the Bials bave been reproduced from photographs of plaster casts kindly taken by Mr. Rājārām Hari Sõjavalkar, Modelling Teacher, Mayo School of Art, Lahore.
I am far from being certain about the reading of the legend of the seals. What I can make out reads as follows:1 Vishnuvarmma-prapo(pauttrasya po(pauttrasya Vpishavarmmana[ho] 2 Sry-Agnivarmma-sutasyroha sāsana[m] Dvijavarmmana[ho] 3 . . . . -nuggrah-ārtthāya sādhu-samrakshanaya cha 4 Somavan-odbhavo rājā jayaty-amita-vikrama[ho]
This legend I might translate,
Here is the charter of Dvijavarman, the great grandson of Vishnuvarman, the grandson of Vpishavarman, and the son of the glorious Agnivarman. May the king, born of the lineage of the Moon, whose prowess cannot be measured, be victorious, for the purpose of favouring . . ., and of protecting the good ones.'
A.-GRANT OF DYUTIVARMAN: THE FIFTH YEAR.
TEXT.3
Svasti
Parandara-pura-pratimād-Vra(Bra)hmapurät-sakala-jagan-mül-orvvi, chakkra-mahābhāra-vahana-[gunn-Vamana-phana-sahasrasy-Ananta]-mürttēr=bhagavad
V [1]ra[nesvara-svāminaś-charana-] 2 kamal-anudhyātaḥ Soma-Divakar-anvayo go-vrā (brāhmaṇa-hit-aishi fri-Paruravah.
prabhsity-avichchhidyamāna-Sau (Pau)rava-rāja-varnoso-gnir=iva vaipaksba-kaksha
dahano [bh]û . . . 3 sry-Agnivarmma [l*) tasya puttras-tat-pāda-prasādād-avāpta-rājya-mahimā dyutimad
ahita-paksha-dyutiharð vivasvān=iva d vitiyah paramabhattaraka-mahārāj.
adhir[a]ja-fri. 4 Dyutivarmma kusali Parvvatäkara-rājyė=smad-vamśyān=mahārāja-visoshān=pratimānya
dand-oparika-pramātāra-pratihāra-kumārāmātya-pilupaty-aśvapati- (-) 5 jayanapati-gañjapati-säpakārapati-tagara -pati-vishayapati-bhogika - bhāgika - dāndavāsika
kataka-prabh sity-anujivi-varrgam sarrva-vishaya-pradhan-ādımcha 6 prativāsi-kutumvi(mbi)nah kusalan prishțvā samājñāpayati – viditam=idam=&stu vo
dėvadrony-adhikṣita-mabāsattrapati-Ttrāt-aikākistāminā naya-vinaya-śruta-vșitta7 sampanněna parivrād-vra(bra) himachāri-gauggulika-parishat-sahitēna r ājadanvārik
āgnisrāmi-kārankika-vot(kot-)ādhikaraņik-āmătya-Bhadravishņu-purassarēna cha 8 dēvanikāyāna vijñā pitam bhagavatar sorāsura-jagad-vandy-Ananta-mürtti-Viraņēsvara
smā(svā)mi-nātha-pādānām va(ba) li-charuka-sattra-pravarttana-dadhi-kshira-ghřita9 snapana-gandha-dha pa-pradipa-pupp-(pushp)-ārchchana-prakara • sanmärjjan - Opalēpana.
krishi-karmm-anushthana-kbanda-sphuţit-ayachatita-patita-samskār-artham para-hitAnushthāna
1 It is also possible to read Doeshavarmana, or fasanas-Harshavarumapa, or fasangn=Gajananamaga. Looks like aasyatö, aayana, or asgata. From the estampages
• Read-sagara
02

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EPIGRAPHIA INDICA.
(VOL. XIII.
10 charita-vratairzyushmat-pürvvajair=mmahārājabhir-anyais-ch=āvanipatibhistath = anoka
dharmma-prasava-hētubhūtair=ddattidāyakaiḥ sva-śrēyasē bhūmi-pallikā-grāma11 karmmānta-vishayās tāmrapatta-pata-vpisbatāpa-pattraiḥ
abhilikhy =āgrahārāḥ pratipăditakās=tāni cha sāsanāny-adiptakēna dagdhāni 12 kālēna cba gachchhatā luvdhāḥ(bdhāh) kali-dosha-grah:āvishtāḥ kēchid=
asatpurashā lēkhyair-vvin=ākshēpam kuryur=iti tad-arhanti bhattāraka-pādāḥ
sāsan-ā13 ntmati-dānēna yatha-bhujyamāna-sthāna-parimāņa-nāmāny=ābhilekhayitum=iti yato
mayā dēva-bhaktyā pārvva-rājarshiņām yaso-rtha14 m=ātmanaś=cha puny-ābhivriddhayè vpishatā pa-śásanam-idam dattam[ll] yattra
pašu-kul-ävadāra-karmmänta-Kõņakalikā-gangā-gråmē Guņöfvar-d15 valadipakaḥ k kraya-karapa-bhâmi-bhāgn-sahitaś=Chora-katako janvā(mbi).
sålikā-pataly-antara-parvvataka-Bhåvilida-karavira-kosbtha 16 Gakshicharana-grāmo(mē) Mahäsalo Vurāsikādantavanikā - Jyorāņāyām
Chorapaniya Bhagnānūpamõdribhayam Putavana kaḥ 17 Karkkatasthāņā-vañjāly=Uttaragangā Kapilagartta Kotara-vañjaḥ śivamushichyāpuri
Dadimikā Simsapikā dakshiņa(m)på[r]śvé 18 Saratha-vishayastā-palli Karavira-gartta Kollapuri Bhēlamastakaḥ Karkkotāyām
Khandāka pallikā Mammadatto Rajakya-toli 19 Srigala-khöhņako Bhūta-pallika Gogga-pallikā Vāruņāśramah Prabhiiā-pallikā
Dēradāsa-toli Nārāyana-dēvakulaka-mā[la]. 20 khāpakab Sribhācharppato=navgala-kartt=Öttara-vās Vra(Bra)hmapurē
Karttikēyapura-grāmakas=Samajjāvyastá cha bhís-Tryamvapurē Savar nakāra.
pallikā [Da). 21 ņuņņi Vșiddha-palliki Chandra-pallikā Vi(Bi)lvakē Jayabhaça-pallikā Vacha
karana-gråmo Dipa-puryām Vriddhatari-pallikā Kkröda-fürppyāın Varddhaki.
pallik Oshtrala99 malah Katalabbrishti Dindika-pallika Chatusśálorðhalāgala-pallika - Sõrāyām
Bhāhiranya-pallikā Chandulāka-pallikā Blatti-pallikā 23. Kärttiköyapuro Ativalaka pallika Visakhila-pallika arishtaśramah avalinakab
Sakinnarāyām kottatalē Palliväta kasetungula-karm mäntah 24 Pitrigangā-tato Sirsharanyah Kanthārapārsvah Rajaputtraka-Oddala-karvvatako
va(ba)hugrāmasahita Uttară-pathah Paschima-Dronyām. Udumva (mba) ravāsaḥ 25 Gohattavātakah Pushpadantika-vāsanti-vanakah Karavirika-khohnivanako
Mallavastuko Mallikā-sivaka-karabha-sålikā Dapdavåsivato 26 Golathalakās=chröti - Tad-yushmäbhir-amishām prakshēpa-pratisbēdhau n a
karaniyau na ch-öpairavah kutumvimbi)na karakāņāñ=cba karttavyo
[ll] yatakuryat=sa pañcha-maha-pätaka-(samyu). 27 ktaḥ syād=iti -- Datakaḥ sandhivigrabikaḥ pramātāra-Süryadattaḥ Likhitam
divirapati-Vishoudāsē[na] 28 Utkirņņāny aksharāņi sauvarņņik-Anantēneēti - Rajya-sam 6 Pausha di 30
TRANSLATION. Hail! From Brahmapura, comparable to the city of Parandara (Indra).
(LI. 1-3) (There lived) the illustrious Agnivarmman, who was descended from the Moon and the Sun; who wished the welfare of cows and Brahmaps; of the illustrious royal lineage of
Read -pattrair=abhi:
* Corrected from räjärshinan.

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TWO TALESVARA COPPERPLATES.
the Pauravas, uninterrupted as far as Pururavas, who like Fire burnt down the dry grass in the shape of his enemies; who meditated on the lotus-like feet of the lord, the holy Viranesvara, the incarnation of Ananta, whose thousand hoods were the base of the world, carrying the great load of the circle of the earth, and spreading good qualities.
117
(Ll. 3-6) His son, the illustrious Dyutivarmman, who obtained the greatness of royalty through the favour of his feet; who takes away the lustre of his brilliant foes like a second sun; the Paramabhaṭṭaraka, the Mahārājādhiraja, being in good health, in his kingdom filled with mountain, pays respects to the excellent kings of my line, enquires about the welfare of the prefect of police, the pramatāra, the warder, the councillor of the king, being the heir-apparent," ,5 the masters of elephants, horses, armour, marts, cooks, cities and districts, land-bolders, landlord-owners,7 police officers, the katukas and other dependents and all neighbouring householders, the local heads of all the provinces and others, and then issues these orders:
(Ll. 6-13) Let it be known to you that, whereas the following request has been made by the solitary lord Trata, the master of the sacrificial sessions who superintends the procession of the idols, who is endowed with political wisdom, breeding, learning, and good behaviour, accompanied by recluses, brahmacharins, and the congregation of the Ganggulikas,10 and further by the temple congregation, preceded by royal doorkeepers, the attendants of the sacred fire, the karankikas, the superintendent of the female (temple) slaves, the minister Bhadravishņu, "For the purpose of continuing the bali, charu and sattra; for the bathing with curds, milk and ghi, the worshipping with perfumes, incense, lanips, and flowers; for the observing of sweeping, besmearing and ploughing; for the repair of dilapidated, broken, and fallen parts, at the feet of the lord Viranesvara-svamin, the incarnation of Ananta, who is worthy of being praised by gods, demons, and the world, grants referring to land, hamlets, villages and crafts, have, after having inscribed them on copperplates, cloth and vṛishatapa-plates,12 been granted, for the sake of their spiritual welfare, by your ancestors, the great kings, whose vow was the fixed observance of doing good to others, by other kings, and by givers of gifts, who were the means of production of many charitable acts. Those grants have been burnt by fire; and after lapse of time some greedy and bad persons, being beset by the evil influence of the Kali age, might lay hands on (those gifts), if there be no written record. So your Majesty may be pleased, in giving sanction to (the existing) grants, to get written specifically the dimensions and the names of the places that are being enjoyed;"
1 The actual reading of the plate is Saurara. I can hardly imagine that in an authentic record the officers concerned would allow such a grave mistake in the name of the family of the ruling monarch to remain. dandoparika is probably some police officer.
Or, in his kingdom of Parvatakara.
Cf. Professor Vogel, Antiquities of Chamba State, Part I, p. 122. For this explanation of kumärämätya, see Ep. Ind., Vol. X, p. 50, n. 2. pilu, an elephant; jayana, armour.
Cf. Vogel, loc. cit., p. 130.
1 Bhogika, those who are in possession of land; bhagika, owners of land. About the form dandavasika, ef. Vogel, loc. cit., p. 129.
With regard to the word katuka I made a reference to the learned Prof. V. V. Sovani, M.A., of the Meerut College. He thinks that it might mean a sect of the Jains. As far as I know, that sect flourished later. Again, a reference to the Jains in particular is not very probable. Katukas apparently mean any persons (officers, members of a religious assembly not generally held in respect at the time, etc.) who were disagreeable to the public. But who these were in particular I cannot say with confidence.
10 We do not know what the Gauggulika assembly was. But this seems to be a very interesting point in the record. Wo expect more information about it in copperplates and other inscriptions that may hereafter come to light.
As to the meaning of kärankika, we may perhaps compare kapalin.
19 Vrishatapa apparently signifies some mixture of copper and another metal. According to 1. 14 the present grant was incised on erishatapa.

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(LI. 13:14) therefore I have given this charter on vrishatapa, out of devotion for the god, and for the inoreage of the religious merit of preceding royal saints and of myself.
(LI. 13-26) In which (grants are contained), in Konakalikågánga-grāma, where the occupation of the villagers) is avadara® of cattle, Guvefvarivaladipaka, together with the plot of land allotted for the sales ; Chorakataka, the kıravirakoshtha of hilly Bhāvilāna inside the space (covered by) trees of jambūsālikā; in Gakshicharana-grāma, MahAsäla and Vurksikadanta-vaniks; Chörapāniyam in Jyörāņā; Putavanaka, Karkkatasthanavañjáli, Uttaragong, Kapilagartta, Kotaravañja, Šivamushichyāpuri, Dādimika and Simsapika situated at Bhagnănüpamodribhă (); Sarathavishayastā-palli (village), Karaviragarttı, Kollapuri, Bholamastaks on the right; Khandaka-palliká, Mammadatta, Rajakya-toli, Sți(Špi)galakhohnaka, Bhäta-palliká, Gogga-palliks, Varuņiśrama, Prabhila-palliki, Dövadāsatoli, Narayanadēvakulakamālākhanaka, Srībhācharppata, Anangālagarttá, Uttaravasa at Karkkota; Kürttikëyapura-gråmaka and the plot Samajjá vyastå at Brahmapura ; Suvarnnakāra pillikā, Dapurna, Vriddha-pallikā, Chandra-pallikā at Tryamvapura ; Jayabhata-pallikā Vacbakarana-grāms at Bilvaka; Vriddhatari-palliká at Dipapuri; Varddhaki-pallika, Ushtralamaka, Katakabhishti, Dindika-pallika, Chatussālorðhalagala-palliki at Krodasürpi; Bhahiranya-pallikă, Chandulāka-palliks, Bhatti-pallikā at śöră; Ativaläka-pallikā, Visakhilapallikā, and the neighbouring (?) Arishtāśrama at Kārttikēya-pura; Pallivātaka, with the turgula (P) occupation, at the foot of the fort at Sakinnară; Sirshāranya, Kantharapårśva, the market town of (named after) the prince Oddāla, the Uttar, patha with many villages at the bank of the river Pitrigangā; Udumbaravisa, Gohattavāțaka, Pashpadantikāvāsantivanaka, Karavirika-khobạä-vanake, Mallavastuka, Mallika-sivaka-karabha-saliki and the Golathalakas of Dandavāśivat in Western Droņi.
(LI. 26-28) So you should not make any confiscation or hindrance to those that are in possession of it) nor any outrage to householders and servants. Whoever should do so, would be stained with the five great sins. The messenger (for this grant) is the sandhivigrahik, the Pramātri Süryadatta. Written by the divirapats Vishnudāsa. The letters have been engraved by the goldsmith Ananta. The 80th day of the month of) Pausha of the fifth year of the reign. B.-GRANT OF VISHNUVARMAN : THE 28TH YEAR.
TEXT. 1 Svasti[ll]par-ottamid-Vra(Bra)hmapurāt-sakala - bhuvanabhava bhanga . vibhāga -
kāriņ=panta - mürttör=anădy - ávědy - chinty - atyadbhut - odbhuta-prabhūta-prabhāv.
&tiga yasya 2 kshmä-tala-vipala-vikața-sphatā-patala-nikata-prarüdha-mapi-gapa-kirap-arunita - påtālu.
talasya (-)dharani-dharapa-yogya-dbdrap3 dbára (ri) D0 bhujaga-rāja-räpassya(sya) bhagavad-Viranośvara-sväminaś=charapa
kamal-anudhyatah Soma-divakara prām a-vatsa-völma-pradipaḥ sarvva-praj
ånugrah (4*). 4 y=ābhyudita-prabhavaḥ paramabhattāraka-mahārajadhiraja-dry-Agni(gni)varmmā[ll']
tadatmajas-tatpūda-prasādād=avāpta-prajya-rajyah kshapita-mahapaksha-vipaksha5 kaksbe-dyatir-mmabårajadhiraja-sri-Dyativarmma Ell] tan-nanayo (tat-lanayo) naya
vinaya - saurya - dhairya sthairya - gambhiry - audārya-guna-gan-adhishthita-murttis.
cbakkradhara(h) 6 iva prajänam-arttiharah parama-pitsi-bhaktah paramabhattaraka-mahirajadlirāja
Sci-Vishnuvarmma samupachita-kusala-va(ba)la-viryaḥ Parvvatakara
The explanation of certain words and the suggestions as regards some names are tentativo. Wo kuow very little about the localities and the peculiar local words, I am unable to explain the word avadara.
Karuka, Norvet
From the estampages.

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TWO TALESVARA COPPERPLATES.
119
7 rãivo samutpatsyamānan-asmad-vams-alankārån dēväkärān=rājalakshmi(r-v)virajamāna
mürttin=mahāraja-viśēshān=pratimanya dandoparika-pramatara8 pratihāra - kumārāmatya - pilopaty - aśvapati - prabhsity - anujīvi - varggam-anyāmscha
bhogika-bhāgika-karika-kulachārika-pradhân-Adi-kutumvi(mbi)nah 9 camājñāpayati[1]viditam - astu vas=Trāta - Bhäripatisarmma - gauggulika - parishat
pramukhēna dövanikäyēna sădhikaraņēna vijñāpitāḥ smaḥ 10 sarv vasthānēshu datti-dayaka-sadhu-pratipădita-prāg-bhujyaman-āvichchhinna-bhogina.
bhuvām kālēna gachchhati kēohid=asatpurusbäḥ kali-dosha11 lobha-grah-ivishtå åkshēpam kuryur=ity=arhanti bhattāraka-pädah punya-yaso.
bhivriddhayo tan-nāma-samaropan-ānusmarana-stbirakarana12 m-adhikṣitya tāmrapatta-dāněna prasādan karttam=iti yato=smābhir-bhakti
blāvita-hridayair=anamodana-sāsanam bhuvām=arthể mahāsatr-o. 13 pachayāya pratipăditam yata(tra) Stambhasankatikāyām Vajra-sthalakshētra-kulya.
vāpum tat-pärvvēna Hudukka-sună-kshetram tat-gamipo Malavaka-kshetram 14 khåriviparn samadhikam sajangalam Sadhutungakagrama-talė Ikshottr-&shta-dropa
väpar Patalikārāmake Champaka-toli Dēvakyakarnnakas-cha15 Gömatisāryāṁ Vra(Bra)hmösvára-dēvakula-samipa Pattavāyaka-dattir-Mmadhya
māraka-kshēttra-chaturddasa-dropa-vāpam - Semmaka-kshetram chaturddasa-drona
văpam 16 Kapilēsvara-nămadhëya-kshëttra-kulya-vāpam Lavaņodako Nandikēraka-kshöttra
sbad dröna våpam bhogika-Gēllanapņāka-bhrátsi-dattē kshetrasi ne dve 17 khari-văpam Gabhira-pallikāyāṁ Daddavaka-jangala-kulya-våpar Dēvakyatoli
pañcha-drðņa-vāpam Madhyama-puraka-parastād=Rajaka-sthalakshötra-shad-drona18 vāpam Dėvaky-anapa-kshottra-kbäri-vāpa-ttrayam-adhikar Vås-odakam jangalam
tadupari Khattalikå - Tulākaņthakayaksha-samipë Narakshötram 19 Bhrisbţika-kshētram-ashta-drona-vāpam tat-präpi-kshētra-karoņakam nadstate
Bhrishtaka-kst otram pañcha-drona-vāpam piryvēņa Vijakarapi Vadra-kshetr
Āshta-dropa20 vāpam Parvvatāra-kshētra-khāri-vāpam sakulyam tat-samīpē Jangala-khohộiki -
Khattalikā-kshētram sajangalam navadropa-vāpam Děvakya-kahētr-āshta-dropa
våpam 21 Skambharatóli - Nischitā dēvya(a)dhastat Kėdāra-kalya-vāpam Dēvkhale-grāmako
Kodāra-dvi-drona-väpikă - Sunthināv-idūpē Sēmmaka-kshetram 22 Madhuphala-milaka kshetram Khattalika-kshētrañ=cha - Chchhidra-garttāyām
Nāgilam kshetra-kalya-vāpam sajangalam Andhralakarppakās-trayah Jarolaka.
kēdá23 ram Sēmmahikā-kshetram Vysoshthini-jangalam tat-prāpi-Daddavakam parvrata
cha bhogika-Varahadatta-pratyayā bhūmayo va(ha)hvyaḥ Karttikēge-puro 24 Nimva-säryām va(ba)lädhyaksha-Lavachandra-bakā šād=Divirapati-Dhanadatten
Opakkritam samüla-samattrakam arddhapafichabhiḥ suvar paiḥ Svēto(ta)-kshetra
pancha-dronavĒdam Dörvvishandake cha - Anên=aiva divira-patin-Opakkritam kāyastha
Nannaka-saksät=samala-Bamättrakam-ashtābhiḥ suvaronaih Votasa26 kulya-vāpn-nåmadhéyam 8-80(8-0)daka-jangalam=ivasathasy-āgrato Déva-kulikäyām
Vámana-evāmi-pädänam nivēdanaka-nimittam=ēvam-ājñapite 27 krisbpahayobhi jāyante y& Akshēpam kurgát=68 pañoha-mahåpåtake-amyaktaḥ
syad-uktañ-cha bhagavatá Vyāsēna Vindhy-Itavishywatoyasu Sushka-kotaravāsinab Read kshetram=ashta..
* Read kriahrabayo ki.
;

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28, Datakaḥ pramátāra-Varahadattah likhitam-idam divirapati-Dhanadattēna
akti(tki)rņņañ-cha sauvarnņik-Anantēna - rā sam 20 8 Mārgga di 5
TRANSLATION. (Line 1) Hail! From Vra(Bra)hmapura, the best of the cities.
(LI. 1-4) (There lived) the Paramabhattāraka, the Mahārājādhiraja, the illustrious Agnivarman, who meditated on the lotus-like feet of the adorable Lord Viranëśvara, in the form of the king of Snakes, observing concentration capable of supporting the earth ; who reddens the surface of the lower region by the rays of the collection of the jewels growing about the array of the expanded hoods, large and wide as the surface of the earth; the excellence of whose power is without beginning, unknowable, unthinkable, wonderful, elevated, and extensive, the incarnation of Abanta; who causes the apportioning of existence and destruction of the whole world; (Agnivarmman) who was the lamp of the house of the high family descended from the Moon and the Sun; whose power had been increased for the purpose of favouring all his subjects;
(LI. 4-5) His son (was) the Mahārājadhiraja, the illustrious Dyutivarmman, who obtained (his) vast kingdom through the favour of his (his father's) feet, who had destroyed the lustre of the grass in the form of his enemies, backed by formidable allies.
(LI. 5-9) His son, the Paramabhattāraka, the MahTrajadhiraja, the illustrious Vishnu. Varm man, who is, as it were, the embodiment of the qualities, political wisdom, breeding, bravery, fortitude, steadiness, gravity, magnanimity; who relieves the sufferings of the poor, like the wielder of the disc (Vishnu); who is much devoted to his father, who has gained happiness, strength and vigoor, in the kingdom filled by mountains, pays respects to the future godlike eminent kings, the ornament of our family, whose forms will be shining owing to the royal splendour, and then issues these orders to the host of dependants, the police officer, the pramatāra, the warder, the councillor of the king, being heir-apparent, the master of the elephants, the master of the horse, and further to householders, land-holders, land-owners, the karikas,' the kulachärikas, the chiefs, and others :
(LI. 9-13) Let it be known to you that, whereas we have been requested by the temple congregation headed by Träta, Bhäripati Sarmman, and the congregation of the Gauggulikas, together with the officials, (in the following words) :
"May your Majesty be pleased to do the favour of issuing a copperplate to perpetrate the memory by specifying the names of the land given, for the increase of your religious merit and fame, since some bad persons, being possessed of greed consequent on the evil influence of the Kali age, may in the course of time lay thoir hands on the pieces of land in all the places that have been obtained in good manner from liberal donors, and that have been enjoyed and are being enjoyed without interruption,"
Therefore this sanctioning grant has been given by us, our heart being filled with devotion, regarding the plots (granted) and for the purpose of continuing the great sacrificial sessions.
(LI. 13-26) In which (grants are included), of the elevated field of Vajra, the plot in which a kulya* can be sown at Stambhasankatikā; to its east the field Hudukka-ainā, near it
1 The plate has Alnitarmma; see above. I do not know the exact meaning of karika.
Kulacharika is perhaps the head of a kula. • Kulya iss measure of eight droņas. In the inscription only the grain that can be sown in the fields (kshatras) is given, and we have generally to guess their extent by this standard. Sometimes, however, one boundary is given and sometimes the owners are mentioned. In the present instance and several others, the name of the fields and the amount of seed required are put together, while in Malapakakshetrain and other cases the nensurements are included in Bahuvrihi compounds qualifying the fields.

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TWO TALESVARA COPPERPLATES.
the field Malavaka in which one kharil of seed is required, and more, together with the jungle, a plot of field in which 8 dronas of seed are required, in the lower part of the village Sadhutunga; Champakatoli and the Devakyakarnnakas at Paṭalikaramaka; fields of Madhyamaraka in which 14 dronas of seed are required, the gift of the weaver of silk, the field of Semmaka, where 14 dronas of seed are required, of the field called Kapilēsvara the plot in which one kulya of seed is required, (all) at the bed of the river Gōmatis and near the temple of the God Brahměsvara; the plot of the field Nandikoraka in which 6 dronas of seed are required, and two fields given by the brother of the land-holder Gellananņāka, in which one khari of seed is required, at Lavanōdaka; the field in which one kulya of seed is required at the Dadḍavaka. jungle, and the field in which five dronas of seed are required, at Dévakya-tōli, (both) in Gabhirapallika; of the elevated field of Rajaka the plot in which six dronas of seed are required, of the field near the water of Devakyan a portion in which three kharis of seed are required, and further abodes (shades), water and jungle, above it Khaṭṭalika beyond Madhyamapuraka; the field of Nara and the field of Bhrishțika in which eight dronas of seed are required near Tulakaṇṭhakayaksha; the protruding field that can be reached from it; the field of Bhrishṭaka where five dronas of seed are required, on the bank of the river; to its east Vijakarani, a portion of the field of Vaḍra in which eight dronas of seed are required, the portion of the field Parvatara in which one khari of seed is required, together with channels for irrigation; near it the waste land Khōhpika and the Khaṭṭalika field in which nine dronas of seed are required, together with the jungle, the portion of the field of Devakya in which eight dronas of seed are required, Skambharatōll, the kodara (field) in which one kulya of seed is required, behind Niśchitadevi; kēdāra (fields) in which two dronas of seed are required at Devkhala village; the Semmaka, Madhuphalamülaka and Khaṭṭalika fields at Sunṭhinavānupa; the Nagila field where one kulya of seed is required, with the jungle, the three Andhralakarnṇakas, Jarolaka-Ködara, the Semmahika field, the jungle land Vyasoshṭhini, and near it Dadḍavaka at Chhidragartta; many pieces of land belonging to the land-holder Varahadatta on the hill; of the Světa field the plot in which five dronas of seed are required, which was purchased by the divirapati Dhanadatta, with roots (of trees) and all the things (that may be in the land) from Lavachandra, the Commander of the army, for four and a half gold coins, at Nimvasari at Kärttikeya-pura; the field named the Vetasa plot in which one kulya of seed is required, with water and jungle land, purchased together with the roots (of trees) and all the things, from the kavastha Nappaka for eight gold coins by this same divirapati, in order to be presented at the feet of Vamanasvami, before the shrine, in the temple, at Durvashaṇḍaka.
121
(Ll. 26-28) And after it has been ordered thus, (those who rescind this grant) will be born as black snakes, and he who should rescind it, would incur the guilt of the five great sins. And it has been said by holy Vyasa, "(Those who confiscate a grant of land or assent to the act of confiscation) shall dwell in the hollows of dry trees in the waterless forests of the Vindhya mountain." The messenger is the pramatāra Varahadatta. This has been written by the divirapati Dhanadatta, and engraved by the goldsmith Ananta. (Dated) the 5th day of the (month of) Margga (sirsha) of the 28th year of the reign.
1 Khari is a measure of grain containing 16 dropas. It is also equal to 3 or 4 dronas.
2 The Gomati must be the Gumti. It is however also possible that Gomatisari is the name of a village.
This may mean the small portion of the field where seed might have first been sown and then taken out to be sown in larger fields.
Kulya means a channel for irrigation.
Samulam, with trees, lit. with roots.
By samatrakam I understand all the things that are (whatever may be) in the land, including nidhi and wikshēpa, treasure and deposit.

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EPIGRAPHIA INDICA.
[VOL. XIII.
No. 8.-CONJEEVERAM PLATES OF KRISHNADEVA-RAYA: SAKA 1444. Br S. V. VENKATESWARA AYYAB, M.A., AND S. V. VISWANATHA, M.A., KUMBHAKONAM.
These plates were obtained by us on loan from the present head of the Sankaracharya Matha of Conjeeveram together with six other grants belonging to the Matha. The grants thus examined by us may be enumerated as follows:
(1) Grant of a village Ambikapuram by Vijayagaṇḍagopala to Sri Sankarārya. Language Sanskrit. Characters Grantha. Astronomical data for 1291 A.D.; edited Ep. Ind., Vol. XIII, No. 8 (the present inscription).
(2) Grant of a village Krishnarayapuram by Krishnadeva-Raya of Vijayanagara to Chandrachuḍa Sarasvati, disciple of Mahādēva Sarasvati. Language Sanskrit. Characters Nandinagari. Date Saka 1444 (1521 A.D.).
(3) Grant of a village Udayambakam by Krishnadeva-Raya to Sadasiva Sarasvati, disciple of Chandrasekhara Sarasvati. Language Sanskrit. Characters Naudinagari. Date Saka 1450 (1527 A.D.).
(4) Grant of land by Vijayarangachokkanatha Nayaka, son of Rangakrishna Muthuvirappa Nayaka, to Chandramauliévara Svamin. Language Telugu and Sanskrit. Characters Telugu. Date Saka 1630 (1707 A.D.).
(5) Grant of a village by Mahadeva Sarasvati, disciple of Chandrasekhara Sarasvati (originally given to the Matha by Akkanna Mädanna of Golkonda), to Rama Sastrin. Language Telugu and Sanskrit. Characters Nandinagari. Date Saka 1608 (verified as 1687 A.D.).
(6) Grant of a village Kudiyantanḍal by Sri Nrisimharaya of Vijayanagara to Mahadeva Sarasvati, disciple of Sadasiva Sarasvati. Language Sanskrit. Characters Nandinggari. Date Saka 1429 (1506 A.D.).
(7) Grant of a village Eluchuvi by Sri Nrisimha to the same donee as in (6). Language,
characters and date the same.
No. 2, the Conjeeveram grant of Krishnadeva-Raya, has been engraved on three copperplates bored at the top and secured by a ring, attached to which is a seal bearing the usual Vijayanagara emblem of a boar, the Sun and the Moon on the upper half and some writing on the lower half. The plates are in good preservation.
The plates measure 9.6" by 7.2", except in the middle which is 119" long on account of the arch at the top. The ring has a diameter of 2-6" and the seal of 13". The holes through which the ring passes have a diameter of 65". All the plates have raised rims. The writing, which runs across the breadth of the plates, is quite legible except in some places bordering on the rims. The first and third plates are engraved only on one side, the second on both sides. Only the sides of the plates bearing inscriptions are ruled. The inscription contains 102 lines in all excluding the signature. The height of each line is about on the average. But the letters are larger in the signature, and smaller in a few places where there are erasures-viz. in lines 69-71, 82, 86-89.
The language is Sanskrit, and the whole inscription is in verse, excepting the opening invocation of Ganesa. The metres used are the usual Anushṭubb, Sardalavikridita, Sragdhara, Dodhaka and Salini. The poetry is of a low order. The characters of the inscription are Nandinagari, except the signature at the bottom, which is in Kannada characters. The inscription has several orthographical peculiarities. Stops are not supplied in their proper
1 The letters denote, perhaps, the name of the king, as in the seal attached to the Küniyür plates of Venkata II. The legend on that seal is read Sri Venkatesa by Professor Hultzsch, (Madras Epigraphical Report, 1891, p. 6).

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CONJEEVERAM PLATES OF KRISHNADEVA-RAYA: SAKA 1444.
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places. Instances of this have been pointed out in the text. Hore and there we find the confusion of long and short i and . We have =pratichin disam-asritan, 1. 87, for pratichirh disamasritai; disi sthitam, 1. 88, for disi sthitam ; pratyuha-, 1. 51, for pratyaha; purvakan, 1. 85, instead of pūrvakan. In the third plate i and u are represented only by a loop over the consonants. There is a redundant anusvāra previous to the double consonants nya and nya, o.g. pumnyair, 1.7, for punyair=; -avannyām=, 1. 28, for savanyāms; -dānānnys, 1: 30, for däninys; -hirannya., 1. 85, for -hiranya-. We have instances of redundant anusvāra before other consonants in-akhyā nm, 1. 79, instead of -akhyāms, and -samyuktanmaikabhögyam, 1. 81, for-samyuktamēka. bhogyam. Visargas are very often left out. If in some places they are wanting, they are superfluous in others. The letters ya, va, pa, ta and na assumo forms which are capable of passing easily one into another. There is confusion between the letters $a, shi, sa. We have nijavasē, 1. 16, for nijavasē; turiskar, 1. 18, for turushkam ; -asēshēshu, 1. 34, for -asēsheshu ; -shisaya., 1. 81, and -shisya-, 1. 82, for -fishya. We find the use of ta for tha in jatapratishļāns, 1. 53. The termination for the imperfect and the pluperfect 3rd person singular is omitted in a few instances, thus vyatant, 1. 20, instead of vyatanit; -akärshi, 1. 30, instead of rakärshit. In 1. 36 we have .dharchkamţită instead of dharotkanthitā. Such forms occur in the plates of Venkata I and II. As in the Vilupaka grant of Venkata Il for instance, a conjunct consonant is expressed by combining the full form of the first with the secondary form of the second consonant. This is specially noticeable in the case of rya. In certain cases, howover, ther sign is written over the line. Nna and ning are invariably expressed by adding the amusuára before the consonants na and na. Instead of double consonants only one of the consonants is written in some cases, thus muudabhūtasman-, 1. 12, instead of Eudabhūttasman- ; nivrityai, 1. 33, instead of w rittyam ; -rajadushya-, 1. 35, for -rajašcushya- ; datavana, 1. 85, instond of dattavi
The inscription records the grant of the villages Kțishnarayapuram and Katapattu by Krishnadeva-Raya of the second Vijayanagara dynasty, who was at the time oncamped on the banks of the river Krishna. The donee is Chandrachūda Sarasvati, the head of the Conjeeveram Matha, reputed to have been founded by the great Sankaracharya. In the line of apostolic descent Chandrachada was the disciple of Mahādēva Sarasvati. Ho is styled Sivachetas (having his mind devoted to Siva), yatirāja (prince among ascetics) and dhimat (philosopher). He is also described as an expounder of the śāstras, as living at Conjeeveram, and as a great exponent of the doctrine of māya. It may therefore be inferred that the donee was a teacher of the Sankaracharya matha. This is supported by the terms of the grant, shisayaprashisyar(fishyaprafishyair) bhögyam, 1. 81 f., .e. the land was to be enjoyed by the donee and his descendants in the apostolic line. The religious seat of these teachers is known as Kamakatipitha, probably after the goddess Kamakõtyambikā of Conjeeveram. The matha itself is known as Saradā-matha to this day.
The vilmges are given in perpetuity as sarvaminya, to be enjoyed by the donee and his descendants in the apostolic line. The grant makes it clear that the villages had clearly marked boun. daries. It is interesting to observe that the king reserves no right to himself over the land thus given away. All rights of property in the land, the products on it, in it and over it belong to the donee for ever, together with any unforeseen or unearned increments that might accrue on the same. The terms of the grant display a knowledge of the technicalities of the law of property.
1 Ep. Ind., Vol. IV, pp. 269 ff.
? Indra Sarasvati or merely Sarasvati is the appellation of all the Acharyas of the Kamakoli pitha of the Särada Matha of Conjeeveram. The Acharyas of the Sringeri Matha founded by one of the Sankaracharyas style themselves Bharati. See below No. 8.
R 2

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EPIGRAPHIA INDICA.
[VOL. XIII.
The date of the grant is Saka 1444 ; Svabhānu, Mārgasirsha, gõdvadasi. There is apparently a mistake here either of the Saka or of the cyclio year as Svabhann would be Saka 1442. Curiously enough, neither the date of the month nor the tithi or the nakshatra is given.
Krishnadeva-Raya's journey to the holy places and the gifts made by him and his brother Vira-Nrisimha are substantiated by various inscriptions on temple walls. An inscription at the back of the garbhagriha of the Sārngapāņi shrine at Kumbhaghonam records his visit to the place and his gifts there. The stone inscriptions copied by the Epigraphical Department of Madras in 1915 record the gifts at Srisailām and Ahobalam. No. 10 of 1915 records Vira-Nrisimha's visit to the temple of Mallikarjuna at Srisailam. No. 18 (of Srisailam) records the construction by Krishnadeva-Rāya of mandapas in the car street, his gift of certain villages to the temple, and his remission of tolls on kavadis, pack-horses, bullocks, asses and head-loads." No. 64 records the king's gifts at Ahobalam, his presents to the god of various jewels and of the revenues of the village Madaru in Chāngala-mari-sima. The tuläpurusha ceremony performed by the king is also mentioned in stone inscriptions (see Madras Epigraphist's Report, 1914-15, p. 109). The king's lavish gifts at the Tirumala temple attracted the greed of the Portuguese governor of Goa in 1545. In some of these places we find also statues of the king, his queens and ministers. At Tirumala are bronze statues of Ksish nadova-Raya and his queens, the king with his characteristio cap of brocade in fashion like a Galician helmet covered with a piece of fine stuff all of fine silk,' as described by Domingo Paes, having on either side his favourites, the courtezan Chinnadēvi, whom he afterwards made his queen, and & princess of Orissa, whom he likewise married. The figures are reproduced in Mr. Gangoly's South Indian Bronzos (p. 60 and pl. LXXIV). A stone image of the king was set up at Srisaila by the viceroy of that place, along with one representing the viceroy himself (Inscription No. 14 of the Madras Epigraphical collection for 1915).
The king's patronage of literature is mentioned in 1. 91 and is too well known to need dwelling upon. Cf. Archeological Survey Report, 1908-9, p. 185.
Various places are mentioned in the grant. These are Krishnară yapuram, Katapattu, Chandragiri, Mütukávu, Chengāļu, Nivvalūr, Chengode, Kāñchür, Akkāļi-Vēlāru, Sēdamangala, Podavür, Siruvāka, Parundur, Kottavāka and Siruvallür. Of these localities We are able to identify the following :
Krishnarayapuram, which goes still by the same name, is situated to the south of Conjeeveram and is about 30 miles from it. It is a place of some historical inportance, being the scene of the battle of Wandiwash.
Käta pațţu is easily identified with Kātpāļi which is now a railway station-a junction in the Madras and Southern Mahratta Railway.
Chandragiril is well known by the same name in modern times. The Rāja of this locality sold Madras to the English in 1639.
Kāñchur is the same as Kāñchivākkam situated 17 miles to the east of Kāñchi. Vēlür is the Vellore cantonment in North Arcot District.
Podavür and Siruvaks are villages 15 miles north-east and 7 miles north of Conjeo. veram, respectively.
Parundür is situated nine miles to the north of Podavăr. Near it runs a canal called Kutiraikārpallam which is about 40 miles in length. Near this place is reported to be the scene of the battle of Pollilore which was fought during the course of the second Mysore War. Between Parundär and Pollilore there are tombs of English generals who seem to have taken part in the war.
Kottavāka is a small village situated 12 miles north-east from KĀñohi and quite close to Parundir.
A district of the Vijayanagara kings with its capital at Chandragiri. Cf. Ep. Ind., Vol. III, pp. 119 f.

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CONJEEVERAM PLATES OF KRISHNADEVA-RAYA: SAKA 1444. 125
Siruvallur is a milel to the south from Paruṇḍār.
Sēdamangala is perhaps the same as Samudramangala, a small village near Conjeeveram. [There is a Sendamangala about 8 miles E. of Pōdavur.-H. K. S.]
Most of these places are now agricultural centres in the North Arcot and Chingleput districts.
Of the names occurring in the plates the most interesting are those of the donee and his guru. The names occur in the Guruparampara of the Conjeeveram Matha, extracts from which nust be interesting in this connection.
चन्द्रशेखरयोगीन्द्रः विद्यानाथयतिर्महान् ।
$ * * * # * 弥絲 # * * *
इमेट मृताः शिवाः श्रीविद्यातीर्घयोगिनः । शंकरानन्दयोगीन्द्रः पूर्णानन्दस्तथैवच
महादेवच तच्छिष्णः चन्द्रशेखर एव च ॥
The Guruparampara-stava gives us further information. श्रीपूर्णानन्दमोनोन्द्र नेपालनृपदेशिकं ।
अव्याहवस्वसंचारं संचयामि जगदुदं ॥
Bühler in the Inscriptions from Nepal mentions a certain Svamin of South India, named Somasekharananda, who went to Nepal in 1503 A.D. The Svamin referred to must be either the donee of our grant or his guru's guru Pürṇānanda alias Chandrachuḍa. The earliest of the acharyas of this Matha referred to in Epigraphy is Sri Sankararya mentioned in the copper-plate grant of Vijayaganḍagopala. Tradition ascribes the foundation of the Matha to Sankaracharya, the famous teacher of Advaitism, who installed there his disciple's disciple Sarvajña.*
The kings mentioned in the grant, Vira-Narasimha and Krishnadeva-Raya, were tolerant sovereigns, as they made gifts to the temples of both Vishnu and Śiva. The genealogy of the Vijayanagara kings, as we learn from the plates, is as follows:
Moon [ etc., etc., etc. T Timma-Bhupati m. Děvaki
I Isvara m. Bukkamā
I
Narasa6
m.
Tippaji
Vira Nrisimha
Nagali Nāgalādēvi Krishnadeva-Raya.
[About 6 miles on the map.-H. K. S.]
2 P. 40.
The Pūrṇānanda of the Guruparampara will then be a surname of the Chandrachuḍa of our grant. The identification is supported by a copper-plate of Vira-Nrisimha which we are preparing for a later issue of the Ep. Ind.
For the contemporaneity of Sarvajña alias Sarvajätman, author of the Samkshepasäriraka, and the Chola king Aditya I see Mr. Venkateswara Ayyar's note in the Ind. Ant., 1914, p. 238.
The names of Isvara and Bukkama are found also on stone inscriptions recently copied by the Epigraphist (Madras). See his Report for 1913-14, p. 100.
Narasa-Nayaka usurped power in 1503-4.
Vira-Nrisimha is here also styled Nrisimhendra. Our plate makes it quite clear that Krishnadeva-Raya began to rule only after Nrisimha was dead. This agrees with the statement of Nuniz.

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EPIGRAPHIA INDICA.
[VoL. XIII.
The signature attached to the grant is Sri Virūpāksha, the name of the tutelary deity of the Vijayanagara kings. Viräpäksha is the king of the Nägas and the guardian of the western quarter. Professor Grünwedel considers it probable that he is the Buddhist form of Siva (Buddhist Art in India, p. 43). But the term simply means 'one with various eyes' (rivi dhāni ravi-chandr-āgni-rūpāni akshini yasya sah) and has always been characteristic of Siva. Cf. Tryambaka, having three eyes,' a Vedio epithet of Siva, who is invoked for protection against death. Siva is connected with the Nägas in various ways, being called Nagabharana, 'having a serpent as his ornament,' Nagēndrakundala, having serpents on his ear-lobes, Naganatha, lord of serpenta,' etc. As lord of the Nagas, he was naturally regarded as the guardian of the western quarter, as snakes abound in the ses, and the sea lay to the west of the Aryans in the Panjab. The Vijayanagara kings were worshippers of Nāgas and of Siva as. Nayanatha. Their queens not only set up nāgakals in the temples which they attended, but they had their own special feraale naga deity, such for instance as was discovered by the Archeological Survey, Madras, near the Kodapdarāma temple at Vijayanagara (800 Roport, 1914-15, p. 38). The temple of Virūpāksha is now known as the Pampå pati temple and is still regarded as the most ancient and holy temple there. The annual festival of the god attracts. forty or fifty thousand people (ibidem, p. 37).
The name of the composer is not given in the inscription. Perhaps his name was Urukavi [which may, however, mean simply 'gront poet.'-H. K.S.]. But a blank in tho noxt line may well be filled with the word Sabhāpati, the famous rhymester of the Raja's court. In fact the metre requires it. If so, Urukavi was another name for Sabhāpati or a title assumed by him. The engraver of the inscription was Virapácharya, son of Mallara, whose descendants continued hereditary engravers of grants to the third Vijayanagara dynasty as well.
TEXT.
First Plate. 1 श्रीगणाधिपतये नमः [*] 'नमस्तुंगशिरविचंद्रचामरचार2 वे । त्रैलोक्यनगरारंभमूलस्तंभाय शंभवे ।(1) [१] हरीलावरात.. 3 स्य दंष्ट्रादंडः स पातु वः । हमाद्रिकलशा यव धात्री छत्रश्रियं द. 4 धी (1) [२*] 'कल्याणायास्तु तहाम प्रत्यूहतिमिरापहं । यहजोप्यगजो। ड्रतं हरिणापि च पूज्यते ।(1) [३*] 'अस्ति क्षीरमयाद्देवैर्मथ्यमानान्म6 हांबधः । नवनीतमिवोतमपनीततमी महः (३) [४] 'तस्यासीत्तन7 यस्तपोभिरतुलैरन्वर्थनामा बुधः (१) पुण्यैरस्य" पुरूरवा भुजब8 लैरायुद्दिषां निन्नतः । तस्यायुर्नहुषोस्य तस्य परुषो युद्धे यया9 ति' क्षिती (0) ख्यात(:)स्तस्य तु तुर्वसुर्वसुनिभ श्रोदेवयानीपते ।।) [५]
10 शे देवकोजानिदिदीपे" तिमभूपतिः । यशस्वी तुलुवेंद्रेषु यदोः
| See Ep. Ind., Vol. III, P. 237. • Read °वराहस्य. - Read राषिो . 10 Read 'पते:
? From the plates. sMetre : Sardalavikridita. • Rend ययाति:. ॥ Read जानिहिंदी.
• Metre : Anushtubh. • Read पुण्यैरस्थ. 'Read निभा

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8. KONOW
SCALE ONE-HALF
2
4
ताओग
59
•
ततोऽपतत्रो मात्र मेरा पति 9a 8 सासा पाण्डेवा
W.GRIGGS & SONS, LTD., PHOTO-LITH.
12
सकीनंदन का मौका 14 बदलऊ लायक्लिं
16
सतोत्री देव
10 वी पात्रমূবভবতরঃ मश्रा स्यात्या मनावर क मानिसुतपाल की है मी तुझसा तस्मात 12
18
निमल
सामा
20
22
26
समित बना
पति होता
नसुनमात्मन दातारी बोल 493, 72 y मानवीय पि
गा
मे
2
वातात विषा
791
6
विनो घनसिंह मोि
हानी झाल
8
10
14
18
22
24
28
26
30
46 तास निवासासोबत 20
माजी खाताना द
काकसद यादव 30 काली ने हाड़ी ना करवीरारा
32 महनिगमे 77732 समान से ह नाना व बनन
34
बना
'नार'बोधि मन्त्र निरानो काटना कटिन
रेन व कटारा का सत्रामा धनक मिति नैतिक कामगिর
36
38
40
44
48
50
52
54
88888
28
34
१६
2G
36
सम बिलगलानामिव 40 गुलविल्यএकि प्रतिहार राजा ने
नान्तरे बलात
क
9 तक टाकावी ही हक हो की ज
38
न की
तिवारी झा44 त्रिनु क्राध:काली
2 5 9 5 5 858
42
मामला में 648 सत्रा व गीता ता से मलिनासिका
48
यता का यत्रास्त्र
ॐ महादानी 50
Conjeeveram plates of Krishnadevaraya : Saka 1444.

Page #153

फटा : रविवा 58 सेसेटा देवा ने पुती 7ि7197 नाम मो
58
60
62
64
उसलाई मद
19 का कहा गया और उसे कल योनि के
पाना तर कक्ष पानि पनि ग कल्माङ्‌गा ११४ त्या वाडद्यात्रमा
68 daदली
शालिवाहनात नक
66
72
74
1ib.
70 मासि मागताना मान जाहादा महात्रियों महदेवस
76
78
((97530=?
3 पाणिना दर को अप गावरा
80
आता सङ तांबे
विपरित मासेराई
रता मारिता मासीमा "ব739 सिसायास
56
747973
58
60
62
64.
66
00
का पता रिजवानमदाम कापसाला वाराणीदान उच
72
पति का आदायी भनाने गटात रणा वारा 74 कक्षा तक ग्राদ कविता का
70
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प्रजातित केलमिलि फ
मतदानाय मनाधिक निवारण 9 यहि 79 गने व नियमिता वाला मा
मानस सर
समरानाशासनमा महत्त्वसा रीवा वा वाला नारान पालन यो राताननानि वाघोलिना
सत्रापा
तिला त्रा
श्री लोके सवैया में क
मनीवामनाना
पकवाज मायामा) पा 86 वतेला गादावतक रहा माई जब फोट मेरा kar तारी अनुसया में ० मतात. वयोम ०२ न तीवाकयादराम मनका निवरात्र
4 नाम
शाय
मायाका नेपाल वातातपो
82
ఆరవీరు వరు
1483 84
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Page #154

No. 8.]
OONJEEVERAM PLATES OF KRISHN ADEVA-RAYA : SAKA 14.4.4. 127
11 कृष्ण वान्वये (1) [*] 'सतोभूहकमाजानिरीश्वरक्षितिपालकः । प्र12 वासमगुणशं मौलिरवं महीभुजा (1) [*] 'सरसादुदभूतस्मानर18 सावनिपालकः । देवकीनंदनः कामो देवकीनंदनादिव (1) [*] "कावरी14 माश बध्वा बहलजलरया' यो विलंध्यैव श (1) जीवग्राहं ए. 15 हीत्वा समित भुजबलात्तं च राज्यं तदीयं । क्वत्वा श्रीरंगपूर्व 16 तदपि निजवसे' पट्टणं यो बभासे () कीर्तिस्तंभं निखाय त्रिभुषन17 भवनस्तयमानापदानः [*] ॥ [e'] 'चेरं चोलं च पांड्यं तदपि
च मधुरावल - 18 में मानभूषं (1) वीर्योदयं तुरुस्क गजपतिनृपतिं चापि जित्वा त. 19 द[7] न्यान् । आ गंगातीरलंकाप्रथ (1)मचरमभूभृत्तटांतं नितांतं 20 ख्यातः क्षोणीपतीनां सजमिव शिरसा शासनं यो व्यतानी (0) [१०]
"विवि21 धसुक्कतोहेमे" रामेश्वरप्रमुखे मुहुर्मुदितहृदय स्थाने स्थाने व्य22 धत्त यथाविधि । बुधपरिहती नानादानानि यो भुवि षोडश त्रि23 भुवनजनोहीतं स्फीतं यश: पुनरुतायन् । ()[११] "तिप्पाजीनाग24 लादेव्यो कौसल्याश्रीसुमित्रयोः । देव्योरिव नृसिंहेंद्र तस्मात्पंक्ति25 रथादिव (1) [१२*] "वीरौ विनयनौ रामलक्ष्मणाविव नंदनौ । जातौ
वी. 28 रनृसिं"]द्रकष्णरायमहीपती (1) [११] "वीरश्रीनारसिंहः स विजयन27 गरे रत्नसिंहासनस्थ(1): की. नीत्या निरस्य नृगनलन
Second Plate; First Side. 28 हुषानप्यवंन्यामधन्यान्" । पा सेतोरा सुमेरीरवनिसुरनतस्वै-22 29 रमा चौदयारा प[]श्चात्याचलंतादखिलहदयमावयं राज्यं श30 शास ॥ [१४] "नानादानांन्यका| कनकसदसि यः श्रीविरूपाक्षदेवस्था31 ने श्रीकालहस्तोशितुरपि नगरे वेंकटाद्रौ च कांच्यां । श्रीशैले शोण32 शैले महति हरिहरेहीबले संगमे च श्रीरंगे कभघीण हततम1 Metre : Anushtubh. . Read तस्मान्न
• Metre : Sragdhara. . Read बहा. s Read °रया.
• Read समिति. ? Read it. 8 Read तमपि.
• Read तुरुष्का WRead °तानीत्. 11 Metre: Hariņi.
___Read तोहामे. M Rend °दय:14 Metre : Anushțubh.
WRead यी:. - Read "सिंहेन्द्रात 11 Metre: Anushţubb.
# Read विनयिनी. 11 Metre: Sragdhara. 0 Read निरस्थन.
" Rend °व्यवन्यामधान्यान. " Read तस्व . " Read "चसान्ता
* Read दानान्धकारक

Page #155

128
EPIGRAPHIA INDICA.
[VoL. XIII.
33 सि महानंदितीर्थे निवृत्यै ।() [१५] 'गोकर्णे रामसेतौ जगति
तदितरेष्व+ प्यसेषेष पंण्यस्थानेष्वालब्धनामाविधिवाहलमहादानवारि35 प्रवाहः । यस्योदंचत्तुरंगपकरखुररजशुष्पदंबोधिमनः मा36 भृप्तक्षाक्षिदाहत्तरकुलिशधरो:कंटिता कुंटिताभूत् (n) [१६] 'ब्रह्मार्ड . 37 दिश्वचक्र' बटमदितमहाभूतक रत्नधेनुं सप्तांबोधिं च कल्प88 क्षितिरुहलतिके कांचनीकामधेनु' । स्वर्ण ()मा यो हिरण्याश्वरथ39 मपि तुलापूरूष गोसहनं हेमाश्वं हेमगर्भ कनककरिरथं 40 पंचलांगल्यतानीत् । (I) [१७*] "प्राज्यं प्रशास्य निर्विघ्नं राज्यं द्यामिव शा. 41 सितुं । तस्मिन्गुणेन विख्याते क्षितेरिने दिवं गते । () [१८] "ततोप्य
वार्यवी42 र" श्रीकृष्णरायमहीपति: । बिभर्ति मणिकैयूरनिर्विशेष म[हीं] 43 भुजे । (1) [१८*] "कीत्या यस्य समततः प्रसृतया विश्वं रुचैक्यं व्रजेदि11 त्याशंक्य पुरा पुरारिरभवद्भालेक्षण: प्रायशः । पद्माक्षो45 पि चतुर्भजोजनि चतुर्ववोभव:पद्मभू" काली खड्गमधा46 द्रमा च' कमलं वीणां च वाणो करे ।(1) [२०*] "शत्रुणां” वाममेते
ददत 17 इति रुषा किं नु सप्तांबुराशी नानासेनातरंगटितव. 48 सुमतीधूलिकापलिकाभिः । सशोष्य स्खैरमतप्रतिनिधि49 जलधिवेणिका यो विधत्ते (1) ब्रह्मांडस्वर्णमेरुप्रमुखनि50 जमहादानतोयैरमेयैः (1) [२१] महत्तामर्थिसार्थ श्रियमिह 51 सुचिरं भुंजतामित्यवेत्य प्राय: "प्रत्युहहेतोस्तपनरथ52 गतरालयं देवतानां । तत्तहिरजैत्रवृत्यापि च बिरुदप63 दैरंकितांस्तत्र तत्रै:23 (1) स्तंभा जातप्रतिष्टान्वतनुत भुवि 64 यो भूभृदनकषाग्रान् ।) [२२*] "कांचीश्रीशैल शीणाचलकनकसभा1 Read निवृत्त्याम. ? Metre: Sragdhara.
! Rend °प्य शेषेषु पुण्य • Read यस्थीदश्चत्तुरङ्गाप्रकरखररजःगुष्यदम्भीधिमग्नच्याभ स्पचच्छिदीद्यत्तरकुलिशधरीत्कछिताकुण्ठिता. • Read विश्वचक्र • Read घटमुदित.
to Read सप्ताग्भीदींव. - Read काञ्चनौं का. • Read °पुरुष.
• Metre : Anushrubh. 10 Read °वीय:
11 Metre : Sārdūlavikridita. 11 Read की . 1 Read भडा. - Read भवत्याभूः
15 Read च. 10 Metre : Sragdhari 11 Read शत्रु
19 Read राशीत्रा. 10 Read afraifi 10 Read संशोध.
1 Read °सार्थाः 22 Read प्रत्यूह 22a Read वृत्त्या
11 Read a. • Read स्तम्भानात s Read °ाव्यतनुत.
w Read ल.

Page #156

No. 8.]
CONJEEVERAM PLATES OF KRISHNA DEVA-RAYA: SAKA 1444.
Second Plate; Second Side.
55 वेंकटाद्रि (:) प्रमुख्येष्वावर्त्यावर्त्य सवष्वततुन' विधिवद्भूयसे
56 श्रेयसे यः | देवस्थानेषु तीर्थेष्वपि कनकतुलापूरुषादी57 नि नानादानान्येवोपदानैरपि सममखिलैरागमोक्ता
58 नि तानि 1 (H) [२३* ] 'रोषकृतप्रतिपार्थिवदंड (i) शेषभुज' क्षितिर
59 चणशौंड । भाषेगेतप्पुवरायर गंड (1) स्तोषकदर्थिषु यो
60 रणचंडः ।(") [२४] 'राजाधिराज इत्युक्तो यो राजपरमेश्वरः । मू
61 रुंरायरगंडच पररायभयंकर : 1 ( 1 ) [२५ *] 'इंदुरायसुरवाणी"
62 दुष्टशार्दूलमर्दनः । वीरप्रताप इत्यादिविरुदै रुचिते
63 र्युतैः । ( ) [२६] 'आलोकय महाराय जय जीवेति वादिभिः । अं64 गवंगकलिंगायें राजभिः सेव्यते च यः ।() [२७*] ' स्तुत्यौ -
65 दार्य [: * ] सुधीभिसौ विजयनगरे रत्नसिंहासनस्थः (1) मा
66 पालान् कृष्णरायचितिपतिरधरीकृत्य नीत्या नृगादी
67 न् । पूर्वाद्रेरथास्त चितिधरकटकादा च हेमाचलां -
68 तादासे तोरथिंसार्थश्रियमिह बहलीकृत्य कोर्त्या समिधे । (i) [२८] 69 'शालिवाहननिनत्तशकाब्दे " गणिते क्रमात् । सहस्रेण चतु (:) चत्वा
70 रिंशता च चतुःशतैः । ( ) [२८] 'स्वभानुवत्सरे मासि मार्गशोर्षक
नामनि ।
71 कृष्णवेणीतटे शुद्ध" गोद्दादश्यां महातिथौ | ( ) [ ३० *] "मह[1*]देवसरस्वत्या [: शिष्याय *]
72 शिवचेतसे । व्याख्याताखिलशास्त्राय विख्याताय महात्मने । ( ) [२१ *] 73 " कांचीपुरनिवासाय मायावादांबुधीदवे" । चंद्रचूड सरस्वत्यै
74 यतिराजाय धीमते । ( ) [१२ *] " चंद्रगिर्खाख्यराज्यस्थं मूतुकाव्यख्यपतु " 75 गं । चेंकाकोहकांशस्यं निव्वलूनोंडुके स्थितं । (1) [३३* ] "चेंगोडेग्रामका76 प्राच्यं कांचु (चू) रोरपि दक्षिणं [*] ग्रामादक्कालिवेलूरुनामकाद
77 पि पश्चिमं 1 () [३४* ] " खेदमंगलकात् " ग्रामादुत्तरस्यां दिशि स्थितं ।
कृष्ण
18 रायपुरं चेति प्रतिनाम समाश्रितं । (m) [३५* ] " प्राक्तनीपोडवूरा
1 Read सर्वेषु .
• Rond भुजेः •
sa The Hampe inscription hus हिंदूराय'.
• Rend सुधीभि
12 Metre : Anushtubh.
Is Read काहा'.
129
2 Metre : Do.lhaka.
* Read
:.
Read :.
10] Read °न°
14 Read धौन्दवे.
● Read दण्डः
• Metre : Anushtubh.
8 Metre: Sragdhari.
11 Read शुखे.
14 Read 'काव्याख्यपतु.
8

Page #157

130
EPIGRAPHIA INDICA.
[VOL. XIII.
79 ख्यांमाश्रितं ग्राममुत्तमं । सर्वमान्यचतुःसीमासंयु80 तं च समंततः (1) [३६] "निधिनिक्षेपपाषाणसिद्धसाध्यज
Third Plate. 81 लानिन । अक्षिण्यागामिसंयुक्तमैकभोग्यं सभूरुहं ।।) [३७*] 'षिस82 यप्रषिश्य ग्यं क्रमादाचंद्रतारकं [*] दानस्याधमनस्यापि विक्र83 यस्यापि चोदितः [*] [३८] 'परीत: प्रयतै सिग्द्यै पुरोहितपुरोगमैः ।
वि84 विधैविबुधैः श्रौतप्रतीकैरधिकैगिरा' (0) [३८] 'कृष्णदेवमहारायो मा85 ननीयो मनस्विनां । सहिरण्यपयाधारापुर्वक दतवानि[ह ४०॥"] 86 [ए]तहामियराज्यादिनाडीकोठसमन्वितं । शिरुवाकमहाग्रामात्या87 च्यां दिशि विराजितं (1) [४१] 'परंडरभिधाग्रामाप्रतिचि दिशमा
श्रीतं । कोट्ट88 वाकायग्रामाद्दक्षिणस्यां दिशी" स्थीतं (1) [४२] 'शीरुव[लरुसुग्रामा89 दुदीचि दिशमाश्रितं । काटपट्टभिधानं च ग्रामरत्नं प्रदत्तवान् ॥ [४३*] 90 "तदिदमवनीवनीपगवितितुधरायुस्य कृष्णरायस्य । शा91 1"सनमुरुकविवैभवनिवह (निवह)निदानस्य भूरिदानस्य (1) [४४*] 92 'कृष्णदेवमहारायशासनेन [सभापतिः ।*]is "अभाणीमृदुसंदर्भ तदिदं तां93 ब्रशासन (1) [४५*] कृष्णदेवमहारायशासनान्मल्लणात्मज[: ।*] त्वस्ता" 94 श्रीवोरणाचार्यो वालखत्तांत्रशासन (1) [४६*] 'दानपालनयोर्मध्ये 95 दानाच्छयोनुपालनं । दानात्स्वर्गमवाप्नोति पालनादच्युतं प96 दं ॥) [४७*] 'स्वदत्ताद्रिगुणं पुण्यं परदत्तानुपालनं । परदत्तापहा
97 खदत्तं निष्फलं भवेत् ।() [४८*] 'खदत्तां परदत्ता वा यो हरेत वसुंध. 98 रां । षष्टिवर्षसहस्रणि विष्टायां जायते किमि (1) [४८] 'एकैघ"
भगिI Rend °ख्यामास्वितं. * Metre: Anushtubh.
- Read °लान्वितं. • Read °युक्तमेकभीग्यं सभूरुहम्.
• Read शिष्यप्रशिष्य माग्यं च. • Read यत: सिग्वैः 1 Read श्रौतपथि.
• Read हिरण्य पयोधारापूर्वकं दस. • Read 'ग्रामीय. - Read °धाडामात्प्रतीची दिशमाश्रितं. " Read दिशि स्थिवं.
- Read शिरुवर and °दुदीची दिशं.. MMetres Arys.
The Hampe inscription has वनौवनीपकविनुतधरायस्य ; see Ep. Ind., Vol. I, P. 8667 ct. also Ep. Cars.. Vol. VII, P. 8.
Read मुरुकवि * Cf. the corresponding passage in the Shimoga plates, Ep. Carn., Vol. VII, p. 3. WRead अभापौन. 16 Read ताम.
17 Read aer.
Read व्यलिखताम. Read °हिगुणं.
Read कृमिः Read gas

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No. 8.]
99 नी लोके सर्वेषामेव भूभुजां । त' भोव्या न करग्राह्या विप्रद 100 ता वसुंधरा । (1) [५०* ] 'सामान्यीय धर्मसेतुर्नृपाणां काले काले
CONJEEVERAM PLATES OF KRISHNADEVA-RAYA: SAKA 1444.
पाल
101 नीयो भवह्निः । भafa । सर्वानेतान्भाविनः 102 चते रामचंद्रः' ( ) [ ५१]
5
सर्वानेतान्भाविनः पार्थिवंद्रा भूयो भूयो या
श्रीविरुपाक्ष' TRANSLATION.
(ABRIDGED.)
(Verse 1.) Invokes Sambhu,
(V. 2.) the Varaha (Boar) incarnation of Vishnu and
(V. 3.) Gajanana.
(Vv. 4 and 5.) Trace the descent of the family from the moon, through Budha, Purāravas, Ayus, Nahusha, Yayati, and Turvasu.
(V. 6.) Of the line of Turvasu was king Timma, the husband of Devaki, who shone iu glory among the Tuluva chieftains as Krishna did among the Yadu race.
(V. 7.) To him was born, of his wife Bukkamā, Īsvara, the protector of the earth, a crestjewel among the lords of the earth, flawless and unrivalled.
(V. 8.) King Narasa was born to him. He was born of Devaki,? as Kama was from the son of Devaki (Krishna).
(V. 9.) Narasa built a bridge across the Kaveri in the teeth of the foc, defeated the (Chola) king, took him captive and wrested the kingdom from him. He then captured Srirangapaṭṭana and planted a pillar of victory there.
(V. 10.) He defeated the kings of Chera, Chola and Paṇḍya, Manabhüsha, the Lord of Mathura, the fierce Turushka, the Gajapati king (of Orissa) and others. He made all kings from Lanka to the banks of the Ganges, and from the first to the last mountain," bear his commands on their heads like a garland of flowers.
(V. 11.) His gifts in Ramesvaram and other places.
(Vv. 12 and 13.) To that king were born, of Tippaji and Nagalādēvi, the sons ViraNrisimhendra and Krishnaraya, who were brave yet well behaved, as Rama and Lakshmana were born to Panktiratha (Dasaratha) of Kausalya and Sumitra.
(V. 14.) The brave fri Narasimha, seated on his jewelled throne at Vijayanagara, eclipsed in fame and policy other kings of the world like Nriga, Nala, Nahusha. Brahmanas from Sētu to Moru praised him obeisance. He ruled his kingdom between the eastern and western mountains, drawing to him the hearts of all people.
131
Read
2 Metre: Śalini. Read.
• Read वेन्द्रान्मयो.
7 [The Hampe inseription and many others read देवकीनंदनारकामी (not, as here, नंदन: कामी), and this must be right, as the reading of this inscription introduces a second Devaki as wife of Iivara, whose wife Bukkama is well known and has been mentioned in 1. 11-H. K. S.]
3 Read.
In Kanarese letters.
This seems to be a better reudering than that of Messrs. Gopinath Rao and Raghavayya (in Ep. Ind., Vol. IX, p. 340), who consider the Pandya king to be the same as Manabhüsha. The passage lends support to the view that there were more than one Tandya prince ruling simultaneously in the Pandya country, or that Madara was under a separate ruler who was as strong as the Pandya king bimself. The titular kings of the Pandyas wore doubtless cclipsed by the growing power of the Nayakas and Palayagars in the 16th century
This probably means from the eastern to the western ghats' (see verse 14 below).
$ 2

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EPIGRAPHIA INDICA.
[Vol. XIII.
(Vv. 15 and 16.) He made various gifts at Kanaka-Sadas (Chidambaram), Virupaksha. Kalahasti, Venkatadri (Tirupati), Kañchi, Srisaila, Sopasaila (Arunagiri), the great Harihara, Ahobala, Sangama, Sriranga, Kumbhaghopa, Mahananditirtha, Nivritti, Gokarpa, Ramasētu and other holy places.
132
(V. 17.) Praises of the king.
(V. 18.) When that king, famous for his virtues, went to heaven, as it were, to rule there after having ruled his large kingdom without any difficulties,
(V. 19.) Krishnaraya of irresistible might bore the rule of the earth on his arm as if it were a jewelled bracelet.
(Vv. 20-22.) Praises of Krishnaraya.
(V. 23.) His gifts at Kanchi, Śrisaila, Śopachala, Kanakasabha (Chidambaram), Venkaṭādri (Tirupati) and other places.
(Vv. 24-26.) His birudas.
(V. 27.) The kings of Anga, Vanga, Kalinga, etc. paid him homage.
(V. 28.) His praises.
(Vv. 29-32.) In the Saka year 1444, according to the Salivahana reckoning, in the year Svabhanu, in the month of Margasirsha, on the Godvadasi day (is made the gift) on the banks of the Krishnaveni river, to Chandrachuda Sarasvati, the talented and high-souled saint, the disciple of Mahadeva Sarasvati, a devotee of Siva, the famous commentator on all the astras, an expert in Mayavada (the doctrine of Maya), who is resident in Conjeeveram.
(Vv. 33-36.) The place granted is Old Podavar, o herwise known as Krishṇarayapuram, in the Mütukavu-pattu in Nivvalar-nadu in Chengsttu-kottakam, (which is a division of) Chandragiri country. It is bounded by Chengodu village ou the west, Kañchür on the north, Akkälivělür on the east, Sedamangalam on the south.
(Vv. 36-40.) Nature and description of the grant. All rights to the land are given by Krishnadova-Raya in perpetuity, on the advice of the learned men of his court.
(Vv. 41-43.) He also gives the village Katapattu, bounded by Siruvaka village on the west, Parunḍür on the east, Köṭṭavaka on the north, Siruvallur on the south.
(Vv. 44 and 45.) The composer of the grant was Urukavi (alias Sabhāpati). (V. 46.) The engraver of the grant was Virapacharya, son of Mallana.
(Vv. 47-51.) The usual imprecatory verses.
The signature Sri Virupaksha in the Kannada alphabet.
1 Kanaka-Sabhapati is one of the names of Nataraja at Chidambaram.
? Probably the modern Dhanushköți, which is still known as Setu. Or it may mean Ramësvaram, the famous place of pilgrimage in the Rämnad District. It could hardly be either Darbhasayanam or Navapashanam a few miles from Ramnad, though these places are known as Adisēts. Could the composer have meant Ramasetu in contradistinction to Adisētu?
Prāklani-Poḍarür means probably Poḍavür the old. Such distinctions are common enongh. C Cuddalore 'new towu' and 'old town. We are however unable to identify "New" Podavar.

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Susunia inscription of Chandradeva.
E
mad at ST
Esplor
S. KONOW
W. GRIGGS & SONS, LTD., PHOTO-LITH.
SCALE ONE-FIFTH

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No. 9.]
SUSUNIA ROCK INSCRIPTION OF CHANDRAVARMAN.
133
No.9.-THE SUSUNIA ROCK INSCRIPTION OF CHANDRAVARMAN.
BY MAHAMAHOPADHYAYA PANDIT HARAPRASAD SHASTRI, CALCUTTA. Susuniã is the name of a hill in the Bankurā District of Bengal, situated about 12 miles north-west of the towa of Binkurā. The existence of an ancient inscription on the Susuna hill was brought to the notice of my friend Baba Nagöndra Nath Vasa, who published a short note on it nineteen years ago. As he had to rely on an eye copy made by a friend who had very little experience in copying inscriptions, his transcript is not very correct. Ho recog. nized the importance and antiquity of the record and tried to obtain a bettor and more faithful impression or estampage. Subsequently he obtained some more impressions and editel the inscription in the Journal of the Bangiya Sahitya Parishad with a crude facsimile.
The inked impressions which accompany this paper were made by my pupil Babu Rakhāl Dās Bancrji, at present an Assistant Superintendent in the Archeological Survey, who paid a visit to the plane two or three years ago. He described the place as being by the sido of a hill-stroam and below a small water-fall, which had caused the destruction of a cave, on the back wall of which the inscription was incised.
The record consists of three lines, two of which are incised below a big wheel with flaming rim and hub, measuring 2' 3' an: 22 respectively, while the third line to the right of the wheel measures 2'6' in length. The height of the lotters varies from 1 to 4".
The language of the inscription is Sanskrit and the characters belong to the eastern variety of the Northern alphabet of the 4th century A.D. There are some mistakes due to the carelessness of the mason, e.g. -adhipatēr= for -adhipatērs, A1.1; disagran-atisrishtah for dāsäyrēūtisrishtah, in B. A consonant with a superscript r has always been doubled, and the only orthographical peculiarity is the spelling of the name Sinhavarman, A 1.1, whero we find * in the place of the annsvāra. The historical significance of this record has already b-en denlt with in my paper on the Mandasor inscription of the time of Naravarman. I edit the inscriptions from the impressions supplied to me by Rākhāl Dās :
TEXT.
A (1) goturuagarrit1*]azifaga : (2) AETTIS T : fa:
B TETAA: 78[*]a(a) [*]fah:
TRANSLATION.
The work of the illustrious Maharāja Chandravarmman, the son of the illustrious Mahārāja Sinhavarmman, the lord of Pushkarana.
Dedicated by the chief of the slaves of the wielder of the discus (i.e. Vishnu).
Proe. 4. 8. B., 1895, pp. 177 ff. Above, Vol. XII, pp. 815 ff.
* Bangiya Sahitya Parishad Patrika, Vol. III, pp. 268 f. . From the ink-impressions. Read orga

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134
EPIGRAPHIA INDICA.
[VOL. XIII.
No. 10.-SENDALAI PILLAR INSCRIPTIONS.
BY K. V. SUBRAHMANYA AIYER, B.A., M.R.A.S., OOTACAMUND.
The subjoined inscriptions are engraved on four pillars of black granite which stand in a mandapa in front of the central shrinel of the Sundaresvara temple at Sendalai in the Tanjore district. As the tops of these pillars are chopped off, some portions of the inscriptions are irretrievably lost. In 1897, when the records were copied for the first time, the lower portions of the pillars were found to be built in. Excavation was accordingly made by the late Rai Bahadur V. Venkayya, but the results were not very satisfactory. He remarked: "All the four pillars are much damaged and worn at the bottom, so that very little can be made of the writing there. If the pillars had been neither mutilated nor damaged, they would have contained 27 Tamil verses in all composed by four poets."
Other inscriptions copied in the Sundaresvara temple at Sondalai belong to several dynasties and refer to the temple as that of the Mahadeva at Perundurai in Chandralekhaichaturvedimangalam, which was a village in Arkkaṭṭu-kñrram, a subdivision of Pandyakulasani-valanādu. Narikkuḍichchori is stated in the Tanjore inscriptions to be the eastern hamlet of this village and Tugaiyur was another hamlet belonging to it. One of the records of Rajakesarivarman, which provides for the recitation of the Bharata in a mandapas of the same temple, mentious the 53rd ward and the great assembly of Chandralekhai-chatarvedimangalam. This might be taken to show that Sendalai was a town of considerable size and importance in ancient times. Ärkkäṭṭa-kurram, the division to which Sendalai belonged, owes its name to Arkkaḍu, a small village not far from Sendalai. Two records dated in the 10th and 16th years of the reign of Marañjadaiyan and one of Nandippottaraiyar, who gained a victory at Tellagu,' which are also found on these pillars, make provision for the Pidari temple at Niyamamagalam, said to have been built by Perumbidugn-Muttaraiyan. As none of the inscriptions of Sendalai refer to the Pidari temple, it may be presumed that these pillars did not originally belong to the mandapa where they are now found, but were brought thither from the village of Niyamam which is about 4 miles distant from Sendalai."
The following paleographical peculiarities of the subjoined inscriptions deserve notice. The bottom strokes of the syllables du and no extend on the left side beyond the letters,10
1 Annual Report on Epigraphy for 1897, paragraph 9.
2 The same for 1899, paragraph 19.
The Pallava king Nandippottaraiyar, who defeated his enemies at Telläru, is represented by a single record (No. 11 of 1899), the Pandya king Marañjadaiyan by two (Nos, 9 and 10 of 1899), the Hoysala Vira-Ramanatha by one (No. 57 of 1897) and the Vijayanagara king Sayana-Udaiyar by one (No. 8 of 1899). Of the 12 Chōl records secured from the place six belong to the time of Rajakesarivarman (Nos. 58, 61, 62 and 63 of the Madras epigraphical collection for 1897 and Nos. 6A and 13 of the same for 1899), two to Parakesarivarman (No. 59 of 1897 and 7 of 1899), one each of Parantaka I (No. 14 of 1899), Parakesari varman who took the head of the Pandya (No. 6 of 1899), Rajendra Chl I (No. 64 of 1897) and Kulottunga (No. 60 of 1897).
South-Ind. Insers., Vol. II, Part IV, Nos. 94 and 95.
5 A similar endowment is registerel in the Karam grant. See Annual Report on Epigraphy for 1897, paragraph 9, and South-Ind. Insers., Vol. I, No. 151.
Nos. 9 and 10 of the Madras Epigraphical collection for 1899.
No. 11 of the same collection.
Annual Report on Epigraphy for 1897, paragraph 9.
Annual Report on Epigraphy for 1899, paragraph 22. Other temples at Niyamam, mentioned in the Tanjore inscriptions, are Nripakésari-Isvara, Sandiramalli-Isvara and Arikulakesari-Isvara (South-End. Insers., Vol. II, Part III, pp. 287, 291, 294 and 295). It may be noted that the great-grandfather of the Kodumbülür chief Vikramakosari, the opponent of Vira-Pandya, was a certain Nripakesari.
10 The same feature is noticeable in the Kuram grant of Paran esvaravarman and in the Kasakudi plates of Nandivar man.

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No. 10.]
SENDALAI PILLAR INSCRIPTIONS.
135
while that of the letter ku does not pass to the left of the vertical line representing k. The pulli or virāma is in most cases marked by a slightly curved top-stroke and, curiously enough, it is also marked on some vowels and combined consonants. Va has an indenture at the bottoms and the akshara ya has always a closed loop at the beginning. The central loops alone of na and na are fully developed and they are engraved on a lower level than the tops of the letters. da is represented by a more curve, concave at the right side, as in the Kiram grant and the Kāśākuļi plates. The i sign of vi and ļi in viļi (line 3 of the 1st pillar, south face) are very peculiar, inasmuch as they are written apart from the letters to which they belong and almost on the top of the following syllables. The symbol for u in lu, mu and tu is a mere horizontal line slightly indentured. Being written in Tamil poetry, the record is free from Sanskrit letters and words, except when it mentions the titles of the king. The only other instance where Grantha letters are used is foand in the word paramēsvara occurring in line 4 of A on the first pillar.
Of etymologicnl interest is the word Padari, which occurs in the first inscription (A) on the first pillar, (line 7). Padari is the feminine form of Padārar, which is the Tamil adaptation of the Sanskrit word Bhatāra. In several inscriptions we meot with the form Pidari with its honoritio Piduriyār which seems to be a variant of Padāri. The word, of which Padari or Pidāri is the Tamil equivalent, is Bhattaraki, Bhatāraki or Bhatari. At present, the term Pidāri invariably indicatos a village goddess, of probably Dravidian origin. It is worth while to ascertain if it had the same significanco in ancient times. In the modern temple of Selliyamman at Alambakkam, we have some early inscriptions of the 11th century. One of them states that the temple of Pidāri was constructed by a certain Irāyúr Alankārapriyan alias Tiru-Orriyfiran (No. 704 of 1909); while two others on the same temple register gifts made to the temple of Saptamātsikas (Nos. 705 and 706). It is not unlikely that they all refer to the same temple, i.e. that on which the inscriptions are found. Similarly also the Selliyamman temple at Velachcheri near Madras is referred to in one of its inscriptions, which belongs to the 11th century A.D., by the name Kāļā-Bhatāri (No. 317 of the Madras Epigraphical collection for 1911); while in another, it is called the temple of the Saptamātikas (No. 316 of the same collection). From these references it looks as if the Saptamātrikas were known by the term Pidāri or Kaļa-Bhatari. The Tanjore inscriptions of Rajarāja mention the three Pidāri temples Kāļa-Bhatāriyar, Tiruvāludaiyal and Kuduraivattamudaiyāļ. Though the first of these might refer to the Saptamatrikas, the latter two at least appear to denote village deities. Thus it is plain that in the 11th century A.D. Piļāri was indifferently used to denote Aryan gods and village deities. In course of time it seems to have lost the former application. And it is worthy of note that the term Padaran, Padārar or Pidāran has now degraded in its meaning. The original significance of this word. i.e. the lord or god,' is now entirely lost, as it means "a snake charter or snake catcher.' The change in this case can be easily accounted for by the original application of the word Padåran to Siva, who is the great snake charmer.
There is nothing in these records to show the time when the kings mentioned in them flourished or the duration of their reigns. As we have not got many Tamil inscriptions belonging to periods earlier than the 8th century A.D. to enable us to compare the characters employed in the subjoined records, palmography seems an unsafe guide to fix with any amount
1 The sign of ku Passos to the left of the vertical stroke in the Kursm grant.
The vowel . in enrenru (line 3 of A on the second pillar), the letter k in kondo (line 4 of F on the third pillar) and t in tol (line 3 of H on the same pillar) bear on them tbe pulli mark.
It may be noted that da has no curve at the bottom in the Kuram grant. • The shape of na differs very widely from that in either of the two grante.

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EPIGRAPHIA INDICA.
(VOL. XI!
of certainty the date of these records. All that can still be said of them from a study of the characters is that they may be tentatively referred to the first half of the 8th century A.D.
Before noticing the achievements of Perumbidugu Muttaraiyan, which are recorded in the following inscriptions, it is necessary to add a few words regarding the family to which he belonged. The members of this family appear to have played an important part in the history of Southern India. The exact nature of their origin aud the extent and development of their dominions from time to time cannot be clearly male out from the few records that speak ot them. Though much of their history still remains in the dark, the little that can be gathered from the available materials is put down here.
There is but a single reference to this family in ancient Tamil literature and it occurs in the Naladiyar. Two stanzas here mention a certain Peru-Muttaraiyan. This name seems to be a contraction of Perumbiduga Muttaraiyan, which, as will be pointed out below, was borue by some kings of this line. The date of the poem not being known, it is not possible to say which king is here alluded to. Some commentators on the work take the word Muttaraiyan to mean 'a king whoso territory includel parts of the three ancient dominions of the Dekhan, viz. the Chora, Chola and the Pānilya.' The traditional account relating to the origin of the Naladiyar inclines one to the belief that the Muttaraiyans were of Pandy descent. The title Māran, which we find connected with some of the known kings of the line, seems to lend support to this view. Even if they did not belong to the original Pāņd ya stock, there is not much doubt as to their being a branch of them.
Pagāppidugu is mentioned as one of the birudas of the early Pallava king Mahendravarman in two of his inscriptions, and it may be observed that there is a g rong affinity between this title and those borne by the Muttaraiyan family. The Tamil work Nandikkalambagan which describes the valorous deeds of another Pallava sovereign, ris. Nandivarman who gained a victory at Telāra, Karugadu and other places,' designates him as Vidaloidugu, which is actually found to be the surname of one or two Muttaraiyan kings. There are not sufficient grounds at present to decide whether the Pallavas borrowed these tiiles from the Muttaraiyans or lent the same to the latter. Nor do we know the circumstances which led either of the two to adopt the titles of the other. Stone inscriptious discovered so far reveal two other similar titles, viz. Perumbiduyu and Mārppiduga.
The first of the inscriptions edited below may be considered as an introduction to the Tamil verses that follow inasmuch as it states that on these pillar's are recorded the titles of king Perambidugu Muttaraiyan, the placos where he gained victories and the names of the poets who composed the stanzas. Three generatio:s of kings are here given, vis. (1) Perumbidugu Muttaraiyan alias Kuvāvan Māraŋ, (2) his son Iļangovadiyaraiyan alins Maran Paramēś. Varan and (3) his son Perumbidugu Muttaraiyan alias Suvaran Märan. The subsequent verses register the military exploits of the last member. His surnames are stated to be Sri. Märan, Abhimiwadhira, Satrukësari, Atis ihasan, Tamarilayan and Kalvarakalvan. In the body of the stanzas, Soru-Miran, Vel. Mary, Van. Märan, and Satran-Māray are also applied to him. One of the verses on the 2nd pillar (marked B, below) states that Maran was the king of Tañjai (ie. Tanjore), and two other stanzes on the same pillar (A and C) make him the lord of Vallam, which is identical with the village of that namo, 7 miles south-west of Tanjore. Thus, Tanjore and Vallam appear to have been places of importance in the dominion of Perumbidugu Muttaraiyay, and it is interesting to note that the former place, which Vijayalaya had to capture in the middle of the 9th century A.D., was included in the dominions of Perambiduga Muttaraiyan in the 8th century A.D. The banner of the king contained the vēl and another weapon whose name is lost in the inscription.
1 These recor Is come from the caverat Trichinopoly and Pallavaram.

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No. 10.)
SENDALAI PILLAR INSCRIPTIONS.
137
The following places, where the king gained victories, are also mentioned: Kodumbāļūr (also called Kodumbat), Manalür, Tingaļūr, Kāndalur, Alundiyür, Kārai, Marangur, Annalvāyil, Sempopmart, Vonkodal in Tafjai-Sombula-nadu, Pugali and Kannapūr.
At Käppapar the arms of the king wore directed against the people of Ko-nidu and at Tingalar he defeated the Tenpavar, ie, the Pandya, causing their queens to mount the funeral pfle. Tingaļár is situated 8f miles north-east of Tanjorel and is celebrated as the native village of Appüdi-Nayapår, one of the sixty-three Saiva devotoos, who flourished in the 7th century A.D. Kodumbasar was a place of considerable antiquity, being the principal town in Ko-nādu and the capital of Idangali-Nayanar and a local family of chiefs. The part played by the chief of Kodambīļür in this battle is not stated, Bat as the people of Ko-nádu aro represented as having been defeated at Kannapür in the hill near which they are said to have taken refuge, the chief of Kodumbalar might be supposed to have boon one of the opponents of Perambiduga Muttaraiyan in this battle. Kannanor was the capital of the Hoysa!a king Vira-Somosvara in the 13th contury A.D. and it has been identified with Samayaveram in the Trichinopoly taluk. It is interesting to note that the Pandya king Arikosari Tér-Māraq, the father of Neduñadaiyan (A.D. 769-70), defeated the Pallavas at Kodambīļür. Manalor montioned in our record may be identified with a village of that name in the Tanjore District, 10 miles from Kumbakonam. Appalvāyil is a village in the Pudukkottai State. The poet's description of Kāndalar shows that it adjoined the sea. It is not unlikely that the Cheras were here overcome. Semponmāri, where Perambidugu Muttaraiyan is said to have gained a victory (2nd pillar, G), is reforred to in the Mahāva sa as having been taken by the Singhalese general Lankäpara-Dandanātha in the war of the Pandys suocession, which happened in the latter half of the 12th century A.D. It is probably situated in the Pudakkottai State. Kārai may be identified with the modern Kāraiyür, a village in the Tirappattar taluk of the Rāmnad district. It is mentioned, in an inscription, as being situated in Kõralasinga-valanādu, the same division in which Tiruppattár was. I am not able to identify the other two places. As the records of this king are not distributed over a large extent of country, which would have been the case if he had acted independently and conquered in battle the Chora, the Pandya and the Kodumbalar kings, it may perhaps be presumed that he was a feudatory prince under one of the southern powers.
The verses engraved on these pillars were composed by Vēlnamban of Pachohil, Acharyar Aniruddar, Ilamberumanar of Köttáru and Amarunnilat of Pavadāyamangalam in Kijār. kurram.
Prohchil was the head-quarters of a subdivision in Moja-nadu alias Rajasraya-valanādu, and it has been identified with Tiruvasi in the Trichinopoly district. Kilár-korram was a subdivision of Nittavinoda-valanādu.s
It may not be out of place to notice here a few kings who appear to have belonged to the same family, and to show the probable relation that existed between them. At Tirumaiyam in the Pudukkottai State there is a record of a certain Vidēlvidugu Viluppēradi Araisan whose
Sewellia Lists of Ant., Vol. I, p. 279.
Annual Report on Epigraphy for 1908, p. 87. Eight generations of these chiefs, whose last member can be assigued to the 10th century A.D., are here given as found in a record copied from Kodumbaļür.
I Anwal Report on Epigraphy for 1908, p. 63.
No. 92 of the Madras Epigraphical collection for 1908. No. 93 of the same collection.
This place is identical with Tiravasi in the Trichinopoly district. Tiruvachchirimam and Tiruvamalibvaram were the temples in it. South-Ind. Inscrs., Vol. II, Part III, pp. 284 f.
South-Ind. Inscra., Vol. II, Part I, p. 60. • Annual Report on Epigraphy for 1906, paragraph 2.

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EPIGRAPHIA INDICA.
(VOL. XIII.
other name was Sattan Måran. As his mother is stated to be Perumbidugu Perundēvi, we may take him for a probable son of No. 3 Perumbiduga Muttaraiyan. Padikalari alias Amarünri Muttaraiyan, referred to in a record of Påvälaikkudi, is perhaps an early king of tbis dynasty. A contemporary of Dantivarman of the Pallavatila ka family was a certain Mārppidugu. What his other name was, we do not know. Śättaŋ Paliyili, who excavated the care at Närttåmalai," was also a member of this branch. He was the son of a certain Vidolviduga, who must have been different from the one already noticed, because he appears to bave been the contemporary of the Ganga-Pallava Nripatunga. Later in point of time was A certain Satrubhayankara Muttaraiyan, whose queen figures as donor in a record of the l'and ya king Sadaiyamāran, discovered at Sevilipori in the Tinnevelly district. Perhaps this Sadaiyamāran is identical with Rājasimh-l'ândya, the opponent of the Chola king Parantaka I. Varaguiñanātti, the daughter of a certain Vidēlridugu Mattaraiyan, was the queen of Sembiyan Irukkuvõ!, whoso identity with tho Kodambālor chief Vikramakõsari is established in the Amul Report on Epigraphy for 1908, p. 88. As Vikramakisari is said to have fought with Vira-Pāndya, the opponent of Aditya II Karikāla, this Vidolvidugu may be considered to be different from the two others mentioned above. From what has been said now, the following synchronism may be established :
(1) Perambidugu Muttaraiyan alias Kuvāvan Maran. (2) Ilangvndiyariyan alias Māran Paramosvarap, son of (1). (3) Perumbidugu Mattaraiyan alias Suvaran Mārap, son of (2). (4) Vidolviduguvilappăradi Araisag alius Sáttap Māran, contemporary of Nandivarman,
a probable son of (3). (5) Märppiduga,
contemporary of Pallavatilaks
Danti. (6) Vidélviềuga,
contemporary of Ganga-Pallava
Nripatunga. (7) śáttan Paliyili,
son of (6). (8) Satrabhayankara Muttaraiyan,
contemporary of Sadniyamāran. (9) Vidēlvidugu Mattaraiyan,
contemporary of Vikrama
kosari. Several traces of the rule of this family exist in the Tanjore and Trichinopoly districts as well as in the Padukkottai State. Some of the inscriptions of the Chola king Rājarāja I (A.D. 985-1013) mention a place called Märppidugudēvi-chaturvēdimangalam in RajendrasimhaTalanādu, evidently called after one of the queens of Mārppidugu. The big well at Tiruvellarai called Märppidugu-Perunginaru was constructed between the 4th and 5th years of Dantivarman.8 Records of Parāntaka I found at Alambākkam show that there was, in ancient times, & tank called Mārppidug-ēri in that village. Alambākkam itself was called Dantivarmamangalam.10 An inscription of Danti discovered at Tiruvellarai makes mention of Mārppidugu. Ilangovē!,11 who should have been an officer ander Mārppidugu, At Uyyakkoņdāŋ-Tirumalai
No. 402 of the Madras Epigraphical collection for 1906. No. 149 of the same collection for 1007.
* The trasons for considering Marppiduga nsa feudatory of Danti are set forth in my paper on the Tiru. vejlarui well inscription, above, Vol. XI, pp. 154 ff.
No. 365 of the Madras Epigraphical collection for 1906. No, 421 of the same collection for 1906.
. She makes a grant to the temple at Kudumiya mulai in the 6th year of the reiga of Parakesarivarman (No. 337 of the Madras Epigraphical collection for 1904). South-Ind. Inserx., Vol. II, Part III, p. 325.
& Above, Vol. XI, pp. 155 ff. • No. 714 of the Madras Epigraphical collection for 1909. It is also referred to in the records of Rajakoari. varman and Parakösarivarman, some of wlich may be earlier than the time of Parautaka I.
10 Antal Report on Epigraphy for 1910, paragraph 14. u No. 88 of the Madras Epigraphical collection for 1910.

Page #168

No. 10]
SENDALAI PILLAR INSCRIPTIONS.
and a few other places in the Trichinopoly district there was in use in ancient times a weight called Videlviḍugu-kal. The naming of places, wells, tanks and weights, such as here noticed, cannot but point to the sway of the members of the Mattaraiyan family in this part of the country. Their inscriptions have, as already pointed out, been found in the Tanjore and Trichinopoly districts and in the Pudukkottai State. Though these are few, the unmistakable marks left by them in the country are not so. On the growth of the Chola power in Tanjore the Muttaraiyans scem to have sunk into insignificance. A certain Vijayalaya Muttaraiyan figures as a signatory in a record of the Chola king Kulottunga I, discovered at Tiruneḍungulam in the Trichinopoly district. Probably he was an officer under the Chola sovereign. It may also be noted that the village of Muttarasanallur in the same district may date from early times and may probably have to be trace 1 to some member of these kings. There is a class of people who call themselves Muitarasans, and this is perhaps the only living remnant of this ancient dynasty.
1 dutta [Perumbiḍugu Muttarai2 yan-yina Kuvavan Maran-ava
3 n magan Ilangōvadiyaraiya.
Inscriptions on the first pillar. A. Top section; north face.
TEXT.
4 n-ayiņa Māran Paramesvaraṇ-a
5 van magan Perumbiḍugu Mutta6 raiyan ayina Suvaran Maṛan-ava
7 neduppitta paḍari-kōyil-ava
8 -erindav-ñrgalum-avan perga9 lum-avanai-ppäḍinar pergalum-i10 ttüngan-mel-eladina ivai
1 [8-Mao]
2 Sri-Satri kosari
TRANSLATION.
Perumbiḍugu Muttaraiyan alias Kuvävan Maran. His son (was) Ilangovadiyaraiyan alias Maran Parameśvaran. His son (was) Perumbiḍugu Muttaraiyan alias Suvaran Maran. The Pidari temple (was) built by him. The places which he conquered, the names (borne by) him and the names (of the poets) who sung of him are engraved on these pillars. These
3 Sri-Kalvarkalvan
4 Sri Atisahasan.
B. Same section; west face. TEXT.?
1 No. 466 of the Madras Epigraphical collection for 1908.
2 No. 670 of the same collection for 1909.
This village is at a distance of 5 miles from Trichinopoly.
This class of people is mostly to be found in the Tanjore and Trichinopoly districts.
A portion of the inscription is mutilated at the beginning.
There is not much significance in this word here.
139
These are the titles of the king and as such are not translated. They may be rendered as the glorious Cupid, the glorious lion to the enemy, the chief kalva of the kalvar and he who is thoroughly truthful or brave. Kalrar are perhaps a class of people and may be a variant of kallan, a tribe inhabiting the Madura District and Pudukkottai State.
Read Satru,
2

Page #169

140
EPIGRAPHIA INDICA.
[VOL. XIII.
C.--Same section; east face.
TEXT. 1 Vengat-[po]ro[ma]. . 2 bēr vēl-kodiyan 3 Vāņ-Māran [i*) sangat-ka4 rum-pagada seprzu lakka va5 n-kulan-tar [l*] tēr=alundi ma6 v=alanda-chcben-karali-man7 parandav[*]-ur=Alundiyūr-on[nu]m-u[r]? []
TRANSLATION Alundiyar is the place where the red-eyed black elephants of Māran of (powerful) sword, - whose banner contained) the vēl and the warlike . . . with fearful eyes,-roamed with rage, causing the destruction of the cars (of his enemy) adorned with garlands of luxuriant and choice(flowers) (together with the animals (which dragged the cars) and spread dust (mixed) with red blood.
D.-Same section ; (2) south face.
TEXr.
2. ippa odi [l"]=kkslagu ko3 lun-kudar kavva vili [k]kat. 4 pey [*] puņņ=alaindu 5 kaiy-om [bappor Ma6 palür voprado [l*] man. 7 ņ=alainda sir-Māra vā! (II)? 8 Pachchil Vēļnamban 9 pădiņa.
TRANSLATION. The word of the glorious Märan, the lord of the earth, conquered in battle Manalar, RO that the vultures . . .
devoured the fat bowols and the devils with (vil) opened eyes, thrusting their hands into the wounds of the enemy), ate their flesh).
There were composed by Volnambag of Pãohchil.
consonant are lost
1 The syllables poruma have been restored from the existing traces. A short letter and at the end of this line. Ma looks like fa in the original.
2 Metre : Veņbi. When scauned it would stand thus:
-- -
vu- - -
- -
)))
- -
-
-
-
Vam is from the abstract noun ranmai.
kulam means high clas'. Taken with Aowers, it has been rendered as 'choice'. [The ay'lables a kulan-tar may also be divided -ang-ulandar and rendered of those (enemy kingo) who died there's-H.K.S.]
The syllables lost at the beginning should form with ppa the first three fir of the first line. • The letter pw having been wrongly incise instead of pa, the ergraver seems to have erased the sign. 1 Metre : Vegbi. When scanned the stanzu would stand thus:
- - - - -
- - - - - → What is lost here must be a description of the vultures.

Page #170

No. 10.]
SENDALAI PILLAR INSCRIPTIONS.
PTIONS._
_141
141
E.-Bottom section; south face. 1 Nirkinra tan-paņai tol 2 run-Tabjaiettisam-pā. 3 di vigrār [!*) virkina virarga4 !=irgiprav=i-(ppiņa)-kku5 pr=nkan-[NO]rknora-y[a*]. 6 pai. . . .. . [ma]. 7-8 damaged.
TRANSLATION. They remain singing the state of Tajai appearing in the midst of fields ever filled with water. Heroes shining (with their weapons) move over the hillocks of corpses , . . huge elephants . . . . . . .
F.-Same section; north face.
TEXT. 1 Pal-konda sevvay 2 vilaiya-moli=pparu3 vatta muggam [19] vol-ko4 nda . . . . . 5 . . . . . kkalav=anji-ma
. TRANSLATION. Who grasped the (weapon called) vēl even at (such young) age when unripes words emanated from his beautiful mouth not (completely free from) milk . . . . . . . .
G.-Same section; west face.
TEXT. 1 Mara=ppadai-Minavan va. 2 ll-aran Pallavan-se3 naikk-anru purappada-mā. 4 fu poru-kalirru . . . . 5-8 damaged.
TRANSLATION. On that day when the strong forces of the Pāņdya (minavan), who was powerful of his arms, started to fight against the army of the Pallava, (he) with warlike elephants , . . .
H.-Same section ; east face. 1 En-kaiy-alavirre2 ypāņav-igal-vikku. 3 m-angai-chcheruvöl m4 ávalla . 5-7 damaged.7
The letter may be restored here.
. Metro: Kattalaikalittoral. # Vil means to shine. I am not quite sure of the meaning intended as the passage is mutilated. + Metre: Kattalaikalitturai.
. Visaiyamoli in equivalent to kudalai or malalai. • Metre : Kattalaikalitturai.
1 Metre : Vabi.

Page #171

149
EPIGRAPHIA INDICA.
(VOL. XIII.
TRANSLATION. Oh Panegyrists.
is (only) equal to the measure of our hands .. who holds in his land the vil with which he destroyed his enemies . . .
.
. .
. .
.
Inscriptions on the second pillar. A.-Top section; north face.
TEXT. 1 rkköy=allaiy-ya-k2 kalandan [*] mullaikkēy 3 murpadumo enr-enru Val4 lakkon [*] Káraivāyuppor5 venra Vēn-Māran kai po[la]:-1*] 6 kāļavāy=kkelepėy kandu [1] 1 Kostarr-I. 2 jam peruma3 ņār pādiyadu.
TRANSLATION.
...When (well) considered, (it) cannot stand before i.e. equal) the Mullai. Liko unto the hand of Mārap of powerful) cél, who is the lord of Vallam and who gained victory in the battle at Kārai........ Composod by Iļamperumānar of Kõţțāru.
B.-Same section; west face.
TEXT. i ?val-amaru! vāgai-ppa - [**] 2 kkuðji=kkamal kapni. 3 kko-Māran-Rañjai=k4 kõn [l*] kol-āļi moymbir5 Kodumbāļārkāynd-erittā 6 [*]-foļāl-ulag-a?ikkun to! [ll]
TRANSLATION With the strength of the powerful yaļi, king Māran, the lord of Taßjai, whoge locks aro fragrant with the flower of vāgai, who wears a garland and whoso arms protect the carth, marched with rage against Kodumbāļür and burnt it.
1 The first fir, rhyming with Mullai and Valla, and a part of the second are lost at the beginning of this verse. Metre: Venba.
* Two fir are lost at the commencement of this stanza. The first of them slould have rhymed with kungs and Tanjai. To judge from the alliteration, the first fir may be restored as vaiji.
• Metze: Venba.
11) 11

Page #172

· No. 10.)
SENDALAI PILLAR INSCRIPTIONS.
143
_
143
C.--Same sertion; cast face.
TEXT. 1 Nettoy[t]tanavāls-en2 gum [) varu punal sul Valla-kkol. 3 Māran seruvil [*] Marangūrvā[y]. 4 fpattär-udal kudaindu mändi (1-p5 puțankūrvāy-kkond-c6 lunda pul Pachchil Vél7 4namban pādina
TRANSLATION. As it was steeped in the moon's light, the birds with their months (bills) sharp at the ontside picked at the dead bodies and drank the blood) of those who fell in the battle of Marangür fought by Maran, the lord of Vallam which is surrounded on all sides by water ; and went away. Composed by Velnamban of Pachchil.
D.-Same section; south face.
TEXT. 1 [Sri-Māran] 2 Sri-Satri(tru) kosari 3 Sri-Kalvarakalvan 4 Sri-Atisähasan
E.-Bottom section; north face.
TEXT. 1 Pēr=ilai-ppangaya2 n=kimba=ppiraiyin 3 kuru-malai=ppondir=i4 lai=kkollum padam=i[di]5 [ri]ņiy=araña[m=i]tta käri[lai]. 6 . . . . . . . kalap-ma 7 . . . . . VTA . .
TRANSLATION You appeared there just like the young shoot of the crescent, which causes to shrink the big retalled lotus-flowers ... .. the pointed (and) leaf-shaped .... having fed on the forests of protection . . .
I The first fir and a part of the second are lost at the beginning of this verse. ? The letter in brackets is corrected from some other akshara. • Metrc: Vonba.
1
)
IT
)
)
• There is some vacant space at the beginning of this line.
No translatiou is given, as the text ouly contains titles. See uote 7, p. 139 abuve.

Page #173

144
EPIGRAPHIA INDICA.
(VOL. XU.
Y.-Same section; west face.
TEXT. 1 Sor=pugu Tondai-kka. 2 ni-pugu tu-madipon muga3 ha! porpuga verpu=p4 pagudi kanday Pugali-ppo5 radar kar=puga vir-puga kag 6 . van [Kaļvāra]kaļvan-Rañ. 7 [jai na]r-pugalālan-p8 . . . . . . . . .
TRANSLATION. He of good fame of Tañjai (i.e. Tanjore), the Kalvarakaļvan . . .hy the darting of his arrows . . . . . caused to wither the beauty of her whose face resembles the pure white moon (and whose mouth) the praiseworthy (i.e. celebrated) tondai fruit, and who pierced with arrows those who fought at Pugali, so that they entered stones (i... became utrakals).
G.--Same section; east face
TEXT. 1 Sott-ipar pun-dan-polir. 2 Chembonmāriekkadi-arana3 m-müttiņa birram mun sepra4 du pinbu pagatt-inattor ke5 . Māran ka[di]-naga 6 . . . . . . . . !irra . 7 . . . . . . . . . . .
TRANSLATION The (fire of his) anger, which was kindled by the cool forests of protection (abounding in) handsome clusters of flowers reared (in front of) Sembonmári, went in advance and later . . . . . the troops of male elephants . . .. Māran . . . fortified towns
H.-Same section; south face.
TEXT. Ipanaiyai-ppagadu kādā2 yaşra Pallavan vel. 5 la-Ttennan mugaiyai-k4 ke[da]-chcheppa-Māran magili5 valar pili unda-chchanaiya6 chchunai mapi=ppārai a[p]7 pārai sollen vilai[n]8 [da] vigaiyai pāpāralu vi[rik]ki

Page #174

No. 10.]
SENDALAI PILLAR INSCRIPTIONS.
TRANSLATION.
To cause destruction to the Pandya and to secure success to the Pallava (king), Māran advanced that day to the front of the battle.1
Inscriptions on the third pillar. A.-Top section; south face.
TEXT.
1 rt-Tamarlayan 2 Śri-Abhimanadhiran
3 Sri-Kalvarakalvan
4 Sri-Satri(tru)kari
B. Same section; north face.
TEXT.
1 Engin-irun-kilai.
2 yum-park-ariyaviy (1) va 3 ngai-chcheru-Maran vä
4 -käytti vin padar [1]
5 vänsey? nāḍu tām-firnda
6 ma-nada-Kkappaṇür [*]-Kkō
7 năḍar pukk-olitta kupra [*]
TRANSLATION.
When considered (well), (it would appear) that, being driven by the fiery sword of the warlike Maran, whose hand is renowned for gifts, the people of Kō-näḍu sheltered themselves on the hills whose high summits, reaching up the sky, formed the land of the gods and were hard to climb up. The hills adjoin Kannanur situated in this great nāḍu.
C.-Same section; east face.
TEXT.
1 Eri visumbum-iru-ni
2 lam-aytt-enbava
145
3 [1] Maran seru-vēnmaran-kapanru stra-[1] k
5 kodi-maḍa-ttan Kodu
6 mbai-kkaḍāda manna
1 The rest of this verse is not quite intelligible.
The syllable fey seems to have been wrongly engraved and it is in excess of the requirements of the metre. Without it ranadu will regularly rhyme with Könidu. As it is, we have to take seynd together for purposes of metre, deleting y.
Metre: Venbä.
[Lines 1 and 2 may also be taken to mean "bard to be ascended by even big crowds of bears."-H. K. S.]
C

Page #175

146
EPIGRAPHIA INDICA.
[Vol. XIII.
7 r [18] nedu mā-madil-iļinda nirul [] 8 Kiļār-kkur.
rattu-Ppava10 dāyamanga11 lattu Amarun. 12 nilai ayina 13 Kuvāvan-kāñja14 pädiga pätt-i15 ttan melana 16 ellām.
TRANSLATION When the vēl of Māran grew in strength and became hot, the lengthy and high walls of the cool Kodumbai, which belonged to unfriendly kings and on whose storeyed buildings flags (were hoisted), were destroyed and the dust rose to the sky) and formed, as it were, a second earth (thore). All the stanzas (engraved) on this pillar were composed by Amarunnilai alias Kuvāvan Kañjan of Pavadāyamangalam in Kilar-kurram.
D.-Same section ; west face.
TEXT. 1 Seru[va] . .. na2 daņār-chindiyārpola [1*]. 3 maruvalarāy van.Ma. 4 ran sira-kkaruvilai[i*] kan. 5 dorrevan-dalavan-kār6 törrun-Kāndaļūr[lo] man. 7 dorra vendar maram[:"]"
TRANSLATION The valour of the kings who lost (their) territory when Māran of powerful) sword (fought) with rage at Kāndaļür, where karuviļais flowers excelled the blackness of the eye and the jasmines indicated the appearance of tho karb (season), showed that they did not think . . . . . . . . . .
E.-Bottom section; south face.
TEXT. 1 Malarnda-tār vīn-Maran
2 mann-Aŋŋalvāyir-(.*) kala1 Metre : Veņbů.
))
1 I!!!
))
Ico
)
* Metre: Vezba.
1)I!
11
)!
Karuriļai is eletoria ternalia.
• Talavam in jasminum sambac. The months Paraffafi and sippari, equivalent to August and September, form the kår season.

Page #176

No. 10.)
SENDALAI PILLAR INSCRIPTIONS.
147
3 nda-nāt-kānalān-kānga 4 ulandavartam [*] enbarun[da] 5 sārāvoy-arund=uranga-vil-ku6 darga!. randa sindam pu[ra]m
[19]
TRANSLATION. On the day when Māran, who wore a garland of expanded flowers and was armed with a sword, fought at Annalvāyil, the vultures, which were gathered together to eat the bones, made noise and the demons . . . . the bowels . . . . . issuing out of the dead bodies that fell in the place.
F.-Same section; west face
TEXT. 1 Tālum pusar-Ringaļūr-t)2 tovvor mānan-talara - T3 [ton Jnan vēlan-kala-p4 pattada konda vēndan 5 man pn-inalar[ā!] vāļu(n)6 tada valai-tto-Nodu-Mara7 . . . . var.chulum 8 . tandon . . . .
TRANSLATION The honour of the enemies was lost at Tingaļür where descending clouds (rest). The clepbants of the Pandya king (tengan), which appeared on this battle-field, were seized by the king of kings, i.e. Nedu.Miran of broad and rounded shonlders with whom the goddess of wealth (over) resides . . . . . .
G.-Same section; north face.
TEXT 1 Nāgań-kaņd-añjav.cp. 2 neñjan-kall-eppa3 v-ollen kada-gir m[a]4 [ga]n-[ko]nd-esiva[r Tāt]. 5 tan Māran-e[n]. . . 6 gudarakkan mēgan-ko7 ndan va . . . . . . . 8 ppaga . . . . . . 9 . gon ... . maru. 10 . . .
1 Metre: Veņbà.
121
* Metre: Knttalaikkalittupai. * Read Sattan. • Metre: Knttalaikkalitturai.
U
2

Page #177

148
EPIGRAPHIA INDICA.
TRANSLATION.
As the cloud ascends the sky partaking of the water of the noisy sea, the snake gets rightened at its appearance. Even so my heart throbbed
my king Maran1
H.-Same section; east face.
1 Ninradu Villavan val
2 laran Pallavan se3. tōl van sonra [du]
TRANSLATION.
The strong fortifications of the Villavan (i.e. the Chera) withstood, and the Pallava'a
reached heaven..
Inscriptions on the fourth pillar.
A.-Top section; north face.
TEXT.
1
2 Sri-Abhimanadhiran
3 Sri-Kalvarakalvan
4 Srt-Satri(tru) kësari
B.
Same section; east face. TEXT.
1
2 panmaganey pan
3 delam yam-aridum-enga
4 yarkköy sollu niy
5 mamayangai]-teppäḍar
6 kadaliyar tiy-naḍa vay-siva
7 [n]da minnadu von-Maran mey3[*]
[VOL. XIII.
TRANSLATION.
O (skilled) musician! speak of the (greatness) of the past times in order that we may know about Maran, who holds a red-edged vel of great length, which has made the wives of the tennaḍar (i.e. the Pandya) of powerful deeds to enter into the fire.
C.-Same section; south face.
TEXT.
1
2 pol-araisu pirava pira neḍu
3 Mēru nerri-ppon-pol pa
4 sun-gadir-ayiram visum porre5 r-pparadikk-e pod-araviju
1 The rest of this verse is too fragmentary to be translated.
This stanza should have begun with the syllables pama. The two fir lost at the commencement would have formed an adjectival phrase qualifying pagmagan.
Metre Veņbā.

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No. 10.]
SENDALAI PILLAR INSCRIPTIONS.
149
6 imo inai=chchodi viu vi7 sumběy i. Āchāryar 8 Aniruddar pādiyadu
TRANSLATION. . ... When shall the sky with its two laminaries (.e. the Sun and the Moon) emit such a light as the gold cars with horses tied to them. (These latter) shed thousands of shining rays like those proceeding from the forehead of mount Mēru. Acharyar Aniruddar composed (these verses).
D.-Same section; west face.
TEXT
2 rra-tidu kaņdān-Rapjai= 3 chchembula-nattu Ven. 4 kodal viņdapõdu ko5 nd-āyar Malaiya-ppudu. 6 mapagmidu Sou-tietta7 du kandāl-anna kõva8 nga!-arginra tāl puray@y3
TRANSLATION. When .. .. destroyed and took Venkodal in Tañijai-Sembulanadu, the sparks of red fire that were strewn on the white sands of the Malaiya which belonged to the Ayar resembled the kõvam-ingects moving on the low-lying tracte.
E.-Bottom section; south face.
TEXT. 1 Dagamudal-āyamum pūvai2 yun-tan kaikkilaiya-mun3 b-ittena mudal-apbum-en. 4 -āga-choheydā!-iyakka[t]5 tai vindar Vanamudal-sa
kkaru-kai-ppagad-uyt7 ta Māran-revvar-kaga muda. 8 . • ngadatt-ēginān pin 9 . . . ri ..gayet
TRANSLATION. I placed at first riches, ayam, pūvai and kaikkiļai. What she did with her original love . ..He overcame the .. . .. . . . . . in the battle against the enemy in which Māran, who led the elephants .. . . . . after him who fled . . .
IM only is seen. The rest of this line and the following two lines are now built in. • Metre: Kattalaikkalitturai. • The original impression of this verse is lost. Metre: Kattaļnikkalitturai.
• The meaning of this stanza is doubtful. As the original has since been lost, I have not been able to verify the reading. Metre : Kattalaikkalittarai.

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150
EPIGRAPHIA INDICA.
[Vol. Xui.
No. 11.-BHUBANESWAR INSCRIPTION IN THE ROYAL ASIATIC SOCIETY.
BY LIONEL D. BARNETT.
This inscription, which is now published for the first timo, is incised upon a slab of stone, 3 ft. 10 in. in widta ard ft. 8) in, in height, which for many years has been standing in the hall of the Royal Asiatic Society in London. All that is known as to its provenance is that it came from th collection of "Colonel Stewart "; and as the contents shew that it was brought from Bhubaneswar in Orissa, one is led to suspect that it was originally carried thience by Major-General Charles Stuart, of the Bengal Army.
The inscription is impcrfoct, containing only the first block of the record. It is on the whole well preserved; but in a fow places the stone has been damaged, and the letters nre accordingly uncertain. I have preparo: this text from rubbings and estampages kindly mado for me by the Assistant Secretary of the Society, Miss M. Frazer, by the courtesy of the Secre. tary, Miss Hughes, and have checked tho rcadings where necessary by examination of the stone itself.-The character is of the North-Eastern type, and is akin to the "Lantsa " band familiar in manuscripts, the chief point of difference being that, whereas in most manuscripts the blockshaped top of the loiters aro " solid ", i.e. inked all over, on this stone the tops are "hollow", outlined oaly, and the letters are somewhat more rounded. On the whole, the style of writing suggests the fourteenth century. The writing covers an area of about 3 ft. 7 in. in width and 1 ft. 2 in. in height. The average height of the letters is about in.-The language is Sangkrit. Of lexical interest are the words wlūta (1.4), ud[/]ina-parnnāyatë (1. 4), kārāyatë (1.5), janitha (1.8). The nasal is usually written in the exact form, according to the varga of the following consonant, instead of by means of the anusvāra. S is several times written for s; and v does daty both for the proper r and for b.
Owing to its incomplete stato tho purport of the inscription is not clear. What there is of it may bu gun narised as follows. After an introductory stanza (v. 1) come praises of king Choda-Ganga, whose empire is said to have extended from the Godavari to the Ganges (v. 2), and of his descendant Ananga-Bhima, who overcame a Yavana enemy (vv. 3, 4), followed by praises of Ananga-Bhima's daughter Chandrikā and of the valiant Haihaya prince Paramardin, who married her (vv. 5-7). Then come verses extolling the land of Utkala, ie. Origsa (v. 8), and of the sanctuary of Ekāmra, the modern Bhubanēswar (vv. 9, 10), with a description of the lake Bindusaras there (vv. 11, 12). Next we aro told that in tho reign of Bhānu (Bhanudova), son of Narasinga dēvs, whon tbe Saka year
Charles Stunrt entcrel the army ssa culet in 1777, and becamo #captain in 1795, a major in 1799, O colonel in 1914, and a major-general in 1814. He died at Chowringhoe on 1 April 1828. He was notorious for his love of Indian man:cra and ideas, which cansel him to be known as " Hindoo Stuart", and for the audacions miiber in which he collecteil antquities. Rájöndralal Mitra feelingly refers to his depredations in the temples of Orissa (Antiq. of Orissa, vol. 2, pp. 89, 90). Hr. James S. Cotton, who at my request has kindly investigated the subject, writes to me saying: "In a little book by Lewis giving an account of the Baptist missionary J.Chainberlain, p. 1.40, he (Sw.rt) is openly called an idol-tealer'. If he could not purchase an image that took his fancy, bo sometimes took it by forge. He kept two Brab mans to look after his trophies, and some of them (pow mutilated) som to have been used to decorate his tomb .. . When commanding at Sungor, be built a temple there." He was furied at Calcutta in a tomb that is a model of Hindu temple.
? Styled on the stone Andzka-Bima. . Cf. J. 4. S. B., vol. 67 (1998), p. 325, and vol. 72, pt. 1, p. 119.

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BHUBANESWAR INSCRIPTION.
151
No. 11.3
represented by the chronogram ryoma-riyal-phanindrarasavichana (ie. U, 0, 1000, 1) had elapsed, the princess Chandrika constructed at Ekamra a temple of Vishnu (vv. 13-16), of which the dedicatory inscription was written by the poet Umäpati (v. 17). She was named Chandra-devi (Chandrika) by her father (v. 18), and was married to the Haihaya prince. Paramaḍi, or Paramardin (v. 19). Paramaḍi fell in battle against the enemies of Nrisimha-deva (Narasimha-dova) some time later (v. 20). Chandrika built and visited the temple of Vishnu at Examra, and there offered worship with great magnificence to Baladeva, Krishna, and Sabhadra (vv. 21-23). Here the record breaks off.
We are thus introduced by our inscription to several kings of the Eastern Ganga dynasty of Kalinga-nagara, namely, Choda-Ganga (Ananta-varman), his great-grandsou Ananga-Bhima II, or Aniyanka-Bhima, his son Narasimha-deva I, his son Bhanu-dēva I, and possibly his son Narasimha-deva II, if the lattor is the "Nrisinha-deva" mentioned in v. 20. These facts in themselves shew that the date given in v. 14 for the foundation of the temple is impossible. Choda-Ganga is known to have been crowned in A.D. 1078, and to have reigned until about 1142. Ananga-Bhima I ascended the throne about 1192, and had a reign of ten years; and after him Rajaraja III, Ananga-Bhima II, and Narasimha-dova I reigned respectively for 17, 34, and 33 years. Hence it is clear that the writer of the present document in fixing the date of the foundation of the temple had no reliable materials at his command, and utterly miscalculated it.
As already remarked, the site to which the inscription refers is Ekamra, i.e. Bhubaneswar in Orissa, the temples of which are amongst the finest examples of the Northern style of Indian architecture. It is however impossible to discover from which of these temples it comes. It belongs to a Vaishnava sanctuary, and this fact excludes the great Lingaraj and other Saiva temples of the place; but of positive evidence there is no trace. The mention of the river Gandhavati (Gandha-sindhu, 1. 7) and of the lake Bindusaras (1. 8)-on which we may refer the reader to Antiq. of Orissa, vol. 2, pp. 65, C8 fi., 98-do not carry us any
further.
TEXT.3
1 Om Sambhranta-Jambha-ripu-sampad-upasyamana-lil-alas-endu-nayan-añchala-sāsanāni bhiksha-vilasa-charitani jayanti Sambhor-netr-amṛitāni sura-raja-par-ānganānāṁ [1] Viraḥ samraṭ-samara-dalit-arati-rajanya-vakt[r]a-smer-a
2 mbhojair-akrita
vasudha-dēvat-arādhanam yaḥ a God-antad-amara-saritam yavad-eko bhuvo-bbüd-bhökta so-nto sura-sahachari-kamukas-Chōda-Gangaḥ || [2] "Yad-vamso Vaijayanti-pata iva subbato-Nanka-Bhimaḥ prabbavapradva(dhva)st-irâti-ja-vraja-yuvati-jan-edgt
3 ta gambhira-sāraḥ
asid-asi(śi)vish-arer-adhikatara-taras-tādrig-arvv-õru-garvvaḥ
svanto svant-opasarpaj-javam-api Ja(Ya)vanam sangaro sanjahāra || [3*] 8Seshaḥ sviya-sirah-sahasra-vilasan-manikya-mala-chchhalad-yat-tējaḥ-kanikabhir-esha vidhuro 'majjat-pha
Metre: Vasantatilaka.
7 Metre: Sragdhara.
1 This chronogram seems to represent 1100, but it is peculiarly constructed, and in any case the date is wrong (see below). [phanindrarasana I take to mean 2, suakes being dvijihra, s, that the date intended would be Saka 1200.-S. K. The accession of Narasimha-Deva II has beeu ascertained to be about 1275-C A. D. (sce the Śrikurmam records, Madras Epigraphical Report for 1896, para. 21). The date 1200 would thus be correct for Narasimha-Deva II and not for his father Bhanu. A king Bhanu is said to have reigned between Narasimha I and Narasimha II in Saka 1193, 1197 (ibid).-H. K. S.]
See, for example, Journ. Bengal As. Soc., vol. 65, pt. 1, p. 235; and ib., vol. 72, pt. 1, p. 97 ff. From the impressions and the original stone.
Denoted by the curved symbol, Metre: Mandakrāntā.
"Metre Sürdülavikridita.
The avagraha is used here in the original, and is represented by a double curve turned towards the righ,

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EPIGRAPHIA INDICA.
(VOL. XIII.
4 ni-grāmapih Patal-Imbhasikiñ=cha yat-kari.ghati-jhankari-pås-anilair-udvată
gagano vavus-chiram=88&v=ud[0]inaparonyatē [4] Tasmād=bhopati-bhachandrach Chandrik-ajani sundari [1*] chandr-anand-amrit-ásāraiḥ snapayanti jaganmanaḥ || [5] 'Lakshmir-yad-vada
5
D-åravinda-vasatir-no chintayaty=avjinin magdh-endivara-nētra-nitya-nilayā Kļishņē
na trishṇāvati kiñ-ch-alingga tad-angakani muditä сhitto na dhatte suran-esh-āsésha-jagad-vilochana-vasi(si) kärāya kårāyato [6] Haihayavam ga-vatamsah Paramardi
6
sahaja-bāraa(ta)-rūpah t ārā-patim-atiśētė patirsagyah samara-pārinah [7]
*Asty-Utkalo-yam=vishayo yatra tē chakshur-idayah pañcha puñcheshu suhrido bhänti pärnpa-manorathāḥ [8*] Tatra cha kshētram-Ekimramāmr-ārāma-sata-sri.
7 tam léka-dova-kulam dova-kalair-ākulam-adbhutam || [9*] Sa yatra Girijā
patir=vasati Gandha-sind(ndh)or=mmi shān=nidhāya vikatë dhunim=amarasārtha-sărtha-prapām yad-anvaya-kripa-bharān-nyadhita Ksittivāsāḥ śriya Mahendra-pada-jitvarim subhata-Choda-Gangē
8 na tām (10"] YasminVindu-sarah sarasvad=asadrig=drik-pěya-pathah
patat=pāntha-érānti-haram sudbā-janithu-nihayandā (nda)d-vapuh Sambhavā(vi)m [1] yad-vindor=apin=ānuyānti padavim tirthāni tāni sphutar bhat
anugraha-nirmmitar Para-jiti lok-aika-sok-āpaham || [118] Pasy (sy)=. 9 ntab-plavamina-vriddha-kamathi prishtha-sthala-sthāyuka-prönkhad-vā [v ] kamini
bhir-akali krid-õdupa-präpitāl magpāyām=anumajjatā (ti)bhir=iha tat-kāpēyapāriplavād=atplaty=ābhimukham pratira-taralo lokab samut[t]rāsya (aya)te ! [12]
10 STat-tirtha-mapdanasy=āsya tiro nānā-vani-gbano Sri-Krishna-śri-Val-āvāsa
vāsite nandanāyitë | [13] Atra vyoma-viyat-phanindrarasani-chandrapra mūnair-mit-titāsu kshitibhsich-Chhak-āvadbi samsv=X-väridbi kshmām imām i bhūpo sri-Narasinga-dēva-ta
11 nayo Bhānau chiram sāsati prāsādam sthiram-X-rav-indu vidadhe =oyam
Harēr-Bhima-bhūh || [14*) 10Prāsādam=ürddhva-si(fi)kbara-sthira-hēma-kambhadambh-opra (pa) darsita jagaj-jani-kosha-bhāndam Vrahma-svarūpam=anurupamanupravishţāv=amsau mah-Tropava-saya
12
sya Harēg-tam-tau
urarikrita-hēli-mauli-bhāvah mandana-gumbha-gah vara-brih prasastim śrimān-Umā
(15* api |
11 Ayam-atiếayitu Mrigānka-chidāmanimtu dinadharam jahāsa dova-dvaya-maya[16] Tasyaitaya virachitasya rasāta
1 Metre : slöka (Anushtabh).
* Metre : Sardūlavikridita. • Metre': Arya.
• Metre : Slöks (Anushtubb), and the same in verse 9. Metre: Prithvi ; see Ind. Stud., viii, p. 393. • Metre : Sardūlavikridita; the same in verse 12.
This akshara is uncertnin; the next two are illegible. * Metre: Slöka (Anushțubh).
• Metre: Särdülavikridita. 10 Metre: Vasantatilnka.
11 Metre: Poshpitigri. 13 Metre : Vasantatilaks.

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No. 11.]
13 pati-kavis-Tripurari-dasaḥ 1 tat-tat-samagra-guna-sampadam-atatāna samyak= 1Mugdham
BHUBANESWAR INSCRIPTION.
suvarnṇa-ruchiram-achirāt-patākāṁ || [17]
chandram-iv-aitasya
* duhituḥ kila [*] Chandra-dēvim-uvach-ainām nāmnā Bhimamahipatiḥ [18] Gita-jña laya
14 tāla-narttana-kala-kausalya-lil-ālayā valyad-Achyuta-bhakti-bhavita-matir-datt-anurupa-śriye pitra Haihaya-vamsa-jaya suchayo chandraya [-] Chandrika putr-iyam Param[a*]ḍi-nama bhajate kshatrāya ratn-anvita [19*] Sa kriḍām-anay[*] vi
153
15 dhaya vividham rag-anuvaddh-otsavām patnya Vira-Nrisimha-deva-nṛipatēr= dvēsbyan-rane rajyatah vit[t]va tan-sura-loka-gan-api rusha jetum svayam svam yayau manye-sau Paramra(mā)ḍi-deva-subhaṭaḥ kirttim samullasayan [20] Ekamr-ahvaya-vědi
16 te sumahasi śri-Krittivasaḥ-priye kshetre punya-vale śrut-amṛita-phale sarva-rttapushp-oj[j]vale [*] prasādam Purushottamasya sakala[m] saushṭhā-pradam Vaishnavam gantum mangala-purppa-kumbha-si (si)rasam achikarat [21] Pādāt-si (si) ro-vadhi ja
śraddh-śrit
17 gat-kamaniya-rupaṁ mürtta-stha-Kosavam-asau subha-karmma-bhajath I sachchakra-sangatim-atiprasara-prasadam prasādam-ētam-asamam svam-iva vyadhatta [22] Makut-adyair-alankaraiḥ sakty bhaktyā mud-anvita [*] ValaKrishnau Subhadran-cha śreyaso-sav-abbushayat [*] [23*] >
TRANSLATION.
(Verse 1) Victorious are the deeds of the sportive manifestation of Sambhu (Śiva) in beggar's guise, which are (like) nectar to the eyes of the dames of the city of the King of Gods and which (exercise) dominion over the corners of the moon-eyed (women) who are indolent with play and are revered by the fortune of the bewildered enemy of Jambha [Indra].
(Verse 2) A hero, an emperor, who performed the worship of the goddess Earth with smiling lotuses (that were) the faces of hostile kaights cut off in battle, Chōda-Ganga was the sole enjoyer of the earth from the region of the Goda [Godavari] as far as the River of the Gods (and became) in the end a gallant to the mistresses of the gods.
(Verse 3) In his lineage was like a flag the heroic Ananka-Bhima, whose profound strength was celebrated by the damsels of a multitude of hostile kings destroyed by (his) might, (and) who was exceedingly proud of (his) similar horses, the speed of which surpassed (that of) the Snakes' Foe [Garuda]. With good fortune he destroyed in battle the Yavana, although he possessed an impetuosity that effectively advanced (to the attack):
(Verse 4) Distressed by the sparks of whose radiance, in the guise of the wreath of rubies glittering upon his own thousand heads, Sesha, that lord of snakes, plunged down into the waters of Pātāla; and from the roaring blasts from the nostrils of whose elephant-troops tempests raged in the sky, (so that) for long he is like a flying leaf.
1 Metre: Ślōka (Anushṭubh).
The missing word seems to be triloka-; the letters suggest it, but are too much worn to permit of any certainty.
Metre: Särdülavikridita; the same in verses 20 and 21. Possibly this should be restored as chandrayatë.
Should this be corrected to samyayau? Metre: Vasantatilaki.
This may also be read as saushthya-. Metre: Sloka (Anushtubb).
X

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154
EPIGRAPHIA INDICA.
(VOL. XII.
(Verse 5) From this terrestrial moon of kings was born the beauteous Chandrika, bathing the world's soul with showers of the delightful nectar of the moon;
(Verse 6) Dwelling in the lotus of whose face, Fortune thinks not of the natural) lotuslake. Having a constant home in (Chandrika's) modest lotus-eyes, she has no longing for Krishna; but, as she ombraces her limbs in delight, she takes no thought of the gods: thus she (Chandrika) becomes as it were a prison-house to enslave the glances of the whole world.
(Verse 7) Her husband Paramardin, an ornament of the Haihaya lineage, having a body of pative strength, skilled in warfare, transcends the Lord of the Stars.
(Verse 8) There is this province of Utkala, where the five friends of the god of the five arrows-the eye and the others--appear fulfilled of desire in their several) series of objects.
(Verse 9) And there (lies) the holy place (called) Ekāmra, tenanted by hundreds of mango groves, a single home of the god [Siva], crowded with families of gods miraculous.
(Verse 10) This is where dwells the Lord of the Mountain's Daughter, who established in the form of the river Gandhavati' in the vicinity a stream furnishing a true fount for the company of the gods (and) fortuno enabling the valiant Choda-Ganga, in intense love for whose descendants Krittivāsas founded it, to win to the throne of Mahendra ;
(Verse 11) Where is the Bindu-saras (lake), incomparable ocean, with streams worthy to be drunk by the sight, removing the weariness of travellers As it falls, its body welling forth from nectarous sources; these holy places do not attain the divine rank of even a drop thereof ? (The place is) distinctly one created in grace to (his) creatures by the Conqueror of the Cities [śiva), uniquely removing the sorrow of the world.
(Verse 12) See, an old turtle swimming within it is taken by damsels ... swinging and standing on its back, and made into a pleasure-boat by them, who when it dives in dive in after it here; at their monkey-like aquatic antics the crowd in front, trembling on the bank, spring up and are thrown into consternation.
(Verse 13) On the bank of this ornament of holy places, which is thick-set with various woods, sanctified by the residence of the blessed Kfishịa and the blessed Baladova, forming a very Nandana,
(Verse 14) Here, when there had elapsed from the epoch of the) saka king years measured by the dimensions "sky, sky, snake king's tongues, moon", when Narasingadēva's son king Bhānu had long been reigning over this land as far as the sea, that daughter of Bhima constructed for Hari a temple lasting as long as sun and moon.
(Verse 15) Into the temple, which by the stately display of firm golden capitals upon lofty spires suggests the primal spheres whence arose the universe, and is a fitting essence of Brahman, those two parts of Hari as he lies in the great ocean (Kfishna and Bala-dēva] have entered.
(Verse 16) This temple), brilliant with a thick-set forest of decorations consisting of the two deities (the Sun and Moon), has assumed the nature of a sportive diadem in order to surpass him whoso crest-jewel is the moon [Siva), and has laughed to roorn the Sun.
1 Chandrika means "moonlight" ? I.. the five organs of sense ; popularly they are called "enemios" (rips, etc.). * See Antiquities of Orima, vol. 2, pp. 65, 98.
This title of siva properly means "clad in skins"; for another derivation of it in the corrupt form Kirttįrata) seo Antiquities of Orista, vol 2, PP. 66, 70, 76, 89.
See ibid., pp. 68 f.

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No. 12.]
POTAVARAM GRANT OF PRATAPA-PURUSHOTTAMA-DEVA.
155
(Verse 17) For this temple), which was constructe by her from affection, the fortunate poet Umāpati, a devotee of the Foo of the Three Cities, duly composed a dedicatory inscription having perfect merits of every kind, (like) flagstaff brilliant with gold, in no long time.
(Verse 18) King Bhima gave the name of Chandrä-dēvi to her, who was forsooth modest like the moon of the daughter . . .
(Verse 19) Learned in song, a seat of sport in skilfal practice of the arts of musical measure, beating of time, and the dance, haring a soul inspired with devotion to Achyuta from childhood onwards, this daughter Chandrikā together with jewels was given by her father to her peer in fortune, the scion of the Haihaya lineage, pure as is the moon, the knight bearing the name of Paramidi.
(Verse 20) After he had practised with this wife diverse kinds of pleasure, in which delight was attendant upon amorous passione, the valiant Paramadi-dēva, having found the enemies of the battle-loving king Vira-Nrisim ha-dēva to be dwelling in the world of the gods, went himself thither in fury to conquer them, I trow, with full display of glory.
(Verse 21) In the glorious district famed under the name of Ekāmra, (which is) dear to the blessed Krittivisas, mighty in holiness, bearing as fruit tho nectar of Divine revelation, brilliant with flowers of every season, she, inspired with faith, caused to be made for Purushottama perfect Vaishộava temple bestowing welfare, topped with auspicious capitals, in order to visit it.
(Verse 22) She constructed this peerless temple to be liko Kosava himself in bodied shape, having a form beloved by the world from foot to head, busied in holy work, visited by virtuous companies [or, associated with the holy discus!), exceedingly bounteous (in dispensation of holy food [or, of Divine grace].
(Verse 23) Inspired with energy, devotion, and joy, she decorated with diadems and other ornaments Baladova, Krishna, and Subhadrā, with a view to (her final) bliss.
No. 12.-POTAVARAM GRANT OF PRATAPA-PURUSHOTTAMA-DEVA:
SAKA 1412.
BY LIONEL D. BAENETT. Illustrations of the six faces of the copper plates containing this document were published in Part 1 of the Transactions of the Literary Society of Madras (London, 1827), together with & rather looke translation by Ram Raz, Head English Master in the College of Fort St. George, under the title “A Translation.. . of an ancient Grant in the Carnataca Language" (ib., p. 119). As it has been omitted from Professor Kielhorn's List of Southern Inscriptions (above, vol. 7), I here give a transliteration and amended translation, so that the document may not be altogether lost sight of.
As the illustrations shew six faces, two of which bear emblems, the document appears to have consisted of three copper plates, of which the first and last were inscribed on only one side and the second on both sides. Nothing is known of its provenance or of its present whereabouts. The plates, if their size is represented correctly in the illustrations, measured 4} inches from top to bottom and 74 inches from side to side; their left sides were prolonged angularly outwards, so as to make room for a ring-hole in the middle of the left-hand margin.
[It may be noted in regard to sach-chakra-sangatim, as applying to the temple, that chakra baper imposed upon high towers, just below the kalafa, is a striking feature of Orisan temples.-U. K. S.] ? This document was brought to my notice by Dr. Fleet.
12

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EPIGRAPHIA INDICA.
(VOL. XIII.
The first and second sides of the text are numbered 1 and 2 respectively, on those margins. There are two faces which contain no writing, but are ornamented with devices; on both of them are the sun on the left and the moon on the right, with the bull Nandin in a squatting posture underneath, his haunch being marked by a linga on an abhisheka-staud. They seem to have been in perfect preservation. The character is Telugu: the letters are somewhat irregular in shape, and of an average height of inch. The lines of the text are divided by ruled lines.
-The language is Telugu as far as 1. 20; then come three comminatory verses in Sanskrit. Grammar and spelling are very careless and inaccurate, and it is unnecessary to point out and correct all the blunders which tcem in the record. The distinction between the long and the short vowels i, e, and o appears usually to be neglected.
The subject of the grant is the gift of the village of Potavāram for the maintenance of the worship of Mahādēva (Siva) at Chadaluvāda, the donor being the Gajapati of Orissa, Pratapa-Purushottama-dēva, in the Saka year 1412. One of the standing titles of the Gajapatis, applied to him here, was Kalubarigēšvara, "Lord of Gulbarga"; but this had long been a mere fiction, and one of their most formidable enemies had been the Bahmani dynasty ruling in Gulbarga since the accession of Bahman Shāh in A.D. 1347. But shortly before the date of our record the fortunes of the Gajapatis had taken a turn, rising in proportion as the empire of Galbarga declined, and by 1490 Parnshottama seems to have recovered much, if not all, of the 'Telugu territories recently wrested from his kingdom by the Bahman Muhammad Shah II. In order to secure his possession of the throne, to which he succeeded in A.D. 1469-70. Purushottama apparently had ceded to Muhammad a large part of his Telugu dominions. A few years later he tried to recover them. Muhammad responded to this move by an invasion of Oriss in 1477, but it seems to bave failed, more or less, for in 1488-89 the disputed territories had reverted to the Gajapati. Parushottama diod in 1496-97.1
A chronological diffioulty arises in connection with this inscription. In 1. 7 it equates the cyclic year Saumya, corresponding to Saka 1412 (current), with the trisāmka of Purushottama's reign (1. 7). This word trisāṁka can only mean " the third unika", according to what is known as the Onko oycle of Orissa. The arikas, or figures of a reign, are calculated by omitting all numbers that end in zero except ten and all that end in six, so that in a reign of thirty years the first, sixth, sixteenth, twentieth, and twenty-sixth years are omitted in counting the arikas. Now Parushottama's other inscriptions show that the second arika of his reign, his third regnal year, fell in A.D. 1470, and that his third arik, began on Bhādrapada sukla 12 of Saka 1993 current :' hence the given month Kärttika of the year Saumya, Saka 1412 current, falling in A.D. 1489, must have been in his twenty-third anka, and our inscription should accordingly be corrected so as to read samastavuni 23 arika, with sone appropriate word mean. ing "twenty-third" (possibly tri-vitsa, for tri-vimsa) in the place of the trisa of the text.
As regards the items of the date, other than the arka-year, Dr. Fleet gives me the following remarks :-"The given details are in the first place the cyclic year Saumya, coupled according to the southern luni-solar system of that cycle with Saka 1412 (current) beginning in March, A.D. 1489. Then the day, which is that of the fiftoenth tithi of the bright fortnight of Karttika. Then the weekday, which is expressed by the abbreviation Ma. And then mention is made of the Krittika-yoga: but, a9 Ksittikä is not known as a name of any of the
1 See Mr. Chakravarti's Uriya Inscriptions of the Fifteenth and Sizlenil Centuries in J. 4. 8, B., vol. 62, pt. 1. p. 88 . Besides the data there inentioned, it may be added that Purushottama was reigning when the poet Dins-krishn Dasa composed his Rasa-kallöla, circa A.D. 1490 (Ind. Ant., vol. 1, p. 215 f.).
1 Se the account of the Onko reckoning in Sewell and Dikshit's Indian Calendar, P. 38 : also Ind. Asta vol. 19, p. 265, and J. 4. S. B., vol. 62, pt. 1, p. 89.
Bhadrapada Sukla 12 is the day with which the years of the Onko reckoning always begin.

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POTAVARAM GRANT OF PRATAPA-PURUSHOTTAMA-DEVA.
twenty-seven yogas, the meaning seems to be that the moon was in the Krittikä nakshatra. If the abbreviation Ma was intended to mean Mangala-vara, Tuesday, as would usually be the case and was understood by Ram Raz, the date is an irrogular one, since the given tithi cannot in any way be connected with a Tuesday. But, if we may take it as denoting Mandavāra, which is a quite permissible name, though not much used, of Saturday, then the details may be taken as answering to Saturday, 7 November, A.D. 1489, on which day the given tithi Karttika sukla 15 began at about 6 h. 52 m. after mean sunrise (for Ujjain), i.e. at about an hour after midday, and the moon entered Krittika about twenty-eight minutes later: the local times, for Guntur, would be about eighteen minutes later." It is, however, most likely that we must take the given day to be Tuesday, and class the date as an irregular one.
The towns and villages mentioned are all surviving. Kalubariga is the present Gulbarga in the Nizam's territory: the Orissa inscriptions usually mention the city as Kalavaraga or Kalavaraka: the modern spelling of its name, at first Kulbarga and more recently Gulbarga, seems to be due to a popular etymology, perhaps connecting the name with the Persian gul. Potavāram, the village granted, still exists under the same name: it lies in lat. 15° 40', long. 80° 8', according to the Indian Atlas sheet 75.1 Our record states that it forms part of the sima of Ammanam bolu (1. 10); the latter is the modern Ammanabrōlu, which is given on the same map as a village in lat. 15° 34' and long. 80° 12', with a station of the same name on the Madras Railway in lat. 15° 36', long. 80' 11'. Chadaluvada (11. 8, 9) is in lat. 15° 36' and long. 80° 8'. All these three villages are in the Ongole taluka of Guntur District, Madras Presidency.
TEXT First plate.
a
1 Svasti Śrī Sakha(ka)-varshambulu 1412 2 gunomți Sau(Sau)mya-samvvatsara Kärttika 3 su 15 Ma Krittikä-yogana Vira-sri-Gaja4 pati Gaudosvara Nava-kōṭi-Karnnāmţa3-Kalu
5 barig-ośvara Pratapa-Purushottama-dēva.
6 maharajakkara vijaya-rajja(jya)-sama
7 stavuņi trisamka Saumya-samvvatsara
Second plate; first side.
8 na Bramhmagumḍḍi-nadi-tiram (mu) na śri-Cha9 daluvada-Lingodb [h]ava-sri-Mah[*]dovunki
10 Ammanambōli si(si)ma-loni Pōtavāram
11 pu grāmamu dēvunki aingga-ramgga-vaib[h*]avala
12 kun ashta-bhoga-tēja-svamyamu-gānu da
13 ra (vo)si istimi yi dharmamu yevvaru pā14 limchchinanu vārki Varanasi-lonu sa
Second plate; second side.
15 ta-krattu(tu)vulu sesina puppesimchchunn 16 vārikki air-aroggya-aïsvariya-vridhi a
1 I quote from the edition of 1902, which is corrected to 1842, with additions to 1 99.
2 From the facsimiles.
Delete the anusrara.
Or possibly kune; the final akshara is not quite clear. Corrupt: should we read punyamu vachchunu?
Read ayur..
157
Read aifvarya-vriddh

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17 vana | I dharmam yovvaru vighna sofinā18 na! Gamga-kartta pad(a)i vēlu kappili.govula 19 brāmhanin jampina påpānam bova20 väru 1 (ID) "Mad-vamsa-jāḥ para-mahiþera-va21 mba-jātāḥ yo(y) vamśa-jāḥg=satatam=u.
Third plate. 22 j["]vala-dha (dha)rmma-chittá [18] mad-dā(dha)rmma yāva paripalana7 23 samohcharartti tat-pāduk[a]-dvayav(m)-aham birasă 24 vah[a*]mi i (D 8Sra-datta[d*]-dviguņam punyam para-dat[t]-ang25 palanaṁ [] paru(ra)-dha (da)tt-āpaharan[e] sya-dat[t*]an nishpa (shpha)26 lam bba(bha)větl (ID) Sva-dattāın para-datta[m] vå yo hamcha 27 Vasundhara[ro] [1 ] sarshțir-v varorsbalo-sahasrāņi vishţä (shţha)28 yam j[]yatě krimill (II)
TRANSLATION. (Lines 1-13)-Hail! Fortune! In the Saka year 1412, corresponding to the cyclio year Saumya, on (?) Saturday, the 15th of the bright fortnight of Kärttika, in the Krittika-yoga,
in the cyolic year Saumya, (which forms) the third ankal in the total of the victorious reign of Vira-bri-Gajapati, the Lord of Gauda, the Lord of the Nine Crores of the Carnatic and of Kalubariga, Pratāpa-Purushottama dēva Mahårāja--I have mado with pouring of water a grant, with tēja-svämya of the eight forms of usufruct, 18 of the village of Potavāram in the district of Ammanam bolu to the god) Lingodbhaval Mahadeva of Chadaluvads on the bank of the river Brahmagundi, for the purpose of the personal enjoyment, stage-entertainment, and (other) splendours of the god.
(Lines 13-20)-To him who maintains this pious foundation shall accrue the merit of performing a hundred sacrifices at Benares; he shall have life, health, dominion, and increase. They who obstruot this pious foundation will incur the guilt of slaying on the banks of the Ganges ten thousand tawny cows and Brahmans.
(Lines 20-28)-I bear on my head the slippers of the offspring of (any) line, -born of my line or born of the line of other kings,--who, inspired with brilliant righteousness, constantly maintain this my pious foundation. The maintenance of another's donation is twice as meritorious as making a gift oneself; if one takes away another's gift, his own donation will be without effect. He who should take away land, whether granted by himself or granted by others, is born as a worm in dung for sixty-thousand years.
1 Read fēsinānu.
* Read kapila. * We should expect göuulani brahmanulanu. • Metre: Vasantatilska. 5 Read makipati..
• Read jās. 7 This part of the verse is hopelessly corrupt. | Metre: slöks (Trishțubh); and so in the next verse. . Read harēta.
10 Read shashfir-parsha.. 11 Read krimin. After the following danda come five ornamental or expletive characters. 19 Incorrect : see above, puge 156.
1 See above, p. 34, note 1. 11 This form of Siva—"Mabādēva arising out of the Linga"-is probably that represented by & flaming Libga from which Siva is seen emerging, while Brahman appears flying up to heaven and Vishnu plunges down into the nether world in order to find whence it arises. An example at Sivaganga is mentioned by Mr. Narasimhachar in his Annual Report of the Mysore Archeol. Department, 1914-16, p. 13. For the legend see Sukshmagoma, 11, 74-6; for the structure, Karanagama, I. lxxiii, II. lxix, Saprabhilagama, xxxiv, 111 ff.; for the ritual Karanagama, I. lxxiv, II, lxix.

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No. 13.-INSCRIPTIONS IN THE UDAYAGIRI AND KHANDAGIRI CAVES.
BY R. D. BANERJI, M.A. The inscriptions in the caves on the Khandagiri were published for the first time by James Prinsep in 1837. The late Rājā Rājēndra Lāla Mitra copied Priusep's transcripts and translations in his great work on the antiquarian remains of Orissa. But mechanical estampages of these inscriptions have not been published as set. The late Pandit Bhagwan Lal Indraji published his own reading of the big Hāthigumphā inscription and three of the smaller inscriptions in 1885. Dr. Fleot's recent suggestions about the interpretation of certain passages of this inscription (the Hathigam phā inscription of Khāra vēla) have made the publica. tion of a mechanical inked impression absolutely necessary. I had the opportunity of examin. ing the inscriptions in November 1913 and the inked impressions reproduced in the accompany. ing plates were made by Babu Hari Das Datta, Draftsman of the Archeological Survey, Eastern Circle. I made no attempt to copy the inscription of Khāravēla, as the time at my disposal was limited, and the record was a big one.
I.--Inscription in the Menchapuri Cave-Upper Story. This cave is called Vaikuntha gubha by Prinsep and Vaikunthapura by Mitra. It is in reality the upper story of a cave with two stories and a side-wing, but the local people very often give different names to differont parts. It was known as svargapura some time ago. In the plan printed with the Puri volume of the Bengal District Gazetteer, the whole group is called Mafichapuri. I have found that the local namos of these caves vary with each genera. tion. As one name is forgotten a new one is immediately invented.
The record is incised on the raised space between the second and third doorways in front. This raised space represents a house or veranda, with a pointed roof, and spires supported by quaint little dwarfs, who act as brackets. It consists of three lines which have suffered much from exposure. The characters of this and the two following insoriptions are slightly later than those of the Häthigumpba inscription of Khāra vēla.
TEXT. 1 Araharta pasādāya[m](1) Kalinga[na] [sama] nāna lopar kāritar rājind
L[a]lāka[sa](2) 2 Hathisāhasa (3)-papūtasa dhu(tu]nā Kalimga-cha[kavatino (4) siri-Khā]ravēlasa 3 agamahisi[u]ā kāri(tan]
NOTES. (1) The eighth letter in the first line was taken by Bhagwan Lal Indraji to be na and this assumption led to the trauslation, "of the Arahata profession"; which is rather strained. It, however, appears to be ya. There is a short vertical stroke attached to the right end of the horizontal base line of the letter and there are indications of a similar vertical stroke at the left end. It cannot be na as the forms of other known cases are normal and quite different from that of this one. Take for example the form of na as we find it in samanānam in the sanie line or dhutund in tho second line.
(2) The last word in the first line appears to be Lālākasa and not Lalakasa; in fact tho & mark is more prominent in the second syllable than in the first. The last letter of the
Journ. Beng. As. Soc., Vol. VI, pp. 1072 ff.
Antiquities of Orissa, Vol. II, pp. 14-31. • Actas 6. Congres Or. à Leide, Part 111, Sect. II, pp. 162 1. Jones. Roy. 41. Soc., 1910, pp. 242 #., 824 4.
Seo Professor Lüders' List of Brahmi Insoriptions above, Vol. X, Appendix, No. 1346.

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first line is sa, and is distinctly visible on the stone, though on account of weathering it has become deep and is indistinct in the impression.
(3) The fifth letter in the second line is clearly sa. It does not resemble na in the least. The third letter of this line is a sa and the fifth letter resembles it in all respects. It is very difficult to understand what led Pandit Bhagwan Lal to read Hatkisahānam instead of Hathsähasa.
(4) There is an a stroke in the third letter after Kalinga in 1.2 which Pandit Bhagwan Lal proposed to read va of chakavați.
TRANSLATION. « This temple of the Arahnta (and) cave for the Sramanos of Kalingn bng been made. It has been made by the chief queen of the illustrious Khāravela, the overlord of Kalinga, who was the daughter of King Lalaka, the grandson of Hastisähasa (or Hastisäha)."
II.--Inscription in Manchapuri Cave--Lower Story, Front Wall. A faint impression still lingers in the minds of men that a king named Aira is mentioned in one of the inscriptions at Khandagiri. I believe this is the inscription which hng fostered that impression. The first word of this inscription was read Vērasa by Prinsep and Bhagwan Lal. Dr. Lüders reads it as airasa and translates it as "noble." Some scholars have even gone so far as to assert that this word is the name of the king. I find that there is no epi. graphical record in the inscriptions in the Klavdagiri and Udayagiri caves in which a king named Aira is mentioned.
The record is incised on a raised band between the third and fourth doors from the left.
TEXT. Kali[m]g-adhipatino
Maha[megbalvāla na sa]
Kharasa(1) Mahārājasa
Kūąēpasirino (2) lēna[m]
NOTES. (1) The first word was rend Vērasa by Prinsep and Bhagwan. Lal and Airasa by Professor H. Lüders. I found, on careful examination, that it cannot be either. The letter consists of a triangular base, one side of the triangle being projected towards the proper right and ending in a carve. Now, if this syllable had been Vē, it would have been a triangle with a short vertical line on the top of the apex, with another horizontal straight line to the proper right. This horizontal line would have been porfectly straight, indicating the 2 mark. In this inscription the ais denoted by a perfectly horizontal straight stroke to the proper left, consequently the è stroke should be denoted by a straight borizontal stroke to the proper right. This is really so, as we find in lē of lēnam, the last word of the inscription. The stroke was also used in another syllable, mē of Malā nēyhavihana, but this syllable is now lost. So the first syllable of the inscription cannot be Ve.
Similarly it cannot be ai. The Brāhmi letter ai in any period consists of the initial and medial forms of e. In this period the initial é is a triangle placed in any position and the medial i mark, as we have seen, is a straight horizontal line to the proper right. So the first syllable of the first word cannot be ai. The side of the triangle which has been projected is the proper left limb of it, and the extremity of the projection is distinctly curved down ways. The only
Loc. cit., p. 1074.
* Loc. cit., p. 179, No. 3.
• Loc. cit., No. 1317.

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other letter with which we can compare our akshara, is the kha of the second century B.C. of the earliest inscriptions from Mathură. The only difference between the form used in the Mathura inscription and that of the present inscription is that the curre is more pronounced in the former.
On a close examination of the first line of the Häthigamphā inscription, I find that the word vērēna should also be read Kharēna. The triangular form of the base of kha is rather unusual in this inscription, but I find that it actually occurs in the name Khāravēla at the end of the first line. The first word of the Hathigumpha inscription, after the invocation, has been taken by Dr. Indraji to be an adjective and not a proper name. Now it appears that the first word of this inscription also is an adjective and not a proper naine. Khara, Mahārāja, Kilimgādhipati, Mahānēghavāhana, all appear to be titles of the ancient dynasty to which Khåravēla belonged. In the Hāthigamphā inscription they are ia the instrumental caso, and in the Mañchapuri inscription in the porsessive.
(2) The Dare of the king seems to be Kadēpasiri. It cannot be Vakradēva as we have two short horizontal strokes attached to the lower extremity of ka. There is no doubt that this represents the long w, as in the same word we find that two short vertical strokes represent the long i in siri.
TRANSLATION "(This is the cave of the clever, the King, Master of Kalinga, whose vehicle is the great cloud, Kudēpasiri.”
TII.--Inscription in Mafichapuri Cave-Lower Story, Side Wall. This inscription is incised on the right wall of the veranda of the lower story, 'to the right of the entrance to the right-hand side chamber of the main wing. It consists of 0. line :
TEXT. Kumāro Vadukhasa lepath
NOTES. (1) The a stroke in kumiro is added to the middle instead of the top. (2) The medial u in Vadukha is very small in size but quite distinct.
(3) The kha in Vadukha is very remarkable, as it has neither a triangle nor a circle at its base. On this ground this record may be considered to be a little earlier than the inscription of king Kūdepasirī.
TRANSLATION.
“The cave of the Prince Vadukha." IV.-Inscription in the Sarpagumpha, over the doorway. This inscription, consisting of one line, is incised over the doorway of the Sarpagumpha, which is very close to the Basa Hathigampha (No. 14 of the plan published in the Bengal District Gazetteer, Puri).
1 With the exception of the Parkbam image inscription ; see Vogel, Cat. of the Mathura Museum, p. 83. * Bübler's Indische Palæographie, Taf. II, 10, XX. · Lüders, No. 1843. • Lüders, No. 1349.

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TEXT Chalakamasa (1) kothajoya (2) cha
NOTES. (1) The firt word looks like Chilakemesi, owing to the abrasions on the inscribed surface. [The estampage secms to read Chữakrāmēsa.-S. K.)
(2) Kotha and jēyu have been separated by Dr. Lüders, most probably because it is followed by the conjunction cha. Köha, Skt. köshtha, is still in use in Modern Vernaculars to denote a brick or stone-built house or chamber, or even a fort. Jēya mny have a technical meaning And may denote tho veranda or some other part, while antha donotes the main chamber. But it is also possible to take it in another way, in which there is a sandhi between this word and ajęya," unconquerable," qualifying kotha or kotha. The only difficulty is the use of the conjunction.
TRANSLATION. "The ungurpussable chamber of Chñlakama (Kshudrakarman (Chūļākarusn ?-F. W. T.])."
V.-Inscription in the Sarpagumpha, to tho left of the doorway. This record consists of two lines and the characters used in it are about a century later in date than those of the other epigraph in this cave. The characters belong to the first century B.O.
TEXT (1). 1 Karasa Hulakhi2 naya (2) cha (3) pasādo (4)
NOTES (1) The inscribud surface is so rongh that it is very difficult to distinguish vowel marks or anustāras.
(2) 'The second word is Halakkinaya [-Slakshnāyāh ?-F. W. T.]; the second syllable being la and not ra.
(3) In the second line cha is written che.
(4) The shortening of the vowel in the first syllable of pasado (Skt. prasādo) is also to be notioud in Mathura Inscriptions of the same period.
TRANSLATION The temple of Kamma and Halakshina.
VI.-Inscription in the Haridas Cave. This records consists of a single line and is incised over one of the three entrances to the main chamber of the cave from the veranda. The characters belong to the first century B.C. and are distinctly later in form than those of the Mañchapuri inscriptions,
TEXT. Chalakramasa pasāto kothājöy[a] cha
NOTES, (1) The last two lettors of the record have been partly broken away ; but a part of the curve of ya and the vertical line of cha is distinct in the impression.
1 Lüders, No. 1350.
? See ante, Vol. II, p. 198, No. 1. [The plate has, however, päsådő, though the a-stroke is indistinct and perhaps erased. If we should read pasādő, this word is perhaps Skt. prasáda, a gift. I would also explain pasalo in No. VI in the same way, and in No. I, where Mr. Banerji translates pasadayana as if we had pasadoa yar, I would explain pasadaya, where the anusvära is uncertain, as the dative of pasada prasada, gift.-S. K.)
* Lüders, No. 1853. In the plate this inscription has been, by mistake, inverted.

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(2) The é mark in jēyā is not very distinct. Here also we inay take kothājēyā as being united by sandhi; and ajėyā as the adjective of hothi. It is interesting to note that here two words denoting almost the same thing, i.e., pasāto (Skt. prāsāıla) and kotha or kotha, have been used, and that we here find the wori pabūdo. The Sarpagumphā has only one small chamber, but the Haridāsgumphā has a veranda, a large inner chamber with three doorways and one small side chamber on each side. So it is quite possible that the word pasato refers to the main chamber and the word kotha to the side chambers.
(3) The donor of this cave has the same name as that of the Sarpagumphā, though the persons must have been different, as the epigraphs are separated in date by more than a century.
TRANSLATION. "The temple and unsurpassable chamber of Chalakrama (Kshudrakarman [Chadākarman ?F. W. T.])."
VII.-Inscription in the Bagh Cave. This record is incised on the outer wall of the inner chamber of the Bāgh or Tiger cave (No. 15 of the plan). It consists of two lines. The characters used are as old as the inscriptions in the Munchapuri cave and belong to the second century B.C.
TEXT. 1 (1) Nagara-akhadaṁsa (2) 2 Sabbūtino (3) lēnam
NOTES. (1) The inscription begins with a symbol which regembles one of the symbols on the lower part of one of the pillars found in the recent excavations at Patalipatra, which is a modification of the crux ansata or the Egyptian Symbol of life. It ends with a regalar, well-formed Svastika mark
(2) The rending of the 6rst line has been established by Dr. Lüders.
(3) The first letter of the second line is probably a part of the name of the donor and is not connected with the second word of the first lice. There is plenty of space after the last letter of the first line and fo it cannot be said that the possessive case ending had to be incised in the lower line for want of space. Generally a mason does not mutilate words, when there is no doartb of space. The name of the donor therefore seems to be Sabhuti, which is intended to be Subhūti.
TRANSLATION, “The cave of the towo-judge Sabhūti (Subhati)."
VIII.-Inscription in the Jambesvara Cave. This records is incised over one of the entrances to the inner chamber of the Jambēśvara cave (No. 16 of the plan). The characters of the inscription are of the same age as those ugod in the Mañchapuri inscriptions.
TEXT. Mahāmadāsa (1) bāriyāya (2) Näkisasa (3) lēņam
Lüders, No. 1351.
[The two lires have been kept of the same length, and that is appareutly the reason why the termination of akhadamsasa has been written in l. 2.-S. K.) * Lüde:s, No. 1352.
Y 2

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NOTES. (1) The a in da in the first letter is superfluous. (2) Bariyāya is a mistake for bhariyāya. (3) The i in Nakiya is not long, as stated by Dr. Lüders.
TRANSLATION. “The cave of Nákiye, wife of Mahamada."
IX.-Inscription in the Chota Hathigumpha. This inscription does not seem to have been noticed before in print. It seems to have been noticed for the first time by Mr. A. E. Caddy, when he was taking casts of these inscrip. tions for the Calcutta Museum, as there is a good cast of it in that institution. The record consists of a single line, very much mutilated, on the outer face of the tympanum of the arch over the doorway.
TEXT. Agikha(?). .. sa lēnam
TRANSLATION. “The cave of . . . . . . . ."
X.-Inscription in Tatwagumpha No. II. This iuscription is the oldest of the inscriptions in the Khandagiri caves. Most of the caves on the Udayagiri are ancient, as proved by their inscriptions ; but, with the exception of Tatwagamphã No. , Tat wagumphā No. 2 and Anantagumph, all other Khandagiri caves appear to be medieval, as the ivscriptions in them are not earlier than the ninth or tenis century A.D. The record in this cave is incised over one of the entrancos to the inner chamber and consists of one line (No. 1344 of Dr. Lüders' list). The cave is No. 1 of the plan of tac Gazetteer.
TEXT. Pādamulikasa Kusumāsa (1) lēņa[m] phi (?)(2)
NOTES. (1) There is a superfluous a mark in mă of Kisumā sa.
(2) The last syllable in this record is superfluous and seems to be devoid of any sigui ocance.
TRANSLATION The cavo... () of Kusuma, the servant (or an inhabitant of Padamulika)
XI.-Inscription in the Anantagumpha. There are two inscriptions in the Anantagumphā, one on the architrave outside and the other on the rock outside the cave. The second one was noticed by the late J. D. M. Beglar. aud both of them were afterwards noticed by Babu Mon Mohan Chakravartti in bis "Notes on the Renains in Dhauli and in the caves of Udayagiri and Khandagiri," which was printed by the Government of Bengal in 1903. This inscription is incised "on the architrave outside, between the loft ant and the first pillar." The characters of this inscription are certainly later than those used in the inscription in Tatwa cave No. 2. No other notice of this inscription has been published, except Mr. Chakravartti's note ; but there is a vast of this inscription in the Indias Musenm, taken by the late Mr. A. E. Caddy in 1895.
1 Arch. Sure. Rep., Vol. SIII, p. 82; cf. Lüders, No. 1343.

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No. 13.)
INSCRIPTIONS IN UDAYAGIRI AND KHANDAGIRI CAVES.
165
TEXT (1) ........ Dobada (2) samananam lēnam
NOTES. (1) The surface of the stone to the left of the first letter was carefully examined with a lons but no traces of letters were found. (2) The first syllable is certainly Do, but the second syllable may as well be ha as på.
TRANSLATION. "The cave of the monks of Dohada ....."
XII.-Inscription in Anantagumpha. This record is incised on the rock outside the veranda of the Anantagumpha. Mr. Chakravartti reads it Dajuchäral but it is really something like a mason's mark. There are three symbole, of which a central one is the Brāhmi letter ja, while the other two may resemble, but are not, letters.
XIII.- Painted inscription in Tatwagumpha No. 1. This inscription was noticed for the first time by the late Mr. J. D. M. Beglar in 1882. who published an eyo copy of it with his report. But unfortunately the eye copy was printed upside down. Mr. Mon Mohan Chakravartti tried to read it from this plate, bat apparently did not succeed. The whole inscription is written or painted on the back wall of the inner chamber of the cave, and on prolonged examination I found that, in addition to a row of letters which I cannot make out, it was a repetition of the Indian alphabet. Some young monk had used the back wall of the cell as a copy book and improved his knowledge of the alphabet by writing on it. The characters belong to the first century B.C. or first century A.D.
TEXT.
........ gha ........... ........................Da ta tha da dha na .................................................... ................ ...na ta ths da dha na ............ .............. sa sha sa
............... na ta tha da dhana pa pha ba bha ....................... sha
sa ha .................. .................. ta tha da dba pa pa pha ba ......... Sasha & ha... .....
............ tha ...............................
XIV.-Inscription of Udyotakesari in the Navamuni Cave. Thore are two inscriptions in the Navamuni cave, both of wbich belong to the same date, about the tenth century A.D. The first inscription was incised in the eighteenth year of the reign of Udyota-kēgari-Dēva, and is to be found on the inner side of the architrave. The inscription was noticed by the late Mr. J. D. M. Beglar, who published it with Cunningham's reading of it. The only other known insoription of Udyotakosari is the, now lost, loog inscription published by Prinsep. Mr. Mon Mohan Chakravartti also tried to read the Navamuni cave inscription. It consists of three lines and has been very clearly incised.
Nofer on the Remains in Dhauli and in the caves of Udayagiri and Khandagiri, Calcutta, 1903, p. 20. ? Arch. Suro. Rep., Vol. XIII, p. 82. Arch. Suru. Rep., Vol. XIII, p. 85, note.
• Jouta, Beng. As. Sve., Vol. Vii, pp. 558 tt.

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166
EPIGRAPHIA INDICA.
[VOL. XIII.
TEXT. 1 Om Srimad-Udyotakēgaridēvasya pravarddhamāno vijaya-rājvo Samvat 2 sri-Arya-samgha-prativaddha-Graha-ku'a-vinirggata-dēśigana-āchārya-sri-Kulachandra3 bhattārakasya tasya sishya-Subha-chandrasya
18
TRANSLATION. The year 18 of the increasing and victorious reign of the illustrious U[]dyötakzgariDēva. (The work of) Subhachandra, the disciple of the lord the illustrious acharya Kulachandra, (who belonged to the Graha Kula, of the illustrious Arya congregation (and belonged to the Dosigana. (Rather'ürhārya of the Dabi gana derived from the Graha kula, belonging to the illustrious Arya sangha.'-F. W. T.]
XV.-Second Inscription in the Navamuni Cave. This record consists of two parts and is incised on the partition between the two inner chambers in the cave. The characters belong to the same period as those of No. XIV. It consists of two parts. The first part is incomplete, as it contains only au incomplete sentence :
"Sridhara chhātra, i.e., the student Sridhara." The second part consists of three lines and runs as follows:
1 Om śri-acharya-Kulachandrasya tasya 2 sislıya-Kballa-Subhachaudrasya
chhātra Vijo
TRANSLATION " (The work of) Vijo (Vidyā or Vilya), the pupil of Khalla Subhachandra, (who was) the disciple of the illustrious Acharya Kulachandra."
XVI.-Inscription of Udyotakesari in Lalatendu-Kesari's Cave. This inscription was discovered in the cave called Lalātondakosari's cave or Lion gate by Mr. S. Ganguli, photographer of the Archoslogical Survey, in October 1913. It is incised on the back wall of the cave, at a height of about thirty or forty feet from the floor of the cave above a group of Jain images of the Digambara sect. It is not in a good state of preservation. The record consints of five lines of characters of tho same datu as those used in Nos. XIV and XV. The lauguage used is very incorrect Sanskrit.
TEXT. 1 Om sri-Udyotakēsari-vijaya-rajya-samyat 5 2 fri-Kumaraparv vata-(1)sthāno jirona vari(2) jirnes Irana (3) 3 ulotita (4) tasmina thinë chaturvinsati tirtha[m]knra 4 sthāpita pratishthā (kā]lo Ha[ri]-opa(1) Jaguandika 5 kna(?) da(?) ti(?) drathā(?) Sri Pärasya nithasya karmma-khayaḥ
NOTES. (1) We learn from lino 2 th :t the ancieni name of Khandagiri is Kumiraparvata. The Hathigumphā inscription of Kbäravõla mentions Kumāriparvata as the ancient name of Udayagiri. The twin hills seem to Lave been known as the Kumāra-Kumāri-parvata up to the tenth or eleventh century A.D.
1 Espress.d by a symbol. : 'l bere are signs of interpuection at the end of 1. 2.
? Expressed by a symbol. • Expressed by a symbol.

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Plate III.
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Page #198

No. 13.)
INSCRIPTIONS IN UDAYAGIRI AND KHANDAGIRI CAVES.
167
(2) The word vapi most probably refers to the numerous rock-cut reservoirs on the hills.
(3) The last word in lino 2 seems to be Isana, Skt. Iśāna, which oconrs in the Sārnāth Inscription of Mahipala of the Vikrama year 1083. It has been taken by Dr. Vogold as one of the dames of Siva; but most probably it means a temple, as its uso in this inscription seems to indicate.
(4) Tho word udyotita, which means "caused to shine," indicates that the wells and temple of the Tirthan karas were repaired. (5) The last part of lino 4 and the first words of line 5 is unintelligible.
TRANSLATION. "In the year 5 of the victorious reign of illustrious Udyotakēnari (Uddyōtakēšari), on the illustrious Kumāra mountain, decayed tanks and decayed temples were caused to shino, (and) at that place the images of the twenty-four Tirthankaras were set up. At the time of the dedication ............ Jasanandi ... in the place (? Templo) of the illustrious Parasyanātha (Pārsvanātha) ......"
XVII.-Inscription in the Ganesagumpha. This record is incised on the back wall of the right-hand side chamber in the Ganosagumphả. The characters belong to the latter half of the eighth or the first half of the ninth century A.D. It mentions a king named śāntikara, who is not known froin any other record. The inscription is in verse and seems to record some dedication made by Bhimata, a physician, the son of Nannata. The second line, which contains the name of the object of the dedication, is unfortanately in a very bad state of preservation, and consequently the purport of the inscription is not very clear.
TEXT. 1 Sri Sāntikara(1)-saurājyād=ācbandrärkkam 2 grihe (2) grihol Khadi (3)(?)sa[m](?)jño punaḥ prango(?) ga. 3 jäsya(4)-virajo jana (5) | Ijya garbha-samud4 bhato Nannatasya suto bhishak Bhimato 5 yłcható vânyaprastham (6) samvatsarat-punah ||
NOTES. (1) A line of Kings whose names end with the affix kara is mentioned in & copper-plate grant which I have recently received from a Zamindar of Cattack. But Santikara is not mentioned there.
(2) The word griho is repeated in 1. 2. Most probably the first is a mistake for fubhe. The expression fubhë grihi albo occurs in Vairadēva's record outside the Son-bhändär cave in Rajgir.
(3) The first word of the second verse seems to be Khadi, it may also be read vödi, but it is unintelligible.
(4) Gajāsya is one of the names of Gaņēša, so here may be a reference to the image of Ganesa which is carred on the walls of this chamber.
(5) Virajē janë may also be read Virajodanē.
(6) The form vänyaprastha is unusual. Pandit Binod Bihari Bidyabinod suggests that it may be dhanyaprastha, 1.e., a measure of rice.
Arch. Suro. of India, Annual Report, 1903-4, p. 223. . Arch. Suro. of India, Annual Report, 1905-6, p. 98, Note 1.
[It is more probably secondary noun derived from vanaprastha, an anchorite.-8. K.]

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168
EPIGRAPHIA INDICA.
(VOL. XIII.
No. 14.---BANKAPUR INSCRIPTION OF THE TIME OF SOMESVARA I AND THE
KADAMBA HARIKESARIN: SAKA 977.
BY LIONEL D. BARNETT. Bankapur, the town which gives its namo to the Bankäpör täluka in Dharwar District, Bombay Presidency, is situated in lat. 14° 55' N. and long. 75° 16' E.; the ancicut town, Hale Bankapur, lies nearly two miles sonth-by-south-west from the modern town. From it comes the present inscription, which is now edited for the first time from a photograph and an inkimpression belonging to Dr. Fleet, who has kindly lent them to mo.
The inscription is incised on an oblong stone blab topped by a sort of slightly projecting pediment. The sculptures on the latter, as sho.vn on the photograph, arc, in the centre, a linga on an abhishēkı stand, with the sun and moon on the left and right respectively, and a chakra on the top: there appear to have beon also other sculptures, now anrecognizablo. The area covered by the writing is about 5 ft. 84 in. in height and 2 ft. 8: in in broadth.
The character is fairly good Kanarose of the period, strongly resembling that of the Belagami inscription published in Ind. Ant., Vol. IV, p. 179;' the lettors aro approximately from " to il' in height, and are well preserved throughout, eroept in lines 3 and 4, which have been completely defaced, apparently by some vandal who endeavoured to break off the apper part of the stone. The language is Kanareso of the ancient type, in proso and vorse, oxcept for the eight Sanskrit stanzas on II. 1-3, 17-18, and 55-59, and one on 11. 3-4 which is lost. On the side of grammar the inscription is not of any special interest. Some words are worth notice, such as uppatta-varshe (1. 22), adagunti (1. 26), antige (1. 47), gāndhartviga (1. 47). piriy-ara (1. 48), kal-vesa (1. 50), etc. In 11. 40, 41, we have several instances of the use, found in other records too, of a god's name in the nentor, to denote the temple of the god. As regards orthography, we may note that there is a froquont confusion between 8, 6, and sh, besides many other errors. Instances of the Kanarese confusion between rand l are punal (1. 18) and mattal (1. 46, besido mattar in 11. 47-48); cf. Dr. Floot's observations in Ind. Ant., Vol. XIX, p. 274. The archaic ! dues not appear, except in ifdu (1. 34) and pēļd(1. 54), ! being substituted for it elsewhere. The u is often used, but not always, to denote the absence of a vowel after a consonant. In taleya. (1. 17), we have the popular change of ay to ey.
After the introductory verses, the insoription refors itself to the reign of the Chalukya emperor Trailokyamalla-(83mēsvara I), and to a time when his son Satyavākya-Kongani. varman Permanadi Vikramiditya dāva (afterwards Vikramaditya VI) was governing the Gangavādi ninety-six thousand and the Banavasi twelve-thousand (11. 4-10), and when the Kadamba Mahamandalösvara Harikësari-dāva, whose name is also found in the forms Arik asri-dēva (1. 33), Hariga (11. 22, 23), and Ariga (1. 17), was administering the Bansvisi twelve-thousand in company with his wife Lachohala-dēvi (11. 10-27). Its object is to record (11. 28-37) that, on the petition of the cloth-merchant Kéti Setti, Harikēsarin and Lachchala-dėvi, in conjunction with representatives of the five mathas of Bankāpurs and sixteen burgesses of that town, in A.D. 1055, made a donation to the god Kadambosvara, the tutelary deity of the Kadamba race, granting to Soměsvara-pandita-déve, as trustee
For references to it see Ind. Ant., Vol. IV, p. 208, Dys. Kan. Distt., pp. 563 f., and Vol. VII, above, app, No. 168.
In kampanar, 1. 34, we find the abbreviated form of the w noticed abovo, p. 12.
He is bere described with the usual Ganga titles, Kwvalála-puravar-olvara, Nandagiri-Natha, eto. Ad be himself reigned A.D. 1076-1126, he must have been quite a child, and his government must have been nominal one, at the time of this record.

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No. 14.]
a tala-vritti estate consisting of a village named Pallavura. After a statement that the Binavasi-puravar-ēsvara Satyāśraya-dēva made a grant of all taxes under his control (11. 37-39), the document specifies the boundaries of the estate (11. 39-44) and the divisions thereof for particular purposes and beneficiaries (11. 41-50).
BANKAPUR INSCRIPTION OF SOMESVARA I: SAKA 977.
169
When and under what circumstances a Kadamba family came to be governing the Banavasi province and the town of Bankapur is very obscure. Bankapur had witnessed n any vicissitudes of fortune in its rulers. It took its name from Bankeya-likewise styled Bankeyarasa, Bankeyaraja, and Bankesa-a son of Adhora, of the Mukula or Sellakētana (Chellaketana) family, a feudatory of Amoghavarsha I, who appears in one inscription 13 administering the Banavasi twelve-thousand, the Belgali three-hundred, the Kundarage seventy, the Kundur five-hundred, and the Purigere three-hundred, while his son Kundaṭṭe governed the Nidugundage twelve. Probably he flourished about A.D. 860.3 His son. Lokaditya, also known as Lokateyarasa, was residing in Bankapar as governor of the Banavisi province under Krishna II Akalavarsha, in Saka 820 current (A.D. 897); and A.D. 902, under the same king, he was governing a still larger extent of country, comprising 31,102 towns and composed of the Banavasi 12,000, the Palasige 12,000, the Manyakhoda 6,000, the Kolanu 30, the Lōkāpura 12, the Toregare 60, and some 1,000 district (very likely Tardavaḍi) the name of which was omitted. In Saka 841 (current), we find another Bankeya-most probably a Sellaketana also-ruling over the Banavasi province as a feudatory of Indra III Nityavarsha. The last of the family who appears on record is Kali-Vitța, who was holding the same office under Krishna III in Saka 868 (current), A.D. 945. Within a few years from that date Banavasi seems to have come under the control of the Maturas. After the lapse of nearly a century we find in the present inscription a Kadamba prince Harikesarin or Arikesarin governing the Banavasi province under a younger son of the reigning king of the now dominant Chalukya line. This is the earliest known connection of the later Kadambas with the province.
The details of the date of this record (1. 30) are; the Saka year 977; the cyclic year Manmatha; the thirteenth day of the bright fortnight of Paushya (Pausha); Somavara (Monday); the uttarayana-samkranti or winter solstice. Dr. Fleet gives me the following remarks:-"This Manmatha samvatsara was the Saka year 977 expired, beginning in March, A.D. 1055. The given tithi Pausha sakla 13 answers in this year to Wednesday, 3 January, A.D. 1056, on which day it ended at about 15 h. 31 m. after mean sunrise (for Ujjain), and cannot in any way be connected with a Monday, which is the given weekday. Further, the winter solstice occurred at 14-hours after mean sunrise on Sunday, 24 December, A.D. 1055, ten days before the given tithi; and it, too, cannot in any way be connected with a Monday. Thus, the date is altogether irregular both for the tithi and the solstice. It may be added that the tithi of the day of the solstice was Pausha sukla 3, which ended at about 38 minutes after mean sunrise on the Sunday. But this does not help us: because, in the first place, the figures are unmistakably 13; secondly, the day, as has been said, was a Sunday, instead of a Monday; and thirdly, the tithi actually current at the moment of the solstice was śukla 4."
Several places are mentioned, beside Bankapura. The village granted, Pallavura, cannot be traced on the map'; we are told, however, that it lay in the Niḍugundage twelve, which was a
1 The history of this family is fully discussed by Dr. Fleet in Ind. Aut., Vol. XXXII, p. 221 ff.
2 Vol. VII above, p. 209 ff. The statements of the Konnur inscription (Vol. VI above, p. 29 ff.) seem also te
be fairly trustworthy as far as they relate to Bankeya.
The Konnur inscription gives the date Saka 782.
This we know from the prasasti of Gunabhadra's Uttera-Puriya.
See the Mysore Archmological Report of 1911, para. 79, and Jour, R, 4s, Soc., 1012, p. 70s.
Vol. V above, p. 172,

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170
EPIGRAPHIA INDICA.
(VOL. XIII.
krumpana or subdivision of the Pānungal Alve-hundred (11. 33-34). On Nidugundage, tho modern Nidagundi, see above, p. 12. Panumgal is of course Hangal.
TEXT.
1 Sri Pratyaksha-vastu-vishayāya jagad-dhitāys visva (sva)-sti(sthi)ti-pralaya-sambhava
kāraṇāya sarv-atmano vijita-ko[pa). 2 manobhavāynst-tubhyam namaḥ sva-bhavana-pra(pra)bhavo Sivayaḥ5 | [1]
Śriman-Andh-asura-dhyamsi(si) sri(sri)shţi-samhä[ra]3 kärakaḥ pāyād(t) Kadamba-vams-ab[i]a-lakshmi-kshmä-rakshana kshama [b] ||
[2*] Sri ... pâyi-pravara .......
......... [ll 3) [Svasti Samasta) 5 [bhuvan-äśraya Sri-Prithvi-vallabha mahärájādhirāja paramēsvara paramabhat]t(åra ka
Sat]y[ásraya)6 kula-tilaka Chaluky-abharaṇa srimat-Trailökyamalla-dēvara vijaya-rajyam-uttar
ottar-ābhivri(vri)ddhi-prava7 rddhamanam-a-chamdr-arkka-taram baram saluttam=ire tat-tanaya | Svasti Samasta.
nri(nri)pa-jana-stutya Satyavākya-Konguņivarmma-dha8 rmma-mabärajadhirajam paraměsvara Kuvaļāla-puravar-edvars Namdagiri-n tham
mada-gajēmdra-lancha(chha)nam Padmavati-labdha-vara-pra9 sādam Gamga-Kusumayudham Danniya-Gamgam jayad=nttaramga vibudha-jana
chintamani mandaļika-makata-chūdāmaņi 10 śrimach-ChāļVA(ļu)kya-Ganga Permmanadi Vikramaditya-dēvar Ghamgavadi
tto(to)mbhattaqusisiramum Banavise-pannirchchasiramumarit 11 dushta-ni(ni)graha-vibishta-pratipāļanadim sakha-samkathā-vinodadin räjyan-geyye
Om Svasti samadhigata-pamcha-mahāsabda-mahāma. 12 odalesva(sva)ram Banavāsi-puravar-ēśvaram Tryaksha-kshmi-sambhava-chatur.
(a)<i-nagar-adhishthita-Lalāta-lochana-Chaturbhbhaja-jagad-vidit-ishtada13 -āśvamēda (dha)-dikshita-Himavadgirtindra-rundra-sikhara-sakti-samsthăpita - spa (spha).
tika-sila-stambha-baddha-mada-gaja-mahā-mahim-abhirama-KAI! damba-chakri(kri)-Mayaravarmma-mshāmalipāļa-ku!a-bhrishapan permmatti-täryys
nirgghosa (sha)ņam akhicharomdra-dhvaja-virājamina 15 mān-õttumga-simba-lāmchcha(chha)na d att-atti(ti)kānchans må[ro]-kkolvara
gandam Kadamba-kuļa-kamala-mărttapda ripa-kanja-kunjara Saray-agata-vajra
pam16 jara pratisha(pa)nna-Möru n ām-ādi-samasta-prasasti-sabitam Srimad-mah
maandalösvaram Harikēsari-dēvar-Bbanavāsi-pannirohobāsirakkam-arasu17 geyyo | Vri(Vri)tta || Jaladhi-valo(la)ya-madhye kshatriyanto yin samastani
Ariga viditam-otat=söryya-somå(ma) saj[6]tan api sirasi(si) cha tēša(sha) baddha(dhya)té rå.
Fron the ink-impression and the photograph. Denoted by a symbol. Metre: sakvari
• Read bhariya. Read Siraya.
• Metro: Slöks (Anushțubh). There began here a third Introductory vorse, ending somewhere towards the end of the next line. What une next nfter that is ensily restored, from many similar records. Derated by the spiral symbol.
Metre: Malini. "The final is added in smaller script under the line. This dayda is super duous,

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No. 14.]
BANKAPUR INSCRIPTION OF SOMESVARA I: SAKA 977.
171
18 ja-pattam tava punal(r)-1(i)ha påd [ah) pajyati kim kulona || [4] Hari
rāja-dhvaja-sapta-saptati Kadamb-adhiệa permmatti-tarya-rav-[a]shțādaśa-vāji
modha-chatur-agr-[a]19 siti-samkhya-par-ośvara Radr-ānvaya sim ha-lakshma Himasailomdr-o pari-sthāpita
athira-sakty-udgha-Hiranyagarbhbha-mahima Kidatba-chakrösvara || [51 20 Om À Kādamba-chakrośvara-visal-Ora[s]-sthale | Svasty=navarata-parama
kalyan-abhyudaya-sahasra(sra)-pa(pha)ļa-bhoga-bhagini dvitiya Lakshmi-samano
tyāga-nidhane 21 spingāra-Garngå-taragini dina-chintamaņi Gauri-labdba-vara-praside char pak.
amode vivēka-vidyādhari sakala-kaladhari gotra-pavitre duryv-āmkuna
øyåma-gā. 22 tre- -ästhāna-ramjane savati-mada-bhamjaneluppatta-varshe dharmma
sarkarshe griman-Hariga-manas-sardvara-rāja-han s abhaga-vilasi Harigana
arddh-am23 gi parivära-sarabhiyar-appa frimal-Lachchala-dēviyaru | Vriitta|| Bha-vanita
varam Harigan-i npipa-viran=ura[s®]-sthalakke Lakshmi-vadhu pina-bihu. 2+ yugalakke jay-amgano tan-mukhakke vāku-sri-vadhuv-agi ramjisimah-onnatiyari
paded-udghn-kirtti-liļāvatiy-emdu bannipadu Lachohala 25 dēviyansi jagaj-jana || [6] Vaing-Aga-Magadha-Konga-Kalimg-Aga-Dravila
Malaya-Mālava-Vongi-Gargoya-Pāņdya-mandalik-āmganeyar ninage do26 reye Lachchala-dēvi || [7] Vinayada mēro dharmmada tavar-mmane satyada
janma-bhūmi māņtaned-adagunti chăgada mahā-nidhi pempina ratna-rā27 si sajjanikeya ramya-harmme(rmmya)m=apivimg=ere-vatta vidagdha-mugdhe Baj
jana-nutoy-endu banpipudu Lachchala-döviyan 1 ja 29 gaj-jana || [8*] Intu sakha-sam kathā-vinoda dim r ājja (jya)m-geyattam-ire |
Dova-kāry yamar dasiga Koti Setti bim naviso | Purvva29 bhuktiyo! nadeva Kadamba-vams-ānvayada sri-Kadambosvara-dovargge ørrman
Harikësari-dēvarum Sri-Lachobala-de30 viyarum polalu-Bankapurada pancha-mata(tha)-sthānamun nagara
mahājanaman padinaruvarum chhattisa-par-a(e). 31 ß-adhishtaņadol | Sa(sa)ka-varsha 977neya Manmatha-samvatsarada Paushya
su(su)ddha 13 Somaváramu uttarāya32 na-samkrāntiyar vyatipātad-andu | Svasti yama-niyama-svädhyayer dhyana-dhārang
mo(mau)n-anushţā pa 10-ja33 Pa-samadhi-kampannar=appa Srimat-Somēsva (sva)ra-pandita-dēvargge Srimad
Arikēsari-dēvaru kälam ka[*]chobi dhāra-pa34 rvvakadim pradhānarum=ildu naishti(shțbi)ka-sthānam māļi pūrvva-bhaktiyo!u
nadeva Pinungall-aynûrara kampanan Nidugu35 ndage panneradara baliya Pallavuram tala-vrittiy-age dövargge siddh-āyar
kiru-dere kifu-kuļa daya-dramma ma36 ne-vanam dand-ayam sarev-ābhyantara-siddhiyim sarvva-namasyam=āge bittar-idam
pamcha-mara(tha)-sthānaman padinesuvaram
1 Metre: Mattēbhavikridita.
Denoted by the spirsi symbol. * Read ritta.
• Metre: Utpalamala. 5 Metre: Kanda.
• This is corrupt. It is easy to correct it to inga ; but the same word ocours again in the same verse, and in the latter case another word must be meant, such as Audra. + See previous note.
* Metre : Champakamili. • Read -adhishthanadol.
10 Read .cinnathana.
2 z

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EPIGRAPHIA INDICA.
(VOL. XIII
37 nakaramum=intai dharmmamam pratipaļisu vudu Om Samadhigata-pañcha
maläsa (Sa)bda-mabāmandalesvara Ba3S navisi(si)-puravar-ogva($varath bartara bāvam katt-ayad-ojam gandara jõju
srimat-SatyĀgraya-dēvarattavag-alva te32 roy-ellamaṁ chandr-ārkka-sthayi sarvia-namasyam bitta Om? Dovara parada
nivodyada keyya pa-domtada $1(81)me 40 mädal=[Pgā]ddori sime l āgnoyakke Biddabosva(Ava)ra | terkalu Kadazaba
gore nair [r]ityak ke Trikatösvarada $1(81) me paduva Ja41 kkēsva(svaru vāyā(ya)vyakke Cháyumdēsva(sva)riya $1(81)me badagalu
batteya natta li[m]ga-kallu Ishānyakket Doyibüsva(sva)rame 42 sime Om Devara tala-vrittiy=tra polada $1(81)mo mädal-ada-vetta.
ågadyakkekalla pamjige tenkalu limgada kallu 43 nair[r*]ityakkekalla gatti paduva jāla-gattada kereyam $1(81)me !!
váyavyakke basuriya kola badagal mattiya 44 kerey-olagana kalla bavi Isānyakke tiru-vetta int=1 chatur-āśraya-fi(81)me
Om7 Adar-olage devar-amga 45 bhoga-kanda-spaţika-jirnn-odhdhārakka r āja-māna-dandadals. mattarnnarul
cha(chha)trakke mattar-irppatt-ayda mara(tha)kke matta46 r panneradu vidyā-dānakkem attalu(ru) panneradu gåvandar=unbali
mattarppanneradu are-vattar ggadde dēvara perggade dasi(si)47 g Kēti Settig-agra-tējamgal-antigeg[e] mattar ppanneradu parekasargge
mattar ppattu í gåndbarvvigargge matta[ro] Irul purada 48 perggadege matta[ro] apa piriy-arange mattar-áru ka[m]bhada
nálvargg[*] mattar-irppatto eradu chamarakk[0"] mattar ppa49 tta balagada süleyar=aļuvargge m attar-irpatta nälku soļevalamge
mattar-aydu nattavangemattar-aydu 50 dēvara kaiy=olage kal-vesad-ojamge mattar=ayda! int=1 dharmmama
år orvvar pratipāļisidavargge Vāraṇāsi Kura51 kshöttra Prayagey-Argghyatirttham Kēdāra Srisailam Gamge Gargā
sågaramgal-omb-Idiy tirtthamgalo! Tsira kaviloya 52 pacha-ratnamgalim kolam kolagumam kattisi Båsirvvar o hatar
vvoda-pāragar=appa brāhmaṇarggo abhayamukhi kottapa(pha)!am=r53 ku ekkoţi-tapodhanargge Vāraṇasiyo! maha-bhojanam māļida 20
phalam-aku int=1 dharmmaman=aļidanum alivudakk-odan54 battamgamum põld-ani(ni)tu tirtthangalo! sāsira kavilegum säsirn
bråbmaņarav-ekkoti tapodhanaruman=aļida maha55 påtakanakku Oml Simanyo=yan dharmma-botar=nripāņim kalo kalo pälaniyo
bhavadbhiḥ [i*) sarvvău=otam(n) bhāginaḥ partthivēmdrā[n] bhi. 56 yo bhayo yachato Rāmabhadrab ' 18Bahubhir-vasudhá bhakta
rajabhis-Sagar-ādibhiḥ [*] yasya yasya yadā bhumi[s-] tasya 57 tasya tadām(da) phalam | Sva-datt[a] m para-datt[a] m vi yo
harēti(ta) vasundhara[in] [18] shashthi(shti)r=vvarsa(rshs)-sahasrä(nrā)ņi vishthiya[m] jäga[to*] kri(kri)mi[ho] D éva-dvija-ga
Denoted by the spiral symbol
* Devoted by the spiral symbol. * Read Trikitēítarada.
• Read aifanyakke. . Denoted by the spiral symbol.
• Read aisa ayakke. Denoted by the spiral symbol.
* Read khanda-sphutita. . Read-oldlärakke.
10 The da is written in smaller character abuyo the line. 1 Denoted by a spiral symbol.
12 Metre: silini. 1 Metre: Slöka (Anashgubl), the same in the next three verses.

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BANKAPUR INSCRIPTION OF SOMESVARA I: SAKA 977.
173
58 tă[mo] bhimi[m] poryva-bhuktāṁ harētu(ta) yah [*] prann(na)shtam=
api kaļēna tam=ahu[r*] brahma-ghātakar || Na viša(sha)m visa (sha)m=
ity-ahu[ro] dēva-sva[mo] 59 visa (sha)m=nchyate visa (sha)m=ékākina[m] bamti dėva-svaṁ patra.
pantri(tra)kar Om f säsanama[m] sandbivigrahi Mailayyanum de60 vara porggade Kěti Settiyum bareda Kalojam beba-gey dam=
mamgala mahi-sri 6r13
TRANSLATION. Fortune !-(Verse 1)-Homage to Thee, Siva, to whom are patent the realms of reality, the friend of the universe, cause of the maintenance, dissolution, and birth of the cosmog, universal soal, conqueror of wrath and Desire, lord of Thine own worlds !
(Verse 2)—May the blest destroyer of the demon Andba, maker of creation and dissolution, potent to preserve the earth by ineans of Fortune (seated) in the lotus that is the Kadamba lineage, grant protection. (Verse 3)- . . . . . . .
. . . . . .
(Lines 4-6)-Hail!l While the victorious reign of the refuge of the whole world, the favourite of Fortune and the Earth, the Mahārājādhiraja, the Paramësuara, the Paramabhattaraka, the ornament of [Satyásraya's] family, the embellishment of the Chaļukyas, king Traiļokyamalla, was proceeding on a course of successively increasing prosperity, (to endure) as long as moon, sun, and stars; (and) his son
(Lines 6-11)-Hail !-He that is praised of all monarchs, Satyavákya Kongunivarman, the emperor of righteousness, supreme lord, lord of Kuvallapura best of cities, master of Nandagiri, having the crest of a fiery royal elephant, receiving the grace of boons from Pad. măvati, a Kāma of the Gangas, a Ganga of truth, an archway of victory, & wishing-jewel to sagos, A crest-jewel on the dindems of rulers of provinces, the Chāļukya-Glanga Permanadi Vikramaditya-dēva, was ruling the Gangavādi ninety-six-thousand and the Banav.se twelve-thousand so as to sappress the wicked and proteot the excellent, with enjoyment of pleasant conversations :
(Lines 11-17)-Hail! While he who bears all titles such as " Mahamandalesvara who possesses the five mahasabdas, lord of Banavasi best of cities, ornament of the lineage of the great monarch Mayüravarman tho Kādamba emperor which is sprang from the Three-eyed (Siva] and Earth presides over cighty-four cities, is consecrated in eighteen world-renowned horse-sacrifices of Siva and Vishņu, binds its fiery elephants to crystal pillars established by its might on the magsivo summits of the royal mountains of Himalaya, and is charming in its great majesty,-ho who is attended by the thunder of the permatți and other) musical instrumente ; he who is brilliant with the banner (having for device) the lord of apos; whose crest is the lion exalted in pride ; a giver of abundant gold; a warrior to assailants ; & eun to the lotuses of the Kadamba ra00 ; an elephant to the lotuses his enemies; an adamant chamber for those who come to him for refuge; a Mēru among the exalted ; " (to wit), the Mahamandalēs. vara Harikësari-döva, was ruling over the Banavāsi twelve-thousand :
Delete this dayda.
Denoted by the spiral symbol. • Followed on the stone by two ornaments. • Cf. Program Report of the Asst. Archæol. Supt. for Epigr., Southern Circle, 1907-8, pp. 62, 64.

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(Verse 4)-All the nobly born Kshatriyas whom this sun and moon know within the circle of the ocean have their heads bound by thy royal badge cf office, Ariga; much more then is thy foot worshipped by the multitude.
(Verse 5)-Possessing seventy-seven banners (with the device) of the lord of apes, sovereign of the Kadambas, attended by the sound of the permaṭṭi and (other) musical instruments, having performed eighteen horse-sacrifices, lord of eighty-four towns belonging to Rudra's lineage, bearing the ensign of a lion, having puissant might established upon the lordly Himalaya and possessing the glorious majesty of Hiranyagarbha-(such) is the Kadamba emperor.
(Lines 20-23)-Om! Dwelling on the broad bosom of this Kadamba emperor-hail!she who has for her lot a thousand fruits of ceaseless supremely blessed success ; equal to a second Fortune; a treasure of bounty; a river Ganges of charms; a wishing-jewel of liberality; receiving the grace of boons from Gauri; having the fragrance of the champaka; a ridyadhari of discernment; a mistress of all arts; purifying her götra; swarthy of limb as a sprout of durva; delighting the court; crushing the pride of rival wives; raining abundance; attractivo to righteousness; the royal swan in the lake of Hariga's soul; charming in grace; the half of Hariga's body; a celestial cow to her household-(to wit) Lachchala-devi :
(Verse 6)-"A charming dame of glorious fame, who, brilliantly displaying herself as the Lady Fortune on the bosom of that valiant king Hariga the bridegroom of the Lady Earth, as the Lady Victory on his pair of stout arms, (and) as the Lady Eloquence in his mouth, has won high exaltation": in these words the folk of this world extol Lachohala-dēvi.
(Verse 7)-Dames of the rulers of Vangas, ... Magadhas, Kongas, Kalingas Dravilas, Malayas, Māļavas, Vengi, Gangoyas, and Pandyas, are they peer to you,
O Lachchala-dovi ?
(Verso 8)-"A bound of courtesy, a home of righteousness; a native soil of truth, a structure of greatness, a great treasure of bounty, a jewel-heap of excellence, a delightful palace of virtue, a royal fillet of knowledge, (at once) witty and modest, renowned among the virtuous" in these terms the folk of this world extol Lachchala-dēvi.
(Line 28)-While thus they were ruling the kingdom with enjoyment of pleasant conversations; in view of a petition of the cloth-merchant Keti Setți touching divine service,
(Lines 29-31)-For the benefit of the god Kadambesvara belonging to (the cult of) the lineage of the Kadambas, following the usage of aforetime, king Harikösarin and Lachchala-devi and the establishment of five monasteries of the city Bankapura and the burgesses of the (latter) town, and the Sixteen (burgesses), at (?) at the residence of settlement of the Isa [Śiva] of the thirty-six towns,
(Lines 31-32)-On Sunday, the thirteenth day of the bright fortnight of Paushya of the cyclic year Manmatha, the 977th year of the Saka era, at the time of the sun's entering on his northern course, during a vyatipāta,
(Lines 32-36)-Hail!-King Arikesarin, having laved the feet of Somesvara-pandita-dēva, who is endowed with the virtues of practice of the major and minor disciplines, scripture
1
Apparently viditam is used actively, perhaps by false analogy of gata (Papini III. iv. 72) or bhukta, brahmanaḥ (Käsika 3087, on Papini III. iv. 73), etc. Cf. Epigr. Zeylanica, Vol. 1, pt. 6, p. 224n., and Geiger Litt. u. Sprache d. Singhalesen, §60.
Sapta-saptati may go with Kadamba (country), if that perchance had 77 divisions.-H. K. S.
Uppatta-varshe: the word uppatta seems to be the original of the Marathi ez, explained by Molesworth as "exuberance or overflowing plenty (especially of rich dishes at a feast)", and of the Kanaiese uppala (see Kittel, B. V.).

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BANKAPUR INSCRIPTION OF SOMESVARA I: SAKA 977.
reading, meditation, spiritual concentration, observance of silence, prayer, and ecstasy, with pouring of water, acting together with the ministers, establishing a place of devotion, granted on tala-vritti tenure Pallavura, forming part of the Nidugundage twelve, a kampana of the Panurgal five-hundred, which follows the usage of aforetime, so that it bo universally respected, with settlement of rights generally included1 (to wit,) fixed land-rent, petty taxes, petty dues, the dramma ca donations, house-taxes, and revenue from fines.
175
(Lines 36-37)-The establishment of the five monasteries and the Sixteen (burgesses) thus shall protect this pious foundation.
(Lines 37-39)-The possessor of the five mahasabdas, the Mahamanḍalēsvara, lord of Banavasi best of cities, brother-in-law of heroes, teacher of high resolution, gambler with warriors, king Satyaéraya, granted all taxes under his own control, as a universally respected (right) so long as moon and sun endure.
(Lines 39-42)-As to the boundary of the field for the sacred food (and) the flowergarden (which belong) to the establishment of the god on the east the (P) rice-land is the boundary; on the south-east, the temple of Biddabesvara; on the south, the Kadamba Tank; on the south-west, the boundary of the temple of Trikütesvara; on the west, the temple of Jakkeśvara; on the north-west, the boundary of the temple of Chavupḍaśvari; on the north, the upright phallic stone on the road; on the north-east, the temple of Deyibēsvara is the boundary.
(Lines 42-44)-As to the tala-vritti estate of the god: the boundary of the demesne of the town is, on the east, a cross-hill; on the south-east, a pile of stones; on the south, a phallic stone; on the south-west, a clump of stones; on the west, the boundary is the tank of the Jala-gaṭṭa; on the north-west, the pool of the basuri tree; on the north, the stone well within the tank of the matti tree; on the north-east, the holy hill. Thus the bounds on the four sides of access.
(Lines 44-50)-Within it (there are assigned) for the personal enjoyment of the god (and) for the restoration of broken, burst, and outworn (parts of the buildings), one hundred mattar (measured) by the danda of the royal standard; for the choultry, twenty-five mattar; for the monastery, twelve mattar; for the charities to students, twelve mattar; as an unbali for the Gavundas (village headmen), twelve and a half mattar grain-field; for the antige with the special tēja-rights of the cloth-merchant Keti Setți, the manager of (the properties of) tho god, twelve mattar; for the drummers, ten mattar; for the musicians, six mattur; for the manager of the estate, six mattar; for the piriy-ara,3 six mattar; for the four persons of tho pole, twenty mattar; for the (maintenance of the) two chowries, ten mattar; for the troop of six public women, twenty-four mattar; for the keeper of the public women, five mattar; for the dancing-master, five mattar; for the artificer (oja) who fixed the carved stones in the field of the god, five mattar.
(Lines 50-53)-So to such as shall protect this pious foundation shall accrue the same fruit as if they had decorated the horns and hoofs of a thousand kine with the five kinds of jewels at Benares, Kurukshetra, Prayaga, Arghyatirtha, Kodara, Srisaila, the Ganges, Ganga
1 See Dr. Fleet's note in Ind. Ant., Vol. XIX, p. 271.
2 "The rent-free grant of a plot of ground or of a village" (Kittel, s. v. umbali).
This word, piriy-ara, apparently denotes a priestly official of some kind. A Lakshmeshwar inscription of about the ninth century, which I hope to publish soon, records a donation to sri-Kupparmad-aramge, "the ara of Kupparma."
Unknown functionaries.
Kal-vesa is shown by a later (Sudi) inscription to meau mason's work, stonecraft, or something like that. Namely, gold, rubies, sapphires, diamonds, and pearls.

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sāgara, and other holy places and bestowed them as ubhayamukhisl upon a thousand Brühmans learned in the Four Vödas; the same fruit shall aocrue as if they had made a great banquet to a crore of ascetics at Bonares.
(Lines 53-55)-So to him who should destroy this pious foundation, or should agree to its destruction, the same deep gailt shall accrue as if he had destroyed at the same holy places mentioned (above) a thousand kine and a thousand Brāhmaṇs and a crore of ascetice. Om!
(Lines 55-59)—"This general principle of law for kings must be maintained by you in crers nge": again and again Rāmabhadra makes this entreaty to all these happy sovereigas. The earth has been enjoyed by many kings, beginning with Sagara; whosoever at any time holds the soil has at tbo same time the fruit thereof. He who should appropriate land, whether given by himself or given by othors, is born as a worm in dung for sixty thousand years. He who should appropriate land belonging to gods or Brāhmaṇs which has been previously enjoyed perishes in course of time and is called a murderer of Brāhmaṇs. Poison is not called poison, gods' proporty is called "poison"; poison destroys the individual, gods' proporty (if misappropriated) destroys son and grandson. Om !
(Lipcs 59-60)-This decree tho Sandhivigralin Mailayya and Koti Setti, the manager of (the properties of the god, wrote out; Kālója executed the order. Happiness! Great fortune!
No. 15.--SOME RECORDS OF THE RASH TRAKUTA KINGS OF MALKHED.
BY J. F. FLEET, I.C.S. (RETD.), PH.D., C.I.E.
(Concluded from Vol. VII, p. 231.) G.Soraţür inscription of the time of Amöghavarsha I.-A.D. 889. Eornţür is a village about twelve miles south of Gadag, the head-quarters of the Gaday taluka of the Dhārwār District, Bombay: it is shown as "Sortur" in the Indian Atlas quartershoet 11, S.E. (1904), in lat. 15° 14', long. 75° 40'. Thero are several inscriptions at this place : one of them, of the time of the Rashtrakāta king Krishụa III and dated in A.D. 951, has been published by me in Ind. Ant., vol. 12, p. 257. This latter record givas the name of the place in the earlier form Saratavura," the Village or Town of Lizards". Our present inscription does not mention the place by name, but locates it in the Purigere nad (see p. 178 below). The place is now only an ordinary large village, with apparently a fort of the usual kind, but was perhaps of some considerable importance in early times. An inscription of the Hoysala king Vira-Ballala II at Apuigere, dated in A.D. 1202, tells us that he fought the Dövagiri-Yadava king Bhillama, who held himself to be unconquerable on account of his great array of elephants and horsos and foot-soldiers, and pursued him from Soraţir to Lokkigundi, which is the modera Lakkundi, six miles east of Gadag. And an inscription of Ballāla's son and successor Narnsimba II at Harihar, dated in A.D. 1224,4 referriog to the same campaign, says that Ballāla met the armies of "the Sēnna king", i.e. Bhillame, comprising two lakhs of infantry and twelvo thousand cavalry, aud pursued them with slaughter from Soratūr to the bank of the river Krishṇavēņi (the Krishņā), and names the place among the fortresses which Ballala reduced, namely, Erain barage (Yelbarga), " the proud " Virāțana-kote (Hāngal), Gutti, Bellittage, Rattapalli, Soraţür, and Kurugodu.
Sinnlove, Vol. XII, p. 3, note, + x is No. 06 in Professor Kielhor's List of the Inscriptions of Southern Indis, vol. 7 above, ppendix.
* see my Dywvlies of the Romarese Districta, in the Gazetteer of the Lombay Presidency, roi. I. part 2, np. 502, 504. The record seems to say that Ithillaina was killed this occasion, which seems likely enough.
Pili Sanskrit. und Ol 'on rese luser pticas, Xo. 123: Fpi Carl., vol. (Chit:-100:"), s. 25.

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No. 15.]
SORATUR INSCRIPTION OF AMOGHAVARSHA I.: A.D. 869.
The inscription now published is on a stone tablet at the temple of Virabhadra, on the right side of the god. I have no information as to what sculptures there may be at the top of the stone. The writing occupies an area about 2' 0" broad by 1' 6" high. It is somewhat damaged; but only quite a few letters are badly affected.
177
The characters are Kanarese, boldly formed and fairly well executed. The size of them, by which is meant the height of those single letters which were customarily made, like our a, c, e, m, etc., between what may be called the two lines of the writing, without any projections above as in b, d, f, or below as in g, P, j, ranges from about " in the ch of achara, 1. 8, to 11" in the dh of ashadha, 1. 6: the śri of śriväyilan, 1. 10, is about 28" high. Of the test-letters kh, i, j, b, and 1, which are so instructive in connection with undated records and records of a questionable nature, the r does not occur here: the others show a mixture of the earlier and later types. The kh, which occurs twice, in 11. 3, 4, and the b, which is found once, in 1. 1, are of the later, cursive type: in connection with the general history of the kh, attention may be drawn here again to an apparent instance, not really existing, of its later type being supposed to occur in 1. 12 of the Western Chalukya record of Vinayaditya, dated in A.D. 694, on the Harihar plates. The j occurs three times, in 1. 2, and is of the earlier, square type in a particular form, made rather loosely on the left and with a curl upwards in the top part of the letter and downwards in the lower part, which was probably a strong factor in the development of the later type. The l, which occurs twice, and once subscript, in 11. 1, 8, is transitional, and not as fully developed as might be expected at the time of this record: in sila, 1. 8, it is practically of the earlier, square type, except for the prolongation of the tail of the letter up to the right in ballabha, 1. 1, it is perhaps a little more of the later type; but even there the subscript is not at all fully cursive. We have an initial short a in 1. 1, and long a in 11. 4, 6 and a final n, damaged, occurs in 1. 10. The cerebral d occurs in shad, 1. 4, and naḍan, 1. 5, and five times subscript in 11. 3, 9: it is not distinguished from the dental d. In ashaḍha, 1. 6, we have a character which in later times would certainly mean the unaspirated 4, and was used as such in the inscriptions I and J below, but which seems plainly to have been used here to denote the aspirated dh. The rather rare au occurs in saucha, 1. 8, and is not very well distinguished from ö.
The language is Kanarese, of the archaic dialect, all in prose, and accurate except in its treatment of some of the Sanskrit words. The form bayil, for bagil, bagilu,' door, gate', which we have in fri-vayilan, 1. 9, does not seem to be given in Kittel's Kannada-English Dictionary: the change of g to y here is noteworthy. In respect of orthography we may noto (1) the use of t for d in utbhava, for udbhava, 1. 4; (2) the use of the Kanarese for in Sanskrit words in mandala, twice in 1. 3, and dhavala and alamkara, 1. 4; and (3) the use of b for v in ballabha, 1. 1.
The inscription refers itself to the reign of the Rashtrakuta king Amoghavarsha I, who was on the throne from A.D. 814-15 to 877-78. It records that a certain Kuppeya, alias Ahavaditya, of the Adava, Aḍava, or perhaps Aṭava race, was governing the Purigere district, whereby it implies that Soratur, as the place where the record stands, was in that district. Its object was to record that a village headman named Vilikkara-Nagiyamma caused to be built a gateway named Śrivayil, the " Fortune-Gate". This was perhaps a somewhat
1 The apparent later kh is only due to mistreatment of the character in the original, which is damaged, in making the illustration of the record: see vol. 5 above, p. 155, note 8, and vol. 6, p. 80, with some general remarks on p. 77 ff. For the record in question see, now, also the lithograph in Epi. Carn., vol. 11 (Chitaldroog), Dg. 66, texts, p. 108. There is also a rather curious kh in duḥkham in 1. 39 of the same record: but it is certainly only a loose and badly made form of the earlier, square type.
2 The second syllable of this name is damaged, aud may be either da or da, or perhaps fa. The name is at any rate not Aluva (Alupa). 2 A

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frequent name for village gateways: it is found elsewhere as Srivagil or Śrivägilu in the Naregal inscription which purports to be dated in A.D. 950,1 and as Sirivagil or Sirivägilu in the Kalboli inscription of A.D. 1204 and the Saundatti inscription of A.D. 1228,
The local governor Ahavaditya-Kuppeya is mentioned as simply Kuppeya, again as governing the Purigere nag, in the Mantrawaḍi inscription of Amoghavarsha I of A.D. 865.* He is also mentioned as the Mahasamanta Ahavaditya-Kuppeyarasa, again as governing the same district, in another inscription of Amoghavarsha at Soraṭar dated in A.D. 866-67.4 This latter record also states the name of his family; but unfortunately the word is even still more damaged there than in our present inscription.
The date of this record is unsatisfactory; perhaps as a result of the record having not been framed exactly at the time mentioned in it. The given details are the cyclic year Virodhin the eighth tithi of the bright fortnight of Ashaḍha; Brihaspativāra (Thursday). The Saka year is not stated. But we know that this Virodhin samvatsara, as a mean-sign astronomical year, according to the First Arya-Siddhanta began on 26 August, A.D. 868, and ended on 22 August, A.D. 869, and according to the Original Sarya-Siddhanta began on 11 September, A.D. 868, and ended on 7 September, A.D. 869. According to the luni-solar system of the cycle (not yet separated into the northern and southern varieties), being current at the Mesha-samkranti in March, A.D. 869, it gave its name to the Saka year 791 expired, A.D. 869-70. In any case, therefore, this month Ashadha fell in A.D. 8€9. But in this year the given tithi Ashadha sukla 8 ended at closely about 23 h. 39 m. after mean sunrise for Ujjain, and a little more than one minute earlier for Soratür itself, on Monday, 20 June, and cannot in any way be connected with a Thursday. Accordingly, the date must be set aside as irregular Curiously enough, in the Soraṭur inscription of A.D. 951, mentioned on p. 176 above, the text gives the Virodhin samvatsara by an undeniable mistake for Viradhikrit. But au assumption of the same mistake in our present record would not holp us. If the assumption were made, the samvatsara would be the Virodhikrit which gave its name to the Saka year 753 expired, A.D. 831-32, and which began and ended at such times in A.L. 830 and 831 that the month Ashadha would fall in any case in A.D. 831: but in this year the tithi Ashadha sukla 8 ended at about 11 h. 7 m, on Wednesday, 21 June, and again cannot in any way be connected with a Thursday.
The only place-name mentioned in this record is that of the Purigere nad. The mention of it tacitly but distinctly places Soratur, as the village from which the record comes, in this district. Another well-known form of the name of this district is Puligere: the earlier form Porigere also is met with: and the name is found Sanskritized as Purikara and Puli. kara. This district is well known, from many records, as a three-hundred district, that is as comprising actually or conventionally three hundred cities, towns and villages; and it and the neighbouring Blvola three-hundred are sometimes mentioned collectively, without names, as erad-aru-nuru, "the two (which make together a) six-hundred ". The town Porigere, Purigere, Puligere, from which the Purigere three-hundred took its name, is the modern Lakshmeshwar, an outlying town of the Senior Miraj State within the limits of the Dharwar District, situated about twelve miles towards the south-west from Soraṭir, and shown in the same Atlas map in
1 Journ. Bomb. Br. R. As. Soc., vol. 11, p. 242, 1. 42, trans., p. 246.
2 Id., vol. 10, p, 226, 1. 60, trans., p. 238; and p. 268, 1, 67, trans., p. 282.
Vol. 7 above, p. 201.
See vol. 6 above, p. 107, note 4: I quote this record from an ink-impression.
See my note on " Ancient Territorial Divisions of India" in Jour. R. As. Soc., 1912, p. 707.
See, eg, the Gundür inscription of A.D. 973, Ind. Ant., vol. 12, p. 271. In the Nilgund inscription of A.D. 982 a different expression is used, namely, dei-trisatam, "the two three-hundreds" : vol. 4 above, p. 207.

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No. 15.]
SORATUR INSCRIPTION OF AMOGHAVARSHA I.: A. D. 869.
lat. 15° 8', long. 75° 31'. The ancient name still survives in that of the Huligere-bana, which is a division of the village lands about two miles north-east of Lakshmeshwar.1
179
Manyakhēta: Mālkheḍ.
The capital of the Rashtrakuta dynasty to which Amoghavarsha I belonged was a city named Manyakhēta. It is not referred to in the inscriptions published herewith. But it is mentioned in various other records, bearing dates from A.D. 860 onwards. And those of A.D. 940 and 959 on the Deoli and Karhaḍ plates show that Amōghavarsha himself either founded the place or else developed and completed it as the capital. It was also perhaps for a time the capital of the Western Chalukyas, who succeeded to the kingdom of the Rashtrakutas: at any rate, the earliest known mention of the Chalukya capital Kalyanapura is found in a record of A.D. 1054 of the time of Somosvara I; and Bilhana tells us in his Vikramankadevacharita, 2. 1, that Someévara made Kalyana, i.e. either founded it or adapted. it as his capital. In fact, it appears that an inscription at Kulpak mentions Manyakheta as a city at which Vikramaditya VI was ruling in A.D. 1110.6
A Mysore inscription of A.D. 902 presents the name of this city as Manyakhēḍa, with the second component in its Prakrit form, and marks the place as the chief city of a 6000 province, that is, of a province comprising, whether actually or conventionally, six thousand cities, towns, and villages, and includes its province, with the Banavāsi 12,000, the Palasige 12,000, the Kolanu 30, the Lokapura 12, and the Togegare 60, in a group which it calls "the 31,102 towns (bada) ":" and it may be noted, in passing, that this statement is further of interest in helping us to explain two other inscriptional statements which were previously obscure; namely, the mention of "30,000 villages of which VanavasI is the foremost" in the record of A.D. 860, and the mention of "the Banavasi 32,000 province" in a record of A.D. 919 these statements were puzzling because everywhere else the Banaväsi province is presented as a 12,000 province. This half-Prakrit form Manyakheḍa is found again in a Mysore inscription of A.D. 1151, which mentions a Samanta Güli-Bachi, of the Adala family, who had the hereditary title of "over-lord of Manyakheda a best of towns ".10 The city is mentioned by a fully Prakrit name as Mannekheda, the capital of Nityavarsha-Khottigadeva, in a Mysore inscription of A.D. 968,11 and as Mannakheda in the Paiyalachchhi, verse 276, where Dhanapala tells us that he wrote that work at Dhara in the Vikrama year 1029 expired
1 This is not shown in the Atlas map, but may be seen in the Map of the Dharwar Collectorate (1874), where the name is entered as "Hoolgereebun". Other divisions of the lands, also shown there, are the Desai-bana on the north and the south-west; the Basti-bana or "temple-division" on the east; the Hire-bapa or "senior divi sion" on the south-west; and the Pête-bana or " market division" on the south.
* See Professor Kielhorn's List of the Inscriptions of Southern India, vol. 7 above, appendix, Nos. 74, 86, 91 to 94, 105.
Vol. 5 above, p. 193, verse 12; vol. 4, p. 287, verse 13: and compare the Kharda record of A.D. 972, Ind. Ant., vol. 12, p. 268. It is an open question whether Amoghavarsha's father and predecessor Govinda III had anything to do with the selection of the site and the beginning of the city: see vol. 6 above, p. 64, note 3. See Dyn. Kan. Distrs., p. 335, note 1, and p. 440. See the Journ. Hyderabad Archaeol. Soc., 1916, p. 31.
See vol. 12 above, p. 291.
See the Mysore Archæological Report of 1911, para. 79; and Journ. R. As. Soc., 1912, p. 709, in my note on "Ancient Territorial Divisions of India." The details actually given only add up to 30,102; as a result, very likely, of a careless omission of the Tardavadi 1000 in the present Bijapur District, just beyond the Lökāpura 12.
8 Vol. 6 above, p. 35, verse 21.
See Ind. Ant., 1903, p. 225.
10 Epi. Carn., vol. 12 (Tumkur), Tm. 9.
11 Epi. Carn., vol. 11 (Chitaldroog), Cd. 50. It is assumed that the transcription represents the original correctly but we might expect to find manna or manneya, rather than manne, as the first component of the
name.
2A2

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EPIGRAPHIA INDICA.
[VOL. XIII.
(A.D. 972-73). "Wher Mannakhoda had been plundered in an assault by the king of Mälava" (probably Våkpati). And the city was known as Mankir (? rather Mankēr) to the Arab writers of the tenth century, who, however, seem to have had a rather vague idea as to its situation. It has been supposed that it is mentioned as simply Khőtaka in a record of A.D. 930, and as Khëdaga in the Chamundarāy a-Purāna :* but it seems more likely that these references are to some place the name of which was Khotaka and nothing more, and probably to Kaira in Gajarät, because the mention of the “Khodaga war" is in connection with Chåmandariya, an officer of the Ganga prince Nolambántaka-Mārasimha, and the lastmentioned acquired the title “ king of the Gurjaras" by subduing the northern parts of Western India for his sovereign Kțishna III.
For a long time past Mânyakhēta has been identified with a town Malkhēd or Mālkhēd, in the Gulbarga District of the Nizam's territory, which is entered as "Mulkair" in Thornton's Gazetteer of India, vol. 3 (1854), p. 547, and is shown as "Mulkaid " in the Indian Atlas sheet 57 (1854), in lat. 17° 11', long. 77° 13', and as “Malkhed" in the Hyderabad maps of 1883 and 1908. This town is about ninety miles east-south-east from Sholāpår in the Bombay Presidency, about the same distance east-by-north from Bijäpitr, about eighty-five miles west-by-south from Hyderabad, and between twenty-two and twenty-three miles towards east-south-east from Gulbarga. It is situated on the south bank of a river, apparently knowa as the Tāndûr river, which is a considerable tributary of the Bhimă, flowing into the latter at a point about nineteen miles towards south-west-by-west from the town. And it gives its name to a station known as "Mulkaid Gate" on the Nizam's State Railway betweon Wadi Junction and Hyderabad. The identification seems to have been made, in 1835, either by Wathen, who, in bringing to notice the record of Kakka II on the Kharda plates dated in A.D. 972, said that Mänyakhota "seoms to be the present Mandkhera, and must have been situated in the Hyderabad territory;"&or else by Wilson, who remarked that the place was supposed, with great probability, to be Man-khéra in the Hyderabad country." 7 It was recognized in 1872 by Sh. P. Pandit, who wrote the modern name as "Mal-Khed 8 And it was ratified in 1877 by Bühler, who wrote the name as "Malkhed". As regards the exact spelling of the modern name, the forms presented by Wathen and Wilson perhaps suggest that the n in the first part of the ancient name had not been altogether supplanted by the l even as late as in their time: but the source of these forms cannot be traced ; and it is not impossible that these two writers put forward what they thought should be the modern name, rather than any form of it actually found by them. As to the quantity of the vowel in the first syllable, Thornton's "Mulkair" and the "Mulkaid” of the Indian Atlas suggest the short a ; and this is supported more or less by the Prakrit forms Mannakhēda, Mannekhēda. On the other hand, the long a is suggested by the Mānkir (? Mānker) of the Arab geographers, and is equally likely to be right. In any case, this latter form, Málkhēd, was adopted by Bühler, and so became fixed.11
1 This was in the course of the events which ended in the overthrow of the Rashtrakūtas and transferred their kingdom to the Western Chilukyas under Taila II (A.D. 978-96), who drove ont the Malava inyadors. See Elliot's History of India, vol. 1, pp. 21, 27, 34.
* Vol. 7 above, p. 29. • Vol. 5 above, p. 172, note 1.
Vol. 7 above, pp. 170, 179. • Journ. R. 4.. Soc., first series, vol. 2, p. 379. The d in Wathen's form of the present name seems due to his mistreatment of the ancient name: the correct reading Manyakhifa in l. 46 of the record mentioned above Wan given to him (JRAS, first series, vol. 3, p. 98); but his translation transformed the name into " Mandya-Khétapurs" (p. 104), for which, in the place from which I have quoted him, he further substituted "Mandya-Cheta. purs". Ibid., p. 393.
* Ind. Ant., vol. 1, p. 207. Ind. Ant., vol. 6, p. 64, 10 Probably they recognized the place as the "Malquer" of Manucci (nee farther on): and they perhaps thought that they might improve on his presentation of it. As regards the d in Wathen's form, neo note 6 above.
11 I have never been able to get any local certificate as to the spelling of the name,

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No. 15.]
SORATUR INSCRIPTION OF AMOGHAVARSHA I.: A.D. 869.
The identification of Manyakheta with Malkhed was accepted without any questioning until some fourteen years ago. In 1901-2 Dr. Hultzsch, Government Epigraphist, Madras, was on tour for collecting inscriptions, and intended to go to Malkhed. He was not able to visit the place, because his train was four hours late. But he was told by the Tahsildar of Seram that Malkhed does not possess any ancient remains. And on this basis he said :-" Hence it is very doubtful if its identification with Manyakheta is correct." It is possible that his informant may have meant only inscriptional remains, and not general relics of antiquity. However, in any case, while the matter is of course always open to re-examination, the grounds are insufficient for the expression of doubt. In the first place, even if there are really no remains indicative of antiquity at Malkhed, the point, though of course not without its weight, would not be at all conclusive: the remains at "Kulliannee", "Kaliani ", or Kalyani, about forty-eight miles north-north-east from Malkhed, are quite insignificant, if indeed there are any really old ones at all: yet there can hardly be a doubt that the place is the Kalyanapura which was the capital of the later Chalukyas in the eleventh and twelfth centuries and of the Kalachuryas after them. But also, the statement that there are no such remains at Mālkheḍ is not based on any skilled survey of the place. In such a case, we have to look for signs of ancient importance, not simply at a modern site itself, but also for some little distance round it. And the Atlas map of 1854 suggests that, if an examination of the locality were made by an expert, the required indicatious might be found: within a radius of eight miles round" Mulkaid ", from the north-west through the north to the south-east, it shows four places marked by the name "Boorge", i.e. buruj, 'a bastion', which is suggestive of traces or traditions of outlying fortifications, and eight places (as well as many others just outside that limit) marked "Pag." and "Pagoda ", which are indicative of temples or shrines of sorts. Manyakhēta must have been greatly damaged when it was sacked by the king of Malava, and again some forty years later when it was wrested, with all the surrounding territory, from the Chalukyas by the Cholas under Rajendra-Chōladeva I: and it was very likely the havoc which was wrought on those occasions that led to its being eventually abandoned, and to the making of a new capital at Kalyana by Someśvara I. When once it had been given up as the capital, its ramparts and fortifications, most likely made largely of earth, would begin to crumble and disappear. And from that same time, and particularly in the Musalman period, there would be a constant demolition of its stone temples and other buildings for the sake of their materials. The absence of ancient remains at the place, if that should be found on proper examination to be really the case, would be fully explainable.
181
The case in support of the identification is quite a good one. Mālkheḍ stands in a locality where we may very appropriately place the Rashtrakuta capital. Its present name, whether the actual form is Malkhed or Malkheḍ (or possibly even Malkhed or Mālkhed) answers exactly to an original Manyakheta, through the Prakrit Mannakheda, Mannekheda (see p. 179 above), followed by a subsequent Mankheda or *Mankheda, and a slight further transformation through the well-known interchange of n and l. And, though it is now only a subordinate town in the Seram taluka of the Gulbarga District, its status has been much higher in times gone by. In the seventeenth century it was twice a battlefield, in the time of Aurangzeb: it was at Malkhed that the Mogul army under Khan Jahan was defeated by the Bijapur general Bahlōl Khan in 1673: so, again, it was by defeating the Qutb Shabi
1 See his Report No. 229 of 14 June 1903, para. 7.
2 See Cousens' List of Remains in the Nizam's Territories (1900), p. 69.
Seram is the "Sheydumb" of the Atlas sheet 57, nine miles on the east of "Mulkaid". Its ancient name was Seḍimba: see the Government Epigraphist's Report quoted above, para. 7, and the notes on inscriptions Nos, 100, 101.
Burgess, The Chronology of Modern India, p. 117.

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(VOL. XIII.
army at Mālkhôd in 1686 that Prince Mu'azzam (Shah Alam) won Golconda (Hyderabad) : and the town seems to have been then, at least, a place of very primary iraportance and a well fortified one ; for, in connection with the event of 1686, Orme says that the Qatb Shahi general Ibrahim Khan suffered him [Prince Mu'azzam] to reduce Malquer, the principal barrier of the capital [Golconda), with much less resistance than might have been made by the strength of the fortress, and the force in the field." | Later, in the eighteenth century, it gave its naine to & Circār in the Bidar province of the Hyderabad territory. This we learn from Orme : in a Yote on “Malquer, circar and fortress" to his mention of the success of Prince Mu'azzam in 1686, he gave a translation of a passage from one of his " MSS. of the Deccan" from which we gather that the Circar in question, known sometimes as the Muzaffarnagar Circar but more commonly as the Mālkhed Circar, consisted of fourteen parganas and yielded revenue to the amount of nearly eleven lacs of rupees; and, as he tells us, among other details, that the river Bhimå flowed into this Circār and then into the Sabah of Bijāpar, it would seem that the Mālkbed Circar extended to the west of the river and touched the Bijapur territory there and towards the south. Aod, from the place being noticed by Rennell, Cruttwell, and Thornton, and from its name being shown in capital letters in the Atlas map, Malkhed seems to have retained the position of being the chief town of a Circār until well into the nineteenth century.
Such is the evidence in favour of the identification. To upset it, we need much more than an unskilled statement that the place has no ancient remains. As to that, we need at least a professional examination of the locality. But, if such examination should result in an assurance that any remains which do exist-(and there must surely be some, of one kind or another) only date from or shortly before the seventeenth century, still we could discount even such a result, for reasons already stated. The evident primary importance of the place in the seventeenth century points strongly to its having had a previous history. And, all things being taken together, we need hardly hesitate to dismiss the buggustion of doubt which was put forward on the basis mentioned above, and to adhere to our belief that this town Malkhēo is the ancient Māngakhēta.
TEXT.
1 Om Svasti śri-Amoghavarsha prithuviballabha mā(ma)hå2 råjädbirāja paramośvara bhatārar-prithu[vio]-rajyam-ge[y]ye 3 Om Svasti Prachanda-mandalāgra-khandit-[a]rāti-mandala pratapa-sampanna
1 Burgess, op. cit., p. 129: and see Manucoi, Storia do Mogor, trans, by Irvino, vol. 1, introd. p. 61, and vol. 2, p. 288. Manucci wrote the name as "Malquer"
? Orme, Historical Fragments of the Mogul Empir. (London, 1782), p. 208.
* Op. cit. (preceding note), Notes, p. 180; for the title of the Note see p. 172. Ormo mentioned the place three times as "Malquer", from Manucci; but in his Note be substituted the form "Malkar": this latter form (apparently introduced by Ormo, and seemingly due to some misunderstanding of Manucci's "Malquer ") is found also in Rennell's Memoir of a Map of Hindoostan (necond edition, London, 1792) and Cruttwell's New Universal Gazetteer (London, 1808). Orme gives the names of the thirteen other parganas a "Mouzafernagar, Karimour, Nergounds, Mangalguin, Kaukourni, Sindam Konki, Sanour, Koudouni, Adjouli, Ountkour, Mankoel, Doumer, Amerdjena. He adds that the fourteen parganas comprised 109 villages : this seems a rather low figure, sud may possibly be due to some mistake in writing or printing; however, many villages in all that part of the country have very large areas.
• For Rennell and Cruttwell, see the preceding note. Rendell just mentions the place (pp. 263, 408), and does not give any details. The entry in Cruttwell's book, for which I am indebted to Dr. Barbett, is-"Malkar, a town of Hindoostan, in the country of Golconda. 54 miles W. Hyderabad, 22 SE, Calbergs. Long. 77. 53. E. Lat. 17. 17, N." This latitude and longitude, and the distance from Hyderabad, are quite wrong; as a result, no doubt, of the fact that at that time, when surveys had hardly begun, such details had to be put together mostly from itineraries, From the ink-impression.
• Represented by plain spiral symbol: so also in line 8.

Page #214

10
6
HOEK IZANDO Us
cwat de BTS
Justeringsaraa
G.-Soratur Inscription of Amoghavarsha I.-A.D: 869.
2
15
WILLER Hermes 10000) @ 300 D§ 42
an
aw
J. F. FLEET.
SCALE 25
J-Batgere Inscription of Krishna II.-A.D. 888.
JDESS SEEDLE Tony Megyutes omgroISDE
From the bottom of the stone.
ے والے رویے کی و
SCALE 20
08
W. GRIGGS, COLLOTYPE.

Page #215


Page #216

No. 15.]
SORATUR INSCRIPTION OF AMOGHAVARSHA I.: A.D. 869.
183
4 Ādaval-vamg-otbha(abba)va rana-mukha-dhavala shad-gun-alarnkäran-Āhav.5 ditya-srimat-Kuppēya[mo] Purigere-nādan=ale Virodhi-samvatsara[m] 6 pravarttise tad-antarvarttiy=āgatt-ilda Ashadha-miss-su. 7 ddh-shtamiya[..] Bțihaspati(ti)vārad-andu[m] naya-vinaya-satya8 Sauch-kobāra-bila-sampannan-appa frimat Viļikkara-NA9 giyamma-gimundar chandr-ādityark[k]a!=uļļinam Srivayi[la]. 10 n-nirisida [n] [11"]
TRANSLATION Om! Hail! While the glorious Amoghavarsha (I), the favourite of the Earth, the Maharajadhiraja, the Paramätuara, the Bhatara, is reigning over the earth :
(Line 3) Om! Hail! While Abavāditya, the illustrious Kuppēya,-who has cut up the array of (his) enemies with (his) sharp scimitar; who is possessed of prowess who was born in the (?) Ādava race;' who is dazzling in the van of battle; who is adorned by the six virtuos, -is governing the Purigere district :
(L. 5) While the cyclic year Virõdhin is current ; on the eighth tithi of the bright fortnight of the month AshAdha which is in this (year), and on Thursday,
(L. 7) The honourable village head-man Viļikkara-Nagiyamma, who is endowed with prudence, modesty, truth, purity, good behaviour, and good character, has set up the Srivāyil gateway, to last as long as the moon and the sun.
1. Ron inscription of the time of Amoghavarsha I.-A.D. 874. Ron is the bend-quarters town of the Ron taluka of the Dhārwār District: it is shown in the Indian Atlas quarter-abagt 41, S.E. (1904), in lat. 15° 42', long. 75° 47'. It is mentioned by the name which it still bears, 86 Röņa, in the present record, and in I below, and in the Adaraguñchi inscription of A.D. 971. The place was in the Belvola three hundred district which, however, is not mentioned here.
At this place, too, there are several inscriptions. The present one is on a stone tablet at a temple of Basavanna, inside the town. I have no information as to whether there are any sculptures at the top of the stone. The writing occupies an area about 2' 31" broad by 2' 6" high. As may be seen from the Plate, it is considerably damaged, and much of it from line 8 onwards is quite illegible. But all the historical matter in it can be read; and it has been found worth illustrating because it is interesting from the palmographic point of view.
The characters are Kanarese, boldly formed and well executed. The size of them ranges from about " in the d of idan, 1. 10, to 11" in the j of mahājanake, L. 8: the ti at the end of 1.12 is about 2 high. Of the test-letters kh, i, j, b, and I, the kh does not occur here: the others show here, again, a mixture of the earlier and later types. The ri is found once, in samvatsarangal, 1. 4; it is of the earlier, square type. The j is found five times : in rījya, 1. 2; and jaya, 1. 5, it is of the later, cursive type ; in-dhiraja, 1.2, and mahajanake and pujya, 1. 8, it is of the earlier, square type, in the particolar form which has been noticed under the inscription G above. The boocurs three times in tombattu, 1. 4, and emba, 1. 6, in both of which words it is subscript, it is certainly of the lator, cursive type; in ballava, 1. 7, where it is somewhat damaged in the upper right corner, it seems to be of the earlier, square type, in the form baving the curl upwards on the left of the top stroke which matches the form of the earlier j of this record. The l is found four times, and also twice subscript, in 11. 1, 4, 7, 11;
1 The second syllable of this name is damaged: it may be d, or d, or perhaps . See p. 177 above, and pote 2. • See the preceding note.
Ind. Ant., vol. 12, p. 256, 1. 15.

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(VOL. XIII.
in every case it is of the later, cursive type, but not as fully so in the subscript form as might hnve been expected. We have an initial short i, of the earlier type, in idan, 1. 10;' and perhaps an initial short a, transitional, near the end of 1. 9. Final forms occur of r in 11. 7, 9, and of I in 1. 7. The mbas mostly its usual full form ; but in tombattu, 1. 4, and emba, 1. 6, it has a special secondary form which is found first in the Kanarese record of Govinda III of A.I). 01,* and which is very much like the final m of this period which we have, for instance, in kuidam, in 1.7 of the Batgere inscription J below. This special form of the m is found several times in the Mantra wādi inscription of A.D. 875, which also presents once the corresponding form of v (see vol. 7 above, p. 199); but these forms of m and v, with a corresponding one of y, were not of any really frequent occurrence till the tenth or eleventh century. This form of the m seems to have been confined at first to cases in which the m was the first member of a combined consonant: the Mantrawāļi record, however, already presents four or five instances of its use as a single letter before a vowel.
The language is Kanarese, of the archaic dialect, all in prose : it is not very accurate in its treatment of some of the Sanskrit words; and the Kanarese has been written by mistake for r twice, in ll. 4, 13. We may note the dative in ke, instead of kke, in mahājanake, 1. 8; this is found again in the same word in the inscription I below, 1.3, and in kīļegake in l. 2 of that same record. It may also be noted that the neuter mahājanam is used here, as in other records, to denote collectively the body of the mahajanas; just as in other Kanarese records a god's name is often used in the neuter to denote his temple. Here, in ll. 10, 11, as in so many other epigraphic records, we have ali, 'to be rained, destroyed, etc.', used in the active sense to ruin, destroy, etc.': Kittel's Dictionary, indeed, gives it as both an intransitive and a transitive verb, but has quoted only the Sabdamanidar pana and the Basava-Purāna for its use in the active sense in literature.
This inscription, again, refers itself to the reign of the Rashtrakūta king AmõghaVarsha I. Its object was to record a grant to the mahājanas of Rõns by a local potentate named Ballavarasa : this passage is mostly illegible; but he seems to have assigned the tax on clarified butter or ghee, and also something in connection with male buffaloes.
The details of the date of this inscription are: Saka 796 expired; the cyclio year Jaya; the month Srāvans; an eclipse of the sun. The weekday is not given. And it is to be noted that the record does not say, in the usual fashion," an eclipse of the sun on the new-moon day of Śrāvana", but only says “an eclipse of the son of the month Srāvana". As a mean-sign astronomical year, this Jaya samvatsara according to the First Arya-Siddhanta began on 5 August, A.D. 873, and ended on 1 August, A.D. 874 ; and according to the Original SäryaSiddhānta it began on 21 August, A.D. 873, and ended on 17 August, A.D. 874. According to the luni-solar system of the cycle (not yet separated into the northern and southern varieties), this Jaya, being current at the Mēsha-samkrānti in March, A.D. 874, gave its name to the Saka year 796 expired, A.D. 874-75. In any case, the new-moon day of the amānta month Srāvana fell in Saka 796 expired, in A.D. 874. But it answered in this year to 15 August, on which day it ended at about 18 h. 42 m. after mean sunrise (for Ujjain); and on this day there was no eclipse of the sun, visible or invisible, anywhere. At the preceding new-moon, however, which
1 On the history of the Kauarese and Teluga initial short í from A.D. 866 onwards, see my note in vol. 11 abore, pp. 7 to 16.
? Ind. Ant., vol. 11, p. 126, and Plate; see para-dattam=bā, 1. 14. + See notes by Dr. Barnett in vol. 12 above under the Yewur inscription F, and elsewhere. • Compare the Nilgund and Sirur inscriptions of A.D. 866 ; vol. 6 above, p. 102, and vol. 7, p. 205.
* This day was just within the Jaya sa matsara according to the Original Sürya-Siddhanta, by which the year ended on 17 August, but it was fourteen days after the end of Jays according to the First Arya-Siddhanta. The Jaya of this latter work, in fact, did not include a new-moon of the amānta Sravana at all on this occasion : it A.D. 873 that uew-moon was on 28 July, eight days before the beginning of Jaya.

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H. and I.--Ron Inscriptions of Amoghavarsha I., A.D. 874, and of Turagavedenga.
10

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No. 15.)
RON INSCRIPTION OF AMOGHAVARSHA I: A.D. 874.
185
ended at about 6 h. 9 m. on 17 July, there was an annalar eclipse of the sun, visible in India. This day was the new-moon of the amānta Ashādha or the purnimānta Śrāvana. Bat the use of a pūrnimānta month in Southern India, at any rate as late as in A.D. 874, would be very exceptional, and it is hardly possible to understand the record in that way. The month Śrāvana, however, begins at the moment of the new-moon of the amānta Åshādha. And the eclipse of 17 July may be accepted, if we understand the record to mean "an eclipse of the sun (at the new-moon which gave the beginning) of the month Śrāvana". In the circumstances, I think that this may be done, and that we may accept the intended day as being 17 July, A.D. 874. The date, however, must be characterized as an anomalous one, though perhaps not actually irregular: it is unfortunate that the weekday, which might have given a clear guide, was not given.
The only place mentioned in this inscription is Rop itself, as Roņa, in 1. 7.
TEXT.3 1 Om Svasty-Amõghavarsha sriprituvivallabha mabā[rāja) - 2 dbirāja paramé[]vara bha(ta)rarā rājya[2]= [tta)3 r-ottharam-abhivriddhi(yol] Sa(sa)ka-npipa-[ka]4 l-ati(ti)ta-samvatsaranga[!-ē]l-nula tomba[ttu) 5 varisamum-āru va[rsham]um pod-andu Ja[ya)6 m-emba varshada Srāvana-māsada su(sūryya. 7 grahaņado! Ballav-arasar Rönada ma8 bājanake . . . . na-pu(pů)jya(mam] kottu .. Ju 9 tuppamum kopamu. .
lidor a(?)ddogo [ll] 10 Idan-alida kā . . . . . . . . . . . .. .8[]si11 & kavileya[rn sāsirv var-ppārvvaruma]n=ali12 de .
.
. .
.
. . . . . . . . . . . . . . . . . . rati 13 ppe . . . . . . . . . . . . . . . . . . . ndam nili(ri)si14 doń [ll]
TRANSLATION Om! Hail! In the higher and higher increase of the reign of Amõghavarsha (I), the favourite of Fortune and the Earth, the Mahārājādhiraja, the Paraměsvara, the Bhatāra :
(Line 3) When there have gone by seven hundred and ninety years and six years of the years elapsed since the time of the Saka king; at an eclipse of the sun of the month Srāvana of the year named Jaya :
(L. 7) Ballavarasa, having given ....... to the Mahājanas of Rõna, . . . . . . . clarified butter and male buffaloes .
. . (L. 10) . . . . .who destroys this, . .. . .. of destroying a thousand cows and a thousand Brāhmans ! (L. 12) . . .
set up . . . . .
. I.-Rön inscription of Turagavedenge. This record stands on the rame stone tablet below the inscription Hof A.D. 874, from which it was marked off by a line made across the stone. It consists of five lines of writing :
From the ink-impression.
1 See Sewell and Dikshit's Indian Calendar, p. 120. * See remarks by Professor Kielhorn in Ind. Ant., vol. 25, p. 271. • Represented by a plain spiral symbok Read opritheoio. . Read uttar-ättar-ab mivriddhigol.
Read al-rura.
Read parishamn, or carshaman.
2 B

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[VOL. XIII.
and there is a soparate and somewhat later record of two lines below it. The writing in lines. 1 to 5 occupies an area about 2' 31" broad by 11" high. It is well preserved and quite legible all through.
186
The characters are Kanarese, boldly formed and well executed and, though the record is a little later (at any rate certainly not earlier) than the inscription H above it, they are markedly more archaic than the characters of that record; in this respect we may compare the case of the Nilgund inscription of A.D. 866,1 the characters of which are decidedly more archaic than those of the Sirür inscription of exactly the same date. The size of the letters ranges from about in the n of idan, 1. 4, to 1" in the b of baniyam, 1. 3: the rovu of pārtvuman, 1. 5, is about 33" high. Of the test-letters kh, i, j, b, and 1, the does not occur the others show here, again, a mixture of the earlier and later types. The kh occurs once, in 1. 1, and is of the later, cursive type. The j occurs twice, in 1, 3, and is of the earlier, square type. The b is found three times, in one case subscript, in 11. 1, 3 : in all three instances it is of the earlier, square type. The occurs four times, in 11. 4, 5, and is in each case of the later, cursive type: its subscript form does not occur. We have an initial short i of the earlier type, in idan, 1. 4; and a final n in bitton, 1. 3. The cerebral occurs twice, in vedenga and nadavuttu, 1. 2, and is distinguished clearly from the dental d: it has the form which is used to denote the aspirated dh in the Soratür inscription G above.
The language is Kanarese prose, of the archaic dialect. Here, again, in 1. 3, we have the collective neuter mahajanam; and we have twice the dative in ke, instead of kke in kalegake, 1. 2, and mahajanake, 1. 3 (compare p. 184 above). In 1. 3 we have a word bani, the sense of which is not clear: it is given in Kittel's Dictionary as a Mysore word meaning 'substance, essence, as of grains, milk, butter, or vegetables. The short later record below this one gives the word paṭṭagara, apparently as a Kanarese adaptation of paṭakara, 'a weaver'. In the title Kishkindha-puravar-esvara, "lord of Kishkindha a best of towns" (1. 1), we have a term pura-vara, a best of towns' (found also in various other titles of the same class, and often followed by adhiśvara instead of isvara), which calls for notice only because of the way in which it is always treated wrongly in another series of epigraphic publications :3 that the word rara belongs to pura, not to isvara, and is used in the sense of best, most excellent, or eminent among', is made quite clear (even if a knowledge of Sanskrit usage is lacking) by the fact that the Sravana-Belgola epitaph of Marasimha II mentions, in its list of the places at which he fought and conquered, Manyakheta-puravaravuṁ, " and Manyakheta a best of towns "5
The inscription does not mention any king, and is not dated, but is plainly to be placed a short time later than the inscription H which stands above it. Its object was to record that some local personage styled Turagaveḍenga," he who is a Marvel with Horses ", i.e. in the training and riding of them, who was of the Bali-vamsa race and had the title of "lord of Kishkindha a best of towns", when going out to battle laved the feet of a Mahajana named Santayya, and gave the bani to the body of the Mahajanas of Rōņa.
The record does not disclose the proper name of the person whom it mentions by the biruda of Turagaveḍenga. It represents him as belonging to the Bali-vamsa or race of Balin, and as having the hereditary title "lord of Kishkindha a best of towns". Bälin was the elder brother of the monkey-king Sugriva, the friend of Rama, and seized and held for a time Sugriva's capital Kishkindha, on the Kishkindha mountain, while Sugrīva was
1 Vol. 6 above, p. 102, and Plate.
Vol. 7 above, p. 205, and Plate,
Even in the latest volume of that series, Coorg Inscriptions, rv'sed edition (1914), we find Kovalalaparavar-isvara (p. 31) mistranslated by "boon lord of Kovalala-para" (p. 52).
The combinations dvija-vara and muni-vara occur freely : for other instances, including pur-tura itself from the Ramayana, see the St. Petersburg Dictionary under vara 4.
Vol. 5 above, p. 178, 1. 100.

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No. 15.]
RON INSCRIPTION OF TURAGAVE DENGA.
157
Away with Rāma on the campaign against Rāvana. The Bali-vamga is mentioned again in an inscription of A.D. 1113 or 1114 at Sūdi, in the Rop taluka, which records a grant made at Sāļi by a certain Mahāsāmanta Dadigarasa, son of Gundarasa, and a descendant of Lökarasa, of the Bāli-vamsa, lord of the Dadiga-mandala country, 1.e. the Dadigavādi country in Myaore. And there is very likely another mention of it, specifying a member of it named Arakutti, in an inscription of the tenth century at Gapiganär in Mysore.
TEXT. 1 Om Svasti Sri Jagad-vi]khyāta-Kishkinda(ndha)-puravar-ēsva(sva)ra Bālivam. 2 g-odbhavam srimat-Turagav[e]dengam kālegake nadavuttu Rond3 da mahājanake baniyam=bitton matte Säntayya mahāja. 4 pada kālam kalchi kottam [II] Idan=alidātam Vāraṇāsiyol-sāyira kapi5 1[@]yu[m] sāyira pārvvamano-alidātana lokakke salgum [ll]
Later record below the inscription I. 1 Svasti tri nära-nālvara ha ..da samaya-pattagara[rgge] 2 nelam-gotta sa. . . tapa brahma
TRANSLATION Om! Hail! Fortune! When the illustrious Turagavedenga, lord of the world-renowned Kishkindhā a best of towns, born in the Bāli-vansa race, was going out to battle, he assigned the bani to the Mahajanas of Roņa ; and Säntayya gave (it) after laving the feet of the Mahajanas.
(Line 4) He who destroys this shall pass to the world of him who destroys a thousand cows or a thousand Brāhmaṇs at Vāraṇāsi!
Later record below the inscription I. This inscription seems to have been left unfinished. It appeays to have been meant to register some donation which was made, after giving a site of ground, to the community of the weavers attached to the four-hundred Mahājanas.]
J.-Baţgere inscription of the time of Krishna II.-A.D. 888. Batgere is a town about one mile on the north-east of Gadag, the head-quarters of the Gadag taluka of the Dhārwär District : in the Indian Atlas quarter-sheet 41, S. E. (1904). it is shown in lat. 15° 26', long. 75° 42'. Its name is given there as "Betgeri" : but in the old full-sheet of 1852 it is shown as “ Butgeeree", which is at any rate more correct in indicating the a of the first syllable. Its ancient name, which occurs twice in the inscription now published, was Battakere, meaning apparently "the Round Tank"; and the record tells us that it was founded by the Superintendent Gaparamma, whose valour in defending it is its topic. The name of the place is still current as Baţgere among the rustio population. But liberties have been taken with it, as with so many other place-names, by the official classes ; & confusion being made in this case between the original batta of the first syllable and betta, 'a hill', as well as, in the second syllable, between the original kere, gere, & tank', and käri, göri, street'.8 as the result of this, the name is actually certified in the publication
1 Bee Ind. ant., 1901, pp. 110, 266.
Epi. Carn., vol. 4 (Mysore), YL. 25. The published text there gives Bali-vamsa, with the short a in the first syllable. From the ink-impression. Represented by a plain spiral symbol.
Read pārsvaruma. • Compare the case of Appigere, now known officially as a nigēri : see my remarks in vol. 6 above, p. 100, note 8.
22

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168
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(VOL. XIII.
Bombay Places and Common Official Words (1878) as “ Betgēri", and it appears in gazetteers, etc., as " Betigeri, Bettigeri, Betgeree, and Batgeri". The official corruption of the name dates partly, in fact, from at least the fourteenth century, as the place is mentioned as Battagēri in the record of A.D. 1379 on the Damba! plates, Journ. Bomb. Br. R. As. Soc., vol. 12, p. 357, 1. 126.
The present inscription, which I edit and illustrate from an ink-impression supplied by Mr Cousens, is one of several at Batgere: for the illustration of it see the plate facing p. 182 above, below the inscription G. It is on & virgal or monumental hero-stone in a walled enclosure on the premises of Hațagāra-Mallarāya, inside the town. There are two compartments of sculptures, one above and one below the record: but I have no information as to the details of them. The writing on lines 1 to 7 occupies an area about 2' 9' broad by 1l' high. The compartment of sculptures below it is about 1' 7' high. Below this, the stone is wider, measuring abcut 4' 2'; and we have here the beginning of some well-known Sanskrit verses, which are an accompaniment to the principal record. First, after Om Svasti Sri, we have the half verse. yasya yasya yadā, etc., of which the preceding line-usually Bahubhir=vasudha dattā (or bhukta) rājabhih Sagar-ādibhih (or bahubhit=ch=ānupalita)—was not given. This is followed, partly in the same line and partly in a short line below it, by the verse, given in not at all a correct form :--Svaṁ dātuṁ su-mahach-chhakyaṁ duh kham=anyasya palanan dānai tā palanām trēti dānāch=chhrēyo=nupālanan . Then, in short lines of from two to four syllables down the left side of the lower compartment of sculptures, there is the verse :-Sva-dattan para-dattar va yo harēta vasu mdharān shashtim varsha-sahasrani vishthayam jāyatē krmih || : this, again, is given very inaccurately. And finally, down the right side of the compartment of sculptures there was another verse of the same class : but here only a few of the final syllables are extant, and the verse cannot be identified. It has not been convenient to illustrate these supplements to the principal record beyond the beginning of them : but they are all in characters of just the same stage with those of the principal record, and were plainly put on the stone at the same time with it. They indicate that a grant of some kind was made to the hero whose prowess is commemorated by the inscription.
The characters are Kanarese, well formed and executed. The size of the letters ranges from about in the rof kereyar near the beginning of 1. 4, to about 1}" in the l of akala, 1. 1: the stya near the beginning of 1. 1 is nearly 2" high. Of the test-letters kh, n, j, b, and 1, the ri does not occar: the others show here, again, a mixture of the earlier and later types. The kh ocours once, in l. 3, and is of the later, cursive type. The j occurs five times, in 11. 1, 2, 3, 6, and is in each case of the earlier, square type. The b is found three times, in 11 3, 4, 5, and is of the earlier, sqnare type, made rather loosely on the left side, and with a continuation of the right-hand part of the letter above the top line of the writing : its form may be seen very clearly in balangal, 1. 5. The l occurs eight times, and once subscript, in 11. 1, 2, 4, 5, 6: it is of the later, cursive type all through. In the Sanskrit verses at the bottom and sides of the stone the ti does not occur ; nor does the kh, because where it ought to be we have duhkam by mistake for duhkham. The j is found in jāyatē on the left side, and is of the earlier, square type. The b does not occur. In the half-verse shown in the Plate, ? is used for l : but the verse which follows it preserves the I, three times, and presents in each case the later, cursive type. In alidan, 1.4, we have an initial short a, of a transitional type far advanced towards the later type. The only final form is that of m, iu kadidam, 1. 7.
The language is Kanarese, of the archaic dialect, with one verse beginning in 1. 4. Some noticeable words are as follows. In l. 3 jonna, a tadbhava-corruption of jyotsnā, 'moonlight', is used to denote “the bright fortnight". As in so many other records, here, again, in 1. 4, we have ali, 'to be ruined, to be destroyed ', etc., used in the active sense : compare p. 184 above. In

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No. 15.7
BATGERE INSCRIPTION OF KRISTINA II: A.D. 888.
189
1. 3, we have a word ottambha which seems to be used in the sense of ottambara, 'great haste, etc.': the aspirated bh appears to mark it as a corruption of some Sanskrit word; but its origin is not clear. In 1. 6 we have a word maniya, which seems to be the asual variant of maņiha, superintendence of temples, mathas, palaces, etc.', but to be used here in the sense of manihara, = manihagāra, maniyagära, 'a superintendent of any such buildings'.
The inscription refors itself to the reign of a king Akalavarsha, by whom it means the Rashtrakūta king Krishna II, whose biruda Akālavarsha is well known, and for whom we have already dates ranging from A.D. 888 to 911 or 912. Its object was to record that a certain Sädēva, s.. Sahadēva, attacked Battakere and laid the place waste; and that a Brāliman named Gaņaramma, who seems to have held some official post as saperintendent of buildings, fought valiantly against him. Tbe supplementary Sanskrit verses, mentioned above, indicate plainly that Ganaramma was not killed in the fight, but survived and received some grant in recognition of his prowess,- very likely the land on which the stone was set up, though there is nothing to this effect on the stone itself.
The details of the date of this inscription are: the cyclic year Kilaka; the seventh tithi of the bright fortnight of Vaisakha; Adityavāra (Sunday). The Saka year is not stated. This Kilaka samvatsara is the one which, being current at the Mēsha-samkrānti in March, A.D. 888, gave its name, according to the luni-solar system of the cycle (not yet separated into the northern and southern varieties), to the Saka year 810 expired, A.D. 888-89. As a mean-sign astronomical year, according to the First Arya-Siddhānta it began on 7 June, A.D. 887, and ended on 2 June, A.D. 888: according to the Original Sürya-Siddhāuta it began on 23 June, A.D. 887, and ended on 18 June, A.D. 888. In any case, the given tithi Ashădha Sukla 7 fell in A.D. 888: and in this year it began at about 9 h.51 m. after mean sunrise (for Ujjaiu), 6.e. about 351 P.M., on Sunday, 21 April. That hour, late in the afternoon, would fit in very well with the events recited in the record, namely, an attack on the village and an ensuing fight, which would very likely happen at some time during the evening or vight. Accordingly, we may take the given details 28 answering satisfactorily to Sunday, 21 April, A.D. 888.
The only place mentioned in this record is Batgere itself, as Battakere, twice, in ll. 3, 4.
TEXT. 1 Om Syanty Akālavarsha Sriprithivivallabha mahārājadhira2 ja paramēgva(ava)ra paramabhattārakara räjyan salutt-ire Kilaka-sa[m]va3 tsarada Vaisakhada jonnada saptame(mi)yum=Adityavārad-andu[m]
Sadēva[m*] Ba4 ttakeroyam alidam [ll] Ganaman=tā]n=neles-irppa Battakereyam=maryyādeya5 n-tappi bhishana vidvishta-balamga!=otti kolal=end=eltandod=ottambhadin Gaņa[ra]. 6 mmam-maniyar Vasishthi(shtha)-kula-sambhūta-dvijan n-ottama r ana-diksha
paran=āgi nāga7 ghateyol=vikråntadim kūdidam [ll] Māļisidom Ravikāļi besam Maninagam]
At the bottom of the stone. Om Svi(sva)sti Sri 'Yasya yasya yadā bhūmi tasya? tasya tadã phalari
[11*]8
From the ink-impression.
* Represented by a plain spiral symbol, somewhat damaged. * Metre : Mattēbhavikridite.
• Read besase. 5 Represented by a plain spiral symbol. • Metre : Sloka (Anushțubh). 7 Read bhumis tasya.
Below phalan there are the syllables påla of palanan =ēti in the verso which comes next : see page 188 above.

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190
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[VOL. XIII.
TRANSLATION Om ! Hail! While the reign of Akalavarsha-(Kfishņa II), the favourite of Fortune and the Earth, the Mahārajadhiraja, the Paramējdara, the Paramabhaftāraka, is continuing -
(Line 2) On the seventh tithi of the bright fortnight of Vaisakhs of the cyclic year Kilaka, and on Sunday, Sadēva laid waste Battakese.
(Verse; 1. 4) When terrible hostile forces, transgressing the bounds of propriety, came near to harass and take Battakere, which he himself had virtuously founded,' very quickly Gaņaramma, the Superintendent, best among the twice-born sprung from the family of Vasishtha, devoted himself to the battle-consecration and fought valorously in the array of elephants.
(L. 7) Ravikāļi Caused (this) to be made, at the behest of Maşinīga.
At the bottom of the stone. Om ! Hail! Fortune! Whosoever at any time possesses the earth, to him belongs at that time the reward (of making or preserving this grant) !
K.-Muļgund inscription of the time of Krishna II.-A.D. 902-908. Mulgund is & village about twelve miles south-west-by-south from Gadag, the head-quarters of the Gadag taluka of the Dharwar District : it is shown in the Indian Atlas quarter-sheet 41. S.E. (1904), in lat. 15° 16', long. 75° 35'. It is mentioned as Mulgunda in the inscription now published, and again in the Nilgand inscription of A.D. 866, which marks it as the chief town of a group of villages known as the Mulgund twelve, and tacitly but plainly locates it in the Belvols three-hundred district, which is called in our present record the Dhavala. vishaya (see page 192 below). The sparious record on the Kurtakoti plates gives its name 88 Mulgundu with the ending u :* but this form hardly seems admissible as an authoritative one, even as & variant. The first component of the name is, no doubt, mul, muļļu, 's thorn': regarding the second component, gunda, kunda, which appears to mean low ground, low land', see remarks in vol. 12 above, pp. 147, 148. Here, again, there are several inscriptions. I published the present one in 1874 in the Journ. Bomb. Bt. R. As. 80o., vol. 10, p. 190. I re-edit it now, partly to give a revised up-to-date treatment of it, partly to supply the illustration, which conld not be given then.
The inscription is on a broken stone tablet built into the wall of a Jain temple : it may have been pat there in the course of some repairs; or it may have been transferred to some temple other than the one to which it belongod originally. There are apparently no sculptures accompanying it. The first twelve lines of it are extant, complete, with inost of 1. 13 and a few letters at the end of 1. 14: the remainder of the stone has not been found. The extant writing occupies an area about 1' 8}" broad by 1' 1' high: it is very well preserved and legible almost all through. The size of the letters ranges from about t' to ': the śrē of frēyasē, 1. 1, is about 1}"high.
The characters are Kanarese, and give a fine specimen of the alphabet of the beginning of the tenth centary, mostly in the later type, more or less fally developed, but preserving
The acousative guramar seems somehow to be used here adverbially, as it for the instrumental gunaolinh. Regarding this half-verse and the rest of the supplementary part of the record, see p. 188 above, * Vol. 6 above, p. 107.
• Ind. Ant., vol. 7, p. 220, 1. 29. It is entered a No. 83 in Professor Kielhorn's List of the Inscriptions of Southern India, vol. 7 above,
appendix

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No. 15.]
MULGUND INSCRIPTION OF KRISHNA II: A.D. 902-903.
191
still several influences of the earlier type. Of the test-letters kh, n, j, b, and 1, the ni does not oocur, but the others are all found : we have the kh five times, in 11. 1, 4, 5, 8, 9; the j fourteen times twice subscript), in ll. 1, 3, 5 to 8, 10, 11, 12; the b three times (onge subscript), in 11. 4, 12; and the l eight times, and four times subscript, in 11. 3, 7, 10 to 13. The subscript I still shows strongly the influence of the earlier, square type. But the l itself and the kh, j, and b are all of the later, cursive type. Other noteworthy points are as follows: We have an initial short a in l. 6, formed entirely between the two lines of the writing; and An initial e, both short and long, in 11. 9, 13. There are final forms of t at the end of 1.3, and n near the end of 1. 4. As regards vowels attached to consonants, the long à is formed sometimes by only a slight curve downwards, as in the khyā of prabhakhyaya, 1. 1; sometimes by a stroke coming about half-way down, as in the bhā of the same word; and sometimes by a stroke continued quite to the bottom of the consonant, as in rags, 1. 3. The 2 is formed sometimes on the left of the letter, according to the earlier fashion, as in vēdine, 1. 1, and sometimes by a superscript mark, as in the first three words in the same line : the fourth word, frēyasē, presents it in both forms. The ai, which we have three times, in jaina, l. 1, nagaraih, 1, 11, and brāhmanais, 1. 12, is of the earlier type, made by two 7-strokes, one above the consonant and one oa the left of it: in the earlier stage both these two strokes were placed on the left of the consonant. The o presents a different form in each of the five cases in which it occurs : in otkarshē, l. 3, it has its own separate form, of the later type : in onnata, 1. 5, it has an intermediate form in tanayo, anujo, and prodyuktas, 1. 6, it is formed on the earlier lines, as a combination of an 8-stroke on the left and an ā-stroke on the right. The au is found in maukha, 1. 8, and is of the earlier type, made partly by the e-stroke on the left of the letter. The m is still of the earlier type, to the extent that the turned up stroke on the right of it is made from half-way up the body of the letter, not from the bottom of it. The k and r, letters about which there is more to be said on another occasion, are almost entirely of the later type, being broadened and shortened so as to be formed very nearly quite between the two lines of the writing. The rare chh occurs in l. 1, in chhandra, by mistake for chandra.
The language is Sanskrit, five verses and then prose: there are several mistakes. The record presents two unusual words : in l. 8 maukha, which seems to be used in the sense of mukhya, 'original, first, principal, chief', and to mean here & chief disciple'; and in 1. 6 prodyukta (not found in dictionaries), used in the sense of, and perhaps actually standing for, udyukta, zealously active'.1 In respect of orthography we may note (1) a somewhat free use of the Kanarese instead of l in Sanskrit words in kaļa, 1. 2; sakaļa, 1. 3; pālayati and dhavala, 1. 4; kusala, 1. 6; and nakula, 1.9: but the l is retained in alaya, 11. 7, 11, and kula, 1. 12, and of course in vallabha, 1.3, and valli, valli, 11. 10, 11, 13: and (2) the use of $ for s four times in the word sēna, &s & name and part of a namo, in 1. 8.
The inscription refers itself to the time of a king Krishṇavallabha, by whom it means the Răshtrakūta king Krishna II. It tells us that some officer of hig, whom it mentions as Vinayāmbudhi, the Ocean of Modest Behaviour", was governing a district which it calls the Dhavala-vishaya. It then recites that at the city Muļgunda, in that district, a certain Chikarya, son of Chandrarya, a merchant, founded a temple of Jina. And finally, its special object is to record the grant to that templa of three fields, each of the capacity of one thousand betel-creepers. One of these fields was given by Arasarya, a son of the Chikārya who founded the temple. The second was given by four head-men of guilds, who are not namod. The third was given, in a very liberal-minded fashion, by some unnamed Brāhmans of the Bellala family. The grants were given in trust for the temple to a Jain teacher or priest named Kanakasēna, of the Sēna lineage, a disciple of Virasēna, who had apparently been the chief disciple of an Achārya named Kanakasēna. The Sēna-anyaya, to which these teachers
See note 3, p. 193, below the text.

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192
EPIGRAPHIA INDICA.
(VOL. XIII.
belonged, secms to be the Sēna-gana, in the Mala-sargha, which is mentioned in the Honwād inscription of A.D. 1054.
The inscription is dated in the cyclic year Dundubhi, coupled with Saka 824 expired. No other details being given, there is no date that is capable of exact verification. All that we can say is that this Dundubhi samvatsara is the one which began in A.D. 901 and ended in the following year, and, being current at the Mosha-sarnkranti in March, A.D. 902, gave its name, according to the luni-solar system of the cycle (not yet separated into the northern and southern varieties), to the Saka year 824 expired, and that consequently the record belongs to some time in A.D. 002-903.
As regards dames of places, the record mentions Malgund itself, as Muļgunda, and puts it in a district which it calls the Dhavala-vishaya, "the White or Dazzling Country". In this latter name the record presents & Sanskrit translation, not yet found anywhere else, of the name of the well-known Belvola three-hundred district : and we should probably understand from this that in the name Belvola, the second component of which is pola, a field', the first component is not bele, 'to grow', or beļ, bele, growing, growth, produce, corn', but bel, whiteness, brightness', so that the name means, not " (the country of) fields of standing or luxuriant crops", but " (the Country of) Bright Fields"; bat still, of course, with reference to the great fertility of its soil and the richness of its crops, especially its waving fields of millet. In 1. 11 the record mentions three hundred and sixty cities, without naming any of them : it seems to mean the three hundred cities, towng, and villages of the Be!vola country, along with some neighbouring two groups, each of thirty villages. Two of the fields that were given were situated in an area named Kandavarmamaļa-kshētra, which was in an enclosure named Chandrikavāta ; and the third was in an area named Ballagere-kshētra, which name perhaps means "Jaokal-Tank area": these do not seem to be names of villages.
TEXT.3 1 'Srimatë mahata sānty (ntyai) śrēyasē visva-vēdinē namas-Chba(cha)ndra.
prabh-ākhyāya Jaina-sábana2 vșiddhaye [lle 1]" saka-nfipa-kāļē=shtha(shta)-sate chatur-uttara-vimsad-uttare
sampragat Dundubhi-nāmani varshe prave. 3 rttamāno jan-intrag-Otkarshé (1 2] Sri-Krishnavallabba-nrico pati mahim
vitata-yaśasi sakalām tasmāt 4 pālayati maha-grimati Vinayambudhi-nāmni Dhavala-vishayam sarvvam [l31
Tasmin Mugund7-ākhyo 5 nagar: vara-vaigya-jāti-jāta[h*] khyātaḥ Chandrăryyās®-tat-putraß=Chikūryy.
chikaran Jin-onnata-bhavana(o) [i* 4] 1 Ind. Ant., vol. 19, p. 274.
* The word belevola is given in the Sabdamanidarpana, p. 81 ; but only to illustrate the change of p to 6, and witbout any indication of an allusion to the name of the country. The form Besvols is the usual one in inseriptions: but we also find Belvala and in Nagari) Beluvala. I do not know of any record giving it as Belevola. . From the ink-impression.
• Metre : ślka (Anushțubh). In the original the verses are neither panotunted nor numbered the only marks of punctuation in it are taose before yah kafchit in 1. 14.
• Metro : Aryagiti; and in the following four verses. 1 Read tasmin=M#Igund, with sandhi.
• Rend Chandraryyas. Here, and in the names of Chikäryys in the same line and Nigiryys and Arnsäryys in l. 6, it is not easy to say whether the final syllable is given as rygå or syyö in either case with mistake of some kind). But we bave ryya unmistakably in the name of Nakuļäryys at the end of l. 9; and the spalngs of that, with the contrast (as regards the vowel) presented by the role of varasē, l. 2, suggests that the was intended in each case.
. Read Chikäryyd-chikaraj-Jin- z and see the preceding note.

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30407100 'sDDIND 'M
97377os
14337
K.-Mulgund Inscription of Krishna II.-A.D. 902-903.
సం
There are
కార్డును అంగాని సత్యం అంగం గా TOPPEN AREAnancipating Raga Pep8 (emptreatm egregPOpQkTS appear traigh QRPORATION

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No. 15.)
MULGUND INSCRIPTION OF KRISHNA II: A.D. 902-903.
193
6 Tat-tanayo Nägaryyal nămnā tasy=ānajo nay-agama-kasalah Arasaryya dān
adi-prodynkta7 gøsamyaktva-sakta-chitta-vyaktah [l* 5] Tona darsan-ābharana-bhishitëna pitri
kārita-Jin-alayāya Chandrikavāt[e] 8 Sē(sē)n-anvay-ānogāya nara-narapati-yatipati-pājya-pāda-Kumārasē (sē)n-achāryva
maakha-Viraśë()na9 munipati-bishya-Kanakase(sē) na-sūrimukhyāya Kandavarmmamāļa-kshētrē Ere[ka] -
māpavaka-Naku!ūryya10 Ka[l]iyammānā[ın) hastāt=sahasrå-vallit-mātra-kshetram dravya-siudu(ndhu)ná
grihi(hi)tvā nagara-mahājana-nidese 11 dattar [11] Taj-Jin-alayāya triệata-shashțhi(shți)-nagaraih chaturbhis
frështhibhiḥ Ballagere-kshētrē sahā(ha)sra-valli12 mātra-kshetram dattam [II] Taj-Jina-bhavanāya vimsati-sata-mahājan-ânumatād
Bellala-kula-brāhmaṇaiś=cha tat13 t-[Kandava]r[mma]ma[la]-kshētrē sahasra-val[1].-mātra-kshotram datta [ll*]
Evam triny-api nāgavalli-kshetrāņi sarvva-pada-6
Yaḥ kas [ch]i[t]
TRANSLATION (Verse 1; line 1) Reverence to him who is named Chandraprabha, who is fortunate, who is great, who is tranquillity itself, who is eternal happiness, who knows all things, who is (the cause of) the increase of the Jain dootrine !
(V.2: 1. 2) When the time of the Saka king consisting of eight hundred (years) increased by twenty plus four has gone by; while the year named Dundubhi, which overflows with kindness to mankind, is current :
(V.3; 1. 3) While the glorious king Kộishṇavallabha-(Kộishna II), whose fame is spread abroad, is protecting the whole world : (and) while, ander him, the very illustrious one who has the name Vinayambudhi is governing all the Dhavala district :
(V.4;1.4) In this (district), at the city named Mulgunda--(there was) the renowned Chandrārya, born in the excellent merchant caste : his son Chikūrys caused to be made a lofty house of Jina.
(V. 5: 1. 6) His son (sas) Nagărya by name : his younger brother (is) Arasārya, skilled in the precepts of prudent conduct, zealous in charity, etc., characterized by thoughts intent on right behaviour.
1 Red Nägaryyo; and see note 6 above.
? Read Arasäryyo; and see note 6 above. . This pada contains two short-syllable instants in excess of the metre: it might be corrected by reading dan-ady-udynktas; i.e. by taking udyukta instead of prodyukta.
• The final short i which we have here is quite justifiable : but the word is given three times with the long i in lines 11 and 13.
The omission here of the visarga of chaturbhis before the followed by r in the next word is justifiable according to the southern rule.
• Read sarepa-badha, or saroc-abadha. - This is one of the Jain Arhats of the present apasarpini-period.
$ In view of its position, this epithet, jan-anurag-õtkarehe, must, I think, be takea as intended to qualify the year-Dundubhi, though, otherwise, it would apply better to the king who is mentioned in the next verse. The reference is perhaps to the astrological description of Dundabhi as the year which makes a great growth of crops." see the Brihat-Sanhita, 8.50.
Regarding this and some following names, ce note 8 on p. 192 above. This passage, as far as the mention of Arasarya, is of course parenthetical.
20

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EPIGRAPHIA INDICA.
[VOL. XIII.
(L. 7) By him, adorned by the ornament which is discernment, there has been given, at the bidding of the Mahajanas of the city, for the abode of Jina which (his) father had caused to be made, in (the enclosure named) Chandrikavāṭa, to Kanakasēna, a chief of wise men, a follower of the Sena lineage, a disciple of the great saint Virasēna, who was the chief disciple of the Acharya Kumarasēna, whose feet were worthy to be worshipped by men, kings, and great ascetics, a field measuring one thousand (betel)-creepers, in the Kandavarmamala area, which he bought for a very great sum1 from the hands of Erekamā pavaka (? the youthful Ereka), Nakularya, and Kaliyamma.
(L. 11) To that same abode of Jina there has been given, by four head-men of guilds (of) three hundred and sixty cities, a field measuring one thousand (betel)-creepers in the Ballagere area.
(L. 12) And to that same house of Jina there has been given, with the approval of one hundred and twenty Mahajanas, by the Brahmans of the Bellala family, a field measuring one thousand (betel)-creepers in that same Kandavarmamāļa area.
(L. 13) Thus, as many as three fields of betel-creepers, [free from] all molestation. Whosoever
194
No. 16.-CONJEEVERAM COPPER-PLATE OF VIJAYA-GANDAGOPALADEVA. BY PROFESSOR S. V. VENKATESWARA, M.A., KUMBAKONAM.
This is a single copper-plate bored at the top and ruled on both sides. The abrupt way in which the inscription begins shows that the plate is probably the last one of a grant of which one or more plates in the beginning are missing. This last plate was obtained by me on loan from the Sankaracharya Matha at Kumbakonam. It is in good state of preservation, and the inscription, so far as it goes, is quite legible. The length of the plate is 87 inches at the sides and 10.9 inches in the middle, and the breadth 7.5 inches at the top and 7-9 inches at the bottom. The height of the letters varies from 2 to 3 inches in the body of the inscription and from 3 to 5 inches in the signature.
The inscription is in verse, and the language is Sanskrit. The character is Grantha throughout, excepting the signature of the donor, which is in Tamil. As regards orthography we have ith used for th in line 2 and ddh for dh in 11. 9 and 20. Va looks like pa throughout. When three consonants have to be written in one compound letter, one of them is omitted or a vowel is inserted between them. Thus we have bhaktyä written bhatya, 1. 17, and kōshthya written -koshṭhiya-, 1. 13. The r is not written in compound letters in lines 4 and 7, where Sankararya is written -Sankarayya- and muhūrtaké, muhuttakē. In these cases we have a duplication of the y and t also. Short and long u, like short and long i, are not always written in their proper places. In 1. 11, for instance, where -taṭisima- is required for metrical purposes, we find that -tatisima- is actually written; -hintala-sobhitam is written for -hintala-sobhitam in 1. 12; nidhaya for nidhaya in 1. 17; and -āpnoti for -apnoti in 1. 21. Similarly we find -muhuttake is written for -muhurtake in 1. 7; bhumer for bhümer in 1. 15, and bhudana- for bhudana- in 1. 18. The virama of final m is not marked in 11. 10, 14, 19 and 21. These are probably slips of the scribe, and so also is the writing of pridhig- for prithag- in 1. 7 and -maula- for -mauli- in 1. 14. But nidhaya manasisvare in 1. 17 is certainly bad grammar.
The grant confers in perpetuity the village of Ambikapuram, near Conjeeveram, on the teacher Sri-Sankararya or Sankara-yogin of the matha in that place, for sumptuously feeding one hundred and eight Brahmans every day.
1 Lit. "having taken (it) by an ocean of wealth."
2 This is more likely, as it is the usual number held sacred in the case of gifts. But in this case. =ashtasatānāñ= in the original, 1. 8, should be considered bad grammar for =ashtalatasya.

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No. 16.] CONJEEVERAM COPPER-PLATE OF VIJAYA-GANDAGOPALADEVA. 195
The Sankara herein mentioned is perhaps no other than the thon ocoupant of the Kamakoti-pitha in the mathal of Conjeeveram, which by tradition is said to have been founded by the great Sankarāchārya. Ambikapuram is a village on the northern bank of the river Vēgavati and is now known as Ambigramam. In this village Kāmakoti-matha still possesses some landed property. Gridhrapura, one of the boundaries of Ambikāpuram mentioned in 1. 9, is the modern Tiruppukkoli, otherwise known as Jatāyatirtha. Other boundaries mentioned are Kanchipura (Conjeeveram), Kaidaduppuru and Sirunanni. The last-named village is now known as Serapai.
The donor is the chieftain Gandagopala-Chola (1. 17 f.) or Vijaya-Gandagopala-Dēva, as he signs himself at the end of the record. His accession took place between Mithuna and Simba in Saka 1172 (=1250 A.D.), as has been calculated from his inscriptions on the so-called rock of the Aruļāļa-Perumal temple at Conjoeveram. We learn from another inscription of his that the cyclic year Bahudhāpya was his 29th year. The present inscription, therefore, which is in the cyclio year Khara must belong to his 42nd year, -A.D. 1291-2. [Tbe details of date given in 11. 4 to 7 do not work out correctly either for A.D. 1291 or for 1292; but in the cyclic year Khara wbich occurred 60 years after, i.e. in A.D. 1351, Monday, the 10th tithi of the bright half of Karkataka, corresponded to 4th Jaly 1351 when the nakshatra Visakhi ended at 16 hrs. 20 m. after mean sunrise and Antradha commenced consequently in the last quarter of the day.-H. K. 8.]
The full name of the king must have been Vijaya-Gandagopāla, as is clear from the Tamil signature. Dr. Hultzsch is therefore wrong in thinking that Gandagopāla is the proper name and Vijaya' simply an adjective meaning 'victorious'. Various other kinga are known to have had the surname Gandagopāla; e.g. Erasiddhi, Tikka I., 9 Maomasiddha and even EpilisiddhiR of another line of Telugu-Cholas. Dr. Kielhorn seems to have been inclined to rogard the two Gapdagopālas as identical, vix. Vira-Gandagopala and Vijaya-Gandagopāla. That the two are distinct is clear, however, from the inscriptions in the Tripurāntakośvara temple. There we have inscriptions of the 5th year of Vira-Gandagopāla and of the 5th, 16th, 18th, 24th, and 28th years of Vijaya-Gandagopāla.10
Evidence is not clear as to the ancestry of Vijaya-Gandagopala. In the latest report of the Assistant Archeological Superintendent for Epigraphy, Madras (August 1913, Part II, p. 126) a doubt is expressed as to whether this chieftain may be of the same stock as the Pallava usurper Poruñjinga-Dēva, for the reason that in one of the inscriptions Pallavändar Rājarāja Sembuvarāyan is stated to have been a pillaiyar of Vijaya-Gandagopāla. The term Pallavandar may show that Sembavarāyan was of Pallava descent, but the term pillaiyar must be taken to mean feudatory' and not son '.11 It is noteworthy that Vijaya-Gandagopala
1 The name of the mafha is evidently borrowed from the name Kimakotyambikå of the goddess at Conjecromm. According to tradition the great reformer Sankaracharya himself died at Conjeeveram. In the Kimakotyam. biki temple in that city we still have the figure of Sankara sitting in Yög posture.
· See Ind. Ant., Vol. XXI, p. 122.
No. 417 of the Madras Epigraphist's collection for 1911. His latest date till now known is the 33rd year of his reign.
• Ind. Ant., loc. cit. Ep. Ind., Vol. VII, p. 152.
• No. 46 of Epigraphist's collection for 1893. No. 598 of 1907.
Epigrophist's Report, August 1900, p. 17. • Rp. Ind., Vol. VIT, Appendix, No. 904. [Dr. Kielhorn only compares the two names.-S. K.]
10 See Epigraphist's collection for 1909, especially B. 333, 335 and 339, and cf. Nellore inscriptions G. 91 (7th year of Vijagagandagöpäls), G. 67 (9th year), G. 75 (11th year), G. 116 (19th year), G. 69 and 74 (21st year); G. 57 (24th year), S. 3 (24th year), G. 80 (27th year) and A. 25 (suka 1207).
11 The author of the Report bas himself admitted that this interpretation is possible. I may perhape strengthen the case by pointing out that Patchanadiváñan Nilagangariyan is the title of pillaiyar of Virarájöndra-Chöļa and of another of Vijaya-Gapdogõpāla (80e Epigraphist's collection for 1911, No. 2, and 1912, No. 117).
2 c 2

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EPIGRAPHIA INDICA.
[VOL. XIII.
distinctly stylos himself a Chola in the inscription before us (1. 18). He was probably one of the Telugu-Chola chiefs whoso genealogy has been given by the late Mr. Venkayya.
Several inscriptions of this dynasty are found in the Nellore district, and one of them has much to tell us about the donor of our grant. He belonged to the race of Parna and the gotra of Bharadvāja, his banner was the club, and his ensign the bull. The inscription (A. 23) is on the western wall of the Chandramaulīśvara temple and it may be noted that Chandramaaliśvara is the tutelary deity to this day of the acharyas of the matha of Conjoeveram. The inscription is dated Saka 1207, and it styles Vijaya-Gandagöpäla "Lord of Kanchi."
It is a pity that the first plate or plates of our grant are lost. If discovered, they would have cleared up some of the difficulties of the subject. But it becomes clear even now that Vijaya-Gandagöpāla fills up the gap between Manmakshamavallabha, the son of Tikka I., and Rāja-Gandagopala, the last known king of the line. For No. 598 of 1907 records a grand made for Manmasiddha's recovery from illness and belongs to 1249-50 A.D., and Manmasiddha is the snme as Manmakshamåvallabha. And it must be remembered that 1250 was the year of accession to the throne of Vijaya-Gandagopāla. Again, the last known year of this king is 1291-2, the year of the copper-plate grant before us. This tallios with the year of accession of Raja-Gandagopala, as is clear from inscription 194 of the Epigraphist's collection for 1894 (the Saka year 1221 being his 9th year). In the meantime, however, we have the accession of Tikka II. in 1278 and Manma-Gandagópāla in 1282-3. Perhaps they were joint rulers with Vijaya-Gandagopāla or ruled over other portions of the Telugu Chola dominion.
TEXT. i araferarna () eficace [fa]gara 2 पश्चिमे मठे । निगमान्तरहस्यात्थम् शिष्येभ्यस्मुविवव - 3 â (1) fragrafafanuacia [1*] - 4 tergra aqa grefsta [ ] ATA 5 tai gethu F t [*] fraèana6 ayamat Tara (1) gelating 7 miera URT HET" I fafauceta8 acatwaafua: (n) FARHAATAT
In his Report for 1899-1900, p. 18.
? The authors of the Nellore Inscriptions themselves suggest Parama as probable reading. The epithets iven to Vijaya-Gandago pals in this record, show that he must have belonged to the Pallava race. Parna is perhaps a misreading for Pallava.-H. K. S.]
The Manina-kohamapati of the poet Tikkana. • Epigraphist's Report for 1907-1908, pp. 82-85.
"I may porhaps identify him with Immadi-Gandagopala-Vijayadityadeva-Maharaja of the Nellore inscrip. tions (see Ind. Ant., Vol. XXXVIII, p. 84). The latter was the younger brother of Allu Tirukilatidėva Mabaraj alias Gandagöpala, and Manma-Gandagõpāla was his son (ibidem, p. 11). One of his known dates in 1260-1 A.D. (ibidem, p. 84).
. Ind. Ant., Vol. XXXVIII, p. 86 ff. Froin the original plate.
8 Evidently the last letter of a word which was the name or surname of the donoe Sankara mentional in line 3 f. [The letter looks very much like uvai.-H. K. S.]
• Real ory
10 Rend T OM TO. In the former case we must explain the compound as "Sri Sankara, the gure of the Aryse. Cf. the titlo Jugadguru assumed by the heals of the mathas. [This explanation is far-fetched. To the hol guru Sankarirya' would be the plain interpretation of the phrase 11 g .-H. K. S.] Read इन्दी'.
11 Read qu.
12 Rend
nie.

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Conjeeveram plate of Vijayagandagopaladeva.
-
.
'பித்ரம் சதும் அடுத்தவர் காருயாக் 2 உபபடுக்கடு நீமகாதாற்லாத
தொந்தரநத பத்து இரு 4 பாயாவெங்காகலே த ரா கே
4 பாடல்கரைடு சுருத சராயத்ரயாடுக 25ரபாகரரை தேர்ப்பாக
கோமேத்தாக வையாலோ நேகா ளு ரசித28866தந்துநாதரநரது. தன்ரிய ஜாநாதிபோது ராக்கா உறாது 10 குதுகாத்தாகமங்க 2 நேரதோ சாகாகரைந 10
SE81 வருவதாகரத சோர்டு85நா 12 HOவகாரன்பநலதரன் தாருமரத்தநR
நரமோ நா8 1 4 பேஅத் வாத மேய 14 இல 208 சாது ஜகத்காரநாந் 18மத்ர.
827 20688 அரடுநநயர் ரD 16 யா ஐ-தீ ஸ்ரீ ஜிம்ல இயயதாவா வா -
தயாமத நீயாய் பலருந்து தண்டு 2 'டர் வாடும் காடுயாமிருதமாலா 18 பேட்டதாமாக 2ாளுதயரUG.ரேயற்தருவதலர் கரநயாக உரநரசGUST 20 வங்க 2 நாக 28 உரடு பாதி உரஓநாதம்
உஜயகண கொடாலதே உன்
SCALE 80
w GRIGGS & SONS, PHOTO-LITH.

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Page #236

No. 16.] CONJEEVERAM COPPER-PLATE OF VIJAYA-GANDAGOPALADEVA. 197
9 तोषचाय' दिजन्मनाम् । प्राचं पुरात् काशीपुरात्
10 प्रत्यचमुत्तरम् [*] कैदडुप्पूरुतो ग्रामात् विरुनवेदक्षिणम् । वेगवत्युत्तरत टिसि मारामेकमखन
11
12
[1] नाकिरांमपनसताल डोन्सालयोभीतम् । ना13 नाभूरुहवाटिनाम्' पुष्पसौरभवासितम् [॥*] 'यैरकोष्ठिय14 मजखेन्दुमील' कारुण्यरचितम् । विकापुरनामानम् ग्रा."
15 मचिन्तामणीन्ददौ । (1) "भुमेरस्याः प्रदानेन यावच्चन्द्रार्क16 योगतिः । श्रीतिमेलनिलयः प्रियतां परमेवर [n] - 17 मुत्तुंगया भत्या" नोधाय " मनसिश्वरे [i*] देव [: *] श्रीगण्डगो18 पालचोळश्शंकरयोगिने [॥*] "भुदान शासनं स्वस्य हस्त
19 संलिखिताचरम् । पदादुबतधम्मस्य" लाभाय शुभचेतसा [1]
20 दानपालन यो क्षेत्र दानात् " श्रेयोनुपा
21 लनम् । दानात् " स्वर्गमवाप्नोती पालनादच्युतम् प
22 दम् ()
23 श्रीविजयकण्डको पालसेवन्
18
TRANSLATION.
(Ll. 1 to 15.) To the famous (personage) who, in the matha to the west of the abode of the glorious Lord of the Elephant Hill,19 clearly explains to (his) disciples the hidden meaning of the Vedanta and who pleases (the Eternal) Atman and the Brahmaps by the routine of daily gifts of food,—(to this) holy toacher Sañkarārya, in the your named Khara, when the lover of the lotus (i.e. the sun) was in the holy sign of Karkataka (Cancer), in the constellation presided over by the deity Mitra (i.e. Anuradha), on Monday the tenth day of the bright fortnight, at an auspicious moment-for gratifying daily one hundred and eight Brahmans with food appealing to various tastes and resembling nectar-(the donor) gave the most excellent village named Ambikapura, (situated in) Yairakoshṭhya, which lies east of Gridhrapura, west of Kanchipura (Conjeeveram), north of the village Kaidaḍuppuru and south of Sirunanni, whose chief ornaments are the gardens on the north bank of the river
1 The first part of the vowel of is found at the end of line 8.
2 The termination pura applied to this petty village seems to show that it was then in a flourishing condition. • Read 'तटीसीमा • Read के राम' and हिन्तालशोभितम. • Rend येरकोष्ठr.
'Read "मोलि'.
● Read वाटीमाम् . •The a-matra of T is marked at the beginning of the next line.
• Read मि
10. Read भूम. The first part of the vowel of °यो° is fonnd at the end of 1. 15.
11 Rond निधाय मनसीश्वरम् or निधाय मन ई
1 Best "धर्मस्य
16 Read दाना यो
Excepting the first three letters the whole of this line is in Tamil. i.e, the temple of Si-Varadarajn of Conjeeveram.
12 Read WT.
14 Read भूदान
17 Rend दानात्स्व में भवाप्रोति

Page #237

EPIGRAPHIA INDICA.
[VOL. XIII.
Vēgavati, which is beautified by coccanut, mango, jack, palmyra and hintala (phoenix paludosa) (trees), fragrant with the scent of flowers of various groves of trees (and) always protected by the grace of the moon-crested (Śiva).
198
(Ll. 15-19.) By the gift of this land for as long as the Sun and the Moon run on their course may the Supreme God be pleased whose abode is on the Elephant Hill. Thus, with towering devotion resting his mind in God, the glorious chief Gandagopala-Chōla gave the chatter (conveying) a gift of land written in his own hand, to Sankara-yogin, with a pure mind, aspiring for the highest good (dharma).
(Ll. 20-22.) Of gift and (its) maintenance maintenance is more meritorious than gift. By gift heaven is attained, by maintenance undecaying bliss.
(L. 23.) The glorious Vijaya-Gandagopala-Deva.
No. 17THANA PLATES OF THE TIME OF THE YADAVA KING RAMACHANDRA: SAKA 1194.
BY LIONEL D. BARNETT.
The record on these plates, which were found, with another set bearing a record of the time of the same king dated in Saka 1212 current (A.D. 1289), in digging a grave in the Musalman barial ground at Thana, the head-quarters of the Thana District, Bombay Presidency, was brought to notice by Mr. W. H. Wathen in 1835, in the Journ. R. As. Soc., first series, Vol. II, p. 388; and a reading of the text, prepared by a pandit, with an abstract in English, was given by him in Vol. V, p. 183, No. 10. The original plates have never leen traced again. But Dr. Burgess found ink-impressions of three of their four inscribed sides, evidently made by Mr. Wathen, in the Branch of the Royal Asiatic Society at Bombay, and made them over in 1902 to Dr. Fleet, who has placed them at my disposal. I now edit the record from these impressions, as far as they go. But an impression of the second side of the second plate (lines 46 to 68) being wanting, for my text of that I am entirely dependent on the reading given by Mr. Wathen's pandit; and he did not take the trouble to transcribe the whole of it, but omitted the names, etc., of all except the first of the grantees. An appropriate name for the record would be "the Vaula grant," as it registers an assignment of a village named Vaula: but the plates have always been known as a set of "Thana plates," as which they are entered as No. 370 in Professor Kielhorn's List of the Inscriptions of Southern India, and it is convenient to retain the latter designation.
The plates were three in number; the first and third of them being inscribed on one side, and the second on both sides. Judged by the ink-impressions, the size of the plates was between 11 and 11 inches in width, and about 9 inches in height; and the second plate seems to have been made slightly smaller than the other two, and also without raised edges, so as to fit in between them. The illustration of them is from Mr. Wathen's impressions: and these being very brittle, a few pieces broke off and were lost before the photographs were made, with the result of causing some small gaps in lines 7, 16, 20, 43 and 44, and a large one between lines 42 and 45. There is no information as to whether the ring on which the
1 This may only mean that the donor affixed his signature, found in 1. 23, to the grant.
2 The other record, of A.D. 1269, is his No. 9, on p. 178.
See, more fully, note 1, p. 203 to the Text below.
Vol. VII, above, appendix: the other set of plates, dated in Saka 1212 (A.D. 1279), is entered as No. 379 in
the same List.

Page #238

No. 17.)
THANA PLATES OF RAMACHANDRA : SAKA 1194.
199
plates must have been strong bore any seal.-The character is a good Nāgari of the period. The letters are about f' in height.-The language is Sanskrit, partly in verse, partly in prose; the grammar and orthography call for no special remarks, and the only rare words are sarriya,' good to all' (1. 42; cf. Pāņini V. i. 10, vārtt. 1), and vantaks, 'a share.'
The subjeot of the record is a grant of the village of Vaula under the Yadava king Ramachandra of Dēvagiri. It contains a genealogy of the latter's dynasty, in verse (11.7. 31) and prose (11. 31-34), naming and extolling Bhillama (v.4), Jaitrapala (the Jaitugi of other records) (v. 5), his son Singhaņa (vv. 6, 7), Kpishņa (vv. 8-10), his younger brother Mahadēva (vv. 11-13), and his son Ramachandra (11. 26-39), who is said to have defeated the Malavas (11. 29, 37), the Gürjaras, and the Tēlingas (1. 36). It then relates that in the reign of Ramachandra, while Hēmādri, the superintendent of all the elephant-riders (samasta-lastipak-adhyaksha), was acting as chief minister of the kingdom (11. 39-41), the village of Vaula was granted to thirty-two Brāhmaṇs by Achyuta NĀyaka, governor of the Konkan. After a specification of the boundaries, eto., comes a list of the beneficiaries, with the names of their fathers and Gotras.
The minister Hēmādri of this inscription is plainly the famous author of the commentary Ayur-vēda-rasāyana upon the Ashtariga-hridaya, the commentary Kaivalya-dipika upon the Muktā-phala, and most important of all-the encyclopædic Chatur-varga-chintamani. In the metrical preface to the Parisēsha-khanda of the last work (ed. Bibl. Ind., p. 3 ff.) we have a good deal of information concerning him, from which we learn, inter alia, that he was the son of Kamadove, and held office under the Yadava king Ramachandra and his predecessor Mahādēva.
The details of the date (1.1) are: the Saka year 1194, being the cyclio year Angiras ; the fifth day of the bright fortnight of Āśvina ; and Ravan, i.e. Ravivārē," on Sunday." Dr. Fleet gives me the following remarks :-"This Angiras samvatsara was the Saka year 1194 expired, and began on 2 March, A.D. 1272. The given tithi Asvina sukla 5 ended at closely about 47 minutes after mean sunrise (for Ujjain) on Thursday, 29 September, and cannot in any way be connected with a Sunday, which is the weekday specified in the record. Accord ingly this date is an irregular one. In conneotion with the terms in which it is stated ea incidental remark may be made, as follows. On the strength of the reading published by Wathen, this date has been quoted as containing the expression Salivahana-fake, and as giving the earliest instance of the connection of the name salivāhana with the Saks era: see Professor Kielhorn's notes on this matter in Ind. Ant., vol. 26, p. 150. But it is found from tho ink-impression that that is only due to a gratuitous insertion by the pandit who transcribed the record for Wathen; the text says simply fri-Sake. This fact makes it very doubtful, to say the least, whether the said expression was really used in the Thiņa record of A.D. 1289, mentioned above, Wathen's No. 9. Further, it is known now that the dates of the two Kurgo? inscriptions of Saka 1095 and 1103 (A.D. 1173 and 1181) do not include the name Sālivahana. Also, I learn from Mr. Narasimhachar that the date of the Sravana-Belgola inscription of Saka 1200 (expired), in A.D. 1278, also does not really contain any mention of Salivahana. In these circumstances the earliest reliable instance that we can quote, of the connection of the name of Salivābana with the era, is the date in the record on the Harihar plates of
His father, Jaitugi II, son of Singbaņa, is not montioned in this record.
See footnote to the entry of these two records under No. 253 of Profesor Kielhorn's List of the Southern Inec ipticus.-J. F.F.
This record is Epi. Carn., vol. II, SB, 137; entered as No. 976 in Professor Kielhorn'. List of the Southera Inscriptions. The published reading is :- Svasti fri-vijay-abhyudaya-Salivahana-faka-Darshan 1200 neya, ate. Mr. Narasimhachar tells me that the true reading, w shown by an ink-in-pronsion, is --Svasti fri-jay-abhy. dayafscha Saka-parushan. 1200 nega, etc.-J. F. P.

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200
EPIGRAPHIA INDICA.
(VOL. XIII.
Bukkarāya I of Vijayanagara dated in śālivāhana-saka 1276 (current), with details falling in A.D. 1354."
As regards the places mentioned in this record, Vaula, the village which was granted, is described as being in S&sati. This last-mentioned is the present Sashți, Salsette, the island which forms the taluka of which the head-quarters station is at Thana : its name is found as Shatshashti in the Bhāndap plates of A.D. 1026 (see Vol. XII above, p. 257). Vaula still exista, and is shown in the Indian Atlas sheet 25, N.E. (1905), in lat. 19° 16', long. 73° 1', abont five milos north-by-west from Thāna. The village of the god Kaměsvara, on the cast, is plainly the “Kavesvar" of the map, about a mile east-south-east from Vaula. The Sambhavaja river, on the north, must be the lower part of the Ulbās river, which there develops into the Bassein Creek. The map does not show any names answering to Sitalos vara, on the south of Vaula, and Sambhavaji, the hamlet of the god Kopēśvara, on the west.
TEXT.
First plate. 1 Om Svasti sri-Sakēt 1194 Amgirā-san vatsarz || Ābvina buddha 5 Ravan ||
Grāma-sāsanam $&2 mabhilikhyato yatha | Pada-nyāsa-bhar-ātirēka-vinamat-prithvi-mithah-sarmilat-sapt
ām3 bhodhi-payah-pravāha-kalanå-vitrasta-viśya-trayāḥ chamchat-kautuka-kandukikrita
kula4 kshonidbara-brēnayo Horarbasya jayanti dāna-rabhasa-bhrāt-alayaḥ kelayaḥ | 16
Bibhrpa 5 Betahin-adri-manli-vilasan-nil-abhra-lilar bhuvath damsht[r]7-āgrēņa jagat-trayim=
avatu 88 kridā vari - 6 ho Harih yasy=ārga-vyatishamgini prassimarã sã kv=āpi saptarnnavi navy.
Onnidratama-sram-amba-ka7 pika-sardobam=abhyasyati || 2 Åsto payodhi-pratimo Yadinām vamsaḥ pratito
bhuvana-trayė=pi! 8 yad-udbhavair-bhupati-ratna-játair-amamdi prithvi mpiga-lochanova 3 'Vamso
tasminn=avani-vanita-mau9 li-nopathya-ratnam jātaḥ sitadyati-sita-yasa Bhillamaḥ kshöạipālah | arthi-frēņi
sura-vita10 pino yasya vidvösbi-bhāpāḥ 60ņa-Srikat pada-kisa (sa)layam nityam-attansa
yamti | 4 10 Divam gatě ta11 tra charitra-dhămni mahi-mahi(ho) droguņa-ratna-simdhau anamtaram
bhä-valay-aika-jaitraḥ śri-Jaitrapalo nși
No. 466 in Professor Kielhorn's List of the Southern Inscriptions.-J. F. F. · From the ink-impressions, and as regards the third side, from the published text. • Denoted by a symbol. • Not fri-Salichana-faki as given in Wathen'. text. See Dr. Fleet's remarks above. • Metre : Sardalavikridita ; the same in verse 2. . The verses are numbered on the original plates + The is not visible on the ink-impression, but is given in Mr. Wathen's text. • Metre : Trishtabh upajäti, pides 1-2 being Indmvajri and 3-4 Upondravajri • Metre: Mandäkrinta. 10 Metro : T lahtubh upajäti, pädas 1-3 being pondravajrá and 4 Indravafra.

Page #240

Thana plates of Ramachandra : Saka 1194.
मावावापान
FASE
सजायकवायविसमाचारजशतपरवायाम शासन । लालगन्माप्तयाण मातातिसमजूतावासतितका
Gs. जाचिसविटी समाजका कमकुहात 4REMEETIRTHरलपातिदाजरतातल्लाकलयबित्रा
बमोल्लितिलसतानाच-नीलाधवदायलगशामतबसमा डाकार HELPटाखागवानगिणी साकापसासवानाइतमामात ITRACTIटसलाथाना शासिपाटाविपतिमाटादनावराः नातामुवनबाटमाता Bातेवातरजहानिरामेडिशनामृगलातानताताशतस्सिवनितानताामा
लीनधारातःशी नातमिनटाशातलमाणिपालामाहाचणीसावित ना टायनिषिताशाली कंपट किशलयानामटाता दिवंगानता वरितधानिमारामहीइएस/सीवाजतरतचलाचकावत्रा जगालाल पनि निवापूनमनापालबहाजमालकिरणाद्वारकानारदाताकाडकाडत्पा प्रतितटाऊलालातिनीडा तानातल्या घतावहानालहवित्तयाजालाताह बाय"
शतदिलासानास्तरमाणबारडाक्षारयात्रा रसधारातधत मनावमापायावर नकाराघातामानितानाजपापा कालशिप्रतिपदसंगराडाला जामसाहतमानातरताननताला बालSति चिलटालकावकटुवासलालाविलासवावाखावहाणिपालोईल. कलाकातितितिापतापहासापरापापासालताकदाणित
जीदारतातिलिपपमा मानवादावनिपचित्रशलतारणोगमा महताततिनाति नीलकानावपासकटकटेलना मानहातिहजारसपाटदादामरुतात्याशियसमा मना रामदशा०शरमाला जामवाढीशातहवालन
J. F. FLEET.
SCALE ONE-HALF
W. GRIGGS & SONS, LTO, PHOTO-LITH.
FROM MR. WATHEN'S INK-IMPRESSIONS.

Page #241

नरिवलाशाचहावालाsoaneKलक मालारानावनात्यातमा नहर 24NS महातंयासाताकारयशस्माषालमहालवावसतत 24
RANCE तिमाहियावावा उकाटितय. कावासना 201पना टाशियम 77.7 सिलवतानायता विडिलाषाका निनिमिरवनाया।
रिया। रिखा नामागीबाटावरन घटारणाननाखाबनना उत्ती 28 हातमा परे । यसपतचापलाजाननादानि तुरुजाकारतामा बालाजी
सावानामृतमहतानवयान बारा 30RSHITTARIB कानतालकालनारनवरयानडारखादिसातर
वापस जहानाबागवानाराकाहाकाजाकानापन्नमारकर 321वनाश पातारातजाररायणःचत्तमामालाना जाएगाक का लिवालस्म 32
मदिमावतयार कथानापानापकताहमष्टासहवासमा 34
रनथ तावसमतलविनमरता गुहाखासमाउनऊ ततावासतियात नहाल मागनिबानारपुरावा नाराटापाराटाताखानाननाखभरत पितामहालयात 30
रनतारवारवटयरडरवलनकगरसमाल्यारागनकालनासनाटताना नही मिलनपटीशमलप्रलया निनादानशुलना कलाम बारामासस 385 टा..वाभानिसका वायामलशासालय इलाकारालगता
सतसादावाघानातला हाताशातसमतदानपकामायन ।। 401नवाकावतास्थामकर बिमत्पशणवणजानाकाकाREVI
INTERIFIETATICHOTAमकुमार 42Hasबयाडावरणमा लामा 151952लडाला
जनगावच्या गत मताबा
र योजना
मिंदरावा RREETE प्रावणातामा 70वना सन लामादयतपET राहगरासहपानावरखाना
राणादायासतमाबाटकिपाबायसतरामदावशा गावाटनागासादावा सतनधातमात्राऊतहासामना यावे याससुवासारवासाचायनाणा पुरुषात्र मलहसुनवसारखा उपटारामिवरत्तहापामादलहसुननरमदानाका लीय कापााच दामादरउपाचासतवरकारपाजावायाावकमाथशामा वापराससलवएतबाहा३२चलकानारावपायहाशततालमा
।१ प्रदान

Page #242

No. 17.)
THANA PLATES OF RAMACHANDRA: SAKA 1194.
201
12 patir-babhiva | 5 Namra-kshmāpāla-chāļ-ānaņu-maņi-kirap-odāra-kāsāra-vichi
kroda-kridat-pad-abjah 13 prathita-Yadu-kul-ambhodhi-nihāra-bhānuḥ , tat-putro-tha pratāpa-dyumapi-ruchi.
chay-āchārta-vidvēshi-yo14 shich-chakshus-chamchad-vilās-āmjana-timira-bharaḥ Simghaņð sbhūn-narēm draḥ || 6
Dig-yātr-ārambha-dhāvat-turaga-chaya-cha15 mů-chakra-jagrat-khur-agra-frēni-samghatta-pishta - kshitidhara-nikar -0[0]dhůta-dhuli
vitānaiḥ samprāptēshu pra16 kāmam jaladhishu vipadam samgarād=bhamga-bhājām yasminn=&st=iha rushựa
sthitir-avanibhșitām na sthalo no ja. 17 le=pi || 7 Ajani vijaya-lakshmi-vidyud-ullāsa-lılā-vilasad-asi-payodaḥ kshðnipālo sbtha 18. Kfishṇaḥl mukulayati vicbitram yasya dripyat-pratāpa-dyamaņir-ari-ncipāņām
pāņi-parkēruhāni || 8 19 Kumbhimdr-ārava-gltibhiḥ prassimarai[**]=niņsvāna -vädya-svanair-yan-nistri(stri)msa
latā ran-āmgana-mabi-rargo nata20 ty-uddhatam ētach=chitram=arāti-pakshmala-dřišām dhammillato mallikā
bhrasya (gyarnty-asa cha kantha-kardala-ta21 lāt=trutyarti hāra-srajaḥ || 9 Makha-sampripitair-Indra-padāya Maratām
ganaiḥ samāhūta iva kshma22 paḥ sa prapa sura-nandiram || 10 Sarad-amala-marichi-ri-sapatnair-yasobhirddhavalita
Second plate; first side. 23 nikhil-aśā-chakravalo připālaḥ | pripa-kula-kamal-augha-dhvamsa-nihära-pātas-tad-anu
tad-anu24 janma Sri Mahādēva asit | 11 Yasy Odära-yasas-tushära-mahasi prapt-odayo
samtatam $1. 25 tāms-pala-mandaláyitam-ari-stri-lochana-śrēnibhiḥ chotobhiḥ kumudāyitar cha
jagatim dhvārtāyitam y10-726 rthinām dāridryēņa samantataḥ sukavibhiệ=chamchach-chakorāyita | 12
Vijitya pāthonidhi-měk balāyās=talam 27 dharitryā nikhilar sa bhūpā (pah) kramona Sutrama-jigishay-ěva svargga
prayan-abhimukho babhiva || 13 12 Unmi28 lad-Yadu-vamsa-mauktika-maṇiḥksonīmdra-Nārāyaṇaḥ prith [v]ipāla 18-Pitämaho
nija-bbuja-prākāra-Bhim-o
1 Metre : Mandákranta; the same in verse 7. • Mr. Watben's text gives alja) ; but there is no clear visarga on the ink.impression. * The avagraha is written here, in practically the inodern form. • Metro: Målini.
The avagraha is written bere again, in practically the modern form. Metre : Sürdülavikridita. + Metre : sloks (Anushțubh).
• Metre: Malini. • Metre: Särdülavikridita.
10 Mr. Wathen's text ha chw; but the ink-impression shews a letter much more liko . The use of a samuchchayz is quite justifiable.
I Motre: Trial tabh upajäti, padas 1-3 being Upondravajra and 4 Indravajri. 1 Xetre: Sirdūlavikridita. * The v is not visible on the ink-inpression, but is given in Mr. Watten's text.

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29 dayaḥ khčlan-Mālava-modini-parivridha-praudh-čbba-pamchānanaḥ sūnuḥ Krishna
mahipatör=vijayato fri-Rama30 chandro npipah || 14 Sura-girimendhirudho põrva-dik-parvat-abham kalita
dinakara-bri-onundarē yatra dikshn kira31 ti kama-shtasiddhi-sparddhinim bāna-pamktim pratibala-timir-anghaḥ kändiśiko na
ks-bhat ! 15 Atha khara32 tara-pratapa-tapana-soshit-ārāti-naroba-fasah-palvalah | vimala-nija-guna-mauktika-mapi
śrēvi-sama33 lar krita-dig-anganā-valayaḥ praudba-rip-irah-kapāta-tata-pātana-prakațita-Nộisimba
darbarah Sa(Sambara-matha34 La-taralatara-nayan-āmchala-chamcharika-chumbita-mukh-ambujaḥ sva-bhuja-sam
npārjit-Aikärgavir-ābhidhÅna-&35 kala-gana-nidhāna-ripa-Dannja-Vira-Nārāyaṇa-nij-āyur-avadhirita-Pitamaha-rāya-Pi. 36 tāmaha-Dväravatipura-parivridba-Gürjara-kamjara dalada-karthiravaḥ 1 Tēlimga
turga-tar-ünmälana-dantā87 vala 1 Mālava-pradipa-samana-pralay-ānilaḥ dāna-gan-ālvi(nvi)ta-kalpa
mahiruhaḥ ity-adi-samasta38 birad-āvnli-viraja ning sa kala-bh a-valayam-anusiaati Yadu-kula-kumuda-chandra
éri-Ramachandra39 narēmdrở tath-aitat-prasad-āvāpta-nikbila-rājya-dhurinntam vahati samasta-hastipak
adhyakshe nija-gu40 D-subhagarh-bhayuko bhåvake samasta-karap-adhipatyam-argikurvāno cha
nirjita-Jhādi-mam[da]lē maîtri41 chñdámanau gana-ratna-Rohan-ādran fri-Hēmādrau [1] Srimad-Gantama-gotri
mamdana-maņih Sri-Jalha42 naḥ prvajaḥ sarvviyo dvija-purgavas tad-anu cha prömkhad-guno
Mūdhugih tat-vinuh sruti-śāstra43 sastra-kusalas-tasy=āngajah sad-gunaḥ śrimão-Achyuta-nayakaḥ samajani srl
Ramacbamdr-oday || 16 4 Yasminn-Achyuta-nayakē virachitē(ta)-praudha-pratāpē varēs lāvany-au kasi
bhari-dātari dhara-bbāra-ksba45 mo vodhna Birynh kim ghatitaḥ kimesha vihitas-chandrah samutpăditas.
chimtā-ratnam-aho madhaiva kimami
1 Metre: Malini.
? The ink-in pression sems to show lvi, but with the upper half of the shaft of the 2 written by error; Mr. Wathen's text given Ipi.
# This is corrupt. Apparently the sense demands something like subhagatra-bhavuka-baraki, and I have ventured to translate accordingly. [But subhagam-bha puka would be correct.-F.W.T.)
• Metre: Surdulavikridita ; the same in verse 17.
The ink-impression rends apparently narih: Mr. Wathen's text has masin. • Varé is given in Mr. Wathen's text; the ink-impression is illegible.

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Second plate; second side. 46 spishtāḥ kula-kshmäbhpitaḥ 22 Yas-cham amdalika-Pitāınahaḥ 11
mamdalika-bhāra-samkharuh mamalika47 dhādhi-tadakah paśchima-raya-vibhāda ahas | Tēna śrl-Rāma-tosh-ahita-nija
padavim bhumjatā 48 Kauņkaņē=smin dvātrimsad-brābmaņēbhyo nava-nidhi-sahito=dāyi Vaul-abhidhanaḥ
117 grāma[h*) sviy-ishta-sim-Avadhi 49 Vara-vidhină Sisațēr-madhya-bhāge bhoktavyaḥ svairam=ētair-drija-vara-vpishabhair
āśisho=smai dadad bhiḥ || [18] 50 Tasya Āghätäḥ parvato dēva-sri-Kāmēgvara-grāmaḥ dakshinataḥ Sitale. • svaraḥ paschimato dva-sri51 Khõpēsvara-palli Sambhavajā uttarataḥ sambhavaja-nadi [1] évam chatur
aghātā) [1] sva-simä-paryamtasetrina 52 kasht-odak-opetah -vriksha-māl-akulah khari-vora-vedh18-aahito Vaul-abhidhāno
grāmaḥ śrl-Achyuta-nāyakna 53 dvātrimsad-brāhmaņēbhyo dattaḥ [] to cha brāhmaṇiḥ Gärgya-gotriyah
Vishnu-dikshita Bhānu-buta vamtakaḥ ekah 1 54 to These lines are wanting.
Third plate. 69 Jámadagna-Vatsa-gotriya Śrā(AP)u-prabhu Vishna-prabhu-suta vam 1 Atri
gotriya Bachhüm 10-nayaka Rå70 ghava-nā[ya"]ka-suta vam 1 Jāmadagna-Vatsa-gotriya Vāsude-bhatta Marasimha
pandita-suta vam 1 Vasi71 shtha-gotriya Khētamācārya Kộishņāhārya-suta ram 1 Jāmadagna-Vatsa-gotriya
Någado-bhatta Madhava-bhatta72 sata vam i Gautama-gotriya Śrā(Ā?)a-bhatta Somanātha-ghaisāsa-suta vam 1
Bhāradvāja-gotriya Nāgado-bha 73 tta Purushottama-bhatta-euta vam 1 Bbåradväja-gotriya Råmösva(bva)ra-bhatta
Po(So?) inadē-bhatta-suta vam 1 Cbamdrátroya
For the text of this side I am wholly dependent upon that given by Mr. Wathen, which is at very correct, and has no division of lines. Moreover Mr. Watlen's pandit, after copying the name of the first Brahman in the list, has suppressed all the other names, writing instead the words aparë ökatrifat-sankhyarah, (“thirty-ono other persous"), and then proceeding to the words ēvan brahmana . . . pradat[t]on II. 7-8 of the next face, which he copied out, but incorrectly. It being desirable always to have the texts of records in lines, numbered, for purposes of reference, I have arranged this text here, as far as we have it, ia that way: but my division of the lines is only conjectural, because Mr. Wathen's pandit did not sbow the record in that form, and no there is no plain guide, after line 46, as to the exact syllable with which each line began. * Apparently a mistake for 17.
Corrapt. • Corrupt; perhaps we might read odhöfi-lådakah.
Probably a blunder for anti. Singularly enough, ahe is the Marathi for asti, and Mr. Wathen's pandit may have unconsciously tranelated agli iuto ahe. • Meire: Srag ihara.
* Probal.ly we ought to write a single danda. . I give these words with due reserve; see below, p. 206, note 2, for the translation,
. For the concouts of this face we have the testimony of the ink.impression, supplemented by Mr. Wat ben' text for the last two lines (see above wote 1). 10 The chhi is rather uncertain, and the anusvåra may be due to an accident.
2D 2

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74 gotriya Kānhupadhye Dāmodara-upādhyāın-suta vam i Käsyapa-gotriya
Trivikrama-ghaiśära Vāsu. 75 do-ghaisāsı-sata van 1 ēvam brāhmaṇa 32 [11] Sri-Lakshmi-Nārāyanāya dva
trimsat(d)-brahmanaiḥ vartaka. 76 s-cb=aikaḥ | 1 pradat[t"]aḥ [ll*]
TRANSLATION. (Lines 1-2)-Om! Hail! In the Saka year 1194, the cyclic year Angiras, on Sunday, the 5th day of the bright fortnight of Åsvina, a grant of a village is drawn up, as follows:
(Verse 1)-Victorious are Höramba's sports, in which the three worlds tremble on (seoing) the streams of water from the Seven Oceans mutually combining on the earth as the latter sinks down under the intensely heavy steps of his feet (in dancing); the lines of the primitive mountains become balls for his brilliant amusement; and bees lose their way in the hot flow of his ratting ishor.
(Verse 2)-May Hari, in sport (assuming the form of a boar, aid the three worlds ; he who bears on the tip of his took the enrth, which has the graceful appearance of a swarthy clund conspicuous on the crown of the Mount of Snows; attached to whose body the Seven Oceans, spreading out in some corner, constantly suggest the idea that they are drops of newly arisen sweat.
(Verse 3)-There resides the race of the Yadus, rosombling an ocean, famed through the three worlds : by the multitudes of the jewels that are the kings sprung thence the earth has been adorned like a deer-eyed damsel.
(Verse 4)-In this linengo was born Bhillama, & gom for the decoration of the diadem of the Lady Earth, having glory white as the cool-rayed (moon); & celestial tree to troops of enppliants; one whose sprout-like foot, brilliant in its dark-red hue, hostile monarchs ever placed on their heads as an ornament.
(Verse 5)-When this Mabendra of the carth, & home of good deeds, an ocean for the jewels of virtues, had gone to heaven, after him the fortunate Jaitrapala, a unique conqueror of the circle of the earth, became king.
(Verse 6)-Then his son, whose lotus-foot sported in the bosom of the waves of the noble lake (consisting of the rays from the large jewels on the crests of bowing monarchs, a sun to the mists upon the ocean that is the famous Yadu raco, drinking up by the fullness of the radiance of the sun of his majesty the mass of darkness (consisting of the collyrium of elegant sport on the bright eyes of his foes' mistresses, Singhada, became king.
(Verse 7)- As, when he was wroth, the ocean readily foll into misfortune owing to the canopies of dust thrown up from the multitude of mountains pounded down by the trampling of the lines of unsleeping hoof-tips in the circles of his army, wherein squadrons of horses galloped forward to undertake campaigns in (all) quarters, the monarchs of earth, defeated in battle, had no rest here either on the dry land or in the watu's.
(Verse 8)-Then was born king Kệishna, who bore a cloud (consisting of a sword brightly shining with the sportive play of the lightning that in the Goddess of Victory; the sun of whose haughty majesty, strange to say, causes to bud the lotus bands of hostile kings;'
(Verse 9)-whose sword blade dances vehemently, on the stage that is the ground of the battle-field, to the accompaniment of songs (consisting) of the bellowings of lordly elephants
1 Hēramba is another naine for Ganos. * That is to say, because them to clasp their hands in supplieation,

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and of spreading music (consisting) of noises : this wonder (happened), that the jasmines fell from the locks of the tressed faces of his foes, and the necklaces were quickly broken off from the surface of their throats and heads.
(Verse 10)-This king arrive i at the dwalling of the gods, being as it were summoned by the troops of the Maruts, who wera delighted by his rncrifices.
(Verse 11)-After him his yonnger brother Mahadeva became king, whitening the whole sphere of the skies with glories rivalling the brilliance of the stainless rays of the moon of) autumn, and casting mists of destruction on the multitudes of lotuses of royal races.
(Verse 12)-When the joyful rising of the moon that was his noble glory happened, the multitudes of the eyes of his foes' women became constantly moonstones, tha souls of living beings became night-lotuses, and the poverty of the needy everywhere farad like the darkness (sohen the moon rises), and worthy poets beon me bright chaköras.
(Verse 13)-This king, after conquering the whole surface of the ocean-girdled earth, in due course prepared to depart to paradise, as though from desire to overcome Indra.
(Verse 11)-A precious pearl from the opening (shell of the) Yadu race, Narayana to the lords of earth,-a Gransire (Brahman) of kings,-having the exaltation of a Bhima in the rmpart of his own arm,-a lion to the mighty elephants of the province of the wavering Mālavas,--the king Ramachandra, son of the monarch Krishna, is victorious.
(Verso 15)-When he, beauteous in the possession of the sun's splendour, has ascended the Gode' Mount, which is like the Eastern Mountain, and has scattered in every direction a line of arrows rivalling the abundance of the sun's) rays, what mass of darkness (consisting) of enemies has there been that is not eager to flee ?
(Lines 31-39)-Now while king Rāmachandra, moon to the lotuses of the Yadu race, brilliant with the series of all titlos such as : "he who dries up the pools of hostilo monarchs' glory by his most fierce heat (or, majesty], who adorns the girdles of the ladies of the quarters of space with lines of precions pearls of his own stainless virtues, who displays the awfulness of a Nrisimha by tearing open the surface of mighty foomen's breasts, whose face-lotus is kissed by the bees which are the restless eye-corners of Sambara's slayer (Kāma), who by his own arm has won the name Ekāngavira, who is a treasury of all virtues, who is a Vira-Narayana to the demons his enemies, who by his life makes light of the Grandsire (Brahman), a Grandsire of monarchs, who is the lord of the city of Dvāravati, a lion shattering the elephants of the Görjara, an elephant in aprooting the tall trees of Télinga, a blast of the Day of Doom in extinguishing the lamps of the Mālavas, a tree of desiro possessing the virtue of liberalitr," is reigning over the whole girdle of oarth;
(Lines 39-41)-And while Hēmādri, superintendent of all the elephant-riders, inspiring men to approciate the fineness of his virtues, conqueror of the province of Jhādi, crest-jewel of ministers, a Rohana Mountain of the gems of virtues, is exercising the administration of the whole kingdom which has been obtained by his favour and controlling the whole treasury :
(Verse 16)-The fortunate Jalhapa, a gem adorning the members of the blessed Gautama gotra, & noble Brāhman, good to all, (was) the ancestor; after him (was) his son Midhugi,
1 Kandala apparently in the sense of kapala; the reference seems to be to the wearing of pearl-strings on the parting of the hair. [I would translate arăti-pakshmaladrifas, of the enemy ladies who have long eyelashes.-8. K.)
• That is to say, their eyes were always raining tears.
Swra-giri, I.e. Dövagiri, the residence of the dynasty. The comparison of the king to the sun is worked out in detail. i Seo notes on the text, above, p. 202.
Literally, Mount of Ascent." Mount Rohana is Adam's Peak in Ceylon. Ou its mythical wealth of jewels see reff. in P. W. and Col. Jacob's Laukikanyayanjali, pt. 3, p. 124.

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brilliant of virtuo, skilled in the weapons which are the Sruti and the Sastras; to him was born a virtaous son, the blessed Achyuta Nāyaka, who has the fortunes of the blessed Ramachandra.
(Verse 17)-While this Achyuta NĀyaka has developed mighty radiance for, majesty), is an oxcellence of beauty, a giver of mach largesse, a person able to bear (or, rule] the earth, why has the Creator framed & sun? Why is this moon created (by him)? Alas! the wishing. gom is produced in vain! Why are these primitive mountains made P
And he, who is & Grandsire among governors of provinces, ...... a conqueror of western kings,
(Verse 18) -he, who ocoupies in this Konkan his seat establisbed by the pleasure of the blessed Rāma, has given by a goodly dispensation to thirty-two Brāhmaṇs the village named Vaula, with the nine forms of treasure, as far as its eight boundaries, in the interior of Săsaţi, to be enjoyed freely by these most noble Bråhmang, who give him blessings.
The bounds thereof (are) : on the east, the village of the god Kämēsvara; on the sonth, Sitalēšvara; on the west, the hamlet of the god Khõpēgvara (called) Sambhavaja; on the north, the Sambhavaja river. Thus the four bounds. The village called Vaula, As far as its proper limits, together with grass, wood, and water, with trees and vegetation, with khari, tūra, and vēdhi, has been given by Achyuta Nayaka to the thirty-two Brahmans.
And these Brahmans (are): Visbņu-dikshita, scn of Blanu, of the Gārgya götra, 1 shares .......................... .......... Au-prabhu, son of Vishnu-prabhu, of the Jāmadagna-Vatsa gotra, 1 sbare; Bâchhu-nĒyaka, son of Rāghava-nāyaka, of the Atri gotra, 1 share; Vasude-bhatta, son of Marasimha-paddita, of the Jāmadagna-Vatsa gotra, 1 share; Khētamācārya, son of Kțishṇācārya, of the Vāsishtha goira, 1 share; Nāgado-bhatta, son of Mādbava-bhatta, of the Jåmadagna-Vatsa gotra, 1 share ; A -blatta, son of Somanātha-ghaisāsa, of the Gautama gotra, 1 share; Nāgadē-bhatta, son of Purushottama-bhatta, of the Bhāradvāja gora, 1 share; Rāmēśvara-bhatta, soa of Somadebhatta, of the Bhāradvāja götra, 1 share ; Kánbapādhye, son of Damodara-upādhyāya, of the Chandrātröya götra, l share ; Trivikrama-ghaissa, son of Vasudo-ghaisāsa, of tho Kā gapa gotru, 1 share. Thus the 32 Brāhmang. And the thirty-two Brāhmaṇs have given one share to the god) Lakshmi-Nārāyana.
No. 18.-THREE COPPER-PLATE GRANTS OF THE TIME OF THE
CHAHAMANA KELHANA.
By M. B. GARDE, B.A., GWALIOR: I edit the three subjoined insoriptions from four sets of impressions kindly placed at my disposal by the late Rai Bahadar V. Venkayya, two of which had been sent to him by Mr. D. R. Bhandarkar and the other two by Pandit Gaurishankar H. Ojha. A brief summary of the contents of these records by Mr. Bhandarkar has appeared at page 53 of the Progress Report of the Archeological Survey of India, Western Circlo, for the year 1908-09.
The copper-platos on which the inscriptions are engraved are now in the Rajpatini Museum of Ajmer, and Mr. Ojha has kindly supplied the following information about their find-spot :-" The Chahuāna plates ... wera found at Bamņērā (in the Jodhpur State)
Prekha.gupo, literally," having swinging virtues."
Mr. Wathen explains these three terms thus : the " khári (inkt of the sea, river, etc.), the streams and rivuleta." I rather iucline to explain khári a salt-beds. Vēdhi is perps connected with the Marathi dz. " jela."
"The asias, etc., of twenty-one of the grantees are wanting here : se a:ks above.

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abont 7 miles from the Erinpurā Railway Station, while the foundations for a building were being dug...... and I secured them from a Brāhmana of the place, named Rama."
A.-BAÅNËRA PLATE OF KËLEANA: [VIKRAMA.) SAMVAT 1220.
The inscription is on a single plate inscribed on one side only. Judging from the impressions, the plato varies from 71" to 8" in length and from 41" to 5' in height. In the middle of the topmost line there is a hole meant for a ring to hold tbo seal. Nothing, however, is known about the ring or the seal.
The inscription consists of 9 lines of well preserved writing and with the exception of two customary verses it is in prose. The characters are Nāgari, and the language is incorrect Sanskrit, mixed with local words. The rules of Samdhi have not been observed in many places; these and other mistakes occurring in the text are corrected in the foot-notes. Instances of Prakritism are seen in the forms of the proper dames -Kuumarasiha., 1. 3; Ajayasihēna, ll. 3 f. ; - Punasiha-, 1.5; and perhaps in isi-, 1.4 (Skt. rishi). The following rare words may be noted :-dohalika,! 1. 2, is a local word meaning ' a piece of land granted to Brāhmaṇas, Svāmins, Sadhus and others.' Ogamaniyo,? 1. 4, is also a local word which means on the east.' Vadaharā, 1. 5, is probably a form of the Marwart word baļērn, which signifies 'an old man.' Asădita-, l. 4 (Skt. Ašāditya), and Vaida-, l. 5 (Skt. Vaidya), appear to be proper dames. The abbreviation da°, 1. 9, stands for dütah. As regards orthography it is sufficient to note that the sign for v is used to represent b also; ri is once used for the vowel ri in rishi-hatya-, 1.7.
The inscription opens with the benedictory syllable on and refers itself to the reign of Kelhaa, the son of Maharajadhiraja fri-Alhaņadēva [of the Chahamana line of kings]. The object of the inscription is to record a grant of land mado to a Brāhmans named Nārāyana, son of Samdhirana, on the occasion of a solar eclipse, on Wednesday, the 15th of the dark fortnight of Srāvana in the year (Vikrama-] Samvat 1220. The grant was made at Kõrētaka by Ajayasiha, son of the great Rajput (maharajaputra) Kumarasiha. The specification of the boundaries of the land granted is given in lines 4 and 5 and is followed by two customary verees. The last line records the approval and sign-manual (svahasta) of prince (Rajaputra) fri-Kirtipāladēva and gives the name of the messenger (data) as Chamundarāja. .
The inscription is of some historical importance inasmuch as it informs us that the Cbābamāna prince Kölhana was reigning in the month of Srivann of the year V. S. 1220. The earliest record of Kalhans that has hitherto been published is dated on the 2nd of the dark half of Māgha of V. S. 1221. The present record thus gives us a date for Kolhana about a year and a half earlier than any known bitberto. Sri-Kirtipāladova referred to in the last line of the inscription is doubtless the same as the younger brother of Kelhana who is already known from his Nadol plates dated in V. S. 1218 as well as from other inscriptions of the Chāhamana dynasty. From the present inscription it appears that Kirtipäla enjoyed a share
See Rhandarkar, loc. cit., p. 53.
? For the meanings of this and some other words peculiar to Rajputana occurring ia these three inscriptions I am indebted to Mr. D. R. Bhandarkar.
Cf. padaharaka, above, Vol. XI, p. 27. . Above, Vol. XI, p. 46 f.
The Nidol copper-plate inscription tells us that twelve villages appertaining to [the] Naddu 41 ratrict were assigned to Kirtipäla by his father Alsana anu bis brotber Kelhana (above, Vol. IX, p., text lines 17 and 18). In the Sundha hill inscription Kirtipals is described as having defeated a Kisiakūta chief named Asu! and routed an 5...y of Turushkas at Kisahrada (Love, Vol. IX, p. 77, v. 36). was the founder of the Sönigarā branch of the Chahamanas (abuve, Vol. XI, p. 73).

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in the administration of the kingdom during the reign of his brother Kolhapa, since his signmanual and approval are specified in the grant. Nothing is yet known about Ajaynsi ha,' the donor of this grant, or his father Kumarasiha; and it is uncertain whether they were in any way conneoted with the ruling family of the Chahamānas. Only one place-name, vir. Korotaka,. occurs in this inscription. Körötaks survives in the modern village of Körța (Jodhpur State, Rajputānā), which lies a short distance to the north of Bārņērā. Mr. Bhandarkar: observer, “Korţă is no doubt the same as the ancient Koramtaka which has given its uame to a Jaina gachchha and which formerly not only included the present village of Korţa, but bad spread as far south as Bamporå . . . . . . The whole ground between Korţă and Bamņēra is artificial and was doubtless the site of an ancient city, Koramtaka by name, as said above."
TEXT. 1ों ॥ संवत् १२२० श्रावण वदि १५ वु(बु)धे रविग्रहणे वा(ब्राह्मण2 संधीरणसुतनारायण डोहलिका दत्ता महाराजाधिराजश्री पा[ल्हणदे]व. 3 कुमरकल्हणराज्ये कोरेटके महाराजपुत्र [श्रीकुमरसोहपुत्रेण अजय4 सिहेन [*] मादीत(दित्य) जगमणियो []सीक्षेत्र (4) वीजी सीम
प्रासादीतक्षे[] रोजी सीम बडहरापुंनसीहक्षेत्रं चतुर्थसीम वरदक्षेत्रं ॥ व(ब)हुभिर्वसुधा भुक्ता 6 राजभि(भिः) [स]गरा[दि]भिः [*] यस्य यस्य यदा भूमि तस्य" तस्य .
तदा फलिं] ॥१ गोह7 त्या व्र(ब)महत्या] च वा(बा)लहत्या तथैव च [*] विमहत्या "रिषिहत्या
वभंजक: 8 [तेन] लिप्यते [२] लिखितमिदं होनाक्षर अधिकाक्षरं वा प्रमाणमिति ॥ 9 राजपुत्र श्रीकीति(ति)पालदेवमतं खहस्तश्च ॥ दू• चामुंडराजः ॥
B.-BĀŃŅĒRĀ PLATE OF KĒLHAŅA-DĒVA : [VIKRAMA-) SAMVAT 1223.
This inscription is engraved on one side of a single plate which, as the impressions show, measures 61" x 5". The letters are well engraved and are on the whole in a good state of preservation. A hole for the ring holding the seal is seen in the middle of the first two lines of the inscription. Neither the ring nor the seal has been preserved.
1 This Ajayasihs is the same as the donor of grant C, below.
* The name of Körēfaka appears in slightly different forms in all the three inscriptions of this group. Our record has Köröfake in l. 3; Kõranaka is to be inferred from the Taddhita form Koramfakiya, a resident of Köranaka, in 11. 3 f, of record B, below, p. 210; and Koreshaka. occurs in 11. 2f. of record c, below, p. 211. -Loc. citi, p. 52.
• From impressions. • Expressed by asymbol.
• Read नारायचाय. The first vowel in qy is not engraved in its proper place. • There is a redundant upright stroke after दि. Read भूमिसय. » Rend वियर्षिया ऽवभकरसेन. The second line of this verse appears to be corrupt. IRead नाचरमधिशाचरं

Page #250

Bamnera grants of the time of the Chahamana Kelhana.
A.-Samvat 1220.
संवत २२. खानदाननिय मणे वा नाग । पीतामत नाराघापालिकादनामटाATTA
कोरेट के महाराज प्रबारसोपान सिनमादीनामगिधी सोहनवाजाला मामासाहीत हे यात्री
तास तसामवध्यानात तारानातकर ARDI लिपिवदाज तसातस्यता पाताल माता वसतपाल मतपतला करवतका कमी
को त पालन अनुसुमताली राजा
B.-Samvat 1223.
सवते१२२३वाधववाद१२सोमय घेटी नलमालविधमानमहाराजाधिराजश्री के दरमदेखाशाशन पथ छतियधारकारटका याबान साधारणसतनारायणस्य अस्मि ने क्यामरानअनुयराकायासजाया शासानन पदाट कुसुयानडाकेकालयावतपुदत मा स्याबाया पूर्वस्या अपप्रामा सक्कटिक उन्नरस्या चासतर पदमविश्वपश्चिमायाददडाउचरचय दादागास्यामदवासिाद वर्टिकल्पखवरापाय प्रलकि तमामवनिक्षनसुहितासष्ट कुमालाकुमा मदतःशासन मेनयमईशाने हा वित्तो कृतिः । यापारको मनपरिपंधनीयमवतोटा नया राजा (राजशाकल्टपाद वस्यानालवाउपिनलान
'
8. KONOW
SCALE THREE-FOURTHS
W. GRIGGS & SONS, LTD., PHOTO-LITH.

Page #251

समियोमा रातो हे राजकन्यू गिरेववितहाराष्ट्रात । मानका लघवनमालाराज का चारसा सुविण झोन महिनाको पक मानवागताधीत पो त मलाही माही वोदिता।
को दसिदेव उमापनीयवाणियावदा कालजावतपदताल 'तम्मा एमाप वैदिसिन्दीदद चितिमहा नाम कमायामात सगंवलले टक उतर गानदी।लो गवसताको जियो साता
शतितमार्ट करललेल मामट्याक्तनतालमन पर त सुमनुका राति ति सारादितितास्वघराध दात. मध्ये सातस्पतदोपरलार मंगलाता
SCALE THREE-FOURTHS
CALE THREE-FOURTHS

Page #252

No. 18.]
THREE COPPER-PLATE GRANTS OF CHAHAMANA KELHANA.
209
The epigraph consists of 13 lines of writing, the whole of which is in prose. The characters aro Nāgart. The language is Sanskrit. As regards orthography it is worthy of note that a separate siga for b, resembling the modern Nāgari b, occurs in one place, 1. 4 ; but in two other places in the record, viz. 1. 7 and 1. 8, where b occurs, it is denoted by the sign of p.
A palatal sibilant is once used for a dental sibilant in fāšanan, 1. 3; but in several other places where the dental sa occurs in this inscription it is denoted by its proper sign, e.g. in samvat, and somg, 1. 1; in-Sinthirana-suta., 1. 4; in-sëjāyān, 1. 5, and so on. Vis doubled after r; e.g. pūruvaryann, 1. 7. Bat the surd k is not doubled after r; e.g. -ūrk, 1. 6. The word fãsanēnu * written as fāsamnēna, 1. 5; and the word Mahasvä midēva is written as Mahastāmvindera-, I. 9. There are many instances of the violation of Sandhi roles; e.g.-devo sāšanan, 1. 3; Nārāyanasya a-, l. 4; pūruvasyām asya, 1. 7; -vsikamälākulo pradattah, 11. 10 f., and so on. Other serious mistakes occurring in the text are corrected in the foot-notes. As to the meanings of the unfamiliar words in this inscription, the word sējaya in, 1. 5, is probably equivalent to the Sanskrit word bhuktau, property, which is usually met with in this connection in grants. The word dhikuaü, l. 6, and its allied forms dhikah, 1. 7, -dhimvadaü, 1. 8, and dhirkah, 1. 9, all mean the same thing, vis. 'a well,' as distinguished from araghata, 1. 8, which means 'a machine well or a well with a wheel to raise water. Satka,+ 1. 7, means 'belonging to' Narap(brahma and Dūdadīüs, 1. 8, are proper names, the former of a Vyasa (=a Brāhmaṇa who reads the Paranas in public) and the latter of a well. Mahasvämvin (Mahāsvāmi), 1. 9, i.e. the great lord,' on the analogy of Jagat-svami, by which (name) the Barya of Srimala (Bhinmal) was known" most probably refers to the Sun-god (Särya) of Bārņērā.7
This epigraph registers a grant by Mahārājadhiraja frt-Kēlhanadēva [of the Chāhamāna family] ruling over the Naqūla mandala, made on Monday, the 12th of the dark hall of Jyēshths of the year (Vikrama-) Samvet 1223. The grant consisted of a wells with its treasures and its treos, situated in the property (sēja) of the Rājpat (Ruija putra) Ajaya[rāja] in the same, i.e. the Korattaka village. The donee is the same as in the preceding and succeeding grants, viz. the Brāhmaṇa Nārāyaṇa, son of Sāmdhirana and a resident of Koramtaka (Koramtakiyah). Liues 12 and 13 have "this is the sigo-monunl of Maharajādhiraja fri-Kēlhanadēva himself." The closing portion of the last line is not intelligible to me.
The Rajaputra Ajaya[raja], in whose property the well granted lay, was probably the same as Ajayasiha, son of Maharājaputra Sri-Kumarasiha of inscription A above and as Ajayasiha, son of Rājao Kumvarasiha of inscription C below. As regards the locality Kõrantaka remarks on that dame on p. 208, note 2, above may be referred to. In this inscription, however, the place is described as a grāma, 1.5, which may show that at the time of this record it was only a village.
Attention may be drawn to the late Professor Kielhorn's remarks on the date of this record : " This date .... works out satisfactorily only for the amânta Jyaishtha of the current Chaitradi Vikrama year 1223, for which it corresponds to Monday. the 7th of June, A.D. 1185.
1 See foot-note 2 on p. 207, above. Compare the Marwari word dhimda orhinda.
* Above, Vol. XI, p. 49, and n. 1. Above, Vol. XI, p. 27.
Above, Vol. XI, p. 49. • zrog. Rep. Archeol. Suro. Ind., W. Circle, for 1908-09, pp. 52 1. * An old temple of Sürya at Bampora is referred to in the passage cited in the preceding foot-noto.
. A well in Southern Räjputana means a well together with the land irrigated by it ct. above, Vol. XI, R. 49, and foot-note 1. . Above, Vol. IX, p. 68, foot-note 1.
21

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210
EPIGRAPHIA INDICA.
[Vol. XIII.
TEXT.1 1 ओं ॥ संवत् १२२३ वर्षे ज्य(ज्ये)ष्ठवदि १२ सोमे' अद्येह श्री2 नडुलमण्डल विभुज्यमानमहाराजाधिराजश्वीके3 ल्हणदेवी(व:) शाश(स)नं प्रयच्छति यथा कोरंटकी4 यः ब्राह्मणसांधीरणसुतनारायणस्य अस्थि। [ने] ग्रामे राजपुत्र'अजयराकीयसेजायां शासं(स)नेन 6 प्रदत्त (तो) ढीकुपड १[*] आचंद्रार्ककालं यावत् प्रदत्तः [1] अ. 7 स्थाधाटा: पूर्वस्या अस्य प्रा(ब्राह्मणसत्कढिक: [*] उत्तरस्था 8 व्यासनरप्र(ब) झढिंव[डउ] [1] पश्चिमायां डूदडाउन परघट: [*] 9 दक्षिणस्यां महस्वाम्बि]देवढिंक: [*] एवं चतुराघाटी. 10 "पललिप्सस्य[म]वनिधानसहितः। सवृकमालाकुलो" 11 प्रदत्तः [*] शासनमेनं अस्मइंशज विभोक्तुभिः 12 ापरैः कै"पि न परिपंथनीय: "स्वईस्तोयं महा. 13 राजाधिराजधोकेल्हणदेवस्य । "मालवाउ पि न लोप्य ।
C.-BĀŇŅĒRĀ PLATE OF KELHAŅA-DĒVA (UNDATED). This inscription is on a single plate inscribed on one side only. To judge from the impron. sions, the plate varies from 7 to 8in length and from 43 to5" in breadth. In the centre ot the top line there is a ring-hole. Nothing is known about the ring or the seal.
The record contains 9 lines of writing. The characters are Nagari, and the language is Sanskrit probe with the exception of two customary verses in the Anushțubh metre. In respect of orthography it is to be noted that v and b are both denoted by the sign for t. In one place, however, viz. pa(ba)hubhik, 1.7, the sign for p is employed to represent b. The dental sibilant is repeatedly used for the palatal sibilant in lines 4, 5 and 6. The surds t and k and the labial
are doubled after a preceding r; e.g. pravarttamānē, 1. 2; achandrārkka-kalam, l. 4, and so on. Once ja is substituted for yo, tis. in jāsat, 1. 4. The abbreviation rūja", 1.2, denotes Tijaputra. Instances of peculiar spelling are mahirijäkirāja, 1. 1, for mulvarījadhiraj. ; -rijayarayy,
From impressions.
? Expressed by a symbol. I Read सीमे ऽद्येह.
• Read "म विभन्महा. • Read कोरटकोयनाण".
. Read erfar. Thb Arat letter in 1. 6 was originally engraved as â, but afterwards the upright stroko above the loop which distinguisbes # from 7 was cancelled by engraving a horizontal line upon it. - Read अजयराजकीय.
* Rend पूर्व यामस्व. • Read महास्वामिदेव.
10 Read °पलचितोयमी. ॥ भवनिधान Reerns to mean ' treasurea buried under ground.' " Road सचमान्नाकुल:
Resd शासनमनदमशज विभीक भिवोऽपरः. 1. The two augalar marks between the akaharat & and fy on the impressing indicate the omission of the letter मा which has been supplied below the last line. The corrected word thus reads मापि. Read करपि.
* Read of u itd. After afreita: there is, on the impression, a' ornamental vigu of punctuation. "Rend सहीय.
IT I do not understand this expression. [Nälaras perhaps corresponds to Hindustani málo, a elannel, and the whole migut he translated 'also the chautnel should not be damaged.'-S. K.]

Page #254

No. 18.] THREE COPPER-PLATE GRANTS OF CHAHAMANA KELHANA.
211
1. 1, for vijayarajye ; Kumvara., 1. 2, for Kumara.; tasyaghava, 1. 5, for tasyäghāļa. The form siha in Kumvarastha- and Ajayasihēna, 1, 2, is perhaps a Prakritism. Rules of Sardhi are violated in -dēva usthapani-, 1. 4; -paruvani achandrarkkakalan, 1. 4; -vaisajo kopi, I. 6; pa(ba)hubhihruvasudha, 11. 7-8, and so on. The unfamiliar words to be noted in this inscription are hiko, l. 3; dhiks, 1. 5; and Chiku, 1. 6, all of which mean 's well.' Ranrala-,1.6, appears to be the name of adhiku or well.
The inscription opens with the benedictory words on svasti and refers itself to the victorious reign of Mahārājādhirāja Kēlhaņa dēva [of the Chāhamāns dynasty). It records the grant of a welln (dhiks) to a Brāhmapa named Narayana, son of Sandhirapa, at Korāntakasthana. The grant was made by Ajayasiha, son of Raja° Kumvarasiha, on the holy occasion of a deva-utthapani Ekadasi. The epigraph closes with the auspicions expression Mangalan Mahāśrth.
The date of this grant is suggested by the words ēkädafi dēva-tutthāpani-paruvani as being the eleventh day of the bright half of Kärttika, but the year is not given. The donor, the donee and the locality of this grant are the same as those in the grant of inscription A above. The remarks on the word Mahasuämviin in inscription B above hold good also in the case of the word Mahasvāmi occurring in 1.5 of this insoription.
TEXT.S 1 प्रों ॥ स्वस्ति श्रीमहाराजाहि(धि)राजकल्हण दे]वविजयराय्ये(ज्ये) त१ स्मिन् काले प्रवर्त्तमाने । राज. कुम्बरसीपुत्रेण अजयसीहेन को3 रेठकस्थाने ब्रा(ब्राह्मणसांधीरणसुतनारायणस्य ढीको प्रदत्तः । 4 एकादसिदेवउस्थापनीपर्वणि पाचंद्राकालं जावत' प्रदत्तः ॥ 5 तस्याघाट[T]' पूर्व]दिसि(शि) नदी [*] दक्षिणदिसि(शि) महावामिढीकु
[*] पश्चिम दि]6 सि(शि) [रान]लढिकु [*] उत्तरस्यां नदी ॥ पत्योन्यवंसजो कोपि ।'
यो राजा 7 भविष्यति । तस्याहं करल(त)ले स[नो] मया दत्तं न चालयेत् ॥१
[प](ब)[]8 भि:"[व]सुधा भुक्ता राजि(ज)मिः सगरादिभिः । यस्य यस्य यदा भू9 मिस्तस्य तस्य तक्ष फलं ॥ २ मंगलं महाबी: [*]
See foot-noto 1 on p. 209 above.
Dépottkapavi ekadafi or Prabodhini ikadah, as it is called, falls on the eleventh day of the bright balt of Kirttiks and is so called because (Hindu) gods are supposed to wake up from their four months' sleep on that day. They go to sleep on the elerenth day of the bright half of Asbadhs. From impressions,
* Expressed by a symbol. • Read देवोधापन्चे कादशीपन छाच.
• Read यानत्. * Read AVASTZT.
• Read अन्योन्यवंशज:• This apright stroke in redundant. 10 Bend vaze # erat, etcThe text of the second half of the verse mit stands offends against metre. u Read 'भिधसुधा.

Page #255

212
EPIGRAPHIA INDICA.
[VOL. XIII.
No. 19.--SIDDHANTAM FLATES OF DEVENDRAVARMAN.
By G. RAMDAS PANTULU, B.A., JETPORE. The subjoined plates were given to me by Tripurani Paparao, a native of Siddhantam, a village near Chicacole, in the Ganjām district. It is stated that the plates were discovered while digging foundations for a new building. They are three in number and measure 7 by 3 inches. The margins of the inscribed inner side of the first and third plates and both sides of the second plate, are raised for the protection of the writing. The latter is in a good state of preservation. The ring on which the plates are strong was not cut when the plates were first acquired by me. It is inch thick and 4 inches in diameter. The two ends of the ring are secured at the bottom of an oval seal (1 by 1} inches in diameter), which bears on a countersuvk surface a bull couchant facing the proper right with a crescent above and a floral device below. The weight of the plates with the ring and seal is 98% tolas.
The characters, which are a variety of the South Indian alphabet, belong to the same stock as those used in other grants of the Ganga kings. They do not resemble the characters of the Chicacole plates, presumably, of the same king ; but are rather allied to those of the Alamanda plates of Anantaverman, and of the Vizagapatam copper-plate grants of Dēvēndravarman, son of Ananta varman. Of palæographic iuterest is the conjunct akshara nna. This is made up of the letter na with a na written under it, just as in the Chicacole grant. The two other grants referred to above show correctly the two nas, one below the other.
The following remarks may be made about the orthography of the grant. The employmert of the visarga is arbitrary. It is omitted in 11. 5, 7, etc., and inserted unnecessarily in 11. 6 and 12. The jihvămūliya and tho upadhmīniya are both expressed by the symbol representing the letter sha, e.g. in 11. 2, 8, 16, 20 and 28. In the middle of a word the anusvära is converted to the class nasal of the consonant which immediately follows it ; for example, in -sankshobha(1. 6), in sarkara. (1. 29), etc. Before liquids it is changed into m, e.g. in -dattām=rā (1. 25) and in-samvachhara- (for samvatsara (1. 28). The conversion of the anustāra into a before the palatal sibilant $, e.g. in-nistrinsa-, 1, 5, and in chaturtthoriso, 1. 14, is probably a reflex of the local pronunciation of the sound. Before the dental & the anusvāra is changed into n in -Pūruvan-sampratta- (1. 16). Consonants preceding or following directly upon r are as a rule doubled : Bee 11. 1, 3, 5, 9, 10, etc. The following are some of the exceptions to this doubling : 1. 1, -sarruartu- ; ). 7, -chakra- ; 1. 10, Onur=maha- ; 1. 17, gartā- Chha is not doubled in -brahmachūrichhēdē in l. 11, even though the doubling is required by phonetic rules, and in dīnān=chhreyõ= in l, 25. No distinction is made between b and v (II. 10, 12, 13, 15 and 22), the only exception, perhaps, being brahma. in l. 11.
The plates record the grant of a plot of ground equal to one hala in extent, in the village of Siddhartthaka, to Tamparasarma-Dikshita, a resident of Eranda pali, who was a student of the Rigtēla (Bahvpicha), well versed in the Vedas and Vēdārgas, and belonged to the Udavābi götra (u. 11-13). The donor was the king Dēvēndravarman, son of Guņārņava, a member of the Ganga family and a devout worshipper of Mahēśvara (1. 9). The passages whicb eulogise the king and his family are almost identical with those of the Chicacole plates and do not require further comment.
The grant was made during the Dakshiņāyana (Winter Solstice) on the 5th day of the dark fortnight of the month of Srāvana, in the 195th year of the victorious reign expressed both in words and numerical symbols. If this refers to the Ganga era, in which almost all
? Ep. Ind., Vol. III, p. 130 f.
Ind. Ant., Vol. XVIII, p. 161 f.
1 Ep. Ind., Vol. III, p. 17 f. • Ep. Ind., Vol. III, pp. 131 f.

Page #256

No. 19.] SIDDHAN TAM PLATES OF DEVENDRA VARMAN: THE 195TH YEAR.213
the Eastern Ganga copper-plate grants are dated, the date of the Siddhāntam plates would be twelve years later than the Chicacole plates of the same king.
The writer or composer of the grant was Madanankura-Pallava, son of Matrichandra of the Apürvanața family, living in Erandapali. He may possibly have been a brother of Pallavachandra of the same family who wrote the Chicacole plates. The purðhita Chbarampanandisarman, who communicated the order of the king, perhaps corresponds to the ājñapti of other grants.
With respect to the localities mentioned in the plates, it is to be remarked that the village Siddhārtthaka, like Tămaragheru (or Tamaracherava) of the other Gänga plates, is mentioned as being situated in the district of Varāhavartani. Dr. Sten Konow in his paper on the Madras Museum Plates of Vajrahasta III. says that Tāmaracheruva and its hamlet Vataka "should be looked for in the neighbourhood of Chicacole."l In that case, the village Siddhartthaka, which is referred to also in the Achyutapuram plates of Indravarman, may be identified with Siddhāntam near Chicacole, where the plates were discovered. The district Varahavartani is probably the region between the Vamsadhara and Nagāvaļi.
The word adhikrita applied to the writer and the akhaśālin would point to the fact that there were special officials entrusted with the work of drawing up these documents and engraving them.-The parenthetical clause grishm-odakam, etc., in 1. 12, is interesting as indicating how much the farmers depended upon irrigation works. The plot of land which is the subject of the grant is stated to have included a water-course and a house-site.
TEXT."
First Plate. 1 ओं' स्वस्ति [*] सकलवसुमतीतलतिलकायमान म णीयाहिजयव2 तकलिङ्गनगरवासकामहेन्द्राचा'लामलशिखरप्रतिष्ठितस्य चराच3 रगुरो[:*] सकलभुवननिर्माणैकसूत्रधारस्य भगवतो 'गोकर्णस्वामिन4 चरणकमलयुगलप्रणामाद्विगलितकलिकलको गालामलकुल5 तिलको निज[नि]
स्त्रिधारीपार्जितसकलकलिङ्गाधिराज्य[:*] प्रविततचतु6 रुदधितरङ्गमालामखलावनितलामलयशा(:) अनेकाहवसको [भ]ज7 नितजयशब्द[:*]] प्रतापावनतसमस्तसामन्तचक्रचूडामणिप्रभामज
Second Plate; First Side. 8 रीपुञ्जरञ्जितचरणरममाहेश्वरी मातापिटपादानुध्यातो नयविनयदय[T]9 दानदाक्षिण्यशौर्योदार्यसत्यत्यागादिगुणसम्पदामाधार: "श्रीगुणार्णवनु.
1 Ep. Ind., Vol. IX, p. 95.
? Ep. Ind., Vol. III, p. 128, 1. 8 of the text. .See also Mr.G.V. Ramamurti's paper on the Nadagam Plates of Vajrahanta (Ep. Ind., Vol. IV, p. 1831.). which contains valuable information on the localities mentioned in the grants of the Changa kings of Kalinga.
From the original plates and a set of ink impressions supplied by Mr. H. Krishna Sastri.
Expressed by a symbol in the original. • In his article on the Chicncole plates (above, Vol. III, p. 1301.) Prof. Hultanch insurta unnecessarily ila sblative case-ending -āt after tilakāyamāna. . Read °चमा.
• Read गोकर्षखामिन• Read "निखिंच.
10 Read श्रब्द:.
u Read गुलाबसू.

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214
EPIGRAPHIA INDICA.
[VoL. XIII.
10 नुर्महाराज[:] श्रीमान्देवेन्द्रवमा वराहवर्तन्या सिद्धार्थकग्रामे सव्वंसमवेंता
न्कुटुम्बिन11 सामाज्ञापयत्यस्ति [*] विदितमस्तु भवतामस्माभित्र प्रचारिछेद इलस्य भूमिर12 "दकम्मार्ग (:)निवेशनसहिता प्रोमोदकं कुटुम्बैस्तुल्यमेरण्डपलिवास्तव्यायो13 दवाहिसगोवाय वेदवेदाङ्गपारगाय वहुजसब्रह्मचारिणे तम्परशदीक्षिताय । 14 दक्षिणायने 'उदकपूर्वमम्प्रत्तस्तेनापि प्रतिरछा भ्रात्रे यज्ञशर्मणे "चतुर्थोडो द. 15 तस्तदेव" ज्ञात्वास्योपभुञ्जतकारिवाधा" न "कार्या[स]मन्तामेस्सीमालिङ्गानि" लि
Second Plate; Second Side. 16 ख्यन्ते [1] पश्चिमोत्तरकोणे "वाय[व्याम्पाषा]ण[:] पूर्वे तूष्कारकक्षस्ततो[]
दस्य पू. 17 वें दक्षिणेन गता गर्तास्तती" पाषाणोपरोपि पाषाणस्तस्य दक्षिणे द18 क्षिणपूर्वकोणे पाषाणस्तस्य पश्चिमे चिच्चास्ततो पश्चिमे पश्चिमाइक्षिण19 कोणे पाषाणस्तस्योत्तरोत्तर पाषाणो स्ततो तहाकालीमूले पाषाणति । 20 भविश्यतच राज जापयति [*] मा भू []िफलमका वरदत्ते. 21 ति पार्थिवा[ः ।"] खदानात्फलमानन्त्यम्परदानानूपालने । व्यासगीता22 वाच लोकानि" भवन्ति । वहुभिर्बसुधा दता* राजभिस्मगरादिभि[:][0] य23 स्य यस्य यदा भूमिस्तस्य तस्य तदा फलं [*] "षष्टिम्बयसह[ना]
Third Plate. 24 णि स्वों मोदति भूमिदाः ।*] आप्ता चानुमन्ता च तान्येव नरके
वसेत् [0] स्वद
1 Read टुम्बिन
* The syllable is corrected from f«. Read w afa. - Read भवताम
• Read नं . • Read °रिच्छेद.
• Read °दकमामा निवे. T Read कुटुम्ब..
• Read चमब्रह्म • Read उदकपूर्व सन्मत्त.
10 Read gerit In Rend देवं.
" Read बाधा. m Read कायो । सम.
14 The syllable is inserted below the line. " Read वायव्यां पा.
- Read सतीच्छेद. 1 Read गर्ता तत:
18 Rand पश्चिमदचि. " Rend पाषापास्ततस्तटाकपालौ . For the term तटाकपाली see the Achyutaparam plates (Ep. Ind, Vol. III, p. 128,11.15, 16). 20 Road पाषाण रति.
1 Read °नुपालने. 2 Read श्रीका.
- Read भविष्य'. Read बहु'. - Read दत्ता.
25 Bead vien

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Siddhantam plates of Devendravarman.
ਪੰਛੁਟਕਲਣੀ । 7 ਦਾ ਝ, ਦੁਟਾਲ62॥ਨਈ ? : "ਬਾਦ , ਕਹੋ 7 (4G - ਵੱy,ਨ ਤੇ ਹ ਨੂੰ ਲਾਂਚਾਵਾ 4 "ਝ @hoਨਾਲਾ ਨਰਕ ਲਈ .
ਨੇ ਕੋਨੇ ਕੇ ਉਸ ਨੂੰ ਛੂਲ ਅਰਾ ਲੱਗਾ। ਏਨਟੀ ਹੈ • ਲਏ 9ਧ ਹੋ ੪ਲਾ ਕੇ ਜਾਂ ਯੂਹ © ੨੦॥ ਕੰਮ ਕਰ
me • ਮਾਨਤਾ ? ( ਲਲਾਹ ਪਾਹ
ਕ ਰ ਰ। cat # 7 ਨੂੰ
ਦrtਪ ਨੂੰਲਾ ੦੪:੧੧੬ 10 11 ਲੱ58ਵੇਂ ਹੈ ਬਲੂਗੇ ਹਾ ਤਾ ਸੱਭ ਨ ਲੇਪ ਰੂਲ ਇੰਨਾ ੧੪ਤ 10
ਲਾਈਨ ਨੇ ਨ ਲ ਹ ਨਾਲ ਧਤੂਰਾ ਹੋਟ ਏ 12 | 7
ਉੱ ਨਾਨਕ, 50ਉੱਦਲ ਚਰਾ ॥ 12 ਨਾਨਕੁ :/ :: ( 5 JU: 0 5ਣਾ ਧ ਝੂਟਾਨ ਝ ਝੱਕ
Czਝ ਰੁੱ ਝ ਝ ਕੇ ਪg ਨੇ ਹਾਲੇ ਹੋ ਜ ਨੇ ਜ ਧ ਵੀ " ਣਾ ਜਾਂ ਬੁਰਾ ਹਨ ਹੁਣ ਵੀ
.
ਨੂੰ
ਕਟਾ ਕੇ 3 ਦੇ 2 ਹਾ ਲਾ ਰੱਬ ਨੂੰ ਨੇ * * 4.ਨਾ ਮੈ ਥਾਂ
ਨੂੰ ਵੀ ¤ ਵੀ ਨਾਂ ਬਾਬਾ ਭ ਦਾ ਭਲ? 3 ਜੇਣ ਛੁੱਟ |
ਹੀ ਲਾ ਕ ਲੈਲ ਲੇ 5 ਸ਼ਾਮ ਨੂੰ ਨregਾਬਾ। ਨੇ ਤੇ ਓ
ਬਾਪ ਦੀr ੬ ੴ ਦਾ ਉI 20 ਰੋ ਪ ਲ ਨਾ , ਬਾ ਨੂੰ ਉ ਤਾ ਕਾ ਅਧਾਰੁ ੪ ਲਾ । g ਨੂੰ ਜੋ ਰੂਹ ਨੂੰ '੪ % ਨੇ । ਨਾ ਨ ਵ ਨੇ ਚ ' r n 22 9 84 8. ਕ ਕੀਤਾ ? @ ਸ਼ ਉਲ ਨੂੰ ਹੋ
22
W. GRIGGS & SONS, LTD., PHOTO-LITH.
SCALE FOUR-FIFTHS

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24OM
टाटा ससेटिदै ४६४का वा 208) 2 TI). यु का छज्य पास IAS
IT के छायो दयाल दहा टकराह बन 17705G IN F2 में
व्यापा 30 ला के बाकी के
माला

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No. 19.) SIDDHANTAM PLATES OF DEVENDRAVARMAN : THE 195TH YEAR. 215
25 at TENIAT Jau gfufet [*] at Afghat88 [aTTlawat26 'नुपालनमित्येरण्डपल्यामपूर्वनटान्वये माचन्द्रसूनुधिक्क27 PACal renuine fafan? yafxa&tafree 28 A UTITUT Nafatafanat[T*]punya 9829 a 100 90 8 Tufa []: Fylg30 mit auf" are
epifte fa(:) !! [*]
TRANSLATION.13 (Line 1) "Om. Hail! From (his) victorious residence (vāsaka) at the city of) Kelinganagara, which is the ornament of the whole earth (and) which is pleasant on account of the simultaneous existence of) the charms of all seasons,-the illustrions Mahārāja Dēvēndravarman, son of the illustrious Guņārņava,-- from whom the impurities of the Kali (age) have disappeared by (his) obeisance to the two Lotas-feet of the divine (god) Gökar nasvāmin, the lord of the animate and inanimate (oreation), the sole architect for the creation of the whole universe, who is established on the spotless summit of mount Mahēndra;
who is the ornament of the spotloss race of the Gangas; who has acquired by the edge of his own sword the overlordship (ādhirajya) of the whole (country) of Kalinga ; whose spotless fame is spread over the surface of the earth, 14 girt by the wavels of the four oceans; who had caused the cry of " Victory!" (to resound) in the turmoil of many battles ; whose feet are reddened by the dense clasters of the light of the crest jewels of the entire circle of feudatories, who have been prostrated by his prowess; who is a devout worshipper of Mahośvara ; devoted to the feet of his parents ; and a receptacle of a wealth of virtues like prudence, modesty, compassion, charity, courtesy, bravery, magnanimity, truthfulness and liberality, 16 addi esses the (folloroing) order to all the assembled cultivators of the village Siddhartthaka in the district of) Varahavartani :
(1. 11) Be it known to you that we have given with (libations of water one halal7 of land, including the water course and the house site, (situated) in the Brahmacharin quarter (chhēda) (of this village)-the water during the summer (months being enjoyed) equally with the (other) families-during the sun's) progress to the south (dakshināyana), to TamparaGarma-Dikshita, resident of Eraņdapali, belonging to the Udayabi-gotra, a student of the Ķig. Vēda (Bahuricha) and well versed in the Vēdas and Vēdangas. And he having received it, has assigned a fourth share to (his) brother Yajāaśarman. Having known this, therefore, there should be no obstacle put in the way of) his enjoyment of the same). The marks of the
Read out at.
. Read मही. . Read har 17 ,
• Read Carerafa . * Read লুলাম্বি,
• Read quan. 1 Read fafaa.
. Read cxfvaro. • Read earer
10 Read agar. 11 Read
13 Read afv. 11 By Dr. V. Sukthankar, Ph.D.
1 Ep. Ind., Vol. III, p. 131, note 10. 15 The word mala only denotes bahulya.
-Thus far the contents of our grant are almost identical with the beginning of the Chicacole Grant (Ep. Ind., Vol. III, p. 130 f.).
11 The word hala means a ploughshare, but is also used to denotes mostre of land. In the latter case it represents the amount of land which can be conveniently plougued or rather cultivated with the help of one plough.

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216
EPIGRAPHIA INDICA.
[VOL. XIII.
boundaries on all sides of the (piece of) land are (here) written (down): In the northwestern corner in the north-west a stone; in the east a . . . .. karaka tree; thence to the east of the chheda, the trench running towards the south; then a stone and (then) another stone; to the south of it, in the south-eastern corner, a stone; to the west of it tamarind trees; thence to the west, in the south-western corner, a stone; (then) after that stones in constant succession ; then at the foot of the bund (pali) of the tank, a stone.
(1.20) And (the king) makes the (following) request to future kings: Cherish not, ye Kings, the illusion that it is useless (thinking this is) the gift of another! The merit of protecting the gift of others is infinitely greater than that of one's own gift!
(1.21) There are the following verses sung by Vyasa on this point:
[Three of the customary verses.]
(1.26) This (edict) was written by the officer, the illustrious Madanankura Pallava, son of Matrichandra, of the family of Apurvanata (living) in Eranḍapali by the order (of the king) communicated by the Purohita Chharampanandi-sarman; (given ?) in the year one hundred and ninety-five-(iu symbols) 100 90 5,-of the victorious and progressive reign on the fifth day of the dark fortnight of Śrāvana.
(1. 29) (The edict) was engraved by the keeper of records (akhafalin) Nagana Bhoi, son of Sankara.
No. 20.-GAGAHA PLATES OF GOVINDACHANDRA OF KANAUJ: SAMVAT 1199. BY LIONEL D. BARNETT.
These plates, of which the contents are here published for the first time, were obtained by Mr. A. C. L. Carlleyle at the village of Gagaha, and passed from him in 1887 to the Trustees of the British Museum, where they are now preserved in the Department of Oriental Printed Books and Manuscripts, with the number "Indian Charters 17". A cursory account of them is given by Mr. Carlleyle in vol. xxii of the Archaeological Survey of India, p. 59 f., and a paper on their date by Professor Kielhorn appeared in the Indian Antiquary, vol. 18, p. 20 f. (cf. his List of Northern Inscriptions in this journal, vol. 5, App. No. 119). Mr. Carlleyle describes Gagaha as lying on the western side of the river Rapti, about twenty-one miles south of Gorakhpur. This rather vague specification seems to suit best the village of that name situated in the tappa of Gagaha in Banagaon tahsil, which is served by the postoffice at Kōri-Ram.-The record consists of two copper plates, with their edges turned up, and with holes for a ring, which is now wanting; evidently they were intended to fit one into the other. They are fairly well preserved. One of them measures about 17 inches in width and 10 inches in height; the other is slightly smaller, so as to fit into the larger. The writing is on one side only of each plate.-The character is an early Nagari, very similar to that given in Bühler's Plate V, col. xx. The letters are well shaped; their height is from inch to inch-The language is Sanskrit. As the nine introductory stanzas are known from the Kamaal plates pablished in this journal (vol. 4, pp. 100, 118), nothing need be said of them. In the remaining part there are a few points of interest. From a lexical point of view we may
This must refer to the Brahmachari (c) cheda mentioned in 1. 11 of the text.
2 This is, I suppose, to be understood in the sense that from the point last mentioned the boundary line was marked by a regular succession of stones.

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218
EPIGRAPHIA INDICA.
VOL. XIII.
2 läsa divaṁ gatāsu säkehäd-Vivastån=iva bhüri-dhamnă nămna Yaső(50)
vigraha ityoudārah [2] Tat-suto=bhûn=Mahichandras-chandra-dhama
nibham nijam yen=spåram-akupa3 ra-paro vyāpāritam yasaḥ || [3] Tasy-abhät=tanayo nay aika-rasikah kranta
dvishan-mandalo vidhyast-oddhata-vira-yodha-timira[bo] sri-Chandradëvö npipaḥ
U (I) yèn=0dāratara-pra4 tāpa-sa(ta)mit-aśēsha-praj-opadravam Srimad-Gadhipur-adhirajyam-asamam dor..
vvikramön=arjjitam || [4] Tirthāni Kāsi-Kusiks-Ottara-Kosa (sa). Endra
sthāniyakani pari5 pälayat-abhigamya [hôm-itma-talyam=anisa (sa) dadată dvijobhyo yon-ankita
vasumati satasas-tulābhiḥ || [5] Tasy=ātmajo Madanapala iti kshitindra
chudama: 6 pir=vvijayatě nija-götra-chandrah yasy-abhisbēka-kalas($)-ollasitaiḥ payobhiḥ
prakshālitam Kale(li)-rajah-patalam dharitryaḥ | [6] Yasyabid=vijaya
prayāņa-sa(sa)7 mayo tung-ichal-ochchais-chalan-madyat-kambhi-pada-kram-sama-bhara-bhrasya(fya)n.
mahi-mandalo chudi-ratna-vibhinna-tālu-galita-styät(n)-is[ri*]g-udbhasitaḥ śēshah
posha-yasā 8 deiva kshanam=asau krode nilin-ānanaḥ || [78] "Tasmäd=ajāyata nij-āgata
vå (bā)hu-valli-va (ba)ddh-ivaruddha-nava-raja-gajo narendraḥ sāndr-āmita
drava-muchăn prabhavo gavāṁ yo Go 9 vindachandra iti chandra iv=amva(mbu)rägēḥ || [8*] 0Na katham=apy=
alabhanta rana-kshamās-tibrisha dikshu gajān-atha Vajripab | kakubhi
vabhvamurll-Abhramu-Vallabha-pratibhatā iva ya10 sya ghatā-gajāḥ 1 [9] Somyam masa)masta-rāja chakra-sambëvita-charaṇaḥ | SA
cha paramabhattāraka-mahārājādbirāja-paramēsva(sva)ra-paramamābēsva (sva)ra-nija
bhuj-opārjjita-sri-Ka11 nyakuyj(bj)-adhipatya-sri-Chandradēva-pad-ānudhyāta
pa[ra]mabhattāraka mahārājādhirāja-paramēsva (sva)ra-paramamāhēsya(sva)ra-bri - Madanapaladěva - pād
āpudhyāta 1 paramabhattāraka12 mahārājādhirāja-paramēsva(sva)ra-paramamāhēbya(sva)r-āsva (kva)pati-gajapati-narapati -
rāja-tray-adhipați-vividha-vidyā-vichāra Vāchaspati-Srimad-Govindachandradēva13 pāda-padma-sammatyä samasta-raja-prakriy-āpēta-mahārājaputra-śrimad-Rajyapāladēvē
vijayi || Hathaunda-pattalayam | Kundalagrima-paschimo Vichhiamtala14 pärvvo madhya-kachha-bhūmi pā[n]cha-chatushtayam-adhika-nalu panch=
ānke=pinālu 5 Lutha12-Gaggētals-pūrvvé apari-vägara-bhimau påmcha
dvādasam-anközpi pămcha 12 grăma-kshetrayöreni15 yasino akhila-janapadān=upagatan=&pi cha raja-rajñi-ya varāja-mantri-purohita
pratihära-sēnāpati-bhāpdagårik-akshapatalika
1 Metre : Slöka (Anushtubb). · The avagraha is written, in a form resembling the numeral 3. * Metre : sārdülavikridita. • Metre : Vasantatilak) ; the same in verse 6.
. Read Käfi-Kufik.. . Read fatalas
1 Metre : Sardūlavik:idita & Read - día.
. Metre : Vasantatilski. -0 Metre : Drutavilambits. 11 Read babhramar. (For kakulha abhramur (nor.) ?-F.W.T.) 1 Cr perhaps Luptă.
! A stroke bas been recently added at the bottom of the t converting it into a h, apparently in order to idontify the name with that of Gagaha.

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No. 20.]
GAGAHA PLATES OF GOVINDACHANDRA OF KANAUJ.
16 bhishag-naimittik-antaḥpurika-data-kari-turaga-pattan-akara sthāna - gōkul - adhikaripurushan-ajñāpayati vo (bo)dhayaty-adisa (sa) ti yatha vidita
17 m-asti bhavatām yath-spari-lishita1-grāmaḥ sa-jala-sthala-loha-lavan-akara-samatsy-akara-sa-gartt-öshara-sa-madhuka-chūta-vana-viṭapa-vātika-tri
Second plate.
paryantaḥ || sam(m)vatsareshv-ēkādasa-sa(sa)tēshu Phalguno mā
sa(n)kla-pakah ēkādasyāyām3 tithau sam(m) vat 1199 Phalguna 80 Gumjhaḍagram-āvāsita-sri
di
18 na-yüti-göchara-paryantah
19 si
20 mad-Rajyapāladēva-kaṭakē
s-orddh[v]-adhas-chatur-aghaṭa-visuddhaḥ
Havi
22 rbhujam
të Trivēnya-nadi3 snātpa(tva) vidhivan-mantradēva-muni-manuja-bhūta-pitri-gaṇāms-tarppayitva timira-paṭala-păța
samast-a
21 na-patu mahasam-Ushparodi (chi) sham-upasthay-Aushadhipati - sakala - śēsha(kha)ram samabhyarchchya tribhuvana-vra (tra) tur-Vvasudevasya pājām vidhāya havisha
219
s[v*]a-simā
nava-navaty-adhikēshu
Sa (sa) nidine
yair-ako-pi 11 Sa (sa)nau || ady=ōha
hutvä mātā-pitrōr-atmanas-cha palya(oya)-ynas(60)-bhivriddhays I Betratsa-götraya Gargga-Bhärggava-Chy Javana-tripravaraya | Yajurvvědasa (sa) khine Thakura-sri-Mahi
23 dhara-pautrāya Thakura-sri-Jasarama-putraya Thakura-sri-Devarama-Thakurasri-Bhupat[i]-Thakura-[śri-*]Sridhara I ĕshu vra (bra)hmaneshv-asmabhir= Egokarppa-kusalata-pata-karatal-odaka-pa
24 rnna(rvva)m-a-chandr-arkkaṁ yavat (ch)-chhasa (sa) nikritya pradatto matvā yaṭhādiyamāna-bhāgabhögakara-pravaçikara-jalakara-gokara-taruahkaḍa(da)da prabhṛiti
28 yo bhayo ja(ya) chate Ramabhadraḥ kālō kālē pālaniyō bhavadbhiḥ
vasa
25 dyn-vidhāyibhāya disynth-Mi || Bhavanti v(ch)=ātra dharmm-ānusa(sa)msinaḥ slokāḥ | 5 Bhumim yaḥ pra[ti]grihnā (pā)ti yas-cha bhamim praya [ch]chhati | ubhau
26 tau punya-karmmānau niyatam svargga-gaminau || Sa (sa) mkham bhadrasana [m] chhatram var-asva (sva) vara-varaṇaḥ | bhāmi-dānasya chihnani phalam-etat-Puramdara ||
27 Va(ba)hubhir-vvasudha bhaktā rājabhiḥ Sagar-adibhiḥ yasya yasya yada bhumis-tasya tasya tada phalam || Sarvvan-ētāna (n) bhavinah partthivem
dran-bhū
Read-likhita-. The ta is added below the line. [For Triveni-nadyam ?-F. W. T.]
5 Metre: Söka (Anushṭubh); the same in the following two verses. • Metre: Śälini.
• Metre: Ślōka (Anushtubh); the same in the next four verses.
| sāmānyō=yaṁ dharmma-hētu nṛipāṇāṁ
|| Shashtim varsha-sahasra (srā) pi svargge
7 Real-setur.
2 Read ekādafyām.
This is an Anushṭubh line, perhaps by accident.
272

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29 ti bhumi-dah | [ch] chhot[t]A ch=ānu mantācba täny-ova narakam vrajét
|| Gāmokām svarnnam=okam! bhūmēr=apy=ēkam-amgulan haran-narakam
āpuoti yāvad-a-bhäta-sam30 plavam || Tadāgānār sahasrē (aro)na aśvamodha-safa)tona cha gavā koti.
pradūnona bhūmi-harttā da (sa)dhyati | Sva-dattām para-dattām(i)=vā
yo harēta vasundharām 81 sa vishţa(shtha)yām krimi[r] bhätvä pitsibhi[h] saha majjati | Vāri
bīneshy-aranyoshu fushka-kotara-sā (sā)yinaḥ kṣishna-Barppas-cha jātā(ya)nto
ye syo[r] vra(bra)hma-sva-ha32 riņaḥ | 'Yan-1ha dattāni parā varēndrair=dānāni dharmmāni yasa (sa)akarāņi
ni[ro]mālya-vānta-pratimāni tāni ko nāma sādhuḥ punar-ādadita | 33 SVāt-abhra-vibhramam-ida vasndh-adhipatyam apāta-matra-madhurā vishay:
Opabhögāḥ pr[a]pās=tsin-agra-jala-vi(bi)ndu-samā narāṇām * dharmmaḥ
sakhā param=abo 34 para-loka-yānēti Likhitar ch=ēdam tām vra-pattakam karapika-Thakura-bri,
Viviken=ēti 16
No. 21.-SRIRANGAM PLATES OF MADHAVA-NAYAKA : SAKA-SAMVAT 1343.
BY T. A. GOPINATAA BAO, M.A., TRIVANDRAM. The subjoined inscription is engraved on three copper-plates which, though all of them have a hole in the middle of their left margin, have no connecting ring. The plates belong to the Ranganatha temple at Srirangam and were obtained on loan by mo.? From an impression taken under my supervision the inscription is edited below.
The preservation of this document is good; it is written in the Telugu alphabet but the language is Sanskrit. It belongs to the time of Madhava Nayaka (1. 39) or Rajaraja Madhava-Bhüpäla (1. 16 f.), son of Singabhūpāla by his wife Annamāmba (11. 10-12), and is dated in the Saka year 1843, corresponding to the cyclic year Plava (11. 2-5). On the second tithi of the dark fortnight of the month Śrávaņa, Madhava Nayaka granted the agrahāra of Torlari under the name of Srirangapura to the god Ranganatha of Srirangam. Regarding the date the Honourable Diwan Bahadur Mr. L. D. Svåmikkannu Pillai writes: "The date $. 1343, Srāvana bahula 2 Budhavārs = Wednesday, 16th July A.D. 1421, the cyclic year Playa =s. 1343 (expired), on which day Srāvana bahula 2 ended at about 42 ghatikās after mean sunrise. There were two Sråvapas in this year, and the present date fell in the first or adhika Srāvana, while the bahula 2 of nija Srāvana fell on Friday, 15th August A.D. 1421."
The name of Madhava Nayaka's father Singabhäpāla is known from other sources. In his report on the search for Sanskrit and Tamil manuscripts for 1896-7 the late Professor M. Śēshagiri Sastri, M.A., while describing the Sanskrit work on Alamkars named Rasārnavasudhakara, writes that “It was composed by Singabhūpāla, who was called Sarvajña on
1 Unmetrical; the usual forn is Suvarnam=ēkan gam=ékan.
Metro: Trishtubh Upajati, of the Indravajră order throughout. • Metre: Vasantatilska.
The danda is superfluous. Rond -yana iti. • Here follows on the plate an ornamental desiga, a double danda, the curved symbol sometimes representing ön, and another double danda.
. It forms No. 24 ot Appendix A of the Assistant Superintendent of Archwology's Annual Report for 1905-8.

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No. 21.) SRIRANGAM PLATES OF MADHAVA-NAYAKA: SAKA-SAMVAT 1313. 221
account of his great scholarship , . . . . . . . . . . . . . . In the Récharla family there was a prince named Yāchama Nāyadu, who was learned and wealthy. He fought a battle with the Pandya king and became victorious. He was styled KhadgaNārāyana on account of his prowess. His wife was called Pochamātā. He had three sons named Singama Nāyaka, Annama Nayaka and chama Nayaka. While the eldest brother was ruling over the kingdom very ably and powerfully, the youngest, Echama Nayaka, distinguished himself for his courage and got a son named Nagama Nayaka, who acquired the titles of Rahuttarāya and Kathārirāya. Singarna Nāyada had two sons named Anapota, called also Ananta Näyada, and Mādhava Nayadu; the latter of whom had many sons, of whom Dévagiri was the most important. The elder (son Anapota of Singama) succeeded to the throne and on account of his valour obtained the title of Somakula-Parasurama. He constructed steps over the mountain Srisaila for the benefit of the pilgrims (going) to the sacred shrine of Siva under the name of Mallikārjuna situated on its) summit. His wife was called Annamämbă; and she gave birth to two sons, who were named Védagiriśvara and Singabhū pati.
Yachama Näyada.
Siógama N.
Annama N.
Echama N.
Nāgama N.
Ananta N., or
Mādhava N.
Anapota, md.
Annamāmbā.
Dēvagiri and others.
Vēdagiriśvara.
Singabhūpati.
Adapota N. Dācha N. Vallabha N. Vēdagiri N. Dāma N. Mada N. The king Singama Näyada lived prosperously with bis six sons and settled in a town called Räjächala (Racha-koņda), which was the capital of his ancestors, and ruled over the country between the Vindhya mountains and the hill Srisaila, which is situated in the Kurnool District."
Later on, he adds that "Singama Nayadu flourished about 1330 A.D. and was called Sarvajña on account of his vast learning and was a great patron of learning. He also patronised Telugu poets, such as Bammera Potarāzu who translated the Sanskrit Sribhagavata into Telugu, and Srinātha, who translated the Naishadha into the same language. The latter composed a poem called Bhõginidandakamu in honour of the Rāja."
1 इति श्रीमण्डलाधीश्वरीषमपीतनरेन्दनन्दमबखभुजबलभीमचीमिङ्गभूपालविरचिते रसार्थ वसुधाकरनावि
TETHÊ. . . . . . . . . . . . . . . . . . . . is the colophon of one of the chapters of singabhūpala's work.
- Prof. M. Seshagiri Sastri's Report on the search for Sanskrit and Tamil Manuscripts for the year 1896-97,
Pp. 7-9.

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"In a Vaishnava sectarian work called Guruparamparaprabhava Nainaracharya, the son of Vedanta-dēsika, is stated to have gone, as already stated, to the court of Singama Nayaḍu and defeated Sakalyamalla, who was the author of the Udararaghava, and established the Vaishnava religion. In the commentary called Ratnapētika on the Subhashitanivi, a didactic poem which, it is said, Vedanta-desika composed in imitation of the Subhashitatrisati of Bhartrihari, the author says that the poem was composed for Singama Nayaḍu and, after finishing the poem, the author of the work sent it as a present to the king."
The Vedantadesika-vaibhava-prakasika written by Chandamarutam Dodḍayacharya of Cholasingapuram asserts that Singama Nayaka, the son of Madhava, was a contemporary of Děsika (v. 120). This fact is borne out by the very words of Desika; in the colophon to his Rahasyasandesa, written especially for Sarvajña-Simha Nayaka, he says "to the son of Madhava this fact was communicated by Nigamanta-Desika (i.e. Vedanta-dēsika)."1 Madhava and his son Singama belonged to Rajachala, a name which subsequently became corrupted into Recharla, which became the family name of the descendants of Singama Nayaka. In our document the place is called Räjädri, and Madhava Nayaka is said to be ruling over it.
We are told in the Srivaishnava chronicles that Vedantadēsika died in the Saka year 1293 (A.D. 1371), the year in which Srirangam was freed from the Musalmans and the image of the god Ranganatha was reinstated therein by Goppanarya.3 Most likely the Madhava Nayaka of our record, the same as Mada of the genealogical table, was a contemporary of Nainaracharya, the son of Vedanta-desika. The subjoined inscription, however, mentions one Venkatacharya, son of Ramanujacharya of the Srisaila-vamsa, as the guru of Madhava Nayaka. The lists of succession of the Vadagalai and Tengalai Tatacharyas are so defective that my attempt at identifying the acharya of Madhava Nayaka has proved futile.
TEXT.6
First Plate; Second Side.
1 श्रीमते रामानुजाय नमः U
2 स्वस्ति श्रीमज्जयाभ्युदयशक
3 वर्षेषु विचत्वारिंशचिशत्युत्तरस
4 हस्र गणितेषु गतेषु नवसंवत्सर
1 Idam-iti Nigamanta-Detikēna pratisamadityata Madhavätmajasya, etc.
' लब्धप्राये शके प्रायात् सौम्याब्दे परमं पदं Vedantadikika-vaibhavaprakāsika, p. 129.
Ep. Ind., Vol. VI, pp. 322-330. The verses composed in praise of Goppanarya by Vedanta-desika on the occasion are engraved on the east wall of the second prakara of the Ranganatha temple at Srirangam and the date bandhupriye', Saka 1293, is prefixed to them.
The Periya-tiru-mudiyaḍaivu, a work which gives in an extremely brief form the lives of the Śrīvaishnava Acharyas, mentions one Ravu Madhava Nayakkan as the disciple of Periya Jiyar, better known by his real name Maņavāļamāmunigal. We know that this acharya and Nainaracharya were almost contemporaneous with each other and therefore the Madbava Nayaka mentioned in the Periya-tiru-mudiyaḍaieu might quite likely be the donor of our document.
5 Srisailesa is the Sanskritised form of Tirumalai-nambi, an acharya of Ramanuja, and his descendants are therefore said to belong to the Srisaila-vamsa; but they are at present better known by the name of Tätacharyas.
The origin of this word is explained by me elsewhere.
From the original and the inked impressions prepared under my supervision.

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No. 21.] SRIRANGAM PLATES OF MADHAVA-NAYAKA : SAKA-SAMVAT 1343. 223
6 श्रावणबहळ'हितीयाबुधवास6 रे स्वस्ति श्रीमत्सकळलोकेश्वराय 7 श्रीमनारायणाय उभयका
Second Plate; First Side. 8 वेरिमध्यवासिने उभयविभूतिना9 थाय श्रीरंगनाथाय भव10 दिव्य दासानुदासन श्रीशिंगभू11 पालनंदनेन श्रीमदंब्रमांबा12 गर्भरवाकरपरिपूर्णचंद्रेण 13 श्रीवेंकटगिरिनिवासश्रीनिवासर्चर14 णारविंद सेवाहवाकवीशैलभवदन्व
Second Plate; Second Side. 15 यतिलकवीरामानुजार्यपुत्रश्री16 वेंकटाचार्यप्रियसिष्य श्रीमद्राज17 राजमाधवभूपालेन साष्टांगं प्रण18 म्य समर्पितस्याग्रहारस्य शासनपत्रिका19 क्रमः [*] पापत्सखाय अ[Xि] कल्पकाय 20 दयासागराय विविधचिदचिोषिर्ण 21 [स]खिलहेयगुणप्रत्यनीकानंतकल्या22 णगुणकतानाय पतसीकुसुमसमा
- Third Plate ; First Side. 23 नकांतिमते लक्ष्मीकांत्ताय तभ्यं 24 राजाद्रिशेषभूतजनपदे तोलूरिना25 मधेयश्रीरंगपुरापराभिधानो. 26 ग्रहारः नित्यनैवेद्यांगरंगभोगजीर्व27 प्रासादगोपुरोपवनाद्यनकसमुचित28 कैकार्थे धारापूर्वकमष्टभोगते
29 जवाम्यचतुःशीमासमेत समप्पि. I Rend Ayळ..
• Read भवदीय. - Read "रविन्द
• Read "शिष. Read fuefufun. [The full significance of the words ofy in 1. 20 and 2 in 1. 24 has not been brought out in the translation. The first word means that which includes the parta), 1... the lord', and the second that which is a part thereof (s.e. the world').-H. K. 8.]
• Read °कान्नाय. [The plates actually bave it fr-with two (rough) :.-H, K. S.] Read जीर्ण
- Read र्याय.
10 Read चतुचौमा.

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30 : [w*) ERTIGATuat [1*] 31 me qalsthafa galante.
Third Plate; Second Side. 32 या पालनिय्यानि ॥ अस्मिवर्थे साक्षिण: 33 memegafaunaat shafaurut Y34 H H I EU ufat 38
- 35 #Tataifa de a l 'TATTI 36 [#]æggurui a f urat Haf&: 1 37 Fofaata ufaa: of [s]agra ut. 38 it or TTH : [1] fafaa 39 H182710e
TRANSLATION Salutation to the blessed Rāmānuja! Be it well!
The document (concorning) the agrahāra which was granted after one thousand followed by three hundred and forty-three of the fortunate, victorious and prosperous Saks years had expired, on a Wednesday (corresponding to the second tithi of the dark (fortnight of the month) Srāvana of the (cyclic) year Plava,-by Rajaraja Madhava, your devoted slave, son of the glorious Singabhüpäla and the full-moon (that rose out) of the sea (which was the womb of the glorious Annamämbă-who is the beloved disciple of Sri Venkatācharya, son of Sri Råmånajärya, the forehead ornament of the family of Srisaila and the devont worshipper of the lotus feet of (the god) Srinivasa residing on the hill called) Sri Venkatagiri, -having prostrated with the eight parts of the body, to (the god) Sri Ranganatha, who is the glorious lord of all the universe; who is the blessed lord Nārāyana; who resides between the two (branches of the river) Kävēri7 and who is the master of the two vibhatis, runs as follows:- The agrahāra of Torlūri, which has another name Srirangapura, in the country known as Rājādri has been granted along with the eight enjoyments and powers and the four boundaries, by the pouring of water, to you,—who are a friend in times of) distress, who are like the kalpaka (tree) to supplicants, who are an ocean of mercy, who are the cause of the universe constituted by the chit and achit (or conscient and non-conscient) things, who are the enemy of all that is discardable (unworthy) and the abode of all virtues, whose brightness is equal to that of the atasi flower and who are the husband of Lakshmi,- for the daily offerings, the argarargabhöga, (repairs to the dilapidated tem le and gõpura, for the garden and many other works. May this (village) be taken possession of (by you) and enjoyed as long as the moon and the sun (last) ! In that (village) the lands (belonging to the gods and brāhmanas shall be protected according to the previously subsisting conditions.
Rond greitaifa.
Read a . Metre: Upajati.
• Metre : Salidi. The anusvara stands at the beginning of the next line. • The word sāshtangam is used to denote profound obeisance.
* The temple of Ranganatha is situated on the island of Srirangam, formed by the two branches of the river Kiveri.
• Chatunsimäsamaam evidently means that the boundaries of the village were clearly defined. • See Yatindra-mata-dipika, cb. IX.

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No. 22.]
TWO GRANTS OF VENKATAPATI I: A, OF SAKA 1508.
225
In witness whereof (the following are cited) :-the sun, the moon, air, fire, Heaven, the earth, water, the heart, Yama, day and night, the two sandhyās (dawn and dusk) and dharma, witness a man's doings.
(The verse describing lord Ramachandra's advice to the sovereigns about the protection of charity is next quoted.)
This is the writing of Mādhava Nayaka.
No. 22.-TWO GRANTS OF VENKATAPATI I: SAKA 1508 AND 1535.
BY LIONEL D. BABNETT. The two records which are here published formerly belonged to the collection of Sir Walter Elliot, and were presented by him in 1887 to the British Museum, where they are now deposited in the Department of Oriental Printed Books and Manuscripts; the first of them, which I call A, bears the register-number "Indian Charters 31," and the second (B) the number "Indian Charters 29."
A.-OF SAKA 1508. This dooument consists of five copper plates, of the shape usual at this period in the Carnatic; for examples I may refer to this journal, vol. III, p. 236, vol. IV, p. 269, and vol. XI, p. 326. It is in good preservation, and has the usual ring with seal bearing the device of a boar. The maximum height is 94", and the width is 63". The character is the peculiarly hideous Nandināgari usual in records of this region and date; the letters are about " in height. The language, with the exception of a few Kanarese birudas, is Sanskrit, and has been already reviewed by Dr. Hultzsch in his paper on the Viļāpāka grant (above, vol. IV, p. 269), the historical prelude of which is almost identical with that of the present record. It is in metre throughout.
The document refers itself to the reign of Venkatapati I, Mahārāja of the 'Carnatic. After two introductory verses thirty-eight stanzas are devoted to the glories of his lineage and himself, on which see above, vol. IV, p. 270. We are then informed that he granted two villages to the Brāhman Kalimili Krishņam-bhatta, son of Viram-bhatta and grandson of Malagam-bhatta, of the Kausika Gotra, the Kātyāyana Sätra, and the sakhā of the White Yajurpēda.
The poet who composed the record (or, more correctly, the part of the record subsequent to the prasasti), was Kộishna, son of Kāmakoti and grandson of Sabhāpati (1. 154). The engraver was Ganapayāchārya, son of Virana (1. 155). On these families see above, vol. III, p. 237.
The date of the grant is: the twelfth day, a maha-tithi, in the bright fortnight of Karttika of the Sake year 1508, the cyclic year Vyaya. On this Mr. Robert Sewell has kindly sent me the following observations: “The date corresponds to 14 October, A.D. 1586. This was & Friday. As regards its being & maha-tithi, I believe that technically it was not one of those days; that is to say, it was not a maha-dvādasi in the language of the Panchāngas. But Kārttika gakla 12 is always an important tithi, as it is the end of the Chāturmāsya-vrata, and is the occasion of the Prabodhotsava festival, when the awakening of Vishnu is celebrated, also his marriage to the Tulasi plant, the Tulasi-vivāha. Moreover, the forenoon marks a Manrādi day: see Kielhorn in Ind. Ant., 1897, p. 185, and Swamikannu Pillai's Indian Chronology, p. 5). Kielhorn quotes (footnote 23) an inscription in which the tithi is described as punya utthānaduādasi-tithi, 50 I think the date may be accepted, so far as it goes. Accordirg to Swamikann

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Pillai, a Kārttika sakls 12 is a Mahā-dvadasi when either it or the previous tithi is current on two successive sunrises. But this was not the case in this year, so it was not a Mahā-dvadasi. But it might have been called a Maha-tithi, for the reasons given above (ceremonial). On the other hand, I have a note that Albērāni says that Kārttika sukla 12 was an unlucky' tithi."
A considerable amount of topographical detail is given. The villages granted are Yampēdu, otherwise known as Venkatamabārāyasamudram, and Battulappalli, also styled Venkatēndramahārāyasamudram. From 11. 130-137 we learn that Yampēdu lay in the Pada-năļu, and in the māgāns-sthāna of Gudaliśve[ram), and that it was situate east of Vēlagampadu, south-east of Timmavaram, south of Inagalür, south-west of Poli, north-west of Gangalappandi, north of Pallam, and north-east of Vāgividu or Vägavidu (the plate has the erroneous spelling Vāgidos, 1. 135). We may therefore conclude with certainty that Yampēdu is the modern village of Empēdu, in the Kalahasti tāluka (Zamindāri) of North Arcot District. The Indian Atlas sheet 77 (1828) shews "Impedoo"-1.. Empēdu-about 2 miles north of Pallam (or "Pallam," as it calls it), and places the latter in about lat. 13° 49 and long. 79° 39'. Vēlampāda, evidently the ancient Volagampādu, is in lat. 13° 52',long. 790 37}. Inagalär, Timmavaram, Poli, Gangalapāļi, and Vāgavēda (to give them their modern namos) are enumerated as adjacent villages of the same taluka in the Lists of Towns and Villages constituting the Registration Sub-districts of North Arcot. Gudaliśvaram is perhaps the Kundaliśvara mentioned in 1. 90. As regards the second village, it may bo identified with the modern Battulapalle, also in Kalahasti tāluka. We are told in Il. 137-141 that it was in the rājya of Chandragiri, and in the sima of Vēlampadu (obviously & mistako for Vēlgam pādu, i.e. Velagampāļa), lying east of Kalavalpūņdi, south-east of Mannavaram, west of Vēlagampāļu, and north of Yarlapiņdi. Now Yārlapadi, as it is now called ("Yaerlapoondy" on the old Indian Atlas), lies in about lat. 13° 51' and long. 79° 36', and Mannavaram is in lat. 13° 53' and long. 79° 35'. It is impossible on these data to identify the Kalavalpundi of 1. 138 with the "Kalavalapúdi" or "Culwulapoondy" of the maps, which is about 7 miles east by south-east from the modern Vēlampāļu, whereas according to our grant it should be to the west of it; but it is possible that the author of the document made a blunder in his geography.
TEXT.2
First plate. 1 Śri-Verkatehāya namaḥ 1 'Yasya samparka-punyëna nā. 2 ri-ratnam abhūt=sila | yad=upāsyam sumapasām tad-vastu. 3 dvardvam-ās[ro]aya (ID [1*] Yasya dvirada-vaktr-adyaḥ părishadya[h*] 4 ppa(pa)ras-batam | vighnam nigb[n*]anti bhajatām Vishvaksēnam tam=5 graye (I) [2] Jayati kshira-jaladhër-jātam sav[y]-ekshanam Hare) I alam6 banam chakörāpān=amar-iyushkaram ma[haw] (11) [3] Pagtrastasya
Purtira vå Budha-antastasy-Ayar=asy=ātmajah samjajõe Nahusho 8 Yayātir=abhavatta mäch=cha Pärus-tataḥ 1 tad-vamśě Bharato 9 babhuva nripatis-tat-samtata. Samtanus=tat-turyyo Vijayo= 10 bhimanyar=udabhūt=tasmach-cha Parus=tataḥ 1 (ID [4"] "Namdastasy-Ishta.
1 See ch.77 fin. in Sachau's edition. It is there stated, on the authority of the "Srudhava" (? Sarõddhara) ascribed to Mahadeva, that the twelfth days of both halves of Kärttika are unlucky.-L. D. B. ? From the plates.
Metre: Slöks (Anushtubh); the same in verses 2-3. • Read abhich=chlila.
5 Metre : Sardūlavikridits. • Read tasmat=Parikshittata).
7 Metre: Sragdhara.

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u morbhūt-sama"]jani navamas tasya rijñas-Chalikka-kshmāpas-ta12 t-saptama[ho] Sripati-ruchir=abhavad-Raja-purvo naromdraḥ ta13 sy=āsi(eid) Bijjalömdro daśama iha pripo Vira-Hemmaļi. 1+ råyas-tarttii(yı)ko Murarau ksita-natir=udabhat-tasya MA. 15 yipur-isah (ID [5] Tat-turyö-jani Tâta-Pimnams-mahipālo 16 nij-alokada-trast-amitra-gaņasutato-jani baran(n) du17 ngõại sapt-hität | anh(n)=aiköne Ba Bồmidễva-nripti18 8-tasy-aiva jajñe suto Viro Raghavedēvaradziti tata[ho] 19 sri-Pimnamo bbûvansipah (ID [6] 3Āraviți-nagarl-vibhor=abū(bho).
23
b
Second plate: first side. 20 d-asya Bukka-dbarapipatis-suta) yena Sāļuva-Nội. 21 simha-rajyam-apy- dhamana-mahnsā sti(sthi)rikritam (ID [7] Svab-kā. 22 mini[] sva-tanu-kāmtibhir-aksb[i]pamtith Bukk-ivanipa-tilako
budha-kalpa-rakh1 Kalyāṇini[m] Kamalanābha iv=Abdhi-kanyām 24 Ballámbikam-udavaha[d] bahu-maaya-silām [ll 8] Sut-ova Kalas-ām. 2: budhës-Surabhil-åśuga Madhavat Kumāramaiva Samkarāt=Ku26 la mshibbritah kanyakā | Jayamtam=Amara-prabhor=api Sach=i. 27 va Bukk-ādhipācb=chbrutam jagati Ballam-alabhata Rāmarājam 28 sutar (ID) [98] Sahasraig-saptatyā sahitam=api yag=8imdhu-janushām 29 Sapādasy-anika samiti bhuja-sauryyểna mahata | vi30 jity-adatto-smād-avani-giri-durga [m] vibhutas& vidhat-em31 drah Kisappodayam-api vidrāvya sahasa I (ID [10] Kandanavoli32 durgum=uru kamdaļad-abhyadayo bahu-balèna yo bahutare33 na vijitya Harëh | sannibitanya tatra charap-arabushu bha36 ktataya jñatibhir-arpitam sudhayati sma nishëvya vi35 sham ! (ID) (119) Sri Rāmarāja-kshitipasya taså(sya) cbimtámaņēr=arthi36 kadar bakanan Lakshmir-iv-Ambhoruba-lochanasya Lakka[m*]37 bik-āmushya mabishy-alasit (ID [12] Tasy-adhikais samabhava38 t=tanayas-tapobhi[*) sri-Ramgarāya-npipati[6] Sasi-vam sa-di
pah |āsan samallasati dhamani yasya chitra[m] notrapi 40 veiri-sudsisām cha niramjanani (* 13) 10Sati[m] Tirumalambi41 kām charita-lilay-Arumdhatim11 | Elimänguraiva Robinim
39
Second plate : second side. 12 břidaya-håriņīí sad-goņairea modata sadharmiņima43 yam-avāpya vir-āgranih (ID (14) Rachita-naya-vicbāram Rā41 marājam cha dhiram vara-Tirumalarāyam Vem kaçadri-kshi15 tisam ajanayata sayé(e)tān-inupürvya kumāran-ila 16 Tirumaladēvyām=iva rājā mah-aujāḥ 1 (ID (15") 13 Sakala-bhuvana-kam
Netre: Sardalavikridita. Metre: Rathôddhata. 5 Metre: Prithvi. * Metre : Sailasikba. • Metre: Vasantatilaka.
11 There is a gap here: the text should read thus carmati yufo rw.dhatin
" Vetre: Puslapitigra.
? Read bhün="ripah. • Metre: Vasantatilaki. • Metre : Sikhariņi. . Netre: Trishţubh, Indravajra.
10 Metre: Prithvi. charita-lilay- Irndhati.pratham api titiksday
11 Metre: Vålini.
lu 2

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47 ṭakan-aratin samiti nibatya sa Ramaraja-virah | Bha
48 ratam-anu Bhagirath-di-raja-prathita-yasah prasasasa cha
49 kram-urvyaḥ() [16] Vitarana-paripătim yasya vidya-dhuriņām na
55
56
50 khara-mukhara-vina-nada-gitam nisamya anukalam-aya
51 m-aval-ambu-bimb-apadeśad-amara-nagara-sakhi lajja
52 ya majjat-iva (1) [17] Vyarajata Śri-vara-Vem kaṭādriraja[b] kshi
53 tau Lakshmana-chara-mürttiḥ jya-ghosha-durikṛita-Meghanā.
54 daḥ kurvan Sumitr-asaya-harsha-posham (1) [18*] Trishu śri-Ramga
kshma
parivriḍha-kumareshv-adhi-raṇam vijity-ari-kshmäpan
Tirumala mala-mahārāya-nripatiḥ mah-aujāḥ ssa (sā)ṁmrā
57 jy sumatir abhishikto nirupamo prasastrarvim sarväm-a
58 pi tisṛishu mürttishv-iva Hariḥ () [19] Yasasvinam-agrasarasya
[VOL. XIII.
59 yasya ya7 pattabhisheko(ke) sati parthiv-emdoḥ dan-ambu-parai
60 rabhishichyamānā devi-padam bhumir-iyam dadhati (1) [20] Anam
61 taram tat-tanayah pratitas-chakästi hast-apajita-dvi(dyn)-sa
62 khi śri-Vemgalamba-chira-punya-rasi[s] śri-Ramgaraya[s] śri
63 ta-bhagadheyah (I) [21] Yatha-vidhi mahlsur-ottama-krit-abhi
Third plate: first side.
64 shok-otsave yadiyya-kara-vari-de kanaka-vrishti-de
65 sarvataḥ yaso-maya-taramgini dasa-dig-amtaro jrim.
66 bhate satam p[r]asamito-bhavat-kripaṇat-õru-dāvānalaḥ | ( [22] 10Ni67 ty-anirasta [n] dinape sapatnan samhritya samrakshita-sarva-lo
üs ko śri-Ramghu(ga)raya-kahitipālake-smima pada [m] Murareḥ para69 mai prapanne () [23]
Vidvat-trapa-parastadas12=tad-anuja [*]
Vemgalamba
70 para
puny-otkarsha-phal-odayas-Tirumala-sri-dova-ray-ā
71 tmabhiḥ samtana-dhru (dru)r-iva sthitas-Sura-giran sammrajya-sim
72 hāsano sarvam sasti nayēna Vem katapati-sri-deva-rāya[b]
73 kshamām (1) [24] Yatha Raghu-kal-odvaha [s] svayam Arumdhati-jani
ya
7 na sva-götra-guruna sudhi-tilaka-Tatayaryyēņa yah
75 tha-vidhi yasas vina virachit-abhisheka [h] kshaṇād-vibhidya 76 Yavan-asaran-vijayato prasasan mahim (1) [25] 14Sri-Vemkaṭam
77 bi va(va)ra-Raghavamba | Pedōbamamba chali Pinavōbamamba | 78 nitya samēta iva saktayo yam dovyo-nurumddhamti pavi
79 tra-silaḥ ) [26*] 16Yasy-atiprathit-aujasau(so) rapa-mukhē sēna-bha
1 Metre: Malini.
2 Metre: Tri tabl Upajati, pada 1 being Upend.avajra and 2-4 Indravajrā.
Delet: the second mala.
Meie: Siabar ni.
Metre: Trialbh Upajati, pada 1 being Upendravajra and 2-4 Indravajrā.
7 Delee this syllable.
5 Metre Tbh Upajati, pudas 1-2 being Upendravajra and 3-4 Indravajrā.
M.
Piwi.
Metre Privi.
14 Mette: Trishtubh Upajati (padus 1 and 3-4 Indravajra, 2 Upendravajra). This sy luble is superfluous.
Sri
Read prasasty=ureim.
Mietre. Th Upajati, pades 1-3 being Indravajra and 4 Upendravajra. [The first quarter of the zerce is not intellige. I would suggest the reading nita rast-di-uṛipē.-H. K. S.]
M.tre: dülvik.iḍita.
12 Rad parayanas.
16 Metre Sürdülavikridita; the same in verse 27.

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80 air-adbbatai[s] - top-Ahşita-Saimdhava-dvipa-gbata-sast-Etape81 tr-adimah | nirvindo Malukıbharama-tanubhäs=gampräpya ge82 ham mahair=manda[8] sam(n) Mahamanda-sahur-ayatë -ārth-ābbidha83 m-anv-sham (ID [27] Yasmimn=amgade-nirvibesham-akhilam-uryim bhu84 je bibhrati | pritāḥ pannaga-mamdal-adhipa-kula-kshopi
Third plate : second side. 85 bhrito nirbharah yasmai bhū-valay-aika-dhûr-vaha-kalām-a86 samsamānās=sadā sēvamtă vrisha-sailatāndhigatā(6) sri87 Vemkatadr-isvaram (ID) [28] SVārāsi-gambhirya-vigésha-dhuryyas=ohaurāśi-du. 88 rg-ai[ka*]-vibhāļa-varyyaḥ par-āshta-dig-rāya-manah-prakāma-bhayamkaraḥ śā89 rngadhar-imtaramgah (ID [29] Sāra-vira-ramayā samullasann-Araviti-pu. 90 ra-bāra-nāyakaḥ | Kundalisvara-maha-bhuja[6] srayan mandalika. 91 dharapi-varāhatām (II) [30] SRājñām varð rana-mukha-Rāmabhadra iti śru92 taḥ 1 varni(rņi)ta-birudo nānā-varna(rņa)-sri-mandalika-gamda iti 1 (ID (31"]
6A93 trēya-gotra-jānām=agrasaro bhūbhujām=udāra-yasaḥ ati94 biruda-turaka(ga)-dhatto mati-garor=#-Ratta-Magadha-manga-padaḥ 1 (ID (32®] 95 Saly-āri-niti-sāli Kalyānapur-ādhipaḥ kala-chaturah Cha96 likka-chakravartti māpikka-mahā-kiriţa-ma baniyah (ID) [33] Ebi97 ruda-Raya-rahuta-vēsy-aika-bhujanga-biruda-bharita-brih ra98 myatara-kirttir=Oddiys-rāya-diśā-patta-biruda-gho[shēpa [II 34"] 14099 shadhi-paty-upamāi(yi) ta-gandas=tosbana-räpa-jit-āsama-kamdah 100 bhāsha (she)ge tappuva rāyara gamdaḥ poshana-nirbhara-bhd-nava-khan101 dah (ID) [35] Rajadhiraja-birado Rajaraja-sam-am hatih mora 102 rāyar gard-amko Mēru-lamghi-yaso-bharaḥ (II) [36] Para-darëshu vi103 mukhah para-raya-bhayamkaraḥ 1 sishta-samrakshana-paro dushta106 sā[r]dula-mardanah 1 (ID [37] Ar-ibha-ganda-bhörando Hari-bhakti-sudha105 nidhiḥ | ity-ādi-birudairəvandi-tatyă nityam=abhishtataḥ 1 (ID) [38]
Fourth plate : first side. 106 Jaya jiv=Ati vadinya janit-mjali-ban107 ddhayā | Kämbo(bho)ja-Bhoja-KÄļimga-Karahāt-ādi108 pārthivaiḥ pratihāra-padam praptaih prastuta-stuti-gho109 shaṇaḥ 1 (ID (89*] 10Soxyam niti-jit-āri(di)-bhāpati-tatis-Sutrāma-sa110 khi gudhi- sārthānām bhaja-tējasā svavasayam(n) Karnāts-si[in] 111 hāsanam ā Setdr=api ch=ā-Bimādri vimatān sa[m ]hritya 112 Sāsan muda sarv-drvill prachakāsti Vom katapati-sri-do 113 VA-ray-āgraṇiḥ || [40"] 12V asu-ambara-ban-ēmdu-ganito Saka-va114 tsarē Vyaya-sam vateaző khyāto . Karttiko māsi fobhand! (ID (41"] 115 Pakslio valaksh punyāyām 113 dvādassyā (syam cha mahā-titbau ! Svāmi
1 Rend fastr..
Elsewhere spelt Mali • Metre: Trishțubh Upajäti (pādus 1-2 Indravajra, 3-4 Upondravajrů). • Metre : Rathoddhata.
Metre : a half-Anushtabh followed by the first half of an Arya. • Metre : Giti ; the same in verscs 33-34.
* Metre : Dödhaka. 6 Metre : Sloka (Anushțubl); the same in verses 37-39. • The Viļāpāka grant has anhitih.
1 Metre : Sardúla vikridita 11 The noribe by an error has written two vertical mäträs, instead of one, after the first o. 12 Metre : slöks (Apushtubh); the same in verges 42-61.
1 Delete the days.

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116 pushkar[i*pi-tirol Verkațiśvara-sannidhau! (ID (42*] Srimat-Kausika117 götrāya Rama dhyan-Gunata-sriyo | Katyayana-susutra118 ya sasta(sva)t-nisvarya-salino 1 (ID 543*] Khyata-Sukla-Yajus-sakh-adhya119 (yi)nām-avanitalo brahma-varchasa-sārmrāmjya -Sri-svayam120 vara-gāmine ! (ID) [44] Sarva-dharma-rahasy-ārtba-sara-vijñāna-vē. 121 dino I samgita-sāhiti-pirva-sarva-vidy-aika-bardhatol (II) [45*] Pu122 sht-asisha-dvijëndrāya mpisht-anna-pratipādino | ashtādasa 123 purāņānām-abhijāt-artha-lamkinė (ID) [46] Sněh-abhishokāt=saka124 la-dēhinām doha-poshanam ! tanv do tātavat Sauri-vāsare125 shu ynsasvino 1 (ID) [47*] Par-opakāra-silaya Parāśara-sam-o(au)ja126 68 Agro npipāņām vān-mātrād-afvamēdha-vidhāi(yi)no! (ID) [48] Dasa127 vaiśālyavatya cha dhiya sri(śru)ty-anta-gāminē | Kalimili128 sri-Malagam-bhatta-pnutrāya dhimatel (II) [49] Viram-bbat[t]a-budhimdra. 129 sya sūnavo dipti-bhānavo! Venkatādr-isat-bhaktāya Krishņam
Fourth plate : second side. 130 bhatta-manishino I (ID (50*] Sri-Chandragiri-rājya-sthan Pada131 nädu-susima-gami prakhyāta-Gudaliśva[ra]-māgāni. 132 sthāna-sobhitam (ID (519) Vēlagam pati-prachya-stham Timmavarād=a133 gnēyyakam Ingalu(la)rõrudakshiņa-stham Poligrāmas nairra(rri)tam (ID
[52*] 134 Gamgalappurdi-vāyavyam Pallagrāmās(t)=tadh(th)-Ottarar prakhyāta135 Vägi vijdos-cha ISānim disam-britam (ID (53"] Sri Venkatamah136 rāyasamudra-pratināmakam Yampēdul-mahā-grāmam grih-a137 rām-opasobhitam ! (ID) [54] Sri-Chandragiri-rājya-stham Vēl[8*]ampā. 138 ti-susima-gar! Kalavalpām di-prachya-stham Mannavarā 139 d=āgniyyakaṁ! (II) [55] Vēlgampaţi-ppa(pa)schima-stham Yārlapümdyād=u140 dag-bhavan Vemkatēm dramahar yasamudr-apara-nāmakam 141 Battulappalli-nāmāoar grāmam=ārāma-sobhitam (I) (56"] Sarva-mā. 142 nyam chatus-simā-sabita cha samaṁtataḥ nidhi-njkshopa143 pābhāna-siddha-sādhya-jal-anvitam 1 (11) [57] Akshiny-āgāmi. 144 sai(samyuktam ye(o)ka-bhojyam sa-bhúruham vāpi-kupa-taţākai145 fecha kachchh-ārāmais-cha samyatam (ID) [58*] Putra-pantr-adibhir-bbojyarr
kra146 mād=ā-chandra-tārakath | dān-adhamana-vikriti-yogyam vi147 nimay-ochitai! (II) (59*] Paritaḥ prayatai[s*] snigdhaiḥ purohita148 purogamaih vividhair-vibudhai[s] srauta-pathikair-adhikai[ro] gi149 rã 1 (ID) [00*] Sri-Vira-Venkatapati-mahārāya-mabipatish"] I sa-hi150 ranya-pasodhārā-pārvakam dattavān-mudā | [61*] Sri |
Fifth plate. 151 Sri-Venkatapatirāya-kshitipati-varyasya kirtti152 dhuryasya Sasanam-idam sudhi-jana-kuyalaya-chandrasya bha
1 This is still the name of one of the sacred tirthas on the Tirupati bill.-H.K.S.) Read sänrajya..
+ [The word daså as it stands does not give any sense. Perhaps the poet intended drisa, thereby meaning that “(his) eyes were broad and like (his) wisdom reached the end of the fruti (also ear)."-H. K. S.]
• The scribe has written both a long and a short . * Unmetrical ; probably we should read -gramachucha. • Apparently a syllable, such as fri., has been omitted at the beginning of the line. 1 Metre : Giti ; the same in verse 63.

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153 mahöndrasya (ID [628] Vem katapatirāya-ksbmăpa nidesāsanal-slokā. 154 ni Krishna-kavi[ho] Kāmakoţissaram--abhānit-Sabhāpateh pautrah ! (D) [63*]
Vem135 kațömdra-mahāršyu-kisanād=Viran-ātmajaḥ frimad-Ganapa156 yãoháryo vyalikhattāmra-śásanar (11) [64] Dāna-pālana yör=madhye 157 dBukch=chhroyo-napalanam 1 dānāt-svargam-avápnoti pålanād-2158 chyutam padam! (I Sva-datta[da] dvigunam punyam para-datt-ānupālanam 159 para-datt-Epahārēna sva-dattam nisbi(shpha)lam bhavot! (ID Sva-datta pa160 ra-dattām vã yo harēta vasunddharām shashtir=varsha-sahasrū161 ni vishtā(shtha)yām jāyato kri(kļi)mihi (!) Eksiva blagini loko sa162 rvoshām-ova bhabhujan na bhojsa na kara-grāhya vipra-datta 163 vasu mddharā (ID "Sāmānyo=yam dharma-sotu[ro] npipāņām kūlo 164 kālo pālanlyyo bhavadbhiḥ sarvăn-ētān bhāviuaḥ 165 pp(p)rthivömdran bhfiyo bhayo yachats Ramachandrah || Sri || 166 Sri-Venkatesa.
B.-OF SAKA 1535. This record is ongraved on five well preserved copper plates, similar in shape and in tho character of the alphabet to A, and with a similar ring and seal. Their niaximum height is 96", and their width 6%" The size of the letters is abont -The languago is Sanskrit and metrical throughout. Vy. 1-88, with the exception of v. 28. are all found in A, and hence their language need not detain us; but we may note a sprinkling of Tamil words in the sabscquent verses, viz. nadu, "county" (1. 103); pattu, a local group of villagos (ib.); kuniru, "brook” (1. 134); kimi, "share in an estate" (1. 131, otc.); sandum (1. 131); kuli, i.e. kuli, e square foot (1. 137), besides proper names.
The document refors itself to the reign of Venkatapati I, and vv. 3-38 consist of a panegyric upon him and his ancestors, while the remaining verses record the grant of a village to a namber of Brahmans (see the table on pp. 235-237). As 37 of the first 38 stanzas are contained with little variation in A, it is needless to reprint them here. Vv. 1-16 of A correspond to vv. 1-16 of B; vy. 18-22 of A to vv. 17-21 of B; vy. 24-25 of A to vv. 22-23 of B; v. 26 of A to v. 24 of B, but with the difference that B gives the names of the queens as Venkatamba, Pedöbamămba, Krishnamāmba, and Kondamāmbal; vy. 27-28 of A to vy. 25-26 of B ; v. 30 of A to v. 27 of B; and vv. 31-40 of A to vr. 29-38 of B. V. 28 of B is not found in A, and is as follows: Vēmga-tribhuvani-malla[ho] Samkhya-kshiti-kal-Arjunaḥ | Urigola-suratrāņš Hari-gocharamānasaḥ 1 (11. 77-78); on this see above, vol. IV, p. 270.
The composer of the verses subsequent to the prasasti was Chidambara-kavi, the nephew of Sivasõrya-kavi (1. 160); and the engraver was Kāmayachārya, son of Ganapaya and younger brother of Virana (1. 161). On the latter's family suo above, vol. III, p. 237.
The date is given as : Saka 1535, Pramādicha, Śrāvana, the twelfth of the bright fortnight, a mahd-tithi. On this Mr. Sewell has kindly sent me the following remarks "Saka 1535 expired was Pramădin (Pramādicha' is a cominon South-Indian error in naming this year), i.e. A.D. 1613-14. The date was, so far as can be gathered, 18 July, 1613,
1 Corrupt : perbaps we should read .kshmäpati-nindefina fäsana-flēkan.
Corrupt : apparently we should read Ka makofi-putra; see sup., p. 225. Metre : Slöks (Anushtubh); the same in the next four verses. • Metre. Szini.
. Written in large Telugu charactera. * This frequently occurs in Tamil inscriptions for a sub-channel of irrigation; kan + oru is literally ca river (flowing from an orifice." Kawi may bere stand for the measure of Innd, i.e. th of anti-IK.SI
1 V. 24 of Bruns thus: Sri-Venkata mba cha Pedābanămbi fri-Krishnama mbrapi cha kudananlal bhagyena i dēvya imi bhajante faleti-trai(yi) wili-sa-pili(u)yo yan (1.. 6-67). A (v.26) gives the funes 29 Venkatunba, Raghavanba, Podobamimba, and Pinavobamamba. • Rue ubor, vol. 111, p. 155.

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Sunday. The moon at suurise was in the nakshatra Mila. Every Śravana sakla 12 is the day of the ceremony known as Vishnoh pavitr-ārōpanam (see Kielhorn's list in the Indian Antiquary, 1897, p. 181, and Swamikannu Pillai's Indian Chronology, p. 50); so the day might perhaps be appropriately called a maha-tithi. But it was not one of those noted by S. Pillai as specially a maha-dvādasi by reason of the tithi (the 12th) being current at sunrise on two successive days."
A considerable number of places are mentioned. The village granted, Katrapaḍi. Chiṇatimmapuram ("Little Timma's Town in Katrapadu "), also known as Krishnañjamasamudram, is described in 11. 102-109 as lying in the rajya of Padaviḍu, in the Topḍaimanḍalam, as forming part of the Vadapuryambi-naḍu, and as being an ornament of the Palavür-kōṭṭam; it was situate in the pattu of Parandarami and in the sima of Ponneri, and lay east of Vaḍratangalam, south-east of Reṭṭagunta, south of Nangamangalam, west of Karigēri, north-west of Brahmavaram, north of Kagayanallur, and north-east of Dharapaḍaviḍu. Most of these places can still be traced, with little change of names. Padaviḍu, more correctly Padaividu, is now Paḍavēḍu, in the Polar taluka of North Arcot District (cf. above, vol. IV, p. 138 n.; South Indian Inscriptions, vol. I, p. 82). On the kōṭṭam of Paluvur or Paduvår see above, vol. IV, pp. 138, 180, 271; it is enumerated as no. 19 in the old list of koṭṭams of the Tonḍaimandalam given in C. P. Brown's Three Treatises on Mirasi Right, p. 56, according to which it included Arkaḍu-naḍu (Arcot) and Sengupram. Paradarāmi, as it is now called, is in lat. 13° 4', long, 79° 2′, in the Chittür Town Sub-district, Chittür taluka, North Arcot, and is numbered in the Survey as 159; see also above, vol. IV, p. 271 and note. Reṭṭagunta (survey no. 132), now a small village attached to Besavapalle, and Nangamangalam (survey no. 126) are both in the Chittur taluka of Katpadi Sub-district. Karigēri (survey no. 14), Brahmapuram (no. 15), Kangayanellür (no. 16), and Dharapaḍavēḍu-to give them their modern names-are all in the Gudiyattam taluka of Kaṭpāḍi Sub-district. The site of Katrapāḍi-Chipatimmapuram may therefore be conjecturally fixed as about 12° 59′ N. by 79° 12' E.
TEXT.3
Third plate: second side.
-98
Sri
Bana-sakti-kalamb-emdu-ganite Saka-vatsare | Prama
99 dich-abhidhō varsha punye Sravani (pa)-namani (I) [39*] Pakshe valakshe punyāyām dvåda
100 sya(sya)m cha maha-tithau śri-Venkatesa-pād-āba (b)ja-sannidhan śrĕyasām nidhau (1) [40]
101 Nana-sakh-abhidha-gotra-sütrobhyaḥ sastra-vittaya vikhyātēbhyo vi(dvi)jāti102 bhys veda-vi[d]bhyo visoshataḥ (ID [41] Padaviḍu-surajya-stham Tomḍamamḍala-madhya
103 gam Vaḍapuryyambi-nāḍu-stham
Palavür-kōṭṭa-bhushanam () [42*]
10% khyātam Ponnĕri-simni
agni-di
105 k-[s]thitam | (ID [43] Dakshinam Namgamam gallat
paschimam gramad-Bramha
106 var-abhikhyad-v[*] yavim disam-asritam | () [44] Grāmat-Kagayanallurōr
uttarasyāṁ
Paramdarami-pat[t*]an cha
cha Sri-Vaḍratamgala-pracht-stham
1 Katpadi represents the Kätrapadu of our record.
* Metre: Slōka (Anushtubh); the same in vv. 40-80.
Reṭṭagumt Karigēryyas-cha
From the plates.

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TWO GRANTS OF VENKATAPATI I: B, OF SAKA 1535.
233
107 didisthitam Dhirapadavidu-gråmåd-16na-harid-ābrayari ( 15]
Kfishņamja108 Mwamudra-sr-pratināmā samanvitam gråma-ratnam Kätrapadi-China109 timmäpur-Ebhidham | [46] Sarta-māngar chatu (6']-s1ma-sabitari cha
sam(sa)mamtatah 110 nidhi.n[i]kshopa-păshiņa-siddha-sadbya-jal-invitam (ID [47] Akshinyngini
BA[tb]gu. 111 ktam gana-bhojyam sa-bharuham vápi-kupa-tatākais-cha kachchh-krūmaisa
cha saygu. 112 tarn! (II) [48] Putra-pautr-Edibhir-bhojyam kramad--chandra-tārakarit 1
dånadhamana vikriti113 yagyarh vinimay-dohitam (ID (49] Paritaḥ prasatai[s] enigdhaih purohita
purogamaih
Fourth plate : efirst side. 114 vividhair-vibadhai[*] frauta-pathikair-adhikair-girå [ll] [50] Sri-Vi[ra®).
Venkata115 pati-mahārāya-mahipatiḥ sa-hiranya payodhārā-pärvakan 116 dattavan-mada [519] Sri 11 Vpittimainto-tra likhyanta viprā vedanta
pāmgāļ. 117 atr-aika-vrittimin-ardha-vapush purusho grihi (D) [52°) Urasā griha
modhi cha poro119 sho=tr-aika-vrittimaa | vēdārta-mukharo grāmo vēda-vrittir-ih-aikikā 1 (0)
[53*) Āpastam119 bo Yājashikaḥ śrivats-invaya-bhishanam vritti-trayam Gonapal[l*]y-Appa
bhatta:
120 m=ih=đếnuto (ID (54"] Sriman Mârzasahāyo-Yya-dikshito Visvanāthayaḥ 1
tad-vams[a"] 121 g-tatra yo toutra prithak (g)=ékaika-bhäginaḥ (ID) [55] Tad-vamsa-io
[Tio) raputars-Aạņā(ppo)-py-atreårdha-vrittimil122 Atröga-gotr-abharanam Kpä(Kri)al naya [S] Srinivasayaḥ | Nāgayo=picha
yo tetra pri123 tha[g=c*]kaika-bhāginaḥ 1 (!) [56*) Śrīrāmas-Tirumalayo Lokan-bhatto=pi
to traga) tad-vamba124 jā [s] svayan to-tra dve dvo vritti[m] prithak prithak 1 (HD) [57]
Ek-ardha-vrittimān=atra Sankarasia125 t-kul-o.ibhavaḥ état-kaniyão-Konappo=py-asminn=ēk-ārdha-vpittimán 1 (ID 557
Yallăvadha126 11 Malyala-Raghunātha-Ganēsvarīḥ | Hari(ri)tr-ramgajā yo to prithak(g)-ekaika. 127 bhägivah (ID (59°) Kaundinya-gotrajānimas Timma-Nagnya-Vallabhah
Samkaro Nara128 68-ch-aitē grmo-tr-aikaika-bhāginah (ID) [60") Tad-gotras-Challo-Naraso
bhāga-dvajam-ih-aśna
Road samutan.
* The reading of this name is uncertain, as the compound letter which I read a PP is seered throngh in order to make some correction; the metre may be emended by reading Conapalliy, For Shaftam read bhatte. 1 Asyllable is weating, probably Ti.
Read.gotrajanmanas.

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EPIGRAPHIA INDICA.
[VOL. XIII.
129 tē | Bhārad vājo=pi Vēdāṁttan Venkatādrir=dvi-vrittimān (ID) [61*] Tad
gðtra-jā Rāma-Ver130 katādry-Aho[ba]!S-Rāghavāḥ y ()kaika-bhāgino-mi tad-gotra-jag-Chakravartye
api 1 (II) [628] 131 Tiruvomgalayð-py-atr-uiti vrittinām ta chatushţayam Appa-Komdo-tra tad
van132 Bi(si) vrittimzēkām=ih=āśnuto 1 (ID [63*] Atr=ārdha-vșittimān Sonnavannag-tad.
vam sa-lam133 bhavaḥ | Akāragaņņir=apy=ardha-vrittimān tat-kul-odbhavaḥ | (ID) [64*] Dēva
Lakshmana134 kaņņāru-prāchi(chyam) samļāch=cha dakshiņam i prathamam kāņim=ēkam ch=
obhaya-samdāL35 ch=cha dakshiņam (ID (658) Ardh-a(o)ttaram kāņim=api punaḥ śittéri
dakshiņa[m] | Piça136 r1-dēva-bhavanād=uttar-ēšāna-dik-stbitān (ID) [66*) Dvāvimba [t*]-sankhyayā
yuktā. 137 n sabyair=ādhyān kuli-vrajān yo(@)tad-arddha-vritti-Fogyan pumj-arama
Fourth plate : second side.
138 gril -ādiman (ID [67'] Svāsthgil-bhēdān=atra vipraiḥ sarvatr=āpi yath-ārga139 kar! Apastambo Yajushikaḥ Bhārad vāja-kul-odbhavaḥ ! (ID [68*] Srauti
Nam 140 di-somagāji-sokhara (s*) Svayam-aśnutē! Kāsya(sya)pā Vēl[@]mā[r*]-Krishna
Sarva-Ven141 kața-Lakshmanāḥ (ID [69] Yé(e)kaika-bhăgino Virabhadrð=py=atr=aika
vpittimān 8-ā142 rdba-dvikan Pasapula-Venkatādri(s*) samasnate i (ID) [70*) Yo(ö)tad-gðtro=py
• AŅ[n]ag=8-ārdha-vpitte143 r-Vājasaněyakaḥ bhokt (=ai*]tad-gotra-joy ajvā Verkato-tr=aika-vrittimān 1
(ID) [71*) Vá144 si(si)shtho Lakshmaņš Bokkasam-Seshastat-kal-odbhavaḥ yo(ö)kaika-vritti
mamtau tau Ka145 sya(bya)p-anvaya-sambhavaḥ (ID) [72] Atr=sika-vrittimaa-Amrapalli-Māchana
dikshitaḥ Sri146 saila-vamsa-jah Krishņas-Sathamarshaņa-gotra-bbūḥ (ID) [73] Atr-aika-vrittimān
Pārā - 117 saryo Lakshmana-pamditaḥ | Gārgyas-Sarv-āradhāny=ēka-vpittimān Hari-pardi118 tah! (ID (74*] Maudgalyo=yo-trar-aika-vrittim-ayatē Sürapo dvijah
Viśvamitró drikan tv-atra 149 prāpnoty=état-kul-Odbhavaḥ (ID) [75] Bhamdāran-Nāraṇappāryyah bhajate
vrittim=ēkikām Vā. 150 dbrynsvn-kula-sambhāto yajvā Kadiri-nāmakah! (id) [76] Atr-aika-vrittim-ayate
Kausi(si)151 k-invaya-vardhanah Nakshatrāla-kolē jāto Verkatādry-i(a)bhidho budhah (ID)
[778) Yé(e)ta
Read wästya-, meaning "landed property"; f.C. P. Brown's Three Treatisos on Mirasi Right, p. 96,
note.

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No. 22.]
TWO GRANTS OF VENKATAPATI I: B, OF SAKA 1535.
152 d-götrö Venkatadri-Nainar-Krishnayo-pi cha Ram-avadhini tad-götra ye(8) ta Jě(e)kai
153 ka-bhaginah (I) [78] Sa[m]dilya-götra-sambhato yajvā tatha Garimi
Yajñosva(éva)ras=
154 1-Venkatadris-cha ya(8) ta
ya()kaika-baginaḥ | (ID [79*] Pangular
Nārāyaṇakhyaḥ Kasi(61)
155 Timmaya-namakan ye(e)kaika-bhagināvētau grāmē-smin süri-rājitē || [80"]
Fifth plate.
156 Sri-Vemkaṭapatiraya-kshitipati-varyyasya kirtti-dharyya
157 sya sasanam-idam sudhi-jana-kuvalaya-chamdrasya bhu-mahemdra158 sya [81] Śr. Vemka[ta patiraya-gira Sivasurya-kavimdra-bhāginēyata159 ya kalit-önnati [s] Chidambara-kavir-avadat-tämra-sasana-élōkan | (H) [82] 160 Sri-Venkatapatiraya-kahmapa-ti(ni)dēsēna Kamayacharyyaḥ | Ganapa
161 ya-tanayas-sasanam-alikhad-idam Viran-anujas-tamram() [88*] Dana-pala162 nayor-madhye danat-sreyos-nupalanam danat-svargam-avapnoti palana163 d-achyutam padam (1) Sva-datta [d] dvigunam punyam para-datt-annpalanam para-da
164 tt-apahārēna sva-dattam nishphalam bhavēt (1) Sva-dattam para-dattam va yo ha165 rēta vasamdharam shashtir-varsha-sahasraņi vishṭhāyām jāyatë kri(kri)miḥ |
(II) Yo(e)
166 kaiva bhagini loko sarvesham-eva bhabhujām na bhojya na kara-grāhyā 167 vipra-datta vasumdhara | (1) Samanyo-yam dharma-sētum (r) nṛipānāṁ kālē kālō pala
168 niyo bhavadbhiḥ 169 Ramachandraḥ || Śr ||
170 Sri-Venkatesa?
Line.
119 Appa-bhatta
120
Margasahaya
Ayya-dikshita
Visvanathaya
18
121
122
23
Donee's Personal Name.
Anna
Krishnaya
Śrinivasays Nagaya
sarvan-ötän bhāvinah parthivemdran bhayo bhayo yachate
...
LIST OF DONEES IN THE SECOND GRANT,
Family, Local Name, or Title.
Gōnapalli
[Ti]ruputür
This line as it stands is a syllable short, and may be emended Metre: Glti. The same in verses 82-83.
Metre: Sloka (Anushṭubb); the same in the next 3 verses.
• Metre: Śalini.
Gōtra.
Srivatsa
ور
37
Atreys
235
23
Butra.
Apastamba
by reading Nayinär.
This syllable is extra metrum. Read danach-chhrayon. 'Written in large Telugu letters.
Shares.
3
1
1
1
1
1
1
2 x 2

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286
EPIGRAPHIA INDICA.
[VOL. XIIT.
LIST OF DONEES IN THE SECOND GRANT -contd.
Line.
Dones'. Personal Name.
Family, Local Name, or Title.
Gotrs.
Sutrs.
Shares
Atreya
Harita
Kau dinya
Srirama ... Tirumalaya Lokam-bhatta Sankars ... Knapps ... Yalliradbåoln Malyals ... Raghanitha Gaņēívar. Timma Nigaya Vallabha ... śaikan ...
Narasa ... | challs-Naru Venkatādri Rims Venkatädri Ansbals ... Raghavs ... Chakravartin Tirovengalays Арра-Корда Sonnavanga Akäragappi Nandi-smayajin Krishos ..
Vedantam
Bhirdvis
***
A peatamba
Valli]må[)
Kabyaps
Sarvs
Venkata Lakshmapa Virabhadra
[This amignmout of 81 shares is not specified in the inscription.-H. K. S.]

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No. 23.] VEMAVARAM GRANT OF ALLAYA-VEVA REDDI: SAKA 1356.
237
LIST OF DONEES IN THE SECOND GRANT-concld.
Line.
Donee's Personal Name.
Family, Local Name, or Title.
Götra.
Sutra.
Shares.
142
Pasupola
Kasyapa
Visishtha
Bokkasam
Amrapalli Grisaila
Venkatadri Apps Venkata-yajvan Lakshmana śēsba Michana-dikshits Krisbps .. Lakshmana-pandita Sarvavadhanin Hari-pandita Sûrapa Nära sppärys Kadiri-yajvan Venkstädri Venkatādri-Nayinir Krishnaya Rämaradhania Yajfelvara-yajian Venkatadri Nariyang ...
Käbyapa Śathakops Pirišarys
Gárgys Maudgalys Visvamitra
Bhandaram
Vadhryasra
Kansika
Nakshatrals
Gandilys
***
Garimells Paigalur
Kifi
Timmays
.
No. 23.-VEMAVARAM GRANT OF ALLAYA-VEMA REDDI : SAKA 1366.
BY LIONEL D. BARNETT. This grant was presented by Sir Walter Elliot in 1887 to the Trustees of the British Museum, where it is now preserved in the Department of Oriental Printed Books and Manuscripts, with the register-number "Indian Charters 26." A slip of paper pasted on the back, which gives an abstract of the contents and other notes, states that "it was received from Rajahmundry. Tt is unknown from whom received." It comprises eight copper platos, about 94" in width and 51' in height; they are very well preserved, except that nos. 5 and 6 ars slightly cracked on the left side. They are held together by a stout ring, which has been out; there is no seal. They are numbered on the second face of each.--The character is good

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EPIGRAPHIA INDICA.
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Telugu, of a type usual in the period; the letters vary betwuen " and ".-The language is Bauskrit (all verse) in ll. 1-167; 11. 168-228 contain a probe Telugu specification of the bounds of the village granted ; tben comes the Sanskrit conclusion in 11. 228-237 (all verse, except a morsel of prose in 11. 228-229), with a Telugu subscription op 1. 238. The Sanskrit presents no special features of interest; we may note the use of cha with omission of a second cha (1. 44), and the vd samuchchayő (1. 237). The Telugu on the other hand is quite interesting. It is a loose colloquial, and shews most of the features of orthography noticed above, vol. V, p. 54. The ara-sunna is never used; we have only the nindu-sunna, and after the latter, when it comes after a short vowel, consonants are usually doubled in 11. 168-187. In this connection we may note the spelling of dārkā (11. 199, 223), kärpulu (1. 224), mindarh (1.193), mrðnidhng= (1. 186; but mro lug-on ). 220; the modern form is mõduga), and rām-gānu, passim. Occasionally dh is written for d, e.g. in āyidhu (1. 184), dhari (11. 169, 221, 226), mrörndhugo (vide supra). For the modern & we find s in kalasi (1. 202), galasina (1. 227), senu (11. 203, 206, 209, 212, 217, 227), besides occasional mistakes euch as fima (1. 168). A consonant following an is usually doubled in 11. 168-187. Initial i alternates with vu; e.g. chinta unnadi, 1. 196, by chinta vunnadi, 1. 193. Final sunna alternates with mu and -1816 : e.g. bolamu-lõpalanu, 1. 183, beside bolan-lo, 1. 178, and .gar, 1. 202, beside -ganu elsewhere. There is elision of a in nam-gān(u) in 11. 183, 189, beside anam-gam on 11. 175, 178. Of some lexical interest are : gova, 1. 189 (? connected with Tamil kovai), guhdamu, 1. 223 (i.e. gan. damu=pit P), kadamu, 11. 207 f., 220 (" kadanba-tree " P), kulays and galayu, 11. 202, 207 ("join" P), kanamu, 1. 214 ("threshing-floor" ?), kapa, 1. 194 (a kind of troe), kota, 11. 207 f. ("clamp"), pade, 11. 175, 178, 183, 189 (apparently=Kanar, pade," waste land").
The record refors itself to the reign of Allaya-Vēma Reddi (i.. Vama, the son of Allaya) of Rajahmundry, and adds a little to the sum of information derived from the grants and inscriptions of this dynasty and of the parent house of Kondavidu (H00 E. I. above, vol. III, pp. 59, 286 : vol. IV. pp. 318, 328-330 ; VOL. V, p. 53 ; vol. VIII, p. 9; vol. XI, p. 313). It opens with addresses to Vishnu in his Boar-incarnation (v. 1), to Gandía (v. 2), and to Siva's crescent (v. 3), and goes on to glorify the donor's ancestry. There was a famous Südra family styled the Panta-kula (v.4), in which was born the generous and glorious king Dodda, of the Polvola gotru (v. 5). His sons were Anna-Vrola, Kotaya, and Allaya, or Allada (v. 6). Though the youngest, Allaya was the most important (v.7). He conquered Alpakhāna, made an alliance with the Gajapati who was the lord of Karnāte, defeated Komati Vēma at Rāmēsvaram, and established a powerful kingdom (v. 8). His queen was Vēmāmbika, daughter of the Choda king Bhima (v.9); and their offspring were Vēma, Virabhadra (or Vira), Dodda, and Anna (v. 10). Vēma and Vira were very glorious (vv. 11, 12), and established their capital at Rajahmundry (v. 13). Vēma's reign is most brilliant (vv. 1416) : he has remitted taxes on the estates of gods and Brāhmaṇg, performed many go-sahasra ceremonies in Dākshārāma, conquered the kings of the Sapta-māļiya, overrun Kalinga, and set up columns of victory at Simh dri and Purushottama (v. 17); he inspires terror in neighbour. ing kingdoms (v. 18). He has given a bell weighing 12,000 palikas to the temple of the god Márkandēgēsvara (Śiva), who has established him in his sovereignty (vv. 19, 20). His brother Vira is also very glorions (v. 21). Vēma has married Hariharāmbā, a daughter of Kataya, the son of the elder Kăţaya's son Vēma; her mother was a daughter of Harihara, the lord of the Four Oceans (v. 22). Vira has married Anitalli, daughter of the elder Kāțaya's son Véma (v. 23). Then begin the details of the grant, by which the village of Allada-ReddiVēmavaram was founded by the fusion of two villages, Vedurup ka and Pinamahēndräds (vv. 24-30), and granted to a number of Brāhmaṇs who are specified (vv. 31-114). The bounds of the estate are then specified in Telugu (11. 168-228). After four commonitory verses (11. 228234), we learn that the composer was Sarasvati-bhatte, of the Srivatsa götra (11. 234-236).

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No. 23.] VEMAVARAM GRANT OF ALLAYA-VEJA REDDI: SAKA 1356.
239
Most of the above historical data have already been discussed in this journal; but some of them may be recalled here. As rogards the internal relations of the Reddi family, we find (see above, vol. IV, p. 319 ff.) that Vēma, son of Prola, of Kondavidu, was the father of Anna-Vota, Doddambikü, Anna-Vēma, and Vēmasini. Anna-Vots is mentioned in our record as having made a certain grant of land (1. 163) Doddāmbikā married Kataya II. Vēmasāni, who married Nallanióka, and for whose spiritual benefit her brother Anna-Vöms granted the village of Nadupäru in Saka 1296 (see above, vol. III, p. 286 ff.), is probably the Vēmasánakka aftex whon the village of Doddavaram, so frequently mentioned in our record (1. 168, eto.), received its name. Anna-Vota had a son, Kamāragiri, in whose reign the Rājahmundry branch of the family set itself up under Vēma, son of Kātaya, and a daughter, Mallāmbikā, who married Kātaya Vēma, the son of Kātaya II and her aunt Doddāmbikā. Komati Vēma, who is said in v. 8 of our record to have been defeated by Allaya of Rājahmundry, is apparently Peda Komati Vēmi, the successor of Kumāragiri and grandson of Vēma's older brother Mācha (Šaka 1310-37; see above, vol. VIII, p. 13).
Prola
Macha
Vēma
Anna-Vota
Doddāmbikā, 'm. Kātaya II
Auna-Vēms Vēmasāni,
m. Nallanūńka
Kumāragiri Mallām bikā, m. Kātaya-Vēma
We may take other references seriatim. Alpakhana seems to be Alp Khan, better known as Hoshang Ghöri, who succeeded his father Dilāwar Khãn in 1405 as Sultan of Malwā, and reigoed until 1434.1 The "kings of the Sapta-mādiya" have not yet been identified; see above, vol. V, pp. 55, 56, n. 1.9 The temple of Mārkand@yěsvara is in Rajahmundry, and seems to have been specially patronised by the Reddi family of that town (of. Sewell, List of Antiquarian Remains in the Presidency of Madras, vol. I, p. 22). Harihara, the lord of the Four Oceans," is probably Haribara I of Vijayanagar.
The details of the date are: Saka 1356; the cyclio year Ananda; the darsa-tithi, or lunar day on which the new moon was first visible, of Jyaishtha ; Monday; an eclipse of the sun. Mr. R. Sewell has kindly examined these data for me, and informs me that they work out to Monday, 7 June, A.D. 1484, when there was an important total eclipse of the sun, recorded in Schram's Table A of the Indian Calendar, p. 124.
The geographical references in our record are many. The first point calling for notice is the location of the village conveyed by it, Allada-Reddi-Vēmavaram, or more briefly Vēmavaram, which had been created by uniting Vedurupaka and Pinamahēndrada (v. 25). The name Vömavaram is quite common; bat of this particular village no trace survives on any record. Nevertheless we can locate it fairly closely, chiefly by reference to the Tulyabhāga (bhåga in Telugu), on the southern baak of which it was situated (1. 169, etc.) and by the statement in v. 30 that it was situated between Sapta-Godavara and Tulyabhāgå the
18ce S. Lane Poole, British Museum Coin Catalogues: Muhammadan States, 114, intr. liii.; Elliot, History of India, vol. IV, pp. 41, 60, 79, etc. An inscription of Samvat 1481, Saka 1346, in Journ. As. Soc. Bengal, vol. 82, pt. 1, p. 701, speaks of Ghöri prince Alammaka (so the text) or Alambhaka (so the editor) as reigning in Mandapapora, i.e. Manda; perhaps he is the same person, but the reading there needs scrutiny.
• The etymology there suggested does not convince me; I iucline to think that the plarase means "Sevin Bos!ms" (cf. Telaga mademu).

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former of which is a tank at Dräksbårima. Now the Tnlyabhāga is one of the main channels leading off from the lower Godāvari. According to H. Morris, 4 Descriptive and Historical Account of the Godavery District (1878), p. 142, it seems to have been originally a natural hollow, of which advantage was taken to form the bed of an irrigating channel by cutting a head to it from the river, and throwing earthen banks across it at various places to raise the water to the necessary height for commanding the adjacent country. It led off from the intended main feeder about a mile below the head-sluice (of the groat dam of the Godavari), and convoyed water to the Kápavaram, Bikkavólu, and Ramachandrapuram taluks, terminating in the salt-water creek which flows in from the sea near Cocanada." The map apponded to the Account shews that it leads off from the Godāvari a short distance south of Daulēśvaram (" Dowlaish woram" of the old maps), and runs more or less eastwards until it comes a little to the east of Anaparti, from which it proceeds E.S.E. Hence we know that Vemavaram must have lain in the Ramachandrapuram tāluka of the Godāvari District; and here we can trace some of the villages mentioned in our record as adjoining it. Pasulapuni (1. 201) is Pasolapadi, 2 miles W.N.W. of the town of Ramachandraparam; Sõmēsvaram (1. 203) is some 4 miles N.W. from tho same; Pom dalapāka (ul. 224, 228), now Pandalapāka, is about 3 milos S.W. from Bikkavõlu. Hence wo may infer with tolerable certainty that Vémavaram lay & few miles N. or N.N.W. froun Rūmachandrapuram town. It is possible, to say the least, that soon after its foundation it dissolved back into the two elements of which it was composed; for there still exists a village of Vedurupāks some 4 miles N.N.W. from Ramachandrapuram, and some 8 miles N.W. from the same town is the village of Mahēndravāda, which seems to be connected with the Pinamahendrāda of our record. Of the other places recorded as adjoining Vömavaram-Vomasänakka-Dod davaram (1. 168, etc.), Velchoru (1. 191 f.), Tallavaram (11. 191, 196, 199), Tollimți (1. 177), Nolla (1l. 206, 209), and Ana-Prola-Roddi-Komaragiripuram (11. 211 f., 214)-I can find no trace.
V.8 mentions RAMögvaram as the site of a battle between Allayn and Komati Vema: this is perhaps Rāmesvaram in the Godavari District. In v. 17 we are told that Vema performed many go-sahasra ritos in Dakshārams: this is the correct spelling for the name now pronounced Drākshärāmal ("Dracharam" in the old maps), a well-known place lying 4 miles S.S.E. from Ramachandrapuram town (see Ind. Ant., vol. XIX, p. 424, and Sewell's List of the Antiquarian Romains in the Presidency of Madras, vol. I, p. 25). Simhadri (v. 17) is usually known as Simhachalam; it is a hill in the District and Tahsil of Vizagapatam, where there is a famous templo dedicated to the lion-incarnation of Visbņa. Purushottama (ib.) is Pari in Orissa.
TEXT.
First plate : first side. 1 Lakshmim pakshmalitāın tangtu bhavatāın Lakshmi-patis-samtatam keli-kola
tanus-sama. 2 sta-jagatām raksha-vidhau dakshiņaḥ sneh-ārdrām dharapin nij-aika-ramanim
karttum r4883 d-udvahan tat-sarslesha-kutabalāt=pulakito ya[s") stabdha-rom-äbhavat || [11
*Asta maho
This is an instance of the common tendency in Telugu to insert the letter rafter a conjugat. ? From tle plates. • Metro: Sirdúluvikridita. The verse is prepeded by the tankha sytubol. • Metre : Giti.

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4 hasti-mukham svasti-karam vas=gamasta-jani-hotuh yat-kata-ratad-ați-mālā vilass5 ti Hari-nila-hara-sama-lakshmiḥ || [2] Kala-patēs-tām kalajāmi bālām kalā
kalam ke6 na vibhinnna-rūpäin yad-antara-syandi-sudh-ārdra-maulir-Mrityunjayaḥ pita
vishah 7 Sivo-bhat I [3*] Asti prasasta-mahimā Purushaḥ purāņas-tasya kramānu
mokba-bhuj-dru8 padād-abhavan | varnnā dvija-prabhpitayah pada-padmajānām vam boshv=abhij-ja9 gati Pamte-kulam prasastan | [4] Tatr=āslu-mahito mahipa-tilako
mānyag=sata. 10 m=umnatag=tyági Dodda-mahipatiḥs(tis) sukritavān Polvola-gotr-grapih danair
yya11 sya vinirjito mati-yatais-smyāya kalpa-drumi mauni valkala-sam vpitaḥ sara-ga12 nam bhaktya bhajaty-Idarāt [5*1 Śrly-A nna-Vrola-prabhu-Kotay-Alla
bhumisvarās=ta13 sya satāḥ prasītāḥ satyēna sat[t] vēna jagēna Dharma-tanūja-Bhim-Arjuna
talya-ri14 pāḥ || [6*] 5Tēshāın kanishtho-picha jatman=ābba[i*] jyështho guņair-Alla
dharātalēmdraḥ chamdro=py=&15 doshākaratām=a potas=baumyb=pi bhi-Damdanatām prapamonaḥ 1 [7] Jity=
Qualpa-vikalpa16 kalpita-balar tam ch=Alpakhānan raņo mitriksitya samagatan Gajapatim Karnita
First plate : second side. 17 bbīpam cha tam hatvā Komați-Vēma-sainga-nikarath bhãyð=pi Rāmēšvarē
prājyam Raja18 mahēm dra-rājyam=akarod=Allida-bhi[mi*]bvara [8] Sach=lva Sakrasya
Siv=ova Sambhoh Padmuova sā 19 Padma-vilochanasya Vēmambhi(bi)kš Choda-kul-o[mn]du-Bhima-bhūp-ātmaj
ābhūn=mahit=āsya ,jā. 20 yā [9] Sri-Vēma-bhimiśvara-Virabhadra-bhünātha-Dodda-kshitip-Amanna.
bhäpāḥ | Allada. 21 Sarrēr=abhavan kumārās-tasyā yatbā Pad[k]tirathasya putrāḥ || [10*]
'Vēma-kshamā-nāyaka22 Vira-bhūpau těshāin prabhūtau nitarām=abhūtām | yatha varau Pan[k*]tirath
ātmajānām 23 gup-ondatau Rāghava-Lakshmanau tau L [11*] 10Taruna-sarasij-āsyan tāya
abhūtām prasasyan SR24 kala-ntipa-varēnyau saj-janānām saranyau 1 ravi-himakara-kalyau Räma. 25 Saumitri-tulyau rana-sirasi vibhamgau rāja-vēsya-bhujangau || [12] Rājñogu
ta1 Metre : Trishțubh Upajäti, padas 1-3 being Upendravajra and 4 Indravajrā. * Metre: Vasantatilaka.
Metro: śärdūlavikridita. • Metro: Trishtabh Upajäti, pädar 1 and 4 being Upendravajri and 2 and 3 Indravajra. • Metro: Trisbţubh, of the Indravajra order throughout.
Metre: śärdūlavikridita. 1 Metre : Trishtabh Upajäti, pâda 1 being Upendravajra and 2-4 Indravajni. 8 Metre: Trishtubh, of tbe ludravajra order throughout. • Metro : Trishtabh Upajäti, padas 1 and 2 being Indravajra and 8 and 4 Upondravajra. 10 Metre: Malini. 11 Metro : Trishţubh Upajāti, padar 1-2 being Indravajra and 3-4 Upondravajra.

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26 yo Rajamahēmdra-nāmā rāin-ābhirām=ājaci rājadhānil anēka-matamga
turamga27 pärņņā sašāmka-sam kāša-virāji-sandha || [13*] Dharmān=umnnamayan ripūn
vinamıyan rā28 jya-riyam vardhd hayan pāpam samsamayan prajās=cha ramayan vidvaj-janän
sta(sthā) payan! 29 kirttiin samcharayan diśāsu nikhila-kshoạibhritām=āšrayo rājā Rājamahēmdra30 năma-nagaro Vēm-osvarð jrimbbate || [14] Ančka-go-charma-mah-āgrabāra
dātā sudhir Alla31 ya-Vēma-bhūpahi shat-ka(ka)la-sampûjita-Pärvvaties Hēmädri-dānāni sada karo32 ti I [15] Kul-achalo bhogi-varð dharitri-Jard=chyuto dāna-rama-nivāsah i
adhāra
Second plate : first side. 33 bhūtas=sakalasya doshņā dharāttās darām=Allaya-Vēma-bhavah | [16*] *Dēva
br[7]hmaņa-simni yaḥ 34 kara-dhanam samtyaklavan dustyajan Dākshārama-bbuvi vyadhatta vipula-śri-go
Baba35 grāņi yah | jitvå yaḥ patu-Sapta-māļiya-ntipān kramtva Kalimga-kshitith Simba36 drau Purushottamē patu-jaya-stam bhän sa-jrimbhn (to*] nyadhat I [178]
Allāda-kshitipala-Vēma37 připatē įs*) spi(spbı)ta-pratāp-ānalais-chūrņāḥ pūrņa-silà ratarti kitayaḥ sāpal
lavāḥ pallavāḥ 38 lipam mina-kulam jalē spita-bila bhogãs=cha nāga guhi gavo yamti třiņ.
āvana ni39 visatë simdhau gajāpām patiḥ [188] Drādaśa-bahasra-palikä-parimāņa
su-kāmsya-nirmi40 tām=asama prādadh (a)=Allaya-Vēmo Ma[ro]kardéyééva [**]ya vara
ghamtām 41 11 [19] «Vighnēšo mada-sangato bahu-mukha [s*) Skando-pimukt-ambaro
nirllajjah kbs42 lu Bhairavoxyam=iti samchimty=ätmajánām sthitiṁ nirdosham nija-bhaktam=
unata-dhiyam 43 viran Siv-archā-para[m] Mārkamdēya-mahēšvaro vitaputo Vēm-eradram
tryiśvaram || [20*] Dharm-ā44 tmajasy ova Dhanamjayo-sya rāj-ānajo rājati Vira-bhūpaḥ tyäg! cha bhogi
vilasat-p[ro]a45 tāpas=samgrāma-Bhimo jagan-obba-gamdaḥ [21*) Paur(paa)trin Kataya
Vēmaya-kuhitipatēļ 46 putri cha Käta-prabbör-dauhitrim chaturarnnavım Harihara-kshoạipatah
säsitah | tan-nā47 mda vidit-ahvayām Hariharambam chărumagr hayat panau Vöma-ma48 hisam-Alla-ngipatissāmrajya-lakshmya samam || [22] "Kataya-Vēma-kshitipati
tanaya
1 Metre : Särdūlavikridita. • Metre: Trishtubh Upajäti, pada 1 being Upendra vajra and 2-4 Indravajra. Read dhatta. • Metro: Sardūlavikridita ; the saine in verse 18.
Metre : Giti. • Metre : Sardūlarikridita.
* Metre 1 Triobtubb, of the Indravajtá order. • Metro: Sardūla rikridita.
• Metre : Giti.

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Second plate : second side. 49 m-Anitalli-nāma-vikhyātām 1 Kamalām=iva Kamalākshas-tām=ndavahad-Alla
bhapa-Vir-en50 draḥ | [23*1 Tulyabhāgā-taţi Vēma-bhäpalag=samaditsata I agrahāram
dvijanmabhyas-samagr-ā51 hāram=agriyar | [21] Ekaṁ grāmaṁ kritvi grāmaa Vedfipaka
Pinamahēmdrādau kritvā 52 cha Vēma-bhäpo nija-nāmn=A[11a*]da-Reddi-Vēmavaram 13 [25] Sri-Sakē
rasa-bhūta-visva-ganitē ch-A53 namda-samvatsarö Jyē (iyai)shtbo darśa-tithau Sasāmka-divas punye cha
sirya-grahe | tam gråmam ba54 ha-sasyam=uj[i]valataram sri-Tulyabhāgā-tatë prādād=All&ya-Vēma-bbūmi-ramaņð
55 pr-Ottamēbhyo muda [26] Phala-bharita-nālikëra-kramuka-pangsa-ohūta
kadalik-ārāmam kala 56 m-ēkshu-sāli-tila-chaņa-mndg-ādi-samasta-sasya-sampárņam || [278] Sa-krishivalar 57 sa-bhogar 8-asbt-aiśvargam sa-ramya-phala-vrikshaml -chamdr-ārka-sthāyinam
ana58 Ipa-dhana-dhānya-dakshiņā-yukta | [28] Elatra tarkam cha paratra tantram
vēdāmtam-anyatra paratra 59 sabdan | vyābbāshamāņaiḥ kalakantha-kathai[s*) samposhyat yo=mbudhivad
budhendraiḥ [29*] 60 Śri-Sapta-Godāvara-Talyabhāgā-madhyê-grahāro mahaniya-sasyaiḥ || K-chandram
61 tārakam-a-dināṁdram=ujjrimbhatam Vēma-osipala-dharmaḥ | [30*) Vțittimarts
tra ganyamte 62 bhusurā bhāsurā gapaiḥ 1 anukta-vritti-samkhyākās=salVē=pyrēkaika-vrittayaḥ 11
[319] 63 Brahmā ' Yajushi fästrāņām vyākhyātā rāja-vallabhaḥ | Poțnüri-Vallabha-sudhish"]
Third plate: first side. 64 Śāmilyo bhagya-bhashitaḥ || [32*] Vidya-vinaya-bhāgyānām=iv&so Vyase-sanni65 blah | Poțnüri-Matchi-bhattāryaḥ śāmdilyo rāja-pôjitah [33] Vidya
yasya fri66 y hridyās(dya) tarayā vinay-anvitāḥ sandilyo viśrato vidvan Potniri-Pi67 na-Vallabhaḥ II [34] Šāstrāņām Yajushăm punya-tapasāmcha briyan
nidhiḥ apādhyā68 yö Nädhu-bbatto vyakhyātā Kapi-gotra-jah 1 [35] Sri-Rāma-mantra
siddha-sriḥ sāstra-vya.
1 Metre: sloks (Anushtabh).
• Metre : Giti. After this danda is engraved the rosette symbol followed by danda. • Metre : Sürdülavikridita.
Metre: Giti; the same in verse 28. • Metre : Triebtubb, of the Indravajri order; the same in verse 80.
A single danda only is required. • Metre: śloka (Anushubh); the same in verses 82-86.
212

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[VOL. XIII.
69 khya-dhuramdharaḥ I Anna-dātā Veunayaryaḥ Kausikas-chatur-amsa-bhak || [36] Ramy-agra-vēda
70 nipups vyskytla vidyn Charakari-Kedavryab Sahkaranya71 parya-tanujatah || [37] Adarsas-sarva-sastrānāṁ vyakhyanam yasya nirma72 lam Pannala-Kommaya-sudhis-sa Kaumḍinya [h] śriy-anvitaḥ || [38] Padavākya-pra
73 māṇānāṁ para-driśvā Yajuḥ-patuh Bharadvajaḥ Peddi-yajva-somayajv-asra74 ya[h] śriyam || [39] Vadimdra-gaja-simhasya Ramava (ya?)ryasya namdanaḥ | Harito Ramabha
75 drarya[b] Sri-Vanyõr-eka-samśrayah || [40] Tarkikas-tamtrikas-Sama-sabdikō yajnikah ka
76 viḥ Atreya-gotraḥ Preketi-Nārāyaṇa-maghi (khi) sukhi || [41] Vyakarta sarva-sastrāṇām upa77 karta cha Gautamaḥ
raja-manyo bhagya-bhumiḥ Perumaḍi-magh (kb)-isvaraḥ ||
[42] Haris-sa
78 kshad-upadhyaya-Hari-bhaṭṭo dvi-bhaga-bhak | Sato-gra-vēdē sastrānāṁ vyakarta
Sarvajão raja-manya-sri-Vadhalas-s-ardha-bhagavan
Third plate: second side.
Lō
79 hit-anvayaḥ || [43*] bhagy-önnato Nri
EPIGRAPHIA INDICA.
80 simharyo Ramakrishṇarya-namdanaḥ Appays-sadhi-an
81 tah| Harita [b] śrl-Simgayaryo veda-sastra-nidhis-sudhiḥ [45] Malrāv. Appaya-sarimdra-tana
82 yah Kumḍin-anvayaḥ| Yajaḥ-satamati [s]sastra-vakta śri-Madhavas-sudhiḥ || [46] Agranyo vi
|| [44*] Sāmavēdi Nisimha-ja-st
83 dusham-agrabārado bhagyavat-sutaḥ Pārāśaro Gannavara-Śimgaryas-s-ardhabhaga-bha
sastra-purapa
I
84 k|| [47*] Vēda-sastra-purau-ādi-sarasvatyā vijrimbhaṇam
Prolanaryaḥ Kaumḍinyo
85 raja-vallabhah || [48] Yajuḥ-sastra-puran-adi-vidyavan s-ardha-bhaga-bhak | Haritab Sim
vilāsa-bhū
86 garmi--Nagayaryo oripa-prizab [40] Chitr-avadhano Yajaahi śrauti Vyasa iv-a
87 parab Saunako Mallu-bhaṭṭaryas-tarka-taṁtra-svatamtra-dhiḥ || [50] Vēda
Sarasvati
88 jñaḥ Saiv-agama-visaradaḥ | Pencheți-Devare-bhatto Bharadvajaḥ Śiv-archa89 kaḥ [51] Sv-arjitai[s] svair-bamdhu-posht vēda-sastra-dhuramdharaḥ Vadhula-gotraḥ Kamdala
90 Perumaḍi-b[u*]dhas=sukhi || [52] Karpura-pura-saurabhya-muchām
vāchām
91 ↳ Rāli-Kāšiśvara [h] śriman Kaumḍinyo vēda-sastra-vit || [53*] Vyākartā kavita-s-amga-Ya
92 ju[b]-śrauteshu chitra-krit Parasaro Mamḍapaka-Ramachandra-sudhis-sukhi || [54] Kaumḍinya
1 Metre: Giti.
Corrupt; we may conjecture aakala-kala- [though, as a reading, this will not scan.-F. W. T.] Metre: Slōka (Anushtubh); the same in ve ses 39-106.

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.
93 h Kordamimdi-bri-Rămăryo rāja-vallabhaḥ 1 dövälaya-taţāk-ādi-sapta-samt- 94 navās(n)-sukht ... [55] Divy-anna-dātā dvādaśyām vēda-śāstra-patus=sudbih
Dvādasy-Alla
Fourth plate : first side. 95 da-bhatta[h*] fri-sampūrņo Harit-havayaḥ | [56] Shattar tri yasya jihy.
agra-nartaki vyakriya96 kriya | Podapāņi-Blairavārgo Harits vādi-bhairavab [57] Pada-vākya
pramāņādām vyā97 khyātā Harit-ā vayah | Pedapani-Tallacāryo ganavān=Yajur-unustaḥ | [58]
Yajur-vėda98 patas-tarka-mimāṁsā-sabda-sāstra-vit 1 Pudapīvi-Yellu-bhatto Harita[ho] śrt
yuto gani 99 || (59) Vidyā-visvēśvarð Vatti-Visvēśvara-sudhiḥ kaviņ | Sārdilyo gunavat
patra (h) śrimān=āchara-bba. 100 shitaḥ | [60*] Sārdilyo Mirtipāti-srig-Appayāryo mah-opnatah n rityarts
ahampārvi101 kayā vidyā yad-rasanā-sthalo || [61") Anna-pradātā dharma-jño gana-vidya
tapo-nidbih 1 Lin102 gāya-bhatta[bo] Srivatsa[ho] Sri-Nrisimh-ārchaně rataḥ [62] Harir:
Lakshmim Haro jñānam 103 Brahm=ādbattē Sarasvati vidvān Hariharabrah'nā tat-sarvam=api Kansikah 1
[63] Shad-da104 rśana-patu[h*] slimān=Kām(kā)śyapaḥ kavitā-kriti agra-vöd-olbaņaschāru.
vartanaḥ Samkaras=sudhih | [64] 105 Rāja-maîtri rājya-dhuryaḥ prāta[8*]-snātā Siv-ārchakaḥ | dvi-bhāgs Harita[ho]
srfmãn=Vissaya[h*] Sri: 106 gir-iśvarah # [65*) Sarva-vidy-ēśvaraḥ kurvan s-ārtham sarvajña-sabthi(bdi).
tam Sarvajña-Nārāyaṇāryo Vi. 107 Švāmitrô dvi-bhāgavan || [66] Kaumdioyas=sajana[h*] Srimān Dvēdi-Mallana
san-maņih Yajus-Sa108 ma-srauta-śāstra-lāvy-ādi-pratibl-ānvitaḥ 1 [67] Shadda[r"] san-Isvaro yasya
pitā sarva-sudhi-gurah 109 Allāda-bhatto vyākhyātā Bbāradvājas=sa mantra-kpit I [68] Komduri
Viththala-bhatto
Fourth plate : second side. 110 Bhāradvājo ganon nataḥ agra-vēdi Subh-achūro bhāgya-saubhagya-samyatah!)
[69*] 111 Sri-Korumballi-Brah māryo Blāradvajo gan-onnataḥ | Yajur-voda-patus-charu-putra
bhi112 gya-manobarnh || [70*] Atrēya[h*] Sri-para-hito vē(ai)dya-chandras-Sudhākaraḥ . sarvajña[ho] śri-yu113 tas-chitram mitratām gāti bhūblisitām [71"] Sv-achāruh Pedapāņi-sri
Nārāyana-bu114 dh-ottaina) | Yajur-věda-vid-agrango Bhāradvajo mabā-matiḥ | [72"] Maddar
Aubhala-särim

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E
115 dro Yajub-sõstra-viśāradaḥ | Srivatsa-gðtra [8*) sv-ochāro guņavān=annat-āsayaḥ ||
[738] Sarvajña116 loka-vikhyāta-lakshmaņārya-auto guņi | Boddapalli-Dēvayāryo Harito vēda
sāstra-vit | [74*] 117 Sör-adhyayana-vikhyāta-Peddanārya-sutaḥ suchiḥ | Peyyala-fri-Prölanārya118 h Kaumdinyo vēda-vittamaḥ || [75*) Vyābārair-api ch=āchārair=Vyāsa-tulyor
rdha-bhāgavā. 119 n Maddūri-Rāmaya-sadhi[h] Srivatsd guna-vatsalah | [76] Śāmờilderdh
ārsavān Potri-Madhavā120 ryo mah-onnataḥ vēda-šāstr-ādi-vidyādām vyākhyāt=āolāra-bhñshitah || [77]
Sri-Boddapalli121 Rāmārgo Rāma-mantra-prasiddhiman 1 ardha-vrittir=věda-Güstra-vaktā Harita
gotra-jah || [78] Anna-da122 tur-guņi sūnur=Anna-Somaya-yajvanaḥ | Anna-dātā Lakshmaņārya[h*] srimão
Atreya-go123 tra-jah | [79*) Śrt-Kappagarintu-Simgārya-tanayo vinay-ðnnataḥ Käsyapo
Yajur-adhyötä Sara124 ryaḥ patra-bhāgyavan || [80*) Kaumdinya-gotro guņavān fri-Bort-Appaya-san
maṇiḥ Ya125 jurvēdi gunai ramya[b] frimāp=rāja-ya-mānya-dhiḥ I [81"] Būla-jyosy.
ānvaya[ho] śriman Pro
Fifth plate: first side. 126 layārgo gun-ārņevaḥ | Kaumdingo vinay-āvās8 Yajushi pratibh-ānvitaḥ || [82]
A 127 trēra[h*] Sri-Kordamimdi-Mallano mamtri-sēkharah! A pastabas-sad-achāraḥ
Siva123 bhaktd=tidhārmikaḥ || [83*) Boggara-śni-Vira-mamtri räjya-kārya-vichakshanaḥ 1
Āpastarba [**] sad-ā129 chāraḥ Kaumdinyaḥ śamkar-ārchakaḥ || [84] Appay-āmātya-tanayo mantri
Ganapatis=su130 dhiḥ | Srivatsó rāja-mānyas-sad-upakāra-paro guņi || [85] Vallür-Ayyala
mamtr-iso Nā131 garājasya namdanaḥ | Kaumļinya-gotro guņavān-fóvar-ārchana-tatparaḥ || [86]
Chandalari132 Bhāskarārya-tanayo-Llana-mamtripah! Kaumļinya-gotra-samjāto vidya-lakshmi
vibhi
cargotra-jab is a time
form
233 shitah | 1877 Váranāsi-Docha-mantri Salamkāyana-gðtra-jah raja-mānyo ba134 mdhu-putra-bhāgyavān=Asvalāyanaḥ | [88] Srivatsd Rājanampāți-Trivikrama
gudhi[1] guņi | Nara 135 simhārya-tanayo Yajuḥ-krama-vichitra-dhiḥ || [89*] Sri-sadlru-Telang[*]ry-Ekhyo
Harit-anvaya136 sambhavah sri-Vallabhārya-tanayo Yajur-vēda-kram- nvitah 1 [90]
Penumballiy-Anamtā137 rya-varyő Harita-gotra-jah! Narabary-ojhjha-tanayo Yajur-voda-krama-sphutab
[91] Sri138 y-Ätukūri-singāryo Harito-Ppaya-naħdanaḥ vidyāvan-vinay-Eväsó mänyo

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No. 29.]
139 vidraj-janais-nd [92] Poramiky-Annaya-vipendra-tanays Yajur-j[j]valab |
Kaumḍinya-götra-sa
140 jt Visayaryo gupa-priyaḥ [98] Rampalli-Naraharyrya-tanayah Singan
-ahva
VEMAVARAM GRANT OF ALLAYA-VEMA REDDI.
Fifth plate: second side. Yajur-voda-vikhyāto vinay-änvitaḥ || [94*] Talletata-kul
gunavan-voda-vittamaḥ [95*]
věda-sastra-pata [b*] śrīmān
Chaumḍaya-somayaji-sri-Naraharyārya-sambhavaḥ Yajur
Limgayas-sudhiḥ || [97*] Nahargarya-tanayo
vamsa-vardhanaḥ II [98]
141 yah Bharadvajō agraṇyaḥ Pro
142 lanaryo manoharaḥ Kaumḍinya-götra-saṁjāto
Örum
143 ganti-SignyBryn-van-kart
gun-önnataḥ
Janardana-bu
144 dh-ottamaḥ || [96]
vēda-kram-a
145 vrittiḥ Kaumḍinyo
Yajur-avritti-ra
146 jitaḥ | Chadapalli-Vallabharyaḥ Kandinya Sri-Kesavaryasya suto Dharma
147 y-ojhjhas-sa-dharma-dhiḥ | Kaumḍinya-götra-tilako Yajub-krama-visaradaḥ ||
[99] Susrir-Anu
148 makomda-érly-Aubhala-jyösya-sambhavaḥ Ellayaryo Yajar-věda-ti
149 vro Harita-götra-jah || [100] Sudhir-Anumakomda-sri-Pedaddanarya-namdanaḥ[*]1 150 Bharadvajaḥ Pochanaryo Yajurvēda visaradaḥ || [101] Damaya-bhaṭṭa-tanayah Kausi
151 ko gupa-vatsalah Yajuḥ-kram-avritti-ramyaḥ Kēsavāryas-sukirtiman || [102*] Narasimha
247
152 rya-tanayo Bharadvaja-kul-ottamaḥ | Akunar-Aubhala-sudhir-bhagyavanYajushi
153 śrutaḥ [108] Sri-Korngati-Macheya-tany
naya-bhashitaḥ śr
Chiṭṭayaryaḥ
154 mḍilyo Yajurveda-dhuramdharaḥ || [104] Narluvaḍ-agrahara-éri-Vallabhächarya-san-mapiḥ | Sri
Hari-pad-Abja-sevakah | [105] Ardha-vrittir=Bhās.
155 vatsa-götrö vidyāvāu karirya[b] Brivate
Sixth plate: first side.
156 ramya-vartanaḥ raja-manyo maha-bhagyó visv-anamdita-kirti-man || [106] 157 bbay-Annaya-nämänab Käypä Kausika-gótrā Rāmaya-Gopays-Simgïé-cha
-Bhimay-A
Kasa
158 va-Saumitri || [107] Limgana-Yellana-sachivau Srivate
Kaumḍinyaḥ Bharadva
150 jo Yeraya-nam-kayo Yerayas-ta Sadilya
bha(bho)gam kham
160 dika-parivrittitaḥ labdham-stair-vibhājyam
[109] Chemjerla-Nara
[The metre is faulty. To rectify it we have perhaps to read Pedda-Danarya-namdanaḥ.-H. K. S.] 2 Metre Udgiti.
Metre: Giti.
Metre: Sloka (Anushtubh); the same in verses 110-116. This seems to mean " by the conversion of their estate."
Rāmayas-tu
[108] Vritti-trans-ohta.
ayat sva-sva-kshētr-anusārataḥ ||

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248
EPIGRAPHIA INDICA.
(VOL. XII.
161 haryaryo Bhāradrājas-tu Nāgayah | Haritaḥ Kaśyapaḥ śingo Vasishthas
Tippayas=sudhih 162 | [110*] Grāma-grās[ē*]=sti tair-étaiḥ k hamạikä-parivartanät | labdha
vşittir=vibhājy-rika BV&-sva-kshötr-ānus. 163 ratah | [111] Datt-Anna-Võta-bbūpēna khárgyzēkā khamạikä maht
Sivamallana-varya164 sya śrivatsasy-ātra vidyate | [112] Mūla-gramo tathā grāmn-grāsa-grāmē
cha tish tha165 tohl dvayor-Isvara yor-ökā vșittih kshētr-anusāratah 1 [113] Évam=ētad
grāma-yogm[è] śrl-Javā 166 rdana-Gopayoh | Sri Vishovõr=ubhayðr=vrittiḥrl-Mailārasya tu padika P (114*]
Asya grāmasya BI167 mång diksha sarvāsu cha kramat sarvoshām saprabodhaga likhyarité
desa-bhāslays 1681 115*] Om Allād-Reddi-Vömavaránakunnu Voma Tpakka-Doddararanakannu
pola-mora-śl(si)nia-sanddulu ! 169 Talabhāga-dakshiyapu dba(da)ri inopu koni remd=0!!A polala naduma
Pärva-manddula prā. 170 to partra dha(do)kshinapa mukham-ai vachohimddi å pa[motta törppu
Vēmasāne(na)kka-Doddavarapa. 171 m bolamu i puṁtta padamata Allād-Reddi-Témavarapum bolama ā pumtta
da
Sixth plate : second sile. 172 ksh[i*]napa makham-ai răm-gāna auttaţanu chitta vuihnadhi(li) Ä
chiáttanniddi tärppu mu173 kbam-ai vachchina purtta. ā puntta sarasa pumtta vuttaram Vēmasānakka
Doddararapur ba174 mtta dha(da)kshipaini pumtta tūrppa mukham-ai vachchi Vonasänakka
Doờdavarapum po(bo)lam-lopala175 n Channa-pāde anam-gånn oka cheruvadinnadi i cheruya barusan-umddi
puntta ta176 rppu Vömasinakka-Doddavarapur bolam puinta padumato Allad-Reddi
Vömavarapur bola177 mu ya pamtta Tollimțţi prāma puntte(tta) daksh[i*]napu makhamuni
vachchi 5 pontta Allād-Reddi-Ve178 mvarapur bolan-lopalanı Yisuvaväri-päde anam-gān=oka pädo půdo
möchena 179 gidhi(di) A(A)llal-Reddi-Vēmyarapa vuttarapan bola-naēra-fi(81)ma[1] A
Yiruva180 Vāri-pāde dakshinapu pārsvānan-ondời tiranano oka gattu podalannu 181ā [ga]tta tärppu mukham-ai vaehobenu sarasanu gatta vuttaram
Vēmasinakka-Doddavarapum 182 bolam daksh[i*]nam a (ā) gattu lakhai tärppa makham-ai răr
ganu Vēmasānakka-Doddavarapum ho
Bead eşittir. * This danda is followed by the rosette symbol and another danda. Denoted by a symbol. • Apparently corrupt; Cgaffulakai would meau' in the direction of or towards the embankment.-H. K. S.]

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No. 23.)
VEMAVARAM GRANT OF ALLAYA-VEMA REDDI.
249
183 lama-lopalanu Nimma-gantta-pāde nam-gan-oka pallam=unnadi ā pal[1]an
sarosan-umddi ga184 ttu visanakarra-vamp-ai (a)yidh (du) bāralu mēr=amtta vuttarapu mukham-ai
vach[chenu arttatana 185 gattu appatinnitärppu mukham=ai vachchenu ā sarasa gattu tärppu
makham=ai vachchi an. 186 ttatan gattu Vēr varapum bolamu yišānya-bhāgamamddu poda vattina
mromdhu(du). 187 geunnadi amttanumddi ] [ga]ttu dha(da)kshina mukham-ai rām gānu
amttaţak unai(ne) remdda
Seventh plate: first side. 188 bārala nidupunanu tarpu mukham-ai vachchenuamtata Dom(Doddavarapu
polama. 189 lonu Pamula-pāde nam-gān=oka pāde daggar=unnadi a pāde padinnati
gove va190 ttu koni Pärva-mandala prāta pumta Vēmvarapu Doddavarapu nadumam
gānu ds191 kshinam mukham=ai vachchenu vachchi Velchåri Tallavarapı prāinta purita
möohenu 1 192 punta Vémyarapu Velchori remd=alla polamu nadumam-gānu dakshinam
mukha.
193 m-ai vachchenu dakshiņam-ai avarum-goti mimdam-gānu vachchenu amtaţa
Vēmvara 194 pa polamo-lonu pumta daggarenu oka kapa-chetta onnadi dakshiņam
muttina padu. 195 mara mukham-ai pumta vachchenu antanuidi dakshinam mukham-ai va196 chchenu pamta daggagenu Tallavarapu polamu-lonu chimta unnadi 197 chinta padumatanumời dakshiņam mutil padumaţi mukham=ai vachchi
Vémvarapun 198 bolama-lonu pumta daggarenu chimta vunnadi amta dha(da)kshiņam-ai
Vörn varapu ajño(gno). 199 yar dårnki vachohenu ajño(gno)yam mülanumời Tallavarapu Vēmvarapu
remd=t200 la polamu nadamam-gānu padumasa mukham-ai vachchindi irta-vattu
Vērvara201 pu ta[ro]pu sima | pumta padumara mokham-ai vachohi Pasulapuņi
Vēmvarapu 18202 dimi printa pumta möchenu kalasi remd-ul!a nadumam.giza badumati
gala
sēnu
!
203 kbam-ai vachchi Soměsvarapam b ola-mērapamtam Somēģyarapur bola
Seventh plate : second side. 204 mu nadamanumļi Vēmvarapur bolamu nadumam-gānu
nidapu
nälgu
baralu
Read erffina.

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[VOL. XIII.
205 n-uttaram mukham-al vachchi amtatanumdi padumați mukham-ai remḍ-ülla naḍumam-gå
206 nu Nolla pramta pumtam gala sonu Vemvarapum bolamu nairați māla idi Vêm[va"]
250
EPIGRAPHIA INDICA.
207 rapu dakshiņa sima amtanumḍi uttaram mukham-ai vachchi kadamula kōṭam gala sēnu
208 | pumta kadamula kōṭanamdi uttara mukham-ai vachchi Vēmvarapu grāma-grisa-på
209 ri pramtam gala sonu[1] pramta pumta paḍumara mukham-ai grāma-grasap-uri No
210 lla pola-mora naḍamarh-gänu paḍumara mukham-ai vachchonu amta remḍu rävu
211 l-unnavi amtanumḍi pumta padumara mukham-ai vachchi Ana-Prōla212 Reddi-Komaragiripurapu grama-grasa-pāri prämta pumtam gala se
213 nu remd-alla nairuti mala amtanamdi pumta ut[t]aram mukham-ai vachchenu i
214 uttaram mukham-ai ram-gānu kanam-unnadi atto rām-gānu Komaragiriparapa
215 polamu-lönu purta daggaran māmiḍinni ravinn-unnadi sarusanumḍi pumta
216 mäni podalu vattina gatt-unnadi uttaram mukham-ai vachchenu amtaṭanu viśanakarra-van
217 puna tärpn mukham-ai am-damu seni vedalupuna vachchenu amtanumḍi uttaram
218 mukham-ai răm-gānu oka prămta pumta unnadi 荔 pumta uttaram mukham-ai ramda
219 baralu vachchi am[tata tarpu mukham-ai vachchi Talyabhaga möchenu 1 amtata
Eighth plate: first side.
220 poda-mrödugunnu mandu kadamuluan-unnavi 1sanyam pola-măra sima
amta
221 numdi Talyabhaga padumați dha (da)ri vattu koni dakshinam mukham-ai vachchimdi Talyabha..
922 ga -vali-väriki sagamunn-1-vali-väriki sagamunnu i amtata dakshinam
mokham-ai gra
223 ma-grasa-päri
guṁḍāmu
224 Vömvaranaka chellan-ani Pemdalapaka alla kampulu cheppiri [1] amtanumḍi
türpu mu
225 kham-ai Tulyabhaga vachohenu Vemvarapum bola-mera simanu Talyabhaga dakshinapa
226 dha(da)ri vaṭṭu koni tärpa mukham-ai vachchi Doddavarapu Vomvarapa remd-alla nadumam-gå
sarusa gumḍāmu dāmkä vachohenu Talyabhaga-löni

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No. 23.)
VEMAVARAM GRANT OF ALLAYA.VEMA REDDI.
251
227 nu vachchi Tulyabhigam galasina prämta purtam gala sõnu []
Vēmvaränaku228 nnu Perdalapäkakunnu Tulyabhāgi(ga) sima | Pålana-sukrito bare229 Da-dosho cha käni-chit=purāņa-vachanāni likhyanto | Sva-datta[d"] dviguņam
puņyam pa230 ra-datt-anupālanań ! para-datt-apahārēņa sva-dattain nishpa (shpha)lam bhavēt ||
Dåna-pāla231 lanayor=madhya dūnä[ch] chhrēgo=nupālanam dānāt svargam-avāpnoti
pālanā. 232 d-achyatan padam || Gåm=ěkām ratnikām=ekar bhonor-apyrokam-angulon
haran-na233 rakam-äpuoti yavad-a-bhala-samplavam || Na vishar visbamwity-āhur-brahma
svam 234 visham uchyatë visham=ékākinan banti brahma-svar putra-pautrakam |
Srivatsaḥ ka235 vitā-brahmā pada-vākya-pramāņa-vit | Sarasvati-bhatta-budhaḥ sāsanaṁ kritava
Eighth plate : second side. 236 n-idam ! Ity=adarād-Allaya-Vēma-bhapo bhavishyataḥ vrā(prā)rthayatē
nripälan | mam-ai237 sha dharmaḥ paripālaniyag=saujanyato vā sukfit-[ch] chhayā vă || Ś11 115 238 Sri-Märkamda [yē*]évara Vēma-Reddi vrålā
TRANSLATION. (Verse 1.) Abounding fortune may Fortune's Lord constantly create for you-he who, bearing in sport the Boar-form and skilful in salvation of all worlds, as he affectionately uplifted the love-moist Earth to make her his peculiar mistress, became horripilant, his hair standing ereot because of his delight in embracing her.
(V. 2.) May that light Elephant-faced, the cause of all birth, bring you welfare-(the face), the festoon of murmuring bees on the cheeks whereof appears with a splendour like that of a string of sapphires.
(V. 3.) I perceive the young moon-digit of the Digits' Lord [the Moon), the form of which is variegated by spots ; his diadem inoist with the nectar oozing from the hollow whereof, Siva though drinking the poison became the Conqueror of Death.
(V. 4.) There was an Ancient of Days, renowned in greatness ; from his month, arma, thighs, and feet in order arose the castes, beginning with the Brahmans. Among the races of bis lotus-feet the Panţa tribe became renowned in the world.
(V. 5.) In it there was an illustrious ornament of monarchs, honoured by the good, exalted, bountiful, king Dodda, a doer of good works, pre-eminent in the Polvola Gotra; outdone by whose judicious largesses, the Kalpa-tree, keeping & vow of silence and wearing robes of bark, devoutly (and) reverently worships the company of the gods, in order to become equal to him).
1 This danda is followed on the plate by a star-like syinbol and another danda. Metre: Slöks (Anushțubh); the same in the next four versos.
Delete the second la. • Metre: Trisbţubh Upajāti, pădas 1 and 4 being Indravajra and 2-3 Upondravajra.
After the first danda is a star-like symbol, with another danda, after bri is a rosetto. • This line is in large characters.
2 x 2

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252
EPIGRAPHIA INDICA.
[VOL. XIII.
(V. 6.) The fortunato prince Anna-Vrola, Kõţaya, and Alla, lords of earth, were the sons born to him, who were in trathfulness, noble spirit, and victory equal of character to Dharma's son (Yudhishthira), Bhima, and Arjuna.
(V. 7.) The youngest of them by birth but the senior in virtues, king Alla, though a very moon, did uot become doshākara (a moon, or a mine of faults] ; though saumya (gracious, or & Badha], he became a bhu-nandana (a gladdener of earth, or a Bhauma].
(V. 8.) Conquering in battle Alpakhāna, whose hosts were disposed in manifold divisions, and making friendship with the Gajapati, the lord of the Karnāta, who came to meet him, defeating again Kömati Vēma's host of warriors at Ramēgvaram, king Allada ruled the country of Rājamahēndra.
(V. 9.) AR Šacht was the wife of Sakra, Siva (Pārvati] of Sambhu, Padmā of the Lotaseyed Vishna), so Vēmāmbikā, daughter of king Bhima, moon of the Chodă race, was the honoured wife of this [Allada).
(V. 10.) The fortunate king Vēma, the monarch Virabhadra, the sovereign Dodda, and the king Anna, princes like Panktiratha's sons, were born of her to Allāda, who was a very Vishnu.
(V. 11.) The monarch Vēma and king Vira became far the most eminent of these, as the two famous sons of Panktiratba, Rāghava and Lakshmana, excelled in virtues.
(V. 12.) These two, whose faces were as fresh lotuses, were renowned, excelling all kings: protectors of the good, pleasant as sun and moon, peer to Rāms and Saumitri, victorious in the forefront of battle, gallants to the mistresses of kings.
(V. 13.) For these two kings arose a capital city named Rajamahendra, delightful with damsels, filled with many elephants and horses, having palaces bright with a radiance equal to that of the moon.
(V. 14.) Exalting holy laws, humbling foen, increasing the fortune of the realm, suppressing sin, gratifying the population, sapporting the learned, making his glory travel through the regions of space, a refuge for all monarchs, the lord Vēma dwells in state as king in the city of Rajamahöndram.
(V. 15.) Bestowing grent Brāhmanic settlements (measured by many go-charmas, pradent, worshipping Pārvati's Lord six times (a day), Allaya's (son) king Vēma is always performing the largesses of Hēmidri.
(V. 16.) A kul-achala, a most excellent bhogi, a husband of Earth, unfailing, an abode of the goddess of bounty, forming a foundation of the universe, with his arm Allaya's (son) king Vēma holds the earth;
(V. 17.) Who remitted tax-money, which is hard to s'irrender, in the demesnes of gods and Brāhmans; who performed in the lands of Dakshærāma go-sahasra rites of abundant wealth; who, conquering the valiant kings of Sapta-madiya, and marching over the land of Kalinga, in magnificent fashion set up at Simhadri (and) Purushottama pillars of his valiant conquest.
(V. 18.) By the flames of the intense heat (or, majesty] of king Allāda's (son) king Vēma whole rocks are broken to powder, the hogs bellow, the tender sprouts wither, the
I Paoktiratha is another name for Dasarathn.
1 That is, he bestows largeases in accordance with the rules of Hômadri's Dana-chintamani. On Hemidri 800 abore, vol. XIII, p. 199.
This and the following epithets are double-edged in order to compare Vēma to Vishņi. Kul-achala means both "a central mountain" (in firmness) and "motionless in his home" (ws Vishnu is during the yoga nidra); thögi-cara is "an excellent enjoyer of pleasure" and encompassed by the snake" (Sesla); dharitri dara anil dana-rama-nitasa are tilles applicable both to a king and to Vishņu; and Achyuta is a common name for Viphộn.

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No. 23.)
VEMAVARAM GRANT OF ALLAYA-VEMA REDDI.
fish-tribe hide in the water, the snakes enter their holes, the cobras lark in covert, the cattle go with grass in their mouths, the lord of elephants enters the river.
(V. 19.) Allaya's (son) Vēma gave to the god) Markandoyogvara a choice bell without peer, made of good bell-metal, containing twelve thousand palikas.
(V. 20.) “ Vighnen [Ganapati] is affected with mada (rutting iohor, or passion); Skanda again is bahs-mukha [many-faced, or deceitful] ; this Bhairava forsooth is unclothed, shameless" thus reflecting upon his sons' condition, Markaņdoya-Mahesrara appoints as monarch of the enrth the lord Véma, who is faultless, a votary of his, lofty of mind, heroio, dovoted to the worship of Siva.
(V. 21.) King Vira, the younger brother of this [Vēma), as Dhananjaya [Arjuna) was the younger brother of Dharma's son [Yudhishthira), is a magnificent monarch, bountiful, enjoying the world's delights), brilliant in majesty, a Bhima in battlo, a warrior unique in the world.
(V. 22.) Alla got king Vēma wedded to the daughter of a son of Kitaya's (son) king Vēmaya, the daughter of prince Kata, the daughter's daughter of king Harihara who ruled the four oceans, the fair lady bearing the latter's name, Hariharambi, together with the Fortone of his kingdom.
(V. 23.) King Alla's (son) lord Vira wedded a daughter of Kitaya's (son) king Véma, ronowned under the name of Anitalli, ar the Lotus-eyed (Vishạn) wedded Kamals.
(V. 24.) King Vēma deigned to grant to Brāhmans an excellent fief, fully supplied with food, on the bank of the Tolyabhāga.
(V. 25.) Making the two villages of Vedurupika and Pinamahendrada into one, and calling it after his own name Allada-Reddi-Vēmavaram, king Voms
(V. 26.) In the fortunate Saka (year) measured by "flavours" (six], "elements" [five] and "Visvas” (thirteen), in the cyclic year Ananda, on the lunar day when the new moon of Jyrishtha was first seen, a Monday, during a holy eclipse of the sun, Allaya's (son) king Vēma joyfully bestowed on the excellent Brāhmaps this village on the bank of the Tulyabhagi, abounding in orops, most brilliant :
(V. 27.) Having groves of cocoanat-palms, areca-trees, jack-treen, mangoes, and plantain, Jaden with fruit; full of all crops, such ae white rice, sugar-cano, paddy, sesam, chick-pea, and kidney-bean;
(V. 28.) Together with the cultivators, with tho (rights of enjoyment, with the sight sowers,' with pleasant fruit-trees, enduring for as long as the moon and san, Associated with ubu odant money, grain, and fees;
(V. 29.) Which like the ocean is maintained by great sages with voices like cuckoos, who recite in one part logic, in another part Tantra, in one place Vedānta, in another grammar.
(V. 30.) May the Brāhman village (agrahāra) between the blent Sapta-Godåvara and the Tulyabhaga, the pious foundation of king Vēma, prosper with its splendid orope for as long as the moon, as the stars, as the sun.
(V. 31.) The Bräbmnpa brilliant in virtues who hold shares (ir it) are here onomeratedall those in whose case the number of their shares is not mentioned are bolders of one sharo each.
Under the figure of a forest-fre is described the effect of Vēma's pratapa (hout, or majesty) upon neighbouring peoples. The "hogo" are perbape the dynasty of Vijayanagar, who maintained the Chilakyus' device of bror, the "tonder sprouts are the Pallavas; the "fish-tribe " are the Pandym, whose device ww pair of fabes, or perhaps the Matsya dynasty (see above, vol. V, p. 107). The " lord of elephanto" (gajandith patih) is of course the Gajapati of Orion. The other "topical allusions are obecare to me. On the custom of taking gi .nto the mouth matoken of submission see R. Pissbel, Iss Gras beisses (Sileungsberichte d. kgl. pressa Akad. d. Wimmenschafton, 1908, XXIII, p. 468.)
1 See above, vol. XIII, p. 19, note.

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EPIGRAPHIA INDICA.
[Vol. XIII.
List of Donees (verses 82-112).
Tribe,
Line.
Donee's personal
Name.
place of Origin,
or Title.
Father's Name.
Götra.
sakha.
šāņķilya
Yajus
Kapi
Yajus
Kaufika
Rik
Yajus
Rik
sankaranarayapärys
Kaundinya
Bharadvijo Bámayarys
Harita Atreya Gautama
Löhits Ramakrishnarys Vädhüls Appays, son of Nri. Harita
simbsjfia. Appayasuri Ksandinys
Päräbara Kauņdinya Harita saunaks
Säman
63 Vallabha
Potnuri Marcbi-bhattārys 66 Pina-vallabhs 68 Nädhu-bhatts
Vennayarya Anna-data Kötavarya
Charakäri Konmays
Pannala Peddi-yajya Somayajil Bimabhadrarys Narayana-makhin Prëkëti Perumadi-makbin
Hari-bhatta 79 Nrisimharya
Sarvajña singayarya Madhava
Malråra 83 singirya
Gannavara Prðlanarys Sarasvati
Nägayarya Singarasi 87 Malla-bhatjárys 88 Dövaro-bhatta Peñchöţi Perumadi
Kandala Käfisvara
Rali 92 Ramachandra Mapdapika 93 Råmärya
Kondamindi 94 Allada-bhatta Dvadasi 96 Bhairavarys Pedapúņi 97 "Tullanarya 98 Yella-bhatta 99 Vifvörun
Vatti 100 Appayarya
Mirtipati 101 Lingaya-bhatta Anna-data
Yajus
Yajas
Bharadv@ja Vädhül
Kauņdinya Pärikars Kaundinya Harita
Yajus
śändilya
śrivatan

Page #299

No. 23.]
VEMAVARAM GRANT OF ALLAYA-VEMA REDDI.
255
List of Donser-contd.
Line.
Donce's personal
Name.
Tribe, place of Origin,
or Title.
Father's Name.
Götra
Śäkba.
Shares.
...
Knusiks Kisyapa Harita
|** Chief of Srigiri
Sarvajos Dvědi
Visvämnitra
Yaju-Saman?
Kaugdings Bhārovide
Kondari
Rik
Korumballi
Yajus
Atröya Bbarndvaja Srivatus
Yajas
Parshita Pedapiņi Maddart Boddepalli Peyyala Maddiri
Harita
Lakshmanarya Peddaparya
108 Harihara-brabman
sankars Vissays Nariyanarys Mallana Allada-bhatta Viththala-bhatta Brahmarya Sudhakara Nárayana Aubhala Devagarya Prõlenarya Ramays Mädbavárya Ramarys Lakshmaņārya Sürårsa
Appaya 125 Prolayiry 127 Mallans 128 Vira-mantrin
Ganapati-mantrin Ayyalu-mantrin Allana-mantrin Dooha-mantrin Trivikram
Telangårya 136 Anantarya
singärya 140 Visayarya
Potpi Boddspalli Anna data Kappaganta
Kaundinya śrivatus śändily Harita Atreya Kibyapa Kaundings
Anna-Somaya-yajva Singätys
Bonta
Bala-jydaya Kondamindi
Boggans
Atreya Kauņdinys śrivataa Kauņdioya
Appayamatya Nagaraja Bhaskarärys
Silankayana Árivates
Vallari Chandaluri Värapisi Rajananpiti Sidhu Penumballi Atalari Poraki
Harita
Narasimbărya Vallabharya Narahari-8bjha Appays Annaya
Kaundinya
Yajus

Page #300

256
Line.
140 Singana
141 Prölanirys
143 Janardana
145 Lingaya
146 Vallabharya
Dharmaya-öjhjha 148 Ellayarya
150 Pochanarya
151 Kéfavärya
152 Aubhala
153 Chittayarya
154 Vallabhacharya
155 Bhaskarärys
156 Bhimaya
Abbaya
107 Annaya
..
33 Ramaya
Gōpaya
Singa
Kasava
"
158 Saumitri
30
Donee's personal Name,
"
"
Ramaya
159 Yerrays
Yerraya
"
Lingana-mantrin
Yellana-mantrin
"
160 Naraharyarya
161 Nagaya
Binga
" Tippays
168 Sivamallana
EPIGRAPHIA INDICA.
Tribe, place of Origin, or Title.
Rampalli
Talletata
Orunganti
Chadapalli
Anumakonda
Akundri
Koronganti
Nagluvada
******
******
*****
..............
******
List of Donees-concld.
......
...
Chenjerla
*****
******
Father's Name.
Naraharyarya
Naraharyarya
Kéfavärys
Singayarya
Chaupdaya-romayaji- Kaundinys
Naraharyarya.
Aubhala-jyösya
Pedaddanarya
Damaya-bhatta
Narasimharya
Macharya
******
******
******
******
......
******
******
Götra.
| Bharadvija Kaundinys
Harita
Bharadvaja
Kausika
Bhiradvija Sandilya
Srivatsa
ور
Kasyapa
2
Kaufika
"
39
"
"3
Srivatsa
22
Kaundinys Bharadvija
Sandilya
Bhiradvija
Harita
Kilyapa
Vasishtha
Srivates
Yajus
Säkkä.
Yajus
"
[VOL. XIII.
...
Shares.
1
1
1
1
1
1
1
1
1
1
1
1 kh

Page #301

No. 23.]
VEMAVARAM GRANT OF ALLAYA-VEMA REDDI.
(V. 113.) The pair of Isvara (Śiva) (deities) residing in the main village and in the village attached to it for supplies1 shall have one share, according to the order of the fields.
257
(V. 114.) Likewise in these two villages the blessed Janardana and Gopa, the two glorious Vishnu (deities), shall have one share; and Mailara shall have a quarter (of a share).
(V. 115.) The bounds of this village in all directions are written down in order in the vernacular tongue, for the proper information of all men.
(Lines 168-179.) Om! The meeting-points of the terminal bounds of the lands of AllaḍRedḍi-Vēmavaram and Vēmasanakka-Dodḍavaram :-starting at the southern bank of the Tulyabhaga, the path of the field of the Parva-mamdulu between the lands of the two villages goes towards the south. East of this path is the land of Vemasanak ka-Doḍḍavaram; west of this path is the land of Allad-Reddi- Vēmavaram. As this path proceeds towards the south, there is then a tamarind-tree; a path going to the east of this tamarind-tree, north of a path near this path, south of the path of Vomasanakka-Doddavaram-this path going towards the east, there is within the land of Vēmasanakka-Dodḍavaram a tank named Channu-paḍe.* From the neighbourhood of this tank, east of this path, west of the path of the land of Vēmasanakka-Doḍḍavaram, is the land of Allad-Reddi-Vemavaram. This path is the path of the field of Tollimți. This path going southwards, within the land of Allaḍ-ReddiVēmavaram (there is) a waste land called Iravavari-pade; this waste land begins. This is the northern terminal bound of the land of Allaḍ-Redḍi-Võmavaram.
(Lines 179-201.) From the southern side of this Iruvaväri-paḍe, on that bank, is an embankment with brushwood.? This embankment goes towards the east. In this neighbourhood, north of the embankment, south of the land of Vomasanakka-Dodḍavaram, as one comes to the east of the ... of this embankment, within the land of Vemasanakka-Doḍdavaram, there is a dale called Nimma-gumta-pade. From the neighbourhood of this dale this embankment, making a curve, goes northward for the length of five baralu; then the embankment again goes eastward: When the embankment in this neighbourhood has gone eastward, there is then on this embankment, in the north-east part of the land of Vemavaram, a mrōdugulo with withered branches. Thereupon the embankment, after coming towards the south, next goes towards the east for the length of two baralu. Then there is in the land of Doddavaram a waste ground called Pamula-paḍell close by. The path of the field of the Pärva-mamdulu, taking as its boundary the gova on the west of this waste ground, and coming between (the lands) of Vemavaram and Dodḍavaram, goes towards the south. As it goes on, there begins the path of the fields of Velchuru and Tallavaram. This path, on coming between the lands of the two villages of Vemavaram and Velchuru, goes towards the south. On the
1 Grama-gräsa-grama: see above, vol. V, p. 69, and note.
2 Mailara is a local deity, of the male sex; Brown's Dictionary (new ed., 1903) states that Mailāru is "the name of a petty goddess." The cult is probably different from that mentioned in Epig. Carn., vol. 12, Tumkur Pavugada Taluq, no. 18.
Denoted by a symbol. The translation which now follows is often crude and hardly grammatical English; but I have thought it best to make it so, as an attempt to give a faithful rendering of the loosely worded original. Meaning: "Fair Waste"? Literally, tollimti means "ancient."
Meaning: "The Waste of the Neighbours."
1 Or brushwood. Mr. R. W. Frazer, to whom I am indebted for several suggestions in the translation of this Telugu section, reminds me that "poda is used for weeds, shrubs, etc., and generally, with reference to waste land, bunds, and embankments, to the long coarse croton plant, which is a terrible nuisance."
Meaning: "Lime-tree Pond Waste."
A bara is now reckoned as the distance from one hand to the other when the arms are stretched out. The Butea frondosa. 11 Meaning: "Waste ground of the Snakes."
2L

Page #302

258
EPIGRAPHIA INDICA.
[VOL. XIII
south it comes to the top of a bed of rushes; then close by the path in the land of Vēmavaram there is a kapa-tree. The path goes towards the south-west ; then it goes towards the south. Close by this path, in the land of Tallavaram, there is a tamarind-tree; going from the west of this tamarind-tree towards the south-west, there is in the land of Vēmavaram, close by the path, a tamarind-tree. Then it goes south along the south-east (side) of Vēmavaram. On comiug from the south-east side to (a region) between the lands of the two villages of Tallavaram and Vēmavaram, it goes towards the west. All this is the eastern bound of Vēmavaram.
(Lines 201-207.) This path going towards the west, there begins the path of the field between Pasulapani and Vēmavaram ; (this path) running along (?), passing between the two villages, (and) going towards the west, (there is) a meadow containing the terminal path of the land of Somēśvaram. (The path) having passed from the midst of the land of Somēśvaram to the midst of the land of Vāmavaram, (and) having gone for the length of four baralu northwards, and having thereupon passed westward between the two villages, (there is a meadow containing the path of the field of Nolla, on the south-west side of the land of Vēmavaram. This is the southern bound of Vomavaram.
(Lines 207-213.) After this, going northwards, (there is) a meadow containing a clump of kadamults. The path going northward from the clump of kadamului, (there is a meadow containing the field of the village attached for furnishing supplies to Vemavaram. The fieldpath, passing westward between the boundaries of the land of the village attached for furnishing supplies and of Nolla, goes westward. Then there are two poplar-leaved fig-trees. After this, the path going westward, there is a meadow containing the path of the field of the village attached for furnishing supplies to Ada-Prola-Reddi-Komaragiripuram, on the southwest side of the two villages. After this the path goes northward.
(Lines 214-220.) As it comes northward, there is a kanam. As it proceeds in the same way, there is within the land of Komaragiripuram, close by the path, a mango-tree and a poplarleaved fig tree. From this neighbourhood the path stopping, there is an embankment (covered) with withered brushwood; it goes northward. Then (passing) in a curve eastward, it goes through the width of a meadow (needing for its sowing) five bushels. After this, as it comes Dorthward, there is a field-path. This path, after going northward for two bāralu, (and) thereupon going eastward, the Tulyabhāga begins. Then there are a bush of mrõdugu and three kadamulu. (This is the terminal bound of the land on the north-east.
(Lines 220-228.) After this, taking for its limit the western bank of the Tulyabhāga, it goes southward, half belonging to the residents on the further side of the Tulyabhāga and half to those on the hither side. Then it goes southward, along a guidāmu near the village attached for furnishing supplies. This guidāmu on the Tulyabhāga belongs to Vēmavaram, the residents of the villages of Pemdalapäka say. After this it goes eastward along the Tulyabhaga. Taking as its limit the southern bank of the Tulyabhāga in the terminal bound of the land of Vēmavaram (and) going eastward, (and) coming between the two villages of Doddavaram and Vēmavaram, (there is) A meadow containing a field-path running along tha Tulyabhāga. Between Vömavaram and Perdalapika the Tulyabhāga is the bound.
(Lines 228-229.) Regarding the merit of maintaining and the guilt of taking away (grants) somo Purāņio sayings are written:
(Likes 229-234 : four well-known commonitory verses.)
Appareutly this meana" kadamba-trees," Nanclea cadamba, in modern Telugu kadimi. - Grama-gräsap-uri.
* Ravi, the Ficks religion. • Aparently this menns "a threshing-floor," as in Kadarese,
See note 1 of this page.

Page #303

No. 24.7
AKKALAPUNDI GRANT OP SINGAYA-NAYAKA: S.-S. 1290.
259
(Lines 234-237.) The sage Sarasvati-bhatta, of the Srivatea (Gotra), a Brahmi in poetry, learned in grammar, metaphysics, and logio, composed this decree. Thus respectfully Allaya's (son) king Vēma entreats future monarchs : may this my pious foundation be guarded with honour and with zeal for righteousness! Fortune!
(Line 238.) The blessed Märkandēgēsyaral: the writing of Vöma Reddi.
No. 24.-AKKALAPUNDI GRANT OF SINGAYA-NAYAKA: SAKA-SAMVAT 1290.
BY K. RAMA SASTRI, B.A., BANGALORE. The copper-plates which record the subjoined grant were forwarded to the Assistant Archeological Superintendent for Epigraphy, Southern Circle, Madras, by the Collector of Godavari in the year 1913 and have been registered by him as No. 2 of Appendix A in the Epigraphical Report for 1912-13, p. 13. They are four in number and bear writing on both sides, the last being engraved on its inner side only. The plates measure 101" by 53', and on the proper right side of each is bored a hole " in diameter, through which is passed a plain ring, which had been cat before the plates were received in the Epigrapbist's office. The first three of them are numbered with the Teluga numerals 1, 2, 3, on their second sides, just above the ring-hole. The diameter of the ring is nearly 4" and its thickness about " The weight of the plates with ring is approximately 228 tolas.
The inscription, written in the Telugu alphabet, is in a state of perfect preservation with the exception of a few syllables in the beginning of line 48. The language it Sanskrit (verses 1 to 72 numbered with the Telugu numerals throughout excepting the last two), in which we see much of the artificial imagery and word-painting of the later-day Sanskrit authors with little consideration for the depth of meaning and the correot use of words. Among orthogra. phical and paleographical peculiarities may be noted first that the initial vowel ri is written in 11. 79 and 99 28 ru, that initial au in l. 2 is written as jau and that the superadded au in the case of the consonants yau (11. 22 and 92) and mau (11. 27, 40, 53) is represented by the signs for 7 and aus, both affixed to the letter. Consonants are doabled, in the majority of cases, after the secondary form of r, and after the anusvdra; the rough r called fakata-röpha in Telugu has been used in the words Chengara, Kuravăţa, Korukonda and Karikaravada and has an almost vertical top-stroke attached to it. The letter tha is distinguished from dha by an additional dot made in the centre of the former (11. 8, 10 and 65). The distinction, however, is not kept up throughout; for dh is written for th in 11. 23, 29, 32, 37, 42, eto., where it occurs as a subscript letter, and in 11. 45, 49, 50, 53, 68, 73, 76, 79, 96, where it occurs as the chief letter; and dhdh appears for thth (correctly tth), in 11. 19, 22, 92 and 98. The aspiration of bh is represented by the usual talakattu; and where the latter cannot ocour, it is marked by a symbol like an inverted cap, inserted at the right bottom of the letter (ll. 3, 4, 5, 20, 21, etc.). This same form of aspiration is also adopted in the case of dha in 11. 22, 49, and pha in 11. 28, 34, 38. It might be noted that, when bha is lengthened ont into tha, its aspiration is not marked by the inverted cop, but is indicated by the angle which the a sign makes with the left prong of the talakattu. In the case of the anaspirated bā we do not find this angle. The conjunct consonant ddh is always written as dhdh, though the letters d and dh themselves are
1 This means that the deed of gift was drawn up in the temple of the god Mārkanděyasvars (see above, vv. 9-20). [As sri-Virupaksha, Sri Venkatela and Sri-Rāma was in the case of the Vijayanagara kings, the signmanual of Vēma Reddi was perhaps Śri-Märkandēyetvara, the name of the tutelary deity of his family. H. K. S.] Compare remarks on orthography in Ep. Indh, Vol. III, p. 21, ibid. p. 69, ibid. Vol. V, p. 265 .
2 L 2

Page #304

260
EPIGRAPHIA INDICA.
[VOL. XIII.
distinguished, the first having an opening on the right side, which the second has not. To avoid a large number of foot-notes I have throughout adopted the correct form ddh. Chhchha is written for chchha in 11. 30 and 50. Double lingual na is written as nna in 1. 23. Peculiarities due to pronunciation may be noted in the words Nrisimhya and Devayamhvaya which occur in 11. 86 and 68 respectively.
After invocations addressed to the boar-incarnation of Vishnu, Vinayaka and the moon, we are informed in vv. 5-7 that the fourth (s.e., Sudra) caste, born from the feet of the Supreme Being along with the river Ganges, is purer on that very account than the first three twicehorn castes, and that the members born in it are highly virtuous, pure-minded and greatly helpful to the ruling classes. This prosperous condition and the willing co-operation of the Śūdras reflect a state of society when caste disputes, as those of the present day, had not assumed such dimensions as to disintegrate the constituent parts of the Hindu community. In the cycle of ages came Kali-yuga, in which, according to v. 9, there were hopeful signs of progress, inasmuch as the different castes and stages (of men) did not deviate from the prescribed law, the Vedas were widely read with their component parts, and religious sacrifices were not performed in vain. In the Trilinga country was a Sūdra ruler by name Kēśava-nāyaka, who was born of the Mañchikoṇḍa family (vv. 10 to 12). His son was Ganapati-nayaka (v. 13), and his son Küna-bhūpāla (v. 15). Künaya's eldest son was Mummadindra (v. 18), also called Künaya-Mummaḍi-nayaka (v. 19) and Mummaḍi-nayaka (v. 20), who was evidently a powerful chief. He ruled over the fertile (v. 24) districts of Chengara, Kuravăța, Kōna and Vanara included between the two well-known branches of the river Gōdavara (Godavari) (v. 22). Mummaḍi-nayaka married a niece of Kapaya-nayaka, the celebrated 'Sultan of the Andhra country' (v. 25), and ruled at Korukonda (v. 27), which is now a flourishing village ten miles north of Rajahmundry. His two younger brothers, Singaya-nayaka and Gannaya-nayaka, (v. 29), as subordinates of their elder brother Mummaḍindra, ruled at Kōṭipuri and Täḍipäka respectively (v. 31). The former of the two brothers, also called king Singa and Kunaya-Singa, is the donor of the present grant and is highly eulogised in vv. 32 to 39. His capital Kotipuri, also called Mummadi-vidu, evidently after his elder brother Mummaḍi-nayaka, was situated on the bank of the river Pampa and contained within it the temple of Ramanathēśvara (v. 33). Vv. 40-51 describe a family of physicians-of whom three generations are given. Parahitacharya, the donee of the present grant, was a great favourite of king Kunaya-Singa, who, it is stated, lavishly bestowed presents on him (v. 52). In the Saka year 1200 (expressed by numerical words), in the month Śrāvana, on the occasion of an auspicious solar eclipse, Singaya-nayaka granted to the virtuous Parahitacharya, in the presence of god Ṛiņamukti-natha, the village of Akkalapüṇḍi, changing its name into Mummaḍi-Singavaram. Parahitacharya, retaining half of the village for himself, bestowed the other half upon ten Brahmapas of the Yajur-vēda (vv. 53 and 54). Then follows a description of the boundary line of the village of Akkalapuuḍi, in which, as usual, thickets of shrubs, ant-hills, ditches, trees and ponds are mentioned (vv. 62-70). The composer of the record was Kama-deva (v. 71). At the end of the inscription are added the signatures, in their own hand, of Śinga-nayaḍa and Mummaḍi-nāyaḍu, followed by the conventional figure of a lion, which represents perhaps the crest adopted by this Nayaka family.
The period to which these copper-plates belong is one in which little is known about the history of the Telugu country. The fact that there existed, at this time, an independent family of chiefs quite close to Rajahmundry, with their power extending over the whole of the Godavari delta, is of extreme importance. At Korukonda, the capital of these chiefs, has been discovered a long pillar-inscription, whose contents have been noted in the Annual Report on Epigraphy for 1911-12. From this, as also from the subjoined record, we learn that Mummaḍi-nayaka was practically the first chief of the family who rose to importance, perhaps

Page #305

No. 24.)
AKKALAPUNDI GRANT OF SINGAYA-NAYAKA: S.-S. 1290.
261
by virtue of his close connection with Kāpaya-nāyaka, the Saltan of the Andhra country. Mr. H. Krishna Sastri has shown that this Kāpaya-nāyaka is identical with Kāpaya, the son of Prolaya, referred to in a copper-plate grant recently published by Mr. J. Ramayya Pantulu in the Journal of the Telugu Academy. In this latter it is stated of Kapaya-nāyaka that he
rescued the Andhra country from the ravages of the Muhammadans, immediately after the death of the Kakatiya king Pratáparudra.'
Mummadi was a staunch śri-Vaishṇava, as we have to infer from the contents of the Korukonda pillar-inscription. This fact is also established by a set of copper-plates discovered some years ago at Srirangam, in which Parāśara-Bhatta, one of the Sri-Vaishnava teachers, is stated to have extended his influence into the Telugu country, to have made Mammadi-nāyaka his pupil, to have settled down at Kogukonda and to have, by his highly religious life, influenced the people to believe that even after his death, he would appear on the hill of that village as the god Nrisimha. The brother of Mummadi-nayaka, who is the donor of our present grant, was evidently a patron of learning and fine arts; for in v. 39 he is stated to have been enjoying life in company of women accomplished in singing, dancing and playing on the lute. On Parabitāchārya-who was a master of the Yajur-vēda and Ayur vēda (medical science) and taught these to his students, Singaya conferred namerous gifts. This aspect of patronising learning was quite characteristic of the times, and much of the existing valuable Telugu literature owes its origin to such encouragement offered by the aristocratic families ruling over small estates. It is suggested that this Singaya-nāyaka may be the same as Sarvajna Singa for whom some fine religious poemes were composed by the celebrated Sri-Vaisbộava reformer Vēdānta-dēsika.
Of the places mentioned in the inscription Kõna is still the name of the fertile country enclosed between the two chief branches of the Godavari. Kotipuri is Kotipalli, a place of pilgrimage on the bank of the river Vșiddha Gautami. Akkalapāņdi, surnamed Mummațisingavaram, is perhaps represented by the modern Singavaram in the Rajahmundry talak. Tádipāka, in which was settled another brother of Mummadi-nayaka, has perhaps to be looked for in the northern part of Mummați's dominions. Perhaps it is the present Tädipāka, included in the Polavaram Zamindāri. I am unable to identify the two villages Kaakaravāda and Bödalāva, incidentally mentioned in the description of the boundary line of Akkalapüqdi. The river Pampa, which passed by the side of Kotipuri, must have been a stream of only local importance, flowing into the Vriddha-Gautami.
TEXT.
First Plate; First Side. 1 प्रविनमस्तु ॥ श्वेतशुभं दिशतु शश्वदसौ वराहः पाताळसद्यनि तमोगहने
रही ? यः । "जौत्सुक्यनुबतिरहहनोत्सवाबाग्दंतेन किंचिददुनोदधरं धराया
I Madras Epigraphical Report for 1912-13, p. 129. * No. 21 of Appendix A of the Madras Epigraphical Report for 1906.
The Kaluvachëfu grant of Anitalli (Journal of the Telugu Academy, Vol. II, Part 1, PP. 93 ff.), which is dated in Saka 1845, i.e., 55 years later than the date of our grant, mentions another Paralitacharya, the doneo of that grant, as the brother's son of Parahitacharya of our grant.
• From the original plates and a set of ink-imprensione. • This plate begins with a floral device. • Metre: Vasantatilaka. - Read पौत्सुक्य.

Page #306

262
EPIGRAPHIA INDICA.
[VoL. XIII.
3:।१ । 'तत्तेजो नौमि षट्वंचचतुरास्यादिभिर्बु]तं [*] हिरदाननमप्युश्चर्य
त[द]हिरदानन' । ३ । 4 'किसलयमृदुलाभिः क्रीडनामेडनाते गगनचरवधूभिर्गाढमादाय हर्षात् ।
अवसि च कर। मूले शश्वदावेष्ट्य बना (1) विलसति हिमभानोर्विष्णुरत्ती कळा सा
।३ । भानुः पश्चिमदिग्वधूमुख6 सरोजा[]नुरागात्मना' काश्मीरेण विशेषकत्रियमिवाधातुं वताभ्युद्यमः ।
रुथाकारमुपेयुषा मलयजेनायविशानायकः पूर्वाशावरवर्णिनीतनुलतां लिप्पनियोजभते' । । । 8 ईश्वरवदनभुजीरप्रभवा ब्रह्मादिजातयस्तिसः । तासामाधारात्थं चतुर्थजातिच तत्य9 दाज्जाता ।५। 'पस्या जातेस्ताव्यो जातिभ्यशपिरिति वचस्मि । यदियं
___ सहजा जाता भागी. 10 रष्यास्निलोकपावन्याः ।।। "तज्जातीय्याः कर्मठास्यताशाब्बारपाखांताशांत
रागादिदोषाः । राजन्या11 नामेत्य साहाय्यमुस्मिर्व भारबिर्व हत्येव सम्यक् ।। "चक्रनेमिक्रमेणैव
कतादियुगसंहतिः । श12 ऋत्परिभ्रमत्येव भूपाश्चापि तथाविधाः । ८ । "कल्पे श्वेतवराहनानि विदिते
मन्वंतरे सप्तमे वर्षे भारतसंत्रितत्र 18 भरतीपत्रे च खंड कलौ । स्वान् धनि विलंघयंत्ति नितरां वर्ण[*].
__ श्रमाणां भिदास्माम्गाश्च शु." 14 तयो विभांति चरितस्वार्थ क्रतूनां शतं । । । "देशासहसं भरतस्य _ खंडे दीव्यंत्यखंडाखिळव16 स्तुमस्ताः । तेषां शिरोभूषणमेव देशस्त्रिलिंगनामा सुकतैकसीमा ॥ १०॥
विलिंगदेशाधिपति:*] श्रीमा
1 Metre: Anushțubh. · The syllable was written twice by mistake; the first has subsequently been capoelled in the original. .Metre: Malini.
• Read 'स्फुरती. Metre: Särdülavikridita.
• The letter से has been corrected from ती. - Read वीभव.
• Metre: Giti. • The subscriptjotija is not completely written; ct. तव्या in 1. 10, below. WRead °साथी. 11 Metre: śälini ; read atat:.
1 Metre: Anushtabh. u Metre: Särdülavikridita.
14 Read a. 15 Read to
" Rend 'तखार्य , 11 Metro : Upajati.
18 Motre : Anushtabh.

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Akkalapundi grant of Singaya-Nayaka: Saka-samvat 1290.
Aదిస్తామన్న బండరాయడం వంద సినిమాండలినంచు
యజూరుకు సునవ రుడ పనగండాగండన్యం నుండి వరంచందా 2
జానామపంచ పరాస్తుండటన్నుతండి డానన మదుచ్చేయ్య అండాశనం 16నలయమ్ముడులా ఆడినా పడనంతగగనంపదుబి మోడయయం వనిత | (మూకల దావప్నబడాలందుబాముడు తండ్రి సుబాను: ఎముడిగి దుముఖం సజాలానుగానకారనాదము యదువాదురా బండి దురుభ్యంతరములు ఎయు వామలయజ నాయకానాయకపూధాణ వరవనులమంద వాజ్ఞంబు 18|| 180 డబుజాముద్రబదా లంజయ (తానాముదారాంపతుంటాం
ವಜಾ ಅಲಸಂಪಿ ಸಚಜಂಭದಿವಬೆನಿಫಂಯಡಿಯಂನಿರ್ವಾಜತಾಪ. 10 10వాదస్యం తంజాయ్యం: కమరాన కార్యమున్నంతాశాంతంగా దావా రాజన్నగా
మత సహాయముపస్నవంబారువాత ప్రసరుకు నదు మన్నవ రాడియుగసంహరి 12 106 బ్రమతబ్యూవాసమందుందా.. వరాహనామం దగమనంతర సమవరు బాంత సంజాంధ్ర బండాజిముండనం చదవగన్న దిలందుయంత పనో శ్రమసంబరాన్న లంగా అయబాంబంతస్వంతం క్రతూనాంతం లాస్సదా సంచతతసుండడంత ఎండాకవ 14
పున వాంబూపనాముపు (లింగనామాస్యుం కనీమా లింగడు దివంవn 10 వసూయక మైన బంవాడిని వాడంయండి సరి ఇముందు నిమగపపిండానకం 18
మందిరము రచనముందుకుండదుగా ముందె నెబూండ్రింబవన ముదండ్లను అన్నాను, 18 సునండైన నాయకులు తినున్నాం : సంజంవారి వయసంససంజన దాంట్లు,
1981ల శ్రీచ సుదాతకు పంపండి ఇరంద్రయానింబముదం నుండ. 20 మందానగరం మన బూందాలన్నాబడిబవం భావిడమ్మ ఇవలం భుంకరి
మాసంన జాగసవం పురందాలండి ఉన్న పరాయ: అందని సంభోమవ్యంగాండు)ని 22 సంయయం దిండునంతగాహనదాఖండా క్రమాన్ని నివారగాగంబు (బొనిగా జనన గంబరేసిందిరుదారవరం పునాధంకరుడు నాయ కో కులం గండanడియనిజనండగనరనo..
కొండ: కజనాంతరంగా జయచువారగునకం మద్యా న జనావన గాంధీజయముందడిందొసం:08 నయముంచుకొనాం శండి ,
కారినవారవిలసనికొరకకండి ఇదంతాలంకాయా మంతన పూకు 28 నన్నింటిని ప్రజలనుంబసునారుంబమురకానసమరాటసముంమని స
ము:1901లకించు నాయిని బారసురా బబతుతాననాఖ్యంబా॥ 30 100 మరునయముండుడిండ మనముందుంతిసంవ్రాసు ప్రాపు సంపాదికను బnoin@దంబయగాదా వంపద దాంతము మహి నా బాధ్యతల మరమణ Poonయకుమణవాదానంలజలగింపడునన్నా ముందడండడం
W. GRIGGS & SONS, LTD., PHOTO-LITH.
SCALE THREE-FIFTHS

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la.
ఇక సందు నుంచుడిన) పతాకాబులాం ఎకష్టం కొసమెట్ల విన నిర్మ సంబంవారంతస్సంరంధ్రము కట్టినాలగ్యాంబెరంపురాతనా కరునకు 34
మరదలిక పున్నాగవరామ కృప సుడిదలే వరం ముంమణండ్రNT 30 (డ్రసుంధ్రరిసయంగా పయనాయర్: ఆస్ట్రీసైనుస్సంరాంచాడానుపుండ్రాయచూ ..
బుజి 19 డం స్పెనా బోరా స్సక కసుబుపర్చా ద్రోహం వ్యవస్థ గ్రహరుద్దిమంగా జన 38 నివహస్పడున పుత్తిరమ్యం: అంతంబంతము నలమునంబ ఛాన్సివ్వ లొకిప్పడంస్సివ 38
110 నా పూగొబ్బించు పనితలం ముంమణండ్ర: ప్రస్తుతం 40 ప్రయోగం మమాబూమోదనికవితం సవ్య సంపందాడ్యంపర్చింది. గత 40
కాంట్లో దానివాడి వున్నాము నగరముంచుడక్షించాలని ముదపురం 42 | బాగుంట): ఇమానవ స్థనాని నింద్ర జయిడతాయా దుకో సుజలింగయ 42
నాయకుడండియనపుగునరుదాం:అన్యనుజాగంనయనాయకా బనసావనాయర్ | ఎవబారి అను జాంగ్లబందులగంబువాలనామముం మండ్రగొనదుల్యం వండి 44 | పృం:108్యంపరిసుబాగారుణ్యంరాడి వాసుక రవాయదా క్రమంగా పనులు గుయతాజ్యంసమ వసుధాం కాస్తందంజమవం (కంనాయి వాగ్రజంమంత్రం 48 సం ముంపన్న విమన్న రాజిట్లం తుంగభూధాల: 1991 నామ్మా ముందున్నాయంసు ముడి
సులను బ్రమభూలోననిలయవాణ్యటి తమ్మరణనం ఎంతో సంపడువారు 48
FGISGO
గానదీగరం మసాదరా సంగ్రాముం మడివిడునా మనగరింగ్ల ముద్రృద్ధి
బాగా 50 ವುತಿಷ್ಠಾರ್ಪಿನಿಂಥಾನದಿವಾಹಿನಿಮಾವನಿಪುನಾರಾಜದಾಪ್ರತಿಬಿಂಬವಿರಾಜನಗಣರಾಲle | so
గరియని రతిసిన నిస్సియ్యి సమన్నిం: అపసవంగా జూదాలవాలయ బలంబుICIAN 2011 52 | అనంగ నదుల్లో రేవు పుంగవబంగ్లగండ్లగువాలయం కనుయం: మలబదాం.
ని యం | 52 యున్ కింగనాలన్సారిందనుంచి సూరంజనుజన యువకుడు పెంచిన 54 AMOండు రాంబుజం జయినందన కిత్తమంతయు 54
విద్వతంబంది.నద్రబంద రాయిదానంను నయుతంపొంగు బయం సర్పంచ్నపవాస | 56 టగ్నము గబగ్నమయింగ్లబందాలదినవాడన విడినవలసిల్లులు 58
మనం సంపడగానమానవి దినాని జన మాన్యంగా నిర్మియ్య ఐరాసినా నిపపణం 58 కారా జననాయకంగయింబవతల ఆడిన మాడం నా జయతి సుకృతమూర్తి జో 58
గ్రడుద్దామసర్ సుగుణమునివస బాగినిమా విజువని పయ్యెందప్రచారదుయ 60 మండే వాడనవదాడు): 01అరయగ కలశాంబుదిపుం నచండ్రంద్రావతంసని మ | 60
ఇందిరమానన్న అభజలాసముకు (యరాంజనానాంగానా దంపజయంతము. ఆ0న 10 | 62 ఆయంపరపోడియందరణ తగ్గిన: అసువర్ణరసువన నామామాగుంది || సురడు |
యిప్పుగుకబరామ్ కలంనాలకవగలవాలం వడ్య గ్రన్యోనివరినాముదారాంపును 64 ఉపవాడ బ ...67 148 డివనం సంయాంపరిజ్ఞావానవిలరుగు క్రియం వామనం | 64
O

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No. 24.]
16 केशवनायकः । येन भूपा दिलीपाद्या[: *] स्मयादिस्मारिता इव । ११ । 'दुर्विनीतमदगर्वखंडने कल्पि
AKKALAPUNDI GRANT OF SINGAYA-NAYAKA: S.-S. 1290.
First Plate; Second Side.
17 तारिनृपवरमुंडने । मंचिकोंडवनगोत्रमंडने भूरजृंभत नृपे सदंडने । 'तस्य केशव
पश्चिमे
18 नृपस्य नंहनो नायको गणपतिर्गुणाकरः । स्वर्ग पितरि वयस्याससंज वसुधां भुजे
19 निजे । १३ । 'लक्ष्मीर्व्वसुधा कोर्त्तिर्गणपतिनृपतेः परं प्रियास्तिस्र: । ताभ्यामधिका कीर्त्तिय्र्थ्येनासौ ते तदर्ध्व - '
20 मर्पितवान् । १४ । 'पुत्र श्रीकूनभूपालस्तस्मादुदभवद्दिभोः । प्रद्युम्न द्रव लक्ष्मीशाकरादिव श
21 क्तिमान् । १५ ।
22 नं ययौं । १५ । पालता विभ
'नृपो गणपतिः पुत्रं पात्रं दृष्ट्वा नृपश्रियः । त्यना सिंहासनं भौमं दिव्यं सिंहास विष्पूर्जहुणरत्नरी इणगिरिर्विख्यातदोर्विक्रमो निव्यंटावनि
"गंभीर स्थिरधीरुदात्तचरितः कारुण्यपूर्णाशय [:*]
23 वो निर्व्याजविश्राणन: श्रीमत्कू नय
24 नायको निजकुलचीरोददेचंद्रमा:" । १७ । "तदोयनिजनंदनस्तरविजिग्रता
पोचतिः क
25 काकलनकोविदः कविजनांतरंगप्रियः । मनोहरगुणकरो महितवेरिवंशानलो जयति मुंमडींद्रो नृपः । १८ । "कूनयमुंमडिनायक
26 जनावनविशारदो करवाळ खंडि
27 तारिनरपालः । विलसति सिक्तो रक्तैः कंदळ इव तप्रतापलतिकाया: । १८ ।
"महितनृपतिवंशमौक्तिके
Metre Rathoddhati.
Read fere:
Metre: Anushtubh; read g.
Metro Anushtubh.
• Read 'पालतार्त्य'.
Read "दवे". Metre: Giti.
263
I
१२ ।
• Metre Giti.
• Read सदस्य.
• Read "शाच्छंक'.
■ Metre: Śärdülavikridita; read fast.
10 Read "fer".
13 Metre: Prithvi.
14 Metre: Pushpitāgră.

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264
28 न
स्फुटसरसोज्वलवृत्तभासुरेण' । पितुरभिमतकारिणा समेता विलसति मुंमडिनायकेन भू
29 मिः । २० । 'लक्ष्मीरच्युतवक्षसि प्रणयिनी भोगीश्वरे सुस्थिरा भूरेषा चतुराननाखिलमुख क्रीडावती भा -
30 रती । श्रीमत्कनयमुंमडींद्रमसमं दीव्यंति संप्राप्य तास्तिस्रः प्राप्य सत [व] - कोर्त्तिरधिकस्वका च
31 चित्रं परं । २१ । 'प्रधितोभयगोदावर मध्यप्रांतेषु महितसौभाग्यान् । पालयति मुंमडीं'
32 द्रचेंग कुCOवाटकोनवानारान् । २२ । 'स्थलजलगिरिवनदुर्गानाक्रम्योपेतसाधनो देशान् । उड्ड
EPIGRAPHIA INDICA.
Second Plate; First Side.
33 त्य "शतृसंघानंमडिनृपतिः प्रशास्ति भुवमखिलां । २१ । " पाकव्याकीर्न - मोचालिकुचपनस काम्रा
34 दिसंवीत पार्श्वरं तसंत्तानकांत क्रमुक फणिलताशुं ग्गिबेरेकपूर्नै:" । प्रांतोद्यत्राळिकेरे व कु35 ककुरवकाशोकपुद्मागरम्यैरारामैः कस्य हर्ष विदधति परं मुंमडींद्रस्य देशाः । २४ । " प्रख्या
36 तांनसुरत्राण [:"] स्वयं कापयनायकः । तस्मे " स्वसुतां प्रादातुंमडींद्राय भू37 भुजे । २५ । "दत्ताखेनाग्रहारास कळसुखभुवस्वाग्रहारा वोर्व्यास्तत्रस्वाश्शुचि-5 मंत्तो द्विजव
38 रनिवासहुणा वृत्तरम्याः । पतिं भांति सुक्ताफलघनविभवारसव्वलोकैकयास्तव 10
39 स्तान्वीक्षमाणचिरमवनितलं मुंमडींद्र: प्रशास्ति । २६ । "रम्योदारे रतिसहचरोद्दामरा
Rend "क्वल.
• Read सुस्थिरा.
40 माभिरामे सीमाभूमौ "धनिकविततेस संविधाने । विद्याहृद्ये विपणिसुभगे
कोछु -
[VOL. XIII.
• Read खच्छा.
7 The anusvara stands at the beginning of the next line.
• Read शत्रु
11 Read पूर्ण
1 Read .
1 Read 'तवस्था'.
16 The anusvara stands at the beginning of the next line.
1 Metre: Mandäkräntä.
Metre: Särdūlavikridita.
• Read fea".
Metre: Giti; read f°.
8 Metre : Giti; read स्थल'.
10 Metre : Sragdharā; read को".
12 Metre: Anushtubh.
14 Metre : Sragdhara; read दत्तास्तेना"..
18 Read वितते संपत्रि

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No. 24.]
AKKALAPUNDI GRANT OP SINGAYA-NAYARA: S.-S. 1290.
265
-41 कोडाभिधाने हर्षेणास्ते महति नगरे मंमडिचोणिपालः । २७ । 'किम
यते पुरस्यास्य 42 सौभाग्यं परमः पुमान् । दिव्यस्थानानि संत्यज्य यदचास्ते श्रिया सह
। २८ । 'एकोनुजशिंगथ43 नायकेंद्रस्सांद्रश्चिया सर्वगुणकदारः । अन्योनुजो गंनयनायकोपि वृपावळीनायक 44 एव भाति । २८ । 'पनुजी शिंगभूपालगंनभूपालनामको । मुंमडोंद्रेण
तेनैव तौ तुल्यावेव दी. 46 व्यतः । ३० । 'कोव्यां पुरि श्रीसुभगोरुकोव्या स ताडिपाके [स] कतैक
पाके । “यधाक्रमं त्तावनुजौ नि* 46 धाय ताभ्यां समेतो वसुधा प्रशास्ते । ३१ । हरिरग्रजमिव शक्र
सौमित्रिरिवाग्रज रघूत्तं47 सं । मुंमडिनृपमन्वेति ज्येष्ठं स तु शिंगभूपालः । ३२ । 'नाना
मुंमडिनायकस्य घटिता स48 - - - - रिणी लक्ष्म्या विभ्रमभूविलासनिलयो वाण्या क्षितम्डनं । पंपासंपदुपात्रि
Second Plate ; Second Side. 49 ता सविधगधीरामनाधेश्खरा' ख्याता मुंमडिवोडुनामनगरी शिंगक्षमाभृध्विभोः
। ३३ । "प्रगाढव50 व्याहतपाबंदेशे पंपानदीपाधसि पावन । स्वाराजधानी प्रतिबिंबितेव
विराजते सा नगरी विशाला । ३४ । 51 "गरीयसि पुरे तस्मिन् सर्वेश्वर्यसमन्वितः । निवसन् शिंगभूपाल: पालय.
त्य[खिला भुवं । १५ । "जय52 ति स शिंग्गटपालो रिपुपुंग्गवभंगगंडगोपालः । यत्कीर्तिकन्यकायाः कमल
भवांडानि कंहुकार्य53 ते । ३६ । "प्रधयन् शिंग्गनृपालस्मत्वं धर्म च मदनमोहत्यं । जनसु
जनयुवतिशत्त्यषु" धीरोदात्तादिन| Metre : Anushtubh.
Metre: Upajati. .Metre: Upajati.
• Read यथाक्रम. .Metre : Arya
• The anurāra standa at the beginning of next line. 1 Metre : Sardilarikridita.
B Rend रामनाथेश्वरा. • Rend भ हिमी:
10 Metre : Upajäti. 1 Read 'पाथसि.
Wiend पावनेच्छे. " Metre : Anushtubh.
14 Metre : Giti. 15 Metro: Giti; read you.
" Read °स्मत्त्वं.
" Rend शत्रुच.

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266
EPIGRAPHIA INDICA.
[VoL. XIII.
64 वतामयते । ३७ । 'लमों पश्मलितां भुजं विजयिनं श वित्रासिनः
कीर्ति मूर्तिमती म55 दं विदळितं बंधून प्रबंधश्रियः । दानं मानयुतं कृपां निरुपमा 'सत्व
तृपत्वास्पदं कृत्वा 66 भाग्यमशेषभोग्यमयते श्रीशिंग्गभूपालकः । ३८ । 'वीणावादनकोविदेन विल .
समास्यप्रशस्यधि67 या सारस्याम्पदगानमानविधिना सौजन्यमान्यामना । नित्यैश्वर्यविकासिना
निरुपमाकार58 ण कांताजनेनायं कूनयशिंग्गभूपतिलकः क्रीडन् सदा मोदते । ३८ ।
जयति सुक्तमूर्तिर्जा59 अदुहामकीर्तिमकलसुगुणधामा सर्वसौभाग्यसीमा । विहितशिवस पय्यो 'विश्नु
साचारधुर्य: प60 रहित इति वैद्यः पावनस्प्रर्वद्यः । ४० । 'पात्रेयगोत्रकलशांबुधिपूर्नचंद्रश्चं
द्रावतंसनिजम61 हिरमानसानः । प्रमाविलासमुकुरश्वयता जनानां नानाविधं परहितो
हितमाततान । ४१ [] 62 'अयं परहितो वैद्यस्मोयं परहितशिवः । अस्य पत्नी च तस्येव न
नानोमा गुणैरपि । ४२ । सुतस्तदी. 68 यमगुणाभिरामः कल्याणशीलः करुणालवालं । वैवाग्रगण्यो वशिमामुदार[:*]
श्रीरामना64 थशिवपादमतः । ४३ । दैत्यदेवनरसंश्यां परिजातवानखिलरातिक्रियां । रामनाथभिष
Third Plate ; First Side. ... 65 गीश्वरः क्रियास्वत्रिमेव तुलयेन्मुनीश्वरं । ४४ । "सत्रीकास्तनयास्त्रयोपि ननि
ता[:] श्रीरामनाथन ते 66 जायायामयितांविकाहयजुषि ख्यातप्रभावोवताः । लोकानां हितकारिणस्म
मनसामि
Read सत्व.
1 Metre : Sardalavikridita. • Metre: Malin. This verse begins with floral device. • Read सपथ्यौँ विश्रुती. • Rend पूर्ण'. The anuarāra stands at the beginning of the next line. à Metre: Upajati. 10 Metre: Bárdūlavikridita.
• Metre : Vasantatilaki IMetre: Anushtubh.
Metre: Ratlodch Rend .

Page #313

No. 24.]
67 'ष्टार्थ संपादकाः कामादध्यनस्यमत्रिमुनिना ब्रह्माच्युतेशा द्रव । ४५ । 'ज्येष्ठः परी
68 यो 'देवयह्वयः । काळनाधस्तृतीयोस्य रामनाथस्य धीमतः । ४६ । 'सुत
सुहृदनुजानुच
69 रप्रभृतित्वमुपेत्य विहितशिष' ।
अग्रजमनुजन्मानावुपचरतस्ततमवहित
खांत्तौ । ४७ । "य
70 जुष्यध्ययनं वेदे वेदे चायुषि भूषयन् । अध्यापनं च शिष्येभ्यः कृत्वा परहितः कृती । ४८ । 'आचा
71 रो दुरितापचारचतुर [: *]
AKKALAPUNDI GRANT OF SINGAYA-NAYAKA: S.-S. 1290.
स्तुत्यानि कृत्यानि च
प्रसदनोदारं गिरां 'गुंभनं []
72 पूजा राजकळावतंसपदयो[: *] श्रीराश्रीतोपाश्रिता" संतांति गुणाः परं परहिताचायें" विचार्य्ये
73 व तत्" । ४८ 'युर्वेद विशारदेन सुधिया श्रीदेवयार्येण कस्तुल्यो
रामयवेद्यनाधतनये- 13
स्वांतं शांतिनिकेतनं
74 नोचैर्य्यशोराशिना । सिंधोरभ्युदितो भिषण सदृशो हस्ते दधानोमृतं येनास्यामृतमस्ति हस्त
75 कमले वाक्ये दृशोचेतसि । ५० । "विद्याविशद्धिविनयार्जव सत्य धर्म शर्वार्थनाचरणभूतदया[दि] सर्वं । ए
76 कत्र कर्त्तुमभिलाषवतेव धात्रा श्रीकाळ नाधभिषगीश्वर" एष सृष्ट: । ५१ । सद्यादयंगमं सुत
267
77 तिनामग्रस्यमई गुणैः प्राणाचार्य्यमधाश्रित" परहिताचार्यं हितं कर्मसु ।
श्रीमत्कू
1 Read I.
• Read यात्रयः.
Metre: Giti.
Metre Anushtubh.
• Rend गुंफनं.
11 The syllables fa are inserted below the line.
"Read 'नाथ'.
15 Read श्रीकाळनाथ.
17 Read
जसा
78 नयशिंग्गभूमिरमणस्संभावयंनंजसा" सबैर्व्वस्तुभिरुत्तमैर्च गतवान् पर्याप्तिमेतावता 79 । ५२ । " शाकाब्दे गगनग्रहाचिशशिनां संख्याम्बिते श्रावणे मासि "श्रीरुमुक्तिनाधसविधे " सू
• Metre Anushtubh.
• Read काळनाथ'.
Read
• Metre: Sardūlavikridita.
10 Read 'श्रितो'.
12 Read .
14 Metre: Vasanta tilaka. 10 Bead 'मया.
18_Metre : Härdiilavikridits; this verse is preceded by two floral devices and a vertical stroke. 10 Rend श्री.
20 Read 'नाथ'
2M 2

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268
EPIGRAPHIA INDICA.
[Vor. XIII.
80 ोपरागे सति । श्रीमान् शिंग्गयनायकः परहिताचार्याय पुण्यात्मने प्रा
दादकल81 डिनाममहितं प्रामं समग्रं गुणैः । ५३ । 'मुंमडिशिंम्गवराख्यं विंशत्यंश वि.
Third Plate ; Second Side. 82 धाय तं ग्रामं । परहितनामाचार्य: प्रादादधैं द्विजातिभ्यः । ५४ ।
'यज्ञेश्वरार्य[:*] स्थिर83 धीरानशिंग्गहिजोत्तमः । मारप्पनार्यो मतिमानते तुख्यगुणत्रियः । ५५ ।
'यजुर्वेदविद84 प्रख्यो भारहाजकुलोद्भवाः । याजुषः पहिभडाख्यो विद्वान् गौतमगोत्रजः
। ५५ । 'श्रीवत्म85 गोत्रक्षीरोदचंद्रो यषि कोविदः । प्रोलयार्य सुतो धीमान् सर्वदेवहिजोत्तमः
।५७ । दासु. 88 लंनमविणेंद्रः कौडिन्यो' यजुषि स्थिरः । 'चेलिपेहिवृसिंध :"] श्रीवत्सगोचो
"यजुशतः । ५८ । का 87 श्यपगोपविभूषा यजुषि च सांगे चतुर्मुखख्याति: । पुलुपाकवृहरिरवनो
विधिवदनुष्ठाननिष्ठ88 या युक्तः । ५८ । 'चिटिसोमयभा- हारीतो याशुषो बुधः । गंग्ग
प्रोलयविरेंद्रो हारी89 तो याजुषाग्रणीः । । । 'प्रामाईस्यास्य भागानां दशसंख्यामुपेयुषां ।
बताः पर90 हितार्येण ते विप्रास्ममभामिनः । ११ । प्रतीचा गौतमो सोमा प्रवाहा
विधिसम91 ता । वायव्यसीमा गौतम्यासटे साकोटगुल्मगा । १२ । "सैशान्योभिमुखी
गत्वा साकोसं "नाकुमारीता 92 (6)। ततोश्वध्वं समासाद्य पवाविंशकमाययौ।।। तस्माद्यांत्ती सशाकोट
वल्मीकं प्राप्य सा सतः । ! Metre : Arya.
Metre: Anushtubh. IMetre: Anushtubh.
• Read कोडिन्धी. • Read स्थिर:
• Bend सिंहस्थी. T Read यजुभियत:
• Metre : Giti. Metro: Anushtubh; this verse in preceded by two floral dovices and a vertical stroko. 10 Read off . [The text may be oxplained as it is without any emendation e raf being taken as an adverb meaning "right up to the hall fi.e. middle of the riyor."-H. K. S.) ॥ Metre : Anushtubh; rend न्याभि. H Road बिता.
# Road tai.

Page #315

Akkalapundi grant of Singaya-Nayaka : Saka-samvat 1 290.
50 అయస్నమవతులయన్లున్నితం 108 సస్తనయాయ జగామనాడు జయయామయిరాంబికాపయజ్నం ప్రభావానం: నాందస్సుమననాలు 88
వాదసంవాడ:5)మాడదనసూయమమైనా బ్రచురణ ఇవ 18 (ఆం.పంతులను దిరు 68 | యడవయాంద్నాయ రాకనాడని ఆయోస్తరామనాదని దివం: సునందాడను జనంలో
బతిం ముడి బూట్ అగ్రజమనుజనానావు ఎంతస్సతతమవదాస్పంగాలు 70 || జుషృదయనందేడి వేడబాయడు జూపయన ఆద్యందసంబరిషబకరా వరదాతకాలు
కడుగా బారబరుస్తుతంనిక బసంతంగాంతినికేతనం ప్రసిడినుడారంగంగసంబరం 72 Maha రాజవంసిడియోలవరండాం సంతస్సంతా గునా పరంపరం బాగ
తన ఆయువడం గారడి పనిదియుండేదయ్యాయనొక సపర్యం మరవద్య సాదనలో 74 చెయ్య ప్రతిననానందాంబ డింబపడినిదం పుస్తవ స్తూపురం నాస్యం చుశాస్త 1 వాడు చంపడం పుంసయ్య జై సమృదేముందు హరణబూండయాదవండి
వాడు అందుకున్న ప్రస్పుడంద్యాడయంగము మరు, 78 అన్నమంగపండు రంగున్న రానాబాయమవారంపరదాంబయ్యరడంతం ముసుగమమైం 78 | అయం మరమగ్గమఖనంబావయంసంజనా నిద్ర వస్తుబరుతమున్న పందానపయ్యంద్రముగావరా
21. ఆకాళ్లవానకి సాంసంభంలోనోమారునంటున్నాడనివిదంగా అగసందునారింగియనాయక పంజాబాయయన్నందిన డాకల | 80 అంది మమతందామనును రంగుకు ముందు అంగంప సింపు
mib.
దాయకంగ్రామం ఉంది అమాబాయ ప్రదాడేదేండి జాంబy:17 యజ్ఞం ఉం ం జాలము: మారవనాయదయం గ్రామానతుత గల
యజుపడండి 84 | త్ర్య బాంజకులాడు : యాజుద పడిబడ్డా వస్తున్న ఈ
జలవ | డటంథియజుడు : జలయోద్య సుందమాన నివడవు జుర్తమును 86 || లంనము ఎం డి కొండింగయజు బర బిందెడ్డ నృసింద్యం వరకొరియజ్పుత: VS 152 80
12) విబూదా యిజుదిటి సంగటరు ముఖుఖ్యత వులువు కన్నవారందన్ దివడనుద్దానని || 88 యం యొక్క ఉపముయబడ్డయ్యగహారిణయజు బుద: గంగ అలయం పంద్రవరి 88
19 జువాని గ్రామాధస్యంసుబానానాండరి సంఖ్య ముపయుంకం:2 90 | ఉతాయనాంది దాస్పదుబారిన ప్రతిజ్యంగోమనియం ప్రవాహదవదిస్త్ర 90
రాణాయ సమాగౌరమండంగులగా సన్యంబముఖ గణంకాలంనా కుమారం 92 116)ధం సమానాడు ప్రసరింపకమాయయో అత్యం . సరకు ఉంవర్ణికం అవసరం: 1 92
సంయమర్పదం సభుత్మంగా సమంగా ఈ ఉడజ్ఞపరంబూర్వాస సమసముదు సంఘం 04 (ఋ మంచం వాడడంవల సంయుకాం శ్రీ తృప్పలంయుల సంముంజసమస్పం! | 94
సం నా బలిగర్పరా సకలంబుషం సమున్నతం సమాహదృతంగంకల సృస్థం (ne | మండవాంమాగ్గాబొడల వంసము ఆద పైవత్సంగత్వండకి నో మునిగంటే . సంసమాపడం పల్లలంగరా || సనిమాగులవల్లికటంటా కంగుక సంకులాడి కము
.
W. GRIGGS & SONS, LTD., PHOTO-LITH.
SCALE THREE-FIFTHS

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iva.
88 | సడనియ్యంయంయణన ప్రమాభిములు గర్వగుణ సమన్ని వము NSORలసిండినొ జుట్టసువా గ్యా రంటిగ్గా తమం. వాడాముద్ర తీరా
నము కొరకు వరసగా ముడివన్ ముంపు విరించి వరావు గ్రామస్తంబం డ్రంకం | యతి సమానయంద్రముని వంసవానంగా నిలవాలనియు భవష్టి.సవానన్న 102 | 30థానముందంబూయాయవరం మండ్ర:1-80గా నాయినిలు ముముడి నాయి | 12 ||
100
నవారు
బ్రాలు

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No. 24.]
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98 तिचिचीयमच समचं सा समाचिता । ५४ । उदची ततो भूया सा सीमा मध्यसंश्रितां ।
94 भूमिं कांक वाडादिगर्त्तपासात्यकिंशुकां । ५५ । माश्रित्य परवलं याता कुंजपुंज समन्वितं ।
95 सा तस्मात्प्राङ्मुखी गत्वेशान्धे सिकतिलां भुवं । ६६ । समुन्नत समासाद्य मुंगं शैलस्य संचिता । मेल
96 मूलायां मार्गों बोदलावं समाचितः । ६७ । अथ पर्वतगाथा दक्षिणाभिमुखी गता । प्रच
97
वृक्ष समासाद्य तिंविपश्वतं गता । 45 । सा मीमा गुला• वल्मीकचिंचाकिंशुकसंकुला । तटाकमध्य
Fourth Plate.
98 मासाद्य निर्थ्यायाग्नेयकोणगा । ६८ । पश्चिमाभिमुखी गत्वा माकोडादि समन्विता । [व] खी
99 niatrists' [[]] उच्चानुपाश्चितादिशि गौतम्याः प्रवा कांकोलसंकीर्चा' ख
मध्यतश्रिता 1
0
100 'मासनमुत्रं कविना "कोडिन्यवरेच कामदेवेन । मुंमडिणिवराख्ययामध्याचंद्रतारकं ज
101 यति । [१] "सामान्ययं धर्मसेतु" नृपाणां काले काले पालनीयो भवद्भिः । सर्वानेतान् भाविनः पार्थि
102 वेंद्रान् भूयो भूयो याचते रामचंद्रः । [ ७२* ] शिंगानायिनि भूयो
मुम्मडन ि
103 नि " [n] व्रालु"
•G
Rend मत्यं. • Bead ससुखतं.
10
TRANSLATION.
269
(Line 1.) May there be no obstacles !
(Verse 1.) May the White Boar grant (us) perpetual prosperity, who in the dark home of the nether world gently shook in secret with his task the lip of the (goddess) Earth, being unnerved by excitement at the coming pleasure of carrying (her).
1 Metre of vv. 65 to 70: Anushṭubh.
• Rend अथ.
• Read संकोच.
● Read °शिता.
The syllables are inserted below the line. Rend नैर्ऋत्यां
• Metre : Giti ; this verse is preceded by a floral device.
10 Read कौडिन्य
व्रालु
hi Metre : Salini.
12 Read धर्मसेतु".
The figure of a conventional lion with a raised trunk (Tamil: yali ?) is engraved at the end of the plates. It was perhaps the crest of the donors.

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270
EPIGRAPHIA INDICA.
(VOL. XIII
(V. 2.) I praise that lustre which, though elephant-faced (dviradānana), has still only one task on its face (a-dvirad-ānana)' (and) is highly praised by the six-headed (Subrahmanya), the five-headed (Siya), the four-faced (Brahma) and other (gods).
(V. 3.) Resplendent is that bright digit of the cool-rayed (moon), which the celestial nymphs as tender as the sprouts (of a young plant) cagerly grasp at the close of (their) repeated amorous sports, and delightfully wrap it round (their) ears (and) wrists.
(V. 4.) The setting) sun (in his evening glory) appears as if (he is) attempting to make a beautiful (forehead-mark of red) saffron (kiếmira), (consisting) of (his) doep love (or redness) on the lotus-face of the lady (viz.) the region of the west ; and this rising moon is besmearing, as it were, the creeper-like body of the noble damsel, the region of the east, with saudal in the form of (white) moonlight.
(V.5.) The three castes, (vis.) the Brāhmaṇas and the next (Kshatriyas and Vaissas) were produced from the face, the arms and the thighs of the Lord (Isvara); and for their support was born the fourth caste from His i.e., Isvara's feet.
(V. 6.) That this casto is more pare than thoso (other three) is self-evident; for (verily) this caste was born along with the (river) Bhagirathi, i.e. the Gaugos (which springs from Vishnu's foot.-F. W. T.]), the purifier of the tbree worlds.
(V. 7.) The members of this caste are eagerly attentive to their duties, not wicked, pureminded, and are devoid of passion and other such blemishes ; (they) ably bear all the burden of protecting) the earth by helping those born in the kingly casto.
(V. 8.) The cycle of the Krita and other ages is always rolling, like the circumference of a wheel; the protectors of the earth are so likewise.
(V. 9.) In the well-known Svēta varðha kalpa, in the seventh Manvantar, in Bharatavarsha and in this Bharata-khanda in (this) Kali (age), the different castes and stages of men do not deviate from the prescribed law (dharma), the Vodas shino (1.6. are honoured)
(V. 11.) The lord of the Trilinga country (was) the illustrious Kēšava-nāyaka, who by his dignity eclipsed, as it were, Dilipa and other kings (of old).
(V. 12.) The earth flourished while this king who adorned the noble Mañchikonda family, inflicted due punishment on offenders), crushed the infatuated pride of the wicked and shaved (the heads of, i.e. disgraced) beroic enemy-kings.
1 Viniyaka, the god with the elephant-face, is known to have only one tank and is hence called Eka-danta.
* This is evidently a description of the natural scenery as one would see it on the evening of a full-moon day in any month. It is difficult to understand why the poet should have introduced it here.
The origin of the four reeoguined castes from the head, shoulders, thighs and feet of the Supreme Being in described in the well-known Purushaslikta of the Rig Veda (x. 90. 12: brahmaro 'aya mukham asid bihi rajanyà► krita luri tád asya yád vastya, padbhgan fadro ajayata II
The specification of the present age described in this verse is always repeated at every religious ceremonial performed in Indis under Brahman supervision. The statement made in the second half of the verse is, however, quito contrary to what is generally believed of the Kali or Iron age.
! The origin of the dap Peegilibr clastlomené nieka, Pericariaent; heighs and feet or the Kaprēine "Being is described in the well-known Purushasikta of the Rig Veda (s. 90. 12: brahmaro 'ya mukham asid bähti rajanyan krita Iiri tád asya yád vastya padbhgan fodro ajayata il
• The specification of the present age described in this verse is always repeated at every religious ceremonial

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(V. 13.) The son of that king Kolava and a mine of (good) qualities (vix.) Ganapati-nayaka took upon his shoulders (the burden of) the earth, after his father had gone to heaven by old age.
(V. 14.) Wealth, Land and Fame were (all) three very dear to king Ganapati. Dearer than the (first) two must have been Fame, for he gave up these two on her account.1
(V. 15.) From that king (Ganapati) was born & son, the illustrious Kina-bhapala, (oven) as Pradyumna (was born) from the lord of Lakshmi (.e. Vishnu) and the bearer of the fakti (i.6. Kumāra) from Sankara (i.e. Siva).
(V. 16.) The king Ganapati, seeing that (his) son (was) At for kingly dignity, left his throne on (this) earth to take his seat in Heaven.
(V. 17.) The prosperous Kinaya-nāyaka, (who was) Rohanas mountain containing brilliant gems (viz.) good qualities, the prowess of whose arms was well-known, who enjoyed the greatness of monarchy, who made gifts without show, whose wisdom was firm and far-reaching, whose behaviour was generous and whose feelings were saturated with meroy, was a moon to the milk-ocean (of) his race.
(V. 18.) Victorious is his son king Mummadindra, whose great prowess surpasses the sun in glory), who is skilled in all arts, dear to the heart of poets, a mine of pleasing qualities, a fire to the bamboos (varsa, viz.) families of powerful enemies and capable in protecting (his) subjects.
(V. 19.) The sword of Kanaya-Mummadi-nayaka besmeared with the blood of enemy. kings, whom it splits, shines like the sprout of the creeper (vie.) his valour.
(V. 20.) The earth shines on being united in marriage) with Mummadi-nayaka, who (always) acts according to the wishes of his father, who is a pearl in the bamboo* (viz.) the family of famous kings and who is resplendent in (his) plain, sympathetic and noble conduct.5
(V. 21.) (The goddess of) Wealth who (dwells) with love in the breast of Achyuta (Vishnu), the goddess) Earth, who has firmly established herself on the lord of serpents, and (the goddess of) Learning, who sports in all the (four) faces of Brahma, shine (together) in the company of the matchless and glorious Kapaya-Mummadındra The great wonder (however) is that in the company of these three (ladies), the (already) pure (goddow of) his own) fame, has become still more so.
(V. 22.) Mummadindra protects the districts Chengara, Kuravāta, Kona and Vanara included in the region between the two well-known branches of the Godāvara friper), and renowned for (their) richness.
(V. 23.) Occupying with his military equipments the inaccessible strongholds on land. BOA, hill and forest in these countries, and uprooting hordes of (his) enemies, king Mummadi protects the whole earth.
1 The sense conveyed is that Ganapati-nayaka gave away land and wealth in order to acquire fame. * 1.e., died.
[On Rõbas see above, p. 205, note 6.-H. K. S.] • It is belief obtaining with Sanskrit poets that old bamboos and the heads of elephants contain valuabla pearls.
. In the case of the pearl: one, which is bright, splendid, shining, round and radiant.--V. S.]
Here is a pointed reference to the scandalous quarrels and misunderstandings among Co-wives in Hinda families where poligamy is resorted to. The poet wants to say that the fourth wife of Singaya-nayaks. (vis.) Faure, did not suffer (thougt, M 00-wife, she ought to have done so in the company of the three ofbers.

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EPIGRAPHIA INDICA.
[VOL. XIII.
(V. 24.) Who is not highly pleased with the territories of Mummaḍindra, whose gardens are flourishing with long stretches of ripe plantains, limes, jack and mango trees bordering on all sides, enclosing in the interior everywhere groups of beautiful areca-palms, betel-creepers and ginger plants, with avenues of tall cocoanut palms and the sweet-flowered vakula, kuravaka, asōka, and punnaga trees ?
(V. 25.) Kāpaya-nayaka, the famous Suratrana (i.e. Sultan) of the Andhra country gave (in marriage) his sister's daughter to king Mummaḍindra.
(V. 26.) Mummaḍindra ever rules the earth, looking after (the interests of) groups of the twice-born (Brahmanas), who, like the highly brilliant pearls, please the whole world and shed continuous lustre by their upright conduct (or roundness), good qualities (or strong thread) and purity, decorating by their residence the (many) (agrahara) villages given by the king, provided with all comforts and shining as if they were valuable necklaces of the (goddess) earth.
(V. 27.) King Mummaḍi resides joyfully in the big, beautiful and advanced city named Korukonda, in which shine fair ladies who stand on a par with Rati, in which dwell the utmost number of wealthy men, which is the abode of all prosperity, which is attractive on account of (its men of) learning and which is beautiful with its bazars.
(V. 28.) What to say of the fortune of this city! For here dwells the Supreme Being (Vishnu) with (the goddess) Śri (Lakshmi), giving up (his) heavenly abode.
(V. 29.) One younger brother (of Mummaḍi-nayaka) is Singaya-nayaka, who ranks high on account of all good qualities (and) great fortune; and another younger brother is Gannaya-nayaka who shines verily like the principal gem in the necklace (or group) of kings.
(V. 30.) These two prosperous brothers named king Singa and king Ganna are comparable only with that Mummaḍindra.
(V. 31.) Having appointed these brothers respectively at Kōti-puri in which are crores of prosperous and beautiful ladies, and at Taḍipaka which is the very fruit of the meritorious acts (of its residents), (Mummaḍindra) rules the earth along with them.
(V. 32.) King Singa follows in the footsteps of (his) elder brother king Mummaḍi, just as Hari (followed) his elder brother Sakra (Indra), and Saumitri (i.e. Lakshmana) (followed) his elder brother Rama.
(V. 33.) King Singa's capital is known as the famous city (of) Mummaḍividu. (Thus) associated with the name of Mummaḍi-nayaka, it ., (is) the play-ground for the (goddess of) wealth, the sporting-house for (the goddess of) learning, and the ornament of the earth, near which flows the prosperous (river) Pampa and close to which is (the temple of) the glorious (god) Ramanathosvara.
(V. 34.) That spacious city shines like the capital of heaven reflected in the holy (and) placid waters of the (river) Pampa, the country on either side of which is hemmed in with thick forests.
(V. 35.) King Singa residing in that famous city protects the entire earth, being possessed of all (kinds of) wealth.
(V. 36.) Victorious is the king Singa, who is a Ganda-gopala in discomfiting his powerful enemies and to whose lady-fame (this mundane) egg of Brahma is (only) a ball.1
1 His fame was evidently of such extraordinary dimensions that the universe comparatively looked like a handy ball. In other words, his fame easily occupied the whole universe [played with the earth as with a ball.F. W. T.]

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(V. 37.) King Singa, displaying his innate good nature, sense of duty, (deep) love and pride, towards (his subjecta, good men, women and enemies (respectively), assumes (the four recognised forms of the role of heroes, such as dhirðdātta, (dhirafinta, dhiralalita and dhirðddhata).
(V. 38.) The illustrious king Singa fully enjoys (his) fortune by distributing (his) wealth, by (seeking) success for his arm, by causing fear in (his) enemies, by giving a material form to his fame, by crushing conceit, by making his kinsmen uninterraptedly rich, by bestowing gifts with dignity, by showing unparallelled kindness towards his subjects) and by acquiring strength compatible with his royalty.
(V. 39.) Känaya-singa, the forehead-ornament of kings, always delights in sporting with women who are proficient in playing on the vina, who are illustrious for their charming and attractive dances, who follow the rules (of conduct regulating) the noble songsters of culture, who are respected for their amiability, who are prosperous with never failing wealth and who Possess matchless beauty.
(V. 40.) Victorious is the holy and popular doctor Parahita, who is virtue incarnate, whose fame is known everywhere, the abode of all good qualities, the limit of all prosperity, the worshipper of Siva and the foremost of men noted for (their) conduct.
(V. 41.) Parahita, the full-moon to the milk-ocean of the family, viz.) Åtrêya götra, in whose lotus-like mind Siva makes his abode and the mirror (in which are reflected) the sports (of the goddess) Prosperity (Srt), rendered assistance in many ways to persons who bought (his) protection.
(V. 42.) This doctor is called) Parabita. (So is) that Siva who is kind to others (para-hita). Again, his (i.e. Parahita's) wife, like the wife) of (that) Siva, way Umi not only in name, but also in (her) good qualities.
(V. 43.) His son was the illustrious Ramanātha, a devout worshipper of Siva, of pleasing virtues and noble character, the receptacle of mercy, the foremost among physicians and the best of those that have conquered their passions.
(V. M.) The great physician Ramanatha knew how to treat all diseases pertaining to demons, gods and men. Regarding his cares (i.e. medical skill), he has to be compared only with Atri, the lord of sages.
(V. 45.) Just as Brahma, Vishnu and Siva (were begotten) for sport on Anasaya by the sage Atri, 80 were horn of the illustrious Rāmanātha, from (his) wife named Ayitām bika, even three equally glorious sons, who are exalted through their well-kuown greatness, who are (ever bent) upon doing good to the people, and who bestow upon wise men (their) desired objecte.
(Vy. 46 and 47.) The eldest son of this wise Råmanitha is Parahita, the second is named Devaya, and the third Kālanåtha. The two younger brothers (Dovaya and Kälanåtha) serve constantly (their) elder brother (Parahita) with a cheerful mind, attending to his wants, in the capacity of sons, friends, brothers, servants and the like.
(V. 48.) (Himself) an ornament among the students of the Yajar-voda and the Ayur-vēda (i.e. the medical science), Parahita taught these to his students and thus accomplished the object of his life).
1 There are four kinds of nayakas, or beroes, the development of whose character, in one oapacity or other, is the object of almost every poem in Sanskrit literature.

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[VOL. XIII.
(V. 49.) The best of virtues baving consulted together, as it were, abide in Parabitacharya, whose conduct is capable of chastising sins, whose actions are praiseworthy, whose mind is the abode of peace, whose speech is pleasing and noble, whose worship is offered at the feet of the moon-crested (Siva) and whose wealth is at the disposal of his dependents.
(V. 50.) Who can equal the son of Ramaya-vaidyanatha, the wise, illustrious and highly famous Dévayarya who is proficient in Ayar-vöda P The physician (of the gods, 1.6. Dhanvantari), born in the ocean with neotar in his hands cannot equal him ; for there is nectar (not only in the lotus-like hand of this Dēvsyārya but also in his speech, eyes (and) heart.
(V. 5).) The illustrious Kilanātha, the chief of physicians, was created by Brahma with & desire, as it were, of bringing together in one place all (good qualities) like learning, purity, modesty, uprightness, truth, virtue, worship of Siva, pious life and compassion towards (all) beings.
(Vv. 52-84.) The glorious king Kanaya-Singa, justly rewarding with many valuable gifts his dependent and life-physician, Parabitâchārya, (his) friend in (all) actions, who captivates the heart by (his) sound learning, is the foremost among virtuous men, and respoctable on aodonnt of (hie) good qualities, was not still satisfied with the presents that he had giron). (Therefore in the Baka year counted by the sky (0), the planets (9), the eyes (2) and the moon (1), in the month Srivaņa, on the occasion of an auspicious solar eclipse the illustrious Singaya-näyaka granted to the virtrans Parahitacharya, in the presence of the glorious (god) Ro(Ri) pamoktinatha, the excellent village famed by name Akkalapāņdi. (And) Parabiticbärya, having divided that village called Mummadi-Singavara into twenty shares, gave one half of it to the Brahmanas.
(Vv. 55-60.) (Contains the names of the Brahmana recipients with their gotras and fakhas. See the annexed Appendix.],
(V. 61.) These Brahmanas were made the recipients of equal shares by Parahitārya in the half village which was divided into ten paita.
(Vv. 62-70.) The boundary line of Akkalapåpdi on the west is recognised as the (riter) Gautami (i.e. Godāvari), right up to the middle of the stream. The boandary line due northwest reaches the thicket of sakota (shrubs) on the bank of the Gautami; the same, going in a north-easterly direction, reaches the ant-hill with the arikola tree, then reaching the fig tree passes on to the kimfuka tree; thence proceeding, the same boundary line reaches next the ant-hill with the sakota (shrubs) and then touches the two tamarind trees and the pipal tree united with the plaksha. Then turning northwards, the boundary line touches (its) middle point with the kimfuka tree to the west of the main trench of Känkaravāda and then passes close by a pool with thick shrubs in it. From there it proceeds eastwards to the sandy tract in the north-east corner, and then reaches the high peak of the hill along the cows' path which proceeds from the foot of the same hill, touching Bödalāva (on the way). Then the same (boundary line), proceeding southwards from the top of the hill and reaching the plaksha tree, joins the pool with the tamarind tree; and eventually this boundary line, winding through thickets and ant-hills crowded with chirucha and kimfuka trees and reaching the middle of a tank, joins the south-east oorner. Now, turning towards the west and joining the sakota and other trees, it passes through ant-hills and anikola trees and reaches the kharja trees on the south-weet oorner and then joins the river Gautami in the middle of site stream.
(V. 71.) May this (oopper-plate) charter (recording the grant of) the village called Mummadi-Singavars, composed by the poet Kāmadēva, the best of the Kaundingas, run on as long as the moon and stars (ondure).
[ See Krishna Sastri's Images of Godo and Goddessos, pp. 254 and 259.-H. K. 8.)
[ Privacharya is a recognise title among Indian physiciava; Changlo, Citadathana, Ch. 1, v. 212 saya प्रोषबाग्मतिमा युती पिजाति; मात्रापारमः । प्राधिभिषम्यः पापाचार्या हिमतः।-H.K.S.]
1 d., 1290,

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275
(V. 72.) This cansoway of charity is common to (all) kings. (Therefore O ! kinge) it is always to be protected by yon.' (Thus) does Ramachandra again and again request all the futare rulers of the earth.
(LI. 102-103.) (This is the writing of Singa-näyadu; (and this) the writing of Mammadināyadu.
Appendix.-Names of the recipients, their gotras and fikhas.
Name of recipient.
götra.
fakha (rēda).
.
.
.
.
.
.Yajus.
Do.
Yajíē varärys . .
Arlafinga 3 Märeppanárys . . .
Peddi-bhatta . .
Sarvadēva, son of Prölay&rys 6 Dasul-Annams. . 7 Chelipeddi Nrisimha . 8 Palupáka Npilari .
Chiţisāmaya-bhatta. 10 Ganga-Prölaya . .
. Bharadvaja
Do.
Do, Gautams. . śrivatss
Kaupdinys Srivatas .
Kābyspa. .Harita
Do. .
.
. .
. . .
.
.
No. 25.--TALEGAON COPPER-PLATES OF KRISHNA-RAJA I; SAKA 690.
BY STEN Konow. The first notice of this inscription was given by Mr. D. R. Bhandarkar, who states that the plates were sent to him for decipherment by. Sirdar K. C. Mehendale, Secretary of the Bhārat-itihās-bambodhak-mandal, and that they have been found at Talegaon Dhamdhërë, a village of the Sirir tāluka in the Poona District, situated at 18° 40' N. and 74° 9' E., twenty miles north-east of Poona city.
There are altogether three plates, 13}" long and 6]-7}" broad. The first and the third plate bave no writing on their outer sides, the second one carries writing on both sides. The first plate contains eight, the obverse and the reverse of the second, and the obverse of the third each ten lines of writing. At the bottom of the reverses of the first two plates there are moreover some illegible scribbles in a later handwriting. At the end of the inscription are two double circles, each surrounding a floral design. There are circular ring holes on the left sides of the plates, but we have no information about the existence of a ring or a seal. The writing has in some places become rather effaced. This is especially the case in the beginning and at the end of the inscription and at the bottom of the obverse of the second plate. Fortanately, however, everything which is of importance oan be made out with certainty.
The alphabet belongs to the southern group and is of the same kind as in other southern plates of the same date. The shape of individual letters varies in a few places. Thus, the kesi
Progress Report of the Archeological Survey of India, Western Circle, for the year ending 31st March 1918, p. 54.
2 x 2

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in =krita, 1. 12, is different from the kri in -kritan, 1. 1; the ga in Govinda., 1. 22, is misshapen, and the a-matra in ja is usually almost unrecognizable. On the whole, however, the letters are well cut. The figure 1 occurs at the end of the first stanza after the initial blessing, 1. 9.
With regard to orthography it should be noted that ri and ri are not correctly distin. guished. Thus we find ri for ri in -ādsirs, 1. 6, and ri for fi in bhrityai), l. 10; krishna:, 1. 13, and krimih, 1. 35. Va is used throughout also to denote ba, and this writing has not been corrected in my transcript. After consonants are doubled in the usual way. Thus, -durgga, 1. 7; -kirtti-, 1. 3; varnnājvala, 1. 19; -darppa-, 1. 15; -parafur=mmahatmā, 1. 17; -farvvarishu, 1. 2, etc. The writing is not, however, quite consistent, and we also find tanut visvambharā, 1. 20; sarvāns, 1. 23; sarva-, 1. 31; and aspirates are never doubled after r; compare -dirgha., 1. 3 ; -ārtha-, 1. 28; bhāvair-bhrisar, 1. 20; -nirbhara-, 1. 15. The letter ta is regalarly doubled before ra; thus, gõttra-, 1. 4 ; -fattrurs, l. 6; vittrastā, 1. 8; -pättra-, 1. 18; ttrayah, 1. 35. The treatment of nasals before consonants is not consistent. Usually the class nasal is employed, but we also find the anusvāra used instead; thus, Prabhuturga., 1. 18, but Subhaturiga., 1. 14 ; Govinda-, 1. 22, but - Endrarājah, 1. 6; -stanbhēna, l. 18, but -stambham-, 1. 8. Instead of nih we find righ and nigh; thus, -sirgha, 1. 3, but -si inghasya, 1. 8. There are several other instances of carelessness. Thus, a double consonant has been simplified in Eabhūtanūjah for rabhūts tanūjah, 1. 6; -ājuala for -õjjvala, 1. 19; narakāna for narakanena, l. 35; nisésh- for niņtēsh., 1. 13; ētai sahitah for ētaih sahitah, 1. 31. Final consonants have been omitted in -grāmā, 11, 28, 29; ēva, 1. 30; -nirvisēsha, 1. 32; paradattā, 1. 34. The dropping of a fipal visarga is especially of frequent occurrence, not only before sr, as in kitajna sri-, 1.4; prajāv[a]dha Sri., 1. 12, but also before pra in -tilaka Pra-, l. 18; -punya pra-, I. 22, and before kri in pati Krishna., 1. 12. There are also other cases of miswriting. Thus we find ran instead of rnn in Kārunāțakan, 1.9;tt instead of nt in jñāyattē, 11. 8 f.; nt for tt in-untară, 1. 25; ts for s8 in yat sahasā, 1. 10; compare algo -våranatstal- for -vāranās=tal., 1. 8; -ādintsam- for -ādin sam-, 1. 23. The rules of Sandhi are occasionally neglected in the grant portion. Thus, vrähmanebhyah Vásishtha., 1. 26; -pajitaya aśësha-, 1. 28; ruttara tah Ala., 1. 29; dakshinata ēva chaturāghățarisuddhah Bhamaropard-Araluva-Siridigrīma | Tadavāla ētai, 11. 30 f. On the other hand we find Sandhi between the two halves of a verse in 11. 7 and 17, and, against the metre, between the two first padas, in I. 33. A semi-Prakrit form occurs in varishati, I. 17. We may finally note that the signs of half and full stops are rather irregularly employed.
The grant registered in the plates was issued by the Rashtrakuța king Kțishnarāja I, and it is the first inscription of this king which has hitherto come to light. His geneslogy is given in the same way and in the same words as in other plates so far as Dantidurga. We are first introduced to Govindaraja I, and his son Kakkarāja I, whose son Indrarāja II was the father of Dantidurga. He is, in the usual way, stated to have defeated the Karnataka power, which was skilled in conquering the lord of Kanchi, the Kerala king, the Chola, the Pāņdya, Śriharsha [of Kananj] and Vajrata ; to have vanquished Vallabha, i.e. the Western Chalukya Kirtivarman II, and then to have assumed the title of a paramount sovereign rājādhiraja paramēšvara, his predecessors being simply styled räjan. Dr. Fleetl is perhaps right in assigning to Dantidurga the biruda Rajasimha, which occurs in l. 8, and which is perhaps similarly used about Dantidurga's great-grandfather Govindaraja I. Dr. Fleet has also mentioned that Dantidurga's epithet Vallabharăja, which occurs in l. 12, is of interest “because, through its Prakrit forms, it explains the name," the Balharás, " by which the contemporaneous Arab travellers and geographers of the ninth and tenth centuries A.D. used to speak of those kings." Dantidurga's succossor was his paternal uncle Krishnarāja I, the son of Kakkarāja, and tho present grant was issued by him. According to the Baroda plates of the Rashtrakāta king
Ep. Ind., Vol. VI, p. 168.
Lho. cit., p. 169.

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Karkaraja Sayar avarsha of Gujarat, Krishộarāja ascended the throne after aprooting & relative of his; cf.
yo vansyam=unmülya vimärggā (rgga)-bhājam
rajyam svayam gotrahitāya chakrë. Dr. Fleet' was inclined to infer from this statement that Krishparaja forcibly replaced his nephew Dautidurga. The wording of y. 9 in Krishparaja's own grant, however, would lead us to believe that the relative whom he had to fight was somebody else, who claimed the throne After Dantidurga's death. Krishnarāja gives bimself the birudas Subhatunga, Akalavarsha and Pfithivivallabha. The only stanza devoted to his praises which presents any difficulty is v. 16. We are here told that he for a long time enjoyed the Earth as if it were his one mistress, and the earth is said to be Kanchi-gun-alamkrita. The literal meaning of this epithet is * embellished with a girdle string,' and it is of course meant to be used in this songe about the king's mistress. It can, however, also mean embellished with the excellence of Kañohi,' and this is certainly the meaning of the compound & applied to the earth. Now we have no information to the effect that Krishnarāja conqaered Kāñchi (Conjeeveram), and it is, on the basis of the available information, difficult to understand what is exactly meant with the compound. It is, however, possible to make a suggestion. In the Baroda plates of Karkarija which I have just quoted, we read about Krishparaja,
Elapur-Ächala-gat-idbhuta-sannivobam yad=vikshya vismita-vim nachar-Imaröndrāḥ ēta [t] Svayambhu Siva-dhāma na ksitrima Srir-drisht-edrif-iti satatam bahu
charchayanti || bhtiyas-tathavidha-kpitan Fyavasāya-hånõr=ótan=maya katham-aho kritem-ity=
akasmāt! kartt-api yasya khalu vismayam=āpa silpi tan-nima karttanam-(m-a)karyyata
yöna rājña | Ganga-pravāha-himadıdhiti-kālakūtairwatyadbhut-abharaṇakaib-kritamaņdand-pi mānikya-kanchana-purassara-sarvvabhūtā tatra sthitaḥ punar-abhashyata yena
Sambhuḥ0
"That king (Kfishparaja) by whom was caused to be made a temple of wonderful structure situated in the hills at Eläpara, on seeing which the wonderstruck lords of the gods driving in their serial cara constantly reflect (saying), This abode of Siva is self-existent, in an artificial (building) such a beauty was never seen ;' and even the artist who made it was automatically struck with wonder in consequence of the failure of his energy as regards (the construction of) another work of the same kind, saying, 'how can this bave been made by me pi and by whom (Krishnarāja) Sambhn (Siva), standing there, was further embellished with all sorts of riches, rubies, gold, and so on, though he is decorated with wonderful ornaments, the stream of the Ganga, the moon and the kalakuta."
As pointed out by Sir R. G. Bhandarkar, this description no doubt refers to the famous Kailasa temple at Ellora. Now it is a common belief that this temple is an imitation of the Kailasanātha temple at Conjoeveram, and several common features in the two structures havo been pointed out, although it is hardly possible to talk of a general imitation of the Conjoeveram temple. Our inscription, however, seems to show that Krishnaraja meant to create a structure which could emulate the splendour of the Kailāsanātha temple; and, if my interpretation of v. 16 of the present grant is correct, it gives an authentic corroboration of the belief that a
Ind. Ant., Vol. XII, pp. 156 f. Gazetteer of the Bombay Presidency, Vol. I, Part ii, pp. 890 1. . cl. Bhandarkar, Ep. Ind. Yol. VI, p. 209. • Or prrhaps proclamation of his name that wonderful structaro." . Ind. ant., Vol. XII, p. 228. • 8 Ren, Pallava Architecture, p. 14, and the references there qaoted.

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connexion exists between the two struotures and it becomes of importance for the bistory of the Ellora temple.
V. 14 informs us that Krishộarāja had a son Prabhutunga Govindarāja. He is of course the same person as the Yuvarāja Govindaraja Prabhutavarsha Vikramávalóka of the Alan plates. The designation Prabhutunga of this prince is not known from other sources.
We learn from 1. 22 that the grant was issued at the request (vijñapanā) of Govindarāja, while 1. 26 mentions Våsishthaśrukamara and Jaivanti Pāņaiya as having made the vijfiapanā. It is tempting to infer that Vāsishthasrikumāra was another designation of Govinda. That would imply that this prince had adopted the götra designation of the Vásishthas. We have not, however, any information that any Rāstrakūta prince claimed to belong to the Vāsishtha gotra. We know that it was Krishnarāja who completed the overthrow of the Chalukyas, and it would be conceivable that he made an attempt at imitating those princes, who claimed to belong to the Mänavya götra, and that he tried to make his son Govinda assume the designation Vásishtha-Srikumara. It is, however, safer to assume that Võsishthaśrtkamāra is a different person from Govindarāja, to whom he and Jaivanti Papaiya made their request which the prince then made his own.
At all events there is no indication in the grant that Govinda had become installed as Ywarāja. In the Alia plates of Saka 692, on the other hand, he is designated as such. His installation must accordingly have taken place some time between March 768 A.D., the date of the Talegaon plates, and Jane 770 A.D., when the Alås grant was issued.
The Talögãon plates pra dated Saka Samvat 890 (expired), in the Plavanga-varsha, on the new moon day of the month Vaisakha, on the occasion of an eclipse of the sun. The corresponding Christian date is Wednesday, the 23rd March 768 A.D. Krishnarāja states that he was then engaged on an expedition against the Gangas and that his camp had been pitcheul at Mannanagara (1. 26). This place is no doubt identical with Mannai or Manyapura, the capital of the Western Gangas, which has been identified by Mr. Rice with Manne in the Nelamangala taluka of the Bangalore District, 13° 15' N. and 77° 18' E. We learn from this statement that Krishnaraja, like his son Dhruva, went to fight the Gangas. The Ganga king who ruled in A.D. 768 was according to Dr. Fleet the Maharaja Prithivikongapi Sripurasba.
The grant itself was issued to the Brahmanas living in the Karahăța ten-thousand, and two shares were especially reserved for & certain Bhatta-Vasudeva. Karahāta is the present Karbād in the Såtāra District. It is here said to be a ten-thonsand district. It is elsewhere said to consist of four thousand villages and towns. The object of the grant was the village Kumarigrāma, together with Bhamaropara, Araluva, Sindigrama and Tadavalē, all in the Pūnaka-vishaya lying to the west of Khambhagrāma, Vörimagrāma, and Dadimagräma, to the north of the Khadiravēņa bill, to the east of Alandiyagrăma and Thiuregrāms and to the south of the river Müila. As has been pointed out by Mr. Bhandarkar, who has identified these places on the Survey of India Atlas sheet No. 39, the chief importance of the inscriptions for tbe geography of Western India rests with the fact that it establishes the existence of a Poona District under that name as early as the eighth century, for there can be no doubt that Panaka is the same name as the modern Poona, i.e. Puna. The modern form shows that Panaka is a Prakrit form derived from an older Punnaka or Punnaka, because the dental of Pünā cannot represent an originally single 1. The etymology of the name is accord. ingly ur certain. It can just as well be punyaka, as usually supposed by Pandits, as pürnaka.
Ep. Ind., Vol. VI, pp. 208 t.
Ep. Cars., Vol. III, Introduction, p. 10. • Ep. Ind., Vol. VI, p. 64. • Pali, Sanskr. and old cas. Im»er. No. 19; Mysore Inscriptions, p. 60,

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No. 25.] TALEGAON COPPER-PLATES OF KRISHNA-RAJA I; SAKA 690. 279
Of the villages included in the grant Kumārigrama is the present Karehgãon; Bhamaropara is Bhowrapur; Aralava Uruli; Sindigrama Seendowneh, and Tadavale Turudee. Of the surrounding villages Khambhagrama is Khamgaon; Vōrimagrama Boree, and Däḍimagrāma Daleemb; Alandiya is Alandi, or more commonly Chōra-chi Alandi, a station on the Madras and Southern Maraṭhā Railway, 15 miles south-east of Poona, and Thiuragrama is Theur. The river Maila is the present Mula, or more properly that river after its confluence with the Mutha at Poona, whence it winds east till it reaches the Bhima. Mr. Bhandarkar states that it passes to the north of the villages contained in the grant. The Khadiravēņa hills, finally, have not retained their old name. I am unable to add anything to this information, which is due to Mr. Bhandarkar, as no large scale map is at my disposal.
The writer of the inscription was, so far as I can make out, Indra, the same person who wrote the Samangaḍ grant of Dantidurga.
TEXT.
First Plate.
1 Ŏm svasti [i] Sa vo vyad-Vedhasa dhama yan-nabhikamalam kritam [1] Haras-cha ya [8]ya kant-e [ndu]-kalaya kam-alam [kritam] [1] [Asid-dvishat
ti
2 miram-ndya]ta-manḍalágrö dhvastin-nayaan-abhim[a]kbo vaga-farvarishu [1] bhapaḥ () uchir-vvidh[n]r-iv-pta-[diganta-kirtti
3 r-Ggovindaraja i]ti rajasu raja-singha[b *] 1(2) Tay-imajo jagati viirata-dirgha-ktrtti[r=ārtt-Ketti-]h[ri-Ha-]
4 ri-vikrama-dhama-dhari [*] bhüpas-trivishṭapa-nrip-anukritiḥ kritajña[b] śrlKakkarāja iti göttra-manir-vabhuva [Il 3*] prabhinna-karata-chyuta-dama-danti-danta-prabara-rechir-allikhit-cha-pishab
5 Tasya
[*] kshmapaḥ kshi
6 tan kahapita-lattrur-abha[t] tandjab sad-Rashtrakṇṭa-kanaküdṛi(dri)r-iv-Endrarajah [4] Tasyöpärj[j]ita-tapa 7-tanayal-chatar-adadhi-valaya-malinyà[b 1*] bhs[k]t bhuvab Batakratu-aadritab tr Dantidurgga-rajo-bhut [Il 5*]
8 Yasy-ajan raja-simghasya vittrastā vairi-varapāta tal-laj[jā]-stambham-unmulya jñ[5]
Second Plate; First Side.
9 yattě (ntě) kv=api no gataḥ [ 6*] Kañch-la-Kerala-naradhipa-Chōla-PaṇḍyaSriharsha-Vajrata-vibhedha-vidhana-daksham [1] Karnna(rņņā).
10 takam valam-anantam-ajeyam-anyair=bbri (bhri)tyaiḥ kiyadbhir-api yat()-saha jigaya [7] A-bhravibhamgam-agrihita-nisa
11 ta-ta[]tra-ajñ[A]tam-aprapihitam-apitayatnach [*] yö Vallabham sapadi danda-valena jit[v]a rajadhiraja-paramê
12 évaratam-avapa [ 8*] Tasmin-divam prayate Vallabharaje-krita-praj [5] vadha [h ] śri-Kakkaraja-sunur-mmahipati[h] Krishnară
13 jō-bhat [|| 9*] Tasya sva-bhuja-parakrama-ni[b]ēsh-otsārit-ari-dik-chakram [*] Kri(Kri)shnasy-ev-akri(kri) shpam charitam éri-Kri(Krishnara
1 Expressed by a symbol.
Metre Vasantatilaka.
• Metre: Giti.
7 Bead -väraṇaḥ tal-lajjā..
2 Metre Anushṭubh.
Metre: Vassntatilaka. Metre: Anushtubh.
• Metre: Arya.

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14 [jasya] [1 10") [$]bhatunga-tanga-turaga-pravșiddha-rën-årddhya-raddha-ra vi
kiranam [1] grishme=pi nabho nikhilam práv[ri-] 15 (tkālāyata spashtam] (ID (110) Uddāma-darppa-nirbhara-mahávala-prachalitasya
bht-prishte [10] saknoti ko niroddh[u]m prasaran vara-nara (patēr=&16 sya] [ 12] [Din-anātha-pranayishu yathö]shta-chěshtam samihitam-ajasram
[1] tatkalyn-Akalavarshð var(i)sbati [sarv v-Ar]tti-nirm [mathanë] [ll 19"]
[Tasya 17 bhavad-bhavana-pf ma-vikāsa-bhāsvāp=ramgråma-sāgara-vimanthana - Mandar - adrir(h)
[lo] dusht-ari-buatati-lata-parasuremmatā[tmā sinu]h 18 kshitisa-tilaks[ho] Prabhutunga-nāma [14] Sat-pättra-dāna-varshēņa dhvasta
ste hëna i ini [1] [hasti]n=ēva kshatā (yêna] p[urusho).
Second Plate ; Second Side. 19 n-ari-santatih [15] Nityam să prakriti-sthir=ātata-chalā var n
0[*]jvalā sap [i] slāghyā sad-vishay-Opabhoga-subha20 gã bhāvair-bh sisam bhäshitā) [1] visravdham kataka-(pra)sādhita-tanur
vigvam bhara bhogină bhukta fyêng chiran) nijēva vanita 21 Kāñchi-gan-ālam-pitā [ll 16*] Tēn[=ēdam-ani]la-vidya(ch-chañchala]m-avalokya
jivitem=28Ārar' [1] kshiti-dana-pa[ra]ma-pu22 nya[bo] pravarttito vrahmadāyô=yat [ll 17"] [G]vindarāja-vijñ[]panayā 88
cha Prithivivallabha-mahāraj-[i]dhiraja-paramèsvara-paramabhattaraka29 Srimad-Akālavarsha-devah sarvān=ēva rashtrapati-vishayapati-mahattarădinte
samājñapayaty-astu 10 24 viditam yathā mātā-pitrðr=ātmanasacha punya-yako-bhivriddhaye Saka-nfipati
samvatsara-sata-shatkē 25 navaty-untattarë Plavanga-varshē Vaisakh-āmavāsyāyām=Aditya-grahë
Gangānām=upari vijaya-skandhāvāré 26 Maņņa-nagarė Karahăța-dasasahasr-Entahpātibhyo vrāhmaņēbbyaḥ Vāsishtha
srikumāra-vijñ[]papaya Jaiva27 nti-Pāņaiya-vij[ña) panasā cha Kumārigrāmo nāma grāmo datta [iti]
aněka-vipra-nfipāgra-p[ä]j[a]-pa28 jitāya asēsha-voda-sästr-&rtha-visāradāya Bhatta-Vāsudēvāya bha5. [tan]
Khambhagrāma[a] Vörimagră.
Third Plate. 29 mid-Daờimagrāmat-paschimataḥ Khadiravēņa-parvvatād=uttarataḥ Ala[ndiya)
grimă[t] Thiura-grāmāch-cha på[r]v[va]ta(to) 30 Mails-Dady dakshinataḥ éva[m] chatar-aghatá-visuddha) Bhamaropark
Araluva-Sindigrāma-(1) Tadavalo 31 dai[] sahitaḥ Punaka-vishay-Intahpāti sarva-vādhā-rahitaḥ sa ch-Agåmi
npipatibhir-asmad-vamsyair-anyair-yvå svadå 32 ya-nirvi osha[m] paripälaniyah | Uktam oba bhagavata Vyāsēna [1]
Vahubhir-yvasudha bhuktā rājabhiḥ Sagar-adibbiḥ 33 yasya yasya yada bhomistasya tasya tadā phala (ID [18] "Tadikānām
sabasrėn(ņa a)Svamedha-satēna cha [1] gavām koţi-pradane
1 Metre: Argd. • Metre : Anushtubb. . Read bhagau doan sampaditaw.
? Metre : Vasantatilaka. • Metre : Śärdülavikridite. • Metre : Anushtubh.

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Talegaon plates of Krishnaraja I.-Saka 690.
मनस तोला हवस वात्ययावत तक काम करत
र अन्यत्र यो पुल ,५८५
मा
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गाव कदर पर री रुपनि वियूज प जुन
निकल रहा फायदा पनि काम या यदि यपुरा वि पर जि सि मा मधO प र का का टिकी रकम जरू: स या ५ रु. ८ त बलदर) वर हा या काम मलय पर
विटाभि छा गया तू मा २१ क तं तुम ८.२ : १८ दिवाकर are र रजा upjana ची तर मला मिंट यस समय
या LATी TARTविय
चारा काम बंजय का "बलमव कर र युग में किरदिजिया , टा(सु बम NREL10
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लास दुरुप पर (दि. १८ तारिफ निधि कु तहि पति यू ट प र पाकिस
4 4. RETRIMयूरिन का नियम Banaye टायटिकाठ दादा त चलिरुपलाला कानि वा पुजारी पड १३.
सटिका REACT टिठा पर इस सवाल का
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पEOकाकबगायर हलमा
W. GRIGGS & SONS PHOTO-LITH.
SCALLE 45

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समाज कतारकर पाई सर2 कि. अरण ययाश कर जर/ MY ART चा कालपा । वरकको र कार का टारझन व मनपर (४/व स क Cv6 FM 2/2FFट कार ठीक कर द
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No. 25.] TALEGAON COPPER-PLATES OF KRISHNA-RAJA I; SAKA 690.
281
34 na bhämi-harttä na sudhyati (19*] Svad ttäin para-datta[rn] vā yo
harita vasundharām shashtim varsba-sahasrāņi vishţā. 35 (sam j]yatö kri(krimiḥ [ 23* ] Riņa-hartta bhomi-harttā harayitä сha to
ttrayah norakā[n] na nivarttanto yāvad=ābhn. 36 [ta]samp[la]vam [21*] Yash sampadbhir=anu]ddhataḥ parahita-vyäsaṁgini
yanya dhib ynstar v=apy=npakartom=ichchhati su 37 [hșid-vargasya kasbtha dhano [1] tin-Endrīņa narondra-vsinda-sahita-sri]
Kțishnarāj-ajñaya [prity=idam 38 lijkh[i]tam tud-annata-yasah-[prodbhā, sa[aam šī sanam 1 [22]
TRANSLATION. (V. 1) May he protect you from whose navel the lotus grows that Vodhas (Brahman) has made his abode, and Hara (Siva) through the lovely digit of whose moon the sky is embellished.
(V.2) There was a king Govindarāja (I), who with his raised scimitar destroyed the darkness in the shape of) his foes, facing them in the nights of battles, his fame reaching the ends of the quarters, brilliant like the moon (who dispels the darkness, after his disk has risen, shining against it at night), his lustre reaching to the ends of the quarters, Rajasimha (king-lion) among kings.
(V. 3) His son, whose great fame was renowned in the world; who possessed the valour and strength of Hari, the remover of the sufferings of the distressed; a king resembling the lord of heaven (Indra); full of gratefulness, became a jewel of his race, the illustrious Kakkarāja.
(V. 4) He had a son, whose broad shoulders were bright throngh being scratched by the stroke of the tasks of elephants from whose opea temples ichur trickled down; a king who on earth destroyed his enemics; who was as it were a golden mountain (Mēru) in the (linenge of the) excellent Rashtrakūtas (or, whose summit was the excellent kingdom), Indrarāja (II).
(V.5) He who had accumulated tapas, had a son who enjoyed the earth girt with the four Oceans; who was like to Indra, the Rajan, the glorious Dantidurga;
(V. 6) In the battle against whom his foes (as if they were) clephants became terrified of him, the lion amongst kings (Rajasimha), eradicated tho (sense of) shame before him (as elephants would their posts, rad away and are not known any where;
(V. 7) He who forcibly, with a few soldiers, conquered the endless forces of Karnataka, which were invincible to others, and which were skilled in effecting defeats on the lord of Kanchi, the king of Kerala, the Chola, the Pandya, Sriharsha and Vajrata;
(V. 8) He who, without knitting his brow, without seizing sharp weapons, without (letting anybody) know, without issuing orders, without effort suddenly conquered Vallabha with his assaulting force, and thus) obtained the position of a king of kings, a supreme lord.
(V. 9) After he, the Vallabharaja, had gone to heaven, Krishnaraja [1], the son of Kakkarāja, who did not oppress his subjects, became the lord of the earth.
. (V. 10) The career of that glorious Krishnarāja, who through the valour of his own arms expelled the whole enemy world, was resplendent (akrishna) like that of Krishna.
1 Metre: Anushtabh.
Metre : Sürdülavikridita. . Restored from the Säinangad plates of Dantidurga, Ind. Ant., Vol. XI, pp. 110 ff., with some corrections.

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(V. 11) The whole sky oven in summer manifestly looked like that of the rainy season, the rays of the sun above becoming obstructed by the abundant dust raised by the lofty steeds of Subhatunga (Krishộarāja).
(V. 12) Who is able to obstruct the assault of that excellent lord of men, when he moves on with his force, violent with exalted pride ?
(V. 13) In orushing down all affliction Akālavarsha (the untimely rainer), behaving as he likes, incessantly and instantaneously rains (i.e. fulfils) their wishes to the miserable and helpless ones and to his favourites.
(V. 14) He got a son, (who was a gun in causing the lotus (which is) the world to expand; who was a Mandara mountain in churning the ocean of battle; who was an axe to the creepers (in the shape of) the collection of his wicked foes; who was high-minded; an ornament amongst kings, Prabhutunga by name;
(V. 15) (Krishnaraja) by whom the collection of his foes was destroyed, while he was raining gifts on worthy people and did away with arrogance, as a lotus pond is by an elepbant (who rains ichor and breaks down the post).
(V. 16) That king who long securely enjoyed (the rule of) the earth, which is always immovable by nature; but over which earthquakes spread ; which is resplendent with the (various) castes; with excellent subjeots; worthy of praise; pleasant through the enjoyment of good objects; highly embellished with creatures; whose surface is adorned with (his) camp; adorned with the excellencies of Kanchi, as a lover (would enjoy his own damsel, firm by nature, in whom agitation is expanded; who is resplendent with paint, who bears excellent children ; who is worthy of praise; who is lucky in properly onjoying the pleasures of the senses; who is highly adorned with emotions ; 'who embellishes her body with bracelets, and who is adorned by the string of a girdle).
(V. 17) By him this donation, highly meritorious through the bestowal of land, was effected, looking on this life as worthless and as fickle like wind and lightning,
(Ll. 22-32) at the request of Govindarāja. He, Prithivivallabha, the Mahārājādhirāja, the Paramēśvara, the Paramabbattāraka, the illustrious Akalavarsha, issues (the following) order to all the heads of rūshtras and vishayas and to the Mahattaras : be it known to you that, at the request of Vābishthaírikumāra and at the request of Jaivanti Pahaiya the village called Kumārigrāma has been given to the Brāhmaṇas residing in the Karahāta ten thousand, in order to increase the merit and fame of his mother and father and of himself, in the year six hundred increased by ninety of the Saka king, in the year Plavanga, on the new-moon day of Vaisakha, on the occasion of an eclipse of the sun, (while residing) in the victorious camp against the Gangas in the town Maņņa. And two shares have been given to Bhatta-Vasudeva, who is honoured with the highest honour by Brāhmaṇas and kings, and who is conversant with the sense of all the Vodas and sästras. (It is situated) to the west of Khambhagrāma, Võrimagrāma and Dadimagrāma; to the north of tho Khadiravēņa hille; to the east of Alandiyagrāma and Thiuragrāma, and to the south of the river Muila; in this way it is well defined with its four boundaries, and it has been combined with Bhamaroparz, Araluva and Sindigrāma, is situated within the Punaka-vishaya and has been made free of all oppression (through taxes). And this gift should be respected by future kings, of our lineage or others, in the same way as their own gifts. And it has been said by the venerable Vysa (three of the customary verses follow).
(V. 22) By the order of the glorious Kțishộarāja, attended by a crowd of kings, this charter, which illuminates his noble fame, has been written by Indra, who is not elated by prosperity, whose mind is applied to the welfare of others, and who even desires to assist him (Krishnaraja), the foremost amongst his friends in wealth.

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No. 26.]
SILIMPUR STONE-SLAB INSCRIPTION.
No. 26.-SILIMPUR STONE-SLAB INSCRIPTION OF THE TIME OF
283
JAYAPALA-DEVA.
BY RADHA GOVINDA BASAK, M.A.; RAJSHAHI.
The slab of black stone which bears this inscription was discovered in 1319 B.S. in Mauză Silimpur, Police Station Khethal, in the Bogra District of the Rajshahi Division in the Presidency of Bengal. It was found by a peasant who was levelling ground for the purpose of cultivation in the Zamindari of Babu Vijaya Govinda Basu Chowdhuri of the village Khalsi in the Manikganj Subdivision of the District of Dacca, two cubits under the surface of the earth. The place where it was unearthed and its surroundings are still full of ruins of temples, buildings, large tanks, etc., belonging to the medieval ages. After its discovery the stone remained in the possession of the Muhammadan cultivator; but in the month of Magh 1321 B.S. [January-February, 1915] some of Vijaya Babu's officers went to Silimpar on business, and possessed themselves of the inscribed slab, although the illiterate cultivator was at first most unwilling to part with it. It was then removed to Khalsi in Manikganj, whence I received information of this discovery from my friends, Baba Birendra Kumar Sarkar, B.A., and Babu Sitinath Ghosh, B.A., teachers of the Manikganj High School. I then went to Manikganj to have a sight of the inscribed slab. Vijaya Babu's men then made a present of the stone to the Varendra Research Society, and I accepted it on behalf of the Society. The slab is now deposited in the Museum of the Society at Rajshahi. I edit the inscription, for the first time, from the original slab, which was placed at my disposal by the Society.
The inscription contains 25 lines of writing, which cover a space of 1' 43" broad by 84" high. The writing is very beautifully and carefully executed. The letters are incised very deep. With the exception of a few letters in lines 5-7, which have become slightly effaced, and of three letters only, two in line 1 and one in line 24, which have been partly broken, the whole inscription is in an excellent state of preservation. From the fact that the slab has a projection of about an inch on both sides like two wings, it seems probable that it had been built into a wall of the temple which is stated to have been erected by the person eulogised in the prasasti. A most interesting feature of this inscription is that it is almost free from spelling mistakes, due either to the ignorance of the scribe or the engraver, which are so common in other stones and copper-plates found in Bengal and other parts of India. The text itself contains a verse (v. 29) which gives high praise to the scrupulous care of the engraver Somesvara, a Magadhan artist. The size of the letters is about ".
The characters in which the inscription is written belong to a variety of the Northern alphabet which was used, especially in Bengal and Magadha, in the 11th century A.D. On comparing each individual character of our inscription with that of the two stone-inscriptions1 written in the 15th year of king Nayapala-dova's reign, it has been found that the script is almost exactly the same everywhere. Some difficulty has occasionally been felt in deciphering the text on account of the close resemblance of the signs for some pairs of letters-e.g. the signs for pa and ya, ta and bha, and the subscript u and subscript r. The distinction between the forms
In my examination of the script of these two inscriptions I have used the facsimile of the Krishnadvärikä temple inscription, which was presented to the Varendra Research Society by Babu Rakbal Das Banerjee M.A., and Mr. Prabhat Kumar Mukherjee, Barrister-at-Law, and the copy of the facsimile of the Narasinha-deva temple inscription, published opposite p. 234 of the Bengali History of Bengal, by Rakhal Babu. I also got an opportunity, in this connection, to compare the letters of the Palm-leaf MSS. of the Ashta-sähasrika Prajñāpāramita (Cambridge University collection) written in the 14th year of Naya-pala, from the reprint of a pago published in Rakhal Babu's book (opposite p. 234). Much likeness is also observed between this script and that of the Sarnath inscription of Kumara-devi-(Ep. Ind., Vol. IX, plate opposite p. 324).
202

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(VOL. XIII.
cha and ra, va and dha, ma and sa is also very slight. Professor Kielborn, while editing the Assam Plates of Vallabba-dēva, felt such a difficulty of decipherment due to the great similarity of signs for some letters and remarked that " where letters like these happen to occur in proper names ....... it is impossible to vouch for the absolute correctness of the transcribed text." The fome remark may hold good with regard to the roading of the proper Dame Kaliparuva-, I. 16 of our inscription, which looks like Kaliyavdha. Of initial vowels we. have met with the signs for i (in iti, 11. 4 and 11, in iha, 1. 15, and in iva, 1. 16), u (in upakārē, 1. 20) and 3 (in ēva, 11. 14 and 17). It may be noted that the initial i is denoted by two ringlets, placed side by side with a short horizontal line above. Attention may be drawn to the pecnliar forms of the following conjunct letters amongst others :-ksha e.g. in sākshād=, 1. 8; stha e.g. in sthānam, 1. 3; ktya eg. in faktyā, l. 13; nga e.g. in svänga-, 1. 2; shtha e.g. in nishtha-, 1.7; chchha e.g. in -chchhaivala , 1.4; shna e.g. in Vishnum, 1. 9; shţa e.g. in -anvishta., J. 24; hcha e.g. in -lakshyafi=cha, 1. 9; and jña, rika, sighya, spha, iya, ks, jjh, ta, nja, each occurring only once respectively in jñana, 1. 17; -vararkurānā, 11. 12-13; -alanghyām, 1. 8; sphutama, 1. 17; -jyotsnas, l. 8; samyak=sādhvyā, 1. 11; õjjhitan-, 1. 12; Bhatta-, I. 12; and -punje, 1 23. The forms of the individual consonants kha (9.g. in =khila-, 1. 2), gha (e.g. in agho-, 1. 12), ța (e.g in Sakati., 1. 4), tha (e.g. =tathaiva, 1. 1), pha (used only once in -phalair, 1. 17), and ha (e.g. in Hiranya., l. 2) are worthy of notice. The sign for visarga and that for anusvāra, of the variety which is represented by a circle and a virāma-stroke below it after the letter to which it belongs, have almost everywhere been marked with a matra above them.
As regards orthography, the letter ba is throughout expressed by the sign for va. Some of the other peculiarities of orthography which call for special notice are the following :-(1) the letters ka, ga (except in svair=gunaih, 1. 9), ta, pa, ma, and va are doubled after, whereas ya has been retained single in such position, and dha becomes ddha and bha once only v(6)bha, viz. in -garu(b)bha., 1. 2; (2) sa has once been substituted for the visarga after sa, viz, in ratis=satyē, l. 14 (but visarga has been retained in tasyah suto, 1. 13); (3) nowhere (except in one place, viz. tantri spratigham=, 1. 17) has the sign for avagraha been used; (4) the anusvāra is also indicated by a small circle placed above the line; (5) final t and are used with the virāma-stroke placed below them, the letters themselves being of a smaller size in such cases, e.g. in rabhut, 1. 13; karishyan, 1. 13; but final m at the end of the second and the fourth padas of a verse is throughout denoted by the sign for anusvāra which has a circle with virāma-stroke below it; (6) the superscript is not employed in the conjunct rna (cf. e.g. varn=na-, 1. 1), and this seems to be a special peculiarity in the script of the eleventh and the twelfth centuries. Only in a very few cases have the rules of sandhi been neglected, e.g. -nämnah tula-, 1. 19; -fasanan cha, 1. 20.
The language is Sanskrit, and, with the exception of the introductory Om namo bhagavate Vasudēvāya, the whole inscription is in verse. There are altogether twenty-nine verses. The only unusual form which is incorrect according to Pāṇini's grammar is the word mumõda, 1. 16, which ought to have been used in the atmanēpadiya form in laukika Sanskrit; but this form is permissible in Vedic Sanskrit. So our poet may be excused by the dictum of the Mahabhashya, viz. chhandovat kavayah kurvanti.
The object of the inscription is to record the erection of a temple wherein a Brahmana named Prahisa set up an image of Amara-nātba. He is also credited with having dedicated an image of Trivikrama and excavated a tank for the spiritual benefit of his father and mother. This inscription, like the one in the Bhubanēsvara temple of Orissa eulogizing BhattaBhavadova, furnishes a prasasti or eulogistic account of Prahāsa and his family. Here also we
Ep. Ind., Vol. V, p. 182. ? Kielhorn's edition of the Vyakarana-Mahabhashya, Vol. I, 2nd ed., p. 313, under Sutra 1. 4.3.
Ep. Ind., Vol. VI, p. 203.

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No. 26.]
SILIMPUR STONE-SLAB INSCRIPTION.
285
find an inscription treating, not of kings and ministers, but of a Brahmana who was born in an orthodox family which was glorified by the birth of great scholars, accustomed to perform religious rites according to the injunctions of the sastras. As a piece of material for the social history of Bengal in medieval times, t'is inscription is very important. For the convenience of ready reference, an abstract of the contents of wole irzeri tion is given here.
After the words "Om! Adoration to Bhavan Vasuva" the author invokes (verse 1) the protection of Chaturbhuja (Vishnu). Verses 2 1 3 disclose the fact that the Brahmanas who had their descent from Agiras and w' belonged to the same gōtra with Bharadvaj had their home in a place called Tarkari situated within the limits of Śrāvasti; and that they observed all the sacrificial (vaitana) and domestic (garhya) ceremonials in accordance with the rules of the Vodas and the Smritis, in which they were all well-versed. A village of the name of Va(Ba)lagräma is stated in verse 4 to hr ve been t) e ornament of the land of Varendril in the country of Pundra, and to have been an offshoot of Tarkari (verse 2), but parted therefrom by Sakați (probably the name of a river or of a place). In this village of Balagrama there lived many Brahmana families, all proud of their "learning, lineage and practice of austerities" (v. 5). Some of the Brahmaņas who were born of the Pandit families living in the eastern part of this village wanted to live apart and so removed to a neighbouring place called Siyamva(ba) (v. 6). Verse 7 states that two or three of the local Brahmana families were not yet extinct, but continued their sacred learning, were competent enough to remove the doubts of people about the meaning of Śruti and Smriti and remained fixed in the time-honoured rules and precepts of their families. Next we have in vv. 8-18 a sketch of Prahasa's descent. In Siyamba was born a Brahmana, Paśu-pati by name, who was "skilful in the performance of the six duties" (v. 8). His son was Sahila (v. 9), who is stated (v. 10) to have founded an image of Vishnu and excavated a tank in the name of his father and mother respectively. His son was Manōratha (v. 11). Manoratha's son Sucharita begat on Nitula (v. 12), his devoted wife, sprung from a high family, a son named Tapō-nidhi (v. 13), with whom began that glorious record of achievements which was continued by his successors. The most significant of his scholarly distinctions mentioned in v. 14 is that he attained perfection in the doctrines of Kumarila-Bhatta. He begot a son Karttikeya (v. 15), whose scholarship in the Mimamsa philosophy is very highly spoken of in v. 16, where he is also described as having been "famous as the remover of doubts about the meaning of the Smritis." The qualities of his heart are mentioned in v. 17. He married a lady named Kaliparvva or Kaliyavva, who came of a very respectable family. She was the great-granddaughter of a person named Vishnu, granddaughter of Aja-miára, and daughter of Angada (v. 18). Though having many virtuous sons, this lady felt most happy and blessed in getting for a son Prahasa, whose future greatness was indicated by the conjunction of auspicious planets at the time of his birth (v. 19). It is in honour of this Brahmapa that the prasasti was composed. The next two verses (20-21) eulogise him, chiefly for his learning and sense of unfailing justice. His knowledge in the tarka-sastras, tantras, and dharma-sastras was of a very high order, and he possessed such virtues as truthfulness, freedom from avarice, etc. For these reasons he was very highly esteemed by the people and kings of his time. Verse 22 records the most significant fact that Prahasa, even though persistently pressed, refused to accept 900 gold coins in cash and a gift of landed property (sasana) yielding an income of 1,000 coins, from a very powerful king of Kamarupa, named Jayapala-deva. Then an account is given in
1 The land between the river Mahanada on the west, and the Karatoya on the east, now comprising the Districts of Rajshahi, Mälda, Dinajpur, Rangpur, Bogra and part of Pabna-in fact almost the whole of the Rājshāhi Division of the l'engal Presidency.

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verges 23-26 of the pious works which Prabása performed and which occasioned the writing of this prasasti. In order to be free from the debts which he owes to his parents (v. 23). Prahasa, after having repaired two temples in the village, dedicated an image of Trivikrama and excavated a tank for the religious merit of his father and mother (v. 24). Then at the place where the stone inscription was set up he erected "a white temple of great height", surmounted by a most picturesque crest, and with all the customary divisions into compartments, in which he established according to rites the image of Amara-nātha (v. 25). He is praised as having built an alms-house also, and having laid out in Siyamba a garden for the deity, and having set apart, at a place named Sirisha-punja, a tract of land measuring seven drānas for the provision of the daily pujā, eto. of the god (v. 26). After having completed his 50th year Prahaga appointed his song to succeed to all household affairs and himself retired to the edge of the river Ganges (v. 27). The poet then eulogises his own composition on the score of spontaneity in verses which with great literary acuteness hit the mark of genuine as opposed to artificial poetry (v. 28). Lastly, in v. 29, the engraver Somēsvara, a Magadhan artist, is mentioned in high terms as having bestowed great attention in incising the letters on the stone.
The inscription is not dated, nor does it contain the poet's name.
In connection with our inscription three questions may here be discussed at some length :-(1) What is the locality of the Srāvasti mentioned in verse 2? (2) Was there any necessity at all for the half-mythical king Adi-sara of Bengal to import learned Brāhmaças from Kanaaj or any other part of the Madhyadesa ? (3) With whom is Jaya-pāla, the king of Kāmarāpa mentioned in verse 22, to be identified ?
It is stated in vorso 2 that the family of Brāhmanas to which Prahasa traces his descent had its residence at a place called Tarkāri, which lay within the limits of Srāvasti. Again, from verse 4 we find that the village Bāla-grāma, described as being prasūta (derived) from this Tarkari of Sråvasti, was also situated in the land of Varēndri in Pundra (North Bengal). The poet, perhaps, means to say that this newly established village, as the name Bala-grāma also suggests, was colonised by people coming from Tarkāri of Srāvasti, which seems to have been a neighbouring place. The locality intervening between these two places, viz. SrävastiTarkari and Varöndri-Balagrāma, is named Sakați, which sounds like the name of a river. From the meaning appropriately to be assigned to verse 4 one feels inclined to presume the existence of a town of the name of Srävasti in North Bengal (Gauda). In support of this presumption passages from some of the Puranas, mentioning that there was such a town of the name of Sråvasti in the country of Gauda, may be pointed out. The Matsya-Purāna has the following line in verse 30 Chapter XII :
nirmitā yöna Srāvasti Gauda-dēļē dvijöttamäh. The Kūrma-Purana also has a line to the same effect, in Chapter XX (Bibl. Ind., p. 221).
Nirmita yềna Sävastihi Gauda.dēše maha-puri. This Sravasti is said to have been built by a king, named Srāvasti, the son of Yavanisva of the Solar race. Its foundation reaches, therefore, to an age far anterior to Rama and Lava. Bat in the last book of the Rāmāyana, we find mentioned the name of another Srāvasti, founded by Rama; as the capital of his son Lava. The Vāyu-Purāna also states that Lava's capital was the city Srāvasti in Uttara-Kosala. So from Pauranic literature and the last book of the Ramayana, which is a Jater addition, we may infer the existence of two towns of the name of
1 Śrävastira according to MS. B. * Uttara-Kända, Chap. 121 (108 in the edition of Bombay, 1888), v. 5.

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Śrāvasti. The late Sir A. Cunningham thought that these were only apparent discrepancies, and he tried to solve the difficulty in the following wordel :-"These apparent discrepancies are satisfactorily explained when we learn that Gauda is only a subdivision of Uttara-Kõsala and that the ruild of Srāvasti have actually been discovered in the district of Gauda, which is the Gonda of the maps." Evidently he thinks that the Sråvasti of the Matsya-Purāna and the Kūrma Purana was situated in Uttara-Kosala, and tries to identify the Gauda mentioned in both these Parānas with the place named Gonda in Kosala. But what seems to be really the case is that the Sråvasti of Uttara-Kosala which is mentioned in the Ramayana (last book) and the Väyu-Purana is quite a different city from that of the same name which is described in the Matsya-Purăra and the Kurma-Puriņa as situnted in the Ganda-deśa, which must be North Bengal. Our inscriptiou also lends corroboration to this theory, inasmuch as we know of no contry of the name of Sakati as intervening between the countries Kosala and Pupdra, so distant from cach other. Moreover, had the Srāvusti of Kosala been very old, it would have been mentioned in the first five genuine books of the Rāmāyana, which must have been composed before the time of king Prago najit of Kosala, who was Buddha's contemporary, and who is known to have reigned at Stāvasti. There is no denying the fact, too, that the ruins of the city of Srāvasti, so celebrated in the annals of Buddhism, were discovered in Kosala. What we mean to say is that there were two separate Srāvastis--some of the Purana writers making one of them the capital of Lava, some taking the other as founded by king Srivasti, an ancestor of Lava. Therefore, Sir A. Cunningham does not seem to have been right in identifying Gonda of Kosala, merely on the strength of identity of name, with the Gauda mentioned in the Matsya and the Kūrma Purānas. There is Gonda, and not Gauda, in Kosala, even according to his own opinion. So we think that the Srāvasti mentioned in verse 2 of our inscription was situated also in Puõdra and must be identified with the city of the same name nientioned in the Matsya and the Kurma Puranas.
In the various genealogical histories (Kula-panjikas) of the Brahmaņas and Kāyasthas of Bengal a tradition is found according to which king Adi-Sûra of Bengal imported from Kazauj five Brāhmaṇas belonging to five gotras (of which one is the Bharad vāja gotra), with whom also came five Kayasthas. The cause assigned to this importation of Brāhmaṇas was that orthodox Hindu customs had fallen into disuse for want of Brāhmaṇas versed in the Vedic lore. The time of the rule of this half-mythical king is fixed differently by different writers of family-histories; but all such authorities are agreed in limiting it within the centuries 700 to 1100 A.D. No epigrapbic record bas as yet been discovered to prove the existence of a king of the name Adi-sūra ruling at any time during these centuries, although we cancot overlook the fact that there was one Sara dyuasty from which the descent of queen Vilasa-dēvi, mother of Ballala-sēna, is traced. The information about the existence of a Sára family from which Vilása-dēvi is said to have descended has been gathered from an unpublished copper-plate grant of king Vijaya-8ēpa in the 37th year of his reigo, issued from his victorious camp at Vikrama-pura. Even if any future discovery should prove the existence of a king named Adi-śūra, the question still remains open whether that king did really feel the dearth of orthodox Brāhmapas in Bengal, and had, therefore, to import some from Kanauj or any other part of Aryāvarta. Oar inscription will serve as evidence to throw doubts on the story of the importation of Brāhmaṇas by king Adi-sūra. In this prasasti of the Ilth century there is mention of seven generations from Prahaga upwards, so the seventh ancestor Pasu.pati might have belonged to the latter end of the 9th century. We have also seen from verses 2-7 that the ancestors of this family who were famous for their learning, austerities and lineage had been living in the village of Balagrāma in Varöndri (North Bengal) for a long time past, even anterior to Pasu.pati's timo,
1 Ancient Geography, p. 408,

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Again, when the Brahmanas of the eastern part of that village removed to the neighbouring place, Siyamba, they found that some of the old orthodox families of highly learned Brähmaņas of the locality had still been residing thure. The forefathers of these Brāhmaṇas of the Bharadvaja gotra, as we have seen in verses 2-4, came to colonise Bāla-grāma from Tarkari of Srāvasti which, according to our opinion, was also situated in Varčudri. So we see that Bengal, especially North Bengal, was from time immemorial a home of learned Brāhmaṇas, practising the Vedic customs and highly versed in Vedic lore, as also in Mimaisā philosopby, in tarka, tantras and other dharma-śīstras. "The prasasti of Bhatta-Bhava lēva algo does not mention any event which can corroborate the importation of Brāhmaṇas, at least of the Savarna götra, into Bengal by king Adi-sara. There, also, we find seven generations of Bhatta-Bhavadēva of the Sāvaina gotra mentioned, but no reference to any story of Brāhmaņas from Kananj having been imported by any kiog of the name of Adi-sära. My learned country. man, Babu Monmohan Chakravarti, has thus written in an article about Bhatta Bhavalēra! :"In fact the existence of the Savarnas and the Vandyaghatīsas in this inscription of the eleventh century throws doubts on the stories found in the accounts of the match-makers that the Rādhiya Bråhmans were imported from Kananj in the cleventh century." I, however, demur to Mon. mohan Babu's taking the inscription as belonging to the 11th century, inasmuch as I like to follow Professor Kielhorn, who has assigned this prasasti, on palmographical grounds, to about 1200 A.D. We ought to mention another fact, that there are also instances of Brahmanas of these gotras coming to Bengal from the Madhyadēía, e.g. we know from the Belava copper-plate grant of Bhöjavarına-dēva that the donoe was the great-grandson of Pitambaradēva-śarman, who was an inhabitant of the village Siddhaln in North Rādha, and who came from the Madhyadēša. But such importation from t'a Madhyadośa has always been going on, not only into Bengal, but into other parts of India too. We may accordingly conceive that these later immigrants of the Sávarna götra might have mixed up with the local residents of the same gotra in Bengal. Many passages from the epigraphic records of the medieval ages may be cited to show the existence of orthodox Brahmaņa in Bengal during all the centuries beginning from the 7th to the 11th. A certain section of the scholars of Bengal still hold the tradition of king Adi-sūra and his importation of Brāhmaṇas as authentic, and Mr. Vincent Smith, who in the 2nd edition of his " Early History of India' (p. 300) doubted the existence of Adi-śūra, has since changed his opinion and has unfortunately believed in the existence of such a king as ruling " Gaur and the neighbourhood, approximately in A.D. 700, or a little earlier." From some of the pre-Pala records of Bengal bitherto discovered we can bring evidence to show the existence of Brāhmaṇas possessed of Vedic culture, e.g. from the copper-plate grant A, amongst the four discovered in the Faridpur District, we learn that the doneo Chandra-svāmin belonged to the Bharadvaja gotra, was. Vajasanüyin and studied the six Angas; and in grant of the same group we find Brāhmans of the same gotra mentioned therein. We also hope to show from the Tipperah copper plate of Loko-nātha (to be later on published in the Epigraphia Indica) and from some other eld records of the 5th century A.D., now in our possession, that there were orthodox Brahmaņas in Bengal even in the pre-Pala days. In supp rt of our theory that Bengal was always a home of g od Brāhmaṇas we may here refer to & most significant epithet (Brahmakulodbharā) applied to the land of Varēndri in Sandhyakara-nandin's Rama-charita.7 This epithet as applied to the land of Varendrt means "the birth place of Brāhinana families". So, wbether before or during the Pāls period, we ever find any scarcity of Brāhmaṇas versed in the Vedas and performing
1 Journ. Beng. 41. Soc., Vol. VIII, No. 9, 1912, p. 340. *Above, Vol. XII, p. 43. Ind. Ant., 1910, p. 196. Mem. A. S. B., Vol. III, No. 1, p. 47 (canto III, 5. 9).
Above, Vol. VI, p. 205. • Early History of India, 3rd edition, Oxford, 1914. . Ibid., p. 204.

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Vedio customs, and we do not think it possible for Adi-stra, supposing he really existed, to have felt the necessity of importing Brāhmaṇas from Kapauj or any other place.
The third question we intend to discuss here is-who was Jaya-pala, king of Kāmarüpa (v. 22) ? The Bhāgalpur plate of king Nārāyana-påla of Bengali discloses the fact that Dēva-påla's younger brother (not his cousin, as supposed by some scholars) was named Jaya-påla and that he led an expedition against the king of Prāgjyotisha (Kämarüpa). We also know that the Jaya-pala mentioned in one of the stone inscriptions discovered in Sarnath has been identified with Dēva-pāla's brother. But this Jaya-päla is not known to have ever been king of Kāmarūpa. Again, our inscription is at least a century later than Déva-pāla's time. So the Jaya-pila of our inscription cannot be identified with Déva-pāla's brother. In the Introduction to the Rama-charita, Mahāmshopadhyāya Hara Prasad Süstri, M.A., C.I.E., has referred to a Jaya-pala whom also be takes to be Déva-pala's cousin (?) and about whom he writes : -" Though Buddhist, he performed his father's faneral ceremony according to Hinda rites, and Umā-pati, & very learned Brāhmaṇa of Kanjivilvi, got the mahadāna in this ceremony." Mr. R. D. Banerji, M.A., has followed the Sastri and has said the same thing in his newly published paper on "The Pālas of Bengal.". The source of their information is the following verse, which occurs in a commentary on the Chhandöga-parisishta, called the Ohhandöga-parisishta-prakasa (Eggeling, Catalogue of Sanskrit Manuscripts in the India Office, Vol. I, pp. 92-93) -
Tasmad būghita-Bābdhi-bhūmi-valayah sishy pasishya-vrajair vidvan-maulir abhud Umāpatir iti Prabhakara-grimapih kshmäpälaj Jayapālataḥ sa hi mabā-sräddbam prabhūtam mahidānam ch-arthigaņārhan-ārdra-hridayaḥ pratyagrahit punyavān ||
In this verse we find no reference to Jaya-pāla's being mentioned as Déva-pāla's cousin (?) or his performing his father (?) Vāk pāla's funeral ceremony according to Hindu rites. There is nothing in this verse to show that Jaya-pāla was a Baddhist at all or that, being Buddhist, he was Hindu by inclination. All that we get from this verse is that Jaya-pala was & king (kshmä-pala) who offered a mahādāna to Uma-pati, who accepted it. This Jaya-pāla mentioned here as a king cannot be Déva-pāla's brother or cousin (?), who is never known to have been the king of any place. Who is then the Jaya-pāla of the verse quoted above ? The answer to this question cannot be definitely given, as we have no data to fix the time of this king from any account in the book Chhandoga-parisishta-prakāša. Our inscription, however, supplies us with the name of a king, Jaya-pāla, who ruled Kamarūpa, and who is described (in v. 22) as having offered a large gift, while making a tulapurusha-mahādana, to Prahāsa, a learned Brahmana of Varēndri, who, however, (unlike Umå-pati referred to in the verse quoted above) refused to accept it. We may tentatively, but plausibly, connect our Jaya-pāla with the king kshma-pala) of the same name in the Chhandöga-parifishta-prakasa, but we cannot at present offer any more evidence so as to be absolutely certains of this identification. In which dynasty are we to place the Jaya-påla of Kamarapa mentioned in this inscription? We know of a dynasty of rulers of Kāmarapa having their names ending in pala. They were, as far as they are described in their epigraphic records, descendants of Naraka and Bhaga-datta and were not Baddhist, as the Påla kings of Bengal were. From the copper-plate grants of king Ratna-påla and from the Gauhati copper-plate grant of king Indra-palao a list of these Päla kings of Assam
1 Gauda-lakha-mala (Varindra Research Society's publication, pp. 57-58). #drobaological Survey of India. Ansal Report, 1907-08, p. 75. Len, 4. 8. B., Vol. III, No. 1, p. 8.
• Mom. 4. 8. B., Vol. V, No. 8, p. 68. • Jours. 41. 800. Bong, Vol. LXVII, pp. 99 f. and pp. 120 t. . Ibidom, Vol. LXVI, PP. 113 .

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can be obtained in the following order :-(1) Brahma-pāla, (2) Ratna-pāla, (3) Purandara-pāla, and (4) Indra-pala. Beyond Brahma-pala the ancestry is carried through an undefined interval to Naraka. Dr. Hoernle on palmographical grounds thinks that the Gauhäţi copper-plate grant may be referred to about the middle of the 17th century; but from an examination of the script in the plates published along with his paper we think that the characters belong to tbe 10th century. However, as our inscription is one of the 11th century, we cannot possibly expect to get Jaya-pāla in the list of Assam kings mentioned above. It may be presumed that the Jaya-pāla of our inscription was also a king of this line in the 1lth century, his place being somewhere after Indra-păla. Towards the latter part of the 11th century, the Chalukya king Vikramaditya VI or Vikramāöka, the hero of Bilhapa's historical poem, the Vikramārika-dēva-charita, set out on a series of warlike expeditions with the permission of his father, and he is described as having carried his arms as far as Gauda and Kimaropa. In
footnote (p. 31 of the Introduction to this historical poem) Dr. Bühler doubted the assertion that Vikrama defeated the kings of Ganda and Kāmarūpa. He, however, states that it might bave been a simple raid into those territories with Vikrama's cavalry. My esteemed friend Mr. Rama Prasad Chanda, B.A., has tried to show that this expedition of Vikrama to Ganda and Kāmarāpa, though not literally true, was not a fiction. We refer to this only to suggest that Jaya-påla or some one of his successors, or, less likely, of his predecessors, might have been the king of Kámarapa against whom Vikrama led his expedition,
TEXT.
1 Om Damo bhagavató Väsudēvāya 1 'Yan visva-prabhavan chatur-yuga
chatar-bh at-odbhavam yam vi[dur-yo] vorņņā[m]ó-chaturas-tath-aiva chaturo
yö-kalpayach-ch-aframan yasy=khus=chaturanan-odita-chatur-vvedi-giraḥ pau2 rusbam pāyād=vaḥ sa chatur-bhujo-khila-chatur.vvargg-arthi-kalpa-dramah || [1]
Yēshām tasya Hiranyagarv(b)bha-vapushaḥ svānga-prasut-Adgiro-vamse
janma så måna-gðtra-vachan-otkarsho=Bharadvájataḥ těsbåm=arya-jan-abhipa. 3 jta-kular Tarkkārir-ity=åkhyaya Śrāvasti-prativa(ba)ddham-asti viditam sthanara
punar.jjanmanan [ 20 ] Yasmin=vēda-empiti-parichay-odbhinna-vaitana-gårhya
präjy-avritt-ahutishu charatam kirttibbir=vvyðmni subhro vyabhrājant-ðpari-parisarad-dhoma-dhimi dvijānām dugdh-ambhodhi-prassita-vilasach-chhaival-ali
chay-abhaḥ [3] Tat-prasūtas-cha Pundrëshu Sakați-vyavad hädavin Verēndri-mandanar gråmo V(BR)lagrama iti srutaḥ|| [4] Yasmin=vidy
abhi5 jana-tapasām=āśrayatvēna nityam pratyēkam teshvahamahamika-darppavates
dvijöshul isid-av(b)dhav-iva va(ba)ha-gun-ånanta-ratn-aika-bh mau tatratyänin na hiva(ba)humatah [ka]ichid=ēko janānā [5] Tat-pūrvva-khanga
bha
6 VA-pandita-vamajānam sthinam 868-karmma-nirata-dvija-sattamanan Isänt-atma
når virala-viba-B& mihayraiva siyamva(mbs)k-akhyam=iha onnihista]m=ya(ba)
bhuva # [6] Ya[smin] prāyas-tapast vinayo sãou vidyāsu vi* Ibiden opposite p. 132.
Vikramdakædita-sharita, III, 74, • Ganda-rdja mälä (Varándy Research Society's publication, pp. 18-47). • From the stone.
Expressed by a symbol. • Metro: Śärdülsvikridita.
"Metre : Mandåkrånta. • Metre : Anushtubh.
• Metre : Vasentatilaka. 10 Metre: Mandákränta.

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सम्मानभवावागदवायाविशयनवनवडावनमाइनगावस्यावाशतसाववचनमायाकायद्यामानायच्याइवतमानमादिननशातच्या 2व्यवायासचनवनवनाविकार मतायवान यादिवशनच्युयश्यास्यसनाझिगावाजमममानगावववधाक्यानरबाडाननियामायनानिय
तकनवारिया नायागावनियनिवदमतावादनमायामनारायमिदमानियानिशावतानशानयाधानादातवचनाकाalaatioनाना 4यायामागवगाविज्ञानाधाभावियानविननरिवलालाच्यानाःतयन्नावश्यमवाटावाववागवानशमयावागावालायामशायविद्यानिक
जननयमामायणानना या दानवदमदाममदानमालवामामास्वाविवशलामाबकतमानना नादिदममवदमडगागाशानन्यवान दयारागांसावकानिस्तानमतमामा सानामविकावामममादशवायभवानिंदना दनवनायतामविषयमामाक्यामाद याध्यामाविमामालिनलाध्यायाचनादान-नानाविमयडशा महारादमशाहनाडावामानावावतमायादिनाकानामागचानतत्यका थाइगामाश्वःमारिवयश्यनिनिकामतिवारायामातरलायनकमनिषदायकातिवामागासवरवनानामामला शायनानसातवट नानगयानयामादिलनामध्यायध्याययिनियां कलयदिश्यश्कायाामादिलादिगलराविवशवासासाचनायिनगान बगद उनाडायःnamasवादिलायसवमा सामना मनावश्यावावियाउयनन्यस्यमागाइरयारिननायननवानाकालाजाबाकसकरका हवामानाकगतानलमादानायवयवाममामा.वनितलयामार्ग यात्रामालनगमलयावादावसातमारामत्काशवावयासम्मसनमाहात यानिनिमाबिनलानालामाममहामानमहनायास्यालिनादिनिमदिनानिमाजमानयमनराश्चम मनावरागारमायजाबाकसदाचारवाड़ी सताक्षगानवयानन यानिवि गानानथानिसमानयातिमनन मानिमनातनवमनायादानाकाच्यातिदमयनमा सन्नानयनमाकया डाव्या शकतमामामामासरशादियाशालाकमावसरवदिक वानवतयानिमाकामिनवगडानावानयादगाबादशातायात रांगाडाका FASLATEहानिदेशन रतलाया :कन्दनननमाविडायदाकामयामडाइनवासरमायायविनाकान 'डान्यायवामानकायसनामामातम्मा वाध्ययानाशगमाकावायनमामानमा मयनायियनासाना गवगवन्त्या यादवाममारायच्या
यनशनवनाविनयध्यनियमावाबनवनगार मनामनामशतवादलांमासानानाध्यानमागदमवावमाडववनामात्मनामानादनमानान वायरमस्याटामातारानायवानलायडायनिहालियानाटिनिनवाक्षयात्मतस्माइममसमराकामानाबाहकवचामावावययन कायमदगडाहायमानानलाना मोदनानाननवनाकायामाययायालरकनाराहवलायवदानाचावातहारमाडानानिनवामनरमधामामाहा वास्श्ववाहानास्यामननामाaldlaववामानामाविमवमवाटमाइयकश्ययायवाचशानवाक्वाकामायमानामिरमाननदाया राक्यमामशिक्यातायतनगमवावाद्याभवटवायतनययायमचाविनचकारमाalalaमयालाममाशासननगचितवनकन्य वयवाहामवावधाज्ञावासालानाडानासायानागाजावन्दमयनाचमा यायलासराडापगमारवागारमारवादावाडायनास्वा । इशायाममहाराजास्यायनाचामवानरालनसकायमजनास्यामिनायनारायानामयाबजादायममामलामा मवावासाकाव:काशनशानामसिनविRA. वाळवामानानाक्याmensनविलाडाकामातशावावनकिानामामालिदिमायाa24
मिदिया।
Silimpur inscription of the time of Jayapăladeva.

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No. 26.]
SILIMPUR STONE-SLAB INSCRIPTION.
291
7 prāḥ prāptā nishṭham-aganita-gunaḥ pārvva-purvvē va(ba) bhuvuḥ | smartt-artha-vishaya-jagat-samsaya-chchhedakas-cha dvitra götra-sthiti-vidhi-bhritody-a[pi n-ochchheda]-bhajaḥ || [7] Tasminn-okah Pasupatir-abhat-pujani8 yo janānāṁ devaḥ sakshad-iva Pasupatir-bhūti-bhṛit-kama-jich-cha shaṭkarmm-acharana-nipunah karmmabhiḥ svair=udāraiḥ kirtti-jyotsnam-upari vidadhe bhānu-bhāsām-alanghyām || [8] Putro-tha tasy-abhavad-a9 tra götram-n[d*]dyotayan Sahila-namadheyaḥ yah svair-gunaiḥ prapad-api pratishtham kula-pravn(ba)rhair-aparair-alabby [*] 3Sahiladityalakshyan-cha Vaichund-akhyam sa-sasanam chakre Vishnum pitur-mmätur -arthēnēha
T
śrauta
yah
10 jalasayam [10] "Gun-ottaren-adhiguno-tha sünur-Mmanōrathaḥ pārnnamanōrathēna I yath-ndriyok vinayō jayena sva-rupa-samyad-udapadi tena [11] Putras-ten-ajani guna-nidhir-daharmma-karmm-aika-daksha
11 khyātō-löke Sucharita it-th-akhyay-anvarthay-aiva samyak-sadhvya khalu Nitulaya bharyaya charyamāņo ninyē kālam suvihita-grihasth-asramō yaḥ sukhena [12] Suddh-anvayā sūnum-asuta sadhvi Ta
12 pōnidhim sa Nitula kulasya samunnateḥ santati-sad-gun-aughair-agh-ojjhitam bhāvibhir-adi-hetum || [13] Nishthan-gato Bhatta-mate [h] pathēshu srashța svayam sukti-rasayanānām kandam sad-achara-var-änku
13 rapaṁ ko-nyo bhaved-yo na taponidhiḥ syat || [14] Tapuidh-tanya tapodhik-abbit Suggō Bhavan-iva Bhavasya bharya saktyā karishyan va (ba)hu-deva-karyam tasyaḥ sutō-jayata Kärttikeyaḥ || [15] 10Gospa (shpa)14 di-krita-Mimamsa-sagaraḥ śratriy-agraniḥ loke smrity-artha-sandeha-chchhid-čkah khyāta ēva yaḥ || [ 16 ] 11 Ratis-satye kirttis-tri-bhuvana-gatā vṛittir= anagha griha-sthityan-n-ahamkṛitir-api gunair-yasya guru
śrēņi-pat-adibhis-tat vächo-satyaḥ satām synḥ katham và [20] 15Sandigdha-nirnnayam yuktya
15 bhiḥ śrutau cha śraddh-ävasthiir-atha Harau bhaktir-achala prithag-vaktu[m] saktaḥ ka iha nanu tasy-akhila-gunan [17] 12Kavi-prava (ba)rkigrya-Kutumva(mba) palli-kuly-Ajamiér-angabhav-Angadanya puteti
krita
16 götra-yugmām patnim sa 18bbe Kalipavvals-nämnim [18] Tasmad-Vishṇōḥ pra-pautri kshamam-akhila-vidhau putram-amutrikē sā sat-putr-api Prahasam nidhim-adhana iva prapya dirgham mumōda yaḥ prag=eva graha
1rddhi-prabhava-subha-phalair-bhavi-bhayaḥ-pratishtho nishṭhāvān-ēka ēva sphutamavagamito lakshanair-ddakshin-atma [19] Jñäna[m] tarkko-tha tantre pratigham=idam-atho dharmma-sastreshu ch-anyat-saty-alobh-adi tasya stuti18 vachana-padam n-aiva yäthatmya-vādāt prakhyātam loka-puja-nripati-vara-siraḥ
sama-samaya-jana-smerat-ārthaḥ
1 Metre Mandakräntä. 2 Metre: Upajati. * Metre: Anushṭubh. Metre Upendravajrā. Originally this was engraved as Mmanorathaiḥ, but the sign of ai seems to have been struck out. Metro: Indravajrā.
• Metre: Mandakrāntā. 7 Metre: Upajati.
Read Svargga. The sign of the superscript r seems to 10 Metre: Anushṭubh. 11 Metre: Sikhariņi. 12 Metre: Upajati.
have been wrongly engraved as the è sign.
Read Kaliparova. The superscript r seems to have been omitted by the engraver. The third akshara of the name is, however, probably ja. In that case Kaliyarea would contain the termination avea, which is used in 14 Metre: Sragdhara. 15 Metre: Anushtubh. 2 P 2
Dravidian female names.

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292
EPIGRAPHIA INDICA.
[VOL. XI I.
19 kurvvatdwpisahasrasah yasya dharmma-tula D=āsid=análamvi(mbi)ta
chumva (mba)ka [21] Yah Kāmarüpa-npipatēr-Jjayapāladēva-nâmpah tuläpurusha-datar=achintya-dhamnaḥ hēmnāṁ satáni nava nirbharam-arthya
mano n=ai20 v=adadē dasa-Sat-odaya-sâsanam cha || [22] Savidhi vivu (bu)dha-sindhan
jivitam svah vimachya sva-sutaja upakārē prētya pitror=apëkshi | bhavati
na khalu kin=tv=ātmiyam=ansinyam=ichchhann=akrita tad=anayo21 rugat-kāryam-āmushmikaṁ yaḥ | [23] Bhagnań punar=nātanam-atra
kritvã gramo oba dövāyatana-dvayam yaḥ pitus=tath=arthana chakāra mātus-Trivikramam pushkariņim=imāñ=cha [24*] Satatam=nobita-vpittiḥ
kalpa22 yitv-anna-sattram ruchira-Sikhara-sang-Ottunga-sabhr-ālayo=smin | vidhivad-Amara
nåtham sthapayitvā varēnyan saranam-agamad-ěkam Vásudēvam 8 dēvan 11
[25] "Dadáv=asmai cha siyamvē(mbē) dövā23 yaddyanamuuttamarhi Sirishapuñjā půjädi-giddhyai bhu-drona-saptakar II
[26] Paro satarddhád=vayasi sthito-tha patrān=avasthāpya grihe
kpitārthaḥ pasyan-jagat=svapna-samam vimuchya sangān=sa Ganga-ta24 [ta]m-adhyuvasa [27] "Kaviḥ kavya-guņair ēva sobhato=nvēshitas-chiram !
tan-mnkh-anvishta-kavyasya naśyanty=ökapado guṇaḥ [28*] "Silpavin= Magadhaḥ kami tan-maná varpna-bhaktibhiḥ Somēśvarð=likhad imam
prasastim svå25 m=iva priyan | [298]
TRANSLATION. Om ! adoration to bhagavat Vāsudova !
(Verse 1.) May that Chaturbhuja (the four-armed Vishņu), the kalpa-trees to all seekers of the four (human) ends, who is regarded as the source of the universe and as the author of the four yugas (ages) and the four bhūtas (beings), who has ordained the four castes and the four ātramas (stages of life), and whose prowess the words of the four Vēdas uttered by the four-faced god (Brahms) proclaim, protect you.
(V. 2.) Of those who had their birth in the family of Angiras, sprung from the body of Him (Vishna) in His Hirapya-garbha form, and who could excel in declaring a common lineage with Bharadvāja, the home in later births, dwelt in by families held in high esteem by Aryas, was a place by the name of Tarkāri, within the limits of Srāvasti.
(V. 3.) Where the columns of smoke, rising up from the homa of Brāhmaṇas practising oblation, frequently repeated in the sacrificial and domestic rites which had grown out of (their) acquaintance with the Vedas and the smritis, glittered (dark) in the sky, white with their fame, like massed lines of moss playfully floating on an ocean of milk.
(V. 4.) The village known as Bála-grāma, in the country of Pundra, the ornament of Varondri, was derived from that (place), being separated (from it) by Sakati. 1 Metre : Vasantatilaka.
2 Metre : Málini. Metre : Upajati. • Metre : Anushtabh.
* The tree believed to fulfil all desires. Probably refers to the four categories into which Mana has divided all living beings, vis jarāyw.ja (vivi. parous), anda-ja (egg-born), sveda-ja (generated by warm vapour or steam), and wdbkij-ja (germinating, aga plant). Cf. Bana, , 43-46.
One of the ten Prajapatis born from Brahma. Cf. Manu, I, 85. His family has three distinct branches Woalangirasa, Gautamängirasa, and Bharadvajangirasa
The word tal-prasüta literally means "grown out of it." Bala-gráma, it seems, a new (bala) villige (grama), a colony of Tarkari, Sakati (a river or place ?) intervening between them.

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No. 26.]
(V. 5.) In that (village), as in the ocean, which is the sole repository of innumerable jewels, of manifold virtues, since each of those Brahmanas was constantly full of conceit of superiority as being the resting-place of learning, (noble) descent, and austerities, no particular one (amongst them) ever came to be specially regarded by the local people.
SILIMPUR STONE-SLAB INSCRIPTION.
293
(V. 6.) The place called Siyambaka, (situated) close to it, became (the home) of the eminent Brahmanas devoted to their own duties, with tranquil minds, sprung from the family of the Panditas belonging to the eastern part of that (village, Bala-grama), only because they desired for sequestered residence.
(V. 7.) There lived of yore in this (place Śiyambaka) Brahmanas, possessed of innumerable virtues, who had generally attained perfection in austerities, discipline and in their own scriptures. Two or three (of them), who were upholding the (prescribed) rules for the maintenance of their gotra (line) and were competent to dispel the doubts of the people in matters concerning the meaning of Sruti and Smriti, have not even yet suffered extinction.
(V. 8.) In that (place) there arose a person (named) Pasu-pati, revered by all men, who was, like Lord Pasu-pati (Siva) himself, bhati-bhrit as well as dma-jit. This man, adept in performing the six3 duties, carried aloft by his own noble deeds the moon-shine of his fame (to a height) which could not be transcended by the rays of the sun.
(V. 9.) There was then born, throwing lustre upon the family, his son, of the name of Sahila, who achieved by his own merits a position not even attainable by the other worthies* of the family.
(V. 10.) To (the memory of) his father he made here (the image of) Vishnu, with the name Sahiläditya and a tank of the name of Vaichunda to (the memory of) his mother, with a grant of land (to maintain them).
(V. 11.) Just as, by reason of identity of nature, vinaya (discipline) is produced by the conquest of all the senses, so also was a son of excellent qualities, named Manōratha, begotten by him, who was (himself a man) of superior attainments, and who had (thus) his manoratha (desires) fulfilled.
(V. 12.) By him was begotten a son, an abode of virtues, most expert (in performing) pious deeds, who was known amongst men by the name of Sucharita, a name which corresponded to the fact. Properly tended by his faithful wife, Nitula, he passed his time in happiness, his household affairs well-regulated.
(V. 13.) This virtuous Nitula, of pare extraction, gave birth to a son (named) Tapōnidhi, (who was) sinless (lit. forsaken by sins), the root (lit. primary cause) of the glory of his family (to be enhanced) by fature accretions of the good qualities of his descendants.
1 Le. in the case of the Brahmana, "possessing prosperity," and in the case of Siva, "painting ashes." Cf. Amara (III, 3, 69)," Bhutir bhasmani sampadi."
"Subduing all passions" and "defeating Kama (the god of Love)" respectively.
Cf. Masu, I, 88. A Brahmana is also called a shafkarman-cf. Amara (II, 7, 4), Asan shatkarma yāgādibhir yutaḥ,
The word prabarha is of rare use. It is counted along with the wards meaning " the best "-cf. Halayndha, Abhidhana-ratnamälä, IV, 5.
This is the same as to say that vinaya is identical with indriya-jaya (cf. Kamandakiya-Nätisära, I. 22), just as a son is so to his father. (Cf. the well-known śruti-ätmä vai putra-nam-äsi.) Malli-nätha also gives indriyajaya as a synonym for vinaya; see his commentary on Raghwanda, X. 71.

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EPIGRAPHIA INDICA.
(VOL. XIII.
W
(V. 1.) Who could it possibly be, wore it not Taponidhi, that attained perfection 2 ai! tn , in those of (Kumārila-)Bhatta,' was himself the maker of the elixir of good maxims. Ant was (like) tho root to the sprouts of excellent practices.
V. Like muito Blavāris the consort of Bhava (Siva), was Svargā, pre-eminent in 20toties, the consort of that Tapanidhi. From her sprung a son Kārttikēga (by name), Wows to solis euergies in performing manifold acts (propitiatory) to the gods. (V.30) Ple, the foremost of śrotrigas, by whom the ocenn of the Mimārsū (philosophy)
i no" the impression of a cow's hool," came to be famous amongst men as the olym erol tho dubts about the meauing of the Smritis.
(V. 17.) Live for truth, fome diffused over the three worlds, sinless course in house-keeping, absence eť pride oven in (tric session of superior qualities, faithful roposing in the Sruti, and steady devotion towards Hari--ho, indeed, on this earth, is able to describe separately the various qualit « le prosseasel ?
(V. 18.) He obtained for his wife a lady named Kaliparvvä, who sanctified both lines (viz. both of her parents and her husband), (who was the danghter of Angada, the son of Aja-misra, the foremost of poets and sprung from the Kutumba-palli family.
(V. 19.) Like an indigent person coming by a treasure, she, the great-granddanghter of Vishnu, thongh (blessed) with other) werthy sons, was long overjoyel in having, turough 1. Kürttikiya), Prahāsa for a son, (a gon) capable of performing all the ceremonies concern
i worki ilis marks (of body), the auspicions effects of which were occasioned by ti a cenary of the planets at the time of his birth), iudicated clearly from the beginning that ie was to have a loity position in future, (to be a man of faith in the scriptures) and (to be) of generous disposition.
(V. 20.) His unsurpata kunw.dge in pic and in the Tantras and also in tho Dharmafrīstras, his truthfulness, freedoru fram avarica and other (virtues) were no matter of (incre) ealogy for him, because of their actual prete; ---Call) this was known from the popular card and the bending of the rows of heads of prominent kiugs (in obeisance) and other sach (canses). Or else, how could the statements of the good be false, (for would they not have thus) become the subjects of derision among contemporary people ?
(V. 21.) Though settling the dubious points (of law) by means of thousands of arguments, he had had his balance of justico, with its upper-parts never unsupported (i.e. always ready to weigh justice).
There is a pim in the word tapo-widhi her. One not himself a ta po- nidhi, i.e. a receptacle of an torities, caunot possibly possess the other qualities mentioned in the verse.
The cel l reputative of the Mimarisi duetrive, the author of the Tantra-rărttika, the slokapink d e Viwasi kirikis. Cf. verse 23 of the prasasti of Bhatta-Bhavadēva. (Above, Vol. VI,
námi (Parati) Day also be regarile as ta põdhika, inasmuch as she performed very severe austerities
11 as her husband, Blava (Hivat), who was himself a la puertibi. Their issue was also tamod Karihoyat itie :), L. by his wissile (sak!) did I gr service to the gods (deta-karya) by vanquishing Cavi enemy, the demon Taraks.
• Probably ofers to the old ayaton of ordeal by a balance. For the various kinds of ordeal used in deciding es-e in the wurt of law cf. aruvalky-t-smpili, IT, 95; aud for the application of the balanee-ordeal vide ibid., v 100.102.
5 Tiu word.hmmhaka is seldom found in literature in the souse in which it has been used here. The Medinikuska state one of the various meanings of this word as-dhafasy-örddkranalambene,' the upper part of a balance'; cf. Monier William Sanskrit-English Dictionary, p. 400. This word occurs in a verse quoted from Vyasa by Apararks the counmentator on Yahavolkya; cf. mrinmayau sutrs-samladdhau dhata mastaka-chumbakan fikya-dcaya sama sajjya pårfrayõr-sbhayār=apillp. 702, Yöiaealkya-ompiti, Anandhirama series.

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No. 26.]
SILIMPUR STONE-SLAB INSCRIPTION.
(V. 22.) Though excessively solicited, he did not, by any means, accept nine hundred gold coins and a sasana (a grant of land) yielding an income of a thousand (cuina) from Jaya pala-dēva, the king of Kamarupa, of unimaginable glory, while (the latter was) making a tula-purushal gift.
(V. 23.) There is indeed for parents after their death no need of the (funeral) service done by their own sons, if they could duly quit their life in the Gauges (lit. the river of the gods). But, wishing to absolve himself from his own debts (to them), he performed for them what ceremonics, concerning the next world, were (enjoined).
295
(V. 24.) Making repairs of two temples (which were) in rains in this village, he founded in (memory of) his father an image of Trivikrama, and (excavated) this tank in (mers of) his mother.
(V. 25.) He, always fixed in righteous ways, erected an alms-house, and, having dedimdet with all proper rites a superb image of Amara-natha in this white templo of prest height (surmounted) by a picturesque crest and with all (customary division into) compartments, sought protection only with the god Vasudeva.
(V. 26.) He laid out a beautiful garden in Siyamba for this deity and (dedicated) a piece of land measuring seven drupas in Sirisha-puñija for the celebration of puja (daily worship), etc.
(V. 27.) Then, having passed the fiftieth year, he, with all his desires realised, placed his sons in charge of household affairs, and, beholding the world as a dream and having given up all attachments, resorted to the edge of the Ganges.
(V. 28.) It is only when the poet is himself sought ont by the (poetry) that he shines abidingly; but the excellences of a poem (lit. by his own mouth) perish all at once.
bellishments of his art
ought by the poet himself
(V. 29.) Just as a lover (paints) with rapt attention his own mistress by means of colourdecorations, so also did Sōmesvara, the Magadha artist, incite (with rapt attention) this prasasti by means of a division of letters.
No. 27.-COPPER-PLATE INSCRIPTION OF GOVINDACHANDRA-DEVA; SAMVAT 1186.
BY PANDIT HIRANANDA SASTEI, M.A., M.O.L., LUCKNOW.
The plate which bears this record is single and measures 16" x 13". A slightly raised rim goes all round it and there is a circular hole in the middle of the top end, which measures in diameter and is apparently meant for passing a ring of the seal now not forthcoming. Breept at the proper right upper corner, which is slightly broken and bas taken off a part of the initial letter-probably the symbol for on-the plate together with the record incised on it
A gift of gold, etc. equal to a man's weight. It is one of the sixteen famous kinds of makādāmas mentioned in the Matsya-Purana and in Hemadri's work. King Vijaya-sens's wife, Vilasa-devi, performed a similar sula-purusha ceremony'; see Mem. A. 8. B., Vol. V, No. 3, p. 105.
This tank seems to have been situated near the temple described in the following verse, wherein Proble dedicated, evidently for the increase of his own merits, the image of Amars-natha.
I.e. an artificial poem.
There is pun in the words earga-bhakti and alithat. Varna is both pign ent for painting' and 'letters': bhakti, 'variegated decoration and division. The rost likh means both to paint' and 'to inscribe,"

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EPIGRAPHIA INDICA.
[VOL. XIX.
is very well preserved. It was in possession of the Raja of Itaunja, a Taluqdar of the Lucknow district in the United Provinces, and was brought to my notice by my friend Pandit Ganesh Bihari Misra of Lucknow, who got it for loan exhibition in the Provincial Museum, where it has now been deposited along with other documents of the kind.
296
The inscription which this plate bears, I believe, has not been yet published. It is writte in the Sanskrit language and the Devanagari alphabet. The grant which it records is similar to other grants issued by Govindachandra-Deva of the Gahaḍwal dynasty which were published in this journal long ago. In all it has 24 lines of writing. Of these the first 11 give the genealogy of the donor and the usual introduction. This portion of the grant is the same as in other grants which have already been published and translated, and it will be superfluous to reproduce it here. It is the second part, which begins with the end of the 11th line, that concerns us, and I shall notice it below, giving a transcript of it, omitting, of course, the imprecatory stanzas that are too well known to need to be published or translated.
The peculiarities in writing which one will notice in this inscription are not many. Nor are they very extraordinary. The same is the case with grammatical inaccuracies to be met with in it. The sibilants and the symbols for b and v are, as is the case in other inscriptions of this king, used indiscriminately in several places. Amra is written in line 14 as -amera-, a form which gave rise to the Hindi noun amb or am, meaning mango.' Mistakes like -Vanarasyayam for Varanasyam, which we see in line 15, are common to the class of priests who live on the charity of others and let grammar take care of itself.
The object of the inscription is to record that Govindachandra-Deva, the ruler of Kanauj, after bathing in the Ganges at Benares and performing various religious rites and ceremonies, on Friday, the 2nd tithi of the bright half of Margga(sirsha) of the year 1188 granted the village of Kapasi in the Mangalajathi pattala to Nane Sarman, the son of Thakkura Srichandra and grandson of Jayanta, a Brahmana of the Sandilya götra, whose three pravaras were Sandilya, Asita and Daivala.
Along with the taxes bhaga, bhoga, kara and pravanikara it specifies (line 19) a turushkadanda. This term has been explained in different ways. Dr. Konow1 thinks that it was a tax imposed on Muhammadans and says that Musalman settlers remained in the country about the Jamna from the days of Mahmud and down to the end of the 12th century A.D. In other words he takes it to be a Jizya which was levied by a Hindu ruler, like a Moslem bigot, from the "infidels." Hindus as a rule seldom showed a prosecuting spirit such as was evinced by Aurangzeb or other zealots of the Moslem faith, who imposed Jizya on the Hindus; and it is not very likely that Muhammadan settlers penetrated the villages like the one which forms the object of this grant, so as to justify the mention of this tax in this epigraph. I am of opinion that turushka-danda was probably the tax levied for the purpose of checking the imminent danger to the ancient civilization and religion threatened by the Turushkas, or the Turks who poured down like an irresistible torrent from the North-Western Frontier. The amount collected through this tax was perhaps utilized for paying the invaders off, whenever necessary, or for meeting military expenditure incurred in fighting Muhammadans. That Govindachandra should levy such a tax is significant; for in the Sarnath prasasti he is eulogized as "a heavenly champion deputed by Siva to protect Benares from the wicked Tarashka warriors." But it would show how imminent the peril was felt at the time to be.
I am unable to locate the places mentioned in the document. The name of Kapäst village is known to us from three votive inscriptions of Sanch1.3 As there were more than one
1 Above, Vol. IX, p. 321.
2 Cf. Konow, loc. cit., and Dr. Vogel, Cat. of Sarnath Museum, p. 8. See Ep. Ind., Vol. II, Nos. 40 (C. 99) and 332.

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F. W. THOMAS.
SCALE ONE-HALF
योad तुटतीसरजसताराम मनमता मातीत माना जाता माविमनीचा मनाति महावा पासवानलाइनानानन तज्ञायदा पचनापार जानना स्वनियानी काया ना नाति हताहत ।। क्या बात न.पातदता नामायानादा उतरवतापमानतालापता परमार - सचिवालवाति नितिमानिनितामिक शिता त्रसका मन चाममितान बात मानयनालामादमाग तुला मान मत दे ताकि
बसना पतंग बनावमात्मा तामा नया सात, दानी इनडामा दिन यानानागावलदायमानितालान मालभिजानानि Carलतारवादायमाहितय याग मनायाबद्रा तनी गिरनमारतिय दलमान ननयनमा महामरलाल राम नचिनिनलालगाला मानिससितमश: वत्साहितदाणाममा काउनिली जाननमा तमाद नायनानडायतवाहतानवतावहनताठगानानदानाडामाई तमाम तो या न वदतदति तंदरुवामा समानतावनपालनवादा गाउहगता नवागनका कनित नमुन मुवलतपतिनताहत
in {{सायंगमनपा इतकामासतिनत परमनंदापम महाराजा तिघाइवरना पमनाहसपनिक गोपनियोकना नवीन 10तिर त तानुपात मनवान माना जातिवाद परतावा मनालयायामदनपालादतवालानुपान परमततारकमलायाजा
रानवानमा सरबतपरिगड़वाननरनिरान वयातिपतित दिवावद्याहिता बतासमातियानजातिहत्तहाद वातिउंयमिदान 1 लाथा मावा यासापाननितामानानिविल जनपदा मतानपिस पानासुदेवाननविष्ठावाहित मनाहापासनापतिला रागापिकाका
मितानिनादागिरिता नपरिचाहतकावरगननालाचतानगो नातिका मान्यनामाण्य तिततियता दिनति तटावा दिदि नम्वन वनायता। 14वालियतयाममतल पल तलोहलताकापसम्मानारामगीतामात्मतकतनवाटिकातिटएपनि गोलरपत्रःला वन
शाबाट विमुदाःसमानापर्यनमस्तानाम नतिरबारगी महागा रवायागंगाटा-मातावित तमबदतमु निमत तन्नतीपट 10विना तिमिरपटलपाटनपटुमदसमजागतिवमा योषविपतिस्तानशष समाजाविनवनवातहीपुरतमानजीतिमा
यानन्हति माहात दंड दामातापिता या मनमानशामितिय समातिजालाडिलागावामा मारिला शितले तलनिःपाय 18 गायत्री जमावाचीत वाया वादाप थी नानस मागवीला धागा दान काशलतान करतिलादक नवजात डा याद तशासनान
घरकाम नायशादीमा मानना गलाग का तापमानताए पनि तिसमतादरायाज हातितमानधासाशनिकालतानता दलाल
जिया पनि शानिय मनिश्यति मला तर यातली पानिपतावर्ग गामिना सलिनाध्य छनता वातपदाला निदानाति नितिने तक प्रवासात निताननातिनः हितधाम तमा न यो मात देवानलइहालाना बोटीतभावन या गा काले ताता मायाला जान बननसका नाममा नानिमायामा सायदानामि मानतीनता गाम कास्न मी नकलवानरागमनलामचन्तनमा यादा नमिलवानदानासह पायाने तमतेने त्याला टिपदाननमान वानमुचनिनद जगददी बॉयोहरततरजमा साली नेता मिति: महमतिपत मद भारत प्रतिबनिबाट वातानुन वतनान वानर लेतन नदित जलालतका
Copper-plate Inscription of Govindachandra-Deva : Samvat 1186.
W. GRIGGS & SONS, LTD., PHOTO-LITH.

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No. 27.] COPPER-PLATE INSCRIPTION OF GOVINDACHANDRA-DEVA%BS. 1186.297
Kapāsi village! (kärpäsigrāma), the identification of the Mangalajathi pattalā alone would help us in locating it with certainty. I am not aware if that is named elsewhere.
The inscription was written by Thakkura Visvarapa, who is evidently identical with the wnter of one of the Kamauli plate grants, viz., one dated in Samvat 1184 of the same king.
TEXT... L. 11. . . . . . . . श्रीमहोविन्दचंद्रदेवो विजयौ । मंगल12. जठिपत्तलायाम् । कपासौग्रामनिवासिनो निखिलजनपदानुपगतानपि च
राजराजीयुवराजमन्त्रिपुरोहितप्रतीहारसेनापतिभाण्डागारिकाक्षपट18. लिकभि[ष] नैमित्तिकान्तःपुरिकदूतकरितुरगपत्तनाकरस्थान् गोकुलाधिकारिपुर
षान् समाज्ञापयति वो(बो)धयत्यादिशति च यथा विदितमस्तु भवता
ययो. 14. परिलिथि[खि]तग्राम: सजलस्खल: सलोहलवणाकरः समस्याकरः सगतॊषरः
साम्ब(म)मधूकवनवाटिकाविटपतुणयूतिगोचरपर्यन्त: सोर्धा (दो)धश्चतु-- 16. राघाटविसु(स): ससोमापर्यन्तः सम्बत् ११८६ मार्ग सु(घ)दि २ स
(स)के पोह श्रीमहाणारस्य(य) गंगायां बात्वा विधिवमन्वदेवमु
निमनुजभूतपितुगण16. स्तपयित्वा तिमिरपटलपाटनपटुमहसमुष्णरोचिषसुपस्थायौषधिपतिम(स)कलशेष
(बोर समभ्ययं विभुवनचातुर्बासुदेवस्व पूजी(जा) विधानाय प्रचुर. 17. पायसेन हविषा हविर्भुजं इत्वा मातापित्रोरामनच पुण्ययशोभिवषये
ऽस्माभिः श्रीसां(शांडिल्यगोत्राय । सा(शा)डियाशितदेवसचि(:)प्रवराय
18. श्रीजयन्तपौत्राय । ठ । श्रीश्रीचन्द्रपुत्राय । बा(ब्रा)प्रणश्रीमानस(स)मणे ___वा(ब्रा)अणाय । गोकर्यकुशलतापूतकरतिलोदकपूर्वमाचन्द्रा यावत्
शासनीक 19. त्य प्रदत्तो मत्वा यथादीयमानभागभोगकरप्रवणिकरतरुष्कदण्डप्रभृतिसमस्तादा
यानानाविधेयीभूय दास्यथेति । .:. ॥ भवन्ति चाप सो. 20. काः ।
24. . . . . . लिखितं च ठकुरचोविश्वरूपेणेति
No, E 26 of Luc!.
Museum,
Ibid., p. 96. Here follow eight of the castonary imprecatory vertes.
20

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295
EPIGRAPHIA INDICA.
[VOL. XIIL
No. 28.--INSCRIPTIONS AT NARENDRA.
BY LIONEL D. BARNETT. Narēndra is a village in the Dhārwār tāluka of the Dharwār District, Bombay. It is situated near the highroad from Dharwār to Belgaum, at about four and a half miles northWest-by-north from Dhārwār, and is shown in the Indian Atlas quarter sheet 41, S.E. (1901), in lat. 15° 30', long. 75° 2'. Dr. Fleet gives me the opinion, with which I agree that the general parport of the records shows clearly that the original name of this place, down to at least the twelfth century, was Kundür, and the town was the chief town of the Kundär fivehundred district: with this complete change of na.ne from Kundär to Narendra he compares the well-known case of the ancient Parigere, Puligere, which is the modern Lakshmoah war, and the case of Kammudavāda, which is the modern Kalbhāvi.
There are four inscriptions at Narēndra. Two of them are so much damaged that the contents of them are undecipherable: it can only be said that they belong to the twelfth century or closely thereabouts. I edit the other two from ink-inpressions placed at my disposal by Dr. Fleet. A.-OF THE TIME OF VIKRAMADITYA VI AND THE KADAMBA
JAYAKESIN II: A.D. 1195.
This record is on a stone tablet standing on the right of a temple of Mallikärjuna in the field Survey No. 3 of Kumbā pár or Kumbhåpár, a hamlet of Narondra, between Narendra and the highroad, not shown in the Indian Atlas slieet.
At the top of the stone there are sculptures : in the centre, inside a shrine, a linga on an abhishēka-stand, with a priest standing to it and apparently pouring a libation over it; on the right, a cow and calf, with a scimitar above them and a tall lamp-stand behind them; on the left, the bull Nandi, kneeling towards the linga, with a similar lamp-stand behind him; on the upper right, the sun; and on the upper left, the moon. The area covered by the inscription measures from 2 ft. 6 in. to 2 ft. 8} in. in width by 6 ft. 10 in. in height. The record is unfortunately not very well preserved, and does not lend itself to any satisfactory reproduction : in several places the surface of the stone is badly weather-worn, making decipherment uncertain and in some cases impossible. The difficulties raised thereby, however, affect only the reconstruction in fall of the verses: the historical, geographical, and practical part of the record can all be made out satisfactorily.
The characters are Kanarese, of the period to which the record refers itself: their avorage height is about in.-The language is Old Kanarese verse and prose, with the exception of the introductory Sanskrit stanza. The vocabulary contains several points of interest: we may notice dhavaļāravan, 1. 10; chāga-jaga-jhampan jhampal-achäryyan, I. 18, tyāga-jaga-jhampi jhampal-acharyya, 1. 99, and tyäga-jaga-jhampan=arddh-lingi, 1. 104, on which see Dr. Fleet's remarks in his paper on the Bhāndap plate, above, vol. XII, p. 251; jimkarisal, 1. 22; drttu, 1. 24, which appears to belong to Kittel's ār, 3, of which only the infinitivos ära and are and the verbal noun āru hitherto hare been noted; elare, 1. 32, which seems to be the simple verb from which is formed the derivative elarchu ; bhuvana-bhu mbiukan, 1. 36, a phrase found elsewhere, which still awaits explanation; chagildur, 1. 52, which must be connected with dhagil and dhaga; kaneyam, 1. 61, "younger brother"; Dudpāra, 1. 69, for Doāpara ; bil-vadde, 1. 70, on which
Ind. Ant., vol. XVIII, p. 310.
One of these is on a stone on the right of the temple of Banlaralings in the field Survey No. 9. The other is on a stone near a Matha in Sarvey No. 183.

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No. 28.]
INSCRIPTIONS AT NARENDRA : A, OF A.D. 1125.
299
sre note; And Himyachala, to suit the metre, instead of the usual Himachala, 1. 90.-The orthography presents few points worthy of notice. The ancient letter ! is preserved only in negaldań (1.47), and elsewhere becomes before consonants (negarda-, 11. 15, 16, 3+, 64; negardda, I. 58; negardian, 11, 60, 66; negartteyam, l. 19; negartte, 11. 36, 65, 87; nörppadodu, l. 43; norppadan, 1. 54; pogartteyam, l. 72; garide, 1, 11%), and between Vuwels. The Sanskrit l between vowels becomes urally, but not invariably. Finalm oftea b.comes before vowels, as in l. 14; and intervocalic m in the case-ending - mai also may change to v. The upadhmaniya oocars in rajah-, l. 57, yasah. 1. 64, and antahpur., l. 83. A consonant is doubled before rin sur-addrige, 1. 54, dhattriyol, 1. 65, and vajjra, 1. 100. Initial p is changed to h in Halasige, 1. 85 (verse); but curiously enough we find in the prose portion, 1. 110, the ancient spelling Palasige.
The object of the inscription is to record grant of land made by the Kādamba Mahīmandalēsvara Jayakõsin II and his senior queen Maiļala-dēvi, the daughter of Jayakēģin's suzerain the Chalukya king Vikramāditya VI, for the maintenance of a temple of Siv: founded by a certain Dandanayalca Singaraga (also styled Singana or Simha) in Kundār, the modern Narendra. The inscription, after the prelude (verse 1) and a blessing upon the “Lord of the Western Ocean," :.e. the Kādamba ruler of Goa (verse 2), sketches the history of the Kādambas, beginning with their mythical origin from the sweat of Siva (verse 3). The first of them that it names is Chattaya-dēva (Shashthadēva), who took Kavadi-dvipa and many other provinces, made it is said) a bridge of ships to Ceylon, and imposed tribute on barbarians (verses 4-6); he sailed with great pomp from Gove to Surashtra (verse 7), and received in marriage a daughter of Mummuri of Thāneya with a rich do wer (verses 11-12).1 His son was Jayakēgin [I], who was also glorious and liberal (verses 13-14). Jayakësia fought against and overcamo seven potentates (verse 15), and gave his daughter in marriage to a neighbouring king named Permāļi (verser 16-17); he subdued Kirttiraja of Banavase, and transferred his glory (P) to Permādi (verse 18); and he repelled an assault by the Choļs king (verse 19). He had a valiant son, Gūvala-dēvas (verge 21), whose younger brother Vijayāditya in course of time became king (verse 22). The latter was succeeded on the throne by his son Jayakēsin [] (verses 23-25), to whom Vikramāditya (VI) gave his daughter Maiļala.dēvi in marriage (verses 26-33). Then begins the donor's pedigree : Lakshmana, or Lakshmarāja, was a high minister and Dandanāyaka in the service of Vikramaditya [VI], who gave him & commission in the household of his daughter Maiļala-dēvi (verses 36-7). Lakshmana had four sons, Bhavyarajat (who took to wife Gangā-dēvi), Soma, Lakshmana, and Singarasa (Singana or Simha). Singarasa married Maiļala-dövi (of course not the queen of that name), and begat Boppa-dēva (verses 38-56). He built a temple to Siva, styled Lakshmaņēsvara (apparently in honour of his father), on the southern side of Kundür, in the Halasige nad of the Kurtala kingdom (verses 58-62); and in the reign of Vikramāditya (VI), in Saka 1047, Jayakēģin and Mailala-dēvi, ruling over the nine-hundred of the Konkan, the twelve-thousand of Palasige (Halasige), the five-hundred of Payve, and the lakh and a quarter of Kavadi-dvipa, granted for the maintenance of this temple certain specified estates in Kundür and the neighbourhood (lines 93 to end).
The reading is quite closr, Thaneyada Mummuri (1. 16); and the name of Mummuri occurs again in the next line and verse, where he is styled a king. It would seem that we must take this as another variant of the name of Mummuņi or Mämväni, one of the Silahāras of the Northern Konkan, whose date was between A.D. 1026 and 1059, and who was therefore a contemporary of Chattaya-dēvs, and understand that Chattaya-dēvs on his voyage looked in at Thāņa or koine other of the Siläbära ports,
* This appears to be Kirttivarman II, son of Tailapa I, the Kādambe ruler of Hangal; he was governing Bapavāsi about A.D. 1070.
. Apparently Güvala-dēva did not reiga. See also below, p. 300. • This name corresponds to the Kanarese Bavayya.
222

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300
EPIGRAPHIA INDICA.
(VOL. XIII.
The details of the date of this record (1. 108) are : Saka 1047; the cyclio year Vigvāvası ; the thirteenth day of the dark fortnight of Bhadrapada; Sukra-vāra (Friday); a "great tithi," being a Yugadi. Dr. Fleet gives me the following remarks :-" This Visvävasu samvatsara was the saka year 1047 expired, A.D. 1125-26. For this year the given tithi, Bhadrapada krishna 13, answers quito regularly to Friday, 28 August, A.D. 1128, on which day it ended at about 17 h. 55 m, after mean sunrise (for Ujjain)=5.55 PM. The mention of the tithi as a great tithi, a Yugadi,' refers to the fact that, for some reason or other which is not apparent, the tithi Bhādrapada kfishna 13 is always known as Kaliyug-adi, the beginning of the Kali Age,' though the tithi on which each of the Ages and the Manvantaras and the Kulps itself really began is Chaitra sukla 1: for anything done in celebration of the Kali: yugādi tithi the tithi has to be taken with the day on which it is current during the time known as aparāhra, the early) afternoon, which is the time from about 18 to 24 ghatis After mean suurise, that is, from about 1.12 to 3.36 P.M. : and this was the case on the present occasion."
Of the places mentioned several may be identified. The nad of Palasigo or Halasigo had for its capital the town of that name, which is now known as Halsi, and is situate in lat. 15° 32 long. 74° 36', in the Kbānapör täluka of the Belgaum District. Payve, or Hayve, has not yet heen located. The Kavadi-dvipa lakh-and-a-quarter, mentioned elsewhere as Käpardika-dvipa (Journ. Bomb. Br. R. As. Soc., Vol. IX, p. 272), may be taken as denoting the possessions which the Silabāras had had in the southern parts of the Konkap : the name was derived from that of Kapardin I, the original ancestor of the Silābāras of Thāna and those parts. Kundūr, now Narēndra, we have already mentioned. Kumbāragere," the Potters' Tank » (1. 112), is perhaps to be sought in or near the hamlet Kumbā pür or Kumbhāpur, where the record stands, three-quarters of a mile to the south-west of Narendra. Däravāda (1. 113) is the modern Dhārwār; it is noteworthy that this name is here written very clearly with the anaspirated 2,8 whereas in modern usage it always has the aspirated dh. Navilür (I. 114) appears on the Bombay Survey as “ Navlúr" and on the Indian Atlas sheet 41 (1852) Ag “Nowloor” ; it lies some two miles south-east of Dhårwār, and seven miles in the samo direction from Narendra. Kauvalagēri (1. 115) is given on the Bombay Survey as “ Kowlgeri," on the Indian Atlas (ut supra) as Kowlgeeree"; it is between six and seven miles eastby-Booth from Narēndra. The other local places still await identification. Aneya-sundil (1. 114; and B, 1.51) means "the Elephant's Trank": whether this name denotes a village, or something else such as a tank or a large sculptured stone, is not apparent. Gove (1.11) is of course the modern Goa. Surāshtra (ibid.) is Kathiāwār. And Jayantipura (1. 95) is another name of Banawasi in North Kānara. Thāņēm or Thana, more usually known as Sthanaka in that period, seems to be mentionod an Thăneya in verse 11.
For full account of the Kadambas of Goa, with a genealogical table and references to various unpublished records, see Dr. Fleet's Dynasties of the Kunarese Districts, in the Gazetteer of the Bombay Presidency, vol. 1, part 2, pp. 564-72. An inscription at Gudikatti, Nos. 147 and 164 in Professor Kielhorn's List of the Inscriptions of Southern India, vol VII above, appendix, presents dates in A.D. 1007 for Shashtbadeva I and A.D. 1052 for Jayakosin I : but the record bas not been published, and the first date is perhaps a questionable one. For the Gurala who is mentioned in line 30 (verse 21) of our preront inscription A, we have a date in A.D. 1098 from an inscription at Kadaroli in the Sampgaum taluka of the
1 Compare Professor Kielborn, under No. 21 in his List of the Inscriptions of Southern India, rol. 7 above, appendix.
? See Professor Kielhorn in Ind. Ant., vol. XXVI, p. 177, note 5, and p. 183. * Probably also in B, 1. 51, where, bowever, the rending is not so clear. • See note l on p. 299 above.

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Belgaum District, which mentions him as a Mahamandalesvara, a fendatory of Vikramaditya VI, who was ruling the Palasige twelve-thousand province at his capital of Gove (Goa) : this record, too, has not yet been published. An inscription at Lakshmoshwar, Kielhorn's List, No. 235, appears to give a dato in A.D. 1147 for Jayakēsin II ; but this record, also, has not been published. Inoluding the two given herewith, we have now ten published records of this family, as follows:
1. Narēndra stone inscription A of Jayakēģin II : A.D. 1125. See below. 2. Narēndra stone inscription B of Jayakësin II : A.D. 1126. See p. 816 below.
3. Siddapar stone inscription of Sivachitta-Permāļi and the Yuvarāja Vijayaditya II : A.D. 1158. Kielhorn's List, No. 241 ; and see in fall in Ind. Ant., vol. XI, p. 273.
4. Dēgām ve stone inscription of Kamaladért, the chief queen of Sivachitta-Permāļi: not dated. Kielhorn's List, No. 255; and see in fall in Journ. Bombay Br. R. As. Soc., vol. IX,
p. 294.
5. Golihalli stone inscription of the 14th, 17th and 26th years of Sivachitta-Permadi : A.D. 1160, 1163 and 1173. Kielhorn's List, No. 242; and see in full in Journ. Bombay Br. R. A8. Soc., vol. IX, p. 296.
6. Halsi stone inscription of the 23rd year of Sivachitta-Paramardin, and of the 25th year of the same prince in conjunction with his younger brother Vishpuchitta-(Vijayāditya II) : A.D. 1169 and 1171 or 1172. Kielhorn's List, No. 249; and see in full in Journ. Bombay Br. R. As. Soc., vol. IX, p. 278.
7. Dēgāmve daplicate stone inscription, one copy in Kanarese characters and the other in Nagari, of the 28th year of Sivachitta-Permādi: A.D. 1174. Kielhorn's List, No. 254 ; and see in full in Journ. Bombay Br. R. As. Soc., vol. IX, pp. 266, 287.
8. Kiri-Halsi copper-plate record of the 13th year of Jayakosin III: A.D. 1199. Kiel. horn's List, No. 261; and see in fall in Journ. Bombay Br. R. As! Suc., vol. IX, p. 241.2
9. Kittir stone inscription of the 15th year of Jayakösin III, with an interesting acconut of a trial by ordeal: A.D. 1201. Kielhorn's List, No. 262; and see in full in Journ. Bombay Br. R. 18. Soc., vol. IX, p. 304.
10. Goa copper-plate record of Sivachitta-Shashthadēva II: A.D. 1250. Kielhorn's List No. 269; and see in full in Ind. Ant., vol. XIV, p. 289.
TEXT.3 1. Srit Om Namas-sirāya || Namasætuga-siras-chambi-chandra-chāmara-chārava
[1"] traiļokya-nagar-ārambha-mūla-stambhāya Sambhavē || [18] Sivāya om | 2 76ri-käntā-kanta-tanga-stana-yuga-nibid-ālimgit-Ora[8]-sthalam lokeya -prāstatya-dor
mmandita-samara-jaya-sri-patākam 3 dharitri-pråkāra-prāya-dhairyys-prakațita-mahiman prājya-Kādamba-rajya-sri-koli
lileyo! talteeseg=anavaratam paschi
1 See Dyn. Kan. Distrs, ut supra, pp. 451, 568.
* This record is entered in Kielborn's List as coming from Halsi. Bat (see JBBRAS, IX, 229) it comes really from Kiri-Halsi-the Kirru., 1.e. Kiru-Valasigă of the record itself, village three miles towards the southeast from Halsi, which is shown as "Kooree Hulsee" in the Indian Atlas sheet 41 (1862) and in the quarter-sheet 41, S.W. (1889). From the ink-impressions.
• This line is preceded by the symbol of the failha. • Metre, slöka (Anushțobh).
• Delosed by the spiral symbol. * Metre, Sragdhară; and so in verse 3. 8 Read lõk-aika-.

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4 m-arbhodhi-nathan || [2] Srimat-trailokya-nātham Tripura-vijayamam bhila-l01.
akshiyimd=addāmam mādalke bėgam dramav=odaviso barn5 d-omda bhayat-kadał b-aram-olyach-cbā(chhā)yoyo! nimd=eseva bemaran=uryvi
talakk-ike Lakshmi-dhāmam puttitta bhabhpin-makuta maņi-gan-āļamba. 6 Kadamba-vamgam | [3] Kandas | A vamsadalli saundaryy-āvishkrita
mürttiga! dis-gaja-danta-prāvsita-kirttiga!-asubrij-jiv-akarsha 7 prapürttigalu palar-eredar [4] . mahi-mahisar-olage | Jaya-lakshmi.
narttaki-narttana-parinats-Bai (sai)láshan=uryvi-vadhuți-priya-bhāsva 8 [n-natna-ratnan bhuvana-bhavana-dipayamana-pratāp-5dayan-udyat-paschim-ămbho
nidhi-pati dhareyo! bāppa Bāmāppa(nya)n=ēm Chattayadēvam dēva-rāja
prakațita9 vibbavam sviksit-äscharyya-sauryyam || [5*] Kavadi-dvipamum=ādiy-age
palavan dvipamgalah kondu Lamke-varam tolta bahitra-santatigaļi dam
Bētuvar katti kappavanauge- sura? 10 ralli böde palarum Rāma-pratishth-āgrahāray-enal-mandalavratyndattay-enikum
Kādamba-chakr-ēšana || [6) Banav=ettam dhavaļāravam kadakalan vaihali
pū-domtay-imbane 11 ta!t-angadi Biļe-geri keregal-kang-oppamam=māde nettane bhaitramgala mēle
Göve-veras-ambhorasiyo! lileyim vanadbišam nadedam maha-mahimoyim 12 Saurashtra-degan baram [7] Anakar pēļvade Somanātha-vibhuvam
karppiradimd-eyde paranoyam māļi balikke kabbilar-adam nirmmállya (lya)mam
kūde dbāriņiyo13 -törugarrendu sattu-beleyar bērppannegam kotta bhushanam-adam bhuvanakke
Chattaye-nsipam vitrasta-vidvid-dri(npi)pa ! [8] "Negalda tuļa-purushamana
en=aga14 pitav-enal-irdda(rda) palavum pesar=írggalan-i jagav=ariye vipra-samitige mige
kottam npipa-laláta-pattar Chatta || [98] Enitrolave yajña-kotigal=anitar
mana15 mudado nereye midisi negarda(?a)-i[ro]dd-enit-olave dana-kotigalwanitaman-ittam
dvijargge Chattayadēva | [10] 10Saranidhiyo!u viļāsadole Chattaya.
dēvan=116 dátta-vikraman bare negardd(id)-irdda Thäneyada Mummuri köld
idir-vvandul1 kandu tann=aramaneg-oyda bhakti-bharamam mereyntt-ire
putriyam Bavistara17 dole kottu kottan-aliyamge savaroņaman aydu lakkamam || [119] 19 Enag-in pratya (pakāra-u ]va bēr=inn=enan-am malpen-
i v anadhiếang-enut-amte Mummuri-nți18 par sri-Chatta-bh dipange nettane kottam dhare mechche chåga
jaga-jhampam jhampal-acharyyan=embls[ --]teyan=aldu māleyan=epalke åreddhanyar-imt=urvviyo! || [12]
I Followed by the spiral symbol.
* Followed by the spiral symbol. • Followed by the spiral symbol.
• Metre, Kanda. • Metre, Mahasragdhari.
• Metre, Mattēbhavikridita and so in vernos 7 and 8. There seem to be trace of an anu mara after the letter rå. . Probably an error for mandalas,
• Metre, Kanda ; the same in verse 10. 10 Metre, Champakamälä.
11 Read vandu. 19 Metre, Mattēbhavikridita.
1 This syllable is uncertain, and the following four aksharas are almost illegible. The last of them apparently ends in

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disse
19 Antu negartte(!te)yam t aleda Chattayadēvana nandanam
kanteyaram bija-prabala-kirtti-sudhā-rasa-várddhi-paradol-timtipiy-age kade
jala-këliyan-ide saram20 galinde dig-damtigalam mo!imgisidan=trijita-dana-jala-praváhadi[m] | [13"]
3Palavum yajñamon odavisi palavum tal-purushav-irddu(rdu) pitvi
jargg(rg)=ellar pa21 lav-agraharamam bitt-ole(la)vim Jayakēsi kirttiyan prakatinida ! [14]
*Tol-valamun padāti-balamum pirid=umtrenag-endu garvvadimd=aļvara
chakra[-]22 [u]maleyalu Jayakēsi-npipaļan=otti bard-o!var=alakke jimkarisal-Odisit
ettisidam virodhi bem-kolvan-enippa ponn-oreyani ripu-rajana rāja23 dhinisol [15] Mudadim tannaya desad-attal-adhipam. Permmádi
dēvam baralk-idir=vvande-agade kurppa tanna magalam dhār
invitam kotta perchchid=alampam palava? 24 [u]yam kumareyar bhandaramam lekkay-illade tellartiyan-Arttu kotta
nega!dan lok-aika-kalpa-drumam || [16] Tad-anantara | Ele
Permmādi-pripala[ - ]n-ola25 vimdā(da?) pogi kulyaşado!-palarum mandala-nāthar-in=apive-vandir
bbek kasan-batt-iralu chaladim pattaman=oldu kațțidapan=end=āvēgadimd=
ettidor-vvalic--uu] 26 [ u u uu-- Komkaņ-ādhisanam || [17] Banavasoys Kirtti.
rājanan-anuvasam-app-antu m adi Perm midige tam vanadhipati
kirttiyan nettane taleda negalda rīti(?). . . · 27 ttar .. . | [18] Ad=alladeyam | Väridhi mère-dappi kavit-nppe
polovade banda Cholanam vāriuidh-Isan-appa Jayakēsi-nfipam
chaladim tarambi [ -uu] 28 na [v-uv]yanam nese rochis-id=ord-agurvve pēļ=āra manakke
kõt=uraman-agisad-1 bhuvan-5mintarāļado! || [198] Mandala-nāthan-emd=
urade kāņis-id=olvade [-] 29 lal- -uunar samanadole käņisi kolvad-enalke pundu kai.
koņdan-idar ditakke baralo.vēl=ene bandu samans-gänkeyam kandu
mahat[t]va[-UU] 30 pë! [u ] Komkaņa-chakravarttiya || [20] À Vasudhadhiparge
Jayakēsige kosari puttuv-andadim Glivaladēvan=ūrjjita-parākrami patti
DI(ni)j-äsi-damshțr[eyim P] 31 (-vu-u-Jr-inapa-sämajamam taded=agra-kumbha-muktāvaliyam diśā
vaniteyargge vibhushanam=åge madida || [21"] Mada-vatt-I
rā[ ]ni[-] 32 ruluvuu]ti samkochisal perchchid-utsähade mitr-anika-padga-prakarav
elare Bad-dharmma-chakrāļi chelvim podava(la) Kādamba-vamsa-sphuradadaya-gir-Imdr-agrado! (-U--]
1 Metre, Utpalamala.
* These two syllables are uncertain. • Metre, Kanda.
• Metre, Utpalamala. ►Metre, Mattēbhavikridita; the same in verse 17. Bead pande.
+ The five aksharas at the end of this line are much worn, and the reading is uncertain. Possibly the gap might be filled up by reading pala-pandeyan. • Metre, Kanda.
• Metre, Utpalamala; the same in verses 20 and 21. 10 The , is very uncertain. 11 Here follow on thstone two spiral symbols and a double danda. 1 Metre, Mahasragdbară.

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83 padeyam-geyd-oppat-irddam tad-anuja-Vijayādityadēva-ksbitiśam [22]
Enisida Vijayadityana tanübhavam nega!dan-akhila-lakshmi-nilayam
vananidhi-parfta-dhātri-jana-pasta vy vyu] 34 n=enisi Jayakësi-npipa || [23] À Jayakēsiye tan=enal Jayakēsi -
kshamādhinātharn negardd(id)-irdd-e jagamam tannayo bhuja-rajita
ghana-sauryya-mudreyam mudrisida ] [24] [- ] 35 man-adhirājana vasikaran-ästrad-atiprabha-sphurat-kirtti dig amganā-vadana
darppapav-ārppu vasundhar-āgra-samvarttita-yachaka-prakara-tusbţikaram bhuja
saktivira-samkirtti. 36 tam=emdod-e vogalvud=unnatiya Jayakēsidēvana || [25] Antu negartte(!te)
vetta Jayakēsiya bhāsura-mirttiyam jagat-kāmtana kirttiyam bhuvanabhumbhukan-
e v -] virodhi-vikrām. 37 ta-gaj-ondra-kösariya vikramamam nere köļdu.gēļd=anam Kumtala-chakravartti
Hari-mürtti-jan-adbhuta-kirtti-rāgadim || [26] Enage Jayakēsi munnam
mannd-olavim ... 38 raman-erbinal-1 Jayakēsige nettane saphalam mālpen-i jagan pogaļd=anega in |
[27] Emda vibhūtiyan dharisi hēma-nag-ēmdramo m umde
bamdu nimd=audaine pilpu koydu ma39 pi-mamdapadol-pada-padmama nij-anandade karchohi paņda kalal_
ojci) vaļa-dhāre viräjisalke tām nandaneyam kumāraka-likhāmanig
ittan-ilatal-eśvara || [28] Tad-anamara Kanak-adry-& 40 gramgal-on-achchariyo palav=enalte hēma-pumjamgalam Roba-nag-êmdra
vråtav-itt-ett-ene palava mahā-tat[t]va[--'galam Sakrana gandh
ēbhakkam-Uchchais[8]ravada mahi[me)41 gar mēl=enal-samd-uvam nütana-bhadr-ebh-akva-koti-prakaraman-aliyamg=ittan
& Kurtal-Esam || [29] Siriyum Hariyum Sivanan Girijeyum
esev=8mdadin=ene Jayakēsiyu42 Veddaradim Mailaladēviyuv-urutara-sukha-nilayar eredar-i dhare pogale |
[30] Å Mailaladeviya rupan mahiyo! Ranbhegam Tiļottamogar mikk
o[vy] 43 narā-vadhatigayae måt olag-emdu Dodi normmadiy=alte || [31] "Ide lāvanya
sudh-abdhi norppa(!padeda Chandra-bhrü-viļāsan samant-ide kämti-prasara
kramam [uuu] 44 dal visam tika-lakshmi nod-ide särasvata-janma-bbomiy-one, lokam lokado!
rádiyan paded10-1 Maiļaladēvi-martti-mahima-vintāram (-- -] | [32] 45 Lileya pempu Chitta-jana Vallabhegeirmmadi bhāvisal migils Eilada pempu
Sitege padir-mmadi chågada pompu lokamam polapa kalpa-vallari te[-uu
- ] 46 jasakk-en-om-teram Maiļaladēviyam pogaļdnd1 dhare purrina-basin ka-vaktreya
| [33"] 19Vinatar Vikrama-chakravartti viditam stri-reinamam bhogu-bhāgi [U--uv-]
1 Metre, Kanda; the same in verse 24. 2 Metre, Utpalamali ; the arae in verre 26.
• Metre, .. • After this word there are 7 or 8 worn letters which are unintelligible. • Metre, Utpalawala.
• Metro, Lawregdlari. Two long syllables are ber llegible; the first apparently begins with d, sed both end in n. • Metre, Kanda; the site i: verse 31. • Metre, Mattēbbavikridite.
1. The prasarinlater by the cerebral 4. 11 Metro, Utpalapala.
12 Metre Xattoler kridita.

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47 vivah vibhavadim Kidamba-chakr-ēgano! ghana-vikramtanol-oldu kadi
negaldam Kadamba-rajy-abhivarddhana-sat-kirtti-viri (jitam sva]-janaman
samtosha[-- -] | [34*] 48 Enisida Mailaladēvigay anupama-gupan=enisi Dega da Jayakēsigav-iỉn-anavara
tam räjya-vivarddhanamam mārppadeg=ene rājya-lakshmy-apēksham (358)
[uuuu-] 40 kram-Agataray naya-fuddharav=āptarum ditakk-anurajaram vicbārise perar
pritan-adhipar-ār=enutte matt=enisade ninn=udātta-bhuja-pamjara [-uv-u
- u] 50 nardaney-odan artthiyim besasidam prithivi-pati Lakshmarkjana [36]
Besase Chalukya-Rāma-vibhu Maiļaladēviyuman dharitri baņņise (uu
v-u] 51 numan=utsavadird-oda-gordu bamia kang-esova gir-indra-nandaneyumath
bhuvan-ēšanuman subhakti [-vu]se dēvi samt-eda[v-vu-uu
52 dyu-rājyado! | [37] Nudida pasāyitam sahaja-buddhiya perchchugeyim
pasāyita todev-ari-sēneyam Bharatado!=tanavar-dhagildum pasāyitam [uuu] 53 day-irdda Sauchade pasāyitan= v=edegam pasāyitar kada-ditadimde chakrig
ene dhanyano Lakshmana-dapdanāyaka [38] Å nega!d-irdda Lakshmana
cham[ūpa-sutam sagabhi). 54 ra-vpittig-ambhônidhig=unnatikkege sur-āddrige dhairyya-gunakke dhātrigeim tāne
migil vicharipade tāne dal=agga!av-emtu norppa (pa)dam tāne visēsha [-U
55 tramo sad-dhita-Bhavyarājana [39*] A negaļda Bhavyarājana manini
loka-tray-aika-pävane vimala-jñana-pravāha-vistrite tän-eseda! Gamg[a] dēvi
56 reyol | 540*1 Sarasati-sahachari vidyā-paripatiyim tange Gange suddhati(te)gir
bhāeura-niti-tanuje tanag-Ibharaṇadinæene Gangey-antu no[vy vy vy)
|| [41] 57 Iraļol-varttisat-irppar=annatiyum=ngr-abhiras-duśśila-sikara-dashtr-āgrado!-irppa dhā
riņiyum=adyat-pankaj-odbhuta-nūtna-rajab-po[u ]sām. 58 ga-dhriti-gett-ot-irdda Sāvitriyum dorey=6 charu-charitrado!enegardda(!da) Gamgā
dēvig-i dhatriyo! || [42*] ”Nega!d-svara piriya magam ni!elo . . .
nija-bhi . . . . ke59 yimdammige belagi bandhu-jana-vārddbige perchcham padeda Soma-vibhu
varttisida 143] Krita-vidyam sabda-s&str-agamado!=adhigat-arttham
mahā-tarkka-sastra-gratiyo! sā60 bitys-śāstra-prakarado!-adhika kovidam Sukra-sāstr-ondatiyo! bhalokado!-Bhārgga
van-enisi jasam-bettu samstutya-sarasvata-lakshmi-guddha-jih vam negardda (Ida)n= 878
1 The letters supplied to fill this gap are only conjectural. · Metre, Kanda. • Metre, Champakamali ; the same in verses 37 and 38. • Metre, Utpalamala. This restoration is only conjectural.
• Metre, Kanda; the same in verse 41. 1 Metre, Mattēbbsvikridita. • The r is written very small on the stone.
• Metre, Kanda. 10 The text is here corrupt, as the metro shows. About three aksharas are illogiblo here, and about four at the end of the line. 1 Metre, Mahisragdhara.
2 B

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61 niyol-Sõma-dandădhinătham [44] Trijagat-sēvyane Bhavyaraya-kaneyam
pēļ dhanviyo Lakshman-igra-jan-atyunnata-laucha-sampadane Ganga-putrakam
säntan=ē nija-na62 makkrene sauryya-samngatane Simha-jyēshthan-embel vacho-vrajam-anvartthakam=
aytu soma-vibhug-I visvanbhara-bhågado! [45] Pravidita-Kautsa-gðtra
ghana-dagdha-payo63 dhivol-adcha-lilan=nudbhavisi kar-agra-pirnnatege nirmmala-kantige loka-lochat.
Otsavake suvritta-vpittige badha-statig=asrayav-igi Söman-on bhuvanama6+ n-ivagam nija-yasab-pri(pri)thu-chandrikeyimdo tividam [46] Initur
permmego nermmay-agi negarda(id)-irddē Soma-dandadhināthana tammam
trijagad-vindta-Siva-pad-ambhoja-bhfir65 gam jagaj-jana-saństutya-samasta-tat[t*]va-kusalam satsaddha-dharmm-odyamam
Manu-mărgg-ācharaṇam negartte(?te)-vadedam śri-Simba-dapdādhipam || [47]
Jaladhi-právěita-dhättriyo66 l=negardda (!da)n=alt=ē sabda-vidya-Patanjali shat-tarkka-Shadānanam sakala-loka
statya-sähitya-barkuļa-Sarvvajñan= dātta-niti-nikara-prakhyāta-Chāpakyan-uj ["]vala
våņi-vani67 tā-natinatana-lila-prāmgaṇam Simgane II [48*] *Ativishama-rasa-turamgama
patiyam Rēvamtan-amt-ir=ēralu saka!a-kshiti pogaļutt-ire génāpati-tilakam 68 Sim ha-dandanāthane ballar [49]Simgada jasadh(v) omdade Mätamgar
bhayadimd=o bhinna-jadam parimatri(tra)in-ro(go)!guv-endod=ēpuvudzēm gaha
Dame negaļda Simbarājamg-ibha69 mam [507 "Negaldur munne Pipiki dal Kpita-yanga-vyåpārado! Tröteyole
nega!dam Råman-udatta-chāpa-charitam Dvāpārado!-Phalgunan nega!dan kel
Kali-ka70 lado dharaniyo! bil-vaddeyo!6-Simgaņam negaldam Kumtala-chakravartti-kataka
prastutya-dapdādhipa || [5]*] Nayado! sauryyadol-ārppino! vinaya71 do! chāturyyado! marntra-nischayado! chāru-charitrado! vibhavado! sahityado!=
visrut-anvayado! dor-vvalado! nij-éga-hitado! 72 såmartthyado! sad-gun-iśrayan= bannipud-uryvi kürtta mudadim eri-Simha
daņdēšana [52] Initu pogartte(?te)yam taleda Simha-chamopans perpu
vetta 78 mānini nija-näthan=unnata-bhujakke jay-āṁgane vaktra-pamkajakk-anapama-vāg.
vadhnţi subhagatyade perchchid=ura[s*]-sthalakke saj-jana-nuta lakshmi tān-ene
kpit-ārtthe74 yo Maiļaladēvi dhatriyo! ! (53) Parijana-pārijāta-late bandha-jan-âmara
dhēnu dhāripi-guruchira-hēma-vrishti pati-bhakti-Dhar-åtmaje ramya-harmmya75 bhāsara-nava-ratna-dipike daya-rasa-vārddhi-sadh-amsu-lēk hey=embara nudigalg
adarppeenips Meiļaladēvige meymey=oppade [54] Tat-tanujan
amala-vā76 ni-vritta-stada-kalaba-lulita-mani-bhushanan-udvritta-ripa-kudhara-pavi l ok-ottamans
ene Boppadēvanam mecbchadar=ār [55] Jana-nayan-otpalakka [sasi]-bimbam-e
1 Metre, Mattēbhavikrid.ta.
* Metre, Champakamála. • Metre, Mattēbhavikridita; the same in verse 48. • Metre, Kanda; the same in verse 50. • Metre, Mattēbhavikridita ; the same in verse 52. • Sneh appears to be the reading of the stone: radde (i.6. Badde) may be connected with barda, baddu. 1 Metre, Champakamālā; the same in verse 54.
• Metre, Kanda. • Metre, Champakamála.

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77 nippudu mürtti kirtti dig-vapiteyargg(rg)=āgaļum toduva mauktika
dāmam-enippud=ārppa mödinige suvar na-pürpna-ghana-vrishtiy=enippudu
ka78 rppu yuddha-bhājana-ripa-danti-samhatige simham=enippudu Boppa
dēvans [56] Intu kalatra-putra-bahu-bāndhava-mitra-samanvitam
suniśchim ta79 de Vikramamka-sute M ailaladēvigam-atyudätta-vikrāṁtan-enalke mikka
Jayakēsigav=urjjita-răjya-lakshmiyam samtatam-uttar-ottaramenal pari
varddhieu80 t-irddu d hātriyo! !! [57"] Svasti Samadhigata-pancha-mahi-sabda
mahā-samant-adhipati mahā-prachapda-dandanāyaka vibudha-vara-dayaka
gotra-pe81 vitra par-āmganā-patra bandhu-chintāmaņi viveka-chadāmaņi dusht
asva-malla señaba-hfit-salla kodanda-Rāma rapa-ramga-Bhima sāhitya
vidyadhara ni. 82 khila-kaladhara sagitaka-prasamga-samsėvya-Bbarata saujanya-sām rājya
nirata dhairyya-ku!a-parvvata satya-Satyavrata mantri-Chāṇakya
manuja-māņikya 83 saj-jana-sabhā-mani-pradipa Vikramadityadēva-pratāpa-svarāpa näm-ādi
samasta-prasasti-sahita friman-mahā-pradhanan-antahpur-ādhyaksha pa84 sāyitam mane-verggade dandanāyakam Simgarasar=s8u* . .
irddu | Jala-nidhi-mökhal-ākaļita-bhūmige kunta!a-sõbhey-entu Kuntaļa
Vishayam manam-goli85 si törppudu tad-vishayakke chamkanat-tiļakada-vol virājisutam-irppudu
bhåvise chitta-dohalar Halasige-nādu mādagala ballaban=uttaman-6
va86 stu-vistri(stři)ta [58] 7 kamapi(ni)yav-appa vishayakke vibhisha
pavagi torppa Kumdiran=ad-omdu nālageya mānavan vogald
appan-eyde kai-vāra87 dole negartte (Ite)y Amaravati mikk-Aļakapuram jagat-sārav=enippa
Bbogavati tān=enikum vasudh-āmtarāļado? || [59] Enisida Kumdūra
dakshina-dig-vibhā88 gadol Ide dal bhävisal-Argghyatirtthav-ido dal Vārīdasi-tirtthaya
int-ide dal tirttha-varam Pri(pra)yāge palavum t irtthamgaļu
mattav-inteide dal 99 nibebayav-erndu Sirgana-chamūpam bëre Kaiļāsamam padulam mādisidan jagakk-enisudhu(da) Sri-lakshma-Lakshmēsvara
607 10 Viditain Sri-parvvatam b amd=ave90 tarisidudo ramya-Himyachalam pottidudo bēr=omdu Mēru-kshitidharame
dita dövat-āgārad=amt-irddudo pēļ=embrannegan permmeyin-ese91 du jagakk-oppugam dharmma-harmmy-āspada-ramgar Singana[m] madisida
Siva-griham Lakshma-nam-abhirama || [61*] 11 Sakaļa-viļāsa-saukulavad-illiye nim
1 Metre, Utpalsmáli. *This final anusoara seems unnecessary.
Metre, Champakamala.
Metre, Utpalamala. • See below, linen 91, 93, and 108.
Here follows on the stone the symbol of the fankha. • About twò akaharas are here illegible. • Read attama.. 8 Metre, Mattēbhavikridita. 10 Metre, Maharagdhari. 11 Metre, Champakamali

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EPIGRAPHIA INDICA.
(Vou. XIVT.
92 dudu tumga-margala-prakarav=ad=ellav=illi nelad-ord[v v] kūdel jagat
traya-sphurat-sukfitam-ad-ellay-illi nelas-irddudu niśchayadimdav
embinam 93 prakatita-divya-tirtthaveesegum trijagan-nuta Lakshmaņēsvara || [62"]
Svasti Samasta-bhuvan-asraya &rl-pri(pri)thvi-vallabha mahārajādhirāja
paramēśvara 94 paramabhattāraka Satyāśraya-kuļa-tiļaka Chāļuky-abharaṇam Srimat.
Tribhuvanamalla-dēvara vijaya-rājyam-uttar-ottar-ābhivriddhi-pravarddha95 månam-i-chandr-ārkka-tāram Balo Jayamtipurada nelevidinol sukha
samkathä-vinodadim rājyam-geyyuttam-ire || Svasti Samadhigata-pancha
mahi96 Sabda-mahamaņdaļēśvara Bansvåsi-puravar-adhiśvars samasta-bhavana
sainstayamana-Hara-dharani-prasata-Trilochana-Kadamba-vamsa-mah-o97 daya-mabidhar-ēmdra-sikhar-ābhyadayamāna maba-prachanda-mārttanda mārttapda.
kar-atitivra-nija-pratāpa-vaśikṣita-sakaļa-mahi-ma99 odalan=uttumga-simba-lāmchhana vānara-maha-dhvaja permmatti-täryya
nirgghoshana chatur-ā(a)siti-nagar-ādhishthit-āshtādab-āśvamödha-diksha-dikshi. 99 ta-kola-prastita Himavad-gir-Indra-randra-sikhara-sthäpita-maha-sakti-prabhávam
tyāga-jaga-jhampi jhampal-acharyya nissanka)-Rāma subhata-kanaka100 nikas(sh)-Opala saran-agata-vajjra-prākāra lok-aika-kalpa-druma samkrānti
dhavala mürtti-Narayana kirtti-mārttand m andaļika-lalaţa-patta vai101 ri-gharaţta subhata-raja-sikhāmaņi Kādamba-chädāmaņ=ity-akhila-nām-ādi.
samā(ma)lamkri(kri)tar=appa sriman-mahāmandaleśvaram Jayakēsi. 102 dēvarum Svasty=Apavarata-bhūmi-bhimini-dhavaļa-mamgala-śri(śpi) mgårāyita
bahaļa-vimala-yasas-chamdra-chandrikā-virājamäne gandh-ebha-yane 103 chatur-udadhi-vēļā-valaya-velayita-sakala-jagad - adhisvara - śrimach - Chāļukya-chakr
adhisvara-priya-sute vamdi-jana-kalpa-late subhata104 kanaka-nikas(sh)-Opala rajy-abhyudaya-subha-sachan-anoka-subha-lakshana-lakshit
ärgi tyāga-jaga-jhampan=arddh-åmgi mridu-madhura-vachana-chatu. 105 ra-kala-kalap-opote éri(eri)mgåra-sāra-sarvasva-bhäte e rimaj-Jayakēsi
dēvara visā!a-vaksha[s]-stbaļa-niv.sinigar-appa frimat-piriy-a106 rasi Mailalamah dēviyarum Kornkanav=ombhaynurum Palasige
pannirchchasiramum Payvey-aynurum Kavadi-dvipa-sava-lakkamu107 mam dupta(shta)-Diggraha-sishta-pratipalaneyim
rājyam-geyyuttam. irddu | Sriman-maba-pradhanam dandanayakam pasāyita Maiļala108 mahādēviyara mane-verggade Simgarasaru mādisida Lakshmaņēsvara-dépargge
Saka-Varsham 1047neya Visva(svě)vasu-samvatsarads Bhå109 drapada ba 13 Sukravåra mabā-tithi-yugādiy-amdu dåvara påjo-naivedyav
athgn-bhoga-narda-divige-pātra-påvu!am vidya(dha)110 na-tapodhana-chcha(chchhā)trarggrahāra-vastra-dana brāhmaṇar-āhāra-dāna khanda
sphutita-jirnd-oddharakke Palasige pannirohohäsirad-olaga[na]111 ynūrara modala bīda rājadhani Kumdüralu tala-vșittiyagi bitta purada
sime müdalu Kennelege poda per-vvatte temka[lu] 112 Kumbāragore paduvalu Savaşana-palliya batte badagal bettada basadiya
bhîmi puradim müdals kerey-olageya Chinam[m]2-8 113 gāvurdana sthaļada tõmta mattara 1 nairi(rri)tyada kona Baisagereya kelagapa
gardde-nere mattay-aynūrara baliya bada Däravadada
1 The k is not certain ; it may be g. * Hero follow on the stone the spiral symbol and a darda,
The mom is uncertato.

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30 9
Naviltira simeyim
badagalu mattaru
70
114 müda-voladal-Anoya-sudili paduval
mattam Kumdur-aynāra baliya 115 bãda Kauvalagēriya sthāna-manyam
abhyantara-buddhiyim kottaru ||
porag=īgi
chatur-āghata-samēta-tribhog.
TRANSLATION. (Line 1)-Fortune ! Om !
(Verse 1)-Homage to Sambhu, lovely with the moon kissing his lofty head as a fan, who is the foundation-column for the beginning of the cities of the Three Worlds!
(Verse 2)-Having his bosom tightly clasped to the two lovely swelling breasts of the Lady Fortune, bearing on his banner the spirit of victory in battles adorned by an arm of fame unique in the world, displaying his majesty in firmness like that of the earth's ramparts, associated in the sportive play of the genius of the mighty Kādamba kingdom, everlastingly may the Lord of the Western Ocean flourish!
(Verse 3)— The blessed Lord of the Three Worlds [śiva], when in his fury he had conquered Tripura with the graceful eye in his brow, as his excitement caused weariness, came and stood in the lofty shade of a grove of brilliant kadambas; and as he let fall the bright sweat upon the ground, there was born a home of Fortune, the Kadamba lineage that is a base for multitudes of jewels in kings' diadems.
(Verse 4)- In this lineage there flourished many whose forms appeared in beauty, whose glory was encircled by the tasks of the elephants of the regions of space, and who accomplished the removal of their foes' lives.
Among these great sovereigns
(Verse 5)-The accomplished actor in the dance of that actress the spirit of victory, the brilliant new gem dear to the Lady Earth, who arose in the land with a radiance that lit up as with a lamp the hall of the world - hurrah! was Chattayadēva, the exalted Lord of the Western Ocean, who displayed the majesty of the King of Gods and possessed miraculous heroism, an ordinary man ?
(Verse 6)-As he took Kavadi-dvipa and many other regions, built a bridge with lines of ships reaching as far as Lanka, (and) claimed tribute among grim barbarians, exceedingly exalted was the dominion of the Kädamba sovereign, which many called a religious estate for the establishment of the worship) of Rama.
(Verse 7)—When gardens on every side, white-plastered houses, alleys, horse-stables, flower-gardens, agreeably connected bazaars, harlots' quarters, and tanks were charming the eye, the Lord of the Ocean [Chattaya) duly proceeded on (his) ships over the sea in sport, along with the whole population of) Gove, with great pomp as far as the land of Surāshtra.
(Verse 8)—" If words of reproach be spoken, the rustics must duly satisfy the lord Somanätha with camphor, and then shew their purity together in the earth": having thus spoken, and having assigned a lower price for root-camphor, king Chattaya, who terrified hostile armies, became an ornament to the world.
Read eumdilin.
? Here follow on the stone a spiral symbol, a danda, and a fankla. * The rending is quite clear, Gdve-teras. The point seems to be that Chattaya took with him on shipboard the gardens, houses, etc., etc., in fact the whole population of Gove and all its belongings!
Camphor, which has always been an item in the worship of gods, seems to have boen a rather expensire article : compare vol. IV, above, p. 138.

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EPIGRAPHIA INDICA.
[VOL. X111.
(Verse 9)-Verily Chatts, whose badges of office (were worn on the browg of kings, gave richly to the companies of Brahmans, as this world knows, brilliant tulā-purushasl in countless quantities, (and) many towns of fame.
(Verge 10)--As many crores of sacrifices as there are so many did he with joy of soul fully perform; as many brilliant crores of largesse as are possible), so many did Chattayadéva bestow on Brahmans.
(Verse 11)-When the exalted valoar of Chattayadeva in his sport upon the ocean reached him, Mummuri of the famous Thāneys, hearing of it, came into his presence, saw him, led him to his palace, and displayed intense affection; and he bestowed on him his daughter with much pomp, and gave to his son-in-law five lakhs of gold.
(Verse 12)--As though saying :" to what other man that will repay me again with corresponding kindness, rather than this Lord of the Ocean, can I do it?", king Mummuri dúly bestowed a garland on king Chattaya amidst the approval of the world, bearing . As a brilliant example of liberality and a jhampal-achārya ; thus who are so happy on the earth ?
(Verse 13)-The son of Chattayadēva, who was the illustrious, bathed the goddesses of the regions of space with gushes of water (?) as they played together in a band at their water-sports in the swelling ocean of the nectar of his own immense fame ; (and he bathed) the elephants of the regions of space in a stream of waters of abundant dāna.
(Verse 14)-Causing many sacrifices to be performed, bestowing many estates together with many tula-purushas all on Brähmans, joyfully did Jayakėsin [1] display his glory.
(Verse 15)-Saying proudly : "I have now great strength of arm and strength of footsoldiers," king Jayakösin, marobing to the attack on the hill, . . . . . . . . . ..and putting to flight seven who had advanced to make war, raised in the capitals of those hostile kings the golden scabbard announcing that the foe must turn his back.
(Verse 16)-When the monarch Permădidēva, on the borders of his land, came with joy, he went to meet him then, gave him his own beloved daughter with pouring of water, lavishly bestowed on him abundant ornaments, many . . . damsels, & treasury, and wedding-gifts without count, and became illustrious as a tree of desire unique on earth.
After this :
(Verse 17)-Ho! King Permāļi..coming with joy to the wedding . . . as many lords of provinces came to know him (and) were struck with surprise, at once gladly made a diadem: saying this, raising with excitement. . . strong in the arm . . . the Sovereign of the Konkan.
(Verse 18)-Having made Kirtiraja of Banavase obedient to his will, the Lord of the Ocean himself ... [transferred ?] duly his glory to Pormāļi.
Besides this :
(Verse 19) - King Jayakësin, the Lord of the Sea, speedily checked the Chola, who approached recklessly, as the ocean streams over its bounds. . . after due appreciation (®), say, into whose mind does this unique terror penetrate without causing agitation within these bounds of the world ?
1 A tula-purusha is a gift of gold, etc., equal in weight to the weight of the donor, 1 See notes on pp. 299, 300 above.
On this use of the dative see Kittel, Grammar, para. 348, 15. • Meaning both largeste" and "elephant's ichor."
This translation is tentative : the verb jinkaris is not found in the dictionary.

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(Verse 20)-Shewing without delay that he is lord of his province. . he will display in common. . . thus after preparation he has taken it in hand; bid in truth to come : with these words coming and beholding the common sight.. greatness. . . say...of the Emperor of the Konkan.
(Verse 21)-To this lord of earth Jayakēsin [1] was born Gilvaladēva, a hero of mighty prowers, as is born a lion; and he with the fang of his sword ... checking that elephant the great lord... made the pearl-string on the top of his temples into an ornamont for the goddesses of the regions of space.
(Verse 22)-When, as the mada-vaţtil .. was contracted, with mighty boldness the lines of infantry in the armies of his friends advanced, (and) the troops of the empire of righteousness displayed themselves in beauty, on the summit of the bright eastern moun. tain that is the Kādamba race, rejoicing appeared his younger brother, king Vijayādityadēva.
(Verse 23)-Of this Vijayāditya there was an illustrious son, & seat of universal fortune, praised by the peoples of the ocean-girdled earth, king Jayakēsin (IT).
(Verse 24)-This lord of earth Jayakēsin in his glory verily impressed upon the world the stamp of the brilliant immense prowess of his arm, (shewing) that he was the Jayakēsin ("Lion of Victory ") himself.
(Verse 25)-The glory, radiant in extreme brilliance, of the subduing dart of the sovereign .. .was a mirror to the faces of the goddesses of the regions of space; his might comforted multitudes of suppliants standing at the head of the world (scil. Brahmans: his strength of arm was extolled by Warriors : in view of this, what can furnish (further) praise to king Jayakësin's eminonce ?
(Verse 26-On hearing duly, as far as he could hear, of the brilliant form of Jayakësin who was thus illustrious, of the glory of him who was beloved of the world, of the.. . of him who was a bhumbhuka of the universe, of the prowess of him who was a lion to the great valorove elephants his foes, the Emperor of Kuntala, born of Hari's body, out of esteem for his tarvellous fame
(Verse 27)-(said :) "To me formerly Jayakēsin with gladness of spirit. . . 80 I will duly render this world fruitful to Jayakēsin by praising him for ever."
(Verse 28) --With these words, displaying his majesty, extending himself to his (full) height as if he were actually the Golden Mountain [Mērn) that had eome into his presence, having washed in a jewelled pavilion the lotus-feet (of Jayakēsin) with true delight, while the prepared bright stream of water from the pitchers glistened, the Lord of Earth bestowed his daughter upon that creat-jewel of princes.
Therenpon :
(Verse 29)-Heaps of gold that might be called-oh, what a marvel !--peaks of the Golden Mountain, (and) great . . . . . . . . such that it might be said that a number of royal Mount Rohas (Rohanas] was here at hand, (and) a number of crores of fine elephants and horses surpassing Sakra's fiery elephant (and) the greatness of Uchchais-fravas, did the Lord of Kuntala appropriately bestow on bis son-in-law.
1" A black bee-like ornament tied to the frontal globe of an elephant": Kittel, ... ? The meaning of this word is not clear : it seems to signify " ornament."
Thin translation is not qnite satisfnctory. Perhaps a better sense could be made if we alter poguld. to pogal-, whereby we can render the words "I will duly reward Jayako in no that the world shall over praise."

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(VOL. XIII,
(Verse 30)-In the same manner as flourished Fortune and Hari, Siva and the Mountain's Daughter, so flourished Jayakēsin and Maiļaladēvi in affection, seats of immense happiness, amidst the praises of the earth.
(Verse 31)-The beauty of this Maiļaladēvi on earth surpasses that of) Rambha and Tilottamā, much more so that of) mortal woman; it is charming, look you, verily a hundred times.
(Verse 32)—" This is a sea of the nectar of loveliness that has been beheld; this grace is the play of the Moon's brows; a regular expansion of beauty. . .verily, look you, a wealth of jasmine ; this is Sarasvati's natal place": in these words people [extol] the abun. dance of the greatness of Maiļaladēvi's beauty that has arisen in the world.
(Verse 33)_" The greatness of her grace excels twice that of the mistress of the Mind-born [Kama], when one reflects; the greatness of her virtue is twelve times more than (that of) Sitá; the greatness of her beauty is a radiant tree of desire that . . .the world for glory" : thus did the world in one band praise Maiļaladēvi, whose face was a full-moon.
(Verse 34)-The much-praised famous Emperor Vikrama, (having given) a jewel of woman, sharing enjoyment . . . pleased with the Kadamba monarch mighty of prowess, flourished with splendonr in association (with him) ; radiant with true glory fostering the Kadamba kingdom, [he reigned over his] people in contentment.
(Verse 35)--Now constantly he was) careful of the genius of his kingdom, as though bidding it match the prosperity of the kingdom of this Maiļaladēvi and of Jayakēsin renowned for peerless merit.
(Verse 36)-". . . what other battle-lords are there, who are descended in due order (of lineage), proved in polity, reliable, obedient to truth, when one considers "--with these words, with his daughter the Lord of the Earth gladly gave a commission to Lakshmarāja, saying " without speaking otherwise, in the strong-chamber of thy mighty arm . . ."
(Verse 37)-When the lord, the Rāma of the Chalukyas, gave the commission, while the earth extolled Mailaladēvi. ..with delight coming in company . . the devout .. . the daughter of the Mountain-Lord and the Monarch of Earth [Siva] appearing to sight. . . in the kingdom of heaven.'
(Verse 38)-Favoured in speech, favoured in the greatness of his native intelligence, favoured also in that his men burned up in Bharata & withering army of foes, favoured in ... purity, in every respect favoured of the emperor in very sooth-happy was Lakshmana the Dandanāyaka.
(Verse 39)-[The son of) this illustrions general Lakshmana, when one reflects, in his turn now surpassed in (profundity) of character the ocean, in lofty estate the divine mountain, in the quality of firmness the earth; he was in his turn truly a noble person; how appeared in turn the singular ... of Bhavyarāja, who was a benefactor to the good!
(Verse 40)—There also flourished on earth this illustrious Bhavyarāja's high-spirited wife, a unique parifying influence in the triple world, abundant in streams of stainless knowledge, Gangādēvi.
This phrase, mattrenisade, also occurs in the great inscription of Ittagi, 1. 44 (above, vol. XIII, p. 45); it seems to mean something like "assuredly," "beyond question."
From this it would seem that Lakshmaraja was an officer of Vikramaditya's court, whom the latter appointed to the service of Mailala dēvi on her marriage to Jayakésin.
For the change of grammatical subject cf. Kittel's Grammar, p. 420.

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(Verse 41) - A mate of Sarasvati in the development of her learning, a Ganges in her purity, a daughter of brilliant culture in her use of ornament: thus like the Ganges . . .
(Verse 42)-The high estate of those who walk by night, the earth on the tip of the tusk of a vicious boar (belonging) to a savage herdaman, or Savitri who lost her perfect firmness in delight at the fresh pollen arising from stately lotuscs-are these equal in nobla conduct to the illustrious Gaigādēvi on this earth ?1
(Verse 43)-There lived their illustrious elder son . . . shining exceedingly, causing the rise of the ocean of his kinsfolk, the lord Söma.
(Verse 44)-Having attained learning in the traditions of grammatioal science, mastered the meaning of the study of the great science of logic, becomo eminent in the series of the science of literary composition, skilful in the heights of Sukra's science, . . . . . . a very Bhargava in the world, and having his tongue puritied by the honoured wealth of Sarasvati, the Dandandyakı Söma flourished on the earth.
(Verse 45)- An object of honour to the three worlds-Bhavyaraja's yonnger brother -say, what an archer !-Lakshmana's elder brother-& possessor of most exalted purity -is he not more holy even than Ganga's son [Bhishma] ?-peer to his own name, valorous, Simha's elder brother: this series of titles was realised in the lord soms in this part of the earth.
(Verse 46) - Arising in glorious play in the vast Milk-Ocean of the most famous Kaatsa Gotra,-a possessor of fallness of hands [or: moon-beams), of stainless beauty, of delight for the eyes of the world, of well-ordered conduct, of sages' praise-has not Sõme ever filled the world with the abundant moonlight of his famo?
(Verse 47)-Of this Dandanāyald Boma, who was thus illustrious as a subject of dignity, a younger brother, the fortunate Dandanayaka Simha, a bee to Siva's lotus-feet renowned in the three worlds, skilled in all the sciences extolled by the people of the world, active in purest righteousness, following the course of Manu, attained to distinction.
(Verse 48)-Was he not indeed illustrious on the ocean-encircled earth, a Patañjali in grammatical science, a Shadānanat in the six systems of logic, an Omniscient One in the multitude of teachings of literary composition praised by the whole world, a distinguished Chănakya in the whole series of exalted polity, a platform for the play of the dance of the brilliant godders of Speech ?
(Verse 49)-When the whole world praised him as he rode upon the lordly horse of the exceedingly difficult literary sentiments, as though he wero a Rovanta, trnly the Dandanayaka Simha was a skilful man, an ornament of generals.
1 This means that all the types of conjugal loyalty, unlike Gangadovi, havo somo flaw. Arundhati is a star, and like the other stars wanders about by night like an abhisärika. Tho Earth was defiled by being stuck on the task of a boar (the Varaba incarnation of Vishnu). Savitri allowed her attention to stray for a moment from conjugal duty to the beauties of nature is this an artificial expansion of the plain statement in Mahabharata, Vana-parvan ccxcv. 30 ?).
2 Note the play on the name Soma ("moon").
* This refers to the treatise on polity known as the Sukra-niti, ascribed to the mythical Sukra or Bhargava.
. This title of Skanda is used because of the connection of the sis systems of logic. $ This also means : " horse of very difficult temper."
• Rēvanta was son of Surya and Sarjãi; the legend is given in the Märkandēya-purana, lxxviii, 21 € and cviii, 7 ff. Cf. JAS Beng., Dew ser., 1909, vol. V, p. 391.
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(Verse 50)--Whon Singa's fame met him, the Mätanga with dishevelled locks from terror alvum laxabatt; in view of this, can carping speech ascend the illustrious Simharaja'. elephant ?
(Verse 51)-Of old the Trident-bearer (Śiva) in sooth flourished in the course of the Krita Age; in the Treta Ago flourished Rāma, exalted in exploits of the bow; in the Dväpara Age flourished Phalguna [Arjuna). Hearken! in the Age of Kali there has flourished in archery Singana, the famous Dandanāyaka of the Emperor of Kuntals's camp.
(Verse 52)—In polity, prowess, strength, courtesy, skill, resolution of counsel, noble conduct, majesty, literary art, famed ancestry, strength of arm, loyalty to his lord, (and) ability a seat of good qualities-the earth affectionately extols with joy the fortunate Dandanāyaka Sińha.
(Verse 53)-Of the general Simha, who is thus a subject of eulogy, the high-spirited wife in her turn is a goddess of victory to her husband's exalted arm, a peerless Lady of Speech to the lotus of his face, goddess of Fortune praised by the righteous on his breast vast in comeliness: thus is not Maiļaladēvi blest on earth ?
(Verse 54)-A creeping-plant of the pārijata-tree to her household, a celestial cow to her kindred, a brilliant rain of gold on the earth, a daughter of Earth [Sitā] in devotion to her husband, a bright new jewel-lamp in a delightful palace, & crescent-moon from the ocean of the spirit of charity,--how brilliant is the greatness of Mailaladevi, who was a basis for the words of those who speak thus !
(Verse 55)-Their son is a jewel-ornament quivering on the pot-like round breasts of stainless Speech, a thunderbolt to the mountains of haughty foes, supreme in the world : in these words what men do not praise Boppadēva P
(Verse 56)-The form of Boppadēva is called a m n's orb to the lotuses of men's eyes ; his glory, a string of pearls worn ever by the goddesses of the regions of space ; his might,
full rich rain of gold to the earth; his valour, & lion to the troop of elephants that are his foes, who are vessels of combat.
(Verse 57)-As thus, in company with wife, song, and many kinsmen and friends, he was securely increasing ever to higher and higher degrees the abounding fortune of the kingdom for Vikramānka's daughter Maiļaladēvi and that most exalted hero the great Jayakēsin :
(Lines 80-84)-Hail! Lord of great feudatories, possessed of the five mahd-Sabdas, great august Dandanayaka, bestower of boons on sages, parifying his Gotra, a son to the wives of other men, a wishing-jewel to kinsmen, & crest-jewel of intelligence, an athlete against the horses of sin, an arrow in the heart of ill-wishers, a Rāma in arobery, a Bhima in the arena of battle, a Vidyadhara' of literary composition, & master of all arts, a warshipful Bharata on occasions of musical performances, constant in the empire of moral virtuo, & central mountain in firmness, Satyavrata in trath, a Chanakya af ministers, a ruby of men, a gem-lamp in the halls of the good, the essence of Vikramaditya's majesty : endowed with these and all other titles, the high minister, governor of the women's quarters, master of the robes, high chamberlain, the Dandanayaka Singarasa, being . .
1 With this anavonry phrase cf. Kittel, a.v. mala-mutra. * Literally, "fluid"; there is a play on the double meaning of rasa, * Or: "A master of the art." • This apparently refers to the legend narrated in the Divi-blagavata, ill. 10-11,
Fasayitan , it may also be rendered " blest " or "favourite."

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(Verse 58)-Like the beauty of a tress of hair on the (Goddess) Earth who is claspod by the zone of the oceans, the province of Kuntall appears attractive to the mind; in this province, like a glittering forehead-ornament, there shines, so that desire of soul arises, the county of Halasige, a darling of countios, most exalted, richly stocked with treasures.
(Verse 59)-Kundür, which appears as an ornament to this charming province, mankind with one tongue verily extol daly in praises : it is styled in the bounds of earth an Amaravati of snob glory, a mighty Aļakā-pura, a very Bhögavati forming the essence of the world.
(Line 87)—On the southern side of this Kundür :
(Verse 60)—" Indeed this, when one considers, is an Arghyatirtha ; indeed it is the holy place Benares ; indeed it is the excellent holy place Prayage; indeed it is, of a surety, many other holy places" : with these words the general Singana established for the world's welfare a second Kailasa, (which) is called the blessed (temple of the) fortane-marked Lakshmēśvara.
(Verse 61)—"Say, has the famous Mountain of Fortunes como and settled down (here) ? has the delightfal Himalaya mountain been born (here) ? has another Mount Mēru in truth arisen, as a home for god head ?"-guch a house of five constructed by Singana, a terraced site of palaces of religion, beautions with the name of Lakshma, displayed itself in magnificence to the world.
(Verse 62) -A multitude of all grades stands here ; the whole series of exalted auspicions objects is here ; here together in one spot of the earth stands assuredly all the brilliant righteousness of the three worlds : thus appears the conspicuous divine holy place, the temple of) Lakshmaņēsvara renowned through the three worlds.
(Lines 93-95)-Hail! While the victorious reign of the asylum of the whole world, the favourite of Fortune and the Earth, paramount Emperor, supreme Lord, supreme Master, decoration of Satyăsraya's race, ornament of the Chalukyas, king Tribhuvanamalla, is advancing in a course of increasing success to endure) as long as the moon, sun, and stars, while he is reigning in the standing camp of Jayantipura in the enjoyment of pleasant conversations :
(Linor 95-102)-Hail! The Mahamandalēsvara possessed of the five maha-fabdar, the lord of Banavāsi bost of cities, high august san dawning on the summit of that royal mount of exalted fortune the race of Triloobana-Kadamba sprung from Hara and the Earth that is praised by the whole world ; ho who subdues all provinces of earth by native majesty exceeding in fervour the sun's rays; he who has the crest of & mighty lion, who has the great banner with the emblem) of an ape, who is attended by the thunder of permatti drums and (other) musical instruments ; he who is sprang from & race consecrated in the consecratory rites of eighteen horse-sacrifices set up in eighty-four cities; ho whore great puissance of strength has been established on the massive summits of the royal mountains of the Himalaya ;' who excels the world in liberality, a jhampal-achārya8; Råma in intrepidity, a touchstone
On this word-play see above, vol. XII, p. 144. * These three cities are the residences respectively of Indra, Kubers, and the Niga. • sri-pareata, the residence of siva (Bhag. purana x. 79, v. 13). It is Srikailam, in Kurnool District • Mangalar: several alternate lists of these are given in the Kamikāgama, lv. 86 4.
This implier that be penetrated to the Himalaya and there wet ap bis ensign. Of course this is mere hyperbole, which is uued conventionally in South Indian Panegyrics. The author of the Kalingattup-paragi actually asserts that his hero set up the tiger-banner of the Cholm on Mount Mēra, adagal-kiriyir puli saittavas (xi. 7), a feat worthy of Baron Manchansen; an early Pandyan record in the British Museum (Ind. Ch. 4, 11. 8-9) describes the Pandyan dynasty as having planted its device, the two fishes, on the Himalaya, filhar-indra. masaka-kila-pingarta-mataga-doaye. Cf. also Progres Report of the Aut. Aroh. Supt. for Epigr., Southers Cirole, 1907-8, pp. 62, 64, and the Bankäpur inseription above, vol. XIII, 1. 18. • See vol. XII, above, p. 281.
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for the gold of warriors, an adamant rampart for those who come for refuge, a unique tree of desire to the world, white as the passage of the sun (into Makura), Nárāyaṇa incarnate, a sun of fame, one whose badge of office is worn) on the brows of rulers of provinces,
grindstone of foemen, a crest-jewel of warrior-kings, a crest-jewel of the Kadambas; he who is adorned with these and all other titles, to wit, the Mahamandalesvara Jayakēsidēva ; and likewise
(Lines 102-106)-Hail! She who is constantly brilliant with the moonshine of the moon of abounding stainless glory shewing the grace of the white auspicioas ornaments of the Goddess of Earth ; who rides on fiery elephants ; the dear daughter of the Chāļukyan Emperor who is lord of the whole world enclosed in the circle of the shores of the four oceans a creeping plant of desire to eulogists; a touchstone for the gold of warriors; she whose body is marked by many auspicious features of happy augary for the welfare of the kingdom, who occupies half the body of him who excels the world in liberality; mistress of soft sweet speech and the series of ingenious arts, the treasure-store of the essence of grace, the dweller upon Jayakēsidēva's broad breast, to wit, the Senior Queen Maiļalamah dēvi :
(Lines 106-107)—while they were ruling the nine-hundred of the Konkan and the twelve-thousand of Palasige and the five-hundred of Payve and the lakh and a quarter of Kavadi-dvips so as to suppress the wicked and to protect the cultured, -
(Lines 107-111)--granted to the temple of the god Lakshmaņēśvara constructed by Singarasa the high minister, Dandanāyaka, and high chamberlain of the blest Mailalamahādēvi, on Friday, the thirteenth day of the dark fortnight of Bhadrapada of the cyclic year Visvāvasu, the 1047th Śaka year, on & great tithi that is a Yugādi, for the worship, food-offerings, means of personal enjoyment, perpetnal lamps, largesge, and processional cloths! for the god, for gifts of food and clothing to learned men, ascetics, and students, for gifts of food to Brāhmang, and for restoration of broken, burst, and outworn (parts of the buildings), on tala-vritti tenure in Kundür, the first town (and) royal residence of the five-hundred forming part of the twelve thousand of Palasige,
(Lines 111-112)-a town, the boundaries whereof are : on the east, the high-road going to Kennele ; on the south, the Kumbāragere tank; on the west, the road of Savanana-palli ; on the north, the lands of the sacred building on the hill;
(Lines 112-113)-(also a garden (comprisirtg) one mattar in the estate of Chinamma Gåvonda in the land within the tank on the east of the town ; (also) on the south-western side, a grainfield-nere below the Baisagere tank ;
(Lines 113-115)--and likewise 70 mattar in the eastern fields of Daravāda, a town form. ing part of the five-hundred, on the west of Aneya-suņļil (and) north of the boundary of Navilür, and likewise the local seigniory of Kauvalagēri, a town forming part of the Kundür five-hundred, outside the above town of Kundur, all of thich they bestowed with clear definition both of the four sides of access and of the things included in the tribhoga 3
B.-OF THE TIME OF VIKRAMADITYA VI AND THE KADAMBA JAYAKESIN
II: A.D. 1126. This record is on a stone tablet built into the eailing, in the course of some re airs or restoration, of a temple in the field Survey No. 9, which is known as the temple of Sankaralinga, and seems to be what remains of the temple of the god Sankara of Arakere who is mentioned in
* The word nere is not clear as to meaning.
Parula : see above, vol. XII, p. 270. See I. 4., vol. XIX, p. 271.

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the record. In fitting the stone for the purpose for which it was wanted, the top of it, bearing. no doubt, some sculptures as usual and certainly at least some three or fou: opening line: containing probably an invocatory verse in addition to the beginning of the string of titles and epithets of Jayakesin II, was cat away and lost. The first extant word, mandalan, is the word at the end of the epithet marttandt-kar-ūtitiura, etc., which stauds in lines 97-8 of the inscription A.
The extant inscription covers an area measuring about 2 ft. 8 in. in width by 3 ft. 6 in. in hoight. Its state of preservation is on the whole so me what better than that of the inscription A ; but it is in places very much worn, and occasionally quite illegible: however, here again the historical, geographical, and practical matter can all be made out satisfactorily.--The character is Kanarese, of a type similar to that of the record A. The letters are rather irregularly formed in some places : they average in height aboat the same as in the record A.The language is Kanarese, prose and verse, with the usual Sanskrit comminatory verses at the end (11. 57-59): it is of the same type as that of the previous inscription. There is some lexical interest in the words pasāyitike (1. 20), sāgula (11. 31 f.), sāvāsi (1. 45), patthale (11. 54 f.), and palihata (1. 55); on tyīga-jaga-jhampa jhampal-acharyya (1.2) and tyāga-jaga-jhampana (1.8) see above, p. 298.--A3 to orthography and phonetic development, we may note that initial p is usually preserved, but is changed to the modern h in Hānun pall- (1.9), Haivu (I. 11), hér. (1. 20, a verse passage !), hattu (11 26, 52) and hatt= (1. 30), hanno mdu (1. 27), heddūriyir (1.32), haduvalu (1. 32, by the side of pad in the same line and elsewhese), hadi mūru (1. 38). The upadhmāniya symbol appears in antahpur- (1. 14) and bhīvinah po (1. 58). The Archaic I is kept in negaldam (1. 18) and pogall. (1. 19); elsewher, it is changed to !, except in the case of tērkkum (1. 24) and torttu (1. 30), where it is written as r. There is some confusion between $ and s. As regards flexion, the modern dative plural ending -ariye appears in prati pālisidavarige (1.55) and brālmanarige (1. 56); elsewhere we find .argge.
The object of the inscription is to register a series of grants to the sanctuary of the god Sankara of Arakere, situate in or near the town of Kandūr. The opening part of the text is lost. What remains begins in the middle of the list of titles borne by the Kādamba Jayakēģin II of Goa (11. 1-5), and then proceeds to give the titles of the latter's sepior queen Maiļaladēvi (11. 5-9), recording that the present, grants were made while she was in Kundur, governing the nine-hundred of the Konkan, the thirty of Uaukal and Sabbi, the thirty of Kontakuļi, the five-hundred of Hānungal, the thirty of Utsugra ne and Kidaravalli, the thirty of Polalgunde, the seventy of Vēļugrāms, the five-hundred of Haive, and the Label and a quarter of Kavadi-dvipa (11. 9-12). Next appears on the sceae Lakkharasa (also called Lakshmana and Lakshma), a Dindanāyako, who seems to bo one of the Lakshmanas mentioned in inscription A; probably he was the petitioner for the charter. His titles are enumerated in II. 12-15, and his merits and exploits lauded in four ve.ses in II. 15-21. After the date (11. 21-22) are recorded divers grants of land by king Jayakēģin (11. 21-30), by Prayige Bhattayya (11. 30-34), by Maiļaladēvi, the wife of Singarasa, mentioned in inscription A (11. 34-38), and again by Jayakēģin (11. 39-40). It is next recorded that Jayakēģin made over the establishment to Prayage Bhattayya, who is extolled in two verses, and the latter made some arrangement with the five-hundred Svamins of Nalkupațţi (11. 40-47). Then follows another grant by queen Maiļaladēvi (1l. 49-53), alter which are mentioned as trustees of the endowment five officers of the place, in addition to Jayakēģin (. 53-55). The inscription proper ends with comminatory paragraphs of the usual type, in Kanarese and Sanskrit (11. 55-59), after which another hand bas added a supplement regarding the distribution of the sacred food.
One of Jayakosin's donations is made for the sake of the religious merit (pinya) of his younger brother Udayarmadēva (1. 28), a worthy who is otherwise unknown to history. In

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ruspoot of its formation the name Udayarma may be compared to that of Javaniyarma (vol. VI above. pp. 215 and 217, with Kittel's note on the latter), and Ereyarmma (Ep. Carn. xii. Mi. 102).
This inscription has five dates: the last of them, falling in A.D. 1126, is that of the Occasion in connection with which the whole record was pat together and engraved on the stone; the others, beginning in A.D. 1123, are the dates of previous acts brought together and recited in this record, not of separate records framed and engraved successively at the times mentioned in them. They are all fally legible in the ink-impressions, except in respect of the name of the samkrānti in the second of them. Dr. Fleet gives me the following remarks about them :
"First date : line 21. The given details are : the Saka year 1045; the cyclic vear Sobhnkrit: the second tithi of the dark fortnight of Ashādha; Mangalavāra (Tuesday): the Dakshindyana or summer solstice, when the sun enters the sign Karka (Cancer) and begins his coarge towards the south. There is often a doubt as to wbether the name Sobhaktit means the samvatsara which is also known as Sobhana, or whether it denotes Subhakrit, which comes next before Sobhana. And, as this date is in any case an irregular one, we must examine it for the two years
1. The Subhakrit samvatsara was Saka 10+5 current, A.D. 1122-23. In this year the day of the given tithi Ashādha krishna 2 was Friday, 23 Fune, A.D. 1122, on which day the tithi ended at about 15 h. 35 m. after mean sunrise (for Ujjain). The sun entered Karka at 4 h. 39 m. on Monday, 26 June. Thus, neither do the tithi and the sankranti come together, nor in either case was there a Tuesday as specified in the record.
"2. The Subhakrit (Śsbhana) samvatsara was Saka 1045 expired, A.D. 1123-24. And in this year the sun entored Karka at 10 h. 51 m. on Tuesday, 28 June, A.D. 1123. But this was not at all the day of the given tithi. In this year the month Ashādha was intercalary; and the position is as follows. The tithi krishna 2 of the first Ashādha ended at mean sunrise, or perhaps at 4 minutes after mean sunrise (both for Ujjain), on Wednesday, 13 June, thirteen days before the sakrānti. And the same tithi of the second Ashidha ended at about 11 h. 46 m. on Thursday, 12 July, sixteen days after the sartkrants. The tithi which was cur. rent at the time of the sankranti was the second tithi of the bright fortnight of the second Ashdha, which began at about 1 h. 42 m. on the day mentioned above, 26 Jane. In these circumstances, I think that we may take this as the real tithi, and find an actual mistake in the record, in its giving bahula instead of śukla or suddha, attributable to the record having been framed two and a half years after the event. But, as the result does not answer exactly to all the details which are actually given, the date must be classed, as usual, as an irregular one.
"Second date: line 25. The given details are: the cyclio year Visvāvasu (the Saka year is not stated); the new-moon of Afvayaja (the weekday is not stated); a saíkrānti, or passage of the gun into a sign of the zodiac, which must be the Talā-samkrānti, when the son enters Tala (Libra) and comes to the autumn equinox, which always takes in Aśvina, though the exact name applied to it in this record is not decipherable. This date, also, is irregular. As we have seen ander the date of the inscription A above, the Vißvāvanu samvatsara was Saka 1047 expired, A.D. 1125-26. In this year the son entered Tulā at 22 h. 17 m. after mean sunrise (for Ujjain) on Saturday, 26 September, A.D. 1125. In consequence of the lateness of the time. 1 h. 43 m. before mean sunrise, any celebration of the samkrānti would be made, no doubt, during the early part of the next day, Sunday. But the new-moon tithi of Afyina only
The name used in the record was one of three syllables, the first of which is quite illegible. Of course, pishwea, the equinox,' naturally suggests itself: but the third syllable seems to be fa, and the one before it look much like pa. Use seems to have been made of some quite unusual synonym of Tuli

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began at about 22 h. 39 m. on the Sunday, and cannot by any meaue be carried back to any time recognizable as proper for celebrating the equinox; much less to the time when the san. krānti actually occurred. The only possible excuse for citing the new-moon tithi is to be found in the fact that the fourteenth tithi was what is known as an expunged tithi, since it began at about 1 h. 8 m. on the Sunday and ended at about 22 h. 39 m. on the same day. But, even so, the fourteenth tithi existed, though it did not give its pamber to a day; and either the thirteenth or the fourteenth tithi must have been used, and should have been cited, in connec. tion with the celebration of the sankranti.
u Third dato: line 39. The only detail given here is the Uttar yana-samkrānti or winter solstice, when the sun enters the sign Makara (Capricornus) and bugins his course towards the north. But the date evidently belongs to the Visvāvasu samvatsara, which is mentioned in the remaining two dates as well as in the preceding one. And so its equivalent will be 24 December, A.D. 1125, when the san entered Makara at 16 h. 35 m. after mean sunrise (for Ujjain).
“Fourth date: line 40. The details given here are : the cyclic year Viśvāvasu : the fullmoon of Māgha : an eclipse of the moon: the Saks year and the weekday are not stated. This, of course, is the same Vistāvasu samvatsara, Saka 1047 expired, A.D. 1125-26. And the given tithi, the full-moon of Māgha, answers to 10 January, A.D. 1126, on which day there was an eclipse of the moon, visible in India. The eclipse, which was nearly a half one, began at Dhārwār at 22 h. 55 m, after mean sunrise on the Sunday: that is, at 4.55 A.m. during the night between the Sunday and the Monday. The moment of full-moon, with which the tithi ended and the greatest phase of the eclipse occurred, was at 6 minutes (local time) after mean Bunrisc, i.e. at 6.6 A.m. on the Monday : but the local true sunrise was at closely about 6.25 A.M., some twenty minutes after the moment of full-moon; and so the tithi and the eclipse belong to the Sunday.
"Fifth date : line 49. The details here are precisely those of the fourth date : namely, the cyclic year Viśvāvası (the Saka year not being stated); the fall-moon of Māgha (the weekday not being stated); an eclipse of the moon. As we have seen, the equivalent is 10 January, A.D. 1126."
A considerable number of places are mentioned. Apart from Kundür itself (passim), the Konkan (1. 9), Hanumgal, now Hangal (11. 9, 10), Vēļugrame, the modern Belgaum (1. 10). and Daravāda, now Dhārwar (1. 51), there are several that may be identified. Uņukal (1.9) is Uņkal, on the high road from Dhārwār to Hubli, about thirteen miles south-east from Narondra. Sabbi, which is associated with it as giving a joint name to & group of thirty villages, seems to bave been a contigaous village which has become absorbed into Uņkal. Kádaravalli (1. 10) is Kädarõļi in the Sampgaum tālu a of the Belgaum District, in long. 74° 47', lat. 15° 42', twenty miles towards the north-west from Narendra ; from this place itself we have an inscription of A.D. 1075 - in another record the name is given as Kädalavalli, with l instead of r in the third syllable.5 Utsugrame, which is associated with it in the same way as Sabbi with Uņukal, seems to have been a contiguous village afterwards absorbed into Kädaroļi. Arakere (passim) must be in or very near Narendra. On Palasige, now Halsi (1. 46), and Navilür (1. 52) see on inscription A, p. 300. Tadakodu (1. 26) is given as “Tadkod " in the Bombay Survey, sheet 276, and as "Turkod" on the Indian Atlas; it lies
1 See Sewell, Eclipses of the Moon in India, table E, p. 26. In European tables, which take the civil day beginning at midnight, this eclipee is entered for Monday, 11 January : seo, ..., Von Oppolzer's Canon der Fin. sternisse, p. 861, No. 8606. But it belongs for India to the Sunday.
* Sewell's book, quoted in the preceding note, given in table G the means of working out this detail. * See & note on this name under the inscription A above (p. 300), Archeol. Sure. West. Ind., vol. 3, p. 106.
. Ind. Ant., vol. XVIII, p. 311, line 8.

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about eight miles to the north-west of Narendra. Mareyavāda (1. 22) is “Marevád” in the Bombay Survey map and “Mureeawad ” on the Indian Atlas map; it is about five miles towards east-by-north from Narendra.
TEXT. 1 mandalan"-utturga-simha-lamchchhanam vānara-mahā-dhvajam perminatti-tiryya
nirgghoshanam chatur-ābīti-nagar-ādhishthit-ishtādas-asvamëdha-dı. 2 kshā-[d:]kshita-kula-prasūtam Himavad-gir-imdra-rumdra-sikhara-sthāpita-mahā-sakti
prabhāva tyāga-jaga-jhampa jhampal-achāryya nissanka3 Rāmam su(sa)bhata-kanaka-nikas(sh)-opala saran-āgata-vajra-prākāra lok-aika-kalpa
druma sankranti-dhavala mürtti-Nārāyaṇam kirtti-mārttam4 dar mamdaļika-lalāta-pattam vaini-gharattar su(su) bhata-raja-sikhāmaņi Kādamba
chädāmaņ=ity-akhila-nam-āvaļi-samā(ma)lainkri(kri)tar-appa srima. 5 n-mahāmamdaļēśvaram Jayakēsidēvara marto-nayana-vallabheyar=appa svasti
Srimad-ari-narapāla-bāļikā-chala-lolita-kuntala-kaļāpe(pa)-mada 6 madhukari-sabasri-samlagna-pada-nakha-mayakha-vikasita-lat-anta-santāne | gandh
obha-yāne | chatur-udadhi-vöļā-valaya-valayita-sakala-ja.' 7 gad-adhisvara-Srimach-Chāļukya-chakr-ēśvara-priya-tan[ujo) vandi-jana-kapa-bh ûje
snbhata-kapaka-nikas(sh)-Opala rājy-abhyudaya-subha8 si (sū)chan-ānēka-lakshana-lakshit-āmgil tyāga-jaga-jhampan=arddh-Irgi | mridu
madhura-vachana-rachana-chatur-ālāpe | sri(śpi)mgāra-sarvvaśva(sva)-bhūtesar=8-1 9 ppa srimat-piriy-arasi Mailalamahādēviyar-Kundūrol-irdda Komkaņav
ombhaynur-Uņuk al-Sabbiy-eradu mūvattu Ko10 ntakuli muvattu Hanumgall-aynur-Utsugrämo-Kāda[ra]valliy-eradu müvattu
Poļalgunde muvattu Vēļugrämey-eļva(!pa)11 ttu Haivey-aynuru Kavadi-dvipa 'sava-lakkhamumam dushta-nigraha-visishta.
prā(pra) tipālaneyimd=uttar-ättar-ābhivri(eri)ddhi-pravarddha 12 mānam-a-chamdr-arkka-taram sukha-samkathā-vinodadim rajyam-geyguttam-ire 1
Om Svasti Samadhigata-parncha-maha-sabda-tahā. 13 Sāmantadhipatim mahā-prachanda-dandanayakar vib[u*]dha-vara-dayaka götra
pavitrā (tra) par-āṁgana-putra bandhu-chintamani viveka-chūdamaņi 14 nâm-adi-samasta-prasasti-sahitam sriman-maha-pri(pra) dhanan-antahpur-adhyaksha
pasāytam sriman-Mailalamahādēviyara mane-verggade 15 srimad-damdanayaka Lakkharasa | Vļi | Nadeda pasāy[i*]tam patige datt
adiyo! todalill-enali koalio nudida pasay[i]tam patige bi. 16 lyadolmanya-nripange bhangamam padeda pasāy[i*]tar patige jau vanad=ēlgeyol
endod-elliyam bidado pasay[i*]tam salo pasay[io]ta-Lakkhana17 dandanayakam 1 [1*] Gertarol-irdda nodalum=asahyam-enal dore-vetta
Sahyamam dărţi nisarg ga-durgga-jalaman jala-rāśiyan-inti dushta18 ram mimiti ni-udan nelanan-amkada Komkanam-igal-aytu nihka(shka)mtakam
endu chakri pogalalu begaldam vijigishu Lakshmanam (2*] Ka
Naya19 rahitarane pogald-appoyo n ija-pati-kataka-rakshapālapa Sahy-obhaya-kataka
rakshapālana jaya-vanitā-kataka rakshapālana sa
From the ink-impressions.
Regarding what has been lost before this word see p. 317 above. * Read-afiti : there is the mistake of afili for afiki in A, 1. 38. • Denoted by the spiral symbol.
. Delete the final . & Metre, Champakamala. • Metre, Utpalamili. Metre, Kanda; the same in verse.

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321
20 bheyo! [38] Pera-perara pasāyitikegalsarikege
deva samant-altwidu hër-arike pasāy[i*]tan=ude-vapi-varidi(yi) baļik-andu vinduy=
endum 21 Lakshma [4] Om! Svasti SA(sa)ka-varshada 1045neya Sobhakrit-samvat
sarada Asada bahula 2 Mamgaļavárad-andu dakshiņāyana-sankrantiy=āge ta22 t-punya-dinado! Srimaj-Jayakēsidēvar A rakerega srl-Sa(a)rkara-dövargge
Kunduru-nada baliga bādam Mareyavādado! nälku matta23 rakkariya keyi rāja-hastadim măvattu kayi nilad
vattav-areye agalad-ondu maney=omdu balambey-ott-int=initumam sarvva-namasya-sarvve24 bädba-parihiram-ugi paje-punaskärakke vēdi k[ottar Malttam-i Sainkara-devara
pūjo löseāgi nadeya Võrkkum=enda erimaj-Jayakėsidėva25 r Visvāvasu-samvatsarada Asvayujad-[amāsye]yo! . vasa-samkrantiy=ige
tat-punya-dinado! mattames nāds baliya bådam Halgum di26 yo! hatta mattarakkariya ke[yi adara] sime badagalu Tadakoda holada sime
müdalu Kalidova-svåmiyá keyys sime padu. 27 valu Halgumdiy-uru-vēliy
pas-bhāgadalli rāja-hastadim muvattu kayi nilada hannomdu kayy=agalada maney=eradu 28 baļambey-ott-eradu-int-initu mam farv va-namasya-sarvva-bādba-pariharam-igi tamaa
tamman-Udayarmmade(dē) vamge puòy-artthay=āgi kottar Ma29 ttam-1 Sarkars-dévargge srimaj-Jayakēsidēvar Kundura mula-sthavada
devara döguladim paduval-innesspim rāja-Lastadim muvatt-ayda 80 r-agalar-irmmad-agalumni(n)lav=å hastadim nura battagalum bitta kariy
onda mattam- Sci-Sa(sa)mkara-devargge i dēvara torttu Mahesvara-Prayage-Bhattayya Sagulada Malla-gāvumdana maga Hācha-gāvumdana key yo!
Sattikabboya keroyim padu-[ge"]yyalu 32 müdalu heddäriyim paduvalu terlalu nirottin garddey=o!ag-agi haçluralu
sigula-domain badagalu Hukala Santi-gāvun 33 dana gardde mirey-agalu såyira mara Büyira bulliya tomtaman mårarn
kond=adara tereyam śrimaj-Jayakēģidēvara kayyo. 34 ! sarvva-namasya-sary va-bādbā-pariharam=agi padedu bitta tomtav=ondu Mattari
Arakoreys fri-Sa(és) mkata-devargge frimen-maba-pra35 dhānam pasāyitam daņdanāyakam Simgarasara damdanayakati Maiļaladēviy
akka Arakorey-olage nirottim temkulu Hakala sa36 nti-gāvundana keyyim paduvalu Silagara Kanna-gåvandana keyyim badagalu
Büratara keyyim müdalt sāyirad=ert: nura balli37 ya syirad-extu nuru marada tomad=ūru-m dhya-sthalavar sēnabova
Någavarmmay[y]am mārań kolal-ayana keyyo! Silagara 38 Kanna-gāvundam māram kolal=ā bhūmiya hadimiru gadyāṇam dharanamam
kottu māram kopdu sri-Sa(sa)mkara-dëvargge
39.
ponnu manuuttarayaņa-sam kramaņa-de(di) vasan Srimaj-Jayakëśidēvar sri
Sa(sa)mkara-devar=am40 ga-bhogakko vēdi Sarvva-namassa-sarvva-badha-pariharam-agi kottar 1 antaa
Arakoreya Sri-Sa(sa)rkara-dëvara sthanama Vigyávasu-samvatsarada Ma
Denoted by the spiral symbol.
? Read Ashadha. • Possibly we should read dakshina-blo.
..n classical spelling totu. This ending is pucertain : Jüratara is also possible. • The latters on the stone may equally well se read as Vagararmaya.

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41 ghada punpamey-andu soma-grahanav=igalu Srimat-Kadamba-vanga-sambhūtar
appa Jayakësidēvars vara-putra-Vijayadityadēvara 42 vara-putra S rimaj-Jayakēsidēvar Vpi
Sagara-bhatta-vipra-vibudhigrapiga Sriyadēvigam chatus-sågara-vēshtita-sthala-mahi-stutan-Isvara43 pada-pājanodyogi' Prayāge-Bhatte-vibhu Kaśyapa-gotra-pavitran=ādi-sāstr-agama
vēda-märgga-charitam digu-varttita-kirtti puţtidam || [5] Bhava-půj-odvahanam Mahēśvara-pad-ambhojāta-samkirttana[] Bhava-geh-odbhavakarttapam Bhava-namaskāra-kriya-sampadam Bhava-pād-ambuja-obintanam
Bhava-padamgalu vinnam-a() svåmiyim bhs45 vakan barvva-bhavakkav=ende nogaldam srimat-Prayāgēsvara [6] Srima[i?
Jayakēbidēvaru Arskereys Sri-Samkara-dëvara sthanamam Bāvasi Pra46 yāge-Bhattayyamge dbärä-pārvvakam midi kottaru A Prayagi(80)-Bhattayyam
Palasige pannirchchāsirada Nálkupatti-näda 47 aynirvvaru svåmigalge
49 Visvāvasu-samvatsarada Maghada pannamiy-andu 8ðma-grahapav-Age tat-punya.
dinadolu (Srima]j-Jayakësidēvara pi50 riy-arasiyaru (sri-] Mailalamahādēviyeru Arakereya Sri-Samkara-dóvar parch
opachara-pajege khanda-sphutita-jirnd-oddhā. 51 rakke Kundur-aynura[ra] baļiya bāda [Dara]vādada müda-voladal-Aneya
sum dili[mo] paduvana Lakkhapësvarada keyyim pa- . 52 duval Navilra • volada sīmeyin badagalu anta nilku gudde
• sorvva-badba-parihāram-igi Kundurs kolalu hatta matta53 rakkeyyam bittaru A-[ra] vi-chandra-6sthayiysagi s thinakke bhaktar=ägi
pratipälisu varu Srima [j*]-Jayakésidēvamam? sri-karanada Malapayya-näya54 kana magam Govipayya-nayakanu I pradhipamemure(ra)neys patthaleya
Govipayya-nayakana pradhanam sejjeya bhandari Govipayya55 nõyakann modha(da)ls patthaleya paļihata Mahadevanpanu! 1 sthanava
B[v]adharmmadim pratipaļisidavarige Vårapisiyalte să56 yira kavileyanu chator-vvěda-paragar-appa bräbmapari[ge] kotta P[u"Jayav=
akkuv-idan-iliyor bittade brahmanaruman á kaviloyuvan ko57 nds pātakam-ukku | Sva-datt[A]mi para-datt(&"]ın vã ya (yo) harêti(ta)
Vasundhari [] shashtiruvvarsha-sahasrāpi vishta (shtba)yan jayatë
kri(kļi)miḥ || 10 Sämā 58 nyd-yam dharmma-she(s)tar-nfipapam kalo kale pålaniyo bhavadbhiḥ [l*]
sarvvän-tan-bhävinah=pārtthiv-endrān=bhayo bhfiyo ya 59 chatë Ramachandrah | Om Mangaļa maha-sri Nivēdyada sava-katta
hiriya dövarige akki 5 bals Sadasi(si)va-de(varige 2 mån-akki damndana. 60 yaka] 1 mana ak[ko]i Koba (66)va-dēvarige 2 månaakki dandan yaka 1
man-akki Brahmamge 2 måneskki dandaniyaka 1 mån-ak[ko]i Bhairava dēvarige 3 månaakki dandani yakals 2. .
1 Metre, Utpalomili. • The metre here in loose, the final í being short before the following pr. • Metre, Mattēbhavikridita.
The reading of this word is uncertain. . The rest of this line and the whole of line 48 are almost wholly illegible. • The ra is invisible, and the cha seems to be represented by a small and uncertain character above the line. Apparently to be corrected to -divarumi.
Perbape to be corrected to aliye. • Metre, sloka (Anushtubh).
10 Metro, Salini. 11 Denoted by the spiral symbol.
Here begins a supplement, written is very clumsy and uneven haud; the end of it is illegible. The ma is in small character above the line.

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323
61 .
kavileya
nivödyaman
nivarttisidavarggel
Våraņāsiyalu
syira
TRANSLATION
(Linen 1-5). of the Mahamandalēsvara Jayakäsidēva [II), who is adorned by the following) series of titles. . (he who subdues all] provinces (of earth by native majesty exceeding in fervour the sun's rays)'; who has the crest of a mighty lion, who has the great banner with the emblem) of an ape, who is attended by the thunder of permatti drams and (other) musical instruments, who is sprung from & race consecrated in the consecratory rites of eighteen horse-sacrifices set up in eighty-four cities, whose great puissance of strength has been established on the massive summits of the royal mountains of the Himalaya, who excels the world ia liberality, a jhampal-acharya, a Råma in intrepidity, a touchstone for the gold of warriors, an adamant rampart for those who come for refuge, a unique tree of desire to the world, white as the passage of the sun (into Makara), a Narayana incarnate, a sun of fame, one whose badge of office is worn) on the brows of rulers of provinces, a grindstone of foemen, a crest-jewel of warrior-kings, a crest-jewel of the Kadambas,"
(Lines 5-9)--the (consort) beloved to sonl and eyes-hail !-she who displays lines of fullblown blossoms (consisting in the rays of her toe-nails, to which cling a thousand eager bees, (which are the masses of the quivering and tossing curls of the damsels of hostile kings; she who rides on fiery blephants; the dear daughter of the Chāļukyan Emperor who is lord of the whole world enclosed in the circle of the shores of the four ooeans ; a creeping plant of desire to eulogists; a touchstone for the gold of warriors; she whose body is marked by many auspicious features of happy augury for the welfare of the kingdom; who occupies half the body of him who excels the world in liberality; who holds graceful conversation by framing soft sweet speech; the treasure store of grace: to wit, the Senior Queen Meiļalamahadēvi,
(Lines 9-12)-being in Kundür, while ruling the nine-hundred of the Konkan, the thirty of Uņukal and Sabbi, the thirty of Kontakuli, the five-hundred of Hānungal, the thirty of Utsugrime (and) Kādaravalli, the thirty of Polalgunde, the seventy of Vēļugrame, the five-hundred of Haive, (and) the lakh and a quarter of Kavadi-dvipa, so as to suppress the wicked and to protect the eminent, in & reiga advancing in a course of increasing success (to endure) as long as the moon, sun, and stars, with the enjoyment of pleasant conversations :
(Lines 12-15)-Hail! He who bears all titles such as : " lord of great feudatories, who possesses the five maha-sabdas, great august Dandanayaka, bestower of boons on sages, purifying his Götra, & son to the wives of other men, a wishing-jewel to kinsmen, a crest-jewel of intelligence ": the high minister, governor of the women's quarters, master of the robes, high chamberlain of Mailalamah dēvi, the Dandandyaka Lakkharass
(Verse 1)--A favourite with his lord as he walked with tottering step (in babyhood); #favourite with his lord as he said in childhood with stammering speech, "there is no deception"; a favourite with his lord when he wrought destruction to another monarch in the fallness of youth: in view of this, the favourite Dandanayaka Lakkhana was in truth constantly in every case a favourite.
The letters -cartti- are very uncertain.
Regarding what has been loet before this see p. 317 above.
2 2 2

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(Verse 2)—"Too awful to be faced, oven when regarded from afar, he crossed over the Sahya (Mountains), drank up the ocean whose waters are naturally not to be traversed, eradicated the wicked, and settled the country ;' now the glorions Konkan has become free from dangers ": at this praise from the Emperor the ambitious Lakshmana became illustrious.
(Verse 3)- Is it the uncultured whom thou dost praise in the society of him who was a guardian of his own lord's camp, guardian of both the fanks of the Sahya (Mountains), guardian of the bracelets of the Lady Victory?
(Verse 4)-In the case of other men (their) positions as favourites...te (their) knowledge ... Verily this is great knowledge in the favourite : Lakshma was always wise ever since the cutting of (his) waist-jewel.
(Lines 21-24)-Om! Hail! On Tuesday, the fifth day of the dark fortnight of Ashādha of the 1045th Saka year, the cyclic year Sobhakrit, at the Dakshināyana-sar krinti [the sommer solstice], on that holy day king Jayakēģin granted to the god Sankara of Arakere, for the restoration of the worship, & field of black land consisting of) four mattar in Mareysvāda, a town within the district of Kundür, (together with one house of thirty cubits in length (and) . . . and a half in width by the measure of) the king's cubit, (and) a balambey-offu, on a universally respected tenure free from all conflicting claims.
(Lines 24-28) - Furthermore, saying that the worship of this god Sankara must be properly - carried on, king Jayakēsin at the ... ... sankranti on the new-moon day of Āśvayuja in the cyclio year Visvāvasu granted for the sake of the religious merit of his younger brother Udayarmadēva, in Halgundi, & town likewise within that same district, a field of black land (comprising) ten mattar, the boundaries of it being on the north the boundary of the demesne of Tadaködu, on the east the boundary of the field of Kalidēva-svēmi, on the west the fence of the town of Halgundi. .. on the south P] part two houses thirty cubits in length and eleven cubits in width by the measure of) the king's cubit and two balambey-ottu, on a universally respected tenure free from all conflicting claims.
(Lines 28-30)-Furthermore (there was) one (field of black land which king Jayak gin granted to the same god Sankara, (situate) west of the temple of the Mõlastbäna god of Kundür, (and comprising) a width of thirty-five (cubits) and a length of twice that, amounting to one hundred and ten (cubits) in the same cubit :
(Lines 30-34)-Furthermore, for the benefit of the fame god Baokars (there was) one garden, as regards which the servant of the same god, the Māhāśvara Prayage Bhatta, having purchased (the same) garden, comprising a thousand trees and a thousand creeping plants, in the field of Sagulada Malla Gāvanda's son Hacha Gayunda, (situate) on the east in the western field from Sattikabbe's tank, on the west of the great road, on the south within the grain-field of the nirottu, with a garden of sāgula on the west (and) Hakala Santi Gāvunda's grain-field on the north as its boundaries, made over the rent thereof into the hand of king Jayakēģin, on a universally respected tenure free from all conflicting claims
(Lines 34-38)-Furthermore, for the benefit of the god Sankara of Arakere, whereas the Sonabova Nāgavarmayya had purchased in Arakere, south of the wirottu, west of Hukala Santi Gārunda's field, north of Silagara Kanna Gāvunda's field, and east of the... field, an area within the town (used) for a garden comprising & thousand and eight hundred
1 These epithets are framed so as to suggest comparison with the exploits of the mythical sage Agastya.
* That is to say, ever since the day when he passed from childhood to years of discretion. Cf., e.g., Pampa's Vikramärjana-vijaya i. 46, ude-vani-tariyada munname,"before his waist-jewel was removed," 1.c. whilo he was still a child.
. This seems to denote some kind of rick or stack.

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creeping plants and a thousand and eight hundred trees, (and) whereas Silagara Kanna Gavunda had purchased (the area) within his field, Mailaladeviyakka, the consort of the high minister (and) favourite, the Dandanayaka Singarasa, having paid thirteen gadyana as a quit-rent for the same land and purchased it, [assigned it for the service ?] of the god Sankara
325
(Lines 33-40). . . these two sums of gold at the Uttarayana-samkranti [the winter solstice] king Jaya kesin granted for the personal enjoyment of the god Sankara, on a universally respected tenure free from all conflicting claims.
(Lines 40-42)-Thus in respect of this establishment of the god Sankara of Arakere, on the day of full-moon of Magha in the cyclic year Viśvavasu, during an eclipse of the moon, king Jayakēsin [II], boon-born son of king Vijayaditya, boon-born son of king Jayakēsin [I], a scion of the Kadamba race :
(Verse 5)-To Sagara Bhatta, chief of Brahman sages, and to Śriyadevi was born the lord Prayage Bhaṭṭa, praised on the earth whose soil is encircled by the four oceans, active in worshipping Isvara's feet, purifying the Kasyapa Gotra, walking in the ways of the primitive teachings, traditions, and Vēdas, having glory extending through the quarters of space.
(Verse 6)-The worship of Bhava [Siva] was maintained, the lotuses of Maheevara's feet were hymned, dwellings of Bhava were raised, rites of homage to Bhava were performed, the lotuses of Bhava's feet were meditated upon, the feet of Bhava were found by this lord in (his) lifetime for all time: thus illustrious was the fortunate Prayagesvara.
(Lines 45-47)-King Jayakěsin, having visited the establishment of the god Sankara of Arakere, made it over with pouring of water to Prayage Bhaṭṭayya. The same Prayage Bhaṭṭayya to the five-hundred Svamins of Nalkupatți in the twelve-thousand
of Palasige
(Lines 49-53)-[Further] on the full-moon day of Magha in the cyclic year Visvavasu, during an eclipse of the moon, on that holy day king Jayakēsin's Senior Queen Mailalamahadevi granted for the worship according to the five rituals of the god Sankara (and) for the restoration of broken, burst, and outworn (parts of the building) a field (consisting of) ten mattar according to the rood of Kundur, in the eastern demesne of Daravaḍa, a town within the five-hundred of Kundur, (situate) in respect of its four bounds (?) to the west of the field of (the god) Lakkhapesvara on the west of Aneya-suṇḍil, and to the north of the boundary of the demesne of Navilür, with immunity from all conflicting claims.
(Lines 53-55)-So long as the sun and moon endure, (the following) as votaries of the same establishment shall protect it: in addition to king Jayakeéin, Malapayya Nayaka's son Govipayya Nayaka, (officer) of the Treasury, the minister Govipayya Nayaka, (officer) of the third Patthale, the minister in charge of the stores of the Bedchamber, Govipayya Nayaka, (and) the deputyofficer of the first Patthale, Mahadevappa.3
(Lines 55-57)-To those who shall religiously protect this establishment the merit will be that of giving in Benares a thousand kine to Brahmans learned in the Four Vedas; if one
1 This is a conjectural translation of savāsi, which is very clearly the reading (1. 45); cf. the substantive sācāsa. 2 This is apparently the estate and temple specified in the preceding inscription; see especially 1. 114 of the latter.
The functions of some of these worthies are not quite clear. The word patthale is apparently the same as pattala, which in northern inscriptions means a division of the country; whether the sense here is the same is uncertain. The sejjeya bhandari, "in charge of the stores of the Bedchamber," may be more or less identical with the vitanadhipa of the Sukra-niti,ii. 154-155. Palikata seems to be the same as palihalta (see Kittel, 1.v.), from pratikasta.

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should heedlessly take it away, the guilt will be that of slaying the same Brahmans and the same kine.
(Lines 57-59)-He who should take away land, whether granted by himself or by others, is born a9 a worm in dung for sixty thousand years. This general principle of religious fonndations for kings must be maintained by you in every age: again and again Ramachandra makes this entrenty of all these future monarchs. Om! Happiness! great fortune!
(Lines 59-60)-Of the sacrificial food-eqnal sharos (ure to be given to the senior god, rice 5 baļa, to the god Sadasiva 2 mini rice, the Dandanäyıkı (to receive) I miīna rice, to the gud Kosava 2 måna rice, the Dandaniyaka (to receive) 1 m Tna rion, to the god) Brahman 2 mana rice, the Dandanāyaka (to receive) 1 mana rice, to the god Bhairava 3 mäna rice, the Dandanāyaka (to receive) 2. . .
No. 29.-KALAS INSCRIPTION OF THE RASHTRAKUTA GOVINDA IV: SAKA 851
BY LIONEL D. BARNETT. Kalas-the "Kullus" of the old mape-is a village in the Bankäpar taluku of Dharwar District. Bombay Presidency, it is shown in the Indian Atlas quarter-sheet 41, S. E. (1904), in lat. 15° 6', long. 75o 28, and is situated thirteen miles towards north-east from Shiggaum. the head-quarters of the taluka, and about four and a half miles west-south-west from Lakshmēshwar, which is mentioned in our record under its ancient name of Paligere or Parikara. The earlier name of Kaļas, as this inscription shows, was Kädiyor, or more fully Eroyana-Kadiyur, that is, “Ereya's Kādiyur", because some one nained Ereys enclosed it and settled there, and verse 19 mentions the place as an agrahāra. The record shows that the place was in the Puligere or Purigere three-hundred district, the chief town of which was Parigere-Lakshmēshwar.
The present inscription, which is here edited for the first time from ink impressions kindly lent to me by Dr. Fleet, is on a stone tablet in the village, which was found by the agent omployed by Dr. Fleet leaning against a wall of the house of a person named Köneriya. The stone is rectangular in shape, surmounted by a projecting cornioe, over which is & rounded top. The cornice contains ll. 1, 2 of the inscription; the rest of the record follows on the rectangle below it, covering an area of about 3ft. 6 in width and 5ft. ' in height. On the rounded top above the cornice are sculptures: in the centre a liniga on an abhishēka-stand and 1 seated figure on the proper right of the latter, in a shrine; outside the shrine, a bull on the proper right, and a cow with sucking calf on the left, the whole being surmounted by the sun and moon. Unfortunately the stone has suffered severely in places from exposure, and hence there are a few passages in the record which are totally illegible and a few that can only be restored conjecturally, and the record does not lend itself to illustration. Happily however nothing essential is missing.
The character is Kanarese, of the type usual in the first half of the tenth centary. Most of the letters are about ' in height; but some of them are only about t". They are fairly well formed. The special characters for m and y mentioned above, vol. XII, p. 335, occur in three Canes certainly: the former in amal, 1. 56, the latter in elliyur, 1. 12, and gabhirateyol, 1. 58. The wpadhmaniya seems to be expressed by the letter like in the word which I have read as miparigrahamurin fi.e, for mish parigrahamuxe) in l. 41 (cf. above, vol. XII, p. 271).
It is entereil No. 90 in Professor Kielhorn's List of the Inscriptions of Southern India, vol. VII above, appendix.
To the sanse friend ! am inlebted for the loss of a preliminary draft of the greater part of the first half of the record, which has greatly facilitated my work,

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KALAS INSCRIPTION OF GOVINDA IV: SAKA 851.
The language-with the exception of the opening stanza and the two admonitory verses at the end, on 11. 74-76, which are in Sanskrit-is Old Kanarese, verse and prose, and presents some features of interest. Firstly, we are able, to trace in it a rule of orthography which hitherto, owing to the caprice or ignorance of the scribes of other records, has eluded observation: the letter before a consonant, when preceded by a vowel either long by nature or lengthened by position, is written as r; but when followed by a consonant and preceded by a short vowel not lengthened by position, is unchanged. Thus we have pogartteg= (-) in 11. 2 and 31; berpparan in 1. 5; arkarimdam in 1. 8 (where arkk° would be more usual); norppara in 1. 28; norppuvargge in 1. 53; negartte (-) in 11. 57 and 66; nnorpod-, 1. 61; and on the other hand we find negaldam in 1. 3, negalda in 1. 26, negald in 1. 33, and negaldar in 1. 63, all of which have the second syllable short, sithila. The is changed to in elgeyan (1. 7), pogalal (11. 8, 11, 66), maldam (? 1. 17), podalda (1. 27), maleya (1. 31), pogal (1. 37). Usually intervocalic 7 becomes; we even find kalpa (1. 23). Initial v instead of the usual b appears in vvayasi (1. 28), vvannisutt (1. 58). Usually, but not always, consonants are doubled after r; and a final sonne at the end of a verse is several times omitted (e.g. in vv. 3 and 4), though the dilapidated state of the stone precludes certainty in every instance. The following words are of some lexical interest: uddani (1. 7: Kittel gives uddane), bappu (1. 8; cf. above, vol. XII, p. 270); ghalige (11. 13, 40, 71; meaning apparently " hall of assembly "), marttina (1. 15 for the usual mattina, connected with maru); -vindu (1. 29), atibhumbhukam (1. 38), bagathisi (1.38).
327
The inscription refers itself to the reign of Gojjigadeva or Gojjiga-vallabha, i.e. the Rashtrakuta king Govinda IV, who was a younger son of Indraraja III, and was on the throne between 918 and 933 A.D. Verses 2-8 extol him in the usual style of inflated panegyric, but tell us nothing material, except that he bore the titles of Nripatunga (v. 3), ViraNārāyaṇa (v. 4) and Raṭṭa-Kandarpa (v. 5), and the record makes in 11. 19-20 an allusion to his title Suvarnavarsha. Then follows a eulogy of Revadasa-dikshita and Visōttara. dikshita, two distinguished and bountiful Brahman dandanayakas or generals (vv. 9-13), the latter of whom apparently constructed a tank (v. 13). The record then states in prose (11. 18-24) that Gojjigadeva bestowed on them the town of Ereyana-Kaḍiyar in sarva-namasya tenure (see above, vol. XIII, p. 35, note 1). Breaking out again into verse, it proceeds to extol the province of Puligere or Purikara, its capital of the same name, and the adjoining town of Ereyana-Käḍiyür, with a Saiva sanctuary in the latter (vv. 14-25), and then dwells on the beauty and delights of Kaḍiyür in an elaborate passage of artificial prose (11. 41-47). Next comes a metrical eulogy of the two-hundred Brahman householders of Käḍiyar (vv. 26-37), who are then recorded to have met in assembly and made certain grants for the maintenance of the local cult (11. 66-72). After two verses of exhortation, the poet announces his name to be Kavirajaraja (1.74).
The details of the date (1. 22) are: Saka 851; the cyclic year Vikrita; the full-moon of Magha; Adityavara (Sunday); the Asleshä nakshatra; an eclipse of the moon. Dr. Fleet gives me the following remarks:-"By the astronomical system of the cycle the Vikrita samvatsara was current at the Mesha-samkranti in March, A.D. 929; and so according to the luni-solar system (not yet everywhere separated into the northern and southern varieties) it gave its name to the Saka year 851 expired, A.D. 929-30. For this year the given tithi,
1 This word (not in Kittel's Dictionary) is derived from ghatige, which appears in the phrase ghafigera mahājumaman," Brahman members of an assembly," above, vol. III, p. 360 and note. Cf. above, vol. VIII, p. 26 and note; Ep. Carn. VII. 1, introd. p. 8, and Sk. no. 176, v. 10 (p. 176) and no. 197 (p. 214).
On the history of this king see Dynasties of the Kanarese Districts (Bombay Gazetteer, vol. 1, pt. 1), pp. 338n., 387, 416 f., and Ep. Ind. above, vol. VII, p. 26 ff.
By the southern luni-solar variety of the cycle Vikrita was Saka 852 expired. The astronomical mean-sign Vikrita ended nearly a month before the given date.-J. F. F.

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328
EPIGRAPHIA INDICA.
[VOL. XIII.
the full-moon of Magha, answers quite regularly to Sunday, 17 January, A.D. 930, on which day it ended at closely about 11 h. 58 m. after mean sunrise (for Ujjain). The moon was in Aslesha at sunrise, and for about 20 hours after that. And there was a total eclipse of the moon, visible in India."1
In the way of geographical information the record mentions first the Kuntala province in the land of Bharata (1. 24-5), and places in that province the Purikara country, which it defines as a two-six-hundred district (1. 25): by this it means a combination of two districts, the Purigere or Puligere three-hundred and the Belvola three-hundred; see Dr. Fleet's remarks in vol. XIII above, p. 178. Mentioning this district again as the Puligere näd, it places in it a "great city" Puligere (1. 26): this is the modern Lakshmeshwar, in lat. 15° 7',. long. 75° 31': see the same remarks. And it then tells us that on the west of that city there was a town or village which it styles in several passages Käḍiyür and more fully EreyanaKäḍiyür, that is, "Ereya's Kaḍiyür." Verse 19 (1. 31) tells us that this place, known first as simply Kaḍiyar, became customarily styled Ereyana-Käḍiyür because someone named Ereya enclosed it, that is, apparently built walls round it, and made his abode there: who this Ereya was, remains to be ascertained. This Kaḍiyur or Ereyana-Kaḍiyür, which was of eourse in the Paligere three-hundred district, is evidently Kalas itself, through some entire change of name like that which has happened in the case of Paligere-Lakshmeshwar. Verse 19 styles the place an agrahara. At Kädiyar there was a tank named Kondaligere (1. 31), at which there was a temple of Siva which had been founded by someone named Kalide vasvamin (1. 36). The only other place-name is that of Brahmesvarapura (1. 69), which seems to have been a quarter of Kaḍiyür.
Govinda IV and Arikesarin.
Govinda IV and the ruler of Puligere were destined to come soon after the date of our inscription into a connection that was not contemplated in the roseate visions of Kavirajaraja, the author of our record. About this time Puligere was under the rule of Arikesarin II (vernacularly Ariga), a scion of the Chalukya race, who was a patron of the Kanarese poet Pampa, the author of the Adipurana (composed in A.D. 941) and the Bharata or Vikramarjunavijaya. In the latter poem Pampa glorifies his patron by identifying him with the epic hero Arjuna; and in the ninth asvasa, in a prose section following v. 52,3 we find the following interesting passage:
Chalukya-kula-tilakan-appa Vijayadityamge Govinda-rajam muliye talarade perag-ikki kāda saran-agata-jalanidhiya pempumam Gojjegan-emba sakala-chakravartti besasid-amdu vamda mahāsāmamtarai maral-iridu gelda samamta-chudamaniya viryyamuman-ativarttiyági mar-maleva chakravarttiyam kiḍisi tann nambi bamda Baddegadēvamge sakalasamrajyaman-or-amtu madi nirisid-Arikēsariya tol-valamumam samada-gja-ghat-aṭopam berasu nelan adire vamdu tagid Kakkalana tam man-appa Bappuvan-amkakaranan-oṁde mad-amdha-gamdha-simdhuradol-odisida vairi-gaja-ghata-vighat [t]anan-adatumaṁ parachakramgalan-amjisida para-saioya-bhairavana meg-illada ballaltanamumam kamḍam keldan ninage senasal-emtu bage baṁdapudu.
How can a thought of ill-will occur to you on seeing and hearing the greatness of that ocean to suppliants, who, when Govindaraja was wroth with Vijayaditya the ornament of the
1 See Sewell's Eclipses of the Moon in India, table E, p. 20; the exact moment of full-moon was 12 h. 11 m. after mean sunrise (for Ujjain).-J. F. F.
2 He gives a history of Arikesarin's family in asrasa 1, vv. 15-50, on which see Mr. Rice's preface to the text in Bibliotheca Carnatica, and Dynast. Kan. Distr., p. 380 f.
See p. 196, 1. 4 ff. of the edition in the Bibliotheca Carnatica. Lead tannam,

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329
Chalukya race, unflinchingly laid him behind and protected him-the valour of the crestjuwel of feudatories, who drove into retreat and conquered the great feudatories who came at the coinmand of the universal emperor Gojjega--the strength of arm of Arikēsarin, who, bringing to ruin the emperor who confronted him in hostility, fittingly conveyed the universal empire to Baddegadēva, who came trusting to him-the vigour of the scatterer of troopa of foemen's elephants, who on his rut-blinded fiery elephant met and put to flight the champions of Bappuva, the younger brother of Kakkala, who came and bowed down, while the stately squadrons of furious elephants accompanying him made the earth shake—the unsurpassed might of the terrifier of hostile soldiers, who frightened other realms?"
With this may be compared another passage in the fourteenth āšväsa of the same poem, in the prose after v. 37:
Gojjigan-emba sakala-chakravartti maleye tanage saran-agatan-ada Vijayādityanam kāda ballaltanado! saran-agata-jalanidhiyum.
"An ocean to suppliants in the might with which he protected his suppliant Vijayāditya when Gojjiga the universal emperor contended (against the latter)."
The purport of these panegyrics is to tell us that Arikēsarin II was a powerful feudatory of Gojjiga, or Govinda IV; that Gojjiga quarrelled with another of his feudatories, a Chalukya named Vijayāditya, and the latter, finding himself unable to hold his ground alone, fled to Arikësarin; that Gojjiga then despatched or personally led an army against Arikësarin, which was defeated; that in consequence Gojjiga lost his throne (the text saggests that he actually perished), and Arikësarin caused the crown of the Rashtrakūtas to be given to Baddegadēva, otherwise known as Amoghavarsha III, & younger brother of Indraraja III; and that on another occasion Arikësarin was attacked by an army under Bappava, a younger brother of Kakkala, but defeated him and reduced him to submission. This Kakkals perhaps was the last of the Rashtrakata kings of Mālkhēd, otherwise known as Kakka II (who was of the next generation after Govinda IV), or perhaps was some slightly earlier acion of the same line, of whom, along with his brother Bappuya, no other mention has as yet been found.
TEXT. 1 Jayaty=āvishkritam Vishņor=vvārāham kshobhit-ärznavam (1") dakshin-Onnata
damshţr-āgra-vigrāṁta-bhuvana vapuh | [1] Mattēbhavikriditam || Jagati
chakrado!-[e]2 ydo varttisida bhupa[r]=mmunnam-int=ār=yvirodhigala Bidhisi virama
taledar-int-ar-yvirar-int=ārappogarttelte)g-adarpp=āda mahā-mahar=bbagevodu
embo!pam nijam-māļi 3 Gojjigadēvam negaldam dharādhipa-lalåmar Rashtrakut-ottamam || [2o1
Page-gond=iduva Šatru-bhūpatigala d or-ggaryvadimd=erid=agra-gajărndram
be
4 ras-ovad=Antakana bāgo! tanti mattaṁ saran-bugal=emd=irpp=&vaniśvara-pratatiyan
kai-kondu kād-eyda Gojjigadēvam Nri(npi)patumgan=emb=aļavan-old-am5 gikritar-midida [3] Saran-ayataran-eyde kādu munisim māyāntaram
komdu bērppa (Ipa)ran=utsähadināvegam tanipi balpu kärppum - 6 rppum nirantaram-oppal Rajatāchalēndra-Hara-hāg-ākasa-Gamgå-sudhākara-sat
kirttiyan=appu-key dan=adhikam fri-Vira-Nārāyana [ll 4]
See the edn. in Bibliotheca Carn., p. 840, L 7.
Bee Dynasties of the Kan. Distr., p. 380 f., and Ep. Ind. above, vol. VII, p. 84. . From the ink-impressions.
• Metro : Sloka (Apashtabb). • Metre : Mattēbhavikridita ; the same in verses 3-4.
20

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EPIGRAPHIA INDICA.
7 1Naga-rajaṁ dhairyyad-and-goyan-avanitalach kshantiy-ond-urvvan-ambhodhi gabhir-oddaniy-ond-unnatiyan-esevinam tāldidatt-olpinim Gojji
8 gadövam koṭṭa (tto)d-end-uttama-vibudha-janam tammad-ond-arka (ka) rimdam pogalal bapp-appu-keydam nripa-guna-ganamaṁ Raṭṭa-Kandarppa-dēvam || [5] Kanda | 9bha-paripate(ti)yol-amannsha-vibhavadoļ-ṣndäryya-vrittiyo] hasado subhaṭateyol
Gojjiga-vallabhanam migal-u
830
10 r[vvi]-nriparan-am kaṇḍ-ariye || [6] Munid-idir-age saran-buge manam oldudan-ereye Phalgupa(na)m Dhatram Karppan-enal Gojjiga-bhūpāļananeyduva bhümipa
11 [lakar-kkelar olar
[7] Besedoḍ-osedade kolal rakshisal-AntakarājanAbjasadhbhavan-enal-1 vasudhātaladoļ kōpa-prasadamam pogalal-ärppar-arOgojjigans [8] 12 [Svasti] Tat-pada-padm-opajivi | Kam Satapatrabhav-ānvaya-bhu-nutar-enisida Rēvadāsa-Visōttara-dikshitara ganamgalan-episuva matimantaran-En-ad
elliyu
13 [kand-a]riye [9] Vri | Gudi samkham chamaram bel-gode ghalige vichite-tapatra-vraja per-vidi saudham chitra-daṇḍam paliy-eseva jhalambam gajendram taramgam naḍe-madam danḍanath-o
[VOL. XIIL
14 [t]ma-padavi-maha-taryyam-ethb-int-iv-achtam padedam chelvimde Visöttara vidita-dharadavan-ishta-prabhava || [10] Kam || Dharapléara karunyam-dorekondade ke r=urvvavar=dda
15 pḍādhisvara-Rēvadāsa-Visōttara-dikshitar-atipadasthar-atimärggasthar || [11] marttyar-enan-aridar-vvibudh-alige vipra-samkulakk-uttama
Vri Marttina darppanamgalan-apu
16 r[vva]-suramga-nav-ambaramgalam
vrittiyan-ittu yajñamane made gon-agrani Rēvadāsa-Visōttara-somayajigalin-ärjjitam-ayta dharamar-anvayam || [12*]
17 Dharapinatha-prasādam samanis-ire maha-yajñamam māḍi gisht-ötkaramam misht-annadin[d] tapipi nija-[ku]lakkam visisht-ottamam tāld-ire --- maldam ke [re]yan-anati[-]
18 [gu]-ambhodhi Visōttara-bhaṭṭam vipra-vamsa-prabala-ruchimay-anargghyamanikya-paṭṭam [13] Ant-enisida Revadasa-Visõttara-sōmaya? Srasti Sama
19 [sta-ma]mgal-anushṭhāna-parayanam | Vira-Narayanam antarggata-saran-agat-or-ūrvvi-nṛipāļakaṁ |
Ba-nay
[jalakam [kana"]t-kanaka-dhārā
1 Metre Mahasragdhara.
Metre Mahasragdhara.
nija-bhuja-vajra-pamjar lokana-nava-ram (ra)śmi
[h]bhashita-sudha-rosa-praviha-prakarshamn [1] nay-nika-prayuktamaha-mamtra-nichaya chamatkara-mati-viveka-hud[dh]y-ajivi prithivi-rājivam [1] 21 [gandarol]-gandam ganda-marttanḍam | vihahgarja-dhvaj-(0)4hg[] mada-gaj-aruda (dha)-matamgam | Raṭṭa-vidyadharam | kopa-prasada-Gamgadharam érimad-Gojjiga-valla
22 [bham Sajka-varsha 851neya Vikrita-samvatsarada Maghada punṇamey Adityavaram-Aslesh [a]-nakshatradol soma-grahanam samanise tula-pu
Metre: Kanda; the same in verses 7-9. Metre Kanda.
Metre: Utpalamälä.
• Metre Mahaaragdhara,
1 There is after these letters a space equivalent to some two aksharas, in which the script is illegible. This epithet is almost illegible on the stone, and I give the above reading with all reserve.

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331
23 [rashamri]ldu tat-kamayado! bhūmi-dånam kalpa-pädapa-danam-khāra-danara
bhaishajya-danam-emb-inituman mādi tad-anantarana dandadhipati-Rāve. 24 dÃsa-Visőttara-hðmayājiga!anuargghisi saryva-namnya (sya)m-āg-irppud-end-EreyangKādiyaram .
• •
'Bharata-mahi-mandalakk(k)=ābbarnpar Kun. 25 tala-dharătalar tad-vishayakk-erad-aru-niru lal[@]math Purikara-janapadam
adakke nava-pavi-mukuran # [14] Ā Paligore-näd=o!ag(o) srl-punjarn
dēvatā. 26 nivāsa-viļāsa-vyāpāra-kritam negalda mahk-pattanam-olpan-a?da Paligerey-esegum
[15] Vs A Purikara-nagarada pafchima-pradosado! | Vri [ll] 27 'Pora-voļalo!=podaļda Dava-dandana-brindadin-olpan=āļda per-ggeregaļin-onde
gāvarisut-irppa mad-Eliyin-eyde påda kikkiri nimird-irdda pādariyi28 n-aduva terb-alarim badanaga-vett-Eregana-Kadiyar vvayagi norppa (Ipa)ra
kangresed-oppi toraga[m] | [16] Turagi kavalda kattalipa chata-kajam. 29 [ga]!o! ondi kariapinol-neredu rasamgalam taleda .pan-goleyam giļi-viņda
chumchuyimd=isidade sore soneyole dām-gadi mind=esed-irppuy-olpinind=Ere30 [78]na-Kādigūra late-valliyum=alliys nāga-valliyum [17] Kam | Suu]
dira-pira • • • gole nend-avagāham-ildu pāruva hamsa (th). 31 [ga]ley=860 eram ke-vani bal-maleya vol=ů (o)rppuvadu Kadiyur-āramego! || [18] Vri | Por[
- ]entu nū(no)na[-]de pogartte (Ite)g=aļurbam. orļpa (Ipu). 32 vett-Eregan-aļurkkeyir nelasida nelas-irddudariode Kaļiyūr-Ereyana-Kadiyör
enisi rüdiyinəāvagam-appug=āydud-Ir-arivaro bappisa 33 [1] bhavana-bāram-enal=negald=agrahārama || [198] Kula-giri-bhittiyinde mare
vokkade konda Barðruh-adharam nelasidan-Abjavahanan-enal-dinara. 34 [ja]-nivasam=āds bhūtala(la)-satig-o!pan=āļdu nava-měkbaley-embasamudrad=ante
Kondaligeroy-oppi töruvud-enel bippinol-Evaris-irdda 35 pompino! || [20*) Kam | Visaraha-nivāsoyum Kamudasahāyanum mudiy-antseva karðkara • • • salisida . . .
irppar 36 Kaạiyūra Koņďaligereya | [21*) Kalidēva-svamiya Siva-niļayam vrijin-āpaha
ranam-arge-Ebharanam . . . . . . nole po37 gal=arida Sarasijabhavangam-Ahir jangar 1 [22] Sakala-jalacharamanola-konda
karam bel-vaļis-idega!a mürttiy-alake? kulam[u]. 38 m-oppal=atibhambhukam-enisida koshtha-koţi-vidhadimd-enega[mo] [23] Vri
8Kramadin-aļurke-vettu nibid-ondatam=gi bedamgish chatus-8289 mayada devatā-nilayam-oppagam-alliya pajye(je)y=alliy=uttama-muni-nātharkalliya
maha-maha-santapa 40 dam-alliy-opan-A!d-esed-amardd (rd)-ettalan misirds kötana-rāji karam virājisal
1 [24] 10Balasida dovalayamun ghaligoyam-abara-dhāniyum pra
1 Metre : Kanda; the same in verse 16.
• Metre : Champakamili; the same in verse 17. ..Metre: Kanda.
• Metre : Champakamálä; the saune in verse 20. Read tõrowd=one, or else för wowde.
• Metre : Kanda, the same in verses 22-23. * The reading here to rather upoortain; there is a trace of letter, apparently superfluous, between the a and the .
* Metre : Champakamali. • Bach appears to be the intention of the writer ; bat there are traces of another letter, seemingly , between the nå and the tha.
10 Metre : Kanda
202

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[VOL. XIII.
41 peyum bel-valis-ilda sastra-danamum-ala-vattavo Kaḍiyürol-ar-npoḍuvaḍel || [25] Vacha Mattam-alli baḍivudum biḍuvudum chapa-vide
42 yol | kittrimamum-anityamam-imdrajalado!
kadamṁguvudum
isu
vadam-abhra-patalado! | saralateyum baḍatanamum-a43 bala-madhyadol nadukamum maraḍiyum chata-mamjariyo kumdum. kalamkamum hariņāmkano! | urkkumaṁ kampa
44 mum maṇḍalagradol sereyum-erum nettam-aḍuvaro] [*] lobhamum*-ele-kone [y= olpino nirodhamum niḥparigrahamum
45 tapo-vrittiyo! | perat-ond-edeyol-ill-enisida Tarkshya-pakshad-ant-aikya-pakshapalaneyumaṁ Makarakētad-ante maryyadeyummum5
46 Parvvatarajan-ante pratipannateyuma-In-urvvarey-ante kshantiyumam kavi-rāja
raja-vachaḥ-prabhavad-ant-alamkaramuma
47 n-ola-kopḍa janamgalim-manam-golisuttam-irppudu
48 ttin-ür 1
vibadhar-allidar-anvita-sattva-vidhrar-allidar-abhidhınar7-allidar-udarigal.
allida[r-a]gama-jñar-allidar-anavadya-ta
49 t[t]va-vidha (da)r-allidar-ollida [r]-ellam-allidar || [26] Kam | Niravadya-vedavidya-parinatar-ativishama-sabda-vidy-agama-sat-pa
50 rinatar-enis-irdd-irppo (rnnu)r-vvara-charana-vipra-kulam vichitr-abharanam | [27*]
Saradhi-vyavahtit-orvvitalado].ayu
51 t-irpp-agraharamgalaṁ dhikkarisal-saldattu nana-phala-vilasanadim Käḍiyür.alliyirppärvvara vidy-abhyasam-irppurvvara vidhi-lasad-a
52
chara-sampattiy-irpṇarvvara dan-odariy-irnno (rana)rvvara vimala-yaśaḥ-śri vichitram pavitra [28] Nereye beḍamgan-avarisi torppa maha-padakakke Padma53 jam miruguva ratnamam rachane-maḍida vol nade norppu (lpu) vargge kikkirigiri-dontan-ondu migav-end-odak-otti virajisuttam-irpp-Ereyana-Kāḍiyü54 rum-esev-alliya viprarum-oppi torugum | [29] 12Vyakaranam-arttha-sastr-ānikam sahitya-vidyey-itihasam mikk.Ekakshara-mi (mu)ni-tarkkam tikam-bareyal-sa55 magrarabhya [sisuva]rls 11 [30*] prampam-Agni maha-day(dai)vam tamag-enal pariksha-kshama-sad-veda-vidha (da)r-akhila-sastra-payodadhiga! Kāḍiyūra vipra vidagdha 56 r [31] Vri 14Ari[ -]bam-eyde hridayam-bugad-arttham-udattamikku vrittiyol-nereyada vēdam-ill-enisi mikk-amal-agamad-oje aļurkke
Vēdam
57 mikka kula
332
taladol-el-vode(?)-valise Käḍiyuran-eydid-apuve ma
| Vri | Udadhi-vrit-avant
-]da negarite(e) kūde mikk-Ereyana-Kāḍiyūra Kamulordbhaval-vamsa-jar-oppi toruvar || [32] 10Piriyar-Mme58 ruvinim dhara[]dim varasiyim bippinol nirahamkarateyo! gabhirateyo]=
end-atyuttamar-vvanpisutt-ire perpaṁ kshameyam sat-kirttig-agaram-ag-irdda maha-mahar-ddvijarol= 59 s[th]iratvaman-udattam-maḍi
olpam tāldid-irpṇurvvarum | [33*] Jasamam tāldid=ila
1 Read nno: the same sanskritising tendency appears below in irṇnürvar, 1. 49, etc.
1 Bead krittrimamum=.
A word seems to be omitted here.
Metre: Champakamālā.
13 Metre Kanda; the same in verse 31.
14 Metre: Champakamālā.
1 Metre: Mattebhavikridita; the same in verses 34-37.
Such appears to be the reading of the stone; perhaps a mistake for avihinar. Metre Kanda.
10 Metre: Mahasragdhara.
The du is written in smaller script under the line. Read maryyadeyumam.
torpp-aritad
⚫ See note 1 on this page.
11 Metre: Champakamālā.
11 Read samagram-abhya[sisuva]r.
15 Bead Kamalödbhava..

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No. 29.)
KALAS INSCRIPTION OF GOVINDA IV: SAKA 851.
333
60 [ma]ra-prachayam-atyatsābadim geyd[o] baņņise tamm=unnati tamma satyade
esakam tamm-oje tamm=ārppu tamma sad-achārate 61 tamma nirmmalato tamm=auchitya-sampatti tamma samagr-āspadam-oppe
varttisutam-irddar=ņņörppodl-irņņūrvvarum || [348] Niyamam tammo!-upā62 frayan-badeye shat-karmma-kramam tammol-ojeyin=ad[d"]yotige paurushēga.
karaplyam tammolant=onte(nde) niranayam-āguttina kirtti ta63 mmol=eseyuttam belpu-ta!p-oydu vārddhisan-eydutt-ire dhātriyo!negaldar inte
oļpimdam=irpnirvvarum [35] Matimanta-stati nirmmada64 stuti kavímdr-ānika-nānāvidha-stuti vipra-stati tamma[-]!=guņa-mahā-ratna.
brajakk-syde samgati-vett-oppida sūtrad=ant-egovinam sat-kirttiyam t[a]. 65 ļdi bhi-nntar=ādar=krita-krityar-or-vvaļak-odam mikk-olpin-irppäryvaruń || [36"]
Pratipannatvam-antinam-āytu krita-krity-achāra-sampatti bhu-nutam=āyt=auvita
vēda-sõstra-vividh-ā[bh]yā[sa]-kra66 mam mikk=ani(dhi)gatiy=āyt=āśpi(éri)ta-paksham-akshaya-guna-proddāmam=āyt=[e]mdu
samtatam-anyar-ppogalal negart(t)e(Ite)-vaded=ildar Srimad-irņpirvvarum | [37] Va 1 A[nt-enisid *
svādhyā], 67 ya dhyana-d bürann-mo(mau)n-anushthāna-Bampannarun vēda-Sistra-vyntpannarum Sri
ramapi-natha-nabhi-kup-odita-[vara)-Kaba[kager' bha-ja]rum .
68 kri(kri)sā sadarttharum pratipaļita-vista-dharmma-saujanya-sila-samarttharum sinty
artth-adi-maha-guna-samdoharur maṁtr-ārtha-siddhi-mabā-maharu[m]
[maha]69 janav=irnyõrvvarum-eyde samachchāyeyo!=ildu bharapan-goyva tat-samayado! Brah[m]ēsvarapura .
rāgi Kondaligerege •
rjja70 prāyaschitta-dakshiney-anka-vaņam pasaṁbe-yanam-embinitari(ro)? mārdd=utpattiyar salisyve
saviniyo[]=ā]-chamdr-ārkka-sthāyi
71 verehnyya-devana pārāyaṇakke 12 gadyāņa[m] bhatta-vpittige 12
gadyāņa | ghaligege [2] gadyānam int=[r] gadyä[nam*] 26 siddh-āyada(da) ponnu . . . v . . .
su pratipaļisuvudu mangala || Alipad-idam porvva-kramadole nadeyise ko[ti]-kavileyam * su
• • Argghyatirtthado! pomgaļin-archchisi dana 73 . pa(pha)lamam padegum | Idan-ollad=alipan-i tirtthadol-ant-
i koti-kavileyam dvija kotiyan=alidu narakama[m] purusha
ānanta-papa-phalaman padegum II 74 Kavirajaraja-vibudha-pravarar fri-Kādiyüran-alliye Kama]odbhavn-varga
prðttamaram navipa-varnnanoyin-eseyal-abhiyarppisidam [!!] Sva-dattar para
dattam 75 và 30 harita vasundharam s hashtiruvvarsha-sahasräņi vishthāyam ja[yato
kri]mi[bo] | "Sāmāpyöayam dharmma-seturunripapam ka76 18 kalo pålaniyo bhavadbhiḥ (1) saryvän-tan-bhāginaḥ parttbivör[drān bhayo
bhūy]o yłohati Ramachandrab | Mamgala mahā fri
1 Read nõlpoda; see above, p. 327. • Metre: slöka (Anushtubb).
This danda is followed by the spiral symbol.
* Metre: Kanda ; the same in the next two verso • Metre : Salini.

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334
EPIGRAPHIA INDICA.
[VOL. XIII.
TRANSLATION (Verse 1) - Victorious is the revealed Boar-form of Vishu, stirring op the ocean, holding the Earth resting upon the tip of his lofty right task!
(Verse 2)-Appropriating to himself such glory that it is said: "what monarchs fittingly conducting themselves in the domain of the world have been) sach in former times, what heroes have thus displayed valoar in overcoming adversaries, what men of great distinction that were a theme of praise (have been such, when one considers 2," Gojjigadēva has become illustrious, an ornament of rulers of the earth, supreme among the Rashtraktitas.
(Verse 3)-In the pride of his arm confronting hostile monarchs who display enmity, in company with (his) fierce lord of elephants driving rocklessly into the mouth of Death, and on the other hand taking under his care and guarding & multitude of rulers when they come to him for protection, fittingly has Gojjiga with pleasure assumed for himself the measure (of rank implied) in the name Nfipatunga (“exalted among kings ").
(Verse 1)-Daly guarding those that seek his protection, with fury slaying opponents, with generosity over satisfying the needy, with a constant display of strength, vigour, and power he has obtained in high measure a goodly fame white as the Silver Mountain, Hara's laugh, the celestial Ganges, and the moon—a blest Vira-Nārāyaṇa ( a Vishnu among heroes").
(Verse 5)-The King of Mountains (Himalaya) in his appearance has shown a unique degree of firmness, the earth a unique fulness of patience, the ocean & uniquely high degree of profound depth : Gojjigadēva, as noble sages on the occasions of his splendid largesses praise (him) with peculiar love for him, has happily made his own a number of kingly virtues, a Ratta-Kandarpa-dēva ("Love-god of the Rattas").
(Verse 6)-I see or know no other kings who in wealth of elephants, in superhuman splendour, in practice of bounty, in enterprise, in valoar, have surpassed Gojjiga-vallabha.
(Verse 7)-As he is said to be a Phalguna (Arjuna], a Creator (Brahman), and a Karna according as (men respectively) confront him in wrath, seek his protection, and entreat his favoar, are there any kings approaching king Gojjiga
(Verse 8)-As he is styled a Lord of Death Yama) and a Brahman (respectively) for slaying and for preserving, according as he is stern or gracious, who on the face of this earth are able to praise (fittingly) the wrath and the grace of Gojjiga P
(Line 12)-Hail! Living on his lotus-feet :
(Verse 9)-I see or know not anywhere men who are elever enough to enumerate properly) the merita of Rövadisa and Visöttara Dikshita, famed over the earth in the lineage of the Lotus-born (Brabman] ?
(Verse 10)-Flag, shell, yak-tail fan, white umbrella, Assembly-hall, a multitude of ouriously made parasols, a great cow-elephant, a palace, a cunningly worked staff, fine garments, a brilliant robe, a lordly bull-elephant, a moving chariot, the great musical instruments of the exalted office of General: all these has the Brāhman known as Visöttara, beloved in his power, obtained in splendour.
(Vorse 11)-Having won the grace of monarchs, the Generals Rovadss and Visőttara Dikshita waxed in greatness . . . being extraordinary in rank and career.
(Verse 12)-Whom have other mortals known (like these) P The Brāhman race has become enpobled by the Somayajins Bēvadasa and Visõttara, eminent in virtues, who perform sacrifices with gifts of excellont mirrors, new robes of extraordinary bright colours, and stipends to the company of sages, the multitude of Brihmang.
See above, vol. XII, p. 289.

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No. 29.]
KALAS INSCRIPTION OF GOVINDA IV SAKA 851.
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(Verse 13)--Having acquired the favour of the sovereign, performed a great sacrifice, and satisfied a multitude of cultured men with savoary food, (and) being [distinguished) as a man of supreme culture in his race, Visõttara-bhatta . . an ocean of virtues, a potent brilliant priceless ruby-frontlet of the Brāhman race, made a tank.
(Line 18)-The above-mentioned Somayajins Rēvadisa and Visöttara :
(Lines 18-22)-Hail! He who is devoted to the performance of every holy rite ; & Vira. Nārāyaṇa; who has the monarchs of the broad earth coming to the refuge contained in the adamant cbamber of his arm; a mass of the fresh rays of politio consideration (); raining showers of brilliant gold,' an abounding stream of the nectar of discourse ; maintained by numerous great designs employed in the varieties of policy, by wit, by prudence, by discernment, and by intelligence; a lotus on earth; a hero of heroes ; & sun of heroes; who is exalted with a banner (bearing the device) of the Lord of Birds (Garuda); whose matarigas ride on fiery plephants; a master of arts among the Rattas ; a Ganges-bearer (Siva) in wrath and grace ; (ta wit) the blest Gojjiga-vallabha,
(Lines 22-24)-on Sunday, the fall-moon day of M&gha, of the oyolio year Vikfita which was the 851st Saka year, under the constellation Aslöshā, on the occasion of an eclipse of the moon, after offering his own weight (in gold) as largesse, on that date, after bestowing gifts of land, gifts of wishing-trees, gifts of food (and) gifts of medicines, did thereupon perform arghya to the Generals the Somayājing Rēvadāsa and Visõttara, (and grant them) Ereyana Kadiyur, saying that it was to be universally respected. . .
(Verse 14)-An ornament to the realm of Bharata is the land of Kuntala ; an embellishment of that province is the Purikara two-six-hundred district, a new diamond mirror.
(Verse 15)-Within this country of Puligere appears a heap of Fortune, an illustrious great city active in displaying the residence of deities, the splendid (town of) Puligere,
(Line 26)-On the western side of this town Purikara :
(Verse 16)-There appears in radiance, displaying itself ta the eyes of longing beholders, Broyana-Kadiyür, which, possessing a multitude of new parks extending along in its outer domain (and) splendid great tanks, is made beantiful by eager bees murmuring, by trumpetflowers whereof blooming masses gracefully spread themselves, (and) by breathing zephyrs of the South,
(Verse 17)-As, when the flocks of parrots, congregating in the manga-trees which branch out in dense growth and cast dark shades, strike with their beaks the clusters of fruit perfect in fragrance and full of juioes, (these juices) ooze out in a drizzle and bathe the plant-tips (below), the bushes of creeping-plants in Ereyana-Kadiyur and the betel-plants there are brilliantly resplendent.
(Verse 18)-The swans that soak themselves as they plunge in dives into the . stream , . . Tho gleaming water-dropa on (their) wings appear like heavy rain in the grove of Kädiyar,
(Verse 19)-Because Ereya, possessed of goodness too great to be described properly), .. .. by enclosing the place) made (his) habitation there), Kādiyūr has come to be always known generally by the name of "Ereyana-Kādiyur". Who understand how to extol (fittingly) the Brahman estate [agrahāra), which is so famous as to be called the choicest spot of the world P
This is an allusion to Govinda IV having the title Suvarnsvarsba. * See Dr. Fleet's paper on the Soraţür inscription, above, vol. XIII, p. 178.
* I take vyapara-kpitan as an inverted bahn-orini (Pāņini II. ii. 37), but it might be construed as "cause by the activity."

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EPIGRAPHIA INDICA.
[VOL. XIII.
(Verse 20)-So that it may be said that the Moon-bearer [Śiva], whose lips are like lotuses, rested (there) when taking covert from the breaking open of the primitive mountains, the Kondaligere Tank, an (?) abode of the sun, which lends splendour to the Lady Earth and is a new girdle (for her), like the Ocean, radiantly displays itself in maguificence combined with dignity.
(Verse 21)-[This is mostly illegible but it contains some further praise of the Kondaligere Tank of Kaḍiyür.]
(Verse 22)-The temple of Siva of Kalidevasvamin removes defilement
it is impossible even for the Lotus-bora [Brahman] and the Snake-king to praise (it adequately),
886
:
(Verse 23)-Containing all (kinds of) water-dwellers, displaying indeed a multitude of the forms of bright white kine in union, it appears like a crore of storehouses described as being of exceeding magnificence.
(Verse 24)-How the god's dwelling, (accommodated) for the four seasons, does display itself, in due order possessing an enclosure, arising in massive height, and shewing elegance, while the worship there, the very eminent holy men there, the right glorious maguificence there, the line of banners fluttering on all sides as they combine in splendour there, are altogether most brilliant!
(Verse 25)-Are there not combined in Kaḍiyur a surrounding sanctuary, an assemblyhall, a refectory, a fountain, and brilliant dispensation of lore, if any observe?
(Lines 41-47)-Moreover, badioudu [trouble, or striking] and biduvudu [desertion, or discharge] occur there (only) in the art of archery; artificial and transient shows (only) in jugglery; kadanguvudu [lust, or thickening] and... (only) in the masses of the clouds; saralate [sickliness, or straightness] and badatana [poverty, or slenderness] (only) in women's waists; naduka [fear, or quivering] and maradi [hostility, or ? different stalks] (only) in the flower-clusters of the mangoes; kundu [defect, or waning] and kalanka [blemish, or moon-spot] (only) in the deer-pictured [moon]; urku [pride, or steel] and kampa [trembling, or agitation] (only) in scimitars; sere [confinement, or state of check] and eru [wounds, ox casting] (only) among dicers; lobha [meanness, or attraction]... (only) in the splendour of tender sprigs; nirodha [constraint, or spiritual self-suppression] and nishparigraha (destitation, or lack of worldly ties] (only) in the practice of austerities. It attracts the min1 by its folk, who possess loyalty to the paksha [cause] of the (Divine) Unity like the paksha [wing] of Tarkshya [Garuda], which is found in no other place; maryade [rule of conduct, or shore] like the sea-monsters' home [the Ocean]; pratipannate [enlightenment, or loftiness] like the King of Mountains [the Himalaya]; patience like the earth; elegance like the power of expression of an emperor of poets.3
(Verse 26)-Do any other towns approach Käḍiyur, as it displays lofty eminence on the sea-girt earth? The men of that place are sages, bright with the holy spirit filling them, lacking in naught (?), generous, learned in the Agamas, versed in faultless principles, virtuous all of them.
(Verse 27)-The Two-hundred, who are accomplished in faultless Vedic lore, well accomplished in the very difficult science of grammar and the Agamas, are a Brahman tribe of excellent conduct, elegantly adorned.
1 Brahman is the deity of wisdom and eloquence, and Sesha has a thousand tongues.
The elaborately artificial passage that follows here may be compared with Bana's Kādambari, p. 6 of Bombay Sanskrit Series edn., and Andayya's Kabbigara Kāvam, § 25.
Kavi-raja-raja: here the author pays himself a compliment, for his literary name was Kavirajaraja (ee
1. 74).

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337
(Verse 28)-By its display of manifold fraits Kādiyür has been able to put to shame (other) Brahmanio villages that appear on the ocean-girt earth; in it are found) the Twohundred's study of lore, the Two-hundred's perfection of brilliant conduct according to rule, the Two-hundred's bounty, the Two-hundred's splendour of stainless fame,-a splendid, holy tbing.
(Verse 29)--Ereyana-Kidiyür-in which shines resplendent the Lotus-born [Brahman). who, perfectly affluent in benuty, as if putting together brilliant jewels, has gathered and joined them together into a collected mass for men to scan carefully, deeming it a thing of peculiar importanee-and the distinguished Brahmans of that place, appear in stately show.
(Verse 30)-Grammar, the series of works on polity, the science of literary composition, legendary lore, the great logic of Ekākshara Muni, writing of interpretations, all do they practise.
(Verse 31)-The Veda being their authority, the Fire their great deity. the skilful Brahmans of Kādiyür are learned in the good Vēda that bears investigation, oceans of all lore.
(Verse 32)- As there is no subject that has not duly entered into their hearts . . . no Vēda that is not fulfilled in their nable conduct, and as the great course of the stainless Agamas, the fulness of highly eminent knowledge, (and) glory of high . . race are theirs, highly distinguished are the scions of the lineage of the Lotus-born [Brahman) in the surpassing Ereyana-Kadiyür.
(Verse 33)-As the most eminent praise them as being superior to Mēru, to the Earth (and) to the Ocean (respectively) in solidity, in lack of conceit, (and) in profundity, the Two-hundred, who are renowned among Brāhmans, displaying to an exalted degree greataess, patience, (and) firmness, are men of high distinction who are a home of true fame.
(Verse 34)-The Two-hundred, when one observes, conduct themselves so that the whole glorious Brahman race extols them with exceeding zeal, (and) 80 as to display their dignity, their brilliant truthfulness, their propriety, their strength, their good behaviour, their purity, their high degree of culturo, their possession of all (virtues).
(Verse 35)-As religious discipline finds a home among them, the course of the six practices is fittingly resplendent among them, the duties of humanity are present with them, (and) fame, pronouncing its verdict, manifests itself amidst them and travels with a burden of brilliant white lustre to the ocean, thus the Two-hundred are splendidly Mustrious on earth.
(Verse 36)-As (in their case) praise for being prudent, praise for being void of passion, manifold praise for being a company of great poets, (and) praise for being Brāhmans, fittingly combining in the series of the precious gems of their virtues, are brilliant like a beauteous girdlo, the Two-hundred, possessing true glory, have become famed over the earth, and have all alike with great distinction fulfilled their duties.
(Verse 37)—"(Their) enlightenment has become perfect; (their) happy conduct as mer of fulfilled duties hes become world-renowned; (their) courses of divers labours in appropriate Vedic lore are a great study; the position taken up (by them) is distinguished by unfading virtues :"-28 others constantly extol them in this strain, the fortunate Two-hundred have become illustrious.
(Lines 66-72)-The Two-hundred Mahājanas, thus described, who are observers of . . . scripture-reading, ineditation, spiritual concentration, and the practice of silence,
The shaf-karna ; see Mana, i. 88.

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338
EPIGRAPHIA INDICA.
(VOL. XIII.
skilled in Vedic lore, born of the Brahman who arose from the navel-pit of the Lord of Lady Fortune [Vishnu) . . . able in rites . . . maintaining all religion and competent for honourable and righteous conduct; accumulations of great virtues, such as the spirit of tranquillity: highly exalted by suocess in fattaining) the spirit of sacred formulm; . . . duly meeting in harmony on the occasion of fizing their constitution ) .. . at Brahmēsvarapural .. for the Kondaligere Tank . . having made a sale of the fees for penitential rites, the aika-sana, (and) the pasumbe-vana,' and (decided to apply ?] the sum realised .. . (assigned] for as long as moon and sun endure 12 gadyanas for the cult of the god . .. 12 gadyānas for stipends of professors, (and) 2 gadyanas for the assembly-hall, amounting to the sum of 26 gadyanas, in gold of fixed revenue . . . shall preserve : happiness!
(Lines 72-73)-If of his good will one shall maintain this (foundation) in its ancient order, he will gain the same reward as if be worshipped with gold coins at Arghyatirtba crore of kine . . .! He who willingly ahall destroy it will obtain the reward of endless guilt . . . (namely) hell, as if he should destroy the same crore of kine and crore of Brahmans at the same holy place!
(Line 74)-The excellent sage Kavirajaršja has brilliantly described in now eulogy the blessed Kadiyür and the eminent persons of the lineage of the Lotus-born (Brahman) who are there.
(Lines 74-76: two common Sanskrit admonitory verses.)
No. 30.-WALA PLATE OF GUHASENA : THE YEAR 246.
BY LIONEL D. BARNETT.
This plate was originally edited by Professor Bühler in the Indian Antiquary, vol. IV (1875), pp. 174 ff., and is registered as No. 465 in Professor Kielhorn's List of Northern Inscriptions (above, vol. V). It was discovered in or near Wald in Kathiāwāų, and was given by the Kirbhāri of that town to Lieutenant F. B. Peill, of the 26th Regiment Bombay Infantry, from whom it passed into other hands, and was sold in 1890 to the Trustees of the British Museum, where it is now preserved in the Department of Oriental Printed Books and MSS., registered as " Oriental Charters No. 48." Having recently cleanod it, as far as was possible, and compared it with Bühler's text, I now give & rerised transcription, with a facsimile.
The record is a rectangular plate of copper, which when perfect measured 12/2" in width and 87" in height. When it came into Bühler's hands, it had already suffered some damage at the corners, and in the interval between 1875 and 1890 some more small pieoes at the edges were lost, as may be seen by comparing Bühler's text with the present transcript. The rest of the plate is fairly well preserved. The character is a good Gupta hand of the period, showing both the jihuamūliya (1.6) and the upadhmaniya (1. 16).--The language is Sanskrit, in prose, except for two of the usual adwonitory verses.
The plate is the second and conclading half of a document of king Guhasēns of Valabhi, conferring certain villages for the maintenance of the Buddhist monastery in the neighbourhood founded by Dudda, which is known from other records of the period. It was written out by

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ས༤: 1:3321༩ngu།༤༼ ཀ ཀཱ ཙ མ་«༢ན༽ at 8@sཀྱིet: ཉོ་
»22:༢ལྟ3༢༢:༠༣་༧ཀ [ 9221/22 Pབྱས33 འཐ ་ལན? 1:|:ཀྱ ཉgt.(༩ ན 2 338 2cj881zན་
༣ - ༡༠༢ s༨ covཉཀྱི ་མནན། ཅུt tr8 arས་ ནས་ཉིར ཏ88སgཉཀྱན8 ཆ་སམའཉ༢༡ :|:o ཀླུ ༡ t ) - x = A) G 1 ) gach s uy
Wala plate of Guhasena: the year 246.
L. D. BARNETT.
SCALE SEVEN-TENTHS
W. GRIGGS & SONS, LTO, PHOTO-LITH.

Page #395

No. 30.] WALA PLATE OF GUHASENA: THE YEAR 246.
339 the minister Skandabhata, and is dated in the dark fortnight of Māgha in the yoar 246," meaning the Gupta-samvat or Valabhi-samvat 248.1
With the exception of Valabhi, which is the molera Wald, none of the places mentioned have been identified.
ΤΕΣΤ.3
1 [sa-mada-para-gaja-ghatā-sphotana-prakāsita]-sattva-nikasha) tat-prabhāva-pranat-ālāti.
chu[dā-ratna-prabhā-samsakta-pada-bakha-rabuni) 2 [samhatis-sa]kala-smriti-pranita-mārgga-samyak . paripālaua - (prajā-rañjanad - anvarttha
rāja-sabdo rūpa). 3 [kānti-sthairyya-gāmbhiryya]-buddhi-sampadbhiḥ Smara-sašāák-adrirāj-odadhi-tridasa
guru-dhaněšān=a[tiśayānaḥ saran-a). 4 [gat-abhaya)-pradāna-parataya tri(tri)navad-apāst-āšosha-sva-kāryya-phalah prārtthan
adhik-arttha-pradān-āna[n]d[ita-vidva). 5 [t-suhțit]-pranayi-hșidayaḥ pāda-chār=iva sakula-bhuvana-mandal-abboga-pramodaḥ
parama-māhēśvarah 6 sri-[mabā]rāja-Guhasēnals-kusali sarrvān=év=ayuktaka-viniyuktaka-drāngika-mabattara
châta-bhata-dhruv-adhikaranika-danda7 bhogiskal-choroddbaranika-rajasthāniya-kumārāmāty-ādin anyāms=cha y athā-samba
duhyamānakan samājñāpayaty-Astu vas=sanviditam 8 Valabhi-tala-sannivishta-Dudda-pāda kārita-Dudda-mahā viharē nāna-dig-abhyāgat
Eshtādasa-nikāy-abhyantara-Sāky-kry ya-bhiksha-eau9 ghāya grās-āchchhādana-sayy-āsana-glāna-pratyaya-bhaishajy-ady-apayog-arttham=
Anumanji-prāvēsya-Pippalerumkhari-prāvēsya-Samipadravataka[m] 10 tathā Mandali-dramge Sangamanaka Dēļakahārz Naddiyam tathā
Chossarim | ēvam=si()tud-grāma-chatushtayam 8-oddraugam s-Oparikaram sa
vāta-bhota. 11 dhānga-hirany-ādēyam s-otpadyamāna-vishţikam sar'vva-rājakiy-ahasta-frakshēpapiyam
bhumi-chchhidra-nyüyena mayā mātā-pitror=ātmanad ch-ai[hi]. 12 k-āmushmika-yath-abhilashita-phal-Evāptayè adaka-sarggēņ=ātispishtar yato=&y=
ochitayā Sāky-āryya-bhikshu-samgha-sthit[y]ā bhumjataḥ krisbataḥ ka[rshaya]13 to vāna kaischit=pratishēdhe varttitavyam=āgāmi-bhadra-pripatibhis-ch-āsmad
van(m) sa-jair=anityāny-aišvaryy[A]oy=asthiram manushyam sāmānya cha
bhūmi-dā[na]14 phalam=avagachchhadbhir ayam asmad-dāyo=namantavyaḥ paripālayita vyaśwcha yafa
ch=ainamwachchhi[m]dyād-Tohchhidyamanam vnumodēta sa panch-[āpa)15 [karmma-phala)-samyuktas=syāt trayyām cha varttamānaḥ pamchabhir=mmah
pātakais-g-opapātakais-saħyakta [s®]=syād-Api c ha Yān-iha därid(robhayān=na]
1 Bühler read this date as 268, but the necessary correction was made in Kielhorn's List.
From the plate. • The visarga is represented by the jihvamüliya character, under which the following l is subscript. • Bühler gives Samipattavataka, but the dra is quite clear on the plate. Metre: Trishtubh Upajäti (pädar 1, 3, 4, Indravajra, 2 Upondravajra).
2 x 2

Page #396

340
EPIGRAPHIA INDICA.
(VOL. XIII
16 [rend]r[ai]r=ddhanāni dharmm-yataniksitāni nirmmālya-vānta-pratimāni tāni
kolāma tādbuh-punar=ādadita | Pabubbir=vvasndhi [bhuktā rājabhi). 17 [s-Sa]gar-ādibhiḥ yasya yasya gadā bbimiḥ tasya tasya tadā phalam-iti
Sva-mukh-ājña | sva-hasto mama mahār[āja-r1-Guhasēna). 18 [sya] likhitaḥ sardhi-vigrah-adhikarap-adhikțita-Skandabbațēna || sam 200 40 6
Māgha [badi.. .]
1 The vinarga is represented by the wpadhmaniya character, on the top of the following p.
Metre : 818ka (Anubtabb).
me
te patuning elence, te se na strong

Page #397

a, form of,
á, form of,
Abbaya, m.,
Abhimanadhiran, a title,
Abhimanya, k.,
abhisheka,
abhisheka-stand,
A
177, 184, 188, 191
161, 177, 191
247, 256
136, 148
Akkanna Madanna, m., akshapaṭalika, akshini, 199, 202, 206 Akunüri, sur.,
. 107 156 298, 326 137
adagunti,
168 179
Adaļa, a race,
Adava, a race,
177, 183 2, 8, 7, 11
Addanki, di.,
Addanki Singaracharya, m.,
Adhōra, m.,
Adi-purana, a book,..
Adi-setu, vi.,
2 n. 1 . 169 328 132 n. 2 Adi-Sura, a legendary Bengal k., 286, 287, 288, 289 125 n. 3 188 332, 336, 337
Aditya I., a Chōla k.,
Aditya II. Karikala, a Chōla k., Agama,
āgāmi,
Agastya, a rishi,
Agnisvāmin,
•
Agnivarman, k.,
agrahara,
130, 230, 231 321, 824 n. 1 115 111, 112, 114, 115, 118, 120 303, 326, 330, 335 Ahavaditya, sur., 177, 188 Ahavamalla, sur. of the Chalukya k. Sömesvara I., Ahōbala, vi., Ahōbala, m.,
ai, form of,
Aira, k.,
Acharyar Aniruddar, a poet, Achyuta-Nayaka, a Konkan ch.,
.
•
INDEX.
.
PAGE
akhadamsa,
akhaśälin, Aki-Seṭṭi, m.,
Akkalapüṇḍi, vi,
Akkalapüṇḍi Grant of Singaya-Nayaka, Akkälivělür, ri.,
43, 52 124, 127, 132 234, 236 160, 191 160 285, 291, 294 209, 210 Ajayasiha, m., 207, 208, 209, 210, 211 Akalavarsha, a Rashtrakuta k., 189, 190, 277, 280, 282 Akaraganni, m., 234, 236
Ajamiśra, M.,
Ajaya-raja, a Chahamana k.,
Alaka-para, palace of Kuvēra, Alambakkam, vi.,
Alambhaka, a prince, s. a. Alam maka, Alammaka, a prince, a. a. Alambhaka, Alandiya, vi.,
Alavandar, sur. of Yamunarya, Albana-deva, a Chahamana k., ali,
Alla, a Reddi prince, Allada, a Reddi k., Allada-Bhatta, m., Allad-Reddi-Vēmavaram, vi.,
·
•
Alpakhana-Alp Khan. Alpara, alphabet, Brahmi,
•
Ganga, Grantha,
Gupta,
Kadamba,
Kanarese, Nigari, .
PAGE
163
213, 215, 216
14, 14 n. 2, 15
260, 261
•
.
315
135, 138
239 n. 1
239 n. 1
279, 280, 282
3
207 n. 5, 208
•
184, 188 241, 243, 252
238, 241, 252
245, 254, 255
259ff. 129, 132 122 . 218
130, 230 247, 256
•
Allana-Mantrin, M.,
248, 253, 257 246, 255
Allaya, a Reddi prince, 238, 240, 242, 251, 253, 259 Allaya-Vēma, a Reddi k., Almora, di., alms-house,
238 114
295
238, 239, 243,
Alp Khan, Malwa Sultan-Hōshang Ghōri, 238, 239, 241, 252
•
•
•
303, add.
No. 13
No. 19 No. 16 Nos. 7, 30 No. 6 Nos. 2, 3, 4, 8, 14, 15, 28, 29 Nos. 17, 18, 20, 27
The figures refer to pages; n. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations are used:-ch.-chief; co.conntry; di.-district, division; do. - the same, ditto; dy. -dynasty; E.Eastern; feud. feudatory; k.-king; m. man; ri. = river; s. a. see also; sur. surname; te.= temple; vi. villago, town; W.-Westorn; wo.woman.

Page #398

342
EPIGRAPHIA INDICA.
[VOL. XIII.
PAGE
PAOE alphabet-contd.
Anitalli, a Reddi queen,. . , 238, 243, 253 Nanginagari, . . . . Nou 8, 22 Aniyanka-Bhima, .. 4. Ananga-Bhima,
151 North-Easter, . . . . . . Nos. 11, 26 aoka, . . . .
. 156, 157, 158 Northern
. . . No. 9 an kavana, . . . . 338, 388 n. 3 Sottbern,
. . No. 25 Anns, m., . . . . 233, 234, 235, 237 Tainil, .
. Nos. 10, 16 Anna, a Reddik., . - 238, 241, 252 Telagu,
Nos. 1, 12, 21, 23, 24 Annadáta, . (P nee add.), 245, 246, 254, 255 Alandiyu, vi., 137, 140 Anpalváyil, oi., . . . .
137 Alapa, family,
. 803, add. Anpalváyir, vi, . . . . . 146, 147 Alur, ti., . .
21, 25, 81, 85 Andama-Nayaka, 7., . . . . . 221 Aluvalopada, vi...
. 4, 8, 11 Annamamba, wo.,. . 220, 221, 223, 224 Alvara, , , . . . .803, add. Annasomaya-Yajvan, m., . . . . 246, 256 Amara-natha, a divinity, 285, 286, 292, 295, 295 *. 2 Anna-Vöma, a Reddi prince,
. . . 239 Amaravati, palace of Indra, . . . 807, 815 | Anna-Võta, a Reddi prince, . . 239, 248 Amarappilai, a poet, . . . . 187, 146 Anne-Vrola, a prince, . 238, 241, 252 Amarüyvi Mattaraiya), sur. of k. Padikalari, 138 Annaya, ., . . .
247, 255, 256 Ambarislis, m., , . . 104, 105, 106 Appigere, vi.,
. . . . 176 Ai biki-pura, oi.,. . 122, 194, 195, 197 sntahpar-albyaksha,
. . . 307 Ammauarbola, ti., . . . . . 157, 158ántabparika, . 157, 158
. . . . 219 Auingi-Nayaka, ., . . .
. 26 antigo, . . . . . . 168, 172, 175 Amöghetsha I., a Rashfrakūta k., 168, 169, . Agamakonda, sur., . . . . . 247, 256
177, 179, 182, 183, 184, 185 Anusvåra for the class nasal, . . : 276 Amoghavarsha III., a Rashtrakufa k., . 829 >> form of,. . . . . 109, 284 Amrapalli, sur., .
. 284, 287
redundant,
. . . . 123 Amyranza,
→ represented by , . . . 212 Ananga-ina-Choda-Ganga, an E. Ganga Åpastamba-sútra, ne Vēdas.
k., . . . . . . . 150, 151 spe, emblem, . . . . . . 320, 323 Anangäiegarttă, an estate, . . . 116, 118 Appa, . . . . . . . 20, 24, 25 Anahka-Bhima = Choda-Ganga, an E. Ganga Appa-Bhatta, m., . . . . . 233, 235
k., . . . . . 150 n. 2, 151, 153 Appa-konda, 7., . . . . 234, 236 Anante, m.,, 111, 112, 113, 116, 118, 120, 121 Appaņa - Appa, . . • 17, 20, 24, 29, 33 Anantagumpha cave, . . . , 164, 165 Appaye, .,
244, 246, 254, 255 Anantu-Niyada, ., . . . . . 221 Appaya-amätys, m., .
. . . 246, 255 Anantarys, 18., .
Appayarys, 11., . . . . . 245, 254 Anantavarman, sur. of Choda-Ganga,
151 Appaya Sávanta, m., . . . . 81, 35 Anapota-Nayada, n., • 221 Appaya-suri, 7.,
. 244, 254 Ana-Prola-Roddi-Komaragiri-puram, ti., 240, 250, 258 Appūdi-Nayanar, a Saioa devotee, .
137 Andora, co., . . . . . . 264, 272 Apurvanata, a family, . . , 213, 215, 216 Andhralaksraaka, an estate, . . • 119, 121 aragbatta, '. . . . . 209, 210 Anoya-kero, c tank, . . . . 21, 25 Arshat,. . .
. . . . 100 Anoya-Sunil, di, . . 800, 809, 816, 822, 825 Arakere, oi.,. 316, 317, 319, 321, 322, Anga, co. . . . • . 129, 132
324, 325 angabhogan, . . . . 30, 34 Arakatti, m., .
. . . 187 Anguda, W., . . . . . 285, 291, 294 Araluva, vi... .
. 278, 279, 280, 282 angarange boga,. . : 224 Arang grant,. .
· 107 Angiras, a Prajapati, . . . . . 292 Arasarya, ill.,.
. 191, 193 Aniruddar, a poet, . . . 149 Araviti, oi., .
227, 229
.
.
296
The figures refer to pages; N. after a figare to footnotes, and add. to Additions and Corrections. The following other abbreviations are used :-ch. -chief; co. =country; di.=district, division; do.-the same, ditto; dy. -dynasty; E.-Eastern; feud. - fondatory; k. king; m.-man; ri.river; 1. 4. - also; sur. = Burname; te. temple; pi. - village, town; W.- Western ; w.woman.

Page #399

PAGE
Arghyatirtha, a tirtha, 49, 58, 172, 175, 315, 338 ar-ibha-ganda-bheranda, sur. of Venkatapati I., 229 Ariga Harikesari, a Kadamba k., 108, 170, 174 -arige (Kanarese Dat. Pl.), 317 168, 169 328, 328 n. 2, 329 137 134 n. 9
Arikesari-dēva Hari', a Kadamba k., Arikesarin, a Chalukya k.,
Arikesari Ter-Maran, a Pandya k., Arikulakesari-Isvara, te.,
Arirayavibhālaka, sur. of Pratapa-deva-Raya,
Arishta-srama, a place,
Arkkäḍn, vi., Arkkaṭṭa-Kürram, di.,
Ārlasinga, m.,
Artha-sastra,
ärttu,
Arunagiri, vi.,
Arundhati, a star,
Asala, ch.,
āśrama,.
aśvamëdha,
afrapati,
āṭakūta,
Atava, a race,
atibhambhakam,
Atisähasan, sur. of Suvaran Maran,
Ativatāka-pallika, a place,
Atuküri, sur.,.
au, form of,
written jau,
M
Aubhala, m., Aubhala-Jyösya, m.,
avachatita,
avadara-abdar (?),
avagraha, form of,
Ayitāmbika, wo.,
Ayodhya,
Ayya-Dikshita,
Ayyalu-Mantrin, m.,
Ayyana II., a Chalukya prince,
B
b, form of, ", and ",
written P, Baddega-deva, a Rashtrakuta k., Bagh, caves, Baisagere, tank,
•
.
.5, 10
116, 118 134
"
INDEX.
134
268, 275
332, 337
299 132
813 n. 1
207 n. 5
292
230, 308
115, 119 87 177 327 136, 139, 148 116, 118 246, 255 177, 191 259
245, 247, 255, 256 247, 256 115
+
116, 118, 118 n. 2
151
266, 273 43, 52 233, 235 246, 255
43, 52
.
177, 183, 186, 188, 191
109, 177, 207, 210, 212, 217, 296
209 329
163
308, 316
.
•
baje, bala,
Balachandradeva, m., Baladeva, m., Bala-grama, vi., Bala-Jyösyn, sur., balambey-oṭṭu,
bali,
Ballala-Sona, a Sēna k., Ballama, same as Ballambika,
Ballambika, a Karnataka queen, Ballavarasa, m., Bammanavada, vi.,
Bammera Pōtarazu, Telugu poet, Bampērā plates of Kalhana, bana,
.
Bapañjus, a class of Jains, Banavasi, vi.,
bani,. Bankapur inscription, Bankapura, vi.,
Bankesa, m., Bankeya, M.,
PAGE
16, 21, 25 59, 61 . 17, 27, 31 . 20, 24, 25, 29, 30, 33
.285, 287, 290, 292, 292 n. 8
246, 255
321, 324 110, 117
287
227
227
184, 185
28, 30, 34
221 206ff. 59
21, 26
14, 15, 168, 169, 170, 175, 179,
299, 299 n. 2, 300, 303, 308, 310, 315 Banavasi-paravar-adbisvara, sur. of Tailapa II., 12, 14 186, 187 168ff. 168, 169, 171, 174
169 169 16, 327 329 249, 257 n. 9
164 183
39, 45, 54 187 188
187, 189, 190
226, 230
299 n. 4
177
327
81, 35
30, 34
.
bäppu,
Bappuva, a Rashtrakufa prince, bāra,
bāriya-bhārya, Basavanna, te., Basavaya, M.,.
Batgere, vi., Baṭṭageri, vi., Baṭṭakere, vi., Battulappalli, vi., Bavayya, m.,
bayil, beḍamgisi, Belagale, vi., Bolakabbe, m.,
Belgali, di., Bolgōdu, ri.,
Belgaum, vi.,
Bellagore, di.,.
•
Bellagero-kshetra, an estate,
Bellala, a family, Bellittage, a fortress,
•
•
.
.
343
169
28, 30, 34
15 193, 194
192 191, 193, 194 176
.
.
The figures refer to pages; n. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations are used:-ch.-chief; eo.- country; di.-district, division; do.-the same, ditto; dy.-dynasty; E.= Eastern ; feud.=fendatory; k.-king; m.man; ri.-river; s. a. see also; sur.-surname; te.-temple; vi, village, town; W.-Western; wo.=woman.
-

Page #400

344
EPIGRAPHIA INDICA.
[VOL. XII
bhög
.
119
311
PAGE Belvola Three-handral, di. . 178, 188, 192, 328 Beļvals, di.,. . . • 86, 89, 40, 44, 53 Benares,
. 49, 58, 915 Benpokalla, vi., . . . . . 40, 48, 57 bh, form of,. . . . . 113, 259 Birrdravishnu, .. .
. . 115, 117 bhaga,. . .
. . 219, 296 Bhagadatta, a legendary Kamarüpa k., . 289 Bhögalpur plate, . . . . . . 289 bhagika, . . . 116, 117, 117 . 7, 179 Bhagiratba, . . .
105, 106 Blagnanūpamodribba, vi., . . 116, 118 Bhähiraṇya-pallikā, a place, . . . 116, 118 Bhairava, . . .
. 822, 826 Bhairavärys, m., . . . . 245, 254 bhaki, . . . .
. . 292, 295 1. 4 bhallanki,
. . . 16, 21, 26 Blismaropara, oi., . . . 278, 279, 280, 282 bhändāgárika, .
. . . . 218 Bhandaram, sur., . .
.
234, 237 Bhanu (Bhand-dēva), an E. Ganga k., 160,
152, 154, 157 Bharadvāja, race of, .
. . 292 Bläradväjängirasa, a family, . . . 292 n. 7 Bharata, a divine musician, . . . . 307 Bharata, co., . . . . . . 914, 328 Bharati, sur. of Sringāri Acharyas, . . 128 n. 2 Bhirgavs Kukra,. . . . . . Bharipatiśarman, ., . . . . 119, 120 Bhashege-tappava-rayara-gaoda, sur. of Venkata
pati I., . . . . . . .229 Bhashege-tappava-rayara-ganda, sur. of Vijaya
nagara k. Krishna-dēra-Raya, . . .129 Bhaskars-kshotra, an estate, . . , 7, 11 Bhaskarārya, m., . . 246, 247, 255, 256 Bhatāra, a title, . . . . 185, 188, 185 Bhataraki, a title,.
. . 135 Bhatari, a title,
135 Bhatta= Kumärils,
• 291 Bhatta-Bhavadāvs, 11.,
. . 2, 288 Bhattaraki, a title,
. . . . . 185 Bhatta-Väsudēva, I., . . 278, 280, 282 Bhatti-palliki, vi., . . . 114, 118 Bhava-Siva, . . . 291, 294, 322, 325 Bhavani - Durga,' .
291, 294 Bhavilána, an estate, . . . . 116, 118 Bharyarājs, m. . . 299, 305, 306, 312, 313
PAGE Bhõlemastaka, an estate, . . . 114, 116, 118 Bhillams, a Yadava k., . 176 ... 8, 199, 200, 204 Bhima - Ananga-Bhima, q.., 154, 155, 288,
307, 314 Bhimata, 1., . . . . . . . 167 Bhimays, ., . . .
247, 256 . . . . . 219, 296 Bhögavati, Näga palace, . . . . 315 bhõgika, . . . . 115, 117 7. 7, 119 bhogins, .
.
. Bhojs, dy., . . .
. . 229 Bhöjavarma-dēva, m., .
. . . 288 Bhrishtika(& 'aka-)-ksbētra, an estate, 119, 121 Bhubaneswar, ti.,
150, 151 Bhubaneswar inscription,. . . . . 1508, Bhima, a Choda k.,
• 241, 252 bhumbhaka, bhūmi-pallika, .
. 116 Bhüpati, m.,.
. .
. . . . 217, 219 bhūta, .
. Blūta-pallika, an estate, . . . . 116, 118 Bhūtēša=śiva, ..
. . . . 10 bhuti-bh sit, . . . . . . . . 293 bhavana-bbombhukan,
298 Bicha, N., . . . 19, 20, 21, 29, 33 Bichana, n.- Richa,
15, 17, 19, 20, 21, 27 Bichi-Raja, *. - Bicbn, 15, 17, 20, 21, 25,
27,629, 30, 31, 33, 34, 36 Biddabē vara, te., . . . . 172, 175 Bijjalondra, a Karnataka k.,
227 Billainanēni, a mound, . . . . 11 bil-vadde,
. . . . . 298 Bilvaks, a place,
116, 118 Bindasaras, a lake,. . . 150, 151, 152, 151 boar emblem,. .
. . . . 122 Bochchula, a tank,
. . 31, 35 Bolaláva, a place, . .
• 261, 269, 27 Bodda-palli, sur., .
. . 216, 255 Boggarn, sur. .
. .. 216, 255 Bokkasom, sur. .
. 234, 237 Bonta, sur., .
. . 216, 235 Boppadēva, n., .
299, 306, 307, 314 Brahmi, . .
. . . . 292 Brahma-päls, a Pala k.,. .
. . 290 Brahmagandi, ri.,. . .
157, 158 Brahmans, . . .
. 387 Brahmapura, oi., , 110, 114, 115, 116, 118, 120
The figures refer to pages; the after a figure to footnotes, and add to Additions and Corrections. The following other abbreviations are used :-ch.chief; co. -country; di.= district, division; do.=the same, ditto; dy. -dynasty; E. - Eastern foud.feudatory k. king m.-man; ri, river; 6. d. - 100 Also; ur.= surname; te. temple; vi,= village, town; W.-Western; no.woman.

Page #401

INDEX.
345
181
PAGE 1
PAGE Brahmárys, ., . .
345, 255 Chandra-palliki, a place, . . . . 116, 118 Brahmavaram, di., . 232 Chandraprabba, a Jain T'irtha kara,
198 Brah mēsvars, a divinity, . . . . 119, 121 Chandrarya, m.,'
. . 191, 192, 193 Brab mēbvara-par, vi.. . . 328, 838 Chandrasekhara-Sarasvati, Kaichi Matha Bakka, a Karnataka k., . . . . .227 Acharya,. . . . . . . 122 Bakkami, a Vijayanagara queen, . 125, Chandra-svāmin, *. . . . . 298
125 n. 4, 127, 181 Chandravarman, k.. .
133 ball emblem, . . . . . . 109 Chandriki-dovi, an E. Ganga queen, 150, 151, borúj, . . . . . .
153, 154, 155 Chandrika-devi, a Rafta queen,. . .16, 19, 23 Chandrika-dövi, too. -Chandrikām bike, 39, 46, 55
Chandrikambike, 100.-Chandrika-devi, . 89, 46, 55 Chachchakki, vi. . . . . . 81, 85
Chandriksvita, an enclosure, . . 192, 193, 194 Chalalavada, di. . . . . 156, 157, 158 Chandulaka-pallika, a place, . . . 116, 119 Chada-palli, sur. . . . . . 247, 256 Changula-mari-sima, di.,
. . . 124 chaga-jaga-jbampam jhampal-acharyyan, a
Channa-pade, a tank, . . 248, 257 title,. . .
. . .
Chapakūri, sur.
298, 802 .
.
. .'
244, 254 Chabamina, dy.. . 207, 207 n. 6, 209, 210, 211 chara, . . .. . . . . 110, 117 chakõrayita, . . . . . . 201 Chatta, a Kadamba k.. . .. .. . 302 Chakravartin, ., . . . . . 234, 236 Chatteya-déve, a Kadamba k., 299, 302, 308, 309 Chalikka, dy, . . .
227, 229
Chaturmäsya-vrata, i . . . . .225 Challa-Narma, ., . . . . . . 233, 236 Chataskälörőbälügala-palliki, a place, 116, 118 Chalukys, dy, and race,. 12, 14, 15, 38, 42, Chauhattamalla, a birida, . . . 2, 5, 10
43, 51, 52, 57, 168, 170, 173, 179, Chaundaya-Somayaji-Narabaryarys, m.. . 247, 256 180 n. 4, 181, 276, 290, 299, 808, Chaavēra, . . . 312, 315, 316, 323, 328, 329 Chavandēśvari, te., . .
172, 175 Chāļakya-Rama, a Chafukya k., . 43, 52, 805
chchi, form of, Chalukya-Vikrama, era, . 13, 14, 89, 48, 57 Chelipeddi Nrisimha, m.,
268, 275 Châmi-Setti, .. . . . . . 14, 15 Chellakētans, a race,
. . 169 Champakstöli, an estate, . . . . 119, 121 Chengas, di, . . 260, 284, 271 Chamanda-Ráję, ., . . 180, 207, 208 Chengätta-kottaka, di,
. 129, 132 Chanakya, . . . • 306, 307, 313, 814 Cböngöda, . .
124, 129, 132 Chandala-dēvi, a Raffa queen-Chandrika-dēvi, 16, Chegjerla, sur.,' .'
. 247, 256 19, 23, 29, 82 Chers, dy. . . . . . 127, 131 Chandalesvars, a divinity, . . . 39, 47, 56 chi, form of,
. . . . 191 Chandaluri, sur., . . . . . 246, 255 Chbandöga-parisishta-prakása, a book,
289 Chandamárutam Doddayacharya, an author, 222 Chharampanandišarman, . . . 213, 215, 216 Chandrachūda-Sarasvati, a Kanchi Matha chach) for chchi,. .
260 dodárja, 122, 123, 125, 125 n. 2, 129, 132 chhoda, . . . .
214, 215 Chandra-dāva, a Kananj k., . . 217, 218 Chbidragartta, oi., . . . . . 119, 121 Chandra-dovi, an E. Ganga princess-Chandrika- Chidambara-kavi, a poet,
. . 231 dēvi, . . . . . . 151, 153, 155 Chidambaram, vi... .
. 127, 132 Chandragiri, co., . 124, 129, 132, 226, 230 Chikärys, ., . . .
191, 192, 193 Chandralökhaichaturvēdimangslam, oi., . 134 Chikodi, i.,. .
. 28 . 2 Chandramauliávars, te., . . . . . 196 Chikurs, co.,. .
:- 104, 106, 108 Chandramaulifvara-Svámin, the god worshipped Chikara-pars, vi... . . . 105, 106, 108
in Kapoli Matha, . . . . 122 Chinna-dēvi, a Vijayanagara queen, . . 124
.
37
The figures refer to pages ; n. after a figure to footnotes, and add to Additions and Corrections. The following other abbreviations are used :-ch. -chief; co. country; di. -district, division; do.the same, ditto ; dy.dynasty :
E. - Eastern; feud. - fondatory: k. king: m.-man; ri. -river; 5. d. - 100 also rur. - surname, te.templo; pi. villuge, town; W.-Western; w0.-woman.

Page #402

346
EPIGRAPHJA INDICA.
[VOL. XIII.
PAGE Chinamma-Gavanda, m., . .
816 chiro, , , , ,
. . 18 Chitisomaya-Bhatta, t., . . . 268, 275 Chittayarya, 7., . . . . . 247, 256 Choda, dy. . . , 238, 241, 252 Choda-Gangs, an E. Ganga k., 160, 151, 152,
153, 154 Chola, dy.,
127, 131, 134 n. 3, 138, 189, 181, 196, 276, 279,
281, 299, 303, 310, 315 n. 5 Chorakataks, an estate, . . . . 116, 118 Chörspaniyam, an estate,
. 116, 118 Chota Häthigamphs cavg . . . 164 Chulaksma, ., .
. .
. . . 162, 163 Challapdaraka, vi, . . . . . . chumbaks, .
. .
. .
292, 294 ... 5 cobra emblem, . conch emblem, . . . 104, 108 Conjoeveram, ti., . a. Kanchi, 123, 123 n. 4, 125, 132 Conjoeveram Mafia, . Conjoovoram plates, . .
122. conjunct consonant, form of, . . 123 consonants doubled, cards, milk and ghi for bath,
. 110
.
123
104
PAGE Dantidurga, a Rashtrakufa k., 276, 277, 279, 281 Dantivarman, a Pallavatilaka k., . . .138 Dantivarmamangalam, ti.. . . . . 188 Daņuņņa, a place, . . . . . 116, 118 Däravada, ti. . 300, 308, 316, 319,
322, 325 darśa-tithi, . . . . . . .239 dala-vaišálya (?)
. . . . 230 Dasul-Annsins, m.,. . . . . 268, 275 datesexpressed by decimal figares, . 18, 21 25, 30,
34, 48, 57, 105, 114, 116, 118, 120, 121, 156, 157, 158, 169, 171, 174, 199, 200, 201, 207, 208, 209, 210, 212, 215, 216, 217, 219, 296, 297, 300, 308, 316, 318, 321, 324, 327, 380,
385, 339, 340 expressed by numerical words, 2, 7, 11,
150, 151, 152, 154, 225, 229, 281, 282, 239, 248, 259, 260,
268, 274 expressed by ordinary numerical words, .13,
14, 15, 124, 129, 182, 184, 185, 192, 293, 212, 215, 216, 217,
219, 220, 222, 224, 278, 280, 282 days of the month, lanarbright fortnight 1st, 2, 7, 11, 13, 14, 15 2nd, 18, 21, 25, 30, 39,
296, 297 5th, 156, 157, 158, 199,
200, 201, 321, 824 7th,. . . 188, 189, 190 8th,
. . . 178, 183 10th, . . 196, 197 11th,
211, 217, 219 12th, 225, 229, 231, 282 13th,
169, 171, 174 full moon, 89, 48, 57, 319, 822, 825, 89, 58, 67, 318,
827, 330, 335 - dark fortnight 2nd, 220, 222-3, 224, 318,
821, 929 5th,
212, 215, 216 12th,. . . . 209-210 13th,. . • 300, 308, 316 15th,. . . . 207, 208
. . 339-340
. .
119, 121
. 187
.
d, form of, . . , written da, . Daddavaka, an estate, Dadiga-mandala, co.. Dadigarsas, m., . Dadina-grims, vi., . Dadimiki, an estate, Daivals, a prarara, . Dajachers, . . Dåksbáráma, vi. dakshiqayada, .
. . .
. .
279, 280, 282 . . 116, 118 . . . 185 298, 240, 242, 252
.
danda, a mensure,
. . . 172, 176 Dandanátha, m., .
. . . . 197 dandanayaka, 89, 299, 307, 308, 312, 313,
814, 316, 317, 820, 821,
922, 323, 325, 326 dandaväfika, . . . 115, 117 n. 8 Dandavasivat (R) . . . . . 116, 118 dandoparika, . . . 115, 117, 117 . 8, 119 Danti-Dantivarman, . . . . 188 n. 3
The fignres refer to pages; 6. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations are und :-oh-chief; o. -country; di.-district, division, do the same ditto; dy..dynasty E.-Eastern; foud. - fondatory: k. - king: m.-man; ri.river; 4. d.-300 alno; rur. - surname; to. temploi vi. village, town; W.-Westorn 100.-woman.

Page #403

INDEX.
347
• 259
•
298
PAGE 1
PAGE days of the month, lunar-contd.
Devkhala, ti.
. 119, 121 new moon, 59, 60, 239, 253, 278, 280, Devõtthāpani-ekādasi,
211 and 1.2 282, 318, 321, 824 Deyibēsvara, te. .
• 172, 175 days of the month, solar
dh, form of,. .
. . . . 104, 177 5th, . . . 114, 120, 121
dh for d, . 10th, . . . . . 105, 106
for th, . . 30th, . .
. . . 114, 116, 118 ,, form of, .
· 113 days of the week
dhagildan, . Adi (Sun.), • 13, 14, 15, 59, 60 Dhanadatta, . .
. 115, 119, 120, 121 Aditya (San.), . . 89, 48, 57, 188, 189, 190
Dharaṇīvsräha, eur. of Panta-Mailara, 2, 5, 10 Brihaspati (Thurs.), . . . . 178, 183
Dharapadavida, vi., .
. . 232, 235-7 Budha (Wed.), • , 207, 208, 220, 223, 224
Dharma-Sastra, . . . . 285, 291, 294 Inda (Mon.), . . . . 196, 197
Dharmāya-öjjhi, n., . . 247, 258 Manda (Sat.), . . . 156, 157, 158
Dharwar District, .
. . . . 299 Mangals (To.), . . . . 818, 321, 324
Dharwar taluka, .
. 298 Ravi (San.), . . . 199, 200, 204
Dhavala, di.,. .
190, 191, 192, 193 Sani (Sat.), . . . . . 217, 219
dhavalars dbAvala .
. . . . 16 Sasanks (Mon.), : : 239, 243, 353 dhavalarsvam,
. . 298 Sömn (Mon.), 169, 171, 174, 209, 210, add.
dhd, for ddh, śukra (Fri), . .. 296, 297, 300, 308, 316dliko,. . . Vadda (Bat.), . . . 18, 21, 25, 30, 34
dhika, Vidhu (Mon.),. . . . . 2, 7, 11 dhikukü, . .
209, 210 dal for dh, , . .
: 191 -dhimavadaü,
209 Déchirăjs, .,. .
. . 39, 45, 54 dhimda, . .
209 n. 2 Dēgañve inscription,
.
301 dhimkab, . .
. . . . 209 Dögömve, vin,
-dhikab,
. . . . . . 209, 210 Debi-gana, a Jain gana,
. . 166 dhimvdå, . .
. . . 209 n. 2 Dosiya, a Jain gana, . .17, 80, 84 Dhoni, m., . .
. . 13, 14, 15 Devadas-töli, an estate, . . . 116, 118
chvantayita, ahvintayita,
. . . . . . Devadrāni, . .
Digambers, sect of Jain,
. . 166 Dévagiri, Yalova dyn, of, . . .
.
. .
176, 199 176, 199] Dilipa,. Dilipa, . . . .
. .
104, 105, 106 Dövagiri-Näyada, m., . .
dimka-saliga, . .
. 16, 26 Dövaki, a Vijayanagara queen,
Dindika-pallika, a place, .
. 116, 118 Dēvakyakarņsks, an estate, . . 119, 121 Dipa-pari, ti., . .
116, 118 Dēvakya-kshētra, an estate, . .
divirapati, . .115, 116, 118, 119, 120, 121 Dovakyanupa-kshetra, an estate,
119, 121 Docha-Mantrin, m., . . . . . 246, 255 Dévakya-töli, an estate, .
. . . 119, 121
Dodda, k., . . . . 238, 241, 251, 252 Déva-påla, a Pala k. .
. . . . 289
Doddämbiki, a Reddi princess, . . 239 Dēvarāma, .,
. . 217, 219 Doddaveram, vi.. .
. . 239 Déva-Raya-Pratäpa-dēva-Riya II., a Vijayana Dohada (C), . . . . . 165 gara k.. . . . . 1, 3, 4, 5, 7, 10, 11 döbalika,
• 207, 208 Dévare-Bhatta, . . . . . . 244, 254 double consonants written as single, . . 123 Dévaya, ... . . . . . 267, 273 dramma,
. . . . 171, 175 Dévayarya - Devaya, . . . . 267, 274 | Dravila, co. .
. Dévayarya, m., . . . . . 245, 255 dröna, a measure,. . .119, 121 n. 1, 292, 295 Devendravarman, a Ganga k., . . 212, 214, 215 | Drðni, W., vi.,
. . 116, 118 Devi-gero, a tank, . . .
. . . . . . 39 39
du, form du, form of, , , . . 134
131
121
The figures refer to pagos; *. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations Aronse :-ch. -chief; co.-conntry;di.-district, division; do, the romo, ditto; dy. -dynasty; E. - Eastern; feud. - feuclatory: k.king: m.-man; ri. -river; 8. a. see also sur. - surname; te-temple; vi village, town; W.- Western ; too. - woman.
2 x 2

Page #404

848
PAGE
Dūdaḍäüä, m., Dudḍā,.,
209, 210 838
21, 25
119, 121
Duggiyara Tikana, m., Dūrväshaṇḍaka, vi., dushta-särdüla-mardana, sur. of Venkatapati I.,. 229 dushta-sürdüla-mardana, sur. of Vijayanagara k.
Krishna-deva-Raya,
dütaka,.
Dvadasi, sur.,.
Dräpara Age, .
Dvaravati, vi.,
Dvědi, sur.,
Dveshavarman (?), k.,
Dvijavarman, m.,
Dvipas,.
Dyutivarmman, a Garhwal k.,
•
Elluyarya, M.,
Eluchuvi, ví.,.
Erambarage, a fortress, Erandapali, vi.,
Chalukya-Vikrama,
eras
E
Ganga,
Gupta, Saka,
EPIGRAPHIA INDICA.
¿, form of,
T'enkatapati I., Echana-Nayaka, m.,
229 221
ěkabhōgya,
eclipse, lunar, 39, 48, 57, 319, 322, 325, 327, 330, 335 solar,. 184-5, 207, 208, 239, 243, 253, 260, 267-8, 274, 278, 280, 282 130, 230 887 Ekamra, vi., 150, 151, 152, 153, 154, 155 Ekangavira, sur. of the Yadava k. Ramachan
Ekakshara-Muni, author,
.
dra,.
Elapura, a place, elare,
ebirada-raya-rahuta-vēsy-aika-bhujanga, sur. of
·
129
115, 116, 120 245, 254 298, 306, 314
202
110, 111, 112, 115, 117, 118, 120
•
191, 284
245, 255 115 n. 1
115
42, 50 fish emblem,
202, 205 277 298
•
13, 14, 15, 89, 48, 57
. 212, 213 n. 3, 215, 216
339
eras-contd.
.
Valabbi, Vikrama,.
3, 7, 11, 18, 21, 25, 30, 34, 122, 124, 129, 132, 150, 151, 152, 154, 156, 157, 158, 169, 171, 174, 184, 185, 192, 193, 196, 199, 200, 204, 220, 222, 224, 225, 229, 231, 232, 239, 243, 253, 260, 267, 274, 278, 280, 282, 300, 308, 316, 318, 319, 321, 324, 327, 330, 335
Erekamanavaka, m., Ereya, m.,
Ereyana-Käḍiyür, vi., Ereyarına, m.,. Eṭṭür, sur.,
. 207, 208, 209, 210, 217, 219, 296, 297 regnal, 105, 106, 107, 114, 116, 118, 120, 121, 166, 167 193, 194 335 326, 327, 328, 331, 335, 337 318
2 n. 1
Ganapati-Mantrin, m.,
247, 256 Ganapati-Nayaka, k.,
122 176
.212, 213, 214, 215, 216
.
9, form of, Gabhirapallika, vi., Gadhipura, vi., gadyana, Gagaha, vi., Gagaha Plates, Gabaḍwäl, dy., Gajapati, dy.,.
Gajasya-Ganesa, Gajavarman, Gakshicharana, vi.,
galayu,
ganabhōgya,
gandharviga,
Gandhavati, ri.,
F
G
Ganesagampha, a cave, Gaņēśvara, m.,
Ganga, E., dy., Ganga, W., dy., Ganga, ri.,
[VOL. XIII.
Ganapaya or Ganapayacharya, m., Ganaramma, m.,
Gandagopala, sur. of Singaya-Nayaka, Gandagopala-Chola - Vijaya, a Chōla k., Gandaraditya, k.,
Gandhamadana,
127, 131, 156, 157, 158, 238,
PAGE
112 119, 121 217 321, 325, 338 216 216. 296
"
241, 252, 253 n. 1 167
115 n. 1 116, 118
339
•
109
238 231 246, 255 260, 263, 271
225, 231
189, 190 265, 272
195, 197, 198
20, 25
•
42, 51
168, 172
151, 152, 154
167 233, 236
151, 212, 213, 215
.
170, 173, 180, 278, 250, 282
172, 175
The figures refer to pages; n. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations are used :-ck.-chief; co.-country; di.-district, division; do.- the same, ditto; dy.-dynasty; E. Eastern; feud.-feudatory; k.-king; m.man; ri.river; s. a. see also; sur. surname; te.-temple; vi. village, town; W.-Western; wo. woman.
=

Page #405

INDEX
349
Atri,
PAGE Gangālēvi, io., . . 299, 303, 312, 313 Gangalappũndi, vi., . .
. . 226, 280 Ganga-Pallava, dy. .
• . 138 Ganga-Prölaya, m.,.
. 268, 273 Gangasagara, vi.. .
172, 175-6 Gangavadi Ninety-six thousand,
di...
168, 170, 173 Gauges, ri., .
150, 292, 313 Gäng@ya, 4 people,
. 171, 174 gajapati, . .
· 115 Gannavara, sur. . .
. . 244, 254 Gaunaya-Nayaka, k.,
260, 265, 272 garde, . . . .
.
299 Garhwal, di., .
. . . 114 Garimolla, sur., . .
. . 235,237 Garuda emblein,
. . 109 gātra, . .
. . . 15 Gauda, co., . .
. 157, 257, 290 Gauda-lökha-māli, a publication, . . 269 n. Geada-raja-máli, a publication, . . 290 n. Ganggulika,. . .115, 117, 117 n. 10, 119, 120 Gauhāti copper-plate, .
. . 269, 290 Gautamängirasa, a family, . . 292 n. 7 Gantami, r.,. . .
. . 268, 274 gevani,. . . .
. 16 Gavarēśvara, divinity, . . . 60, 61 givanda, . .
. 172, 175 Gellaņaņņike, m.,.
. 119, 121 gh, form of, . . . ghalige, . . . ghaliyāra, . Ghanţânada, sur. of Panta-Mailāra, gheratta, . . . glstigeya mabājanaman, .
· 927 n. 1 Goa, inser., . . .
.801 Göda=Gödávari, ri., .
· 153 Gödāvora, ri.. . . . , 260, 264, 271 Godavari, ri., . . . . . . . 150 Gödvädasi, a tithi, . . . 124, 129, 132 Gögga-palliká, an estate,
. . 116, 118 Golattavataka, a place, . . . , 116, 118 Gojjiga-dēva, sur. of the Rashtrakula k. Görinda IV.,. .
. 827, 329, 330, 334 Gojjiga-vallabe, sur. of the Rashtraküta k. Gorinda IV.,. .
. 827, 330, 335 gõkars, . . . . . . . . 219 Gökarna, oi., . . . .
. .
. 128, 132 Gökarņasrāmin, a divinity,
. 213, 215
PAGE Golatbalaka, a place,
. 116, 118 Golihalli inscription, . . . . . 801 Gomati, ri, . . . . . . 119, 121 Gomati-siri, . . . . 119, 121 n. 9
. . . . . . 217, 256 Gopranarye, m., . . . . . 222, 229 n. 3 Gosahnsra, a makadana,. . 128, 239, 210, 259 gotrasAtreya, 39, 43, 54, 229, 233, 255-8,
214-6, 254-5
. 203, 200 Bhāravāja, . 203, 20%, 231, 23, 24-5,
217, 254-6, 268, 275, 287-8 Chandratreya,. . . . . 203, 306 Görgya,. .
: : 203, 206, 231, 237 Gautama, 202, 203, 205, 206, 244, 254,
268, 275 Harita, . . . 233, 236, 241-8, 25--6 Harita, . . . . . . 101-6 Harita, . . . . . . 268, 275 Jámadagnya-Vatsa,. . . . 203, 206 kapi, . .
. . . 213, 254 Küsyapa, . 204, 206, 234, 236-7, 245-8,
255-6, 268, 275, 322, 325 Kaundinya, . . 233, 236, 2+1-7, 254-6,
268, 275 Kansika, . . 233, 229, 234, 237, 244-5,
247, 255-6 Kautsa,. . . . . . 306, 313 Lõbita, . . . . . . 214, 254 Mandgalya, . . .
. 234, 237 Pärāśarya, . . , 234, 237, 214, 264 Salankäyana,.
. . 246, ada., 255 Saodilys, . . . 235, 237, 243, 245-7,
254-6, 296.7 Šnthamarshana,. .
. 2, 6, 11, 234 Saanaks, . . . . . . 2-14, 254 Sävarna,
. . . 288 Srivatsa, , 219, 233, 235, 238, 245-8, 251,
254-6, 259 Ullavabi, . .
. . . 212, 214-5 Váhryasra,
. . . 234, 237 Vadhála, . . . . 244, 254 Vanilyaghatiya, . . . . 288 Vásishtha,
203, 206, 231, 237, 248, 256
. 234, 237, 245, 255 gove, . . . . . . . 238
Visvämnitra,
.
.
The fgares refer to pages; n. after a figare to footnotes, and add. to Additions and Corrections. The following other abbreviations are used :-ch.chief; co.= country; di.= district, division; do. = the saine, ditto; dy. -dynasty;
E.-Eastern ; feud. - fendatory; k.king ; . - man; ri.=river ; 8. a.= sc5 also; sur. - surname; te. E temple; vi. = village, town; W.-Western ; 80.=woman.

Page #406

350
EPIGRAPHIA INDICA.
[VOL. XIII.
280
PAGE
PAGE Gove, vi., . . . 299, 300, 301, 302, 309 Hanungal Five-hundred, di., 18, 317, 319, 820, 823 Govinda IV., a Rashfrakūta k., . 827, 928 Hari-bhakti-sudha-nidhi, sur. of Venkatapati I... 229 Govindachandra, a Kanauj k.,. . 217, 218 Hari-Bhatta, m., . . . . . 244, 264 Govindachandra-dēvs, a Gahadwal k., 295, 296 Haridās cave, . . . . . . . 162 Govindaraja II. Prabhūtavarsha Vikramnávalóka, Hariga - Harikösarin, a Kadamba k., 168, 171, 174 a Rashtrakufa k.,
276, 278, 279, 280, Harigabbey-Alur, ti. . . . . 81, 85
281, 282 Harihar, vi., . . . . . . 176 Govindaraja IV., a Rashtrakufa k., . 928 Harihara, a shrine, . . .
132 Gõvipayya-Nayaks, m.,.
825 Harihara I., a Vijayanagara k., 1, 10, 238, 239, Graha-kala, a Jain kula, . . . . . 166
242, 253 Gridhra-para, vi.. .
. 195, 197 Haribara-Brahman, 19., . . . . 255 Gadalibvaram, a sthana,
Hariharambi, a Reddi queen, . 288, 242, 253 Gadikatti, vi., . . . . 300 Harikësarin, a Kadamba feud., 168, 169, Guhasēna, a Valabhi k., . .
838
170, 173, 174 Gohasēna, Wali plate of, . 838 Hari-Pandita, ., .
. . 234, 237 Gūļi Bachi, m.
• 179 Harifarman, ., . . .
.
.
. 104, 105, 106 Gunama, 17.,. . . . 187, 189, 190 Hariti Pañchasikha, k., . . . . 42, 51 Ganarnava, father of E. Ganga k. Dövöndranar. Harshavarman, k.,.
. 115 n. 1 man,. . . 212, 213, 215 Hastisäha, k., . . .
• 159, 160 Gandarasa, 16., . . . . . 187 Hastifaila, a kill,
. . . . 196, 197 gum amu, . . . . . . . 298 Hathanda-pattala, ti. . . . . 217, 218 Gaņēívarávaladipaka, an estate, . 116, 118 Hathisaba = Hastisäha, k.,. . . 159, 160 Gañjhada-grāma, vi.,
217, 219 hatti, . . . . . . . 16, 21, 25 Gurjara, a people, . . . . 199, 202, 206 Hēmadri, a toriter,
199, 202, 205, 242, 252 Gurnparampara of Conjoovaram Matha,
125 Hēmakūta, a hill,. . . . . 7,11 Gara paramparaprabhāva, a book, . . 222 Herahina-kodi, a stone heap, . . . 30, 84 Garaparampara-stava, a poem, . . . . 125 Hevilambi - Hémalambi, . . . . . 59 Gatti, a fortress, . . . . . . 176 Himalaya, . . 307, 315, 315 7. 5, 320, 325 Gūvala-dēvs, a Kadamba ruler of Goa, 229 n. 3, Himyachala (sic), . . . . . 299, 307
300, 309, 311 Hindūrāya-Surstrāņs, title given to Pratapa
diva-Raya, . . . . . . 6,10 Hingalaje, vi.,
. 28, 81, 35 Hiranyagarbhs, . . . . . 292
Hösbang Ghöri, k., . . . . . A, form of, . . . . . .284 Hoyaula, dy., . . .
184 *. , 187, 176 Hācha Gávanda, m., . . . 821, 824 | Hadakka-sūnā-kshētra, n. of an estate, 119, 120 Hadriganti, vi.
. 81, 85Hakala Santi Gävanda, ., . . . 321, 324 hagara,. . .
. 16 Holags, m., . Hulage, .. . ,
. . . . . 81, 35 Haibaya, dy.,
. 150, 151, 152, 153, 154, 155 Haive Five-hundred, di.,.. . . 917, 820, 828 hala, . . . . 214, 215, 215 n. 17 Halakhiņa, 100., . . . . . 162 Halasige, di., . . . . 299, 300, 307, 315 , form of,
123, 184, 184 n. 2, 186, 284. Halgandi, oi., . . . 821, 824 i confused, .
. . .194 Halsi inscription,
.
801 Idangali-Nāyapār, a Sairá devotee,. . .187 Hanasoga, oi., . . . 17, 28, 80, 84 lamperumaņar, a poet,. . . 187, 142 Håpunga), vi.,
. 299 n. 2 I!angövadiya-raiyan, k.,. . 186, 188, 189
The figures refer to pages ; n. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations are used :-ch. -chief: 00. -country;di. district, division; do.the same, ditto; dy. -dynasty : E. - Eastern ; feud. - fondatory: k. king: 9. man; ri.=river; .. d. 300 also; mur. - surname; te.- temple; vi.= villago, town; W.-Western; too. - woman.

Page #407

Immadi-Gandagopala, k., . Immadi-Narasimha, a Sāļuva k.,
Inagalur, vi.,
Indra, m.,
Indra-Päla, a Pala k.,
Indra-Raja III., a Rashtrakuta k.,
Indrasthana, a tirtha,
indriya-jaya,
Krishna-deva-Raya,
Ingaluru, vi.,
Ingani, a tank,
Iräyür Alankarapriyan, m., Iruvaväri-pade, a piece of land,
Isana, M.,
Isvara, a Vijayanagara k., Isvara, 1.,
itihasa, Iṭṭage, vi.,
j, form of,
j for y,.
Inda-raya-suraträna, sur. of the Vijayanagara k.
Jaitrapala, a Yadava k.,
Jaivanti Panaiya, m.,
Jakkisvara, te.,
jambūśälikā,
Janakavaram, vi,
Janardana, m.,
.
jagan-obba-ganda, sur. of the Reddi k. Vira,
Jain images,
Jains,
jalakara,
Jalhana, ancestor of Achyuta-Nayaka, Jambesvara cave,
Jambha, n. of a demon,
.
Jangala-khöhnika, n. of an estate,
Jangamukunta, a pond,
janitha,.
36, 39, 44, 45, 46, 47, 48, 53, 54,
PAGE 196 4 n. 1
276, 279,
Jarölaka-kēdāra, n. of an estate,
Jasanandi,
Jasarama, a Thakura,
Javaniyarma, m., Jayabhata-pallika, a place,
•
•
281, 327, 329
•
218 293 n. 5
248, 257 167 .125, 125 n. 4, 127, 131 245, 255 332, 337
298, 299, 312, 314, 316, 317, 320, 321, 322,
226
323, 324, 325, 303, add. 279 Jayakefin III., a Kadamba k. of Goa, 289, 290
301, 303, 304, 307, 308, 310, 811 117 n. 6
115 296
300, 308, 815
285, 286, 289
129
290, 292, 295 21, 26
230
Jayapati Setti, m.,
30, 34 Jayasinga (Jayasimha II.), a Chalukya prince, 43, 52
135
162, 163 202, 205
310, 315, 820, 323 212, 338, 339 .298, 303, add., 310 n. 5
25
.
INDEX.
·
J
113, 177, 183, 186, 188, 91
210
242 166 117. 9
+
•
55, 56, 57, 59, 60
199, 200, 204
278, 280, 282 172, 175
219
202, 205
163 151, 153 116, 118
4, 9, 11 247, 256 119, 121
11
Jayakösin II., a Kadamba k. of Goa,
150, 152
119, 121
166, 167 219 318 116, 118
jayans, . jayana-pati, Jayanta,
Jayanti-pura, vi.,
Jaya-pala, a Kamarupa k., Jaya-pala, a Pala k.,
jēyä, Jhaḍi, di.,
jhampal-acharya, a title, Jihvamüliya, form of, jimkarisu, Jina,
Jina, te., Jizya,
jjh, form of,
ji, form of, jonna,
Jupiter, Cycle of, jy, form of, Jyöräņā, vi.,
k, form of,
k doubled before r, kachha-bhūmi, kadage, . Kädalavaļļi, ví., Kadalur, vi, Kadamba, dy.,
K
•
Kadamba, a tank,
Kadambesvara, a divinity, kadamu, a tree, Kādaravalli Thirty, di,
PAGE
351
191, 192
296 284
284
188 . 61ff.
.
.
284 114, 116, 118
12, 14, 15, 168, 169, 170, 171, 173, 174, 299 n. 2, 300, 301, 302, 303, 308, 309, 311, 312, 316, 317, 320, 322,
112, 113, 191
. 109 216, 217 n. 1, 218
16 319 47, 56
323, 325 172, 175
168, 174
238, 250, 258 317, 319, 320, 323
The figures refer to pages; n. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations are used:-ch.-chief; co. country; di.-district, division; do. -the same, ditto; dy.-dynasty; E.Eastern; feud.-feudatory; k.-king; m.-man; ri.-river; s. a. see also; sur. surname; te.temple; vi. village, town; W. Westorn; 100.woman.

Page #408

352
EPIGRAPHIA INDICA.
[VOL. XIII.
.
300
· 332
PAGE 1
PAGE Kädarõli, vi, . .
Kamakötyambiki, a divinity,. 123, 195 *. 1 Kidiyūr, vi, 49, 58, 326, 328, 332, 336, 337, 338 298 339 336. 337 338 Kamali-dēvi, a Kadamba queen, .
301 Kagayanallür, vi., . .
Kimandakiya-Nītisára, a work. . . 293 n. 5 kag-goda-goy, . .
. . 31
Kamarúpa, co., . . 285, 280, 200, 292, 295 Kaidadappúru, vi., . .
• 195, 197 Kamauli plate grants,
. . . . 297 Kailasa templo at Ellora, . · 277, 315 Kamayacharya, ...
. . . . 231 Käkatīya, dy. . . . 261 Kambhays, m.
. 14, 15 Kakkala, k., . . .
. . .
Kambhojn, co., 329 .
• 229 Kakkanūru, ni., . .. . 48, 58, 61 karbdifika, . .
. . . 202 Kakka-Raja I., a Rärhrakiak, 276, 279, 281
Kamēsvars, a divinity, . . . 200, 206 Kaļa-Bhatariyår, te,
. . 135
Kamina, m., . . . . . 2, 7, 11, 162 Kalacharya, dy. . . . . . 59, 60 kampuna, . . .
27, 29, 30, 34, 171, 175 Kalahasti, ni.,
. . . 127, 132 kāmpuln, .. . . . . . . 238 Kalala-dēvi, 100., . . . 39, 46, 55
Kanakasabha - Chidambaram, . . . . 129 Kalanátha, w., 267, 273, 274 Kanakosabhi-pati, xur. of Nataraja,
132.1 Kaļār-kärran - Kilir, di,
. . 137, 146 kanaka-slas, ti.. . . . . . 127, 132 Kalas inscription, . .
3267 Kanakasina, ., . . . . 191, 193, 194 Kalavalpūndi, ni,. . . . . . 226, 230 Kanaınbarige, ri. . . . . . 18, 21, 25 Kalavaraga - Kalnbarigu, vi.. . . . . 157
kanama, . . . . . 238, 250, 258 Kalavaraka - Kalubariga, vi.,
. . 157
Kaichi, vi, 127, 128, 129, 132, 198, 197, 276, kalaya, . . . . . . . . 238
277, 279, 280, 281, 282 Kali Age, . . . . . . 306, 314 Kachar, Ti., . . . . 124, 129, 132 Kalidēva-Svamin, m., . . 321, 324, 328, 381, 336 Kanclalo, sur., . . . . . . 244, 254 Kalimili, nar., . . . . . . 225, 230
Kanduļür, ri., . . . . . . 137, 146 Kalinga, co., 129, 132, 159, 160, 171, 174, 213,
Kandanavöli-lurga, a fort, ... 227
215, 229, 238, 242, 252 Kanclavarmamāļa-kslētra, 1. of an estate, . 192, Kalitgadhipati, a title, . . . . 160, 161
193, 194 Kalioga-nagara, mi.,
. . . 213, 216 Kando, a tant, . . . . . . 31, 35 Kaliparvvi, mo., . · 284, 285, 291, 291 m. Kapiyahalla, ri., . . . . 49,58 Kali-Vitta, m., . .
. . . . 169 Kankaravada, ni.. . . . . 261, 269, 27$ Kaliyamma, .. .
. . 193, 194 Kannada-Sandhivigrahin, . . . . 39 Kaliyavva, to. .
284, 285, 291 n. Kannagåvo, vi., . . . . . 31, 35 Kaliyug-adi,
800 Kanna-Gavanda, ., .
. 320, 324, 325 kallan, . . . . 139.7 Kannapur, si..
. . . . . 137, 145 Kaloja, m, . .
. . 173, 178 Kanthiraparáva, a place,. . . 116, 118 kalpa-drama,..
kapa, . . . . . . . . 238 Kalabariga, vi. . . . . 157, 158 Kapardin L., a Silahara ch., . . . . 300 Kalabarigovars, sur. of Gajapatis of Orissa, 156 Kapaci, di., . . . . .
296 kalvar, . . . . •
189, 139.7 Kapaya-Nayaks, a Trilinga k., 260, 261, kalvarakalvan, a title, 136, 139, 143, 144, 145, 148
26-4, 272 Kal-ves, . . .
. . . 168 kapeya, . . . . . . . . 152 Kalyans-pura, vi,. . 179, 181, 229, 303, add. Kupilagarto, n. of an estate, . . 114, 116, 118 Kamadeva, m., . .
. . 260, 269, 274 Kapilesvaro, a divinity, . .
. 21, 25 kamadhéng, . .
Kapilośvara-kslētra, 1. of an estate, . . . 121 Käma-jit - Siva, .
.. . 293 Kappagantn, sur., . . . . . 246, 255 Kamakoti, m., .
225, 231 kara, . . . . . . 219, 296 Kimakoți-pitha,
. . 123, 123 n. 2 Karaliata, co., . . . . . . .229
292
.
.
128
The figures refer to pages; n. after a figare to footnotes, and add. to Additions and Corrections. The following other abbreviations are used :-ch. chief; co. -country; di.-district, division; do. - the same, ditto; dy.=dynasty; E. - Easterni; feud. - feudstory; k. king; m.-man; ri-river; 5. 4.=see also; sur.= surname; te.=tomple; vi. - village, town; W.-Western; wo.woman.

Page #409

INDEX.
353
PAGE Karahata Ton-thousand, di., . 278, 280, 282 Karai, oi., . . . . 137, 142 karanika, . . . . . . 217, 220 kärankiks, . . . . 115, 117, 117 n. 11 Karavase, oi. .
. 28, 30, 34
29, 30, 34 Karaviragarti, n. of an estate, . . 114, 116, 118 Karavīrikakbõhnavanaka, a place,
116, 118 karavirakoshthi, . . . . 116, 118 karayatē,
. . . . . . 150, 152 Karbūr, vi.. . . . . . 28, 30, 34 Karigēri, . . .
. . . 232 karika,
. 119, 120, 120 n. 2 Kariy, pur. . .
. . 14, 15 Karka-Raja Suvarnavarsla, a Rashtrakufa k., 277 Karkatasthapävaijali, o. of an estate, 116, 118 Karkötā, vi.,. . .
. 114, 116, 118 karmanta, . . .
. . 116 Karna,. .
. . . 330, 334 Karnāta, co., . . . 229, 238, 241, 262, 279 Karnataka kings,. . , 276, 281 karpura,
. 309, 309.4 Kártavirya III., a Raffa k., 15, 16, 17, 18, 19, 20,
23, 24, 26, 27, 28,
29, 30, 32 Kärtarirya IV., a Ratta k., 18, 20, 23, 25, 26, 27,
30, 31, 33, 36 Kärttikėys, 11., . .
. . 285, 291, 294 Kárttikėya-pura, oi., .
114, 118, 119, 121 karvataks, . . Kishrads, ci.,
. . . 207 1.5 Kafikndi plates,
134 +.. 10 Kašākadi, di.,
185 Kåseppodaya - Kisappa-Udaiyar (P), k., 227 Kagave, m., . .
. . . 247, 256 Kali, a tirtha, .
. . . 218 Kasi, 1., . . .
. . 235, 237 Kasisvara, M., . . . .
244, 254 Kata(ya), a Redai k., . , 238, 239, 242, 253 Katakabhsishți, a place, . . . 116, 118 Kathariraya, sur. of Nagama-Nayaka, . 221 Kätrapādi-Chipatim mū-puram, vi., . 232, 233 Kattapatta, vi., . . . . 123, 124, 132 kataka, . .
, 117, 117 n. 9 Katyayana-sūtrs, see Vēdas. Katyar, di, . . . . . . 114 Kauvalagēri, a place, . . . 300, 309, 316 kavadi, . . . . . 124
PAGE Kavadi-dripa Lakh-and-e-quarter, di... 299, 300,
302, 303, 309, 316,
317, 320, 323 Kävēri, ri., . . . . 127, 131, 223, 224 Kavi-Kandarpa, m.,
. 17,27 Kavi-raja-raja, a poet, . . 327, 336 n. 3, 338 kayastha, ... . . . . . 257 -ke, dative in Kanareso,
. . 131, 186 Kėdára, a tirtha, . . . . . 172, 175 Kelårsblūmi - Garhwal, co., . . . . 114 Kedåra-khanda-Garhwal, co.,. . . 114 Kelhana, a Chahamāna k., 207, 207 . 5,
208, 209, 210, 211 Kelhaņa, Threo Coppor-platos of,
. . 206. Kennele, ri.. . . . . . 309, 316 Korals, co.. . . . . . 270, 279, 281 Keralasinga-valanāda, di, . . . . 137 kere, . . . . . . . . 187 Kësava-Nayaks, a Trilingn k., 260, 263, 270, 271 Kesavárye, M.,
244, 247, 251, 256 Kēti-Setti, I., . , 13, 14, 15, 168,
171, 174, 175, 175 Kévalangirasa, a family, . . . 292 . 7 kh, form of, . , 161, 177, 177 n. 1,
156, 188, 191, 294 Khadga-Narayana, ., .
. . . . 221 Khadi (), . . . . .
. 167 Khadiravena, a hill, ,
279, 280, 289 Khalla, tur. . . . . . . . 166 Kliambha-grama, ri., .
279, 280, 282 Khambaya, mn., . . . . . 14. 15 Khandagiri cave inscriptions, . . . . 159 Khandaks-palliki, 1. of an estate, . 116, 119 kliandika, . . . . . . . 37 Kher, a title, . . . . . Khåravēla, a Kalinga k., . . . . 159, 160 khåri, . . . . 119, 121, 121 . 1,
203, 206, 206. ? Khariar grant . . . . . 107 Khattalika-kshetra, n. of an estate, . . 119, 121 Khëdaga, vi.
. . . 150 Khetaks, vi., . . .
. 180 Khottiga-dēva, a Rashtrakita k., . 179 Kilarkurram - Kaļiro, di., . , 137, 146 Kirataküţa, dy.. . . . . . 207.5 Kiri-Halsi, vi.. . . . . 301, 301 ..
The figures refer to pages; n. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations are used :-ch.-chiof; co. - country; di.district, division; do the saine, ditto; dy.-dynasty; E.- Eastern ; feud.foudatory : k, kingm.man: ri. -river; . a.-seo also; our surname; te. temple i ri. village, town; W.- Western; w0.-woman.

Page #410

,354
EPIGRAPHIA INDICA.
[VOL. XIIT
PAGE 1
PAGE Kiriya-San...geri, ri., . . 60, 61 Kotipalli, ri., . . Kirtsipala-ilēva, a Rajprit, . 207, 207 n. 5, 208 Koti-puri, . .
260, 261, 265, 272 Kirtti-Raja, a ch. of Banarase, 299, 303, 310 kottak:am, . .
• 129, 132 Kirttivarman II., a IV. Chalkya k., . 276 Köttáru, ti. .
• 137, 142 Kirttivarman II., a kadamba k., . . 290 .2 Kottavük, vi.. .
124, 130, 132 Kiro-Valasiga, ri. . . . . . 301 1. 2 Krishna, M., . . . . . 231, 236, 237
. . 186, 167 Krishna, poet, . . . . . 225, 231 Eittar inscription, . . . . . 301 Krishna, a Yadara k., . , 199, 201, 204, 205 koda-key, . .
. . . 21, 25 Krislina II., a Rashtrakufa k., Krislina II., Ra
169, 189, 190, 197 Kurlandaráma, te., . .
. . . 126 Krishna III., Rashtrakita k., 16, 18, 22, 169, 170, 180 Kodambai - Kodambåļūr, vi... . 137, 145, 146 Krishna, ri., . .
. . . 123 Kodabāļur, vi.. .
134 n. 9, 137, 142 Krishna-dova-Raya, a Vijayanagara k., 122, Kolana, di., . . . . . 169, 179
123, 124, 125, 125 n. 6, 130 Kolla-puri, an estate, .
Krishyamkuba, a Karnataka queen, - . 231 Komaragiri-paraan, ti., . . . . 250, 258 Krisliņa-Bhatta, nt., . . . , 225, 230 Kömaţi-Vēma, a Reddik. . 238, 239, 240, 241, 252 Krisliņáljama-samudram, ei., . . 232, 233 Kommaya, 1. . . . . 244, 254 Kșishna-Raja I., a Räshfrakifa k., 276, 277, Kone, di. . . , 260, 261, 264, 271
278, 279, 280, 281, 282 Ko-nadu, di.,.
. . . 187, 145 Krislina-Raya, a Vijayanagara k.,. . 131, 132 kinakalikaganga, ri., . .
118 Krishnaraya-puram, vi.,. . 122, 123, 124, 132 Konappe, A., . . . . 233, 236 Krishnavallablis-Krishna II., a Rashtrakifa Konda, sur.,. . . . . . 26
. . . . 191, 193 Kondakunda, a Jain anraya,. . 17, 30, 84 Krishnaveni, ri., . . . 129, 132, 176 Koadaligere, a tank,
328, 331, 336, 388 Krishnaya, I., . . . 233, 236, 237 Kondanambi, a Karnataka queen,. . 231 Krita Ago, . .
306, 314 Kundamindi, sur., . . . 245, 246, 251, 255 Krittiki-yoga, . . . . . 156, 158 Kundavidu, vi..
. . 3, 239 Krittiväsas, title of Siva, . 152, 153, 154, 154 n. 4, 165 Kordūri, sur., . . 245, 255 Kriyasakti, m., . .
. . 60 Kinoraya, ., .
. 326 Krödafürpi, vi., .
. 116, 118 Eong, co., , ,
. 171, 174 ks, form of, . Konkan, di.,. . .199, 206, 309, 310, 319, 324 ksh, form of,
.. . 284 Konkan Nine-handrod, di., 299, 316, 317, 320, 323 Kshitimandahara, vi..
. . 107 Kontakuli Thirty, di., . . . 317, 820, 828 Kshudrakarman, I., .
. 162, 163 Kurantaka, vi.. . . . 208 . 2, 209, 210 kty, form of, Koravalli-kampana, di.,. , 27, 28, 30, 34 ku, forun of, . .
185, 135 körsvara, Di., . . . . 47, 57 Kūdēpa-siri, a Kalinga k.,
160, 161 Köréntaka, ti.. . . . 211 Kadiyantandal, ví., . . . .
122 Korinthaka, vi. .
• 208 n. 2, 211 Kudumiy malai, di. . . . . . 138 n. 6 Korotaka, vi. .
Kuduraivattamudaiyál, te., . . . 135 Kortikonda, vi., . 260, 264-5, 272 Kukkanüru, vi.. . . .
. .
40, 48, 57, 59 Koramballi, sur.. .
. . 245, 255 Kulachandra, ... . . . . . 166 Korunganti, sur., .
. . 247, 256 kulachárika, . . . . 119, 120, 120 .8 köte, . . . . . . . . 238 Kaliyavāļige, di. . . . . 30, 35 Kötarnveija, an estate, . . . .
116, 118 110,
Kulottunga I., a Chöļa k., , . 134. 3, 189 KStaya, a Reddi prince,
119, 121, 121 n. 4 kotha, . . . . . : 162, 163 kulya, a measure,. .
119, 120, 120 n. 4 Koti-kanyaka-danam Titacharya, ., . ?n. 1 Kamara, a mountain,
. . : 167
284
7.1
The figures refer to pages; n. after a figure to footnotes, and add. to Additions and Corrections. The following othor abbreviations are used :-ck. chiof; co. -country; di.= district, division; do the same, ditto; dy. -dynasty, E. Fastern; feud.feudatory; k.-king; m.-man; ri.=river; . a. see also; our. - surname; te.temple vi village, town; W. - Western ; 10.=woman.

Page #411

Kumara-giri, a Reddi k., . Kumārāmātya,
Kumara-parvata Khandagiri, Kumārasēna, M.,
Kumarasiha, a Rajput prince, Kumari-grama, vi.,
Kumarila-Bhatta,
Kamari-parvata Khandagiri,
Kumbāpur, vi.,
Kumbaragere, a tank,
Kumbhaghönam, vi.,
Kumbhapur, vi.,
Kummudavada, vi.,
kumudayita,
kumvara-,
Kumvarasiha, a Chahamana k.,
Küna-Bhupala, a Trilinga k., Künaya-Mummadi-Nayaka, a Trilinga k.,
Künaya-Singa, a Trilinga k., Kandala-grama, vi.,
Kundalisvara, vi.,
Kundarage, di.,
Kundutte, m.,
Kündi Three-thousand, di,
Kandangola, vi.,
Kundür, vi.,
Kundür Five-hundred, di.,
Kanikil-gallu, vi, Kuniyur plates, Kuntala, co.,
.
Kusika, a tirtha,
Kusuma, M.,
Kupperāvipādu, vi., Kuppeya, m.,.
Kūram grant,
Karavata, di.,
Kurugōḍu, ri.,
Kurukshetra, co.,
Kurukshetra, a tirtha,
PAGE
239 115, 117, 117 n. 5, 119 166 193, 194
207, 208, 209
278, 279, 280, 282
294
Kuṭakavāda, vi.,
Kutumbapalli, a family,
166
298
300, 308, 316
124, 127, 132
298
298
201
211 209, 211 260, 263, 271 260,
263, 264, 271
260, 266, 273, 274
218 226, 229 169 169
INDEX.
.
18, 23, 26, 27, 28,
44, 53, 299, 304, 306, 307, 311,
324, 325 30, 34 122 n. 1
.
314, 315, 328, 331, 335 4, 9, 11 177, 178, 183 134 n. 10, 135 260, 264, 271 136, 176 49, 58 172, 175 218 164 30, 34 291, 294
Kavalala-pura, vi., Kuvalala-paravar-esvara,
kings, Kuvavan Maran, k., Kuvavan Kääjan, m.,
1, form of,
!!,
!!
b
17",
lar, for 1,
4, form of, I for r
+
L
177, 183, 184, 186, 188, 191
37, 299, 327
37
168, 299, 317, 327 37, 299, 317, 327
168 177, 191, 299 188 184
, occurrence of, 12, 27, 168, 299, 317, 327 Lachchala-devi, a Kadamba queen, Lakkambika, a Karnataka queen, Lakkharasa, m.,
168, 171, 174 227 317, 320, 323 322, 325
sur.
of
Lakshmana-Pandita, m., Lakshmanarya, m.,. Lakshmanesvara, a divinity, Lakshmarāja, m., Lakshmesvara, di., Lakshmeshwar, vi., Lakshmi-deva, a Raffa k., Lakshmikumara Tatacharya, M., Lala, co.,
Läläka, a Kalinga k., Lalatondukesari cave, languages, Kanarese, Sanskrit,
Tamil,
Telugu,
30, 31, 34, 35
40, 47, 56
317, 320, 324
299, 307, 308, 315 Lakshmana, m., 234, 236, 237, 299, 306, 312,
169, 298, 299, 309,
313, 317, 320, 324
315, 316, 317, 319, 320, 321, 322, 323,
234, 237 246, 255
299, 308, 316 299, 305, 312 307, 315 178, 298, 301, 326, 328
16, 18
2 n. 1 17, 18, 26 159, 160 166
Lanka, co.,
Lankapura, sur.,
.
.
Lakkhanesvara, a divinity, Lakshma Lakshmi-deva I., a Ratta k., 16, 18, 19,
23, 29, 31,
355
PAGK
170, 173
Ganga
168 n. 3 136, 138, 139 146
.
.Nos. 2-4, 14, 15, 28, 29 Nos. 1, 3, 4, 6-9,
11, 12, 14, 16-29 No. 10 Nos. 1, 12, 23 127, 131, 302, 309 137
The figures refer to pages; n. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations are used :-ok.-chief; eo. country; di.-district, division; do. the same, ditto; dy.-dynasty; E.Eastern; feud.-fendatory; k.-king; m.-man; ri.-1iver; 8, a. see also; sur. surname ; te.= temple; vi.village, town; W.-Western; wo.-woman.
2z 2

Page #412

356
EPIGRAPHIA INDICA.
[VOL. XIII.
PAGE
PAGE Lattalür, vi.
. . 41, 47, 57 Madhyamapuraka, vi.. . . . . 119, 121 Larachandra, M., . . . . 119, 121 Madhyamárska-kshētra, an estate, . 119, 121 lávana,. . .
. . . 37 Madesa-Ninga, te., . . . . . . 36 Lavaņödaks, vi
. 114, 119, 121
119, 121 Madara, vi, . . . . . . . . 124 ļi, form of, , 135 Madura, di.,. . .
. . 131 n. 8 linga, . . . 156, 298, 326 Magadhe, co.,. . ·
.
171, 174, 229, 292, 295 Lingaņa-Mantrin, n.,
247, 256 mågåņi-sthans, . . . . 226, 230 Lingaya, .,. . . . 347, 256 Maghapatti, vi., .
. . 18, 21, 28 Lingaya-Bhatta, .. . . 245, 254 Maha-Bharata, .
. . . 134 Lingodbhava-Mahādēvs, a divinity, . . 157, 158 mshidans, . .
. . 289, 295 n. 1 lion crest, . . .
. . 820, 323 Mshadēva, A., . 89, 46, 47, 53, 55, 56, 57 Löküditya, t., . . . . .
Mahälēve, a Yadava k., . 199, 201, 205 Lokam-Bhatta, 19., . . . . . 283-236
Mahadevaņna, .,. . . . 322, 325 Lõkāpura, di, . , 169, 179, 179 n. 6 Mahädēva-Sarasvati, Acharya of Kaichi. Lokarass, .,. .
. . 187
Matha,
. . . . 122, 123, 132 Lokatoysruss, feud., . . 169 Maba-dradasi,
. . . 226, 232 Lokkigundi, vi.. . • 176 mahajans, . .
. . 337 lu, forin of, . .
• 135 mabājanam,
. . 184, 186 Lunar race, . .
38, 112, 115 Mahajaya-Raja, a Sarabhapura k.,. . . Lath(P)-Gaggēta, vi. . . . 218
Mshamaca, . .
• . 163, 165 Larv() #-Gaggēţă, vi, • . . . 218 | Mahinandalevers, 4 Ale,
16, 168, 170, 173, 175, 299, 301, 308, 315,
316, 320, 323
Mohamanda-Sähu - Muhammad Shah of Gola u final 0,. . . . . . . 37 konda, . . . . . . .229 *, final, . . .
. . 188, 284 Mabaméghavābana, sur. of Kidapa-siri, 160, 161 m, form of, 12, 16, 27, 113, 168 . 2, 184, 191, 326 Mabánanditirths, i., . . . 128, 132 Me-Mangala-(or Manda)-vära, . . 156, 157 mahapradhana, . . . 39, 307, 308, 320 Mácha, a Reddi prince, . . . . 289 mahäräjähirāja, . .
. . . 210 Machana-Dikshita, M., .
. . . 234, 237
mshälabda, . . . . . 170, 173, 175 Mächärye, m.,
. 247, 256 Mahafala, an estate, . . . . 116, 118 Mada Madhava-Nayaka,
222
Mahisamanta, a title, . . . . 178, 187 mads-vatti, . . .
• 811
Mahasamantadhipati, a title, . . . . 39 Madanánkura-Pallava, m.,
. 213, 215, 216 mahirattrapati, a title, Maddi-Gåvanda, m., .
. 80, 84 Mahasivagupta, a Sirpur k., . . . . 108 Madduri, sur.,. . . . 245, 246, 265 | Maha-Sudēva, a Sarabhapura k. . . 107 Mādhava, ., . . . 244, 254 Mahasvamin, . . . .
. . 211 Madhavárye, ., . . . . 246, 255 Mahasvinvin, . . .
. 209, 210 Madhava-Bhatta, 11., . . 39, 45, 54 mahi-tithi, 124, 129, 132, 225, 229, 230, 231, Madhavachandra-déra, ml. . . 17, 27
232, 234, 305, 308, 316 Madhava-Nayada, k., . . . . 321 mabā-vadda-vyavahari,
.
59, 60 Madhava-Nayaka, k., 3 n. 3, 220, 222, 223, Mahavamsa, .
. . . 137
224, 225 Mahendravada, di, Madhava-Nayakkan, . . . .
. 922 n. 4 222 n. 4 Mahendra
Mahindravarman, a Pallara k., . , 136 Madhukovara, a divinity, .
14 n. 2 Mabesvara-siva, 101, 105, 106, 821, 322, Madhaphalamülaka-kshētra, an estate, 119, 121
324, 325
The figures refer to pagos; n. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations are used :-ch. -chief; co.-country; di. - district, division; do.= the same, ditto; ay-aynasty; E.-Eastern; feud.feudatory; k.king: m.-man; ri.=river; 1. d. 900 also; sur.=surnaine; te. templo ri. village, town; W.-Western ; 150.woman.

Page #413

INDEX
357
180
PAGE
PAGE Mahichandra, m., , , , , , 217, 218 mandalayita, . .
. . 201 Mahidhars, a Thakura, . . . 219 mandalika, . .
. . 308, 320 Maiļsla-devi, a Kadamba queen, 299, 304, Mandanapala, a Kananj k.. . . 217, 218 805, 306, 307, 308, Mandapaks, sur., .
. . 244, 254 312, 314, 316, 317, Mandapa-pura, oi., . . .
239 1.1 820, 822, 328, 325 Mandkhera, di.,
• 180 Maiļaladēviyakka, o., . . . . 321, 325 Mandya-Chetapura-Malkhed, oi., . 180 . 6 Mailirn, a Panta-kula ch., 3, 5, 10, 248,
Mandya-Khótapura - Malkbėd, di. . 180 n. 6 257, 257 n. 2 insne-vergade,
. 39 Mailsyys, ., . . 173, 176 Mangalajathi, a place,
• 296 Maladhari-dēvs, a Jain teacher,
cher
17, 27, 30, 33 17. 27, 30, 33 Mangalsvors, ti., .
. .
47, 57 Malagam-Bhatta, m., . . . - 225, 230
226, 230
Maninags, m., . . . . . 189, 190 Malaiya (), . . .
. . . 149 maniys, . . . . . . . • 189 Mala-nada, di. . .
. . 137 Man-Khers - Mālkhed, oi.. . Malapayya-Nayaka, t...
. 322, 325 Mankir Málkbed, vi., . Milavs, co., . 171, 174, 180 n. 1, 199, 202, 205 Manma-Gandagöpäls, a Telugu-Chöja eh., . 196 Málavaka-kshetra, an estate, . . . 119, 121 Manma-kshamavallabja, a Kaichi k.. . 196 Maleyals, co.,
. . 18, 26 Manmasiddha, a Telugu-Chola eh., . 196 Malkar-Mülkhēd, vi.. kbed, .,
. . . .
182 n. 4 Manna, vi.. . Mälkhed, ri.,. . .
180, 181, 182 Mannakheda, ti. . . . . 179, 180, 181 Malla-Gavanda, m., . .
. 321, 324 Manna-nagara - Manna, vi.. . . • 278 Mallabiki, a Reddi princess, . : : 239 Mannavaram, vi.. . .
• 226, 230 Mallana, m., . . . 130, 132, 245-6, 255 Mannekhēds - Mālkhed, wi., . . . 179, 181 Mallavastuka, a place,
. . 116, 118 Manoratha, m.
. . 285, 291, 293 Malli, m., . . . . . . . 13, 14 mantrin, . . . . . . . 219 Mallika-devi, too.) . . 39, 46, 55 Manu, . . . .
.
313 Mallikarjuna, a Raffa prince, 16, 19, 23, 29, 32 Manus, . . . . . . . 42, 50-51 Mallikarjuna, .. .
295
manya,. . . . Mallikarjuna, a divinity, .
. . 124
Manyakheda, di, . . . 169, 179, 182 Mallikarjuna, sbrine of, .
. . 221
Manyakbēta - Malkhëd, vi, 179, 180, 181, 182 Mallikasivakakarábbasilika, a place, . 116, 118
Māra-Gavanda, .,. . . . . 14, 15 Malli-Sotti, .. . . . . . 14, 15
Marangur, vi.. . . . . . 137, 143 Mallo-Bhattarya, m., . . . 244, 254Maran Paramėśvaran, k., 136, 188, 189, 140, Malquer - Málkbod, oí., . 160 1. 10, 182,
142, 143, 144, 152 .. 1,3
145, 146, 147, Malrava, Pur.. . . 244, 254
148, 149 Malakibharama-Malik Ibrahim of Golkonda, 229 Mārsūjadaiyan, a Pandya k.,. . 134, 134 n. 3 Malyals, .. . . . . . 233, 236 Märeppanārya, 11.,. .
. 268, 275 Mammadatta, an estate, . . . 116, 118 Mareyavāda, vi.. . . . . 320, 321, 324 Bana bbüsbe, k., . . 127, 131, 131 n. 7 Märgasahaya, I., . . . . . 233, 285 Manalür, ci.,. . . 137, 140 Markandeyośvara, a divinity, .
238 Manamätra, a Sarabhapura k., . . . . 107 Märkandėyesvaru, a shrine, 239, 242, 251, Månänka, a Saradhapura k.
259, 259 . 1 Maņavāļamåmaniga!, a śriraishnara Acha
Märppidugēri, a tank, . . .
138 • 2 n. 1, 222 n. 4 Märppidngu, a title, .
. . 136 Mnuchapuri, a cave. . . . . 169, 161 Márppidaga, ... . . . . 138, 138 . 3 "Mañchikonda, a family,. . , 260, 263, 270 Märppidugadovi-chaturvõimangalam, vi. 139
The figures refor to pagos; . after a figure to footnotes, and add. to Additions and Corrections. The following other abbrevintions are used:-ch-chief: co. - country;di, district, division; do the same, ditto; dy. -dynasty E. Eastern Seud. - fondatory, k. king; m. -wan; ri.river; 8. a. also; sur surnamo; te. -te.nple; ri. villago, town; W. Western; to.woman.

Page #414

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EPIGRAPHIA INDICA.
(VOL. XIII
.
14
PAGE Mukula, u ruce,
. . 169 Mūla-Sangha, a Jain Sangha, , 17, 30, 34 Mülasthana,. . . 12, 14, 15, 31, 35, 321, 324 Mülavalli, vi, . . . . . . 30, 31 Malgunda, vi, . . , 190, 191, 192, 193 Mulkaid - Mülkhôd, vi. . . . . 180 Mulkair-Mülkhed, vi, . . . . 180 Mullui, . . . . . . . . 1 Maminadi, m., . Mammadi-Nüyadlu, a Trilinga k., 2. 200, 269, 275 Mummadi-Nayaka, Trilinga k., 260, 264, 271 Mumnaddindra - Mammadi-Nayaka, a Trilinga
k. . . . 10, 260, 263ff., 271, 272 Mummadi-singavaram, ri., 260, 261, 268, 27 Mummadi-vidu, vi, . . . , 260, 265, 272 Mamunámba, queen of Panta-Mailāra, 2, 5, lu Mummani, .. . . .
. 299. 1 Mummuri, variant of Manmani, ., .
299 n. 1, 30% Mummari-landa, . . . . . 16,25 mumõila, . . . . . . . 291 Mürti-Narayani, a divinity, 36, 39, 16, 47, 55, SE Müru-rāyara-ganda, sur. of Pratapa-vera-Räyt, 5, 10 Müra-riyarn-ganda, sur. of Venkatapati I., 229 Muru-rayara-ganda, str. of Vijayanagant k. Krishwa-deva-Raya, .
. . 129 Muttaruiyan, dy. . . . .
. 139 Muttarsun. nee..
. . . . 139 Muttarasanallur, vi, . . . . . 139 Mūtukävu, vi, . . . 121, 129, 132
299,
.
.
.
PAGE Märppidugu-Ilangövēl, m.,
138 Märppidega-Peruhginara, a well, . . .138 marttina, . . .
. . : 327 Matanga, writer on Music, . . 314 mattar, . . 172, 175, 316, 321, 322, 324, 325 Mathuri, ti, . . .
. . . 127, 131 Mātrichandra, . . . . 213, 215, 216 mattenisale,. .
. . 321 n. 1 miatkhs, Maturs, a family . Maya, . . . Māya-para, vi., . máyávala, Mayurasarman, a Kadamba k., Mayůravarman, a Kadamba k., . . 170, 173 Melgandi, vi., . . . .
. 30, 34 Mēra, . . . .
. 315 - 5,337 Mimamsa, . . . . . 291, 294 mimdan, Minnvan, dy., . .
. . . 141 Mirtipäti, sur. .
. . 245, 254 Möcegånür, a camp,
• . 40, 47, 56 months
Ashädba, . . 2, 11, 178, 183, 318, 321, 324 Āśvayuja, . . 59, 60, 318, 321, 324 Asvina, . . . . . . 199 Bhalrapela,
39, 48, 57, 300, 308, 316 Chaitra, . . . . . . 13, 14, 15 J yaishtha, . . . . 209, 210, 239 Kärttiku, . . .156, 158, 211, 225, 229 Müglia, . 319, 321-2, 322, 325, 327, 330, 335 Märgasirsha, . . 114, 120, 121, 124, 129, 132 Paaslas, 18, 21, 25, 114, 116, 118, 169,
171, 174 Pbalgana, . . . . 217, 219 Śrāvana, . 184, 185, 207, 208, 212, 216, 223,
224, 231, 232, 260, 267, 274 Vaisakbs,
. . . 189, 190, 278 mottákāra, . . . . . . . 15 mrömdhug, . . . . . . 238 Mūdhugi, . .
.. . 202, 205 Madiyanür - Vishnu-Ghaisisa, m., . . 48, 58 Madagöde, vi.. . . .
.. 31, 35 maggada, . . . . 34 n. 3 Muggadde, . . . . 30, 34, 34 n. 3 Muhammalans,
296 Müüla, rin
279, 280, 282
. 238
11., form of, 104, 112, 113, 123, 177, 156, :
, form of, . . . #, form of, . . 2., form of, . . . . 135, 135 . + nă, form of,
. . . . 134 Nadha-Bhatta, m., . . . . . 213, 251 Nadüln, di.,. . . . . 209, 910 Nadapūru, ti, Nadwrn. ri.. . Nagabharana -Siva, . . . . . 19 Nägulēvayya-Nayaka, i.. . . . 39. nägukal, . . . . . . 126 Nagala-lēvi, a Vijayanagara queen, , 125, 127, 131 Nigama-Nayaka, a Recharla prince, .
221
The figures refor to pagos; n. after a figure to footnotos, and add. to Alditions and Corrections. The following other nbbrevintions are tised :-ch. chiof; co.= country; di.=district, clivision; do. = the same, ditto; dy.=dynasty; E. - Eastern: feud. - fondatory; k. king: m.=unan; rii-river; s. . = 300 ulo; 8r.= surname; te. = temple; 1.- village, town; 1V. - Western ; 10. = woman.

Page #415

INDEX
359
119, 121
.
107
PAGE
PAGE Nasrana, ..
Narasa-Nayaka, a Tijayanagara k., 125, 125 .. 5, . . .
. . 31. 33 Narana Bhoi, ., . . . . . 216
127, 131 Nágranātha -siva,
. . . 126
Narārisoțţikunta, a tank, . . . . 8,11 Narirya, ill..
. .
Narasimha-Vira-Nrisimha, 193, 246, 255
rijayanagara Nasavarnayya, I., . .
. . 321, 324
k., . . . . . . . 127, 131 Nagara, i.. . . . 233, 235, 236, 248, 256
Narasimha-Nrisimha, an E. Ganga k., . 151 Nagaváryl, 19.
Narasimha II., a Hoysala k.,
. : 244, 254
. . . 176 Naginilakanila-siva,
.
126 Narasimhacharya, m., . . . . .2 n. 1 Nägila-ksietra, an estate,
Narasimharya, m.,.
. 246, 247, 255, 256 Naziyamma, ., .
177, 183
Narasinga-Vira-Nrisimha, an E. Ganga k., 150, Nakna, ri., .
151, 152, 151 Neináracharya, a son of redanta-Detika, 222,
Närayana, in., 207, 208, 209, 210, 211, 235, 222 1.4
237, 245, 256 Nakiya, ill.,
Nārāyanadera, ., .
. . 163, 164
. . 39, 45, 54 nakshatra, Aslesha,. . . . 327, 330, 335
Näräyanadēvakolaka-mülakhanaka, in estate, 116, 118 Karkataka, . .
. 198, 197
Nārāyana-Makhin, ., . . . , 211, 251 krittika, . .
. 156, 157, 158
Narayana-pala, a Pala k., . . 259 Mitra, . . .
. 196, 197 Nārāyaṇārya, ill. . . . . . 245, 255 Nakshatrals, family,
. . 234, 237
Narendra, ti., . . . Nakuļáry, ill..
. .
Narendrs, inscriptions at, . 193, 191
.
298fr. balavau, . . . . 210, 210 5.17
Naroyargal Twelve, dii, 36, 39, 40, 14, 47, 53, 56 Nálkupatti, di, . • 317, 322, 325 Narikkudichcheri, ci. .
. .
. . 131 nallaganda,
. . 11 Narluvada, tur. . . . . . 247, 256 Nallananka, Reddi princess . 239 narma-sacliva, .
. . 33. 2 will, . . . . . . 216, 218! Navrttamalai, oi. .
138 namasya, . .
. . 35 .1 Navamani cave, . . . . . 165, 166 Nandagiri, a shrine, . 170, 173 Navannaka, oi.,
. . . 107 Nandagiri-nátha, sur. of Ganga kings, 168. 31 Navidige, vi.. .
30, 31 nendanayit., . .
. 152
Navilär, ri. . . • 300, 309, 316,319, Nandi, figure of .
322, 325 Nandikeraka-kshetra, an estate, . 114, 119, 121 Nayaka, dy., . . . . 127, 131 ... 7,260 Nandlik kutambagun, a Tamil work,, . .
ich, form of,. . Nandipputtaraiyar, a Pallaca k., 134, 134 1.3 Nedo-Mūran, k., . Nandi-Somayajin, N., . . . . 234, 236 Nodoījadaiyay, a Pandya k.,. Nandivarman, a Pallara k., 134 n. 10, 136, 138 negalda, Nánéarman, I., . .
.
.. .
.
296
296 nogardda, , Nangamangalsan, oi, . . . . 232 negartteyan,. . .
• 299 Þannaka, *., . . . 119, 121 nelamettu, . .
16, 26 Nannata, 11., .
167 Nemichandra, a Jain teacher,
17, 27, 30, 33 Narabralana, . . 209, 210 nero, . . . .
. : 316 Naraluari-Ojhjhã, at. . 245, 255 ig, form of,. .
. . 284 Naraharyarya, w.,
247, 256 nghy, form of,
. . . 281 Naraka, 1 legendary Kanarüpa k., . . 289, 290 Nidagandi, ci., .
. . . 12 Nara-ksietra, an estate, .
Niddigave, ti.,.
.
60, 61 Näranulova Narayanadēva, I., . . 46 nidhi, . . .
121 n. 6, 130, 230 Naranapparys, m.,
. 234, 237 Nidugundage, ancient form of Nidagandi, 12, 13, Narasa, w., • 233, 236
14, 15
298
136
• 299
The gnres refer to pages ; *. after a figure to footnotes, and add to Adalitions and Corrections. The following other abbrevintions are used: -ch. chiof; co. -country; di.-district, division; do the same, ditto; dy. -dynasty E. - Eastern: feud. -- foudatory, k. -king: m.-man; ri.=river; 8. a.-300 also; sur, surnamo; te. Lemple; vi. village, town; W.-Wostorn ; 10. = woman.

Page #416

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EPIGRAPHIA INDICA.
(VOL. XIII.
PAGE Oddiya-raya-disi-patta, sur. of Venkatapati I. 229 ordeal by balance, ordeal by balance
. . . . 294 n. 4 Orunganti, sur.
. 217, 256 ottamblia, . . . . . . 159
PAGE Nidugandngo Twelve, di. . 12, 13, 14, 15,
169, 170, 175 Nidagandi, ti.,
. . 47, 57 Nigamänta-Desika-Vedanta-Desika, . . 222 Nijām biko-Nijikabbo, 10.,
. . . 89, 45, 54 Nijikabbe, too.,
. . 39, 45, 54 nikshēpe, . . . . 121 . 6, 180, 230
. . . 20, 25 Nimma-ganta-pade, a valley, . . . 249, 257 Nimya-siri, the river Nitve,
. . . 119, 121 nirottu, . . . . . . 321, 324 Nischita-devi, a divinity. . . . . 119, 121 Nittavinoda-valanada, di.,
137 Nitula, to., . . Nittūr, vi., .
. . .31, 35 Nityavarsha-Khottiga-déve, a Rashtrakufa k., 179
Nimbo, .,
nivedanaks,
.
.
.
Nivritti, vi.,
. . . 128, 132 Nivvalür, di.,
. . 124, 129, 132 Niyamamagalam, di.,
. . . 134 nj, form of, , .
. . . 284 hk, form of, . . . . . 284 nn, form of, . un for **, . .
. . 260 wna written nion, .
123 Nolambantaks-Marasimha, a W. Ganga k.,. 180 Nolla, ti., . .
. . 210, 250, 258 norppada, . . . . . . 299 Nrihari, ., . . . . . Nripakosari, ., .
. . 134 n. 9 Nripakësari-Isvara, te., . . . 184 n. 9 Nripatunge, sur. of the RasAfrakifa k. Godin.
da IV., . . . . . $27, 829, 334 Nipatunga, a Ganga-Pallada k., .
138 Nrisimha Vira Nrisimhs, an E. Ganga k., 151 Nrisimhajiis, ., . . .
244, Nrisimha-Räys, k., . Nrisimbary, M., . . Nrisirinhỏndra-ViNrisimha, Vijayanagara k.,
. . . . . . 125 - 6 #u, form of, . . numerals, Toluga-Kannada, . . . . 1
7 , . . . . . 12, 16, 38, 299, 317 p for b, . . . . . . 209, 210 P, form of, . . . .
. 113, 123 Pichelil, vi.. . .
. .
. 137, 140, 143 pådamüliks,.
.
. . . 164 Pada-nada, di., . .
226, 230 Padapa-Nayakn, m.,
. . . 26 padarar, . .
. . 135 padāri,
. 135, 139 Padavida, di.. .
. 232, 233 pade, .
.
238 Padmala-devi-Padmavati, a Raffa queen, 16, 29, 32 Padmavati, a Raffa queen, . . 16, 18, 23 Pagappidega, ur of the Pallava k. Mahindravar man . . . . .
. 186 Pala, Kamaripa dy. . . . . . 2 Påla, dy.. . . . . Palasigo Twelve-thousand, di... 169, 179, 299,
300, 301, 308, 316, 319,
322, 325 Palavūr-kottam, vi.. . . . . 232 palayagar, . . . . . 131 1.8 palihsta, . . . . 317, 325 .. 3 pelilistta,
. . . 325 n. 3 Palla-gråma, oi., . . . . . 230 Pallam, ni.. . . . . . . .226 Pallars, dy. .
134 . 3, 136,
137, 141, 142, 144, 145, 149, 253 . 1 Pallarachandrs, m.. .
. . 213 Pallavandar Rajaraja Sembavariyan, I., . 195 Pallaratilaks, dy. . .
. 138 Pallavars, vi.. . . .
. .
169, 171, 175 Pallivätska, a place, . . . 116, 118 Pampe, a poet, . .
. 328 Pampi, ri., . . . . 260, 261, 265, 272 Pampala-dēvi, 30.,. . . . 39, 46, 55 Pampapati, te., . . . . . 126 Pampa-stka!a - Svämi-P - Hampi, . . 47, 56 Pāmala-pāde, a piece of land,
257 Panvā, vi., Parya, vi. .
. . . . . 107
...
185
o, form of, . Oddala, a prince,
. .
.
• .
191 116, 118
.
.
The figaros rofer to pagos; *. after figuro to footnotes, and add. to Additions and Corroctions. The following other abbreviations are used :-ch. -chief ; 00.- country; di.- district, division; do. -the same, ditto; dy. -dynasty;
E. - Eastern feud. - fondatory k. - king 1.man; ri.=river ; 4. 4.-500 also rursurname; te. - templo; ti. villago, town; W.-Western; 100.woman.

Page #417

INDEX.
361
--
--
PAGE!
PAGE Pānaiya, ., . . 279, 280, 282 Pasum be-vana,
. . . . 338, 338 n. 3 pāñcha, . . . 216, 218 Pasupati, m.. .
285, 287, 291, 293 Pañclaghantäninäla, sur. of Imwadi-Narasimha, 4 n. 1 Păţálikárāmaka, vl.,. . . 119, 121 paichalangali, . . . 128 Patañjali,
. . . 306, 313 pancha-maha-sabda, 14, 15, 25, 30, 33, 39, 48, pattagura,
• • . . 186 57, 307, 314, 315, 320, 323 pattula,
296, 325 7. 3 Pancha-mata-bhaîjanam Tātācharya, a śr-Vaish- patthiale, . . .
317, 322, 325 ... 3 nara teacher,
Paarava, dy. . . . . . 111, 115, 117 Pandya, dy., . 127, 131, 131 6. 7, 131 n. 3, 136, Pavadāyancangalam, vi., . . . 137, 146 138, 141, 145, 147, 221, 253 n. 1, pavala,. . . . . . . . 37
276, 279, 281 Payre Five-handred, di.,. . 299, 300, 308, 316 Pandya, co., . . .
. . 171, 174 Podlaldenārya, n., . . . . . 217, 256 Pandyakulášani-valanāda, di.,. . . . 134 Pela Kūmaţi Vema, a Reddi k., . . 239 Pangalúr, sur. .
. . 235, 237 Pedapūni, aur. . . . . 215, 251, 255 Pāngarh, ti.,. .
107 Poldanarya, M., . . . . . 216, 255 Pangaluru, vi.. . . . . . 4, 9, 11 Peldi-Bhatta, .. . . . . 268, 275 Pańktiratha Dasaratha,
. . 127, 131
Peddi-yajvan Sõmayājin, ill., Peildi.vaivan samas
. . 244, 251 Pannāla, sur.. . .
. . . 244, 254 Pelubamämbi, a Karnataka queen, 228, 231, 231 . 7 Panţa-kula, a family, . . 2, 3, 238, 211, 257
Peichiēti, sur., . . . . . 214, 25+ Panta-Mailāra, feud., . . . . 1, 2, 1, 5 Pencalapāka, di., . . . . 240, 257, 258 Påuangal Five-handred, di., , 12, 13, 14, 15, Penaun balli, sur., . . . . . 246, 255 170, 171, 175 Periya Jiyar, in., . .
. 222 . + Parahita, ., . . . . . . 245, 255 Periya Tiramalai-nambi, int. .
. 3 Parabitācharya, n., . . 260, 261 . S, 266, Periya-tiro-madiyadaiva, a Sriraishnava book, 2.1, 267, 268, 273, 274
31. 5, 922 .. 4 Parakesarivarman, a Chöļa k., 134 n. 3, 138 n. 6 Permadi-dēva, a Kadamba k.,. . 299, 303, 310
and 9 Permana, m., . . . 17, 20, 21, 29, 33 Pasapula, sur,
. . 234, 237. Permunadi Vikramülitya VI., « W. Chafukya Parımadi, a Haihaya prince,
. 151, 155 k., . . . . . . 188, 170, 173 Paramardin Paramāļi, a Haihaya prince,. 150, perinatti, . , 170, 173, 174, 315, 320, 323
151, 153, 154 Perumadi, .... . . . . . 944, 251 Paramē varavarman L., a Pallata k., . 134 n. 10 Perumadi-Nakliin, 1n., . . . . 244, 251 Parandarāmi pattu, di.,. . . . 232 Perambidagu Mattaraiyay, k., . 134, 136, 137, 138, 139 Parantaka I., a Chola k., . . 131 . 3, 138, 1387.9 Peruibidaga Poruncevi, a queen, . . . 139 para-raya-blayankara, sur. of the Vijayanagara Poru-Muttaraiyan, k., . . . . 135 k. Krishna-dēca-Raya,
• 129 Perandorai, ci., . . . . . . 134 Parāśara-Bhatta, ., . . . . . 261
Poraõjinga-dēva, a Pallara k., . Parasurama-Nayaka, .,. . . . 26 Peyyala, sur., .
216, 255 Pärasyanātha - Pärsvanátha, . . . 166, 167 ph, forin of,
. . 294 pārijāta, . . .
. 314 Phalgana - Arjuna, . . . 306, 314, 330, 334 Parna, a family, . . . . . . 196 pidāran, . . .
. . . 135 Parundūr, vi. .
. . 124, 130, 132 Pidári, a divinity, . . . . 134, 135 Parvatāra-kshetra, an estate
121 pillaiyar, feud., . . . . 195, 195 n. 11 Parvatākara, co., .
pila-pati, . . . . . . 115, 119 pasalo,
. . . . . . . 162 Pinamahēndrada, oi. . 238, 239, 243, 253 pasāyitike, . . . .317 Pina-vallabhs, in... .
. . 25+ Pasnlapūņi, ri.,
. . 240, 249, 258 Pinavubamämbi, a Karnataka queen, 228, 231 ... 7 The figaros refer to pages; n. after a figare to footnotos, and add. to Additions and Corrections. The following other abbreviations are used :-ch. chiof; co= country; di.= district, livision; do.- the same, clitw; dy dynasty; E. Eastern ; feud. - foudatory; k. king: m.= man; ri.= river; . . - 500 also; sur'.- surnali); te. ternpic ti.= village, town; W.=Western; 20.= woman.

Page #418

362
EPIGRAPHIA INDICA.
(Voy. XIII.
PAGE Pinnams, a Karnataka k., ;
227 piriye-ara, . . . • 168, 172, 175 n. 3 Pitambaradēva, 11., . . . 288 Pitrigangi, ri., . .
. . 114, 118 Pochamātā, to., . . . . 221 P&chanárys, ., . .
. 247, 256 poda, . . . . . .249, 257.7 Podavūr, vi...
124, 132 . 3 pogarttoyam, . .
. . 299 Poļalgunde Thirty, di. .
317, 320, 323 Poli, ti.,
226, 230 Polvõla, a götra, .
238, 241, 251 Pommaņa-Nāyaks, m., .
. . 26 Ponpëri, a Sima,
. . 232, 233 Poranki, sur., . . . . 247, 255 Poroyachs-Setti, N., . . . . . 26 Porigere, di.,. .
. . . 178 Pota, k., . .
. . .2, 10 Potavāram, ri., .
155, 156, 157, 158 Potavaram grant,.
. . . . 156ff. Potaya Chanvēra, ib., . . . 39, 45, 54 Potnuri, sur. . . Potri, sur., . . . . . 246, 255 prabarhs, . . . .
. . 293 1.4 Prabhakara, ., . . . . . . 289 Prabhilä-pallika, an estate, . . 116, 118 Prabhutunga Govinda-Raja II., a Rashtrakita
k., . . . . . . 278, 280, 282 Prabodhini ēkādasi,
. 211 . 11 Pragjyotisha, co.. .
.
289 Prahisa, 16.,. 285, 286, 289, 291, 294, 295 n. 2 Prakrita forms, . . . . . . 110 PraktanI-podavūr, vi, . . . . 129, 132 prakshēpa, . . .
. . 116 pramátāra, 110, 115, 116, 117, 118, 119, 120, 121 Prapannämrita, a book,. . . . 2 . 1, 8 prasida, . . . .
. 162 n. 3 Prasanna, a Sarabhapura k. surdonapura y
. . . . . 107 prasasti, . . . . . . 292, 295 praspimara, . . . . . . 200, 201 Pratápa-dēva-Räys II., a Vijayanagara k., 1, 3,
4, 5, 7, 10, 11 Pratapa-Parushottama, a Gajapati k., 166, 168 Pratáparudrs, a Kakatiya k., . . 261 pracunar, . . . . . . 119, 218 pratipiditaks, . . . . . . 110 pravanikara,. .
. . . 219, 296
PAGE Prevara
Asita, . . . . . . 296-7 Bhargava, . .
. . . 219 Chyavana, . . . . . . 219 Daivala, . . .
. . 296-7 Garga, . . .
. . . 219 Śändilya,
296-7 pravarha-prabarba, .
. . 291 Prayaga, a tirtha,. . . . . 172, 175 Prayaga, . . . . 49, 58, 307, 315 Prayage-Bhattayya, m.,. 317, 321, 322, 324, 325 Prayagesvara, m., ... . . . 322, 325 Prēkēti, sur., ..
. , 244, 254 Prithivikongani Sriparasba, a Ganga k.,. 278 Prithivivallabha, sur. of the Rashtraküța k.
Krishna-Raja I., . . 277, 280, 262 prodyukta, . . . . . . 191 Prola, a Reddi prince, .
. 239 Prolanarya, m., . . 244, 246, 247, 254, 255, 256 Prõlaya-Nayaka, a T'rilinga k., . . : 261 Prölsykrys, ., .
246, 255, 268, 275 Püdikalari, k., .
. .
138 Pagali, vi.. . .
. . . 137, 144 Pulaka, vi.. . .
104, 105, 106, 108 Palakē in II., a Chalukya k., .
38 Paligero, di, . . . .298, 326, 328, 331, 335 Palikara, di., . .
• 178 polli, form of, . ..
135, 135 *. 2 Paloka, see Pataka,
. . 104, 105, 108 Palupaka-Nrihari, m.
. , 268, 275 Pünaka, di.,. . . . . 278, 280, 252 picha (error for pafcha), . . 150, 152 punctuation, sign of, . . . 109 Pandra, co., .
285, 287, 290, 292 Pariņas, . . . . . . 230 Parandara-pala, a Pala k.) Parigere, di... 169, 176, 177, 178, 183, 298, 326 Parikars, di., . . 178, 326, 327, 328, 331, 335 Pürnananda, m., .
. . 125 pūrņimanta,. . . . parohita, . . . . . . . 218 Parurava, . . .
. 115, 117 Purushottama, thrine, . , 238, 240, 242, 252 Pūrva-mandalu (?), an estate (?), 257, add. Purvi-rashtra, di. . . . . . . 107 Pashkarana, co., . .
. . . 133 pushkariņi . . .
. . 292
The figuros refer to pages; n. after a figure to footnotes, and add to Additions and Corrections. The following other abbreviations aro wod.-ch-chief: co.country; di.-district, division; do the same, ditto; dy. -dynasty 2. Rastern ; feud. fondatory k. king: *. man; ri, river; 6. 4.-100 sloo hur-surnamo fo. -tomplos vi village, town; W.-Western; w0.-woman.

Page #419

INDEX.
363
Push podantikäväsantivanaka, a place, Pastaka, a Jain Gachchha, . . Puțavanaks, an estate, . . . Půvalaikkudi, . .
.
PAGE 116, 118 .17, 30, 34 . 116, 118 . . 188
< . . . . . 87, 327 rzl, . . . . . . . . 168 7, form of, . . . . . . . 191 r, consonant double before, +, doubling after, 109, 209, 210, 238, 259, 276, 284 r, doubling with, . . . . romitted, r, superscript, . . . . . .
227
PAGB Ramachandra, 7., . . . . . 244, 254 Ramacharita, a work, . . . 288, 289 Rāmaksishņārys, n., . . . 244, 254 Rāmanātha, m., . . . . . 266, 273 Råmanāthēsvara, a divinity and te., 260, 266, 272 Rāmānaja-Acharya, 7., . . , 222, 223, 224 Rima-Räja, a Karnataka k., . . . 227, 228 Rámārya, m.; . . . 245, 246, 254, 255 Rama-Sastrin, m., . . . . . 122 Rámasēta, a shrine, . . . . 128, 132 Rāmaya, m.,. .
246, 247, 255, 256 Rāmāyaṇa, . . . . . . . 3 Rāmayārya, m., . . . . . 244, 254 Rāmaye-Vaidyanatha, m., . . . 267, 274 Rambhā, . . . . . . . 312 Rāmēsvara-Pandita, n., . . . . . 15 Rāmēsvaram, shrine, 127, 131, 132 n. 2, 238,
240, 241, 252 rar-gánu, . . . . 238, 248, 249, 250 Rāmpalli, sur., . .
256 Ranachanda, sur. of the Vijayanagara k.
Krishna-dēva-Raya,. . . . 129 Rana-mukha-Ramabhadra, sur. of Venkatapati
I., . . . . . . . 229 Rangakrishna-Mathavirappa Nayaka, m., .. . Ranganaths, te., . . .222 n. 3, 224, 224 n. 7 Ranga-Raya-Sriranga-Rāye, a Karnataka k., .227 rānrala, . . . . . . . . 211 Rrsārņavasadhākara, a book, Rashtrakūta, dy., 16, 28, 82, 176, 177, 179,
180 n. 1, 184, 189, 191, 196, 278, 279, 281, 327,
329, 334 ratnadhēnu, . . . . . . . 128 Ratna-pāla, a Pala k., . . . . 289, 290 Ratnapētikā, a book, , . . Ratta, dy., . . 15, 16, 19, 24, 27, 29, 33, 229, 335 Ratta-Jinalaya, te., . . . 15, 17, 27, 30, 31
122
Racha-konda, vi...
221 Rāghava, m., . .
234, 236 Raghava-dēva-Raja, a Karnataka k., . Raghavamba, a Karnataka queen, . 231 n. 7 Raghunatha, m., . . . . 233, 236 Rahasya-sarindosa, a work by Vedanta-Dafika, .222 Rähatta-Raya, sur. of Nāgama-Nayaka,. 221 Raipur grant, . . . . . . 107 Räjáchala - Rācha-konda, oi., .
221, 222 Räjädri, di.,
. . . 222, Rāja-Gandagöpāla, k., . . . . 196 Rajahmundry - Rajamahēndra, vi.,.
238 Rajakasthala-kshotra, n. of an estate, 119, 121 Rajakesarivarman, a Chola k., . 184, 184 n. 3, 138 n. 9 Rajakya-töli, n. of an estate, . . 116, 118 Rajamahendra, vi., . . 3, 3 n. 3, 241, 242, 252 Rājanampāti, sur., . . . . . 246, 255 Räjanarēndra, a Karnataka k., , . . 227 Räjarāja I., a Chola k., . . . . . 138 Rājasimha, a Rashtrakuta k., . . . Rajasitha-Pandya, a Pandya k., . . Räjābraya-valanādo, di.,. . Rājēndra-Chöļa I., a Chöļa k., . . 184 n. 3, 181 Rajendrasimha-Valanāda, di., . . . 138 Rajyspala-dēva, a Kanauj k., . . . 217, 218 Rāli, sur., . . . .
244, 254 Ráma, . . . . 104, 105, 106, 314, 315 Rama, 11., . . . . . . 234, 236 Rama-Avadaanin, m.. . . . . 285, 237 Råmabhadrārya, m., . . . . 244, 254 Rāmachandra, a Yadava k., 199, 202, 205, 206
223, 224
k. Govinda IV., . . Rattapalli, fortress, . Rattara-patta-Jinalaya, te., Ravikāli, .,. . . Rävinatuls, vi., . . Rāya-Nārāyana-pari, vi., . Récharla, a family, . . Reddi, dy. . . .
. . . .
. . . . .
327, 330, 331 . . 176 . 17 n. 1 . 189, 190 . 4, 8, 11 . 47, 56 . 221, 222 3, 3 n. 3, 239
. .
. .
The figures refer to pages; n. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations are used :--ch.cbiof; 00, country;di. -district, division; do.- the same, ditto; dy. -dynasty; E. - Eastern ; feud. - feudatory k. - king: ".-man; ri.=river; 8. a. 300 also; sur. - surname; te. -temple; 01. = village, town; 1.=Western; wo.woman.
3 4 2

Page #420

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EPIGRAPHIA INDICA.
(VOL. XIII
PAGE
PAGE Rettaganta, Ti., .
• 232 Sahya, mountains, . . . . 320, 321 Persulása-Dikshita, W., . 327, 330, 331, 334, 335 327, 330, 331, 334, 335 Saindhava, a dy. of Sindhu, .
. 229 Revanta, . . . . 313, 313 n. 6 Saiva, . . . .
. 327 ri, initial, .
sakalyamalla, m., . . ri, written ri..
207 Sakati, ri. or place, 285, 287, 290, 292, 292.8 ri, written H, .
239 Sakha, see Vēdas. ri for ri, . .
• 207
Sakinnari, a fort, . . . . . 110, 118 ri, written ri,. . .
• 276 Sala-basali, te., . . . . . 21, 25 Rildhi-gāva, ri., . .
47,57
Såļava, dy.. . . . . . . 4 n. 1 Rig Veda, see Valas.
Samajjāryasta, a place, . . . . 116, 113 Rinamukti-näthia, a divinity, . . . . 260 Samätrakan,. . . . . 119, 121 n. 6 Rja, a mountain, . .
. . 304, 311 Sama-Veda, see Vēlas. Rolana, a mountain, 202, 205, 205 n. 6,
Samaya-chakravartin Jayapati Setti, .. . 21,20
263, 271, 271 n. 3 Samayaveram, Ti., . . . . . 137 Rona, ri., . . . . 183, 184, 185, 187 Sānbhavaja, ri.. . . . . . 200, 206 rosakritapratipărthuvadanda, sur. of the Vija- Sambilaka, ri.. . . . . . . 107
yanagara k. Krishna-dera-Raya, . . 129 Samilhi noglected, 101, 110, 207, 209, 211, 270 Rori namuktinātha, u derinity, . 267, 274 Sindhirana, m., .
207, 208, 209, 210, 211 re, form of, . .
. . . . 123 sinulhivigrahika, . . . . . 116, 118
sardhivigrahin, . . . . 48, 67, 173, 170
sangitaka, . . . . . . . 307 S
sagita-vidyā, . . . . . 230
Sankara, a dirinity . 316, 317, 321, 321, 325 8 for k, . . . . . . . . 284 Samkara, N., . . . . 233, 236, 243, 255 s, form of, . . . . . 101, 113, 169 Sankara-Acharya, .
. . . 133, 195 #, f and sh, . 123, 150, 191, 210, 216, 238, 296, 317 Samkaracharya matha, . . . . 132, 123
and , . . . 150, 191, 210, 216, 238, 296, 317 Samkaralings, te... . . 299 1. 2,318 #, form of, . . . . . . 112, 168 Samkaranarayayárya, N., .
. 254 Sabbi, ri., . .
. . . 317, 319 Sumkarirya, a Kanchi Acharya, 125, 191, Sabbi Thirty, di., . 320, 323
196, 197 ŚĀbula-fāstra, . . . .305, 306, 313, 332, 336 Sarkara-yogin, ., . . . 191, 197, 198 Subhapati, poet, . . . 126, 130, 132, 223, 231 Sariksbepaśäritaka. . . . . 125 n. 3 Sabhūti, m., . . .
183 samülon, . . . Sadaiyamāran, a Pandya k.,
138 Samvatsaras, names of the, . . . 611f. Suasiva, a divinity, . . : 322, 326 Sanliramalli-Isvara, te...
. 134 n. 9 Selasiva Sarasvati, m., . . : 129 San Doil, ri.. . .
. 107 Sadeva, m., . . . 189, 190 Sangama, ti..
127, 132 Sädlu, sur., .
. 246, 255 Sankama, a Kalachurya k.,
59, 60 Sāhutuógaka, ri.,. . . 114, 119, 121 Sankha, . . . .
. . . 240 . 3 Sāgara-Bhatta, w., . ..
322, 323 Säntayya, N., . . . . . . 186, 187 sagala, • . . . . . . 317 Sānti-Gavanda, n., .
321, 324 Sagolada, sur., . .
. 321, 324 Santikars, k.,. . . . . 167 Salasa-Bhairava, a dirinity, . . 47, 56 Santinátha, a Jain divinity,
21, 25, 27, 30, 34 Sāhila, m., . . . . . 285, 291, 293 Sapada, c., . . . . . . . 227 Skiladitya, n. of an image, . . . 291, 293 Sapta-Godavars, co., .
. 239, 243, 253 saliti-vidya, . . . . . . . 230 Sapta-Madiya, co., .
238, 239, 242, 252 sahitya, . . . 305, 306, 307, 313, 332, 337 | Saptamåtrikās, te of. . . .
13K
The figures refor to pages; n. after a figure to footuotes, and add. to Additions and Corrections. The following other abbreviations are used :-ch. =chief; co.= conntry; di.=district, division; do. = the same, ditto; dy.=dynasty: E. - Eastern: feud. = fendatory; k.=king: 51.-man; ri.=river; s. a. = See also; sur. - sirnaine; te.= temple: ci.=village, town; *'. = Western; wo.=woman.

Page #421

INDEX
315
PAGE
PAGE Sarabhapars, ri., . . . . 105, 107, 108 Savitri,
. . 313. 1 Sarabhavaram, ti.,
, 101, 109 Siyaņa-l'daiyar, a Tujayanagara k., . 134. 3 Śarabhavaram plates, . . . . 104ff. sculptures, 12, 97, 37, 109, 156, 168, 188, Sarati-matha, . . , 123, 123.3
299, 326 Sarangarh grant, . . 107 seals, .
101, 109, 110, 122, 212, 225, 231 Sarasvati, sur., . .
. 214, 23+ sects-Srivaishnava, . . . , 2, 3,261 Sarasvati-Bhatts, ., .
238, 257, 259 Vadama, . . . . Saratavara, ri.. .
• 176 Sidamangalam, ri., . . . 124, 125, 129, 132 Sarathāvisha yastā, ri, .
116,118 siji. . . . . . . . 209, 210 114 sejjeva bhandari, . .
. . 325.3 Sirnapani, a divinity. .
121 solla, . . . . • 27, 29, 32 ... 7 Sarpagampha, cane,
161, 162
Sellakētana, a family, Sellaketan
. .
. . . 169 Sarva, w.. . . .
. . 231, 236 Sella-Sara!, a place, . . . , 31, 35 Sarva-Avauhanin, I., .
234, 237 Selliyamman, te. of, Sarvadeva, N., . . . , 268, 275 Sembiyan Irukkavēl, k., . .
. . 138 Sarvajñs, ., . . .
125, 125 n. 3 Sem bavarayan, a pillaiyar, . . . . 195 Sarvajūa, sur.. .
214, 215, 254, 255 Sömmahiki-kshētra, 1. of an estate, 119, 121 Sarrajña-Simha-Nayaka.. . . .222 Sēmmaka-kshetra, n. of an estate, . . 119, 121 Sarvajữa-Singa, W., . . . . . . 261 Semponmāri, ri.,. . . . . 137, 144 Sarvajna-Singama-Nayaka. . . . 3 n. 3 Sena, a race, . . . . 191, 193, 194 Sarvajñāt man, .,. .
. 125 n. 3 Sēna II., a Raffa k.. . 16, 18, 22, 23, 27, 28, 32 sarvamanya,. . . · 123, 130, 230, 231 Sēnabova Nagavarmayya, m., . . 321, 324 sarva-namanya,
27, 60, 170, 321, 324, 327, 331 Sena-gana, a Jain Gana, . . . . 191-4 sarvi.
. . . . . . . 199 sināpati, . . . . . . . 218 faisana, . . .
Sendalai pillar inscription, . . . . 134ff. Säsati, the island Salsette, .
200, 203 Sera-Māran, sur. of Suraran Maran, , 138 satka, . . . . . . . 209 Sesha, m., . . . . . . 234, 257 Ástrakësari, sur. nf Surarın Máran, 136, 139, Sesna-bhaja-ksbiti-rakshaņa-saunda, sur. of the
Tijayanagara k. Krishnadera-Raya, . 129 Satru-bhayarkara-Muttaraiyan, k...
138 Setti-gatta Nägana, 9.,
.
31, 35 Sättan Mirai), sur. of Suraran Māran, 136, 138 Sēta = Rāmasētu, ti., . . . 132 n. 2, 229 Sattan Paliyili, in., . . . . . . 138 Seüņa, co., . . . . . . 176 Sattikable, tank of, . . . . . 321, 324 Sevilipéri, ri.. . . . . . . 132 sattra, . . . . . . . 110, 117 sh, form of, . . . . . . 168 Satyaśraya, a W. Chalukya k., 14, 15, 38, 43, 48, sh for & and , . . . . . 123 52, 57, 169, 308, 315 Sbadanang=Skanda,
. . 306, 313 Satyavak ya-Kongamivarman Permanadi Vikra- Shashtha-deva I., a Kadamba ch., . 299, 300 ināditya-dova, a W. Chalukya prince, 168, 170, 173 shat-karman, .
. 293 n. 3, 337 n. 1 Satyavrata, . .
. . . 307, 314 Shatshashti, the island Salsette, . .
• 200 Saamitri, W., . . . 247, 256 shn, form of, . . . .
. . .
. . 284 Saaadatti, ri.. . . . 16, 18 sht, form of, . . . .
. . . 284 xurishtra, co., . .. . 302 shth, form of, . . . .
.284 Senrava - Fanrara,
. . 117 n. 1 Siddhala, ti., . . . . . . · 288 Sanvarnika, . • . 120 Siddhantam Plates, . .
212ff. Saranana-palli, ri.. . 308, 316 Siddapur, ri., . . .
. . . 301 Savanta, .,. . . . 31, 33 Siddharthaka, ri.,
212, 213, 214, 215 savāsi, ni.. . . . 40, 47, 56 siddhasadhya,
. . 130, 230, 231 The figures refer to pages: %. after a figare to footnotes, and add. to Additions and Corrections. The following other abbreviations are usel:-ch. -chief; co. country;di. listrict, division; do.=the same, ditto; dy. -dynasty; E. Eastern; feud. - feudatory : k. -king: m. man; ri. -river; 8. a.= see also; sur. - surname; te. = temple; r=sillago, town; W. = Western; wowoman.

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EPIGRAPHIA INDICA.
[VOL. XIII.
. 231
PAGE
PAGE silahárs, dy.,
. 300, 303, add. Sivasurys, 11., . Silagars, sur.,
. 321, 324, 825 Siyambs, vi., . . 285, 286, 288, 290, Silimpar inscription, . . .283ff.
292, 295 Simba, m., . . • 299, 306, 313
. . 293 Simkadri, shrine, . . .238, 240, 242, 252 Skambharatöli, n, of an estate, . . 119, 121 Simhavarman, k.,.
Skandabhata, a minister, .
839 Simkapiki, n. of an estate, . 116, 118 Smriti, . . . . .
292, 293, 294 Sindana, 7., .
. . . 13, 14, 15 Solar race, . . .
. . . 112 Sindhu, co.,. . .
. . 227 solstice, summer, . . . 318,321, 324 Sindi-grama, vi, . . 278, 279, 280, 282 > winter, . . . . 319, 321, 325 Singa, m., . 247, 256 Soma, ., . .
299, 305, 306, 313 Singa-Bhopala-Nayaka, a Richarla k, 290, 222, 224 Somakula-Parabarama, sur. of the Recharla k. singa- Bhupati-Nayada (Nayaka) - Rechar.
Anapota-Nayaka, . .
. . 221 Sõmanāths, di. . .
. . 302, 309 la k., . . . . . . . 221 Singama-Nayada, a Récharla k.,
Somasekharananda, .. . . . . 222
. . 125
Sömékvara, a divinity, . . . . . 61 singama-Nayaka (= Nayadu), a Recharla k., .221
Sömēsvars, m., . . . 283, 286, 292, 295 Singana, ., . 13, 14, 15, 256, 299, 306, 307, 308, 315
Some vars II., a Chafukya k., . . . 43, 52 singa-Nayadn="Näyuka, a Trilinga k., . 269, 275
Sõmēsvaram, ti, . . . 241, 249, 258 Singa-Nayaka, a Trilinga k.,.
Sömēsvara-pandita-dēva, .. . Singara-Acharya, a śrivaishnava Acharya, 3 n. 5
Somi-dēva, a Karnataka k. . . . 227 Singaracharya, ., . . . . . 2 n. 1
Söņaśaila, shrine, . . . . 127, 128, 132 singarkrys, 1 śrivaishnava Acharya, 2, 3, 6, 7, 10, 11
Sõnigara, a family
. . . 207.5 Singaran, m.. . 299, 307, 308, 316, 317, 321
Sonnavanna, m., . . . . 234, 236 Singarēmi, sur. . . . . . 244, 254
śörä, vi,
. 116, 118 singarye, m., . . 244, 246, 254, 255, add.
Soratūr, vi... . .
176, 178 Singaya-Nayaka=Singa-Nayaka, a Trilinga k., 260,
Soraţür inscription, . . . . . 176. 261, 265, 272 Sottai, a family, .
. . 2 n. 1, 3 singayārya, ., . . 244, 247, 254, 256, add. sph, form of, . . . . . 284 Singhana, a Yadava k.,
14 n. 1, 199, 201, 204 Sramana, . .
. . . 160 Sirunanni, vi..
. . . . 195, 197 śråvasti, . . . 285, 286, 287, 288, 290, 292 Sirisha-paijs, a place, . . 286, 292, 295 Śrībhacharppata, n. of an estate, . . 116, 118 Sirivágil, a gateway,
Srichandra, m., . . . . . 296 Sirpar, di.. . .
Sridhars, .,. . . . . 166, 217, 219 Sirpar inscription,
. 108
Srigalakhõhnaks, fl. of an estate, . . 11e, 118 Sirsihi, oi., . .
. . 107 Srigiri vara, sur., . . 245, 255, addŚirshäranya, a place,
116, 118
Sriharsha, a Kanauk. . . , 276, 279, 281 siravākam, vi.,
124, 130, 132 srikarana, . . . . . . . 17 Siruvalur, ei., .
124, 130, 132 Sri-Maran, sur. of Suraran Mäpan, . . 136 Sita, . . . . . 312, 314 Srinatha, an author) .
. . 2, 3, 3 n. 1 Sitalesvara, ci., . . . . 200, 206 Srinatha, a poet, . .
. . 221 Siva, . . . . . . 293, 294 299 Sringeri Matha, .
. . 123 n. 2 Sivachitta-Paramardin, a Kadamba k.. . 801 Sriniviss, m.,. .
• 2 n. 1, 233, 235 Sivachitta-Permadi, a Kadamba k.,. . 301 Srinivim-Acharys, a Srivaishnava Acharya, 2 n. 1, 7 Śivachitta-Shashtha-döva, a Kadamba k.,. 301 Sriparvata, . .
. . 315 n. 3 Sivamallans, m., . . . . 248, 256, add. śripura, see Sirpur,
. . . 107 Śivamashichyapuri, n. of an estate, . . 116, 118srirams, m.,. . . . . . 233, 236
· 178 . 107
The figares refer to pages; n. after a figure to footnotes, and add. to Additions and Corrections. - The following other abbreviations are used :-ch. cbiofco, -country;di. -district, division , do. - the same, ditto; dym dynasty E.-Eastorn feud. - fondatory : k. king: m.man; ri, rivor; 3. 4. - 300 also; sur. - surname, te, temple; vi. -village, town; W.-Western; 100.-woman,

Page #423

INDEX
367
PAGE
PAGE Srirangam, vi.. . . . 127, 131, 132, 220, 224 Sara-giri - Déva-giri, . . . . 205 n. 3 Srirangum Platos of Madhavn-Nayakn, . .220ff. Sürapia, ., . . . . . . 234, 237 Srirang:-Raya, a Karnataka k., . . 228 Sūrārya, ., . . . . . 246, 255 Srisabika, vi.. . . . . . 107 Sarashtra, co., .
. . 299, 300, 309 Srisaila, family, . . 3, 222, 222 . 5, 223-4 soratrana, . .
. . . 264, 272 śrisnila, shrine, 124, 127, 128, 132, 172, 175, Süryadatta, .. .
, 115, 116, 118 221, 315 v. 3 Sustinia Rock Inscription, . . . . 133ff. Śrīśaila, ... . . . . . 234, 237 Sūtra, ree Vēdas. Śrisailapiirni, a sriraishwara Acharya, . 2.1 śnvarap Maran, k., .
. . 139 Grissilesi, . of Timemalai-nambi, . .222. 5 Suvarnakara-pallika, vi., .
. 114, 118 Srivagilu, a gateway, . .
178 Suvarnavarshe, sur. of the Rashtrakita k. Sri-Vaishnava, a sect, . . . 2 1. 1, 261 Gorinda IV., . .
. . 327, 385 7.1 Srivaislinava Acharyas, . . .2 1.1, 222 . 4 Svāmin, . .
. . 317 Srivaishnava chronicles, . . . . 222 Svāmi-Pampa-sthala - Hampi, . . . . 40 Srivayil, a gateway, .
177, 178, 183 Svargi, too. . . . . . . 291 7., 294 Sri-leuknţaša, a signature . 122 n. 1, 231 Srargapura cave, . . . 159 śri-Viräpaksla, a Fijayanagara rignature, 1, 9, svastika, . .
. . . 163 11, 126, 131, 132 Svayambhu-Trikūtēšvara, n divinity,
60, 61 Sriyadovi, wo. . . . . . 322, 325 Svēta-kshetra, n. of an estate, . . . 119, 121 Sruti, . . .
. . 293 Svētavarába-svāmin, a divinity, . 261, 270 Stamblissankatika, ti., .
. 120 statnes of Vijayanagara Royal family,
124 sth, form of, . . . . . . . 284
284 2d,.
d . .
. . .177 sthalo-vritti, , . .
. 17 t, donbled before r, . . . . . . 109 sthala-vritti, . . . , 21, 25, 27, 30, 84t, final, . . . . . . 191, 284 Sthanakn, vi, . . . 300 t, form of, . .
. . 104, 113 stupa, . . . . . . . 104 t, omitted, . . .
. . 123 Sabhachandra, Jain teacher, . . . 166 t, form of, . . . . . 113, 123, 284 śubhachandra-bhattaraka-deva, a Jain Acharya, Tadakoda, a locality. . . . 319, 821, 324
17, 25, 27, 30, 33, 34 Tadavale, vi., . . . . . 278, 279, 280 Snbhashitanivi, an anthology,. . . . 222 Tädipaka, vi. . . 260, 261, 265, 272 Subhatnnga, sur.' of the Rashtrakula k. tagarapati, . . . . . . . 115
Kộishna-Raja I., . . . 277, 280, 282 Tails II., 29 w. Chalukya k., 39, 43, 52, 160 n. 1 Sacharita, m., .
. . 285, 291, 293 Tailapa II.,) Sudhakara, sur., . .
. . 245, 255 Tailapa II., a Kadamba k., , , 12, 14, 15 Sugga, m., . . . . .
. 291 Takkollapadu, vi., . . . 1, 2, 4, 7, 8, 11 Sukra-niti, a treatise, . . . . 313 . 3 takkila, . . . . . . . 37 śukra-astraSukra-nīti,
305 Talakalla, vi.,
. . 40, 48, 58, 59, 61 sun and moon omblem, on coppor-plate, . 122 tala-vritti, .
17. 3, 169, 171, 175, 316 Sundara-Defika, a śri-Vaishnara Acharya, 21.1 Talesvara copper-plates, . . . . 109ff. Sundarē vara, te., . . .
134
Tallanirya, ., . . . , 245, 254 sunna, . . . . . . . . 238 Tallavaram, vi., .
. 240, 249, 257, 258 Sunthinavanupa, a place, .
119, 121 Talletita, sur., , . . . 247, 256 supakärspati,
. . . . 115 Tamaralayan, sur. of suparan Maran, . 136, 145 Sara, feud., . .
. . . . 2, 10
Tamparašarma-Dikshita, m., Tamperemo.Die.
. 212, 214, 215 Surs, dy..
. 287 Tamraparni, ri. . . . . . . 23 Sorabhi-varsa, dy.. . . 253, add. Tändür, ri., . . . . 130
The figures refer to pages; ". after a figure to footnotos, and add. to Additions and Corrections. The following other abbreviations are used :-ch.chief; co.-country;di.=district, division; do. - the same, ditto; dy. -dynasty; E. - Eastern; feud.foudatory k. - king ; .-man; ri, Driver; 3. 4.- see also sur. - surname; te-temple; ri, village, town; W.-Western; wo.woman.

Page #424

368
EPIGRAPHIA INDICA.
(VOL. X111.
.
148
PAGE
PAGE Tañjai, co., . . . . 136, 141, 142, 144 Tiramalaya, m.,
Tiramalaya, m.
. . . . 233, 238 Tañjai-Sembula-nāda, di.,
. 187, 149 Tiranedungulam, vi.. . tantra,. . . .
• 285, 291, 294 Tiru-Orriyūrap, m., . . . . . 135 Tapönidhi, m.. 285, 291, 293, 294 Tirapati, vi, . . .
. 3, 124, 132 Tardavadi, di., . . . . . 179 n. 6 Tiruvachchiramam, te., .
• 137.6 tarka, . . 285, 291, 294, 805-6, 313, 382, 337 Tiravaludaiyal, te., . . . . . 135 Tarkäri, vi.. . 285, 286, 288, 290, 292, 292 n. 8 Tiruvamaliśvaram, te., . . . . 137 n. 6 Tárkshys, . . . . . . 332, 336 Tiruvellarai, vi.. .
: : 189 Tatacharya, sur. of Sri-Vaishnava Acharyas, 2 n. 1, Tiruvellarai well inscription, .
138 n. 3 3, 8 n. 4, 6, 11, 222 n. 5 Tiru-vengalaya, ., . . . . . 234, 236 Tata Debika, a Sri Vaishnava Acharya, 21.1 tithi, see days of the month, lanar. Tāta-Pinnama, a Karnataka k., . . .227
Tollimti, n. of an estate (PP), 240, 248, 257, Tātayārya, guru of Vonkatapati, . .
228
257 n. 5, add Tatvagumpha cave, . .
164, 165
Tondai, . . .
. . .
. 172, 175 .
. tēja,
. .
. .
. . 144 . Tondai-andalam, co., .
. .
.
232, 233 tēja-svāmya,. .
. . 34, 158
169, 179 .
Torogare, di., . Tēlangarye, m., .
. . .
. 246, 255 ; Torlūri, n. of an estate, .
220, 223, 224 Telinga, people, .
. .
199, 202, 205
tortoise emblem, Tellāru, vi., . .
184, 184 n. 3, 136 .
. . . . . . 109 Tengalsi, a sect, . .
töshahrid arthisha, sur. of Vijayanagara k. Tennan=Pandya,.
. .
Krishna-dēva-Raya, . 144
. . . . 129
Trailõkyamalla-(Sömēsvara I.), a Chalukya Tennādar - Pandya, Tennavar = Pandya,. .
137
k., . . . . . . 48, 52, 169, 170, 173
Träta, m., . . . 113, 259, 284
. . 117, 119, 120 th, form of, . . .
Trētā Age, .
. . 101
. 306, 314 th, form of, .
. . .
. . 316
tribhöga, Thāna plates of 1194,
. . 198ff. Thäneya, vi., . .
Tribhavanamalla=Vikramaditya VI., a Chalukya . .
. 299, 302, 310 •
k., ,
. 279, 280, 282
. Thiüra-grāma, vi., .
. .
12, 14, 15, 48, 57, 308, 315 Tikka I., a Telugu-Chola k.,.
195, 196 .
Trikūtēsvara, te., .
. .
. .
172, 175
. Trilinga, co., . .
. 13, 14, 15
. Tilivalli, ri.,.
. 260, 262, 270, 270 n. 5 .
Trilochana-Kādamba, dy, .
. Tilottamā,
.312
. . 308, 315 Triplicane plates, . .
. 233, 236
. .
1 .
. Timma, m.. .
Triparántakēsvara, te., 125, 126, 131
.
. Timma-Bhūpati, a Vijayanagara k.,
. 195 tri-sardhi, . . .
3+ #. 3 Timmavaram, vi... .
trīsāńka, .
156, 157
. Timmaya, m., .
. .
. 285, 287 .
. . Trivikrama-Vishnu,
292, 295 Tingaļür, vi.,
. ·
. 137, 147
Trivikrama, m.. 125, 127, 181
.
216, 255 Tippaji, a Vijayanagara queen,
Tryamvapura, vi.,
116, 118 Tippaya, m.,.
. . Tirthamkaras, Jain,
!!, form of, .. .
. . . 284 tth for th, . .
. . . . 194 Tirumaiyam, vi., . . . 137
tu, form of, .
. .
135 Tirumala, vi., . , Tirumala-dēvi, a Karnataka queen,
Tugaiyur, vi., Tulakanthakayaksha, ti., .
. 119, 121 Tirumalai, oi., . . .
tuli-purusha, . 124, 128, 129, 217, 289, 302, 303, Tirumalai-nambi, m., . . .3, 222 n. 5
310 n. 1 Tirumala Mahārāja, a Karnataka k., . . 228 Tirumalámbika, a Karnataka queen, . . 227 Tuli-sankranti,
. 318 Tirumala-Raya, a Karnataka k., .
227 Tuluva, dy.,. . . . . 128, 131 The figures refer to pages ; 1. after a figure to footnotes, and add. to Additions and Corrections. The following other abbreviations are used :-ch. -chief; co. - country; di. -district, division; do.- the same, ditto; dy. Odynasty : E. - Eastern; feud. - fendatory ko. king: m.-man; ri.river ; 8. a. 300 also; sur. - surname; te. templo; vi. village, town; W.-Western; wo.woman.
.
226, 230
.
.
.
10
12
.
.
131

Page #425

Talyabhaga, ri., .239, 243, 248, 250, 251, 258,
Tundaraka, di., Tündra, vi.,
Tangabhadra, ri.,
Tangesvara, vi.,
tungula (?),
Taragavedenga, m.,
Tarushka, a people,
turushkadanda,
U
u, denoting absence of vowel, u, form of,
107 .7, 11
114
116, 118 185, 186, 187
127, 131, 207 n. 5, 296 219, 296 tyaga-jaga-jhamparh, a title, 298, 308, 317, 320 tyaga-jaga-jhampi jhampal-acharyya, a title, 298,
317, 320
, form of,
*, confused, abhayamukhi,. Uchchaiśśravas,
Uchchu-gave, vi. Utsugrame, Udararaghava, a work, Udaya, m.,
Udayagiri cave inscriptions, Udayambakam, vi.,.
Udayarmadeva, M., addani,.
ndḍīnaparṇṇāyate, Uddyötakesari, k.,
addyötita,
Udambaravasa, a place,
advāta,.
Ugamaniyō,
.
Ugara Three-hundred, di,
Umapati, m.,
umbali,.
Umbaravāņi, vi.,
Undikävätika grant,.
Unukal, vi.,
Unakal Thirty, di., apadhmaniya,. uppala,
appatta-varsha, Urakavi, a poet, Urumba, n. of a well, Ushtralamaka, a place,
.
INDEX.
.
PAGE
257, 258
107
. 168 113, 238, 284
194
15, 24, 172, 176 304, 811 31, 35
222
.
17, 19, 24, 27, 29, 38 .159 122 817, 318, 321, 824 327 150, 152 165, 166, 167
118, 161, form of,
207, 208 14, 15 151, 152, 155, 289 81, 85, 172, 175, 175 n. 2
27, 28, 30, 34 107
819
Utkala, co., Utsu-grame Thirty-Uchchu-gave, Uttaraganga, n. of an estate, Uttara-Kosala, a tirtha,
Uttarapatha, a place, Uttaravasa, n. of an estate, attarayana-samkranti, Uttava-Setti, m., atthänad vadasi-tithi, Uyyakkopḍāp Tiramalai, vi,
317, 820, 328
212, 299, 317, 327, 338
174 n. 2 168, 171, 174 n. 2 126, 130, 132 31, 35 116, 118
Page #426

370
EPIGRAPHIA INDICA.
[VOL. XIII.
.
.
226, 230
PAGE 1
PAGE Vallabha - Kirttivarman II, a W. Chalukya Vēdamärgaikapratishthicharya, a title, . . 11
k., . . . . . 254, 276, 279, 281 Védánta-Défika, m., . . . . 222, 261 Vallabhacharya, m., . . . . 247, 256 Védántalēsika-Vaibhava-prakasika, a poork, 222 Vallabha-Raja, rur. of a Rasaraküla k.,. 278, Vedantam, eur, . . . . . 234, 236
279, 281 Védhi, . . . . . 203, 206, 206 . 2 Vallabhärys, n., . : . 246, 247, 255, 256 Vedura paks, vi., . .238, 239, 240, 243, 253 Vallam, oi., . . .
. . 136, 142, 143 Vēgavati, ri., . . . . . . 195, 197 Valluri, rur. . . . . . . 246, 255 vēl, . . . . • 136, 140, 141, 142 Vámans-svamin, a divinity, ... . 119, 121 Vēlachcbēri, ri.
.
. . . . 135 Vanara, di., . . . . 260, 264, 271 Velagampada, vi... . vinars-maha-dhvaja, . .. 308 Vēlāmur, Pr.,
. . 234, 236 Väņaraayayam, for Våra myam, . . 296 Vēlchūra, vi. .
. 240, 249, 257 Vanavasi, vi.
. . . . 179 Val-Maran, eur. of Suraran Marag,
136 Vangs, co., . .
129, 132
Vē namban, M., . . . 137, 140, 143 Van-Miran, sur. of Suparan Måra, . 136 Vē! a-grime, ri., . . . . 40, 47, 56, 319 vantaka,
Vēļu-grame Soventy, di., .
317, 320, 323 vanyaprastha, . . . . . . 167 Vēlür, vi, . . . . . . . 124 väpi,
. . . 167 Vėms, a Reddi k., 238, 239, 241, 242, 243, Varagunanätti, a queen, . . 138
251, 252, 253, 254-6, 259 Variha incarnation,
. . 126, 181 Vemámbiki, a Reddi queen,. 238, 211, 252 Varahadatta, ., . .
115, 119, 120, 121 Vēmasának ks, a Reddi prince. . . 239 Varahsvartani, di.,. . . . 213, 214, 215 Vēmuinak ka-Doddavaram, vi.. . 240, 248, Varaqasi
249, 257 Väranisi - Benares, 40, 47, 56, 172, 175, 807
Vēmasini, a Reddi prince, .
. . 239 Viranāsi, sur., . .
. . 246, 255 Vēmavaram, mi.. . . . . 239, 249, 258 Varddhaki-pallika, a place, . 116, 118 Vēmavaram grant,. . .
. 2378. Varēndri, di, . . .
286, 287, 289, 290, 292 Vēmaya - Vema, a Reddik,... 942, 253 yarishati, . .
• : 276 Vengalamba, a Karnataka queen, . . 228 Várishēņa, a Jain saint, . .. . 29, 39 Vēngi, co., . . .
. . 171, 174 varna, . . .
. . 295 n. 4 Venkata, ... . . . . . 234, Varshas,
.
. 42, 50-51 Venkatáchärys, ., 2, 2 n. 1, 3 n. 5, 6, 11, 222, Våranaśrama, n. of an estate, .. . 116, 118
223, 224 Väsishthaérikumars, ., . . 278, 280, 282 Vetikatādri, co., . . . Vásudēvs, a divinity,
39, 45, 54, 292, 295 Venkatadri, a Karnataka k., . . . 228, 229 Vaaudēvs Gheyse, m.,
. .
60, 61 60, 61 Verkstadri, m.,.
. . . . . .
. .
.
. 231-236, 237 Vaauge,. . .
. . . 37 Venkatādri, vi.. . . . . 127, 129, 132 Vatti, sur., . .
. 245, 254 Vonkstādri-nayinar, m., . . . 285, 287 Vaals, vi. . • 199, 200, 206 Venkatādrića, a Karnataka k., .
230 Yēds, Sikhi, sutra,
• 292, 325, 337 Venkatagiri, di., . . . . 11, 223, 224 Apastambe-8,. .
. . .233-6 Venkatamahārāyasamudram, vi.. . 226, 230 Katyayana-s,. . . . . 225, 229 Venkatāmbå, a Karnataka queen, 228, 231, 231 n. 7 Rig-v, . . . 212, 214-5, 244-5, 254-5 Venkatapati I., two grants of, . . . .225ff. Sams-v,. . . . . 244-8, 254-5 Vonkatapati-deva-Raya I., a Karnataka k., 2 n. 1 Vajasaneyi-s, . . . . 105-6, 234, 288 Venkatarya, m., . . . . . 2 n. 1 Yajar-v, .. . 2, 6, 11, 219, 248-4, 254, 274 Venkata-Yajvan, m., . . . . 234, 237 >> white,
225, 229, 245-6, 255-6 Venkatëndra-Mahārāya, a Karnataka k., 221 Vēdagirisvara-Nayadu, W.,..
221 | Venkatendramahārāyasamudram, vi., . 226, 230 The figures refer to pages; n. after a figare to footnotes, and add. to Additions and Corrections. The following other abbreviations are used :-e.chief; co. -country; di.=district, division; do. - the same, ditto; dy. -dynasty;
E. Eastern feud. Poudatory k. - king: m.-man; ri.=river; #. d. - 500 aloo rur. - surname, te.templo; vi.=village, town; 'W.Wostorn; 10.woman.
.
.
227

Page #427

INDEX.
371
PAGE
PAGE Venkatės, a divinity, i : . 8, 280 Vira-Gandag opals, a Telugu Chola k.,
195 Venkodal, pi.,
. . . . 137, 149 Vira-Hommaļi Raya, a Karnataka k., . .227 Vennayary, . . .
. . 244, 254 virāms, form of, . . . . . . 185 Vop pekal, vi.. . . .
. .
. 41, 47, 57 .
Vira-Mallikarjuna-dēvs, a Raffa prince, 21, 25, 80, 88 Vēnu-grāma, vi.. . . 17, 18, 21, 25, 26, 80, 88 Vira-Mantrin, m., .
. . 246, 255 Vera, k., . . . . . . 160 Vīram-Bhatta, ., . . . . . Vētasa-kulyavipa, . of an estate, . 119, 121 Virana, 7., . . . . . . 225, 231 Di, form of, . . . . . 185 Virano-Acharya, ., . , 126, 130, 182 Vichbiantāls, oi., . . . . . . 218 Vira-Narayana, sur. of the Rashtrakufa k. GojjiVidēlvidaga, sur. of Muttaraiyar kingo, 186, 188, 189 ga-dēva, . . . . 829, 830, 334, 335 Vidolviduga Mattaraiyap, k., . . . . 138
Viraņēsvara, a divinity, 110, 116, 117, 118, 120 Vidālviduga Vilapperadi Arsikap, k., . 187, 188
Virs-Narasimha Vira-Nrisimhs, a Vijayanagara Vidyabharapa, ., . . . . . 60
. . . . 125 Vijaya-Bukka, a Vijayanagara k.,. 1,4, 10 Vira-Nrisimha, a Vijayanagara k., 124, 125, Vijayaditya II., a Kadamba k., 299, 801, 811, 822,
225 6, 127, 181, 155 826, 828-9 Vira-Pandya, a Pandya k., , 184 n. 9, 138 Vijaya-Gandagöpala, a Telugu Chola k., 122, 195, Virapratāpa, eur. of the Vijayanagara k.
196, 197, 198 1 Krishna-dava-Raya, . . . . . 129 Vijakarani, a place, . . . 119, 121 Vira-Ramanatha, a Hoysala k., . . 184 n. 3 Vijayalaya-Mattaraiyap, #. . . . 186, 189 Virasēns, m., . . . . .
193, 194 Vijayanagar, dy., . 1, 128, 125, 126, 184. 3 Vira-Soměsvara, a Hoysala k., .
. Vijayanagara, oi., 10, 122, 123, 126, 127, 181 Virāšana-kote, n. of a fortress, . . . . 176 Vijayaranga-Chokkanátha-Nayaks, k., . 122 Vira-Venkatapati, a Karnataka k.,. . 230 Vijaya-Sena, a Sina ...
287 virgal, . . . . . . . Vijo, m. (®), . . . . . . 166 Virupaksha, a shrine, . . . . 127, Vikrama - Vikramaditya VI., 42-4, 61-8, 304, 312 visa, . . . . .
. 15 Vikramaditya VI., a Chafukya k., 12, 88, 89, 48, visaka,.
52, 290, 298, Visakhila-palliki, a place, . . . 116, 118
299, 301, 307 Visarga, form of, . . Vikramskonri, a Koçumbaļür chief, 184 n. 9, 188 Visarga, omployment of, . . 123, 212, 276 Vikramínka- Vikramiditya VI, 290, 807, 814 vishayadhipati,
. . . 108 Vikramáńka-döva-charita, a work, 290, 290 h. vishayapati,. .
. . 115 Vikrama-pura, vi.... . . . 287 Vishnu, . . . 285, 291, 292, 293, 294 Vikramarjanavijays, a poem,. . . 828 Vishnuchitta - (Vijayaditya II.), a Kadamba vilaiya-moli,. .
141, 141 n. 5 prinse, . . .
. . . 801 Vilis-dēvi, a Sëna queen, . . 287 Vishnadise, ., . .
. 115, 116, 118 Vilikkara-Nigiyamma, M., . 177, 188 Vishņd-Ghaisiias, .,
. . 48, 88 Villavap-Chole . .
Viskņavarman, k.,. . 110, 111, 112, 115, 118, 120 Vidays, . . . . . . 298, 293 . 5 Vishvaksena, a divinity, . . . . .226 Vinayam badhi, feud.; . . . 191, 198 Visőttara-Dikabita, m., . 327, 330, 331, 334, 336 Vindhya Mountain, . . . . 121 Vissaya, , . . . . . . 245, 255 vipda,. . . .
. . 827 Vissayarya, ., . . . . . 247, 255 Virs, a Reddik.,. . 238, 242, 243, 258 Višvakarman, . . . . . 47, 56 Vira-Bella II., a Hoyala k.. . . 1761 Visvanatbaya, m.,.
. . 233, 235 Virabhadrs, a divinity . . 177 Visvarūpa, 11.,
.
. 297 Virabhadra, a Reddi k., 288, 241, 252 Visvėśvara, M.,
. 245, 254 Virabhadr, .. . . . . . 284, 286 vitänadhipa,.
- 825 n. 3 The figure refer to pages; n. after a figaroto footnotes, and add. to Additions and Corrections. The following othar abbreviations are used :-ck.-chief; co-country: diy district, division; do the same, ditto; dy. -dynasty; E. - Eastern foud. -foudatory: k.king . - man; ri-riveri . d. - also sur. - surname de temple; si.village, town; W.-Western; wo.woman.
3 B 2
.
.
.
87
284

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372
EPIGRAPHIA INDICA.
(VOL. XIII.
Viviks, .,
.
..
.
PAGE Viththule-Bhatta, m., . .
245, 255
. . 230 vor, . . . .
. . 203, 206 Vörima-grāma, vi., . .
. 279, 280, 282 Vriddha-Csatami, ri. . . . . 261 Vriddha-pelliki, a place, . . . . 116, 118 Vriddhatarri.pallika, a place, . . . 116, 118 vrishatapa, . . 116, 117, 117 n. 12, 118 Vrislavarman, k., . . . . . . 115 ou for u, . .
. . 238 Varasikadantavanika, n. of an estate, 116, 118 vyakarana, . .
332, 337 vyápåra-krita, . . . , 931, 835 n. 3 Vyåsösbthini-jangule, . of an estate, 119, 121 vyatipata, . . . . . . 171, 174
Plsvang,
W Walā, vi., .
plato of Galasina,.
PAGE Yamanarya - Aļavandar,
. . 3 Yárlapundi, ., . .
. . 226, 280 Yalovigrabs, m., .
. . . 217, 218 Yavana, . .
150, 151, 153 Yayati,
. 106, 106 years of the cycle, Ananda,
239, 213, 253 Angiras,. . .
199, 200, 204 Dandubhi, .
. 192, 193 Jays . .
. 184, 185 Kilaka,. .
2, 7, 11, 189 Khara,. .
195, 196, 197 Manmatha,
169, 171, 174 Nandana,
· 39, 48, 57 Plava, , .
. 220, 224
. . 278, 280, 282 Prainidin,
. 231, 232 Raktaksbi,
. .18, 21, 25, 30, 31 Sarvajit, .
. . 13, 14, 15 Saniye, . . . . . 156, 158 soblakrit,
. 318,321, 324 Svabhina,
. 124, 129, 132 Vikrita, .. . . .
327, 330, 935 Vilambin, . . . . . 59, 60 Virálhin,
• 178, 183 Visvavasa, 300, 308, 316, 318, 319, 321, 322,
324, 326 Vyaya,. . .
. . . 225, 229 years, regnal, 114, 116, 118, 120, 121, 165, 166 Yellans-Mantrin, m.,
247, 256 Yello-Bhatta, m., . . . . . 245, 254 Yorrays, m., . . . . . . 247, 256 yagadi-tithi,. . .
300 Yavaraja, . .
218
.
.
. .
. 338 8388
y, form of, . . . 12, 16, 113, 123, 135, 328 W, not doubled after r, . . . . . 109 Yachama-Nayada, a Recharla prince, . 221 Yadova, dy., . . . 199, 200, 201, 202, 205 Yada, race, . . .
. . 1, 4, 10 Yairakösbthya, di., . .
. . . 197 Yajinsarman, . . . . . 214, 215 Yajfeśvararya, 4., . .
268, 275 Yajičkvara-Yajvan, n., . . 235, 237 Yajar-vēda, see Vēlas. Yalla-Avadhanin, ., . . . 233, 236 Yampoda, vi., . . . . .' 226, 230
The figures refer to pages: 1. after a figure to footnotes, and add to Additions and Corrections. The following other abbreviations are tied: -- ch.-chief; co. - Country; di.-district, division; do. -the smo, ditto; dy. -dynasty; E.-Eastern; feud. - fondatory; k. - king; man; ri.river; 3. d. see also; sur. - surname ; le.templo; ci-village, town; W.- Western ; ko.woman.

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