Epigraphia Indica Vol 20

Author(s): Hirananda Shastri
Publisher: Archaeological Survey of India
Catalog link: https://jainqq.org/explore/032574/1

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EPIGRAPHIA INDICA Vol. XX (1929-30) COL pratnakIrtimapAvRNu PUBLISHED BY THE DIRECTOR GENERAL ARCHEOLOGICAL SURVEY OF INDIA JANPATH, NEW DELHI-110001 1983

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EPIGRAPHIA INDICA Vol. XX. 1929-30. 9 pratnakIrtimapAvRNa PUBLISHED BY THE DIRECTOR GENERAL ARCHAEOLOGICAL SURVEY OF INDIA JANPATH, NEW DELHI-110011 1983

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Reprinted 1983 ARCHAEOLOGICAL SURVEY OF INDIA GOVERNMENT OF INDIA 1983 Price : Rs. 40,00 Printed at Pearl Offset Press, 5!33 Kirti Nagar Industrial Area New Delhi-110015.

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PUBLISHED UNDER THE AUTHORITY OF THE GOVERNMENT OT INDIA EPIGRAPHIA INDICA AND RECORD OF THE ARCHEOLOGICAL SURVEY OF INDIA. Vol. XX. 1929-30. EDITED BY HIRAN ANDA SASTRI, M.A., M. O.L., D. LITT., GOVERNMENT EPIGRAPHIST FOR INDIA. DELHI: MANAGER OF PUBLICATIONS 1933

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CONTENTS. The names of contributors are arranged alphabetically. PAGS ATYER, SUBRAHMANYA, K. V., B.A., M.R.A.S. No. 3. Three Tamil Inscriptions of Lalgudi . . . . . . . . . 46 BANERJI, R. D., M.A.No. 10. Patna Museum Plates of Ranabhanja--the year 22. . . . . . . . 100 , 11. The Kadambapadraks Grant of Naravarman-V. S. 1167 . . DIKSHIT, K. N., M.A. No. 6. Paharpur Copper-plate Grant of the [Gupta) year 159 HALDER, R. R. No. 9. Samoli Inscription of the time of Siladitya [Vikrama-Samvat) 703 . . . 13. Dabok Inscription of the time of Dhavalappadova ; [Harsha-] Samvat 207 . . HIRALAL, RAI BAHADUE No. 14. Four Chandella Copper-plate Inscriptions . . . . . . . JAYASWAL, K. P., M.A. AND BANERJI, R. D., Prof., M.A. * No. 7. The Hathigumpha Inscription of Kharavela . . . . PANCHAMUKOT, R. S., M.A. No. 6. Kotavumachgi Inscription of Vikramaditya V . . 12. Two Sinda Inscriptions from Benachamatti, Saka 1088 and Saka 1109 Rao, LAKSHMINARYAN, N., M.A. No. 8. Kap Copper-plate of Keladi Sadasiva-Nayaka ; Saka 1479. . . . . SAHNT, DAYA RAN, M.A., RAI BAHADUR No. 4. A Sunga Inscription from Ayodhya . . . . . . SASTRI, HIRANANDA No. 2. Nalanda Stone Inscription of the reign of Yagovarmmadeva . . . . . VOGEL, J. Ps., PROP., PA.D. No. 1. Prakrit Inscriptions from a Buddhist site at Nagarjunikonda . . . . . INDEX . . . . . . . . . . . . * 137 Appendix-A List of the Inscriptions of Northern India written in Brahmi and its Derivative Scripts from about A.C. 200. By Professor D. R. Bhandarkar, M.A., Pu.D. . Title-page, Contents, List of Plates and Additions and Corrections . . . . . .i-vili . . 43-286

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No. 1. Prakrit Insoription from a Buddhist site at Nagarjunikonda (I) 2. 10 10 " LIST OF PLATES. " " 39 " 6. Nalanda Stone Inscription of the reign of Yasevarmmadeva 7. Three Tamil Inscriptions of Lalgudi 8. Babarpur Copper Plate Grant of the (Gupta) year 159 (II) (IV) (V) 9. Kotavumachgi Inseription of Vikramaditya V 10. Samoli Inseription of the time of Siladitya-Vikrama-Samvat] 703. * . between pages to face page between pages " to face page between pages " 62 & 63 66 & 67 to face page 99 between pages 102 & 103 106 & 107 124 136 16 & 17 18 & 19 21 22 & 23 24 & 25 43 52 & 52 11. Patna Museum Plates of Ranabhanja-the year 22 18. Kadambapadraka Grant of Naravarman-V. 8. 1167 "9 i 13. Dabok Inscription of the time of Dhavalappadeva; [Harsha-] Samvat 207 to face page 16. Charkhari Plate of Hamiravarmadeva, [Vikrama-] Samvat 1346..

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ADDITIONS AND CORRECTIONS, Page 7, 1. 26.-For Kasmira read Kasmira. , 15, 1. 7 of G.-For Bhatideva read Bhatideva. , 22, 1. 26.-For mahavisha*]re read Mahavi ha*]re. 23, 1. 11.-For Tambapamna read Tambaparni. 32, 1. 38.-For (G. 1. 12) read (H. 1. 12). ,, 35, 1. 17.-For Asoka read Asoka. ,, penultimate line.--For China read China, , 36, 1. 17.-For Naharallabolu read Naharalla budu. , 39, 1. 8.--For he read the. , 44, f.n. 3.--For hould read should. 45, penultimate line in translation of Verse 1.- For fishes (engraved) read makaras (wrough) (suggested by Dr. A. Coomaraswamy.-ed.). ,,1. 2. in translation of Vv. 4-6.-For asif read as if 1.3 , ,, V.9.--For coplous read copious. , 47, 1. 35.-For Parantak n read Parantakan. , 48, 1. 25.--For latter read later. , 1. 36.-For Velurapalaiyam read Velurpalaiyam. , 1.2 of f. n. 5.-Insert (before Stambha). 49, 1. 6.-Insert after Aparajita. ,, f. n. 5.--For Tillasthanam read Tillaisthanam. 50, col. 4 in the table.-For Prithvipati I read Prithvipati L , 1. 1 of f. n. 3.-For Varaguna read Varaguna. 51, penultimate line of the letterpress.-For Ilamperungay. read Ilamperunkay 53, 1. 5 of translation.-For th egun read the sun, , , 1.5 of text of C.--For 1-ppon read i-ppon. 56, 1. 29.-For writer read writers. 58, 1. 30.-For karamisra read karamisra. 61, 1.2 of f. n. 5.-For Natha-sarmma read Nathasarmma. 63, f. n. 7.-For mahimatam read mahimatam.. 65, 1. 10.-For Govinda-Bhatta read Govinda-Bhatta. 66, 1. 20.-Omit be. , f. n. 1.- For Hebbal read Hebba!. , f. n. 6.-For elonged read belonged. 67, text 1. 24.-For bhatta- read bhatta-. 68, text l. 43.-For mukkyarggam read mukhyarggam. 69,f, n.4.-For sAdhayeDijitedriyaH read sAdhayehijitendriyaH 70, 1.2 of translation of LI. 46-48.-For Varanasi rend Varanasi. 79, text line 6.-For Raja=8[u]ya[m] read Rajas[ulya[m]. 83,1. 2.- Por Kalingapatanam read Kalingapatanan. ,, 86, t. n. 5 1.3.- Por Bhattoji read Bhattaji. ,, 87, a. 11.--For Fori nstance read For instance.

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EPIGRAPHIA INDICA. (VOL. XX. Page 88, f. n. 6.-For D. P. J. read K. P.J. 89, 1, 3 of translation of l. 15.-For Sindhula read Sindhula. >> 90, f. n. 2.--For Viramitrodaya read Viramitrodaya. >> 91, 1. 6.-For Yasodharachariya read Yasodharachariya. 92, 1. 16.-For Girnar read Girnar. , 95, translation of Ll. 19 ft.-For Paramesvara read Rajcparamesvara. 96, 28 ff. For Kanur- read Kanur-. , 97, 1. 2.-Insert & comma after Samkara-setti. , 99, text 1.7.-For TETER read exe)". text l. 11.-For a read , 102, text I. 25.--For Dakhi(kshi)na-pa(pa)li- read Dakhi(kshi)naps(pa)li-, 103, text l. 41.-For Bhu(Bhumi -read bhu(bhu)mi-. , text 1. 42.-For-samka read banka. , 104, text I. 45.- For Hara[n*)= read hara[n=, , f. n. 13.-For utkirnnant read utkirnnan , 110, 1.5.-For Yogesvara- read Yogesvara-. , 112, 1. 32.-For Vira-Pandya read Vira-Pandys.

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EPIGRAPHIA INDICA. VOLUME XX. 1.-PRAKRIT INSCRIPTIONS FROM A BUDDHIST SITE AT NAGARJUNIKONDA. BY PROFESSOR J. PH. VOGEL, PH. D., LEIDEN. In March 1926 Mr. A. R. Sarasvati, Telugu Assistant in the office of the Assistant Archeological Superintendent for Epigraphy at Madras, made a discovery of great interest at the hill of Nagarjunikonda which belongs to the Palnad taluk of the Guntur district of the Madras Presidency. The hill, which is described as a big flat-topped hill some 200 acres in extent, overhangs the right bank of the river Kistna or Krishna, the Kannapenna or Kannavanna (Skt. Krishnavarna) of Pali literature, at a distance of some 15 miles from Macherla and on the border of the Nizam's Dominions. The top of the hill shows traces of fortifications, now in ruins. The find of a Buddhist sculpture led to the discovery of three vast mounds of large bricks in different parts of the valley, each, apparently, marking the site of a stupa. In the vicinity of these mounds marble pillars were found, some of them standing erect in rows. Several more were reported to lie scattered in the neighbouring villages and on the other side of the river. Among the pillars left on the site there were three, one on each mound, bearing inscriptions in Prakrit and in Brahmi characters. At the request of Dr. Hirananda Sastri, Government Epigraphist, I undertook to edit the inscriptions in the Epigraphia Indica. A set of excellent estampages prepared under instructions from that officer, reached me in September 1926; but it was not until the end of that year that I could find the necessary leisure to decipher and study them. Early in March 1927, Dr. Hirananda Sastri informed me that trial excavations carried out on the site of Nagarjunikonda by Mr. Hamid Kuraishi, then officiating as Superintendent of Archaeology in the Southern Circle, had yielded no less than eighteen more inscriptions and that their estampages would be sent to my address, in case I should be willing to edit them. I gladly consented to undertake this laborious but attractive task. As, however, there was a likelihood of the recently discovered inscriptions being of some help in elucidating doubtful points in those found previously, I suggested that the epigraphical finds of Nagarjunikonda might be best dealt with in one article. Dr. Hirananda Sastri accepted this proposal and in October 1927 supplied me with a complete set of estampages admirably executed. During the cold season of 1927-28 the excavations at Nagarjunikonda were continued under the supervision of Mr. A. H. Longhurst, Superintendent of the Archaeological Survey, Southern Circle. These explorations have resulted in the discovery of a number of very remarkable Buddhist sculptures, some of them bearing inscriptions. The style which they exhibit is clearly that of 1 A preliminary account of the discovery will be found in the Annual Report on South-Indian Epigraphy for the year ending 31st March 1926, Madras, pp. 4 and 92 f. Cf. also Annual Bibliography of Indian Archaeology for the year 1926, Leyden, 1928, pp. 14-16.

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EPIGRAPHIA INDICA. (VOL. XX As more Amaravati, although perhaps they cannot boast of the high artistic merit which we admire in the best work from that place. Among the sculptural decoration of the two pillars discovered by Mr. Longhurst there are figures which clearly betray Roman influence. The full report of his excavations will be received with the greatest interest. There cannot be the slightest doubt that Nagarjunikonda represents, next to Amaravati, the most important Buddhist site hitherto found in Southern India. The results which Amaravati might have yielded have, for a large part, been irreparably lost owing to the deplorable vandalism perpetrated on that monument more than a century ago. It is all the more gratifying that the site of Nagarjunikonda is now being systematically explored so that no piece of evidence is likely to be overlooked. Mr. Longhurst estimates that the complete excavation of the site will require three years more. When in February 1882 Dr. Burgess excavated the site of the Jaggayyapeta stupa, on the Paler river, a tributary of the Koishna and about four miles north of their junction, he chanced upon three inscribed pillars, bearing each an identical dedicatory inscription in Prakrit. These epigraphs record the gift of five ayaka-khambhas at the eastern gate of the Mahachetiya or Great Chaitya by & certain artisan (avesani) Siddhattha in the twentieth year of King Madhariputa Siri-Vira purisadata of the Ikhaku dynasty. The corresponding form in Sanskrit would be Mathariputra Sri-Vira purushadatta. Dr. Burgess expressed the opinion that the Jaggayyapeta inscriptions belong to about the third or fourth century A.D., but are possibly earlier." Dr. Buhler, while editing them, placed the reign of King Purisadata in the third century of our era, and before the accession of the Palla vas to the throne of Vengi." The position of such ayaka-pillars on the monument to which they once have belonged becomes perfectly dear from the chaitya-slabs which have been found in such remarkable numbers on the site of Amaravati. These chaitya-Blabs exhibit the effigy in relief of a chaitya or stupa in all its details, in other words, they represent the great monument which they once adorned. Now, one of the most prominent features of the main edifice-a feature not met with, as far as we are aware, in other parts of India is a row of five columns surmounting a kind of projecting balcony which seems to form part of the procession-path running around the body of the monument. These pillars invariably oocupy & position right opposite the entrances to the sacred enclosure, and as the stone railing surrounding the sanctuary has an entrance on each of the four cardinal points, it follows that the monument, when entire, must have had four sets of such pillars. They do not appear to have had any structural function as supporting members, but, besides carrying wellknown Buddhist emblems, they were utilised for dedicatory inscriptions, as have been noticed at Jaggayyapeta. The word ayaka-Ihambha mentioned in these epigraphs is evidently the technical term by which they were known'. There can be little doubt that the great stupa of Amaravati, when entire, was decorated with such pillars, but only a few fragments have been recovered. In the case of the monument of 1 J. Burgess, The Buddhist Stupas of Amaravati and Jaggayyapela; London, 1887, pp. 110 f., plates LXII and LXIII. 04. H. Luders, List of Brahmi Inscriptions, Nos. 1202-1204 (Ep. Ind., Vol. X, app., pp. 139 f.); G. Bahler, Indische Palaeographie, p. 44. * Ind. Ant., Vol. XI (1882), pp. 256 ff. The word ayaka oocurs also in the compounde dakhin-yaka (Burgers, Amaravati, etc., p. 86, pl. LX, no. 47) and war-dyala (ibidem, p. 93), which have been rendered "the south entrance" and "the northern gate". It is questionable whether this translation is correct. The word "gate" is rendered by dara (Skt. dudra). Most probably the word ayaka indicates that part of the monument where the ayaka-khambhas were placed. Burgess, op. ort., pl. XLV,1-4. The finest specimen is the square lower end of a pillar decorated on the four sides with as many Buddhist symbols--a stupa, a bodhi-tree, a chaitya-hall, and a wheel. There is an inscription in four lines beneath the figure of the stupa (pl. LX, no. 47) in which the pillar is called chetiya-kha [e]. bho sadhaduko.

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No. 1.] PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. Jaggayyapeta three inscribed specimens were found, only one of them being complete. These, As we have seen, must have belonged to a set of five such pillars which were placed on the east side. Dr. Burgess noticed large paklars or stelae at three of the sides of the stupa, but it would seem that those found on the other sides were uninscribed. The explorations at Nagarjunikonda have brought to light no less than seventeen specimens of ayaka-pillars, all inscribed. In thirteen cases the inscription is complete or nearly so. The technical execution of these epigraphs is as remarkable as the state of their preservation. Evi. dently, these pillars once served the purpose of adorning the main monument of the site, mentioned in the inscriptions under the name of Mahachetiya (Skt. Mahachaitya), i.e., the Great Chaitya. It is clear that here, too, there must have stood a row of five such pillars at each of the four cardinal points, their total number being twenty. The original position which each of the seventeen columns so far recovered once occupied, could still be ascertained. A complete list of the inscriptions will be given below. The mound which covered the ruins of the Mahachetiya is nowadays known by the name of Nibagutta. Close to the east side of the great monument the excavations revealed the remains of an apsidal temple containing a small chaitya as an object of worship. The floor of this shrine retains the record of its foundation in an inscription (E) of two very long lines, remarkably well preserved. At a distance of about a furlong to the east of the Great Chaitya there is another mound called Naharallabodu. According to Mr. Longhurst, this site contains the most important group of monastic buildings, including a large monastery built of brick and plaster, and the remains of two stupas. At the side of the former building were found the remnants of another apsidal shrine or chaitya-ball. Here, too, a long inscription (F), incised on the floor of the temple, was found to be the record of its foundation. There is a third mound known by the name of Itikarallabodu to the north-west of the Great Chaitys and at a distance of about two furlongs from it. Here a number of stone pillars, apparently still occupying their original position, indicate the existence of another ancient building. From the inscription (G) found on one of these pillars (this inscription is one of the three recovered in March 1926), it appears that the edifice in question was & vihara somewhat later in date than the buildings previously noticed. If this conclusion is correct, the stone pillars may have formed part of the verandah enclosing the central court-yard of the convent. A third vihara must have stood in a locality now known as Kottampalugu to the north of Nagarjunikonda. Here, too, the record of its foundation is inscribed on a stone pillar. The inscription (H), which is one of the three copied in March 1926, is probably the latest in date, the writing being smaller and less distinct than in the case of the earlier inscriptions. The Jaggayyapeta inscriptions, as we have noted above, are dated in the twentieth year of the reign of a king who calls himself Madhariputa Ikhakunam Siri-Virapurisadata. The epigraphical records now recovered on the Buddhist site of Nagarjunikonda refer to the same Ikhaku dynasty of Southern India. They mention not only Madhariputa Siri-Virapurisadata, in whose reign the principal sanctuaries of this locality were founded, but also his father, Vasithiputa Siti-Chamtamula, and his son and successor Vasetbiputa Siri-Ehuvula-Chatamula. In a passage which occurs in several of the inscriptions, the former is eulogized as a performer of the 1 This is the usual spelling of the name. The more correct form Siri-Virapurisadats ocours in inscr. G. It is somewhat difficult to decide whether Chamtamuls or Chatamala is the correct form of these two Dames. In some cases there appears to be the sign of the anusvara over the a. We may, therefore, assame, that elsewhere it has been omitted by mistake.

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EPIGRAPHIA INDICA. (Vol. XX. Vedic sacrifices Agnihotra, Agnishtoma, Vajapeya and Abvamedha. It follows that Siri-Charutamtila was a devotee of Brahmanism. His son, Siri-Virapurisadata, though partaking in the religious merit, does not seem to have had an active part in the foundation of the religious monuments of Nagarjunikonda. They owed their existence to the piety of certain queens and princesses belonging to the royal house of Ikhaku and evidently devotees of the Buddhist faith. The principal founder was a lady called Chamtisiri (sirinika in inscr. B 3) who is praised for her munificence in a passage which recurs in not loss than nine of the ayaka-pillar inscriptions. In these inscriptions she is called the uterine sister of Siri-Chamtamala and the paternal aunt of Siri-Virspurisadata. She was married to the Mahasenapati, the Mahatalavara Vasithiputa Kardasiri of the Pukiya family, and, in consequence, she herself bears the title of Mahatalavari. Moreover, she is called the mother of Khamdasagaramnaka. In one of the pillar inscriptions (B 5) it is distinctly stated that it was she who erected the Great Chaitya of the Great Vihara or Monas. tery. It is curious that here the irstrumental plural (mahatalavarihi......Charitisirinikahi) is employed, but it will be noted that several ladies of that name took part in the donation, Or, can it be a pluralis majestatis ? The date regularly found at the end of the pillar inscriptions-- the sixth year of Siri-Vira purisadata, the sixth fortnight of the rainy season, the tenth day-marks, no doubt, the time when the great monument was consecrated. Chartisiri was, moreover, the foundress of the apsidal shrine (No. I), built opposite the eastern or principal side of the Great Chaitya. This is distinctly stated in the long inscription (E) cut on the floor of that building. In this document the edifice founded by Chamtisiri is designated first as a chetiya-ghara, and subse. quently as a stone mandapa surrounded by a cloister (chatusala-parigahitan sela-mamtaram). The building was dedicated to the acharyas of the Aparamahavinaseliya sect. The time of the dedication is expressed by the date found at the end of the inscription--the eighteenth year of Siri-Virapurisadata, the sixth fortnight of winter, the fifth day. The date is given both in words and in figures. It deserves notice that in the earlier inscriptions Chamtisiri is called the paternal aut (pituchha)" of the reigning king, whereas in the later inscription (E), noted above, she refers to the king as her son-in-law. It would seem that Siri-Virapurisadata between the 6th and the 18th years of his reign had married the daughter of his aunt and consequently his cousin. Two of the pillar inscriptions (C 2 and 4) mention another sister (sddara bhagini) of King Siri-Chantamula, whose name was Hammasiri or Hammasirinika, and two of her daughters named Bapisirinika and Chhathisiri. Both these princesses were married to the reigning king, their cousin, and consequently bear the title of Mahadevi. The same title of Mahadevi is borne by a lady, Rudradharabhatarika, whose name occurs in the inscription on the fifth pillar of the southern row (B 5). It may be concluded that she, too, was & consort of the reigning king, though in the inscription she is not expressly designated as such. She appears to have been a princess from Ujjain (Skt. Ujjayini), the well known town in Central India, if at least we are justified in correcting the reading Ujanika maharabalika of the text into Ujenika maharaja-balika. Among the rulers of the house of Chashtana, the so-called Western Kshatrapas, whose capital was Ujjain, we find a certain preference for personal names containing the name of the god Rudra, such as Rudradaman, Rudrasena and Rudrasimha. This renders it 1 Here, too, there provails some uncertainty whether the name is Chimtisiri or Chitisiri. Insor. E has Palgiya. * The eastern side being the principal side of the Great Chaitys, it is significant that the three ayaka-pillers recovered on that side of the monument were all dedicated by Chamisiri. * In Sanskrit: chatula-parigrihftan baila-mandapam. Pali pituchchha.

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No. 1.] PRAKRIT INSCRIPTIONS FROM NAGARJUNIRONDA. all the more plausible to assume that the Queen Rudradharabhatarika mentioned in the inscription belonged to that illustrious house. The pillar inscriptions acquaint us with three more noble ladies who were associated with Chamtisiri in her pious foundation. The one mentioned on the second pillar of the south side (B2) is called Adavi (!)-Cha[m]tisiri. The inscription calls her the daughter of King Siri-Chamtamula, the sister of King Siri-Virapurisadata, and the wife of the Mahasenapati Mahatalavara Mahadandanayaka Khamda vigakhamnaka (Skt. Skandavisakha) of the house of the Dhanakas. She herself is distinguished by the title of Mahatalavari. The other lady, who was the donor of the fourth pillar of the southern row (B 4), is called Chula-Cha[m]tisirinika, i.e., Cha[m]tisirinika the Lc8s or the Younger, the adjective chula evidently being added to distinguish her from her namesake, the foundress of the Mahachetiya. The junior Cha[n]tisirinika, as stated in the inscription, was a daughter of the Kulahakas and the spouse of the Mahasenapati Mahatalavara Vasithiputa Khamdachalikiremmanaka of the Hiramnakas. She herself bears the title of Mahasenapatini. The fifth pillar of the western side (C5) was dedicated by a lady whose personal name is not mentioned, but who is called the wife of the Mahasenapati Mahatalavara Vasithiputa Maha. kardasiri of the Pukiyas and the mother of the Mahasenapati Mahatalavara Vinhusiri (Skt. Vishrusri). She is, moreover, distinguished by the title Mahatalavari. If we may assume that Mahakamdasiri and Kandasiri are one and the same person, it would follow that the anonymous lady of the pillar-inscription C5 was a co-wife (sapatni) of Chartisiri. We must now consider the two separate pillar-inscriptions G and H which, as we have noted above, must belong to a somewhat later date. The inscription G is found on one among a number of pillars, decorated with lotus-rosettes, which were found standing about two furlongs to the north-west of the Mahachetiya. Mr. Longhurst informs me that the tops of these pillars are each provided with a mortice evidently meant to receive the beams of a wooden roof. This would well agree with our supposition that these stone columns once belonged to the verandah enclosing the central court of the vihara. The inscribed stone shows several cracks running through the inscri. bed surface and the letters are worn owing to exposure. The inscription records the foundation of a vihara by Mahadevi Bhatideva who is called the daughter-in-law of Siri-Cha[m]tamula, the wife (?) of Siri-Vira purisadata, and the mother of a Maharaja, whose name appears to be Siri-Ehuvula-Chatamula. The three syllables which we read-huvula-are uncertain. The same is the case with the one or two initial syllables of the word following the name Siri-Virapurisadata, so that it is doubtful what relation existed between that king and the lady Bhatideva. The word in question, however, can be hardly anything but bhayaya. Thus it would follow that Bhatideva was the consort of the king. The last two lines of the document seem to have contained a date, but unfortunately this part of the inscription has been obliterated to such an extent that our reading must be regarded as conjectural. Evidently the vihara was founded during the reign of Bhatideva's son, the Maharaja whose name is mentioned in the inscription. The inscribed pillar of Kottampalugu is also the foundation record of a vihara. The foundress was a Mahadevi who was the granddaughter of Siri-Cha[n]tamula, the daughter of Siri-Virapurisadata, and the sister of Maharaja Vasethiputa Siri-Ehuvula-Cha[]tamula. It is, moreover, stated in the inscription that she was the consort of the Maharaja of Vanavasa. Her personal name is somewhat indistinct but may be read as Kodabalisiri. It will be noted in the sequel that Vanavasa, the ancient name of North Kanara, occurs also among the countries which in the chaitya-inscription F are stated to have been converted to Buddhism by the Coylonesc monks.

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EPIGRAPHIA INDICA. [Vol. XX The pillar inscription of Kottampalugu is dated in the eleventh year of the reign of Siri-Ehuvula. Cha[m]tamula. The historical information furnished by these inscriptions regarding the three rulers of the Southern Ikhaku dynasty, whom they mention, is very meagre. Siri-Chamtamula is extolled in a passage which recurs in several of the inscriptions but which appeats to be entirely convertional. It has been pointed out above that the king must have been an adept of Brahmanisin. From the expression Virupakhapati-Mahasena-parigahitara, which is applied to Chamtamala, it may perhaps be concluded that he was a votary of the god Mahisena or Skanda, "the lord of the Virupa khas". The term Virupa kha (-Skt. Virupaksha) seems to be used here to indicate the hosts of which Skanda is the lord and leader. Dr. Buhler's assumption, based on palaeographical evidence, that Siri-Virapurisadata flourished in the third century of our era, may be accepted as probably correct. Although the inscriptions tell us nothing about the faits et gestes of these kings, it is interesting to meet with a line of rulers, settled in the Telugu country, which claimed descent from Ikhaku, i.e., Ikkhaku (-Skt. Ikshvaku), the mythical progenitor of the famous Solar dynasty of Ayodhya. It is well known that not only Rama belonged to that illustrious house, but the Buddha, too, is called a scion of the race of Ikshvaku (Pali Okkaka). It is clear, in any case, that these Southern Ikhakus were rulers of some importance, as they formed matrimonial alliances not only with the Maharajas of Vanavasa, but also with the kings, presumably the descendants of the Satrap Chashtana, who resided at Ujjayini in Central India. The nomenclature of these Southern Ikhaku kings, coupling their personal names with metronymics like Madhariputa and Vasithiputa seems to be a practice borrowed from the earlier rulers of the Andhra dynasty. It will hardly be necessary to quote the instance of Vasithiputa Siri-Pulumayi and Gotamiputa Satakanni. On the other hand, there are in these inscriptions certain expressions which are also found in the Prakrit copper-plate grants of the early Pallevas, as will be pointed out in our glossary. There are two more points to be noted in connection with these kings. We see that the name Chamtamula, borne by the father of Siri-Vira purisadata, re-occurs in the name of the latter's son. This seems to point to the custom of naming & child after its grandfather, which, as far as we are aware, is not an indigenous practice in India. It further deserves notice that among the consorts of king Siri-Virapurisadata we meet with two of his cousins. Chattisiri, the sister of king Chamtamula, was married to a personage who bore the title of Mahasena pati and Mahatalavara. The same is stated with reference to other princesses of the ruling house. The title Mahasena pati (lit." great chief of the army " or general) denoted feudatory chieftains in charge of rashtrax or districts under the Andhrag, and the same meaning may perhaps be assumed here. The word is, therefore, to be taken as a title of nobility. We may compare the Anglo-Saxon heretoga (Dutch hertog, Gertnan herzog), which etymologically means an atmy-leader, It has become a title of nobility. The word makasenapati could, therefore, be best rendered by "duke." The curiotus tem mahatalabard which is also frlet with in other inscriptions of Southern India, must likewise denote a high dignitary whose exact function, however, is not clear. The second inember of the compound is not a Sanskrit word, but seems to be a term borrowed from some The word Firupakha (Skt. Virupaksha), indicating a class of snakes, occurs in an ancient snake-charm, Vinaya Mipakam (ed. Oldenberg), Vol. II, p. 110; 8. B. E., VOL XX, p. 76. (This vastom was known to Moveral ruling families of ancient India, such as the Gupta, the Vakitaka, the Chihukyn and the Pall.. (Cr. V. Smith, Ind. An. VOL. XXXV, p. 125). Bealdes, u shown by the Mahabm. v.1.1.1. ...fagauty ... WW w point and Keiyyata en "four yu #w: ga r a , it bad a sastrais sanotion behind itd.)

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No. 1.7 PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. Dravidian language. Evidently it penetrated also into Northern India, for there can be little doubt that it is identical with the mysterious word taravara which, coupled with mahapratihara (-"a great chamberlain ") is found in the legend of one of the clay sealings excavated by the late Dr. Bloch at Basaph, the site of ancient Vaisali. This document belongs to the Gupta period. It was suggested by Dr. Bloch that the word tarika, which occurs in lists of officials in mediaevai copper-plate charters, may quite well be a corrupted form of taravara. In the inscriptions of Nagarjunikonda not only frequent mention is made of persons bearing the title of mahatalavara, but they also contain the feminine form mahatalavari (more correctly talavari) indicating the wife of a mahatalavara. In the same way the consort of a manasenapali bears herself the title of mahasenapatini (Skt. Osenapatni). It is found in B 4 (1.5). A third official title, which occurs in B 2 (1.4), is the well-known term mahadandanayaka. The early use of this expression is also attested by a fragmentary inscription, found at the village of Mat in the Mathura district, which contains the name of King Huvishka. The first apsidal shrine (No. I), as we have seen, was dedicated by Chamtisiri, the foundress of the Mahachetiya, at the foot of which it is built. The other building of this type, on the contrary, as stated in the inscription F on the floor, was raised by a simple upasika, Bodhisiri by name, who does not appear to have been related to the royal family of the Ikhakus. Her relatives, who were to share in the merit of her pious enterprise, are enumerated at great length. They include & Koth[@]karika (Skt. Koshthagarika), either a treasurer or, perhaps, a superintendent of a royal store-house. The inscription opens with an invocation of the Buddha who is extolled in a long string of laudatory epithets. Next comes the date which unfortunately is incomplete. This much is certain that the inscription is dated in the fourteenth regnal year of a king Madhariputa, who in all likelihood is identical with the Madhariputa Siri-Vira purisadata of the ayaka-pillar inscriptions of Jaggayyapeta and Nagarjunikonda. The shrine is further stated to have been dedicated to the fraternities of Ceylonese monks who had converted Kasmira (Kashmir), Gandhara, China, Chilats (-8kt. Kirata), Tosali, Avaramta (=Skt. Aparanta), Vamga i.e., Bengal), Vanavasi (i.e., North Kanara), Yavana (?), Damila (),..lura and the Isle of Tambapamni (i.e., Ceylon). Some of the countries are mentioned in the Maharamsa among the territories which had been converted to Buddhism after the Third Council, namely, Kasmira and Gandhara, Vanavasa, Aparantaka and Yona. We may also compare two passages in the Milindapafiha mentioning a number of At the end of the Kondamudi copper-plate grant (Ep. Ind., VOL. VI, pp. 315 ff.) the late Dr. Hultzsch read Mahatagi-varena mahadandandyakena Bhapahanavanmena kafati. There can be little doubt that mahalagivarena is a mistake, due either to the scribe or to the engraver, for mahatalavarena. This term occurs also in a fragmen. tary Prakrit inscription found at the village of Allaru, in the Nandigoma taluk, Kistna district. Cf. Annual Report on South Indian Epigraphy, 1924, p. 97 and A. S. R. for 1923-24, p. 93. We must leave this question to the decision of students of South Indian languages. Can the word have any connection with Tamil ta avdy (* generall), Tamil 'talaiyari (& village watchman), or Canarese tafavara, tasavira (a watohman, a beadlo)? [The Mehatalavaras are mentioned in early Jaina Niterature along with 18 Canarijas. So Mahitalavars must be taken a title of nobility. Cf. Kalpasutra (ed. Jacobi, Leipzig 1879) 61, L 21-26. The Subodhibi, a Sanskrit commentary on it by Vinayavijaya (Nirnaya-tigara Preru, Bombay. low 80, 11. 6-7) explains the form talavara thus : talavaral tush-bhapala-pradada-paffabandhu-vibhushitu Rajasthaniyak. In the Punjab there is a sub-division of high class Khatris (Sanskrit Kahatriyas) which goes by the name of Talwar.Ed.) * A.8. R. for 1903-04, p. 108, No. 16; plate XL, 6. Oj. kothayala in Sohgaura copper-plate inscription (Luders, List, No. 997) and bhatidakarika in Nisik in. scription (Luders, List, No. 1141). Mahavamsa, Ch. xii. Cf. Dipartea, Ch voi

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8 EPIGRAPHIA INDICA. [VOL. XX. regions which used to be visited for purposes of trade. In these two passages the first countries mentioned are Saka-Yavana and China-Chilata. The printed text has Vilata, but, as has been pointed out by Professor Sylvain Levi, this is an error for Chilata. The Chilatas are the same un-Aryan tribe often met with in Sanskrit literature under the name of Kirata. In a well-known verse of the Panchatantra they are characterized as dishonest traders. We find them, moreover, referred to both in the Periplus and by Ptolemy. The former says: "Beyond this [Dosarene], the course trending towards the north there are many barbarous tribes, among whom are the Cirrhadae, a race of men with flattened noses, very savage." Ptolemy locates them along the Gulf of Bengal, "beyond the Ganges mouth called Antibolei." Their country is said to produce the best malabathron (tamalapattram). In his chapter on Trans-Gangetic India (VII, 2; 15) the same author describes the Tiladai (V. 1. Piladai), also called the Saesadai, as hairy dwarfs, with a flat face and a white skin. Evidently this passage too refers to the Kiratas, the name Tiladai (Tiladat) being an attempt to render in Greek the alternative form Chilada." It is very interesting to meet here with the name Tosali. It will be remembered that Asoka's two separate Rock-Edicts of Dhauli are addressed to the Governor and the magistrates (Mahamatras) of Tosali. "This enables us to locate Tosali in Kalinga: James Prinsep identified it with the "Tosalei metropolis" of Ptolemy, although this place is located in the fegions beyond the Ganges. We may, perhaps, connect the name Tosali with the Dosara of Ptolemy and with Dosarene, the name of a country beyond Masalia mentioned in the Periplus. The name Dosarene is usually explained to be the Greek rendering of Sanskrit Dasarna, but there are serious difficulties in the way of this identification. First of all, a Prakrit form of Dasarna, from which the Greek form must be derived, would certainly not have retained the r which we find in Dosara and Dosarene. The long o-vowel of the Greek would also be difficult to account for. Besides, the tribe of the Dasarna, as far as we can make out from Indian sources, appears to have been settled in Central India and not along the coast. On the other hand, Dosara may have been a dialectic form of Tosala. The Periplus states that Dosarene yielded the ivory known as Dosarenic. Hiuen Tsiang in his account of Kalinga says that it produced the great tawny wild elephant which was much prized by neighbouring provinces. Avaranta (Skt. Aparanta) is the designation of the tract of the country lying along the western coast of the Peninsula, the capital of which was Sopara. According to the Ceylonese Chronicles, it was converted to Buddhism by Dhammarakkhita. Asoka mentions it in his Fifth Rock-Edict in connection with the appointment of Dhamma-mahamatas. Vanga is the ancient name of Bengal. Vanavasi, also mentioned as Vanavasaka in inscription H, is North Kanara, the name being still preserved in Banavasi, a village or small town in the Shimoga district of the Mysore State in latitude 14deg 33', longitude 75deg 5'. The Mahavamsa mentions Rakkhita as the apostle of Vanavasa. The three words following Vanavasi are uncertain. The first one can be hardly anything but Yavana, the aksharas ya and va being still legible. Next comes a name which I read tentatively as Damila, meaning the Tamil country. The third word seems to consist of three aksharax, the second and third of which are clearly lu and ra. It is tempting to restore the name as Palura, the town mentioned by Ptolemy and identified by Professor Sylvain Levi with Dantapura," the Town of the Tooth" on the coast of Orissa. Afilindapanha (ed. Trenckner), pp. 327 and 331. Etudes Asiatiques, Vol. II, p. 24. Sylvain Levi, op. cit., pp. 23-24. Cf. Bijdragen, sixth series, Vol. VI, p. 7, no. 2. Periplus, transl. by W. H. Schoff, p. 253, and N. L. Dey, Geogr. Dict., 2nd ed., 1927, p. 54, s. v. Dasara Kaldasa in his Meghaduta locates the Dasarnas between the Vindhya and Vidisa. Journal Asiatique, Vol, CCVI (1925), pp. 46ff. ; and Ind. Ant., Vol. LV (1928), pp. 94fi.

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No. 1.] PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. The latter part of inscription F enumerates the various pious foundations-several of' them evidently additions to existing buildings-dedicated by Bodhisiri, and mentions, moreover, the localities at which each of them was found. It is a point of considerable importance that this list includes "a stone mandapa at the eastern gate of the Mahachetiya at Kantakasela." Evidently this locality Kantakasela (Skt. Kantakasaila, lit. "Thorn-hill") must be identical with "the emporium Kantikossula" which Ptolemy mentions (VII, 1. 15) immediately after "the mouths of the Maisolos." It follows that the river known to the Greeks under the name Maisolos has been rightly supposed to be the Kistna. The country watered by the lower Kistna is consequently called Maisolia by Ptolemy. The Periplus speaks (SS62) of "the region of Masalia stretching a great way along the coast before the inland country," and adds that "a great quantity of muslins is made here." The ancient name by which this part of Southern India was known to the Greeks is preserved in that of the town Masulipatam. 9 We are perhaps justified in identifying it with the country which Hiuen Tsiang describes under the name of T'o-na-kie-tse-kia. This seems to correspond to Dhannakataka, Dhanakataka (Skt. Dhanyakataka), found in two inscriptions from Amaravati. The country in question the Chinese pilgrim locates between the Andhra country and that of the Cholas, the latter being situated at a distance of some 1,000 li to the south-west. In the course of his description he says: "The convents are numerous, but are mostly deserted and ruined; of those preserved there are about twenty with 1,000 or so priests. They all study the law of the Great Vehicle.". Hiuen Tsiang further relates that to the east of the capital on a mountain there stood a convent called Purvasila and on a mountain to the west was another, called Avarasila. Perhaps it would be preferable to render the names of these two monasteries by Purvasaila and Avarasaila, the Sanskrit word for a mountain being saila, whereas sila means "stone." Now, it is worthy of note that among the localities mentioned in inscription F, we meet with the name Puvasela, which is clearly a Prakrit form corresponding to Sanskrit Purvasaila. A name, meaning "Eastern Mountain or Hill," may, of course, have been used at different places of India. But it is a point worth considering whether the remains of Nagarjunikonda can possibly represent the ancient capital of Dhannakataka, which archeologists have sought both at Dharanikota near Amaravati and at Bezwada. Another point of interest is the mention of Siripavata (i.e., Siripavvata) in inscription F. The Prakrit word corresponds to Sanskrit Sriparvata. Now, there is a tradition preserved in Tibet that Nagarjuna spent the concluding part of his life in a monastery of that name in Southern India. If this convent is the same as the "vihara on the Siripavata to the east of Vijayapuri" of our inscription, it would follow that the association of the great divine of the Mahayana with this locality has been preserved up to the present day in the name Nagarjunikonda. We may confidently hope that these and other questions of great import will be finally settled by further systematic excavations. Among the religious foundations enumerated in F, we wish to draw attention to the two monasteries, called Kulaha-vihara and Sihala-vihara. The former appears to have owed its existence to the same noble family which is mentioned in one of the ayaka-pillar inscriptions (B 4) 1 E. H. Warmington, The Commerce between the Roman Empire and India, Cambridge 1928, p. 116. Si-yu-ki, transl. by S. Beal, Vol. II, pp. 221 ff.; Thomas Watters, On Yuan Chwang's Travels in India, Vol. II, pp. 214 ff. Prof. Luders' List, Nos. 1225 and 1271. The form Dhamakada occurs in the Mayida volu copper-plate grant of the Pallava Yuvamaharaja Sivaskandavarman. W. Wassiljew, Der Buddhismus, Vol. I, pp. 220 1.

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EPIGRAPHIA INDICA. (VOL. XX. under the name of Kulahaka. The other, if we may judge from its appellation, must have been & convent founded either by a Singhalese or, more probably, for the accommodation of Singhalese monks. This "Ceylonese Convent" appears to have contained & shrine with & Bodhi-tree (Bodhi-rukha-pasudla Skt. Bodhi-vriksha-prasada) which is, indeed, & necessary adjunct of the Buddhist monasteries of Ceylon up to the present day. Not only the mention of a Sihala-vihara, but also the dedication of a chetiya-ghara to the theriyas of " fraternities" of Tambapamni point to relations which must have existed between the Buddhist community of Dhanna kata ka and their co-religionists in the Isle of Ceylon. The existence of such relations can be easily accounted for from the sca-borne trade which was carried on between the ports of the Island and Kantakasela, the great emporium on the right bank of the Kistna river. This trade was, no doubt, alan largely responsible for the flourishing state of Buddhism in this part of India. The devotees of the Good law were largely recruited from the commercial classes and it was their wealth which enabled not only the merchants themselves, but also their royal masters, to raise monuments of such magnificence as the great stupa of Amaravati. Both Amaravati and Nagarjunikonda are situated on the right bank of the Kistna, the former being situated at a distance of some 60 miles from the inouth of the river. Nagarjunikonda lies considerably higher up the river, the distance between this place and Amaravati being another 60 miles as the crow flies, but considerably longer by river. On the opposite side of the river we have Jaggayyapeta, containing another monument of the reign of the Ikhakus. The village of Allura in the Nandigama taluk of the Kistna district has yielded a fragmentary Prakrit inscription, referred to above, which appears to record a donation to a Buddhist monastery. At the village of Gummadiduru in the Kistna district the remains of a large stupa, adorned with marble reliefs in the Amaravati style, have recently come to light together with the remnants of monastic buildings. All these monuments attest to the piety and the wealth of the Buddhist community in these parts during the second anil third centuries of our era: In the days of Hiuen Tsiang the monasteries were mostly deserted and ruined. The collapse of Buddhism on the lower Kistna may have had various causes ; besides the general wane of that religion all over India, there may have been economic agents at work, like the decline of the sea-borne trade with the West, wbich had caused vast quantities of Roman gold to pour into the Peninsula. There was also the conquest of Southern India by the Gupta Emperor Samudragupta and the rise of powerful dynasties devotor! to Brahmanism like the Pallava in the South and the Chalukya in the West. In connection with Buddhism attention must be drawn to the mention of sect-names in the Nagarjunikonda inscriptions. In Nos. 1, line 10 and E, line 2, the dedication is stated to be made for the benefit or acceptance of the Aparamahavinaseliyas. In both cases the sign for i over the fifth akshara is quite distinct so that we are not allowed to read -makavana-, a8 was done by Drs. Burgess and Hultzsch in the case of an Amaravati inscription. The latter was inclined to associate the name with the Mahavanasala at Vasili, well-known from the Buddha legend, The Amaravati inscription in question, however, as certainly Muhavinaseliyanant: At the end of the fragmentary Prakrit inscription from Alluru we read : ayirana[m] Puvaseli. ylajna[rn] nigayasa (Skt. aryana Purvalailiyanam nikaynsya). The Pali chronicles of Ceylon ma ke mention of the Publa and the Apara-selikas, the two sub-divisions of the Mahasanghikas. The latter of those two expressions is perhaps an abbreviated form of the Averamahavinaseliyas in our inscriptions. Can it be that the two sects, Burgess, Amaravati, p. 105, No. 49; and, Hultzach, 2. D. 4. G., Vol XXXVII, pp. 580 f., and XL p. 314. * Mahava shsa, V, 12, and Dipava thua, V. 64

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No. 1.) PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. 11 nown as Pubba and Apara-selikas, originated from the two Buddhist convents of Pubbasela and Aparasela which, according to Hiuen Tsiang, existed on the hills to the east and the west of the capital of Dhanna kata ka ? The inscription G, line 8, contains the name of another Buddhist sect-Bahusutiya-which corresponds to Pali Bahusuttiya (Skt. Bahusrutiya). Besides, we have Ayira-hamgha (Skt. Arya-sangha) in C 1, line 11 and C2, line 10, and Mahi[sa]saka (Skt. Mahisasaka) in H, line 12. Language and Script. A considerable difficulty in the way of interpreting the Nagarjunikonda inscriptions is the want of precision of which they show ample evidence. Considering that these inscriptions were meant to be perpetual records of pious donations made by ladies of royal blood, the careless manner in which they have been recorded is astonishing. Not only single syllables but whole words have been omitted We find, moreover, that only in one instance it has been considered necessary to correct such an omission, i.e., in the word Mahachetiya( E, line 1) where the akshara ha has been placed under the line. In other instances syllables have been repeated (C2, lines 1 and 3), or interchanged (e.g., bhahkham for kharbham in C 4, line 7). Very often the length of the vowels a and i is not marked. Even the name of the reigning monarch, Siri-Virapurisadata, is written with vi instead of vi except in a very few cases where we find the correct spelling with i. Much less frequently the long i has been substituted for the short one, e.g., in Mahachetiya. Considering the frequency of the omission of the a-stroke, we have ventured to assume that this omission has twice taken place in the long compound samana-bamhana-karana-vanija-din-a. nugaha-velamika-dana-patibhuga-vochhina-dhara-padayini, which re-occurs several times in the passage relating to the principal donor, Chamtisiri. This compound, as far as we can see, does not yield an intelligible sense, unless we read -dan-apatibhag-avochhina, thus assuming that the two adjectives required here are a patibhaga and avochhina. With regard to the latter word we may compare the use of the Sanskrit equivalent avyavachchhinna in the following line from the Harivansa (verse 3580) where we read : avyavachchhinna-dhar-aughaih samudr-augha-samairdhanaih. The sign for dha is sometimes substituted for that of tha, whereas a certain confusion seems to prevail between tha and tha. The looped characters ta and na are very similar and are not always clearly distinguishable. The same is the case with the aksharas, the initial a and su. The sign for anusvara too has often been omitted, while in several cases it is difficult to decido whether what appears to be a dot over the akshara may not be a depression in the surface of the stone merely due to accident. In consequence, there prevails a certain amount of uncertainty with regard to the correct form of the personal names Chamtamula and Chamtisiri. In several Cases where these names occur, there is no trace of an anusvara, but as in a few instances such & sign can be made out, we are perhaps justified in assuming that its non-occurrence is due to the inadvertence so noticeable throughout these records. This want of precision becomes especially manifest if we compare the various redactions of the inscription recording the grant of a stele by the chief donor, the lady Chamtisiri. It is clear that these redactions are all based on the same text, but none of them produces that text without some omissions or mistakes. We may refer the reader to the text of C 3 given below with the various readings found in the corresponding inscriptions. It is difficult to say who is to be held responsible for the negligent treatment which we have noticed in these epigraphs. The additional passage found in two of the pillar inscriptions of Chamtisiri, namely C 1 and 2, mentions & " Bhadanta Ananda, carrier of the Digha-and the Majjhima-mikaya " who acted as the navakannika of the Mabachetiya. In the case of bo apsidul temple

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12 EPIGRAPHIA INDICA. (VOL. xx. and other religious works founded by the upasika Bodhisiri there were even three navakammikas, the theras Chardamukha, Dhammanandi and Naga (F, lines 3 & 4). As the navakanmika was the monk commissioned by the Sangha to superintend the foundation (navakamma) dedicated by some lay-member, his responsibility may be supposed to have extended also over the inscriptional records of the deyadharima. It is, however, quite possible that the author of the inscriptions was some other learned member of the Sangha. We may perhaps assume that, the text of the inscriptions having been fixed, some copyist, either a bhikkhu or a professional writer, was employed to prepare one or more copies in the very ornamental writing of the period for the use of the stone-mason. At the end of inscription F we find the name of the stone-mason (sela-vadhaki) Vidhika recorded immediately after thoee of the three navakammikas. It must be admitted that, as regards its technical execution, not only this epigraph but also the sixteen ayaka-pillar il scriptions leave nothing to be desired. It is noteworthy that inscription H which, as we Baw, must belong to a somewhat later period, shows at once a marked deterioration in technical skill. With regard to the style of writing usd in the Nagarjunikonda inscriptions it will suffice to refer to the observations made by Dr. Buhler with regard to the inscriptions from Jaggayyareta. Here we wish only to draw attention to the use of la in Sihala-, talakam, and alanda in F, line 3, and to the occurrence of the following ligatures : dra in Rudradharao (B 5, line 4), nha in sunnhanam (F, line 3), nhu in Vinhusirina, mha in bamhana (A 3, line 6 eto.), mhi in imamhi (A 3, line 2) and mahachetiyamhi (C 4, line 2 and X, line 8), and ui in nattija (Hline 8). The inscriptions contain the numerical symbols for one, three (F, line 1), four (F, line 1). five (E, line 2), six (passim), seven (F, line 3 und H, line 4), eight (E, line 2), ten (passim), seventy (B 5, line 6), and hundred (B 5, line 6). As regards the language, the following peculiarities may be noted : The ri vowel is represented by a in kavana (Skt. kripana) and vasabha (Skt. vrishabha), but elsewhere, by u. Examples : bhatuno (F, line 2) from Skt. bhartri- ; pituno (F, line 2) from Skt. pitri- ; bhatuno (F, line 3), bhatunan (F, line 2) and bhatuputanam (F, line 2) from Skt. bhratri- : matuya (F, line 2 and G, line 7) from Skt. matri-; mahamatukaya (F, line 2) from Skt. mahamatri- ; dhutuya (F, line 3; H, line 9) from Skt. duhitri-, jam[@]tukasa (E, line 1) from Skt. jamatri-, matuk[a] (C 1, line 11 and C 2, line 9) from Skt. matrika. We notice Svarabhakti in bhariya (passim) from Skt. bharya , mahachetiya (passim) from Skt. "chaitya , achariya (passim) from Skt. acharya , harisa (F, line 1) from Skt. harsha, tarisa (F. line 1) from Skt. tarsha, darisana (F, line 1) from Skt. darsana ; and mahasenapatini (passim) from Skt. opatni. Cf. Pischel, Grammatik der Prakrit-Sprachen, $135. They between vowels becomes v. Examples : Avarata (F, line 1) from Skt. Aparanta : kavana (passim) from Skt. kripana ; uvasikaya (F, line 2) from Skt. upasika; uvarivammiltal (1. line 3) from Skt. upario; th[avitam (F, line 3) from Skt. sthapitam; Govagama (F. line 21 from Skt. Gopagrama(); mamava (E, line 2) and mandava (F, line 3) from Skt. mandapa. The media is changed into the tenuis, in koth[a]karikao (F, line 2) from Skt. koshagarikaand mamtava (E, line 2) from Skt. mandapa. But else where mandara (thrice in F). Cf. also deva. dhama-parichako from Skt. oparityaga-, in the Alluru fragmentary inscription, line 14. The tenuis has been changed into the media in Pugiyana[m] (E, line 1), but elsewhere Pukivanam or puliyanan, and sughaya (G, line 10) from Skt. sukha. Cf. nigayasa from Skt. nikava. in the Alluru inscription. As regards Pukiya and Pugiya, it is, of course, possible that the latter is the more correct and original form. May it be connected with Skt. puya="betel-palm"? 16. Buhler, Indische Palaeographie, p 44.

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No. 1.) PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. The initial h in some personal names appears to have been developed from s. Examples: Hammasiri (C 4, line 5); Hammasiririka (C2, lines 5-6 and 7; C 4, line 7); Haghanna (F, line 2). Also, Ayira-hanghana (C1, line 11; C 2, line 10) from Skt. Arya-sarghanam. But samghan (H, line 13) and mahabhikhu-sa[m]ghasa (E, line 2). We wish also to draw attention to the following forms : ayira- (C 1, line 11; C 2, line 10) from Skt. arya'; bhaya for the more usual bhariya from Skt. bharya, and Chilata (F, line 1) from Skt. Kirata. LIST OF INSCRIPTIONS. a. Inscriptions on the ayaka-pillars of the Mahachetiya. A. 2. East side, second pillar. One large and two small fragments. The large piece contains fines 1-7 (sidhan to -vachhala ma-), line 7 being incomplete. Besides, there is a gap on the right hand side by which several aksharas at the end of lines 2-4 and 6 are lost. One of the smaller fragments supplies the initial aksharas of lines 6-10, and the other, a few aksharas of lines 7-8. The inscription, when entire, must have consisted of 10 lines, 244 inches long. It records the gift of a pillar by the Mahatalavari Chamtisiri (name lost), the sister of King Chamtamula and the paternal aunt of King Siri-Virapurisadata. Date lost. A. 3. East side, third pillar. Inscription in two pieces. One large piece contains the inscription almost complete except the middle portion of lines 1-2. This missing portion is supplied by the smaller fragment containing 17 aksharas of the first line. The inscription consists partly of 10 lines, 25 inches long. It records the donation of a pillar by Chamtisiri (cf. sub A. 2). Dato, the 6th year of King Siri-Virapurisadata in last short line. A. 4. East side, fourth pillar. Two large and one smaller fragment. The one large piece contains 11. 1-3, incomplete and partly obliterated. The other contains lines 5-11, viz., the latter half of the inscription, almost complete, although partly indistinct. The small fragment supplies the initial aksharas of lines 1 to 3. The inscription must have consisted of 11 lines, measuring from 21-22 inches in length. Donation of a pillar by Chamtisiri (cf. sub A. 2). Date as above sub A. 3 in last short line. B. 1. South side, first pillar. One fragment, containing lines 1-6 in their full length, but with central portion.completely obliterated. Length of lines 16 inches. Name of donor and date lost. B. 2. South side, second pillar. Inscription complete in 7 lines, measuring 20 to 22 inches in length. Gift of a piller by the Mahatalavari Adavi-Chatisiri, the daughter of King Chamtamula. Date as above. B. 3. South side, third pillar. Complete in 10 lines, measuring 21 to 234 inches in length. A few akskaras at the end of lines 5-9 missing. Donation of a pillar by Chamtisivinika, evidently the same person as Chantisiri (cf. sub A. 2). Date as above in last short line. B. 4. South side, fourth pillar. Complete in 7 lines, 171 to 22 inches. Gift of a stone pillar by the Mahasenapatini Chula-Cha[m]tisirinika. Date as abowe in 6th and short 7th line. B. 5. South side, fifth pillar. Complete in 7 lines, 20 to 22 inches. Gift of a pillar by Mahadevi Rudradharabhat[&]rika. Date as above in last short line. Besides the ayuka-pillar inscriptions enumerated here, twenty-three small frugmonta have been found which must have belonged to this class of inscriptions

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14 EPIGRAPHIA INDICA. [Vol. XX. C. 1. West side, first pillar. Two pieces: the smaller piece, containing lines 1 to 6 (1.1 complete, 1. 2 with the first akshara missing, 11. 3--6 incomplete), fits wedge-like into the larger one, which consists of 11. 3 to 13, 11. 3 to 6 supplying the missing portions of the upper piece. The inscription, when complete, consisted of 13 lines, 21 to 23 inches long. Donation of a pillar by Chantisiri. Date as above. C. 2. West side, second pillar. Two pieces. The larger piece contains 11. 1-6 complete, besides the initial and concluding portions of 1l. 7-9. The smaller piece supplies the middle portions of these three lines and the remainder of the inscription, viz., 1l. 10-12 entire. Twelve lines, 194 to 22 inches long. Gift of a stone pillar by Mahadevi Bapisirinika, the daughter of Hammasirinika and wife of King Siri-Virapurisadata. Date as above in 11. 11-12, the concluding line being a short one. C. 3. West side, third pillar. Two pieces. The smaller fragment has 6 lines, viz., 1. 1 com. plete, whereas considerable portions of II. 2-5 are missing and only a few aksharas at the beginning of 1. 6 remain. The larger fragment contains the missing parts of 11. 2-6 and, besides, II. 7-13 entire. Thirteen lines, 20 to 22 inches long. Gift of a pillar by Cha[m]tisiri. Date as above in last short line. C. 4. West side, fourth pillar. Complete in eight lines, 19 to 22 inches long. Gift of a pillar by Mahadevi Chhathisiri, the daughter of Hammasiri[nika) and wife of King Siri-Vira parisadata. Date as above in concluding line. C. 5. West side, fifth pillar. Complete in five lines, 194 to 204 inches in length. Gift of a stone pillar by the wife of Mahakardasiri. Date as above. D. 2. North side, second pillar. One piece containing 11. 15 complete, the initial and concluding portions of 11. 6--7, the first six aksharas of line 8 and only one akshara opening line 9. The inscription must have recorded the gift of a pillar by Chaitisiri. Date lost. D. 3. North side, third pillar. Only a fragment containing ll. 1-2 almost complete, and besides, a few aksharas of line 3. Date lost. . D. 4. North side, fourth pillar. Complete in ten lines, 191 to 214 inches long. Gift of a pillar by Cha[m]tisiri. Date as above in last short line. X. Original position unknown. Complete in nine lines, 24 to 25 inches in length. Donation of a pillar by Chamtisiri. Date as above. 6. Chetiya-ghara inscriptions. E. Inscription on floor of apsidal shrine, No. I, immediately to the east of the Mahacbetiva. Inscription complete in two lines, measuring 14 feet 5 inches. Average size of aksharas to inch. Inscription well preserved except first portion of the second line. It records the dedication of a chetiya-ghara or stone mamfava (Skt. mandapa) provided with a cloister (chatusala) at the foot of the Mahachetiya by the Mahatalavari Chamtisiri, mentioned in several of the ayaka-pillar inscriptions, who here refers to King Siri-Vira purisadata as her son-in-law, for the benefit of the Masters of the Aparamahavinaseliya sect. Date, the eighteenth year of King Siri-Virapurisadata, F. Inscription on floor of the apsidal shrine, No. II, on the mound Nahara]labodu, consisting of three long lines, 18 feet 4 inches to 19 feet in length, and of a fourth short line of 1 foot 9 inches. Average size of aksharas to inch. The inscription is fairly well preserved; here and there some aksharas have been lost. After a lengthy invocation of the Buddha it records the foundation of a chetiya-gharc and of various other religious edifices by an uvasika (Skt. upasika), named, Bodhisiri, together with her relatives, for the benefit of the fraternities (theriya) of the Ceylonese monks who Jud converted a number of countries which are enumerated at great length. Dato, tbe luurteenth year of King Mathariputa (Siri-Virapurisadata I).

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No. 1.) PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. c. Detached pillar inscriptions. G. Inscription on a stone pillar or stele decorated with carvings, at a distance of about two furlongs to the north-west of the Mahachetiya. It consists of ten lines of writing. The inscribed surface shows three cracks and the right hand portion damaged. Some three or four aksharas at the end of 11. 1-5 are lost. Lines 9 and 10 are partly obliterated. The lines, when complete, must have been 15 inches in length. The average size of the aksharas is to inch. The lettering has become worn owing to exposure to the weather. The inscription records the foundation of a vihara by Mahadevi Bhatideva, who was the wife (?) of King Siri-Virspurisadata and the mother of King Ehuvula(?)-Cha[m]tamula. The date in 11. 9--10 is no longer legible. H. Inscription on a stone pillar or stele found at Kottampalugu to the north of Nagarjunikonda. It consists of fourteen lines of writing, measuring about 12 inches in length. The inscription is fairly well preserved, but here and there some aksharas have become indistinct, The execution is fair, but less ornamented than in the earlier inscriptions. The size of the aksharas is from 1 to 1 inch; they miss the long-drawn strokes of the earlier inscriptions and the lines are placed close together. The inscription records the foundation of a vihara by Mahadevi Koda ballisiri, who was the daughter of King Siri-Vira purisadata, sister of King Ehuvu!aChasm tamula, and wife of the Maharaja of Vanavasa. It is dated in the 11th year of King Ebavula-Cha[n]tamula. d. Inscriptions on sculptures. J. Inscription along the low@r edge of a frieze showing the adoration of the Wheel of the Law (first sermon at Benares) in the centre and an amatory couple or mithuna on both sides. These three scenes are separated and flanked by railings. The frieze is supported by a row of crouching lions. The inscription consists of two lines, measuring 38 and 16 inches in length. The execution is fair and the preservation, satisfactory. The average size of the aksharas is } inch. The inscription opens with an invocation of the Buddha and records the donation of & slab and of a coping stone at the Mahachetiya by an individual of the name of Chhada kapavaticha und by his housewife Padumavani together with their sons and daughters. No date.' K. Inscription along the lower edge of a long sculptured beam found on the mound Polugubodu. It consists of one line of writing, the beginning and concluding portions of which are almost entirely obliterated. The inscription, as far as preserved, measures nearly five feet in length. It records the donation of a slab (?) by a person whose name is lost, together with his Bons, daughters, sons-in-law, grandsons, granddaughters, relatives and friends. The preserved portions contain no date. TRANSCRIPTS AND TRANSLATIONS. Ayaka-pillar inscription C 3. The text of the dyaka-pillar inscription recording the donation of sucla # pillar by Cha[r] tigiri occurs in nine redactions, namely, A2, 3 and 4, B 3, 01 and 3, D 3 and 4, and X, seven of which are complete and two (A 2 and D 2) are incomplete. In C'1 there is an addition at the end, whereas in X the invocation of the Buddha opening the document has been oraitted. It will be sufficient to reproduce the text only once, as given in C3, noting such maride lationes as are found in the other redactions: The additional passage of C 1 will be given separately.

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16 . EPIGRAPHIA INDICA. [Vol. XX. TRANSCRIPT. (1.1) Sidhan namot bhagavato devaraja-sakatasasupabudha-bodhino sava mnupo (1.2) sava-sat-apukampakasa jita-raga-doga-moba-vipamutass mahagani-Tasabha- (1.3) (gamba hathisa samma-sam budh Jasa dhatuvara-parigabitas& mah[@]chetiye' maharajasa (1. 4) Virupakhapati-Mahasena-parigahitasa hirana-koti-go-Batabahasa-bala-88- (1.5) tasaha[sa-]dayisa Bevathesu spatihata-samkapasa Vasithiputasa Ikhakusa (1.6) Siri-Chatamulasa' sodari bhagini ramno Madhariputasso Siri-Virapurisadatass (1.7) Pituchha mahasenapatisa mahatalavarasa Vasidhiputasalo Pukiyanam'1 Kamdasiri[8]" (1.8) bhariya samanabam[hana-kavana vanijaka.din-anugaha-velamikaa.dana-patibhaga 16.vo. (1.9) chhimnalo. dhara-padayini sava-sadhu-vachbala mahadapapatini" mahatalavari Khandasagarathnaka-18 mita (1. 10) Ch[a]tiairi. Apano ubhaya-kulasa atichhitam-anagata-vatamanakanan 0 parinametunan" (1. 11) ubhaya-loka-hita-sukh-avahathaniya" atano cha nivanasampati-sampadske (1.12) Sava-loka-hita-sukh-svabathanaya" cha imam khambham patithapitam ti (1. 13) Ramno Siri-Virspurisadatasa Bava 6 Va pa 6+ diva 10 1 Invocation of Buddha omitted in X. * supabudha-bodhino up to sama-sambudhasa omitted in B3, 11:01,11;D 2, 1. 1 ;D 4, L. 1. imanmhi mahachetiye in A 4, L3; D 4,1 1 (mahachetiye); imamhi mahacheliye in A 3, II. 2-3; D 2,L 1; mahdchetiye in A 2, 1. 3. * Virupakhapati-Mahasrna-parigahitand- omitted in D 2, L. 2. Agihot-Agithoma-Vajapey-dramadha-ydjina after-parigahitusa in A 2, 11. 3-4 ; A 3, 11. 3-4, A4, 1. 4;-parigahitosa in B 3, 1.2 ;D 4, L 2. hirampa-koti- in A 2, 1.4; A 3, 1.4;B3, 13;D 4, L 3. * Vanithiputasa in A 3, L8; A4, 1.8; B3, 14; X, L3; Vaasthiputasa in CI, L 4; Vasithi- in D 2. L 3: Vasidhi in D 4, L 4. Chashtamilana in A 2,16; A 3, 1. 8: A4, 1.6;C1,L8;D ,L4; X, L. 3. * Madhariputaas omitted in A 3, L 6;D 4,L8; Madhariputasa in A4 L6; X, L 3. senapatisa omitted in X, 1. 4. 10 Rand: Varithi putand with A 4, L 6;B 3, L 6;C 1,16; X, L. The reading is Vasifhipuland in A 2. 1. 6; Vasethi- in D 2, 1.5; Vasidhi- in D 4, L 6. 11 Pakiyanan in B 3, L 6; X, L1. 11 Kadasirisa in A 4, L 7: D 4, L 6; X, L 4. Omitted in A 3, L 6. 11.vanja in A3, L 6; -tapaka- in A 4, L 7; B3, L. 8:01, 1.7: D 2, L. 8; D 4, L 6; X, 1.8. 14 railamika in A 4, 1.7; -weldmi- in B 3, L 7;D 2, L 6. 16 Read : patibhaga, the reading of A 2, L. 7; A4 1.7-8; B3, L. 7:01, L 7; D 2, L 6:D 4,1 6: X, 18. 16 vochina in A 2, L 7; A 3, 1. 7; A4,L8:B 3, L 7;C1, L 7; D 4 L6; X, L 6. S. 17 mahadanapatini omitted in B 3, L 7;D 2, L 6;D 4, L 7. Khardaadgarampaka. in A 3, L 7; A4, 1. 8;C 1, 1. 8; X, L 6. Khada. in D 2, L 7;D 4. L 7. * OM tiniri in A 3,17; A4, 10:01,L8; X, L 6. Chathtisiripild in B 3, L 8. 10 -vafamanake in B 3, L 8;D 4, L 8; X, L 7. parvna meluna in A 3, L 8; A4, L 0; parinomabuna in D 4, L. 8, parindmolina (1) in X, 171 apano wbhaya-kula-parindmetina in C1, 18 whhaya-loka-rukha-nivinathandya in A 3, L. 8; A 4, L 10; X, 1. 7. Omitted in B 3, 1 ; 01, : D4, 1. 8. X, 1. 8 han after-sampadake the following: bhagavalo sama-sambudhasa hatu. (dhaifu ) cara-parigali. tass maMenetiyamae, sukha-niedpathanaya in A L 9; A4, L 10 (1); D4L0. Sava-loka- omitted in B3, L 9. alpa 6 written under the line. In A 3, 1. 10 and A4 1. 11 theo ghahara have been omitted.

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20. 1.) PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. TRANSLATION. Success. Adoration to the Lord, the Supreme Buddha, honoured by the Lord of the gods, omniscient, compassionate towards all sentient beings, freed from lust, hatred and delusion which have been conquered by him, the bull and musk-elephant among great spiritual leaders, the perfectly Enlightened One, who is absorbed by the best of elements (i.e., by Nirvana). At the Slahachetiya, the Mahatalavari Cha[n]tisiri (who is) the uterine sister of Maharaja Vasithiputa ikkaiku Siri-Cha[m]tamula---absorbed by Mahasena the lord of Virupa khas, the giver of crores of yo, hundred thousands of kine, and hundred thousands of ploughs (of land), unimpeded of prirpose in all (his) aims, she who is the paternal aunt of King Madhariputa Siri-Vira purisadata, (she who is) the wife of the Mahasena pati, the Mahatalavara, Vasithiputa Kandasiri of (the family of the Pukiyas ; and the mother of Khamdasagaramnaka, she who, out of compassion for Sramanas, Brahmins, and those that are miserable, poor and destitute, is wont to bestow on them a matchless and censeless flow of Velamic gifts, she, the great mistress of munificence, devoted to all the virtuous, having due regard for the past, future and present (members) of both the houses to which she belongs, for the attainment of welfare and happiness in both the worlds and in order to attain herself the bliss of Nirvana and for the attainment of welfare and happiness by all the world, has erected this pillar. In the 6th year of the reign of) King SiriVinapurisadata, the 6th fortnight of the rainy season, the 10th day. Additional Passage in C 1. TRANSCRIPT. (1.10) achariyanam Aparamahavinas[e]liyana[m] suparigahitam imam mahachetiyanavakarima (1. 11) Parnagama-vathavanam Digha-Majhima-pa[m]cha-matuka-okkavichakanamachariyanam Ayira-hamghana[m] (1. 12) a[m]tevasikena Digha-Majhima. nikaya-dharena bhajamt-Anadena nithapitam imam navakamar mshachetiyam (1.13) khambha cha hapita tiramno Siri-Virapurisadatasa sava 6 V& pa 6 diva 10 TRANSLATION. For the benefit of the Masters of the Aparamahavinaseliya sect this pious foundation of the Mahachetiya has been completed by the Reverend Ananda, who knows the Digha- and the Maj. shima-nikayas by heart, (who is) a disciple of the Masters of the Ayira-hamgha (Skt. Arya-sangha) who are resident in Pamnagama and who are preachers and preceptors of the Digha, the Majjhima-[nikaya] and of the five Matukas. This pious work, the Mahachetiya, was completed and the pillars were erected. In the 6th year of (the reign of) King Siri-Virapurisadata, the 6th fortnight of the rainy season, the 10th day. Ayaka-pillar inscription B 1. TRANSCRIPT. (1.1) Sidhamh maharajasa ....-sena-parigabitasa Agiho-(1.2) t-Agithoms Vaja......[hi] rana koti-go-sata- (1. 3) sahasa-hala....bavathesu apati- (1. 4) hata-sa[mm]kapas. V[a]se-...... My translation is based on the assumption that we must read .dan-aparibhag-dvochhina.. . Cf. the corresponding passage in line 8 of the ayaka-pillar insoription 02, infra * Read : -desaka- (C2, 19). Road : bhada sit-Asar dena (C2, 1. 10).

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18 EPIGRAPHIA INDICA. [Vol. XX. Chatamulasa bhagini- (1. 5) ya mahatalava[rasa]....[si]risa bha[riyaya ma- (1. 6) hatala. variya.... nah[7]r[a]jasa [The inscription is too frugmentary to admit of translation. It, evidently, opens with the string of epithets eulogizing King Siri-Cha[m]tamala. The donor, whose name is lost, was, perhaps, a daughter of Cha[m]tisiri.] Ayaka-pillar inscription B 2. TRANSCRIPT. (1. 1) Sidham maharajasa Asamedha-yajisa aneka-hiramna-koti-go-satasahasa-bala-sata(1.2) Bahasa-padayisa savathesu apatihata-samkapasa Vasithiputas& Ikhakusa (1. 3) Siri-Cha[m]tamalasa duhuta ramno Siri-Virapurisadatasa bhagini mahagenapatisa maha- (1.4) talavaraga mahadamdanayakasa Dhanakanam Khamdavisakhamnakasa bhaya mahatalavari (L. 5) Adavi-Chatisiri apano ubhaya-kulam pariname[tu]na atano cha ubhaya-loka-hita-sukh-avahathaniya (1. 6) bhagavato samma-sabudhasa dhatuvara-parigahitasa Mahachetiye imam khambham patidhapamtal ti (1. 7) ramio Siri-Virapurisadatasa sarva 6 va pa 6 diva 10 TRANSLATION. . Success. The Mahatalavari Adavi-Chatisiri (who is) the daughter of the Maharaja Vasithiputa Ikbuku Siri-Cha[m]tamula, the offerer of Asvamedha, the giver of many crores of gold, hundred thousands of kine, and hundred thousands of ploughs (of land), of unimpeded purpose in all (his) aims ; (who is) the sister of King Siri-Virapurisadata, (and who is) the wife of the Mahasenapati, the Mahatalavara, the Mahadandanayaka Khamda visakhainaka (of the family) of the Dhanakas, having due regard for both the houses to which she belongs and for the attainment by herself of welfare and happiness in both the worlds, has erected this pillar at the Mahachetiya of the Lord, the supreme Buddha who is absorbed by the best of elements (ie., by Nirvana). In the 6th year of the reign of) King Siri-Vira purisadata, the 6th fortnight of the rainy season, the 10th day. Ayaka-pillar inscription B 4. TRANSCRIPT. (1.1) Sidham namo bhagavato devaraja-sakatasa supabudha-bo[dhino*] Havannuno SAV&-sast-a-|(1. 2)pukampakasa j ita-raga-dosa-moha-vipamutasa mahagani-Vasabhagathdha-ha[thisa) (1. 3) sauma-sariibugasa dhatuvara-parigahitasa mahachetisye) Kulahakana[m] balika (1. 4) mahagenapatisa mahatalavarasa Vasithiputasa Hiraranakanu Khamdachalikirermana ka[ga] (1. 5) bhaya mahasenapatini Chula-Chatisirinika apano ubhava-loka. hita-sukha-ni- (1. 6) vanathanaya iman sela-khambham patithapitam ti ramno SiriVirapurisadatasa (1.7) samva 6 vi pa 6 dira 10 TRANSLATION Success! Adoration to the Lord, the Supreme Buddha, honoured by the Lord of the gods, enlightened with perfect enlightenment, omniscient, compassionate towards all sentient beige, freed from lust, hatred and delusion conquered by him, the bull and musk-elephant among great spiritual leaders, absorbed by the best of elements (i.e., Nirvana). At the Mahachetiya, the Read : patihigitth. "Read: sambudhasc.

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No. 1.) PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. 19 Mahasenapating Chula-Chatisirinika, (who is) a daughter of the family of the Kulahakas, ant the wife of the Mahasena pati, the Mahatalarara, Vasithiputa Khamdachalikirenmanaka of (the family of the Hiram na kas, for the attainment by herself of welfare and happiness in both the worlds and of Nirvana has erected this stone pillar. In the 6th year of (the reign of) King SiriVira purisadata, the 6th fortnight of the rainy season, the 10th day. Ayaka-pillar inscription B 5. TRANSCRIPT. (1.1) Sidham namo bhagavato devaraja-sakatase supabudha-bodhino savamnano Bava-sat[anu-*] (1.2) kampakasa jits-raga-dosa-moha-vipamutasa mahagani-vasabha-gandha-hadhisa (1. 3) samma-sambudhasa dhatuvara-parigahitas& mahachetiye Ujanika' maharabalika. (1.4) mahadevi Rudradharabhat[a]rika imam sela-khambham apano hita-sukha-nivanadhanayar patith[@]pitam (1.5) mahatalavarihi cha Pukivanam Chamtisirinikahi imasa mahaviharasa mahachetiyam (1. 6) samuthapiyamane mahatalavaria ubhayita dinari-masaka satari-satam 100[+*]70deg khambho cha (1. 7) ramno Siri-Virapurisadatasa samva 6 va pa 6 diva 10 TRANSLATION Success! Adoration to the Lord, etc. (see above, sub B 4). At the Mahachetiya the Mahadevi Rudradharabhatarika, a Maharaja's daughter from Ujjeni (Skt. Ujjayini) has erected this stone pillar for the attainment by herself of welfare and happiness and Nirvana. And while the Mahachetiya of this Great Vihara was being raised by the ladies, the Mahatalavaris, Chamtisirinika of (the family of the Pakiyas, one hundred and seventy (100+70) dinari-masakas and a pillar have been raised by the Mahatalavari. In the 6th year of the reign of) King Siri-Virapurisadata, the 6th fortnight of the rainy season, the 10th day. Ayaka-pillar inscription C 2. TRANSCRIPT. (1.1) Sidham namo bhagavato devaraja-sakatasa sarma-sama-sambudhasa? dhatuvara(1.2) parigahitasa Mahachetiye maharajasa Virupakhapati-Mahagena-parigahitasa (1.3) AgihotAgithogithoma. Vajapoy-Asamedha-yajisa hirana-kopi-go-sata- (1.4) sahasa-hala-sa tasahasapadayisa savathesu apatihata-sankapasa (1. 5) Vasithiputasa Ikhakusa Siri-Chatamulasa sodaraya bhaginiya Hamma- (1.6) sirimnikaya balika ramno Siri-Virapurisadatass bhaya mahadevi Bapisirinika (1. 7) ap&po mataram Hammasirinikam parinamatung 16 atanell cha nivana-sampati-sampadake (1. 8) imam sela-thambham patithapitam achari ya]nam Apara. mahavinaseliyanam suparigahita[m*] (1.9) imam Mahachetiya-navakamam Parnagamavathavanam Digha-Majhima-panda1l. m(a]tuka-dosaku-va*Ichskanam) (1.10) arayana[mji Read : hathssa. * Read : Ujenika. * Read : maharaja-balika. Road : nivanathanaya. Read: mahachetiye. * The meaning probably is that the Queen Rudradharabhatarika, besides dedicating a pillar, contributed & sum of 170 dinari-mdsak towards the expenses incurred by Chartisiri for the building of the stups. arshma- bas been written twio, by mistake. Perhepe pariganhitana. * The two akaieras gi pho have been written wice by mistake. io Read : parinamaina(si). 11 Read : atano 11 Read : pancha (cf. abovo, 01, 1:11). 11 Bond : achariyanan.

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EPIGRAPHIA INDICA. [Vol. XX. Ayira-haghana[m] amtevasikena Digha-Manigaya-dharena bhadart-Anandena (1. 11) nithapita[m] ima[rn] navakama[m] mahachetiya[m] khambha sha thapita ti ramno SariViripurisadatasa (1.12) samva 6 va pa 6 diva 10 TRANSLATION. Success! Adoration to the Lord, the supreme Buddha, honoured by the Lord of the gods, absorbed by the best of elements. At the Mahachetiya the Mahadevi Bapasirinika (who is) the daughter of Hammasirimnika, the uterine sister of Maharaja Vasithiputa Ikhaku Siri-Chatam ula, etc., (see sub C 3) and (who is) the wife of King Siri-Virapurisadata, with due regard for her mother Hammasirinika, and for the sake of attainment by herself of the bliss of Nirvana, has erected this stone pillar. For the benefit of the Masters of the Aparamahavinaseliya sect has this pious foundation of the Mahachetiya been accepted. This pious foundation, consisting of the Mahachetiya, has been completed and the pillars have been set up by the Reverend Ananda, who knows the Digha- and the Majjhima-(nikayas) (?) by heart, (who is) a disciple of the Masters of the Arya-sangha who are resident in Pannagama and who are preachers and preceptors of the Digha and the Majjhima-nikayas), and of the five Matukas. In the 6th year of (the reign of) King Siri-Virapurisadata, the 6th fortnight of the rainy season, the 10th day. Ayaka-pillar insoription C 4. TRANSCRIPT. (1.1) Sidham namo bhagavato devaraja-sakatasa sama-sambudhasa dhatuvaraparigamhitasa (1.2) mahadetiyamhi maharajasa Virupakhapati-Mahasena-parigahitasa Agihata - (1. 3) Agithoma.Vajapey Asamedha-yajisa hiramna-koti-go-satasahasa-bala-sata- (1.4) Bahasa-padayisa savathesu apatihata-samkapasa Vasithiputasa Ikhakusa (1.5) SiriChamtamulasa sodara-bhaginiya Hammasariya' balika maharajasa (1. 6) Madhariputasa Siri-Virapurisadatasa bhaya mahadevi Chhathisiri apano (1.7) mataram Hammasirinikam parinametuna atanamcha nivana-88mpati-gampadake imam bhamkham? (1. 8) patithapitar maharajass Siri-Virapurisadatasa sava 6 va pa 6 dava 10 TRANSLATION. Success! Adoration to the Lord, etc., (see above, sub C 2) the Mahadevi Chhathisiri (Skt. Shashthisri), (who is) the daughter of Hammasiri, the uterine sister of Maharaja Vasithiputa Ikhaku Siri-Chamtamula, etc., (see above, sub C 3) and (who is) the wife of Maharaja Madhariputa SiriVirapurisadata, with due regard for her mother Hammasirinika and for the sake of attainment by herself of the bliss of Nirvana, has erected this pillar. In the 6th year of the reign of) King Siri-Virapurisadata, the 6th fortnight of the rainy season, the 10th day. Ayaka-pillar inscription C 5. TRANSCRIPT. (1.1) Sidharh namo bhagavato samma-sambu[dha *sa dhatuvara-parigahitasa Mohachetiye (1:2) mahasenapatisa mahatalavarasa Vasithiputasa Pukayanam Mahakotndasirisa (1.3) Read Digha Majhima-nikaya-dharena (cf. above, C 1, 1. 12). ? Rear : Siri Vira * Rend: mahdcheliyarhli. * Read : Ayihol-A Rand: siriyu. * Head : atanu. Road: khanbhara. Road: diva

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No. 1.) PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. 21 bhava mahasenapatisa mahatalavarasa Vinhusirisa mata mahatalavari apano (!. 4) ubhayakulam parinametu[na*] atano ubhaya-loka-hita-sukha-nivanathaya cha imam (1.5) selakhabhain patithapitam mahara jasa Siri-Virapurisudatasa samva 6 va pa 6 diva 10 TRANSLATION. Success! Adoration to the Lord, the Supreme Buddha, absorbed by the best of elements, At the Mahachetiya the Mahutalavari (who is) the wife of the Mahasenapati, the Mahatalavara Vasithiputa Mahakardasiri of the family of) the Pukiyas and (who is) the mother of the Mahasenapati, the Mahatalavara Vinhusiri (Skt. Vishnusri), with due regard to both the families to which she belongs, and for the sake of her own welfare and happiness in both the worlds and Nirvana, has erected this stone pillar. In the 6th year of (the reign of) Maharaja Siri-Virapurisadata, the 6th fortnight of the rainy season, the 10th day. First Apsidal Temple inscription E. TRANSCRIPT. (1.1) Sidhar namo bhagavato Budhasa chetiya-ghara maharajasa Virupakhapati-Mah. sena-parigahitasa Agihot-[A]githoma-Vajapey-Asamedha-yajisa aneka-hirana-koti-gosatasahasa-hala-satasa[hasa *)-padayisa savathesu apatihata-sarkapasa Vasethiputasa Ikhakulasa! Siri-Chatamulasa sahodar[a] - bhagini mahatalavarasa Vasethiputasa Pugiyana[*] Khamdasirisa bhariy[] mahatalavari Khamdasagaramnaga-m[a]ta Chatisiri apano jamfaltukasa rano M[a]thariputasa Ikh[a]kunam Siri-Virapurisadatasa syu-vadhanike vejayike (1. 2) apano cha ubhaya-[loka-]hita-sukha-(vivanathanaya sama-sambudhasa dha-]' tu-parigahitasa mshachetiya-padamule pavajitana nana-desa-samanagatana sava-sadhunam mahabhikhu-sa[m]ghasa apa[no cha u-]bhaya-kulasa atichhita[m-janagata. vatamanake nikapanike cha parinametuna Aparamahavinaseliy[a]nam parigahe seva. niyuta[m] chatusala-parigahitam sela-mamtava[m] patith[a]pitam ramno Siri-Virapurisadatasa samvachharam athara sam 10[+*]8 hemanta-pakhai chhatham 6 divasam pamchamam 5 sava-satanam hit[@]ya sukhaya hotu ti TRANSLATION. Success! Adoration to the Lord Buddha. A chetiya-ghara (chaitya-hall). Chatisiri (who is) the uterine sister of Maharaja Vasethiputa Siri-Chatamula of the house of Ikhaku, who is favoured (absorbed P) by Mahasena, the lord of Virupakhas, the offerer of Agnihotra, Agnishtoma, Vajapeya and Asvamedha, the giver of many crores of gold, hundred thousands of kine, and hundred thousands of ploughs (of land) and who is of unimpeded purpose in all (his) aims, (who is) the wife of Vasethiputa Khandasiri of the family of the Pugiyas and (who is the mother of Khamdasagaramnaga, for the longevity and for the victory of her son-in-law, King Matbaciputa, Siri-Virapurisadata of the house of Ikhaku and for the attainment by herself of welfare and happiness in both the worlds and of Nirvana, having due regard to the past, future and present bliss () of the great community of Buddhist monks consisting of all the holy men who have Tenounced the world and who have penetrated (?) into various countries, and of both the houses to which she herself belongs, has erected a stone shrine surrounded by a cloister and provided 1 Probably Ikhaku-kulasa. * Tho akahgros placed between square brackets are still partly trsooablo, The akshara ha is written ander the lino. Read: chatla.

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22 EPIGRAPHIA INDICA. [Vol. XX. with everything at the foot of the Mahachetiya for the benefit of the Masters belonging to the sect of the Aparamahavinaseliyas. In the eighteenth year, anno 18, of King Siri-Virapurisadata, in the sixth-6th-fortnight of winter, on the fifth-5th-day. May it be for the welfare and happiness of all sentient beings. Second :Apsidal Temple inscription F. TRANSCRIPT. (1.1) Sidhai namo bhagavato Ikhaku-raja-pavara-risi-sata-pabhava-vamsa-sambhavasa deva-manusa-sava-sata-hita-sukha-maga-desikasa jita-kama-kodha-bhaya-harisa-tarisa-mohadosa-sada(a)pita --Mara-bala-dapa-mana-pasamana-karasa dasa-bala-maha(a)balesa atha[**]ga-maga-dhamachaka-pavatakasa chaka-lakhana-sukumara-sujata-charanase taruna-divasakara-pabhasa sarada-sasi-soma-darisanasa sava-loka-chita-mahitasa Budhasa ramno M[atha]riputasa?....10[+*]4 hemanta-pakban chhathah 6 divasam teram 10[+*]3....ta [ra]jachariyanar Kasmira-Gamdhara-China-Chilata-Tosali-Avaramta-Vamga-Vanavasi-Yava[na-1 Da[mila-Pallura Tambapamni-dipa-passa]dakanam. theriyanan Tambapa[m]nakanam Buparigahe (1.2) Siripavete Vijayapuriya-puva-disa-bhage vihare Chula-Dhammagiriyer chetiya-gharam sapata-samtharam sachetiyam sava-niyutam karitam uvasikaya Bodhisiriya apano bhatuno Budhi[m]nakasa pituno chase Govagama-vathavasa Revata-gahapatisa matuya cha sa Budhamnikaya bhatunam cha se Chardamukhanasa Karumbudhinasa Haghamnasa bhaginiya cha Revatitnikaya bhatu-putanam cha Maha-Charhdamukha-ChulaChardamukhanum bhagineyanam chs Maha-Mula-Chula-Muladam apano cha ayakaga Mulavaniyasa ayikaya Budhavaniki[naya) matulaka-'[88 cha) koth[2]karikasa Bhadaya Bodhisammaga Chandasa Bodhikasa mahamatukaya Bhadi[la]ya Bodhiya cha apario pituno Budhisvalniyasa ms&tuya)....(1.3) bhatuno Mulasa bhagininam Budharnikava Mulamnikaya Naga bodhinikaya cha dhutuya Viramnikaya putanam Nagamnasa Viranasa cha sumnhanam cha Bhadasiri-Misinam evam-eva cha Kulaha-vihare chetiya-gharam Sihalevibare bodhi-rukha-pasado Maha-Dhamma giriyam ovarako 1 mahavisba*]re mandavakhambho Devagiriyam padhana-sala Puvasele talakam alam]da- ma[m*]davo cha Kamtakasele mahachetiyasa puva-dare sela-momdavo Hirumuthuve ovaraka timni 3 Papilayam ovarska sata 7 Puphagiriya[m] sela-mamdavo Dham ......vibare sela-ma[m]davo eta cha savam uvarivamni."(tam....sa]dhu-vagasa achamta 10 hita-sukhaya thavitam sava[se] cho lokasa imam navakammam timhi navaka[u]mikehi karitam Chardamukha-therena cha (1.4) Dharmanamdi-therena oha Naga-therena cha sela-vadhakisa Vidhikass kamman ti 1 [I would read moha-dosasa da pita-Mura-Ed.] * The akshara tha of Mathariputasa is partly preserved. After this word some five or six aksharas are lost. In the absence of any traces of i strokes, the missing word cannot have been Siri-Purisadatasa. In all probability it was aarhuachharan, followed by a word expressing " fourteenth " (chodan ?). Perhaps bhadamla-raj-achariyanan ? The words which I read Yarana-Damila-Palura are not quite certain. The Da of Damila is still logible and the long-drawn top strokes of the remaining two akshares have led me to the conjectural reading mila, the body of the akshara n being partly preserved. The Pa of Palura is conjectural. The akahara sa of matulakasa is conjectural. As the word is followed by several personal names in the genitive case, one would expect matulakanath, but the akshara ka shows no trace of a d-stroke. Purhaps sela-manda. Tome ton uksharts are lost after dhath. * The akshara lam is conjectural. Perhaps lasa. The first akshara ad has been restored tentatively The t-stroke of dhu is still faintly visible 1. The akskuras which I read achatinda- (8Lt. alyaula) are indistincte

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No. 1.) PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. 23 TRANSLATION. Success! Adoration to the Lord Buddha, born of a race (which is) sprung from hundreds of sages and excellent kings of Ikhaku's lineage; who has shown the road to welfare and happiness to gods and men and all beings, who has conquered and put down the pride and arrogance of Mara's hosts called lust, anger, fear, desire, thirst, delusion, and hatred; who, great of power, is possessed of the ten powers, who has set in motion the Wheel-of-the-Law (pertainirg to) the Eight-fold Path, whose graceful and well-formed feet (are marked with) the sign of the Wheel, whose splendour is that of the newly risen sun, whose sight is lovely as that of the autumnal moon, and who is magnified by the thoughts of all the world. In the fourteenth-14th-(year) of King Mathariputa, in the sixth-5th-fortnight of winter, on the thirteenth-13th-day. For the benefit of the.....masters and of the fraternities (of monks) of Tambapampa (Ceylon) who have converted Kashmit, Gandhara, China, Chilata (=Skt. Kirata), Tosali, Avaranta (=Skt. Aparanta), Vanga, Vanavasi, Yavana(?), Damila (?), Palura (?) and the Isle of Tambapa moi (Ceylon). At Siripavata (=Skt. Sriparvata) on the east side of Vijayapuri at the Convent on the Lesser Dhammagiri a chaitya-ha!l with a flooring of slabs, with a chaitya and provided with all the Recessaries, was caused to be made by the female lay-member Bodhisiri (Skt. Bodhisri) for the sake of her own husband Budhimnaka, and of his father, the householder Revata residing at Govaguma and of his mother Budharnika and of his brothers Chandamukhana, Karumbudhina (and) Haghamna and of (his) sister Revatimnika and of (his) brother's sons Maha-Chamdaemukha (=Skt. Maha-Chandramukha) and Chula-Chamdamukha (=Skt. Kshudra-Chandramukha) and of (his) sister's sons Maha-Mula and Chula-Mula, and for the sake) of her own grandfather Mulavaniya and of her grandmother Budhavanikina and of her maternal uncle(s) (?), the treasurer Bhada (=Skt. Bhadra), Bodhisamma (=Skt. Bodhisarman), Chamda (=Skt. Chandra) (and) Bodhika, and of her maternal grandmother.......... Bodhi and of her own father Budhivaniya and of her mother (?)...., of her brother Mula, of her sisters Budhaminika, Mulamnika, and Nagabodhinika, of her daughter Virannika, of her sons Nagamna and Virarana and of her daughters-in-law Bhadasiri (Skt. Bhadrabri) and Misi (Skt. Mieri). And even thuswise a chaitya-hall at the Kulaha-vihara, a shrine for the Bodhi-tree at the Sihala-vihara one-1-coll at the Great Dhammagiri, a mandava-pillar at the Mahavihara, a hall for religious practice at the Devagiri, a tank, verandahand mandava at Puvasela (=Skt. Parvasaila), a stone mandava at the eastern gate of the Great Chaitya at Kanta kasela (=Skt. Kanta ka saila), three-3-cells at Hirumuthuva, seven--7-cells at Papila, & stone mandava at Puphagiri (-Skt. Pushpagiri), .............. a stone mandava at the......vihara. And all this above described has been dedicated for the endless welfare and happiness of the assembly of saints and for that of the whole world. This work was caused to be made by the three superintendents of works, the thera Chamdamukha, and the thera Dharmanandi and the thera Naga. (It is) the work of the stone mason Vidhika. Detached Pillar inscription G. TRANSCRIPT. (1.1) [Si]dham namo bhagavato teloka-dhamma-dhura-vahaga maharajo[8 Viru-) (1.2) [p]khapati-Mahasena-parigahitasa Agihot-Agithoma [Vajape-1 (1. 3) y-Asamedha-y 1 Kothakarika - Skt. koshthagarika. . If alanda is the correct reading, it may perhaps be taken for another form of Pali alinda & Verandah a terraco". * The vowel-mark of the fourth ahehara has the appearance of an o-stroke. but this I believe is dae to an error not unfrequent in these inscriptions. * The first balf of the inscription has been restored with the aid of the corresponding passage in oblier iaEcriptions

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EPIGRAPHIA INDICA. (VOL. XX. [@]yi(ji)sa hiramna-koti-go-satasaba[sa-hala-sata-) (1. 4) sahasa-padai(yi)sa savathesu spatihatasamka[pasa)..(1.5) (Va]sethiputasa Ikhakuna Siri-Chatamulasa sun[ha]ya maharaja-] (. 6) sa Madha[riputasa? Ikhakuna Sir-Virapurisadatas& bhayaya? ma-(1. 7)harajasa Siri-Eshuvula-Chatamulasamatuya mahad[e]viya Bhatidevays (1.8)........[i]mam viharo sava-jata-niyuto schariy[a]nam Bahusutiyanam (1. 9) patitha[pito)....i ra pu nam budhina....(samvachharam). - [bitiyam) (1. 10) (gimha-pakham)............ sughaya ti TRANSLATION Success! Adoration to the Lord, the Leader of the Law of the Three Worlds.-Mahadevi Bhatideva(who is), the daughter-in-law of Maharaja Vasethiputa Siri-Chatamula, of the house of) the Ikhakus, etc., (see above, sub C 3); (who is) the wife of Maharaja Madhariputa Siri-Virapurisadata of the house of the Ikhakus ; (and who is) the mother of Maharaja Siri-Ehuvula (?)Chatamula, has erected...... this monastery provided with all essentials (?) for the Masters of the Bahusutiya sect." Detached Pillar inscription H. TRANSCRIPT. (1.1) Sidham namo bhagavato sami-sam- (1.2) budhasa, maharajasa Vasethiputasa (1.3) Ikhakunan Siri-Ehuvala-[Cbata]mulasa sava 101-+*]1 (1.4)....1 diva 7 maharajas Agihot-Agidhema- Vajaveja (1. 5) As&medha-yayi(ji)sa (aneka-]hitana-koti-go-satasahasa- (1. 6) bala-satasahasa-pad[@]y[i]sa savathesu apatihata- (1. 7) samkapasa Vasethiputasa Ikhakung[m] Siri-Chfajtamula(sa) (1.8) nattiya maharajasa Mathariputasa Siri-Virapuriss- (1.9) datasa dhutuya maharajasa Vasethiputasa Ikhakunam (1. 10) Siri-Ehuvala-Ch[a]tamala[sa] bhaginiya Vanavasaka-maharaja- (1. 11) mahadeviya (Ko]da[ba]lisiriya imam khaniyam viharo cha (1.12) achariyanam Mahi[sa]sakanam suparigahe chatudisan (1.13) sa[m]gham udisaya sava-satanam hita-sukh[a]tham thapitam achariye- (1.14) na mahadhamma-kathik[ona Dhama[gho]sa 10therena anuthitam ti TRANSLATION. Success! Adoration to the Lord, the Supreme Buddha. In the 11th year of the reign of) Maharaja Vasethiputa Siri-Ehuvala-Chata]mula of (the house of) the Ikhakus, the 1st (fortmight of..?), the 7th day. Mahadevi (Ko]da[ba]lisiri, (who is) the grand-daughter of Maharaja Vasethiputa, Siri-Chatamula of the house of the Ikhakus, etc., (see above, C. 3); (who is) the daughter of Maharaja Mathariputa Siri-Virapurisa data of the house of the Ikhakus; (who is the sister of Maharaja Vasethiputa Siri-Ehuvala-Chatamula of the house of) the Ikhakus; and (who is) the wife of the Maharaja of Vanavasaka has erected this pillar and monastery 1 The second akshara may be either da or dha. 2 This mutilated word can hardly be anything but bhayaya. * The akaharashuvula are damaged owing to a crack, but he is still legible. * Or should we read sava.jina niyuto ! The akshara following sasa. is certainly ja. In the other insoriptions we find savaniyuto, $[...... Virapunanbudhina . (proper name P) rano. -Ed.) The date appears to bave been followed by a benedictory formuls such as sava-loka-hita-sukhaya. Lines 9-10 seer to have contained a date, but are too much obliterated to allow of being deciphered. * Read Agnol-Agithoma-ajapeya. * The third syllable sa is still traceable. 16 The third akshara has become very faint. At first I felt inclined to read Dhanmayana, but the long horizontal base-stroke which is still clear rather suggests the better gha.

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No. 1.] PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. for the benefit of the Masters of the Mahi[sa]saka sect, on behalf of the community of the Four Quarters, and for the sake of the welfare and happiness of all sentient beings. (It has been) carried out by the Master, the great preacher of the Law, the thera Dhamma[gho]sa. Sculpture inscription J.1 TRANSCRIPT. (1. 1) Sidham namo bhagavato aga-pogalasa Budhasa Chhada kapavatich[e]na. Paduma[va]-niya gharaniya sagaya saputakanam Hagas[i]r[i]sa sagasa Nagata rasa cha sabhaja[sa} (1.2) saputikana[m] cha deyadham[o] pato unisa cha mahachetiye patith[a]vito 25 TRANSLATION. Success. Adoration to the Lord Buddha, the best of beings. A meritorious gift (consisting of) a slab and a coping stone, has been dedicated at the Great Chaitya by Chhadakapavaticha, Padumavani his house-wife, together with their sons Hagasiri and Nagatara with his wife and together with their daughters. Fragmentary Sculpture inscription K. TRANSCRIPT. (1. 1)........saputak[a]na[m] cha Dhamasa Padumasa cha [Bha]dasa Hughasa saput[i]k[a]na[m] cha.. ...had[a]ya Budh[a]ya Padumaya Misa]ya Chula-Budh[alya N[a]k[a]ya cha saj[a]m[a]tuk[a]na[m] san[a]tuk[a]na[m] sanat[i]na[m] cha sanadi. m[i]ta-ba[m]dhavana[m] cha deyadham[o] pata niba sapadaka..... TRANSLATION. ....... together with his sons Dhama and Paduma, [Bha]da, Hugha and together with his daughters........-hada, Budha, Paduma, Misa, Chula-Budha, and Naka, together with his sons-in-law, together with his grandsons and granddaughters and together with his relatives, friends, and kinsmen, a meritorious gift [consisting of] a slab Postscript. Extract from a letter dated Oslo, 2nd October, 1928, from Prof. Sten Konow, Ph.D. "In the first place I should like to draw your attention-perhaps unnecessarily to the suffix anaka in Visakhanaka, Sagaramnaka, formed from Visakha, Sagara, respectively. This same suffix is frequent in names from the Bombay Presidency; cf. Luders, Nos. 985, 993, 1000, 1018, 1020, 1033 (Kanheri), 1063,, 1064, 1065 (Kuda), 1088, 1091, 1097 (Karli), 1109, 1111, (Bedsa), 1141 (Nasik), 1171 (Junnar). It evidently belongs to a dialect with a Dravidian, perhaps Kanarese, substratum. The h for s also points to Kanarese. Moreover, some of the names seem to find their explanation in Kanarese. Thus kanda means 'child' in Kanarese, and chali 'cold.' Chalikiremmanaka probably is Chalikiranaka Moon.' It also strikes me that Kanarese karrambu means 'envy.' I have not access to a Telugu dictionary. But it seems to me that Kanarese is more likely. The other characteristics which can be gleaned from your quotations do not help us. They show that we have to do with a Standard Prakrit, related to Pali, which was, as you know, used over a large territory. The change of -p- to -v- is 1 The transcript and translation of inscriptions J and K should be regarded as provisional. Perhaps sapaduka-patta. [Perhaps the reading is 'pafani be sapadukani', meaning two slabe with footprints.-Ed.] His, her, or their, as the case may be. E

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26 EPIGRAPHIA INDICA. [VOL. XX. general in most Prakrits and cannot be used for localizing the dialect. A similar language is also used in the Kharavela inscriptions. I would therefore be inclined to define the dialect of your inscriptions as follows: We are faced with a normalized semi-literary Prakrit, used by people whose home tongue was Dravidian, and probably Kanarese. If I am right, we should a priori be inclined to infer that the Ikkhakus had come to the Kistna country from the West. But all such conclusions are bound to be uncertain. Khamda is, as you say, probably Skanda, and Chamta might be Kshanta, but might also have something to do with Chandaka, the designation of some actors from Mathura (Luders, No. 85)." Glossary. aga-pogala (J, 1. 1), Pali agga-puggala-Skt. agrya-pudgala, an epithet of Buddha. Agihot-Agithoma-Vajapey-Asamedha-yajisa (passim), an epithet of Siri-Chamtamula. Cf. Aggitthoma-Vajapey-Assamedha-yaji in the Hirahadagalli copper-plate grant of the Pallava king Sivaskandavarman, Ep. Ind. Vol. I, pp. 2 f. Also, dvir-Asvamedha. yajinah in the Sunga inscription from Ayodhya. J.B.O.R.S. Vol. X, pp. 202 f. a[chamta] (F, 1. 3); i.e., achchanta Skt. atyanta. athamga-maga-dhamachaka-pavataka (F, 1. 1), i.e., atthanga-magga-dhammachakka-pavattaka= Skt. ashtanga-marga-dharmachakra-pravartaka, an epithet of Buddha. athara (D, 1. 2), "eighteenth." atichhita, i.e., atichchhita (A 3, 1. 8; A 4, 1. 9, etc.,) always followed by anagata-vata manake or manakanam. Cf. Pali atichchhati (Skt. ati-richchhati) which is only preserved in the expression atichchhatha bhante "Please go on, Sir." The past participle atichchhita, therefore, stands for the usual atita. Adavi-Chatisiri (B, 2, 1. 5), a personal name. The second akshara is possibly da. anuthitam (H, 1. 14). Cf. Pali anutthita (=Skt. anushthita), past participle of anutthahati, meaning "carried out, effected." go-satasahassa-hala-satasahassa-ppadayi, aneka-hiramna-koti-go-satasa hasa]-hala-satasahasa-padayi (E, 1. 1), i.e., aneka-hiranna-kotsepithet of Siri-Chamtamula. Cf. anekahiroga-kodi-go-hala-satasahassa-ppadayino in the Hirahadagalli grant, 11. 10-11, and aneka-go-hiranya-bhumy-adi-pradanaih pravriddha-dharma-sanchayasya.... maharain-Sri-Skandavarmmanah in the Pikira grant of Simhavarman, Ep. Ind. Vol. VIII, p. 161 11. 5-6. Cf. also ti-go-satasahasadena in Karle inscriptions, Ep. Ind. Vol. VII, p. 57, and tri-go-satasahasradena in Nasik inscriptions, Ep. Ind. Vol. VIII, p. 78. amterasika (C 1, 1. 12; C 2, 1. 10), Pali antevasi, antevasika "a disciple." savathesu apatihata-samkapa-Skt. sarvartheshu apratihata-sankalpa, epithet of SiriChaintamula. Cf. appatihata-sasanassa in the Hirahadagalli grant, 1. 10. Aparamahavinaseliya (C 1, 1. 10; C 2, 1. 8; E, 1. 2), name of a Buddhist sect. See above, p. 10. The name presumably is identical with Pali Aparaseliya, Skt. Aparasailiya, a subdivision of the Theravada. Cf. M. Walleser, Die Sekten des alten Buddhismus p. 7; but cf. p. 21. ayaka (F, 1. 2), i.e., ayyaka Skt. aryaka. ayika (F, 1. 2), i.e., ayyika-Skt. aryika. ayira hamgha (C 1, 1. 11; C 2, 1. 10) Skt. arya-sangha. Cf. ayira, aira in Amaravati inscriptions, Luders, List, Nos. 1276 and 1280. ayu-vadhanike vejayike (E, 1. 1). Cf. appana kula-gottasa dham-ayu-bala-yaso-vadhanike vijaya-vejayike "while he made (the gift) a means of the increase of the merits

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No. 1.] PRAKPIT INSCRIPTIONS FROM NAGARJUNIKONDA. 27 ourselves longevity, power and fame of (his) own family and race." (Buhler) in the Hirahadagalli grant of the Pallava king Sivaskandavarman, 1. 9, Ep. Ind., Vol. I, p. 6; amha-vejayike [dham]m-ayu-bala-vadhanike "for conferring on victory (in war) and for increasing (our) merit, length of life, and power". (Hultzsch) in the Mayidavolu plates of Sivaskandavarman, Ep. Ind., Vol. VI, p. 87; amham ayu-bala-vaddhaniyam-katuna "making (it) a means for increasing our length of life and power." (Hultzsch) in the British Museum plate of Charudevi, Ep. Ind., Vol. VIII, p. 146. The Sanskrit equivalent of the term is found in the Chammak and Siwani grants of Pravarasena II (Gupta Inscriptions, pp. 238 and 246) and in the Uruvapalli grant (Ind. Ant., Vol. V, p. 52). Cf. also chhatrapasa saputra-darasa ayu-bala-vardhie in the Taxila plate of Patika (Ep. Ind., Vol. IV, p. 56) and J. R. A. S. for 1924, p. 402. alamda (F, 1. 3), perhaps Skt. alinda m. "a terrace in front of the house-door," Pali alinda "a terrace or verandah outside a house." Mahavagga, VI, 36, 4 Vinaya Pitakam (ed. Oldenberg) Vol. I, pp. 247 f.; Chullavagga, VI, 3, 5 and 14, 1-Vin. Pit., Vol. II, pp. 153 and 169. The alinda is not necessarily a terrace or verandah outside a building, as is proved by Mahavamsa XXXV, 3, Tatheva Lohapasade Thuparamuposathavhaye kuchchhi-ajiram karesi kuchchhi alindam eva cha "He made an inner courtyard and an inner verandah in the Lohapasada." Cf. P. K. Acharya, Dictionary of Hindu Architecture, pp. 54 ff., and A. K. Coomaraswamy, J.A.0.8., Vol. XLVIII, p. 252. achariya (C 1, 11. 10 and 11), written with short initial a in line 8 of inscription C 2 -Skt. acharya, Pali achariya, "a teacher." Anamda (C. 1, 1. 12; C 2, 1. 10), i.e., Ananda, a personal name. Ikhaku, i.e., Ikkhaku-Skt. Ikshvaku, Pali Okkaka, the legendary progenitor of the Solar race. Ikhaku-raja-pavara-risi-sata-pabhava-vamsa-sambhava (F, 1. 1) Skt. Ikshvaku-raja-pravara-rshi sata-prabhava-vamea-sambhava, an epithet of the Buddha. udisaya (H, 1. 13). Cf. Skt. uddisya, Pali uddissa (absol. of ud-disati) "to point out", "on behalf of, on account of." unisa (J, 1. 2)=-Skt. ushnisha, "a coping-stone." Frequently met with in Amaravati inscriptions. The word appears to designate not only the coping-stone which forms the crowning member of the railing enclosing the stupa, but also the frieze running along the top of the sculptured facing of such a monument. Cf. Acharya, op. cit., pp. 99 f. ubhaya-loka-hita-sukha-nivanathanaya (A 3, 1. 8, etc., passim) and ubhaya-loka-hita-sukh-atahathanaya (B 2, 1. 5). Cf. Spence Hardy, Eastern Monachism, p. 229. ubhayita (B 5, 1. 6), i.e., ubbhayita Skt. *urdhvayita from ubbha-Skt. urdhva. Cf. Pischel, Grammatik, SS 300. uvarivam ni tam] (F, 1. 3)Skt. uparivarnitam. wvasika (F, 1. 2)=8kt. upasika. ovaraka (F, 1. 3) "a cell "Skt. *apavaraka. Cf. Luders, List; Index u. apavaraka uyaraka, uvavaraka, ovaraka. Kamdasiri (A 2, 1. 6, etc., passim), a personal name. Karumbudhina (F, 1. 9), a personal name. kavana (A 3, 1. 6; etc.,)Skt. koripana, Pali kapana, "poor, mizerable, wretched, a beggar." 2

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EPIGRAPHIA INDICA. [Vol. XX. Kulahaka (B 4, 1. 3), name of a clan. Kuaha-vihara (F, 1. 3), name of a monastery. box[a]karika (F, 1. 2)=Skt. koshthagarika,"& treasurer, & superintendent of a royal store house." Cf. kothagala in Sohgaura copper-plate inscription (Luders, List, No. 937). Kolda ballisiri (H, 1. 11), a personal name. Whaniya (H, 1. 12) "a pillar" (?). Cf. Pali khanu. Childers, Pali Dictionary, sub Corrigenda, p. 622, under khanu. Khaida, i.e., Khanda (in personal names)=Skt. Skanda. Khandachalikireimanaka (B4, 1.4), a personal name. Dr. Sten Konow suggests Kanarese chalikiranaka=moon, from Kanarese chali=cold. Khandavisukhanaka (B 2, 1. 4)=Skt. Skanda-visakha, a personal name. Khardasagarasi naka (A 3, 1.7, etc.,) and Khardasagarannaga (E, 1. 1)=Skt. Skanda sagara, a personal name. khambha, i.e., khambha (passim), "a pillar," from Vedic skambha. Cf. Pischel, Gram matik, $ 306. Also in sela-khambha (q.v.). gahapati (F, 1. 2)=Skt. grihapati. gharani (J, 1. 1)=Skt. grihini. chaka-lakhana-sukumara-sujata-charana (F, 1.1 )=Skt. chakra-lakshana', an epithet of the Buddha. Chasidamukha (F, 1. 3) Skt. Chandramukha, a personal name. Chandamu khana (F, 1. 2); cf. Skt. Chandramukha, a personal name. Chartamula ; see, Siri-Chantamula. Clantisiri (A 3, I. 7, etc., passim) or Chamtisirinika (B 5, 1. 5), a personal name. chatudisa sangha (H, II. 12-13)=Skt. chaturdisah sanghah. chatusala (E, I. 2), i.e., chatussala, Skt. chatuhsala, Pali chatussala, "a quadrangular build ing built round an inner courtyard, & cloister or quadrangle." of. Msichchha. katika (ed. Stenzler) p. 46. 1. 20; viharam sachatunkalam ; Rajat. III. 13; Mahavansa XV, 47 and 50; XXXV, 88, Nasik Cave (No. 10) Inscription, L. 2, Ep. Ind., Vol. VIII, p. 78. Acharya, op. cit., p. 193. Chula-Chardamukha (F, 1. 2)=Skt. Kshudra-Chandramukha, a personal name. Chula-Chatisirimika (B 4, 1. 5), & personal name. Chula-Budha (K)=Skt. Kshudra-Buddha, a personal name. Chula-Mula (F, 1. 2)=Skt. Kshudra-Mula, a personal name. Chetiva-chara (E, 1. 1 and F. 11.2 and 3)=Skt. chaitya-griha, "an apsidal temple or Chaitva hall." The term seems to be employed synonymously with sela-mandava. The word chetiya-ghara is frequently met with in inscriptions and applies equally to structural and rock-cut shrines. Cf. Luders, List, Index and Mahavaraa XXXI, 52. chhatha (E, 1. 2; F, 1. 2), i.e., chhattha "sixth "=Skt. shashtha. chhathi, i.e., chhathi, in the personal name Chhathisiri (C 4, 1. 6). Chhadaka pavat icha (J, I. 1), a personal name () Cf. below under "Geographical Terms." jam a tukasa (E, 1. 1)=Skt. jamatikasya. jita-kama-kodha-bhaya-harisa-tarisa-moha-dosa-sad"[]pita-Mara-bala-dapa-mana-pasomana - kara (F, 1. 1)Skt. jita-kama-krodha-bhaya-harsha-tarsha-moha-dvesha-dabdapita-Mara-baladarpa-prasamana-kara, an epithet of the Buddha. [ See footnote 1 on page 22, above.-Ed.)

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No. 1.) PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. 29 jita-raga-dosa-moha-vipamuta (A 2, l. 2, etc.,)=Skt. ita-raga-dvesha-moha-vipramukta, epithet of the Buddha. Raga, dosa, moha, "lust, hatred, and delusion" are the three Aggis, Kinchanas, or Akusala-mulas symbolised in the centre of the "Wheel of Existence" by three animals: a dove or cock, a snake, and a hog. tarisa (E, 1. 1)=Skt. tarsha "thirst." taruna-divasakara-pabha (F, 1. 1)=Skt. prabha, an epithet of the Buddha. talaka (F, I. 3)=Skt. tadaga, "a tank or cistern." tini (F, I. 3), instr. timhi, (F, 1. 3)"three." tera (F, 1. 1) "thirteenth." teloka-dhamma-dhura-vaha (G, I. 1)=Skt. trailokya-dharma-dhura-vaha, an epithet of the Buddha. thambha in sela-thambha (C2, 1. 8)=Skt. stambha, Pali thambha "& pillar, a column, a stele." thera, combined with personal names (F, 11. 3-4; H, 1. 14)=Skt. sthavira, Pali thera, "& senior monk, an elder." theriya (F, 1. 1), derived from thera, adj. " belonging to theras," subst. "fraternity, com munity." darisana (F, I. 1)-Skt. darsana, Pali dassana. Cf. Pischel, Grammatik. $135. dasabala-mahabala (F, I. 1)=Skt. dasabala-mahabala, an epithet of the Buddha. dinar-masaka (B 5, 1. 6); Skt. dinara, from Latin denarius, "an Indian coin struck in imitation of and called after the Roman Denarius" and Skt. masha(ka), "a certain weight and monetary value." Manu VIII, 135, 298, 392. divasa (E, 1. 2)Skt. divasa. Elsewhere ( C2, l. 11) abbreviated as diva. Digha Majhima-pa[m]cha-matuka-desaka-vachaka, and Digha-Majhima-nikaya-dhara (C1, 11. 11-12 and C 2, 11. 9-10); corrected reading. Cf. Vinaya-dhara and Mahavsnaya-dhara in Amaravati inscriptions. Burgess, Amaravati Stupa, p. 37, No. VIII, and p. 102, No. 25. The word "dhara in these compounds must have the same meaning as Arabic hafiz " one who has the whole Qur'an by heart." duhuta (B, 1. 3)=Skt. duhita "a daughter ", gen., instr. sing., dhutuya, (F, 1. 3; H, L. 9). deva-manusa-sava-sata-hita-sukha-maga-desika (F, 1.1)=Skt. depa-manushya-sarva-sattva hita-sukha-marga-desika, in epithet of the Buddha. devaraja-sakata (A 2, l. 1, etc., passim)=Skt. devaraja-satkrita, an epithet of the Buddha. desaka (C1, 1. 11 "osaka"; C 2, 1. 9 "desa") "a preacher". Dhanaka (B 2, 1.4), & clan name. Dharma (K, 1. 1)-Skt. Dharma, a personal name. Dhamma[ghosa] (H, I. 14)=Skt. Dharmaghosha, a personal name. Dharmanamdi (F, 1. 4), i.e., Dhammanandi, & personal name. dhatuvara-parigahita (B 4, 1. 3, etc., passim)=Skt. dhatuvara-parigrihita "absorbed by the best of elements (dhatu), i.e., by Nirvana".! watu (K) in sanatuka, i.e., sanattuka=Skt. sanaptrika. natti (H, 1. 8)Skt. naptri, "a grand-daughter". 1 The above interpretation I owe to the courtesy of M. L. de la Vallee Poussin, who adds : " If the inscriptions belonged to the Mahisanghikne, conjectural explanation of dhatuvara M Diaradhatu would not be Axcluded. The Dharmadhatw ww sometimes a kind of Buddhist Brabman for the followers of the Mahayana." (To me it does not appear to be impossible that the Mahachotiys has been specified in there insoriptions protected by the corporeal remains of the Buddha' and that the genitive cute 16 uued here to discriminate the at upa from others not similarly ooppocrated. Inscription E give dhatu pari only.-Ed.)

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EPIGRAPHIA INDICA. [VOL. XX. navakama and navakamma (C 1, 1. 12; C 2, 1. 11; F, 1. 3) Skt. narakarman, Pali navakamma, "a religious building dedicated by some lay-member to the Sangha". The procedure by which a superintendent of works (navakammika) is appointed by the chapter of Bhikkhus in order to supervise the construction of a navakamma is described in Chullavagga VI, 5-Vinaya Pitakam (ed. Oldenberg), Vol. II, pp. 159 f. (S. B. E., Vol. XX, pp. 189 ff.). "If the buildings were for the Bhikkhus, then a Bhikkhu, if for the Bhikkhunis, then a Bhikkhuni, was appointed to superintend the works in order to ensure the buildings being in accordance with the rules of the Order as to size, form, and object of the various apartments". Cf. also Sutta-vibhanga, Bhikkhuni-vibhanga I, 1-Vinaya Pitakam, The word navakamma frequently occurs in dedicatory in Vol. IV, p. 211. scriptions. CC navakammika (F, 1. 3) a Bhikkhu or Bhikkhuni appointed by the Chapter as a superintendent of the building operations of a navakamma, (see preceding article). Cf. Luders, List, Nos. 154, 773, 987 and 1250. A synonymous term is kam m-adhitthayaka, Maharamsa, XXX, 98. Naka (K) Skt. Naga, a personal name. Naga (F, 1. 4) Nagatara (J, 1. 30 Skt. Naga, a personal name. 1), a personal name. Nagamna (F, 1. 3), a personal name. Nigabodhinika (F, 1. 3), a personal name. nana-desa-samanaguta (E, 1. 2) "assembled (?) from various countries". nikapanika (E, 1. 2), a word of uncertain meaning. nithapita or nithapita (C 1, 1. 12; C 2, 1. 11), Pali nitthapita, past participle of nitthapeti, "to complete", Mahavamsa, XXXI, 1, 2. Cf. Pali nitthita completed, thupe anitthite yeva, Mahuvamsa, XXIX, 53; thupe anitthitam kammam nitthapehi ibid., XXXII, 2. nivana-sampatti-sampadake (A 3, 1. 9, etc., passim) Skt. nirvana-sampatti-sampadake. pamchama (E, 1. 2) "fifth". pata (J, 1. 2 and K) "a slab." Frequently in Amaravati inscriptions; see Laders, List, Index. Also in compound sapata-samthara (F, 1. 2), "with a floor of (stone) slabs". patibhaga (A 2, 11. 6-7, etc., passim) in compound samana-bamhana. The word corresponds with Skt. pratibhaga, Pali patibhaga=counterpart, likeness. But the word wanted here is apatibhaga, Pali appatibhaga" unequalled, unparalleled, matchless." 1 patithapita (A 3, 1. 9), i.e., patithapita, Skt. pratishthapita "erected, set up, dedicated" Paduma (K) Skt. Padma, a personal name. Padumavani (J, 1. 1), a personal name. Paduma (K) Skt. Padma, a personal name. padhana-sala (F, 1. 3) Skt. pradhana-sala, "a hall for practising religious exercises from Pali padhana "exertion, energetic effort, striving, concentration of mind Cf. padhana-ma[mda]vo in Amaravati inscriptions. Burgess, Amaravati Stupa, p. 105, No. 49; Luders, List, No. 1230 and correction, p. 179. parigaha (E, 1. 2)-Skt. parigraha, Pali pariggaha, "grace, favour." pargahita or parigahita in dhatuvara-parigahita (q.v.) and Virupakhapati-Mahasena parigahiu (q.v.). The meaning of parigahita in these two compounds appears to be absorbed bya". 61 [But Skt. pratibhaga means gift' or 'share' also.-Ed.] ["protected by "-Ed.]

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No. 1.] PRAKRIT INSCRIPTIONS FROM NAGARJUNIKOXDA. parinametuna[m] passim, absolutivum of parinameti Skt. parinamayats, Paliparinanei (caus. of parinamati) "to bend to, to change into, to turn to use for somebody, to apportion, to destine." Mahadevi Bapisiriniki apino wilaram Hanmasirinikan parinametuna (C2, l. 7) and Mahadevi Chhathisiri apano milara Ilanmasirinikan parinametuna ( C4, 1. 7). It is clear that parinametunz is used here in the same sense as purato katunar in the Jaggayyapeta inscriptions: apano mataran Nagalinin purato katunan "having associaterl (with him) his mother Nagalini" (Buhier). In the expression apano ubhaya-kulam parinametuna (B 2, l. 5; C , l. 8; O 5, 1. 4) it is also used with the object in the accusative. Elsewhere we find apano ubhaya-kulasa atichhitam-anagata-rata manake or ratamanakanain in which the connection with the absolutivum parinumetuna is not clear. Cf. Buddhist Skt. parinamayati (Mahavastu, Vol. I, pp. 81 and 309). pavajita (E, 1. 1), i.e., pavrajita, Skt. pravrajita, Pali pabbajita. passadaka (E, I. 1)-Skt. prasidaka, Pali pasadaki "converting to the Buddhist faith". pasada in Bodhi-rukha-pasada (F, I. 3) q.u. pituchha (A 2, I. 5, etc., passim)Pali pituchchha : "a father's sister, # paternal aunt". Cf. Pischel, Grammatik, $ 148. pituno (F, I. 2) gen. sing.=Skt. pituh. puva-dara (F, I. 3), i.e., purva-dura=Skt. purva-drara "the enstern gate or entrance". The word dara is frequently met with in Amaravati inscriptions. Cf. Luders, List, Index, under dvara. puva-disa-bhaga (F, I. 2)=Skt. purvu-dita-bhaga. Pukiya, Pukiya ($ 2, 1. 6; C3, 1. 7; C5, 1. 2), Pugiya (E, I. 1), & clan name. Bapisiriwika (C2, 1. 6), a personal name. Cf. Bapisiri in Luders, List, No. 1213 (Amaravati inscription) and names like Bappuka (Ep. Ind., Vol. II, p. 282), Bapparya (Gupta Inscrs., p. 243), Bappasvamin (ibidem, p. 105) and Bappadeva (ibidem, p. 249), Bappika (Rujat. VII, 1128). Bahusutiya (G, 1. 8)=Skt. Bahusrutiya, Pali Bahussutiya, name of a Buddhist sect. It was a subdivision of the Gokulika sect which belonged to the Mahasanghikas. Cf. M. Walleser,. Die Sekten des alten Buddhismus, pp. 6 and 21. balika (B 4, I. 3; B 5, 1. 3 er conjectura; C 2, 1. 6; C 4, l. 5). Budhamnika (F, 1. 3), a personal name. Budhavaniki[na] (F, 1. 2), & personal name. Budha (K), a personal name. Budhinaka (F, 1. 2), & personal name. Budhi ru]niya (F, 1. 2), a personal name. Bodhi (F, I. 2)=Skt. Bodhi, a personal name. Bodhika (F, I. 2)Skt. Bodhika, & personal name. Bodhi-rukha-pasada (F, 1. 3)=Skt. Bodhi-vriksha-prasada, Pali Bodhi-rukkha-ppasada, "a shrine of the Bodhi-tree." G. Spence Hardy, Eastern Monachism, p. 212. Bodhisarima (F, 1. 2)=Skt. Bodhisarman, & personal name. Cf. Luders, List, No. 1200. Bodhisiri (F, 1. 2)=Skt. Bodhisri, a personal name. bhagini (A 3, l. 5, eto, passim), instr. sing. bhaginiya (H, 1. 10)Skt. bhaginigieter". bhajant-Anandena (C1, 1. 12) and bhadant-Anamdena (C2, 1. 10) Skt. bhadant- Anandinn " by the Reverend Ananda". Bhatideva (G, 1. 7), & personal name.

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EPIGRAPHIA INDICA. [Vol. XX. bhatuno, gen. sing. (F, 1. 2)=Skt. bhartuh. Bhada (F, I. 2), i.e., Bhadda Skt. Bhadra, a personal name, Bhadasiri (F, 1. 3), i.e., Bhaddasiri=Skt. Bhadrasri, a personal name. bhariya (A 2, l. 6, etc., passim) and bhaya (B 2, I. 4; B 4, I. 5)=Skt. bharya. Pali. bhariya. bhagineya (F, I. 2) Skt. bhagineya, "a sister's son". bhatuno (F. 1. 3) gen. sing. Skt. bhratuh ; bhatunam, gen. plur.=Skt. bhratrinam. bhatu-puta (F, 1. 2)=Skt. bhratri-putra, "a brother's son". Majhima-nikaya, see Digha-Majhima-nikaya.. mamtava, mandava (F, I. 3)=Skt. mandapa. Mahakardasiri (C5, 1. 2), a personal name. Cf. Kardasiri. mahagani-vasabha-gandha-hathi (A 2, I. 2, etc., passim)=Skt. mahagani-upishabha-gandha hastin, an epithet of the Buddha. For mahagani cf. Mahavansa XXIX, 30. Maha-Chandamukha (F, I. 2)=Skt. Maha-Chandramukha, a personal name. Mahachetiya and Mahachetiya (A 2, 1. 3, etc., passim)=Skt. Mahachaitya, "Great Chaitya," loc. sing. Mahachetiyanhi (C 4, 1. 2, ex conjectura). mahatalavara (A 2, 1.6, etc., passim), a title of uncertain meaning, evidently denoting "a high dignitary or a feudal lord". See above, p. 6. mahalalavari (A 3, l. 7, etc., passim), "the wife of a mahatalavara". mahadamdanayaka (B 2, 1. 4)=Skt. mahadandanayaka "a high, probably judicial, offi cial". Cf. J. R. A. S., 1924, p. 402. mahadanapatini (A 3, 1. 7, etc., passim)=Skt. *mahadana patni" a mistress of munificence" an epithet of Chamtisiri. Cf. mahadanapati in Taxila plate inscription. Ep. Ind., Vol. IX, p. 56. mahadevi (B 5, 1. 4; C 2, 1. 6; G, 1. 7; H, 1. 11), a title borne by the consort of a ruling chief. mahadharimakathika (1, 1. 14)=Skt. mahadharmakathika "a great preacher of the Law." Cf. Burgess, Amaravati Stupa, p. 94. mahabhikhu-sangha (E, 1. 1), i.e., mahabhikkhu-sangha. mahamatu ka (F, I. 2). Of. Pali mahamata "& grandmother". Maha-Mula (F, I. 2)--Skt. Maha-Mula, a personal name. mahavihara (1 5, 1. 5; F, 1. 3). mahasenapati (A 3, 1. 7, etc., passim)=Skt.mahasenapati, lit. "Commander-in-Chief" but here used as a title designating a feudal lord. According to the late Dr. Fleet it "denotes equal rank with Maharaja and Mahasamanta." (Gupta Insorip tions, p. 15, n.). See above, p. 6. mahasenapatini (B 4, 1. 5), Skt. *mahasenapatni "the wife of a mahasenapati". Mahi[s]saka (G, 1. 12), Skt. Mahisasaka, Pali Mahirsasaka, name of Buddhist sect. It was a subdivision of the Theravadins and appears to have flourished in the Andhra country. Cf. M. Walleser, Die Sekten des alten Buddhismus, pp. 7 and 22. Madhariputa (A 2, l. 5, etc., passim) and Mathariputa (E, I. 1; F. 1. 1; H, I. 8)= Skt. Mahariputra, metronymic of Siri-Virapurisadata. mata (A 3, I. 7, etc., passim) "mother", acc. sing. mataran (C 2, 1. 7; C 4, 1. 7) instr. and gen. sing. matuya (F, I. 2; G, 1. 7). mdluka, see pancha-motuka. Misi (F, 1. 3), i.e., Missi=Skt. Mieri, a personal name

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No. 1.] PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. Mula (F, 1. 3), & personal name. Mulamnika (F, 1. 3), a personal name. Mulavaniya (F, I. 2), a personal name. Rudradharabha (@rika (5 5. I. 3)Skt. Rudradharabhaffarika, personal name of 4 queen, probably belonging to the ruling house of Ujjayini. See above, p. 4. . Revata (F, I. 2), a personal name. Revatimnika (F, I. 2), & personal name. -vadhaki (F, 1.4)-Skt. vardhaki, Pali vaddhaki, Hindi barhai, "a carpenter, builder, architect, mason." Cf. vadhaki in Karle inscription, Luders, List, No. 1092 and vadakin in Sunchi inscription, ibidem, No. 495. In inscr. F, I. 4 the word occurs in the compound sela-vadhaki=Skt. saila-vardhaki, "a stone-mason." Cf. Pali ithala-vaddhaki "a brick-mason," Mahavansa XXIX, 5, 30 and A. K. Coomaraswamy, J. A. O. S., Vol. XLVIII, p. 272. canija(ka) (A 3, I. 6, etc., passim)=Buddhist Sanskrit vaniyaka, vanipaka "& beggar, a mendicant." Examples: Deva na hy=esha Kunalo='ndhaka esha vanipakah patnya saha dovasya yanatalayam=avasthitah, Divyavadana, p. 414, 1. 18; Mahakasyapo din-anatha-kripana-vaniyak-anukampi, Divy., p. 83, I. 19; brahmanam va framanam va anyar v-api, vaniyakam, Mahavastu, Vol. I, p. 188, I. 14. -vathava (C1, I. 11; F, 1. 2), ie, vatthavva=Skt. vastavya "residing at". vichaka (C1, I. 11; C 2, I. 9, restored)," preacher". Vasithi puta (A 2, 1 3, etc., passim) and Vasethipula (G, I. 5; H, II. 7 and 9), i.e.. Vasitthiputta Skt. Vasishtliputra, metronomic of Siri-Chantamula, Kardasiri, Khamdachalikiremanaka () (B 4, 1. 4) and Siri-Ehuvala-Chatamula (H, 1. 9). Vinhusiri ( C5, 1. 3) Skt. Vishnusri, & personal name. Cf. Vinhuka in Sanchi in. scriptions, Ep. Ind., Vol. II, p. 95. Vidhika (F, 1. 4), & personal name. Virupakhapati-Mahasena-parigahita (A 2, 1. 3, etc., passim)=Skt. Virupakshapati- Mahasena parigrihita, an epithet of Siri-Chamtamula. In the Milindapafha, pp. 6 ff., Mahasena figures as a deva putta who becomes incarnate in the sage Nagasena. oihara (F, 1. 2; G, I. 8; H, 1. 11), "a monastery". Viranna (F, 1. 3), a personal name. Vira[m]nika (F, 1. 3), a personal name. velami(ka) (B 3, 1. 7, etc., passim ; once vailamika A4, 1. 7), in compound samana bamhana. The word appears to be an adjective meaning, "belonging to Velama." Buddha (Jataka, Vol. I, p. 228; Cambridge translation, Vol. I, p. 101) refers to the time of Velama when he (Buddha) "stirred up all India by giving the seven things of price, and in [his) largesse poured them forth as though [he) had made into one mighty stream the five great rivers." He then preached the Velama ku-Sutta (Velamaka-Suttam kathesi) which is also mentioned in Sumargala-Vilasini, Vol. I, p. 234, 1. 11. It would seem, that Velama was & legend ary personage renowned in Buddhist tradition for his munificence like Vessan. tara with whom his name is combined in Vibhangatha-katha, p. 414, l. 6. Mr. Helmer Smith has drawn my attention to a passage in Anguttara-Nikaya, Vol. IV, pp. 394-396 where the Buddha praises the liberality of a Brahmin Velama with whom he identifies himself in a previous birth. Dochhina, i.e., vochchhinna (A 2, I. 7, etc., passim) in compound samana-bamhana-=Skt. vyavachchhinna, past participle of vyarachchhinatti, passive vyavachchhidyate, Pali

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EPIGRAPHIA INDICA. (VOL. XX. vochhijate "to be cut off". The word wanted here evidently is goochhina, Pali abbochchhinna, abbhochchhinna "not cut off, uninterrupted, continuous". wariachhara (E, I. 2)=Skt. samvatsara, "a year". Elsewhere (A 3, I. 9, etc., passim) abbreviated as samoa, or sam (E, I. 2). sata (F, 1. 3), i.e., satta, Skt. sapta, "seven". satari-satar (B 5, 1. 6), e., sattari-satari "one hundred and seventy." Of. Pischel, Grammatik, $ 60. sarithara in sapata-samthara (F, I. 2)=Skt. savstara, Pali santhara, santhara "& layer, stratum, couch, Hooring". Cf. Mahavarsa XXX, 70. samana-bamhana-kavana-vanija[ka]-din-anugaha-velami[ka)-dana-patibhaga-vochhina-dhara-pada yini (A 3, 11. 6-7, etc., passim)-=Skt. eramana-brahmana-kripana-winiyaka-dinanugriha-vailamika-dan-apratibhag-uvyavachhinna-dhara-praduyini, an epithet of Cham tisiri. Cf. above, under kavana, vanija(ka), welamiku), patibhaga, and vochhina. sarma-sambudha (A 2, I.1) Skt. samyak-sambuddha, Pali samma-sambuddha "perfectly enlightened, & universal Buddha". samuthapiyamana (B 5, I. 6)-Skt, samutthapyamana, present participle passive of samu thapayati, Pali samutthapeti "to found, originate". sarada-8asi-soma-darisana (F, I. 1)=Skt. sarada-labi-saumya-darsana, an epithet of the Buddha. savannu, gen. savarhnuno (A 2, I. 1, etc., passim)=Skt. sarvajna, Pali sabbannu "omnis. cient", an opithet of the Buddha. anva-wiyuta (E, I. 2; F, I. 2; cf. sava-jata(!)-niyula G, I. 8), 1.6., savva-niyutta=Skt. sarva-niyukta. savi-loka-chita mahita (F, 1. 1)=Skt. sarva-loka-rhitta-mahita., an epithet of the Buddha. sara-loka-hita-sukh-avahathanaya (C1, 1. 9; 03, I. 12), of. ubhaya-loka-hita-o. 811 va-sat-anukan paka (A 2, I. 1, etc., passina), i.e., savva-salt-anukampaka=Skt. sarva sativ-anukampaka, an epithet of the Buddha. #q"-sadhu-vuchhula (A 3. I. 7, etc. passim)=Skt. sarva-sadhu-vatsala, an epithet of Chamtisiri. sajdhu-raga (F, I. 3), i.e., sadhu-vagga-Skt. sadhu-varga. Siri-Ehuvala-(Ehuvula-) Chatamula (G, I. 7, H, 11. 3 and 10), a personal name. Siri-Chantamula (A 2, I. 5, etc., passim), a personal name. Sometimes Chatamula. Biri-Virapurisadata (A 2, I. 5, etc., passim) -Vira. (E, I. 2 and G, I. 6)=Skt. Sri-Vira purushadatta, a personal name. sunnha (F. 1. 3, G, I. 5)=Skt. snusha, Pali sunisa, sunha "a daughter-in-law." supabudha-bodhi (B 5, 1. 1) Skt. suprabuddha-bodhi, an epithet of the Buddha. . suparigaha (F, I. 1; H, I. 11)=Skt. suparigraha, "grace, acceptance". su parigahita (C1, 1. 10; C 2, I. 8) =Skt. suparigrihita, Pali supariggahita, " well favoured, graced, i.e., accepted by." sela-kharibha (B 4, 1. 6; B 5, I. 4; C 2, 1. 8; C 5, 1. 5) Skt. baila-skambha "a stone pillar." Cf. above, under khanbha. sela-thainbha (C2, 1. 8)Skt. Saila-stambha, "& stone pillar." Of. above, under thambha. sela-mantava (E, I. 2) and sela-mandava (F, 1. 3)==Skt. baita-mandapa, "a stone shrine", sela-vadhaki (F, I. 4); see above, under vadhaki. sodara-bhagini (A 2, I. 5, etc., passim) and once sahodar[a]-bhagini (E, I. 2)" sister born from the same womb"; gen. sing. sodaraya bhaginiya (0 % 1. 6). soma (F, I. 1)=Skt. saumya, Pali somma,

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No. 1.) PRAKRIT INSCRIPTIONS FROM NAGARJUNIKONDA. 35 Hagnsiri (J, I. 1), a personal name. Cf. Luders, List, No. 1284. Hagharna (F. 1. 2), from Skt. sangha (?), & personal name. Hangha, i.e., Hangha, Skt. Sangha, in personal names. Cf. Luders, List, Nos. 1240, 1262, 1271, 1272, 1274, 1281. Hammasirinika (C 2, 11. 5 and 7; C 4, 11. 5 and 7) or Hammasiri (C 4, 1. 5), & personal name. harisa (F, 1. 1)=Skt. harsha. Hiramnaka, i.e., Hirannaka (B 4, I. 4), & clan name. hiran na-koti-go-satasahasa-hala-satasahasa-padayi (A 2, 1.4, etc., passim); see aneka hiran na-kotiHugha (K, I. 1)=Skt. Sukha (?), a personal name. hemanta-pakha (E, I. 2; F, l. 1)=Skt. homanta-paksha. Geographical names. Avaranta (F, I. 1), i.e., Avaranta, Skt. Aparanta(ka), Pali Aparanta(ka), a country of the Western coast of the Peninsula, corresponding to the Northern Konkan, the capital of which was Sopara, the ancient Surparaka. Aparanta is mentioned in Rock-Edict V of Asoka in connection with the appointment of dharmamahamatas, in Nasik Cave III inscr. among the dominions of Gautamiputra Satakarni (Ep. Ind., Vol. VIII, p. 60) and in the Junagadh rock-inscription of Rudradaman. It was converted by Yonaka-Dhammarakkhita, Dipav. VIII, 7. Mahavarnsa XII, 4 and 34. Cf. also Milinda. p. 331, Luders, List, Nos. 965, 1013 A[pa]ratika (?), 1123. Skt. Aparantaka. Cf. Raghu, IV, 53. Ujenika (B 5, I. 3, ez conjectura for "Ujanika "), i.e., Ujjenika, adj. from Ujjens, Skt. Ujjayini, Pali Ujjeni, Gr. 'Olymn (Ptolemy, VII, 1, 63), modern Ujjain, a famous town in Central India. Kamtakasela (F, 1.3, ex conjectura for "Kantakasola"), i.e., Kantakasela, Skt. Kanta. kasaila, Gr. Kavraxosouha cutoplov (Ptolemy, VII, 1, 15) : town in Maisolia. See above, p. 8. Kasmira (F, I.1) Skt. Kalmira, Pali Kasmira, modern Kashmir, #country in the Western Himalaya. Converted by Majjhantika, Dipar. VIII, Mahav. XII. Gandhara (F, l. 1), i.e., Gandhara, Skt. Pali Gandhara, the Trans-Indus country and the district of Taxila. Converted by Majjhantika, Dipav. VIII, Mahav. XII. Govoguma (F. 1. 2), Skt. Gopagrama (). The ancient name of the town Goa on the West Coast is Govapuri, Skt. Gopa kapuri. (Ep. Ind., Vol. II, p. 117. Jour. Bombay Hist. Soc., Vol. I, pp. 220 f.), but here some other locality appears to be meant. Chilaa (F, I. 1), Skt. Kirata, Maharashtri Chilada, Chilaa, Ardhamagadhi Chilaya, Gr. Kuppadat (Periplus, $ 62 ; Ptolemy, VII, 2, 2), Kippadia (Ptolemy, VII, 2, 16) and T adat (Ptolemy, VII, 2, 15), an un-Aryan tribe frequently mentioned in Sanskrit literature. Cf. Milinda. pp. 327 and 331. (Read Chilata instead of Vilata). China (E, 1. 1, coupled with Chitata), name of a country and its inhabitants. Chula-Dharmagiri (F, 1. 2), bee Dhanmagiri. cf.Jarl Charpentier J. R. A. 8., 1927, pp. 111 . And ibid., 1928, p. 410.

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EPIGRAPHIA INDICA. [VOL. XX Chhadaka pavat[i]cha (J, I. 1), perhaps an adjective from Chhadaka pavata. Cf. [Chhada). kicha "an inhabitant of Chhadaka " () Luders, List, No. 1220 (Amaravati). T'ambapan ni-dipa, i.e., Tambapanni-dipa and adj. Tambapan paka (F, 1. 1), Skt. Tam raparna-dvipa, Gr. Tarpossavn (Ptolemy, VII, 4, 1), the Island of Ceylon. Tosali (F, 1. 1), & country and town on the coast of Kalinga, mentioned in the two separate Rock-Edicts of Dhauli and two copper-plate inscriptions from the Cuttack district (Ep. Ind., Vols. IX, p. 286 and' xv, p. 1); Twoaan untpotto LS erroneously located by Ptolemy (VII, 2, 23) in Trans-Gangetic India. Perhaps identical with Awoapa (Ptolemy, VII, 1, 77) and Awoapvn (Periplus, 47). Cf. above, p. 7. Damila (F, I. 1, reading uncertain), Skt. Dravida, Pali Damila, the Tamil country and people on the coast of Coromandel. Deragiri (F, 1. 3), a hill (?), site of a padhana-sala founded by Bodhisiri. Dharimagiri (Maha. and Chula. in F, 11. 2 and 3), i.e., Dhammagiri Skt. Dharmagiri, a hill. The Chula-Dhammagiri was the site of a monastery, where Bodhisiri founded the chetiya-ghara or apsidal shrine mentioned in insor. F. It appears, therefore, to be the ancient name of the hill now known as Naharallabodu. Pamnagama (C1, 1. 11; C 2, 1. 10), i.e., Pannagama, Skt. Par nagrama (?), & village. Papila (F, I. 3), a locality. [Pallura (F, 1.1, first syllable restored), a town in Kalinga, identified with Dantapura (S. Levi, J.A., Vol. CCVI, 1925, pp. 46 ff.; Ind. Ant., Vol. LV, pp. 94 ff.). Ptolemy mentions IIaloup TOALS ev TayyntiX X6W (, 5, 16) and Il aloupa tog at the western-most mouth of the Ganges. Puphagiri (F, 1. 3), i.e., Pupphagiri, Skt. Pushpagiri ("Flower Mountain"), a hill (9), site of a sela-mandava or stone shrine founded by Bodhisiri. Putasela (F. 1. 3), i.e., Puvvasela, Skt. Purvasaila ("Eastern Mountain"), a hill. Maha-Dhanmagiri (F, I. 3), see Dhanmagiri. Yava[na] (F, 1. 1), Skt. Yavana, Pali Yona, designation originally of the Greeks (Ionians). subsequently of other foreign nations. Converted by Maharakkhita, Diput. VIII, 9, Mahao. XII, 5 and 39-40. Cf. Saka-Yavane in Milinda. pp. 327 and 331. Varga (F, 1. 3), i.e., Vanga, Skt. and Pali Varga, modern Bengal. Vanavasi (F, 1. 1) and Vanavasaka (H, I. 10), Skt. and Pali Vanavasa, Gr. Bovabaol (Ptolemy, VII, 1, 83), a country corresponding to North Kanara. The village of Banavasi is situated in latitude 14deg 33', longitude 75deg 5' in the Shimoga district of the Mysore State. It lies close to the border of Mysore territory and North Kanara. Vanavasa W&converted to Buddhism by Rakkhita. Mahav. XII, 4. cf. also Ep. Ind., Vol. III, p. 117. Vikramarkadevacharita V, 23 (ed. Buhler), p. 34; Mahavamsa XII, 31, XXIX, 42. Vijayapuri (F, 1. 2), a town (?) to the east of which the apsidal temple founded by Bodhisiri was situated. Cf. Luders, List, No. 1285. Siriparata (F, 1.2), ie., Siripavvata, Skt. Sriparvata, & mountain, apparently the site of a vihara or monastery mentioned in connection with the apsidal temple founded by Bodhisiri. See above, p. 9. Sthala. in Sihala-vihoru (F. 1. 3), the Singhalese or Ceylonese Monastery, where Bodhisiri had founded a Bodhi-rukkha-pasada or "Shrine of the Bodhi-tree." Hirumuthuva (F, L. 3), a locality.

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No. 1.) TWO ADDITIONAL INSCRIPTIONS FROM NAGARJUNIKONDA. TWO ADDITIONAL INSCRIPTIONS FROM NAGARJUNIKONDA. BY J. PH. VOGEL, PH.D. After the above paper had been completed, Mr. Longhurst sent me estampages of two more inscriptions discovered by him in the course of his excavations at Nagarjunikonda. 'Both are found incised on sculptures. One of these inscriptions occurs on a 'footprint slab.' It consists of one line of writing and comprises twenty-three aksharas, the concluding letter being written below the line owing to want of space. The aksharas measure from 1 to 14 inches in height. The lettering is distinct, except some of the vowel-marks. It will be observed that the inscription is crossed by a series of nine vertical lines which possibly have some connection with the footprint carved on the slab. The inscription records the donation of a pati pada: It would follow that this word, corresponding to Sanskrit pratipada, ought to indicate the object on which the inscription is engraved. The technical term, however, by which a footprint slab is indicated in the Amaravati inscriptions, is paduka-paca (i.e., paduka-patta), or patukao, patuka (i.e., paduka). The donor was Budhi (i.e., Buddhi), the sister of Moda, the Saka. If this interpretation is correct, the mention of a Saka or Scythian is a point of special interest. In this connection it should be noted that among the sculptures excavated by Mr. Longhurst at Nagarjunikonda there are two showing a warrior in Scythian dress. In the word bakiniya corresponding to Sanskrit bhaginyah we note a disaspiration of the initial consonant and a bardening of the media ga into ka. TRANSCRIPT. Siddham) Sakasa Modasa bak[i]n[i]ya Budh[i]ya pat[i]pada deyadhama TRANSLATION Success! A patipada, the pious gift of Budhi, the sister of Moda, the Scythian. The second inscription occurs on a carved stone slab. It consists of only three aksharas which I read : Dhamasa meaning "Of Dhama". Whether this is the name of the donor or the mason, it is impossible to decide. No. 2.-NALANDA STONE INSCRIPTION OF THE REIGN OF YASOVARMMADEVA. BY HIRANANDA SASTRI. The inscription which forms the subject of this paper was excavated at Nalanda, the wellknown ancient site of Magadha, by Mr. J. A. Page in the official year 1925-26. It was found buried in the debris of the southern verandah of the old vihara-now called Monastery I-which has yielded not only a large number of bronze or copper images of various kinds and the very valuable copper-plate inscription of Deva paladeva that has been published above, but also the earliest remains so far discovered at Nalanda. This interesting document is engraved on the top bed of a stone capital-bracket and covers a space of 174 inches by 11 inches. It consists of twenty-one lines of writing and, excepting 1 See A. 8. R., 1925-26, pp. 131 & 158. *Yol. XVII, plate between Pp. 320 and 321.

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EPIGRAPHIA INDICA. (VOL. XX. for a crack at the middle, is fairly well-preserved. The execution is neat and calligraphic. The Iecord is a prasasti drawn in florid Sanskrit and, but for the initial symbol and the words api cha coming between the sixth and the seventh stanzas, is entirely in verse. The characters, in which it is written, belong to the northern class of alphabets and present a very marked development in contrast with those of the contemporary and even somewhat later inscriptions which have been found in Northern and Eastern India. They largely resemble the characters of the Aphsad stone inscription of Adityasenal and would, thereby, indicate that the development, we notice in them, must have taken place not later than the first half of the sixth century of the Christian era, i.e., the time to which this inscription belongs. Till now, the Gaya inscription of A.D. 588-89 was considered to be the earliest inscription to illustrate such forms. But the epigraph under publication is decidedly anterior to that record and, therefore, becomes the earliest known inscription to represent that development. The alphabet to which these characters belong may well be called acute-angled (Buhler) or Siddhamatsika (Beruni) in preference to the term nailheaded' or kutila'. Devanagari is an outgrowth of this lipi. The present record uses the bipartite form of ya throughout, as does the Bodh-Gaya inscription of Mahanaman. Nalanda is not far off from Bodh-Gaya. This epigraph, therefore, will not countenance the supposition that the use of the bipartite ya in the Mahanaman inscription was premature." The tripartite form of ya is found even in the Udaypur inscription of Aparajita, which belongs to the Samvat year 718 (=A.D. 661). It is to be met with not only in the inscriptional records named above, but also in the Horiuzi palm-leaf manuscripts of Japan which are believed to have existed in the second half of the 6th century (A.D.). To regard an inscription as late or early merely on the ground that it uses the bipartite or the tripartite form of ya would not, consequently, be quite accurate. The alphabet used in this inscription is, to a large extent, identical with the modern Devanagari or Nagari. The chief points of difference which it presents are these : The a-matra is generally indicated by a sort of small wedge attached to the right of the top line, whereas in Nagari it is expressed by a full perpendicular stroke. In the case of na, however, & somewhat different mode is adopted by slightly bending the right end and extending it upwards beyond the top towards the right side. The u-matra is slightly different in shape, as, e.g., in bhurio, 1. 2. The e-matra is marked in two different ways, sometimes in an elongated form of the Nagari symbol with a bend at about the middle, ag in dehinam, l. 1, and sometimes by a short curve appended to the left of the top line of the akshara to which it belongs, as in "arthine, I. 1, or in karena, 1. 21. Similarly, the ai-matra is expressed in two ways. In os=ch-aisha, occurring in the penultimate line, it is practically similar to the Nagari symbol, whereas in the majority of cases it is expressed by the hook-like mark attached to the left of the top line and the slanting e-matra, as, e.g., in ouchchaih, 1.21. The 6-matra is shown by the symbols of the a and the e-matras combined, see, for instance, mokshaya and yo in l. 1. The aumatra is also different, e.g., see gaura in 1. 6, or Sauddhodaner- in 1. 9. As to the initial vowels, only the a and the i retain their comparatively earlier forms. The former keeps the hook attached to its leg as in adesatdeg, 1. 12, and the latter, the two small circles placed above the reversed crescent, as in itys, 1. 20. In the case of consonants, the omission of the top line of the sa, the ma and the ya symbols is noteworthy. So, also, are the forms of the letters bha, ha, gha and ja. The symbol for dha is also dissimilar and still preserves the old form, as does the letter tha. The form of r in conjunction with a following consonant is also antique and noteworthy; e.g., see &Endrair-yah in l. 1 or padarthao in 1.2. "C. . I., Vol. III, No. 42, plate XXVIII. * Indian Palmography (Ind. Anh, Vol. XXXIII), p.49.. . Ibid. 0.1.1., Vol. III, plato XLI A. "Ep. Ind., Vol. IV, plato facing p. 30.

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No. 2.] NALANDA STONE INSCRIPTION OF THE REIGN OF YASOVARMMADEVA. 39 In respect of orthography, the points which call for remark are (1) the use throughout of " for b, e.g., in vodhi, Il. 15 and 17, or in Validitya, 1. 19, and (2) the use of tho -like symbol for the conjunct , as in sarvveshan-janma, 1. 17. The inscription contains two words of special lexical interest. One is kasta which occurs in v. 14 and seems to be used in the sense of sword personified or command. The other is Tikina which comes in the third stanza and must be a foreign title, as is shown below. The inscription, as I have stated above, is a prasasti and its object is to record that Malada, the son of the minister (mantrin) of Yasovarmmadeva, male certain gifts, specified herein, to the temple which king Baladitya had erected at Nalanda in honour of the Son of Suddhodana', i.e., the Buddha. It consists of fifteen beautiful stanzas written in three different metres, namely, Sardd ulavikriditam, Vasantatilaka and Sragdhara, and is a Buddhist record. Commencing with an invocation of the Buddha, it extols the great king Yasovarimadeva as the Lokapala i.e., guardian of the world, who had risen like the san after dispelling the darkness in the form of the enemies and after placing his foot on the heads of all the kings through, unfortu nately, it does not mention the dynasty to which he belonge of the country over which he ruled. It, then, introduces the donor Malada and describes him as the wise, magnanimous, benevolent and victorious son of Yasovarmmadova's minister, whom it calls the Margapati as well as Udichipati and pratita-Tikina, though it does not give his name or any other particulars about him. Malada is mentioned here as the brother of Nirmmala (v. 1), son (nandana) of Bandhumati and scion of a noble family, whose name is not stated. Giving a vivid description of the magnificient temple which king Baladitya had built at Nalanda like a column of victory constructed after conquering the world (vv. 4-10), the inscription specifies the benefactions which the donor made for that sanctuary, as well as, for the bhikshus or Buddhist monks The gifts consisted of ghee, curds, a brilliant lamp, pure water mixed with fourfold fragrant objects (chatur-jataka) and refreshing like nectar, and a permanent endowment (akshaya-nivi). the nature of which has not been made quite clear. We are further informed that Malada distributed delicious food and scented water to the bhikshus and, purchasing a layana and other things from the revered Sangha gave them back to the monks, herein called Sakyatmajas (the (spiritual) sons of the Buddha), excepting a chivarika (monk's robe) and sradesa3 up to and beyond Narddarika. The afore-mentioned gifts Malala brought himself out of his great devotion for the Buddha when he was awakened or enlightenei by the illustrious monk Purnpendrasena and gave them to the monks for the welfare of his parents as well as of other relations. At the close of the inscription we are told that the kirtti should be respected not only because of the fear of committing the five sins (panch-anantarya), which accrue from the infringement of such pious deeds, but, also, because of the fear of the sword of king Baladitya, the subduer of the enemy. See Amarakosa, Sabda kalpadruma and also Monier Williams' Sanskrit-English Dictionary under Str. Or, does this word refer to an image of the Buddha ( Sasta) which might have been set up by Baladitya in tho temple he had built at Nalanda (see v. of the text)? The four fragrant articles aro: (1) Teak, i.e., Bamboo mara, (2) Ela, i.e., Cardamom, (3) Patraka, i.e., Laurus Cassia and (4) Nagakesara, or Mesua Roxburghii. Cf. Rajanirghanta and Bhavaprakasa quoted in the Sabdakalpadruma : Tvag-bla-patrakais tulyais-tri-augandhi tri-jatakam | Nagakesara-samyuktam chatur-jatakam-uchyate | The exact significance of this term is not clear. Possibly it meant some place for himself, if not his own country.

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EPIGRAPHIA INDICA. [VOL. XX. The last stanza tells us that the prasasti was composed by Silachandra and the celebrated Karanika Svamidatta under the inviolable command of the Sangha. The inscription is not dated but supplies sufficient data to fix the time to which it belongs. It was written when Baladitya was ruling and when king Yasovarmmadeva was holding the reins of sovereignty. That the Baladitya of this record must be identified with the homonymous chief whom Hiuen Tsiang eulogises as the subduer of Mihira kula and the founder of the grand temple at Nalanda need not be dilated upon. The inscription itself mentions him as the builder of a magnificient sanctuary at Nalanda. That it is silent about his subjugation of the well-known Huna king of Sakala (the modern Sialkot in the Panjab) is either due to his having had very little to do in the matter, as has already been suggested by Vincent Smith, or, perhaps, to the fact that this inscription came into existence before that event. Baladitya flourished cir. 530 after Christ. Accordingly, Yalovarmmadeva, his suzerain, must have ruled about the same age. So the question arises : Who was that suzerain ? He cannot be the homonymous ruler of Kanauj," who was routed by Muktapida Lalitaditya of Kashmir and is better known to history as the patron of Bhavabhuti, the eminent playwright, because he came a couple of centuries after this period. The Chandal chief of the same name is also out of the question, for he belongs to a still later epoch, i.e., the 10th century of the Christian era. I know of no other ruler of this name who could be identified with the overlord mentioned in this inscription. But a powerful ruler of the name of Yasodharma is known to have flourished at the time when Baladitya reigned, s.e., the period to which this document is assignable. According to the Mandasor stone inscriptions, he was ruling in the Malava year 589 (= A.D. 533-34), and was a mighty conqueror who governed the whole of Northern India from the Brahmaputra to the Western Ocean and erected two columns of victory with inscriptions commemorating his triumph over the foreign invaders. In view of the facts stated in all thesa records I am of the opinion that the Yafdvarmmadeva of the Nalanda and the Yasodharma of the Mandasor inscriptions are identical and that the late Dr. Fleet was perfectly right when he thought that the name of Yasodharma should be corrected into Yasovarma. It is true that names ending in dharma are not unknown, but the appellation as given in the document under publication looks more reasonable and more appropriate than the one which was read in the other epigraphs. Accordingly, I would suggest that we should call the sovereign ruler who was chiefly responsible for the breakdown of the power of the Hunas in India early in the 6th century of the Christian ora by the name of Yasovarmmadeva as given in the present record. From the way this inscription introduces him and Baladitya it is evident that he was the overlord of the latter, The suzerainty of Yasodharma is proven by the above-mentioned inscriptions. Baladitya, in any case, could not have had two different overlords living side by side and having practically identical names. The chief interest of this inscription, therefore, lies in its enabling us to determine 1 Early History of India, 4th edn., p. 386. * It is not impossible, however, that Baladitya fought Mihirakula-though under the supreme command of Yas/varmmadeva-and got the credit for ousting him (ie, Mihirakula). * The guess made in A. 8. R. 1925-26, p. 131 was wrong. C. I. I., Vol. III, Nos. 34 & 35. Ibid., foot-noto 2 on page 145. ' Janendra in the Mandasor inscription (1. 4) does not necessarily mean a tribal ruler a Fleet seems to have imagined. The word should he taken as a synonym of narendra in the general sense, 1.6, the king of men.' Besides, his mention before Vishnuvardhana olearly shows his suzerainty. Prof. Dr. Vogel has kindly draw my attention to the Yasovarmapurs of the Ghosrawi Buddhist inscription (Ind. Ant. Vol. XVII, pp. 307 ft.) which might have been designated after this monarch. The whereabouts of this place are not known. Sir Alexander Cunningham took it to be the town of Bihr which is not far off from Alanda,

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No. 2.) NALANDA STONE INSCRIPTION OF THE REIGN OF YASOVARMMADEVA. 1 the real name of the subduer of the Hunas in Northern India, as stated above, though, unfortunately, it does not add anything to our knowledge of his ancestry or of his successors, whoever they were. That it lends an additional support to his claim for fame and that it proves for certain that what is stated about him in the above-mentioned epigraphs is not a mere' oriental hyperbole but rests on facts need not be emphasized. Now comes the difficult problem of identifying the minister or mantrin who is spoken of as Margapati, Udichipati and pratita-Tikina in this inscription. But for the reticence of the composers of the prasasti on the nationality and other particulars including the name of this personage, one could have known something definite about him. Margapati literally means the guardian of road or roads, but from the similar expressions occurring in the chronicles of Kashmir one could take it to mean the guardian of the passes or the frontier. The Margesas figure very prominently in the narratives of the later chronicles of the 'Happy Valley' as Sir Aurel Stein has already pointed out. They were also known by other names like Margapas, Adhvapas, Adhvesas, etc., and were generally referred to in the plural and in connection with some particular routes or passes across the mountains, like the Maliks of the Muhammadan times. Besides, they were the feudal chiefs who held hereditary charge of specific passes and were bound to furnish garrisons for the frontier posts on these passes in return for the revenue of certain lands assigned to them. In the inscription under notice, on the other hand, only one such guardian' is men. tioned. He is spoken of in the singular number and is called the Lord of the North' and minister of Yasovarmmadeva, the protector of the world. Apparently, he was the Chief of such Guardians of Passes whose official status must have been higher than that of the Drangesas or Margesas of the Kashmir chronicles. What the udichi or north of this record connotes cannot be stated definitely but, possibly, it may not be wrong to take it in the sense of the North-West Frontier of India. This Udichipati or the Lord of the North was, it would seem, the Chief of the Guardians of Passes in that region. This personage is further described as pratita-Tikina and the meaning of this epithet is to be determined. That pratita (prati + ita) is a Sanskrit word signifying distinguished' or 'well-known' requires no proof. Tikina is not & Sanskrit word at all. Dr. Sten Konow very kindly tells me that it is evidently Turki tigin, tegin, tagin. It means a prince of the blood', and is especially used about the son or the brother of the Khan. The Chinese render it as t'o-k'in. It was one of the words first recognised by Thomsen in the Orkhon Inscriptions" and we "find several instances of its use in Chavannes, Documents sur les Tou-kiue (Turcs) Occidentaux". The authors of the prasasti, it would appear, were not aware of other particulars about this stranger' and therefore mentioned him by his rank or office only. The name of his son, the actual donor, was known and could not have been omitted. The inscription gives it as Malada which is also not Sanskrit though a forced Sanskritic derivation may not be impossible. The other details given about the donor are that he was & scion of a stainless family and the delight, i.e., son, of Bandhumati and brother of Nirmmala. Bandhumati and Nirmmala might have been the proper names of the two ladies, his mother and his sister, or their epithets only. The former is known to be the name of several women. Both are undoubtedly Sanskritic and could have been applied to ladies of foreign descent also. Malade was, as is evidenced by this inscription, a devout Buddhist and might have been a proselyte. The offerings of a lamp, ghee, scented water, etc., which he brought to Nalanda out of his bhakti or devotion to the great son of Suddhodana', i.e., the Buddha, are like those which the Buddhists from Tibet and other Central 1 Cl. J. J. Modi, J. B. B. R. A. 8., Vol. XXIV (1914-17), p. 595. Notes on the Rajata rangini, Vol. I. p. 214; Vol. II, pp. 291 & 392. However, it reminds me of Malada of the Mahabharata (Sabbao XXXI, S) and of the Kapyanima sa (Geek. Or. Serios No. 1, 03).

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EPIGRATHIA INDICA. [VOL. XX. Asian countries are seen bringing to the images of the Buddha at Kasia in the Gorakhpur district or at Bodh-Gaya and other sacred places even now. The remaining persons spoken of in the prasasti are the monk Purpnendrasene and the two poets who composed it. Whether the former belonged to Nalanda itself or to some other locality is not definitely stated in the record but it does not look improbable that he was one of the great teachers of Nalanda itself. Of the two authors of the composition Svamidatta is described as a prathita-karanika, i.e., & celebrated officer in charge of documents. No particulars are given about the joint author, namely, Silachandra. As to the identity of Nalanda no remarks are needed, for it is too well-known to require any. A few points about this locality, however, seem to be worth mentioning here. The first is its designation which is certainly Nalanda (ending in long vowel, 1.e. a) and not Nalenda fending in short vowel, i.e. a) as is sometimes erroneously supposed to be. The name ending in the long vowel not only occurs in this and other inscriptions but in litetatare also, both Buddhist as well as Jains. I am not aware if the locality figures in Brahmanical literature at all. It goes back to the time of Mahavira, the twenty-fourth Jina, and of Gautama Buddha, i.e., at least five centuries before the birth of Christ. The Jains account: would show that it was a very prosperous and sacred bahirika or suburb of Rajagriha where Mahavirs spent fourteen chaturmasyas. Early Buddhist literature also testifies to its pristine glory. But it looks curious that in neither of them it figures as a university of centre of learning. Possibly it grew as such later, i.e., about the period when the great pilgrim of China, namely, Hiuen Tsiang, came to study there. The description of the charityas or viharas, the prasadas or devalayas, etc., as given in this interesting document, however, would show that the pilgrim's description of its splendour must have been based on facts. 1 The name ending in the short vowel, i.e., a, is given in C. I.I., Vol. III, p. 210, Buddhist Records of the Western World, pp. 167, etc., and The Life of Nagarjuna from Tibetan and Chinese Sources by M. Walloser (Reprint from Asia Major, Hirth Anniversary Volume, Leipzig, pp. 15, etc.). * (1) Soo Satrakritanga, 7th Lecture (Chapter on Nalanda), of the Second Book. Tenam kalenath tenam samaenan Rayagibe namam nayare hottha riddhipphita samiddhe tanpao java padir ve tasranath Rayaglhna nayarak bahiya uttara-puratthime disrbie etthapat Nalathdin mata bibiriye bottha apogabhavanaska yasannivittha java padiruva | 1 | (2) Kalpasutra of Bhadrabahu (ed. H. Jacobi), Leipzig, 1879, p. 64, pars. 122. Rayagihan nagaram Nalardati cha babiriyam. (3) The Parvadesachaityaparipass which was composed by Pandita Harhradms in V. 8. 1566 And he lately been published in the Yalovijaya-Jainagranthamala, Bhivanagara (Kathiawad) says Nalamdai padai chauda-chaumasa sunijai Hauda lokaprasiddha to Badagams kahijai Solaprisidatihah achchhai Jinabimbanamijal. (4) The Sammelalikharatirthamala is more explicit. It records Bahiri Nalando pado Sunayo taa punyapavado Vira chaudatahi chaumes Hauda Badagamma nivisa Bimhudehare ekaso pratima navilahi I Bodhani ganima. References to Buddhist works are several and 1 have dealt with them in the paper which I mad before the All-Indio Oriental Conference at Labore in 1928. (Proceedinge, Fifth Indian Oriental Conference, Vol. I. pp. 386 ff.). Hero I may allude to Majjhima-Nikaya, Vol. I, p. 377. "Tash kish mafifiasi gahapati : Ayath Nilanda iddha ch'evs phita oba babujana Akinna-mana ti." Evam bhante, ayath Nalanda iddhi ch'ova pbita cha bahojani ilinna-mantel tu.'

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No. 2.] NALANDA STONE INSCRIPTION OF THE REIGN OF YASOVARMMADEVA. 43 As to the name Narddarika occurring in this record, it might have been an ancient streamlet or a lake at Nalanda. Line 1 33 " 23 dw "" 35 33 39 33 3 2 padmaH surastI sarva padArthatatvaviduSe va (bu) cAya nityaM namaH // [1deg // *] sarveSAM mUrdhni datvA padamavanibhRtAmuhato bhUridhAmA nistriMzAMzapratAnapradalitanikhilArAtigho 5 4 zvitaH zrImAnudArAzayaH putro mArgapateH pratItatikinodocIpatermantriNa: [*] mAlAdo bhuvi mandanoridamano yo va (ba) dhumatyA smRdhordInAzAparipUraNekacaturo dhIro vizudvAnvayaH // [ 3 // * ] yAsAvUrjitaveribhUpravigaladdAnAmvu (mbu)'pAnolasa mAdyadbhRGgakarondrakumbhadalanaprAptazriyAmbhUbhunAm / nAlandA ha satIva sarvvanagarI zubhrAsvagaurasphuracaityAMzu praka pradAgamakalAvikhyAtavidda - jnaa|| [ 4deg // * ] yasyAmambu (bu) dharAvalehi zikharazreNI vi hArAvalI mAlevodhvaMvirAjinI viracitA dhAtrA nAnAstamayUkhajAlakhacitaprAsAda devAlayA sahidyAdharamaGgha manojJA bhuvaH [*] 6 7 ,, 11 TEXT.1 saMsAra (ba) ndhanAtkRta matirmocAya yo dehinAM kAruNyAtprasabhaM zarIramapi yo datvA tutoSArthine [1*] sendrayaiH svaziraH kiroTamakarIbrs 9 8 ramyavasatirdhatte sumeroH zriyam // [ 5 // * ] atrAsa [ya] parAkramapraNayinA jilvAkhilAnvir3iyo vA (bA) lAdityama hAnnRpeNa sakalambhuktvA ca bhUmaNDalam [* ] prAsAdaH sumahAnayambhagavataH zauDodaneradbhutaH kailAsAbhibhavecchayeSa dhavalo manye samutthApitaH // [6 // * ] api ca // nyakkurvvavindukAntintu hinagiriziraHzreNizobhAdirasyan zubhvAmAkAzagaGgAntadanu malinayanmUkayanvAdisindhUn | manye jetavyazUnye bhuvana iha hathA bhrAntirityAka layya vAgvA zroNImazeSAJjitavipulayazastambha uccaisthito vA // [ 7**] vAdAyi nivedyamAnyadadhimahIpastathA bhAsuracAturjAta kareNumizramamala 10 samdhakAraH [*] khyAto yo lokapAlaH sakalavasumatoyadminovo (bo) dhahetuH zrImAnbhAkhAnivozcaistapati dizidizi zrIyazovadevaH // [2* *] tasyAsau paramaprasAdama 1 Prom the excellent impressions supplied by Mr. J. A. Pago, * Symbol for Om or Siddhan. * Metre Sirddalavikriditan. Metre: Sragdbars.

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EPIGRAPHIA INDICA. ICA. [VOL. XX. Line 12 toyaM sudhAzItalaM / sAdhvI cAkSayanIvikA bhagavate vu(bu)cAya rAhAmane mAlAdena yathoktavaMzayayasA tenAtibhaktyA svayaM [1] pAdazAtsphItazola zrutadhavaladhi, 13 yo bhikSusakasya bhUyo dattantenaiva samyagva(gba) hutadadhibhivyaJjanairyuktama (ma)naM / bhikSubhyastaJcaturyo [va]husurabhi caturjAtakAmodi nityaM toyaM sa[] vibhaktAM punarapi 14 vimalaM bhikSusaGgAya dattam // [es] tenaivAtakarmaNA nijamiha krIvA... [2]sahAntikAnmuktA covarikAM pradAya vidhinA sAmAnyamekantathA / kAlamaprerayituM sukhe. , 15 na layanandattaM svadezamvinA tebhyo naI rikAvadheca parataH zAkyAtmajebhyaH punaH // [10 // *] dAnaM yadetadamalaGgaNazAlibhikSupUNendrasenavacanaprativo(bo) dhitena / tena pratIta, 16 .yazasA bhuvi nirmalAyA mAtrA vyadhAyi zaradindunibhAnanAyAH // [11] pitrordhAtuH kalatrakhasamatasahadAntasya dhammaikadhAro dattaM dAnaM yadetatsakala matirasenAyurA, 17 rombahetoH / sarveSAkhamamAjA bhavabhayajaladheH pArasaMtAraNArtha zrImasambo (mbo)dhikalpadrumavipulaphalaprAptaye cAnumodyam // [12**] candro yAvaccakAsti sphuradurukiraNo lo, 18 kadIpaJca bhAvAn eSA yAvaJca dhAtro sajaladhivalayA dyauca dattAva kAmA / yAvacaite mahAnto bhuvanabharadhurandhArayanto mahIdhAstAvaJcandrAva dAtA dhavalayatu dizAmma , 19 eDalaM kotireSA [13] yo dAnasyAsya kadhitvatajagadavadherantarAyaM vida. dhyAtmAkSAhavAsanastho jina para bhagavAnantarasthaH sadAste / vA(bA)lAdityena rAjA pradalitari, 20 puNA sthApitaSa zAstA paJcAnantaryakartagatimativiSamAdhIhInaH sa yAyAt // [14 // *] ityevaM zolacandraprathitakaraNikakhAmidattAvalA saMhAjAM mUni kRtvA zrutalava, 21 vibhavAvayamAlocya bhAraM / idyAmetAmudAra tvaritamakurutAmaprapaJcA prazastiM pAchetA kina paMgU zikharitaruphalAvAptimuccaH karaNa [...] 1 Metre : Sarddulavikriditam. * Metre: Sagellaci. Motre : Voubtatilaka. -The last akahara of the first pida should be treated a gw **

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No. 2.) NALANDA STONE INSCRIPTION OF THE REIGN OF YASOVARMMADEVA. 45 TRANSLATION (Verse 1.) Continual salutation to the Buddha who made up his mind to emancipate living beings from the strong tangles of the world and who felt exceedingly delighted after giving (his own) body to the supplicant, whose foot-lotus is rubbed by the gods, including Indra, with the fishes (engraved) in the diadems on their heads and who is conversant with the real nature of all the categories. (V. 2.) The illustrious, prosperous and highly glorious Yasovarmmadeva has risen after placing his foot on the heads of all the kings and has completely removed the terrific darkness in the form of all of his foes by the diffusion of the rays of his sword. He is the celebrated protector of the world and the cause of the excitement of all the Padmini women of the earth. He shines above all in every quarter like the resplendent Sun, who has risen after spreading his rays on the tops of all the mountains and has torn asunder by the diffusion of severe rays the foe in the form of terrible darkness, who is the well-known protector of the world and cause of the blooming of all the lotuses of the earth. (V. 3.) Malada was the illustrious and magnanimous son of the well-known Tikina (.e., Togin), who was his (Yasovarmmadeva's) minister, the Guardian of the Frontier and Ruler of the North. He (Malada), the unrivalled and quick subduer of the enemies, fulfiller of the desires of the supplicants on the earth, resolute, of stainless family and the son (literally, gladdener) of Bandhumati, was honoured by his (Yasovarmmadeva's) great tavour. (Vy. 46.) Baladitya, the great king of irresistible valour, after having vanquished al the foes and enjoyed the entire earth, erected, as if with a view to see the Kajlasa mountain surpassed, & great and extraordinary temple (prasada) of the illustrious son of Suddhodana (i.e., the Buddha) here at Nalanda. Nalanda had scholars, well-known for their knowledge of the) sacred texts and arts, and (was full of the) heaps of the rays of the chaityas shining and bright like white clouds. She was consequently) mocking, as it were, at all the cities of the kings who had acquired wealth by tearing asunder the temples of the great elephants surrounded by the shining black bees which were maddened by drinking the rut in the hostile lands. She had a row of viharas, the line of whose tops touched the clouds. That (row of viharas) was, so to say, the beautiful festoon of the earth, made by the Creator, which looked resplendent in going upwards. Nalanda had temples which were brilliant on account of the net-work of the rays of the various jewels set in them and was the pleasant abode of the learned and the virtuous Sangha and resembled Sumoru, the charming residence of the noble Vidyadharas. And (V. 7.) (The prasida), after having gone round the earth and on finding, as it were, that it was a useless wandering when this world had no other structure to be conquered (surpassed), stands aloft, as it'it were & column of the great fame it had won, scoffing at the lustre of the moon, disregarding the beauty of the rows of the summits of the Snow-mountain (Himalaya), soiling (s.e., throwing into the shade) the white Ganges of the sky, and thon tuming dumb the streams of disputants. (V. 8.) Hero, Malada of the above-mentioned family and fame himself brought with great dovotion for the pure Lord Buddha the pious permanent grant, pure water as cool as nectar and mixed with the powder of four fragrant objects, as well as, the shining lamp, the offerings of clarified butter and curds. (V. 9.) Under the order of the community of frians of bright intellect, great piety and learning, he again distributed daily, in a fitting manner, rice with various) preparations, curds and ooplous ghee, to the four monks'. He again gave to the assembly of monks the pure 'and highly fragrant water, perfumed with the four objects (scents) and distributed daily at the attre. 1 Does it mean " monks from the four quarters"? * Soo above, p. 39, L. . .

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EPIGRAPHIA INDICA. (Vol. XX. (V. 10.) He (Malada), whose deeds were wondrous, purchased (everything of his own here (al Nalanda) from the revered Sangha and gave it back (to the bhikshus) according to rites, barring the monk's robe. He also gave away to the sons of the Sakya, i.e., Buddhist monks, & common dwelling place (wherein) to spend time happily, up to and beyond Narddarika, excepting a place for himself.! (V. 11.) This stainless gift has been made by him who is the brother of Nirmmala whose face resembled the autumnal moon. His fame is spread over the world and he has been awakened by the words of the monk Purnnendrasena, who shines by his excellence. (V. 12.) All this gift has been given with great devotion for the sake of the welfare and longevity of the parents, brother, wife, sister, son and friends of him (ie., Malada) who is the sole repository of virtue. May it be approved so that the living beings inight cross the fearful ocean of the world and attain the great fruit of the Wishing Tree in the form of the sacred Enlightenment (Bodhi). (V. 13.) As long as the Moon shines and the Sun, the lamp of the world, with his lustrout and extensive rays (sheds light), as long as this earth together with the encompassing ocean endures and the sky, whicl. gives space, lasts, and as long as these great mountains, bearing the yoke of the world, remain, so long let this kurtli, which is pure like the Moon, whiten the circle of (all) the quarters. (V. 14.) Whoever interferes with this gift, which has to last as long as the world endures, will, void of virtue as he is, have the dire fate of one who commits the five sing-(let him know) that the Lord Jina (the Buddha) is horo ever prosent within, occupying the adamantine seat and that the great king Baladitya has established this command (or the image of the Buddha). (V. 15.) Thus, Silachandra and the well-known Karanika Svamidatta, having placed the order of the Sangha on their head, without considering the weight (of responsibility), composed at once this beautiful and sublime, though simple, prasasti, although the wealth of their knowledge is small, for, will not even the cripples wish to get the fruits from the tree on the mountain by raising (their) hand ? No. 3.-THREE TAMIL INSCRIPTIONS OF LALGUDI. BY K. V. SUBRAHMANYA AIYER, B.A., M.R.A.S., OOTACAMUND. The three inscriptions which form the subjoct of this article are incised on the north wall of the Saptarishisvara temple at Lalgudi in the Trichinopoly district. For the sake of convenience, I call them A, B and C. Inscription A is dated in the year opposite to the fourth (i.e., the fifth year) of some king whose name is not given in it. It registers a gift of money made by the Pallava king Nandippottaraiyar who fought the battle of Tellaru and gained victory in it, for burning a perpetual lamp in the temple of Mahadeva at Tiruttavatturai in Idaiyarru-nadu. The amount was received by the members of the assembly of Nalliman. galam who bound themselves to bring to the temple and measure out daily (one) nali of ghee. Does all this mean that Maluda bocamo a Buddhist monk for some time and again bocame a grihastha se the Burmese do even now-a-days? * See above, page 41. * Soo foot-note l on page 39 above. The construction of this verse is not quite cloar. Dr. Vogel thinks that the stanza might be referring to two images of the Buddha-the Buddha of the Vajrasans, being the Bodhi image enshrined in the principal temple, and second, of the Teawber, perhaps an image of the Buddbe shown in the act of booching, which had been consecrated by Baladitya. Tbe vord padgu is put ia tho dual number because the prasasti was composed by two authore

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No. 3. ] THREE TAMIL INSCRIPTIONS OF LALGUDI. THREE 47 Inscription B is dated on the day of Sadaiyam (Satabbishaj) corresponding to a Tuesday in the month of Dhanus falling in the ninth year opposite to the fourth (i.e., the thirteenth year) of the reign of king Maranjadaiyan. In the body of the record the king is called Pandyakulapati Varaguna-Maharaya. The inscription states that the king gave 120 kasu to a certain Andacattu-Velan. This amount was finally received by the members of the assembly of Ilamperunkay-iruiskai in Idaiyarru-nadu who bound themselves to supply towards interest, the capital remaining intact, one nuli of ghee daily for burning a perpetual lamp in the templo. In case of default the assembly further agreed to pay a fine of 500 kanam (of gold). Inscription C is dated in the thirtventh year of the reign of the Chola king Rajakesarivarman. It states that the king's uterine sister Nangai-Varaguna-Perumanar gave 30 kalanju of gold for a perpetual lamp to be burnt in the temple with one uri of ghee daily. The assembly of Manalkal, a brahmadeya of Kalara-kurram which was a subdivision of Vadagarai-Mala-nadu, received the amount given and sold a piece of land in exchange to the temple. Before taking up the question of the date of these three inscriptions, I may point out straightway that they are written in the same hand and script and must consequently have been inscribed simultaneously. I may here add that there is another inscription in this very teraple which is coeval with these records and is, apparently, written by the same hand though it refers itself to the Pallava king Nripatungavarman. It has already been published in the South Indian Inscriptions (Texts), Volume IV. Inscriptions of the throe kings mentioned in these records are also found in several other places. But they are all written in varying types of the Tamil script not resembling the one in which the three inscriptions under notice are incised. As these kings flourished at different periods, the records belonging to their respective reigns could not have been written in the same hand. Consequently, the Lalgudi inscriptions under examination, written as they are in the same hand, must be treated as later copies of older rocords made probably at the time when the temple where they are found was renovated or repaired. Palaeographically they can be assigned to the 10th century of the Christian era. The inscription which I call C purports to belong to a ruler who is the latest among the kings mentioned in these three inscriptions. The princess referred to in it figures as the queen of Paran. taka Ilangovelar* in another inscription of Rajakesarivarman which was found at Tillaisthanam in the district of Tanjore. She is also mentioned in a somewhat later record' belonging to the third year of Para kesarivarman: The Tillaisthanam inscription of Rajakesarivarman, unlike the Lalgudi inscription, marks the pulli or virama as do the Takkolam and other inscriptions of Rajakegarivarman, i.e., Aditya I, and ought to be assigned to the same ruler. Two other epigraphs found at Tiruppalatturai refer to Tegnavan Ilangovelar which is another name for Parantakan Ilangovelar. They tell us that he was also called Maravan Pudiyar. One of them mentions his queen Karralippirattiyar also. The name Pudiyar given to Ilangovelar and the mention of his queen would show that he is identical with the Kodumbalur chief Bhuti-Vikrama kesari who is reported in the Muvarkovil inscription to have married Karrali and Varaguna. From a Tiruchchendurai inscription we learn that he had a daughter named Pudi-Adichchapidariyar who was the queen of Arikulakegari, i.e., Arinjaya. the son of the Chola king Parantaka I. I have shown 1 See plate (VII) opposite to p. 173. * South Indian Inscriptions, Vol. III, No. 113. * Ibid. No. 127. Nos. 258 and 273 of Appendix A to the Annual Report on South Indian Epigraphy for 1903-04, and pera. 90 of pert II of the Annuut Report on South Indian Epigraphy for 1907.08. * Annual Report on South Indian Epigraphy for 1907-08, para. 90 of Part II. * Nos. 316, 317 and 319 of Appendix A to the Annual Report on South Indian Epigraphy for 1903-04.

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EPIGRAPHIA INDICA. (VOL. XX. elsewhere that Aditya I must have ascended the throne in A.D. 871. Accordingly, the Lalgudi inscription, which also belongs to him, must be assigned to A.D. 883-4, for it is dated in the 13th year of his reign. To settle the dates of the inscriptions A and B we have to consider the way in which they are dated. We find that they give some year opposite to the fourth. This mode of dating was adopted by the Pandya king Mapanjadaiyan alias Varaguna-Maharaja, as is evidenced by several inscriptions of his reign which have already been brought to light. Consequently, these two records also should be ascribed to the same ruler. We have now to establish the date of the accession of Tellarterinda-Nandippottavarman and of his contemporary Varaguna-Maharaja I, who was the grandfather of Varagunavarman II and father of Srimara Srivallabha Parachakra kolahala, the conqueror of Ceylon. The Mahavamsa tells us that there was a Pandya invasion of Ceylon during the reign of Silamegha Sena I (A.D. 846 to 866), in which the Pandya king came off completely victorious and took possession of the capital and carried away a large amount of booty, though he eventually restored the Singhalese kingdom to its rightful king. The only early Pandya king who is known from the Singamantr plates to have invaded and conquered Ceylon is Srimara. From the facts recorded in the Mahavarsa it can be gathered that his reign covered the last 3 years of the rule of Dappula and probably commenced in the year 840 and ended in 862 A.D. when his eldest son Varagunavarman II succeeded him. Srimara's predecessor, namely, Varaguna-Maharaja I, must have reigned prior to 840 A.D. His latest regnal year go far known from inscriptions is the seventeenth and we can reasonably state that his rule over the Pandya country may have extended from 823 to 840 A.D. though it is not impossible that it might have commenced a few years earlier. The date of Varaguna I can approximately be ascertained from the chronology of the Pallava kings from Nandivarman Palla vamalla to Aparajita. The Velurpalaiyam plates give us the genealogy of the latter Pallavas for three generations commencing from Nandivarman II Pallavamalla. They state that Pallavamalla's son was Dantivarman and that the latter's son was Nandivarman III. This information is supplemented by the Bahur plates which tell us that Dantivarman's son was Nandivarman III, who had for his queen the Rashtrakuta princess Sankha, and that the latter's son was Ntipatunga. It is to be noted that in these plates no mention is made of Kampavarman and the name Kampavarman was not borne by any one of the above mentioned kings. If Kampavorman was a lineal descendant of Nandivarman Pallavamalla, we might tentatively assume that he was another, and, perhaps, the younger son of Nandivarman III. The name Nandi-Kampesvara given to the temple at Solapuram may have been called after Kampa varman, the son of Nandivarman. It may be pointed out here that both the palaeograpnical peculiarities of Kampavarman's epigraphs and the genealogy furnished by the Velura palaiyam as well as the Bahur plates do not admit of any place for him before Nripatunga. It will be shown presently that he cannot be made the immediate successor of Nripatunga. Therefore the only inference that could be drawn regarding Kampa varman is that he must have been a joint ruler with either Npipatunga or Aparajita Bp. Ind., VOL. XIX, PP. 81 ff. * See Ep. Ind., Vol. IX, pp. 84 ff., and No. 13 of Appendix C of the Annual Report on South Indian Epic graphy for 1907-08, Nos. 90 and 137 of Appendix B of the Annual Report on South Indian Epigraphy for 1908-09, Nos. 358 and 364 of Appendix B of the Annual Report on South Indian Epigraphy for 1907-08 and * No. 84 of Appendix C of the Annual Report on South Indian Epigraphy for 1909-10. * South-Inasan Inacts., Vol. II, pp. 501 ff. * Ep. Ind., Vol. XVIII, pp. 5 ff. Ibid., VOL VII, p. 196. The name Kampavarman, just like Nripatunga, also suggests that he might have boon mo oallod after Kambha (Stam bha), the eldest son of the Rashtrakuta king Dharavarsha Dhruvs. In that uso Nandivarman might have married a daughter of Kambba (or Stambba).

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No. 3. ] THREE TAMIL INSCRIPTIONS OF LALGUDI. or with both. Therefore, it is needless to take his reign into consideration to determine the period when the later Pallavas ruled. From the Ambur inscription dated in the 26th year of the reign of Nripatunga, we learn that the Ganga king Prithvipati I was a subordinate of that Palleye king. And since it is recorded in the Udayendiram plates that this very Ganga king was an ally of the Pallava king Aparajita and fought under his standard and secured victory for him in the battle of Sripurambiyam against Varaguna (II), it might be said that Aparajita was the immediate successor of Nripatunga. That he was the last Pallava ruler of Kanchi is known from the Tiruvalangadu plates which report that the Chola king Aditya I killed him and took possession of his kingdom. This event, we have reasons to believe, must have taken place before A.D. 891, for it is stated in an inscription at Tirumalpuram near Conjeeveram that the village of Sirriyarrur in Manaiyil-nadu was granted as & devadana and as a brahmadeya in the 21st year of Tondaimap-Arfur-tunjipa-udaiyar i.e., Aditya I. If we allow at least two years for his settlement in the newly conquered country, it may be said that Aditya I killed Aparajita in about A.D. 888. The latest dates furnished by the stone inscriptions for Nandivarman Pallavamalla, Dantivarman, Nandivarman, the victor of Tellaru, i.e., Nandivarman III, Npipatunga and Aparajita are 65, 52, 22, 26 and 18, respectively. With the help of these, supplemented to a certain extent by the light of contemporary history, we shall try to settle the chronology of the later Pallava sovereigng. Keeping A.D. 888 as the last year of Aparajita and deducting from it 18, which is the highest regnal year known for him,' we get A.D. 870 for his accession. This date must, therefore, be the year when his predecessor Npipatunga ceased to rule. Since the latest regnal year so far found for him is 26, we get A.D. 844 for his accession. It may be noted here that the initial year of Nripatunga's reign cannot be earlier than this date because in a record of his 18th year the Pandya king Varaguna-Maharaja (II) figures as donor and we know for certain that that king's accession took place in A.D. 862.10 We have to take A.D. 844 as the last year of Npipatunga's father Nandivarman III, the victor of Tellaru. The latest regnal year found for him in the inscriptions mentioning the victory of Tellaru is 22.11 But there is a possibility of his having reigned longer. If he had a reign of 22 years, his accession would have to be placed in A.D. 822. This cannot be the case for, we learn from the Western-Ganga grants that the Rashtrakuta king Govinda III and the Pallava king Nandivarman-both crowned kings themselves, fastened the fillet of royalty on the forehead of Sivamara II Saigotta. The last year of Govinda 1 In a Tamil inscription of Uttaram allir of the time of Kampavarman dated in his 18th year whose text (No. 325) is published in the 8.1.1. (Texta), VOL. VI, the donor is Seyya-Aparajita, and he is called Perumapadigl. adiyan. + Rp. Ind., Vol. IV, p. 182. *$. I. I., Vol. II, p. 384. It is loart from No. 350 of Vol. VI of 8. 1. 1. (Texts), that Aparajita bore the title Rajamarttapda. .8. 1. 1., VOL. III, p. 419, v. 49. This statement is confirmed by & stone inscription found at Tilastbanam which stylos Aditya I a "Rijakosarivarman who extended his territory into Topdai-nidu" (Ibid., p. 221. No. 89). * Annual Report on Epigraphy for 1907, Part II, paras. 29 and 30. No. 435 of the Madras Epigraphical Collection for 1908. * Rp. Ind., Vol. IV, p. 182. No. 360 of the Madras Epigraphical collection for 1921. 10 No. 705 of the same collection for 1905. 11 No. 180 of the same collection for 1907. 11 In tho numerous opigraphs dated simply in the reign of Nandivarman without the distinguishing oplthote * Pallavamalhor. Tellirrorinda' tharo must be some belonging to Nandivarma III while the other may be of Pallava malla 10 Ey. Inch, Vol. V, PP. 188 and 16L

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50 Maravarman IHI being A.D. 8141 this event should have occurred before that date, say about A.D. 812. Accordingly, we have to take back the year of accession of Nandivarman III by ten years. Looking at the fact that Nandivarman Pallavamalla and his son Dantivarman had unusually long reigns, extending to 65 and 51 years, it seems improbable that Nandivarman III, who succeeded Dantivarman, could have ruied long and, since the last year of his reign cannot be taken earlier than A.D. 844, it will be safe to assume that his rule lasted from A.D. 812 to 844. Deducting 51 from 812 and 65 from the balance we get the initial dates of Dantivarman and Nandivarman Pallavamalla. Their reigns should, therefore, have extended from A.D. 761 to 812 and A.D. 696 to 761. The chronology as worked out from these facts and others noted later on is shown below: Pandya kings. Nedunjadaiyan Rajasimha Varaguna I Srimara EPIGRAPHIA INDICA. Varaguna II Pallava kings. Nandivarman II Pallavamalia Dantivarman Nandivarman III Nripatunga Aparajita Rashtrakutas. Govinda III Amoghavarsha I Western Gangas. Sivamara II [VOL. XX. Prithvipati I Cholas. Aditya I Since Nandivarman, the victor of Tellaru, figures as donor in the Lalgudi inscription A dated in the 5th year, evidently of the reign of Maranjadaiyan alias Varaguna-Maharaja I, that record cannot be placed earlier than A.D. 812 or later than A.D. 844 which are the initial and closing years of Nandivarman III. From this, it is clear that the date of accession of Varaguna I cannot be taken to an earlier date than A.D. 807. We have already shown that it cannot be later than A.D. 823. In order to arrive at the actual year of accession of Varaguna I, the astronomical details furnished in two inscriptions, which are both dated in 4+9th (i.e., the 13th) year of Maranjadaiyan (i.e., Varaguna-Maharaja I), may be considered here. One of them is the inscription B edited below and the other is from Tiruvellarai. While the former gives the astronomical combination (a) Dhanus, Tuesday and the nakshatra Satabhishaj, the latter furnishes another set of combinations, viz., (b) Vrischika, Monday and the the nakshatra Aevini in the same year, i.e., 13th. Between A.D. 800 and 852, though there are several years in which each set of combinations occurred separately, the following table gives such of those years only as con Ibid., Vol. III, p. 54. 3 No. 666 of the Madras Epigraphical collection for 1922 and No. 262 of the same collection for 1994. The details of date furnished in this record have been calculated by the late Mr. R. Sewell for Varagupa II in Ep. Ind., Vol. XI, p. 203. But as it is dated in the 9th year opposite to the fourth it is clearly a record of Varaguna I.

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en No. 3. ] THREE TAMIL INSCRIPTIONS OF LALGUDI. 51 tained both sets of details, the days corresponding to the combinations (a) and (b), the initial and fifth years of the king : No. Year. Equivalents of (a) and (6). Initial year. 5th year. (a) Tuesday, 19th Dec. . . 801 A.D. 806 A.D. . . . . . . 804 . . : . (a) Tuesday, 13th Dec. . . (b) Monday, 26th Octr. . . (a) Tuesday, 29th Novr. . . (6) Monday, 7th Novr. .d.n. 71 (a) Tuesday, 12th Dec. f.d.n. 38 (6) Monday, 20th Novr. f.d.n. 01 (a) Tuesday, 8th Dec. f.d.n. 56 (b) Monday, 16th Novr. 1.d.n.. 70 . . (a) Tuesday, 22nd Novr. f.d.n. 23 (6) Monday, 31st Octr. f.d.n. 94 . . . . . . (a) Tuesday, Ist Dec. (6) Monday, 9th Novr. 838 843 . . . Since the first two give the fifth year equivalents A.D. 806 and 809 they have to be rejected for the reason that Tellarreginda Nandivarman cannot figure in them. Similarly, Nos. 6 and 7 have to be abandoned because, according to them, the 17th year would work out to be A.D. 845 and 855, both of which are later than the lower limit fixed for Varaguna I. The only three that could be adopted are Nos. 3, 4 and 5 which would give us, for the king's succession, the years A.D. 811, 818 and 821. Even out of these, Nos. 4 and 5 may be given up as their adoption would narrow the possible longer range of reigns of both Varaguna I and Srimara. It seems that the only probable date for Varaguna's accession is A.D. 811. This conclusion is not entirely without grounds. The internal evidence furnished in the Anamalai inscription, Madras Museum Plates and the Velvikudi grant shows that A.D. 770 must fall somewhere between the 3rd and 17th years of the reign of Parantaka Nedunjadaiyan to whose time they all belong. After Parantaka and before Varaguna I, only a single king intervened, i.e., Rajasimha and his reign, as at present known, was an eventless one. Therefore, the period of forty-one years from A.D. 770 to A.D. 811 is more than sufficient to cover the rest of the reign of Paranta ka Nedunjadaiyan from the time of the Anamalai record and the eventless rule of Rajasimha. For these reasons, therefore, adopting A.D. 811 as the date of accession of Varaguna I, we may assign A.D. 816 to inscription A and A.D. 824 to B. Of the places mentioned in these inscriptions, many can be easily identified. Tiruttavattu pai. must be Lalgudi itself because, the inscriptions are found there. Manakkal' is the homonymous village in the Trichinopoly district and Edayattimangalam, not far from Lalgudi, might have been the principal place in Idaiyarru-nadu in which Tiruttavatturai is said to have been situated. I am not able to trace Nallimangalam and Ilamperungay-irukkai. Tollaru, where Nandivarman gained a victory, is in the Wandiwash taluq of the North Arcot district. 1 See Ind. Ant., Vol. XXII, pp. 57 ff.; Ep. Ind., Vol. XVII, pp. 291 ff, and Ep. Ind., Vol. VIII, pp. 317 f. .There is also a village, called Tiruttavatturaikattalai in the Trichinopoly District. A village of this name is in Udaiyarpalaiyam taluk, but this cannot be the one refonied to in those inscriptions

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52 EPIGRAPHIA INDICA. [ Vol. XX. TEXT OF A. 1 Svasti sri [*] Yandu 4-vadin ediram-andu Idaiyarru-nattu-tTiruttavatturai-Mahadovark ku1 Tellerrerinduvera Nandippotta[r]ai 2 yar kudutta palan-kasu 60-du [*] ivv-arupadu kasum i-nnattu Nallimangalattu sabhaiyom ivv-arupadu kasun(m) Tiruttavatturai-Mahadevar 3 idai kondu naraya-naliyal nisadi nali ney oru nonda-vilakku bandir-adittaval irav[um] pagalum eriya-kkondu-senru alappoma[no] 4 m[*] Nallimangalattu sabhaiyom Tiruttavatturai-Mahe(ha)devarkku alavomayil muttil mutt-irattiyum mulappatta pan-mahesvara[re] 5 sabhaiy-agavum tanitt-agavum nilaikkalam-ullitta tan vendu kovinukku pukka iru-nurru-ppadinn-aru kanam dandam-ida [v]e 6 ttinom Nallimangalattu sabhaiyom [*] idu pan-mahesvarar narppatt-enpayira varum i(i)rakshai . TRANSLATION. Hail! Prosperity! In the year opposite to 4, Nandippottaraiyar, who fought the battle of Tellaru and gained victory (in it), gave 60 old kasu to (the temple of) Mahadeva at Tiruttavatturai in Idaiyarru-nadu. Having received from the temple of the Mahadeva of Tiruttavatturai these sixty kasu, we, (the members of the assembly of Nallimangalam in this nadu, bound ourselves to take (to the temple) and measure out daily (one) nali of ghee by the measure called naraya-nali, for burning one perpetual lamp as long as the sun and moon last. If we, (the members of) the assembly of Nallimangalam, fail (in our undertaking) and do not measure out (the ghee) to the temple of the Mahadeva of Tiruttavatturai, all the Mahesvaras attached to the central shrine shall levy on (us, the members of) the assembly, as a body or individually, a fine of two hundred and sixteen kanam and this shall be paid to the royal officers' inclusive of the nilaikkalam whichever they desire. Thus we, (the members of) the assembly of Nallimangalam, had this (edict) incised. This (charity) shall be under the protection of all the Forty-Eight Thousand Mahesvaras, . TEXT OF B. 1 Svasti sri [*] Ko-Maranjadaiyarkku yandu 4-vadin edir 9-am-andu Dhanu-nayirru Sevva[y*]-kkilamai perra Sadaiya(m)ttu [nal I] 2 daiyarru-nattu Tiruttavatturai-Mahadevarkku1 iravum pagalum sandir-adittaval irandu no[nda-ttiru-vilakku] 3 erippadaga ko-Maranjadaiyana(a)yina Pandya-kulapati Varaguna-Maharayar' Anda-nattu-Velan [k]aiy[il-kkudutta palla[n] Read Mahadevarkku. The symbols can be read as vula (mistake for vula) which with the preceding pukka becomes pukkav-ula. The words ivv-arupadu kasum' are repeated twice in the record. The words 'mulappatta panmahebvara ' here used stand in the place of malappattudai panch-acharya divakanmi' occurring in other inscriptions. The body meant by the term appears to have been constituted into an assembly for managing the affairs of the temple and was called 'unndligai-variya' or 'unna ligai-sabkai. Ko' literally means 'a king'. * Nilai-stationary and kalam-field or body. As such, the expression may mean a standing committee Read Maharayar.

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No. 3. 1 THREE TAMIL INSCRIPTIONS OF LALGUDI. 4 kasu na 120 [*]nurr-irupadu kasun(m) muda[1] ke[da]m[si]y poli[y-u]ttinal 5 alappom-ayinom ippadi ot[t]i i-kkasu kondo[m] Idaiyarru-nattu Ilamperunkayiruk[k]ai [sabhaiyo] 6 m [*] i-nney nisadi iru-naliyum muttil mutt-inattiyum milappa mahesvarare sabhaiy-agavum tanitt-agavum ni. ' annaru kkuduttom Tirutta vatturai-Mahadevarkku [*] llitta tan vendu kovinukku pukka 53 2 evara-battara[ka]rkku nisadi TRANSLATION. Hail! Prosperity! In the 9th year opposite to the 4th year of (the reign of) king Maranjadaiyan corresponding to the day of Sadaiyam, i.e., Satabhishaj (falling) on a Tuesday in the month of Dhanus, king Maranjadaiyan alias Pandyakulapati Varagupa-Maharaya gave into the hands of Anda-nattu-Velan 120 old kasu for burning day and night, till the sun and the moon last, two perpetual lamps in the temple of the Mahadeva at Tiruttavatturai in Idaiyarru-nadu. As interest on these one hundred and twenty kas the capital remaining un-affected-we bound ourselves to measure out daily [two nali of ghes by the naraya-nali measure]. Thus agreeing, we, (the members of) the assembly of Pamperunkay-irukkai in Idaiyarru-nadu, received these kasu. If (any) default occurs in (giving) these two nali of ghee daily, we agreed on behalf of the Mahadeva of Tiruttavatturai to pay, either in a body or individually, double the (quantity at) default and a fine of five hundred kanam (of gold) to the royal (officers) inclusive of [nilaikkalam] as the Mahesvaras attached to the central shrine desire. This gap may be filled up with the words " raya naliyal iru-nali ney". The letters laikkalam-u are damaged. The first y in neyyal is corrected from yi. Bead Hai. pan kanam dandam-ida ota TEXT OF C. 1 Svasti sri [*] Ko-Rajakesaripanma[r*]kku yandu 13-avadu Idaiyarru nattu-tTiruttavatturai I Solapperuman-adigal tiru-udappandar Nangai. Varaguna-perumanar sandir-a 3 dittava iravum pagalum cru nonda-vilakku nisadi uriy ne[y]yal' erivadark. ku kudutta po[n] 4 30 muppadin kalanju ponnum Vadakarai-Mala-nattu Kalara-kku(ku)rrattu mel-kurru pirama 5 dayam Manalkal sabhaiyom kondu 1-ppon 30 kalanjun-kondu Tirut[ta]. 6 vatturai Peruman-adigalukku tiruvilakkinukku virru-kkudutta nilammavadu Me[r]7 ppulattu Mapamutti-ttidalin-kilai engal nangu-ma-kkaniyum poyum virkkin[ra] 8 nilattukku ellai Sirugavur vettapperrin vadavay munu ma-kkaniyum po[yu] 9 m virkkina nilattukku ellai Sirugavur ellai va[y*]kkalin-kkilai irandu See note 2 on p. 52. Read nilamavadu. Head cheydu. mavum 10 poyum virkkina nilattukk-ellai nangale Talaivayanukku kudutta ve 11 ta[plperrin-kilai arai-mavum aga-ttadi nanginal nilam araiyum 11 12 ppilam olivinpri i-ppon 30 [ka*lanjun-kondu i-ilam pattu-chcheyum iraiy. iliyaga virru vilaiy-avanan-cheyidu' .

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EPIGRAPHIA INDICA. [VOL. XX 13 nnir vetti utpada marrum epperppatta vettiyum iraiyum echchofum vedi naiyum epperppattadum-irada daga virru vi. 14 laiy-avanan-che[y*]du kuduttom Tiruttavattu rai-Mahadevarkku Manarkal sa bhai yom i-nilattukku pugunda 16 kuttukkal tirttu-kuduppomanom tirttu-[kkudomagil kulttukkal pugunda(pugunda) podu murpatta panm[@]16 hesvarare nilaikkalam-ullitta tan (vendu] ko[vinu]kku , .... kkanam sa bhaiyaiy-agavum tanitt-agavum dan 17 dam-ida otti i-nilam pattu-chcheyum virru vilaiy-avanam beydu kuduttom Tiruttavatturai-[Ma]hadevarkku Mana18 xkkal sa bhaiyam (*) idu pan-Mahesvarar nappatt-ennayira yarum rakshai i I! IR TRANSLATION Hail! Prosperity! In the 13th year of the reign of) king Rajakosarivarman, Nangai. Varaguna-perumanar, the illustrious uterine sister of the Chola king (Solapperumanadiga!), gave 30 (kalanju of) gold for burning a perpetual lamp daily with (one) uri of ghee as long as the sun and the moon last, in the temple of Isvara-bhattaraka at Tiruttavatturai. The members of the) assembly of Manalkal, a brahnadeya on the western portion of Kalarakku/kurram which was a sub-division of Vadakarai-Mala-nadu received these thirty balazju of gold. The following are the lands which they sold for the 30 kalanju of gold to the temple of Perumanadigal at Tirutta vattu ai for (burning) a sacred lamp : Four ma and (one) kani of our land, situated to the east of the mound called Manamuttittidal; three ma and (one) kani (of land) to the north of the veltapperu in Sirugavur ; two ma of land to the east of the canal at the boundary of Sirugavur; and half a ma (of land) to the east of the vetfapperu which we ourselves presented to Talaivayan--in all, half a veli comprised in four tadi. Having received the 30 kalasju of gold, we, (the members of) Manarkal, sold these ten sey of land, free from taxes, and drew up the sale-deed expressing therein that all kinds of vetti, irai, echchou, vedinai and other (lates) inclusive of sennirvetti, shall not be paid (on these lands), and conveyed the same to the temple of the Mahadeva at Tiruttavattugai. If there arises any trouble in respect of these lands, we bind ourselves to rectify the same. In case of our failure to rectify, we agree to pay, either as a body or individually, a fine of . . ., kanam of gold to the royal officers inclusive of the nilaikkalam . . . . . . as may be desired by the several Mahesvaras existing at the time of default. Thus (agreeing), we, (the members of the assembly of Managkal, sold the said ten sey of land, drew up the saledeed and handed over (possession) to the temple of the Mahadeva at Tiruttavattupai. This (charity) shall be under the protection of all the Mahesvaras (viz.,) the Forty-Eight Thousand. No. 4.-A SUNGA INSCRIPTION FROM AYODHYA. BY RAI BAHADUR DAYA RAM SAUNI, M.A. This inscription was first brought to the notice of scholars by Babu Jagannath Das Ratna kara of Ayodhya. It is inscribed on a flat stone slab at the foot of the eastern entrance of the Samadhi of Baba Sangat Bakhsh, which is reputed to have been built in the time of Nawab Shujas-uddaula. This shrine with the connected buildings is situated in the western portion of a large walled enclosure known as Rinopali, about a mile distant from the town of Ayodhya on the road leading to Fyzabad. May also mean for the hond sluice'.

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No. 4. ] A SUNGA INSCRIPTION FROM AYODHYA. The inscription consists of two lines. The first line appears to be complete, though it is difficult to say that the portion of the slab hidden under the sill of the doorframe does not contain one or more lines. Of the second line, the left hand portion is completely effaced, though some slight traces that have survived make it certain that the whole of this portion was originally inscribed. The characters are Brahmi which show considerable resemblance with the inscriptions of the Northern Kshatrapas and some archaic votive inscriptions from Mathura. The characteristics of this type are discussed in Buhler's Indian Palaeography and these are the equalization of all the upper verticals except in la, the constant use of the serif and of the angular forms of gha, ja, pa, pha, ma, la, sha and ha. Another peculiarity of the Brahmi script of this period is the slightly bent base line of the letter na. The inscription under discussion exhibits all these peculiarities in a marked degree and should be classed with those mentioned above. The document is written in correct Sanskrit and is thus one of the few early inscriptions recorded in that language. The only grammatical mistake noticed in it is the use of Dharmarajna in place of Dharmarajena. The document has already been dealt with by several scholars, the first of whom was the discoverer, Babu Jagannath Das Ratna kara? himself. This article is written in Hindi and is accompanied by an inked impression of the inscription together with an improved hand-copy prepared by Mr. Ratnakara himself. Mahamahopadhyaya Pandit Gaurishankar Hirachand Ojhs of the Rajputana Museum, Ajmer, dealt with the document in the same volume of the NagariPracharini Patrika, as well as in his report of that Museum for the year ending 31st March 1924, pp. 1-2. Mr. K. P. Jayaswal has devoted three articles to the subject. Other scholars, who have dealt with this inscription, are Mr. N. K. Bhattasali, Dr. A. Bannerji-Sastris and Mr. N. G. Majumdar.? The inscription has, however, not yet been dealt with in any of the official publications of the Archaeological Department and my object in editing it in this journal is to bring together the various views expressed by scholars on this important inscription and to record my own impressions of the same. The inscription records the erection of a shrine or other memorial in honour of Phalgudeva, the father of the Dharmaraja . . ... Dhana (odeva, obhuti, etc.), Lord of Kosala, son of Kausiki, the sixth of the Senapati Pushyamitra, who had performed the Abvamedha twice. The inscription is inrportant for more reasons than one. It is the first inscription on stone or metal yet discovered which mentions the name of Pushyamitra, the celebrated founder of the Sunga dynasty. Hitherto he was only known from literary sources, e.g., the Divyavadana (XXIX), Patanjali's Mahabhashya (III-2-123), where reference is made to a sacrifice performed by him, some of the Puranas, Kalidasa's drama, the Malavikagnimitra, etc. The passages referring to the Sunga dynasty in the Vishnu and the Bhagavata Puranas are quoted in parallel columns in Pargiter's The Purana Text of the Dynasties of the Kali Age, pp. 30-33. From the extract from the former we learn that the dynasty was founded by the General Pushyamitra after he had slain the last Maurya king Brihadratha. His son was Agnimitra, who was succeeded by Vagujyeshtha. The latter's son was Vasumitra and his son Andhraka. He was succeeded by Pulinda ka and the 1 Ind. Ant., VOL. XXXIII, 1904, Appendix, p. 40. *Nagari-Pracharini-Patriki, Vol. V, pt. 1, pp. 99-104. "Ibid., pp. 201, seq. Modern Review, October 1924, PP, 430-32, J. B. &0. R. 8., 1924, Vol. X, pp. 202-208, and ibid., Vol. XIII, pp. 247-49. (Here Mr. Jayaswal has given good facsimiles of this inscription. -Ed.) . Modern Review, February 1925, p. 202. * Ibid., January 1925, pp. 59-60. Annals of the Bhandarkar Institute, Vol. VII, pts, I and II, pp. 160-163.

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EPIGRAPHIA INDICA. (VOL. XX. latter by Yomesha. He was followed by Vajramitra. He was followed by Samabhaga. The latter's son was Devabhumi. Kalidasa's drama mentions three of these kings, i.e., the founder, his son Agnimitra and the latter's son Vasumitra and further informs us that Pushyamitra instituted a Rajasuya sacrifice and appointed Vasumitra as the guardian of the sacrificial horse, which in accordance with religious custom was to wander at will for a year and that the horse was seized by the cavalry of the Yavanas, whom Vasumitra successfully defeated and brought the horse back to his grandfather's sacrifice. The Rajasuya sacrifice was performed by universal monarchs and the sacrifice of this name mentioned in the drama of Kalidasa may have been the one performed by Push ya mitra on the occasion of his coronation. The Ayodhya inscription, however, records the performance of two Atvamedha sacrifices by Pushyamitra. It is at present not known what necessitated the institution of the second sacrifice by him. It is to the credit of Push yamitra that he revived this sacrifice which had long been in abeyance owing to Asoka's commandments prohibiting the immolation of animals even for sacrifices. Mr. Jayaswal' thinks that the Asvamedha sacrifice mentioned in an inscription discovered at Nagari also referred to Pushyamitra. It is true that such an inscription was found by Dr. D. R. Bhandarkar when he was engaged in his excavations at Nagari. It has, however, been found by Rai Bahadur Gaurishankar H. Ojha' to be only a fragment of the Ghosundi inscription and to supply the missing portion of the first line of that record. Thus restored, the epigraph shows that the son of Gajayana and Parasari mentioned in it was one Sarvatata, who had performed a horse-sacrifice, but makes no mention of Pushyamitra. The Ayodhya inscription is also interesting as it establishes the fact that the correct name of the founder of the Sunga dynasty was Push yamitrs, not Push pa mitrs as found in some of the Sanskrit works. Dr. Buhler had already been led to this conclusion by the form Pusamitta which ho found in certain Jaina Prakrit gathas, but epigraphical evidence was wanting. The interpretation of this short record is rendered difficult by the uncertainty about the on.ct significance of the words Pushyamitrasya shashthena and I am afraid the difficulty will not be solved until another inscription of the Sunga dynasty containing the genealogy of these kings comes to light. I propose here to recapitulate what has been said by the previous writers before I record my views on the point. Pandit Ratnakara rendered these words as the sixth descendant, brother or son of Pushyamitra and as with the last alternative, Phalgudeva would become identical with Pushyamitra, he thought he could overcome the difficulty by supplying & word like pujyasya between the words pituh and Phalgudevasya and interpret the expression as "in honour of Phalgudeva, a teacher or deity of his father." Rai Bahadur Gaurishankar Hirachand Ojha favoured the meaning "sixth in descent from Pushvamitrs," while Mr. Jayaswal preferred to interpret the expression as the sixth brother of Pushyamitra, making Phalgudevs the father of Pushyamitra. This view was endorsed by Dr. A. Banerji-Sastri, who rejected "the descent theory" for the reason that if Dhana[deva) was sixth in descent from Pushyamitra and evidently proud of it, his name would have ended with the word mitra. This, as Mr. N. K. Bhattasalis has shown, is no real obstacle as the names of several of the kinge of the Sunga dynasty as given in the Puranas and found on their coins have different endings. Dr. Sastri also emphasises the fact that in the Smritis descent is signified by the termination of the 5th case, not the 6th #9 1 Modern Review, October 1924, p. 432. The Archaeological Remains and Escavations at Nagari (Memoirs of the Arch. Surv. Ind. No 4) p. 120. Anual Report, Archaeological Survey of India, 1926-27. p 204. ind. An., Vul. II, p. 362. Modern Reviere, January to Jano 1925, p. 20%

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No. 4.; A SUNGA INSCRIPTION FROM AYODHYA. 57 is the case in the expression under discussion. Mr. N. G. Majumdar nas hunted up a parallel expregsion in verse 88 of the 16th Sarga of the Raghuvamea. The expression in question is panchaman Takshakasya, which is interpreted by three commentators as meaning "grandson of grandsou of Takshaka." Mr. Majumdar therefore sees no difficulty in interpreting Pushyamitrasya shashthah as "sixth in descent from Pushyamitra." In his third article on this inscription, however, Mr. Jayaswal points out that the example from the Raghuvamsa referred to above is actually interpreted by Mallinatha as meaning the fifth son of Takshaka. The sixth of Pushyamitra' in the Ayodhya inscription should therefore mean the sixth son of Pushyamitra. As, however, this interpretation would make Phalgudeva identical with Pushyamitra, he proposes to read Dharmarajna in the 2nd line as Dharmarajni, and to compound it with the following word pituh. He thus construes the record as meaning that Dhanadevs, the sixth son of Pushyamitra, erected a house in honour of Phalgudeva, the father of his lawful queen. It will be seen from the above that the only parallel expression found by the ingenuity of Mr. Majumdar is capable of two divergent interpretations. As has been pointed out by Dr. BanerjiSastri, the inscriptions so far known fail to throw light on the question and he is right in stating that the established custom in epigraphical records is either to name the generations in succession or not at all and that it is not tisual to mention a distant stage by omitting the intervening ones. One such example I have indeed secured in verse 44 of the Vamsavali of the Chamba rajas, where we find the words "Meruvarman was the 10th from Jayastambha " after the nine intervening ancestors of Meruvarman have been duly referred to in direct succession. Even here, however, the vibhakti employed is the fifth, not the sixth or possessive case. An example of this kind with the sixth case ending occurs in the Raghuvamsa, Sarga 6, verse 29 : tvameva kalyANi tayosvatIyA "Thou alone, fortunate lady, art fit to be their third." Sunanda, the attendant of Indumati, while narrating the achievements of the prince of the Angas observes that the goddesses Sri and Sarasvati, though naturally hostile to each other, together reside in him in peace, thus indicating the propriety of her union with him. It will be observed that though the grammatical construction in this case is the same as in the doubtful expression being discussed, the sense of descent is out of the question. Whether more exact parallels both in form and sense will or will not be found in the vast field of Sanskrit literature, I am unable to say. It seems, however, exceedingly difficult to disregard clear palaeographic evidence and to group this record with the other known documents of the early Sunga period. I would, therefore, with Pandit Ratnakara, supply a word like purushena after shashthina and translate" by the sixth descendant of Push yamitra". It will be seen from the facsimile that only the first portion of the name of the chief who had this inscription engraved is preserved. Previous writers have restored it as Dhanadeva and Mr. N. G. Majumdar identifies him with a chief of that name whose coins have been found round about Ayodhya. Be the name, however, what it may, the inscription has established beyond doubt the fact that Ayodhya formed part of the Surga Empire as late as the date of the inscription, which, on palaeographic grounds must be assigned to about the lot century A.D. TEXT. Line 1. Kosal-adhipena dvir-asvamedha-yajinah senapatch Pushyamitrasya snashthena Kausiki-putrena Dhana. Line 2. Dharmarajia pituh Phalgudevasya ketana karitam 1J. B. &0. R. 8., Vol. XIII. pp. 247-49. * Vogel, Antiquitses of Chamba State, p. 85: CATHERISHT.

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EPIGRAPHIA 'INDICA. (VOL. XX [The chief point of interest in the inscription is the use of the genitive case in the expression Pushyamitrasya shasthena. According to Pipini (tasya pUraNe iTa, mAntAdasaMkhyAdemeMTa and #fanfara TTT Y*, Ashladhyayi, V. ii. 48, 49 and 51), the suffix dat (with the augments mat and thuk) is used in the sense of purana, i.e., 4 e per qua fuga #de: gem: (Kabika on the Ashladhyayi, V. i. 48), that with which a number is completed'. 80 48: means u gatt: and A:, at , and so on. In other words, this suffix does not signify any order of descent or kinship and 877 of the inscription, taken by itself, would simply mean by the sixth. The genitive case, however, would show the sambandha or relationship which this person had with Pushyamitra, for that is one of the chief functions of this vibhakti. To express order of descent' the ablative case should be ennployed, as a reference to the comments on andhArAditarate dizabdAvRttarapadAjAhiyukto (Ashtadhyayi, II. ii. 29) would show. We generally say QUASI #, VARIGHT:. This will be made clearer by the following quotation given in the Sabdakalpadruma under the word sapinda : "YAT HATER Ada: farca: TATTI sapiNDatA nivasaMta sarvavaryeSayaM vidhiH|" pratyuvAhataca kRtnaardvcnm| That panchami and not shashthi is generally used in such cases is further shown by the Vishnu Purana (Amsa III, Adhyaya X) and the Garuda-Purara (Adhyaya LXV) as quoted in the Sabdakalpadruma under the word vivaha. "uyat ATQYw1 faquule anait" and "TPAR UNHIEJ Haa: fuqareten" The Yajnavalkya-Smriti, Achar-adhyaya, (Trivandrum Sanskrit Series) would also support the said statement for it says - diforuff atanataeftititor QyAt what AIWA: TAFUT NON Therefore, if it was the order of descent which the author of the inscription had in view, he would have said gefral and not gethe. Consequently, it becomes evident that if any word is to be supplied, it should be gant and not go . In consideration of these points, Mallinatha Beems to be quite correct in taking UYU (Raghu., XVI, 88) in the sense of the fifth son of Takshaka. To get the meaning attributed to this passage by Charitravardhana or by Dinakarani:fera, we should expect the ablative case or the form at instead. We say he but not tasmAt punaH, pauvaH, prapauvo vA. Here, we should remember that the Vaya-Purana gives the reading Pushyamitra-sutas=ch-ashlau which strongly supports the interpretation of 287 as .by the sixth son'. Besides, there is no inherent impossibility in the version given in this Purana which would necessitate a summary rejection of it. Nor does it imply & senge which is wrong or impossible. Accordingly, the meaning' by the sixth son of Pushyamitra' seems to be preferable. Le to the two new references given in this article one (@* fu aratat) has no bearing whatsoever on the point under consideration. The other, which is a quotation from the Vansavali of the rulers of Chamba, would only support the prati-paksha or the opposite view in that it uses panchami and not shahathi to express the order of descent of Meru varman-Ed.]

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No. 5.) PAHARPUR COPPER-PLATE GRANT OF THE [GUPTA) YEAR 159. No. 5.-PAHARPUR COPPER-PLATE GRANT OF THE [GUPTA) YEAR 159. By K. N. Diksart, M.A., CALCUTTA. This copper-plate was found by me during the excavation of the great temple at Paharpur in the Badalgachi Thana of the Rajshahi District in Bengal on the 29th November, 1927. It was recovered from the debris that had accumulated on the north-east side of the circumambulatory passage on the second terrace. From the circumstances of the discovery it was apparent that it could not have been originally buried or deposited under the floor of the passage, but was probably brought down from a higher level along with the bricks and mud. It is to be regretted that owing to the inadvertence of the labourer a hole has been made in the upper right hand corner of it and some letters in the three lines at the end of the first side and the first few lines of the second side have become obscure. The left hand margin has also been damaged at places, owing to which circumstance some of the letters written there have disappeared. The plate when dug out was covered with a thick coating of rust and verdigris but has subsequently been cleaned by chemical treatment and proves to have been fairly well preserved. It is rectangular in shape, measures 7" x 44" and weighs 29 tolas. The characters in which the inscription under notice is written belong to the northern class of alphabets of the 5th century A.D. and closely resemble those of the grants 3 and 4 of the Damodarpur copper-plates of the time of Budhagupta. The formation of the medial a by the addition of a stroke at the right lower end of the letters ga, na, dha, ba, ra and sa may be noted. The terminal m is written slightly below the top line as will be seen in -adhikaranam (1. 1), ochatushayam (1. 8), Sam (1. 20), and phalam (1. 24). The rare letter dha occurs in adhavapa (1. 15). The forms of the conjunct letters ksha (as in Dakshina 1. 1), hma (as in Brahmao 11. 3, 12 and 17) and nichchhya (as in apavinchchhya l. 20) are noteworthy. The numerical signs for 100, 50, 9, 7, 4 and 1 are to be found in 11. 19 to 21. The unusual form of 9 in l. 20, seems to be the prototype of the modern Bengali sign for that digit. As regards orthography, the doubling of k before ya in dinarikkyao (11. 4 and 11), and before r in Oviklarayoo (11. 5 and 12), and (r)kkramen=ao (11. 5 and 17) requires notice. The consonants k, n, d, my and y are doubled after r, as in arkka" (1. 20), anuvarnny-a (1. 3), nirddishtro (1. 18), sarmma (11. 4 and 12), sarmmata (1.17), aryyao (1.1), bharyyao (11.4, 12 and 17), 'acharyyao (II. 6 and 13) and in dharmmaand dharmmena in lines 16 and 19. The v symbol is used for b in samudaya-vahy-ao (11. 4 and 11) and vahubhiro (1. 23). The language of the inscription is Sanskrit. With the exception of the five imprecatory verses at the end, the whole record is in prose. The rules of sandhi have been very often violated, specially in respect of a visarge at the end of a word, as in ayuktakah aryyao: (1.1), "Gohalitah arddha' (1.9), prodhah gunaso (1. 16), kulyavapa adhyarddhoo (1. 19). Natha-farmma etado in 11. 4 and 12 is also wrong grammatically. The document under examination rogisters the purchase of a fallow state land by a private individual for charitable purposes. The Dhanaidaha,' the Damodarpur," the Farid. The left hand margin presents a broken appearance in the central portion. It is probable that, as in No. 3 of the Damodarpur plates, there was a semi-circular projection at this place for attaching the seel. ? A bove, Vol. XV, pp. 116 ff. (Se f.n. 5 on p. 61 below.-Ed.) * Above, Vol. XVII, pp. 345 ff. . Aboves Vol. XV. pp. 113 ff.

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EPIGRAPHIA INDICA. [Vol. XX pur and the Ghugrahati copper-plates also record similar transactions, the difference being that in the present case the rate at which one kulyavapa of land was sold was 2 dinaras whereas it was 3 in the case of the Damodarpur grants and 4 in the case of the Faridpur ones. As Nos. 3 and 4 of the Damodarpur plates are almost co-eval with the present plate, the difference in the rates mentioned in the two cases must be due to local causes. Probably the quality of the land available was inferior or there was an abundance of fallow land in the locality around Pahalpur. It was, apparently, owing to such considerations that the 5 dronavapas (= of a kulyavapa approximately) were, as stated in No. 2 of the Damodarpur plates, granted in lieu of a deposit of 2 dinaras, when the rate was 3 dinaras to a kulyavapa'. The grant under notice records that a Brahmana and his wife deposited 3 dinaras or gold coins with the city council (adhishthan-adhikarana) to secure 1 kulyavapa and 4 dronavapas of land situated at 4 different villages all lying in the Dakshinamsaka-rithi and Nagiratta-mandala for the mairrtenance of worship with sandal, incense, flowers, lamps, etc., of the divine arhats at the vihara of Vata-Gohali which was presided over by the disciples and the disciples of disciples of the Nigrantha preceptor (Sraman-acharya) Guhanandin, belonging to the Pancha-stupa section (nikaya) of Benares. The donation of a Brahmana couple for the worship of Jinas, as recorded here, is noteworthy for it bespeaks of the religious toleration of the people of the period. The Jaina vihara at Vata-Gohali mentioned in this inscription, it would appear, must have stood at the original site of the present temple at Pabappur. The boundaries of the site are partly situated within the limits of the village of Goalbhita to the north-west and the mound where the temple has been unearthed was pointed out to Dr. Buchanan Hamilton in 1807 as 'Goalbhitar Pahar' (the eminence of Goalbhita). The identification of Goalbhita with the ancient Vata. Gohali easily suggests itself as the stem Gobali is substantially identical with Goal. Few relics of the Jaina faith* have come to light during the excavations at Paharpur, but numerous Brahmanical and Buddhist bas-reliefs and terra-cotta plaques, dating from the late Gupta times, have been discovered. In the ninth and the succeeding centuries of the Christian era, the Pahappur temple was known as the great Buddhist vihara of king Dharmapala at Somapura, the latter place being recognised in the modern village of Ompur, a mile to the south of the mound. Begarding the prevalence of Jainism in Bengal, the Chinese traveller Hiven Tsiang, who visited the country of Pundravardhana in the second quarter of the seventh century, records that "there are some 100 Deva temples, where sectaries of different schools congregate. The naked Nirgranthas are the most numerous." This statement can now be corroborated by the evidence of the present document which speaks of a vihara presided over by a succession of Nigrantha monks, at least 150 years previous to the Chinese pilgrim's visit to the locality. In connection with the name Guhanandin it is worthy of note that the names of the Digambara Acharyas of the third and fourth centuries of the Christian era, such as Yasonandin, Jayanandin, Kumaranandin, etc., as is shown by the lists, generally end in nandin. Pundravardhana is mentioned as one of the seats of Jaina pontiffs, beginning with Gupti-Gupta or Visakh-acharyya, the disciple of Bhadrabahu II and Guhauandin must have been one of them. 1 Ind. Ant., Vol. XXXIX, p. 193 and J.A.S.B., N.S., Vol. VII, p. 475. * Above, Vol XVIII, p. 74. [If the rate was 3 dinaras to a kulyavapa, the price of 5 dronarapas, i.e., of a kulyanapa biust he ? dinaras.-Ed.] [Does this fact support the author's viow regarding the situation of the Jaina vihdra at the site or anggoot that the document under notice was brought from outside ? Cf. his romark abont, the find in part 1, p. 68, abovo-Ed.] Bal, Buddhist Records of the Western World, Vol. II, p. 195.

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No. 5. ) PAHARPUR COPPER-PLATE GRANT OF THE (GUPTA) YEAR 159. 61 The procedure followed in ancient Bengali in respect of applications for the purehage and donation of land, as elaborated in the present case, is interesting. The intending donors approached the District Officer (Ayuktaka") and the City Council (Adhishthan-adhikarana) headed by the venerable Mayor (Nagara-breshthin) and requested them for sale of land for charitable purposes at the prescribed rate. The Officer and the Council referred the case, in the first instance, to the committee of record-keepers consisting of one chief record-keeper and at least five other recordkeepers. The latter after making necessary enquiries submitted their report with recommendation in favour of the transaction. The authorities thereupon realised the necessary amount from the applicants and intimated the elders and other householders belonging to the villages concerned to measure out the land and make it over to the applicants for the purpose in view. The land measure adopted in this grant was based on the measures of grain as is the case in the Damodarpur and other grants. The kulyavapa denoted as much land as could be sown with a kulya measure of grain. A kulya, according to various ancient authorities, was equivalent to 8 dronas=32 adhakas=128 prasthas. Other land measures found in the present record are dronavara and adhavira. The date of the grant as given in the inscription is Sam 109 Magha di 7 and, apparently, refers to the Gupta era, which was in use in Bengal when the charter was issued. As such, it would fall in January 479, A.D. The mention of Paramabhattaraka in l. 16 can only be taken to refer to the reigning sovereign whose name is not mentioned. The Damodarpur plates show that the kingdom of Budhagupta included the bhukti of Pundravardhana at this period and it is not improbable that the unspecified reigning sovereign at the time of the issue of the copper-plate was Budhagupta. Regarding the identification of the places mentioned in the plate, Pundravardhana has been identified by General Cunningham. with the extensive ruins known as 'Mahasthan-gaph,' 8 miles north of the town of Bogta. Vata-Gohali, as stated above, may be the modern Goalbhita. I am unable to identify the other localities. TEXT. Obverse. 1 Svasti lll Pundravarddha]nad=Ayuktakah Aryya-nagara-breshthi-purogar-ch-adhish than-adhikaranam Dakshinamsaka-vitheya-Nagiratta2 mandalika-Palasatta-parsvika-Vata-Gohali-Jambudeva-pravesya-Pfish thima-potta ka-Gosha tapunjaka-Mala-Nagiratta-pravesya3 Nitva-Gohalishu Brahman-ottaran-Mahattar-adi-kutumbinah kusalam-apuvarnay &nubodhayanti (1 *] Vijnapayaty-asman-Brahmana-Natha: 1 [It would be safer to say in this part of ancient Bengal' till it is proved by documentary evidence that this procedure was followed in the whole of ancient Bengal. Ed.) The Faridpur and the Damodarpur grants mention more than one but less than five record-keepers. Faridpur grant No. 1 mentions only one record-keeper. Will it not be better to say the Committee which consisted of one chief record-keeper and very often other subordiasto record-keepers' ?-Ed.) . A. 8. R., VOL. XV, pp. 104-117. . From the original plato. The plato correctly gives "yuktakd dryyao. This reading would show that there were more Ayultatas than two and that Nathe-sarmma and his wife Rami approached the Ayuktakas with their request for the land.Ed.]

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62 EPIGRAPHIA INDICA. [Vol. XX. 4 Barmma etad-bharyya Rami cha yushmakam=ih-adhishthan-adhikaran dvi-dinarikkya-kulya vapena sasvat-kal-opa bhogy-akshaya-nivi-samudaya-vahyl-a5 pratikara-khila-kshetra-vastu-vikkrayo=nuvsittas-tad=arhath=anen=aiva kkramen=avayos sakasad-dinara-trayam-upa sa ngrihy=avayo[s*)-sva-puny-apya. 6 yanaya Vata-Gohalyam=av?asyan-Kasika-pancha-stupa-nikayika"-nigrantha-Sraman. acharyya-Guhanandi-sishya-prasishy-adhishthita-vihar: 7 Bhagavatam=Arhatam gandha-dhupa-sumano-dip-ady-arthan-tala-vata ka-nimittan-cha [ta*] eva Vata-Gohalito vastu-dronavapam-adhyarddhan-Ja8 mbudeva-pravesya-Ptishthima-potta kets kshetram dronavapa-ehatushtayan Gosh tapunjad-dronavapa-chatushtayam Mula-Nagiratta. 9 pravesya-Nitva-Gohalitah arddha-trika-dranavapan-ity evam-adhyarddhan kshetra kulyavapam(r)aea kshaya-nivya datum=i[ty-atra) yatah prathama10 Pustapala-Divakaranandi-Pustapala-Dhritivishnu-Virochana-Ramadasa-Haridasa-Sasinandi. shu prathamanu? . . . . [na]m-avadharapa - 11 y=avadhtitam asty-asmad-adhishthan-adhikarane dvi-dinarikkya-kulyavapens salvat kal-opa bhogy-akshaya-nivi-samu[daya-vajhy - pratikara12 [khila *]-kshetra-vastu-vikkrayo-nuvsittastadayad-yushmam 10-Brahmana-Natha-farmma etad-bharyya Rami cha Palasatta-parsvika-Vata-Gohalistha 11 (?)-ya Reverse. 13. . . . ka-pancha-stupa-kula-nikayika-acharyya-nigrantha-Guhanandi-sishya, prasishy-idhishthita-sad-vihare Arahatam" gandha-[dhup)-ady-upayogaya 14 (tala-v*jata ka-nimittan-cha tatr=aiva Vata-Gohalyam v astu-dronavapam=adhya. iddhan kshetran=Jambudeva-pravesya-Prishthima-potta ka drona vapa-chatushtayam 15 Goshatapunjad-drona vapa-chatushtaya Mula-Nagiratta-pravesya-Nitva-Gohalito drd na vapa-dvayamadhava[pa-dva]y-adhikam-ity=evam=8 Read "buny-a. 2 Read ex. [Cf. Navy. A vakasikayam of the Faridpur grants 2 and 3. Ind. Ant., Vol. XXXIX, pp. 200 and 204.-Ed.] * This expression is further characterisod a parcha-stupa-kula-nikayika in l. 13 of the text. The word pancha-nikayika is familiar to the students of Buddhism in the sense of one who knows the five Nikayas'. In the present case, however, the word stupa or stupa-kula occurring between parcha and nikayika and its conneetion with Jaina preceptor would seem to show that Nikaya maust be taken here in the sense of a branch (fakhi) of the Jaina Acharyas. Paicha-stupa may, in that case, be a place name from which a particular branch of the Jsina Acharyas may have been known. 5 t is redundant here. . The engraver first wrote dronavapam. but finding his mistake later, appears to havo made an attempt at oorrection. The erased letters drona are clearly visible below kulya. Some letters after this are lost. (r) [The text of the Damodarpur plates would suggest that avadharanaya was preoecled by the names of the record-keopers which were put in the genitive plural. - . . Read bahy". 10 Road yushman 11 Compare the reading in i 6 above. -Ed.) Rsaul Arhutam,

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8 10 HIRANANDA SASTRI. PAHARPUR COPPER PLATE GRANT OF THE (GUPTA) YEAR 159. 2nzd / p-21gns? [???jn shnnyen-rtg1 nmurt HT?1L 12 FIRsT SIDE. tI 11 t 1 k t F9814[4:15*+4#11:37152] gnn aettFLA 2"L8}rknm 17 nig 1n k k k n d dd k 13 nng krchg241]5 7255:1+ 77132c>>++j771[LEPLE b, 8 3ax11 13:T537acu pntpkr-dng-gzh pn-brnni-rt2585mkrep'iTLEILE:Tiix-81153+372fo ni / ch ke s gl is-7333phor1121 925d / zl-'gorYT L Shi Yao +87[ATZT#1102 2 AGTUAL SIZE, 6 SURVEY OF INDIA, CALCUTTA.

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No. 5.) PAHARPUR COPPER-PLATE GRANT OF THE [GUPTA] YEAR 159. 63 16 dhyarddhamkshetra-kulyavapam-prartthayate -tra na kaschidayirodhah gunas tu yat-parama-bhattara ka-padanam=artth-opachayo dharmma-shad-bhag-apyaya17 nan=cha bhavati tad van-kriyatam-ity-anen=avadharana-kkramenasmad-Bra hmana-Naths-Garmmata etad-bharyya-Ramiyas=cha dinars-tra18 yam-ayiksity=aitabhyam vijnapitaka-kram-opayagay-Opari-nirddishta-grama-Gohali. keshu tala-vata ka-vastuna saha kshetram 19 kulyavapa adhyarddho-kshaya-nivi-dharmmena dattah ku i dro 4 [*] Tad=yush mabhih sva-karmman-avirodhi-sthane shaka-na dair apa. 20 vinchchhya' data vyo-kshaya-nivi-dharmmena cha sasvad-achandr-arkka-tara ka kalam-anu-palayitavya iti [1] Sam 100 50 9 21 Maghe di 7 [ ] Uktan-cha bhagavata Vyasena [*] Sva-dattam pare dattar va yo hareta vasundharam [1] 22 88 vishthayam krimir-bhutva pitsibhis-saha pachyate[ Il*] Shashti-varsha sahasrani svargge vasati bhumidah [l*] 23 aksheptach-inumanta cha tany-eva nara ke vaset [ll*) Rajabhir=vvahu bhiro-datta diyate cha punah punah [ 1*) yasya yasya 24 yada bhumi tasya tasya tada phalam [*] Purvve-dattam dvijatibhyo yatnad-raksha Yudhishthira [1] mahim-mahimatam? sreshtha 25 danach-chhreyo nupalanam [11] Vindhy-ata vishv=anambunshu s ushka-kotara vasina[h*] krishn-ahino hi jayante deva-dayam haranti ye [ll*] Abstract of Contents. Natha-sarmma, a Brahmana and Rami, his wife, approach the District Officer 10 and the City-Council headed by the Mayor (Nagara-Sreshthi) at Pun Iravardhana with the request that in accordance with the procedure prevalent in the locality, they may be allowed to deposit three dinaras in return for ly kulyavapas of land distributed among 4 different villages to be endowed in perpetuity for the maintenance of requisites of the worship of Arhats such as sandal, incense, flower, 11 lamps, etc., and for the construction of a resting place at the vikara of the Jaina preceptor Guhanandi at Vata-Gohali. The details of the lands required were -Fields measuring 4, 4 and 2 dronavapas, respectively, at the villages of Prishthima-pottaka, Goshatapunjaka and Nitva-Gohali ; home-stead land measuring 11 dronavapas at Vata-Gobali. [Read prarthayatt (yello).-Ed.) * This expression can be compared with ashtaka-nava ka-nilabhy mocourring in the Dimodarpur Plates The present practice in parts of Bengal and Assam is to measure out the lands by nalas or reeds of a definite measurement in cubits, which differ in different localities. The shafka, ashtaka and navaka as referred to the nalas may therefore mean nalas of so many oubita (i.e., 6, 8 or 0). Dr. N. P. Chakravarti connects it with the Bengali word bacha meaning to select or choos-Ed.) * Read ksimir. [But krimir, in is also allowed. -Ed.) Read Obbahubhir. Read bhumisRond matimakan. The reading mahimala is given in the plato is also correct.--Ed.] Read anambushu. (The plate correctly gives anambhaan.-Ed.) Read dhayd. ** [See foot-noto on p. 61 sbove.-Ed.) 11 The mention of flowers in the worship of the Arhata or Jina indicates a point of difference between the umotice of the old Nigrantha and the modern Digambara Jainas. The latter do not permit the time of flowers in as much as the ingoeta likely to be prosent in the flowers may be destroyed thereby. The votambaras, however, have no objection to this practice.

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EPIGRAPHIA INDICA. [Vol. XX. The Council, in the first instance, consulted the Board of Record-Keepers presided over by Divakaranandin, who pointed out that there was no objection to the transaction, especially as, besides bringing some revenue to the treasury, it would entitle His Majesty to a sixth share of the religious merit accruing from the endowment. The Council, therefore, decided to accept the offer of the Brahmana couple and recorded the transfer of land. The village elders of the respective villages at which the lands in question were situated, were then asked by the Council to mark out the boundaries of the lands thus granted and maintain them in perpetuity. The date was the 7th day of Magha, in the [Gupta) year 159. The usual imprecatory verses follow. No. 6.-KOTAVUMACHGI INSCRIPTION OF VIKRAMADITYA V. BY R. S. PANCHAMUKHI, M.A., OOTACAMUND. Kotavumachgi is a village about 14 miles to the north-east of Gadag, the headquarters of the Gadag Taluk of the Dharwar District. The inscription, which is edited below, is engraved on a stone-tablet set up in front of the temple of Kalamesvars which is standing there. The inscribed portion of the stone covers an area of 6' 2" by 1' 11' and is in a state of very good preservation. The inscription is neatly written in the Kanarese script of about the 11th century A.D. As regards palaeography, the chief points requiring notice are : (i) the lingual d and I are not clearly distinguished from the dentald; compare for example chhandav-alamkara (1.25), pamneradu (11. 17, 29), kunde (1. 33), padiyale (1. 34), etc. ; (u) the u-sign is indicated in three different ways, viz., (1) by a short hook at the bottom of the letter as in Puligere (1.7), pamneradu (11. 17, 29), condu (1. 36), etc., (2) by a mark with a downward bend by the side of the letter, as in kudise kude (1. 13), mattar-aydu (11. 18, 20), kuruva-gey (1.28), etc., and (3) by a long right side stroke shooting from the bottom of the letter as in Pushya buddha (1. 10), nivesanangalu (1. 46); (i) the e-sign is given, sometimes, below the letter and resembles the u-sign, as in Puligere (1. 7) or in belgode (1. 13). In one case it is represented by a horizontal stroke at the bottom of the letter, as in Belvola (1. 7); (iv) the final m is used in two places, i.e., in 11. 52 and 54 and is shaped like the secondary ma. Excepting the three imprecatory verses in Sanskrit, which come at the end, the record is written in Kanarese prose of the medieval period. The words ghalige (1. 13) (which is a tadbhava of ghafika) and chhala (1. 24) (which is the tadbhava of chhatra) are of lexical interest; so also, kuruva-gey (1.28), kunde (. 33), padiyale (1. 34) and parikhaya (1. 41). In orthography the only point which requires mention here is the use of r and in place of r and I as in muru (1. 33) and elu-koti (1. 48) respectively. After svasti, the inscription opens with the usual prelude announcing that Tribhuvanamalla Vikramadityadeva (V) was reigning at the time and that Bolvola-Three Hundred and Puligere-Three Hundred were administered by his subordinate Dandanayaku Kesavayya whom it describes as the obtainer of the five great sabdas, the Mahasamantadhipati, the great and fierce commander-in-chief of armies and a favourite hero of his master' (11. 1-8). After giving the date (II. 9-11) it records that Dandanayaka Kesavayya granted, with the king's permission, the vilage Ummachige situated in Nareyamgal-Twelve to Maunara Sridhara-Bhatta of Rona (11. 9-13). The latter, in his turn, entrusted it to the 104 Mahajands of the place specifying certain conditions to be observed by them. Lines 14-32 mention the income of certain estates under

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No. 6.] KOTAVUMACHGI INSCRIPTION OF VIKRAMADITYA V. different headings, namely, the maintenance of the temples and temple servants, the emoluments of Bhatta and Akkariga," the stipends of students and the feeding of the elkoti ascetics.* Then follow the specifications of land and taxes levied on festive occasions such as upanayana, narriage, vedic sacrifices, Badube, Karapunpime and Dipalige, with a remark that they should be enjoyed by the Urodeya (U. 33-36). It further states (11. 36-43) that fines on certain crimes it has specified, incomes derived from spoils, dasavandha (dasabandha) of escheat property of persons dying intestate and taxes on musical instruments such as kale and maddale are to be utilised for repairs, etc., of the tank called Doyimgere at Ummachige. Lines 43-46 contain the stipulation that the Mahajanas should protect the estates and maintain the gift even in adverse circumstances. The record was written by Govinda-Bhatta and engraved by Chavdja (1. 54). The inscription is dated the Saka year 934, the 8th day of the bright half of the month Pushya, Paridhavin samvatsara, Sunday and the Uttarayana-samkranti. These details do not appear to be quite regular. Except for the week day, the date corresponds, according to Swamikannu Pillai's Ephemeris, to Tuesday, 23rd December A.D. 1012. The inscription is important as it reveals the name of a new subordinate of Vikramaditya, viz., the Mahasamantadhipati Kosavayya who was administering the two Six-Hundreds at the time of the grant. A record secured from Hosur in the Gadag Taluk dated in A.D. 1029 refers to the Mahasamantadhipati Kesa varass in the passage" Mahasamantadhipati mahaprachanda-danda. nayakam Srimat-Kesavarasara tadagra-lanujam [11*] Svasti samadhigata-pancha-mahasabda mahasandhi-vigrah-adhipati mahaprachanda-dandanayaka fri-Vavanarasar-eradarunurunan...... naluttam-ire......"as the father of Vavaparasa who was then governing the two Six-Hundreds under Jayasimba, the younger brother and successor of Vikramaditya V. It is this Vavanarasa who figures as a subordinate of Jayasimha II in the Hottur inscription of Saka 959 (A.D. 1037) and the Hulgur inscription of Saka 960 (A.D. 1038) Keka vara sa appears to have succeeded Sobhanarasa' in the administration of the two districts, sometime after A.D. 1004 when, according to a record of Yelisirur, the latter was stil the governor. We know from the Nilgund inscription of Tails II dated in Saka 904 that Kannapa was appointed as the governor of Belvota-300 and Purigere-300 by Tails II and that he was succeeded by his brother Akkariga is made up of Akkara (Skt. A kahara) and iga, a taddhita termination indicating knowledge, according to the Sutra rana | 167 of the Karnataka-Bhashabhashana of Nagavartus, p. 62 (Mysore Government edition). The word, therefore, means one who is well versed in the science of) words.' Elkofi ascetics are probably the devotees of Siva in the form of Mallari who with an army of seven crores destroyed the demona Mala and his brother. Bee for the story Imp. Gas., VOL. XVII, pp. 30 31. * Badube is a Kanarevo name for the now-moon day of Vaisakha, Karapumpimo for the full-moon day of Jyeshtha and Dipalige for the now-moon day of Abvina. For Kanarose names of all the full moon days and new moon days of a year, see Dr. Floot's noto in Ep. Ind., Vol. V, pp. 11 f. An inscription of Vikramaditya V bearing the Saka date 93[6] is notlood in Appendix B (No. 722) of the Madras Epigraphical Report for 1923. But the reading of the last figure is doubtful. (Dee ibid p. 101). A record from Karadihalli in the Mysoro Stato (Ep. Carn., Vol. VII, Sk. 287) belonging to the same king is dated clearly Saka 933, Paridhivin, Pushya, Bu. 13, Monday (Monday, the 29th December A.D. 1012) which may be re garded his latest date known so far. The present inscription is thus six days earlier than the latest epigraph of Vikramaditya V. 5 No. 110 of the Bombay Karnatak collection for 1926-27. * See above Vol. XVI, pp. 76 ff. and pp. 882 the In the published text of the former record, the name appears to have been wrongly read as Chivanarasa, 1 The relationship between Bobhanarias and kesa Varasa is not disclosed by inscriptions .No. 62 of the Bombay Karnatak collection for 1926-27. * Ep. Ind., YOL. IV, Pp. 206 ft.

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EPIGRAPHIA INDICA. [Vol. XX. Sobhanara sa in the government of those provinces in about A.D. 982. It is likely that Taila II, after overthrowing the Ganga chief Panchaladeva shortly after A.D. 975, invested Kannapa! with the governorship of the two districts as stated in the above record. Thus we get, after the downfall of the Gangas, a succession of rulers of the Belvola and Purigere provinces in the 10th and 11th centuries of the Christian era, namely Kannapa, Sobhanarasa, Kosavarasa and Vavanarasa. From this inscription it can be gathered that Ummachige was a great educational centre in the beginning of the 11th century A.D. and maintained a college, with a free hostel attached to it, where instruction was imparted in several sciences. It allots a share of fifty mattar with one house-site to the Bhata who could expound Nyasa and Prabhakara and twenty-five mallar to the pupils studying those subjects, while twenty-five mattar and one house-site only are given to the Akkariga (man of letters) named Nagadesiga who could teach and compose works on mathematics, astronomy, prosody, poetics, etc., and was well versed in grammar. It is enjoined that this Nagadesiga should teach his pupils feeding them once a day and supplying them with a cloth every year. These two vrittis are respectively called bhatta-esitti and akkariga-vritti in the record. It is interesting to note that the Bhatta and his pupils are the recipients of separate shares in the village whereas the Akkariga, who enjoys a lesser income, has also to feed and clothe his pupils, From this distinction in the two vrittis, it is apparent that the curriculum of education was divided into two sections of which one was intended for specialisation in bastras and the other meant for the general needs of a student. Among the subjects taught, Nyasa? was, possibly, be a work on grammar: Prabhakara is a work of the Mimamsa school of philosophy started by Prabhakara. The record is interesting from another point of view also. It gives us & peep into the system of village administration in ancient times in Karnataka. From the details of the grant viven in II. 14-41, it seems that the proper conduct of worship in temples, the imparting of education, the feeding of ascetics, the supply of water to the village people and the punishment of criminals we e the chief items which claimed the immediate attention of the administrator. Regagling the last item, it is worthy of note that the inscription mentions a number of crimes taken cognisance of by the authorities and the penalties imposed in each case. They are: (1) for abusing one another (baydade), 2 panas ; (2) for assault (balidade), 12 panas ; (3) for drawing out the dagger (surige-gillade), 3 gadyanas-mani' who ascends the processional mandapa with weapons is excepted, (4) for stabbing (iridade), 12 gadyanas and (5) for a bachelor (mani) committing adultery (mini sule-gedade), 3 gadyanas. It is stated that the fines thus realised together with the spoils (kararle), one-tenth (dasavandha) of the escheat property (aputrika-dravvya) and taxes on musical instruments must be utilised for the upkeep and repairs of the tank called Doyimgere mentioned above. The Urodeya, i.e., the village officer was authorised to change the amount Hebbal inscription of A D. 975 mentions a certain Kannapayys as the Perggade of Bhujagabbarasi, the grandmother of the Ganga chief Marasimha II. Sen Ep. Ind., Vol. IV, Pp. 350 . References to Nyasa in Sanskrit literature show that it must be a grammatical work. Son Catalogus Calalogorum by T. Aufrecht, p. 312 and Ind. Ant., Vols. XLIV, p. 275 and XLV. p. 25 and Migha, II, 122. See Il intorical Sketches of the Ancient Dekhan by K. V. & Aiyer, pp. 326 ff. and T. A. 8, Vol. III, pp. 191 fl. * Mani is a brahmachirin who does service in the temple. See 8. I. I., Vol. III, part iii, p. 227. In Una 30, however, it is used in the sense of spanayana. . Dabavandha moana a tenth part; it does not seem to have been tised here in its technical sense of land or el rovenue granted as a compensation for the construction, repairs, etc., of a tank, well or channel. See ind ant., Vol. XXX, p. 107, note 12 and page 267, note 2. * According to Manusmriti, IX 182, aptrika-drarrya was the state property. In this carn, however, it bolcaged to Sridhara-Bhatta who set apart one-tenth of it for the purpose specified

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14 16 18 X/20 20 22 24 26 aadr kee.shvr shrii kuunprigrN upprtnini hnshiiligi rvi rthN k KOTAVUMACHGI INSCRIPTION OF VIKRAMADITYA V dorag HIRANANDA SASTRI cru. di trk shreey mNg 20: R kn aakr ani adigi tn goppooddin Protone Spiecessa bhaagvtlu NAGAL Ye give shriidiikss citkdi ok bhvNtoo vrN a SCALE ONE-FIFTH. soomvaar nl trtr vtti minl kddnNtti? kottloo niy krpt knn D PRAISEXY 8 14 16 18 20 22 24 26 SURVEY OF INDIA, CALCUTTA

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28 vrku aagN mNddl k you done to he -udaaddulu 30 32 m riyu 32 yNgaa 34 24 mNdulu, 34 36 rsaanu. vaaddu sNpunku 36 naa jnN 38 aNgN ndduN bigiNci aakulu muddu 40 40 Media 42 vrku he utN .. ucoYYA aNdN ani nnnu 54

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No. 6.) KOTAVUMACHGI INSCRIPTION OF VIKRAMADITYA V. 67 of fines in respect of certain crimes according to the caste of the offender. This is in keeping with the laws laid down in the Dharmasastra. Of the places mentioned in the inscription, Rona is the modern Ron, the headquarters of the Ron Taluk in the Dharwar District. Nareyamgal which was the chief town of Nareyamgal12, a sub-division in the Belvola-300 province, is the modern Naregal situated at a distance of 10 miles from Ron. Ummachige is evidently identical with Kotavumachgi where the record was found. TEXT 1 0 Svasti [*] Saunasta-bhuvan-asraya-Sri-Prithvi-vallabha-mahara. 2 jadhiraja-paramesvara-paramabhattarakam Satya raya-ku3 la-tilakam Chalukyabharanam srimat-Tribhuvanamalla-Vikra4 madityadevara rajyam-uttarottar-abhivriddhige salutta5 m-ire [Samadhiya ta-parcha-mahalabda mahasamantadhipati 6 maha-prachanda-dandanayakam pati-mechche-gandai brimad-Dandana7 yakar Kesavayyamgal-Belvola-munura Puligere-munusuvam su8 kha-samkatha-vinodadin-aluttam-ildu [ll] Srimat-Tribhuvanamalla9 devaram pra[r]tthisi Ronada Maunara Sridhara bhattargge Sa ka-varsha 931 neya 10 Paridhavi-samvatsarada Pushya suddha ashtami Adityavara vuttara11 yana samkrantiyandu Nareyamgal-Pannerada rolagana Ummachi12 [gelyan sarvvabhyamtara-siddhiyagi sarvvanamasyav-aggraharam ma13 di sasanam belgode ghalige verasu padedu kulise kude paded-ayu14 ran=a=Sridharabhattar=nusanalvaremmahajana ke bharanam-geydu tayagam 15 mahajanakkam prajegam madida vyavastheyum' dharmma-brayad upabiyada 16 manyada bhumiya nivesanada pramanamu[m=e]nt=ene Somesvaradevargge ma17 ttar-aru Bhagiyabbegva rakke mattar-ppanneradu elkoti-tapodhanara 18 satrakke mattar-ppanneradu Aychagavusdana degulakke mattar=aydu maney-019 ndu Adityadevargge mattar=aydu maneyrondu Bettada-Bhagavatige 20 mattar-aydu maney-ondu Narayanadevargge mattar=aydumaney-onda21 nt-ayvattu m attar-kkeyyuman-avara nivesana mgaluvam Bendeyabhatarara sam22 tatiya brahmacharyyavulla naish thika-tapodhanar=agiy=anubhavisuvar [1] 23 Mara kabbe-Bhatarige mattar=ppanneradu maney=ondu Nyasam Prabhakara vuvam 24 vakkhanisi gunasasanadin-unba bhatta-vrittim attar=ayvattu? nianey=ondu chchhattargge Compare Manusmriti, Chapt. VIII, Vv. 267-268 and Yajiavalky asmriti, Chapt: II, Vv. 220-224. . From ink-improveion. . The t-sign is indistinot and resembles the consonant y mark. :

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EPIGRAPHIA INDICA. [VOL. XX. 25 mattar=irppattaydu ganitam joyisa-chchhanda-valamkaravuvan=abhaya.. veyuvam b& -innuru mungese veyilige 26 reyalum bajisalur balla sabda-samskara vullata Nagadesigargge nityasthitiy=027 ndu poltal-aharamum varishakk-ondu kappadavuvan-ikkiy=odisi gunasasa28 nadin=alv=a kkariga-vrittim attarairppattaydu maney=ondu kuruva-gey-mattare Ppanne29 radu maney=ondu galamtige-gey-mattar-aru maney=ondu navida-gey=mattar= em30 tu maney-ondu parekagargge mattar-ppanneradu maney-ondu gunasksanadi31 n=alvara satrakke mattar=nnugu mane yerad=antu dharmma-vrayakkam vupa biyakkam 32 mattar=munusu rodeyargge manyads key-mattar-innuru maneg=enga33 yyagala virppattaygay-nila[da] nivesana murul (sasva]ta sumkam gana-veyilige kunde mu. 34 ttige padiyale yajnadal-ondu gadyanam ....Saydu papan madu veyal-era 35 du panam maniyal-ondu papam Ba[du]be Kara-punnami Dipalige muru parvvadola 36 pratyeka vondu gadyana imt-inituv-Urodeyargge orbar=orbaran baydade danda v=eradu 97 panam balidade panneradu panam surige-giltade musu gadyanav=igidade panneradu gadya. 38 nam jati-bhedav-a pidu dapdavam visesham-malpa[r] mani sule-gedadet musu gadya39 pa prayaschittan-golvendu muru gadyanam maniy-ayudha berasu manda pa40 vegal-sallad-int-i-dandadolan kava[r]tteyolav=aputrika-dra vyada dabavandhadolam putti41 da dravyamuvam kale maddaleya papamum Deyimgerege [ll] Idan upekshisidatam 42 kereyan-odeda pata kan-akkum parikhaya modalag=ella murgge .. ni43 vesanam kotta yikkuvavargge gamundargga kiljatiye mukkyarggarh pra. 44 tyekam maney-ond=achandr-arkka-tarambaram manyada satrada dharmma. bra45 yad-upa biyad-ant-anituv-edeys k ey=mattar-ainuruman-'alliy-alli46 ya nivesana mgaluman-enitu dushkalav=adadam mahajana kadu. 47 dovar-idakke tappidavar-Kurukshetradolan Varanasiyolami elu-koti Brahmanaruvan=elu-koti tapodhanaruvan-elu-koti 1 The word mur is written below the line. * Road (rama] ta. : The writing here is completely effaced. . Read gexdade. Between rai and ni a superfluous letter wbloh looks like I is written and orased.

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No. 6. 1 KOTAVUMACHGI INSCRIPTION OF VIKRAMADITYA V. 69 49 kavileyuvan-alida pamcha-maha-patakan-akkum || Samanyo 50 yam dharmma-setumr(setur)=nripanam kale kale palaniyo bhavadbhih | 51 sarvvan-etan-bhaginah partthivendrin-bhuyo bhuyo yachate Ramabhadrah Il 52 Sva-dattam para-dattam va yo hareta vasumdharam [*] shashti varsha-sahasrani vishtayam1 jaya 53 te krimih | Bahubhir-vvasudha bhukta rajabhis-Sagar-adibhih [*] yasya yasya yada bhumi 54 [s-ta]sya tasya tada phalam | Govindabhatta[m] bareda Chavajam kandarisida mangala maha-sri [*] Translation. (Ll. 1-4) Hail! While the reign of the glorious Tribhuvanamalla Vikramadityadeva, the refuge of the whole world, the lord of Fortune and Earth, the Maharajadhiraja, the Paramesvara, the Paramabhattaraka, the decoration of the race of Satyasraya, an ornament of the Chalukyas, was increasing in prosperity, (Ll. 5-8) while the chief of great feudatories, the august General who had attained the five mahasabdas, a man of might causing pleasure to his master, the glorious Dandanayaka Kesavayya was administering with enjoyment of pleasant conversation, the Belvola-Three Hundred and Puligere-Three Hundred (provinces), (Ll. 8-13) (Kesavayya), after requesting the glorious Tribhuvanamalladeva, made (the village) Ummachige situated in Nareyamgal-Twelve into an agrahara on sarvanamasya tenure along with full and complete rights of enjoyment of all the properties and obtaining it (from him) together with the ro al charter, the white umbrella and ghalige (i.e., an assembly hall)?, caused it to be granted to Maunara Sridharabhatta of Rona, on the eighth day of the bright half of Pushya, Sunday, the Uttarayana-samkranti, in the Saka year 934 corresponding to the cyclic year Paridhavi. (Ll. 13-16) That Sridharabhatta, after thus getting it, entrusted the village to the hundred and four Mahajanas with the conditions of enjoyment by himself, the Mahajanas and the people (of the village); the extents of land and house-sites for meeting the expenses of charity, other auxiliary objects and for grants for services (manya) are as follows: (Ll. 16-22) Six mattar to god Somesvara, twelve mattar to (the temple of) Bhagiyabbegvara"; twelve mattar to the feeding house of elkoti ascetics; five mattar and one house(-site) to Aychagavunda's temple; five mattar and one house(-side) to Adityadeva; five matter and one house(-site) to (the goddess) Bettada-Bhagavati; five mattar and one house(-site) to god Narayapa-these fifty mattar of land in all and the house-sites attached to them must be enjoyed by the bachelors of the family of Bendeya bhatara, following the course of the naishthika ascetics. 1 Read vishthayam. See above Vols. XIII, p. 327n and XV, p. 93. The temple was perhaps named after Bhagalabbe, the mother of Vikramaditya V. Naishthika is one who lives in the house of his preceptor as a brahmacharin throughout his life. He is described as follows in the Garudapurana : meDiko brahmacArI ca vardhadrAcArthasannidhau / tadabhAve'sya tanayai paramyAM vaizvAnare'pi vA // vidhimA dehaM sAdhayeddijitedriyaH / brahmalokamavApnoti na ca jAyate punaH //

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EPIGRAPHIA INDICA. [Vol. XX. (LI. 23-32) Twelve mattar and one housel-site) to the deity Mara ka bbe Bhatari, fifty mattar and one house-site) towards bhatta-usitti to be enjoyed in return for performing the duties of expounding Nyasa and Prabhakara, twenty-five mattar to the pupils, twenty-five mattar and one housel-site) as atkariga-vsitti to Nagadesiga who was able to compose and expound (the works on) mathematics, astronomy, prosody, poetics and ..... and who had & knowledge of sounds (i.e., Vyakarana), to be utilised for his daily requirements in virtue of his services of teaching his pupils, feeding them once a day and supplying (them) with a cloth every year ; twelve mattar and one house(-sile) for the supply of tender cocoanuts! ; six mattar and one house(-site) for the supply of) vessels for abhisheka ; eight mattar of land and one house(-site) for barbers; twelve mattar and one house(-site) for drummers ; (one) hundred mattar and two house(-siles) to the feeding-house of those that manage by gunasasana.. Thus in all three hundred mattar (were set apart) for charity and auxiliary expenses. (LI. 33-36) Two hundred mattar as manya land and three house(-sites)-eight hands broad and twenty-five hands long each-to the Crodeyl. Moreover, the Ordeya(shall get these flowing) taxes permanently a kunde for the open space of an oil-press; the reaper of a door-frame for every set of wooden materials (for building purposes)'; one gadyana for a vedic sacrifice ; five panas for .........., two panas for a marriage ; one pana on the occasion of upanayana, one gadyani severally on the three parvas of Bilube, Karap'inning and Dipilige. (LI. 36-43) The incomes accruing from the following fines, viz., two panas for abusing one another, twelve panas for beating; three gadyanas for drawing out the dagger, twelve gadyanas for stabbing-(they) may change the amount of) fine considering the distinction of caste-three gadyanas, in case a bachelor commits adultery; three gadyanas on the occasion of purification ceremony-except when a mani gets up a processional mandapa with weapons; that obtained as spoils (after a raid), one-tenth (dasavandha) of the escheat property of persons dying intestate and the taxes on (musical instruments) kale and maddale (the drum); all these shall go to the tank called) Deyimgere. He who neglects this shall incur the sin of breaking the tank. A house-site . . . .. including parikhaya, etc., (was set apart). Those that keep a cowpen (kofta), the gamundas and the chief men of the low caste (must get) one housef-site) each. (LI. 43-46) The five hundred mattar (of land) and the respective sites (attached to thcm), (granted) as manya, and for the purposes of feeding house, charity and auxiliary gifts, the Mahajanas shall protect and cause to be enjoyed as long as the moon, the sun and the stars (exist), however adverse the times may be. (Ll. 46-48) Those that fail (to carry this out) shall incur the five great sins consequent upon the killing at Kurukshetra and Varanasi, of seven crores of Brahmins, seven crores of ascetics and seven crores of tawny cows. (Ll. 48-63) Three imprecatory verses. (L. 54) Govinda bhatta wrote (this); and Chavaja engraved. (May there be) fortune and great prosperity. 1 Kurwa seems to stand for rubs which means a tender cocoanut. (See Kittel's Kanarese Dictionary, p. 448.) * The word used here in galantige which is a tadbhava of the Sanskrit word galantik. It means a small waterjar with a holo in the bottom from which the water drops upon a linga. "The exact significance of this word is not clear. For the meaning of the word muff, nee Kittel's Kanarens Dictionary, p. 1263. This parenthetioal clause ovidently provides an exception to the fine stated above for drawing out thg word

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THE HATHIGUMPHA INSCRIPTION OF KHARAVELA 71 No. 7.-THE HATHIGUMPHA INSCRIPTION OF KHARAVELA. BY K. P. JAYASWAL, Esq., M.A., BARRISTER AT-LAW, PATNA, AND PROFESSOR R. D. BANERJI', M.A., BENARES HINDU UNIVERSITY. This inscription is incised partly in front and partly on the roof of the Hathigumpha, an artificial cave, on the southern face of the Udayagiri, a low range of hills situated about three miles from Bhuvanesvar in the Puri district of Orissa. It was noticed for the first time by Stirling in 1825deg and was published by Prinsep from an eye-copy prepared by Kittoe in 1837. In 1877 Cunningham published a tracing in the first volume of the Corpus Inscriptionum Indicarum. In 1880 the late Raja Rajendra Lala Mitra published another version of this inscription. About this time a cast of this inscription was prepared and taken to the Indian Museum, Calcutta. The first reliable version of the record was issued from the able pen of the late Dr. Bhagvanlal Indraji in 1885. In 1895 and 1898 the late Dr. Buhler proposed certain corrections. The first inked impression was taken by the late Dr. T. Bloch in 1906 and sent to Prof. Kielhorn from whom it passed on to the late Dr. J. F. Fleet, who published two short notes proposing certain corrections in the reading of the 16th line. In the same year Prof. Luders of Berlin published a summary of this inscription. In 1913 RDB0. examined portions of this record at the request of KPJ., and in 1917 he prepared two inked impressions at the request of the late Dr. V. A. Smith and KPJ., o one of which was published in the Journal of the Bihar and Orissa Research Society, 11 and the second sent to Dr. F. W. Thomas, the then editor of this journal. Soon after the publication of the text, KPJ. went to the cave and prepared a revised text of his readings from the rock itself and published the same in 1918 in the Journal of the Bihar and Orissa Research Society. Sir Edward Gait, the then Lieutenant-Governor of Bihar and Orissa, who was greatly interested in the decipherment of the inscription, arranged a deputation of RDB., the then Superintendent of the Western Circle of the Archeological Survey of India, to go with KPJ. and in 1919, we both examined the entire inscription on the spot. In the meantime a cast of the inscription was prepared at the suggestion of KPJ. by the Government of Bihar and Orissa. The order of Sir Edward Gait in this respect was executed by the late Mr. H. Panday of the Archeological Survey Department who had accompanied KPJ. formerly and had become familiar with the inscription and the problems connected with it. This cast is now preserved in the Patna Museum. It is as successful a copy as the present condition of the original allowed it to be.. Two impressions on paper were also taken for the Patna Museum. With the help of these materials the study was carried on by KPJ. at Patna. In 1924 both of us again went over the corrections. In 1927 KPJ. published the results of his further studies in the Journal of the Bihar and Orissa Research Society with new plates prepared 1 [I am sorry to record here his sad and untimely death which took place at Calcutta on 23rd May 1930. Scholars of Mr. R. D. Banerji's type it is difficult to replace.-Ed.). 1 Asiatic Researches, Vol. XV, pp. 313 ff. *J. A. 8. B., Vol. VI, pp. 1075-91, pl. LVIIL. * Pp. 27 f., 98-101, 132 ff., pl. XVII. Antiquities of Orissa, Vol. II, pp. 16 ff. Actes du Sixieme Congres International des Orientalides, pt. III, section 2, pp. 102-177. Indian Studies, No. III, p. 13 Origin of Indian Brahma Alphabe, PP. 13 , .J. R. A. 8., 1910, pp. 242 ff. and 824. . Ante, Vol. X, App. pp. 180-61, No. 1348. 10 [Author's initiala). 11 Vol. III, p. I. 11 Vol. IV Pp. 364 f.

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72 EPIGRAPHIA INDICA. [Vol. XX. from the paper impressions preserved in the Patna Museum. In 1928 some further notes were published by him in the same journal. We have again conjointly examined the cast and the impressions and effected a few important improvements in the reading and explanation as offered below. Amongst notable contributions on the problems connected with the inscription, we refer to the articles by Dr. Sten Konow and Dr. F. W. Thomas. We have to thank our friend Prof. Anant Sadashiv Altekar for the help he has rendered to us in preparing the notes for this edition. The Hathigumpha appears to have been a natural eavern which was later on converted into a temple or residence. The roof consists of a huge boulder, and the inscription begins on the southern face but is continued up to a place where the stone has become actually the roof of the cave. The last eight or nine lines occur on a sloping surface where it is difficult either to read or copy them. Both of us had to recline partly on our backs to read the portion from the rock. Below the inscription the walls of the natural cavern have been chiselled straight and at places are as beautifully polished as those of the Barabar caves. Near the floor there are sundry rock. cut partitions which do not appear to have been regular walls as they do not go up to the roof. In the dressed and polished portion of the side or the wall of the cave there are a number of later inscriptions (of about the 10th or the 11th century A.D.) many of which contain proper names which are not of any historical interest. They prove, however, that the cave was visited by pilgrims up to the 10th century and therefore it must have been considered some sort of a sacred shrine. It seems reasonable to expect that the great Jaina king Kharavela inscribed the record of his reign at a place which was holy in his eyes. Is it impossible that this is the place where Mahavira had preached the Jaina religion in Kalinga, because this inscription proves that the place was included in Kalinga at that time and there is a distinct reference to the preaching of Jainism in its 14tb line? The bed of the cave is full of sand in front and unless it is excavated its original form cannot be determined. Three stone pillars have lately been put up in front of the cave, to protect the inscription from the effects of the weather, under the orders of Government. The Hathigumpha stands at right angles to the Svargapuri and Manchapuri on its left and the Sarpa cave on its right. There are several small and large excavations on the top of the boulder which forms the roof of the cave. As a whole the entire record has been very carefully inscribed. In two places only letters have been left out. In 1. 14 the letter ya in arahayate was left out and incised between II. 14 and 15, its position in 1. 14 being indicated by a kakapada. Two other letters sa and ha (?) are to be found in the interspaces immediately after ya but cannot be connected with any word in l. 14. As regards orthography the inscription presents very few peculiarities. Ligatures are carefully avoided and the only instances where we meet with them are Kanha-ber na- (1. 4), Banhananam (1.9) and -vinisrito (1. 17). In the majority of cases the nasals are replaced by anusvara excepting the places where they are used either as initials or medials. The initial forms are to be seen in - flavakehi (1. 14) and faninam (1. 15) and the medial forms in ora fio (1. 15) and in the ligature in Kanha-bem mi- (1.4). The use of the cerebral nasal is erratic and in the majority of cases the dental has boen used but the cerebral is rather rare and is to be met with in sampuna- (1.2) and guna- (1.17) only. With the exception of two cases all the sibilants are dental. These two cases are the cerebral in -desha- (1. 11) and the palatal in vinibrito 1 Vol. XIII, pp. 221 ff. * Vol. XIV. pp. 150 ff. . Acta Orientalia, Vol. I, pp. 12 ft. J. R. A. 8., 1922, pp. 83 f. Annual Report of the Archeological Survey of India, 1922-23, p. 130.

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No. 7.] THE HATHIGUMPHA INSCRIPTION OF KHARAVELA (1. 17). The writing seems to have been done by three different hands, and it is possibly on this account that the forms of the characters sometimes differ. The first part of the inscription was written on a carefully dressed surface but after the 4th and 5th lines the surface was undressed; and towards the end of all the lines after the 5th there are numerous chisel-marks which make the decipherment extremely difficult. 73 The language of the inscription is Prakrit. The use of ra, the affix o at the end of the nominatives of masculine stems ending in a, and the absence of palatal a show that it is not Magadhi or any eastern dialect of it. Throughout the inscription the dental has practically replaced all other sibilants. The doubling of consonants, even when necessary, has been omitted. The cerebralisation of dentals is also to be seen, as a paisanthapanam (1. 3). There is also an attempt to approach classical Sanskrit in certain cas es, e.g., Mahamegha vahanena (1. 1) and vamdapayati (1. 12), etc. Throughout the record the liqu ifaction of consonants is absent. This would indicate that the record was composed by a man from Western India who wrote in a literary dialect. It is quite possible that the record was composed by a Jaina monk from Gujarat or the Maharashtra who might have been brought into Kalinga by King Kharavela for the purpose mentioned in 1. 16. The language of the record is a very near appros.ch to the canonical Pali. But, as in Jaina Sauraseni, tha in this dialect becomes dha, cf. padhame (1. 3), radha (1. 4), vitadha (1. 5), Goradhagiri- (1. 7), Madhuram (1. 8), Bharaalhavasa- (1. 10), Utarapadha- (1. 11), but not in all cases, cf. Pithumda- (1. 11). The extraordinary form chavuthe (1. 5) is a graphic form of chaithe, but Prakrit cha" becomes cho in Choyathi (1. 16) which. is a later Prakrit form of chatuhshashti. So also Sanskrit tvaritam becomes tur iyam (1. 16) instead of turiam. Perhaps turitam was the intermediate form but the change of ta into ya instead of a is exceptional.1 The characters of the inscription show great var iety. Among the vowels, the initial forms of a, a, i, e, o are to be found in it. The medial a its denoted by a perfectly horizontal line in many cases as well as by a slanting stroke, as in pathaj payati (1. 4) and -samuthapitahi (1. 15). The medial form of the long i shows two diverging slanting strokes, in -sarira- (1. 2) and two converging ourved strokes in kidita (1. 2). Among consonants two different forms of kha are noticeable, Kharavele (1. 1) and lekha (1. 2) in which the triangle at the bottom is either present or absent. Two different forms of ga are present, the angular Maurya form, as in nagarim (1. 5), and the broad. backed Kushana form, as in Kalimg-adeg (1. 1). Three forms of gha are clear: (1) the Maurya form with a circular bottom, (2) the transitional form in which the only side of the curve has turned into a right angle, ef. -oghatitam (1. 6), and (3) the complete second century form in which, though the length of the left-hand side vertical is not reduced, the lower part of the letter consists of two right angles instead of a curve. Two different forms of ta are to be found: the Maurya, as in hita-, -ti-vasa- (1. 6) and the later, as in "pateye (1. 6). In the case of da also we find two forms: the Maurya, as in pamdarasa- (1. 2) and the later, as in dati (1. 9). Three different forms can be distinguished in the case of pa and ma(1) the Maurya form, as in pathapayati and pachkima(1. 4); (2) the transitional form, as in patina (1. 1), -karipanahi (1. 5), matuka- (1. 7), Madhuram (1. 8), etc.; (3) the later form with angles fully developed in the place of curves as in kapa-rukhe (1. 9), apayato (1. 8), -samaja (1. 5), and Satamam (1. 7). It should be noted that the Kushapa form of ma is altogether wanting in this inscription. So also in the case of ha we find the Maurys form in -sahasehi and haya- (1. 4), the transitional form in Maharaja and Mahameghavahane (1. 1) and the angular form in -vavahara- (1. 2). The general duct of the writing shows that the Hathigumpha inscription was inscribed at a time when the length of the verticals had not begun.. to decrease and the curves had just begun to become angularised. Therefore, this inscription [866 f. hk. 11 & 12 on page 80 below.-Ed.]

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74 EPIGRAPHIA INDICA. [VOL. XX. belongs to the same period as the earliest inscription from Mathura edited by Buhler1, and it cannot be earlier than the beginning of the 2nd century B.C. or later than that of the 1st century B.C. For na, na and other letters a reference is invited to the detailed palaeographical analysis by RDB, elsewhese." There are two symbols, one over the other at the beginning, and one at the end of the record. At the beginning the first symbol looks like a crown. KPJ. identifies it with the Vaddha-mangala. The second is the Svastika. The last symbol is the Sacred Tree within a square enclosure or railing. There is an elaborate system of spacing in this record, the larger, corresponding to full stops. There is space before almost every proper name. The smaller spaces indicate clauses of a sentence. It has been proved by repeated examinations of the rock that there is no date in a Maurya era in the 16th line of this inscription, as supposed by the late Bhagvanlal Indraji and ourselves formerly. The date will therefore depend upon synchronisms. The first of these synchronisms is with Satakarni. It is now absolutely certain that the family name of the dynasty founded by Simuka is Satavahana and not Satakarni. The Nanaghat inscriptions supply the label Raya Simuka-Satavahano for the statue of Simuka. There were more kings than one of the name of Satakarni, and the first king of that name is called Siri Satakamni both on his coins and in the label on his statue at Nanaghat. Subsequent Satakarnis with whose names we meet in epigraphical records added their metronymics to distinguish themselves from their predecessors, e.g., Gautamiputra Satakarni, Vasishthiputra Siva-Sri Satakarni and Gautamiputra Sri Yajna Satakarni. It is therefore evident that this record refers to a Satakarni who was a contemporary king in the Western regions. The name is not to be taken as a reference to an unidentified dynastic title. And the only king of this dynasty who can safely be ascribed to the period when Kharavela was ruling is Sri Satakarni, the husband of Nayanika, and not Gautamiputra or Siva-Sri or Sri Yajna. About Gautamiputra Satakarni it is to be observed that the long record in cave No. 3 in the Pandulena group does not mention the king or the country of Kalinga, and thereby proves that Kalinga or Orissa was not included in his conquests and, very probably also, that he did not come in close contact with Kharavela or any other king of Kalinga, though the Amaravati and China inscriptions of Pulumavi and Sri Yajna prove definitely that the whole of Kalinga had passed under their dominion. The other kings of the name of Satakarni are excluded as being, inter alia, too late to be Kharavela's contemporaries. According to the Puranic lists Satakarni II comes 36 years after Satakarni I. RDB. has proved that the dissentient view about the Hathigumpha inscription being later than the Nanaghat records is untenable. Therefore the Satakarni of the Hathigumpha inscription must be Satakarni I. The statement in 1. 6 about Kharavela's subjugation of the Rathikas and Bhojakas shows that up to the 4th year of the reign of Kharavela they existed as sepa. rate states, as in the time of Asoka, but subsequently these states must have been swallowed up by the Satavahanas. Therefore, Kharavela's conflict with Satakarni must have taken place 1 Ante, Vol. II, p. 198. Memoirs, A. 8. B., Vol. X, pp. 133 ff. J. B. O. R. 8., Vol. III, p. 429. KPJ. put it forward in 1914 in bis Brahmin Empire, and the view has been confirmed by the discovery of the last record of the family-name, clearly. Ante, Vol. XIV, p. 153. Satavahana as the family-name is fully borne out by literature. [See J. B. O. R. 8., Vol. XVI, pp. 258 ff. on Satavahana history.-K. P. J.] Ante, Vol. X, App. Nos. 1248 and 1340. Memoirs, A. 8. B., Vol. X, p. 145. [See also J. B. O. R. 8., XVI, pp. 258 ft.-K. P. J.]

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No. 7.] THE HATHIGUMPHA INSCRIPTION OF KHARAVELA 75 before the formation of the Satavahana empire covering the whole of Marathi-speaking (e.g., Barhadi, Khandesi, Northern Marathi and Konkani) area. The reference in the 6th line to the canal from Tanasuliya-rata, which was excavated in the year 103 of King Nanda, will fix the upper limit of Kharavela's time, like the reference to Muriyakala (the time of Muriya in l. 16). Chalukya Vikramaditya VI in the Yedaruve inscription is said to have established his Chalukya era after abolishing the eras of Vikramaditya, Nanda and Saka. "Having said 'Why should the glory of the Kings Vikramiditya and Nanda be a hind rance any longer ?', he, with a loudly uttered command, abolished that (era) which has the name of Saka, and made that (era) which has the Chalukya counting ".1 Acain, we have the definite datum that Alberuni found in use in his time an era with the initial year 458 B.C., which goes back to the time of the first Nanda king (Nanda Vardhana). The year 103 of the Nanda cra would correspond to 355 B.C. when the Tanasuliya canal, which Khara ela extended to the capital in the 5th year of his reign, was originally excavated. If we take this Nanda to be tbe last Nanda, Kharavela would be referring to (325 B.C.-103=)c. 222 B.C. and not to any later year. But we have something more definite in the next datum, namely, the contemporaneity with Baha. satimita. In line 12 Kharavela reaches the Sugamgiya palace, i.e., the famous Maurya palace at Pataliputra mentioned in the Mudrarakshasa. Bahasatimita is expressly called the King of Magadha. Now we know from coins that Bahasatimitra and Agnimitra issued coins of the same type. This much we may take as certain that the time of Bahasatimitra, whosoever he may be, is the first half of the 2nd century B.C. Ashadhasena, who belonged to the royal family of Adhichchhatra, describes himself as the maternal uncle of King Bahasatimitra in the Pabhosa inscription, and Ashadhasena dates his record in the 10th year of Odraka, whom KPJ. has identified with a king of the Sunga dynasty. Bahasatiinitra's coins have been found at Kosam (Kauaambi)' which was a state on the borders of Magadha. The characters of the coins agree with those of the Hathigumpha inscription. As Bahasatimitra does not occur in the list of the Mauryan kings and as his connection with the family of Odraka is indicated by the Pabhosa record, we are justified in taking him as one of the early Sungas before Odraka, the fifth king of the line. In other words, Kharavela's contemporary Bahasatimita would belong to a period between 188 B.C. and c. 125 B.C. It is true that we do not find the name of Btihaspatimitra in the Sunga list. But we have the explanation given in the Puranas themselves. It is reported there that Pushpamitra made others rule; the Vayu says that be made his 8 sons rule equally, i.e., with equal powers. We know that Agnimitra ruled at Vidisa with a separate court of his own. Probably the 6th son was ruling in Kosala as the Sunga inscription at Ayodhya would suggest. 10 It is significant that Pushyamitra is not called king in this record, but his title Sena pati is there just as it is in Kalidasa's Malavikagnimitra. Similarly the dating on the Bharhut gate" in the reign of the Sungas" confirms the Puranic datum that several sons ruled at the same time in different parts) under Pushyamitra. The Vayu-Purana places in the imperial list (of Magadha) the sons of Agnimitra, and not Agnimitra himself, after Pushyamitra. As 1 Bom. Gaz., Vol. I, Pt. ii, p. 477. J. B. O. R. 8., Vol. XIII, pp. 237, 241 ; Sachau, Vol. II, pp. 5 to 7. Act III. . Cambridge History of India, Vol. I, p. 525. . Ante, Vol. II, p. 242. * Ibid. For Udraka as a proper name oompare Divydadana, p. 392. Asta, p. 243 n. 17. * V. A. Smith, Catalogue of Coins in the Indian Museum, Calcutta, Vol. I, p. 156, .J. B. O. R. S., Vol. X, p. 202, Vol. XIII, pp. 247 and 218. 10 J. B.O. R. 8., Vol. XIII, pp. 247, 248 and p. 57 sbove.

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EPIGRAPHIA INDICA. [Vol. XX Btihaspatimitra is not in the royal list of Magadha between Agnimitra's sons and Odraka, we shall be justified in taking him to a period before Agnimitra's sons succeeded to the Magadha throne, i.e., to the time of Pushyamitra himself. The most important contribution of the Hathigumpha inscription is the synchronism of Kharavela with the Indo-Greek king Demetrios. This important discovery was made in November 1919, and it was settled that after the phrase Yavana-raja comes the name Dimita... ....Beyond this name not a single succeeding word of the sentence can be read. Demetrios, son of Euthydemos I, is generally well-known as the conqueror of India. It is mentioned in a verse of Chaucer quoted nearly half a century ago by Cunningham. Strabo refers to the fact that the kingdom of Bactria had expanded in a remarkable way beyond its original limits and that the kings responsible for its enlargement were Demetrios and Menander. Beyond this nothing could be said about the Indian conquests of Demetrios before the discovery of the king's name in the Hathigumpha record. Justin calls him the king of the Indians. He was probably driven out of Bactria by a rival king named Eukratides and had to settle down in Afghanistan anii India. The surest indication of his dominion over some part of India is the use of the Kharoshtni script on some of his copper coins with the use of the title Aparajita. Unfortunately we do not know the exact date of Demetrios except through synchronisms. He conducted negotia tions between his father Euthydemos I and Antiochus III of Syria and married the latter's daughter. Therefore he must have been a young man towards the close of the third cent cury B.C. His Indian campaigns appear to have been undertaken when he had come to the throne in mature age, and his coins show that he was between 30 and 35 when his reign be gan. Numismatists distinguish two Demetrioses, taking Demetrios II to be the son of Demetrios 1. It would be absurd to say that the Indian conquests of the first dynasty of the Bactro Greek kings were made by Demetrios II. The Indian campaigns of Demetrios and his advance at Pataliputra are distinctly described in Yuga-Purana of the Gargi-samhita. The historical text of the work has been recently collected from different MSS. by KPJ.' Section 5 contains the account of the Greek invasion of Pataliputra and a battle at that place. It is stated t) at after conquering Saketa, Mathura and Panchala the Greeks reached Kusumadhvaja, and 8 t Pushpapura, hie., Pataliputra, there was a great battle fought on the mud-embedded western ramparte with engines (ballistae or catapultae), and the outlying districts became full of disorder. Further on (section 7) there is a mention of Demetrios as Dharmamita where it is distinctly s tated that his officers would oppress the people. Finally it is stated that intoxicated with fighting the Greeks would not stay in the Middle Country and that there would be a furious eivil war among themselves in their own country. This statement is corroborated by the Greek acer junts of the roat civil war in Bactria and Afghanistan between Demetrios and his successors ani 1 Eucratides The objetion of Prof. Raphon (Cambridge History of India, Vol. L p. 637, note that there is an interval of 25 years between Pushyamitra and Odrake, and therefore Asbadharins, the matemal uncle of Bahmatimitra, annot be wonnected with Bnbaantimitra of Pablonk has not much foroo in oonntry where people marty more than one wilo at the sense time and where maternal uncles are often found to be much younger than their nephews. It was announced by Sir Edward Guit in his presidential address to the Bihar and Orissa! Realaroh Society in 1920 (J. b. O. R. 8., Vol. VI, p. 8). The late Rao Bahadur H. Krishna Sast did not hot so this discovery even in 1922-28. Cf. Annual Report of the Archaological Survey of India, 1922-28, p. 130. . Cambridge History of India, Vol. 1, pp. 44-45. Catalogue of the Coins in the Punjab Museum, Lahore, Vol. I, p. 14, No. 26. . Cambridge History of India, Vol. I, Plato III. & Ibid., p. 451. "J, B. O. R. 8., Vol. XIV, PP. 897-491 and Vol. XV. pp. 140-180

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No. 7.] THE HATHIGUMPHA INSCRIPTION OF KHARAVELA and the kings of the dynasty founded by him. Therefore his mention in the Hathigumpha inscription proves definitely that Kharavela must have flourished in the first half of the 2nd century B.C. 77 The compilation (upadayati) of the Amgas is described in line 16 as the crowning act of glory of Kharavela. This was undertaken and completed in the 13th year. Learned Jainas from all over India were assembled in a conference (samghayanam), evidently on the Kumari Hill of sacred associations, and they put together once more the scattered or lost sacred texts of Jainism. The Jaina tradition asserts that in the reign of Chandragupta Maurya a Jaina con ference was held at Pataliputra after the 12 years' famine was over but that no agreement could be reached as to the restoration of the texts. Kharavela's wide conquests from the Pandya country up to the North-Western Frontiers and from the Maratha country up to Magadha and his consequent political influence made it possible for him to have the texts recompiled. That the term Anga' denotes the Jaina canonical Angas is proved by the adjective consisting of 64' (choyathi), which is a very difficult and mysterious expression. The Jaina tradition says that 64 letters make up the Jaina sacred literature. The Jainas at present give a mystic interpretation, vide Mr. J. L. Jaini in his Introduction to the Jiva-Khanda of the Gommatasara at p. 12. He says: The knowledge of Sruti, Sruta-Jnana, may be of things which are contained in the Angas (Limbs or sacred books of the Jainas) or of things outside the Angas. There are 64 simple letters of the alphabet. Of these 33 are consonants, 27 vowels and 4 auxiliary (which help in the formation of compound letters). The total number of possible combinations of these 64 simple letters into compounds of 2, 3, 4, or more up to 64 letters is: 24-1-1,84,46,74, 40,73,70,95,51,615. These are the letters (simple and compound) of Sruta in its entirety. This number being divided by 16,348,307,888, which is the number of letters in a central foot (madhyamapada) of the Paramagama (Sacred Jaina Literature), gives us the number of padas of the Angas as 11,283, 58,005. The remainder 80,108,175 gives us the letters of that part of Sruta which is not contained in the Angas. This part is divided into 14 Prakirnakas". 44 4 In our opinion the Jainas had an alphabet of 64 letters several of which were not actual letters but symbols. One school of the Jainas maintains that only 11 Angas were recovered after the loss. If we read "Anga-satika-turiyam" instead of "Amga satika(m) turiyam" we may get the meaning that the re-compiled Angas were in two groups, Satika saptika, group of seven texts, and Turiya turiya, a group of four texts. In any case the Jaina tradition about the loss and the recovery of the texts stands confirmed, and here we find another instance of the faithfulness of the Jaina tradition. The monks honoured at the Kumari Hill in the 13th year were Svetambaras as they were given pieces of China-cloth (silk) (china-vatani china-vastrani) and white robes (vasa-sitani). Kharavela, by his religious enterprise, was emulating Chandragupta and Asoka. But posterity has completely forgotten him. Fortunately the majority of the names of places mentioned in this record can be identified. Kalimganagari is the ancient capital. Kalinga, a city which has now disappeared, lay close to Kalingapatanam, a place on the Bay of Bengal in the Ganjam district of the Madras Presidency. Kanha-bernna is Krishna-verna of the Rashtrakuta period and the modern Krishna. Musikanagaram was probably a city on the river Musi in its upper reaches near Golkonda-Hyderabad 1 On the occurrence of China in the Arthasastra and its connection with Shina the Gilgit tribe see Hindu Polity,' I, 212; cf. Grierson, Linguistic Survey of India, Vol. X, pt. 4, p. 5n. [The Kannapenna or Kappabanna of Pali literature.-Ed.] The confluence of the Musi and the Krishna is mentioned in a copper-plate, ante, Vol. VI, p. 209. [Muziris on the Malabar coast is suggested as a possible alternative-R. D. B.]

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EPIGRAPHIA INDICA. [VOL. XX. As to the peoples mentioned in the inscription the Rathikas are probably the Maharathis or the people of northern Maharashtra, i.e., the inhabitants of the modern districts of East Khandesh, Nasik, Ahmadnagar, Poona and the northern taluks of Sholapur; the Bhojakas are likely the same as Mahabhajas, i.e., the inhabitants of the Marathi-speaking districts of the Central Provinces and Berar. The Tanasuliya or Tanasuliya vata cannot be identified by us. Vajiraghara remained under the same name till the 12th century A.D. when it is mentioned by Kulottunga Chola I or the Chalukya-Chola Rajendra Chola II, as Vayiragara in the Tiruvorriyur Adhipurisvara temple inscription of the second year. It states that Rajakesarivarman alias Rajendra Chola II captured elephants at this place and defeated the king of Dhara at Chakrakotta. In the Pandava-Perumal temple at Conjeeveram another Tamil inscription of the 5th year of the same king, who is called Rajakesarivarman alias Kulottunga Chola I, informs us that the king's victories at Vaijiragara and Chakrakotta were gained while he was the heir-apparent, i.e., before 8th October 1070 A.D. Chakrakotta has been correctly identified by Rai Bahadur Hiralal with Chakra-Kotya in the Bastar State of the Central Provinces. It is therefore certain that this Vayiragara is the same as modern Wairagadh in the Chanda district of the same province. Kielhorn restored the name Vayiragara as Vairakara. The form Vajiraghara in this record shows that the original form was Vajra-griha or Vajra-gadha in Prakrit which came to be written as Vayiragaram in Tamil. Both Chakra-Kotya and Wairagadh are on the road from Central Kalinga to Southern Malwa. Goradhagiri is no doubt the ancient name of the Barabar Hills in the Gaya district, as proved by Mr. V. H. Jackson, I.E.S., the late principal of the Patna College who, along with Mr. Russell, discovered the inscriptions on boulders near the top, giving the name correctly as Gorathagiri. Mr. Jackson also described immense fortifications on the hill top. The place was an important outpost on the western flank of the ancient capital of Magadha, Girivraja or Rajagriha or Rajagaha. It is mentioned in the Mahabharata where the route of Bhima and Krishna to Girivraja is described. Rajagriha or Rajagaha, the ancient capital of Magadha, still exists as Rajgir, famous as a Jaina Tirtha and for its hot springs, in the Bihar sub-division of the Patna district of Bihar and Orissa. Madhura is undoubtedly the northern Mathura in the United Provinces. Bharadhavasa (Skt. Bharatavarsha) means the plains of Northern India. Pithumda is Ptolemy's Pitundra, a city which no longer exists, but which was an important port even in the first century A.D. Tamira or Tramira is equal to Dravida or Dramila, i.e., the Tamilagam or the Tamil speaking districts of the Madras Presidency known as Damirike to classical writers. Utarapadha is Sanskrit Uttarapatha which included cur North-Western Frontier Province. Magadha is south-western Bihar consisting of the modern diatricts of Patna, Gaya and the north-western Hazaribagh, while Anga consisted of the portions of the districts of Bhagalpur and Monghyr which lie to the south of the Ganges, adjoining Mazadha. The Panda-Raja of this inscription refers to the kings of the southern extremity of the Indian Peninsula from Madura to Cape Comorin. We edit the inscription from the rock, the cast in the Patna Museum and from impressions taken by us as well as by the Curator of the Patna Museum. 1 Ante, Vol. VIT, App. pp. 124-25, Nos. 756, 761. Seo also note 4 on p. 124. * V.B.O.R.S., Vol. I, p. 159. loid., Vol. III, p. 469. Ibid, Vol. I, pp. 160 and 161. . For the antiquities of Rajgir soo Marshall's account in the Anwal Report of the Archa logical Survey of India, 1905-05, Part ii, pp. 88 ff. .J. B.O.R.S., Vol. XIV, p. 151.

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No 7.] THE HATHIGUMPHA INSCRIPTION OF KHARAVELA. TEXT.1 1 [Two symbols] Namo Ar[i]ba mtanam [.] Namo sava-Sidhanam[*] Aire a3 harajena Mahameghavahanena' Cheti-raja-vasa"-vadhanena pasatha-subha lakhanena chaturamta-luthita-gun-opahitena Kalimg-adhipatina" siri-Khara velena 2 pamdarasa-vasani 79 siri-kadara-sarira'vata kidita kumara-kidika[*] Tato lekha-rupa-ganana 10-vavahara 11-vid hi-visaradena sava-vijavadatena nava-vasani Yovaraja[m]13 pasasitam[*] Sampuna-chatu-visati-vaso tadani vadhamana 14. sesayo Ven-abhivijayo 15 tatiye Ma 3 Kalinga raja-va[m]se purisa-yuge Maharaj-abhisechanam17 papunati[.*] Abhisita-mato cha padhame 18 vase[,] vata-vihita-gopura-pakara-nivesanam patisamkharayati[*] Kalimga-nagari-Khibira-isi-tala 20-tadaga-padiyo 21 cha bamdhapayat] sav-uyana-pa[ti]samthapanam cha 4 karayati panatisahi sata-sahasehi Pakatiyo cha ramjayati[.] Dutiye cha vase achitayita Satakamnim pachhima-disam haya-gaja-nara-radha-bahulam damdam pathapayati[*] Kanha-berna-23-gataya cha senuya vitasitam Musika-nagaram "[*] Tatiye puna vase 5 gamdhava-veda-budho dapa-nata-gita-vadita-samdamsanahi usava-samaja-karapanahi cha kidapayati nagarim [*] Tatha chavuthe vase Vijadharadhivasam ahata-puvam Kalinga-puva 25-raja-[nivesitam] vitadha-ma[ku]ta-sabilama[dh]ite cha nikhita-chhata 6 bhimgare hita-ratana-sapateye sava-Rathika-Bhojake 20 pade vamdapayati[*] Pamchame cha dani vase Namda-raja"-ti-vasa-sata-oghatitam Tanasuliyavata panadim Nagaram pavesa[ya]ti [*] So . . . . bhisito cha Raja-s28. [u]ya[m] samdasayamto sava-kara-vanam 7 anugaha-anekani sata-sahasani visajati Poram Janapadath[*] Satamam cha vasam pasasato Vajiraghara-vati-ghusita-gharini sa matuka-pada-pumna. . [ku]ma... [*] Athame cha vase mahata sen[a] Goradhagirim sava-gahanam cha karayitum Arahato [va ?] . . . 8 ghatapayita Rajagaham upapidapayati[.] Etin[a] cha kammapadana-sa[m]nadena 2 samb[i]ta-sena-vahane vipamu 30[m]chitu Madhuram apayato vana-raj[a] D[i]mi[ta]11. . . . yachhati. ... ... palava.. Ya 9 kapa-rukhe haya-gaja-radha-saha-yahte sava-ghar-avasa-parivasane agipathiya3 Bamhapanam jatim pariharam dadati[*] . . [gi]ya[to] 10. . . k.i. mana[ti]raja-samnivasam Mahavijayam pasadam karayati athatisaya sata-sahasehi[.] Dasame cha vase damda-samdhi-sama]-mayo Bharadhavasa-pathanam mah[i]-jayanam . . . . . . karapayati . . . p[alyatanam cha man[i]-ratnani upalabhate (a) [The reading seems to be janapada-bhavanam.-Ed.] 11 [mamdam] cha Ava raja-nivesitam Pithumdam 34 gadabha-namgalena kasayati janasa dabhavanam(a) cha terasa vasa-satikam abhi[m]dati T[r]amira. desha-sarghatam[.*] Barasame cha vase. hasa ke [saha] sehi vitasayati Utarapadha-rajano . . .

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EPIGRAPHIA INDICA. (Vol. XX. 14.. . . . . 12 M[a]gadhanam cha vipulam bhayam janeto hathi Sugamgiya[m] paya yati [*] M[aga]dha[m]* cha rajanam Baha[sa]timitam7 padevamdapayatif.*] Namda-raja-nitam eha Ka[li]mga-Jinam" samnive[sa]. ..... [gaha)-rata[na]n[m] padibarehi* Amga-Magadha"-vasum cha" neyati[.*] 13 .......... katu[m] jathara-1[i]khila barani siharani nivesayati sata visikanam" (pa]ribarebis.*) Abhutam=acbhariyam cha hathi-niva(sa)-parisara".... haya-hathi-ratana [manikam] Parda-raja [ch-edani anekani] m[u]ta-mani-ratanini aharapayati idha s t []. ........ sino v asikaroti[.* Terasame cha Vase supavatavijaya-chaka-Kumari-pavate arahayate pa-khina-sam[si]"tebi kaya-nisidiyaya yapa-savakehi raja-bhitini china-vatani vas[a]-s[i]tani" [*] puj-anurata uvas[aga-Khajravela"-sirina jiva-deha-(siri]ka parikhita 15 ........ sukat[@]-samana-suvihitanan cha sata-disanam nan[i]nam tapas[i]-is[i]nam samghayanam"[.*] Arahata-nisidiya samipe pabhare var-akara-samuthapitahi aneka-yojan-ahitahi pa si. 0......... silahi Simha patha-rani-Si[m]dhulaya" nisayani 16 ........ Patalako chaturo cha veduriya-gabhe thambhe patitha payatis,*) panatariya sata-sa hase[hi];*) Muriya-kala-vochhinam cha choyath[i] Amga-satika[m] turiyam upadayati(.*) Khema-raja sa Vadharaja sa Bhikhu-raja Dhama-raja pasamt[o] sunat[o] anubhavat[0] kala pani ....... guna-visesa-kusalo sava-pasarhda-pajako SAVA-de[v-iya]tanasamkhara-karako [a]patihata-chaki-vahini-balo chaka-dhura-guta-chako pavatachako rajasi-Vasa-kula'h vinirito" maha-vijayo Raja-Kharavela-siris.*] [Symbol]. NOTES ON THE TEXT. 1. For facsimile plates see J. B. O.R.S., Vols. III, IV and XIII. 2. The reading Ario was corrected from Arao after Mr. Banerji's death, with the help of Muni Jinavijaya.-K. P. J.) 3. Airena is the equivalent of Ailena, meaning a descendant of Ila or Ila, father or mother of Pururavas. The same title is also to be found in the Manchapuri Cave inscription of Kudepasirt. For the change of l into r see T[r]amara in line 11 below. (In connection with this titre tse description in the last line rajasi-Pasi-kula-vinisrito may be noted. The Puranic tradition of Rajars i as well as of the Aila dynasty was thus well-established before kharivela's time..P. J.] Maha mekavahana.-Probably the reading in the Manchapuri inscription is also Maha. meghavahana and not Mahameghavahana. The long vowel over the first syllable Mao is quite clear in this inscription. The increase in the strength of the vowel indicates that King Kharavels was a descendant of Mahameghav hana, who might have been the recent founder of the dynasty. 6. Cheti-raja-vasa-.--Evidently Cheti is the same as Chedi.. The later Chedis, Kalachuris or Haibayas of Dabhala or Dahala were in occupation of modern Baghelkhand and Chhattisgadh in the medieval period. Before that in the 7th century the Kalachuria Salkaragtitia and Bud(harija were in possession of Malwisud the Northern Maharaokitra until their conquest by the derty Chalukya of Badami. The Buddhist books mention Cheti' as one of the sixteert great king. Jonus or nations of Northern India. In the dynastic liste given in the Peronas, the Haihayag 1 Ante, Vol. XIII, p. 100. of Konow, Acts Orientalia, Vol. I, p. 38. Rhys Davids, Cambridge History of India, Vol. I, p. 172.

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No. 7.] THE HATHIGUMPHA INSCRIPTION OF KHARAVELA. 81 are a branch of the Yadavas. The origin of the Chedis is thus stated by Pargiter : Vidarbha of the Yadava clan had three sons named Bhima Kratha, Kaisika and Lomapada. Kaifika's son Chidi founded the dynasty of Chaidya kings in Chedi. From Chidi the name of the clan as well as that of the country became Chedi. In the Buddhist books Cheti is placed between Malla and Varsa indicating that the kingdom lay close to Kausambi in the Allahabad district, and it is very likely that modern Baghelkhand was originally called Chedi. Vasu, from whose Jine Kharavela's family descended (1. 17) was, however, not a Chaidya, but the conqueror of the Chedi country. He was fifth in descent from Kuru who was the 72nd Aila (J. R. A. S., 1910, pp. 22, 26-29). The Jaina Harivansa-Purana also includes Vasu in the Aileya list and as the son of the founder of Chedi-rashtra in the Vindhyas (J. B.O.R.S., Vol. XV, p. 277).-K. P. J.) 6. Kaling-adhi patina.-The term Kalinga is usually applied to the northern part of the Telagu-speaking districts of the Madras Presidency. In the Puranas, Kalinga is associated with Anga (south-eastern Bihar), Vanga (eastern Bengal), Pundra (northern Bengal) and Suhma (south-western Bengal). The names of these five countries were given according to the names of the five sons of Bali,' i.e., the tradition treats the kingdoms to be early Aryan conquests and states. In the Vayu and the Brahmanda-Puranas, Kalinga is associated with the Mahisha country (later Mahishmati, modern Mahesor in the Indore State on the river Narmada). This text would indicate that Utkala was included in Kalinga in the time of Kharavela and the later name Odra had not come into existence. The Puranic texts further indicate that the term Utkala was applied in early times to the billy country between Gaya and Orissa, i.e., modern Chhota. Nagpur and the Garhjat States. "The Saudyumnas had been almost overwhelmed by the Anavas and Pauravas, and were restricted to the Utkalas and other clans which occupied the hilly tracts from Gaya to Orissa." The transfer of the term Utkala to the plain country along the sea-board is therefore later. 7. Siri-kadara-sarira-vata.Kadara means reddish fair, according to Amara, and a slave according to the Medini. If it is a Prakrit derivation from katara, then it means" nagarah or kamin," according to the Sabdamala (Vachaspatyam). The explanation given in the Amarakosha is more suitable as meaning " of beautiful reddish body." 8. Lekha or Royal Correspondence, & manual of which was written in the time of the Chalukyas of Anahilapatana and has been published from Baroda. This lekha cannot refer to the art of writing. The subjeet is dealt with in the Artha kastra of Kautalya.? 9. Rupa must be the equivalent of rupya meaning currency. In the present inscription the position of the word rupa shows that the meaning cannot be anything else. The exact mean ing of the term is made clear by the explanation of Buddhaghosha on a passage of the Mahavagga. The term is explained thus : "he who learns the rupa-sutra must turn over and over many Karshapanas." Finally, the term rupa-darsaka in the Arthasastra translated as "Examiner of Coins" shows that the term rupa was used in cases 88 in the present inscription with 1 Pargiter, Ancient Indian Historical Tradition, p. 102. Ibid., p. 272. * Ibid., p. 109. * Pargiter, Dynasties of the Kali Age, p. 54. Pargiter, Ancient Indian Historical Tradition, p. 292. * Lekha-paddhati, Ge ekwad's Oriental Serion, p. 58. ? Mysore edn. (1919), pp. 70-75. It is impossible to imagine that the prince learned acting. We can compare the word lupadakhe in the Jogimara save in scription where also it may mean a currency officer. The term is also taken te moen & City-Magistrate who could recognise offenders at a glance. Anmal Report of the Archaologioul Survey of India 1903-04, pp. 128-30. Ind. Ant., Vol. XLVIII, p. 131. .S.B.E., Vol. XID(p. 201. Doma

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EPIGRAPHIA INDICA. [Vol. XX. reference to currency. The term did not refer to silver currency alone but to other metals also, as we find the term tamra-rupa in the Arthasastra. 10. Ganana.-This term occurs in the Arthasastra and has been translated as Accountancy. An entire chapter has been devoted to it there and the subject is explained in detail. It is oertain that this term could not have been used for elementary mathematics in this inscription as supposed by Buhler. Knowledge of lekha, rupa, and ganana is here coupled with that of law and learning and refers to a post-boyhood period. 11. Vavahara.-Vyavahara meaning Civil Law or Municipal Law us opposed to 12. Vidhi or Religious Law which is mentioned in Sanskrit legal literature as positive injunctions. 13. Yovarajan Yauvarajyam.--Yovarajam shows the shortening of the internal medial vowel in the second member and the graphic lightening of double consonant, as in the case of Maharajao (1.3), rani (1. 15), etc. 14. vadhamana-serayo.-Though the incision of these two words is perfectly clear they cannot be satisfactorily explained by us. The equation vardhamana-sai savo is not quite satisfactory as a change of v into y is not to be had anywhere else in this record. The meaning proposed in the translation is adopted for want of a better one. There may be a pun intended by the use of the word vadhamana which is the early narre of the last Tirthankara. The verb papunati=prapnoti shows that the sentence is in the active voice and complete by itself. After this line the forms are generally causative. 15. Ven-abhivijayo.-The reading is perfectly clear. The ancient monarch Vena, father of Prithu, was an unorthodox king according to Brahmanical literature. According to the Padma-Purana he began his reign well but subsequently became a Jaina. He abolished the law of levirate (niyoga) and caused a confusion or abolition of castes, according to Manu. Vena was a great conqueror and therefore the term abhivijaya is very appropriate in his case. Evidently the tradition recorded in the Padma-Purana was well-established in the time of Kharavela and therefore the Jaina monarch is compared to Vena. 16. Kaliga-raja-va[]se.--In the third line the details about Kharavela's ancestry are made clear. . He was born in the royal line of Cheti and was the overlord of Kalinga, but the dynasty to which he belonged was the 3rd dynasty of the kings of Kalinga. This dynasty was one of the Aila dynasties settled in Central and Southern India. The name Kharavela (probably, one whose waves are brackish'=the Ocean) is unusual, and so is the name of the other king of the dynasty, viz., Kudepa (Manchapuri inscription). Kharavela is described to be an Aila or Aida, that is, of the Lunar House as opposed to the Solar. Pargiter holds that the kings of the Aija stock held the Ganges and the Jumna valleys from the Siwalik Hills to Magadha, the country between the Rajputana desert and the Berar, with the Panjab and Peshawar in the north and East Bibar and Bengal proper in the east. The town and country of Vidarbha is generally recognised to be the modern Berar. 17. Maharaj-abhisechanam.-The regular abhisheka of a Chakravartin Monarch (called the Aindra-mahabhisheka in the Satapatha and Aitareya Brahmanas).' 18. Padhame.--In this dialect tha becomes dha in the majority of cases, e.g., Goradha Goratha, raha=rutha, Bharadhavasa=Bharathavasa and Madhuram for Mathuram. The change is well-known and probably it is an influence of Dravidian origin. 1 Text p. 84, Engl. trans., p. 95. (Dr. Shamasastry's edition.) * Manavalharmasastra, Cb. IX, vv. 66-67. Jayaswal, Hindu Polity, Pt. ii, p. 27. This peculiarity is found in Jaina-Saurasoni, Sauraseni, Magadhi and Dhakki. Soe Pischel, Gramma.lt der Prakrit Sprachen, para. 203.--Ed.)

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No. 7.] THE HATHIGUMPHA INSCRIPTION OF KHARAVELA. 19. Kalinga-nagari.--The capital of the Kalinga country, very likely now represented by Kalingapatanam in the Ganjam district. The ancient capital of Kalinga, according to the tradi. tion prevalent in the Chicacole taluk of the Ganjam district, was swallowed up by the sea. Frayments of bas-reliefs of the Maurya period with the well-known protuberance on the head-dress have been, however, discovered by RDB. in the temples of Mukhalingesvara and Kurmesvara in the locality. The coast from Chhatrapuram to Masulipatam is subject to great cyclones during the north-eastern monsoon and the majority of ancient sites on this coast are buried in drift sand. 20. Khibira-isi-lala.-We have examined these two words very carefully on the rock, cs. tampages and casts. The reading is perfectly clear but no explanation seems to be possible unless Khibira is taken to be a proper nime of a Rishi who excavated the tank or lake or after whom it was named. In that case, the phrase will have to be taken as referring to a particular tank while talaga and padiyo will refer to artifical excavations. 21. Padivo Skt. Palih. Perhaps the same as the Podhiya of Western India, cf. Pandu. lena cave No. 10, inscription No. 10, 1. 3.1 22. Satakamnim.--Evidently Sri Satakarni, the third king of the Satavahana dynasty, the husband of queen Nayanika of the Nanaghat inscriptions in the Junnar taluk of the Poona district. [As to the Satakarni whose architect Vasethiputra Ananda gave a torana to stupa No. I at Sanchi see J. B.O.R.S., XVI, p. 254.-K.P.J.] 23. Kasha-berin-the Sanskrit Krishnaveni or the modern Krishna which rises near Dhom in the Satara district. The river flows through the Satara, Belgaum and Bijapur dia. tricts and the Kolhapur and Hyderabad States into the Bay of Bengal through the Krishna district of the Madras Presidency. It forms the boundary of the Nizani's State from Alampur near Karnul to Nandigama in the Kistna district. The rise of the Krishna and its particulac sanctity are described in the Putala-khanda of the Padmapurana. The earliest epigraphical reference is to be found in this inscription and the second in the Nasik inscription in cave No. 10 of the Pandulena group where it is called Karabena. In mediaeval inscriptions it is called Krishna-Vernna. There is no doubt about the fact that Kharavela reached the Ktishna somewhere in the long and erratic course of that river. It is possible that he went westwards because the term pachhima-disam is expressly mentioned. But it is uncertain as to where he reached the Ktishna. 24. Musika-nagara.--The Mushikas are a people of Southern India as in the Mahabharata they are mentioned along with the Vanavasas. In the Natya-sastra of Bharata they are probably coupled with the Tosalas and the Kosalas under the name Mosalas.? In the VishnuPurana the Musika country comes with the Stri-rajya. According to the commentary Jayamangala on the Kamasutra of Vatsyayana, the latter was a kingdom in the western part of the Vindhya country. There is a river Musi which joins the Ksishna about the Nalgonda and the Krishna districts. It is mentioned under the same name in the inscription of the Rashtrakutu 1 Ante, Vol. VIII, p. 78. * J. B. O. R. 8., Vol. III, plate 3. As to the letter form of this inscription reference may be made to the Palaography of the Hathigumpha and Nanaghat Inscriptions, Memoirs A. S. B., Vol. X, PP. 131 ff. RDB, has proved elsewhere that later and earlier forms of the character used in an inscription depend in tie irst place on locality. * Anandaerama edition (1894), pt. 4, VI, 113, p. 1467. Ante, Vol. VIII, p. 78. Ante, Vol. VI, p. 211. * Bhishma-parvan, Cb. IX, 'XIII, 27. (Kavyamala edition, p. 148.) . Sub. Kamu-sutra, II, 6, 29.

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EPIGRAPHIA INDICA. [VOL. XX. Govinda II of the Saka year 692=769 A.D. It is quite probable that the Musika city stood on this river. 25. Kalinnga-puva-raja.The reading is absolutely certain and the phrase should be read with reference to tatiye Kalimga-taja-varse. 26. Rathika-Bhojake stand for the Maharathis and Mahabhojas of Satavahana inscriptions and the minor inscriptions of the same period at Kanheri, Kuda and Beds. The Rathikas are mentioned as Ristikas in the Girpar, Rathikas in the Shah bazgashi and Rathakas in the Mansehra version of the 5th edict of Asoka. The Dhauli version supplies the analogous form in Lathika. In the 13th edict we find the Bhojakas mentioned with the Pitinakae in Shahbazgashi, Mansehra and Kalsi versions. In the Kanheri cave inscription of the time of Vinhukada Chutukulananda A Mahabhoja is also called a Maharaja showing that Bhoja probably was a title. Mahabhojas or Mahabhojis are mentioned in five votive inscriptions in the Kuda cave. In later periods a Bhojaka is mentioned in the copper-plate inscription of the Pallava king Sivaskandavarman.' 27. Namda-raja.--King Nanda is mentioned in two places in this inscription, once in l. 6 and again in l. 12. The date in this line apparently refers to an era founded by King Nanda. His mention in connection with Magadha fixes his identity with the Magadhan Nanda dynasty, 28. Rajasugan.-The reading is perfectly clear on the rock. 29. sarinadena.-The form of the first letter seems to be a sa of the same type as that which we find in Bahasatimitam in l. 12. 30. vipamuchitu.-It seems more probable that the reading is vipamu[m?]chitu not vipamuschitun. 31. Yavana-raja-Dimita.-The word Yavana-raja was read by KPJ. for the first time in 1919. After that the second syllable of the proper name is distinct. The first and the third can be read with great difficulty. KPJ. proposed to read the first syllable as Di but RDB. proposed that it is Di in which the broad back of the letter is turned towards the right and not the left. In Aboka's inscriptions both varieties are found but in this inscription the other variety, with the broad back to the proper left, is used in all other cases. The Greek King Demetrios calls himself Dime[tra) in his Kharoshthi coin legends. 32. aginathiya.-The reading is certain and legible on the rock only. The decay of the stone makes good impressions impossible. Both of us have examined the place carefully and repeatedly. The meaning of the term is also uncertain. It may mean some form of Vedio sacrifice and the original form in Sanskrit might have been Agn-ishti. What had been read as sa before this word is uncertain. 33. Ava-raja was previously read as puva-taja. It appears that that particular form of a in which the left lower curve is much shorter than the upper is also used in this inscription. Therefore the shorter arm of the long u may be taken to be the lower left curve of a. Ava as a dynasty is given by the Bhagavata-Purana, and the Vishnu equates it with the Andhras. Ptolemy 1 Ante, Vol. VI, pp. 208-13, ? I am of opinion that Kharavela reached the Maharashtra country and touched the river Krishna near ita source where it flow e directly north to south instead of touching it at any other place, because to reach the Irishni at any other place he would have had to travel almost due south instead of west. Moreover, I put more reliance on the Mahabharata than on any of the later texts. As the Musikas are coupled with the Vanavasikas it is more probable that they lived on the western coast below Banavasi (Sirsi taluk of the North Kanara district of Bombay). In my opinion Muziris, a famous port on the western coast, should be identified with Musikapagara of this ineoription. (R. D. B.) [See J. R. A. 8., 1922, pp. 165 ff., and Ind, Ant., 1923, p. 138.-Ed.] See also Hindu Polity, Pt. i, pp. 143, 195. See J. B.O.R. 8., Vol. XIII, p. 237. Catalogue of the Coins in the Panjab Mteum, Lahore, Vol. I, p. 14, No. 26.

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No. 7.] THE HATHIGUMPHA INSCRIPTION OF KHARAVELA. inentions a people called Avami or Atuarni near the Krishna. It is quite possible that the city of Pithumda mentioned by Ptolemy as Pitundra (Ind. Ant., Vol. LV, p. 145), was founded by these people (J. B. 0. R. 8., Vol. XIV, pp. 15 f.). 34. Pithunda-According to Ptolemy, & city in the upper part of the Coromandal coast: This city has perhaps to be taken as the capital of the Ava of Avarni. 35. Tramira or Tamira is the equivalent of Tamila just as Aira represents Aila. It has been pointed out that Tamil is the origin of Dravida and of Dramila. Tramila would thus be a perfectly correct substitute for Dramla. 36. Magadhat.-We have examined the tock very carefully. The cast of the inscription in the Patna Museum shows that the word cannot be Muriyd as proposed by Dr. F. W. Thomas. The chisel-cuts of the letters are still clear though the decay of the rock surface has made inpressions of this part of the inscription smudged. 37. Bahasatimitan.-The sa in the word is of the later 2nd century B.C. type in which & clear right-angle has been formed in the right limb of the letter and therefore it looks more like pa than sa. The reading is absolutely certain. 38. Kalimga-Jina perhaps means Sitalanatha who was born at Bhadalapute, which is the same as Bhadrapura' or Bhadrachalam in the Godavari district of the Madras Presidency. 39. padiharehi stands for pratiharaih.-The da denotes its difference from parihara in 1. 9. 40. Anga- Magadha.--The mention of these two provinces indicates that the campaign of the 12th year was speciaby directed against South Bihar which now includes the ancient provinces of Adga (Bhagalpur and Monghyr districts) and Magadha (Patna, Gaya sad part of Hazaribagh districts). 41. sata-visikanan.-The reading is not doubtful though it was tead slightly differently before. The reference seems to be do architects (baris mikas). 42. hathi-nivast-parisaram. This reading of the second word of the phrase is more reliable than the previous one (hathi-navana-paripuram). nivasa=nitrasa.. The teferet ce seems to be to elephant preserves or some original form of theda arrangement, invented by Kharavela. The elephants of Kalinga were very famous in ancient India. The strerigth of Kharavela probably lay in elephants. He took the fort of Pataliputra with the help of elephants. 43. Parda-raja. For the form of rani in l. 15. The Sanskritized version of the name of the great Dravidian dlatt is Pandya and is detived from Pardu by a special rule of early grate marians. In the inscriptions of Asoka also the vowel in the first syllable is long. 44. Pa-khi nd-samsitehi.-The reading seems to be tolerably certain on the rock, though 16 looks doubtful in the impressions. Pa-khind=prdkskind, sarsito =sanssitio. 45. Yapa-flavahelvi. The first part of the compound cannot be satisfactorily explained by ug though the reading is absofttely certai. 46. vasa-sitani.-The medial vowels except that on the first syllable are somewhat uncertain. It may also be taken to be -satani. It was previously read as vasasitani. 47. Uvisagd-Keranele previously road to Urdsd-Nharadeldt. The go and te ate to tinct. 48. samghayanan.-The reading is certain except of the vowel value on gh: Certain improvements have been effected, e.g., filaninan which makes the purport of this term fairly oertain. 1 Ind. Anb., Vol. XLIII, p. 64. *J. R. A: 8., 1922, p. 84. Inid. Ant., Vol. HI, p. 136. .Of. Kamandakin-nitisara, XV, 7. [See Muni Punyarijaya, Anekanta' (Delhi), Vol. I, p. 142, where he cites Jours torte on yapa' ("religious life')-K. P.J.}

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EPIGRAPHIA INDICA. [VOL. XX. 49. Sindhulaya.-The recognition of the cerebial la is due to a suggestion of Prof. H. Luders. In other cases the cerebral la is changed into ra in the dialect used in this inscription. 50. sata-sahasehi.--This reading was fully established by us when we examined the rock jointly in November 1919. This reading along with the reading of the passage Angao, etc. brings to a close the long controversy about the existence of a date in the Maurya era in this inscription 51. [The reading Rajasi-Vasu-kulao has been corrected by me (from-vasa-kula) after Mr. Banerji's death. King Vasu of Chedi is known to the Puranas (see J. R. A. S., 1910, p. 22; MBh., I. ch.3). Cheti-ta ao in l. 1 refers to King V.su. The inscription here confirms the Puranic genealogy. The Jaina Haritamsa Purana also gives Vasu in the Chedi list (Ch. VII) and as an Aileva. J. B. O. R. S., Vol. XV, p. 277.-K. P.J.] 52. vinirito.--This is the only instance of the use of the palatal da in this record. The form is certain both on the rock and impressions. TRANSLATION. (Line 1) Salutation to the Arhats (Arihats=lit. Conquerors of Enemies,' i.e., Jinas). Salutation to all the Siddhas. By illustrious Kharavela, the Aira (Aila), the Great King, the descendant of Maha moghavahana, the increaser (of the glory) of the Cheti (Chedi) dynasty, (endowed) with excellent and auspicious marks and features, possessed of virtues which have reached (the ends of the four quarters, overlord of Kalinga, (L. 2) for fifteen years, with a body ruddy and handsome were played youthsome sports; after that (by him who) had mastered (royal) correspondence, currency, finance, civil and religious laws (and) who had become well-versed in all (branches) of learning, for nine years (the office of) Yunaraja' (heir apparent) was administered. Having completed the twenty-fourth year, at that time, (he) who had been prosperous (vardhamana) since his infancy () and who (was destined to have wide conquests as those of Vena, (L. 3) then in the state of manhood, obtains the imperial (maharajya) coronation in the dynasty of Kalinga. As soon as he is anointed, in the first (regnal) year (he) causes repairs of the gates, the walls and the buildings (of the city), (which had been) damaged by storm ; in the city of Kalinga (he) causes the erection of the embankments of the lake (called after) Khibira Rishi, (and) of (other) tanks and cisterns, (also) the restoration of all the gardens (he) causes to be (L. 4) done at the cost of thirty-five-hundred-thousands, and (he) gratifies the People. And in the second year (he), disregarding Satakamni, despatches to the western regions an 1 In Kalimg-adhipoti, adhipati like adhiraja of the inscriptions, would literally denote an 'overlord.' The chief queen of Kharavela in the Mafichapuri record calls her husband a Kalinga emperor (Kalinga-chakavati). In our record he is expressly described as belonging to the Kalinga dynasty. The expression 'overlord' would not indicate that he was the overlord of Kalinga, but an overlord or an emperor belonging to Kalinga. A member of the ministry (Hindu Polity, Pt. II, pp. 124, 136). According to the Divyavadana, Samprati, grandson of Aboka, was the yuvaraja, while his father Kupals wm a viceroy at Takshasila. Yuvaraja was gene. rally, but not necessarily, the Crown Prince. Evidently the throne had been vacant and Kharavela ascended it after completing his 24th year. Accord. ing to the Brihaspati-astra, for prince playing and learning were enjoined up to the 25th year and after that age, politics. Purisa-yuge.--This has a reference to the 25th year, see the note above. The meaning given above is in consonance with the use of similar figures in lines 10 and 16 (Mahavijayari pasidan karayati athatisya sat-sahasehi, and pinatariya, etc.). The instrumental case before pakatiyo may equally be taken to denote the number of the subjects (see Siddhantakaumuds of Bhattoji Dikshita on Panini. II, 3, 23, and IT, 3, 46). RDB. would connect the figure with the sentence beginning with palatige in the sense that by the expenditure indicated by the figure the king pleased his subjects (see J. B.O. R. 8., Vol. IV, p. 315).

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No. 7.] THE HATHIGU MPUA INSCRIPTION OF KHARAVELA. army strong in cavalry, elephants, infantry (nara) and chariots (ratha) and by that army having reached the Kanha-beina, he throw3 the city of the Musikas into consternation. Again in the third year, (L. 5) (he) versed in the science of the Gandharvas (i.e., music), entertains the capital with the exhibition of dapa,' dancing, singing and instrumental music and by causing to be held festivities and assemblies (sa majas) ; similarly in the fourth year, the Abode of Vidyadharaz' built by the former Kalingan king(s), which had not been damaged before ........ ..........with their coronets' rendered meaningless, with their helmets (!) (bilma) cut in twain (?), and with their umbrellas and (L. 6) blingara, cast away, deprived of their jewels (i.e., ratana, Skt. ratna, precious ob. jects) all the Rathikas and Bhojakas (he) causes to bow down at his feet. Now in the fifth yaar he brings into the capital from the road of Tanasuliya the canal excavated in the year one hundred-and-three. of King Nanda' ......... ........ Having been (re.) ano. inted (he while) celebrating the Rajasuya, remits all tithes and conseg, (L. 7) bestows many privileges (amounting to hundreds of thousands or the City Corporation and the Realm-Corporation. In the seventh year of his reign, his famous wife of Vajiragbarall obtained the dignity of auspicious motherhood............ Then in the eighth year, (he) with a large army having sacked Goradhagiri (L. 8) causes pressure on Rajagaha (Rajagriha). On account of the loud report of this act of valour, the Yavana (Greek) King Dimista) retreated to Mathura having extricated his demoralised army and transport............ (He) gives ..................with foliage 1 In Sindh this term is found in modern vernacular applied to villago-performance by a row of men who move on cutting antics. Drava in Sanskrit, meaning a dance, is connected with motion or running. * On its meaning as a theatrical performance, see Ind. An., Vol. XLVIII, p. 235. (Makuta. Crowns or coronets according to the Nafya-sastra (XXI, 118). The Rathikas and Bhojakas were non-monarchical communities (Hindu Polity, Vol. I, p. 89). * Bilma in the Yajur-vida, XVI, 35, comes in the company of kawacha (coat-of-mail or breast-plate). . Bhringara which was made of gold, formed part of a ruler's paraphernalia according to the Nafya. sastra (XXL, 138). So did the chhatra or umbrella. Tawauliya vita means from the road of Tanasuli' or it might have been the name of the canal. VAT also means an enclosure. The opinion of Luders (List No. 1315) and Konow (Acta Orientalia, Vol. I, p. 26) is in favour of interpreting tivasa-sata as 103 years and not 300 years. This is acceptable in preference to 300 on considerations of chronological and historical data of the inscription discussed elsewhere (J. B.O. R. S., Vol. XIII, pp. 237-238). Such 1908 of numbers are not unknown in Vodic Sanskrit. The natural uxplanation is 'the year one hundred and three of King Nanda'. On a Nanda era, 800 Yedarave inscription of Chalakya Vikramaditya Vi (Bombay Gazetteer, Vol. I, Pt. ii, p. 43) and on an era beginning in 458 B. C. current in the time of Alberuni, the discussion on the subject in the Journal of the Bihar and Orissa Research Society (Vol. XIII, pp. 237-241). Anugaha.- Consult Hindu Polity, II, 93; Kautiliya Artha-sastra, 19, XIII, 171. * Pora - Paura. See the disoussion on the subject in Hindu Polity, II, Ch. 27, and the next note below. 10 Janapada.-The discussion in the Hindu Polity, II, Ch. 27, sets out the materials. The question of identification of Janapada as a corporate body is now put beyond controversy by the seal discovered at Nalanda which reada Puribd-grama-janapadasya of the Janapada of the Purika village. This seal is in Gupta characters of the 5th or 6th century. [I am publishing it in my article on Some Clay Seals of Nalanda '-Ed.) Probably the central Janapada was made up of the representatives of local Janapadas. In the Hathigumphi insorip. tion we have Janapada in the singular, that is, it refers to one (general) Janapada. 11 It is an ancient royal mannerist to refer to different queens by the name of the country of their origin f., Kausalya, Kaikeyi, etc. The custom still continges in the present ruling families where rinia are no referred w For instanoe, a princess of the Udaipur family, if married in the Jodhpur family, would be styled Sikodni mahal. 15 Upapida payati means presses down, inflicte pain (Manu, VI, 62; XII, 80). With the meaning do' vaatating, laying waste', which the dictionaries give, the word may mean'he sacks, but it is contrasted Wb choprgita ("nacked') we take it that Kharavela only laid siege to the fortress of Bajagrihs.

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EPIGRAPHIA INDICA. [Vol. XX, ..................... (L. 9) Kalpal (wish-fuifilling) trees, elephants, chariots with their drivers, houses, residences and rest-houses. And to make all these acceptable (he) gives at a fire sacrifice (?) exemption from taxes) to the caste of Brahmanas. Of Arhat.... (L. 10) .................. (He) causes to be built .... royal residence (called) the Palace of Great Victory (Mahavijaya) at the cost of thirty-eight hundred thousands. And in the tenth year (he), following the three-fold policy) of chastisement, alliance and conciliation sends out an expedition against Bharatavasa (and) brings about the conquest of the land (or, country) ........ and obtains jewels and precious things of the kings) attacked. (L. 11) ................ And the market-town (0) Pithunda! founded by the Ava King he ploughs down with a plough of asses; and (he) thorougbly breaks up the confederacy of the T[r]amira (Dramira) countries of one hundred and thriteen years, which has been a source of danger to (his) Country (Janapada). And in the twelfth year he terrifies the kings of the Utarapatha? with.................. thousands of (L. 12) ................ And causing panic amongst the people of Magadha (he) drives (his) elephants into the Sugamgiya (Palace), and (he) makes the King of Magadha, Bahasatimita, bow at his feet. And (he) sets up the image) the Jina of Kalimga' which had been taken away by King Nanda..................and causes to be brought home the riches of Amga and Magadha along with the keepers of the family jewels of............... (L. 13) ................ (He) builds excellent towers with carved interiors and creates & settlement of a hundred masons, giving them exemption from land revenue. And a wonderful and marvellous enclosure of stockade !* for driving in the elephants (he) ...... and horses. elephants, jewels and rubies as well as numerous pearls in hundreds (he) causes to be brought here from the Pandya King. (L. 14) ............ ..... (he) subjugates. In the thirteenth year, on the Kumari Hill where the Wheel of Conquest had been well-revolved 11 (i.e., the religion of Jina had been Giving of Kalpa trees was one of the Mahadanas or great gifts according to Hemadri (Chaturvarga-chintamani, dana-khanda). The tree was made of solid gold. Prithu-anda 'the big egg'. probably had its origin in the physical feature of the situation of the city. In the Jaina book Avasya kavy itti, Haribhadri, ipp. 685-87) and Hemachandra's Viracharitra (pp. 170-71) it is stated that Konika ploughed Vaisali with ploughs drawn by asses. (J. B.O. R. S., Vol. XIII, p. 231n.) sanghata.--- According to Panini (III, 3, 76, 86; V. 1, 59: and Hindu Polity, I, p. 27) the form should be here sangha and not sanghata. Evidently this distinction of Sanskrit grammar is not followed by Jaina writers of the time and the regular form sanghata is used probably owing to the religious significance already attaching to the term sangha amongst them. Terasa-vasa-satikark---We take it to mean 113 years, not 1,300 years old in conformity with the inter. pretation of ti-vosa-anta above. *[Bhavande Skt. bhapana (cf. 'bhapayate in the Siddhantalaumudi on Pan. 1, 3, 68). I am adopting the former reading janapada-. The other reading will also yield nearly the same meaning.- P. J.] As the record distinguishes Utarapadka from Bharadhatasa it should be taken to refer to that part of the country of which Takshakila was the capital as in the Divyavadana (p. 407). Cf., Kavyamimaned, p. 94. Suganga Palace is mentioned in the Mudrarakahusa (Act III) as the palace of Chandragupta Maurya. This must have been near or on the Ganges. Kharavela's entry by means of elephants implies that it was a fortified palace. sannivesa.., probably sannivesayati," sets up an image". Sau nivesa in the sense of an image is mentioned in the dictionaries. The image called the Kalinga Jina was set up by Kharavel. This image had been taken away by King Nanda. There is no doubt about the reading of the text and the translation of Narda-raja-ritam. 10 Niwisa-parisaran sirvasa-parisaran. Compare the Karuandakiya on nirwies of elephants (XV, 7). parisara is enclosure or stockade. 11 rupavata-vijaya-chaka: Skt. rupravritta-vijaya-chahta, et., pavala-chako in 1. 17; vijaya-chaka, 'the wheel of conquest'. Evidently this was a term pommon to Buddhism and Jainism. That Varddhamana Mahavira preached Jainism in Kaliais attested by the tradition contained in Jaina literature (J. B. 0. R. 8., Vol. XIII, p. 223). The Haribhadriya-vritti mys that Mahavira wont to Kalings where his father's friend ww raling.

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KAP COPPER-PLATE OF KELADI SADASIVA-NAYAKA; SAKA 1479. 89 preached), (he) offers respectfully1 royal maintenances, China clothes (silks) and white clothes * to (the monks) who (by their austerities) have extinguished the round of lives, the preachers on the religious life and conduct at the Relic Memorial. By Kharavela, the illustrious, as a layman devoted to worship, is realised (the nature of) jiva and deha' (L. 15) ... bringing about a Council of the wise ascetics and sages, from hundred (i.e., all) quarters, the monks (samanas) of good deeds and who have fully followed (the injunctions) near the Relic Depository of the Arhat, on the top of the hill,............ with stones..... ...... brought from many miles (yojanas) quarried from excellent mines (he builds) shelters 10 for the Simhapatha Queen Sindhula. No. 8.] (L. 16) Patalaka(?)......(he) sets up four columns inlaid with beryl.. ...at the cost of seventy-five hundred thousands; (he) causes to be compiled expeditiously the (text) of the seven-fold Amgas11 of the sixty-four12 (letters). He is the King of Peace, the King of Prosperity, the King of Monks (bhikshus), the King of Religion (Dharma), who has been seeing, hearing and realising blessings (kalyanas) (L. 17)..... ...... accomplished in extraordinary virtues, respector of every sect, the repairer of all temples, one whose chariot and army are irresistible, one whose empire is protected by the chief of the empire (himself), descended from the family of the Royal Sage Vasu, the Great conqueror, the King, the illustrious Kharavela. No. 8.-KAP COPPER-PLATE OF KELADI SADASIVA-NAYAKA; SAKA 1479. By N. LAKSHMINARAYAN RAO, M.A. This copper-plate was secured by the Assistant Archaeological Superintendent for Epigraphy, Southern Circle, Madras, from Kap a village in the South Kanara district of the Madras Presidency in 1921 and has been noticed in the Annual Report on South Indian Epigraphy for that year as No. 8 of Appendix A. arahayate arghayate. 1 China-vatani chirna-vastrani or China-vastrani. The latter gives a more reasonable meaning. vasd-sitani.-This was formerly read as raad-sitani. It would be the earliest reference to the white clothes later on connected with the Svetambars sect. = sameita Skt. samariti. Navaka Skt. Jnapaka.-Yapa in yapa-navakehi may be interpreted in view of its use in Charaka as "mitigating pain", or as "supporting life" according to the Mahabharata. [The translation given above is adopted now from the Jaina texts. See above p. 85, n. 5-K. P. J.] The Jainas raised symbolical graves of saints and Nishidi or Nishidhi was the name given to them. (Cf. ante, Vol. II, p. 274; Ind. Ant., Vol. XII, p. 99). Soul and body: these relate to the Jaina philosophy wherein the topic is very prominent (Stevenson, Heart of Jainism, Ch. VII). Samghayana assemblage. pabhare prag-bhare. 10 nisayani Skt. nirayani. 11 Amiga is a technical term meaning the sacred canon of the Jainas. If we read Ashga-satika-turiyam instead of Amgasatikam turiyam then we may translate it as "the Angas (in collections of) 7 and 4". According to the Jaina tradition the Angas, eleven in number, were discovered after their loss. 13 turiyam tvaritam, "expeditiously", or turiyam, "four-fold". Jaina authors maintain that the Jaina Canon is covered by 64 letters; see Gommafasara, Jiba-khanda (Sacred Books of the James, Vol. V, 1627 edition by J. L. Jaini, Introduction, p. 13)..

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90 EPIGRAPHIA INDICA. [VOL. XX. "The plate which is rectangular in shape is 16.4" long and 11-5'' broad. At the top of the plate, just in the centre, there is a flat projection 1'4" broad and 1" high shaped into the form of an arch. There is a small hole in the arch through which passes an ordinary copper ring 1.75" in diameter. The plate has suffered a slight damage at its proper right corner at the top. But the writing on either side is in a good state of preservation. The plate with the ring weighs 230 tolas." The language of the inscription is partly Sanskrit and partly Kannada. The first six verses are in Sanskrit and the next six in Kannada, the rest being in Kannada prose. The Kannada verses are defective both in diction and in prosody. The record is written in Kannada alphabet and is rather indifferently inscribed. The letter va is often written like ra and it is not easy to distinguish pa from ru (as in Tirumarasa in line 17). The aspirates are generally distinguished by means of the vertical stroke at the bottom except in the case of dha. The secondary form of va is sometimes used (vulla in 1. 36 and vurolage in 1. 37). With respect to orthography: (i) the consonants are invariably doubled when they are preceded by repha; (i) the nasal is generally changed into an anusvara before consonants of the same class; (iii) the consonants are freely used in place of vowels (e.g., ye for e in 1: 21 and vo for o in l. 14); (iv) the letter sa is sometimes wrongly used for sha (11. 8 and 42); and (v) double na is used for na as in arnnava (1.9). The object of the inscription is to register a grant of land made by Madda-Heggade, the chief of Kap with (the consent) of the assembly (nalinavaru), communal and professional guilds (gana-pana) and subordinate officers,' for offerings to Dharmmanatha, the 15th Jina Tirthamkara. The gift was made at the instance of the Jaina teacher Devachandradeva for the spiritual welfare of his guru Munichandradeva, the disciple of Abhinava evakirttideva. The date of the record is Salivahana-Saka 1479, the cyclic year Nala, the first tithi of the bright half of Karttika, and Sunday. According to L. D. Swamikannu Pillai's Ephemeris the details correspond regularly to A.D. 1556, October 4, Sunday. The inscription opens with an obeisance to Dharmmanatha which is followed by a verse in praise of the Jina-doctrine (sasana). It then invokes Vardhamana (Mahavira), the 24th Jina. Verses 3 to 6 describe the high spiritual attainments of a Jaina sage named Bhanu who belonged to Tintrini-gachchha, Kapur-gapa and Mula-samgha. The Kannada verses, which follow, extol the donor Madda-Heggade but tell us nothing material except that he belonged to the Pangula line (bali) and that he was the administrator of the beautiful town of Kap. (Vv. 7-12.) The inscription then states that Ramarajayya, though he was the lieutenant of king Sadativaraya, was ruling the (Vijayanagara) empire (11. 18-21) and that Sadasiva-Nayaka (of Ikkeri) was the ruler of the districts of Barakuru and Mangaluru. Next comes an eulogy of Madda-Heggade in an elaborate prose passage which tells us that he was administering the chief town of Kap with (the help of) the assembly, communal and professional associations and subordinate officers. Then follows the formal portion of the grant. The lands granted were 1 malinavara 18 the corrupt form of nadinavaru which comes from nadu meaning assembly. gana is an aggregate of kulas' kulanam hi samuhas-tu ganah samprakirtilah (Katyayana, Firamitrodaya, p. 428; quoted by Dr. Pran Nath in his " Economic condition of Ancient India", p. 54); and pana is a sectarian division. Eighteen panas are referred to in an inscription of the 17th century, viz., Vyavaharikas, panchalas (five sects of saithe), kumbhalikas (potters), tanturayins (weavers), vastra-bhedakas (cloth dyers ?), tila-ghatakas (oil-willers). kurantakas (kuratakas? : shoe-makers), vastra-rakshakas (tailors), devangas, parikelili (parikelette. virat keepers of pack bullocks), gorakshakas (cow-herds), kiratas (hunters), rajakas (washermen) and kehau. rakas (barbers). These formed a recognised part of the local assemblies. (Annual Report on South-Indian Epigraphy for 1918, part II, paragraphs 84 and 85.)

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No.8.1 KAP COPFER-PLATE OF KELADI SADASIVA-NAYAKA; SAKA 1479. 91 gituated in the village of Mallaru and yielded an income of 80 varahas. This income, it states, was to be utilized for the daily rice offering, for the halu-dhare (milk-bath?) and for feeding the assembly of sages) on the 17th and 25th days of every month. Provision was also made for extra expenses to be incurred when either of these days happened to be a Mangala(a)-trayodasi. Muni Charanavijayaji from Poona has kindly pointed out that, according to the colophon of the Digambara Jaina work Yasodharachariya, Mangala-trayodasi is the 13th day of the dark fortnight of Asvins. Sadasiva-Nayaka of the record was the first prominent chief of the Ikkeri-Keladi family which held gway over the whole of South Kanara and parts of the Mysore State from the 16th to the 18th century A. D.' Since very little is known about him, & short account of his career may be given here. He was the elder of the two sons of Chaudappa, the governor of Mailadasa, the younger being Bhadrappa. Soon after Sadasiva succeeded his father, his first act was to reduce to submission by the order of Ramarajayya, who was the de facto ruler of Vijayanagara, the kings of Bijapur and Kalyana. Immensely pleased with this achievement of Sadasiva, the emperor appointed him governor of Chandragutti, Barakuru and Mangaluru, besides bestowing on him the title of Kote-kolahala (disturber of forts) and the privilege of affixing the term of honour raya-nayaka to his name. Sadasiva's next expedition was against the rebellious chiefs of Chandragutti and Bidar and in recognition of his achievements he got the biruda of Satrusaptangaharana. He next put down the chiefs of Tulu and Kerala and set up & pillar of victory. Shortly afterwards, he punished the defection of two chiefs named Yedava and Murdry in the country of Jalihalu and received as & reward the title of Yedava-Murari from the emperor. Sometime later, he marched against Madarasa of Bankapura and took him prisoner. By this time Sadasiva's younger brother Bhadrappa who had gone on a pilgrimage came back. After governing the provinces conjointly with his brother for sometime, Sadasiva nominated him as his successor with the surname Immadi Sadasiva-Nayaka and retired to the forest. The date of Sadasiva-Nayaka may now be ascertained. Our grant is dated in Saka 1479 (A.D. 1656). The latest date available for him, viz., Saka 1486, Dundubhis (A.D. 1562) is furnished by a record at Manigarakeri near Barakur. And Saka 1473, Sadharana (A.D. 1650) is the earliest date that we have for him from his inscriptions. In baka 1488, Kshaya? (A.D. 1666) Immadi Sadasiv-Nayaka is known to have been ruling. Sadasiva-Nayaka must, therefore, have ceased to rule sometime between A.D. 1562 and A.D. 1566. So the period in which he flourished may be taken to be A. D. 1550-1562. The date & ssigned to him by Rice, viz., A. D. 1513-1545 is, therefore, not correct. Here it is necessary to say a word about Immadi Sadasiva-Nayaka's place in the genealogy of the Keladi family. Though & number * A baraha is equal to 31 rupees. But the expression used here is dodda-(hig) vardha, the exact significance of which is not clear. *For an account of this family see A. 8. R. for 1911-12, pp. 196 ff; and Rice's Mysore and Coorg from Inscriptions, pp. 156 ff. This title as well as others that follow are found in most of the inscriptions of the Nayakau of Ikkeri. This account is based on Kallolas 2-5, Taranga V of the Sanskrit Encyclopaedis Sivatattarat nakara edited by Messrs. B. Rama Rao, M.A., LL.R. and Vidvin P. Sundara Sastri. No. 168 of 1901, Annual Report on South Indian Epigraphy, 1901. * Ep. Carn., Vol. VIII, Nagar 77. Ibid, Nagar 1. Mysore and Coorg from Inacriction, table on p. 137.

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92 EPIGRAPHIA INDICA. [VOL. XX. of his inscriptions1 has been discovered he has not been included in the table of the house published by Rice, perhaps, because his relationship to other members of the dynasty was not known to that scholar. Now the work Sivatatvaratnakara enables us to say that Immadi Sadasiva-Nayaka was the younger brother and successor of Sadasiva. The sage Bhanu, who has been highly eulogised in the record, must have been one of the Jaina teachers of that name who were replaced by Lalitakirtis in about Saka 1286. Nothing is known about Devachandradeva at whose instance the grant was made, his guru Munichandradeva and his guru Abhinavadevakirttideva. With regard to the geographical names occurring in the inscription, the village Mallaru may be identified with Malluru in the Udipi Taluk; Belugula is the well-known Sravana Belgola in the Mysore State; Kopana is Kopal, a famous place of pilgrimage of the Jainas in the Nizam's Dominions; Parvata is probably identical with Srisailam in the Kurnool District, which is one of the twelve great centres of Saiva worship. Gokarna is the village of that name in North Kanara; Tirumale is the celebrated Tirupati in the Chittoor District. Ujjantagiri, which appears as Urjayat-giri in the Junagadh inscription of Rudradaman,' is the Mount Girnar on which there is an ancient temple of Neminatha. TEXT. First Side. 1 Sri-Dharmmanatha[ne] saranu || Srimat-parama-gambhira-syadvad-amogha-lamchhanam [*]jty 2 t-trailokya-nathasya sasanam Jina-sasanam || [1*] Svasti Sri sakala-jnana-samrajya -pada-rajita [h] Va 3 rthdha(rddha)mana-Jinaddhisa -syadvada-matha-bhasurah || [2] Tintrini-gachchhavarases-sudhamsur-jnana-di 4 dhitih [*]sa[d*]-dharmma-sarasi-hamsah pravadi-gaja-kesari || [3] Kapur-gapa-nabhobhage babhati muni L kum[ja]rah | ajnana-timir-oddhuti [*] Sriman-Bhanu-mun-i[eva]rah || [4*] Pamch-acharasara-dhvasta-pamcha 6 bana-[sara-vrajah | akhamda-sri-tapo-lakshmi-nayako Bhanu-samyami || [5] Srimad Bhanu mu 7 n-iava[ro] vijayate syadvada-dharmm-ambare arimad-jnana-vinut[na]-didhiti-[a]ta-dhvastamdhaka 8 ra-vrajah[*] sri-Mul-amala-sangha-niraja-maha-shamdeev-akhamda-sriyam vyata[nva]n=muni 9 koka-charu-nikaram saukhy-arnn(n)ave magnayan' || [6*] Tulu-desav-emba bhupana poleva maha-pa 10 dakad-amte yesarg (se)gum nichkam I dharey-olage Kapina nagarada nelanan-alva bhupa Madda-Heggadey=embam || [7*] 1 Ep. Carn., Vol. VIII, Nagar 2, 3 and 4. Mysore and Coorg, p. 157. Above, Vol. VIII, p. 129, f. n. 2. Nandolal Dey's Ancient Geography of India, p. Above, Vol. VIII, p. 42. Read Jinadhisab. 1 Read shandeshv-. Read majjayan. *Read nichcham. 193.

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No. 8.] KAP COPPER-PLATE OF KELADI SADASIVA-NAYAKA; SAKA 1479. 93 11 Pamgula-bali adhipatiyanu pom-galasade(a) nelake tanu npipa-ku!a-tilakam | samgata sabheyolu 12 po[galgu] Angaja-jaya-Jina-pad-abja-madhukaran-embam || [8*] Bhu-deviya mukha kamnadi badem (helva)13 rgge Kapuv-enisida nagaram ! adaradimn=adaro[]g-a] medini-mata-Dharmmanathana ena(se)gui Jinapam || [9*] A-nagara14 kk-adhipatiyum Sri-pati Tiru[ma]rasa-npipa [a]vani-tilakam | vomanadali atanum votu karam Mukti-La15 kshmig-ittam manamam || [10*] Yen-embe Madda-Heggade dana-chatu[]-vvidhakke tane chimta-ratnam sanmunnu)ta-guna-gana16 nnileyar umnnata-silavanu talda (npi)pa-ripu-saharam || [11*] Dharmmadolam [dridha). chittanu nirmmala17 guru-bhaktiyalli Tirumarasa-ntipar Dharmma-Jina-Jaina-sasanamam vom-mandim tanu madi kritisya)18 mn(nn)=ittam || [12*] Svasti Sri [ll*] Jayadbhudaya. Salivahana-Saka-varsha 1479 neya samda Nala-samvatsara19 da Karttika-buddha 1 Adityavaradalu Sriman maharajadhiraja rajaparamesvara satya ratnakara 20 baranagata-vajra-pamjara chatu[g*]samudr-adbisvara Kaliyuga-chakravartti 6ri-virapratapa Sadasiva21 raya-raja-rajordra-dakshina-bhaga-bhagya-devata-sarhnibharumeappa Rimarljayya navar[u] ye 22 ka-schhajtradim rajya[vajnu pratipalisut-irdda kaladalu Barakoru Margaluralu Sadasi (si)va-Nayakaru 23 rajyavam ge[yilt-irdda kaladalu Tulu[va]-dets kamini-mukha-kamala-tilakayama[n) anadi-si24 ddha-prasiddha-Kapi-simhisan-oday-Schal-Alamkarana-taruna-[t]atani-prakabaruri ananya rajanya-sau[ja]25 nany -[au]daryya-viryya-dhairyye-[m]dhuryya-gathbhlryya-naya-vinaya-satya-bauch-Idy. ananta-guna26 gana-nutna-ratn-abharana-gana-kiran-8dyotita-Bharatadi-sakala-(pu]rana-purusharum appe 27 Tirumalarasar=ada Madda-Heggadeyard avara na[li]navaru gana-pana-8Avantaru K&pine rajyava 28 nu pratipalisut-irdda kaladalu' [I] Svasti [lli] Srimad-raya-raja-guru-mathdal-Scharyyi maha. 29 vada-vadisvara raya-vadi-pitamaha wakala vidvasijana-chakravarttigaluch ity-ady-aneka bi30 rudavali-virajamanarurh Kanugra -gan-agra-ganyarugalum=appa Srimad-Abhinava31 devaldirttidevarugala sishyaru Munichardradevarugalu (ajvarugala kishyaru Davaobam drade1 Read ommanadali. 1 Read nilayin. * Read unnata. Read Jay-abhyudaya, . Read geyyutt. Delete na. ' Read kaladalu. * Thene birudas are also borne by Bha tikalanka, the author of Subdanuddsana, the Kannada grammar in Sanskrit, and several other Jaina teachers. "Road Kasur.

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EPIGRAPHIA INDICA. [VOL. XX. 32 varugalu tamma guru Munichamdradevarugalige svargg-apavarggakke karanav-agi Kapina33 lu dharmmavanu madabek-emba chittadimda Tirumalarasar=ada Madda-Heggadeyara kum(ku)34 deyu avara nalipavaru gana-[p]ana-samatara kudeyu Kapina halara sahayadim35 da dharmmakke vondu kshetravanu kodabeku yerdu chittaisal-agi avarugalu dharmms36 parinama-svarupavane vulavar=ada karana guru-bhaktiyimda tamma simeya37 lu Manajr erba (vu]r-olage padu[va*]na dikkinalu Kalaztopatina ba|keyalu agati38 mda volage bettina gadde 1 kkam bija bal!a mu[va]ttara lekkada batta mude 2 mattam 8 39 galimdam horage Pupinadiy=emba ga[dde] 1 kkam bija balla muvattara lekkada bija 40 mude 4 mattam bagila gadde 1 kkam bija balla muvattara lekkada mude 4 gadde mu. Second Side. 41 rakkam bija mude 10 i bhumigalige vulla kare mure mane bavi halasu mavu su42 mbe nikkil-urkkamrdde kadiru jala pasa(sha)na saha mula-dhareyanu yera(eredu) ko43 ttu yisikomda dodda vara(a)ha ga 80 aksha(a)radalu yerbbattu vara(a)ha yi ho44 nnige yeradu beleyalu saha varsha 1 kke baha akki amgadiya horigeya 45 ballja aivattara lekkada akki mude 24 i akkige nadava dharmmada vivara Kupina basti. 46 ya kejagana nelegalu Dharmma-Tirtha[m*]kara-sannidhiyalu madhyahna-kaladalu nityada47 lu dina vomdakke vomdu balla akkiya naivedyakku (Mu]nichamdradevarugala hesa48 rinalu nada[va] bala-dharegu saha akki mude 10 timgalu timgalu tappade tim49 galalli 17 hohaga nadava vara 1 mattam ippatta-aidu 25 hohaga nadava 50 vara 1 amtu timgalalli yeradu vara samadayal nadavudakke akki mudevu' 51 12 i varamgalalli Mamgala(a)-trayodasi bahaga a Mangala(a)-trayodasi nadava52 [d=e]mn[du*] viseshav-agi yirisida akki mude 2 amtu akki mude yippatta-nalku 53 yi dharmmada sthaladalli Ballalarige anaya sanaya salladu illa a stha[la]"gadalu idda 54 vokkalige bitti bidara salladu kanike dese appane padadalli yettu(a) salladu yerdu 55 sarvvamanyav-agi Tirumalarasar=ada Madda-Heggadeyaru avara nalinavaru ga56 na-pana-samantaru saha tamma dharmma-parinama-nimittav-agi tamma svaru(ru)chi57 yimda guru-bhaktiyimda vodambattu barasi kotta tambra-kasana imt=a. 58 ppudakke sakshigalu ati(dhi)kari Karta-setti Chata Bikra-setti Samani Sarkara59 setti Raja-setti Bagge-(se*]ttiya aliya Kosana Mulura Belile Birumala 60 Dugga Bandari Birusamani yimt-inivara vubhay-anma[ta*]dim Ma61 galura Sarkai-Senabovana baraha [l*] yimt=i dharmma-sasa[na *]kke mangala62 maha-sri sri sri[l[*]Sva-datta[de]-dvigunam punya para-datt-anupalanam[1*] 63 para-datt-apaharena sva-dattam nih(sh)phalam bhavet | Dana-palanayor=mmadby: 64 danach=chhreyornupalanari danat svarggam=svapnoti palanad=achyutam 65 padara || yi(i) dharmma-sasanakke avanan=obba Jainan-adava tappidare Belugu66 Jada Gummatanatha Kopanada Chandranatha Ujjamta-giriya Nemisvara67 modalida Jina-bimbagalan-oda(e)da papakke hoharu Saivan-adare Pa Read samudays. .Read mude. Tbe letter []a) is written below the line. Read Sthaladalu.

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No. 8.] 68 rvvata-Gokarnna-modaladavaralli1 koti-limgavan-oda(e)da papakke hoharu 69 Vaishnavan-adare Tirumale-modalidavaralli koti-Vishnu-murtiyan-oda(o). 70 da papakke hoharu || Bhadram bhuyaj-Jina-sasanasya [el] Sri [i*] KAP COPPER-PLATE OF KELADI SADASIVA-NAYAKA; SAKA 1479. TRANSLATION. 95 L. 1. Obeisance to Dharmmanatha ! V. 1. For the translation of this verse see above, Vol. XIII, p. 22. V. 2. Hail! The illustrious Vardhamana, the lord of Jinas, who adorns the seat (symbolic) of universal sovereignty of all knowledge and who brightens the Syavada school. Vv. 3 and 4. Bhanu, the lord of sages, the ray of enlightenment of the moon to the Timtrini-gachchha ocean, the swan in the lake of pure faith (i.e., Jainism), a lion to the elephant of religious disputants, the dispeller of the darkness of ignorance, the elephant among ascetics, shines in the sky of Kanur-gapa, V. 5. The sage Bhanu who broke asunder the multitude of arrows of Cupid by his arrows, the five practices (acharas") is the lord of the ever prosperous Goddess of Penance. V. 6. The illustrious Bhanu, the lord of sages, the reducer of the masses of darkness to dust by hundred fresh rays of knowledge, stands victorious in the heavens of Syadvada religion foa. tering eternal prosperity among the assemblage of lotuses in the (lake of) the pure Mula-samgha and immersing sages, the herds of lovely kokas, in the ocean of happiness. V. 7. Madda-Heggade, the ruler of the city of Kap-be he ever radiant on the earth like the shining pendant worn by the king, in the form of the Tulu country. V. 8. (This) jewel of the community of kings, the lord of the territory adorned by golden pinnacles, born in the Pangula lineage, a bee at the lotus feet of Jina the conqueror of Cupid, is being praised in assemblies (of great and learned men). V. 9. The city known as Kapu is the mirror of the goddess Earth; therein shines the Jinapa Dharmmanatha honoured by the world. V. 10. The lord of that city and the favourite of Fortune, king Tirumarasa, the ornament of the goddess Earth, gave himself up with one mind and with great zeal to (the service of) the Goddess of Final emancipation. V. 11. How shall I describe (him) ? Madda-Heggade is the wish-giving gem (chimtaratna) for the four kinds of gifts, the abode of all virtues and the vanquisher of enemy kings who have haughty demeanour. V. 12. King Tirumarasa possessed of firm faith in dharmma granted a Jaina-sasana (endowment) with one mind and with great devotion to his spiritual preceptor and got an inscription written (to that effect). Ll. 18f. Hail! Prosperity 1. In the prosperous Salivahana Saka year 1479 expired (corresponding to) the cyclic year Nala, on the 1st (day) of the bright half of Karttika, on Sunday, Ll. 19ff. when Ramarajayya, who was, as it were, the Goddess of Fortune on the right side of the Maharajadhiraja, the Paramesvara, ocean of Truth, and adamantine cage for those who seek refuge, the lord of the four oceans, the emperor of Kaliyuga, VirapratapaSadasivaraya, was protecting the kingdom under one umbrella and while Sadasiva-Nayaka was ruling (as viceroy) the (provinces of) Barakuru and Mangaluru, 1 Read 'davugajalli. The five acharas are: 1. Darian-ichira (to induce steady faith), 2. Jaan-achara (to increase knowledge), 3. Charitr-ichira (to improve one's daily life), 4. Tapa-kohara (to become a great ascetic) and 5. Viry-aohara (to increase the power of one's inner self). (Sravana-Belgola Inscriptions, Translations p. 54, f. n. 2).

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EPIGRAPHIA INDICA. [Vol. XX. Ll. 23ff. and while Madda-Heggade who had the name Tirumalarasa, an ornament to the lotus face of the damsel the Tuluva country, the young sun (emerging from the eastern mountain, viz., the throne of Kap which is from time immemorial famous in all directions, (the incarnation as it were of) all the ancients like Bharatal radiant with the rays of multitudes of ornaments of fresh gems, the collection of many virtues, which were possessed by no other man of royal descent, viz., friendliness, generosity, prowess, sweetness, profundity, policy, politeness, truth and purity, etc., was ruling the chiefdom of Kap assisted by his assembly, communal and professional guilds and his subordinate officers; LI. 2811. hail! 'Munichandradeva, the disciple of Abhinavadevakirtideva, the acharya of the circle of royal preceptors, the lord of great disputants, emperor of all learned men, resplendant with several such birudas, the foremost follower) of the Kanur-gana ; LI. 31 ff. his disciple Davachandradeva requested Tirumalarasa alias Madda-Heggade, his assembly, communal and professional guilds and his officers to grant a piece of land with the help of several people) of Kap, with the intention of instituting a charity at Kap for the final beatitude of his guru Munichandradeva ; LI. 36ff, and as they were of a charitable temperament, they, out of devotion to their preceptor, granted, with pouring of water, on the western side of the village of Mallaru (situated) within their province, in the place called Kalantopatina-baske, on the inner side of the trench, one bestu land requiring seed (for sowing) of 2 mude of paddy calculated at 30 balla(for each mude) and outside the trench one wet land called Papinadi requiring 4 mude calculated at 30 balla and a bagila land requiring seed of 4 mude calculated at 30 balla; (in all) three wet lands requiring seed of 10 mide, with the properties attached to them, viz., kare, mure, house, well, jack-trees, mango-trees, sumbe, nikkil, urkkamrdde, crop, water and stone; (and Devachandra. deva) received 80 big varahas-in words eighty-(being the money income of the said lands). Ll. 44ff. From this gold (was to be purchased), at both crops, 24 mude of rice calculated at 80 balla of the standard prevalent in the bazaar. The (following are the) details of the charities to be managed with this rice : LI. 46ff. 10 mude of rice for the rice offering at noon at the rate of one balla each day and for the halu-dhare, conducted in the name of Munichandradeva to Dharmanatha-Tirtharkara in the lower storey of the temple at Kap; 12 mude of rice for feeding Jain ascetics (samudaya) on 2 days in the month, viz., the 17th and 25th day. If either of these days happened to be a Margala-trayodasi, 2 mude of rice were provided for the extra expenses that would have to be incurred to celebrate that Mangala-trayodasi. Thus the total is 24 mude. LI. 53f. In this place of charity the taxes anaya and sanayas were not to be levied by the Ballalag; the Vokkalu had no bitti? and bidaral and the fees kapike, dese and appane could not be raised. Ll. 55ff. (This is) the copper-plate inscription recording the sarvamanya gift caused to be written and granted by Tirumalarasa alias Madda-Heggade, his assembly, communal and professional guilds and subordinate officers out of their own free will and devotion to their guru. 1 Bharata was the brother of Bahubali or Gommata and son of Adinatha, the first Tirthaukara. (Above, Vol. VII, p. 108 and Mysore Arch. Rep. for 1913, p. 5). bettu is a wet land capable of yielding one crop annually. balla is equal to 2 seers generally. * aya generally means income but the import of anaya is not clear. Bundys is perhaps & mistake for sinaya, 1.6., tax paid towards the maintenance of an army. * Ballalar are, like the Heggades, sot of the Bant claas (South Canara Manual, Vol. I, p. 159). wifi generally means free labour. bidana is perhaps mistake for binda, a tax. (Se 8. I. I., Vol. 1V, Nov. 266 su 276).

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No. 9.] SAMOLI INSCRIPTION OF THE TIME OF SILADITYA. 97 Ll. 58ff. The witnesses for this (transaction) are: Atikari (Adhikari) Kamta-setti, Chata Bikra-setti, Samani Samkara-setti Raja-setti, Bagge-setti's nephew Kesana, Mulura Belile, Birumala Dugga and Bamdari Birusamni. With the consent of all these, Samkayi-Senahova of Mangalur wrote this. Prosperity and good fortune to this charity deed! Ll. 62ff. Imprecatory verses. Ll. 65ff. Any one who violates this charity, if he is a Jaina, shall incur the sin of breaking the images of Gummatanatha of Belagula, Chandranatha of Kopana and Nemisvara of Ujjantagiri and other Jaina idols; if a Saiva, he shall incur the sin of breaking a crore of lingas at Parvata, Gokarna etc.; if a Vaishnava, he shall incur the sin of breaking a crore of images of Vishnu in (holy) places like Tirumale. May there be prosperity to the Jina-sasana (doctrine). Fortune ! No. 9. SAMOLI INSCRIPTION OF THE TIME OF SILADITYA ; [VIKRAMA-SAMVAT] 703. BY R. R. HALDER, RAJPUTANA MUSEUM, AJMER. This short inscription was found at Samoli in the district of Bhomat in Mewar and is now preserved in the Rajputana Museum at Ajmer. Prof. D. R. Bhandarkar has already noticed it,1 It consists of twelve well-engraved lines of writing, covering a space of about 9" x 10". The stone being slightly broken at the lower right corner, a portion of the inscription is missing. A few letters here and there are also indistinct. The average size of the letters is about ". On account of its importance as the earliest inscription of the Guhila family of Mewar, a detailed notice of it is given below. The characters belong to the northern class of alphabets of the acute-angled type. They are almost similar to those of the Udaipur inscription of Aparajita of V. S. 718 (A. C. 661) though the matras of the vowels a, i, i, u and i have different forms. The language is incorrect Sanskrit and the inscription is written very carelessly. As a result, the metres employed do not always stand scanning, and the meaning is also not quite clear in a few places. As regards orthography, the following points may be noted:-n is used for n in ripinam (1. 4), and n for n in jananamndi(1.5) and -vasinya (1.9); the anusvara is used for m in -sambadham (1.8) and is redundant in japanamndi- (1.5) and uptaditamm-aranya- (1.7); the visarga is omitted in Hare (1. 2), -narapati (1. 5) etc., while it is redundant in -bhayah (1. 2), mahatarah (1. 10) and janivah (1.4) etc.; sandhi is not observed in jivanam agara (1. 6), agata ashtadasa- (1.7) and other places, while it is wrongly used in -nivaham mavalokya (1. 3). Other mistakes and irregularities are pointed out in the text and the footnotes thereto. The contents of the inscription may be summed up as follows:-After the invocation of the goddess Chandika (11. 1-4), the epigraph praises Eiladitya as the conqueror of his foes (11. 4-5). Ll. 5-7 record that a Mahajana (community) headed by Je[nta*]ka who had migrated from Vatanagara, started an agara (? Skt akara, a mine) in Aranyakupagiri which became a source of livelihood for the people. In the next two lines it is said that the Mahatara (Mahattara) Jentaka, at the command of the Mahajana, founded at the place a temple (devakula) of Aranyavasini (Durga), which was noted for its eighteen vaitalikas (bards), hailing from different parts of the country and was always crowded with rich and wealthy people. The sense of the last two lines 1 PRAS., W.C., 1908-09, p. 48 and Ind. Ant., Vol. XXXIX, p. 189. Above, Vol. IV, pp. 29ff.

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EPIGRAPHIA INDICA. (VOL. XX. is not very clear, the inscription being broken at the corner. It appears, however, that the Mahatara Jentaka, having seen the approach of the messengers of Yama entered fire (?) or com. mitted suicide at the holy place of Debuvaka. The record ends with the date 703 Katika Kurttika) di ()-. Evidently the year belongs to the Malava-Vikrama era and corresponds to 646 A.C. As regards the personages mentioned in the inscription it would appear that Siladitya was a scion of the Guhila family of Mewar. This inference is supported by the documents which have already been published-e.g., the Atapura inscription of Saktikumara, the inscription of Chitor, datod V. S. 1331, the Mt. Abu' inscription of Samarasimha. As has been pointed out by Prof. D. R. Bhandarkar, the name Sila in the Atapura inscription stands for Siladitya who was succeeded by Aparajita whose inscription, dated V. S. 718 (A. C. 661), has been alluded to above. Nothing of importance is recorded about the Mahatara Jentaka. Vatanagara of the inscription is evidently the same as Vatao (Vatapura) which has been identified with Vasantagadh' in Sirohi State and is about 16 miles from Samoli, where the inscription was found. This inscription is of special interost, as it enables us to rectify a mistake made in connection with the pedigree of Goha. Col. Tod supposed that Goha (Guhila, Guhadatta, Guhaditya, elc., the founder of the Guhila family of Mewar, to which Siladitys of this inscription belongs) deBoended from the last Siladitya (Siladitya VI) of Valabhipura." The Alina copper-plate inscription of the last Siladitya of Valabhipura dated in Gupta Samvat 447 (A. C. 766-67), would show that he was the ruler of the Valabhi kingdom at least up to the date of his inscription, i.e., the latter half of the eighth century A. C.20 As the date of Siladitya of the present inscription is Samvat 703 (A. C. 646), that of Goha or Guhila, the fifth 11 predecessor from him, should fall in the latter half of the sixth century A. C., if an average reign of twenty years be assigned to each of the rulers precoding Siladitya (of Mewar). Thus there is a difference of about two centuries between the reigns of Goha (Guhila) of Mewar and the last Siladitya of Valabhipurs. In other words, we might say that Goha (Guhila) had established his rule in Mewar about two centuries prior to the break up of the Valabhi kingdom. Therefore Goha could not have been the descendant of the last Siladitya (Siladitya VI) of Valabhipura." 10 wafa HAETT unifoqni ne : Ind. Ant., Vol. XXXIX, p. 191. * Bhavnagar Inscriptions, p. 75, v. 18. Ind. Ant., Vol. XVI, p. 348, v. 14. Ibid, Vol. XXXIX, p. 180. . Cf. noto 1 above whore the kings are mentioned in succession. * Above, Vol. LX, p. 12. * Ibid, p. 191. Of. also Ind. Ant., Vol. XXXIX, p. 187. [But V antagadh cannot be philologically derived from Vatanagara.--Ed.] * Tod's Annals and Antiquities of Rajasthan (W. Crooke's Edition), Vol. I, pp. 263-69. C. 1. 1., Vol. III, pp. 171 ff. Dr. Fleet assigns the inscription to siladitya VIL In faot, Siladitya II of his book (vida p. 41, introduction) did not actually reign at Valabhi (Ind. An., Vol. V, p. 208 and Duff's Chronology. P. 308). Hence Siliditya VII ought to be siladitya VI. (This is a matter of opinion only, cf. Kialhorn's Northern List No. 487, footnote B.Ed.) 10 Duff's Chronology of India, p. 67. Tod's Annals and Antiquities of Rajasthan (W. Crooke's Edition), VoL I, p. 254, note 3. 11 Ind. Ant., Vol. XXXIX, p. 188, Inscription No. IV. 11 Ser Ind. Ar., Voi. LVI, pp. 169 74.

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2 10 12 SAMOLI INSCRIPTION OF THE TIME OF SILADITYA-[VIKRAMA-SAMVAT] 703. 54'rtitt2r!?s[ns-bnrgIsng gn]]6]] [[iPage #116
No. 9.] SAMOLI INSCRIPTION OF THE TIME OF SILADITYA. 99 TEXT. 1 oN namaH // punAtu dinakkama(nma)rocivicchuritapadmapaM(pa)vacchavi duritamAza (ca)NDikApAdaha2 yaM // hare(ra:)zikhizikhAbhakesarasthitamapAsa raja(jo) nUpurA(ra)bhayA:(yA)ccharita divibhAva(digvibhAgaH) sa3 dA:(dA) [*] asurora(raH)sthala(kha) mUlavinibhina(ba) muhirarudhiranivaI / [samA] lokya kesari(ge) vAti ti4 raca cApalamamapyeva bhayamuhijanivaH / jayati vijayI ripUnA(i) deva hijaguru5 jaNA(nA)naMndo:(nandI) [*] zrozIlAdityo narapati(tiH) svakulAba(mba)ra candramA(mA.) pRthvoH // jayati vaTa6 nagaravinirgatamahAjana (no) jenti *] kapramukhaM:(khaH) / yegAsva lokajIvanaM pA(namA)garama7 tA(tyA)ditaM(ta)mAraNya kUpagirI:(ro)' [1] nAnAdidezamAgata' aSTAdazavetAli [ka*]le (lo) kavikhyAtaH(sam) 10) 8 dhanadhAnyaSTapuSTa[*] vissttjnnitysNbaadhN(dhm|| eri taba [jenta]9 kamahatara(ttaraH) zrIparaNyavAsiMkhyA(nyA) devakulaM cakre mahAmanAdiSTa(TaH) / devo ca prati]10 TApyamanupAlayatu [ci]:(2) sa ca jentakamahata(ta)ra: bhAsa . . . . 11 vakhatadUtA0 samaveca(tha) / debuvake sidhA(mA)yata[bha] ...: 12 ln| praviSTa(TaH) // 700 3 // kati[ka] [f] .. + From the original stone. - Expressed by a symbol. 'feo is engraved above the line, while of Oreo is engraved just below oqro. The sign of ST in ouro is bent downwards and is different from other T marks. Read tirako cApasamapyeva / * Read bhayamurimanika. .Read quatq. Probably the metre should be Udgiti. *Thea of is written below the line under fao. It wo road "farcido in place of Ofafutia (la L 6) then the metre would be Udgiti. * Read nAnAdindayAgatASTAdaza. * Read pratiSThAma. - Read devasvatadtAna u Probably wort was intendnd. - Rend kArtika.

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100 EPIGRAPHIA INDICA. [VOL. XX. No. 10.-PATNA MUSEUM PLATES OF RANABHANJA-THE YEAR 22. BY R. D. BANERJI, M.A., BENARES. These plates were sent to the late Dr. D. B. Spooner by Mr. L. E. B. Cobden-Ramsay, I.C.S., l'olitical Agent, Orissa Feudatory States, in 1915-16.1 A summary of the contents of the inscription they bear, as drawn by the late Rao Bahadur H. Krishna Sastri, was published in the Annual Progress Report of the Eastern Circle for that year. The plates are three in number and are joined together by a copper ring to which is attached a seal (13" x 15") which is ellipsoid in shape and bears the legend Sri-Ranabhaftjadevasya. They are identical in size and measure 71" by 4 each. The first plate is inscribed on the inner side only while the remaining two bear inscription on both the faces. There are altogether fifty-seven lines of writing on these three plates, which are distributed as follows: the first plate has eleven lines, the second, eleven lines on each side ; and the third, twelve lines on each side. The writing on the whole is neat and clear but each line abounds in mistakes due both to the composer and the engraver. The record is written in incorrect Sanskrit. The first eleven lines of it are in verse. They contain four stanzas of which the first three are already known from the two Baudh plates of the same prince. These verses contain an invocation to Siva and the genealogy of the donor. This grant mentions two ancestors of Ranabhanja, namely, Silabhanja and Satrubhanja, while the Baudh grant (B) names only one, i.e., Satrubhanja, his father. The object of the inscription is to record the grant of the village of Vahiravada which stood on the banks of the Mahanadi and was included in Dakshinapali and the Khinjali-mandala, to the god Vijaesara (Vijayesvara), by Mahadevi Vijya (Vidya) who was the daughter of the illustrious Rana ka Niyarnama. The god Vijaesara is evidently a Siva-linga and the donor, the wife of Ranabhanja himself. The document describes Ranabhanja as a devout worshipper of Vishnu, the tilaka of the spotless Bhanja race and master of both the Khinjalis, who had obtained the five great sabdas' whose feet were worshipped by tho Mahasamantas and who had obtained the blessing of the goddess Stambhesvari. Mahanadi is evidently the well-known river of that name in Orissa. Khinjali is mentioned in several Bhanja grants which have already been published. I am unable to identify the village Vahiravida. The date of the inscription is, apparently, regular and is given in a half chronogram as Indusvak-vitanti varise (Indu-vak-vimsati-varshe). Ordinarily this expression would denote the year 2011 of some era but the Baudh plates (B) which are written in the same script as this inscription would show that it stands for 22, vak being taken in the sense of 1.6 I edit the inscription from the original plates which were kindly placed at my disposal by Sir Edward Gait, I.C.S., K.C.I.E., the then Lieutenant-Governor of Bihar and Orissa. 1 Annual Report of the Archeological Survey of India, Eastern Circle, 1915-10, p. 7, para. 6. .P. 4, para. 6. * Above, Volume XII, pp. 323-28. * [But vak (vach) does not mean one' though it might stand for four' as it is supposed to have four atagon, namely Para, Paryanti, Madhyami and Vaikhari.-The reading, however, is not cortain.-Ed.]

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No. 10.) PATNA MUSEUM PLATES OF BANABHANJA-THE YEAR 22. 102 TEXT. Metres :-Vv. 1-3, Vasantatilaka ; v. 4, Sardulavikriditam ; v. 5-19, Anushtubh; and v. 20, Pushpitagra.] First Plate. 1 On: Om svasti! [*] Samhara-kala-hutabhug-vikarala-ghora-sambhranta-kinka2 ra-ku(kri)tanta-[nitanta * ]-bhinnam [*] bhinn-Andhak-asura-maha-gahan-atpatra*|* tad-bhe(bhai)ravar Ha3 ra-vapu[ -* ]-bham(bha)vatah prapatuh" || [ 10 ] Durvvara-varana-rana-pratipa[ksha pa ksha-la *]kshmi-hatha-gra4 hana-suprassita-pratapa[ h 1* ] Bhanjan(an)-naradhipatayos va(ba)havau(vo) va (ba)bhu(bhu)vur=udbhuta5 yolye)=tra bhuva(vi) bhu(bhu)ri-sahasra-sa[ o * ]khya[ h] /[/2*] Tesha kule sa kala-bhu(bhu)ta[ la * -pa6 la-mauli(li)-mal-archchhit-amghfi-jugalo valavam'ensipo=bhu(bhut eri7. Silabhanjadeva[h) pravakratao-paurusha-rasmi-cha kra-nirdarit-ari8 hridayo=sya pita nsipasya [13*] Gambhiryena payonidhish*]o thirataya 10 bhu (bha)mi[r] 9 va(ba)len=a[ ni * ]la[ 8 * ]-tejobhir-yalano11 -ryama samataya || subhrair-jjabobhi's basi(si) [ *] 10 atma sarvva-jagana-mana 18-sthitataya datt-ava kalo viyajata" sri11 Satrubhanjal ity-atula-dhil * ) tasy=atmaja[ * ) Svayammbhu(Sambhu)vata(t) || [4* ] Anyo-nya-mada Second Plate : First Side. 12 mana-milita 16-samuddhata-npipa-chakra-chaturanga-va(ba)la-kshobha-chali(li)ta-dha13 ra-mandala-gaja-turaga-khura-nirddarana-prasarad-atula-dhuli-vitana-san14 chchhan[n* Ja-jany-angana-ga[ja * -skandha-vedika-svayammva(yamva)r-ayat(ta-)!' parinita ja[ya*]-lakshmi * Expressed by & symbol * Read atapatran. Punctuation superfluous. Read praputu. [Bhanji naradhipatayo.-Ed.] * Read -anghri-yugalo, * Read balavan. Read prakata.. * Panctuation superfluous. 10 Read thirataya. 11 Read ajvalano 12 Read Ryyabobhiso 1 Read jagan-manah 14 Read viyaj-jatab. 1. Road Satruchangu. 1. Road milila17 Read dhuli

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102 EPIGRAPHIA INDICA. [Vol. XX. 15 samapandita-paura-jana-ma(a)nasah srimad-Bhanja-bhubhu)patih purad-Dhritipura .. 16 mna[ * ] Sa(Sa)rad-amala-dhavala-kara-yasah-patala-dhavalita-dig-va17 dano(nah) A(A)navarata-pravrit[ t*]a-samnarna! -dan-a[ na * ]ndita-sa kala-jano(nah) 11 18 A(A)ndaja-vad(m) sa-prabhavah Parama-vaishnava(vo). mata-pitri-pada(d-a)nu19 dhyata[ th* ] Bhanj-amala-kula-tila ka Ubhaya-Khinjal-(ly-a)dhipatil \ * ] sama dhigata20 pancha-maha-savda(bdo) ma(ma)basamanta-vandita-[charanah*] Stambhesvari-lav. dha(bdha)-vara-prasa21 da[ h* ) Rana ka-fri-Ranabhanjadeva[ 5* ) kusali [l*) Ih-aiva Khinjali-mandale 22 bhavishyad-raja-raja(a)nak-anta tanga'-kumara(ra)matya-mahasamanta-vra(bra)hma Second Plate : Second Side. 23 na-pradhana[ n* ) anya[ ]s-cha dandapasika-chata-bhatta -vallabha-jatinas 11 ya24 tharbi? manayati vaidhayati samadisayati(bati) ch=anyat !" sarvvuta[ \ . ] si(si)vam=826 smakam Viditam nastu bhavatah Dakhi(kshi) na-pa(pa)li-prativa(ba)ddha" Ma(Ma)banadi(di)-vima26 la-jala-viji".-prakshalita-tata-Vahira(Bahira)vada-grama[6*] 1. chatu[ h * ]si (si)ma-paryanta 27 nidhya upanidhi"-sahitam(tah) mata-pitro-yatma-jasa "-puny-abhivriddhaye 28 salila-dharah"-purahsarena vidhina | Sri-Vijya-mahadevya" | 29 [Para]ma-mahesvari(kvarya) Ranaka-Sri-Niyarnama-suta(taya) Vijaesaraya! 30 datva vidhi-vidhanena?? sa-vidheya-tamyra 1-sasanash] pratipadito=yam || Param-mall. Punctuation superfluous. * Read sashmina. . Read (r)anlaranga . Read 'bhafao. Read jatiyan. * Punctuation superfluous. Read yatharhan. * Read bodhayati. . At first this was also writton di, which was erased and ta written in its place. 10 Read bhavat.Inh. 11 Read "richi 11 Read Onidhy-upanidhio 1* Read mata-pitror-dimanalcha yada! 14 Read dhand. 1 Read Vidyi-mahadevya. 1. Read Vijayebvardya. 17'ng is written below the line. ** Road tamra. 11 The ma is superfluoda.

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PATNA MUSEUM PLATES OF RANABHANJA - THE YEAR 22. unustU (saMkhyakAlakarakirAla jAtajana kahA 2 rusakAkAhAhAhAyarasada 2 hapuraMda pAThapuruSAlAlapar3hae yaha 45pastulapahANAra AvapAhAvaTamAralA 4 yAharuThI khadakhakhavAralAkulatakalaraThaNa molamAlAlA premAlAlaThAmaNasuTa lArapAsalakaDiyAkalAzA 8 yApahArUpatAmralapA(marAThayAma halkAla haTAcalanAcamAstamamA ziragAna 10 ADizanamastUlyAyavAdakAlAhieDATA 10 khaharU 100 rAulavA hayAmaruskhayamtyAazAmarata iia 12 mAUmAlaparajaparavAha halAlAba 12 37 sAlayatAlabulA uThAkara 14lakAtAsikAnukakalyAlA 14 mAma lalATo padamAzI vAtAsAyalamA 16rAvAlavalavatalagAnaThalaTharata16 paThAiTarakalara 18 julamAlA pAraka 18 hAlasamalakara lAlapATasammAna 20 pa.sadAnAdArUmaTakadalaharapasA 20 70 lAcalamaralA 22 REMI kAmadAstAnalA 22 iib Qy'haanul hker prtyaah| marAThayAThivarAThisamAritagaligaDhaharavalama 24 bhAkararArimmata rUThAya laliTarajhAhAla rahima diDiyajALa pAhi maadaashmaautmaapryeaa| 26 mukhaThivAstahilaMmoTApachI pADAyu gAyaba lalakAkA mAsA pahAvakArazAThiAmAradAra 28 mamATavATa kAyAma tulajAla durasta roTA sahA mahinAvArata va zAzastaM mavAdAstAkhAyAma 30 paryakulAhAyalayale TarakalarakhAvabhAsAlAsA 32 khaTapa hamAlanaharamoDa hada sAmAIla kA 32 15 nAliyAMsArabharimIkAraka sAlApA HIRANANDA SASTRI. SCALE: ABOUT TWO-THIRDS. SURVEY OF INDIA AVCUTTA.

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11.20 34 lAsakAlamA(bAlakavarmAvAstupAlaka pAmIrakhanA 34 stivAmadakA piATha-sturyeka kAlAkAtuna mahAghara 36baraThAmavathADhidayaniyachaTA maTA dahAzalanyA 36 hAmAhAmAharAeghArApaTakahalAThamahilA MR sumakaTayAtanAvarAsATharAkhaMgAla 38 {tthhiisnyjiiSlhaatiite taas| kara hiramiyAnyAyApala pala 40 ki eDAmaharmiyAdAkulaTAvAkhamahAvAdiSyahiTa 42vIyatAsagATha mAririramAhaTalasakAchapparahayu 42 7e5{shbaanbRhtbaaphraanysusth| 44rAhata itakavA nachiyAmitApaharUsadhyapazi044 zamasujhamayasamAlAsakAkamAyAlayAThArata 46 paramamiyA hizudA dayaramapaghaTirA pukamA yatotA sahAyaharubhamaTArasamAhatAta 48 sahAla'palapATha par3hAehAmAhaha karAralAsumana 48 sArapijapaparavAralAhahahADapaMpamA dokharAmapakA dimAhatuezya ikAlA ISTIemaThAraharavAielAdakAcA samasamariyADApayatanAlAmaka bAja kitipaya miDiyAvAlA kamalapA 54 vAyulAlA pisAhAThikalastaka maramAilA taRddhi-sapAsavora rApArAzyamA hAtamukharAja 567 tAki ekasurAtukaparalA rAjapAlatumaTA 56 nADakI yamuramaharA

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No. 10.) PATNA MUSEUM PLATES OF RANABHANJA-THE YEAR 22. 103 31 perya-kulavatarena ya(ya)vad-Vel sarvva-vachanena yatha dharma(m2)[b'] prarohamti" sa(ya) 32 saneste)na pratina(tano)si sahasrena virobasi [*] eva[n] vu(bu)ddha(dhva) par arddhan=cha parato 33 vams-avatarena (n=a)py-asmad-antaror(uparodhad)-dharmma-gaurava[ch*)-cha na kenachi smalp-api' Third Plate : First Side. 34 va(ba)dha karaniya tatha cheau(ch-5)ktam dharmma-kastreshu [ll] Phala-krishte [m] mahi[m*] dadya[t*]=s&35 vija(ja)n sasya-medini[m*](balinim)! yavast*) su(su)ryakfit-aloka tavast*) - svargga mahiyate 1 [l 5*] 36 Veda-vam-asmayaji vadanti risht'-devatah[i*] bhu(bhu)mi-hartra. tath=anyach cha &37 ho ma hara ma hara [16*) Yath=apsu patitam Sakra te(tai)la-vindu[r*] visa[r*]ppati i 38 evam bhu(bhumi- kritam danam sasya(sye) sasye prarohati 1 [l 7*] Adityo Varu. 39 no Vishnu[r*)-Vra(Bra)hma Some(m6) Hutasana[b.*) Sulapanis(r)-tu bhagavam 10 8 40 bhinandrantisi bhu(bhu)mida[m] | [ 8*] Asphotaya[rh*]ti pitarah pravalgaya(ga)41 nti pitamaha(hah) | Bhu(Bhumi-data kule jatutah) sa me trata bhavishya ti! [19] Rvvahu-13 12 bhir-vvasudha dat[t*ja rajanaih13 Sagar-adibhi[h*] | [110*Ma-ru(bka)d . aphala-samka ye paradateshu 43 palitan | yasya-yasya yada bbu(bhu)mi[s*]-tasya tasya tada phala[th] [ 11*) Sva-dat[t*]a[m*)-para-dat[t*]a 1 Read Ved-artha* [Punctuation superfluous. Ct, above, Vol. XII, p. 324, L 22 & f..-Ed.) . Read kenachit ralp-dpi. Read alokas Read svargge. * Read vida-edk-emritayojihul. . * Read rishi. * Road hartha. [800 above Yol. XII, p. 325, L. 40.-Ed.) Read Galapanis. 10 Read bhagawin. 11 Read abhinandanti, 11 Read Bahubhiro 1 Read Mijabhih. 14 The second half of this verse hoe been omitted. [The second half has been pnt as the moond half of the next voro, the latter half of whioh (viz., mondanat phalam atc.) has been omisted. d.] w Rood bhadaphala-banke van para-dau-ek purthiad.

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104 EPIGRAPHIA INDICA. [Vou. XX. krimir-bhubha)tva 44 m-va yo harad vareta vasundharam & vishthaya[m*] pitcibhi[s*]-saha pachyate [112*) Hiranya46 m-ekam gam-ekam kath) bhu(bhumim-apy-arddham-angulam kam=ayati yavad-abhuti(bhuta). | Hara[n*]-nara n yisham-ity=& . Third Plate : Second Side. 46 samplava)(va) [ 13*] Bhu(Bhu)mi[m*] yah pratigrihnati yach(s-cha bhu (bhu)mi[r*) prayachchhati i ubhau tau punya-karmmanau 47 niyatau s[v*Jargga-gaminau 1 [114] Harate harayati bhubhu)-mi[th*] manda-vu(bu)ddhis-tama(mo)-vpitah | 88 va(ba)48 ddho varunaih pakaifs*)=tirya[g*l-yoni(ni)sha jayata [ 15*] Ma par thivah(va) kadachi[d- dhi*] Vra(bra)hmasvam mana49 sad-api(sa api) 1 amga padham'-abhaisva(sha)jyam atat halahalam visham [ 1 16*] A(Na) visha[m*] visham-ity=a80 hu[h*) vra(bra)hmasvam visha[m*) uchyata | visham=ekakino(nam) Banti vra(bra)hmasvam putra-pautri(tra)ka[**] [117*] Lauha-chuchub1 -akva "chu(churppan-cha vishafi-cha jarayon*-nara) | vra(bra)hmasvam tris shu lokeshu kah puman(n) 02 jaramajvaramishyati | [ 18] Vajapeya-sahasrani y-Abvamedha-satani 53 chat gavam-koti-pradattana' bhu(bhu)mi-hartta DA byudhyati [! 19*] Iti kamala-dal-a04 mvu(bu)-vi[m*]du-lola[mm] briyam-anuchintya shantasya 1.jtvitaicha sa katam-idam udahfitan=cha 66 vudaih na hi purushaih paraki(ki)tta (rtta)yo vilopya[b*] 1 [l 20*) Vijaya rajyo summva(samvatsar-endu-vvag-vi-13 56 santi-varise(varshe) uktirnan 1-cha vapika(k)-suvampakata-Sivapaga(gena) Pandi-suta (tena) [1*) maha. 67 rajakiya-mudrenati 14 M 1 Read bhaimira * Read niyatan * Road param-abhar Raad aemao Read jarayishyati, Read -vaha:rips Aframedha-tadona. Read .pradinena. * Read buddhyati. * Head Griyama 5. Read manushya Road budethed. ** [8ee note 4, p. 100 above*Read mikropako **[Pomnibly monat for "mudrayd lanchhitamm iti.--Ed.)

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No. 11] THE KADAMBAPADRAKA GRANT OF NARAVARMAN-V.8. 1167. 105 No. 11.-THE KADAMBAPADRAKA GRANT OF NARAVARMAN-V.8. 1167. BY R. D. BANERJI, M.A.The inscription edited below is incised on two thick plates of copper which weigh 15 lbs. 7 oz. and now belong to Mr. J. J. Gardar of Nepean Sea Road, Bombay, who purchased them at some place in Central India, and lent to me in November, 1920, for publication. There are two holes in each of these plates through which they appear to have been once tied together by means of two rings like many of the Valabhi plates which have now been published. There is no seal attached to them but a kneeling figure of Garuda, holding a snake in each hand, is incised at the proper right corner of the second plate, as is seen in the Dharampuri plates of Vakpatiraja of V.S. 1031, the Ujjain plates of Bhojadeva of V.S. 1078 and the Mandhata platest of Jayasimha I of V.8. 1112. The plates measure 124" by 8each and are incised on one side only. In all, there are twenty-nine lines of writing on them, seventeen being incised on the first plate and twelve on the second. The average height oi letters is f". The language of the inscription is Sanskrit. With the exception of two verses at the beginning, two in the middle and five imprecatory stanzas at the end, the record is written in prose. It refers itself to the reign of the Paramabhattaraka-Maharajadhiraja-Paramesvara, the illustrious Naravarmadeva, who meditated on the feet of the P. M. P., the illustrious Udayadityadeva, who meditated on the feet of the P. M. P., the illustrious Bhojadeva, who meditated on the feet of the P. M. P., Sindhurajadeva. The object of the charter is to register the grant of certain pieces of land given on different occasions to a Brahmana named Dviveda Asa(sa)dhara, son of Narayana of the Katyayanagotra and Madhyandina-lakha. The gift-land consisted of twenty nivarttanas given by the king Naravarmadeva himself on the 12th day of the bright half of Magha in the year 1167 (=Thursday, the 3rd February, 1110 A.D.) when this grant was issued. The charter also refers to a previous grant of twenty halas of land, out of which ten halas were given by the Mahamandalika Rajadeva on the 15th day of the bright half of Karttika in the year 1154, four halas by his daughter-in-law, the illustrious Mabadevi, probably on the same date, and six halas by the king himself, on the 15th day of the bright halt of Pausha in the year 1159 on the occasion of the Bhutaraprana (Bhataratri ?)-parvan.. Thus, three different dates are mentioned in the inscription, probably, with a view to bringing together all the grants of land made to the donee up to the time when the present charter was issued. The giftland lay in the village of Kadambapadraka which was in possession of the Mahamandalika Rajya(ja)deva and was situated in the pratijagaranaka of Mandaraka in the Upendrapuramandala. The measurement was called a plough measure (hala) which was of ninety-six rode (dandas). The length of the danda in Malwa at this period is unknown. A town named Upendrapura is mentioned in the Ranod inscription of the Mattamayura ascetics which seems to [This article was taken up for publication after the sad and premature demise of the author and was revised by Dr. N. P. Chakravarti, Assistant Superintendent for Epigraphy.-Ed.] * Ind. Ant., Vol. VI, pp. 61 f. Ibid., pp. 63 f. Above, Vol. III, pp. 48 ff. [Probably vadha is to be taken in the sense of wife' here.- N. P. C.) * The correot reading seems to be Udayayana-parvari. According to Swamikannu Pillai's Indian Ephemeris, the wdagayana sankranti took place on Wednesday, the 24th December, A.D. 1102, i.e., two days before the date given in the present grant.-N. P. C.) Above, Vol. I, pp. 364 ff.

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106 EPIGRAPHIA INDICA. (VOL. XX. have given its name to the mandala. I am unable to identify either Kadambapadraka or Mandaraka. The grant was issued under the sign manual of the Maharaja Naravarmadeva and the Dutaka of the charter was Thakkura Kekava. TEXT. [Metres :-Vv. 1, 2, 4 and 5, Anushtubh ; Vv, S and 7, Vasantatilaka; V. 6, Indravajra ; V. 8, Salini ; V. 9, Pushpitagra.] First Plate. 1 Om svasti | Sri[r*]jayo=bhyudayas-cha | Jayati (Vyo]makeso=sau yah sarggaya vi (bi)bharttri(rtti) tam aindavin sirasa lekham jagad-vijanga sa kritim | [11*] 2 Tanvantu vah Smar-arateh kalyanam-anisam jatah kalp-anta-samay-adata-Hadid valaya-pirgalah || [210] Paramabhadvaltta)raka-Maharaja3 dhiraja-Paramesvara-bri-Sindhurajadeva-va(pa)danudhyata-Parana(ma)bhattaraka-Maha rajadhiraja-Paramebvara-bri-Bhojadeva-padanudhya4 ta-Va(Pa)ramabhattaraka-Maharajadhiraja-Paramesvara-bri-Udayadityadeva-padanudhy ata-Paramabhattaraka- Maharajadhiraja-Pa5 ramesvara-bri-Naravarmmadevah kusali # Upe[n]drapura-mandala Mandaraka pratijagaranake Mahamamdallka-bri-Rajya(ja)deva-bhuyya(dya)6 mana-Kadamva(mba)padraka-grame samupagatasnamasta 6-raja-purushan=Vra(Bra) hman-antaran [pra]tinivisi-pattakila-janapadadi[r ]6-cha vo(bo)- 7 7 dhayaty-astu vah samviditam ! yathi Srimad-Dhar-avasthitair-asmabhih snatva charachara-gurum bhagavantam Bhavanipatim samabhya[r* Johchya samsa8 rasysarata[m] drishtva | Tatha hi | Vat-abhra-vibhramam-idam vasudh-adhipaty. am-[6]pata-matra-madhuro vishay-opabhogah pranis tri ? 9 D-igra-jala-vindu-bami naranam dharmah sakha param-aho para loka-yane 11 1311 Bhramat-samsara-chakr-agra-dhar-adharam=imam briyam [1] 10 prapya ye ne daduseteshar paschattapah peram phalamh || [411] Iti jagato vina[bva Jram svarupam-akalayy=adpishta-phalam-amgikpitya chandr-arkk-- 11 DAVA-kshiti-samakalam yavat paraya bha[ktya] 'bri-Madhyades-antahpati-Srimga pura-sthias-vinirggata-Katyayapa-gotra-Katyayana12 Kapila-Vigva(bv.)mitr-eti-tri-pravara-Madhyamdina-sakh-adhyayi-Vra(Bra)hmana-Dvir(Dvi) veda-Narayana-pautra-Dikshita-Devasa(sa)rmma-suta-Dviveda-Asa(sa)dharaya 18 uparilikhita-ya(gra)matshannavati-parvva-dam(da)pda-pramanyena bheya dvichatva riban(rimsan)-madhyakena bhu-nivarttapa-vimsati-pratya | Bhu. 14 hala-vi[m*]satih param=ato 10 Mahamandalika-bri-Rajadovena chatuhpa[ m chasa (ba)d-adhika-eat-aikadasa-samvatsare Ka[r*]ttika-kudi-panchadaFrom the original plates and impressions. Expressed by a symbol. Read jagad-vijankur-aksitim. * Read-samay-Oddand-. .Read galdnaamasta-. Read - ttardne. Danda unnecessary. . Danda unnecespary. [Probably we have to road meyd ........ vithbatid prata.-N. P. C.) 1Riad parash dc.

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KADAMBAPADRAKA GRANT OF NARAVARMAN-V. S. 1167. FIRST PLATE. dvizatAyAvara sAtatyavidhITara dayoleTAsATaditatritA divAkaratA tyAsAhokAisanatira navamaMgavAna kalyAgamanirAtaTarakalyAnusamatmAdAna tadivalragilAlAmpamatadvAradArApAtara ? vAnapanAmazaragAtinupAtAdavavAdA nuyAtapayanatahArakanahApADAdasA uparAmarAjyAtalAjAdadAdAnuyA tavaramA TrakamahApAlAnipajapAmayapazITha dayAdityAdavapAdAnudhAtaparamAsakamahAgatAvirAjapa vAmapayAnapavamAnaH karAnI padpuramAulamakArakapAtajAlA jAgA mahAmahalAkayA pAyAlaya mAnadatampadayAtanupapAtAla macAUpuruvA vAhiniyAnAniniyA (tasijana dAdAsAvarA vAlAnudAsA naditIyavAyomadApAvadhitarammAninAvAcA tapAsAtanaravAnAvAtasamabhAvAsamA 8.yAsAratApAnavAdi vAtAnavinamaniTavautsavaparamApatimA namAjavivAyAkhAnAmApAtamA pApaka disatAta va muhimesAvamATApanAlAkyAnAsamatAsArasakArAbhavAsapAnimAniya 10, pAthAranadAsapApasAtApaHpApanAtigAtAvinAmUpamA kamagAdevapalamahilAdeti. 10 ki tisamakAlayAdavAragaratyAyomabAdazAnabhyAtizopavamAnAvatimatadAbAvanagAtukArasthAna 16 vivAmAnAtavipada mAyadina gAvAvAdhidAtmadinA payAnayA nadA dadavasa madhura vAtAvaTA 12 upapilikhitayAmAvata vatipadATapAmApya nAtayazcitvA sanmAyAkana nUnivajAvarAtipamAna dalAvatiHparamatomahAmAralI kayAsadAvanatataHpacAsadavikarAtikadirAsamatadAtakyAdiprasava 14 yAcakAkahitavAdAcinanuhaladaroka tabAmadAmaTalI kazAgatadavidyAzAdAyavAlAta 16 bAvajUdalacanu payAnavA asmA liApakAnamAvikAtakAdazasamatsavApArAhi-16 padayAtajAranadAra puna pani kathitatadalabahAracaya hAyatanadalaviyA HIRANANDA SASTRI. BCALE: THREE-FOURTHS. SURVEY OF INDIA, CALCUTTA.

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SECOND PLATE. -CA tisatImAralabAtiya paryanAsahiyatAgAhomasopati tapasahAdAyasametA / sAtApiAnAvAsanazapurANa ghanihAyazAsAnAnAdakapUrvatayApadevotanmavAnAna tAsipaidaktistapAdAvAdIyamAnatAgAlagatavAhiyAdike mAkAvaNAvAce vAsademamupasamaya (ntaasaamaayaantpuaayphlvddhaamsmshirnorpisaavloknmydnvsmaadaayaamnumnaa| pAlatA yayAnAvara manasuvAtukApAsani:sapAnAdinimayamA sAyadAnaminatAtAtadAphanAyAnAda vanAnisAnAvidhAnAnimmidhirAmapANinimAgavAnapAtammAnitAnAkAnAmasAputAdInAnA kulakamasudAmadAda diyAyadAnamidamayanAmAdanIyAstrAsAudalayavaddhadata calAyAdAmaphalaparAH / pArapAranatAlabAnanadAcina yA vivAhApAnayAgAsotasamatadArAmAgAyatamAtana paaliikaalkaalegaa| sana yAnavatAtikamaladalA saviTAlAlAjikhamana vijApAnIvinI sakatvamidamudArUtasvadhanAdiparaparakInIyAvilA pAusavatA mAghajAdAraha05kuzI karAThA masAlamahArAhAta 24x7 sUdanAyamA pAnI nadI devamA

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No. 11] THE KADAMBAPADRAKA GRANT OF NARAVARMAN-V.S. 1167. 107 15 sya[m] sva-bhukto kasyitam vaddhapita(?)-bhu-hala-dasakati-(bhi)rvva1 Mahamandalika-sri-Rajadeva-vadhu-sri-Mahadevya pu[r]vva-kalpe ta(da) 16 tvan(tta) bhu-hala-chatushtayam Tatha asmabhir-ekonashash ty-adhika-sati(ai)kadasaka-samvatsare Pausha-sudi 17 pamchadasya[m] samjata-bhutaraprana-parvvani kasyitatvam (?) bhu-hala-shatka [*] Evam yathayatham bhu-hala-vi[m*]sa- |* Second Plate. 18 ti sa-sim-tripa-[y]ti-gochara-paryanta sa-hirapya-bhaga-ho(bh5)ga-soparikara-sarvv adaya-sameta 19 sava(mata)-pitror-atmanas-cha punya-yaso-bhidri(vri)ddhaye kataya pradatta [*] Te(Ta)n-matva tan-ni sasanen-odaka-purvva 20 vasi-pattakila-janapadair-yathadiyamana-bhaga-bhoga-kara-hirany-adike(ka)m=ajna-eravana-vidheyair-bhu(bhu)tva sarvvam-amushme(shmai) samupa 21 netavyam Samanyam ch-aitat-punya-phalam vu(bu)ddhva asmadamsajair'=any[ai]r= api bhavi-bhoktribhir-asmat-p[r*Jadatta-dha[r*]mm-adayo-yam-anumantavyah | * 22 palaniyas-scha Uktam cha Va(Ba)hubhir-[vva]sudha bhukta rajabhih Sagar adibhih yasya yasya yada bhu(bhu)mis-tasya tasya tada phala[m] [*] Yan-iha 23 dattani pura narendrair-ddanani dharmm-artha-yasaskarani nirmalya-vanti-pratimani tani ko nama sadhuh punar-adadita | [6] Asma 24 t-kula-k[r*Jamam-udaram-udaharadbhir-anyais-cha danam-idam-abhyanumodaniyam Laksh[m*lyas-tadid-valaya-vudvuda(budbuda)-chamchalaya danam phalam para aha(ya)sah 25 paripalanam cha [17] Sarvvan=eta (tan)-ha(bha)vinah parthivemdran-nripo nuyo yachate Sa(Ra)mabhadrah sa(sa)many-oyam dharma-setur nripanam kale kala pa 26 laniyo bhavadbhih [18] Iti kamala-dal-amvu(bu)-vind[u*]-lolam sriyam-anuchitra 7 (ntya) manushya-jivitam cha || " 27 sakalam=idam-udah[ri]ta sa vudha na hi purumai(shaib) para-kirttayo vilopya iti || [9] Samvat 1167 28 Magha-()udi 12 [*] Da | Thak[k*Jura-tri-Kesavah || Mangalam maha-srih || cha srih | i 29 Svahasto-yam maharaja-sri-Naravarmmadevasya || TRANSLATION. Om Hail! (May there be) prosperity, victory and success. Let that Vyomakesa (Siva), who, for the sake of the creation, holds on his head the crescent of the moon which has a form like the shoot from the seed of the Universe, be victorious (1). May the matted hair of the Enemy of the god of love (i.e., Siva) which is reddish like the fierce circles of lightning at the time 1[I would read sea-bhukto (ktau) kalpitatvad-dapita[m] bhi-hala-dabaka[m] tidva | Tatha).-N. P. C.] [I would read pu[r]vva-kalp[i]tatvat.-N. P. C.] [The reading appears to be "nu(U)dagapra(ya)na-parvvani Kasyi(lpi)tatva(tva).-N. P. C.] Danda unnecessary. 5 Read asmad-va msajair=. Read bhuyo bhuyo. "Only one danda is required. * Read udahrilan-cha buddhva.

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108 EPIGRAPHIA INDICA. [VOL. XX. of the end of the world, grant you prosperity incessantly (2). The Paramabhattaraka-Maharaja. dhiraja-Parameswara the illustrious Naravarmadeva, who meditated on the feet of the P. M. P. the illustrious Udayadityadeva, who meditated on the feet of the P. M. P. the illustrious Sindhurajadeva, being in good health, informs the various officers, Brahmanas and others, Pattakilas and inhabitants of towng, assembled in the village of Kadambapadraka which is being enjoyed by the Mahamandalika sri-Rajadeva (and which is situated) in the prati. jagaranaka of Mandaraka of the Upandrapura-mandala. Let it be known to you that while residing at Dhara, having bathed and worshipped Bhagavan (Siva) the ruler of the world and the lord of Bhavani and having perceived the worthlessness of the world--as it is said, " This ownership of the earth is (as transient) as clouds moved by the wind, the enjoyment of property is sweet only for the time being, lives (of men) are (as unstable) as drops of water on the points (of blades) of grass, Dharma is the only friend in the journey to the other world (3). Those who, having obtained this fortune which is as unstable as the sharp edge of the moving wheel of the world, do not give it (to the needy or the deserving), for them the only result will be great repentance afterwards (4). So, having ascertained the transient nature of the world and having agreed to the result of fate, with great devotion, twenty nivarttanas of land, measured by the cod of ninety-six parvas in length (?) and forty-two in breadth (?) from the above-mentioned village are given by us, to last as long as the sun, the moon, the earth and the sea, to the Brahmana Dviveda Asadhara, son of Dikshita Devasarman and grandson of Dviveda Narayana, who was an immigrant from Singapura, situated in the Middle-country (Madhyadesa), who belonged to the Katyayana-gotra with the three pravaras Katyayana, Kapila and Visvamitra, (and) who was a student of the Madhyandina-sakha. Also twenty plough measures of land were given by the Mahamandalika, the illustrious Rajadeva on the 15th day of the bright hall of Kartika, in the year 1154, from land being enjoyed by him and therefore retailed (? vaddha. pita); also ten plough measures given by the illustrious Mahadevi, the daughter-in-law of the Mahamandalika, the illustrious Rajadeva. So also four plough measures given in a previous kalpa ; so also six plough measures given by us on the occasion of the festival of Bhutaraprana(?) on the 15th day of the bright half of Pausha, in the year 1159. Thus, the twenty plough measures of land, in its regular order, with its boundaries, with rights of grass, yuti and pasturage, with rights of mining gold, of shares and easements with additional taxes and with all other income is given for the increase of the merit and fame of our own self and of our father and motber, by means of a (copper)-plate after a previous libation of water. Having regard to this, all shares, basements, taxes, rights of gold mining, etc., hitherto given by the Pattakilas and the townsmen inhabiting the place, are to be given to him (the donee). (Here follow the usual formula and five imprecatory verses.) The year 1167, the 12th day of the bright half of Magha. The Dutaka (of this grant was) Thakkura sri-Kesava. My own sign manual "the Maharaja, the illustrious Naravarmadeva." *[The passage may be translated as 'twenty nivarttanas of land from the abovementioned village out of the forty-two (nivarttanas) measured by the rod of ninety-six parvan, eto.-N. P. C.) * The meaning of the word kalpita as used in the text is not oertain. This term also occurs in the granta of Bhajadeva of V.S. 1078 (Ind. Ant., Vol. VI, p. 53) and Yaedvarmadeva of V.8. 1192 (Ibid.,, Vol. XIX, p. 340). Possibly it has to be taken in the rense of settled ' or 'fixed'. I would translate II. 14-17 ms follows: Additional twenty plough menenren of land were also manted). Out of these ten halas of land were Otised to be given in his own bhukti by the Mahamandalika the illustrious Rajadeva on ............from (hin own) settlement (1), four halas of land (were given) by the illustrious Mahadevi, the wife of the Mahamundalika the illustrious Rajadeva, from her previous settlement (!) and six halas of land are not given) by us on........on the occasion of the udagayana-parnan from (our) settlemont (1).- N. P. C.)

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No. 127 TWO SINDA INSCRIPTIONS FROM BENACHAMATTI, SAKA 1088 & 1109. 109 No. 12.-TWO SINDA INSCRIPTIONS FROM BENACHAMATTI, SAKA 1088 AND SAKA 1109. BY R. S. PANCHAMUKHI, M.A., OOTACAMUND. These two records are engraved on a stone tablet lying in front of the temple of Tavara at Benachamatti in the Gajendragad State which is included in the Ron taluk of the Dharwar district. They are edited here for the first time from the estampages secured by me under the orders of the Government Epigraphist for India in the year 1927-28.1. The first inscription covers an area of 2' 91' by 2' 31", the size of each letter being about 1' in height. The area occupied by the second inscription is 2' 31" by 61' and the size of each letter is roughly t". The latter is the continuation of the former. I am calling them A and B respectively for the sake of convenience. They are in a fairly good state of preservation excepting that some letters of B are lost at the right corner of the lower edge where the stone is broken. Both the inscriptions are Kannada records of the twelfth century of the Christian era. In A the long iis distinguished from the short one by an inside coil at the top as in pathina (1.1), Chandaladevi (1. 19), etc.; the -sign at times has a short downward bend by the side of the letter with which it is connected as, for example, in Chavunda (1. 10), sudha (1. 11), etc.; the ai-sign is represented, in some cases, by a horizontal line at the bottom of the letter concerned with a curve on the left side and, in others, by a cursive upward stroke shooting from the bottom to the right end, as in Mandara-dhairyyam (1. 18), sainyam (1. 26); the letters m, y and v have very often been represented by their special cursive forms as in baliyim (1. 6), 'y-aliyan (1. 7), and devayatanamuman (1. 37) respectively; the anusvara is written by the side of the letter connected therewith in four places, i.e., in yenisidam (1. 19), kularngalim (1. 29), dev-ayatanamumam (1. 37) and gambhirya (1. 42). The Orthography is generally free from errors. It may be noted that in A the engraver has filled up the space left at the end of lines 3, 6, 10, 12, 13, 20, 24, 35, 38, 41, 46, 49, 51 and 52 by the addition of a superfluous mark resembling the English letter S. In B the consonant la is, in several places, wrongly used for la, as in pala (11. 3, 5 and 6), kalegalolu (1. 5), etc., and the letter te in Nohilana teradi (1. 4) is written like le. Excepting the first verse which is in Sanskrit, A is written in Kannada poetry interspersed with prose in II. 8, 10, 31, 32, 36-38 and 44-54. B is also composed in Kannada poetry with a prose passage in 11. 10-16. After the usual invocation to Sambhu (i.e., Siva), A describes the ocean (11. 2-3), the Jambudvips and the Meru mountain (ll. 3-4), the Kumtala country and its past kings (11. 4-5) and the reigning sovereign Kalachurya Bijjana who is stated to have wrested the royal glory from the (Western) Chalukyas (11. 5-7). It then introduces Bijjana's son-in-law Chavunda-nfipa of the Sinda family whose pedigree is given in lines 8-29. Further it tells us that, of the seven brothers-namely Acharasa, Naka, Simga, Dasa, Davana, Chavunda and ChavaChavunda was a powerful warrior and that to Acharasa was born Bammarasa, a moon to the ocean of the Sinda family. His brother was the renowned Acharasa (II), son of Simha for Singa). To him were born Perma by queen Mahadevi and Chavunda (II) by queen Chamdaladevi. Of Chavupda it is recorded that when the Hoysala king met him with a huge army, the Sinda prince destroyed its general together with other opponents and captured his elephants in large numbers. Again when the Pandya chieftain Kamanripa waged a War against Chavunda with a view to conquer him, he met with a crushing defeat and had to flee away for life in the forest. When Chavunda was saling his territory from his capital at Erambarage (which is compared in lines 28-31 to the celestial Amaravati, Ayodhya, Mathura and Ujjayini), the Fifty Families of Telligas extolled in 11. 32-36 constructed the Nos. 31 and 32 of 1927-28 of the Bombay Karnatak Collection. App. B. A. R. on 8.1. Frigraphy, 1927.

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110 EPIGRAPHIA INDICA. [Vol. XX. temple of Telligesvara in the south-east quarter of that town and made certain gifts to it after laving the feet of Chamdramauti-vratin of the Lakula sect, the acharya of Simhesvara-matha, on the day specified in ll. 46-47 during the reign of the Kalachurya king Tribhuvanamalla Bijjanadeva (1l. 44-45). Lines 38-44 give the genealogy of the Acharya Chandramauli-vratin as follows:-Vigrahasvara-vratin, his disciple Yogesvarayati and his disciple Chandramauli-yati. Inscription B introduces, after prayer to the god Telligkvara, mentioned above, ViraBijjala and Vira-Vikrama as sons of Chavunda by Sridavi and describes the elder of the two, namely Vira-Bijjala, as a great devotee of Siva like Nambi' and Ohila' and a scholar like Bana (11. 1-4). His wife was Tripuradavi (1.5). His brother Vikrama was a munificent donor and an invincible warrior looking majestic as if he was a Chakravartin (11. 6-9). In lines 10-12, the two brothers are mentioned with the usual titles, Mahamandalesvara, Sahasottumga, etc., as ruling over Kisukadu-70, Bagadage-70, KelavaC/i-300, Nareyamgal-12 and Karividi-3[0]. At the request of the Fifty Telligas and a certain Murhjaya-Sahani they are stated to have granted some land to the temple of Tolligkvara (11. 13-16) on the date specified in lines 12 and 13. The details of the date given in A are:-Saka 1088, Vyaya, Pushya amavasya, Monday, Uttarayana-samnkramti and vyatipata. They are not quite regular. The Pushya amavasya ended on Sunday at 95 and the Makara (Uttarayana)-samkrarti had occurred on Margadirsha ba. 30, Saturday (24th December). The date intended probably was Monday, 23rd January, A.D. 1167 which was a day of Kumbha-samkrashti in Uttarayana. The details of the date given in inscription B are :-Saka 1109, the cyclic year Plava mhga, ........... chaturdasi, Monday, Samkranti. According to Swamikannu Pillai's Ephemeris, chaturdasi combined with a samkrimti did not fall on Monday in any of the months of Plavamga. But, for Chaitra bu. 14 which was a day of Mesha-samkramana, the details would be correct except for the week day which was a Tuesday. The nearest equivalent would, therefore, be 24th March, A.D. 1187. The two inscriptions under publication are important inasmuch as they furnish in unambiguous phraseology the genealogy of the Sinda princes of Erambarage from Achugi I down to Vira-Bijjana and Vira-Vikramaditya, sons of Chavunda IL Inscription A reveals for the first time that Perma and Chavunda were the sons of Acbarasa II from different mothers, viz., Mahadevi and Chandaladovi respectively and thus supplements the information contained in the Ron record of A.D. 1180, where they are represented apparently as full brothers. The genealogy given in A is in perfect agreement with the one gathered from the published records of the family, although an ambiguous verse in the Pattadakal inscription" atana tammar Simgamahi-tala-patiy=atan=atmajatam bhuvana-khyatam............ negald-Acharasam" bad led Fleet' to introduce another Simgi (II) and make him the father of Achugi (II). Dr. Barnett * This matha was, apparently, named after Sithha, brother of Achugi I. Nambi probably refers to Bundaramurti-Nayanar who was known as Narbi-Arirar. See Tamil Lexioon S.T. * Obils was a great devotee of the god somanaths in Saurashtra. The story of his guieless devotion is nar. rated in the 43rd and 44th chapters of the Basava-Pwrpath of Bhimaksvi. * Above Vol. XIX, p. 227. . So far, only eight records of the Erambarage branch of the Sinda princes are critically edited : J.B. R. 4. 8., VOL XI, pp. 224-30; 239-42; 247-49, 253-55; 259-66 ; 274-75 (re-edited in Ind. Ant., Vol. IX, p. 96) and above Vols. XV, p. 109 and XIX, p. 227. J. B. R. A. 8., Vol. XI, p. 257. The Dynasties of the Kanarese Dist icte, p. 573. Subaequently the mistake was rectified by him in a footnoto on p. 266 of Ing. Ant., Vol. XXX.

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No. 12) TWO SINDA INSCRIPTIONS FROM BENACHAMATTI, SAKA 1088 & 1109. 111 who has written an excellent note on the Sinda chiefs in this journal', evidently followed Fleet in this respect; but, while editing the Sudi inscription of the Kalachurya king Samkamadeva, he felt the incongruity of this interpretation and remarked " it seems to confuse Achugi's brother Singi I with the former's son Singhi II." Since the Ron record edited by the same scholar states clearly that Acharasa II was the son of Singa, a brother of Achugi I, he has recognised this difference as being only a variant version of the pedigree recorded in the Sudi inscription mentioned above. But it may be remarked that all the epigraphs, if understood properly with the aid of A, yield the same genealogy. The verse in praise of Achugi II in A runs as follows: atan-anujatan-&vani-khyatam bri-Simha-jatan-uddhata-ripu-samghata-hati-niratana enisidan=atata-tejam pratapadimdAcharasam (II. 13-14) meaning that his (i.e., Bammarasa's) brother was the powerful Acharass who was the son of Simha. This statement is fully borne out by the relevant portion in the Sudi inscription, viz., vistarisidud-alli Singarasan-atmajan-Achugimandalesvaram (1. 24), i.e., among them (alli) Simgarasa's son was Achugimandalesvara. As Acharasa II is thus described in unmistakable terms to be the son of Simha without introducing any prince of the latter name before, excepting Achugi (I)'s brother Singa, there is no other alternative but to suppose that he was the son of this Sirga and consequently a cousin of Bammarasa I. The expression atana tammam'must, therefore, be taken to mean his brother, i.e., the brother of Achugi I. We know from inscriptions at Arasibidi and Katgeris that Chivunda had married three queens, namely, Demaladevi, Lakshmadevi and Siriyadevi, of whom the last two were the daughters of the Kalachurya King Bijjala. He begot on Demaladevi, Achugi III and Permagi III and on Siriyadevi, Vira-Vijjapa and Vira-Vikrama, the donors of inscription B. Vira-Vijjana's queen was Tripuradevi. The portion containing the name of Vikrama's wife is unfortunately broken off. The Sinda chiefs who played an important part in the mediaeval history of Karnataka began their political career aa feudatories of the Western Chalukyas of Kalyani during the last quarter of the 11th century A. D. The first prince of the family was Achugi I who is described in the Sudi and Nidgundi inscriptions with the significant epithet "ademandalika," thereby indicating that with him came into being the rule of the Sinds princes of Erambarage. From the fact that he is extolled as Vikramadityana katfid.alagu? (a sharpened sword-edge of Vikramaditya VI) and that his son Bammarasa was, according to an epigraph at Savadi, ruling Kisukadu and other provinces in the Chalukya Vikrama year 7 (A. D. 1083), the origin of the family as a ruling power may be placed in or about A. D. 1076, the year of Vikramaditya's accession to the throne. It is therefore not possible that the Mahamandalesvara Singannadeva of a Nidgundi inscription who was governing Kisukadu-70 in A. D. 1076 under Bhuvanaikamalladeva, could be identical with the Sinda prince Simga I 26 originally suggested by Fleet 10 and still accepted by Dr. Barnett in his note referred to above. There is no evidence to show that Achugi's brother simga ruled at all whereas it can be definitely inferred from 1 Above Vol. XIV, pp. 288. * Above Vol. XV, pp. 109. * The expression vistarisidudalli has been taken as one word and translated "In dwelling upon the excellence oto." See ibid, p. 112. But it has to be split up into two words as vistarisiduds and alli. No. 37 of the Bombay Karnatak Collection for 1928-20. No. 151 of the same collection. No. 205 of the same colleotion for 1926-27. * No. 35 of the same collection for 1927-28 and the Sadi inscription mentioned above. * No. 2 of the same collection for 1927-28. [bid No. 200 for 1927-28. 10 Dyn. Kan. Dist, p. 674. But he has doubted this identification in Ind. Ant., Vol. XXX, p. 200.

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112 EPIGRAPHIA INDICA. [VOL. XX. inscription A that Bammarasa, the son and successor of Achugi I was succeeded by Achugi II, the son of Simha to whom there is only a passing reference. Bammarasa had, according to the Pattadakal record, won the favour of the reigning sovereign, i.e., Vikramaditya VI and received from him a position of honour and rank in the State. His territory comprised Kisukadu-70 and Narayamgal-12. He appears to have died without issue as, otherwise, the Sinda throne would not have passed to the descendants of his uncle Simga. From an inscription at Arasibidi3 which states that Mahamandalesvara [Ava]rarasa was administering under Vikramaditya VI, Kisukadu-70 and Karividi-30 in A.D. 1087, it may be surmised that at the time of Bammarasa's death, Achugi II was either a minor or not powerful enough to assert the rights of his family. Subsequently, however, he appears to have acquired possession of his hereditary provinces through the favour of Vikramaditya, which, thereafter, continued in his line till the end. Only three dates, viz., 1113-14, 1121-22 and 1125-26 are known for Achugi II who defeated, for his master Vikramaditya VI, the Pandya, Hoysala and other rebels. Thus it may be stated that the three chiefs from Achugi I to Achugi II were the feudatories of the Western Chalukya emperor Vikramaditya VI and took a prominent part in the conquests of their overlord. After Achugi II, the two brothers Permadis and Chavunda II held the Sinda territory as subordinates of Perma-Jagadekamalla and Trailokyamalla Taila III, respectively. It was during the latter's reign that the Chalukya dominions were usurped by Kalachurya Bijjala who is described in A as having dragged by force the lady of the Chalukya sovereignty. Permadi is stated in his inscriptions to have vanquished Kulasekhara, besieged and decapitated Chatta pursued Jayakesi and seized the royal power of Hoysala Vishnuvarddhana. The Ron inscription adds that he "captured the Hoysala king's elephants as well as his treasure-waggons." In the present record (A), however, the defeat of the Hoysala king's army and the capture of his elephants are attributed to Chavunda II for whom we have several dates ranging from A. D. 1151' to 1160-70. Besides, he is credited with having put to flight a certain Pandya chieftain named Kamadeva. These events must be different from those noticed above. For, it is natural that the Hoysala prince should again have risen in vengeance against the declining power of the Chalukyas and tried to assert independence and that the Sindas, as faithful servants of the Chalukyas, should have checked his aggression on the battle-field. And Kamadeva, evidently Kamadeva of Uchchangi, otherwise known as Vijayapandyadeva, who succeeded his brother Vira-Pandya sometime after A.D. 1148" and lived on up to at least A.D. 118910, was for a longer period a contemporary of Chavunda II than of his elder brother Permadi. It is worth noticing that Chavunda, who had abstained from acknowledging the Kalachurya suzerainty in his earlier records dated before A. D. 1163,11 1 Not a single known inscription has described Simha independently except as the father of Acharasa II. This would suggest that he never enjoyed any power. Savadi inscription referred to above. No. 35 of the Bombay Karnatak Collection for 1928-29. Ibid No. 219 for 1926-27, J. B. R. A. S., Vol. XI, p. 247 and No. 218 of the B. K. collection for 1926-27. An inscription at Kodikop bearing an impossible date in Saka 872 introduces this prince as a feudatory of Vikramaditya VI. Since we know that his father Achugi was living in A. D. 1125-26, the last year of Vikramaditya, it may be presumed that he ruled conjointly with his father or his father must have died in that year so that Permadi, who succeeded him, could become Vikramaditya's feudal chief. Dyn. Kan. Dist., p. 575. "No. 37 of the Bombay Karnatak collection for 1928-29. These exploits of Chavunda do not find mention in other records of himself or of his sons. Excepting the defeat of Kamadeva which is nowhere ascribed to Permadi, the rest might as well be supposed to have been achieved by Chavunda in conjunction with his elder brother as the latter is known to have accomplished similar acts. 10 Dyn. Kan. Dist., p. 466. Mysore and Coorg from Inscriptions, p. 151. 11 No. 147 of the B. K. collection for 1928-29. See also Dyn. Kan. Dist., p. 462.

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No. 12) TWO SINDA INSCRIPTIONS FROM BENACHAMATTI, SAKA 1088 & 1109. 113 though it was well established by then, had begun to recognise it by A. D. 1167, as is evident from the preamble to the grant portion of inscription A. It appears that he was holding the reins of government in conjunction with his sons Achugi and Permadi in A. D. 1163 when the Pattadakal inscription was engraved. It is not known under what circumstances the Sinda chiefdom passed to the sons of Siriyadevi after the death of Chavunda II. Chavunda's rule must have ended in A. D. 1169-70, for we find his sons Vira-Bijjana and Vira-Vikrama ruling over Kisukadu-70, Bagadage-70, and Kelavadi-300 in A. D. 1170 as recorded in the Ajhole inscription dated in Virodhin, corresponding to the 94th year of the Chalukya Vikrama era, whereas an epigraph from Hiremannur bearing the date Saka 1091 (A.D. 1169) introduces Chavunda as a donor of some gift. Further the Harti inscription of Vira-Bijjana dated in the cyclic year Vijaya falling in his 7th year fixes the date of his accession sometime in Virodhin. Vira-Bijjana and Vira-Vikrama appear to have ruled conjointly as is shown by the preamble to inscription B which states that both the princes were ruling together from their capital at Erambarage. This is corroborated by other inscriptions also. There are, however, a few epigraphs which were issued by the two brothers independently of each other. But this does not vitiate the above conclusion inasmuch as joint rulers could make donations separately as well. There are reasons to hold that the two princes were very young when they were invested with power. Two inscriptions at Nidgundi with dates in Saka 1094 (A. D. 1172) and Saka 1096 (A. D. 1174) style them as kumaras and introduce patlamahadevi Sirigadevi as making some gifts in conjunction with her two children. This seems to indicate that their mother Siriyadevi was actually governing the Sinda territory as regent during their minority.? That they were children then, as said above, is rendered quite probable by a record of A. D. 1220 in which year Vikramaditya was still holding the Sinda dominions under the Yadava Simganadeva, after a rule of not less than fifty years. It is significant to note that inscription B does not mention any overlord but proceeds to describe the two brothers straightaway as if they were independent rulers. After the Kalachurya usurpation which lasted for twenty years, the Sindas retransferred their allegiance to the Chalukyas under Somesvara IV, who revived his ancestral sovereignty in A. D. 1183. Sometime after this date, the Chalukya territory appears to have again become a prey to the constant attacks of the Yadavas of Devagiri on the north and the Hoysalas of Dvarasamudra on the south. During this period of turmoil, the Sinda princes must have declared independence. This is indicated by the expression "Chakravarti-padavi-patiy=innritan= enal-esevan=urvvi-khyata-yasan Vira-Vikramavanipalam " in inscription B which means that the powerful Vikrama was then the fit person to bear the title of Chakravartin. But this independence did not continue long, for we find from the Amaigere and Gadag inscriptions of Yadava Bhillamadeva, dated respectively in A. D. 1189 and 1191, that the Yadava king held the country south of the Malaprabha and Krishna as well as the northern provinces, thus precluding the possibility of the Sindas remaining free and unassailed. Since Jaitugi counts his reign from the latter date, Bhillama must have died in that year probably in an encounter with Vira-Ballala. This is proved by the existence of Vira-Baltala's record at Gadag 1 J. B. B. R. A. 8., Vol. XI, pp. 274. It was re-edited more correctly in Ind. Ant., Vol. LX, p. 96. * No. 4 of tho Bombay Karnatak collection for 1927-28. * No. 57 of 1926-27 of the same collection. Ibid, No. 221 of 1926-27. Ron and Harti inscriptions mentioned above. * Nos. 208 and 206 of 1920-27 of the Bombay Kamatak collection. *Ibid., No. 85 of 1927-28. Dyn. Kan. Dist., p. 504.

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114 EPIGRAPHIA INDICA. (Vol. XX. itself dated in A. D. 1192 and by the statements contained in his Annigere inscription of A. D. 1202 representing Bhillama as having been killed in the fight. The Harihar inscription of his son Narasimha II adds to his father's conquesta the capture of all the strongholds between Soratur, Erambarage, Kurugod, Gutti, Bellittage, etc. From this it is evident that Vira-Ballala had successfully wrested from the Yadava king some portion of the territory which the latter had taken from Samesvara IV, subjugated the Sindas of Erambarage and made them pay homage to his banner. The Yadavas, however, were not keeping quiet all this while. They were biding time to reclaim the lost country. Jaitugi's son Simganadeva who carried his conquesta far and wide led an expedition against the Hoysalas during the last daye of Vira-Ballala and snatched back from him the portion of land lying to the south of the Krishna and Malaprabha and even extended his arms farther south as is proved by his inscription at Balagamve in Mysore, dated in A. D. 1215. This event must have taken place in or about A.D. 1210 for, an epigraph at Donit states that the sixteenth year of Singanadeva's entry into that tract corresponded to the cyclic year Vijaya (A.D. 1226). This statement proves that the Yadavas were once again in possession of the territory under contest which must have included Kisukadu-70 of the Sindas. That the Sinda chiefs became their subordinates and continued to acknowledge their suzerainty till the end is clear from a stone record at Kalakappanaguddas in which the Sinda Vikramaditya figures as & feudatory of Simgannadeva in the latter's 21st regna! year falling in Vikrama, i.e., A. D. 1220. Nine years later, we find Mahapradhana Vasudeva-Nayaka ruling under the orders of Simhana, Erambarage " which had caused itself to be called the capital of Kisukadu-70" 8. Presumably the Sinda prince Vikrama had passed away between A.D. 1220 and 1229 and his territory was then annexed to the Yadava kingdom, thus ending the rule of the Sinda chiefs after a glorious career of about 150 years. From the facts set forth in the foregoing pages, & revised genealogy of the Sinda princes with dates is reconstructed below for the sake of ready reference. Datapa. Chavande L Chara Acharasa I. Naka. Desa. (#chugi I.) Bammarosa. Acharase II. (A. D. 1083) (Acbugi II). (A.D. 1113, 1121-22 and 1125) by Mahidevi by Chandaladevi Perma (A.D. 1144.) Chavanda II (A. D. 1151 and 1189). Married Demaladovi, Lakshmidori and Siriyadevi. Achagi III. (A.D. 1163.) Permadi. (A. D. 1163.) Virs Bijjana. (A.D. 1169 and 1187.) Vira-Vikrams (A.D. 1169, 1187 and 1220.) * No. 193 of the Bombay Kamatak collection for 1928-20. Among the descriptivo epitheta applied to Vira BADAin this record occurs the expression " Baillama-bola-jaladhi-badaudnalam". * Dyn. Kan. Dist., p. 504. Dyn. Kan. Dist., p. 505. No. 79 of 1927-28 of the Bombay Karnatak collection. 8oo also 4. 8. 2., 1927-28. p. HI. No. 36 of the Bombay Karnatak collection for 1927-28. No. 200 of 1926-27 of the same collection.

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No. 12.) TWO SINDA INSCRIPTIONS FROM BENACHAMATTI, SAKA 1088 & 1109. 115 The following places and subdivisions are mentioned in the two records the celestial Amaravati, Ayodhye, Madhure, Ujjayini, Erambarapuram, Kalldra, Kisukadu-70, Bagadage-70, Keavadi-300, Nareyamgal-12 and Karividi-30. Of these Kalluru is the modern village of that name near Mushigeri in the Ron taluk of the Dharwar district. On Kisukadu-70 and Karividi-30 see Fleet's exhaustive note in Indian Antiquary, Vol. XXX, pp. 259 ff. Bagadage-70 comprised a portion of the modern Bagalkot taluk in the Bijapur district with Bagadage, 1.e., Bagalkot as its chief town. Kelavadi-300 derived its name from its chief place Kelavadi which is at present a small village in the Badami taluk of the Bijapur district. Naroyargal-12 was a small circle of villages with its headquarters at Narayangal, .e., the modern Narogal in the Ron taluk of the Dharwar district. The remaining places are too well known to require any remarks, . TEXT. A 1 Namas-tumga-siral-chumbi-chandra-chamara-charave trailokya-nagar-arambha-mula stambhaya Sambhave || [11*] Vi Viluthat-pathina-puchchha- sphurita2 gurutar - asphalana - sphara-kolahala-niryyad-dhairyya-nakra-krama-kashana-nishamn - Oru nirebha-bhiksich-chala-hast-aghata-masta3 prakathina-kamatha-bhrati-nirmmukta-mukt-avila-vichi-sanchayam kang=esedudu bahala-dhvana-raudrar samudra 1 [21*1 Tad-varddhi-charu-pa-(8) 4 rikhi-sadvalayitam-enisi nade sogayisuvudu Jambudvipa-v-alli charu-kubhrid. yatan=ene nade Meru-giri ramjisugum | [3]*] A Kanak-adri5 ya temkal-Bhu-karta-kuntal-opama Kuntalav=amt=a karta-vishaya-rakshakar=1 Kaliyugadalli puttidar-Chalukyar [41] Chalukya-mahi6 barimde baliyim durvfittaram geldu dhatri-chakram n ere bampnisal-bhuja. bal-avashtambhadim Kumtal-orvvi-chamchach-chatur-argana-kacha-samakarsha(8). 7 graham Bijapa-fr-chakratvaran=opputirppan=adatam vidvishta-viddravanam ! [5*] Tach-chakravarttiy=aliyam sach-charitam visada-kirtti Chavumda-nfipam nichchata8 gali Kali-kala-viyach-charan=ene pegarin=egev&n= vasumatiyo [618] A mabanabhavananvay-avatarsv=ent=erdade Achu9 gi-bhumi-pajana sah-odarar=spratima-pratapa-bhup-achala-vajra-damdar_ene Naka nripam npipa-tunga Simtgan=&tm-Ochita-vikra10 mam negalda Dasarasam kali Davanam jaya-sri-chatura-priyam vibhu Chavundarasam guni Chava-bhubhujah || [TH*] Avarolage | Ahit-odyad(8) 11 bala-jalakan kadanadol-mirantu tagal-maha-mahimam sulige-gondu kopad-odavin kond-ikki vidvishitaran mahiyol-taldi sudh-am12 bu-nirmmala-yasah-bri-kamtiyam santatam mahaniyam kali Chaunda-bhupan Beevam fri-Bidada-nash-odbhavan # [8] Ks! Avarolag=Achara-samg=u (8) 13 abhavisidan-adhika-pratapa-nidhi jaya-lakshmi-pravanam Barhmarasam, kirtti-vilasam Sittade varddhi-varddhana-chandram [911*1 Atan-anujatan avani-khyatam(8) 14 Sri-Simba-jatan=uddhata-ripu-samghita-hati-niratan=enisidan-alata-tejam pretapadirbd dobarasath 11 (1011) Ant-enisid-Acha-bhupana karto 15 daya-varte, bhagya-varte nitamtam sante naya-vamte Bat-kula-vamte Mahadaviy-emba pesarimd=eseval ! [111*] Vfi | Acha-mabibhujangaycseva

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116 EPIGRAPHIA INDICA. (VOL. XX. V 16 Mahadovigay-udgha-vikramam khe-chara-kirtti sambhavisidam kali Permma mabidbaran manojn-acharanam ran-oddhatA-viruddha-npipalaka-jala-ba17 Jika-lochane-nirggalad-vimala-lola-jal-avila-samgar-arganam # [12]*) Permma | bhupan=anujah rupa-Manojen manojiaguna-gana-yu18 ktam vepita-ripu-nfipa-briday-alapar Chavumda-mandal-ekam negaldam [13t*) Mandara-dhairyya ripu-nfipa-bfimda-kirah-kamduk-ali-keli-ka. . 19 litar Chandaladovi-utan-amal-md-ujvala-kirttiyenisidam Chavundam (14"} Munis-abhila-nfipala-megha-patala-prot@ara-jham20 jhanilam vanadhi-pravrita-kirtti samdra-vikirat-kaleya-pap-andhakara-niris-ojvals chandra-didhiti lasad-danam budha-brata(8) 21 dausthya-nag-odbhedana-vajrav=gal=esevan Chivunda-bhfi plakam (181*] Samar-dyad-bala-Hoysala-kshitipa-sen-anikam=omd-agi 22 vikramadim tago parikrama-krama-yutam Simd-anvay-imbhodhi-chamdramane ervvatti tad-isanam maledaram komd=ugra-matta-e25 bha-samghaman=dam pididam pratapa-tapanam Chavunda-bhupatakam 1 [16*] Vgi Bhirugala saran-buguvaram b hayad-uttudan-ikki nilu24 varam varuvadimd=ila-talake vapparan=art-iriyalke pesi sad-viraran=eyde komd-eseva misegalim huri-gonda ganda perdara25 man=alda Simda-kula-mandananol padiy=appa gandar=ar [17] Nija. chaturbbala-garbbadim bhuja-bala-prakshobhadim Pamdyan=aji-jay-,26 kamksheyin=eyde vamdu kadupimda ta[ge] Chavumda-bhubhujan=ek. angadegelda Binyaman-adam kamd=uttudam bittu nirvvijayam 27 Kama-nripalan=ooidan-avam bemgottu kal-vatteyito [181*1 Vandita[v-I]mdranimdav=Amaravati Raghavanimd=Ayodhye 28 Govimdanin=ujvalan-Madhure Guttanin=Ujjayanf-puram Marum-namdananimde Hastinapuram nere ramjisuv-ante samtatam Simda-Chavunda29 bhabhujantn-oppaman=aldud-Erambarapuram # [19 Devakulamgalim (va vadhujkula-harmmya-batangalim mahideva-grihamgalim Dhana30 pati-prabha-vaisya-kadamba-gehadim pavanavat-tapa-vana-tapo-dbana-salegalimde kange-vamd=i vasdh-agrado! sale virajisut-irppud=Erambarapuran 1. (2011*) Alli | Telligar-ayvatt-okkal=sal-lalita-gug adhyar-Abhava-pada-yuga-vimal-otphulla-Harasi(i)-ja-shat-padar-ullasi32 ta-sit-abhra-kirtti-vallabhar=eniper | [211] Mattam | Vpi Saran-ayat-adri. raksha-kshams-saradhigal-uddande-vidvishta-dusht-otkara33 kartara-pradaha-prabalatara-mah-ogr-analar-Sambhu-bumbhach-charap-ambhajata-gumjat. Bw-ruchiratara-rolamba34 red-erdu b biavad-dbarey aivattmokkalau takkaran-atisayadim kirttikur mechchi nichcham (2210 Sujana-stutyar=ssu(su)-satya-bratar-sperimit achara-sad-dharmme35 Vazmmarupn(pp)ija-kazat-anamta-moda-pramudita-vimala- viztaritmiya-dava-dvija-pad ambhoja-puja-niratarvenuto kay-va(8) 36 radim kude bazndhu-brajav=aivattokkalan baranipada rani-talam nechche 8- pardadiradaxa (231") V. Aratu pogalte-vaded-aivatbeoklasigalaka wh r-sg-ibi-Erambarapurad-tbana-dig-vibhiigedol Talligresvara-done pratish thoyath tad-dev-zyatanamumam miqinidara sthanad-a

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No. 12.] TWO SINDA INSCRIPTIONS FROM BENACHAMATTI, SAKA 1088 & 1109. 117 38 charyyar-appa Chadramaulidevara gurukul-anvayav-emt-emdade || Math 39 n-erit-asrayam kali-kal-otpamna-Lakulisan=enipam neya-valiyol-ati-stutan-umnata-yasa(8) hesvara-brati-tilakam [24] Tat-pada-kamala-seva-tatpa 40 ran-anavadya-charitan-Amgaja-kudhar-o(r)dyat-pavi Yogosvarayati sat-pumnyam Lakul-agam-ambuja-mitram [25||*] A munimukhyana 41 sishyam bhu-mahitam naishthik-agra-ganyam vibudha-stoma-sura-bhujan= Amgaja-samaja-gaja-vairi Chamdramault-yatimdram || (S) [26||*] 42 Nija-dan-omnati kalpa-bhuja-tatiyam mula-bratam stutya-Vayu-janam sat. yav-animdya-Satyatapanam gambhiryyav-ambhUdhiyam ti(tri) jagad-by43 pta-yasam sas-amka-ruchiyam kil-made vijit-dyat-Kali rarajipam Chandramauli-yatipark vidvaj-jan-aik-arayam H [27] 44 Vachana Svasti [*] Samasta-bhuvan-asrayam Sri-Prithvi-vallabha maharaj-adhiraja paramesvara paramabhattarakam Kalachuriya-kula45 kamala-marttarhdam kadana-prachamdam nam-adi-samasta-prasasti-sahitam sri-mat-Tribhuvanamalla Bijjapadevara vijaya-rijyam-u 46 ttar-ottar-abhivriddhi-pravarddhamanam-a-chamdr-arkka-taram saluttam=ire S()aka-varsha 1088-neys Byaya-samvatsarada Pushyad-amavasye (8) byatipatad-anda irl-mat-Telliges. 47 Somavarav-uttarayana-samkramtt varad vargge Telligar ayvatt-okkalgakka-stharagi 48 rada mathad-acharyyar-appa Charadramaulidevara 49 kkalum Simhelva kalam karchchi dhara-purvvaka madi bittayav-emt-emdade [1] Dandin-okkalum talad-o. devasav alav-emne ganadalli solasaveradu deva-ganad-okkalalli devasav=ajav-empe solasav omdu chaitra-pavitrashgs(8) 50 Jolu ganadalli visav=aidu ganam mettuvaralli visav-aidu mathakke band-abhyagataralli nadava manushyar ahara-danakke tingaling-okka51 Igalol jala kojagav-ordu Kallura batteyim paduvala......namd=iruva tomtam mattar-eadu Dipavaliya parvvadali(8) 52 yokkaloleme manav-omdu maligeyejag-indervar-Bramiga bit-kyath hothge samnuta-mati Vigra kottavaralliy-adakey-omdu komdava(8) 53 ralliyadakey=omdu enisida dhoregalalli pratyakav-adakey-omdu buligarv-vitt-ayam bhamdig=ele nuru he 54 ringe nuru tale-voreg-aiy(ai)vattu devara mumdan-amgadiy-eradu || Sri-vidita-Telligesvaradevam S 2 yam [*] bhu-vinuta-Vira-Bijjaladavamgam Nuta-guna-Chavumd-orvvi-patigam nyvn yvm 3 ne [ou] [gatiyum-e piriyam B manam-osedu kufuge rajya-bri [1] Siridevigam puttidar-b(h)bhupati-Bijjala-Vira-Vikram-avanipalaru Vira-Vikrama-kshitipamgam tam kumarer=kkam [2] Avarolu Bhav-odbhava-rupam Vira-Bijjan-orvvi-natkara [*] Siva padapamkaja-shatpadan akhila-stuta-ki

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118 1 rtti EPIGRAPHIA INDICA. niti-s(6)ara-nidhiy=esedam || [3] Nambiya teradim Sivanam nambidan-Ohilana [te]radi noh-illada bhaktam Bapan-arte janam kim bahuna Vira-Bijjal-ava[ni] 5 palam || [4*] ripu-hrit-sellam chaushashti-ka legalolu ditadim tam ballam Tripuradeviya vallabhan=i Vira-Bijjal-avani. natham || [5]........ 6 ti-kulam chakravarti-padavi-[pati]y-irhnn-Itan-enal-esevan-urvvi-khyata-yasam Sal-lalita-kirtti ma..... Vira-Vikram-avani-palam || [6*] Huliy-emdan-apasuvath phapi-kuja '7 van=oppe mariduvam jakkulipam javanam nichchata-gali uz einono Vira-Vikrama-bhuparh || [7] Vr(r)itts P Udit-atyugra-bhuja-pratapada podarppam [kamdu] simga..... 8 r-ar-vvejakular-ar-ppodarpp-udugar=ar=&nt=odi bod-agi pogadar-ar-alukadar 9 8(6)ruta-Vira-Vikrama-nripa-tyagakke ar-mmanam-gidadar-ar-ssarvvasvamam tettu bi...... kaiy-anar-aru || [8||*] Kanda || Ivam vandige saran=ene kavam vibhu Vira-Vikram-orvvi-palam [*] Sri-vadhuge patiy-eni..... 10 deviya mano-bjini-kala-hamsam || [9||*] 16. [VOL. XX. eri-man(u)-mahamandalesvara sahasottumga bhuja-bala 11 ladova-Vira-Vikramadevarasarumh Kisukad-eppactu Bagadagey-eppattu Kela[valdi-munuru Narayargallu-harhneradu Karividi-ma[va]........ 19 nija-rajadhaniy-Erambarageyolu sukha-sarkatha-vinodadim rajyam-geyyuttam= ire [1] (8)aka-varshada 1109-neya Plavarga-samvatsarada...... 13 turddas(6) Somavara sarhkranti punya-tithiy-amd-seesha aty(ai)vatt= okkala bi(th)nnapadih arimad-anadi-pattanav-Erathbarageya Telli Svasti [*] Samasta-prasasti-sahitam gesvaradevarige.... 14 ppattelu gena gale yolu Jagateevaradevara keyith badagalu keyi mattaru panneradumam Murhjaya Sahaniya bi[nnapadim] 15 ......[palduvalu gadde sarvvanamasyam sarvvaVira-Bijjaladava Vira badha-pariharmagi Vikramadeva.... mattar=ondumam dhara-purvvakram=a[gi] .kottaru || TRANSLATION. A Verse 1. Invocation to Sambhu. V. 2. The ocean, terrific on account of excessive roar, looks fair to the sight with voluminous billows mixed with pearls that are tossed about by the motion of tortoises with stout heads, by the slashes of fearful trunks moving to and fro of the big water elephants that are seated, and by the rubbings of the feet of crocodiles losing courage at the increasing tumult caused by the blows, rendered heavier by the movements of the tails, of the wallowing pathina fishes. V. 3. Encircled by the beautiful ditch, the ocean, Jambudvipa looks highly charming; in it the Mount Meru appears very attractive as if he is the best of all beautiful mountains. V. 4. To the south of that golden mountain is Kumtala, resembling the lock of hair of the lady Earth. Of such a charming land the Chalukyas were born the protectors in the Kali age. V. 5 After, the Chalukya kings (had passed away), the ill ustrous emperor Bijjana the scarer of enemies, looked majestic seizing the braid of hair of the handsome and clever

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No. 12.] TWO SINDA INSCRIPTIONS FROM BENACHAMATTI, SAKA 1068 & 1109. 119 lady, the land of Kumtala by resorting to strength of arms, after conquering the refractory (chiefs) so as to be highly praised by the whole circle of Earth. V. 6. The son-in-law of the emperor was the well-behaved prince Chavunda of white fame, a tough warrior, renowned on earth as a Gandharva of the Kali age. As regards the genea. logy of that high-souled (hero): V. 7. King Achugi's brothers, viz., prince Naka, Sirnga, the chief of kings, the famous Dasarasa endowed with valour befitting his rank, the valiant Davana, king Chavundarasa, a handsome lover of victory and prosperity and the virtuous prince Chava were (powerful) like a thunderbolt to mountains, the kings of uncomparable prowess. Among them V. 8. the brave king Chaunda, born of the Sinda family, ever praiseworthy shines on earth with the splendour of fortune and fame unsullied like the nectar-rayed (moon), looting and crushing the foes in furious rage when the confederacy of hostile armies met him in fight. V. 9. Among them, to Acharasa was born Bammarasa, a moon to increase the ocean, the Sinda (lin age), brilliant with fame, a repository of great prowess and endeared to victory and wealth. V. 10. His younger brother was Acharasa of exceeding splendour who, born of the illustri. ous Simha and renowned on earth was, on account of his valour, (known to be) ever engaged in killing the hosts of haughty foes. V. 11. The wife of Acha-bhupa, thus described, was known by (lit. shore with) the name Mahadevi and was of noble family, prudent, extremely calm in disposition, kind and possessed of good fortune. V. 12. To king Acha and the beautiful Mahadevi was born the powerful prince Perma, famed like a Gandharva, exceedingly brave, pleasing in conduct, who rendered the battlefields impure with pure and rolling tears proceeding from the eyes of the young wives (lit. girls) of the collection of enemy kings who rose in battle. V. 13. The younger brother of that Perma-bhupa was the renowned chief Chavunda a Cupid in form, possessed of a number of excellent qualities and who was a woe to the trembling hearts of the enemy kings. V. 14. Chavunda, son of Chamdaladevi, courageous like Mount Me ndara and expert in playing with the rows of balls, the heads of the groups of hostile kings, attained fame glowing like the clear moon. V. 15. The king Chavunda was, when exasperated, a storm to disperse the gathering of clouds, the formidable hostile kings, a brilliant ray of the moon to remove the enveloping and dense darkness, the sins of the Kali age, with fame encompassing the oceans. (A bestower) of magnificent gifts he shone like a bolt to tear asunder the mountains, the vanities of groups of scholars. V. 16. When the army of the Hoysala king who had prepared himself for battle met him bravely with a united front, prince Chavunda, the moon in the ocean of the Sinda family stepping forth valiantly (lit. with valorous steps) rushed through, burning like the sun, killed its general and other opponents and, further, captured groups of fierce and intoxicated elephants. V. 17. What hero, indeed, would equal the ornament of the Sinda family who was the master of valiant marauders that stimulated themselves by twisting their moustaches after destroying completely brave warriors, feeling disgusted to fight and kill these that were timid, those that sought his protection, those that cast away their garment through fear and stood (helpless) and those that got down on earth from horse (back)? V. 18. Puffed up at (the strength of) his fourfold army and itching with the might of his arms the Pandya chieftain started immediately and met king Chavunda with force to conquer him

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120 EPIGRAPHTA INDICA. [Vol. XX. (Chavunda) conquered this) army single-handed. Seeing it king Kama threw off his garment and losing (hopes of) victory fled by the forest track turning his back. V. 19. Just as Amaravati looked ever beautiful with Indra who was boved to (by alh). Ayodhya with the descendant of Raghu (ie., Ramachandra), the lovely Mathura with Govinda, Ujjayini with Gutta and Hastinapura with the son of Marut (im.,Bhimasena), salsa Erarbarapura attained much gracefulnees with the Sinda chief Chivunda. V. 20. Erarberapura shines greatly on the face of this eharming earth with temples, numerous palaces containing groups of maidens, houses of gads on earth, se., Brahmanas, and of the hosts of Vaibyas who resembled Kubera fin wealth) and with the bermitages of ascetics in sacred groves of penanee. V. 21. There, Fitty Families of Telligas fo.e., silmen), endowed with pleasing virtues and possessing brilliant fame (brigh) as white clouds, were like bees on the pure and full-blown lotuses, the two feet of Siva. V. 22. Further, the bright Earth is ever pleased with the deserving Fifty Families and praises them high saying "they are like the ocean capable of protecting the mountains, the refugees, like the intensely furious conflagration powerful enough to burn away the forests, the turbulent foes and chief villains, and like the handsome bees humming in the lotuses, the beautiful feet of Sambhu. V. 23. Groups of (their) relatives extol with gestures of hands the Fifty Families so as to be well appreciated by the whole world saying, "They are worthy of praise by the good, avowedly truthful, armoured with piety and inestimable conduct, gladdened in their pure hearts at the innumerable delights of their wives and are ever busy in the worship of the lotus feet of gods and of dvijas". Lines 36-38. The Fifty Families, thus, praised, assembled and performed the installation of god Telligasvara in the north-east quarter of Exarh barapura and also constructed a temple for the deity. To describe the succession in the family of the preceptor of Shandra. maulideva, the acharya of that temple V. 24. There was an ornament of asceties named Vigranesvara of much extolled intellect, who was greatly praised in (his) respectable family, an abode of refugees, and was known as Lakulisa born in the Kali age. V. 25. The meditator on his lotus feet was the righteous Yogesvaragati of blameless conduct, a bolt lifted up at the mountain, the Cupid, a sun to the lily of Lakulagama (ie., works of the Lakula sect). Vv. 26 and 27. The disciple of that excellent muni was the best yati called Charadramauli, the sole resort of learned men, who has conquered the rising Keli; his generosity surpassed the group of desire-yielding trees, his vow of (subentong an), 190ts, the praiseworthy son of Vayu (i.e., Hanuman), his truthfulnes, the wablamable Sedyebapa, bia serenity, the ocean and his fame pervading the three worlds, the lustre of the moon. LI. 44-46. Hail! When the victorious rigs of the illustrious Tribhuwanamalla Bijap deva, an asylum of the whole world Lard of Perthane and Karth possessed of all the laudatory titles like Maharajadhiraga, Paramdhara, Paramabhaffaraka, a sun to the lotus of the Kahe. churiya family, terrible in fight, was advancing in the course of continuously increasing prosperity as long as the sun and the moon. last Manneya may also be taken to MAR particular sub-divisiou of the touchor's lineago.

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No. 12.] TWO SINDA INSCRIPTIONS FROM BENACHAMATTI, SAKA 1088 & 1109. 121 Ll. 46-48. On Monday, the new-moon day of Pushya, which was the day of Uttarayapa-samkramti and Vyatipata in the cyclic year Vyaya corresponding to the Saka year 1088, the Fifty Families of Telligas met together and granted the following income with the pouring of water to the glorious god Tellige vara after laving the feet of Chandramaulideva, the acharya of Simhesvara-matha. Ll. 44-52. Each family in Cantonment and Town (should) each day measure out two solasa of oil for an oilmill; in the family (maintaining) the god's oil mill, oil measuring one solasa (should be received); five visas on an oil mill for (the offering of) chaitra and pavitra; and five visas from every one of those that press the mill; one kolaga of jwarry per month from each family for conducting the feeding of people (i.e., guests) that come to the matha; one mattar of garden situated at.. ..west of the path leading to Kalluru; on the sacred occasion of Dipavali, one mana of oil from each family (should be received). Ll. 52-54. The income granted by the Five hundred svamins in (their) storehouse: for every gold coin, one areca-nut from sellers and one from buyers; one areca-nut from the counting officers each time (they count). The income granted by the dealers in betel-leaves: a hundred leaves for one cartload, a hundred for a bullock-load, fifty for a man's load and two shops in front of the temple. B. Verse 1. May the glorious and famous god Telligeevara grant with kindness the prosperity of kingdom to the world-renowned Bijjaladeva and king Vira-Vikrama. V. 2. There were born to king Chavunda of reputed virtues and to Sridevi (two) sons namely, king Bijjala and king Vira-Vikrama as if they were the (two) eyes or (two) goals of life (of their parents). V. 3. Of them, the elder was prince Bijjala, a Cupid in form, a bee in the lotus feet of Siva, with fame sung by all and an ocean of polity.. V. 4. King Vira-Bijjana trusted Siva like Nambi and was like Ohila, a devotee who did not observe any religious rites-what more-he was learned like Bana. V. 5. This prince Vira-Bijjala of increasing fame, a shaft in the hearts of his foes and an expert, forsooth, in the sixty-four arts was the husband of Tripuradevi. as if V. 6. King Vira-Vikrama looks majestic with fame extolled on earth he was then the (proper) lord (to bear) the title of Chakravartin. V. 7. If (the name of) a tiger is taken (to compare his valour with) he would mock at it, he would...... ....host of serpents, oppose in a fitting manner..... ......and cow down the Death God. O! God !! Vira-Vikrama is indeed a veritable warrior. ..... V. 8. Who, indeed, can survive....(after witnessing) the force of the prowess of his arms? Who does not shrink in power? Who does not run away helpless after opposing (him) in battle? Who does not tremble or be perturbed in mind and will not..... .....offer everything of his own? What person is there that does not stretch his hands for the gifts of the renowned Vira-Vikrama ? V. 9. The powerful chief Vira-Vikrama gives (gifts) to one that praises him; protects if one seeks his shelter and is a beautiful swan to the lotus plant..... .....devi who equalled Lakshmi. Lines 10-12. Hail! When the illustrious Mahamandalesvara, Sahasottumga, Bhujabala.... ........king..........ladova and Vira-Vikramadeva, possessed of all the laudatory birudas, were ruling in their capital Brambarage, with the diversion of pleasant conversation, Kisukadu-70, Bagadage-70, Kelavadi-300, Nareyamgal-12 and Karividi-3[0], LL. 12-16. On Monday, the auspicious day of Samkramti, the fourteenth day........ ........in the cyclic year Plavarga, corresponding to the Saka year 1109, Bijjaladova

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122 EPIGRAPHIA INDICA. [ Vol. XX. and Vira-Vikramadeva..............granted at the request of the Fifty Families as samoaramasya, with the pouring of water and with immunity from all claims, twelve mattar of land field by the pole (measuring) twenty-seven (?) spans, on the north of the land of god Jagatesvara, to god Telligotvara of Erarbarage, the fortunate town existing from times immemorial (anadi-pattana), and at the request of Mumjaya-Sahani, one mattar of paddy land to the west........... No. 13.-DABOK INSCRIPTION OF THE TIME OF DHAVALAPPADEVA; (HARSHA-) SAMVAT 207. BY R.R. HALDER, RAJPUTANA MUSEUM, AJMER. This inscription was found engraved op a large stone lying in a field at the village of Dabok, eight miles to the east of Udaipur in Mewar. It was removed to the Udaipur Museum by Rai Babadur Gaurishankar H. Ojha, and I edit it from the ink-impression, which he so kindly placed at my disposal. Dr. D. R. Bhandarkar has noticed it in this journal. The record contains fifteen lines of writing covering & space of about 3 ft. 6 ins. x 1 ft. 7 ins. The average size of the letters is in. The characters belong to the northern class of alphabets, commonly known as Kutila lipi. They are almost similar to the Jodhpur Inscription of Pratibara Bauka. Paleographically, the inscription is important, as the date given in it contains the letter-symbol of 200, which is worth noting. The language is incorrect Sanskrit and, ex. cepting the two imprecatory verses, the whole record is in prose. In respect of orthography, the following points may be noted-consonants are doubled after , as in Durggadevya (1. 4), -margga (1.9), etc.; and tefore , as in puttra (1.2), kshettram (1.5), etc. ; & is written for e, as in svarasya and saradya (1.4), and for sh, as in sed hyo- (1. 13), -atavisv=d. (1. 14), etc.; the anusvara is used forn in asmin- (1. 1), -chandrarkka- (1.11), etc., and is redundant in -uridhyartham (1. 11), and haram- (1. 15); m is written for v in nimi (1. 3), etc.; rules of sandhi are, as a rule, violated in almost all the lines. The upadhmaniya is used in punar=adadita (1. 14). Other mistakes and irregularities are pointed out in the footnotes accompanying the text. The inscription is of the time of Sri-Dhavalappadeva, who, as shown by the titles Parama. bhaffaraka, Maharajadhiraja, Paramesvara, appears to have been a paramount chief. The record is dated in the eighth day of the bright fortnight of Bhadrapada of the Samvat 207. The object of the inscription is to record the grant of some fields and, probably, shops, too, by Vaidya Giyaka, son of Nagadaman, & resident of Dhavagarta (the present town of Dhor in the Jahazpur district of the Udaipur State) to the temples of the god Mahamahesvara and the goddess Durga called Chattavasini. As the era to which the year belongs has not been specified, the date cannot be ascertained with certainty. The characters, however, are of a period not earlier than the 8th or 9th century A. D. In consideration of this fact, the date can be referred to the Harsha era, in which several other inscriptions of Rajputana are dated. In that case the date would correspond to Monday, the 8th August A.D. 813. The family to which Dhavalappadeva belonged is not mentioned in this inscription. From the Dhanop inscription of Chachcha, dated Samvat 1063 1 The impresion is not very cloar. Consequently the reading is not free from doubt in several places. . Above Vol. XII, p. 11. . Abovo Vol. XVIII, pp. 87 ff. Soo Annual Reports of the Rajputana Museum, Ajmer, for 1916-17 and 1019-20, 4(6) L Ind. Ant., Vol. XL, D.174

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No. 13.] DABOK INSCRIPTION OF THE TIME OF DHAVALAPPADEVA. 123 (A.D. 1006), we know that the Rashtrakutas were ruling over Rajputana in the eleventh century A.D. We also know from the Sirur inscription of the Rashtrakuta king Amoghavarsha I that Govindaraja III conquered Kerala, Malava, Gurjara, etc., as far as Chitrakuta (Chitor in Mewar). This would show that the Rashtrakutas of the Deccan held their sway over some parts of Rajputans in the beginning of the ninth century A.D. Possibly the Rashtrakutas of Dhanop, which is near Mewar, were related to the Rashtrakutas of the Deccan, and Dhavalappadeva may Biso have been related to them. His name seems to be of South Indian origin. The epigraph under notice describes Dhanika as the son of Guhila, who then ruled over Dhavagarta (1. 2). The Chatsu inscription of Baladitya mentions a Dhanika as the son of Guhila. One Dhanika figures as a local ruler in the inscription dated Samvat 887 (A.D. 830), recently discovered at Nasun in the Kharwa estate in Ajmer-Merwara, but, there, he is described as the father of Isanabhata. The Dhanika of the Chatsu inscription was the great-grandson of Isanabhata. Consequently there must have been two Dhanikas and two ftanabhatas. The contents of the inscription may be summed up as follows: After making an obeisance to the god Siva and giving the date as the eighth day of the bright fortnight of Bhadrapada of the samvat 207 (200 in letter-symbol and 7 in figure), the first five lines state that, during the reign of Paramabhaffaraka Maharajadhiraja Paramesvara Sri-Dhavalappadeva, Vaidya Giyaka, son of NAgadaman of the Kayastha family and an inhabitant of Dhavagarta, which was being ruled over by Dhanika, a Guhilot, made permanent endowments of some faradyagraishmika fields (the fields that can be tilled in autumn as well as in summer) to two temples-one of Mahamahesvara established by him (Giyaks) and the other of Durgadevi previously established by Vaidya Yatodeva, Lines 4-5 inform us that the above fields were in the share or inheritance of Chachcha (probably one of the sons of the donor). In lines 5-10 are given the boundaries of the fields and of the two shops. Lines 10-11 tell us that the fields were granted for the increase of religious merit and fame of the donor and his parents, as also for the repairs and maintenance of the above temples. In lines 12-13, the allotment of the fields and the share of their produce is made. The fifteenth or the last line tells us that the inscription was engraved by Vriddhinaga, son of Vaidya Giyaka. TEXT, 1 poMnamaH zivAya // saM 20.7 bhAdrapadarAdi 8 parimaMdi(sindi)vase paramabhahArakamahArAjAdhirAvaparamamArabIca(dha)vasaSpadevapravardha()2 Ar i freguest st(s)faaray[ watarat (V) atat vAtAvaidhagIyavanAgadAmapuSanegama1 vAtya (tyaH) zrImavikyaurasAmAnyadevadAyatvena pacayanImI(vI) prayacchati pAtmIyAkAritadevadroNIpratiSThApitasya devAdhidevamahAmI. 1 Above Vol. VII, p. 207. * Names ending in pps generally denote the names of persons of South India; for instanos, appo (above, Vi, 117), Tailappa (ibid., ILL, 271), Dhorappa (ibid., 11, 217), Dhadiyappa (ibid., IL, 217), etc. Such ingtapos Morare in northern India. The name Dhavalappe also occurs in a grant of Krishna II (ibid., L03), bat Lo munt be a different person. . Abovo, Vol. XII, p. 14. * Ind. Ant., Vol. LIX, p. 22. From the impression, Expressed by a symbol

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124 EPIGRAPHIA INDICA. [Vot. xx. .4 sva(kha)rasya / tathA ca pu(pUvataravaidyayasa(zo)devakAritadevadroNIpratiSThA pitAyA ghavAsinInAmazrIdurgAdevyA pati(ta:) / pAtmIyakhavIryotpatrI (vA) sArakha bhikkssetraadii'puurvbhujy(taa?)mujy| mAnA pacATabhaTapravezyA [khaputrANAM zrIcaccadAyA / (dha)vaga pu(pra)bata. (ta:) sA(mA)[radya ()bhikakSetra [*] yasyAghATanAni pUrvataH [sA]baTakSetra vakaTA ca [*] dakSiNata(to) rAjakIyakSetra / pazcimata(ta:) paDaNa6 ppakapAsI / uttarata(to) vatmA(ma) / tathA nAgAdityabhaTA(Ta)sya cAgrate (taH) bhAradya (3)SmikakSecaM / pUrvata(to) brahmasomabAuTa kakSecaM vATA ca / dakSiNata(taH) taTAkodakaM // uttarata(to) bhakabhavakakSecaM // tathA ca(dha)vaMgartA 7 dakSiNata(to) vAhiyAlInAma parahi(1)hakSecaM / pUrvata(to) gartA varmA (sma)ca / dakSiNata(to) rAjakIya[kSecaM / pazcimata(ta:) puSkara(ri)NIghAlI // uta(tta)rata(to) varmA(ma) // tathA kataTAka cAgrata parahA kSetra [*] pUrvata(to) 8 gartA / dakSiNata(to) rAjakIya(yA) gharakulA(khA) / pazcimata(to) vakaTA / uca(ta)rata(to) rAjakIyakSetra / tathA payAraghavakaTAkaNya paSTate(SThataH) kAzapayacecaM / parvata(to) / visomce| dakSiNatarataH) patri3 mata(to) rAjakIyakSetra / uta(tArata(to) mommacece / tathA madhe bIyo he doSaNAbhimukhA(khe) // pUrvato(ta:) pazcimata(ta:) [sA] uhavIthI / dadhi. ... matato) mArga (rga:) / uta(ta)rata(ta:) praNAlI] . . . . . // evaM ca10 turAdhATanopalacitaMta) / tathAparamapi sA(mA)rakSecAdI(di) yakimapi tatsamastaM (sama[ca] gumguladIpataiyA(khA)rthe khaNDasphuTitasamArA(ro)paNArthe ca mAtApa(pi)co rAmana] pukha1 yazobhivRdhya (ya)rtha(tha)mAcaMdrA parNavamAnakSatracitivitisamakAlomatayA pucapI bhAnvayakramabhogyatayA ca devadAyatvena pazyanImi(vi)kAcAraNa matitApi] tA(ta) / 12 panAdheyavidhayA / mamma(ma)pucapInAma:) premikakSecAdI(diH) saptamavibhA gana (ka)pa(ba)bIyA(tha:) sA(mA)rabaSecAdI(diH) saptadramISakAkhabATavena ka(ka)pa(Sa)NIyA(yaH) / hAvapi .. . . . . . . catu. IRand bhArambhivadi . 1" ? is written below the line. *Rond baTAkakha. - Read cAyatIra The stroke in redundant.

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DABOR INSCRIPTION OF THE TIME OF DHAVALAPPADEVA; [HARSHA-] SAMVAT 207. 2984NR ASEENETRADErayAmapuramA janamAnasa 467 mA HUA lad MANTI Asegnaler og s PHSR LATES rAmAyaNya M sampadhIvi NOTES PAL THAN DR. HIRAKANDA SABTRI. SCALE : ONE-SIXTH. SURVEY OF INDIA, CALCUTTA.

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No. 13.) DABOK INSCRIPTION OF THE TIME OF DHAVALAPPADEVA. 125 13 (4 ) a' [wife] Taart:) a vrum(:) afifafamart taraffat (H)euntu(t)ocaacarf auranter (a)fu () a(A) falferri) nfae {a) szt [] .....22(07:) I amit 14 (1) THYR (at)fa yarasiterarfa [1] furentarar afamift afa (TTH 8T]Y X griega il 7 fawrize() atang tafua:) [*] wou 15 TA TR (fai o di foratura( Ta ufis ana Xe()fafia No. 14.--FOUR CHANDELLA COPPER-PLATE INSCRIPTIONS BY RAI BAHADUR HIRALAL. Impressions of the four inscriptions, edited below, were forwarded to me by Dr. Hirananda Sastri, Government Epigraphist for India, who received the plates from the Ruling Chief of Charkharl State, Bundelkhand, Central India, through the Director General of Archaeology in India; No details as to their provenance were available from the State office records. For the sake of convenience, I am here noticing the inscriptions in their chronological order. A. CHARKHARI PLATE OF DEVAVARMADEVA: (VIKRAMA-SAMVAT 1108. This charter is incised on a large copper-plate, 181' by 12%', with its corners rounded off and weighing 3607 tolas. The plate is surmounted by a copper-hook, 24 long, which is rivetted to it and holds a ring 2* in diameter. Just below this is carved the figure of the four-armed goddess Lakshmi with an elephant on each side pouring water on her head with raised trunk. Under her seat is inscribed the sign-manual Srimad-Devavarmmaddua) sa-hastah in two lines, The figure occupies a space, 4 inches long and 3 inches high, just in the middle of the first 6 lines. Each complete line is on the average 16' long. The inscription is engraved in Nagari characters, their average size being . The language is Sanskrit. But there are numerous mistakes in spelling, etc., some of which appear to be due to the oversight of the engraver. There is a palpable instance of the latter being influenced by local patois, viz., the Bundelkhandi Hindi in which je is still used for the Sanskrit ye, of which it is an exact equivalent. In line 21 the engraver had used the correct form but in the next line the more familiar vernacular word asserted itself. The orthographical peculiarities are similar to those which the late Dr. Kielhorn pointed out in editing another copper-plate charter of the same king issued a year before the present one. The latter was issued on the occasion of the anniversary of his mother's death, while the present record was issued on the occasion of a lunar eclipse for the religious benefit of himself and Probably this word is connected with dramma. Road xfor. Metro, Indravajra. 'Rend sapA ji. Metre, Anushubh. *Rand bhivaga, 'Ind. Ant. Vol. XVI, p. 206.

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126 EPIGRAPHIA INDICA. [VOL. XX. his parents. The date of this record is Samvat 1108 Margasira sudi 15, Soma-dina.1 On this day the Chandella king Devavarmadeva, Lord of Kalinjara, meditating on the feet of Vijayapaladeva who meditated on the feet of Vidyadharadeva, offered water to the names of his ancestors, worshipped Sulapani or Siva and gave the village Bhutapallika, situated on the bank of the Yamuna river in the vishaya of Nava-rashtra-mandala, to Pandita Kikkana of the Krishnatreya-gotra with 3 pravaras whose ancestors had emigrated from Kumbhatibhatagrama. This Brahmana was ever ready to expound the Vedas, the Vedangas, Itihasa, the Puranas and Mimamsa and was devoted to shat-karma (shat-karm-abhirata), the prominent mention of which leads me to infer that he practised Yoga, which is more awe-inspiring than the ordinary six duties of a Brahmana. The localities mentioned in this record have not yet been identified, excepting Kalinjara, whence the record was issued, and the Yamuna river on whose bank the village of Bhuta pallika was situated. Both of them, viz., the fort of Kalinjara and the river Yamuna or Jumna are too well known to require identification. The mention of the latter indicates sufficiently the locality of the village and the district in which it was included. Devavarmadeva was the 12th king of the Chandella dynasty and, if this record shows anything in regard to his capital and extent of his dominions, it indicates that he lived in the Kalinjara fort and that his raj ex. tended at least up to the Jumna in the north. But almost the same conclusion is derivable from his other record referred to before and those of his predecessors, an account of which has been given by the late Dr. V. A. Smith in his exhaustive essay on the history and coinage of the Chandella dynasty. But it may be noted here that in his zeal to show the great antiquity of the Chandella dynasty and its kingdom Jejakabhukti-the designation was later on changed to Jajhauti and taken as given after Jejaka or Jayasakti, the third king of the line-he has fallen into a blunder, to which enthusiasts, howsoever great, are sometimes liable. In his article he has attempted to prove that Chih-chi-t'o, visited and described by Yuan Chwang in 641 or 642 A.D., was no other than Jijhoti. This would mean that the country was named after a king, who was born about 200 years later, as according to him Jejaka ascended the throne about 860 A.D. TEXT. paramamahArakamahArAjAdhirAjaparamesara 1. cauM namaH faara 1 arfer zrIvidyAdhara deva: (va) pAdAnudhyAtaH (ta) paramabhaTTA 2 mahArAjAdhirAjaparamekha (mA) ra : (ra) comavijayapAladeva: (va) pAdAnu (nu) dhyAtaH (ta) para, mabhaTTAraka mahArAjAdhirAja 3 parame va (kha) ra (ra) zrIkAlaMjara / dhivattiH (ti) zromahevavarmA devaH (va) pAdAnAM maho(cA) pravardhamAna kalyANavijayarAjye sa This date is irregular. According to Swamikannu Pillai's Indian Ephemeris, V. 8. 1108, Margasira i, 15 fell on Wednesday, the 20th November of A.D. 1051, with no lunar eclipse on that date. The date in V, 8, 1109 would correspond to Tuesday, the 8th December, A.D. 1052, when there was a lunar eclipse. The six hatha-yoga practices are: Dhautir-basti tatha neti nauliki tratakas tatha | kapala-bhati ch-aitani shal-karmmani samachar || See Apte's Sanskrit Dictionary under shat-karman. Ind. Ant., Vol. XXXVII, pp. 114 . Ibad, D. 131. The kingdom was known as Jajahati (Jajahoti, Jijhoti), * Ibid., p. 127.

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No. 14.] FOUR CHANDELLA COPPER-PLATE INSCRIPTIONS 127 4 mvatsarasahauke paSTottarazatAdhike aMkatopi 1108 mArgasira(zIrSa)ma(za)di 15. somadina(ne) [*] poha zro. 5 kAliMjarAta(t) patyasminka le vartamAne sA(zA)sanadAtA nAmAmava: (2) ekAga[:] mU(zUdrasevaka eva) nisi(zi)tAsidhArAdA6 ritAribargaH viSNu)riva sadharadharA(dharAdhara) kandaraguphA(hA)ntagalayasa(go)dha valitadigvadhUvadana(na:) va(ba)likara yi(gAvi)va ka7 nakagodharAdAnaviSyA(khyA)tA(ta)kIrti:] yudhiSThireba(ra iva) satyasau(zau)cagurutiH jadevazama(yU)SAratara(to)mAmiva(eva) rUpasaubhAgyayukta (ka:) parakula janAva. (ba)ndhu[:] 8 muniriva viditAtmA . kAvyAla(laM)kArachanda ndo) laSA(ca)NaguNagaNAdhiSThAna(na:) yugasamAnadesilaMmbandijanamakorNasa (za)tahAra(ra.) nibAryA)sitata. 9 skarAdibhayaMca(bhayatha)ndelAnvayaH paramamAhekha(kha)ra: paramabhaTTArakamahArAjAdhirAja parameva (kha): bomaddevavarmAdeva(vo) mahAsAmantarA10 japutravanditaH(ta)pAda daH) rNbhaagbhopmaam) saMsAramAkalya(layya) taDitvaccala vAyo jAtvA ya(ja)lavudda(ba)dopama(maM) jovitamidaM zrutvA yauvanacAja11 litukamivAsthiratvaM(ca) suciramapi vasi(uSitvA nAsti kAmaSu tRptisma ciramapi suvicintya dharmame(e)ko hisAkhAya(sakhA) [1] mA[ya] varSasa(sa)ta nRNA(NAM) 12 parimitAta) rAdhA [tadA(da) itaM tasyAIsya kadAcidarthamadhika(ka) vAhijya (vAkya)vAla (bAkhthe) ma(ga) [1] se() vyAdhinarAdhiyogamaraNai: sevAdibhi. Iyate // 13 jIve vAritAcAlavale:(tara) saukhyaM kutaH prANinA(nAm) [1] evaM saMsAradharmAmeko(ka) hi prasA(yA)sa(kha)taM jAvA dAnamativake (8) [kha] bhogAvA[H]- . 14 navagAmAsaviSaye yamunAtaTe bhUtapakSikAnAmagrAmoya(yaM) somAvaNakASThako parya (ntaH) zrIdevavarmana (vacA) padyaH(ba) paurikhamAsomanAI 16 voTitIrthe sAtvA pivatarpa [] vA bosU(zUlapANidevamarkha (yitvA. yathAvidhi ca 4(khA mAtApitAmana (picogamana)va punya(sya)yaso(yo) vihAye[ti](ti) kucaTobhaTa18 grAmavinirmAtAba lagAyaba(sa)mocAya pacipacanAnasasovAsa (jyA vAkheli) sta: (vi)pravarAya pA(bA)casA(mA)khine vA(prA)aparihata-zrIjayasvAmipautrAya paNDi + Rond degdakiMvA (2) 'Bond bovarAyabammanalaviduSada (1) 'Matre,Bardalavikindia. .9 Maraller's Historyat SamirikLiterature, p.397. - Read aviSalA, lakSmI * Strokes not required, * Read 'kAThagocara'.

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128 EPIGRAPHIA INDICA. [Vor.xx. 17 ta:(ta)zrIsomaska(kha)raputrAya paMDita:(ta) zrIkikamA(nAya) vedavedAGgetihAsapurANa momAMsAvyAkhyA natatparAya SaTkarmAbhiratAya vA(brA)praNAya 18 zrAzra(zAsa)naM pradattaM (ttaH) yathA dIyama(mA)nasya bhAgabhIgakarahiranya(Nya) daNDA dAyAdikuvitAnvacitaM(kamucitAnucita)prabhRtayastatsarvamasyopanetavyaM // sarvAnye (ne)tAnbha(bhA). 19 vino(ma:) pArthiveMdrAna] bhUyo bhUyaH(yo) yAcate rAmabhadraH [1] sAmAnyoyaM. dharmaseturnapANAM kAle 2 pAlanoyo bhavaddhiH / [12 // *] bhUmI(mi) ya: prati... rahA(bA)ti / yaca 20 bhUmi prayacchA(cha)ti / ubhau tau puntha (Nya)kANI / niyatau svagaMgA minau [ // 3 // "] SaSThi varSa(SaSTiM varSa)sahasrANi svarge modati bhUmidaH [1] pa(pA)cchetA(ttA) bAba(numa)ntA bva(ca) tane(tAnye). 21 vanaraka(ke) vaye(se)ta(ta) [18] khadatA(ttA) paradattA(sA) [vA] / ye(yo) haranti(harata) vasundharA / svA(khA)mayonisa(za)taM gatvA / cANDAleSva. bhijAyate / [15 // '] viMdhyATavISvatIyAsu zuSkakoTara. 22 vAsinaH [*] marusobhijAyate / je(2) haranti rasuddhacA [16 // *] vApI ku(kU)pasAmrANi / azvamedhasa(a)tAni ca [1] gavAM koTipradAnena bhUmihartA na * 23 zudhyati / [*] maGgalaM mahAzrIH / pakSapaTalikayazobhaTena khikhitaM / B.-CHARKHARI PLATES OF PARAMARDDIDEVA: [VIKRAMA-JSAMVAT 1236. These are two copper-plates having raised rims (' high) rivetted to them. Each plate weighs 1804 tolas, but their sizes differ a little, the first measuring 144 by 11t' and the second 143' by 108". The former contains 18 lines of writing against 14 of the latter. On the first plate there is a figure of Lakshmi in the middle of the first three lines, and at the bottom, & round hole in the middle of the last line. In the second plate space was left for a hole, but it was never made and hence the plates were not strung together as was originally intended. The size of the letters in the first plate is 1". They are smaller and more beautiful than those in the second plate, to cover the whole of which the engraver Palhapa, askilful artisan, as he calls himself, had had to raise the size tot'. In the case of the Mahoba plates of Sarivat 1230, I remarked how Palhana worked up his way from the position of a pitalahara to that of a vijnanin, and this time, fre., six years later, he raised himself to the position of a vaidagdhi-vibvakarman (1. 32). Despite this, there is hardly any improvement in his engraving. The fact remains that the Road zAsanena. +Danda not required. Rend ayatt. * Ahova, Vol. XVL, p. 10. [The Icholihawar plates (Ind. Ant., Vol. XXV. pp. 208 ft., 1. 35) also give this epithet.-E.

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No. 14.) FOUR CHANDELLA COPPER-PLATE INSCRIPTIONS, 129 letters va, dha, cha and ra have been so formed as to cause confusion with one another, for instance, in l. 4 Paramarddidevo has been engraved as Paramarddiderd. Ba has not been at all distinguished from va and the symbol for the medial u has been sometimes so broadened as to give the appearance of a ta, 6.9., bhutva (1. 17). In the text letters or their parts are, in some cases, omitted in consequence of which the sense is also affected. The anusvara and the repha have been in many cases omitted through sheer inattention, f. shat-tre[m*]sao (1. 8) and Prithviva[*]mmao (1. 3). On the whole the record is well written. The language is Sanskrit and the text is similar to the one found in other records of the same king. The composer of the record or rather the adopter of the prescribed form, with necessary changes, was one Subhanamda Vastavys, who was probably a relative of Prithvidhara Vastavya, the writer of some of the previous records of Paramarddideva. This charter was issued from Vilasapura and records the grant of Sagaudo village situated in the district of Kirayida to a number of Brahmanas, whose forefathers had immigrated from Mutautha-Bhattagrahara, by the P. M. P. Paramamahesvara Paramarddideva, meditating on the feet of the P. M. P. Madanavarmadeva, who meditated on the feet of the P. M. P. Prithvivarmadeva, descended from the heroes Jayasakti and Vijayasakti of the Chandratreya (Chandella) lineage. The grant was made for the inctease of the religious merit of the donor and his parents on Monday, the seventh day of the bright fortnight of Chaitra in the Vikrama-Samvat 12361 which regularly corresponds to Monday, the 27th March 1178 A.D. The record does not supply any new information worth being mentioned and which is not given in the numerous inscriptions of this king which have already been found. (It is interesting to observe here that in the gift-village exception was made of the five halas of land gifted to Buddha (1. 14) for that would show that a Buddhist monastery was in existence there and was endowed with that land.-Ed.] Of the localities mentioned in it, Kalajara is too well known to require identification. Kirayida may be Kiradi, 5 miles from Mahobi. I have not been able to trace Vilksapura, Sagaudo and Mutautha villages. TEXT. First Plate. patyrua famarfaitva: 1 1 [at] afer maart 2 ne virodhivinavi(ya)bhAviAvayapativijayasatyAdivIrAvirbhAvabhAkhare paramabhar3A GATTO 8 aparamavAratropacIvama()devapAdAnadhyAtaparamamabhadhAraNAmahAra jAdhirAjaparamevaracI. madanavadevapAdAnudhyAtaparamabhahArakamahArAjAdhirAjaparamavaraparamamAravarathIkAlarAdhipatiyo- matparamardidero(vo) vijayI / sa eSa This must be taken as the current year. * Seo above, Vol. 1, p. 208, Vol. IV, pp. 157 ff., Vol. XVI, p. 9; Ind. Ant., Vol XIX, p. 37, Vol. XXV, 206 ; Cunningham's 4. 8. R., Vol. XXI, Pp, 74, 173, 174, and J. 4. 8. B., Vol. XVII, p. 313.

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130 EPIGRAPHIA INDICA. [Vor. xx. 6 dubiSahatarapratApatApa(pi)tasakalaripukulaH kulavadhya(dhU)mira(va) vaza(sundharASi. rAkukhAM paripAlayabavikalavivekanimmalInatamata:(tiH) / kirAyi8 viSayAntaHpAtisagauDogrAmopamatAnyA(brA) praNAnanyA(nyAM)ca mAnyAnadhikatA___kuTumbi(mbi)kAyasthadUtavaidyamahattarAnmedacaNDAlaparya1 tAsAnsambo(mbo)dhayati samAjAparyate (ti) cA[stu]vaH sambiditaM yathopari likhitoyaM grAmaH sajalasthala: sasthAvarajaGgamaH sAdhajahoM bhUtabha8 viSadatta(ta)mAnaniHzeSAdAyasahitaH pratiSihacATAdipravezacAsmAbhirvilAsapura Sati(di)zadadhikazatahayopetasahasatame 7 sambandhI caitra mAsi zukapace gha(sa)psamyAntidhAvatopi sa(saM)vata(ta) 123 // vaicAdi 7 bho(mo)mavAre puNyatIrthodakena vi10 vivakSAvA devAdInsantapyaM bhAskarapUjApuraHsara() carAcaraguru(6) bhagavanta (n) bhavAnopatimabhyazca husabhuji hatvA mAtAl picorAmanaya puskhayazovikRpaye / sutAuthabhaTTAmahAravinirgatabhyo vatsagorebhyo vatmabhAvacyavanA12 pravAnauvve yA(jA)madagnyetipaJcavarebhyocha(bhyazccha)dogazAkhAdhyAyi [bhyo] naamaaprpo| pautrabhyo nAmA(nA)po (pau)cebhyo nAnA19 purebhyo nAnAnAmazarmabhyo brA(brAhmaNebhyaH kuzalatApUrtana hastodakena svasti vAcanapUrvaJcandrArkasama14 kAmna) putrapautrAdyanvayAnugAmi devatrIvI(bau)isatva. paJcahalAni va(ba)hika(ba) se(ze)SabhUmiH zAsanIkatya prada16 tA / madhye // ti / dAvarapuSa ti / somakasya padahayama(m) / ti / vAkSeputra ti / svapaTasya padamekaga(m) / ti / pApepu16 ti / ratanasya padamekama(m) / ti / sUkSaNaputra ti / sIDhasya padama kama(m) / iti matvA bhavaDirAjAkha (va)vagapive17 ye(vidheya)bhatvA bhAgabhogapahiraNyakarazulkAdi sarvamamme (me) samupanatavya (vyaM) - [*] tadenamayA(sa) sama(ma)diraprAkA18 ra(2) sanirgamapraveza(zaM) sasarvAzanakosakuzu(sa) masa(za) zAmamadhUkAdibhUgaha(8) savanakhani 1 The letter is superfluous. '[Plural ought to have been employed.-Fa.].

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No. 14.J FOUR CHANDELLA COPPER-PLATE INSCRIPTIONS. 11 Second Plate. 19 nidhAnaM salIhalavaNatuNapa[]yAkaraM samRgave (vi)hA[majalacaraM sakArakapaMka variMga(vaNiga)vAstavyaM sa20 kAgve (che)STikApASANaM sagokulamapara(3)rapisImAnta[]tebba(ba)stubhiH sahitaM savA(bA)hyAbhyantarAdAyaM bhujA(jA)21 mAma(nasya) ke(ka)SatA(ta:) kaSa(ba)yato dAnAdhAnavikrayamvA kurvato' na kenAca(naci)tkAcihA(da bA)dhA kartavyA / patva(ca) ca rAjarA22 japuruSAThavika cATAdibhiH khaMkhamAbhAvyaM parihattavyamidaJcAsmahAnamanAcchevya(dha) manAhAryacceti bhAvibhirapi bhUmipAlaiH pAlanIyamita(ti) / uktaJca // zambhadrAza(sa)naM chatra varAkhA varavAraNA: / bhU. 24 midAnasya puSyANi phalaM svargaH puradara(ndara) [2] sauvarNA yA prAthA (sA)dA cA(thA)zA (hA)rA[*] khakAmadAH / gandharbA25 saraso yatra tatra gacchanti bhUmidAH // [3 // "] bhUmiM yaH prasiezAti yazca bhUmiM prayacche (ccha)ti / ubhau to (to) 26 puNyakANI niyataM svAgAminI // [4 // "] va(ba)hubhirvasudhA bhuktA rAjabhiH sagarAhi(di)bhiH / yasya bhUmistasya tasya tadA phala(laM) [5 // "] sarvAnetAbhAva(vi)na: pArthivendrAnbhUyo bhUyo yaacte| 28 rAmabhadraH / sAmAnyoya(ya) dharmAseturnapANAM kAle kAle pAzanI[yo] bhava ziriti' (niH // iti // )[ ] svahastA(sto).. 29 ya(yaM) mahArAjazrIparamadeivasya matammama // vizadaguNagaNo(Nau)dhovAmavAsta vyava(va)30 [zyo] viditasakalazAstraH zrImAnaMdanAmA / palikhadavanipAlasyAnayA dharma31 lekhI sphuTalalitanivami()rakSari(3)stAmapaTTama(ma) // [on"] rajapAlasya putraNa pANe32 na ca si(zi)binA / usI varNaghaTanA vaidagdhIvikha(kha) karmaNA [8 // "] maGgalamhAtrIH / 1 This expression appears to be now. Ita exact implication is not understood. [Doos it mean, " together with potter's mud and what has been left by merchants ?" Vastavya is applied to what is left as a worthless remainder on any spote-Ed.] Plural should be used.-Ed.] Atavila I took to be wild tribee", se abovo, Vol. XVI, p. 14. n. 1, but it indicates a Government Officer We., one in charge of the forest and wild triboo. This finds mention oven in Katalya's Artha Sandra. See De-Shains Beats', Sanskrit Test, p. 284.

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132 EPIGRAPHIA INDICA. [Vol. XX. C.-CHARKHARI PLATE OF VIRAVARMADEVA: (VIKRAMA-SAMVAT 1311. The prevent charter is the earliest record of the Chandella king Viravarmadeva yet found. The copper-plate on which it is engraved measures 151' by 119' and weighs 2304 tolas. It has a raised rim, 1" in height, rivetted with nails all round it. In the middle of the first six lines there is a seated figure of the four-armed goddess Lakshmi, holding lotus flowers in the two upper, and water pots in the two lower, hands. Over her head is a semi-circular hole apparently meant for a ring, which is wanting. There are 19 lines of writing with well formed letters the size of which is on an average. The language is Sanskrit and the orthographical peculiarities are the same as found in other Chandella records published before. The record is not free from spelling and other mistakes, but they are comparatively fewer than in other similar records of the family. The charter was issued from Vilasapura by the P. M. P. Viravarmadova the devout worshipper of Mahesvara, and the Lord of Kalajara, son of the P. M. P. Trailokyavarman, son of the P. M. P. Paramarddideva, son of the P. M. P. Madanavarmadeva, descended from Jayasakti and Vijayabakti, the famous heroes belonging to the Chandratreya (Chandella) lineage. It records the grant of Tumutuma village in the Dahi vishaya to Rauta Abhi, son of Rauta Haripala, son of Rauta Jagadeva, son of Raula Devashamu of the Kasyapa-gotra belonging to the family of Chandresvara, on Asvina sudi 8, Somavara, Samvat 1311, which regularly corresponds to Monday, the 21st September 1254 A.D. The grantee is stated to have performed a deed of valour in a tussle with Dabhyuhadavarman in the battle of Sondhi, as a recognition whereof this grant appears to have been made in spite of the fact that the purpose has been recorded as one for increasing the religious merit of the grantor Viravarmadeva and his parents. In the present case the grantee does not appear to have been a Brahmana, as the omission of his pravaras indicates. Moreover, the family name Chandrebvara and the title Rauta point to the same conclusion. Apparently Sondhi is identical with Seondha fort, now called Kanhargadh, lying on the banks of the Sind river in the Datia State, whence it took its name. It is stated in the State Gazetteer (Luard's, p. 129) that " Seondha is certainly an old town as the remains of the earlier settlement can be traced close to the present town. It has been suggested as the Sarua fort taken by Mahmud of Gazni in 1018 when in pursuit of Chand Rai". Our record refers to a battle a little more than a hundred years later, apparently be. tween members of the same lineage, viz., the Chandellas, if the termination of the opponent's name Dabhyuhadavarman would indicate anything to that effect. It must have been a battle of some importance to have been referred to as sangrama or war. That was the time of disturbance as Viravarmadeva's grandfather Paramarddideva had been defeated by Prithviraja Cbahamana in 1182 A.D. In fact the late Dr. V. A. Smith remarks that "the history of the Chandella dynasty as one of the powers of Northern India ends in 1203 A.D. with the death of Parmal (Paramarddideva) and the capture of Kalanjara and Mahoba by the Muhammadan invaders. Trailokyavarman succeeded his father Parmal as a local chieftain holding the eastern part of the ancestral kingdom and in due course was succeeded by Viravarman and Bhojavarman!". The other villages referred to in this record have not been traced yet. Ind. Ant., Vol. XXXVII, p. 146,

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No. 14.] FOUR CHANDELLA COPPER-PLATE INSCRIPTIONS. 133 TEXT. 1 // bhoM siddhiH // jayatyAhAdayanvikhaM vikhezvarasire(ziro)ta: / candrAte ()yanarendrANAM vaMsa (za)iMdra vIjvala: / [1] 2 tatra pravarSamAne virodhivijayamA(bhA)jiSnu(SA)jayama(zaktivijayasa(ga)[ktyA divI. rAvirbhAvabhAkha (kha)re 3 paramabhadvAra[ka]mahArAjAdhirAjaparamakharImadanavamarmadevapAdAnudhyAt(ta) / parama [bha*]TTArakama4 hArAjAdhirAjaparamezvarathoparamardidevapAdAnudhyAta / paramabhaTTArakamahArAjA dhigaja5 paramezvaraparamamAhezvarathotralokyavarmAdevapAdAnudhyAta / paramabhaTTArakamahA6 rAjAdhirAjaparamezvaraparamamAhekharacokAlaMjarAdhipatimahArAjayo(zro)mahI. 7 varmAdevo vijayI [1] sa eSa - duvi(vi)SahatarapratApatApitasakalaripukula: kulavadhUmiva nirAkulAM vasaM. 8 dharA paripAlayabavikalavivekanirmalItamatiH // DAhIviSayAntaHpa[*]tiTa muTumAgrAmopagatA9 na(n) vA(bA)hmaNAnanyAMca mAndhAna(n) kueMvi(vi)kAyasthaTUtavaidyamedacAMgaDAla paya(ya)ntAna(n) samastaprajAlokAnsaMyo(bo)dha. 10 yati samAjA(jA)pati ca astu vaH sa(saM)viditaM yathoparilikhitoyaM grAmaH sajala sthala[:"] sasthAvarajaMgamaH 11 khasImAvacchina(va:) sAdhakoM ( bhUja(sabha)viSyatava(i)rtamAnaniHse(ze)SAdAya / sahitaH pratiSihacA(cA)TAdipravesa (za) cAsmAbhiH zrI12 vilAsapure saMvata(1) 1311 pAkhinazudi 8 somavArI puNyatIrthodakena sAtvA bhAskarapUjApura(ra)saraM mAtApicorA. 13 mana: puNya yazovivaIye (vaye) / va(caM)TrezvarAnvaye ka[*] sya(zya)pagocAya rAutadevaSAprapauvAya rAutajagadevapautrAya rAutahari14 pAlaputrAya soMdhIsaMgrAma dabhyuhaDavarmayudde kRtavIryAtima(sa)ye prazA(sA)de rAuta. pabhinAje mAsanIka(ka)tya pradatta iti matvA / 18 bhavakirANA(jA)casi vidheyairbhUtvA bhAgabhogAdikaM sarvamasmai samupanatavya tadenamasya grAma samaMdiraprAkAraM nigamapra16 vaisaM() [sa]vAdyA(bAbA)bhyantarAdAyaM bhaMjAnasya vA(bA)dhA kenApi na kAryA / patra ca / gajagajapuruSAdibhiH svaskhamAbhAvya (vyaM) parihA()saMvyami Danda not required.

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134 EPIGRAPHIA INDICA. [Vou. xx. 17 daM cAsmata(da)dAnamanAhArya caiti bhAvibhirapi bhUmipAlaiH pAlanIyaM / evaM ca / zaMkhaM bhadrAsanaM chatra varAvA(khA) paravAraNA: / bhUmidA18 na[sya] puSpANi phalaM svarga: puraMdara [2] bhUmiM yaH pratiramhA(bA)ti yacca(tha) bhUmi prayaka(cha)ti [*] ubhau tau punya(Nya)kANI niyato khagaMgAmi19 nau / [*] mamavaMzekSatikSINe kIpi rAjA bhaviSyati [] tasya dAsasya dAsohaM mama kI tirNa (tina) loparyata(ka) [4subha(rAbha) bhavatu // D.-CHARKHARI PLATE OF HAMMIRAVARMADEVA : [VIKRAMA-SAMVAT 1346 This is the first copper-plate charter of the Chandalla king Hammiravarmadova, whom I brought to notice, a decade ago, in my Damoh Dipaka, the Hindi Gazetteer of the Damoh district in the Central Provinces, from a sati record which I found in the village Bamhni of that district. When I visited the Ajayagadh fort, I came upon another sati stone record mentioning his name, which I included in the new account of the Ajayagadh fort inscriptions revised since the visit of General Sir Alexander Cunningham 88 detailed in his Survey Report Vol. XXI. It appears to me that the Hamirpur district of the United Provinces, in which Mahoba, the civil capital of the Chandellas, is included, derives its name from this Chandella king. Of course, this district which borders on the Charkhari State, took its name from the town of Hamirpur, which is situated on the confluence of the Jumna and the Betwa, 110 miles north-west of Allahabad. The record is engraved on a copper-plate 11}' long and 8%' broad, with a raised rim in height running all round the plate and secured on the latter by nails. Its weight is 48 tolas only. In the middle of the first four lines of writing there is a figure of the four-armed goddess Lakshmi holding lotuses and water pots. On the top of the figure there is a hole for a ring which was either not put in or has been taken off and lost. The plate shows signs of corroding without serious damage to letters, which are rather small, their average size being '. Tho engraving is badly executed. The language of the record is Sanskrit, the style being in the prescribed form used by the Chandellas ; but, from what little the writer composed, it is clear that he was no Sanskritiet, as he has committed many spelling as well as grammatical mistakes. The insertion of the title Sahi against the names of all the kings mentioned indicates the growing Muhammadan influence, which finally ousted the Chandellas, apparently during the reign of the grantor of this very charter. Hammiravarmadeva, who styled himself as the Paramabhaffaraka Sahi Raj. 18ee above, Vol. XVI, p. 10, t. n. 4. . The record runs as follows: L. 1. saMvata(ta) 1988 samaye dhAvaNasudi budhe L.2. sau bAvasabha mene sA subha bImahAL.3. rAjazrImaurava-devarAvya sabhI maMga L.4. parIti Contritrated to Madhurt, a Hindi Journal of Lapknow, no Vol. V. pt. number

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FOUR CHANDELLA COPPER-PLATE INSCRIPTIONS. No. 14.] donli-tray-Opta, 1 Lord of Kalanjara, meditating on the feet of the P. M. P. Sahi Maharaja Viravarmadava, who meditated on the feet of the P. M. P. Sahi Maharaja Trailokyavarmadava, who meditated on the feet of the P. M. P. Sahi Maharaja Paramarddideva, announced the grant of Ko(or KI?)kadagrama in the Vedesaitha-vishaya to two Brahmanas who were apparently brothers, on Sunday, the twelfth day of the dark fortnight of Bhadrapada and the Pushya-nakshatra in the Vikrama Samvat 1346, corresponding to Sunday, the 11th September, 1289 A.D. It will be noticed that in his own case Hammiravarmadeva has left out the grandiloquent title of the Maharajadhiraja Paramesvara, which he duly attached to his elders. This indicates that either he was fully conscious of his reduced position, which induced him to be content with a humbler title, or that he was never recognised as the Maharaja while his elder brother Bhojavarmadeva was on the throne. In the Ajayagadh fort there is & sati record of Sarhvat 1346, which refers to the reign of Bhojavarman. This copper-plate dated in the same year would therefore point to a usurpation of the throne, unless Bhojavarman died in the same year before the month of Bhadrapada, when the grant under publication was made. The document was written by Par[dita*] Raurh ( Rama)pals. The localities mentioned in the record are not traceable. 135 TEXT. 1 [it] fafr: // 'jayatyAlhA (mA) dayanvizvaM vizvasvara (kha) raziroSTataH [*7 ce (caMdrAtreyanareMdrANAM vaMzasthaM (caM) dra 2 bovvala (la.) [2 // *] [1] (ca) ktivijayasa (bha) tayAdirau (vI) rAva (vi) - 3 va (bhavi ) bhAsvara : (re) / paramabhahAre (ra) kama hArAjAdhirAja parameva (kha) rapara [ma]mAhera (kha) mA (sA) - 4 mahArAja [zrI] masana (matpara) mahiM[de] vapAdAnudhyAt (ta) / ' dhirAja para vardhamAna virodhivijayavAjipu (Da) jaya paramabhaTTAraka mahArAjA 5 me (paramamA sare (kara) sAhira (ma) hArAjayoma mesI kA vanI devapAdAnudhyAta parama [bha]hAraka [ma]hArA 6 jAdhirAjaparatekha (mela) raparama mAhesa re (khara) sAhimahArAja zrImaddIra vada (de) vapAdAmudhyAt (ta) paramabhaTTAra 7 ke (ka) sAhirAjApa (gha) lItrabho (yo) pesakAla (laM) jarA [dhipa] timahArAjazrImaha (Da) mIrava[deva] vijaya (yo) / sa ekha (Sa) (du) vi This is exactly the title used in the Bamhiti sati record which I misread as paramabhaTTArakyAdhirAjAvalautrayopeta. See above, Vol. XVI, p. 10, f. n. 4. * In Bhadrapada of V. 8. 1846, ba. 12 commenoed on Sunday at 98 but the nakshatra Pushya ended on that day at 23. See Madhuri, Vol. V, pt. 2, number %. Punctuation unnecessary.

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136 EPIGRAPHIA INDICA. [Vor.xx. ___8 tarapratApatAvi(pi)tama(sa)kalari[pu]kukha(sa) kusavadhUmika vasundharA nirAkulA va(poripAlayana(ba)vikalavivakani. 9 saM()soca(ja)tamatisA(ra)mAbhiH vedesathaviSayAnta (ta:)pAti:(ti)kokaDagrAma galAbAmaNAnyAca (pAmopagatAnbrANAnanyAca) mAnakuTuMvi10 kAyasthagApitamAranedadhIvaracAMDAlaprajantAnsa(mAnakuTumbikAyastha nApitamaharamedadhI varacAkhAlaparyantAnasa)vo(bI)dhayati samAjApayati ca / va(ka)stu vaH saMviditaM yathA(yo)11 parakhikhitoyaM grAmaH sabalaskhala(la:) sasthAya(pa)rajaMgamama(jaMgamaH) samorA (khasomA)vachinna (cchitraH) sAdhaUIbhUtabhavizyavartamA12 nA(ma)ni(niH)[zeSAdAyasahitaH] ra(pra)ti[Si]icATAdika[praveza:"] loNAgara pasaNaradhabhUkahanidhiniSepa(lavaNAkarapASANavanabhUkahanidhinikSepa)[sahitaH*] sa [vA](bA)cAbhyantara(ra.) paparairapi] vastu]bhi[:] / 13 saMvata(t) 1345 samaye / bhAra(da)padapa(va)di 12 ravI / ' puSya nakSatre / ' bhA(irahA)jagonA ya] / ' Tha' / ' subharAjaprapocAya Tha / ' vi[dyA14 dharamapocAya / Tha / ' saThelapucAya / paM / zrIdhara / paM / pAma (ubhAbhyAM) pA(bA) praNAbhyAM ko(or ko)kaDagrAmo . . . to'smalo (smAbhiH 1) vijA16 vaDa ? vArAkhA. ? vASAli . . saMkalpeza(na) pradatta[]ti / iti matvA manya(bhavaDi)rAmAtravaNavidheyairbhUtvA bhAga16 bhogAdika samupanetavyaM / vahu(bahubhirvamudhA(dhA) bhuktA rAjabhimagarAdibhiH [*] yasya yasya yadA bhUmi(mi)ta(sta)17 sva tasya tadA phalaM // 1 // SaSTi(SaSTiM) varSamApA(sahasA)Ni svagre(ga) vasati bhUmidaH [*] pAtA(pAcchettA) vAnumantA ca tAnava (tAnyeva) na. 18 rakaM vrajet // 2 // svadattA paradattA vA yo haretva(ta vasu(muM)dharAM [1] ___ma(sa) viSThAvA(yA) kra(ka)mibhUtvA piTabhimA mannati // 3[] 19 bhUmi pa:(yaH) pratiyazoyAtyastu(pratigrajAti yastu) bhUmi prayacchati [] ubho to punya(kha) karmAdo niyato svapa(ga)gAminI sir"] paM roM20 pAle[na] likhitamiti / IPunotuation unnecessary. PAbbreviation for Thakura or Thakkurs. .0 .

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CHARKHARI PLATE OF HAMIRAVARMADEVA, [VIKRAMA-] SAMVAT 1346. silavamaMdira mAyaveDApatAgAyata 2vohalAra ghivanAtavAcAjaghajayAkavinayasa kAttImA vijArava pApapaERGETASTU mAjapananavAsamAdelo gAha 4hAnA tasAma sananAvI tAnepAnA pa namanadAnaka maharAnA sAdhA upAya khaparama sAde sosAriralArAjI mahatokAparpadaya pAhAnutApanamastAnana nA bhAdhatAna panatelanamatasagAsesanemasihAnAjamA madInavammada zAhAnuzAsana tyAlA tApa gopetamAlanatAsanamAnA jAmamAmaya gAMvAvayAsa ekA samApanA rimAkAkula vAlavAmiva vasudhamA (nayAkulAtapAtayAcikA salIlAmanisA mAgaviheseca vijayAdrapA nikAlAkaDAmAtA vAjatApAcamA / va 10 kAvaraganA mastanetyauvanamAMganavAgAvA yasamA hApyAra to vaha batAnA / tilikhite naMgAma sajala kAlaptarayAyatanagama majasInatA utarAdhikarachana hilAva 12 tAtivati tahasAbakitApapAnamanihAdhalApazAyanAmora nA2 saMbara 33 (smaanaaspaatii| manamAjavAtAvAmAnAmA saghAcAca prapAmA yAtAlAvAyana (pAyAnevAlanAlayAkA kamAnatA dalA14 tara 2 gAli saMlipramAlA sAdhA 16sammaneragAvAjasapA navAjAja mAgohAnAmA ma16 matapadAparalaM jAtavIrapAkara basa mahAjAlAvAmA 18 prajA vAparAvAhilI svAmivinA kA mAmalA mAnAlAyAlama mopacaramaNa nighatAnamAmA) 20 rAmalAlasAmanA HIRAXANDA SASTRI. SCALE: THREE-FOURTH SURVEY OF INDIA, CALCUTTA.

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INDEX. PAGE * 73 Pass Agnimitrs, Sunga k, . . 66 66, 78, 78 a, initial form of . . agniahoma, a sacrifice, . . d, initial form of . 73 agrahara, . . . 67, 69 a, medial form of . . 59, 73 aggrahara, .. a. agrahara, ... . . 67 a, used for ri, . . Aila, dy.. . Abhi, ., . . . . . . . . 132, 134 Aindra-mahabhisheka,. . abhisheka, , . ainsirvarSvamigafl -five hundred Sramine), 117, 121 acharas, five practices, . 96 Airs, &. a. Aila. Acharasa, a Sinda prince, 109, 110, 111, 114, 115, 119 Aira (Aida or Aila), dy.. , 79, 80, 81, 82, 88 achafabhafa pravebya, . . . . . 124 Aitariya-Brahmana, a work, . . . . 88 Achugi, 1.a. Aoharass I, . . 115, 119 Ajayagadh, fort, . . . . . 134, 135 Achugi I, a Shinda prince, . 110, 111, 112 Akasa-Ganga, a celestial ri., . 43, 45 Achugi II, do. . . 110, 111, 112 Akkariga, . . . . . . 65 & 16., 68 Achugi UI, do. 111, 113, 114 aklariga-vritti, . . . . . 66, 68, 70 Adavi(P)-Cha[m]tisiri, wife of Khandaviad. akshapafalika, an official, . . . . 128 khanopala . . a kahayanivi (or akshaya-nici), 39, 44, 62, 63, 123 Adavi-Chatisiri, an Ikhaku princess, 13, alanda (=Skt. alindu P), terrace in front of the adhaka, grais measure,. . . . howe door, . . . . . . 27 adhavd pa, land measure, . . 59, 61, 62 Alberuni, an author, . . . . 75, 87. Adhiobchhatra, vi.. . . Alina copper-plate inscription of Staditya of adhishthan-adhikarana, City Council, . Valabhipura dated Gupta Samvat 447, 98 Adhrapa, 4. 4. Margapati, . Alluru, vi... . . . . . 7th, 10 Adhodla, 8. 4. Marga pati, . 41 alphabets adimandalika, an epithet of Achugi I, . . 111 Acute-angled or Siddhamatriki (nail-headAditya, a god, . . . 103 ed or Kutila), . Aditya I, a Chola k., . . .47, 48, 49 & 71., 50 Brahmi, 55 Adityadevs, a deity. . . . . 67, 69 Devanagari,. . . 88 Afghanistan, co., . . . . Gupta, . . . . aga-pogala=Skt. agrya-pudgala, an epithet of Jaina, 64 letters of Buddha, . . . . . . .. 26 Kannada or Kanareee,. . 64, 90, 109 agara,. . 97, 99, 136 Kharoshthi,. . . . 70 Agaraghattavakataka,. . . . . 124 Kutila lipi, . . agidhema, mistake for agithona (Skt. agnish Nagari,. . . . . . . 126 toma), . . . . . . . 24 Tamil . . . . Agihata, mintake for Agihota (Agnihotra) . 20 Amara, Amara-bosa or Amarakosha, a work, Agihota, 8. a. Agnihotra,. . .17, 19, 21, 23, 24 Amaravati, a Buddhist mite, . . Agihot-Agithoma-Vajapey-Asamidha-yaji, u Amarivati, a celestial city, , . 109, 118, 116, opithet of Siri-Charitam ula, . . . 26 agirathi (=Skt. agn-idhfi), . . 79, 84 Amaravati, wi.. . . . . . 9, 10, 37 agithoma, 1. a. agnisforna, . 17, 19, 20, 21 Amarivati inscription of Palumivi, . . . 74 agnihotra, a sacrifice, . . . . . 4 d-mdtra, indication of by a wedge, . . 99 1 My assistant Mr. N. Lakshminarayan Rao, M.A., has rendered immense help in chooking this Indos. the figures refer to page : . after a figure, to footnotes, and add to the additions. The following other abbreviations are used ch.-chief; co.country: didistrict or division, doe ditto ; dy.dynasty W. Baatorn .fomale; k. king; m.-malo; mo. mountin; riu Tivo; .. . ; .surnamek. temple; vi, village or towD; W.Western: . . 87. 122 190

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138 EPIGRAPHIA INDICA. (Vol. XX. PAGE aputrika-drapya, eacheat property, . . 66 & Arahata-nisidi, . . . . . * 80 arahalta ( Skt. araghafta). . . . . 124 Aranyakupagiri, . . . . . 97, 99 Arapyavasini, a form of Durga, 97, 99 Arnaibidi, w., . . . . . . 111 Arhat, Arahat or Arihat, a Jina, 60, 62, 63, 79, 86, 88, 89 . . 84 PAGE Ambur inscription, . . Args or Anga, co., . 67, 78, 80, 81, 85, 86, 88 Atga or Anga, Jaina canonical work, 77, 80, 89 & 1. Angaja(=Cupid) . . . . . . 117 Atinigere, vi.. . . . . 113, 114 Amoghavarsha I, a Rashtrakufa k., . . 50 50 amuu, mistake for ambu, . . . . 104 Apahilapatapa, vi.. . . . . anaka, a suffix, . . . . . . 26 Apamalai inscription, . . . 51 Ananda or Ananda, a Buddhist teacher or monk. .. . . 11, 17, 20, 27, 81 Ananda Visothiputra, an architect, . . . 83 Ananga (Cupid), . . . . . . 127 andya, . . . . . . 94, 96 & n, Anavas, . . . . . 81 Andaja, family, . . . 102 Andanattu-Velan, .... . . 47, 62, 63 Andhaka, a demon, . . . . 101 Andhraka, a Sunga k., . . 56 Andhras, people, ' . . aneka-hiramna-koti-go-satasahasa-hala-satasa. hasa-padayi, an epithet of Siri Cha mtamula, 18, 24, 25, 26 Angullara-Nikaya, a work, . . . . 33 Anhilwada, 8. a. Anahila patana, antaranga, an official, . . . . . . 102 Antiochus III, a Syrian k., . . anuspara, initial forms of . . anusvara, medial forms of . anusvara, omission of- . . anusvira, used for m, . . anusvara, used for a, . anuvdra, used for nasals, . . . . 72 anusvara, superfluous,. . . 97, 122 Aparajita, a Guhila k., . . . 98, 99 Aparajita, a Pallava k. . 48, 49&., 50 Aparajita (=Skt. Aparajita), title of Demetrios, 76 Aparamahavinaseliya, a Buddhist sect, 4, 10, 14, 17, 19, 20, 21, 22, 26 Aparanta/ka), co., . . . 7, 8, 22, 35 Aparasols, a Buddhist convent, . . 11 Apara-selika, a Buddhist sect, Aphaad stone inscription of Adityasens, . . 38 appane, . . . . . . 94, 96 apeidal shrine at Nagarjunikonda , 14, 36 arihanta, a, a, arhat, . . . . . Arikulakesari 8. a. Arinjaya,. . . . Arifjaya, a Chola prince, . . . . 47 Artha fiatra, a work, . . .77 n., 81, 82, 87. Aruarni, &. a. Avarni, . . . . . asamedha, Skt. afvamedha . Asbadhasena, a prince, . . . , 75, 76 . Ashtadhyay, 4 work . . . . . 58 Asoka, a Maurya emperor, 8, 35, 56, 74, 77, 84, 85, 88r. Afvamedha, a sacrifice, . 4, 18, 20, 21, 23, 56, 66, 57, 104 Atapura inscription of Saktikumara, . . 98 atavika, an officer, . . . . 131 and n. athanga-maga-dhamachaka-pavalaka (=Skt. ashanga-marga-dharmachakra-pravartaka), an epithet of Buddha. . . . 22, 23, 26 Atikari (Adhikari), a title, . . . 94, 97 atichhita (i.e., atichchhita)atita, . . . 26 Ava, dy.. . . . . . . . . . 84, 88 Ava, 8. a. Avarni, . . Ava-raja, . . . . . . . 79, 84 Avarathta or Avatanta, 8. a. Aparanta or ka, Avararasa, ch.. . . . . . . 112 Avarasaila, a Buddhist convent, . . . 9 Avarasila, 8. a. Avarasaila . . . . 9 Avarni, people, . . . . . . 85 Avakya kavritti, a Jaina work, . . 881. ayaka(=Skt. aryaka), * . . . 20 ayaka, . . . . . 2 and n. ayaka-khambh4 or pillar, . . 2, 3, 4 & th, 7, 9 Aychagavunda, m., . . . . . 67, 69 ayika (ayyika) (=Skt. dryild). . . . 26 ayira, 8. a. Skt. arya, . . . . 13 ayira-hamgha or ayira-hanga (=Skt. drya-sangha). Buddhist community. . . 11, 17, 20, 26 Ayodhya, vi.. . 6,54, 56, 57, 75, 109, 115, 116. 120 The figures refer to pages: n. after a figure, to footnotes; and add to the additions. The following other abbreviations are used :-ch.chief 00.moountry: di,- district or division; do.ditto; dy.dynasty: 8.Eastern; f. female; k.king m.male; mo, mountain; ri.river ; 8. . same as; sur.surname; 1.templo; vi village or town; W.- Western,

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Ayodhe, s. a. Ayodhya,. Ayuktaka, official,. Bactria, co., Badagama, s. a. Bargaum, Badube, new-moon day of Vaisakha, Bagadage, vi., Bagadage-70, di., B Bana, an author, Banavisi, vi., Bagge-setti, m.. Bahasatimita or mitra, s. a. Brihaspatimitra, Magadha k., bahirika (=suburb), Bahle, m.,. Bahur plates Bahusutiya(Skt. Babuerutiya), a Buddhist sect, Baladitya, k., Balagamve, vi., Bali, myth. k., Ballala (or Ballala), Bamdari Birusamani, m., Bamhni, vi., Bammarasa, a Sinda prince, Bandhumati, J., Bankapura, vi., Bapisiripika, an Ikhaku queen, 75, 76, 80, 84, 85, 88 and n. 42 131 48 Barabar caves, Barabar hills, Barakuru, di., Basarh, a site, Baudh plates of Ranabhanja Bedsa, inscriptions at-, Bellittage, vi., Belugula (Sravana-Belgola), vi., Belvola, di., 59, 61 and ". Belvola-Three Hundred, di., Benachamatti, vi., Bendeyabhatara, m., Bettada-Bhagavati, a goddess, INDEX. 11, 24, 31 . 39, 40, 43, 44, 46 and n. 114 81, 127 94, 96 and n. 94, 97 134 109, 111, 112, 114, 115, 119 110, 118, 121 8, 36, 84. 39, 41, 43, 45 91 4, 14, 19, 20, 31 72 78 90, 91, 93, 95 7 100 84 114 92, 94, 97 66 PAGE 76 42n. 65 and n., 68, 70 115 121 . 94, 97 Bhadrabahu, a Jaina author, Bhadrabahu II, a Jaina monk 110, 113, 115, 118, Bhadrappa, ch., bhaga-bhoga, bhaga-bhoga-kara, . bhaga-bhoga-pabu-hiranya-karasulka, Bhagalabbe, a Chalukya queen, Bhagavata-Purana, a work, Bhagiyabb evara, te., bhajamta, s. a. bhadanta, bhamkham, mistake for khambhath,. Bhafija, dy., Bhanu, a Jaina sage, Bharadhavasa or Bharatavasa . . 64, 65, 67, 69 109 . 67, 69 . 67, 69 PAGE Betwa, ri., Bezwada, vi., 135 9 Bhada (Skt. Bhadra), m., 22, 23, 25, 32 Bhadalapura, s. a. Bhadrapura or Bhadrachalam, Bhadalapura, vi., Bhadasiri (Skt. Bhadraari), J., Bhadila, m.,. CO., Bharata, an author, Bharata, myth. k., Bharhut, vi., Bhasatimita, 8. a. Bahasatimita, Bhatidevi, an Ikhaku princess, Bhatta, bhattal-bhata ?), an official, Bhatta, title of a Brahmin, Bhattakalanka, an author, bhatta-vritti,. Bhattoji Dikshita, a grammarian, Bhavabhuti, an author, . Bhavana Skt. Bhapana, Bhavaprakasa, a work, bhaya, s. a. bhariya-Skt. bharya, Bhikhu-raja, epithet of Kharavela, Bhikkhu, a Buddhist monk, Bhillama or Bhillamadeva, a Fadava k.. Bhima Kratha, a Yadava k., . bhi mgara or bhingara (-bhringara),. Bhoja, title? Bhojadeva, a Paramara k., . . . 85 22, 23, 32 22 (Bharatavarsha), 60 91 133, 136 107, 128 130 69 55, 84 . 67, 69 . 17, 31 11, 20 100, 101, 102 90, 92, 95 . 139 . 73, 78, 79, 82, 88 and n. 83 93, 96 75 5, 15, 24, 31 65 102 66 931. 66, 67, 70 86n. 40 88. 39. 13 80 12 113 81 79, 87 and n. 84 105, 106 . The figures refer to pages: n. after a figure, to footnotes; and add. to the additions. The following other abbreviations are used:-ch.-chief; co. country; di.distriot or division; do. ditto; dy.dynasty; E.Eastern; f.female; k.king; m.male; mo.mountain; ri.river; s. a. same as; eur. surname; te. temple; vi. village or town; W.-Western.

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140 EPIGRAPHIA INDICA. [ Vol. XX. . . . . Budha, f. . . Budhagapta, a Gupta k., Budhamniki, . . . . Budhavanikini, fun Budhi (-Buddhi), S., . . Budhihnaka or Budhinska, m., Budhisva]niya, 7., . . Bundelkhandi, dialect of Hindi, PAGE . 25, 31 . 50, 61 22, 23, 31 22, 23, 31 . 37 .22, 23 22, 23, 31 . 125 . . . . . , . . 38, 42 PAGE Bhojaka, people, . . .74, 78, 79, 84,97 and 1. Bhojaks, . a. Mahabhoja, . . . . 78 BLojavarmadeva, a Chandella k.,. . . 135 Bhujagabbarai, a queen, . . . . bhukti, a territorial division, . . 61 Blutaraprana (Bhutaratri P)-parvan, 100, 107, 108 Bhutapalliki, w., . . . . 126, 127 Bhuti-Vikramakesari, a Kodumbalur ch., . . Bhuvanaikamalladeve, a Chalukya k., . 111 Bhuvanesvar, vi... . . . . . Bidar, vi.. . . . . . . . 91 bidara, possibly .. a. birada (& tax), 94, 96 and . Bihar, si.. . . . . . . . 40n. Bijjala or Bijjaladova, a Sinda prince, .110, 117, 121 Bijjana (or lo), a Kalachurya k... 109, 110, 112, 115, 118, 120 bilama, &. a. bilma, . . . . . bilma, a helmet? . . . . 79, 87 and the Birumila Dugga, M., . . . . . 94, 97 bitti, . . . . 94, 967. Bodh Gaya, i.. Bodh Gaya inscription of Mahanaman,. 38 bodhi, . . . . . . . 31 Bodhi, f., . . . . . . . 22 Bodhi image, . 46. Bodhi or Sambodhi, . . . . . 44,90 Bodhiks, m., . . . . . . 22, 31 Bodhi-rukha-pasada-Skt. Bodki-vriksha-pra. sada), . . . . . 10, 22, 31, 36 Bodhisatma-Skt. Bodhi-Sarman), m., 22, 23, 31. Bodhisiri, f. . . 7, 9, 12, 14, 22, 23, 31, 36 Bodhi-tree, . . . . . . . 10 brahmadeya. . . . . . 47, 49, 54 Brahmapantara (Ottara). . . . . Brahmanda-Purina, a work, . . . Brahmas-ottara, . . . . . . Brahmaputra, ri. . Brahmasomabiutaka, name of a field, 124 Brihadratha, a Maurya k.. . . . . 66 Brihaspati-sutra, a work, Buddha, 15, 17, 20, 21, 22, 23, 33, 39, 41, 42, 43, 44, 45, 46 and n., 129 Buddhaghosha, an author, . . Buddharaja, a Kalacuri k. Buddhism, religion, . . . 10, 38, 88n. Budha, 8. 4. Buddha, . . . . Ceylon, an island, . . . . 10, 48 Ceylonese Convent, 8. 4. Sihaja-vikara . . 10 Chachos, 17., . . . . 123, 124 Chaidya, dy., . chaitra-pavitra, . . . . . 117, 121 chaka-lakhana-sukumara-sujata-charana (-Skt. chakra-lakahanao), an epithet of the Buddha, 22, 28 Chakrakotta, vi, . . . . . . 78 Chakra-kotya, 8. a. Chakrakotta,. . Chakravartin, a title, . . . 82, 110, 118, 121 Chalikiron manaka-Chalikiranaka - Moon, 25, 28 Chalukya or Chalukya, dy., 10, 67, 69, 76, 80, 81, 87n. Chasukys (Western), dy.. . 109, 110, 112, 115, 118 Chalukya-Chole, family, . . . . 78 Chambi, a state,. . . . 57, 58 Chamda ( - Skt. Chandra), m., . .22, 23 Chamdaladevi, a Sinda queen, 110, 114, 116, 119 Charhdamukha, a Buddhist monk, 12, 22, 23, 28 Chattal-Kshanta or Chandaka 1). . 26 Chantamala, .. a. Siri-Chartamula, . . Chathtisiri or bri, an Ikhaku princess . 4 and al., 8, 6, 7, 11, 13, 15, 16 and th, 17, 19, 21, 28 Chamtiairipiki, .. a. Chathtisiri, . . Chandals or Chandals, . . . 130, 133, 136 Chandella, dy., . 126, 127, 128, 132, 133, 134, 135 Chandika, a goddess, . . . . .97, 99 Chandramauli (or deva), a teacher , 110, 117, 120, 121 Chandragupta, a Maurya k., . 77 and r., 88n. Chandragutti, di.. . . . . * 91 Chandranaths, a Tirtha nkara, . . . 94, 97 Chandratriya, . Chandells . Chandrebvara, a family, . . . 182, 133 The figures refer to pages : n. after a figure, to footnotes, and add to the additions. The following other abbreviations are used : ch.chief: 00.country; di.=district or division; do. ditto; dy..dynasty: E. Eastern; f. female; k.king: m. male; mom mountain ;-ri-river: 6. d.-same ; sur. mname: te. temple; vi. village or town; W.-Western.

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INDEX. 141 PAGE Chule-Chandamukha (=Skt. Kshudra Chandra mukha), m., . . . . . 22, 23, 28 Chula-Cha[th]tisiriqika, wife of Khamdacha. likirenmanaka, . . . . 4, 13, 18, 19, 28 Chula-Dharmagiri, a hill, . . . 22, 23, 36 Chula-Mula (-Skt. Kshudra-Mula), m., 22, 23, 28 Conjeeveram, vi.. . . . . . . 49.78 consonants, doubling of consonants, doubled after , . . . 22 consonants, used for vowels, . . . 90 . . L d, doubling of Pacs Charaka, a work. . . . . 891, Charitr-achara, . . 967, Charitravardhana, a commentator, . . 58 Chashtana, a Kshatrapa k., . . . . 4,6 chata, an official, . . 102, 130, 131, 133, 136 Chata Bikra-setti, m., . . . . . 94, 97 Chhathisiri (Skt. Shashthi'sri), . . 20 Chatisiri, 8. a. Chamtisiri, . . . Chateu inscription of Baladitya, . 123 Chatta, ch., . . . . . . . 112 chatudisa sangha(=Skt. chaturdisah sunghab), 24, 28 Chaturdramimmi)naka, . . . . 125 chatur jataka (or chatur) (=four fragrant articles). . . . . 39 and R., 43, 44 Chaturvargachintamani, a work, . . 88n. chatusala( -Skt. chatuhaala), a cloister, . 14, 28 Chaucer, an author, . . . . 76 Chaudappa, ch., . . . . . . 91 Chaurada, a, a. Chavunda, . . . . Chava, a Sinda prince, . . 109, 114, 115, 119 Chavanarasa, mistake for Vavanarasa . . 657, Chavoja, m., . . . . . 65, 69, 70 Chavunda I, a Sinda prince, 109, 114, 115, 119 Chavunda II, do. . 109, 110, 111, 112, 113, 114, 116, 117, 119, 120, 121 chavuthe(=chaithe), . . . . . 73 Chedi, (or Cheti), co.,. . . . 81, 82, 86 Chedi or Cheti, dy. . . . 79, 80, 81, 86 Cheti-raja-rasa-vadhana, title of Kharavela, . 79 Chhadakapavaticha, m., . . 15, 25, 28, 36 Chhathisiri, an Ikhaku queen, 4, 14, 20, 28 Chidi, founder of the Chaidya dy., . . . 81 Chih-chi-do, co., . . . . . . 126 Chilata, Chilada, Chilua or Chilaya(-Skt. Ki. rata), a tribe. . . . 7, 8, 13, 35 Chilatal-Skt. Kirata), co., . . . 8, 22, 23 Chins, co.,. China, co., . . . . . 7, 22, 23, 36 China inscription of Pulumavi, China China or chirna, . . . . 897 China connected with Shina, . . . 77n. Chitrakuta (=Chitor), vi.. . . . . 123 chivarika (=monk's robe). . . . . 39, 44 Chola, dy... . . . . 47, 49, 50, 54 Chula-Budha (=Skt. Kshudra Buddha), J., . 25, 28 d, doubling of after , . . . . da, forms of . . . . . . 13 Dabhala or Dahala, co., . . . . 80 Dabhyuhadavarman, ., . 132, 133 Dabok, vi... . . . . 122 Dahi, di., . . . . 132, 133 Dakshinamsaka-vithi, di., . . . 60, 61 Dakshinapali, di.. . 100, 102 Damila (-Skt. Dravida), co., or people, 7, 8, 22 23, 36 Damirike, 8. a. Tamilagam, . . . . 78 Damodarpur copper-plates of Budhagupta, 59 and 1., 60, 61 and A., 63n. danda, a measure, . . . . . 105, 106 dandadaya,. . . . . . . 128 Dandanayaka, ar oficial, . 64, 67,69 Danda pasika, an official; . . . 102 Dantapura, vi.. . . . . .. 8, 36 Dantivarman a Pallova k., . 48, 49, 50 dapa,. . . . . . . . 79, 87 Dappula, a Ceylon k.,. . . . . 48 Dardan-achara . . . . . . 95n. Dasa or Dasarasa, a Sinda prince, 109, 114, 115, 119 dasabala-mahabala (Skt. dasabala-mahabala), an epithet of the Buddha, . . . . .22, 29 Dasarna, co., . . . . . 8 and n. dabavalba)ndha, one tenth share, 65, 66 and 1., 68, 70 dat, use of -, with the augmenta mat and thuk, . . . . . . . 58 Davana, a Sinda prince . . 109, 114, 119 Davara, m., . . . . . . . 130 The figures refer to pages: n. after a figure, to footnotes; and add to the additions. The following other abbreviations are used :-ch.chief; co.country; di.=district or division: do.ditto ; dy.dynasty : E.Eastern; f.female; k.king; m.male; mo.=moantain; ri.river; 8. 4.=same as; ou, sumame; 66.temple; vi.=village or town; W. Woutora.

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142 EPIGRAPHIA INDICA. [VOL. XX, PAGE days, lunar : bright fortnight: . . . . . 90, 93 7th, , . . . . . 129, 130 8th, , , , 65, 67, 122, 123, 132, 133 12th, . . . . . 105, 106, 108 chaturdasi . . . . . 110, 118 15th, . . . 105, 107, 108, 126, 127 dark fortnight : 12th, . . . . . . 135, 136 13th, . . . . . . . 91 amavasya, . . 110, 117 days of the fortnight : 5th, . . . . . . 4, 21, 22 10th, . . . . 4, 16, 17, 18, 19 13th,. . . . . . . 22, 23 days of the month: - 7th, . . . . . . 61, 63, 64 days of the week : Adityavara,. . . . . . 67 Monday, . 50, 51, 66n., 110, 117, 122, 129, 130, 132 Monday (Somavara), 110, 117, 118, 126, 127 Saturday, . . . . . 110, 121 Sunday, 65, 69, 90, 95, 136, 136 Sunday (Adityavara), . . . 93 Tuesday, . . . 47, 50, 51, 53, 66, 110 Tuesday (Sevvay-kkilamai), . . . 62 Debuvaks, a locality. . . . . . 98, 99 Demaladevi, a Sinda queen, . . . 111, 114 Demetrios, Indo-Greek k., .. . 76, 79, 84, 87 Demetrios II, do. . . . . 76 Denarius, a Roman k., . . . . . 29 dentals, cerebralisation of desaka, a preacher, . . . . 19, 29 dese, . . . . . . . . Devabhumi, a Sunga k., . 56 Devachandradeva, a Jaina teacher, 90, 92, 93, 96 devadana, . . * Devagiri, a hill (), . . . . 22, 23, 36 devakula (-temple), . . . . 97, 99, 116 derangas, one of the 18 panas, . . . . 90n. Deva paladeva, a Pala k., . . . . 37 devaraja-sakata (=Skt. devaraja-satkrila), an epithet of the Buddha . . . 16, 18, 19, 20, 29 Devasarmman, m... . . . . 106, 108 PAGE Devashamu, m., . . . . . 132, 133 Devavarmmadeva, a Chandella k., 126, 127 Deyimgere, a tank, . . 65, 66, 68, 70 dha, used for tha, . . . . . . 11 Dhama, m., . . . . . . 25, 29, 37 Dhama-chaka (wheel of law), . . . .22, 23 Dhama-taja,epithet of Kharavela, : : : 80 Dharmaghosa (-Skt. Dharmaghosha), 24, 25, 29 Dharmagiri (Skt. Dharmagiri), 4. a. Nahe ralabodu, . . . . . . dharma-mahamata, an official, . 8, 35 Dharmanandi, a Buddhist monk, 12, 22, 23, 29 Dhammarakkhita, do. 8 Dhana ('deva, 'bhuti), m., . . . 55, 56, 57 Dhanaidaha copper-plate. . . . . 59 Dhanaka, a clan or family, . . , 18, 29 Dhanakataka or Dhannakataka (Skt. Dhanyakataka, co. .. 9 and 1., 10, 11 Dhanapati (=Kubera), a demigod,. . 116, 120 Dhanika, a prince, . . . . . 123 Dhanop inscription of Chachcha of Sam. 1063, 123 Dhara, vi., . . . . 78, 106, 108 Dharanikota, vi.. . . . . . . 9 Dharivarsh, biruda of Rashfrakufa k. Dhruva, 48n. dharma, a suffix, . . . . . . 40 Dharmamita, 8. a. Demetrios,. . . . Dharmapala, a Pala k., . . . . 60 Dharmapuri plates of Vakpatiraja of V. 8. 1031, 105 Dharmeraja, . . . . . . 56, 57 Dharmasastra, . . . . . 67 Dharmma, a. a. Dharmmanatha, . . . 93 Dharmmalekhin,. . . . . . 131 Dharmmanatha, a Jaina Tirthamkara, 90, 92, 93, 95, 96 Dharmmarajna mistake for Dharmmarajena, 66, 67 dhatuvara-parigahita, 16, 18, 19, 20, 29, 30 Dhauli, vs., . . . . . . . 8 Dhauli, inscriptions of Asoka at- . 84 Dhavagartta, vi., . . 122, 123, 124 Dhavalappadeva, a Paramara k. . 122, 123 dhivars, . . . . . . . 136 Dhor, 8. 4. Dhavagartta. . . . . Dhritipura, vi.. . . . . 102 Dhruva, a Rashtrakufa L., Dhritivishnu, n., . . . . . . 62 . Oprut y . . 18 The figures refer to pages: n. after a figure, to footnotes; and add to the additions. The following other abbreviations are used :-ch.- obiel: 00.country: di.-district or division do.- ditto: dy. dynasty, B. Eastern : f.-female; k=king; m.=male; mo. mountain; ri, river ; 8. d.- same w; str. urdame : . temple village or town; W.-Westero.

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INDEX. 143 PAGE 73, 82n, dialects :Barhadi. . . . : 75 Dhakki, . . . . . . 82n. Jaina Sauraseni, : Khandesi, . . . . 75 Konkani, . . . . 75 Magadhi, . . . . 73. 82n. Marathi (Northern), . 75 Sauraseni, . . . 82n. Digambara, a Jaina secl, 63n., 91 Digha- Majhima-nikaya, Buddhist scripture, 29, 32 Digha-nikaya, do. 11, 17, 19, 20 Dikshita, family name,. . . . 106, 108 Dimetra, 6. a. Demetrios, . . . . Dimita, 4. a. Demetrios, Dinakaramiara, a commentator, . . 58 dinara, coin, . . . . 60 and 1., 62, 63 dinari-masaka or dinari-masaka, coirm . . 19, 29 Dipalige, a parvan, . . . 66 and 1., 68, 70 Dipavali, a festival, . . . . 117, 121 Dipara mea, a work, . . . 77., 10n., 35 Divakaranandin, m., . . . . . 62, 64 Divyavadana, a Buddhist work, . 55, 757., 86n., 88n. dodda varaha, coin, . . 919., 94 Doni, vi.. . . . Dosara, 8. a. Tosali ? Dosarene, 8. a. Tosali 1 . Drangesa, an official, . . drava, a kind of dancing, 877 Dravida or Dramila, 8, a., Tamila drona, a measure of grain, dronava pa, land measure, . . 60, 61, 62, 63 Durgadevi, a goddess, . . . 122, 123, 124 Duta or Data ka,, an official, 106, 107, 108, 130, PAGE eclipses : lunar, . . . . . 120n., 12 Edayattimangalam, wi.. . . . . 51 Ehuvala (1) --Chanhtamula, an Ikhaku ki. . 15 ela, one of the four fragrant articles (chatur. jataka). . . . . . . 39. elkofi ascetics, . . . . 65 and ., 67, 69 eras :Chalukya, . . 75 Chalukye Vikrama, Gupta, . . Harsha, . . . . . . . 122 Malava, Malava-Vikrama, Maurya, . . . . . . . 74, 86 Nanda, . , 75, 84, 87. Baka, . . . .. . 65 and n., 67, 69, 75 Salivabana-Saka, . . . , 90,93 Vikramaditya, . . . . . 75 Erambarapura, 8. a. Erambarage, 116, 116, 120 Eukratides, Bactrian k., . . . . 76 Euthydemos I, an Indo-Greek k.,. . . 76 Faridpur copper-plates, . . . . . 59 60 Fifty Families of Telligas . 109, 110, 116, 117, 120, 121 fiye acharas, Jaina practices, . . . . 92, 95 fortnights : 6th,. . . 4, 6, 16, 17, 18, 19, 20, 21, 23 Forty-Eight Thousand Mahe varas, . . 54 133 Dvarasamudra, vi.. . . . . . 113 doir-a foamedha-yajin, a title of Pushyamitra,. 57 Dviveds, family name, . . . 105, 106, 108 ga, forms of . . . . . gadabha-nangala, . . . . . Gadag, oi., . . . . . . gadyana, a coin,. . . . . Gajayana, m., . . galardige (-Skt. galantika), a water jar,. . 73 . 79 . 66, 68, 70 . 56 68; 70n. e, initial form of- ochchoru, a tat, . . . . . . . . . . . 73 64 The figures refer to pages: 1. after a figure, to footnotes; and add to the additions. The following other abbreviations are ed : .ohiot: 00.country; di district or division; do..ditto; dy.= dynasty, E. Eastern; f. female; k. king: m, malo; Mo.-mountain; ri.wriver ; 8. a. ame as; eur.surname; le.. temple; vi, village or town; W. Wolern,

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144 EPIGRAPHIA INDICA. [VOL. XX. Page Govinda-Krishna), de piana), . . . . . . 116, 120 Govinda II, a Rashtrakufa k., . . . 84 Govinda III, do. . 49, 50, 123 Govinda-Bhatta, M., . . . . 65, 69, 70 Guhanandin, a Jaina monk,. . . 60, 62, 63 Guhila, progenitor of the Quhila dy., . . 123 Guhila, dy.. . . . . . . . 97, 98 Guhilot, a family, . . . . . 123 Gummadiduru, vi.. . . . . . 10 Gummatanatba, a. a. Bahubali (a Jaina saint), 94, 97 gunasasana, . . . . 67, 68, 70 and n. Gupta, dy. . . . . . . . 60 Gupti-Gupta, a Jaina pontiff,. . . . 60 Gurjara, co., . . . . . . 123 Gutta (= Gupta), . . . . . 116, 120 Gutti, vi.; . . . . . . . 114 60 PAGE Gamdhara or Gandhara, co., . . .7, 22, 23, 35 gamunda, . . . . . . . 68, 70 gina, . . . . . . 90n. ganana (accountancy),. . . 79, 82 gana-pana, communal and professional guilds, . 90, 94 Gandharva, a class of demi-gods, . . . 87 Ganga, dy.. . . . . * 49, 66 and R. Ganges, ri., . . . . . . 45, 88n. Garyi.sa ihitu, a work, . . 76 Garuda emblem, . . . . 105 Garuda Purana, a work, . . . 58, 69n. Gautama Buddha, 3. u. Buddha, . Gautamiputra Satakarni, k., . . . . 35, 74 Gautamiputra Sri Yajna Satakarni, an Andhra k., 74 genitive case, use of . . . . . 58 gha, forms of . . . . . . 73 ghalige. . . . . . 67, 69 Ghattavasini, a name of Durga, 122, 124 Ghosrawa Buddhist inscription, 40R. Ghosundi inscription, . . Ghugrahati copper-plates, Girivraja, 8. d. Rajagriha, . Girnar, mo., . . . Gimnar, Inscriptions of Asoka at-,. Giyaka, m., . . . . 122, 123, 125 Goa, ti.. . * * * Gogga, name of a field, . . 124 Goha, 8. a. Guhila, Guhadatta or Guhaditya, founder of the Guhila family, . . 98 Gohalika, vi.. . . . . . . 63 Gokarna, vi, and tirtha, . . . 92, 95, 97 Gommatasara, a Jaina uork, . Jaina work . . . 77, 89n. Goradhagiri (Gorathagiri), 8.a. Barabar hills,73, 78, 79, 87 go rakshakas, one of the 18 panas, . . . 90n. Goshata pusjaka, vi., . . . 61, 62, 63 Gotamiputa, an epithet of Satakarni, ". . 6 gotras : Bharadvaja,. . . . . . 136 Kayapa, . . . . . 132, 133 Katyayana,. . . 105, 106, 108 Krishnatrega, . . . 126, 127 Vatsa,. . . . . . 130 Govagama (-Gopagrama), vi. . 22, 23, 35 Govapuri (=Skt. Gopak apuri) 8. a. Goa,. . 35 84 35 h, used for 8 in Kanarese, . . . . 25 Hagasiri, m., . . . . . 25, 35 Ragharhna, ., . . . . 22, 23, 35 Haihaya, dy.. . . . . . . 80 hala, a land measure, . . . 105, 107 half chronogram, . . . . . . 100 halu-dhare, . . . . . . . 94, 96 hangha (-Skt. sangha). . . . . 35 Hammasari, 8. 4. Hammasiri, .. Hammasiri, an Ikhaku princess, 4, 14, 19, 20, 35 Hammasiriqika, s. a. Hammasiri, Hammiravarmadeva, a Chandella k., . 134, 135 Ramsasoma, an author, . . . . . 42n. Haribhadra, do. . . . . . 88n. Haribhadriya-esitti, a work, ora, . . . . . 68x Haridasa, 7., . . . . . 62 Haripala, ., . . . . Hariva msa, an epic, Harinarsa Purana, a Jaina work, 81, 36 Hastinapura, vi, . . . . . 116, 120 Hathigumpha, a care, . . . . . 7), 72 Hebbal inscription of Marasimha II, . . 06n. Hemachandra, an author, . . . . 88. Hemadri, do. . . . . . 88n. Himalaya, mo., . . . . 45 Hiratanaka, a clan, . . . 6, 18, 19, 35 The figures refer to pages: n. after a figure, to focinotes; and add to the additions. The following other abbreviations are used :-ch.=chief; co= country, di. -district or division; do.=ditto; dy.dynasty; E. Easteru; f.=female; k.=king: m.-male; mo.= mountain ; ri.=river; 8. 4.same as ; sur, surname; EUR.= temple; v=village or towa; W.-Western.

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INDEX. 145 PAGE Rdav haranina-kopi-go-satasahasq-halu-satasahasa-pad dyi, epithet of Siri-Chantamila, 19, 20, 24, 35 Hiremannur, w.,. . . . . . 113 Hirumuthuva, a locality, . 22, 23, 36 Hiuen Tsiang, a Chinese pilgrim, . 8, 9, 10, 11, 40, 65 Ama, form of . . . . . . Horiuzi palm-leaf manuscript, . . 38 Roeur record, . . . Hotfur inscription (of Saka 959), Hoysale, dy. 109, 112, 113, 114, 118, 119 Hugha, 4., . . . . . . 25, 35 Halgur insoription of Saks 960, . . . 65 Hapas, a tribe . . . . . . 40, 41 Hutabans, a god, . . . . . 103 Huvishka, a Kukana k.. . . . . 7 i, initial form of 4, medial form of- . . . . . 73 Idaiyarru-nadu, di.. . . 46, 47, 51, 52, 53 Ik haku, dy. 2, 3, 4, 6, 7, 10, 16, 17, 18, 19, 20, 21, 22, 23, 24, 26, 27 Ikhaku (Ikkhaku Ikahvaku), myth. k., , . 6 Ikhal-raja-pavara-risi-sala-pabhaid-tansa sambhava (Skt. Ilshva ku-naja-pravara-rahi balo-prabhava-vana-aamibhava), an epithet of the Buddha,. Ad, . . . . . . . 22, 27 Ikkeri-Keladi, family,. . . . . 91 Ils or lla, father or mother of Pururatas, . 80 Ilamperunkay.irukkai, ai. . . 47, 51, 53 Ilangovelar, ch., . . . Immadi Sadikiva-Nayaks, str. of Bhadrappa, 92 Indra, a god, . . . . 43, 45, 116, 120 Indu-vak vidanti-varise (Indu-va k-virhbati. varshe), . . . . . . 100, 104 Insoription of Chitor dated V. S. 1331, . . 98 ipai, a tax, . . . . . . . 54 Ikanabhata, k., . * 123 Isvara, te... . . . 109 Ievars-Bhattaraka, a god, .. . . . 53, 54 Itikaraffabodu, a mound, . . . 3 Jagadeva, m.. . . . . . 132, 133 Jagatsvars, a god, . . . . 118, 122 Jaggayyapeta, a Buddhist site, , 2, 2, 7, 10, 12 Jainism, religion, . . . . . 77, 88n., 95 Jaitugi, a Yadava k., . . . Jajhauti, 8. a. Jejakabhukti, . . 126 and n. Jalibalu, co.. . . . . . . 91 Jambudevs, vii, . . 61, 62 Jambudvipa, 109, 115, 118 janapada, . . . 79n., 88, 106, 107 Janapada,. . . . 79, 87. Janendra, 8. a. narendra, . . 40n. jasas, mistake for yabas, . . . 101, 102 Jayadbhudaya, mistake for Jayabhyudaya, . 93 Jayakesi, a Kadanuba ch., . . . . 112 Jayamangala, a commentary on the Kamasutras of Vateyd yana, . . . . . . 83 Jayanandin, a Jaina monk,, ndin, a Jaina monk, . . .60 Jayabakti, a Chandella k., . 126, 129, 132, 133 Jayasinha (II), a W. Chalukya k.. . 65 Jayastambha, a Chamba k., . . 57 and n, Jayasvamin, m... . . . . . 127 je, used for ye, . . . . . . 125 Jejaka, 8. G. Jayabakti, . . . . 126 Jejakabhukti, kingdom, . . . 126 and .. Jentake, m., . . . . . 97, 99 Jijhoti, 6. a. Jojakabhukti . . . Jina, Arhat, . . . . 60, 62n., 88 Jina (-Buddha), . . . . . 44, 46 jita-kama-kodha-bhaya-harisa-tarisa-moha-dosa. sad[@]pita Mara-bala-dapa-mana pasamana. lars (-Skt.jita-kama-krodha-bhaya-harsha. tartha-moha-dvcaha-sabda pita-Mara-bala-darpa. prafamana-kara), an epithet of the Buddha, 22, 28 jita-raga-dosa-moha-vipamuta (-Skt. jita-raga. dvesha-moha-vi pramukta), an epithet of the Buddha, . . . . . . . 16,29 Jiva-Khanda, a part of the Gommafasira, 77, 89n. Jhan-achara, . . . . . 95. Jodhpur inscription of Pratihara Bauko, 122 Jogimara cave inscription, . . . . 8in. jugala, mistake for yugala. . . . . 101 Junagadh rock-inscription of Rudradaman, 35, 92 Justin, an author, . . . . .. 76 The figures refer to pages: 1, after a figure, to footnotes; and add to the additions. The following other abbreviations are used ch. chiet: Coocantry: di.district or division; do... ditto; dy.-dynasty; E. Eastern; f. female; k. king; m.-male; mo. mountain; ri.=river; 8. a. same as our surname te.temple; vi. village or town; W.-Western.

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146 EPIGRAPHIA INDICA. [Vol. XX. PAGE k k, doubling of after r, . . . . . 59 k, doubling of before r, . . . . k, doubling of - before y, . . . Kadambapadraka, vi., . . 105, 106, 108 Kaikeyi, myth. queen, . . . . . . 87n. Kailasa, mo. . . . . . . 43, 45 Kaisika, a Yadava k.,. . . . 81 kaka pada, a sign, . . . . . . . 72 Kalachuri, dy.. . . 80 Kalachurya, dy... 109, 110, 111, 112, 113, 117, 120 Kalakappanagudda, vi.. . Kalamesvara, te., . . . . . . 64 Kalajara, fort, . . 126, 129, 132, 133, 135 Kalantopatina-balke, a locality. . . . 94, 96 ka lanju, a weight, . . . . 47, 53, 54 Kalira-kkurram, di.. . . . . . 53, 54 Kalara-kurram, vi., . kale, a musical instrument, . 65, 68, 70 Kali, age, . . 116, 117, 118, 119, 120 Kalidasa, an author, . , . 8th, 65, 66,75 Kalimga or Kalinga, co., . 8, 36, 72, 73, 74, 77, 79, 80, 81, 82, 83, 84, 85, 86 so n., 87, 88 Kalining-adhipati, title of Kharavela, 79, 81 Kalinga-chakavati or Padhipati, tide of Kharavela, 86. Kalinga-Jina . . . . 80, 85, 88n. Kalinga, dy. . . . . . 86n. Kalinga or Kalinganagari, si., . 77, 79, 83, 86 Kalingapatanam, i., . . . . . 77, 83 Kalluru, vi.. . . . . 115, 117, 121 Kalpasutra, a work, . . Kalsi, Inscriptions of Asoka at - . . 84 Kalyani, vi.. . . . . . 111 Kamandakiya-nitisara, a svork, 857., 88n. Kamansipa (or Kamadeva), a Pandya ch.. 109, 112, 116, 120 Kamasutra, a work, . . . . 83 and . Kambha, a Rashtrakufa prince, , . Kardasiri, a Pakiya ch., . 4, 16 and ., 17, 27 Kanta-setti, m., . . . 94, 97 Kampavarman, a Pallava k., . 48 and 1, 49n. Kamta (or kanta") kasela (=Skt. Kaptakasaila), a locality . . . . . 9, 10, 22, 23, 35 PAGE Kanakadri, .. a. Moru, . . . . . 115 kapam, a coin, . . 47, 52, 53, 54 Kanauj, vi., . . . . . Katchi (Conjeeveram), vi.. . . . kanda, Ksiha-bethpi, Krishnaveni o vernna, 6. a. Krishna . Kanhargadh, 8. a. Seondhi, Kanhori, inscriptions at 84 kani, a land measure, . . . 53, 54 Kannap, .. . . . . . . 65, 80 Kannapayy, m., . . . . . . 66n. Kappapeppa or Kanpabappa, . a. Krlahpl . Kappavappi, 8. a. Krishna,. . . . 1 Kanugra-gana, mistake for Kapiro . . 93 Kapur-gana, subdivision of the Jainas, 80, 92, 93, 95, 96 Kap, Kapi or Kapu, vi... 89, 90, 92, 93, 5, 96, 96 Karaboni... a. Kanhabem . . . 83 Karadihalli record of Saka 933, . . . 657. Karapika, an oficial, . . . 40, 42, 44, 45 Karapanpime, a para . 65 and th, 68, 70 kare, . . . . . * . . 94, 96 Karividi-30, di.. . 110, 112, 116, 118, 121 Karkkatataka, name of a tank, . . 124 Karnataka, co., . . . . 88,111 Karnataka-Bhashabhashana, a work, 6511. Karppa, an epic hero,. . 127 Kairali, 6. a. Karralippirattiyar, . . 47 Karra lippirattiyar, queen of Parantakan Ilangover, . . . . . karsha papa, e coin, . . . . Karumbudhins, m., . . . . 22, 23, 27 Kaeis, vi.. . . . Kafiki, a work, . Katika-pancha-stupa-nikayika, . Karmira (Kashmir) (-Skt. Kokmira), co., 7, 22, 23, 35, 40 kabu, a coin, . . . . 47, 52 and 1., 53 Kasyapiya, name of a field,. . . . 124 Katgeri, vi.. . . . . . 111, 112 Katyayana, an author, Kausalya, myth. queen, * 871. Kausimbi, vi., . . . . . . 81 Kaubiki, S.,. . . . 58, 67 Kautalya or Kautilya, an author,. 81, 87n. The figure refer to pages : 1. after a figure, to footnotes; and add to the additions. The following other abbreviations are used :ch.cheif; co.= country; di. district or division; do.-ditto; dy.dynasty B. Eastern : f. -female; k.king: m.male; mo-mountain; ri-river; 6. 4.-same m; our surname te. *vemple; vi village or town; W. Western.

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INDEX. 147 . . . 84 PAGE - PAGI leapapa ( Skt. kripara), . . . 16, 27 Kobals, people,. . . 83 Kavyamimdhed, a work, Kosam or Kaumbl, wi.. . . . . 88n. . . . 75 bdyo-nisidi, . . . Kotavumachgi, si., . . . . . 64, 67 Koje-bolahala, a tide Klyestha, a caste, . Nagastha, acribe, . Kofhakarika (Skt. Koolfhogariba), an oficial, 7 Ksladi, family, and n., 22, 23, 28 Kelavadi, w., . . , 116 Kotitirtha, . . . . . . 127 Kelavadi-300, di., 110, 113, 115, 118, 121 bota, cow.pen, . . . . . . 68, 70 Kerala, co., . . . Kottampalugu, a Buddhist site, 01, 123 . . 3, 5, 6, 15 Kesans, 1., . kerami, mistake for krimi, . . 94, 97 . . . . 135 . . Kelaverada, . . . . 65 and 1., 66 Krishni, ri... . 1, 2, 77 and 1., 79, 83, 113, 114 Kolavayye, m., . . . . 64, 65, 67, 69 Krishnavarni, 6. a. Krishna, . . . 1 kha, forms of . . . . . . 73 Krishnavoropa, . . Krishpaveni,, . 83 Khathda (Skanda). . . . . . 26, 28 ksha, form of . . . . . . 59 Khamdachalikiretmanaka, ch, . 5, 18, 19, 28 kshauralas, one of the 18 papas, . . . 90n. Khanhdasagarzhnor ojaka,. 4, 16 and 1., 17, 21 Kuda, inscriptions at . Kudepasirf or Kudepa, a Kalinga . Khandasagaramnaka, 4. 4. Khamdasagarazh. . . 80, 82 nage, . . . . . 28 . . 90. Khandaviakkhanska (or Khandavisikham. Kulshaka, a clan or family, 8, 10, 18, 19, 28 paka), ch., . . . . . 5, 18, 28 Kulsha-vihara, a monastery. . .9, 22, 23, 28 khaniya=piller, . . . . . . 24,28 Kalsbekhar, ch., . . . . . . 112 theda. . . . . . . . . 85 Kulottunga-Chola I, a Chola k, . . 78 Kharsvela, a Kalinga k., 72, 73, 74, 75, 76, 77, 78, bulya, measure of grain, . . . . 61 80, 81, 82, 83, 84, 85, 86 and 7., 877., kulyand pa, land measure . . 60, 61, 62, 63 88n., 89 Kumdramatya, an oficial, . . . . 102 Khatri, a caste, . . . 71. Kumiranandin, a Jaina monk, . . . 60 Khemardja, epithel of Kharavela, . . Kumari or Kumari-pavata, a hill,. . 77, 80, 88 Khiltra-isi-e-li,. . . . 79, 83 kumbhalikas, one of the 18 paras,. . 90R, Khibira, a rishi,. . . Kumbbs-samkranti, . . . . . 110 Khifjali-mandala, di... . Kumbbatibhatagrama, oi., 126, 127 Kikkans, ., Kapila, son of Adika,. . . . . . . . 126, 128 . . . . . 86n Kiradi, identified with Kirayida, 129 . . . . . 64, 68, 70 Kirita, a co. or a people, . . 7.8 Kuntals, co., . . . 109, 115, 119 hindas, one of the 18 papas,. . . . 80n. Kurmekvars, fo... . . 83 Kirayida, di., . . . 129, 180 kurangokas (kurafakas ), one of the 18 panas, 90n. kirtti, pious deed,. . . . 39, 44, 46 Kuru, myth, E., . . . 81 Kistaa, s. a. Krishpa,. . . 1, 9, 10, 26 Kurugod, ni. . . . . . . 114 Kisukadu-70, di., 110, 111, 112, 113, 114, 115, Kurukshotra, ., . . . 68, 70 118, 121 kuruna (kurube=s tonder cocoanatt), Kodabaliairl, a queen, . . . , 18, 24, 28 Kushape, dy.. . . . . . 73 Kodambalar, dy. Kusumadhvaja,, . . . 76 . . . . . K(or KI)kadagrims, vi., . . 135, 136 kutanta, mistake for brilanta,. . . 101 bolage, a measure, . Kufumbit, . . . . 117, 121 . . . . 130, 133 Kopika, k., . . . . . . 88n. Kopana, . a. Kopel, a Jaina tirtha, 92, 94, 97 | 1, change of shance of int intor, . . . . . 80 Kosala, co., . . . . . . 66, 67, 76 la, change of intor,. . . 86 The figures refer to pages: . After figure, to footnotes; and add to the addition. The following other abbreviation are wod .-chief 00, country; di.-distriot or division , do..ditto dy, dynasty 8.-Easterf.femalokking: m. malo mo, mountain three 6. d.-me M our.rodamo 10. templo W. village or town; W.-Wistera. * 86 100, 102 kende,

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148 Ja, used for Ja, Lakshmadevi, a Sinda queen,. Lakula, a sect, Lakulisa, a form of Siva, Lakshmi, a goddess, Lalgudi, vi., Lalitakirtis, Jaina teachers, languages: Hindi, Kanarese or Kannada, Marathi, Pali, Prakrit, Sanskrit, Tamil,. Lathika, s. a. Rathika, lavdha, mistake for labdha, lekha, royal correspondence, Lekha paddhati, a work, Lomapada, a Yadava k., lona (= lavana), lupadakhe, 73 38, 55, 59, 64, 66n., 73, 90, 100, 105, 122, 125, 129, 132, 135 78 84 M m, cursive form of -, m, doubling of, after r, final, use of - m terminal, form of -, . EPIGRAPHIA INDICA. PAGE 109 111, 114 110, 117, 120 117, 120 and n. 121, 125, 127, 128, 132 46, 47, 51 92 55 28, 64, 65n., 90, 109 75 73 m, used for v, ma, forms of. ma, a land measure, Macherla, vi., Madanavarmadeva, a Chandella k., 102 79, 81, 82 81n. 81 136 81n. * * 109 59 64 59 * 122 73 53, 54 1 129, 132, 133 91 Madarasa, CA., Madda-Heggade, oh, maddale, a drum,. 90, 92, 93, 94, 95, 96 65, 68, 70 6 Madhariputa, a metronymic, Madhariputa, an epithet of Siri-virapurisadata, 2, 3, 7, 16 and n., 17, 20, 22, 23, 24, 32 Madhura or Madhure (Skt. Mathura), vi., 73, 78, 79, 109, 115, 116, 120 Madhura or Mathura, s. a. Mathura Madhyadesa, co., PAGE madhyaka, width ?. 108 51 Madras Museum Plates (of Jatilavarmman), Magadha, co., 37, 75, 76, 77, 78, 80, 82, 84, 85, 88 66n. 41n., 78, 83, 84n., 89n. 55 32 78 78 84 Magha Sibupalavadha, a work, Mahabharata, epic, Mahabhashya, a work, mahabhi khu-samgha, Mahabhoja, people, Mahabhojas Bhojakas,. Mahabhojis, s. a. Mahabhojas Maha-Chamdamukha (=Skt. Maha-Chandramukha), m., 22, 23, 32 Mahachetiya (or Mahachetiya), 32 Mahadamdanayaka (or Mahadanda"), an official, 5, 7 and n., 18, 32 Mahadana, 88n. 16 and n., 32 20 Mahadanapatini, a title, Mahadetiyamhi, mistake for Mahachetiyamhi,. Mahadeva, a god, . 46, 52, 53, 54 Mahadevi, a title, 4, 5, 13, 14, 15, 19, 20, 24, 32 Mahadevi, queen, . 105, 107, 108, 108n. Mahadevi, a Sinda queen, 109, 110, 114, 115, 116, 119 Mahadhammagiri, a hill, 22, 23, 36 mahadhamma kathika (Skt. mahadharmakathika) (a great preacher of the Eaw), an epithet, [VOL. XX Buddha,. mahajana, community, Mahajanas, the 104Mahakambdasiri, ch., Mahagani-vasabha-gamdha-hathi (=Skt. maha. gani-vrishabha-gandha-hastin), an epithet of the Mahakamdasiri, s. a. Kardasiri? Mahamahesvara, a god,. Mahamandalesvara, a tille, Mahamandalika, an official, 16, 18, 19, 32 97, 99 64, 65, 67, 68, 69, 70, 104 20, 21, 32 5, 14 122, 123, 124 110, 112, 118, 121 105, 106, 107, 108 Mahamatra, an official,. mahamatuka, grandmother, Mahameghavahana, Mahameghavihana, title of Kharavela, Maha-Mula, m., Mahanadi, ri., Mahaprachanda-Dandanayaka, a title, Mahapradhana, a title, . 24, 25, 32 . and . 8 22, 32 86 73, 79, 80 22, 23, 32 100, 102 * . 65, 67 114 106, 108 The figures refer to pages: n. after a figure; to footnotes; and add. to the additions. The following other abbreviations are used:-ch.-chief; co. country; di.-district or division; do.=ditto; dy.=dynasty; E.Eastern; f.-female; k.-king; m.male; mo.mountain; ri.-river; s. a. same as; sur.=surname; e. temple; vi, village or town; W.-Western,

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INDEX 149 PAGE 11, 17, 19, 32, Majhima-nikaya, a Buddhist work, PAGE Araha pratihara, an official, . . . . 7 Mahara, . . . . . . 136 Maharabalika, mistake for Maharajabalika, 4, 19 Maharaja, a title, . 5, 6, 73, 79, 84, 106, 135 Maharajadhiraja, a title or epithet, 87, 89, 93, 95, 105, 106, 108, 117, 120, 122, 123, 126, 128 133, 135 maharajya,. . . . . . . 86 Maharakkhita, a Buddhist teacher, . . Maharashtra, co., . . . . . 78, 84n. Maharathi, people, . . . 78 Maharathis = Rathika,. . . . 78 Mahasamanta, . . . Mahasamontadhipati, . . . . . 64, 65 Mahasandhivigrahadhipati, official, . . . 86 Mahiasanghika, a Buddhist sect, . . 10 Maharena (Skanda), a god, .6, 16, 17, 19, 20, 21, 23 Mahasenapati, a title, 4, 5, 6, 7, 16, 17, 18, 19, 20, 0. 91 100, 102 21, 32 malabathron (tamalapattram), . . . . 8 Malada, m, 39, 41 and 1., 43, 44, 45, 46 and 1. Malaprabhi, ri. . . . . . 113, 114 Malava, co., . . . . . . . 123 Malavikagnimitra, a work, . . . . 56, 75 Malik, a title, . . Malla, co.,. . . . . . . Malla, a demon, . . . . . . 65n. Malla-desa, co., Mallari, a form of Siva, . . . . . 657. Mallaru, vi.. . . . . 91, 92, 94, 96 Mallinatha, a commentator, . . . . ., 58 Malluru, 8. a. Mallaru, . . . . 92 Mamneya, a religious division, 117, 120n. mana, a measure, . . . . . 117, 121 Manaiyil-nadu, di.. . . . 49 Manakkal, Manalkal or Manakal, tri., 47, 51, 53, 54 mana-kutumbin, . . . . . . 136 Manamutti-ttidal, a mound,. . . . 53, 54 Manavadharmasastra, a work, - . 82 and n. Mafchapuri. a cave, . Manchapuri Cave inscription or record, . 80, 82, 86n. mandala, di., . . . . . . 105 Mandara, mythical mo., . . . . 116, 119 Mandaraka, name of a division, , 105, 106, 16 Mandasor stone inscription,. . Mandhata plates of Jayasingha of V. S. D. '. 419, 105 mari, . . . . . 68 and 3, 69, 70 Mangala (a)-trayodasi, . . . 91, 94, 96 Mangalur, vi.. . . . . . 94, 97 Mangalur, di., 90, 91, 93, 95 Mapigurakeri, ... , 91 Mapigays, stake for Majjhima, . . . Manojal - Cupid), . . 116 Mana hra, Inseriptions of Asoka at : . 84 m alapa (=Skt. mandapa), . . . Mantrin, an official, . . . . 39, 41, 43 Manu, & sage, . . . . Manusmriti, a work, . . . 66n., 67n. manya, a grant; . . . . 67, 68, 69, 70 Mara, a demon, . . . . . .22. 23 Marakabbe-Bhatari, a desty,. . . . 67, 70 Marajadaiyag, a Pandya k., . . . 47, 48, 53 Mohasenapatini, an epithely 5, 7, 13, 18, 19, 32 Mahatalavara, a title, . 4, 5, 6, 7 and n., 16, 17, 18, 19, 20, 21, 32 Mahatalavari or 'ri, a title, 4, 5, 7, 13, 14, 16, 17, 19, 21, 32 Mahatara, 8. 4. Mahattara. Mahattara,. . . . . 61, 97, 98, 130 Mahavada vidi bara, birada of Munichandra deva, . . . . . . . 93 Maharagga, a Buddhist work, . . . 81 Mahavamsa, a work, . . 7 and 1., 8, 10 Th., 28, 35, 48 Mahavanasala, . . . . . . 10 Mahavihara, : 22, 23, 32 Mahavijaya, a palace,. . : . 79, 88n., Mahavinaseliya, 8. a. Aparamahavinaseliya ... . Mahavira, a Jaina Tirthankara, . . . 42, 72 Mahayana, a sect, . . . . . . Mahesvara (= Siva), a god, . . . . 132 Mahesvaras, . . . . . Mahisisaka, a Buddhist sect, . 11, 24, 28, 32 Mahisha, co., . . . . . . 81 Mahishmati, 8. d. Mahisha, . . . 81 Mahoba plates of Samvat 1230, . . . 128 Maisolia, co. . . . . . . Misisoloe, 8. a. the Krishna, . . . Majjhantika, a Buddhist teacher, . . . - 9 Tho figures refer to pages ! .. after figure, to footpatan. And add to the additions. The following other abbreviations are used-ch.chief/co.-country; di.diatrict or divinion do.- ditto ; dy.-dynasty: . Tutor female ; t. king my male; mo,mountain.r river: #. d. same 48 ; 67.x80rbome te. tomplo; vi village or towa; W =Westero.

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150 Maranjadaiyan, s. a. Varaguna-Maharaja I, Marasimha II, a Ganga ch,. Maravan Pudiyar, s. a. Parantakan Ilangovelar, Maravarman, a Pandya k., Margapa, Marga pati or Margeta, Marmmakabhavaka, name of a field, Marumnandana (=Bhima), an epic hero,. Masalia, co., Masulipatam, ti., Mat, ri., " athari (or ri) puta, an epithet, hariputa, s. a. Madhariputa, Maura, vi., Mattayura, a sect, matlar, and measure,. matuka, Mannara Srida-Bhatta, m., Maurya, dy., metres: . varman, a Chamba k., Meda, media changed into uis and vice versa, Medini, a work, Meghaduta, a work, Menander, an Indo-Gk. k., Meru, a mythical mo., Misa, J., Misi (Skt. Mieri), f., mithuna, mitra, name ending in, Moda, m., EPIGRAPHIA INDICA. 105 66, 67, 68, 69, 70, 117, 118, 121, 122 Anushtubh, Indravajra, Pushpitagra,. Salini,. Sardulavikriditam, Sragdhara, Vasantatilaka, Mihirakula, a Hana k., . Milindapanha, a work, Mimamhsa, a school of Philosophy, PAGE 48, 50, 52 66n. 47 50 39, 41, 43 124 116 8,9 9 7 21 14 26, 74, 76, 78, 87 19 64, 67, 69 55, 73, 75, 77, 83, 88n, 130, 133 12 81 8n. 76 109, 115, 118 57 and n., 58 . 101, 106 106 101, 106 106 543n., 44n., 101 43n., 44n. 106 39, 41n. . 40 7, 8n., 35, * 66 25 22, 23 15 56 37 months :Asvina, Bhadrapada, Chaitra, Dhanus, Karttika, Katika, s. a. Karttika, Magha,. Margasira, Margasirsha, Margasira, Pausha, Pushya, Vrischika, Mosalas, s. a. Mushikas, Mrichchhakatika, a work, Mt. Abu inscription of Samarasimha, Mudrarakshasa, a work, Mukhalingeevara, te., Muktapida Lalitaditya, a Kashmir k., Mula, m., ", doubling u , used for i, Murari, ch., mure, . Muriya-kala, Mushikas or Musikas, people, Musi, ri.,. Musika or Musika, co., Musika-nagara or "anagaram, vi, Musika-nagara, s. a. Muziris (?). Mutautha er Mutautha-Bhattagrahara, Muvarkovil inscription, . Muziris, a port, " [VOL. XX. 91, 132, 134 122, 123, 135, 136 110, 129, 130 47, 53 90, 93, 95, 105, 106, 108 98, 99 61, 63, 64, 105, 107 126 110 127 105, 107 64, 65 and n., 67, 69, 110, 117, 121 after r, N * + 28 98 75, 88. 83 Mulamnika, f., 40 22 22, 23 61, 62 90, 92, 95 Mula-Nagiratta, vi., Mula-samgha, a subdivision of the Jainas, Mulavaniya, m., 22, 23 94, 97 Mulura Belile, m., Mumjaya-Sahani, m., 110, 118, 121, 122 90 Munichandradeva, guru of Devaghandradeva, 92, 93, 96 * PAGE . 50, 52 83 91 . 94, 96 * 75, 80 83, 84n., 87 . 77 and n., 83 83, 84 and n 77, 79, 83, 84 77n 129, 130 47 84n. 59 39 The figures refer to pages: n. after a figure, to footnotes; and wdd. to the additions. The following other abbreviations are used:-ch.chief; co.country; di.-district or division; do. ditto; dy.-dynasty; E.Eastern; f.female; k.king; m.male; mo. mountain; ri,-river. a. same as; sur. surname; te, temple; vi.-village or town; W.-Western.

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INDEX. 151 * 97 47 PAGE Nandivarman III, a Pallava k., 48, 49 and ".. 50 Nangai-Varaguna-Perumanar, a princess, 94, 53, 54 napita, . . . . . . . 136 Narasimha II, a Hoysala k., . . . . 114 Naravarmadeva, a Paramara k., 105, 106, 107 108 Narayana, a god, . . . . . . 67, 69 Narayana, m., . . . . 105, 106, 108 naraya-nali, a measure, . . . . . 52, 53 Narddarika, a streamlet 1, . 39, 43, 44, 46 Naregal, vi.. . . . . . . 67 Nareyangal-Twelve (12), di., . 64, 67, 69, 110, 112, 115, 118, 121 Nareyangal, vi.. . . . . 67, 115 Nareyangal, 8. a. Naregal, . . . . 67 nasal, changed into anusvara, . . 90 Nasik cave inscription, . . . . . 35 Nathasarman (rmma), m., 59, 61 and 1., 62, 63 Natya-sastra, a work, . . . , 83, 87n. navakama or navakanma, foundation, 12, 17, 19, 20, 22, 30 navakammika, a superintendent of building operations, . . , 11, 12, 22, 23 . PAGE 1, used for 1, . . 17, used for , . . . . 90, 97 pa, erratic use of . . 72 nada or nala, a land measure, . 63 and 1. nadu, assembly, . . . . . . Son. Naga, a Buddhist monk, . 12, 22, 23, 30 Nagabodhinika, f. . * 22, 23, 30 Nagadaman, m... . . 122, 123 Nagadesiga, ., . . . : 66, 68, 70 Nagadityabhata, . . . 124 Nagarna, m., . . * 22, 23, 30 nagakesara, one of the four fragrant icles, 39n. Nagara-brishthin, an official, . . . 61, 63 Nagari, vi, . . . . . . 56 Nagarjuna, a Buddhist monk, . . Nagarjunikonda, a Buddhist site, 2, 4, 7, 9, 10, 11, 12, 15 Nagarjunikonda, a hill, . . . 1.37 Nagatara, m., . . . . . 25, 30 Nagavarmi, an author, . . . $5n. Nagiratta-mandala, di.. . . . . . 6061 Nabarallabodu, a mound or hill,. . 7, 14, Naks or Naki, a Sinda prince, 109, 114, 115, TN nakshatms : Alvin, . . . . . . 50 Pushye, . . . . 135, 136 Sadaiyam or Satabhishaj, . 47, 60, 62, 53 Nalanda, mistake for Nalanda, . . 42 Nalanda, vi. or ancient site, 37, 38, 39 and n., 40 and 1., 41, 421., 43, 45, 46, 877, nali, a measure, . . . , 46, 47, 52, 53 nalinavari, corrupt forn of nadinavaru, . . 90n. nalinataru (assembly),. . 90 and 1., 94 Nallimangalam, wi., . . . . 46, 51, 52 Nambi, a saint, . . . . 110 and n., 117, 121 Namda or Nanda (Nanda-raja), , . 75, 84, 87 and 7., 88 and n. Nanaghat inscriptions, . . . . . 74, 83 Nanda, dy., . . . . . . 84 Nands or Nanda Vardhana, k., . . . 75 Nandi-Kampesvara, te., . . . . 48 Nandippottaraiyar, 8. a. Nandivarman, Nandipottaraiyar, a Pallava k., . . 46 Nandivarman, do., 48, 49 and n., 50, 51 Nandivarman II, do.. . . . 48, 50 9 30 Na rashtra-mandala, di.,, Narakatika, . . . Nayanan Andhra queen, . fichchhyam of- . . . . . . . . . neda (meda 126, 128 . 62n. . 74, 83 . 59 136 . 50, 61 92, 95 . 94, 97 . . . . . Nedunjadaiya Pandya k., . Nem natha, a Tirtha mkara,. Nemisvara, 8. Nainatha, Nibagutta, a mond, nidhi, . . . . . Nigrantha or Digahara Jalous, . ni kapanika, . . . . . nei kaya, nikkil, . . nilaikkalam, * Nilgund inscription of Ta II, . Nirmmala, f- . . . nishepa (=nikshepa), Nishidi or Nishidhi, Jaind . . nitha pita, or nethapita, . . . . 103 60, 63 and . . 21, 30 . . 62n. . 94, 96 62 and 1., 63, 64 . . 66 39, 41, 44, 46 . . 136 . . 89n 19, 20, 30 The figures refer to pages : #. after a figure, to footnotes, and add to the additions. The following oth itions. The following other abbreviations are used :-ch.chief; co.country: di.-district or division; do. ditto ; dynut Eastern 4 f.female; k.king: m.Emale; mo-mountain; ri.river ; 8. .-ame m; gurpame: temple; vi villego or town; W.-Walern.

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152 Nitva-Gohali, vi.,. nivarttana, a land measure, nivasa Skt. nirvasa, Northern Kshatrapa, dy., Nripatunga, a Pallava k., Nripatungavarman, do., numerical sign or symbol for : 1, 3, 8, 9, 10, 50, 70, 100, 700, Nyasa, a work, Odra, co., Odraka, a Sunga k., O, initial form of-, O, use of, in mas. stems ending in a, Ohila, a saint, Om or Siddham, symbol for-, omission of doubling of consonants, omission of top lines in sa, ma and y Ompur, s. a. Somapura, Orkhon Inscriptions, ovaraka (Skt. apavaraka), p changed to v, pa, standing for paksha, pa, forms of-, Pabhosa, vi., padhana-sala(Skt. pradhi padihara (Skt. pratihar padiyo, Padma-Purana, a work Padmini, a class of ur The figures r abbreviations are Eastern; f. fer temple; vi.-v men, EPIGRAPHIA INDICA. PAGE PAGE 61, 62, 63 paduka-pata (-padu ka-patta or patu ka, or 105, 106, 108 . 80, 85, 88n. 55 . 48 and n., 49, 50 patu ka), footprint slab, Paduma, m., Paduma (=Padma), f., Padumavani, f., Paharpur, vi., Pahupappakapali, Palasatta, vi., 47 . 12, 59 12, 22 12, 22, 59 12, 21, 22 . 12, 21 22, 59 12, 21, 22 59 12, 22, 23 59 12, 19 12, 19, 59 99 66 and n., 67, 70 ina-sala), a), 110 and 75 * 93 73 81 76 and n. 117, 121 43n. 73 38 . 60 41 27 . 12, 25 16, 18, 19, 20, 21 73 75, 76n. 30 85 79,83 82, 83 43, 45 . * Palura, 8. a. Dantapura, [Pallura, A., pamchamahapataka, pamche-matuka, Pamd a= Skt. Pandya, parda, mistake for pancha, Pramda- Raja, Pamna.gama(-Skt. Parna-grama), vi., [VOL. XX. Paler, ri., Palhana, an engraver, Pallava, dy., 9n., 10, 46, Pallavamalla, epithet of Nandivarman II, pana, a sectarian division, pama, a coin, parich-achara, five religious practices, Panchala, co., panchala, one of the 18 panas, Panchaladeva, a Ganga chief,. pancha-maha-babda, panch-anantarya, five sins, pancha-nikayika,. Pancha-stupa, Pangul, bali, Panin', a grammarian, Pipes, m., Papila, a locality,. Papinadi, a field,. 37 25, 30 25, 30 15, 25, 30 . 59, 60 124 . 61, 62 2 129, 131 48, 49, 84 48, 49 and 19 and . . 78, 80 17, 19, 36 90n. 66, 68, 70 95 76 90n. 66 100, 102 39, 44 62n. 62 n. 62, 62 ndeg Pancha-stupa-kula-nikayica, Pancha-stupa-nikuya, Panchatantra, a work, 60 8 104 Pandi, m., Pandu, epic k., 85 Pandulena cave 'inscription, 74, 83 Pandya, dy., . 48, 49, 50, 77, 85, 88, 109, 112, 116, 119 47, 52, 53 Pandyakul'apati, a title of Varaguna-Maharaya, 90, 93, 95 58, 86n., 88n. 130 22, 23, 30 94, 96 " . 1., 50 8, 36 22, 23 69 17 85 . . . efer to pages: n. after a figure, to footriotes; and add. to the additions. The following other used:-ch.chief; co.country; di.-district or division; do. ditto; dy.dynasty; E. nale; k.king; mi-male; mo. mouratain; ri.-river; e. a.msame as; sus.surname ; le. illage or town; W.-Western.

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INDEX. 153 . . 62 RAav Parachakrakolahals, (srimirs Srivallabha-), a Pandya k., . . . . . . 48 Parakesarivarman, a Chola k. . . 47 Paramabhaffaraka, a title, . 61, 63, 67, 69, 105, 106, 108, 117, 120, 122, 123, 126, 129, 133, 135 Paramagama (sacred Jaina literature). . . Paramamahatvara, a title, . 129, 133, 135 Paramarddideva, a Chandella k, , . 129, 132, 133, 135 Parametvara, a title, . 67, 69, 105, 106, 108, 117, 120, 122, 123, 126, 127, 129, 133, 135 Parantaka, title of Nedusjadaiyan,. . . Parantaka I, a Chola k. . . . . Parantakan Ilangovelar, ch. . . . . Parisari, f., . . . . . parigaha (Skt. parigraha), . . . . parigahita, . . . . 17, 19, 20, 21, 23 pariganhita, mistake for parigahita, . . 20 parihara, . . . . . . 85 parikeliti (parikelettevaru ?), one of the 18 panas, 90n. parikhaya,. . . . . . 68, 70 parinametuna[ ), . . . . 19n., 20, 31 parisara (enclosure), . . . . . 88n. parva, a measure, . . . . 106, 108 Parvata, identified with Srisaila, . 92, 94, 97 pasada kal -Skt. prasada ka), . . . . 21, 31 pasamda, . . . . . 80 pasanal = pashana) . . . . 138 pata, a slab, . . . . 28, 30 Patalaka ? . . . 89 Patala-khanda, a section of the Padma-Purdna, 83 Pataliputra, ti. . . . .. 75, 76, 77, 85 Patanjali, an author, . . . . . 55 pati pada (Skt. pratipada), . . . . 37 patraka, one of the four fragrant articles, . . 39n. Paffakila, official, . . . . 106, 107, 108 paffamahadevi, a title, . . . 113 Paurava, a clan,. . . . . . 81 pavajita (-Skt. praparjita), . . . . . 21, 31 pasitra, . . 117, 121 Perggade, official, . . 66n. Periplus, a work, . . . 8 and , 9 Perma, a Sinda prince, . . 109, 112, 114, 116, 119 Permadi, a Ninda ch., . . . 112, 113, 114 PAGE Perma-Jagadekamalla, a Chalukya k., . . 112 Permmadi III, a Sinda prince, . . 111, 113 Perumanadigal, a god . . . . . 53, 54 Peruma nadiyal-adiyan, a title, . . 49n. Phalgudeva, . . . . . 55, 56, 57 pitalahara, brazier, . . . . 129 Pithurda, vi., . . 73, 78, 85, 88 Pitinakas, people, . . . . . 84 pituchcha, a father's sister, . Pitundra, .. a. Pithumda, 78, 79 Pkt. chaicho. . 73 Podhiya, a, a, padiyo (1) . . . . 83 Polugubodu, a mound,. . . . 15 Pera (Skt. Paura), . . . 79, 87n. Prabhakara, an author, Prabhakara, a work, . . 66, 67, 70 Prakiraka,. . . . . . . . 77 Pratham-Pustapala, . . . . praatha, a measure, . 61 pratijagaranaka, di., . . 105, 106, 108 pratita-Tikina, . . . . . 39, 41,-43 pratinvitasin, . . . . . 106 pravars: Atri-Archchananasa-Syavakva, . 127 Katyayana-Kapila-Visvamitra, 106, 108 Vatsa-Bharggava-Chyavan-Apnuvan. Aurva-Jamadagnya,. . . . 130 Prithvidhara Vistavya, m., . . . . 129 Prithviraja, a Chahamana k., . . . . 132 Prithvipati, I, a Western Ganga k., . . . 49, 50 Prithe vallabha, a title,. . . . . 67 Prithvivarmmadeva, a Chandella k., . 129 Prishthims-pottaka, vi. . . . 61, 62, 63 Prithu, myth. k.,. . . . . . 82 Ptolemy, an author, . . 8, 9, 78, 84, 85 Pubba-sela, a Buddhist convent, . 11 Pubba-selika, a Buddhist sect, . . 10, 11 Padi-Adichchapidariyar, queen of Arikula. klaari, . . . . . . . 47 Pudiyar, Pugiya, Pugiya, Puglys, Pakiya or Pukiye, . 49, 6, 12, 167., 17, 19, 20, 21, 31 Paligore-Three Hundred, di., . . 64, 65, 69 Pulindaka, a Sunga k.. . . . . 65 puffi or virama, . . . . . . 47 The figures refer to pages: . after a figure, to footnotes; and add to the additions. The following other abbreviations are used :ch.=chief; co-country; di district or division; do. ditto; dy.dynasty : E.Eastern; f. fumale; k.king; m.-male; mo-mountain; riivut: 8. d.- mem .wsurdame; 16. templo; vi. village or sow; W. Westond.

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154 EPIGRAPHIA INDICA. [Vol. XX. RAakh Pulumavi, as Andhra k., . . 74 Pundra, co., . . . . . . $1 Pundravardhana, di.. . . 60, 61, 63 Pundravardhana, identified with Mahasthangarh, 61 Puphagiri (=Skt. Pushpagiri), a hill t . 22, 23, 36 Puranas, . . . . 55, 56, 58 Purigere, di., . . . . . . 66 Iurika or Parika-grama, vi... . . . 87n Purisadata, 8. a. Siri-Virapurisadata, . . -2 purisa-yuga, . . . . . 79, 86n. Purnendrasena, a Buddhist monk, 39, 42, 44, 46 Pururavas, myth. k., . . . . . 80 Purvadesachaitya pari pati, a work,. . . 42n. Purvasaila, a Buddhist convent, . . . Purvasailiya, a Buddhist sect, . . Purvasila, 8. a. Purvasaila, 9 Pusamitta, (Prakrit form of Pushyamitra), . 56 Pushkaripighali,. . . . . . 124 Pushpamitra, mistake for Pushyamitra, . . 58,75 Pushpapura, &. a. Pataliputra, i . . 76 Pushyamitra, a Sunga k., . 55, 56, 57, 58, 75, 76 and r. Pustapala, . . . . . . . Puvs-raja, mistake for Ava-raja, . . Puvasola, .. a. Parvalaila, a hill,. 9, 22, 23, 36 10 Rimi Rami,l . 100 PAGE Rajapala, m., . . . . . 131 Rajaparamedvara, a title, . . . 93 & add. rajapurusha, . . .. . 131, 133 Rajanitha, a Pandya k . . . . 50, 51 Rajasi-Vasa-kula-vinibrito, epith tof Kharavela, 80 Rajasuya, a sacrifice, , . . 56, 79, 84, 87 Rajatarangini, a work, . . 41n. Rajavall-tray-opeta, a title, . . 135 and n Rajendra Chola II, 8. a. Kulottunga Chola I . 78 Rajgir, 4, Q. Rajagriba, . . 78 and 1. Rakkhita, a Buddhist monk, . . . . 8, 36 Ramabhadra (Rama), an epic hero, . . 69 Ramadasa, m., . . . . . . Ramarajayya, a Vijayanagara k.. . 90, 91, 93, 96 . . . 62, 63 Ranabhanja, a Bhanja k., . Ranakn, a title . . . 100, 102 Rinaka Niyamama, ch., 100, 102 Ranod inscription, . . . . . 105 Ranopali, name of an enclosure, . Rashtrakuta, dy., . 48 and 1., 49, 50, 77, 83, 123 Rashtrakutas of Dhanop, . . . . 123 Ratana, 7., . . . . . . . 130 Rathika or Rathaka, people, 74, 78, 79, 84, 87 and n. Rathika, a, a, Maharathi, . . . . 78 Raum(Rama)pala, m.,. . . . 135, 136 Raute, a kille . . . . . 132, 133 Royagiha (=Skt. Rajagrihu). . . . 42mm Raya-nayaka, a title, . . Raya-raja-gurti-mandal-acharya, biruda of Muni. chandradeta, . . . . . . 93 Raya-vidi-pitamaha, do. . . . Rovata, 7., . . . . . . 22, 23 Revatimhnika, . . . . 22, 23 Ristikas, . &. Rathikas, . . . 84 Rdna (Ron), ., . Rodradaman, a Kshatrapa k... Rudradharabhatarika, a queen . 4,5, 13, 19 and . more . . 54 R 64 67, 69 F, antique form of-, . . . . . 38 rand, used for and . pa, use of . . . . Raghuva thia, a work, . . . . . 67, 68 raja, a title . . . . . 102, 131, 133 Raja (or jya)deva, ch., . . . 108 and Rajagaha or @griha, vi., . . 42, 78, 79, 87 and go rajakas, one of the 18 panas, . . . . 907. Rajakosarivarman (Aditya I), , 47, 40n., 63 Rajakovarivarman, sur, of Rajendra Chola II. 78 Rajamarttapda, title of A pardjita, . . . 49n. Rajanaka, a title,. . . . .. 102 Rajanirghanta, a work, . . . . . 39n. Rudragene, a Kahalrapa k... . Rudrasimha, do. rupa, currency. . . . . Ripa-darbaka (Examiner of coins), . Repa-ritra, . . . riipa a. a. rupya,. . . . . . . 79, 81, . 81 . 81 . 81 The figures refer to pages: n. after a figure, to footnotes; and add to the additions. The following other abbreviations are used :-ch.chief: Co, us onnntry; di.-distriot or division; do. ditto; dy.dynasty; E. Eastern; f. femalo: koking: m, male; mo-mountain; ri.river; . d.samo ; sur. Juracao; ko. temple; vi. - village or town; W.-Westeru.

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INDEX. 155 PAGE &, initial, changed into h in personal name, . 13 8, used for &, . . * 122 8, use of- for & and sh, . . . . 72, 90 Sabata name of a field,. . . . . 124 Sabda kalpadruma, a work, . . 391., 58 Sabdamala, do. . . . . . . 81 Sabdanu kaana, do. . . . . . 931, Sadasiva-Nayake, a Keladi ch., 90, 91, 93, 95 Badadivariya, a Vijayanagar.sk, 90, 93, 95 Sacsadai, .. a. Chilada,. . . . . 8 Sagaudo, vi.. . . . . 129, 130 Sagara, a myth. k.,. . . Bagaraihpaka, a clan, , . 25 Sahasottunga, title of Bijjala and Vikroma, . 69 118 Sahi, a title, . . . . Saigotta, title o Sivamdra II, . Baka, dy. . . . . Sakala - Sialkot), vi., . . Sakala-vidoajjana-chakravarttin, biruda of Muni chandradeva, . Baka-Yavans, .. . . Saketa, co., . . . . sakbas : Bahvricha, . . . . . . 127 Chhandoga, . . . . . Madhyandina, . 105, 106, 108 Bakyatmajas - Buddhist monks),- . 39, 44, 46 Samibhaga, a Sunga k., . . . . 66 samaja, . . . . . . 79, 87 samana.bamhana-kavara-vanijaka-din-anugaha. pelami ka)-dana-patibhaga-vochhina-dhara. padayinil - Skt. Sramana-brahmana-kripana. vaniyaka-din-anugriha-vailamika-dan-pratibhag-avyavachhinna-dhara-pradayini), an epi. thet of Chartisiri, . . . . . 16, 34 samana (Skt. bramana), monk, . . . 89 Samani Samkara-setti, m., . . . . 94, 97 Sama-sambudha, 6. a. Sanma-sambudha, 24 Samastabhwand braya, a title,. . . Samastabhwwand braya, title of the Kalachurya king Bijjana, . . . 117 Sambhu-Siva), a pod. 109, 116, 118, 120 PAGE sa mghata,. . . . . . 88n. sanghayana, assemblage, and, assemblage, . . . 80, 85, 891. sa tha, mistake for banka, . . . . 103 Barkar-Senabova, m... . . : 04, 97 Sarma-sambudha (Skt. Samyak-sambuddha), a title of the Buddha . . 16, 18, 19, 20, 34 Samma-sambuga, mistake for Samma-sambuddha, 18 Sammela bikharatirthamala, a work, . 42n. Samoli, w., . . . . . . . 97, 98 Samprati, a grandson of Asoka, . 861. samtharai - Skt. samstara), a layer, . . . 34 Samudragupta, a Gupta emperor, . . . 10 sandhi, violation of . . 89, 97, 122 sangha, Buddhist community, . 12, 39, 40, 44, 45, 46, 88n. Sankaragana, a Kalachuri k., . . . 80 Sankhi, queen of Nandivarman III. , . 48 samkrinti :uttariyane, .65, 67, 69, 110, 117, 121 sanaya, . . . . . 94, 96 and n. sa pladramipakahalabupaka, . . . 124 Saptarishisvara, te., . . . . . 46 saptika, group of seven Jaina texts. i . 77 sarada-asi-soma darisanal - Skt. brada-ladi. saumya-darbana), an epithet of the Buddha, .22, 34 Sarasvati, goddess of learning, * 57 Sari, mistake for Siri, saral, mistake for baral, . . . . 102 Sarpa, a cave, . . . . Sarus, fort, . . . 132 sarvamanya, a tenure,. . . 94, 98 sarvanamasya, do. . . ... 67, 69, 118, 122 Sarvatata, 1., . 56 Sarvudbhya shtara-siddhi, sasi, mistake for babi . . . Sabinandin, m., . . . . . Sasta, . . . . . 39 and 1., 44 sata-(Skt. sapla), . Satakarni, or Satakarpi,, an Andhra k... 79, 83, 86 Satakarni I, do. . . . . . . 74 Satakarpi II, do. . . . . . . 74 Satapatha-Brahmana, a work, . . . . 82 satari-salam(-one hundred and seventy), 19, 34 Stavahana, dy... . * 74 and th, 75, 83, 84 Sathola, ., . . . . . . . 136 101 62 * The figures refer to pages: n. after a figure, to footnotes, and add to the additions. The following other abbreviations are used : ch.ohled co...country; di.=district or division; do.-ditto ; dy. dynasty: B. Bartern: f. -femalo; k.-king1 m.-malo mo,mountain; ri-river .. d.-same m; mr. surname; ke. templo: vi. village or town; W.-Western.

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156 EPIGRAPHIA INDICA. [ VOL. XX. Paga Sati record of Samvat 1346, . . 135 Sati stone record, . . . . 134 and the satika 8. 4. saptika. Satrubhanja, a Bhanja k. . . 100, 101 Satrusaptangaharana, a title,. . . . 91 sakra, . . . . . . . 44, 45 Satyasraya, a biruda, . . . . . 67, 69 Satyatapa, a sage, . . . 117, 120 Sauddhodani, 8. a. Buddha,. . . Saudyumna, a clan, . . . . 81 Saulla, name of a street, . . . . 124 Sarannu-Skt. sarvajna). . . 16, 19, 34 Sava-loka-chita-mahita(sarvaloka-chilla-mahita), an epithet of the Buddha, . . . . 22, 34 sava-niyula (=Skt. sarva-niyu kta), . . 34 Sava-adhu-vachhala (Skt. sarva-eddhu-vat sala), an epithet of Chantisiri, . .' . 16, 34 Sara-sat-anu kampaka (-Skt. Sarud sattu-ant. kampaka), an epithet of the Buddha, 16, 18, 19, 34 Savathesu a patihata-samkapa (-Skt. Sarvartheshus apratihata-sa rinkalpa), an epithet of Siri Cha mh. tamula. . . . . . . 16. 26 Bensons Hemanta (Winter), . 4, 21, 22, 23, 35 Rainy,. . . . 4, 16, 19, 20, 21 nela-khambha (Skt. kaila-skambha), 18, 19, 21, 34 sela-ma mtara(or mandava) (-Skt. baila-man. dapa), . . . . . . 21, 22, 34 sela-thambha (-Skt. baila-stambha), 19, 34 selavadhaki, stone mason, 12, 22, 34 Senapati, a title,. . . . . 55, 57, 75 eennirveffi, a taz, . . . . . . 54 Seundha, 8. a. Sondhi, . . . . . 132 dey or chey, . . . . . . . 53, 54 Seyya-Aparajita, mn., . . . 49r. Shabazgarhl. Inscriptions of Aloks at- 84 shaf-karma, probably six yoga practices, 26 and n.., 128 Shuja-ud-daula, a Nawab of Audh,. . . 64 Sidba (=Skt. Siddha), . . . . 79, 86 Siddhantakaumudi, a work, . . 867., 88n. Siddhattha, m. * * * Siddhayatana, . . . . . . 99 Bidha, m., . . . . . . . 130 Sihala, co., . . . . . . 36 Sthala-vihara, a monastery, . 9, 10,22,23 36 PAGE Sila, abbreviated form of Siladitya,. . . 98 Silabhaoja, a Bharija k., . 100, 101 Silachandra, 71... . . . 40, 42, 44 Saladitya, a Guhila k., . . . 97, 98, 99 Siladitya VI of Valabhipura, . 98 and n. Siladitya VII, a Valabhi k.. . 98R Silamegha Sona I, a Ceylon k., . . . 48 Sindhula or Sindhula, a queen of Sithapatha, 80, 88 89 Simga, 6. a. Simha. . Singappedbv6, 8, a. Singape, Simha, a Sinda ch., 109, 111, 112, 114, 115, 119 Simhapatha, co., P . . . . . 80, 89 Simnhobvara-matha, a monastery, 110, 117, 121 Simuka, an Andhra k... . . . . 74 Sind, ri.. . . . . . . . 132 Sinda, dy... 109, 110, 111, 112, 114, 115, 116, 119 Sindhurijadeva, a Paramara k., . 105, 106, 108 Singa I, a Sinda prince, . . . . . 111 Singapa or Singapadeva, a Yadana k., . 113, 114 Singannadeva, ch., . . . . 11 Singi (II), a Sinda ch., . . . Sipnamapur Plates, Siri-Chamtamuls (or Siri Chita), an Ikhaku k., 3, 5, 6, 11, 13, 17, 18, 19, 20, 21, 24, 28, 34 Siridevi, a Sinda queen, . . . 110, 117, 121 Siri-Ehuvu! (or Ehuvala)-Chatam ula (or Chantamula), an Ikhaku k., . . 3 and 1., 5, 6, 24, 34 Siripavata (or Siripavvata - Skt. Briparvata), mo.. . . . . . 9, 22, 23, 36 Siri-Pulumayi, an Andhra k., . . . 6 Siri-Virapurisadata or 'Virao, an Ikhaku k., 2, 3 and ... 4, 5, 6, 7, 11, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 24, 34 Siriyadovi, 8. a. Siridevi, . . 111, 113. 114 Sirriyarrur, vi.. . . . . . . 49 Sirugavus, vi.. . . . . . . 53, 54 Sirur inscription of the Rashtrakata king Amoghavarsha I. . . . . . 123 Sitalanatha, a Jaina Tirtha mkara, . . . 85 Siva, a god, 651., 100, 110, 11, 120, 121, 123 Sivamara II, a W. Ganga k., . . . . 49, 50 Sivanaga, 7., . . . . . . 104 Sivaskandavarman, a Pallava k., . . 9n., 84 Sivatatearainakare, a work,. 911., 92 * The figuree refer to pagou : . after a figure, to 100 poten; and add to the additions. The following other abbreviations are upd :- .--chiefCo, country; di district or division; do. ditto; dy.dynasty; B. Eastara J.lemalo: k. king m.-male; Mormountain; ri.river; 6. a. same as surname; te. templo; ni.village or town; W.-Western.

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Smararati(Siva), a god, Smritis, Sobhanarasa, ch., Solapperuman-adigal, a Chola k., Solapuram, vi., solasa, a measure, Soma, a god,. soma (=Skt. saumya), Somapura, s. a. Ompur, vi., Someka, m., Someska(eva)ra, m., Somesvara, a god. Someevara IV, a Chalukya k., Sondhi, a locality,. Sopara, vi., Soratur, vi.,. Sri, goddess of wealth, Sridhara, m., PAGE 106 56 65 and n., 66 53, 54 48 . Stambhesvari, a goddess, Strabo, an author, . Sridharabhatta, s. a. Maunara Sridharabhatta, M... Sridhara-Bhatta, m., Srimad-Devavarmmadevah sva-hastah, sign ma nual on copper-plate, Srimara, a Pandya k., Srimgapura, vi., Sripurambiyam, vi., Sri Satakarni, an Andhra k., Sri-Ranabhanjadevasya, legend on a seal, Sruti, Jaina scriptures! Sruta-jnana, knowledae of Jaina scriptures, Stambha, s. a. Kambha, * Sulhana, m., Sumangala-Vilasini, a work, Stri-rajya, co., Subhanamda Vastavya, m., Subhananda, s. a. Subhananda Vastavya, Subharaja, m., Subodhika, a commentary on the Kalpas dira, Suddhodana, k., 117, 121 103 22, 34 INDEX. 113, 114 132, 133 8, 35 114 57 136 100 77 77 48. 100, 102 76 83 129 132 136 7. 39, 41, 45 Sudi inscription of the Kalacharys king, Sarbkamadeva, 110, 111 75, 80, 88 and ". 81 103, 126, 127 130 33 Suganga or Sugamgiya, a palace, Sahma, co.,. Sulapani(-Siva), a god, . 60 130 * 128 67, 69 125 50, 51 106, 108 49 74 * 67, 69 66n. sumbe, Sumeru, mo., sumnha (-Skt. enusha) Sunanda, f., Sunga, dy., PAGE . 94, 96 43, 45 22, 24, 34 57 55, 56, 57, 75 Supabudha-bodhi (-Skt. Suprabuddhabodhi), an . 19, 34 epithet of the Buddha,. Surparaka, 8. a. Sopara. Sutrakritanga, a work, svadesa, Svamidatta, m., Svapata, m., Svarabhakti, use of Svargapuri, a cave, Svastika, a symbol, Svetambara, a Jaina sect, Syadvada, Jaina school of philosophy, Symbol for 200, 42n. 39 and n., 44, 46 40, 42, 44, 46 130 12 72 74 63n., 77, 89n, 92, 95 122, 123 . . + ta, forms oftadi, tagin, tegin, tigin Taila II, a Chalukya k., Tails III, do. Takkolam inscription of Rajakesarivarman, Takshaka, a myth. k., Takahatila, vi., Talaivayan, m., talavataka, Talavara, an official, Talwar, a sub-caste, Tambapampaka, monks of Tambapamni or Ceylon Tambapamni, or Tambapani-diga (Ceylon), an island, tam'ra (=tamra), tamura, mistake for Mamra, Tamila, co... Tamilagam, co., Tamira, 8. a. Dravida, Tamira or Tramira, s. a. Tamila, tamra-rupa,. 157 73 53, 54 41 41, 45 41 65, 66 112 47 . 57, 58 86n., 88n. . . . 53, 54 62, 62 7n. 7n. 22 7, 10, 22, 22, 36 94 102 85 78 78 82 The figures refer to pages: . after a figure, to footnotes; and add to the additions. The following other abbreviations are used:-ch.chief; co. oountry; di-district or division; do. ditto; dy.dynasty; E.Eastern; f.-female; k.king; m.male; mo. mountain ri.-river; 8. d.same as; sur.surname; le. temple; vi. village or town; W.-Western.

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158 EPIGRAPHIA INDICA. (Vol. XX. Paan Tondai-nadu, di, . . . . . . Tosala, co.,. . . . . . . 8 Tosalas, people . . Togali, co.,. . . . . 7, 8, 22, 23, 3R Trailokyamalla, epithet of Taila III, . . 112 Trailokyavarmmadeva, a Chandella k... 132, 133, 135 Tramira (-Dravida), co., . . . 78, 79, 89 tri, used for tri, . . . . 127 Tribhuvanamalla, epithet of Kalachurya king Bijjana, . . . . . 110, 117, 120 Tribhuvanamalla, title of Vikramadityadeva (), 64, 67, 69 Tripuradevi, a Sinda queen, 110, 111, 118, 121 Tulu or Tuluva, co., . . 91, 92, 93, 95, 96 Tumutuma, vi.. . . . . . 132, 133 Turiya (=turiyu), group of four Jaina texts . 77, 80 duriya m (-Skt. tvaritan), . . 73, 89n. tvak, one of the four fragrant articles, . . 39n. Two Khinjalis, die . . . 100, 102 PAGE Tanasuliya or Tanasuliya-Vata 75, 78, 79, 87 and n. tantuvayins, one of the 18 panas, . . . 90n. Tapa-achara, . . . . 95 taravara, . . . . . . . Tarika, an official, . . Taruna-divasakara-pabha, an epithet of the Buddha,. . . . . . 22, 29 Tellarrerinda, epithet of Nandivarman II, 491., 61, 62 Tollarrerinda-Nandippottavarman, a Pallava k... 48 Tellaru, vi., . . . . . 46, 49, 50, 51, 52 Tolligesvara, a god, 109, 110, 116, 117, 118, 120, 121, 122 Teloka-dha ma-dhura-vaha (=Skt. Trailokya dharma-dhura vaha), an epithet of the Buddha, 23, 29 Tennavan Ilangovelar, 8. a. Parantakan Ilan. govelar, . . . . . . . 47 Terasa-vasa-satikan, . . . . . 88n. tha, change of into dha, . . . . 73, 82 Thakura Kesava, an oficial,. . 106, 107, 108 thera (=Skt. sthavira), a senior Buddhist monk,. 29 theriya, fraternity or community of the Buddhist monks, . . . .22, 29 thira, mistake for sthira, . . . . 101 Tibet, co., . . . . . . . 41 Tikina, . . . . . 39, 41, 43, 45 Tildai (Piladai), . a. Chilada, . . 8 tila-ghafakas, one of the 18 panas, 90n.. Tillaisthanam, vi.. . . . . 47, 49n. Tillaisthanam inscription of Rajakesarivarman. 47 Timtrini-gachchha, a subdivision of the Jainas, 90, 92, 95 Tirtharkara, . . . . . 82, 90 Tiruchendurai inscription, . . . . 47 Tirumalarasa or Tirumarasa, sur. of Madda. heggade,. . . . . 90, 93, 94, 96 Tirumale, 8, a. Tirupati, . . . 92, 95, 97 Tiruppalattarai, vi. . . . 47 Tiruttavatturai, 6. a. Lalgudi, 46, 51, 52, 53, 54 Tiruttavatturaikattalai, vi... . . . 51n. Tiruvalangadu plates, . . Tiruvellarai, vi., . . . . 50 Tiruvorriyur Adhipurisvara temple inscription, 78 tivasa-sata, . . . . u, used for ri, . . . . . . 12 ubhayita (-Skt. urdhvayita), . . . 19, 26, 27 Uchchangi, vi.. . . . . . . 112 udugayana-partan, . . 105n., 107., 108n. Udayadityadeva, a Paramara k.. . 105, 106, 108 Udayagiri, mo., . . . . . 71 Udyapur inscription of Aparajita, * .38, 97 Udayendiram plates, Udichipati, a title, . . 39, 41, 43 Udraka, m., . . . . 75n. Udruhatatva, a work, . . 58 Ujanika, 8. a. Ujenika ? . . 4, 35 Ujanika, 8. a. Skt. Ujjayini, . . . . 19 Ujjain Plates of Bhojadeva of V. S. 1078, 105 Ojjantagiri, .. a. Orjayat-giri (Mt. Girnar), 94, 97 Ujjayini (=Ujjain), vi., 4, 6, 109, 115, 116, 120 Ummachigo, vi.,. . . 84, 65, 66, 67, P9 unnaligai-sabhai, . . , . . . 524, unpaligai-variyam, . . . $2n. unisa (Skt. ushnisha), a coping stone, 25, 27 upadhmaniya, use of , . . . . 122 577 9 To-na-kie-tso-kia, 8, a. Dhanna kataka,. Tondaiman-Arrur-Tunjina Udaiyar, epithet Aditya I. . . . . of The figures refer to pages: n. after a figure, to footnotes; and add to the additions. The following other abbreviations are used :-ch.chief: co.-country: di.district or division; do.ditto ; dy.-dynasty; 2.-Eastern; f. female; k. king : m.-male; mo, mountain; ri.river ; 8. 4.- same as ; sur..sorname; 1e.-tomple;vi, village or town: W. Western

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INDEX. 159 PAGE upanidhi, . . * 102 Upondrapura-mandala, di., . . 105, 106, 108 uri, a measure, . . . . 47, 53, 54 urkka rhrdde? . . . . 94, 96 Urodeya, village officer, . . . 65, 66, 68, 70 Utarapadha or Utarapatha (--Skt. Uttarapatha), CO., . . . . . 73, 78, 79, 88 and n. Utkala, co., . . . . 81 Uttaramallur inscription, . . . 49n. 39 e, cursive form of- . . . . . 109 , used for b, . . . . va, contraction of varaha, 16, 18, 19, 20, 21 ta, secondary form of . . . . 90 da, written like ra, . . . . . 90 Vadaga (or ka) rai-Mala-nadu, di... 47, 53, 54 Vaddha-mangala, a symbol,. . 74 vaddha pita, . . . . . . 107, 108 Vadhamana (-Vardhamana), 8. a., Mahavira. Vadha-raja, epithet of Kharavela, . . . 80 Vahira(Bahira)vada, ti.. . . . 100, 102 Vahiyali, name of a field, . . . 124 Vaidagdhi-vibvakarman, a title, . . 128, 131 Vaidya (Kiyastha-data-Vaidya-moda), 130, 133 Vaidya Yasodeva, m., . . . . . 23 Vaisali, 8. a. Basah, a site, . . 7, 10 Vaisali, vi.. . . . . Vajapeya, a sacrifice, 4, 20, 21, 23, 24n., 104 Vajavejo, mistake for Vajapeya, 24 Vajragriha or Vajragadha, original form of Vajira ghara . . . . . . . 78 Vajrakara, 8. a. Vayiragara. . . . Vajiraghara, vi.. . . . . . . 78, 87 Vajramitra, a Sunga k., . . . . 56 Vajrasanastha (Buddha), . 44, 46 and 1. vak(-1)! . . . . . 100 and a vak (-4)? . . . . . . vakata . . . . . . . . 124 vala, mistake for "bala.. . . Valabhi or Valabhipura, vi... 98 Vallabha, an official, . . . . 102 Vamga (Bengal), co., . . . . 7, 8, 36 Pasa Varusa, co. ? . . 81 Vanavali of the Chamba Rajas, a work, 57, 58 Vanavaea (North Kanara), co., . 5, 6, 7 and 1 8,16 Vanavasas or Vanavasikas, people, . . 83, 84n. Vanavaal, Vanavasi or Vanavas, co, 22, 23, 24 36 Vanga, co., . . . . . . 22, 23, 81 Varaguna I, a Pandya k., , . 50 and 1., 51 Varaguna II, do, . . . . 50 and Varaguna II, 8. a. Varagunavarman II, 49 Varagupi, queen of Bhutivikramakearin. 47 Varaguna-Maharaya, a Pandya k... 47, 48, 52, 53 Varagupa-Maharaja I, do. . . . . 48, 50 Varaguna-Maharaja II, do. . . . . 49 Varagunavarman II, do. . . . . 48 varaha, coin, . . . . 91 and 11., 04 Varanali, vi.. . . . . . . 68, 70 Vardhamana Mahavira or Mahavira, Jaina Tirtha nkara, . . 887., 90, 92, 95 Varthdhamana, mistake for Varddhamina, 92 Varuna, a god, . . . . . . 103 Vasothiputa, an epithet of Siri-Ehuvula-Olla. mula, . . . . . . . 8,5 Vaaethiputa, 4. a. Vasithiputa, . . . 21, 24 Vasidhiputa, 8. a. Vaaithiputa, . . . 16, 17 Vasishthiputra Siva-bri. Satakarni, an Andhra k., 74 Vasithiputa, a metronymic, . . . . Vasithiputa, an epithet of Kardasiri, 4, 16, 17 Vasithiputa, an epithet of Khandachali kireth manaka,. . . . . . 4, 18, 19 Vasithiputa, an epithet of Mahakardasiri, 6, 20, 21 Vasithiputa, an epithet of Sri Chantamula, 3, 16 and th, 17, 18, 19, 20 Vaaithiputa, an epithet of Siri-Pufumayi, 6 Vaatavya, a Kayastha family, . . 132 vastra-bhadakas, one of the 18 paras, . 80n vastra-rakshakas, one of the 18 panas, . . 90 Vasu or Vasu, k., . . . 80, 81, 86, 88, 89 Vasudevanayaka, ch., . . . . . 114 Vasujyeshtha, a Sunga k., . . . . 55, 56 asumitra d o. Vata-Gohill, identified with Goalbhita, 60, 61, 62 Vata-Gohali, vi.. . 60, 61, 62, 63 Vatanagara, vi.. . . . . 97, 98, 99 Vatanagara, 8. a. Vata or Vatapura, 98 and ., 90 . 8811. The figures refer to pages 1 *. after a figure, to footnotes; and add to the additions. The following other abbreviations are used :-h.chief; co.country; di.district or division; do.- ditto; dy.-dynasty E.-Eastern: f.female; k.king: m.-male; mo.mountain; ri.river; 4. . same 16 eur.Farnamo ; fe. tumplo 1 vi. village or town; W.-Western.

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160 EPIGRAPHIA INDICA. [VOL. XX 83 83 . . 33 PAGE Vatapura, 8. a. Vasantagadh, V&toyayana, an author. . vavahara (-Skt. vyavahara), Civil law, . 79, 82 Viwanarasa, m.,. . . . . 65, 66 Vayiragars, &. a. Vajinaghara, . 78 Vayu, a god . . . . . . 117, 120 Vayu-Purana, a work,. . . . 58, 78, 81 Vodesaitha, di.. . 136, 136 vedinai, a tax, . . . . . 54 Velams, . . . . Velarnaka-sutta, . . . velamika, gift, . . . . 16 and 1., 17, 33 vili, . . . . . . . . 64 Velarpalaiyam plates, . Velvikudi grant, . . . . 81 Vens, a mythical k., . . , 79, 82, 88 Veftapperu . . . . . . 63, 64 Deffi, a tax,. . Vibhangatha-katha, a work, . .. . 33 Vidarbha, a Yadava ling, . . 81 Vidarbha, co. or vi.. . . vidhi, religious law . . . . . 79, 82 Vidhika, a stone mason, . . * 12, 22, 28 Vidita, vi.. . . . . . . 8n., 75 Vidyadhara, m... . . . . . 136 Vidyadharas, class of demigoda, 43, 45, 87 Vidyadharadeve, a Chandella k.. . . 126, 127 Vigrahesvara, a teacher, . . . 110, 116, 120 Vijadhar-adhivass, . . . . Vijaya-chaka, . . . . . . 88. Vijayanagara, tri., Vijayapaladeve, a Chandella kan . . . 128 Vijayapandyadevs, 4., Kimadeva, . . 112 Vijayapuri, vi.. . . . . * 22, 23, 36 Vijayasakti, a Chandella ks , 129, 132, 133 136 Vijayesara (Vijayesvara), a Siva linga.. 100, 102 vijftanin, artisan,. . . . 129 Vikrama, a Sinda prince, . . 110, 117, 121 Vikramaditya, k.. . . . . 78 Vikramaditya, . a. Vira-Vikrama. . . . 113. 114. 121 Vikramaditya VI, a Chalukya k., 76, 87th, 111, 112 Vikramadityadova (V), a W. Chalukya k., . 64, 68 and 7., 67, 69 and Vilioapura, w., . . 129, 130, 132, 133 Paga Vilata, mistake for Chilata,. Vinayavijaya, an author, . . . . 71. Vindhya, mo. . . . . . n., 63 tindu, mistake for bindu, . Viphukada Chutukulananda, m., . . . 84 Viphusiri (-Skt. Vishnuari), oh.. . . 6,21 Vira-Ballkla, a Hoysala k., . . . 113, 114 Vira-Bijjala, ona or "Vijjana, . a. Bijjala, 110, 111, 113, 114, 117, 118, 121 Viracharitra, a Jaina work,. . * 88n. Viramitroday, a work, .. . . . Viratna, m., . . . . . .22, 23 Viranhnika, J., , . . .22, 23 Vira pratapa, a title of Vijayanagara kings, 93, 98 Vira-Vikrama or deva, 8. a. Vikrama, 110, 111, 113, 114, 117, 118, 121, 122 Virdohan, M. . . . . . . 62 Vrupakha, . . 6 and Virupakha pati, a title of Mahasena, . 6, 16, 17, 19, 20, 21, 23 Vira-Pandya, a Pandya ch., . . Viravarmmadova, a Chandella k... 132, 133, 135 Viry-dchara. . . . . . . 950. Vilakh-acharys, a Jaina pontif. . . 60 Visakhapaka, a clan, . . . . . 25 visarga, omission of . . . . . 97 visarga, wrong use of . . . . . Vishnu, a god, . . . . . 100, 127 Vishnu-Purara, a work, , , 65, 68, 83, 84 Vishnudms, name of a field,. . . . 124 Vishnuvardhana,. . . Vishnuvardhana, a Hoysala k., pisikal - Skt. vaimika), an architect (1), . Visvodvarai -Siva), a god,. . 129, 133, 135 vochhina (Skt. vya achchhinna), * . . Vra/Brahmana, a caste, . . . Vriddhinaga, m., . . . . . 123, 125 oritti, . . . Vyisa, a sage, . . 63 vyatipata, a yoga, 110, 117, 121 Vyavaharika, one of the 18 panas,. . 907, Vyomakota (-Siva), a god,. . . 106, 107 W Wairagadh, 8. a. Vayiragara, Western Ganga, dy. . . 78 . 46, 50 The figures refer to pages: 1. after a figure, to footnotes, and add to the additions. The following other abbreviations are used :-ch.-chief: compountry: di district or division; do..ditto; dy dynasty E.-Eastern; f. female; k. king: m.malo mo. mountain ri, river; .. 4.Rame as; our surname te temple; vi village or town; W. Western.

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INDEX. 161 PAgr PAGS regnal : 4th, . . 4, 13 6th, 11th, 14th, 15th, . 7, 14, 23 16th, 17th, 58, 6776. . . . . 48, 51 4, 21, 49 18th, 20th, 21st, y, cursive form of- . . y, doubling of , after , . . . ya, bipartite form of . ya, tripartito form of . Yidava, dy.. . Yadavus of Dovagiri, dy.. . 113, 114 Yajjavalkya-emriti, a work, Yajut-peda, a work, . . . 871. Oyalana, mistake for jualana, . . . 101 Yama, god of death, . . 98 Yamuni, ri.. . . . . 126, 127 yapa, religious life, . . . 807., 891 Yapa-sivaka (Skt. jiid paba), . . . 80, 85, 89n. Yahodharachariya, a Jaina work,. 91 & add. Yabodharma, k., . . . . . . Yabonandin, a Jaina monk,. . . 60 Yalovarmmadova, k., 39, 40 and 1., 41, 43, 45 Yasovarmapura, t. . . . . . 407. Yavans, co., people or tribe . 7, 8, 22, 23, 86, 58, 79, 84, 87 Yavana-raja, . . . . . 76 years:Chalukya-vikrama: . . . . . . . 111 . . . . . . . 113 of the cycle : Dundubhi, . . . . 91 Kshaya, . . . . . 91 Nala, . . 90, 93, 95 Paridhavin,. . 66 and n., 67, 69 Plavangs, * 110, 118, 121 Vijaya, . . . 113, 114 Vikrama, . ... . 114 Virodhin, . . . . . 113 Vyaya,. . . 110, 117, 121 Gupta-Samvat: 159, . . . 61, 63, 64 (Harsba) Samvat: 207 . . . . 122, 123 Malava : 589, . . . . . . . 40 Malava-Vikrams : 703, . . . . . . . 98 Nanda : 103,. . . 76, 84, 87n. 94, 22nd, 26th, 52nd, 65th, . . 49 Saka : 692, . . . . . . . 84 934, . . . . . . 66, 67, 69 1088, . . . . . 110, 117, 121 1286, . . . . . . . 92 1488, . . . . . . . .91 Salivahana-Saka: 1479, . . . . . 90, 91, 93, 95 Sarvat: 1108 . . . . . . 126, 127 1154, 106, 106, 108 1159, . . . 106, 107, 108 1167, . . - . 105, 106, 107, 108 1311, . . . . . . 132, 134 Vikrama Samvat: 1236, . . . . . . 129, 130 1346, . . . 135, 136 Yedarave inscription of Chalukya Vikramiditya VI, . . . . . 75, 871 Yedava, ch., . 91 Yedava-Mudri, title of Sadafina, -Nayaka : 91 Yelikirur record, . . . . . Yogebvara-yati, a teacher, , 110, 117, Yomegha, a Sunga k.,. . . . Yona, 8. a. Yavana, . . . . . Yonaka-Dhammarakkhita, m., . . Yuan Chwang, a Chinose pilgrim, . . . Yudhishthira, an epic hero, . . Yuga-Purana, a part of the Gargi-samhita, 107, 108 Yuvamaharaja, an epithet, . . 9. . 35 63, 127 1 The figures refer to pages: 1. after figure, to footnotes; and add to the additions. The following other abbreviations are used ch.chief; co.country: di.. distriot or division; do..ditto; dy. - dynasty: E.-Eastern; f. female; k. king : M,male; mo. mountain ri-river; 5. d. samo as sur. surname : to. temple; t. village or town; W.-Wester

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