Epigraphia Indica Vol 06

SR No.: 032560
Original Sutra Author: N/A
Author: E Hultzsch
Publisher: Archaeological Survey of India
Publication Year: 1998
Total Pages: 482
Language: English
Classification: Book_English
File Size: 24 MB

Page 72

No. 6.]
THREE RECORDS IN THE BANGALORE MUSEUM.
characters include final forms, or forms with the viráma attached, oft in lines 3, 6, and 9, of l in line 13, and of in lines 6, 9, 11, and 12. The lingual d can be recognised in nada, line 10, vittode and oda, line 11, and odog, line 15. The palæography does not present anything calling for special comment, as the kh does not occur, and the other test-letters, i, j, b, and l, present, naturally enongh, only the later Mursive forms. The language is Kanarese, of the archaic type ; and there are verses in lines 15 to 19. In line 11 we have moradi as a variant of moradi,& hill, a hillock;' and in line 12 we have angaļol, the locative singular of argal or angaļu as a variant of angala, = angana, in the sense of an open space, an area.' And we may note the use of o, instead of the more customary m, in erpatturam, line 21.-In respect of orthography we may note (1) the use of ri for si in gripa, line 1, prithuri, line 2, and Krishna, line 3; (2) the use of 6 for v in bijayam, line 4, and bira, lines 16 and 18; (3) the occasional use of for &, for instance, in Saka, line 1, and Südrakan, lines 9 and 19; and (4) the use of $ for s, once, in Somyam, for Saumyam, line 1.
The principal part of the inscription is dated, without full details, in the Saumya samvatsara, Saka-Samvat 872 (current), = A.D. 949-50. And it refers itself to the time of the R&shtrakūta king Kannaradêva-Kộishņa III., and of the Western Ganga prince Satyavákya-Bútuga II. It tells us, in the first place, that Krishna III. had fought and killed the Chola king Råjåditya, otherwise called Müvadi-Chôļa, at a place named Takkôla, and was going in triumpb, or, in other words, was making a state progress through his dominions.
S
1 The samvatsara agrees with the given Sake year only according to the southern luni-solar system of the cycle, which, however, is the proper one for the period and the part of the country with which we are concerned, - and only by applying the Saks year as R current year; see Prof. Kielhorn's references to this date, in Ind. Ant. Vol. XXIV. p. 187, No. 79, and Vol. XXV. p. 267, note 5.
The following birudas of Krishna III. Are mentioned in this record, - Ankatriņêtra, Anevedenga, Vapagajamalla, and Kachchega; Nee page 53 below, note 7, the Postscript on page 83, and page 55, notes 7, 8, 9.
This proper Damo occurs in line 9, in the biruda "the champion of Batuga," which is applied to Manalers. - The following biridas of Butuga II. himself are mentioned in this record, - Nanniyaganga, Jayadattaramga, Gangagångêye, and Ganganarayana.
The word madadi means three folds, three times,' from md, = moru, 'three,' and madi, 'bending, folding, doubling; fold, times. Another form of it is mummadi. In the Tamil records, the biruda appears
ometimes as MummadiChola, and sometimes as Mummudi.Chola : and Dr. Hultzsch bae rendered it by the Chola king (who wears) three crowne, ris, those of the Chola, Pandya and Chera kingdoms" (e.g., South Ind. Teaser. Yol. III. p. 29), finding an indication that that is its purport in a verse at the end of the Ranganatha inaarintion which describes Sundara Pandyadeve as building "three golden domes, by which (the temple of
o n glitters Abe (the king) by the three) crowns worn at (hio) coronation " (above, Vol. III. p. 17): and MORAO Mr. V. Venkayys (Ind. Ant. Vol. XXII. P. 65, and see p. 60, note 14), where he quotes facta which would iudicate, or at least justify, the existence of a similar biruda among the Pandyas, on the same view. There is a Tamil word mudi, meaning & crown.' Nevertheless, my opinion is that Mummodi-Chols is simply
variant of Mammadi-CLola, and that in either form the biruda menns literally "a three times Chois." And I think, now, that the expressions Immndi-Nolam bådbiraja, Mammadi.Chola, and Narmadi-Taila mean, not "the Acopd Nolambadbiraja, tbe tbird Chola, the hundredth Taila," but "the Noļambadbiraja who was twice as great and powerful, or twice as famous, A8 any Nola ubadhiraja who ever preceded him," and so on. An inscription of A.D. 1168 at Bulagami (P.S. 0-0. Ineers. No. 185, and see Myrore Insers. p. 111) describes the temple of Dakshina-Kedvesvara AS (line 80 f.)-Vardņdsigarpairmenadi Kiddrakkath wirmmadi Śreparveatalkan adairmmadi, -" twice (as sacred) as even Varanasi, a bundred times more sacred) than even Kadarn, « thousand times more sacred) than even Sriparvata." So, also, Rêvakanimmadi (neo page 71 below, pote 5) probably staude for Innmudi-Ravaka and me&us "& Bevaka twice as beautiful or acomplisbed as ADY preceding Rêvaka.”
Bijayath-gry yutt-iędu. From Kittel's Dictionary, it would appear that the word bijaya, as used in this combination, in treated by the Native grammarians as another forin of bija, biya, and as coming from the Sanskrit of, vyay, to go, to move, to go apart or in ditferent directions, and that bijayan-goy and biyah.goy are explained by them me meaning simply 'to walk, to go, to come.' But, as used in the inscriptions, the expression has plainly more extended meaning than that ; namely, it implies the idea of going in state, going in triumph. It is evidently abortor form of dig vijayan-gey, for an instance of which see above, Vol. V. p. 293, note 6. And, in view of that longer form, I think that the word bijaya is to be more correctly treated as simply tadbhara
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