Epigraphia Indica Vol 15

SR No.: 032569
Original Sutra Author: N/A
Author: Sten Konow, F W Thomas
Publisher: Archaeological Survey of India
Publication Year: 1919
Total Pages: 478
Language: English
Classification: Book_English
File Size: 23 MB

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EPIGRAPHIA INDICA.
[VOL. XV.
similar to those of the Uravupalli, Māngadär and the Pikira plates of Simhavarman. The numerals 1, 2, 3 and 4 are marked on the right margin on the second sides of the first three plates by a crescent-like bar, with its concave side facing downwards, repeated once, twice and thrice respectively one above the other, and by an indistinct mark, roughly corresponding to the modern Grantha pka, engraved on the first side of the fourth plate. The three first numerals appear also on the Uruvapalli plates; bat there they show an indentare in the curve of the crescent, which may bo taken to indicate a slightly later development. The Māngadir and the Pikira grants, however, have the very same symbols. The language of the grant is Sanskrit.
The royal camp from which the donation was made is stated to be the victorious Tāmbrāpssthāna, thus adding another unknown place to the also unidentified Palakkada, Mēnmātura and Dasanapura. Mr. Venkayya suggested that the three latter places must be looked for somewhere in the north of the Nellore district. It is not unlikely that the new Tāmbrāpa has similarly also to be found in that same part of the country. The record mentions first the Mahārāja Kumāravishņu, a Pallave of the Bhāradvāja gotra, and performer of the Aśvamēdha sacrifice,' the special attribute of a king who has subdued all kings. This title 'performer of the Asvamēdha sacrifice' was assumed by Siva-Skandavarman of the Prakrit plates already referred to. It is true that even in the later records the Pallavas, in general, are accredited with the performance of the Asvamëdha sacrifice; but considered individually, no one besides the early Siva-Skandavarman actnally held that title. Next after Kamāravishņu came Mahārāja Skandavarman, who is stated to have acquired the kingdom by his own prowess. Then came Viravarman, who was victorious in many battles and bad subdued the circle of kings. His son was Maharāja Vijaya-Skandavarman, who was true to his word, who day by day incroased the store of religious merit by gifts of cows, gold and land, who always desired to serve gods and Brāhmaṇas and ably understood the purport of all the Sastras." By his word (of command) the officers (adhikrita) and the ayuktakas of Karmma-rashtra (i.e., Kamma-nāļu of later inscriptions, identical with the northern portion of the Nellore district and a part of the present Guntur district) and the residents of Omgöļu are to be informed that this village Omgodu is given as a sāttvika-gift" with the eighteen kinds of exemptions, to the learned Golasarman of the Kasyapa gotra, a student of two Vēdas and well-versed in the six Arigas (which constitute the study of the Voda), and has been converted into a brahmadēya village, excluding the fields ploughed already) as dēvabhöga. Hence they should invest it (i.e., the village) with all customary immunities. He that transgresses the king's order will be duly punished." The date of the engraving of this grant was the victorious year 33, the third fortnight of winter and the 13th day. Then follow the two usual verses of imprecations.
This ends the subject matter of the charter itself. The most interesting point for our present purpose, viz., the Pallava chronology, is the mention of kings Kumāravishộu, Skandavarman, Viravarman and Vijaya-Skandavarman in the order of their succession. The name Viravarman will at once admit of identification with the second of the kings mentioned in the
1 See Bühler's Indian Palaography, p. 78.
? Above, Vol. IX, p. 50. The word actually used is gräma. It may be compared with the Tamil tir, which occurs in inscriptions for the assembled body of villagers under constitution ; see Annual Report on Epigraphy for 1913, p. 98, paragraph 23.
Monier Williams gives for såttvika the meaning an offering or oblation (without pouring water). This may be the kind of gift that was meant bere; for the inscription omits the usual reference to the pouring of gold and water-A necessary accompaniment of a dana.
The eighton parihäras (affharana jati-parihara) are mentioned in the Hirabadagalli plates of Sivaskandavarman; Ep. Ind., Vol. I, p. 6.
On the term dēva-bhöga-hala see above, Vol. VII, p. 66 and Vol. VIII, p. 163.