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EPIGRAPHIA INDICA.
(VOL. IV.
(V. 31 f.) “When the glorious prince Vallabha, a provincial chief (chakrin) of great valoar, had gone to heaven after a reign of fourteen years, his son, the glorious prince Manma-Satya (II.), ascended the throne of (his) father."
(L. 96.) “That prince Mallidêva and this lord Manma-Satya (II.), the son of the lord Vallabha, having both conjointly called together the Rashtrakútas and all other ryots of the district (vishaya) of Guddavadi, issue the following command :
(L. 99.) “. Be it known to you that we have given, with exemption from all taxes, the village named Odiyûru in the district of Guddavidi to the god Kunti-Madhavadēva wbo resides in Sripithâpuri.'"
(L: 102.) “And moreover,
(V. 36 f.) “This lofty spotless stone which adorns the temple, was made the eye-witness of her true devotion (to Vishņu) by that Jåyamamba, who was the lawful wife of the glorious lord Manma-Gronka, the best of princes; who was the mother of Kulottunga-Pțithvisvara ;' who was an incarnation of the great fame of the best among all noble and virtuous women; (and) who was a noble swan at the pair of the lotus-feet of (Vishņu) whore banner (bears the bird) Garuda."
(L. 109.) "In the Saka year 1117, at the time of the Mesha-sankranti,- the glorious Mahamandalesvara Kona-Mallidêvaraja, and Manma-Battiråja, the son of Vallabhardja, yave to the god Kunti-Madhavadêva in Sripithépuram the whole village called Odiyuru in (the district of) Guddsvidi, together with houses, fields and gardens, for burnt offerings, oblations and worship, for daily and periodical rites, monthly festivals and annual festivals, and for various expenses (thôga) on account of singing, dancing, music, etc."
(L. 116.) "The boundaries of this village (are):- In the east, the boundary (is) the Erra-ganta (tank) in Vêlengu. In the south-east, the boundary (is) the Bhodatâta-kali (channel) in the pasture land of Enika in Velengu. In the south, the boundary (is) the Vému-gunda (tank) at the meeting-point of the boundaries of Sripadamulupalli (and) Siripuram. (Thence), coming along the pond at the head of the Nallañjeruvu (tank) in Koklurukuru,- the boundary in the south-west (is) the Pulli-gunta (tank) at the meetingpoint of the boundaries of the fields of Enungudala (and) Kroppalli. In the west, the boundary (is) the pair of tanks to the east of Kroppalli. ' In the north-west, the boundary (is) the embankment (and) a (water) lever (near) the embankment to the east of the Kesavachantocheruvu (tank) in the plain of Chanupakatye. In the north, the boundary (is) the southern embankment of the Bhimar&ju-cheruvu (tank) in the fields of Sampara. (Thence), coming as far as the confluence at wbich the Upputeru (river) and the Nakkala-kali (channel) unite, - the boundary in the north-east (i) the Prêmula-vanka (channel) in Vêlengu along the embank. ment to the south of the Upputéru."
(L. 127.) “If any cause obstruction to this charity, they shall incur the sin of those who commit the five great sids, (and) shall incur the sin of those who have killed one thousand tawny cows (and) one thousand Brahmaņas on the bank of the Ganga."
Alankpita appears to be used in the sense of alashkarishon. · The remainder of the translation of verse 86 is omitted bere,
• Kali, which occurs again in line 125, and three times in the Korumelli plates of Rajaraja I. (Ind. Ant. Vol. XIV. p. 54 f. text lines 104, 106 and 108), is perhaps connected with the Telugu kedlara, 'chapel.'
• The term mayyoriluft occurs three times in the description of the boundaries of Odiyaru (in lines 119, 121 and 126 f.). It must be connected with muyyanikufru, which is found five times in the Chelldr plates of Kulottunga II. (Ind. Ant. Vol. XIV. p. 59, text lines 71, 74, 75, 76 and 78) Both forms of the word appear to be corruptions of muyyalagufta, which, according to Brown's Telugu Dictionary, p. 789, is derived from wid,
three," + ella, boundary,' + guffa, 's bill,' and means 's place where three boundaries meet.' In the prevent inscription, the word mayyanikuffu is in each case preceded only by two proper names of boundaries; and we have evidently to supply as third boundary the village granted, vis. Odiyaru.
doure is probably the side as auru, on which see Br. wn's Telugu Dictionary, p. 154. • To Mr. Ramamurti I am again indebted for help in translating the Telugu description of the boundaries.
