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No. 34.7
KHALIMPUR PLATE OF DHARMAPALADEVA.
247
sense is perfectly plain, and all that by any chance might be considered to be open to discussion in them, is the exact meaning of the term nunna (or possibly nanna) which is prefixed to the name Nardyana. In other inscriptions we have bhagavat(ch)-fri-Nardyanabhaffarakdyal or bhagarantañ śríman-Narayanabhaffärakam=uddibya, bat nunna (or nanna) conveys no such meaning as fri or Srimat do. Nor is it possible to form the compound bhagavannunna' and make it qualify Nardyanabhaftáraka; for that compound would not convey any appropriate sense, and bhagavat clearly goes together with the bhaftdraka whoever he may be. What remains then, in my opinion is, to take N[w]nna-Narayana together to be the name of the god for whom the temple had been built by NÅriyanavarman, and to assume that the god Narayana was so called in honour of the founder's father, whose name, in that case, must have been N[unna. Or, if the true reading of the text should be Nanna-Narayana, it might also be possible to regard Nanna . as another name of the founder of the temple, Nårs yaņa varman, himself, and in this case Nanna-Narayana would exactly correspond to Kamala-Narayana, the name of the god Nåråyaņa for whom a temple was built at Dégave by the Kadamba queen Kamaladevi. However this may be, the general practice of naming gods or their temples in the manner described is notorious.
The names of the four villages, granted at Narayanavarman's request by the king, are Kraunchasvabhra, Madhasammall, PAlitaka, and Gôpippall. The three first were in the Vyêghratati mandala of the Mahanta praksa vishayal of the Pundravardhana bhukti, while the last was in the Amrashandika mandala of the Sthalikkața vishaya, clearly of the same bhukti. Their boundaries are fully given in linea 31-43; but, owing to the fact that this paggage contains a number of obscure words and to the want of maps by which some of the places might perhaps be identified, I cannot give a proper account of them. Some localities here mentioned are the Udragrims mandala, the villages Kalikasvabhra, Genginiks and Jênandayikê, and the small island of Kåņa; besides, mention is made of the river Koạthiya.
The inscription is dated, in lines 60-61, 12 days (i.6. on the 12th day) of Marga of the year 32 of the increasing reign of victory' (of Dharmapala). 8- It was engraved by Tâtaţa, the son of Subhata and grandson of Bhögata.
TEXT.
First Side. 1 Orh 10 yasti [1] Sarvvajñatâm" Sriyam=iva sthiram=&sthitasya Vajrasa2 nagya vaba)hu-mara-kul-ÔpalambhåẠI dêvya mahd-karuņaya paripa3 litâni rakshantu vô daśa vaba)lâni diső jayanti || [1] Srigall iva subhagam
1 Line 20 of the Paoduk@svar plate of Lalitastra, Proceedings, Beng. As. Soc. 1877, p. 72. Line 45 of the Tarpandighi plate of Lakshmannsdor, Jour. Beng. 4o. Soc. Vol. XLIV. Part I. p. 19.
I only mention this on account of Mr. Batavyal's translation' the God-guided Bhatta Narayana.'
• The name Nanna occurs in the passage of the Haridania-Purana, referred to in noto 1 on page 248 above; and it is also found elsewhere. A dame Nunno I have not met with elsewbere,
See Dr. Fleet's Dynasties, 2nd ed., p. 569.
Alls the son of Vallabhatta, built a temple of Visbn called Vdillabhaftasodmin, Ep. Ind. Vol. I. p. 154; Mathsandave founded temple of Ivars (Siva), called Lachchhuklivara after his mother Lachchhnk. ibid. Vol. III. p. 263. In other cases the idol or temple was called after the founder, ..g. Nohaldivara after Nobal. ibid. Vol. I. p 270; or from the locality where it was, ..g. Londdityaddoa from the place Lavapétata, ibid. Vol. III. p. 275. Names of the god Narayana, with which []nna-Nardy and may be compared, (besides Kamala. Nardyana) are Baldla-Nardyana, Rapa-Nardyana, and Gbga-drayana; Ind. Ant. Vol. VI. p. 212, and Vol. X. p. 160.
See below, p. 253, note 3.
# The other copper-plates of the same dynasty are also dated in regnal years, but omit the words of the increasing reign of victory.'
• From itn pressions supplied by Dr. Holtzsch. 1. Expressed by a symbol. 11 Metre: VMantatilaka,
Metre: Malint
