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EPIGRAPHIA INDICA.
[VOL V.
And we must find the verb for bhaktar in bálge, which, therefore, is not the dative of báļ, & sword,' but is from bál, as the later and now customary) form of bál,
to live, to live prosperously, happily,' with go, an optional affix for the third person of the imperative. The translation, then, will be :-Did he hesitate P; did he draw the sword simply to gaze at it?; fearing the sharpness of it, did he shrink P; did he look for calamity (5.8. did he anticipate evil in the shape of failure to win his wager) ? ; (No!; but), in the very act of saying “May (all) believers prosper!"
Råma, that man of ability, etc. Page 256, note 4, the following may be added :- In line 24 of the Terdal record of A.D. 1123
(Ind. Ant. Vol. XIV. p. 17), mention is made of kadangwa Mari, "the raging Mári." And in line 48 of a Balagámi inscription of some date after A.D. 1054 (P. S. 0-0. Insors. No. 158, and see Mysore Insors. p. 124), in a long and curious description of the five hundred Svamins of Ayyavole, we have the phrase hôha Máriya i) challav-aduvarun baha Mariyan-idir-ggoluparun," who make the
departing Mári flee confusedly in all directions, and who confront the coming M&ri." 257, line 10, in accordanne with the corrected reading in line 52 of the text, notified above,
for the friend of those who swing the sword in seizing the wives of inimical kings, read whose friend (assistant) in seizing the wives of inimical kings is the sword
of his arm which is (as lithe) as a creeper. the last paragraph. If the alteration suggested for line 62 of the text, and noted above,
is adopted,- (in favour of which it may be said that dhatripa, with the long, would be a more correct word for king' than dhatripa, with the short ),- the translation would be :-“When (many) kings, who were possessed of glory and renowned fame and valour, and whose prowess has been recited in stories, had passed away in the linenge of the Chalukya kings which causod itself to be called the chief ornament of the Lunar Race, and when the earth had (for a time) been seized by others, then Tailaps (II.), who may be called," etc. And, in that case, note 5, on page 257, should be cancelled. On the other hand, the actual reading is &khyána, not akhyata ; and a Tailapa-(who, however, may be Taila III.)- was occasionally quoted as an instance; see the example given under sütma 117 of Kêsirêja's Sabdamanidarpana, p. 142," the sword of the arm of Tailapa caused
itself to be called the Rudra who is the fire that is to destroy the world." 258, lines 14 to 16.-Mr. H. Krishna Sastri considers that, for "(to restrain him from
altogether too excessive conquests)," we should adopt the explanation" (that is to say, was always holding him tight, clinging tightly to him, was always remaining
with him)." , 259, last line, and page 260, line 1, for and, to shew that there is no doubt about this, hel
quotes the sayings of Manu of former tin.es, read, in accordance with the remark on line 94 of the text (see above), and the precepts of Manu have said, in former times, that there is no doubt abont this being the case; and cancel note 1 on
page 260. .260, line 16 f., for Saying “(As) I am thus (antoriously) a very treasury of austerities
directed towards Hara, any small effort is not (becoming to me)," Râma, etc., read Having acquired a very treasury of austerities in Hara (1.e., having practised great austerities in his devotion to Hara) and having (dono so in such a toay that ho)
caused it to be said that his zeal was not small, R&ma, etc. .. . line 19.-Mr. H. Krishna Sastri remarks that it would be no credit, from the stand-point
of a Hindą, to build a temple with contributions from kings, and that the translation should be:-Not spending (in vain) even so much as a hága which the
