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EPIGRAPHIA INDICA.
[VOL. V.
for eighteen (years); his son Vishnuvardhana (1. 11) for thirty-six (years); his son Vijayaditya Narendramṛigaraja (1. 11) for forty-eight (years); his son Kali-Vishnuvardhana (1. 12) for one year and a half; his son, the Maharaja Gunaka-Vijayaditya (1. 13), for forty-four (years); Chalukya-Bhima (1. 14), the son of his younger brother, the Yuvaraja Vikramaditya, for thirty (years); his son Vijayaditya (1. 14) for six months; his eldest son Amma-raja (1. 15) for seven years; having expelled his son Vijayaditya, who had been inaugurated with the necklet and by the tying on of the tiara, (and who was still) a child, Tâh-adhipa (1. 16) (ruled) for one month; (and) Vikramaditya-raja (1. 17), the son of Chalukya-Bhima, ruled the earth for eleven months.3
(Vs. 1-3.) (Now) the son of Mêlâmba and Vijayaditya protects the earth, having tied on the hereditary tiara. He has uprooted the haughty adversaries and reinstated his
relatives.
He, the asylum of all mankind, Vishnuvardhana (1. 21), the Maharajadhiraju and Paramésvara, who is most devoted to religion, having called together the cultivators, headed by the Rashtrakutus, who inhabit the Gudravara-vishaya, thus issues a command to them (1. 23):
"Be it known to you (1. 32)!
(Vs. 4-9.) There was an inhabitant of the great village of Vangiparru, Tyakkiya, a student of the kramapatha, of the Gautama lineage. His son was Madhava, a Soma-sacrificer, devoted to Janardana (Vishnu). His son, again, is Viddamayya, a student of the kramapátha, eminent in religious learning and full of manliness; whose hospitality purifies the family to the seventh generation; whose? sons and grandsons, youths eloquent at committee-assemblies, are honoured by the chief people who have made them serve on the committee of five; who engages in holy performances, follows Mann's guidance, and is not weary of repeating the Vêdas and the syllable ôm.
To him (1. 29), on the occasion of the sun's progress to the north, has been given by Us, with exemption from all taxes, the field in the western quarter of the village of
1 Compare Dr. Fleet in Ind. Ant. Vol. XX. p. 100.
This seems to me to indicate that Vijayaditya had been inaugurated both as Tavardja and as king, the former by the necklet and the latter by the tying on of the tiara (pattalandha.).. At any rate, there can be no doubt that the kanthikd and the pattabandha are two separate insignia. Regarding the necklet (kanthikd) as a sign of the wearer having been appointed Yavardja, compare South-Ind. Inser. Vol. I. p. 47, 1. 14, where Vikramaditya, who in five other inscriptions is called Yuvaraja, is described as vilasat-kanthikdddma-kantha, 'one on whose neck there was the glittering necklace;' and see the passages quoted by Dr. Fleet in Ind. Ant. Vol. XX. p. 108, note 27. In Bana's Kadambars, Nirnaya-Sagara Press ed. p. 223, it is said of Chandrapida, immediately after his inauguration as Yuvardja, that he was abhisheka-daríandrtham-ágatina saptarshi-mandalénuéva hdré-dlingita vakshahsthalaḥ, his breast was embraced by the pearl-necklace, which was like the constellation of the seven Rishis, come there to view the inauguration-ceremony. On the other hand, ibid. p. 214, the pattabandha (in the shape of the usintaha) is enumerated among the insignia which are bestowed at the inauguration of kings. Compare also 1. 18 of the text of this inscription. Six of the published inscriptions state merely that Vijayaditya was expelled while he was still a boy.
On the omission of the reign of Yuddhamalla, see Dr. Hultzsch's remarke in South-Ind. Inser. Vol. I. p. 44. I do not think it necessary to give a full translation of the verses here and below.
I.e. of the Gautama gótra.
Compare, e.g., Ind. Ant. Vol. VI. p. 29, 1. 10 of the text of the inscription.
1 Compare South-Ind. Inser. Vol. I. p. 45, 1. 28, where the first half of verse 8 of our, inscription occurs, also with the word ndra-góshthishu. Vdra bere and in pañcha-vdrt probably denotes the member of a committee; the word occurs, by itself and in odra-pramukha, in an apparently similar sense, in the Styadopt inscription, Ep. Ind. Vol. I. p. 173 ff. The meaning of pancha-vdrt perhaps is similar to that of the more common pañcha-kula; compare with it also the word pdichélt in line 16 of the Nepal inscription in Ind. Ant. Vol. IX. p. 178. According to the late Dr. Bhagvanlal Indraji (ibid. p. 171, note 26) temples and endowments, at the present day, are administered in Nepal by committees called guffht (goshth).
