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No. 25.)
INSCRIPTIONS AT ABLUR.
221
the KAlamukhas, who, having attained fame in the Baktiparishe of the Mavarakôņeyasamtána of the ParvatAmniye, had caused themselves to be spoken of as the very burst of the rainy season for the châtaka-birds that are disciples," -- and then goes on to place among these "Kaļamukhas" Kêdêrasakti, his son Srikantha, and Srika tha's son 8ômêsvara. This passage' would, indeed, seem to identify the KAlamukhas with the Müvarakonegasamtati. But this appears not quite consistent with the fact that the college (sthana) of the Kalamukhes of the ancient Balligåve was the temple of Pañohalinga, whereas the college of the MQvarakopeyasartati was a different building. And it seems probable that what the passage really means, is, that the founder of the Mdvara koņeyagamtati was a member of the Kålamukha sect who established some particular school, the tenets of which differed in some respects from the general doctrine of the Kålåmukhas. The verse Dhareg=eseva, etc., seems to Dame, as the order of development, first the Saktiparshe, then the Parvatávali, and then the Mavarakoņeyasamtati. On the other hand, the proso passago, just quoted, indicates first the Parvatavali, then the Måvarakopeyasamtati, and then the Saktiparabe. The verse need in the record of A.D. 1129 (see page 223 below), and in some subsequent records, does not mention the Saktiparsbe, and indicates first the Parvatfvali and then the Mûvarakoņeyasantati. And the record of A.D. 1192 mentions only the Parvatávali.
The members of the Mûvara kāņeyasamtati were the hereditary priests of the temple of the god Siva in the form of Dakshina-Kederdévara, "the Kadarddvars of the South," which, as we learn from line 57 of the record of A.D. 1112, was on the dri or raised bank of a tank called Tavarogoro and Tavareyakere, “the tank of water-lilies," which was in the southern part of the lands of Balligåve. They had also the temple of Siva in the form of Nagar svara 'or Nakhardávara, which, again, - As we are told in line 26 of the record of A.D. 1094,- was at the Tavaregore tank. And, from A.D. 1139 onwards (808 page 224 f. below), they had also a temple of Siva in the form of Kusuvesvara, which was then built in connection with the temple of Dakshiņa-Kederdsvars. Their matha or college is sometimes spoken of as the Kadaramatha and the KedAraathana. But its actual name was, in Kanarese, Kodiya maths, which appears in a Sanskrit passage as Kotimatha. From line 60 f. of a record of
1 In every other passage known to me, this name spelt with the long & in the second syllable. The sbort a is used here probably only in connection with the play on the meaning of the components, or supposed componente, of the name. The word balamukha appenn to denoto's Hind of monkeys' and also to be another name of the hdldguris or black agers-free.
See pege 227 below, and note 1.
• It may be mentioned, incidentally, that another record at Balagimi, of A.D. 1098 (see page 323 below, Date), disclosos, in line 84, the name of another parishad at the anciens Bangkve, is the Baleya parabe.
Dakshina Kadardvars wie an image established at Balligkve u the southern representative of sive us orahipped at Kedarnath in the north, a famous temple and place of pilgrimage in the Garhwal district, NorthWest Provinces, situated, according to Thornton's Gesettor, in lat. 80° 44, long. 79° 6, in the Himalayas, and standing 11,766 feet above the level of the roo-From the titlings of the transcriptions in Bir Walter Elliot's Carustaba. Dla Inscriptions, of some of the records mentioned in noto 8 on page 320 above, it appears that the temple of Dakshion-Kedardban is now known the temple of Bes VPPA.
The name appears - Nalbardvare in the rooord of A.D. 1004. Kloowhere, it is wonally written N abrann, which, no doubt, was the real correct form. Its came is explained i p are in line 46 ft. of the
and of A.D. 1129, which run,-Balligdvoyol-dakahiya-dit-tafa-wilafapartm aydita poudarkomeland. dedatam- fall wagarajanagal-definideaganya-punya-punjame Bica-bharanaondd-ante Nagar barom inin posar-codeds nogayiruttam-irppude, " Balligkve, close to the southern boundary, there is an ornamental garden (opduta seems to be seed bere for speedna] full of water-liles and there bere stands, in all its beauty. the templo named Nagarébar, the veritable abode of Sins, (os embodimen) indend (f) all the incalculable religious marit smored by the people of the town."
This, whicb seems to be only Benskyitined form, is taken from loe 19 of the record of A.D. 1318. In the photographs of some of the records, the vowel of the first syllable might be taken to bed, instead of 6. But the DABA appears very distinctlyKodiyamathe, in line 61 of the record of A.D. 1168 (ne pege 23 below. note 1).
