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230
EPIGRAPHIA INDICA.
[Vol. V.
the golden mountain (Meru), the abode of Achyuta (Vishnu), - and that it looked like the mountain of dawn, for the rising of the sun. Then there comes & string of epithets in prose, in the course of which he is mentioned as having acquired the excellent favour of the god Brahmêsvara (1. 30). And then we are introduced to his wife, Sugañabbe (1. 31). To them there were born two sons - Echi (1. 33), Echs (1. 34), Echama (1. 41), or Echagávunda (L 51), and Mattiga (1. 33) or Mutta (1. 45). Seventeen verses follow in praise of the virtues and prowess of the two brothers. Then the record reverts (1. 48) to the elder brother, Echagkvaņda, whom it mentions as a bee on the succulent water-lilies tbat are the feet of the god Haro (Siva) (1. 49), -as the moon of the water-lily that was the Madanda family, - as a very Vataaraja with reative horses, and as being also called "the lion of his father" (1. 50). His Guru or religions preceptor was Sömébvarayapditadêra (1. 51), the disciple of Srikantha (1. 52), who was the disciple of Kedarasakti, who was the ajja-guru, lit. 'grandfather-preceptor,' of Somêsvarapanditadeva (1. 51), and was an ornament of the succession of teachers called the Mûvarakôņeyasamtati (1. 52). .
While the Mahdsamantadhipates who had attained the panchamahúsabda (1. 59),- the choice elephant of his uncle (1.60), - the Dandandy aka Govindarasa (1. 61), was ruling the Hanungal five-hundred, and the Basavura hundred-and-forty which was s kampana included in the Bansvase twelve-thousand, and the Nagarakhands seventy, ponishing the wicked and protecting the good, with the delight of an agreeable or friendly interchange of communications (with his official superiors) (1. 62),8 he came in state to Abbalûr, and saw the temple of the god Brahmêsvara which Bammagayupda had caused to be made, and was pleased. And, Echagavanda (1. 63) preferred a request, on the strength of which he (Govindarasa) laved the feet of Sômêsvarapanditadêva (1. 67), and made libations of water, and, at the time of the vyatipata and an eclipse of the sun on Sunday the newmoon day of the month Vaisakhs of the Vishu sath vatsara, which was the twenty-sixth of the years of the glorious Chåļukys Vikrama (1. 69), he gave, as a gift to the god Paramèsvara," the village of Muriganahalli, a town that was included in the Någarakhanda seventy (1. 67), for the argabhôga of the god Brahmdivara of Abbalar (1. 67, 68), and for the frankincense and the oblation, and for the repairs of whatever might become broken, torn, or worn-out, and for the provision of food for ascetics and for boys who were desirous of being taught," as & sarvanamasya-grant, free from all imposta.
After two versos (one in Kaparese, and one in Sanskrit) about the merit of preserving and the sin of confiscating religious grants, we are told that the record was written (6.0., apparently,
1 The original ha., in both versione, dirany-ddri, which can only be mistake for daim-ddri. As kaina means, seording to its derivation, either'wintry' or 'goldou,' we migbt take hain-ddri equivalent to either Himadri, the mowy mountain, Himalay, or A ddri, the golden mountain, Méru.' But Achyuta in distinctive name of Vishou. And the explanation seems to be that bis paradise, Vaikapths, is placed, according to 30 m. suthorities, on the estern peak of mount Meru.
Hara-clarasa-sardo-araufruha madhukara. • 84(64) kala-haya-Vateandja; se pege 286 below, note 1, • Ayyand-rishgan.
Thlo title, however, must be mistake, us remarked on page 816 above. • Mduana gandha-odranath.
The words Bananaso-passircholldeirada daliya kaskpapare are probably intended to qualify Nagare khanhdan-olpattumani, u well as Bdsapuna-
n a-ndlpattumani. Sukha-namakathd-einddadisdaaraw-goygutt-inddu. • Abbaldringe bijayar-geyde.
10 árlmach-Calok[y®]a-Vikrama-varla(raha)da 26neya Pins (o)--[**]aatsarada Vaidd hade andre Adityandra oyaltydla-siryyagrahanadeaths
11 Param dora(sva)ra-dattigedgi bitta datti. * Nagaraklashdan ospattara baliya bada Muriganahalliyan. 1 Tapodhanara vidyartthi-manigalrdhdra-ddnaklaska
