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No. 25.)
INSCRIPTIONS AT ABLUR.
245
gaite as much as from the Saiva establishment at the temple of Brahmdsvars at Ablar. itself. But the present record indicates a crisis in the history of Saivism, when it was specially exposed to danger from the attacks of the Jains, and, apparently, of some still existing Buddhist influences. It shews plainly that Ekântada-Ramayya was the person who came most prominently to the rescue of the waning worship. And, as it describes Bijjala as simply a Mahamandalesvara at the time when, after settling the quarrel between Ekântada-Ramayya and the Jains of Ablûr, he made his grant to the new temple of Vira-Somanatha which Råmayya founded there, it places the exploits of Ramayya shortly before A.D. 1182, in which year Bijjala completed his usurpation of the sovereignty by assuming the paramount titles.
TEXT. i Om (u Namas-turga-sirahs-chumbi-chandra-chåmara-chåravé traiļokya-nagar
& rambha-mula-stambhầya Sambhavê 11 Srimado-Gamgå-taramg-62chchalita-jola-kann-śrêni-puhp-Ali.gôbhi-dhamam chamchaj-jaţa-pallavam-amri(mpi)ta.
kar-ôdyat-phalar bihu-sakha-råmam Gauri-lat-43 liragitam amara-natan Sambhu-kalpadruy=âdam Ramamg-ig=artthiyim vachchbita7.
phala-chayamam samtat-ôtsahadimdan || Srikantham Ramadevamg
anuppa (pa)ma4 mahimamg=ige sampattanedumnana nakauk-anika-mauļi-prakara-mapi-gana
śrêņi-son-&mga-jala-byåkirnn-âghrilo-dvay-å! a krikri) tan = a mara - varan
sita śaile[m*]dra5 kany-Alok-árgu-sri-nivåsar sakaln-gana-vri(vri)tan Virall-S&mêsan-Isam ||
Chalad12-ugra-gråha-vaktra-chchu(chyu)ta-timi-nikar-tuchchha-puchchh-âgra-ghå t.
Åkulit-am6 bhah-kumbhi-yutha-prakara-sajaļa-phůtkâra-hast-ábhri(bhra)-mala-militar
sattippo (rppa)d=adyan-maņi-gana-kirana-sphâra-mukt-âmsu vēlâchala-malam 7 bhu-rama-mandana-vipula-kațidêsa-mudram samadram | Val 11 Ant-aneka
jalachara-nivå[sa]mum sam[u*]ttumga-lahari-nivåsamum=enisi sogayisava
1 Three records at Kamberi in the Thana district, of the time of the Rashtrakata king Amoghavarsha I. (A.D. 814-15 to 877-78), shew that Buddhism was they still a living religion, favoured by the authorities, in Western India (Ind. Ant. Vol. XIII. p. 184 ff.; and see Dyn. Kan. Dintre. p. 404, Nos. 3, 4 and p. 106, No. 8). The Dambal inscription of A.D. 1095, of the time of the Western Chalukys king Vikramaditya VI., records grants made to vihdras of Buddha and Arya-Târådøvi at that town, in the Dharwar district (Ind. Ant. Vol. X. p. 186; and see Dyn. Kan. Distro. p. 452). An inscription of A.D. 1098 at Balagimi in Mysore mentions Nigiyakn, the dodai or attendant or house servant of the Bauddhalaya or Buddhist establishment at that town (P. 8.0-0. Ingora. No. 167, lines 84, 85; and see Mys. Insere p. 209). And an inscription of A.D. 1129 at the same place mentions that BauddbAlaya again, and tells us that it was one of the five mathas of Balagmi, the other being establishments of Vaiobpavas, Saivas, worshippers of Brahman, and Jains (P. S. 0.-0. Inaors. No. 178, line 44; and see Mys. Incors. p. 90).
From the ink-impression. A transcription is given in Carn.. Déta Inscrs. Vol. II. p. 121.
Represented by an ornate symbol. Less ornate symbols are used in linus 61, 81, 99; and plain symbole in linos 80, 90, 98, 101. • Metre, sloks (Anusbţubb).
Read kiras. . Metre, Sragdhard; and in the next verse.
1 Read váńchhita. • This akshara, ma, was perbapa at first omitted, and then inserted in the margin before the beginning of the line. But there are various places in this record, at which the lines begin rather irregularly.
Read rash pattan-endwn. From the ma of Ramaddvang, as far as the dut, the existing text has been written over something else which cannot be made out. The original passage ended with and; and these two akaharas were left uncancelled.
10 Read yakirnn-dunghri. 1) In the first akahara, mi was engraved and then was corrected into n. » Metre, Mabasragdhard.
1 I.e., vachanan.
