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No. 10.)
GADAG INSCRIPTION OF VIRA-BALLALA II.
93
this relationship of the two had been hinted at either in the present or in the Gadag inscription referred to above.
Lines 31 ff. then record that the Pratápachakravartin, the glorious Vira-BallAlađeva, who was adorned with such titles as the refuge of the whole world, the illustrious favourite of the earth, Maharajadhiraja, Paramétrara, Paramabhattaraka, the lord of the excellent city of Dvârâvati, the sun in the sky of the Yadava family, who has perfection as his orest-jewel, the destroyer of the Malapas, who is fierce in war, a hero even without anybody to help him, who is brave even when alone, who has success even on a Saturday, the conqueror of hill-forts, & Råma in war, having established his victorious camp at Lokkigundi,- at a lunar eclipse on Saturday, the day of the full-moon of the month Margasirshs of the Paridhävin year, when 1114 years had elapsed of the era of the sake king, after having washed the feet of the holy acharya Siddh&ntichandrabhushaņapaņditadêve, also called Satyavákya, who was the disciple of Vidyabharaṇadêya and the disciple's disciple of Sômêsvaradeva of the lineage of) the dchárya KAļamukha, granted out of devotion, with oblations of water, the village of Hombalalu in the Beļvola three-hundred, with its boundaries as known before and together with the right to hidden treasures, underground stores, water, stone, gardens, eto., together with the tribhôga, together with the full proprietorship of the ashtabhôga, together with the right of appropriating all things such as tolls and fines, for the sake of the anga-and ranga-bhôga of the Holy one, the guru of all moving and immoveable things, the holy god Svayambh-Trikațêsvara, for the sake of repairing anything that might be broken, torn, or worn out through ago, etc., for the sake of providing for instruction, and for the sake of feeding, etc., ascetics, Brahmanas and others, making it a sarvanamasya grant not to be pointed at with the finger by the king or the king's officials.
Inserted into this portion of the text are eleven verses (37-47) glorifying the god siva SvayambhQ-Trikatdevara at Kra tuka and the chief priest (sthandohárya) of his shrine, the said Siddhântichandrabhashanapanditadêva, called also Satyavákya, of the lineage of the acharya Kalamukha. Among the verses in praise of the latter, special interest is attached to 'verse 39, where the Pandit is called the living lisiga by whom the god who is the lord of the three peaks (Triküfésvara) by his three stationary lirigas, in the opinion of people became at the same time a lord of four peaks (chatushkutesvara). This is an allusion to the legend that Siva in the form of a linga descended upon the three mountains Kålêsvara, Srisaila and Bhimêsvara, and that these three lingas marked the boundaries of the country which was in consequence called the Trilinga, Telinga or Telugu country.
The members of the Saiva school of Kalamukhs seem to have enjoyed considerable local fame. They were originally established at Balagâmve, where a quarter of the town was called after them the Kalamukha Brahmachárin quarter. The numerous records at Balagånve, together with the present inscription, the Gadag inscription mentioned above, and another Gadag inscription of the time of Vira-Ballala II., furnish the following line of acharyas, all of whom
1 The data is expressed both in words and in figures.
Arden, Progressio, Grammar of the Telugu Language, p. 1, (and Ind. Ant. Vol. XXI. p. 198 note 18).
Mysore Inor. p. 147, (and above, Vol. V. pp. 220 to 226]. • Tbid. pp. 74, 77 ., 80 ., 88 f., 87, 91, 92, 95 f., 99, 101 7., 105 ., 111, 160, 174.
Ind. Ant. Vol. XIX. p. 166 1. The last two inscriptions record granta in favour of the same temple m the present one,
• Another branch of the lineage of Klamukha Chakravartimoni at Balagárve is mentioned loo. cit. p. 172,
