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No. 12.)
TWO INSCRIPTIONS OF KRISHNARAYA.
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an excellent minister, the post of governor of the whole empire of the city of Kondaviti, together with an army consisting of ratting elephants, horses and infantry, and (the right to 1688) a palanquin and two chauris.
(V. 28.) The sister's son of the prime minister, the glorious Salva-Timma, the chancellor (pradhana) of the glorious Krishộarkys, the first among kings, - the minister Nadiņdla-Gôpa, versed in the principles of policy, was the sole governor of the excellent city of Koodavîți.
(V. 29.) In the Saks year counted by Raghavaya the excellent minister Gopa showed his veneration for the god) Raghava in Achslapuri by (orecting) new buildings adorned with & wall and a gate-tower.
V. 30 records the setting-up of an image of Raghunayaka.
(V. 31.) Rama, the husband of Sita,d with a circles consisting of Sagriva, Lakshmana, Vibhishana, Jambavat, Bharata together with Satraghna, Hanůmat and Angada, were duly set ap by, the minister Gopa.
(V. 32.) Possessed of Sita and Rama, Bharata, Satrughna and Lakshmana, this excellent city of Kondaviți is flourishing (like) Ayodhya; (but) here are also) Sugriva, Hanumat, Vibhishapa, Jåmbavat and Angada, (for) the lord Nadiņdla-Gopa set up Råma with his circle.
(V. 33.) O Ramachandra, glorious lord of the city Kopdaviți, dost thou, having become a moon (chandra), assume the ensign of the hawk (sáļuva), because thou thinkest that the bare comes in as a stain ? If not, why (dost thou assume) this (onsign) of him who has the Garuda as his emblem ?
V. 34 records the grant of a village to Salava-Raghava.
(V. 35.) In the year Yuvan, marked as salivahana-Saka, the minister Appe, who is equal to Salivahana, obtained the regentship of the city of Kondaviți from the minister SâlvaTimma.
* At the end of this verse we fiad, as before, the explanation of the chronogram Raghandya 1449 akaharasamjha.' This time it shows Dothing pecaline, r(a) being 2, g(a) , v(d) 4, and y(a) 1.
* This seems to mean' with Site on his lap.
3 Sapariedraka is apparently the same as adrarars in the next verte. Aparans seems to be a technical term for the circles formed by the statues of Rams's follower round the statue of their master. Thuo we read in the Rama purtatapaniya-Upanishad, v. 49 ft:, that Rama is surrounded (dorita, vv. 55, 56) by five circles, called doarana in Narayana's Dipikd. Tbe third of these circles is formed by the son of the wind (Hanumat), Sugriva, Bbsrata, Vibhabana, Lakshmana, Angada, Arimardada (Satraghs) and Jambavat (vv. 68, 54), exactly the same persons as those mentioned above. Site is not mentioned in the description of the Upanishad, though in the preceding verso 47 she is represented as sitting on Rama's lap; compare also v. 26. That the author had in view some arrangement of statues similar to that described in the inscription, and not, as the commentator tbioks, of figures drawn in diagram, is probable from the fact that in describing the position of the figures he uses the terms wdag.dakalipayo, agratal (v. 60), palohimd (v. 51), dgndy ddishu (v. 68), wberons in the description of the dingram (v. 68 7.) he speaks only of madhyd, tatpdrivd, etc.
Lo either Vishņu or SAJva-Timme. I am not at all sure that my translation of this verse is correct. Its principal object apparently is pun on the name of the god, Slava-Raghava, mentioned in the next verse, compare 1. 41. 42 which in a similar way praise Siva Virdvars mentioned in v. 48. The Dome of the god is certainly connected in some way with that of SALV-Timma, where, to judge from the analogy of such dames as NAdindleTimma, eto, the first part would seem to be properly family name. Whether 8Alva in this sense has anything to do with the tribal name of the Salvas or Salvas, must be left undecided; compare Winternitx, Mantrapdtha, b. alvii. On the other hand, in the titles Ganda Kadri Sdfuna, borne og. by Narasimharaya of Vijaya.
GSA and Venkata I. of Karnata (South-Ind. Inaor. Vol. 1. pp. 86, 181), and by the former king even with repeti. tion of the last word (Sduna-Iduna; ibid. p. 182), adfuta is clearly only a biruda. According to Dr. Hultzsch it means the bawk, and in this sense, and s ynonym of Garuda, it seems to bave been used in the present care aloo.
5 As to the chronogram see the remarks on p. 112 abore.
