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148
EPIGRAPHIA INDICA.
(VOL. VI.
It appears from the foregoing abstract that the majority of the villages were granted to Brahmaņas, but that, in spite of that, and though Keta II. and his predecessors were worshippers of Siva-Amartávara, he granted three villages and two lamps to Buddha, and two further lamps were granted to Buddha by two of the inmates of his harem. This proves what is already suggested by the second verse of the inscription, that at the time of Kêta II. the Buddhist religion continued to have votaries in the Telugu country and was tolerated and supported by the Hindu rulers of Amaravati. I hope I am not unjust to Kota II. if I suggest that his gifts to Buddha were a case of Cherchez la femme!' The two devis of his who granted lamps to Buddha may have been Buddhist upásikás and may have induced him to join them in making donations to their own god, though he professed the Saiva creed. It may have been to atone for his apostasy that he subsequently granted a large number of villages to Brahmaņas, as recorded in the inscription.
The villages granted by Keta II. belonged to four different districts :- Kandravadi, Dodļikandravådi, Kondapaļumati, and Goņdanåtavaời. Kandravåļi is evidently the same as the Kapderuyadi-vishaya of the Eastern Chalukya inscriptions, which also mention an UttaraKanderuvadi-vishaya. Doddikanţravadi is perhaps meant for Doddakaņdravadi, 1.6. 'the great Kapdravaời.' The district of Kondapadumati corresponds to the eastern portion of the Sattenapalli täluka of the Kistna district; for, the villages of Medukonduru, Donkiparru, Sattenapalli, Chintapalli and Erregunta* are identical with the modern Medikondur, Dokiparru, Sattenapalli, Chintapalli and Yerraguntapadu. Gondanktavadi is identical with the Konnatavadi-vishaya which was ruled over by Kèta II. according to the Yenamadala inscription. It corresponds to the western portion of the Sattenapalli täluka; for, the villages of Giñjipadu, Challagare, Tadiv&ye, Kuntimaddi and Uppalapadul are identical with the modern Gunjapalli, Challagaregi, Taduvaya, Kuntamaddi and Vuppalapadu.
The date of the present inscription was probably the very day of the accession of Kota II. to the throne. Two other inscriptions of the Amarêsvara temple (Nos. 257 and 264 of 1897) are dated on the very same day. From the first of them we learn that Sabbê (or Sabbama), the mother of Keta II., was the sister of Gonka, 10 who is probably identical with Gonka III. of Velanå du. Later inscriptions of Keta II. at Amaravati and Peddacherukuru are dated in Baka-Samvat 1118, 1122 and 1181,19
TEXT.18
East Face. 1 q115 [*] of T[a]*2a [gi TT 1 TK2 THTning for: # [2] o []
1 See verse 3 and 1. 118 f.
See above, Vol. V. p. 119. • Ibid. p. 127.
• Ketepalli cannot be identified. • Nos. 188, 186, 148, 82 and 164 on the Madras Survey Map of the Battenspalli taluka. . Above, Vol. III. p. 102, v. 11.
7 Kokalla and Ammalapandi cannot be identified. . Nos. 19, 20, 21, 18 and 51 on the Madras Survey Map of the Sattenapalli taluka.
See below, p. 156, note 2. 16 No. 267 of 1897, 11. 29 to 89:
भूपावरबयुतसल्कुलवार्षिजाता गोषितौशशशिनो भगिनी गुणाबा।
सम्बाया बमवचारकरा मुटं बोसस्थामवस्पियतमा पुरषीतमस्य । 11 See above, Vol. IV. pp. 86, 87 and 88.
Nos. 261, 261 and 244 of 1897. From an inked estampage, prepared in 1897 by Mr. H. Krishna Sastri. * All the verses of this face, with the exception of verse 2, are found also on the east face of No. 262 of 1897.
1 Expressed by a symbol.
