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ADDITIONS AND CORRECTIONS.
Dhardvarsha of Bastar in the 11th century A.D. It follows also that (1) the reading Kalikāla in 1. 3 refers to the mythical Chola king Kariküla and not to the Kali age; (2) that the reading k-āvēninātha- in 1. 4 has to be Kāvëni(ri) natha, 'the lord of the river Kaveri'; and (3) that -va(na)vaüra. in l. 5 should be - Varaüra-, 'lord of Varaūra (i.e. Uraiyar), the best. of towns, while the akshara na has to be looked for at the end of 1. 4. The plates should be arranged
in the order A, Ca, Cb, Ba, Bb. Page 220, text I. 9,--for-bhāpatiņru. read.bhüpatilu. , 220, text 1. 10,- for -diva-chudavarddha. read -devaru-pravarddha., and for
-samva[tsa Jram vårņa. read -samvatsarainvulu. , 220, text 1. 11,--for kachūvarkamundam 33 read iruvaimundu 23. , 220, text 1. 22-for-văm phaya- read-na(ui)kshēpa-, and for ayum . . sa read
a(a)ya-vya [ya*]-sa. I am indebted to Mr. R. Narasimhachar for the following emendations of my text and translation of the Yewür inscriptions in this journal, vol. 12, pp. 268ff.-L. D. B. Page 273, Inscription I.-- Mahajanangal are not merchants, but the great men of tho
village. , 273, Inscription I.-Agnisht he is a firepan used for warming oneself in cold weather;
it is the original of the Kannada aggishti or aggishţike. 279, text I. 134.- Arinit-adhāna means agny-adhāna, Agni being carried by the
ram (avi). Paribhavip=āgal, "when one thinks of it," is a separate clause. , 279, text I. 142.--Gun-õruri-jatam should be translated tree of virtue." , 280, text 1. 149.- Arkame or alkame is a Kanarese word meaning "indigestion ";
alkame-radu is "to suffer from indigestion.” The meaning of the verse is : that ornament of the Brāhman race was entirely devoted to sacrificing to the devas and pitsis till they suffered from indigestion. The construction is opratati ...
arkamo-vaduviriam ; and tat in tat-samājao refers to the devas and pitsis. 280, 11. 162-164.-The whole verse refers to Ravideva's skill in writing (not to
music): "there is no room for any ambignity when reading his writing, because rēkhāśuddhi (correct formation of lines), bhitti (plan or arrangement), and matre
(size of letters, or vowel-marka), shine with neatness." 280, 11. 164-166.-This verse refers to his skill in reading. A good reader was
called a gamaki. He held a rank equal to that of a poet (kari), a controversialist (vadi), and an orator (vägmi); these four kinds of scholarship are often
referred to in early Jain and Lingāyat literature. , 281, text . 182.-Jala-rēkhe is "writing on water," to indicate instability.
Tāraka-hirakani may be a mistake for tāraka-birakan, "having no sense"; this expression occurs on p. 5, verse 19, of Nāgavarma's Prosody (Kittel's edition) in the form tāriga-biriga, and as tāraga-biraga in Hariśvara's Girijākalyana, Afvāsa 1, quoted on p. 173 of my Karnataka-kavi-charite. Saucha-guna
taraka-birakam chalan, "nonsensical and fickle." 282, text I. 1868.- Att-atta means "goes beyond." Podalpan-ilpudu appears to
be a niislection for podaldu nildudu, "extended or spread further and further." Fame is described as spreading beyond the several things mentioned.
With sasiyind-att-atta, etc., compare the verse Taruvind-att-atta, etc., from Nēmichandra's Nēminātha-purāna, quoted on p. 207 of Karnāțaka-kuvi-charite, which describes the growth of Vamana when he became Trivikram.
