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No. 28.]
INSCRIPTIONS AT NARENDRA : B. OF A.D. 1126.
317
the record. In fitting the stone for the purpose for which it was wanted, the top of it, bearing. no doubt, some sculptures as usual and certainly at least some three or fou: opening line: containing probably an invocatory verse in addition to the beginning of the string of titles and epithets of Jayakesin II, was cat away and lost. The first extant word, mandalan, is the word at the end of the epithet marttandt-kar-ūtitiura, etc., which stauds in lines 97-8 of the inscription A.
The extant inscription covers an area measuring about 2 ft. 8 in. in width by 3 ft. 6 in. in hoight. Its state of preservation is on the whole so me what better than that of the inscription A ; but it is in places very much worn, and occasionally quite illegible: however, here again the historical, geographical, and practical matter can all be made out satisfactorily.--The character is Kanarese, of a type similar to that of the record A. The letters are rather irregularly formed in some places : they average in height aboat the same as in the record A.The language is Kanarese, prose and verse, with the usual Sanskrit comminatory verses at the end (11. 57-59): it is of the same type as that of the previous inscription. There is some lexical interest in the words pasāyitike (1. 20), sāgula (11. 31 f.), sāvāsi (1. 45), patthale (11. 54 f.), and palihata (1. 55); on tyīga-jaga-jhampa jhampal-acharyya (1.2) and tyāga-jaga-jhampana (1.8) see above, p. 298.--A3 to orthography and phonetic development, we may note that initial p is usually preserved, but is changed to the modern h in Hānun pall- (1.9), Haivu (I. 11), hér. (1. 20, a verse passage !), hattu (11 26, 52) and hatt= (1. 30), hanno mdu (1. 27), heddūriyir (1.32), haduvalu (1. 32, by the side of pad in the same line and elsewhese), hadi mūru (1. 38). The upadhmāniya symbol appears in antahpur- (1. 14) and bhīvinah po (1. 58). The Archaic I is kept in negaldam (1. 18) and pogall. (1. 19); elsewher, it is changed to !, except in the case of tērkkum (1. 24) and torttu (1. 30), where it is written as r. There is some confusion between $ and s. As regards flexion, the modern dative plural ending -ariye appears in prati pālisidavarige (1.55) and brālmanarige (1. 56); elsewhere we find .argge.
The object of the inscription is to register a series of grants to the sanctuary of the god Sankara of Arakere, situate in or near the town of Kandūr. The opening part of the text is lost. What remains begins in the middle of the list of titles borne by the Kādamba Jayakēģin II of Goa (11. 1-5), and then proceeds to give the titles of the latter's sepior queen Maiļaladēvi (11. 5-9), recording that the present, grants were made while she was in Kundur, governing the nine-hundred of the Konkan, the thirty of Uaukal and Sabbi, the thirty of Kontakuļi, the five-hundred of Hānungal, the thirty of Utsugra ne and Kidaravalli, the thirty of Polalgunde, the seventy of Vēļugrāms, the five-hundred of Haive, and the Label and a quarter of Kavadi-dvipa (11. 9-12). Next appears on the sceae Lakkharasa (also called Lakshmana and Lakshma), a Dindanāyako, who seems to bo one of the Lakshmanas mentioned in inscription A; probably he was the petitioner for the charter. His titles are enumerated in II. 12-15, and his merits and exploits lauded in four ve.ses in II. 15-21. After the date (11. 21-22) are recorded divers grants of land by king Jayakēģin (11. 21-30), by Prayige Bhattayya (11. 30-34), by Maiļaladēvi, the wife of Singarasa, mentioned in inscription A (11. 34-38), and again by Jayakēģin (11. 39-40). It is next recorded that Jayakēģin made over the establishment to Prayage Bhattayya, who is extolled in two verses, and the latter made some arrangement with the five-hundred Svamins of Nalkupațţi (11. 40-47). Then follows another grant by queen Maiļaladēvi (1l. 49-53), alter which are mentioned as trustees of the endowment five officers of the place, in addition to Jayakēģin (. 53-55). The inscription proper ends with comminatory paragraphs of the usual type, in Kanarese and Sanskrit (11. 55-59), after which another hand bas added a supplement regarding the distribution of the sacred food.
One of Jayakosin's donations is made for the sake of the religious merit (pinya) of his younger brother Udayarmadēva (1. 28), a worthy who is otherwise unknown to history. In
