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No. 26.]
BEZWADA PILLAR INSCRIPTION OF YUDDHAMALLA.
365
ana), 1.6. (people) having told (ana) (that the god) was certrinly manifest (pratyakshuibë). The whole verse, then, has to be rendered thus:
Having come to the festival at Bejavāda from Chorolu, (which was) praised by people, and (people) having told (ana) (him, se. Malla) that the sinless Son of Trinayapa (1.e. God Kumara). not appreciating any other place, has parposely (tiviri) taken just this (for his) abode and is certainly manifest here (yindu pratyakshanbë), Malla with pleasure erected a tempie und # monastery to Kārttikėya (i.e. Kumāra).
The interpretation that the God Kumāra went to attend a fustival at Bejavāda (which is some miles away) from Chobrolu (ibid., p. 158 and foot-note 1) is not possible from the verse as explained above. That it was the donor king Malla (i.e. Yuddhamalla) who came from Chebröla and that he was the lord of that city is also borne out by the injunction laid down in 11. 29 ff., that the charity must be under the protection and management of the rulers of Chèmbrolu.' It has ever been the practice for royal donors visiting sacred spots from distant places and founding charities there to entrust the authorities at their own capital towns with the duty of administering them.
The prose passage contained in 11. 29 to 36, following the above-discussed verse, which has been left as unintelligible (ibid., p. 159), may be restored thus :
Dinim Jom brölu yöleda(vāra tirar]b=élu(va]r-opdu-soți goraga (la)nu beţtuv=erugana janu][io]yt stiti sokoni kāchuvāra dinin-däru nilpinavāru [sti]ti dappi yaliputa vā(pa]mbn gā[na] [ll]. This passage may again be rendered in modern Telugu and arranged as given below:
Dinini Chobrolu yöleduvarē tirarbu ēluvāru [1] ondu-8ðți goragalu]nu bettuvu Teruganu ja[no] [] stiti dappi yalipuța pā[pa]mbu gāna yi stiti sokoni kichuvärö dinini däru (i.e. tāra, váru-) nilpinavāru [l*].
The above may be translated thus:
Those same (people) that rule over Chebrölu shall permanently manage this charity). And the mendicants of another place shall know (i.e. not disregard) authority (betfuvu or bettu). Since (it) is a sin to destroy (a charity) violating (its original) institution (stiti), those who, recognising this provision, protect this (charity) will be as good as) those that founded it (nilpinavāru).
The interpretation of verse 5 of this inscription also needs modification (ibid., p. 159). The translation states that Mallaparāju had built a 'temple'at Bejavada and does not take notice of the expression vēresu in line 39 f. Mr. K. V. Lakshmada Rao, M.A., has attempted in the Journal of the Telugu Academy (Vol. VIII, Pt. 4, p. 263), an explanation of this verse which is also not possible. Here the expression vēroru has been misread us tēraru, though the sign of re, the first letter in l. 40, is clearly visible below nda, the first letter in 1. 39. So the reading céra? (pēr-dru) and the translation of it into 'big charity', anggested by Mr. Lakshmana Rao, are out of question. On the other hand, the expression has to be taken as Mallaparăjuver-eru (Mallupardju-vēra - Mallaparajt-pera + eru). The verse must be understood to state that the highly glorious Yuddhamalla with pleasure (originally caused (the temple) to be built with elegance completely (eru), in the name of his grandfather Mallaparaju, as an ornament and protection to the whole of Bejavāda, and in course of time suitably raised (to it) a front-tower (mogumadus), as though (he) placed a pinnacle-pot on the same (temple).
II.e. crugin.juns is equal to erwgan-opps. ? This is a Kavarese word and means completely. See Kittel's Kanarese-English Dictionary.
. This is probably the same as moganads, given in the Telaga vocabulary Andhra-bal-arraps and meaning the state of the banner. See Brown's Telug-English Dictionary (old Edition), appendis.
