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254
EPIGRAPHIA INDICA.
[VOL. XVI.
ABRIDGED TRANSLATION.
Line 1. Prostration to the blessed Ganadhipati (i.e. Gapaprti).
Verses 1-3.1 Invocations to Sambhu (i.e. Šiva), Varaha (the Boar incarnation of Vishnu) and Ganapati.
Vv. 4-6.2 The ancestors of the family, viz. the Moon; his son, Budha; his son, Purăravas; his son, Ayuh; his son, Nahusha; his son, Yayati; his son, Para; in his family, Bharata; in his family, Santanu; fourth from him, Vijaya (i.e. Arjuna); his son, Abhimanyu; his son, Parikshit; eighth from him, Nanda; ninth from him, Chalikka; seventh from him, Rajanarendra; tenth from him, Bijjalendra; third from him, Vira-Hemmāļi-Raya, the lord of Māyāpuri.
Vv. 7-21. Fourth from him (i.e. Vira-Hemmali-Raya) was Tata-Pinnama; his son, Sōmi-dova, who captured seven forts in a day; his son, Raghava-devarat (i.e. Raghavendra ?); his son, Pinnama, the lord of Araviḍus; his son, Bukka, who helped Sāļuva Nrisimha in putting his rule on a firm basis, and married Ballambikä or Ballama; his son, Rama-Rāja (1), who captured the hill-fort of Adavani from Sapada after having driven away from it the chief Kasappuḍaya (Kasappa-Udaiyar) and took the fort of Kamdanavõlu. His wife was Lakkamibika, and their son was Srirangaraja (I), who married Tirumalambikā; his three sons were Rama-Raja (II), Tirumala-Raya (I) and Venkatadri.
V. 22. When the sun of whose proud valour, that dispels the darkness, viz. (his) enemies, has risen, his white parasol looks like the full-blown lotas (growing) in the milk-ocean of his fame; the golden knob (kalasa) at its centre shines like the pericarp (of that lotus), and the pair of fly-whisks like a couple of swans in its vicinity.
V. 23. Deserting the serpent-king for the reason that he moves with crookedness, though famed for being possessed of happiness (or serpent's body), the tortoise (for the reason) that he takes shelter in laziness (or water), though brilliantly well-behaved (or perfectly round), the elephants of the quarters that they are dull (in walking), though they possess charity (or rut), and the mountains (supporting the earth) that they are cruel (i.e. hard), though they are high-minded (or lofty), the earth seeks earnestly with delight this (king), who is the sole repository of the collection of the good qualities of every one of them.
V. 24. Who, having completely weeded out the thorns (i.e. destroyed the enemies), having well ploughed and prepared the entire field, the earth (i.e. improved, it by good deeds), having filled it with profuse waters of (i.e. poured during) his liberal gifts, and having raised thereon the collection of crops, (his) spotless fame, bears with splendour, on the field-watchscaffold (kayamana) of his shoulder, the lady, vis. the goddess of victory, to guard this (field of fame).
V. 25. Who practically exhibits, on earth, the parts of the lords of the different quarters (of which he is made up) by possessing conquering capacity (the characteristic of Indra), purity (nature of fire), by adopting equal treatment of all people (the quality of Samavartin, i.e.
1 These verses are the same as in the Hampi inscription of Krishna-Raya (Epigraphia Indica, Vol. I, pp. 361 ff.).
These verses are the same as in the Küniyür plates of Venkata II (Epigraphia Indica, Vol. III, p. 241). The Telugu work Ramarajiyamu, which also supplies the ancestry of the kings of the Vijayanagara dynasty, gives interesting and sometimes historically important details concerning Nanda, Chalikys and others. This militates against the supposition that these were fanciful names, poetically introduced into the genealogy with the object of establishing connection with some of the ruling families of ancient India.
These verres are the same as in the Küniyür plates. Verses 11-21 occur also in the Märödapalle grant of Sriranga II (Epigraphia Indica, Vol. XI, pp. 326 ft.).
This is possibly identical with the village Aravedu in the Tädapatri täluka of the Anantapur district.
