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No. 18.1
THE PENU GULURU GRANT OF TIRUMALA I: SAKA 1493.
255
the God of death) and conduct pleasing to righteous people (like that of Nirpiti pleasing to the punya-janas, demons), reputed as a broad-minded one (or Prachetas, 1.8. Varuņa), having Acquired the art of making gifts or of touching and wandering,' as the god of wind), being the lord of wealth or Dhanapati, i.e. Kuběra), and distinguished by the quality of the Omniscient (or Sarvajña, i.e. Siva).
V. 26. Who having sacrificed in the fire of (his) valour the fried grain (lāja) of (huis) enemies' reputation, in accordance with the incantations of counsel, marries with pleasure the bride (of) Fame, who increases the pleasure of the good (or is brilliant with her marriage wristband), taking her through the seven steps (sapta-pada) of the seven worlds and helping her to Ascend the stone of the Mēru (mountain), and victoriously oocupies the throne, receiving the blessings of holy Brahmans.
V. 27. Desiring to achieve equality with whose fame of (making) perpetual charities the celestial trees are performing penance on the bank of the river of the heaven (i.e. the Ganges), having assumed the ocbre robe (of their red) tendrils, and the plaited hair of their) hanging roots.
V. 28. [This is the same as verse 24 in the Hampi inscription of Krishna-Raya, except that श्रौशलशीणाचल and होबलाद्रौश of the latter are replaced in our inscription by श्रीरंगशेषाचल and also.]
v. 29. This is the same as verse 34 of the Künigür plates of Venkata II and verse 35 of the Mårēdapalle grant of Ranga 11.6]
V. 30. (The) destroyer of (his) enemies, a (very) celestial tree to supplicants, the chastizer of chiefs who take new titles (hosa-birudara-ganda), the excellent cavalier of kings (rāya-rahutta-minda), happy in (his) honoured deeds (mahita-charita-dhanya), whose wealth of titles consists of Manniyan-sāmul, etc., and who has destroyed (his) enemies.
V. 31. The grandfather of the two (opposing) armies (ubhaya-dala-pitämaha), one that is (ever) ready in giving protection to surrendering enemies and whose glory is praised by all people, in the words : 'this is the crusher of the prestige of Avahalu-Raya."
V. 32. Whose prosperity dances (in mirth), who, being the lord of title-bearing chiefs, possesses & powerful army and is surrounded by heroes expert in the conquest of the king of Utkala (ie. Orissa), who is fierce in battle), who chastizes the hosts of enemies with the strength of (his) arm, and who is possessed of lofty and respectable titles like gandara-gaļi and manya-puli,&
1 Yama, ac the god of death, is known as Sama-vartin, 1... one who treats all beings ulike. • The ides seems to be based upon the saying:
पटामिष सुरेन्द्राथा मावाभिनिर्मिती वृपः। 1 The reference is to a ceremony observed in Brabmanical marriager. In this the bride is led by the bridegroom by the hand round the sacrificial fre, trending seven steps, and Anally her right big toe is placed by him upon a stone which is called Mēru. The poet here draws a comparison between the king's heroic career and glorious coronation on the one hand and the scene of a marriage performed according to Vedio rites, where laja-loma, saptapadi, etc., are important ceremonies.
The Ganges is called Tripatha.gå for the reason that she flows in the Heaven, on the earth, and in the nether regions.
* Epigraphia Indica, Vol. XI, p. 333.
• The exact import of this title in not apparent. [Possibly it refer to the position of Vyis in relation to the Kauravas and Pandavas in the Mahabharafs war.-F. W. T.] Elsewhere pitämaha occurs in the title 'Andhrakavita pitämaha'i.e. tbe Brahms or Creator of the Andhra poetry), borne by the great poet Allasini Peddans of Krishna-dēva-Raya's court.
This expression must be taken to signify the lord of Avaha!u'. Avahulu-Raya is not known to be a proper same. Avahalu is perhaps the modern Aihole'.
These titles denote comparison with the proud breeding-bull (gal) and the tiger (puli), as in classical Sanskrit poetry, which compares heroes to the orishabha (bull) and the vyaghra (tiger).
