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No. 22.]
INSCRIPTIONS OF HULI.
173
and in l. 3 from rain. to in., after which it increases gradually to between in. to in. It is a fairly good type of the script used in the middle of the 12th century A.D. (see below). - The language is throughout Old Kanarese, verse and prose, with the exception of the introduotory Sanskrit verse. The ! is not preserved : instead we find ? in elgeyaṁ (1. 12), pogalut. (1. 13), podaļda (1. 16), nāļke (1. 16), pēļu (1. 20), pēļ (1. 54), and on the other hand r in erdda (1. 6) and negardda (11, 12, 18). On the instrumental artthiye (1. 14) see above, Vol. XIV, p. 27, n. 9. Of some lexical interest are the words chatta-samaya (1.9), (?)āyavana (1.9), linkade anka-palaka (1. 14), and adda-chinna (11. 35, 49).
The record is a double one, containing two endowments, the first of which is dated in Saka 966 and the second in Saka 1067. It was actually written in its present form in the latter year, as is proved by the absence of comminatory formule and the character of the script. The first part refers itself to the reign of Āhavamalla (Sömösvara I) in 11. 3-5, and then proceeds to celebrate in verse his feudatory Kaladiya Bolegadi (or Bodegidi), the governor of a Ninetysix district, whose son Pāyimma married Hammikabbe and by her had two daughters, Bhāgenabbe and Lacbcbale or Lachchiyabbe. Lachchale married a governor of the Kündi Three-thousand, and was a generous benefactress of religion (11, 5-15). After some verses in praise of Pali and the thousand Brāhmaṇ burgesses of that town (11. 15-20) comes a prose statement that these burgesses sold to Lachchiyabbe an estate, on which she constructed a Jain sanctuary, assigning certain lands for the maintenance thereof, and appointing as trustee Balachandra-Bhattarakadēva (11. 20-37). Then begins the second document (11. 37-54), which announces that in the reign of Jagadēkamella (II) a local pergade named Nēmaņa or Nēmayya, having purchased some land from the burgesses of Poli, made a further endowment to the same sanctuary for the maintenance of the ascetics residing in it, the trustee being a certain Ramachandradēva. This Nēmapa was a great-grandson of the above-mentioned Lachchiyabbe, his pedigree being as follows:
Lachchiyabbe
Dēma[ņaP] m. Bhāgiyabbe
Pāyimma
Kalidēva
Nēmaņa The document then ends somewhat abruptly, without any concluding formule.
This record, being twofold, contains two dates. The first is given on 11. 20-22 as: Saka 966 expired, the cyclic year Tärapa, Pushya suddha 10, Adivära (Sunday), the uttardyana sankranti. These details have been recently examined by Mr. A. Venkatasubbiah in Some Saka Dates in Inscriptions, p. 129, who remarks as follows: "Tārapa by the northern luni-solar system=$. 966=A.D. 1042. In this year, šu. 10 of the lunar month Pushya ended at 44 gh. 21 p. after mean sunrise on 24th December, on which day, the Makara-sankranti occurred at 14 gh. 38 p. after mean sunrise according to the Sarya-Siddhānta. The week-day however was Friday - and not Sunday. In the solar month Pushya, i.e. Makara or Tai, [Magha-]bu. 10 ended at 11 gh. 36 p. after mean sunrise on Sunday, 23rd January, A.D. 1043. The (Kumbha-]sankranti, which occurred at 41 gh. 32 p. (S.S.) after mean sunrise on the preceding Saturday, fell, 1.6. was observed on this Sunday. This day, therefore,--Sunday, 23rd January, A.D. 1043—is the regular equivalent of the given date."
Kolborn in his List of Southers Inscriptions (abore, Vol. VII, App., No. 160) given the equivalent Sunday 28 Decemner, A.D. 104. (But the tithi ought to be the first and not the 10th ; No Ind Ant. Vol. XXIV. p. 6, No. 148.-Rd.).
