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No. 24.]
TWO INSCRIPTIONS OF EASTERN CHALUKYA PRINCES.
139
independent symbol. The first method of representing is still found in Telugu only in the case of a few consonants such as m and y. The secondary form of au in A differs from that Dused in B. In A it appears twice in Kaufild (1.1), and lawcha (1. 38). This form is common to the other inscriptions of that period. But B uses a form which is the same as that of o (Kaubiki, 1.2). Perhaps this again is due to the error committed by the engraver. The vowel riis usually confounded with the consonant ri and vice versa, e.g. on the seal of A we have Tribhuvanāmkusa instead of Tribhuvanārkusa, bhrisar for bhrisam (L 33).
Coming to the consonants, we must note the existence of la, marked in this inscription by the symbol e (A. 1. 26; B. 1. 19). This sound is represented in Tamil by 4. Dravidian philologists were not aware of the existence of this sound in Telugu, The Bezwada pillar inscription of Yuddhamalla II prominently brought it into light. This is of course a purely Dravidian sound. In B it appears in the proper name Tāla (11. 17, 19). The word Tāla is fonnd in many inscriptions of the Eastern Chåļukyas and is spelt in various ways, such as Tāda, Tāla, Tāla, Tāla. This variation in spelling is a sure indication that the second consonant of this word, which was originally la, gradually gave way to da in the Telugu country and to ļa in the Kanarese country.
In both the plates the anus dras followed by a letter of the ta-varga or ta-varga are invariably changed into the nasal of that varga, e.g. A. manyantē (1. 31), Gandandrāyana (1. 48); B. Velanăndu (1. 24). A special symbol is used for the compound letter ñcha, e.g. A. I. 65; B. 1. 37. This symbol is almost similar in both these plates. In cases where letters of other vargas follow, the anusulira is shown as such invariably and the nasal of the varga is never used in its place. So the southern system of representing the nasals of the vargas by anusvāras was already in vogue in the tenth century as far as the first, second and the fifth vargas (k, ch, p) were concerned.
The inscription begins with the usual eulogy of the Chāļukya race found in numerous other Chalukya inscriptions, and then enumerates in order the names, the mutual relations and the periods of the reigns of the Eastern Chalukya kings from Kubja-Vishnuvardhana to Bhimarăja or Ohāļukya-Bhima II. All the details here given agree with those generally found in the other inscriptions of this family. The last king mentioned in the plates as the immediate predecessor of Bădapa, the donor, is Amma II, son of Chalukya-Bhima II. The length of his reign, which we know from other sources to be twenty-five years, is not given in this inscription. Amma II is praised (11. 16-17) as & virtuous king who ruled the country of Vengi together with Trikalinga, properly and justly, according to the injunctions of dharma. However, Bädape, the donor, who was the son of Yuddhamalla II of a collateral branch, defeated and sent into exile Amma II with the help of one Karnarāja-Vallabha (1). 17-18). Badapa further claims to have defeated other dayās (i.6., dayadas), to have held the titles of 'Samastabhuvanāśrays, Vijayaditya-Maharaja, Paramēšvara, Paramamåbēśvara and Paramabhattāraka' (11. 22-23). He had also the title Adhiraja' (v. 2).
Tracing next, the genealogy of the donee, the plates refer first to a certain [BA!)āditya who had & son called Nfipakama. His wife was Nāyamamba. To them was born Gandanärāyana who was a famous arober (1. 55). To this Gandanarayana was given by Bādepa the village of Arumbaka situated in the Velanăndu-vishaya. Gaņdantrayana in his turn gave
Ep. Ind., Vol. XV, p. 160. Mr. Ramayya Pantulu, however, thinks that the erat portion of the inscription may refer to Yaddbamalla I.
* See my note on this inscription; above, Vol. XV.
The system is now found among the Maratha, the Telagu and the Kanarese people. The Tamilians, bocorar, follow the north Indian system, [apparently, because there is no ansara in that alphabet.-Ed.]
T2
