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EPIGRAPHIA INDICA.
[VOL. XIX.
Rajamahendra's son was Kulottunga-Choda (I). In verse 9 we are told, "that he played with his majesty on the summits of the Sandal-Mountain, and against the horrible Pandya". As may be concluded from the Tamil inscriptions of this king, the name Malayachala (=Chandanachala) refers to the territory of the Chera king, generally called Malai-nadu. The modern designation of Malaya (or Malakōṭṭa) is Malabar. In this country, too, dwelt the five Pandyas. Kulottunga-Choda's victory over the Pandya princes and king Chera is very often mentioned in the Tamil inscriptions. In the same verse the king is called Kosarin, an abbreviated form of Kesarivarman or Rajakōsarivarman of other inscriptions.
So far we had to deal with princes, already known from other inscriptions. The remaining verses introduce new kings. From Kulottunga-Choda's lineage arose Vijayaditya (v. 10), who was married to Chandāmbika (v. 11). His son was Mallapadova (I) whose biruda was Sarvalōkasraya (v. 11). His wife was Lakshmi (v. 12). From her he got a son, Upendra (1) who, as verse 12 seems to hint, bore the two surnames Karavalabhairava and Dharanivaraha. He was married to Gangamba (v. 13). Upendra's son was Mallapadova (II) (v. 13), who was married to Chōdämbikā (v. 14). She bore him Upendra (II) whose biruda was Rajasekhara. He is said to have founded the town Chodamalla in honour of his parents (v. 14). His wife was Mallambika (v. 15) and his son was Koppa with the surname Paragandabhairava (v. 15). He was married to Gangamamba (v. 16). Köppa's son was Upendra (III) who bore the biruda Rajanarayana (v. 16). His wife was Bimbămbā (v. 17). From him originated Manum-Opendra (IV) (v. 17), to whose praise five verses (17-21) are devoted. He bore the three birudas Rajasekhara, Sarvajña, and Samkara (v. 20). His wife was Lakkambika (v. 22). The son of Manum-Opendra (IV) was Visvesvara, also named Viśvanatha (v. 1), Viśvabhumisvara (v. 26), Visvadharanibhartri (v. 28), Viśvanripa (v. 29), and Viśvēsa (v. 30). The record of his deeds must be considered the chief object of the present inscription. From verse 23 we learn that his biruda was 'Sarvalōkāśraya', verse 29 mentions another, viz., 'Rayagandagopala', and verse 30 a third one, i.e., Dharanivaraha'. A historical fact is reported in verse 24. We are told that in the year which is counted after the gatis (5), the arms (2), the saktis (3), and the earth (1), and which is called Chitrabhānu (Saka-Samvat 1325), king Visvesvara overcame the Andhra army in the sphere of Sarvasiddhi, which town lies seven miles south-west to Pañchadharala. We do not know, however, the near circumstances of this event. Verse 26 records the erection of a mandapa for the success of the kalyana-festivals of the god Dharmesa of Pañchadharala. According to Kittel's Kannada-English Dictionary, kalyana is a 'festival' and especially a 'marriage'. This last meaning the word must have in the present inscription; for the god Dharmesa is called 'pratyabdam parinetri', 'he, who marries every year'. This marriage, certainly, was every year celebrated in this mandapa. Verse 28 furnishes us with the exact date of this mandapa: it was erected in the year, counting after the nine (9), the arms (2), the Rämas (3), and the moon (1), i.e. 1329 of the Saka era in the month of Suchi (Jyesatha), on the seventh bright day, and Sunday. This corre sponds to Sunday, the 12th June A.D. 1407.
The last verse (30) records that Visvesvara set up an idol of the god Vishnu in the Upondravar-agrahara, built by himself, and probably called after his father's name.
Bee South-Indian Inscriptions, Vol. II, p. 2, 236.
[This statement is incorrect.-Ed.]
See ibid., Vol. II, passim.
[Kalyana-mandapas are meant for such marriages of gods and goddesses,-Ed.]
