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No. 37.] GADAG INSCRIPTION OF THE REIGN OF JAYASIMHA II: SAKA 959. 217
puram for repairs as a charity of Sevvappa-Nayakkar-ayyap as the channel was dug and passed through the land belonging to "Titta Māmarunda-Nayakar of the Buddha temple at Tiruvilandurai.
(Ll. 27 and 28) (This is under the protection of the Gurukka! of the Faith (samayam).
No. 37.-GADAG INSCRIPTION OF THE REIGN OF JAYASIMHA II: SAKA 959.
BY LIONEL D. BARNETT. This inscription was found in the wall of the yard of the Vira-nārāyana temple at Gadag.5 An attempt at a transcript is given in the Elliot Collection, Vol. I, f. 37b, of the Royal Asiatic Society's copy; and good ink-impressions were prepared for the late Dr. Fleet, which are now in the British Museum. The stone is very dilapidated. On the ink-impression there seem to be some faint vestiges of effaced sculptures; but Elliot's pandit found no sculptures surviving in his day. The record itself is but a fragment. The ink-impressions record 64 lines; but the stone has been broken off on the proper right, the break beginning on line 13 and increasing as it runs down, while the left side also is damaged below. I have therefore given only the text as far as the eleventh verse, near the end of 1. 38, the rest being altogether fragmentary. The width of the slab is 2 ft. 51 in.; the height is somewhat uncertain, as there seems to be a gap in the ink-impressions between 11. 43 and 44, but it must be something over 6 ft. 8 in. The writing is a fine archaic hand of the period; the letters vary in height from in. to 1 in., becoming smaller and more crabbed at line 61. The guttural nasal is used in satanga, I. 4. The language in the portion edited below is Old Kanarese prose and verse, with two formal Sanskrit stanzas (vv. 1 & 2). The ! is preserved in negaļda (1. 26), negaldam (1. 27), and falsely written for ļ in Chāļuky- (1.2); it is changed to ! in alida (1. 15), pēļ (1. 24), pogaļvar (1. 25). The upadhmāniya appears in bhāvinah-po (1. 17). The instrumental case in -e occurs in Lokki[gundi]ye (1. 19 f.); cf. above, Vol. XIV, p. 277, n. 9. Lexically adagu[nti] (1. 21) may be noted.
The record begins by referring itself in 11. 1-4 to the reign of Jagadēkamalla-Jayasingha [II], and then in 11. 4-11 relates that on a given date Maddimayya-Nāyaka, mayor (ür-odeya) of Lokkigundi, made over an estate to one Damodara-Setti,who a few months later assigned the same for the benefit of the cult of the Traipurusha gods and the Twelve Nārāyaṇas. After formal clauses of commonition (11. 11-18), the record bursts into poetry, expatiating, in a long series of verses, upon the excellences of Damodara (also named Dāma and Dāvala) and his family. First it mentions Dhöyipayya of Lokkigundi, who built the temple of the Twelve Nārāyaṇas and the Traipurushas and set up a Garuda-column (v. 3, 11. 19-21), and Dhöyipayya's wife Guņābbe (v. 4, II. 21-23). Next appears Māhuva-Setti, apparently their son, who is coupled with his sons Dāma or Dāvala (Damodara) and Dhoyipayya (vv. 5-6, 11. 24
1 Tiruppani förvai may also be translated into a worshipping service." ? It is generally translated as "for the merit of".
• Tamil language will also allow of another construction. "The people of Tirumalairājapuram" may be taken as the subject of the predicato "dug and passed ” and reffi põgaiyil will convey the same meaning as ve#waiyil (while digging). In this case, there will be no subject for the verb viffa (assigned). But then we will have to translate "27 was the land assigned."
• Titta tands for tirtha (a preceptor) and Mamarunda means Amrita. Ct. abovo, Vol. XV, p. 348. Seo Dyn. Kan. Dist., pp. 435-7. See however note on 1. 7.
3D
