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No. 38.]
TWO INSCRIPTIONS FROM RON : SAKA 944 AND 1102.
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written in slightly smaller and mote cramped hand, pethaps & later addition. As very little can be made out of the latter, I give only the text of 11. 1-28. The language is Olt Kanarese, with two formal Sanskrit stanzas (vv. 10 and 11): The is preserved in negaud- (H. 6, 21 f.); alidon and alida (1. 20); it appears as I in pogaladar (1. 10) and pogabat (t: 91). Nirmmådhyam (t. 18) is a rate but classical Sanskrit word. In tandeya mādida bhümt-dänaman N. 24) we have an example of the use of the genitive for nominative to which I have called attention in Journ. Royal Asiat. Soc., 1918, p. 105.
The record opens by referring itself to the reign of the Chalukya Jagadēkamalladēva (Jayasimha II) (11. 1-3). It then describes in verse the town of Ropa, the modern Rön (11.3-5), and the virtues of an eminent local Brāhman riamed Aytävarma and his son Sa kimayya, the latter of whom constructed a temple to the Mälasthärra god in Rom (11. 5-10). Sankimayya had an elder brother named Machimayya, whose youmger brother was Chandimayya ; and Machimayya granted land for a rest-house for Brāhmaṇs (11. 10-14). Next follow prose details of Mächimayya's gift of some lands and three oil-rhills, etc., for the maintenance of the temple of Siva, the trustees being the Hundred-and-four burgesses of Rön (11. 14-20). Next come three verses (11. 20-25), from which we learn that he also constructed & well, and that his three sons Aytavarma, Rudramayya, and Dōchimayya made over their father's land-endowment to the custody of the Hundred-and-four; apparently there had been some delay in the formal transfer of the estates granted by Māchimayya, and probably he died in the interim. After this come two concluding Sanskrit stanzas (11. 25-27), and then begins a few section, of which the first verse (II, 27-28) speaks of a certain Ravikiya-Bhatta, as posBessing some estate. From this point the stone becomes more and more dilapidated : there remain only fragments of three more lines, which I have not thought worth while to print, &s they give no consecutive sense. It is noteworthy that these three lines are in a slightly smaller and more crabbed hand than the rest of the record, as I have remarked above. The rest of the stone has been lost, and hence it is impossible to determine the exact date when the epigraph in its present form was set up. Apparently it was intended as a composite record of the various charities of the family. The reference to the reigning king in 11. 1-3 and the character of the script shew that it cannot be later than about Saka 964, and we have Saka 944 as a terminus ad quo; hence it may be reasonably assigned to a date about midway between these limits.
The date of the first donation is given on 11. 14-15 ag : Saka 944, Dundubhi; Pushya ba. 14; Monday; the uttarāyana-sar krānti. This is not perfectly regular, but may be accepted. The tithi specified corresponded to Tuesday, 25 December, A.D. 1022, whereas the samkrān. ti occurred 1 h. 8 m. after mean suntise on Monday, 24 December; but as the tithi ba. 14 began 3 h. 15 m. after mean sunrise on the Monday and ended 2 h. 54 m. after mean sunrise, thus being current for 20 h. 45 m. on the Monday, the confusion is pardonable.
Only two places are mentioned, viz. Ropa, the modern Ron (11. 4, 9, 16, 21), and a spot of which the name began with Pushpa- (1. 16).
TEXT.
Metrés :-vv. 1, 3, 4, 7, 9, 12, Kanda; v. 2, 8, Champakamälä; v. , Sardúlavikridita ; 1.6, Mattēbhavikridita; vv. 10, 11, Anushtubh.] 1 [Om] Svasti samasta-bhuvan-āśraya Sri-Prithvi-vallabha mahārājad hirāja para.
mēsvara paramabha
1 I have again to thank Mr. R. Sewell, who unhappily has died since this paper was written, for his kindness in checking my calculations in this paper.
From the ink-impression.
