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EPIGRAPHIA INDICA.
[VOL. XXV.
(Verse 4) In that (caste) was born (a king) named Prölaya-Voma who constructed steps to Srisaila (mountain), who was expert in making gifts mentioned in the work on rituals (Kalpa) by Hemadri and whose fame was established by his gifts of limitless lands.
(Verse 5) King Vēma made the Vrisha (lit. bull, ie., Dharma) which was one-legged on account of the evil of the Kali age and (so) was limping in his walk, steady in its course by the power of the Vedas (being chanted with pada and krama) by the Brahmans to whom agrahāra (villages) had been given.
(Verse 6) I fancy that the names spoken of in other yugas such as Dharmatmaja, Dāśarathi and Prithu are the sacred old names of king Vēma (himself).
(Verse 7) When the Naga women were chanting his (i.e., Prōlaya-Vema's) glory, the serpent king, being unable to see the beauty of their faces, which was the root of love, and at the same time listen to the musical composition (sung by them), could not bear (the reputation of) hearing through the eyes.
(Verse 8) When he attacked (the enemy) kings in fight, the crest-jewels of his foes, split by the arrows of him who was (like) Partha in battle, scattered about as though they were the sparks of the fire of his valour.
(Verse 9) From this king Vêma were born as from the eastern mountain, two sons (viz.), prince Ana-Vota and prince ért-Anna-Vema, the protector of the world-who were the receptacles of valour and great splendour, who were equal to the Sun and the Moon in lustre.
(Verse 10) When the hearts of the enemies were broken by the deep sounds of the war-drums of king Ana-Võta, the sentiment of fear coming from some unknown quarter drove away the spirit of heroism which was there already. It is meet that a powerful (current) of new water drives away the old water.
(Verse 11) The fire lit to the military barracks during the attacks on the palace of the enemy kings, shining with sparks that are the thick drops flowing from the pavement made of gold, looks, by the heat of its great glow, like (lit. puts on the garb of) the golden mountain (i.e., Hemädri) which is combined with its hill ranges and the golden streams and is covered with rows of stars.
(Verse 12) The shrewd (lit. who had wisdom as their support) ministers (of the enemy kings) advise their masters, who were repeating the names of Arjuna immediately after hearing the sound of his (i.e., Ana-Võta's) war-drums which resembled the sound of thunder, that those military titles of him who was the Arjuna on the battle-field (i.e., Ana-Võta) should (instead) be repeated always for their protection.
(Verse 13) In the Saka year counted by gagana (0), ibha (8), and surya (12), (i.e., 1280), in the month of Pausha, on a Tuesday which had the darka (tuhi)-during the solar eclipse, king Ana-Võta gladly gave to the Brahmans the village Ködüru along with the eight aiśvaryas and eight bhogas.
(Verse 14) May the village by name Annavötapuram situated on the banks of the river Malapaha and given to the Brahmans shine (supreme) as long as the Sun and the Moon (last).
(Lines 33 to 56) The names of the 61 donees with their gotras and shares are enumerated (see list on pp. 140 ff.).
(Lines 57 to 72) The boundaries of the gift village are specified in Telugu.
(Lines 72 to 77) Three imprecatory verses and a verse stating that the composer of the grant was Balasarasvati, the vidvan of king Ana-Võta, are given here.
