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No. 29) TALANGERE INSCRIPTION OF JAYASIMHA
209 TRANSLATION Lines 1-4. Hail! Prosperity! In the lineage of the Chitraśikhandins' there existed Gautama, famous in the three worlds. Then there was Kripa, son of Santanu who was the brother of Saradvat, the son of Gautama. After some of his illustrious descendants up to Salya had attained immortality (i.e., gone to heaven), this eminent Jayasimha, the sole crest-jewel of the Kshatriyas is victorious.
Lines 5-9. While the goddess of Fortune, having forsaken (her) ficklenoss, the goddess of Speech, having given up (her) resting-place in Chaturānana (i.e., Brahmā) and both, having associated themselves with the fair-eyed goddess of Victory, were resplendent till the moon and sun (endure); Jayasimha, having said to Mochabbarasi "I have inade you a gift due to an unmarried girls (of the family)", she received (it), felt glad and said thus : "All those who will be born kings hereafter do not come to your level or equal you, and therefore, Oh! (you) rich-in-virtue give me willingly as a gift (called) kanyādāna a locality which none would value". He replied "Be it so.".
Lines 9-11. The brackish water-logged land (adjoining) the street wherein reside the untouchables of Puttūr (which was situated at some distance) from the hillock of black stones, on the bank of a stream at the edge of the village and the reservoir complete with rows of essential trees-(these two) the lotus-eyed (lady), by her own wealth had caused to be finely construoted;
Lines 12-23. thus, having made a level ground of the stony wild hillock which none desired (to have), having caused to be made & tiled house and a garden, having imprisoned the stream, (i..., built a dam across it) and having converted with great effort the brackish soil into fortile land and, prior to that, having caused a moat to be dug (around) the land, comprising the brackish salty soil (used for) keeping bundles of grain, made over this land, with the knowledge of the four nearby villagers, as a gift to a damsel ; in the course of (endless) tims, whosoever having destroyed this pious (deed), desires to appropriate (it) for (himself), may that coinmitter of the five great sins go to that hell into which, he, by murdering his father with the intention of appropriating his inother, by drinking the blood of his children (and) by destroying cows and Brāhmaṇas in Kurukshētra enters; may he who takes over (to himself) this gift to a damsel becoine short-lived and daughterless.
Whoever he may be that catries the burden of the earth (in future), I beseech that hero, who obstructs the hands of i.e., prevents) those who carry away (che gift), to regularly protect the village in this manner.
Lines 23-26. If it be asked how it is the reply ): When the king's men enter the village, if they carry off heaps of straw and if they take anything by force they are fit to be killed. He who having committed any kind of crime comes to the village and enters (it) must be protected for three days after exempting him from all imposts and (then) sent away.
Lines 26-27. In the lineage of the excellent Jõgavve the right (of succession) goes to the female children and not to the line of male children ; when there are no female issues it goes to the male children.
1 These are the seven sages, Pulaha, Pulastya, Marichi, Atri, Vasishtha, Angiras and Kratu.
* Kanyadana is a compound word which is usually taken to mean “making over an unmarried girl to a bridogroom in marriage ". In this sense the first member of the compound should be construed as having the posschsive case suffix. But here it seems to take the dative suffix. That this is the intended sense finds some support in the last two lines of the inscription.
This seems to be the meaning of the word oral This seems to be the meaning of mūde yikku.
