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EPIGRAPHIA INDICA
[VOL. XXX
the third plate and both sides of the second plate are engraved. The record comprises 47 lines and these are distributed as follows: 12 each on the first three sides and the remaining 11 on the fourth.
The characters aro Nügari of the 11th century. A characteristic feature of the writing worthy of notice is that a slight vertical stroke looking like a hook is attached to the left of the top line of almost all letters. The hook is placed on both sides of the letters k and j (line 2) and * (line 25). Another tendency which is found in other inscriptions also of this period is the insertion of a vertical stroke with a slanting bar attached towards the right at the end of some lines (lines 2,5, 22, etc.). This was meant to serve, it seems, the dual purpose of filling in the small gap as well as indicating the incompleteness of the last word. The form of initial i in lines 23 and 33 is worth noting. It is made up of two dots at the top subscribed by the sign for medial u. Prishthamātrās are often used to denote medial e, ai, o and au. The avagraha sign is consistently omitted. V is generally substituted for b and 8 is written for & occasionally; for instance, vra(bra)hma(1.1), kadamva(mba) (1.2), srih (trib) (1.1), sū()ntibhatt0=(1.17). Anusvira at the end of a word is combined and involved into sandhi with the following akshara ; e.g., dēvan=tato (line 7), rājñān=dhaimmā-(line 11). The consonant following r is generally doubled ; e.g., nirjjitya (line 6). The last two lines betray a different hand and they were probably engraved some time later than the main record.
The language is Sanskrit and the compositon in verse throughout. The verses are 47 in all and all of them, with the exception of the 43rd which occurs in the usual imprecatory portion, are in the Anushtubh metre. The record contains a few mistakes of spellin, and grammar, which have been corrected in the body of the text or in the footnotes.
The inscription opens with the auspicious symbol and the syllable friḥ. The first verse invokes god Vishnu. The second verse concisely recounts the birth of Trilochana (i.e., Threeeyed) Kadamba, the progenitor of the Kadamba family, from the heroio fervour (vira-rasa) of the god Siva when he wos a victory over Tripura. This account differs in certain respects from the familiar version according to which Trilochana Kadamba sprang from a drop of sweat of Sive falling on the earth under a kadamba tree. Verses 3-5 describe the three generations of Kadamba rulers, Shashtha, his son Jayakësin and grandson Tribhuvanamalla, along with the succession of their subordinato officials, viz., Kalapa, his son Nägana and grandson Kēlima. Kelima bore the title Gandagõpāla. He vanquished the enemies on the fields of battle and, favoured by his master, founded charitable institutions at (the city of) Göpaka. He constructed a tank called Gandagöpāla and established a well-protected settlement of the Brāhmaṇas (Brahmapuri) (verses 6-7). Verses 8-21 contain details regarding the twelve families of the Bräbmaņas who were invited to reside in the new settlement. On Saka 1028, Vyaya, Phaguna su. 13, Thursday, corresponding to February 7, 1107 A. C., when king Tribhuvanamalla was ruling the kingdom from Gõpaka, 'the pious minded Kēlivarmā, i.e., Kelima, made several benefactions in favour of the Brāhmaṇas hailing from different parts of the country, in the presence of the king along with his priest, the chief minister and the representatives of the towns and rural areas (paura-jānapada) (verses 22-24). Verses 25-36 describe in detail the various fields, gardens and houses purchased by Kēlima in different places in the Goa region for the maintenance of the Brāhmaṇas. Verses 37-40 specify the rules formulated by Kēlima for the equitable enjoyment of the properties by the beneficiaries and their successors and the fines enjoined upon their violators. Then follow the usual imprecatory verses (43-45). The charter was drafted by the poet [Paldměyabhatta who was the royal preceptor (verse 46). Verses 41-42 and 47 collectively speak of a temple of Bhārati or Vägdovi (.e., Goddess of Speech) and provision made therein for religious discourses. A piece of land was granted to the goddess and her worshipper received a house.
1 Bomb. Gaz., Vol. I; part ii, p. 566.
