________________
214 EPIGRAPHIA INDICA
[VOL. XXX of the Malwa region. An insoription in the Gwalior Museum, recently examined by me, mentions one Bhailla-bhatta, although, as the epigraph is palaeographically assignable to a date about the ninth or tenth century, it is uncertain whether the person in question was named after the Sun-god of Bhilsă. That sometimes other representations of the god in different parts of the Malwa region were named after the famous deity of Bhilsā is possibly suggested by & Siyadoni (Jhansi District, U.P.) epigraph of V.8. 1005 (948 A.D.), which mentions a god named Bhaillasvāmin installed in a temple of that locality by a merchant named Vikrama; but it is also possible to think that Bhāillasvāmin of Siyadoni was named after another person called Bhailla. In the latter case the Siyadoni Bhāillasvămin may not have represented the Sun-god. VA(Ba)illa-bhatta, mentioned in & Gwalior insoription as a person, after whom the god Vishnu established in a local temple was called Baillabhatta-svāmin, may be a variant form of the same personal name.'
Of geographioal names, the insoription only mentions Khahanäsithi. It was probably situated in the Bhilså area. The inscription also indirectly refers to its findspot (i.e. Mahalghāt at Bhilsa) as iha (i.e. here');
TEXT"
1 Siddham Samva(Sarhva)t 935 V[at]kakha-sudi 3 ady=éha shranyonya-tirthe vapi2 [k-$rI]-Hațiš këna Chachchhikka-sutēna Pāravā[da]-jātyēna' sve3 ya-dadhë-jalābhyäth' akshayanikā' pradanā(ttā) 10 sri-[Bhäjillasva4..." yatanē [*] Vanik(nig)-Vuvāka-satka-vithi bhög-adhi(dhi)nä* gribītā palo 1344 8.." cha mayai pradat=ä(tt=ā)g[rah]āram"? Nārāyaṇasya(ņāya) anya(nya)-vaņik(pig)-(Jia]6. [pā] ka-satka-vithi bhög-adhi(dhi)nā Khabanāsithyām" grihita(tā) pa 50 7 ..pa chal Govinda-satka(tkā) tasy=aivas vithi bhög-adhi(dhi)nā grihitä pal: 40
1 No. 160 of App. B, 1952-53. *Above, Vol. I, p. 177.
For the same name and its variants, see also above, Vol. I, p. 168 ; Bhandarkar's List, Nos. 287, 1537; Cun. ningham's Reports, Vol. III, p. 43, oto.
From impressions. * Expressed by symbol. . Read ch=iny-anya-tirtheshu. 7 Read jättyena. 8 The intended reading seems to be evayan dadhi-jalabhyan. . Read akshayansvika. 10 The danda is unnecessary. 11 The lost akshara seems to have been myå so that the reading of the passage is Bhaillasvämy-ayatand. 11 I.e. blog-adhinatvēna.
u This akshara has a sign (resembling an old medial o mark) at the top. It seems to be an abbreviation of Parichiyaka-dramma which was the name of a coin current in the Malwa region in the early modieval period. Note the same contraction in lines 6, 7 and 11 below.
14 We are not sure whether a figuro has been broken away after this. See, however, line 11 below, where the S&Die number is possibly given as 130.
15 The lost akshara may have been så.
16 In the context, tena is more suitable. Could the author mean åtmanah punyena (i.e. puny-urthani) As opposed to mata-pitri-punyčna in line 8 below ?
17 Better rend 'haratvena. 1. The implication is possibly Khahanasithi-haffe. 1. The original reading may have been api cha.
* Thin may suggest that the ofthr in gnostion was in the direct possession of the owner while the two other oth ta were ander tenants paying rent for them to their owners.
