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No. 7] BHUBANESWAR INSCRIPTIONS OF ANANTAVARMAN CHODAGANGA 31 in the Lingarāja temple). Kararka means & small pot usually made of the cocoanut-shell and is often used in measuring liquids. It appears that the said perpetual lamp was placed in a structure constructed in the Lingarāja temple compound by the Ganga monarch Chodagangaka (Anantavarman Chōdaganga). Line 7 contains the name of a Dēvakarmin (possibly meaning
& priest) beginning with Sri-Rāma; but whether this person was the donor of the grant referred to above cannot be determined with certainty, although this may not be impossible. The name Gautama occurs in a damaged passage in line 8. Whether, however, this is the name of a person or that of the donee's götra is uncertain. An interesting epithet of the Ganga king Chōdaganga occurring in line 4 calls him Siva-puja-vidhän-aika-hridaya. We have seen elsewhere? how Anantavarman Chödaganga was, like his ancestors, a staunch Saiva in the early years of his reign, how after his conquest of Utkala about the beginning of the twelfth century he called himself both & Saiva and a Vaishnava for sometime, and how in the later years of his reign he dropped the claim to have been a Saiva and called himself only a Vaishnava. The Ganga king is known to have been gradually inclining towards the worship of Vishnu (in the form of the god Purushottama-Jagannātha of Puri) before Saka 1036 (1114-15 A.C.), the date of the record under review. One of the two sets of his Korni plates, dated Saka 1034 (1112 A. C.), refers to his conquest of Utkala and mentions him as both parama-Māhëśvara and parama-Vaishnava.
Inscription No. 2 records the grant of a perpetual lamp in favour of the god Kirttivāsas (Krittivāsas) by a person named Virändi who was the son of Mângândi, resident of Allatadāgrāma in the Kalinga vishaya (district). For making provision for the said perpetual lamp, the donor, who seems to have been a resident of the Brahmana khanda (habitation) in a locality called Toranniräkurs within the Kalamvöra vishaya, granted five mädhas of gold with the cognizance of the following persons: (1) Sāmu Kavirāja (probably a physician'), (2) Kākva, (3) Mandalika, (4) Dēvadhara, (5) Kēšava, (6) Piņvāmi, (7) Aditya and (8) Sulabhakara.
Inscription No. 1, which is fragmentary, does not contain any geographical name in its extant portion. But line 6 of the record begins with the letters sa-pāļakė, although the beginning of the name of this locality is lost at the end of the previous line of the inscription. Inscription No. 2 mentions the following geographical names: (1) Kalinga vishaya, (2) Allatadagrāma in Kalinga vishaya, (3) Kalamvora vishaya, and (4) Torannirākura in the Kalamvora vishaya. Of this, the district called Kalinga vishaya se ms to have been the region round the city of Kalinganagara (modern Mukhalingam near Srikakuļam) which was the capital of Anantavarman Chodaganga. Kalamvõra vishaya is mentioned in another Bhubaneswar (Lingarāja temple) inscription of the time of Chodaganga's son Räghava.
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Inscription No. 1; Saká 1036, Regnal Year 37 1 Siddham Samvato 37 Sākāvdē(bdē) pitu-rama-kh-endu-ganistē)....... 2 épingāra-saurya-śālinā sampūrņņa-sara-sasadhara'-kara-nika ra-vika[sa].... 3 prava(ba)la-mahipāla-pa[ksha)-dvaya-giyamāna-vri(bri)[ha)...
1 Above, Vol. XXIX, pp. 139-40.
JAHRS, Vol. I, p. 106. See our paper entitled "Bhubaneswar Inscriptions of Raghava ; Saka 1070" to be published in this journal.
From impressions. • Expressed by a symbol. • Read. Samvat. * Read barach-chhadadhara.
