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SEPTEMBER, 1874.]
which prevents the entire shape of the first letter being seen, but so much as appears indicates d. I should probably, however, have left the matter as doubtful, owing to the flaw above described, had not my attention been previously arrested by a similar spelling on the stone in Coorg mentioned in my introductory remarks. I copied it on the spot, and feel no doubt that it was Kodgini. The question can be settled only by careful reference to the originals, which I may have an opportunity of making at some time or other. Whatever the result may be, Coorg certainly formed part of the Kongu dominions, and the name Vira Râya Chakravarti given as that of the founder of the dynasty coincides with Vira Raya the wellknown distinctive title of the Coorg Râjas.
With regard to the term Avinita applied to the king known as Durvinita, both words are evidently of similar import: Avinita, or "without manners," amounts to very much the same as Durvinita or Duvvinita, "ill-mannered." Both, I conceive, arc epithets, and synonymous. It is hardly possible that either was a personal name. But that the former is rightly taken as a proper noun is clear from the mention of the king twice by that title alone in the Merkara plates (Plate II. 5th line, Avinita ndmadheya; last line, Avinita Mahddhirájá). Whether of "ill manners" or of "no manners," I am indebted to Prof. Eggeling for an important correction, which brings out a redeeming trait in this ruler's character. He was "the author of a commentary on fifteen cantos of the Kirátárjunkya," and doubtless a patron of literature. No trace probably remains of this work. The only commentary on the Kirdtárjunkya generally known here is, I believe, the Ganda Patha of Mallinâtha. It is worthy of note that Durvinita was not the only royal author in this line, for Madhava I. appears to have written a treatise on the Dattaka Sútra, or law of adoption (Merkâra and Nâgamangala Plates, No. I.).
other words, the king captures a number of elephants in battle, causes weapons to be made from their tusks, from these weapons receives wounds, and prides himself on the scars of such self-inflicted wounds! It surely is more consistent with the character of a brave and warlike king, as Bhú Vikrama evidently was, to represent the healing up of dangerous wounds received in battle as tokens of his invincible prowess. I would therefore adhere to the reading svásthyad, which appears to be borne out by the letters, and not sasvad or bhdsvad. Radana kulisa may possibly refer to "the weapons made of ivory" which Bha Vikrama is said to have "kept by him as trophies of victory;" but even allowing to pass unchallenged this statement of a proceeding which rather savours of puerility. -unless some new description of weapon had been used, causing an entire revolution in the modes of warfare, such as was produced by the introduction of firearms,-I doubt whether kuliba can be interpreted of weapons generally. The word means an axe, or the thunderbolt-weapon of Indra. Now Indra rides upon the elephant Airâvata, bearing this vajra in his hand (in other words, upon the dark cloud from which he darts lightning). A figure of much beauty is therefore involved in comparing the white shining tusks projecting from the dark mass of a charging elephant to the dazzling streaks of lightning which accompany the thunderbolt hurled from a black storm-cloud, while the indispensable element of Oriental adulation is not wanting in the implied inference that the elephants must have been impelled by a higher power when they rashly assailed so mighty a potentate, but that his superhuman valour was proof against even the assaults of deity. It seems desirable, therefore, to render the passage somewhat as follows:-aneka samara sampadita vijṛimbhita dvirada adana kulisághataḥ vrana samrilha svdsthyad vijaya lakshana lakshikrita visaála vakshaḥ sthalal: "whose broad chest bore on itself the emblems of victory in the perfectly healed-up scars of wounds received in many battles inflicted by the tusks, darting like lightning (more literally, splitting like thunderbolts), of huge elephants."
The reading (a)navaseshasya instead of nava koshasya in the account of Sri Vikrama I admit to be correct. But the interpretation proposed of the passage relating to Bha Vikram a presents some difficulties. I am prepared, however, to give up Daradana. The revised reading suggested by The name Simesvara is, I believe, rightly Mr. Eggeling is as follows:-aneka-samara-sampd- transliterated from the photograph, and there are dita-vijrimbhita-dvirada-radana-kulisa-ághála [h]- objections to such a compound as Siveśvara, Siva vrana-samrúḍha [sasvad? or bhásvad?]-vijaya-lak- and Isvara being identical. The second letter shana-lakshikrita-visala-vaksha[h]-sthalaḥ:"whose appears, however, to have been altered. From the broad chest was marked with the marks of (con. faint marks below, it seems as if the engraver tinual P) victories; (marks) cicatrized from wounds originally wrote Siddeśvara or Sishtes vara. As caused by strokes from the weapons (kulisa), and regards the name Hari Varm m a, the evidence from [or, made from] the tusks of, gaping (or adduced by Prof. Eggeling shows that it was brave ?) elephants, obtained in many battles." In also spelt Ari Varman. In both the Merkara Ind. Ant. vol. I. pp. 36, 364.
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