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132
THE INDIAN ANTIQUARY.
[MAY, 1881.
hamlet of Koda, or perhaps of the waterpot', 'Hubli', or rather Hubballi,' itself being a as the ancient name of Muguṭkhân-Hubli,- corruption of Pârvadavalli.'
[] Svasti [*] tsarada [*] dalêávaram
Transcription. Srimad Bhûlôkamalladevara varsa (rsha) 6neya Sava (dha)rana-samvaPhâlguna (na) śa 5 Âdivârad-amdu śriman-mama hamamMârasimga(ha) dêvarasaru agrahirah Kodana-PârvvaManikyadevar sashmambam)dhiy-Ekas
[*] davalliya [] leya-Pârévanathadevara [*] gaddeya
simeya
gudde
Translation.
Hail! On Sunday, the fifth day of the bright fortnight of (the month) Phalguna of the Sâdhârana samvatsara, which was the sixth year of the glorious Bhalôkamalladê va, -the Mahamandalésvara Mârasimhadêvarasa
A NOTE IN CONNECTION WITH THE WESTERN CHALUKYA KING VIKRAMADITYA I.
BY J. F. FLEET, BO. C.S., M.R.A.S.
At page 37 above, Mr. Rice has questioned the correctness of my rendering of a Sanskrit passage, as to the meaning of which I differ from him. In several of the Western Chalukya inscriptions, there occur, in the description of Vikramaditya I, the words avanipati-tritayantaritám sva-guroḥ śriyam átmasát-kritya(tva), which I translate by "having acquired for himself the regal splendour of his father, which had been interrupted by a confederacy of three kings," but which Mr. Rice translates by "making his own the wealth which his father had won, together with that inherited for three generations", or "together with that transmitted by a succession of three kings." I should have thought that there could be no two opinions as to the proper meaning of so simple a passage. But, as Mr. Rice still maintains the correctness of his translation of it, and still refuses to accept mine; and as the proper rendering of the passage is of some importance in connection with the history of the Western Chalukyas, it seems desirable to show clearly once for all which of the two translations is to be accepted
as correct.
bitta
[1]
basadiya vividha-puja-vidhanakke [1] Mamgala-śri allotted the block of the boundaries of the riceland for the performance of the various rites of (the god) Ekasâleya-Parsvanâthadeva connected with the temple of (the god) Mâņikyadeva of (the village of) Kodana-Purvadavalli. (May there be) auspicious good fortune!
Mr. Rice's translation is at the best inaccur ate; as there is nothing in the original text to represent the words "had won" and "together with that." To justify his full translation,
This repetition of the syllable ma is a mistake. Gudde, a heap.'
Vol. VI, p. 76, 1. 16; Vol. VII, p. 219, 1. 11 (a spurious grant); Vol. VIII, p. 26, l. 13; and Vol. IX, p. 187, 1. 11,
the text ought to run avanipati-tritaya-kramagata-ért-sahitám sva-guruna uparjitám ériyam átmasát-kurvánaḥ. But the real point lies in the words avanipati-tritay-ántaritám; and we need only concern ourselves with them.
Mr. Rice contends that the meaning of them is "inherited for three generations", or, again, "transmitted by a succession of three kings."
Now, antaritám is the accusative singular feminine of antarita, the past participle passive and intransitive of the root i, go', in composition with antar, 'between'. The meanings which Westergaard, in his Radices Lingue Sanskrite, allots to the compound verb antari are 'intermeare' and 'seponere'; and the meanings which Professor Monier Williams, in his Sanskrit Dictionary, allots to the same are 'to come between, to stand in any one's way, to separate, to exclude from, to pass over, to omit, to disappear'. And the meanings which the Professor allots to antarita are 'gone within, concealed; departed, withdrawn, vanished, dead; separated, detached; impeded, hindered'. Another common derivative from the same root is antaraya, antaraya, to which the Professor allots the meanings of 'intervention, obstacle, impediment'. There is nothing whatever in either of these authorities to justify antarita being rendered by inherited' or 'transmitted'.
p. 130, 1. 11, and p. 133, 1. 15.
2 Vol. VIII, p. 27; Mysore Inscriptions, p. 299; and p. 37 above.
* Page 37 above.
