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THE INDIAN ANTIQUARY.
[AUGUST, 1885.
neya Kilaka-samvatsarada Bhadrapada suddha 1 Brihaspativâra Svasti sriman-mahamandaleśvaram | ari-rayara-vibhada! bháshege-tappu. va-ra yara-ganda | sri-Vira-Bukka-Rayanu prithvi-rajyava mâduva káladalli Jemarigu bhaktarigu samvajiv-dalli Anegondi Hosapattana Penagonde Kallehada-pattaņa valagada samasta-nada-bhavya-janangaļu || A Bukka-Rayange bhaktaru maduva anyayaogalannu binnaham madalagi Kovil Tirumale Peruma!-kóvil Tirunarayanapuram mukhyaváda sakal-Acharyaru sukala-samayagalu sakala-satvikaru môshtikaru tirumaņi-tiruvidi-tanniravaru nâl-vörr-ențu- tâtaingaļu sanmata-bôvakkaļu Tirukula-Jämbavakula-valaga da hadineņtu-nada Srivaishna- vara kaiyyallu Maharayanu Vaishnava-dar śanakke yi Jaina-daréanakke yênû bhedav=ill= endu Riyanu Vaishnavara kaiyyallu Jainara kai vididu kotta yi Jaina-darśanakke pûrvva- maryyadeyallu pañcha-maha-vådyangaļu kala- savu salluvadu | Jaina-darśanakke bhaktara- deseyindî hûni vriddhiyâdara Vaishnava-hini vșiddhiyagi pálisavadul yi maryyâdeyallu yella rijyadolag alaha bastigalige Srivaishņavara sâsanava-nettu pâlisu varu | chandrarkkasthủyiyagi Vaishyava-samayava Jaina-darsanaVa rakshisikonda. babavudu | Vaishnavaru Jainara vandu bhôdavägi kaņalagadu || SriTirumaleya-tâ taingalu samasta-rajyada bhavyajanangala anumatadinda Belugala-tirthadalli dôvera anga-rakshaneg-8gkara samasta-rajyadolag ullartaha Jkinaru bågilu-dattaneyagi mane-manege varshakke 1 vandu baņa kottu & yattida honninge dévara säga-raksheke yippattala måsanta vittu mikka-honninge jfrņņa-Jinilayangalige sðdhey-antikondu yi marygadeyallu
Seringam near Trichinopoly. The king is the idol Srt Rangandths in the great temple there.
• Bhaktaru term used throughout the inscription to represent the Vaishnavas.
Bhavyanjanangalu-similarly used throughout the inscription to represent the Jains.
Apegondi, more commonly Anegandi, is on the Tubgabhadrl, on the opposite side of the river to the former city of Vijayanagar : Penagonde, more commonly Penagonda, & well-known hill the south-east of Bellary district, and a royal city after the fall of Vijayanagar: the other two places I do not know.
Kaiyyallu; from this it would appear that a written agreement was taken from them.
A term used in other inscriptions with reference to the Srivaishnavas.
Kovil is Sriranga or Seringam : Tirumale is Tripati in Kadapa district: Perumal-kövil is KAñchi or Conjeveram: TirunArAyanapuram is Mélukôte in Mysore.
The samaya were disaris or Vaishnavs religione mendicanta, invested with authority as cenaors of morals. No religious ceremony or marriage could be undertaken without gaining their consent by payment of fees, &c. Under the former native Bajas the office was formed out
chandrårkkar allannam tappaliyade varshavarshakke kottu kirttiyannu pumnyavann upårijisikombudu || yi madida kattaleyanna avan obbanu miridavanı râja-drôhi sangha-samudáyakke drôhi tapasriyâgali gråmaņiyagali yi dharmmava kedisidâdade Gangeya tadiyalli kavileyannu Brahmanananna konda påpadalli hôharu || Svadattåm paradattâm và yê harêti Vasundharan shashtir varsha sahasråņi vishţayam jayatê krimiḥ ||
TRANSLATION. Be it well ! --Possessed of every honour, the great fire of the mare-faced to the ocean of heretics, the original slave at the lotus-feet of the king of Sriranga,' donor of a path to the jewelled temple of the world of holy Vishņu, Rå må. nuja triumphs, the king of royal yatis.-In the Saka year 1290, the year Kilaka, the 1st of the bright fortnight of Bhadrapada, Thursday, at the time when -Be it well !-the auspicious Mahamandalesvara, the victor over hostile kings, the punisher of kings who break their word, the auspicious Vira-Bukka-Raya was conducting the government of the world, mutual strife having arisen between the Jains and the faithful' i.e. the Vaishṇavas), the blessed people (i.e. the Jains) of all the dis. tricts included within Anegondi, Hosapattana, Penagonde, and Kallehadapattana, having made petition to that Bakka-Raya of the injustice done by the faithful, the Maharaya, under the hand of the Sri-Vaishṇavas of the eighteen districts, especially of Kovil, Tirumale, Peramál-Kovil, and Tirunarayanapuram,' including all the dcháris, all the samayas, all the respectable men, those living on alms, the temple) servants in all the large towns and credited in the public accounts ng samaydchára. An important part of the profits arose either from the sale of females accused of incontinency, or from fines imposed on them for the same reason. The unfortunate women thus pat up for sale were popularly known as Sarkar wives. The rules of the system, BAYS Wilks,"varied according to the caste of the accused. Among Brahmans and Kômtis females were not sold but expelled from their caste and branded on the arm as progtitutes; they then paid to the ijardar (or contractor) an annual sum as long as they lived, and when they died all their property became his. Females of other Hindu Castes were sold without any compunction by the yardår, unless some relative stepped forward to satisfy his demand. Those sales were not, as might be supposed, conducted by stealth, nor confined to places remote from general observation ; for in the large town of Bangalore itself, under the very eyes of the European inhabitants, a large building was appropriated to the accommodation of these unfortunate women; and sy late as the month of July 1883 a distinct proclamation of the Commissioners was necessary to enforce the abolition of this detestable traffio."
Mahfikaru-Taken as meaning those who subsist on w ht, a handful of grain given as alms,
