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THE INDIAN ANTIQUARY.
[AUGUST, 1891.
the Pursigilar, (his) followers and servants, who had all joined together, and those of his relations and connexions, who were under the Tirunelli temple,62 gave the agreement thus made with libations of water) into the hands of the patrons. (This agreement) is placed under (the control of the Five-hundred and the Five-thousands of Puraigilanadu. Those who destroy this agreement, (shall incur the sin of those who commit) a murder at Malik kalam.55 Årya-Kutfan of Malaiyampalli, who was engaged in the worship of this (god), caused (this agreement) to be drawn up.
POSTSCRIPT. The land given for establishing lamps . .. ....... 56 by the assembly (sabhá) of (the village of) Karainfantir is (a piece of) land which enjoys (ie, which is valued at) one hundred and fifty-seven and a half kásu of gold. With the proceeds of this land, the assembly of Karainfanar shall maintain three perpetual lamps, without failing to supply them with oil) at the proper times.
On the right margin of Plate ii. b:
Tirunelli-Alv&n.57
MISCELLANEA. THE MEANINGS OF VYATIPATA.
this term in two different ways. And Hêmadri While discussing certain dates which contain similarly cites three verses from different works, the term vyatipdta, and which do not appear to one of which adds one more meaning of vyatipata work out satisfactorily, Mr. Fleet suggested that to the meanings given by Madhava. The result vyatipáta, in addition to being a name for one of of the discussions of the two scholars is as the yôgas, may perhaps indicate also other astro- follows: - Vyatipata has three meanings, in logical conditions which the writers of the dates addition to denoting the yoga Vyatipata. in question probably were referring to. The sug.
1.- According to Vriddha-Manu, as quoted by gestion thus thrown out by Mr. Fleet induces me
Hêmadri, to draw attention to some passages in Hêmådri's
Sravan-&svi-dhanishth-Ardrd-någadaivataChaturvarga-chintamani and Madhava's com
mastako i mentary on the Parabara-smriti, in which the term vyattpdta has been fully explained,' and
yady-am Ravi-värêņa vyatipatan sa from which it becomes quite clear that vyatipata
uchyate 11 does indeed denote several astrological conditions To this verse Hem&dri appends the notes, that other than the well-known yoga Vyatipâta. naga-daivata = Aflashd; that mastaka, 'the head,
Both writers, in commenting on the verse I. beginning,' must be construed with each of the 218 of the Ydjħavalkya-dharmaldatra, in which the preceding words, but that others take it to be vyat påta is enumerated among the times pre
equivalent to Mrigasirah ; and that amd = amd. scribed for the performance of a Braddha, are
väsya, the new-moon tithi. Madhava quotes the agreed that vyatipdta in the first instance is the 1
same verse, but reads mastakaih, and explains the yoga Vyatfpata (yoga-viléshah, or Vishkambh. word only by Mrigafirah. The meaning of the ddishu yogethu saptadas6 yogah). But Madhava
verse accordingly is :adds that vyatipata may also denote & mahd- When the new-moon tithi, at the commencevyatipdta, and he quotes two verses which explain ment of one of the nakshatras) Sravana, Asvini,
** Bee Dr. Gandert's Malayalam Dictionary, 8. v. makkAlvattam.
88. The 500 and 6,000 are divisions of the Nayar or landowners in each principality: higher and lower noblemon.'-H. GUNDERT. Compare the six-hundred (Arunarrwvar) in the dood No. III. and in Mr. Logan's Malabar, Vol. II. p. ornii. f.
* Kachcham seems to stand for the Sanskrit hatyam, which is another form of haty.
* Compare Mashikakulam, one of the villages referred to in the Kerapatti; Mr. Logan's Malabar, Vol. I. pp. 222 and 227.
* Here three lines, which I do not understand, are left untranslated. 07 This colophon may be a synonym of Tirunelli-Perumal or the signature of a private person, 1 ante, Vol. XVIII. Pp. 128 and 72. 1 Chaturv., Parifahakhande Sraddhakalpah, pp. 241-244; and Pardfaramddhara, p.-656.
