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AINA BIBLIOGRAPHY
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P. 367 (III) Tirupparankumram Inscriptions, Pp. 367-70 (IV) Ariț țāpatti Inscriptions. P. 370 (V) Between Kiļūr and Kilavalavu. P. 370 (VI) Karungalakuļi Inscription. Pp. 370-71 (VII) Muttupațți Inscription. Pp. 371-72 (VIII) Siddharamalai Inscriptions. Pp. 372-73 (IX) Kongar Puliyangulam Inscriptions. Pp. 373.74 (X) Aļagarmalai Inscriptions. P. 375 (XI) Sittanavāsala Inscription. P. 375 (XII) The Undānkal a Inscription,
P. 376. Conclusion :
(1) Mr. Krishna SASTRI gave a wrong lead by identifying certain of the groups of letters as Tamil words. He failed to reconcile how Prákrit grammatical forms could be found side by side with those in Tamil:
(2) Mr. Subrahmanya Aivar made a mess of the whole lot of the inscriptions acting on the wrong lead given by Mr. SASTRI concerning the existence of Tamil words. He took undue and unwarranted liberty with them; he cut off vowels as well as consonants, added others, twisted some more, made wrong grouping of the letters, tried to force meanings into the words he had created, and when he failed to draw any sense out of them, he was satisfied with saying that they are all proper names, names of persons or places.
These Brähmi epigraphs contain a form of Prākrit described by the Präkrit Grammarians as Paisāci. The Pāņdya country, according to these grammarians, is a tract where the prevailing language is Paiśāci. These inscriptions conform to their statement in a remarkable manner.
Interpretation of the above mentioned records by C. N. Rao.
(I) Vena Kotipana Kutupitā Kalakāñcanam. The Kālakāñcanam or building caused to be cut for (or by or belonging to the people, the Kasyapas.
OR
Venaki Sipana Kufupita Kalakāñcanam. The Kālakāñcanam or building cau. sed to be cut or built by a woman-follower of the Buddhist Vinaya doctrine, (or a
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