person in charge of the worship of a deity in a temple. But an examination of the impressions
of the plates published by Vasu clearly shows that the correct reading of the passage is śē(sē)nāpaty-Allālanāthaśarmmaṇē. It has to be noticed that the same Sēnāpati (general) Allālanāthaśarman
is also twice mentioned in the Alalpur inscription under review in lines 213 and 228 where Pandit
Gargavaṭu reads the passages, no doubt correctly, as Allālanātha-sēnāpatayē and Allālanātha-sēnāpatinā. The names of the villages read by the Pandit as Hariōntāgrāma (modern Harianta),
Chhatalōgrāma (modern Chhatol), Kurāṅgagrāma (modern Kurang) and Khandhalagrāma (modern
Khandol) similarly point to the reliable nature of his transcript. Of course it cannot be said that
the Pandit’s transcript is absolutely free from misreadings.
The plates are known to have been seven in number. Pandit Gargavaṭu numbers the line
in his transcript separately according to the inscribed sides of the plates. This shows, as expected,
that the first and seventh plates were inscribed only on the inner sides, while the other plates had
writing on both the sides. There were altogether 228 lines of writing. The first and second sides
of Plate IV had respectively 17 and 18 lines engraved on them, while the first side of plate V and the
inner side of plate VII had respectively 19 and 14 lines. The remaining eight inscribed faces of the
copper plates had each twenty lines of writing on them.
The record contains two dates. The first of them refers to the time when the grant was actually
made by king Narasiṁha II, while the second falls about two years later when the document was
written and the plates were engraved. The first date is given as the expired Śaka year 1215
as well as the king’s nineteenth Aṅka, Kumbha-dvitīya, badi 5, Tuesday. Kumbha-dvitīya indicates the second day of the solar month of Phālguna. In Śaka 1215, however, the
second day of solar Phālguna fell on Tuesday, the 26th January, 1294 ; but the tithi on that date was
Māgha badi 14 and not Phālguna badi 5. In that year, Phālguna badi 5 actually fell on Tuesday,
the 16th February, which was the 23rd and not the 2nd day of the solar month of Phālguna. The
date of our record thus seems to be irregular ; it is either the 28th of January or the 16th of
February in 1294 A.D. The nineteenth Aṅka year of king Narasiṁha II was his sixteenth
regnal year (omitting, according to rule, the first, sixth and sixteenth years). This agrees with
the fact known from other records that Narasiṁha II ascended the throne in Śaka 1200 (1278 A. D).
The second date of our inscription simply speaks of the king’s twentysecond Aṅka, i.e.
eighteenth regnal year (omitting the first, sixth, sixteenth and twentieth year), which apparently
fell in Śaka 1217. The grant was made when the king was staying at Remuṇā-kaṭaka, i.e. the
city of Remuṇā or the royal camp or residence at Remuṇā, which was the place wherefrom the
Kendupatna plates of Śaka 1217 (or 1218) were also issued. In the expression Śrī-charaṇēna
vijaya-samayē used in this connection, śrī-charaṇa is an honorific expression to indicate the king and
vijaya has been used in its Oriya sense of ‘stay’. In the same context other records of Narasiṁha
II read vijay-āvasarē. The mudala (i.e. the royal order regarding the grant or its execution) passed
through the Purō-Parīkshaka-Pātra Trilōchana-jēnā who seems to have been an official of a minister’s rank and was the principal inspector attached to some administrative department. The
object of the grant was the increase of the king’s longevity, health, wealth and majesty. The donee
was the Kōsh-ādhyaksha (treasurer) Halāyudha who was a Brāhmaṇa of the Vatsa gōtra having
the Bhārgava, Chyāvana, Āpnuvat, Aurva and Jāmadagnya pravaras and was a student of a
portion of the Kāṇva branch of the Yajurvēda. The area of the land granted was one hundred
vāṭikās in five plots scattered in different villages.
The first plot of land comprised the village of Yanvachāpaṭigrāma (or Pandhaº?) in the
Vāhattari khaṇḍa of the Kalamvō(mbō)ra vishaya, with the exception of the land belonging
to the śāsana (land granted by a charter) pertaining to Rāma-pratirāja. The area of the land was
 See cp. cit., p. 271.
 A similar sense of the word is also noticed in Telugu, Kannaḍa and Tamil. It must have been borrowed in
Oriya from Telugu.