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EPIGRAPHIA INDICA
6 maṁ[1] śâsana-badhdha (ddha) ṁ kalnâḍ=ittan=Av=âvuv=endoḍe || Beṁpûru ||[2] Tovagûrû Pûvina-Pullimaṅgala Kûtanidu-Nallûru ||
7 Nallûru-Koma-
8 raṅgundu || I-
9 ggalûru || Du-
10 gmonelmalli
11 Galaṁjavâ-
12 gilû ||
13 Sâra[ṁ]vu(?) ||
14 Elkuppe Paravûru
15 Kûḍal | inituma [ṁ]
16 pola-mêre sahita-
17 m= ittan=Ereyapa[ṁ]
18 śavucharan=Nâgara-
19 ṅge[3] [||*] Maṅgaḷa-
mahâ-śrî ||
TRANSLATION.
Ȏm ! Hail ! When the illustrious Ereyapparasa,─ whose dignity was adorned with the
decoration of an uncounted number of good qualities, such as being a spotless moon in the sky
which in the family of the Gaṅgas praised throughout the whole world, and such as being the
lord, chosen by herself, of the goddess of sovereignty over the earth, who has for an ornament
round her waist a zone which is the great circle of the waters of the oceans,─ having deprived
all his enemies of their power, was governing the Gaṅgavâḍi ninety-six-thousand as an united
whole,[4] he ordered[5] the Nâgattara, together with (his) tributary chiefs, (to supply) an army to
Ayyapadêva for the purpose of fighting against Vîramahêndra ; and thereupon he (the
Nâgattara) fought at Tumbepâḍi, and, when the press of battle became great [6] leaned upon the elephant, and was pierced and died.
(L.5)- Thereupon, having heard that, Ereyapa was pleased, and appointed Iruga to the
leadership of the Nâgattaras,[7] and gave him, secured by a charter, the Bempûr twelve, (as an allotment of ) uncultivated waste land.
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[1] Read Beṁpûr-ppannaraḍumaṁ.
[2] The punctuation in this part of the record seems, at first sight, rather capricious. But it probably marks
some subordinate groupings of the villages. And the copulative long û in Tovagûrû and Galaṁjavâgilû points in
the same direction, though, in that case, there ought to have been a more systematic use of copulative endings all
through lines 6 to 15.
[3] Read sahacharan=Nâgattaraṅge.─ As regards the latter word, see the next note but one.─ As regards
the former word, the śavucharan of the original might stand for śaucharan, saucharan, or even (see Kittel’s
Dictionary, under au) śaṁcharan, or saṁcharan. But none of these words gives a suitable meaning, unless we can
accept saucharan, and, taking it as equivalent to sucharitan, render it by ‘ well-conducted, well-behaved.’
[4] Éka-chchhattra-chchhâyeyoḷ ; lit. “ in the shade of one umbrella.” See the Explanation given above, Vol. V.
p.164, note 6.
[5] Vêldoḍe might stand for bêldoḍe, from bêlu, = bêḍu, ‘ to wish, solicit, ask.’ But, as indicated to me by
Mr. Kittel, it is, no doubt, better taken here as standing for pêldoḍe, from pêlu, ‘ to utter, say, narrate, tell,
command, order.’─ With the infinitive in kâdal=endu, compare geyyal=endu and sâdhisal=endu (above, Vol. V.
p. 223, note 6, and p. 225, note 2).─ As regards “ the Nâgattara,” from a comparison of the text in lines 4, 5, and
18-19, it seems that we have inline 4 the accusative singular, and in line 18-19 the dative singular (with a careless
omission of the third syllable, tta), of a base Nâgattara, as the proper name of a family or clan rather than of
an individual.
[6] Kâḷegam-imb=alidoḍe ; lit. “ when the battle space-failed.”─ I was inclined to take kâḷegam as tha dative
singular of a proper name, kâḷe, and to translate “ when space failed to even Kâḷe , i.e. when the press of battle
become too great even for him,”─ thus finding here the actual name, which otherwise is not mentioned (see the
preceding note), of the hero who was killed on this occasion. Mr. Kittel, however, considers that kâḷe is not very
probable as the name of a man, and that it is better to take kâḷegam in the way in which it most naturally presents
itself, namely, as the nominative singular of kâḷega, kâḷaga, ‘ fight battle, war.’
[7] Lit. “ having tied to (the forehead of) Iruga the fillet of authority of the Nâgattaras.” Vaṭṭaṁ is for
paṭṭaṁ ; and gaṭṭi for kaṭṭi. Paṭṭaṁ kaṭṭu or gaṭṭu, ‘ to tie the frontlet or fillet of dignity or authority,’ is an
expression of constant occurrence in respect of the crowning of kings and princes. In Respect of its use in the case
of lower appointments, we have instances, analogous to the present one, in the Permaḍi-paṭṭa which, the Kôtûr
inscription tells us, the Satyavâkya of that record conferred on the son of a Gâmuṇḍa or village-headman (Ind. Ant.
Vol. VI. p. 103, No. III., and Coorg Inscr. p. 6), and in the Mâdivarma-paṭṭa which belonged to a certain
Mâchiga, a follower of Noḷambântaka-Mârasiṁha II. (Ep. Carn. Vol. IV., Hg. 110). The last mentioned record
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