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EPIGRAPHIA INDICA
As regards the places, in addition to Âtukûr-Âtakûr, mentioned in this record,—
Takkôla, where the battle was fought between Kṛishṇa III. and Râjâditya, still exists, under
the same name, in the Wâlâjâpêṭ tâluka of the North Arcot district, Madras ; the Indian Atlas.
sheet No. 78, N.E. (1893), shews it as ‘ Takkolam.’ six miles S.E. from Arkôṇam junction.
in lat. 13° lʹ, long. 79° 48ʹ, on the Corteliaur river.[1] Beḷatûr, where the hound was matched
against the boar, still exists under the same name, five miles W. S. W. ½ S. from Âtakûr.
Kâdiyûr or Kâḍiyûr, of the Beḷvola district, ought to be somewhere near Hûli in Beḷgaum, or
Aṇṇigere in Dhârwâr, or Kukkanûr in the Nizam’s Dominions ; but the maps do not seem to
include any name answering to it. The Banavase province, and the Beḷvola. Purigere,
and Kisukâḍ districts, are already very well known. The Bâgenâḍ seventy was,— as
I shewed when I originally edited this record,— the country round Bâgalkôṭ, the ancient
Bâgaḍage and Bâgaḍige, the head-quarters of the Bâgalkôṭ tâluka of the Bijâpur district.
TEXT.[2]
1 Svasti[3]Sa(śa)ka-nri(nṛi)pa-kâl-âtita-sa[ṁ]vatsara-sa(śa)taṅgaḷ=eṇṭu-nûr=
[e]lpatt-[e]raḍaneya Śô(sau)myam=emba
2 sa[ṁ]vatsaraṁ pravarttise[4] [|*] Svasti Amôghavarisha[5]dêva-śeiprithuvî-[6] vallabha-paramêśvara-parama-
3 bhaṭṭ[â]raka-pâdapaṅkaja-bhramaran=a[ṅka][7]-Tri[ṇê]tran=âne=veḍeṅgaṁ vana-gaja-
mallaṁ kachchegaṁ Kri(kṛi)shṇarâjaṁ śrîmat
expression kâlaṁ kachchu, karchu, or kalchu, ‘ to lave the feet (at the time of making a donation),’ is well
known from many records. And for the noun bâḷ-gachchu, ‘ sword-washing,’ we have the analogy of the noun
kâl-garchu, ‘foot-washing,’ in lines 40 and 47 of an inscription of A.D. 1112 at Baḷagâmi ( P. S. O.-C. Inscr.
No. 172, and see Mysore Inscr. p. 85).
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[1] The word takkôla means ‘ the tree Pimenta acris,’ and ‘ a particular fragrant drug.’ The Madras Postal
Directory gives also a ‘ Takkol ’ about a hundred miles more to the north, in the Siddhavaṭṭam tâluka of the
Cuddapah district. But we need not hesitate about accepting Takkôlam in the North Arcot district, as decided
by Dr. Hultzsch (see above, Vol. V. p. 167, note 1). It us the more important place of the two ; it contains, among
other records, an inscription of Kṛishṇa III. ; and it is only about thirteen miles distant, to the north, from
Conjeeveram, which city, together with Tanjore, was reduced by Kṛishṇa III.,— doubtless during the same
campaign in which the Chôḷa king was killed at Takkôla.
[2] From the ink-impression.
[3] This record does not seem to begin with the customary Ôm before the Svasti. We have the Ôm at the
end of lines 14 and 19, represented by symbols respectively plain and slightly ornate. And we perhaps have it
at certain other places ; see the next note.
[4] After this word, and after Kannaradêva[ṁ]. line 4, and after ildu, line 4, and after śrî, line 24, and
before the svasti at the beginning of lines 5, 7, and 20, there are certain marks which are perhaps intended
for symbols representing the word Ôm, which would be appropriate enough at each place, except after
Kannaradêva[ṁ] in line 4. But it cannot be said for certain that they actually are such symbols.
[5] Read varsha. Varisha is a well established tadbhava of varsha. But it is hardly admissible in such a
combination as the one that we have here.
[6] Read pṛithivî. Here, again, in prithuvî we have a well established tadbhava, which, however in hardly
admissible in such a combination.
[7] My original reading,─ n[ṛi]pa-Tri[ṇê]tran, “ a very Triṇêtra among kings,”─ cannot be upheld. The
Tri[ṇê]tran is practically certain. But I cannot satisfy myself as to what the word before it is. We should
expect either Raṭṭa,─ giving the meaning of “ a very Triṇêtra among the Raṭṭas, ”─ on the analogy of
Sagaratriṇêtra in lines 8 and 17 below and of Chôḷatriṇêtra (South-Ind. Inscr. Vol. I. p. 139), or some word
meaning ‘ king,’ on the analogy of Nṛipatitriṇêtra as a biruda of Gôvinda IV. (Ind. Ant. Vol. XII. p. 251, text
line 38), Râjatriṇêtra as a biruda of Kakka II. (ibid. p. 266, text line 41), and Maṇḍalikatrinêtra as a biruda of
Noḷambântaka-Mârasimha II. (above, Vol. V. p. 177, text line 91) ; and we might, of course, read bhramara[ṁ],
and take the n as the initial of some such word. I cannot, however, think of any such word, which the
doubtful akshara will suit. The spurious Gañjâm grant (Ep. Carn. Vol. IV. Sr. 160) gives Lôkatriṇêtra,
“ a very Triṇêtra among mankind,” as an alleged biruda of Mârasiṅga-Ereyappa, the alleged son of Śivamâra II. ;
but lôka, again, is not admissible here. Provisionally, I accept the reading which is given in Mr. Rice’s text,
and is of course shewn in his lithograph, namely, aṅka-Triṇêtran, “ a very Triṇêtra in fight or war ;” because I
find that a Baḷagâmi inscription of A.D. 1181 (P. S. O. -C. Inscr. No. 192, and see Mysore Inscr. p. 147)
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