South Indian Inscriptions

EPIGRAPHIA INDICA

and the whole of line 159, which are in Telugu, the language is Sanskṛit ; and the text is all in verse, excepting the words svasti śrîḥ with which the inscription begins, and the Telugu passage already referred to.

This is another inscription of Jâya or Jâyana, the now well-known general of the Kâkatîya king Gaṇapati. Verses 1-43 (lines 1-141), which give the genealogies of Gaṇapati and Jâya, need not be published, because, except for some slight various readings, they are identical with the same verse (lines 1-114) of the Gaṇapêśvaram inscription edited and translated by Dr. Hultzsch, above, Vol. III. p. 82 ff. All that it is necessary to state about them specifically, is, that the names Maṁttena-Guṁḍa, Kroyyûru, and Baṁḍuladêvî, which occur in lines 15, 45 and 64 of the Gaṇapêśvaram inscription, in the present inscription (ll. 18, 54 and 78) are spelt Maṁthena-Guṁḍa, Krôyûru, and Bhaṁḍuladêvî.^[1]

and the whole of line 159, which are in Telugu, the language is Sanskṛit ; and the text is all in verse, excepting the words svasti śrîḥ with which the inscription begins, and the Telugu passage already referred to.

This is another inscription of Jâya or Jâyana, the now well-known general of the Kâkatîya king Gaṇapati. Verses 1-43 (lines 1-141), which give the genealogies of Gaṇapati and Jâya, need not be published, because, except for some slight various readings, they are identical with the same verse (lines 1-114) of the Gaṇapêśvaram inscription edited and translated by Dr. Hultzsch, above, Vol. III. p. 82 ff. All that it is necessary to state about them specifically, is, that the names Maṁttena-Guṁḍa, Kroyyûru, and Baṁḍuladêvî, which occur in lines 15, 45 and 64 of the Gaṇapêśvaram inscription, in the present inscription (ll. 18, 54 and 78) are spelt Maṁthena-Guṁḍa, Krôyûru, and Bhaṁḍuladêvî.^[1]

The short remaining part of the inscription, the text of which is given below, in verses 44-47 records that, in the year of the Śaka king (or kings) numbered by the mountains (7), the arrows (5), the earth (1), and the moon (1), i.e. in Śaka-Saṁvat 1157, on the tithi of Girijâ (Pârvatî)^[2] in the bright half of the month Mâdhava (Vaiśâkha), on a Saturday, the general Jâya set up at Tâmrapura an image, in the shape of a liṅga made of black stone, of the god Chôḍêśvara, so called after Jâya’s father (Pinna-Chôḍi) ; that he built for this god a temple which the people called ‘ the ornament of Ayya’s^[3] family,’ after Jâya himself ; that in front of the temple he erected two rows of double-storied houses for sixteen female attendants ;^[4] and that for the requirements (aṅga-raṅga-bhôga) of the god he gave the village Mrontukûru in Velanâṇḍu, one of the villages that had been given to him by the king (Gaṇapati). A statement in Telugu (in lines 158 and 159) adds that the land within the four boundaries of the village amounted to 45 kha 6 na ;^[5] and that the land to the west of the Îrêru (river) amounted to 5 kha 18 na. After this, the inscription has four benedictive and imprecatory verses, nearly identical with the verses at the end of the other Chêbrôlu inscription of Jâya, above, Vol. V. p. 148.

The date of this inscription regularly corresponds, for Śaka-Saṁvat 1157 expired, to Saturday, the 21st April A.D. 1235, when the third tithi of the bright half of Vaiśâkha (as a kshaya-tithi) commenced 0 h. 51 m., and ended 22 h. 7 m., after mean sunrise. Of the localities mentioned, Tâmrapura (as has been stated already by Dr. Hultzsch) is Chêbrôlu itself ; and Mrontukûru I take to be the ‘ Modukur ’ of the map, about six miles south-east of Chêbrôlu.

END OF THE TEXT.^[6]

141 . . . . . . ^[7]Sô=yaṁ Jâya-
142 chamûpatir=ggiri-śara-kshamâ-chaṁdra-saṁkhyêṁ^[8] Śa-

in the Anamkoṇḍ inscription of Rudradêva (Ind. Ant. Vol. XI. p. 12, Plate), in the word parivṛiḍha in line 17, although in the photo-lithograph the sign for ḍha, at first sight, does not seem here to differ at all from the sign for ḍa. Neither of the signs for ḍh here described is given in the palæographic Tables hitherto published.

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^[1] As regards other various readings, I may add that in this new inscription the Draviḍian ḷ is employed more frequently than in the Gaṇapêśvaram inscription ; and that instead of khaḍga-mu[kha]sya in line 106 of the Gaṇapêśvaram inscription we here (in line 131) have khaḍga-mukhêna, and instead of pratipaksham=êti (in line 108) the better reading bahulê [pra]yâti (in line 133).— With reference to Dr. Hultzsch’s translation and notes I would state, at his request, that nîlôpalâḥ in verse 3 means ‘ sapphires,’ and that the word bîjâkṛita in verse 13 is accounted for by Pâṇini, V. 4, 58.
^[2] I.e. the third tithi ; (‘ tṛitîyâ Giriputryâs=tu chaturthî Vighnahâriṇaḥ ’). The third tithi of the bright half of Vaiśâkha is the well-known Akshaya-tṛitîyâ.
^{[3 ]}See above, Vol. III. p. 83.
^[4] Literally, ‘ superior courtesans.’
^[5] Kha is an abbreviation of khaṇḍi (see Dr. Hultzsch, above, Vol. V. p. 149, note 6) ; na may be an abbreviation of nalvamu, ‘ a furlong.’
^[6] From an inked estampages supplied by Dr. Hultzsch. Line 141 is the fourth line on the south face of the pillar
^[7]Metre of verses 44 and 45 : Śârdûlavikrîḍita.
^[8] Read -saṁkhyê.