South Indian Inscriptions

EPIGRAPHIA INDICA

was acquainted with the doctrine of the five fires, the performer of the dvâdaśâha ceremony, Lôlla-Lakshmîdhara Yajvan,^[1] was the author of the record.

In the Telugu portion (l. 109 ff.) the date given above is further specified, and a more detailed account of Gôpa’s donation is given, especially as regards the establishment of the customs. It may also be noted that Nâdiṇḍla-Timma is incidentally said here (l. 114) to have been a follower of the Yajuḥśâkhâ and the Âpastambasûtra, and that Sâḷva-Timma’s wife is called here Lakshmamma (l. 155). Mr. H. Krishna Sastri contributes the following translation of the Telugu portion :─

(L. 109.) “ Hail ! Prosperity ! On the auspicious occasion of a lunar eclipse, on Wednesday the 15th (tithi) of the bright (half) of Vaiśâkha in the (cyclic) year Vikrama which corresponded to 1442 of the years of the victorious and increasing Śâlivâhana-Śaka,─ Gôparsayyaṅgâru,^[2]─ the son of Nâdiṇḍla-Timmarâja who belonged to the Kauśika-gôtra, followed the Âpastambasûtra, and was a student of the Yujuḥśâkhâ,─ and the nephew of Śâḷuva-Timmarsayyaṅgâru, the glorious chief minister who bore the burden of empire of the glorious Kṛishṇadêva-mahârâya,─ built a spire for the sacred (temple) of the god Raghunâyaka of Yajñavâṭikâ in Koṇḍavîḍu, carried out the whitewashing (in connection with other) spires, maṇḍapas and towers, set up golden pinnacles, built the hall surrounding the temple,^[3] and the enclosure (prâkâra), presented idols (to be carried) in processions (utsava-vigraha), restored the village of Lemballe which had previously been granted (to the temple), and bestowed the village of Maindavôlu for all enjoyments,^[4] rice^[5] and festivals, [and assigned] mûlavîsas^[6] at all places in the country (sîma) of Koṇḍavîḍu where tolls were paid, (viz.) at vasantagaruvus^[7] in (the town of) Koṇḍavîḍu, at water-sheds,^[8] at salt-beds and market-towns,^[9] and at roads frequented (by people), such as (those to) the Tirumala hills.^[10]

(L. 125.) ………… “ at the rate of half a paikamu^[11] on every bag of the following (articles) : great millet, millet, ……, salt, mangoes, myrobolan fruits, brinjals, clearing-nuts, and mâvena ;^[12]at one paikamu on every bag of the following : green gram, black gram, Bengal gram, horse-gram, red gram, wheat, sesamum seeds, oil seeds, black pulse, pulse, cotton, tamarinds, gall-nuts, myrobolan seeds, yam, châma, (and) chirugaḍam

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^[1] [ In the colophon of his commentary on Śaṁkarâchârya’s Saundaryalaharî (Dr. Hultzsch’s Reports on Sanskrit Manuscripts, No. I. p. 73, No. 333), Lakshmîdhara-Dêśika calls himself the seventh in descant from the mahôpâdhyôya Mahâdêvâchârya, who was ‘ the founder of the doctrine of the Lôlla-kula ’ and ‘ the commentator on the Lôllagrantha.’ The author of the inscription, Lôlla-Lakshmîdhara Yajvan, who also calls himself a mahôpâdhyâya, may have belonged to the same school or sect.─ H. Krishna Sastri.]
^[2] The affix ayyaṅgâru or ayyagâru is the plural of ayya, a tadbhava of ârya. The appellation ayyaṅgâr is now monopolised by a class of Śrî-Vaishṇava Brâhmaṇas, while ayya, ayyagâru and its Tamil equivalent aiyar are restricted to non-Vaishṇava Brâhmaṇas. That ayyaṅgâru and ayyagâru are both used in the inscription for the same person, shows that in the 16th century these two appellations bore no religious or sectarian significance.
^[3] Tiruchuṭṭumâle or tiruchuṭṭumâlika (above, Vol. IV. p. 330, text line 14) are corruptions of the Tamil tiruchchurrumâḷigai, which occurs in the Tanjore inscriptions ; see South-Ind. Inscr. Vol. II. p. 139.
^[4] Regarding aṅgaraṅgavaibhava see above, Vol. IV. p. 269 and note 2.
^[5] For amṛitapaḍi see South-Ind. Inscr. Vol. I. p. 82, note 5.
^[6] For the fiscal term vîsa see above, Vol. V. p. 23 and note 6.
^[7] This word is not found in Brown’s Telugu Dictionary. Perhaps it denotes a rest-house somewhat like the modern vasantamaṇṭapa, which, according to Dr. Kittel’s Kannaḍa-English Dictionary, means ‘ a shed erected in gardens, near roads and temples, used during the hot weather for recreation’s sake etc.’
^[8] Âruvaṇṭya is apparently the same as the Kanarese arvaṭige, aravṭṭige or aravaṇṭige, which means ‘ a water-shed.’ Another Kanarese word which occurs in this inscription is hâdi (l. 125).
^[9]Karavaṭa is the same as the Sanskṛit kharvaṭa, ‘ a market-town.’
^[10] This refers to the hill of Tirupati in the Chandragiri tâluka of the North Arcot district.
^[11] According to Brown’s Telugu Dictionary, paikamu means ‘ a small copper coin, a farthing, a half-penny.’
^[12] This is perhaps the same as mâmena, which means ‘ a fragrant root like sarsaparilla.’