|
The Indian Analyst
|
South Indian Inscriptions |
EPIGRAPHIA INDICA this relationship of the two had been hinted at either in the present or in the Gadag inscription referred to above. Lines 31 ff. then record that the Pratâpachakravartin, the glorious Vîra-Ballâḷadeva, who was adorned with such titles as ‘ the refuge of the whole world, the illustrious favourite of the earth, Mahârâjâdhirâja, Paramêśvara, Paramabhaṭṭâraka, the lord of the excellent city of Dvârâvatî, the sun in the sky of the Yâdava family, who has perfection as his crest-jewel, the destroyer of the Maḷapas, who is fierce in war, a hero even without anybody to help him, who is brave even when alone, who has success even on a Saturday, the conqueror of hill-forts, a Râma in war, having established his victorious camp at Lokkiguṇḍi,─ at a lunar eclipse on Saturday, the day of the full-moon of the month Mârgaśîrsha of the Paridhâvin year, when 1114 years[1] had elapsed of the era of the Śaka king,─ after having washed the feet of the holy âchârya Siddhântichandrabhûshaṇapaṇḍitadêva, also called Satyavâkya, who was the disciple of Vidyâbharaṇadêva and the disciple’s disciple of Sômêśvaradêva of (the lineage of) the âchârya Kâḷamukha, granted out of devotion, with oblations of water, the village of Hombâḷalu in the Beḷvola three-hundred, with its boundaries as known before and together with the right to hidden treasures, underground stores, water, stone, gardens, etc., together with the tribhôga, together with the full proprietorship of the ashṭabhôga, together with the right of appropriating all things such as tolls and fines, for the sake of the aṅga- and raṅga-bhôga of the Holy one, the guru of all moving and immoveable things, the holy god Svayaṁbhû-Trikûṭêśvara, for the sake of repairing anything that might be broken, torn, or worn out through age, etc., for the sake of providing for instruction, and for the sake of feeding, etc., ascetics, Brâhmaṇas and others, making it a sarvanamasya grant not to be pointed at with the finger by the king or the king’s officials.
Inserted into this portion of the text are eleven verses (37-47) glorifying the god Śiva Svayaṁbhû-Trikûṭêśvara at Kratuka and the chief priest (sthânâchârya) of his shrine, the said Siddhântichandrabhûshaṇapaṇḍitadêva, called also Satyavâkya, of the lineage of the âchârya Kâḷamukha. Among the verses in praise of the latter, special interest is attached to verse 39, where the Paṇḍit is called the living liṅga by whom the god who is the lord of the three peaks (Trikûṭêśvara) by his three stationary liṅgas, in the opinion of people became at the same time a lord of four peaks (chatushkûṭêśvara). This is an allusion to the legend that Śiva in the form of a liṅga descended upon the three mountains Kâlêśvara, Śrîśaila and Bhîmêśvara, and that these three liṅgas marked the boundaries of the country which was in consequence called the Triliṅga, Teliṅga or Telugu country.[2] The members of the Śaiva school of Kâḷamukha seem to have enjoyed considerable local fame. They were originally established at Baḷagâṁve, where a quarter of the town was called after them the Kâḷamukha Brahmachârin quarter.[3] The numerous records at Baḷagâṁve,[4] together with the present inscription, the Gadag inscription mentioned above, and another Gadag inscription of the time of Vîra-Ballâḷa II.,[5] furnish the following line of âchâryas,[6] all of whom __________________________________________________________ | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| > |
|
>
|