South Indian Inscriptions

EPIGRAPHIA INDICA

(V. 10.) To him was born the renowned king Gauta (II.), the unblemished moon of whose fame, born in the fresh ocean (created by) the waters (poured out on the occasion of his) gifts, always whitened the three worlds.

(V. 11.) To him was born, even as delicious fragrance out of a fresh blossom, the virtuous king Guṇḍa (III.), who won the goddess of victory by churning the ocean of (his) enemies’ forces with the Mandara (mountain) of (his) arm.

(Vv. 12-20.) By the grace of the god Nṛisiṁha of Ahôbala,^[1] this lord Guṇḍa (III.), the ocean of good qualities, begot on (his wife) Mallâmbikâ Nṛisiṁharâya of great fame, who possessed the titles of Misaragaṇḍa, Kaṭhâri, Sâḷuva (i.e. ‘the hawk’) and Dharaṇîvarâha ; who, aided only by (his) sword, defeated all (his enemies) and became an emperor (Sârvabhauma);^[2] who became Dharâvarâha (i.e. ‘the boar of the earth’) by saving (uplifting) the earth from the ocean of wicked (kings), and Sâḷuva by smiting the crowd of (his) enemies like (a flight of) birds ;^[3] whose title Barbarabâha became full of meaning, because his powerful arm (hand) had became rough through the killing of enemies and the making of gifts to the needy ;^[4] who by conquering (excelling in making gifts) the five divine trees with the fingers of (his) hand (and) ringing the bell five times (in celebration of the five-fold victory) became Pañchaghaṇṭâninâda ;^[5] who obtained the title of Aivaragaṇḍa by conquering (excelling) the five Pâṇḍavas in truthfulness, strength, archery, personal beauty and intelligence (respectively);^[6] who, wielding the weapon, became Mûrurâyaragaṇḍa^[7] by making through his valour the three kings of Châra, Chôra^[8] and Pâṇḍya afraid on the battle-field ; who obtained the title Urvarâditya by dispelling the thick darkness─ (his) enemies by the sunshine of (his) valour (and thereby) illuminating this earth, (and) who was Hari (Vishṇu) in reality by virtue of his titles Chauhattamalla,^[9] Dharaṇîvarâha, Châḷukya-Nârâyaṇa^[10] and Môhana-Murâri.

(V. 21 f.) His queen was the virtuous Śrîraṅgamâmbâ, even as Ramâ of Hari. By her was born to him prince Immaḍi-Nṛisiṁhêndra, who, by excelling even his father, who was so noble, in generosity, valour and other innumerable good qualities, made his name literally true,^[11] (and) who, praised by learned men, ascended his (viz. his father’s) throne, which rose on the Hêmakûṭa (mountain), even as the divine tree, perfumed with flowers, (adorns) Mount Mêru, which abounds in golden peaks (hêma-kûṭa).

(V. 23.) What are gifts of agrahâras to this chief of benefactors, who gave complete necklaces (samagra-hâra)? What is the use of many word? What is there that could not be made a gift of by the donor of a full viśvachakra and brahmâṇḍa ?^[12]

(V. 24.) This well-bred, glorious Immaḍi-Nṛisiṁhêndra, son of Nṛisiṁharâya, is prosperous on earth.
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^[1] This is the celebrated place of pilgrimage in the Kurnool district.
^[2] This is an evident reference to Nṛisiṁharâya’s usurpation of Vijayanagara.
^[3] The tradition is that the title was due to the fact of Nṛisiṁharâya’s ancestors having acted as fowlers to the kings of Karṇâṭa.
^{[4 ]} There is a pun in the original on the word dâna, which means ‘cutting’ and also ‘a gift.’
^[5] This etymology is fanciful. Pañchaghaṇṭâninâda is apparently the same as Pañchâmahâśabda.
^[6] Another graceful etymology. The meaning of Aivaragaṇḍa is ‘ the lord of five (chiefs),’ a title which Nṛisiṁharâya seems to have borrowed from the Vijayanagara kings.
^{[7 ]} This title also was borrowed from the vijayanagara kings.
^[8] Châra stands for Chêra, and Chôra for Chôḷa.
^[9] In this sense the word is a corruption of chatur-hasta-malla. Another derivation is from chatur-hasti-malla, which means ‘ a hero having the strength of four elephants.’
^[10] This is an anachronism.
^[11] Here is a play on the word immaḍi, which means ‘the second’ as well as ‘double.’
^[12] [These are the names of two of the sixteen great gifts (mahâdâna) ; see Ep. Ind. Vol. I. p. 368 and note 58.─ E. H.]