EIAD 34. Memorial pillar from site 57 at Nagarjunakonda — reign of Siri-Vīrapurisadatta, year 20

mahārājasa Reconstruction based on similar formulas, occurring for instance in EIAD 40. Aneka-hiraṇa-koṭi-go-sata-sahasa-hala-sata-sahasa-padāyisa raṇakoṭi dāyisa Reconstruction based on analogy with EIAD 40. siri-caṁtamulasa putasa siri-caṁtamūla Reconstruction based on analogy with EIAD 30. vānavāsaka-niveḍhakasa kimilā vāsakativadantasa kamalaka The term kimilā seems to be the first element of a long compound running through most of l. 5. It is also rather obscure, although it is tempting to connect it to Pali kim(b)ilā and Sanskrit kr̥milā, on which see 248–255. tosala-kosala-paṭu-maghadhi-sirasā salakosalapatsaumayadhi siri The first two of these four place names form a pair commonly encountered in literary sources. They are discussed at length in 1–11 (= 63–72). The third toponym, paṭu, is more obscure, but the pāṭavas or people of Paṭu feature in Purāṇic lists of people living in the Vindhyas (cf. 44). Their location is uncertain. Finally, maghadhi seems to point to the inhabitants of Magadha, the aspiration of the third consonant apparently having been imposed also on the second one. The form maghada with full inversion of aspiration is encountered in the manuscript tradition of the Śaktisaṅgamatantra, as noted in 85. saṁpaṭichita-sāsanasa chitasāsanasa Our reconstruction here is informed by the occurrence of the phrase sirasā saṁpaṭicchitasāsana, meaning whose rule/teaching has been accepted by the bowing of the head in Pali commentarial literature. See Dīghanikāyaṭṭhakathāṭikā (ed. ) III 158.4–5: gahetabba-vacano sirasā sampaṭicchita-sāsano; Itivuttakaṭṭhakathā (ed. ) I 78.8–10: evaṁ-mahānubhāvo ti cakka-ratanādi-samannāgamena kassaci pi pīḷaṁ akaronto va sabba-rājūhi sirasā sampaṭicchita-sāsana-vehāsagamanādīhi evaṁ mahānubhāvo. vijha-sela-vasa siripavatādhipatisa siripavatādhipatisa Read or emend viṁjha-. The reading sela is very uncertain, and admittedly not supported by such literary parallels as Rājaśekhara’s Kāvyamīmāṁsā (chapter 17, ed. 93–94): vindhya-dakṣiṇapāda-mahendra-malaya-mekala-pāla-mañjara-sahya-śrīparvatādayaḥ parvatāḥ. bahu-samara-vijaya-ladha-patāpasa bapusa ladhapatapasa Our restitution is tentative, but in whichever way we reconstruct this compound, it is clear that it offers an interesting antecedent to royal epithets borne by Viṣṇukuṇḍin rulers and Pr̥thivīśrīmūla. See, for instance, EIAD 181, l. 5: cāneka-cāturddanta-samara-śata-sahasra-saṅghaṭṭa-vijayī; 186, st. II: bahu-samara-jayopāttonata-śrīr; 189, ll. 7–9: Asakr̥d-aneka-niśita-nistriṁśa-sahasra-saṁkulātibhīma-saṁgrāma-bhūmi-pratilabdha-vijayī. A similar epithet is also found in the Kadamba corpus, in the Sirsi Grant of Kr̥ṣṇavarman, year 19, ll. 5–6: bahu-samara-vijaya-samadhigata-yaśo-rājya-śrīḥ. maṭhari-putasa māṭharīputasa 20 hepa satamaṁ 7 20 4 thapitā patimā thāpitā patimā

On the 7th day of the seventh 7th fortnight of the cold season in year 20 of Māṭharīputta Siri-Vīrapurisadatta, son of the Great King Siri-Cāntamūla—sacrificer of the Aśvamedha, giver of many tens of millions of pieces of gold, hundreds of thousands of cows and hundreds of thousands of plows of land—who has encircled the Vanavāsakas, whose commands are received on the head by the people of Kimilā, Tosala, Kosala, Paṭu, and Magadha, the overlord of the Vindhya mountain, of , and of Śrīparvata, who has obtained splendor from victory in many battles—this image has been established.