Ōm! Homage (namas) to Śambhu (śaṁbhavē), embellished(cāmara) with the emblem of the moon (candra) that kisses (cuṁbi) his elevated head (tuṁga-śiraḥ),the main pillar (mūla-staṁbhāya) supporting the foundation of the city (nagarāṁbha) of the three worlds (trailōkya).
May that tree of wish-fulfilling, which is Śaṁbhu (śaṁbhu-kaḷpadruv'ādaṁ), praised by the gods (amara-nutaṁ), which is the abode (dhāmam) of the beauty (śōbhā) of flowers (puṣpāḷi) which are the rows (śrēṇi) of the drops (kaṇa) of the water (jaḷa) agitated (ōccaḷita) by the waves (taraṅga) of the holy (śrimad) river Gaṅgā; which has for sprouts (pallavam) the dangling dreadlocks (caṁcaj-jaṭā); whose fruits (phaḷaṁ) rise (ōdyat) from the ambrosia-rayed the moon (amr̥ta-kara); which is pleasing (rāmaṁ) for the branches (śākha) that are the arms (bāhu); and which is embraced (āliṁgitam) by a creeper (latā) that is the goddess Gaurī, give (īga) by a praise (artthiyiṁ) to Rāma (rāmaṁge), with a perpetual (saṁtat) perseverance (ōtsāhadiṁdaṁ), an abundance (cayamaṁ) of desired (vāñchita) fruits (phaḷa).
May Śrīkaṇṭha as Vīra-Sōmēśa, whose the couple of feet (āghri-dvaya) is adorned (aḷaṁkr̥tan) by scattered (byākīrnna) network (jāḷa) of a moltitude (śrēṇi) of crimson rays (śōṇāṁśu) which come from the set (gaṇa) of the moltitude (prakara) of jewels (maṇi) of the crowns (mauḷi) held (āṇīka) by celestial inhabitants (nākaukānika); the best among the gods (amara-varaṁ)who is the glorious abode (śrī-nivāsaṁ) of the splendour of the rays (aṁśu) of the glances (ālōka) of the daughter (kanyā) Pārvatī of the lord (iṁdra) of the mountain of cold Himālaya (śita-śaila); surrounded (vr̥tam) by all (sakaḷa) the gaṇas, confer (īge) good fortune (saṁpattan) upon Rāmadēva, who is of unequalled greatness (anuppama-mahimaṁge)!
Round about it namely Jambūdvīpa is the ocean (samudram), which is met (miḷitaṁ) by banks of clouds that are the trunks (hastābhri), blowing out (phūtkāra) sprouts of water (sajala), of numerous (prakara) herds (yūtha) of elephants (kuṁbhi) which agitate the waters (ākulitāmbhaḥ) by the blow (ghāta) of the tips (āgra) of their tails (puccha) that are as efficient (ātuccha) in doing so as the shoals (nikara) of great fish (timi) which fall out (cyuta) from mouths (vaktra) of the fierce monsters (ugra-grāha) of the sea; that glide to and from which there rise (udyan) the rays (kiraṇa) of many jewels (sphāra) and the lustre of large pearls; which has lines of mountains on its shores; and which is enclosed (mudraṁ) by the brooad hips (vipuḷa-kaṭīdēśa) adorning (maṇḍana) the woman (ramā) who is the Earth (bhū). So that (anta) there (alli), among Nila, Niśada and the cold mountains Himālaya,on the south (teṁkalu) of Jambūdvīpa, which is surrounded (parivr̥tavāda)by the salt ocean (lavaṇa-samudradiṁ) which is beautiful (sogayiva) as being (enisi) the abode (nivāsamum) of numerous marine animals (anēka-jaḷacara) and the place (nivāsamum) of very high (samuttuṁga) waves (laharī). The cold mountain (śītasaila), which has a valley (kaṁdaraṁ) renowned (mahimā) for the rest (śama) after the fatigue (śrama) of the great (ōru) amorous sport (kēḷi) of Kamadēva (anaṁga) with the moltitude (visara) of the daughters (kanyā) of the siddhas which is full (visaraṁ) of garlands (māḷā) and rows (āḷi) of rocks fallen (gaṇḍaśaila) from the many (nānā) heap (naga) of mountains (nikara) pounded (ōpakṣuṇṇa) by the stream (prasara) of the waters (vāḥ) of the celestial river (svardhunī)the Manākinī; and beaming (bhrājitaṁ) for the quantity (nicaya) of the expanded (prasphāra) cold (śīta) light (dyuti) rays (ruci). It shone (esegum) for the extension (āyāmadiṁ) that encompassed (vitata) the boundaries (miti) of eastern and western oceans (pūrvvāparāṁbhōnidhi).
In the land (varṣadoḷu)of Bhārata , which standing by (vartti) the south (dakṣiṇa) side (pārśva) of the Lord (indrada) of that (ā) Himālaya (himagirīndrada), there (alli) shines (esuvudu) with an exceedingly (adhika) beauty (śōbhe), a country (dēśa) called (embudu) Kuntaḷa. There is a beautiful (sogayipudu) city (nagaraṁ) called (embudu) Alande, whose beauty (celuvu) shines (esedu), known (enisi) because its superiority (migilu) is more (nāḍe) then Amarāvatī; due to learned (vibudha) people (janadiṁ) and an abundance (samr̥ddhiyin) of countless (agaṇita) wealth in cattle (dhana), grain (dhānya) and water (jaḷa). It is evident (prakaṭika) that in Amarāvatī there are these (tām) two (irbbar): Sukēśi and Mañjughōṣe, but in that (tat) town (puradoḷ) the whole (sakaḷa) multitude (tati) of women (vadhū), all of them (ellaṁ) have beatiful hair (sukēśiyar) and sweet (maṁju) voices (ghōṣeyar). That (adu) is charming (oppugum)thanks to the various (nānāvidha) field (vana) of sweet-smelling rice (gandhasāḷi), thanks to the parks (ōdyāna) and gardens (naṁdana) which are in bloom through all the seasons (savvattuke), due to the plenty (saṁndōhadiṁ) of well-filled (pūrṇṇa) tanks (taṭāka), wells (kūpa) and ponds (sarasī), it is beautiful because of the ubiquitous (ettaṁ) poetical (sārasa) and ecstatic (ōnmada)sounds(nādadin) of numerous (anīka) winged (śakunta) which are the swarm (samgha) of bees (bhr̥iṁgi), the flock of cuckoos (pika)and ruddy geese (kāka); and because of the sound (nāda) of vīnā performed (vinōdakr̥ta) by courtesans (gaṇikā). It is a place (bhūmiyuṁ) of an innumerable (aparamita) parks (kēdāra), pleasing (abhirāmamuṁ) with abundant (apāra) ponds (jaḷāśraya), the house (nivāsamuṁ) of innumerable (ameya) courtesans (gaṇika), and the abode (āśrayamuṁ) of a countless number (agaṇita) of merchants (vaṇigjana), so that (anta) it is (āge) a beautiful (śobha) place(nivasam). The god Sōmanātha, who had descended (avatarisirddan) there (alli), from the silver mountain (rajat-ācaladiṁ), accompanied by (samētaṁ) Girijā, in happiness (utsavadoḷe), who has lotus like feet (padābjan) gold (parāga) for the (vast (paṭala) quantity (puṁja) of the light (prabhā) of the rays (kiraṇa) producted (sambhava) by the jewels (ratna) set on (vinaddha) the crowns (mauḷi) of all gods (akhiḷāmara), and who is a wish-fulfilling tree (kaḷpabhūruhaṁ) having as fruits (phaḷōdaya) the desired (ābhimata) accomplishment (siddhi) of the devotees (bhāktika) bowed down (avanata) in supplication (artthiyiṁda).
Among the inhabitants (saṁvāsitaroḷu) of that town (pura) of Sōmanātha, in the Brāhmaṇa's quarter (brahmapurigaḷoḷ), among the Brāhmaṇs (vipraroḷ), was known (negaḷdaṁ) one (orbban) who resembled (sadr̥śan) Vyāsa and Śuka and Vāmadēva and Parāśara and Kapiḷa and others; He, called (enipaḷ) Puruṣōttamaṁ, the best among Brāhmanas (dvijōttama) whose belonged to Śivatsagotra, praised (nutaṁ) by the kings (urvvīdēva), one who had the knowledge (vidaṁ) of all Vēdas and Vēdāṅgas, whose natural disposition (sadbhāvaṁ) is the pure (pāvana) beahviour (caritra) and the virtues (guṇa). The good wife (sati) of that Brāhmaṇa (ā viprana), called (enipaḷ) Padmāmbike, being of noble (sadbhāvade) qualities (guṇa) is similar to Sītadēvi, and similar to the wife of that (ā) Satyatapana; perpetually (sale) of pure and good beahviour (pāvana-sucaritre), devoted (vrate) to the welfare (hita) of her husband (pati). These (ā) husband and wife (daṁpatigaḷ) having remained (āgirdda) for a long time (pala-kāla) without offspring (anapatyar), one day (oṁdu-devasaṁ), they learned (tiḷidu) the sentence (vākyamaṁ) of Vēda that says (eṁba) "there is no heaven (na lōka) for him who has no son (aputrasya)". The famous (negaḷda) Puruṣōttama, whose conduct (ācaraṇaṁ) was honest (satya) and pure (pavitra), together with his wife (kalatrānvitan āgi) in order to obtain a son (putrārtthavāgi), praised (pūjisidan) Śambhu saying (eṁdu) "Lord(īśan), you are the protection of misfortune (āpattrana)".
At the same time (amnegaṁ itta), while Mahēśvara, whose lotus-feet (pādāraviṁdan) are venerated (vandita) by the moltitude (vr̥ṁda) of gods (divija) and demons (danuja), in that pleasant (ramya) surface (bhūmiyoḷu) of the Kailāsa mountain (parvvatada), surrounded (parivr̥tan) by many Gaṇas in order to pay homage (ōlagisal) KēśavaViṣṇu, VāsavaIndra, and AbjabhavaBrahman, together (sahitam) of Umā, was enjoying (vinōdadiṁdam ire) pleasant (śukha) conversations (saṁkathā) in the royal assembly (oḍḍōlagadoḷu), the Gaṇēśvara called (eṁda) Nārada said thus (inteṁda) :"While Ohila, Dāsa, Cenna, Siriyāḷa, Haḷāyudha, Bāṇa, Udbhaṭa and Maḷayēśvara, having come (baṁda) in one (oṁdi) body (dēhadoḷ), and Kēśavarāja, and innumerable (asaṁkhya) Gaṇas, left (bisuṭu) the happiness (saukhyamaṁ) of earthly life (gaihika), when they were there (illiralu) in the real abode (sadgēhadoḷ) of devotion (bhakti), that was their innate state (nijavāda), the congregation (samayam) of Śaivas became afflicted (atkatavādudu) among the Jains and Buddhist". Having spoken (embudu) like that (āgi), Mahēśvara, with a lotus-like mouth (vadanāraviṁda) that was smiling (hasita) gently (dara), said (embudum) to Vīrabhadra:"You (nīm) in the human (manuṣya) world (lōkadoḷu) create (puṭṭisi) a man (orbbanam) with a portion (aṁśadoḷ) of yourself (nimna) to subdue (niyāmisu) doctrines (samayagaḷaṁ) of the others (para)". And Vīrabhadra came (baṁdu) in a dream (svapnadoḷ) to Puruṣōttamabhaṭṭa, in the form (rūpadiṁ) of an ascetic (tāpasa), and said (eṁdu):"A son (putraṁ) will be born (puṭṭugum) to you (nimage), in order to suppress (niyāmakaṁ) the doctrines (samayagaḷaṁ) of the others (para)". And he further (mattam) thus (intu) said (eṁda):"Those (tē) many people (bahavō), who have gone (yātā) in the paths (mārggēṣu) of the Jains, in the south region (dakṣiṇāpathē), (yē) all (bhavanu sarvve) may be (bhavantu) damaged (dūṣitā) by your (tava) son (sūnunā) Rāma. Having thus spoken (eṁdu), and having done (māḍi) the parama prasāda, he went away (pōpuduṁ). Puruṣōttamabhaṭṭa, satisfied (kr̥tārtthar āgi) and happy (saṁtasaṁ), obtained (paḍedu) a son (maganam); and having performed (māḍi) the rites (kriyegaḷaṁ) starting from (ādi) the birth-ceremony (jātakarma), he (ātanuṁ) gave (iṭṭar) him the name (pesaran) Rāma in conformity with (ānurūpam āge) his (tanna) divine (divya) birth (janma). He lived (cariyisuttuṁ) with a detached (nispr̥ha) conduct (vr̥ttiyiṁ), having become absorbed (yuktan āgi) in Śivayōga.
Due to the union (yōgadin) with the devotion (bhakti) towards one object (ēkāgra), he became (saṁdu) famous (enalke) as one who had only one aim (ēkākiy), and having worshipped (ārādisi) Śiva with grea single mindedness (piridappēkāntadoḷ), he acquired (paḍadaṁ) the name (pesaraṁ) Ēkāntada Rāma.
Always (satataṁ) travelling (saṁdu) across various (vividha) places (kṣetramgaḷoḷu) prescribed (ukta) by śaiva scriptures (āgama), across numerous (ānēka) rivers (nadī) and canals (nada), where there were shrines (āyatana) of Śambhu, devoted (nugaṁ) with speech (vāk), body (kāya) and mind (manō), having sought protection (āśrita) in the pair of feet (āṁghridvaya) of the husband (vara) of Gaurī, he came (baṁdu) roaming (cariyisuttuṁ) and he saw (kaṇḍaṁ), with joy (prītiyiṁ) the Sōmanātha of the south (dakṣina), that was honoured (ārcchitanaṁ) by the gods (sura), it destroyed (trasiyaṁ) the multitude (augha) of sins (agh).
Having thus come (antu baṁbu), while he was worshipping (ārādhisuttaṁ ippuduṁ) Sōmanātha of Huligeṟe, whose (appa) feet (āṁghriyugman) are beautified (raṁjita) by the cluster (mamajarī) of the rays (kiraṇa) that come from the jewels (mani) of the tiaras (mauḷi) of the Lord of the gods,Indra who was continually (anavarata) bowing down (vinamada) to him, that (ā) supreme lord (paramēśvara) became manifest (pratyakṣavāgi). Here (atra) the two (dvayam) verses (śloka):"Oh Rāma, by virtue of my (mam) command (ajñeyā), having gone (gatvā) to the excellent (vara) village (grāmaṁ) of Abbalūru, there (tatra) make (kuru) a confortable dwelling (svasthaṁ), and offer a sacrifice (yaja) to me (māṁ) with devotion (bhakti-yōgataḥ). And (ca) thus (atha), having abandoned (hitvā) every doubts (śaṁkāṁ), make (kurusva) a dispute (vivādaṁ) with (saha) the jains; having wagered (paṇaṁ kr̥tvā) even (api) your own head (svaśiraḥ), you (tvaṁ) be victorious (vijayī bhava), oh son (putra).
Sōmanāthadēva thus (eṁdu) commanded (besasidaḍu). Ēkāntada-Rāmayya with a detached (nispr̥ha) conduct (vr̥ttiyoṁdaṁ) continued to stay (ire) at the Brahmēśvara temple (sthānadōḷu) of Abbalūru. Some of the Jains, together with that Saṅkaguaṇḍa, came (baṁdu) shouty (ulidu) to obstruct him (aḍḍi), and with great (piriduṁ) resolutness (caladiṁ) persistently (tolagade) they praised (kaivārisidar) in the proximity (samnidhiyoḷu) of Śiva, saying (endu) "Jina is the true divinity (daivan)". He (adam) heard (kēḷdu) that, Ēkantada Rāmayya, becoming (āgi) exceedingly (ati) angry (kruddhan), said (emdadaṁ): "Do not praise (stavana mādaḷāgada) another deity (anya-dēvatā) in the presence (samnidhiyoḷ) of Śiva", withouth doing anything (māṇade) they continued vociferating (nuḍiyuttiral); and he said thus (iṁteṁdaṁ):"Who is (āvan) that one creates (māḍuvan) the earth (jagamaṁ); who is (āvan) that one (adan) who protects (kāvan) in the time of calamity (āpat-kāladoḷ), and further (iṁ), who is (āvan) able (dakṣan) to destroy (saṁharisal) when to him (tanage) the anger (kōpam) become (āge) excessive (mige)? It is that (ā) Śaṁbhu, the same (ante) who pervades everything (sarvvaganirddu). How (ē) your god (dēvana), will be one who obtains (porddippanuṁ) the happiness (sukhamaṁ)? Only because his power (prabhāva) and glory (vibhavaṁ) are lost (gata); because he came by chance (biddu) in the world of rebirths (saṁsāradoḷu), because he lived (birddu) in bewildment (daṁdugadoḷu), and approached (sārddu) to the austerity (tapakke). How does (ē) he (īvan) become like (antire) Hara? Does (āvudu) your (nimm) Arhat (aruhaṁ) give (koṭṭitu) something before (muṁ)? In the past (munnaṁ) there were many (anēka) who obtained (paḍadar) boons (varmaṁ) from Hara: Gaṇas and the devoted Baṇa and Diniśāḷa". Having thus spoken (ene), the Jains said eṁgu):"Why (ēke) do you speak (hēḷal) about the father (hitaraṁ) of the past (muṁnina)/ ancestors? To make people (janaṁ) understand (aṟiyal), having cut (aridu) your (niṁnaya) head (śiramaṁ) and give it to him , and (iṁ) if you gained it back (paḍe) from him (ātanoḷ), you (nīne) will be a devoted man (bhaktan), and he (ātane) will be the God (dēvaṁ).
When they had thus spoken (enal), Ēkantāda-Rāma said "If I obtain (paḍedaḍe) the head (taleya)that I have given (ittu) to Manasijari, what (ene) indeed is (ad' ēn) the wager (paṇam) that you (nīv) give (īva) us (enage)? They say (eṁdar) in anger (munid):"We will remove (kittu) the image of Jina and establish (nilipevu)an image of Śiva".
Having said thus (ene) "Give (kuduvudu) me (enage) it in writing on a palmyra-leaf (ōleyaṁ)". Taking (goṅdu) the palmyra-leaf (ōle) that they gave (ittu), Rāma prepared (māḍi) the image of Śiva (śivanaṁ) into the presence (sāṁnidhya) of the Jains where giving it as an offering (kuḍuva) he cut (aridu) quickly (bhōṁkenal) his own (tām) head (śiramaṁ) and in order to get it back (padadoḷu), said (nuḍiguṁ):"If I did not say (eṁnadaḍam) "You (nīne), oh Śaṁbhu, are my protection (śaraṅa) without fail (uḍugade), if my mind (manam) joined to (oḍardaḍam), my head (tale) shall not go (pōgade) from the edge (mukhadiṁ) of this (ī) scimitar (kr̥pāṇa), but otherwise (allad' irddaḍe), oh Śiva, let it roll down (uruḷug) before (muṁn) your (niṁna) feet (aḍig)". Having said that (enutaṁ) the valiant (kali) Rāma, with a loud shout/having cried aloud (ārddu), and with an unfaltering hand (keygiḍad), cut off (aridu) the head (śiramaṁ), taking care (ārayisidan) to lay it (ikkaluṁ) at Śiva's feet (aṁghri-yugmadoḷu). While the devotees (bhaktar) were saying (enutaṁ) "Surely he inflicted (goṁḍane) but a slight (are) wound (gāy); he drew (kittu)the sharp sword (kūrppaṁg) and thought (nōḍidane) to do a bold thing (kūrppaṁg), but then he became afraid (aḷuki) and has preserved his body unhurt (meyi-gaydanē); he must have devised (pārddane) a mischief (seragaṁ) to the sword (bāḷge)". Rāma, that man of ability (ballāḷu), quickly (cakkene) cut (aridu) his own neck (sva-kaṁdharamaṁ) with any difficulty (aklēśadiṁdāgal) as (aṁta) if he were shearing through (kaṭṭan) a bundle of grass (hulla), and placed it (ikki) at the feet (aṁghriyoḷ) of the Lord (īśa), and caused joy (mạ̄idaṁ) to the attendants (gaṇakke) of Śaṁkara.
The severed (arida) head (tale) was exhibited (meṟadiṁ) for seven (ēḷu) days (devasam) in an open space (baregaṁ). Afterwards (baḷikka) Hara with reverence (ādaradiṁ) gave it back(ittaṁ). The head (tale) became sound (tarav-ādudu) without (illade) any scar (kale), and Rāma received it back (paḍedaṁ), to the knowledge (aṟiye) of all people (lōka). All (ellaṁ) the Jains became astonished (beṟāgi), distressed (maṟigi), bowed down (eṟagi) on the ground (eḍa) and seized his feet (kāl-viḍiye), asking (eṁbudaṁ) not to go ahead (māḍade) with the destruction (praḷaya) of the Jina. He desisted (māṇade), and, falling on it (eṟagi) like (aṁta) a thunderbolt (siḍil) from the blue (baṟa), broke (muṟidaṁ) the head (taleyam) of the Jina (jinana), crying out that Mārī the goddess of plague or death
had come upon them, were running away in flight, he beat the Jina till it fell; and he made them accept the holy Vīra-Sōmēśva.
When the jains, having gone in a body, and having related all the matter in a cunning way to king Bijjaṇa, were, with enmity, making a very slanderous complaint about it, king Bijjaṇa became mad with anger, and looked at Rāmayya with wrath, and said:-"Why hast thou done this evil thing?"; whereupon he shewed the palmyra-leaf that they had given, and said:-"This is the palmyra-leaf that they gave; weight it in thy mind, and place it in thy treasury; let them wager again; if they dare further stake, in thy presence, all their various Jinas, then I will cut off my head and place ir as the stake in their hands, and will recover it even after they shall have burned it; but they shall wager to me the various Jinas of their eight hundred shrines, the chief of which is the Ānesejjeyabasadi". Thereupon king Bijjaṇa said:-"We will see this marvel"; and he summoned the wise men of the shrines, and the other Jains, and said:-"All of you wager your shrines, and give it in writing on a palmyra-leaf. But they said:-"We came to lay a complaint about the shrine which has already been ruined; we have certainly not come to lay a wager and lose any more of our Jinas!" Then king Bijjaṇa laughed, and dismissed them, bidding them to go without any further words, and to live in peace; and he gave to Rāmayya, in sch a way that all of them knew of it, a certificate of victory.
A very Indra to the mountains that are hostile kings; a very Agastya to the ocean of hostile kings; a hot fire to the fuel of hostile kings; a very Śiva to Love in the form of hostile kings; a great Garuḍa to the fierce serpents that are hostile kings; such is the glorious Bijjaṇa, the friend of those who swing the sword in seizing the wives of inimical kings, and the favourite of the woman Fame. Having put down the Cōḷa, having humbled Lāḷa, having deprived Nēpāḷa of stability, having crushed Andhrato pieces, having madethe Gurjara captive, having broken the greatness of the king of Cēdi, having ground Vaṅga in a mill, having fought and killed the kings of Baṅgaḷa, Kaḷiṅga, Māgadha, Paṭasvara, and Māḷava, the brave king Bijjaṇārāya has protected the whole circuit of the earth. Agastya was born among the Kaḷacuryas there was displayed the power of drinking up, without vomiting, the ocean that was the lineage of the Caḷukyas.
Hail! The glorious bijjaṇdēva,-who was possessed of all the glory of the names of, among others, the Mahāmaṇdalēśvara who attained the pañcamahāśabda, the supreme lord of Kāḷañjara the best of towns, he who had the banner of a golden bull, he who was heralded in public with the sounds of the double drum called ḍamaruga, he who was the sun of the water-lily that was the family of Kaḷacuryas, the fierce in fight, the cage of thunderbolts to protect elephant-like chieftains who sought refuge with him, a very Rāvaṇa lord of Laṅka in prowess, he who behaved like a uterine brother to the wives of other men, he who was successful even on a Saturday, the wrestler against hill-forts, a very Rāma characterised by firmness of character, the wrestler free from apprehension, was pleased with the great boldness that was displayed by Rāmayya, and with his unsurpassed devotion to the god Mahēśvara; and, for the repairs of the whatever might become broken or torn or worn-out belonging to the enclosure, with beautiful pinnacles, of the temple of the god Vīra-Sōmanātha, and for the aṅgabhōga and the perpetual oblation of the god, having put forward to manage the grant Caṭṭarasa, the chieftain of the Sattaḷige seventy which was kampaṇa of the Banavase twelve-thousand, and the chief Prabhus and the village-headmen of that kampaṇa, and having laved the feet of toh holy Ēkāntada-Rāmayya, he gave, with libations of water, the village named Gōgāve to the south of Maḷugunda in the Sattaḷige seventy, with its established boundaries and to be enjoyed according to the tribhōga, and so maintened.
Om! When many kings, possessed of glory and renowned fame and valour, endowed with prowess that has been preserved in legends, had passed away in tje lineage of the Caḷukya kings which was considerd to be the chief ornament of the lunar race, Tailapa II, as an instance of a typical king, who may be called one of the seven principal mountains of the earth which was the Cāḷukyas, with happiness possessed the world. To that Tailapadēva there was born a son name Iṟivabeḍaṅga-Satyāśrayadēva; his son was Vikramadēva V; his younger brother was Daśavarmadeva; his son was Jayasiṅgarāya II; his son was Āhavamalla-Sōmēśvara I; his son was Tribhuvanamalla-Permāḍirāya-Vikramāditya VI; his son was Bhūlōkamalla-Sōmēśvara III; his son was the pratāpacakravartin Perma-Jagadēkamalla II; his younger brother was Traiḷōkyamalla-Nūrmaḍi-Tailapa III; and his son was Tribhuvanamalla-Sōmēśvara IV, whose prowess and majesty were as follows:-
That same Tribhuvanamalla-Sōmēśvaradēva IV, when the kumāra Bammayyathe chief of all the leaders of the army, the establisher of the Cāḷukya sovereignity, and he himself, were at the small village of Seleyahaḷḷiyakoppa with the pleasure of an agreeble interchange of communications, and were one day engaged in a discourse about religion and were reciting the praises of ancient and recent devotees of Śiva, heard the story of Ēkāntada-Rāmayya, when he was at Abbalūru, and when all the Jains assembled and came and entered into a great disputation with him and made a wager that, if he would cut off his head and cloud get it back from the hands of Śiva, he might break their Jina and set up Śiva and gave it in writing on a palmyra-leaf, took the palmyra-leaf that they gave, and cut off his own head, and then, after doing worship to Śiva, on the seventh day got back his head free from all injury just as it was before, and obtained a certificate of victory, together with respectful treatment, from the hands of Bijjaṇadēva, and broke the Jina, and destroyed the shrine and flung it down, and laid waste the site, and set up the god Vīra-Sōmanātha, and in accordance with the Śaiva traditions founded a temple with three pinnacles, as vast as a mountain. And Tribhuvanamalla-Sōmēśvaradēva IV was astonished, and, from a desire to see him, caused a letter of deferential invitation to be written, and made him come, and met him with respect, and took him along with himself to his own house, and did worship to him with great reverence, and, for he repairs of anything that might become broken or torn or worn-out belonging to the enclosure with beautiful pinnacles of the temple of the holy god Vīra-Sōmanātha, and for the aṅgabhōga and the raṅgabhōga and the perpetual oblation of the god, and for the occasions, among others, of the purificatory ceremony of the month Caitra and the festival of spring, and for the giving of food and the imparting of knowledge, saying that the village was to belong to the god, with the very greatest devotion, having put forward Mallidēva, the chieftain of the kampaṇa to manage the grant, and having laved the feet of Ēkāntada-Rāmayya gave with libations of water, by a copper-plate charter, as a grant to the god Paramēśvara Śiva, the village of Abbalūru in the Nāgarakhaṇḍa seventy which was a kampaṇa of the Banavase twelve-thousand, together with the custums-duty called mēlāḷike-manneya of that village, and with the right to fines and ounishments and buried treasure, and with its boundaries established in former times and with the trībhōga; and he seated him on an elephant and paraded him in public, and thus with the very greatest devotion mainteined.
Om! Ēkāntada-Rāma, who worshipped the water-lilies that are the feet of Śrīkaṇṭha with thoughts free from any perplexity, and who became famous in being considered to be the bulwark of the Śaiva rites, delighted in devotion to Śiva!
May the holy god Vīra-Sōma, who is the greatest among all the gods; who carries moon on his forehead; and who wears the grab of an actor in the dance of amorous dalliance which is lovely on account of the beauty imparted to it by smiling, white, trembling, full glances of the sweet smiles of Pārvatī the daughter of the mountain Himālaya, day by ady confer fortune and long life and fame upon Kāmadēva, upon him who is endowed with nobility!
Hail! When the illustrious Mahāmaṇḍalēśvara Kāmadēvarasa, possessed of the string of names of, among others, the Mahāmaṇḍalēśvara who attained the pañcamaśabda; the supreme lord of Banavāsi, the best of towns; he who acquired the excellent favour of the god Madhukēśvara of Jayantī Banavāsi; the delight of learned people; the ornament of the family Mayūravarman; the lion of the Kādambas; the fierce in fight; he who excelled in audacity; the elephnt-goad of brave men; a very Rādhēya Karṇa in truth; a very cage of thunderbolts to protect those who sought refuge with him; a very cow of plenty to petitioners, was governing the Panuṁgal five hundred, punishing the wicked and protecting the good, he came and saw the god Vīra-Sōmanātha of Abbalūru, and beheld the temple, as large as a mountain, which Rāmayya had made according to the precepts of the Śaiva traditions, and listened in detail to the daring that he had displayed, and was pleased, and took him along with himself with the very greatenest affection, and went away; and, when his ministers and himself with the maṇḍalika Madukeya, were seated in assembly at the capital of Pānumgal with the pleasure of an agreeble interchange of communications, with the very greatest devotion he made the village named Mallavaḷḷi, on the north of Jōgēsara whoch near to Muṇḍagōd in the Hosanāḍ seventy which is a kampaṇa in the Pānuṁgal five hundred, together with its established boundaries and including the trībhōga into a namasya grant for the god Vīra-Sōmanātha, and laved the feet of Rāmayya, and gave it, with libation of water, with the very greatest devotion, for the temple of that same god, and for the aṅgabhōga and the raṅgabhōga and the perpetual oblation of the god, and for the purificatory ceremony of the mont Caitra and the festival of spring and the other occasions, and for the giving of food and thus preserved religion. May it be well! Om!
Those who preserve these acts of religion shall obtain the reward of fashioning in gold the horns and hoofs of a thousand tawny-coloured cows at the sacred Vāraṇāsi or Prayāga or Kurukṣētra or Arghyatīrtha or Śrīparvata or any other holy sites, and giving them to Brāhmaṇs versed in the four Vēdas at such meritorious times as an eclipse of the sun, an eclipse of the moon, a vyatīpāta, a passage of the sun from one sign of the zodiac to the next, etc.; those who destroy these acts of religion shall incur the sin of slaying those same cows and Brāhmaṇs at the Ganges or Vāraṇāsi or Kurukṣētra or any other sacred sites. And, to shew that there is no doubt about this, he quotes the saying of Manu of former times:-The earth has been enjoyed by many kings, commencing with Sagara; whosoever at any time possesses the earth, to him belongs, at that time, the reward of making this grant, if he contiues it. The dust of the earth may be counted, and the drops of rain; but the reward of preserving a religious grant cannot be estimated even by the creator. He who confiscates land that has been given, whether by himself or by another, shall be born as a worm in ordure for te duration of sixty thousand years. He who, though capable of better things displays neglect in act or thought or speech, whether he be a person of good condition or a man of low caste, he is outside the pale of all religious rites. The maker of a grant shall rise seven times seven times seven family to heaven, but he who confiscates shall cause the same number of families to sink down into hell. There may be absolution for one who slays a cow or a Brāhmaṇ on the Ganges or at any other sacred place, but not for men who confiscate the property of gods or Brāhmaṇs. "This general bridge of religion should at all times be preserved by you"; thus does Rāmacandra make his earnest request to all future princes. May it be well and auspicious; and may there be good fortune. Om! Om!
Saying "As I am thus notoriously a very treasury of austerity directed towards Hara, any small effort is not becoming to me", rāma, the abode of devotion to Śaṁbhu, constructed this great temple of Śiva the destroyer of the cities of the demon Tripura. Without spending or asking for anything, even so little as a hūga, which devotees, standing in front of him in reverence, might offer for the shrine, but going with great humilty to the princes and obtaining their contributions, through the inexhaustible favour of ̀Siva Rāma made this temple, resembling Kailāsa the mountain of Hara; how successful he was!
Kēśavarāja, the leader of the forces, spake this record; and Saraṇa, the slave of Īśa, he whose refuge is the water-lilies that are the feet of Śiva, put it into proper shape and wrote it with facility. Om!
Hail! Malidēvarāya who belonged to the race of Mukkaṇṇa-Kādamba who was born from the holy Hara Śiva and the Earth; the supreme lord of Banavāsi, the best of towns; the worshipper of the water-lilies that are the sacred and holy feet of the holy god Madhukanātha, of Nāgarakhaṇḍe, gave