It is not entirely clear whether the spelling kuntuṞ lōkama in Ramayya Pantulu's edition represents a halanta ‹Ṟ› or is a simplified visual representation of a compound character.
Although there is no picture of the inscription in the edition and K. M. Sastri's republication the reading could be altered on the grounds of attested forms in other inscriptions.
If the element gōyinda is a variant of skt. govinda the length of the ‹ō› is probable.
The reading pōṟēri may be correct due to 1) similar attestations and 2) the etymology. Because of the absence of a graphemic differentiation between /o/ and /ō/ the spelling is ambivalent. 1) The element appears as part of names in vasantipōṟi (23542 G), maṁkhipoṟṟiyāru (23942 I), and kūcapōṟiyāri, kūcapōṟiki (24442 K).
Via Zvelebil’s rule the spelling poṟṟi indirectly points towards pōṟi as well. 2) The word pōṟi means ‘young’ (probably originally gender neutral) and corresponds to forms with long vowel in modern Telugu (like pōṟigāṁḍu ‘young man, boy’(534).
The incomplete name -japōṟēri could perhaps be complemented as *kūjapōṟēri; confer 2448-942 K. The female donor’s name is lōkama with the suffix -ama, probably from amma ‘mother’.
The inscription was found [o]n top of a niche containing a liṅga
79. This niche is probably referred to by stānaṁbu. The inscription is one of the fewer that mention a woman as donor.