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Identifier: DHARMA_INSSII01.

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Repository: South Indian Inscriptions (tfa-sii-epigraphy).

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<h0>SOUTH-INDIAN INSCRIPTIONS </h0>

<h1>SANSKRIT INSCRIPTIONS.</h1>

<h1>I.——INSCRIPTIONS OF THE PALLAVA DYNASTY.</h1>

<h3>Nos. 1 TO 23. THE PALLAVA INSCRIPTIONS OF MĀMALLAPURAM AND ŚĀḶUVAṄKUPPAM.</h3>

The village of Māmallapuram,<ref t="1:1-1"/> generally called “The Seven Pagodas,” is

situated on<lb/>the sea-coast, thirty-two miles south of Madras, and Śāḷuvaṅkuppam two

miles north of<lb/>Māmallapuram. Both places are famous for their Pallava remains, which

have been often<lb/>described.<ref t="1:1-2"/> Their Sanskrit inscriptions, however, have not

hitherto been properly deciphered.<lb/>The subjoined transcripts are prepared from mechanical

copies made on the spot in December<lb/>1886.

Four different alphabets are employed in the Pallava inscriptions of

Māmallapuram<lb/>and Śāḷuvaṅkuppam. The first, very archaic alphabet is

found in the following inscriptions<lb/>Nos. 1 to 16 of the so-called Dharmarāja Ratha.

The bulk of the Māmallapuram<lb/>inscriptions, viz., those of the so-called Gaṇeśa

Temple, Dharmarāja Maṇḍapa and<lb/>Rāmānuja Maṇḍapa and the inscription

No. 17 of the Dharmarāja Ratha, are written<lb/>in the second, an extremely florid

character. The third alphabet occurs on the northern, and<lb/>the fourth on the southern wall of

the Atiraṇachaṇḍeśvara Temple at Śāḷuvaṅkuppam.<lb/>Dr. Burnell assigns

the first alphabet to about the fifth century, the second to about 700, the<lb/>third to the eighth

or ninth century and the fourth to the eleventh century A.D.<ref t="1:1-3"/> To this<lb/>I have

only to add, that the second alphabet probably belongs to the sixth century, as it<lb/>resembles

that of Rājasiṁha's and Mahendravarman's inscriptions at Kāñchīpuram.

1. The first sixteen inscriptions of the Dharmarāja Ratha consist of a string

of<lb/>words in the nominative case, which their first decipherers, Drs. Babington and Burnell,

took<lb/>for names of deities. From a comparison with the remaining inscriptions, where several

of<lb/>them recur, it follows, however, that they are birudas of a Pallava king

Narasiṁha (Nos.<lb/>1 and 7). Among these birudas, Atyantakāma,

Śrīnidhi and Śrībhara were also borne<lb/>by the two kings mentioned in the later

inscriptions of Māmallapuram and Śāḷuvaṅkuppam.<lb/>Other birudas reappear in the

inscriptions of the Pallava king Rājasiṁha at Kāñchī,<lb/>viz.,

Parāpara, Bhuvanabhājana, Śrīmegha, and Sarvatobhadra.<pb n="1:2"/>

2. Two of the inscriptions, which are written in the second alphabet, viz., that of

the<lb/>Gaṇeśa Temple and that of the Dharmarāja Maṇḍapa, are identical and

consist of<lb/>eleven verses. They record, that the two temples, at which they are found, were

built by a<lb/>king Atyantakāma and were called after him

Atyantakāma-Pallaveśvara-gr̥ha.<lb/>The king bore the birudas of Raṇajaya,

Śrīnidhi and Śrībhara.

The fragmentary inscription at the Rāmānuja Maṇḍapa consists of the last verse

of<lb/>the two last-mentioned inscriptions. Consequently, it seems to have been a third inscrip-<lb break="no"/>tion of Atyantakāma.

From the last inscription in the second alphabet (No. 17 of the Dharmarāja Ratha)

it<lb/>appears, that Atyantakāma appropriated to himself the Dharmarāja Ratha,

which had<lb/>been excavated by his predecessor Narasiṁha, and called it

Atyantakāma-Pallaveś-<lb break="no"/>vara-gr̥ha. He also added his own biruda

Raṇajaya to those engraved by Narasiṁha.

3. From the inscription on the northern wall of the Śāḷuvaṅkuppam Cave,

which<lb/>consists of six verses, we learn, that the temple was built by a king

Atiraṇachaṇḍa and<lb/>was called after him Atiraṇachaṇḍeśvara. The king

bore the birudas Atyantakāma,<lb/>Raṇajaya, Śrīnidhi and Śrībhara,

all but the third of which occur in the Kāñchī<lb/>inscriptions.

4. The inscription on the southern wall of the Śāḷuvaṅkuppam Cave is a

later<lb/>transcript of that on the northern wall. It adds a seventh verse and the four

birudas<lb/>Anugraśīla, Kālakāla, Samaradhanaṁjaya and

Saṁgrāmadhīra, the three first<lb/>of which are also found in the Kāñchī

inscriptions. Over the entrance, the name of the<lb/>temple,

Atiraṇachaṇḍa-Palla[veśvara-gr̥ha], is engraved in both alphabets.

The Rev. E. Loventhal of Vellore possesses a fair number of Pallava coins

from<lb/>Māmallapuram. All of them bear on the obverse a Nandi and various legends over

it.<lb/>One of the coins, with a star on the reverse,<ref t="1:2-1"/> reads <de>śrībharaḥ,</de>

another, with a fish on the reverse,<ref t="1:2-2"/><lb/> <de>śrīni[dhi],</de> and a third, with

a cross on the reverse,<ref t="1:2-3"/> <de>mānapara</de>. It will be remembered,

that<lb/>Śrībhara and Śrīnidhi were birudas of the Pallava

king Narasiṁha, who founded the<lb/>Dharmarāja Ratha.

<h3>Nos. 1 TO 17. INSCRIPTIONS ON THE DHARMARĀJA RATHA, MĀMALLAPURAM.<ref t="1:2-4"/></h3>

<h1>A. First storey:——a. North.</h1>

<h3>No. 1. <de>śrīnarasiṃhaḥ</de></h3>

The illustrious Narasiṁha.

<h3>No. 2. <de>pridhivi<ref t="1:2-5"/>sāṃraḥ śrībharaḥ</de></h3>

Pr̥thivīsāra (the best on earth). Śrībhara (the bearer of

prosperity).

<h3>No. 3. <de>bhuvanabhājanaḥ</de></h3>

Bhuvanabhājana (the possessor of the world).

<h1>c. South.</h1>

<h3>No. 4. <de>[śr]īmeghaḥ trailokyavarddhanaḥ vidhiḥ</de></h3>

Śrīmegha (the cloud (which showers) wealth). Trailokyavardhana

(the bestower of<lb/>prosperity on the three worlds). Vidhi.<pb n="1:3"/>

<h3>No. 5. <de>atyantakāmaḥ anekobhāyaḥ</de><ref t="1:3-1"/></h3>

Atyantakāma (he whose desires are boundless). Anekopāya (he

(who knows) many<lb/>expedients).

<h1>B. Second storey:——a. North.</h1>

<h3>No. 6. [1] <de>sthirabhaktiḥ madanābhirāmaḥ</de> [2] <de>vidhi[ḥ*]</de></h3>

Sthirabhakti (the firmly devoted). Madanābhirāma (he who is lovely

like Cupid).<lb/>Vidhi.

<h3>No. 7. [1] <de>śrīnarasiṃhaḥ bhuvanabhājanaḥ śrīmeghaḥ</de> [2]

<de>apratihataśāsana[ḥ*]</de></h3>

The illustrious Narasiṁha. Bhuvanabhājana (the possessor of the world).

Śrīme-<lb break="no"/>gha (the cloud (which showers) wealth).

Apratihataśāsana (he whose commands are<lb/>unopposed).

<h3>No. 8. [1] <de>kāmalaḷitaḥ ameyamāyaḥ</de> [2] <de>sakalakalyāṇaḥ</de></h3>

Kāmalalita (he who is pleasant like Cupid). Ameyamāya (he whose

diplomacy is<lb/>immeasurable). Sakalakalyāṇa (the altogether

prosperous).

<h3>No. 9. [1] <de>nayanamanoharaḥ vāmaḥ</de> [2] <de>atimānaḥ</de></h3>

Nayanamanohara (he who is pleasing to the eyes). Vāma (the

handsome). Atimāna<lb/>(the extremely proud).

<h3>No. 10. [1] <de>vāmaḥ</de> [2] <de>parābharaḥ</de><ref t="1:3-2"/></h3>

Vāma (the handsome). Parāpara (the omnipotent).

<h3>No. 11. [1] <de>anupamaḥ</de> [2] <de>nayā[ṅku]ra[ḥ*]</de></h3>

Anupama (the matchless). Nayāṅkura (the sprout of polity).<ref t="1:3-3"/>

<h1>c. South.</h1>

<h3>No. 12. <de>laḷitaḥ</de></h3>

Lalita (the pleasant).

<h3>No. 13. [1] <de>nayanamanoharaḥ</de> [2] <de>sarvvatobhadraḥ</de></h3>

Nayanamanohara (he who is pleasing to the eyes). Sarvatobhadra (the

altogether<lb/>auspicious.).

<h3>No. 14. [1] <de>śrīnidhiḥ</de> [2] <de>niruttaraḥ</de></h3>

Śrīnidhi (the receptacle of wealth). Niruttara (the

unsurpassed).

<h3>No. 15. [1] <de>vidhiḥ</de> [2] <de>vibhrāntaḥ</de></h3>

Vidhi. Vibhrānta (the passionate).<ref t="1:3-4"/><pb n="1:4"/>

<h3>No. 16. [1] <de>satyaparākramaḥ</de> [2] <de>parāvaraḥ</de></h3>

Satyaparākrama (the truly heroic). Parāvara (the

omnipotent).

<h1>C. Third storey. East.</h1>

<h3>No. 17. [1] <de>śrīatyantakāmapallaveśvaragr̥ha[m*] ||</de> [2] <de>raṇajayaḥ</de></h3>

The temple of the holy Atyantakāma-Pallaveśvara. Raṇajaya (the conqueror

in<lb/>battle).

<h3>No. 18. INSCRIPTION AT THE GAṆEŚA TEMPLE, MĀMALLAPURAM.<ref t="1:4-1"/></h3>

<hi>[1.] <de>sambhavasthitisaṃhārakāraṇaṃ vītakāraṇaḥ [|*]<lb/>bhūyādatyantakāmāya

jagatāṃ kāmamarddanaḥ || [1*]</de></hi>

<hi>[2.] <de>amāyaścitramāyosāvaguṇo guṇabhājanaḥ [|*]<lb/>svasyo niruttaro

jīyādanīśaḥ parameśvaraḥ [|| 2*]</de></hi>

<hi>[3.] <de>yasyāṅguṣṭhabharākrāntaḥ kailāsaḥ sadaśānanaḥ

[|*]<lb/>pātālamagamanmūrddhnā śrīnidhistambibhartyajam || [3*]</de></hi>

<hi>[4.] <de>bhaktiprahveṇa manasā bhavambhūṣaṇalīlayā [|*]<lb/>doṣṇā ca yo bhuvo

bhārañjīyātsa śrībharaściram [|| 4*]</de></hi>

<hi>[5.] <de>atyantakāmo nr̥patirnnirjjitārātimaṇḍalaḥ [|*]<lb/>khyāto raṇajayaḥ

śambhostenedaṃ veśma kāritam [|| 5*]</de></hi>

<hi>[6.] <de>jñaḥ sthāṇurnniṣkalaḥ somaḥ pāvakādmā<ref t="1:4-2"/> viyadvapuḥ

[|*]<lb/>bhīmaḥ śivo vijayatāṃ śaṅkaraḥ kāmasūdanaḥ || [6*]</de></hi>

<hi>[7.] <de>rājarājo na virasaścakrabhr̥nna janārddanaḥ [|*]<lb/>tārakādhipatiḥ svasyo

jayatāttaruṇāṅkuraḥ || [7*]</de></hi>

<hi>[8.] <de>śrīmatotyantakāmasya dviṣaddarppāpahāriṇaḥ [|*]<lb/>śrīnidheḥ kāmarāgasya

harārādhanasaṅginaḥ [|| 8*]</de></hi>

<hi>[9.] <de>abhiṣekajalāpūrṇṇe citraratnāmbujākare [|*]<lb/>āste viśāle sumukhaḥ

śirassarasi śaṅkaraḥ || [9*]</de></hi>

<hi>[10.] <de>tenedaṅkāritantuṅgandhūrjjaṭermmandiragr̥ham

[|*]<lb/>prajānāmiṣṭasiddhyartthaṃ śāṅkarīmbhūtimicchatā || [10*]</de></hi>

<hi>[11.] <de>dhikteṣāndhikteṣāmpunarapi dhigdhigdhigastu dhikteṣām [|*]<lb/>yeṣānna vasati

hr̥daye kupathagativimo-</de></hi>

<hi>[12.] <de>kṣako rudraḥ || [11*] atyantakāmapallaveśvaragr̥ha[m ||*]</de><pb n="1:5"/></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) May (Śiva) the destroyer of Love, who is the cause of production,

existence<lb/>and destruction, (but is himself) without cause, fulfil the boundless

desires<ref t="1:5-1"/> of men!

(2.) May he (Śiva) be victorious, who is without illusion and possessed of manifold

illu-<lb break="no"/>sion, who is without qualities and endowed with qualities, who is existing by

himself and is<lb/>without superior, who is without lord and the highest lord!

(3.) Śrīnidhi<ref t="1:5-2"/> bears on his head the unborn (Śiva),<ref t="1:5-3"/> by the weight of whose great toe<lb/>Kailāsa together with the ten-faced

(Rāvaṇa) sank down into Pātāla.

(4.) May Śrībhara<ref t="1:5-4"/> be victorious for a long time, who bears Bhava

(Śiva) in his<lb/>mind which is filled with devotion, and bears the earth on his arm<ref t="1:5-5"/> like a coquettish<lb/>embellishment!

(5.) King Atyantakāma, who has subdued the territories of his foes, is famed (by

the<lb/>name of) Raṇajaya;<ref t="1:5-6"/>——he caused to be made this house of

Śaṁbhu (Śiva).

(6.) May he be victorious, who is both sentient and motionless (Sthāṇu),<ref t="1:5-7"/> who is both<lb/>undivided and the moon,<ref t="1:5-8"/> who is both fire and air, who

is both terrible (Bhīma) and kind<lb/>(Śiva), who is both the cause of prosperity

(Śaṁkara) and the destroyer of Love!

(7.) May Taruṇāṅkura<ref t="1:5-9"/> be victorious, who is a king of kings, but is

not ugly (like<lb/>Kuvera), who is an emperor, but does not distress people (while Vishṇu

is both Chakrabhr̥t<lb/>and Janārdana), who is the lord of protectors, but healthy (while the

moon is the lord of<lb/>stars, but is subject to eclipses)!

(8 and 9.) Just as in a large lake filled with water which is fit for bathing, and

covered<lb/>with various lotus-flowers, handsome Śaṁkara (Śiva) abides on the large

head——sprinkled<lb/>with the water of coronation and covered with bright jewels——of the illustrious

Atyanta-<lb break="no"/>kāma,<ref t="1:5-10"/> who deprives his enemies of their pride,

who is a receptacle of wealth, who pos-<lb break="no"/>sesses the charm of Cupid,<ref t="1:5-11"/>

and who assiduously worships Hara (Śiva).

(10.) He, desiring to attain the glory of Śaṁkara (Śiva), caused to be made this

lofty<lb/>dwelling of Dhūrjaṭi (Śiva), in order to procure the fulfilment of their

desires to his<lb/>subjects.<pb n="1:6"/>

(11.) Six times cursed be those, in whose hearts does not dwell Rudra (Śiva), the

deli-<lb break="no"/>verer from the walking on the evil path!

The temple of Atyantakāma-Pallaveśvara.

<h3>No. 19. INSCRIPTION AT THE DHARMARĀJA MAṆḌAPA, MĀMALLAPURAM.<ref t="1:6-1"/></h3>

<h1>This inscription is a duplicate of No. 18.</h1>

<hi>[1.] <de>[sambhavasthitisaṃhārakāraṇaṃ vītakāraṇaḥ |] bhūyādatyantakāmāya

jagatāṃ</de></hi>

<hi>[2.] <de>kāmamarddanaḥ || [1*] amāyaścitramāyosāvaguṇo guṇabhājanaḥ [|*]

svastho</de></hi>

<hi>[3.] <de>niruttaro jīyādanīśaḥ parameśvaraḥ || [2*] yasyāṅguṣṭhabharākrāntaḥ

kailāsassada-</de></hi>

<hi>[4.] <de>śānanaḥ [|*] pātālamagamanmūrddhnā śrīnidhistambibhartyajam || [3*]

bhaktiprahveṇa manasā bhavaṃ bhū-</de></hi>

<hi>[5.] <de>ṣaṇalīlayā [|*] doṣṇā ca yo bhuvo bhāraṃ jīyātsa śrībharaściram || [4*]

atyanta-</de></hi>

<hi>[6.] <de>kāmo nr̥patirnnirjjitārātimaṇḍalaḥ [|*] khyāto raṇajayaḥ śambhostenedaṃ

veśma</de></hi>

<hi>[7.] <de>kāritam || [5*] jñaḥ sthāṇurnniṣkalaḥ somaḥ pāvakātmā viyadvapuḥ [|*]

bhīmaḥ śivo vijaya-</de></hi>

<hi>[8.] <de>tāṃ śaṅkaraḥ kāmasūdanaḥ || [6*] rājarājo na virasaścakrabhr̥nna

janārddanaḥ [|*] tārakādhipatiḥ svastho</de></hi>

<hi>[9.] <de>jayatāttaruṇāṅkuraḥ || [7*] śrīmatotyantakāmasya dvipaddarppāpahāriṇaḥ

[|*] śrīnidheḥ kā-</de></hi>

<hi>[10.] <de>marāgasya harārādhanasaṅginaḥ || [8*] abhiṣekajalāpūrṇṇe

citraratnāmbujākare [|*] ā-</de></hi>

<hi>[11.] <de>ste viśāle sumukhaḥ śirassarasi śaṅkaraḥ || [9*] tenedaṃ

kāritantuṅgandhūrjjaṭermmandira-</de></hi>

<hi>[12.] <de>gr̥haṃ [|*] prajānāmiṣṭasiddhyartthaṃ śāṅkarīṃ bhūtimicchatā || [10*]

oṃ || atyantakāmapallaveśvaragr̥ham ||</de></hi>

<hi>[13.] <de>dhikteṣāndhikteṣāmpunarapi dhigdhigdhigastu dhikteṣām [|*] yeṣānna

vasati</de></hi>

<hi>[14.] <de>hr̥daye kupathagativimokṣako rudraḥ || [11*]</de></hi>

<h3>No. 20. FRAGMENT OF AN INSCRIPTION AT THE RĀMĀNUJA MAṆḌAPA, MĀMALLAPURAM.<ref t="1:6-2"/></h3>

<h1>This fragment consists of the last verse of Nos. 18 and 19.</h1>

<hi>[1.] <de>dhikteṣāṃ dhikteṣāṃ punarapi dhigdhigdhigastu dhikte-</de></hi>

<hi>[2.] <de>ṣāṃ [|*] yeṣānna vasati hr̥daye kupathagati-</de></hi>

<hi>[3.] <de>vimokṣako rudraḥ ||</de></hi>

<h3>Nos. 21 TO 23. INSCRIPTIONS AT THE ATIRAṆACHAṆḌEŚVARA TEMPLE, ŚĀḶUVAṄKUPPAM.<ref t="1:6-3"/></h3>

<h3>No. 21. On the Southern Wall.</h3>

<hi>[1.] <de>śrīmatotyantakāmasya dviṣadda-</de></hi>

<hi>[2.] <de>rppāpahāriṇaḥ [|*] śrīnidheḥ kāma-</de></hi>

<hi>[3.] <de>rāgasya harārādhanasaṃginaḥ || [1*]</de></hi>

<hi>[4.] <de>abhiṣekajalāpūrṇṇe citraratnāmbujākare [|*]</de></hi>

<hi>[5.] <de>āste viśāle sumukhaḥ śirassarasi śaṃkaraḥ || [2*]</de><pb n="1:7"/></hi>

<hi>[6.] <de>tenedaṃ kāritaṃ śambhorbhavanaṃ bhūtaye bhuvaḥ [|*] kai-</de></hi>

<hi>[7.] <de>lāsamandaranibhaṃ bhūbhr̥tāṃ mūrdhni tiṣṭhatā || [3*] bhaktiprahe-</de></hi>

<hi>[8.] <de>ṇa manasā bhavaṃ bhūṣaṇalīlayā [|*] dopṇā ca yo bhuvandhatte</de></hi>

<hi>[9.] <de>jīyātma śrībharaściram || [4*] atiraṇacaṇḍaḥ patiravanibhu-</de></hi>

<hi>[10.] <de>jāmatiraṇacaṇḍeśvaramidamakarot [|*] iha giritana-</de></hi>

<hi>[11.] <de>yāguhagaṇasahito niyatakr̥taratirbhavatu paśupa-</de></hi>

<hi>[12.] <de>tiḥ || [5*] gurvvīmīśānabhaktiṃ śriyamatiśayinīṃ durvvahaṃ

bhāramurvvyā</de></hi>

<hi>[13.] <de>nissāmānyañca dānaṃ samamati[ra]ṇacaṇḍākhyayā yo [vibhartti |]</de></hi>

<hi>[14.] <de>sthāne nirmmāpitesminvidi[taraṇa]jayakhyātinā tena [bha]rttā

bhūtānā-</de></hi>

<hi>[15.] <de>maṣṭamūrttiściramatiraṇacaṇḍeśvare yātu niṣṭām [|| 6*] a[nugra]śīla[ḥ

||*]</de></hi>

<hi>[16.] <de>yadi na vidhātā bharato yadi na harirnnārado na vā skandaḥ [|*] boddhuṃ ka

iva</de></hi>

<hi>[17.] <de>samartthassaṃgītaṃ kālakālasya || [7*] oṃ || samaradhanañjayaḥ

saṃgrāmadhīraḥ || oṃ ||</de></hi>

<h1>TRANSLATION.</h1>

(Verses 1 and 2.) Just as in a large lake filled with water which is fit for

bathing, and<lb/>covered with various lotus-flowers, handsome Śaṁkara (Śiva) abides on

the large head——<lb/>sprinkled with the water of coronation and covered with bright jewels——of the

illustrious<lb/>Atyantakāma, who deprives his enemies of their pride, who is a receptacle

of wealth,<lb/>who possesses the charm of Cupid, and who assiduously worships Hara

(Śiva).<ref t="1:7-1"/>

(3.) For the welfare of the earth, he, who stands at the head of the lords of the

earth,<lb/>caused to be made this house of Śaṁbhu (Śiva), which resembles Kailāsa and

Mandara.

(4.) May Śrībhara be victorious for a long time, who bears Bhava (Śiva) in

his mind<lb/>which is filled with devotion, and bears the earth on his arm like a coquettish

embel-<lb break="no"/>lishment!<ref t="1:7-2"/>

(5.) Atiraṇachaṇḍa,<ref t="1:7-3"/> the lord of the rulers of the earth, made this

(temple called)<lb/>Atiraṇachaṇḍeśvara. May Paśupati (Śiva), attended

by the mountain-daughter<lb/>(Pārvati) and the troop of Guhas, always take delight (in

residing) here !

(6.) May the eight-formed lord of beings (Śiva) for a long time take up his abode in

this<lb/>temple (called) Atiraṇachaṇḍeśvara, which was caused to be built by

him, who, together<lb/>with the name of Atiraṇachaṇḍa, bears deep devotion to Īśāna

(Śiva), abundant prosperity,<lb/>the heavy burden of the earth and unequalled liberality,

and who is famed by the name<lb/>of Raṇajaya !

Anugraśīla (the gentle-minded).<ref t="1:7-4"/>

(7.) Who will be able to understand the music of Kālakāla,<ref t="1:7-5"/> if it were

not Vidhātr̥<lb/>(Brahman), Bharata, Hari, Nārada, or Skanda?<ref t="1:7-6"/><pb n="1:8"/>

Samaradhanaṁjaya (the conqueror of wealth in battle).<ref t="1:8-1"/>

Saṁgrāmadhīra (the firm<lb/>in war).<ref t="1:8-2"/>

<h3>No. 22. On the Northern Wall.</h3>

<h1>This inscription consists of the first six verses of No. 21.</h1>

<hi>[1.] <de>śrīmatotyantakāmasya</de></hi>

<hi>[2.] <de>dviṣaddarppāpahāriṇaḥ [|*] śrīni-</de></hi>

<hi>[3.] <de>dheḥ kāmarāgasya harārādhanasaṃgi-</de></hi>

<hi>[4.] <de>naḥ || [1*] abhiṣekajalāpūrṇṇe citraratnāṃ-</de></hi>

<hi>[5.] <de>bujākare [|*] āste viśāle sumukhaḥ śirassara-</de></hi>

<hi>[6.] <de>si śaṃkaraḥ || [2*] tenedaṃ kāritaṃ śambhorbhava-</de></hi>

<hi>[7.] <de>naṃ bhūtaye bhuvaḥ [|*] kailāsamandaranibhaṃ bhūbhr̥tāṃ</de></hi>

<hi>[8.] <de>mūrdhni tiṣṭhatā || [3*] bhaktiprahveṇa manasā bhava<ref t="1:8-3"/>

bhūṣaṇa-</de></hi>

<hi>[9.] <de>līlayā [|*] doṣṇā ca yo bhuvandhatte jīyātsa śrībharaści-</de></hi>

<hi>[10.] <de>ram || [4*] atiraṇacaṇḍaḥ patiravanibhujāmatira-</de></hi>

<hi>[11.] <de>ṇacaṇḍeśvaramidamakarot [|*] iha giritanayāgu-</de></hi>

<hi>[12.] <de>hagaṇasahito niyatakr̥taratirbhavatu paśupatiḥ || [5*]</de></hi>

<hi>[13.] <de>gurvvīmīśānabhaktiṃ śriyamatiśayinīṃ durvvahaṃ bhāramurvvyā

nissā-</de></hi>

<hi>[14.] <de>mānyañca dānaṃ samamatiraṇacaṇḍā[khya]yā yo [bi]bhartti [|*]

sthāne</de></hi>

<hi>[15.] <de>nirmmāpitesminviditaraṇajaya[khyātinā] tena bharttā bhūtānā-</de></hi>

<hi>[16.] <de>maṣṭamūrttiścirama[tiraṇacaṇḍe]śvare yātu niṣṭhām || [6*] || svasti ||

||</de></hi>

<h3>No. 23. Over the entrance.</h3>

<hi>[1.] <de>atiraṇacaṇḍapalla[veśvaragr̥ha]</de><ref t="1:8-4"/></hi>

<hi>[2.] <de>atiraṇacaṇḍapalla[veśvaragr̥ha]</de><ref t="1:8-5"/></hi>

(The temple of) Atiraṇachaṇḍa-Palla[veśvara].

<h3>Nos. 24 TO 30. THE PALLAVA INSCRIPTIONS ON THE KAILĀSANĀTHA TEMPLE

AT<lb/>KĀÑCHĪPURAM.</h3>

On a visit to Kāñchīpuram in the year 1883, Dr. Burgess made the important

discovery,<lb/>that the comparatively insignificant temple of Kailāsanāthasvāmin at

Kāñchīpuram<lb/>(Conjeeveram) was not only built in the Pallava style of sixth

century architecture, but<lb/>contained a number of inscriptions in the Pallava character

and Sanskrit language besides<lb/>others in the Tamil alphabet and language. In 1884-85, Mr. S. M.

Naṭeśa Śāstrī prepared<lb/>fac-similes of most of the Pallava inscriptions, from which I made

transcripts and translations.<lb/>In September and October 1887, I went to the spot myself, in

order to compare these trans-<lb break="no"/>cripts with the originals and to take fac-similes of

those inscriptions, which were not found<pb n="1:9"/><lb/>among those made by Mr. Naṭeśa. Through

the good offices of E. C.Johnson, Esq., the<lb/>Collector of Chingleput, I was enabled to secure

reliable copies of all the Sanskrit and Tamil<lb/>inscriptions of the temple.

Just as at Māmallapuram and Śāḷuvaṅkuppam, we find several different

alphabets<lb/>employed in the Pallava inscriptions of the Kailāsanātha Temple.

The most archaic<lb/>alphabet, which resembles that of the inscriptions of Atyantakāma at

Māmallapuram, occurs<lb/>in the subjoined inscriptions Nos. 24, 27, 28, 29 and 30. Of these, the

inscription No. 24<lb/>runs round the outside of the central shrine and is in excellent

preservation, as it is engraved<lb/>on granite slabs. It consists of twelve Sanskrit verses. The

whole of the first verse and<lb/>the beginning of the second are covered by the floor of the temple

itself and by the wall of a<lb/>modern maṇḍapa, which has been erected between the central

shrine and another maṇḍapa<lb/>in front of it. By the temporary removal of some slabs, my

assistant succeeded in preparing<lb/>fac-similes of the greater part of the first verse and of a

few additional letters at the beginning<lb/>of the second verse. The inscription opens with a

benediction addressed to Gaṅgā and with<lb/>the following mythical pedigree of Pallava,

the <greek>heros eponymos</greek> of the Pallava dynasty:——

[Brahman.]<lb/>Angiras.<lb/>Br̥haspati.<lb/>Śaṁyu.<lb/>Bharadvāja.<lb/>Droṇa.<lb/>Aśvatthāman.<lb/>Pallava,

the founder of the race of the Pallavas.

Then the inscription continues: “In the race of these (the Pallavas) there was born

the<lb/>supreme lord Ugradaṇḍa, the destroyer of the city of Raṇarasika.” His

son was<lb/>Rājasiṁha, who bore the birudas Atyantakāma, Śrībhara and

Raṇajaya. He built<lb/>the Śiva temple, round which the inscription is

engraved, and called it after his own name<lb/>Rājasiṁha-Pallaveśvara or

Rājasiṁheśvara.<ref t="1:9-1"/>

The inscription No. 27 runs round the smaller shrine, which stands in front of

the<lb/>Rājasiṁheśvara or Kailāsanātha shrine, and which is now-a-days styled

Nāradeśvara. It<lb/>consists of four Sanskrit verses, the first and last of which are

only incompletely preserved.<lb/>The first three verses tell in different wording the same fact,

viz., that Mahendra, the<lb/>son of Rājasiṁha and grandson of

Lokāditya, built a temple of Śiva, which he called<lb/>Mahendreśvara

after his own name, near the temple of Rājasiṁheśvara. Another<lb/>form of the name of

the temple, Mahendravarmeśvara, which is engraved three times on<lb/>the building, shows

that Mahendra's full name was Mahendravarman. Of Lokāditya,<lb/>who is identical

with the Ugradaṇḍa of the inscription No. 24, the present inscription<lb/>says, that

“his valour dried up the army of Raṇarasika, just as the heat of the sun does<lb/>the

mud.”<pb n="1:10"/>

Other inscriptions in archaic characters are found in some of the niches to the right<lb/>of the

front entrance into the temple compound, which are now connected by brick walls, but<lb/>were

originally intended for detached small shrines. According to the inscription No. 28,<lb/>the first

niche was called “the Temple of Nityavinīteśvara.”

Of No. 29, on the third niche, a complete fac-simile was obtained by temporarily<lb/>removing

two modern brick walls. It consists of three Sanskrit verses and records, that this<lb/>small

shrine of Śiva was founded by Raṅgapatākā, the wife of king

Narasiṁhavishṇu<lb/>or Kālakāla.

<h3>No. 30, on the fifth niche, is an incomplete inscription in Sanskrit verse of some

other<lb/>female, whose name is unfortunately lost.</h3>

The rest of the Pallava inscriptions of the Kailāsanātha Temple run round the inside

of<lb/>the enclosure of the Rājasiṁheśvara shrine and contain an enumeration of several

hundred<lb/>birudas of king Rājasiṁha. They are arranged in four tiers, the first

of which consists of<lb/>granite and is therefore well preserved. The other three tiers are on

sand-stone; hence<lb/>the second is almost entirely spoiled by the dripping of water and by

whitewashing with<lb/>chunnam; of the third a little more is left; and the fourth is in tolerable

preservation. From<lb/>the existing fragments of the second and third tiers, it appears that they

were word for word<lb/>identical with the well-preserved first tier. Further, we can prove in a few

cases, that the first<lb/>tier is a later copy of the third. Thus, in niches 29 and 52, the first

tier has the unintelligible<lb/>words <de>śrīāśāviyiḥ</de> and <de>śrībalapramaḥ,</de> for

which the third tier supplies the correct readings<lb/> <de>śrīāśāvijayiḥ</de> (for

<de>ºyo</de>) and <de>śrībalapramathanaḥ</de>. In accordance with this result, the third tier

is<lb/>written in the same archaic alphabet, as the inscription round the

Rājasiṁheśvara Temple,<lb/>and evidently belongs to the time of Rājasiṁha,

the founder of the temple, himself. Thus<lb/>the first and second tiers must be considered as later

copies of the original inscription in<lb/>the third tier, which were executed by some descendants

of Rājasiṁha. As the alphabets of<lb/>the first and second tiers resemble those of the northern

and southern walls, respectively, of<lb/>the Śāḷuvaṅkuppam Cave, it further follows

that Atiraṇachaṇḍa, who engraved the<lb/>inscription on the northern wall of the

Śāḷuvaṅkuppam Cave, must be later than Atyanta-<lb break="no"/>kāma, the alphabet of

whose inscriptions at Māmallapuram resembles that of Rāja-<lb break="no"/>siṁha's at Kāñchīpuram. The inscription on the southern wall of the

Śāḷuvaṅkuppam<lb/>Cave is a later transcript of that on the northern wall, and in the

same way the second tier is<lb/>still more modern than the first tier. As only fragments of the

second and third tiers are<lb/>now forthcoming, I have transcribed only the first tier and noticed

the various readings of<lb/>the second and third tiers in the foot-notes. While the inscriptions of

the first, second<lb/>and third tiers run round the whole of the inner enclosure of the temple, the

inscriptions<lb/>of the fourth tier extend only as far as the 20th niche. The fourth tier repeats

some of the<lb/>birudas contained in the first three tiers and adds a few of its own. It is

written in a pecu-<lb break="no"/>liar ornamental alphabet, which is based on an alphabet of the

same type, as that of the first<lb/>tier. As the biruda <de>śrīkālakopaḥ,</de> which

occurs in the third tier (niche 19), but is left out in<lb/>the first, is found in the fourth tier

(niche 11), it follows that the engraver of the fourth tier<lb/>copied from the third and not from

the first tier; perhaps the first and fourth tiers were<lb/>contemporaneous.

It remains to add a few words on the probable times of the founders of the Kailāsa-<lb break="no"/>nātha Temple. In an article, which appeared first in the Madras Mail (3rd

September<lb/>1887) and was reprinted in the Indian Antiquary (Vol. XVII, p. 30), I

identified:——<lb/>1. Raṇarasika, the enemy of Ugradaṇḍa or Lokāditya, with the

Chalukya Raṇarāga;<pb n="1:11"/><lb/>2. Rājasiṁha, who is called

Narasiṁhapotavarman in a Chalukya inscription,<ref t="1:11-1"/> with Nara-<lb break="no"/>siṁhavarman I. of Mr. Foulkes' grant of Nandivarman;<ref t="1:11-2"/> 3.

Mahendravarman with<lb/>Mahendravarman II. of the same grant; 4.

Nandipotavarman, who was defeated by<lb/>the Chalukya Vikramāditya II., with

Nandivarman himself; and 5. Pulakeśin, who,<lb/>according to the unpublished

Kūram grant, was conquered by Narasiṁhavarman I., with the<lb/>Chalukya Pulikeśin I.

As, however, both in the Kūram grant and in Mr. Foulkes' grant of<lb/>Nandivarman,

Narasiṁhavarman I. is said to have destroyed Vātāpi, while Pulikeśin I.

“first<lb/>made Vātāpi the capital of the Chalukyas in Western India, wresting it from the

Pallavas<lb/>who then held it,”<ref t="1:11-3"/>——I now consider it more probable, that

Pulakeśin, the enemy of Nara-<lb break="no"/>siṁhavarman I., has to be identified with

the Chalukya Pulikeśin II. On inspecting the<lb/>original of the Kūram grant, of which I

formerly had nothing but an impression, but which<lb/>has now become the property of Government, I

discovered a further confirmation of this<lb/>view. The grant says, that

Parameśvaravarman (I.) put to flight Vikramāditya,

i.e.,<lb/>Vikramāditya I., the son of Pulikeśin II. Secondly, it is not unlikely,

that Narasiṁha-<lb break="no"/>vishṇu, whose wife built the third niche to the right in

front of the Kailāsanātha Temple,<lb/>is another name of Rājasiṁha, the founder of the

central shrine. Under this supposition,<lb/>I would now identify Rājasiṁha (alias

Narasiṁhapotavarman and Narasiṁhavishṇu)<lb/>with Siṁhavishṇu, and

his son Mahendravarman with Mahendravarman I. of Mr.<lb/>Foulkes' grant. The

subjoined table shows the synchronisms between the Chalukyas

and<lb/>Pallavas.

<table n="1:11"><ins>[see file sii01-04_tables.txt]</ins></table><pb n="1:12"/>

If new discoveries should prove the above arrangement to be correct, the date of

the<lb/>foundation of the Rājasiṁheśvara and Mahendravarmeśvara Temples would

fall some<lb/>time before 567 A.D., the date of the end of the first Kīrtivarman's reign, say

about 550<lb/>A.D. This would also be the time of Atyantakāma's inscriptions at

Māmallapuram.<lb/>Atiraṇachaṇda's inscriptions at Śāḷuvaṅkuppam belong to

a later, and Narasiṁha's<lb/>on the Dharmarāja Ratha at Māmallapuram to an

earlier period.

<h3>No. 24. ROUND THE OUTSIDE OF THE SHRINE OF RĀJASIM3HEŚVARA.</h3>

<lg><l> <de>* * * * * * * * * * * * * * * * * tvañjaṭābhe-</de></l> <l> <de>rnnīlatvaṃ

kaṇṭhadhāmrā phaṇamaṇikiraṇaiḥ śoṇimānandadhānā [|*]</de></l> <l> <de>niryyāntī

sthāṇuratnātribhuvana<ref t="1:12-1"/>sarasīpūraṇī vaḥ punītā-</de></l> <l>

<de>nnānāvarṇṇārṇṇavārṇṇassamasakalaharinmaṇḍa * * * * * [|| 1*]</de></l></lg>

<lg><l> <de>* * * * * * [sa]ttadanu munirasāvaṅgirāstanmanoja-</de></l> <l>

<de>statsūnr̥śśakramantrī gururamr̥tabhujāntasya śayu<ref t="1:12-2"/>stanūjaḥ

[|*]</de></l> <l> <de>tasmādugraprabhāvāttrībhuvana<ref t="1:12-3"/>mahitāllabdhajanmā

munīndraḥ</de></l> <l> <de>sa śrīmānpallavānāṃ kulanidhirabhavadyo bharadvājanāmā ||

[2*]</de></l></lg>

<lg><l> <de>tasmādroṇassa<ref t="1:12-4"/> rāmādgururatimahitaḥ pāṇḍavānāṃ

kurūṇā-</de></l> <l> <de>maśvatthāmā tatobhūtpr̥thuravanibhr̥tā<ref t="1:12-5"/>

sthairyyamānāpahārī [|*]</de></l> <l> <de>tatsūnuḥ pallavākhyaḥ sakalavasumatībhogināṃ

pārtthivānāṃ</de></l> <l> <de>śūrāṇāmādibhūto manuriva jayināmanvavāyasya karttā ||

[3*]</de></l></lg>

<lg><l> <de>brahmaṇy[ā]nāmudīrṇṇapravalakalimadadhvaṃsināṃ satyavācāṃ</de></l> <l>

<de>gambhīrāṇāntrivarggasthiticaturadhiyāṃ vr̥rddha<ref t="1:12-6"/>sevāparāṇāṃ

[|*]</de></l> <l> <de>kāmādyantaścarāriprasabhavijayināṃ hetividyāvar[ā]ṇā-</de></l> <l>

<de>ndhīrāṇāmūrjjitānānnayavinayavatāmpallavānānnr̥pāṇām || [4*]</de></l></lg>

<lg><l> <de>teṣāṃ vaṃśe prasūtādraṇarasikapurormmarddanādagra<ref t="1:12-7"/>daṇḍā-</de></l> <l> <de>tsubrahmaṇyaḥ kumāro guha iva

paramādīśvarādāttajanmā [|*]</de></l> <l> <de>śakti(ḥ)kṣuṇṇārivarggo

viditabahunayaśśaiṃvasiddhāntamārgge</de></l> <l> <de>śrīmānatyantakāma[ḥ*]

kṣatasakalamalo dhūrddharaḥ pallavānām || [5*]</de></l></lg>

<lg><l> <de>kalācaturayoṣitāṃ rahasi rañjane manmathastrayīpathaniṣe[viṇāṃ sa]tatapālane

vāsavaḥ [|*]</de></l> <l> <de>munidvijasuradviṣāṃ hr̥dayadāraṇe mādhavaḥ sa ca

draviṇasaṃpadā sujanatoṣaṇe vittadaḥ || [6*]</de></l></lg>

<lg><l> <de>duṣyantapramuravaiḥ śratā<ref t="1:12-8"/>mbaragatā vāṇī śarīraṃ

vinā</de></l> <l> <de>kṣmānāthaiḥ suradr̥śvabhiryyadi kr̥te kaṇvādibhiḥ svīkr̥taiḥ

[|*]</de></l> <l> <de>tannāścaryyamidaṃ punaḥ kaliyuge dūrībhavatsadguṇe</de></l> <l>

<de>sośroṣī<ref t="1:12-9"/>diti tāṃ girammahadaho vismāpanaṃ śrībharaḥ ||

[7*]</de></l></lg><pb n="1:13"/>

<lg><l> <de>yeneme nayavikramāttakamalāsaṃpattidarppoddhatā</de></l> <l>

<de>bhrūbhaṃgakṣaṇamātradhūtadhiṣaṇā namrīkr̥tā[ḥ*] pārtthivā[ḥ |*]</de></l> <l>

<de>jātoso<ref t="1:13-1"/> puruṣottamo raṇajayastrātuñjanānmajjataḥ</de></l> <l>

<de>pāpābdheḥ kalikālabhīmamakaragrastānsa jīyācciram || [8*]</de></l></lg>

<lg><l> <de>nayorjjitaparākramārjjitamanena sarvvañjagatnr̥peṇa<ref t="1:13-2"/>

hatakaṇṭakaṃ praṇatarājakaṃ bhuñjatā [|*]</de></l> <l> <de>yaśaḥsadr̥śamānmano<ref t="1:13-3"/> bhavanametadutthāpitaṃ harasya harahāsarūpamatimānamatyatbhutam<ref t="1:13-4"/>

|| [9*]</de></l></lg>

<lg><l> <de>śrīrājasiṃhapallaveśvare nāgendrabhogabhīmabhūpaṇaḥ [|*]</de></l> <l>

<de>devāsurendrabr̥ndavandita sthāne sthitostu śaṃkaraściram || [10*]</de></l></lg>

<lg><l> <de>asminnutvr̥ttaśatra<ref t="1:13-5"/>dviradaghanaghaṭārājasihena

rā[jñā]</de></l> <l> <de>rājñāmā[jñāvi]dhe[yī]kr̥tasakaladiśā nirmmite

dharmmibhājā<ref t="1:13-6"/> [|*]</de></l></lg>

<lg><l> <de>śaile kailāsalīlāmapaharati gr̥he rājasiṃheśvarākhyāṃ</de></l> <l>

<de>bibhratyabhraṃlihāgre viracayatu sadā sannidhānaṃ vr̥ṣāṅkaḥ || [11*]</de></l></lg>

<lg><l> <de>rājasiṃho raṇajaya[ḥ*] śrībharaścitrakārmukaḥ [|*]</de></l> <l>

<de>ekavīraściraṃ pātu [śi]vacūḍāmaṇirmmahīm [|| 12*]</de></l></lg>

<h1>TRANSLATION.</h1>

(Verse 1.) May (Gaṅgā) purify you!——she who springs from the jewel (on the

head)<lb/>of Sthāṇu (Śiva), appearing••• black by the splendour of (his) neck

and red by<lb/>the rays of the gems on the hoods (of his snakes), who fills the lake of the

three worlds.••

(2.)••• After him (there was) that sage Aṅgiras, who was born from

his<lb/>(viz., Brahman's) mind. His son was (Br̥haspati) the minister of Śakra

(Indra) and<lb/>preceptor of the gods. His son was Śaṁyu. From him, who possessed

terrible power<lb/>and was honoured in the three worlds, there took birth that illustrious chief of

sages,<lb/>Bharadvāja by name, who became the source of the race of the

Pallavas.

(3.) From this lovely one came Droṇa, the highly honoured preceptor of the

Pāṇḍavas<lb/>(and) Kurus; from him the great Aśvatthāman,

who deprived princes of their constancy<lb/>and pride. Just as the first-born Manu, his son,

Pallava by name, became the founder of<lb/>a race of brave and victorious kings, who

enjoyed the whole earth:——

(4.) Of the Pallava princes, who were pious, who destroyed the excessively great

pride<lb/>of the Kali (age), who spoke the truth, who were profound, whose minds knew how to

practise<lb/>the trivarga, who assiduously honoured the aged, who foreibly subdued lust and

the other<lb/>internal foes, who excelled in the knowledge of weapons, who were firm, mighty

and<lb/>endowed with polity and modesty.

(5.) Just as Guha (also called Subrahmaṇya or Kumāra) took birth from the

supreme lord<lb/>(Śiva), the destroyer of the warlike (demon) Pura, thus from the

supreme lord Ugradaṇḍa,<ref t="1:13-7"/><lb/>who was born in the race of these (viz.,

the Pallavas), the destroyer of the city of<lb/>Raṇarasika, there took birth a

very pious prince (subrahmaṇyaḥ kumāraḥ), the illustrious<lb/>Atyantakāma,<ref t="1:13-8"/> the chief of the Pallavas, who crushed the multitude of his foes by<pb n="1:14"/><lb/>his power (or spear), whose great statesmanship was well-known<ref t="1:14-1"/> and who had got rid of<lb/>all impurity (by walking) on the path of the

Śaiva doctrine.

(6.) Like Manmatha (Kāma), he charmed refined women in secret; like Vāsava

(Indra),<lb/>he constantly protected those, who frequented the path of the three

Vedas; like Mādhava<lb/>(Vishṇu), he tore the hearts of the enemies of sages,

twice-born and gods; and like Vittada<lb/>(Kucera), he gratified good people with abundant

wealth.

(7.) If in the Kr̥ta (age) kings like Dushyanta, who saw the gods and were

engaged<lb/>by (saints) like Kaṇva, would hear a heavenly voice without body, that is not a

matter of<lb/>wonder; but ah! this is extremely astonishing, that Śrībhara<ref t="1:14-2"/> has heard that voice in the<lb/>Kali age, from which good qualities keep

aloof.

(8.) May Raṇajaya<ref t="1:14-3"/> be victorious for a long time, who humbled those

princes, who<lb/>were puffed up with the pride of abundant prosperity, which they had acquired by

polity and<lb/>prowess, depriving them of their intelligence in the mere space of knitting his

brows, and<lb/>who, like Purushottama (Vishṇu), was born to rescue from the ocean of sin

the sinking<lb/>people, who were swallowed by the horrid monster, (called) the Kali

age !

(9.) While this prince enjoyed the whole world, which he had conquered by valour<lb/>combined

with polity, and in which he had killed rebels and humbled kings, he erected<lb/>this extensive and

wonderful house of Hara (Śiva), which resembles his fame and the laughter<lb/>of Hara.<ref t="1:14-4"/>

(10.) May Śaṁkara (Śiva), whose terrible ornaments are the coils of the king of

serpents,<lb/>and who is praised by the hosts of the kings of gods and of demons, reside for a long

time in<lb/>this temple, (called) the holy Rājasiṁha-Pallaveśvara !

(11.) May the bull-marked (Śiva) always lend his presence to this temple of stone,

called<lb/>Rājasiṁheśvara, which touches the clouds with its top, which robs

Kailāsa of its beauty,<lb/>and which was built by that pious king of kings, who made all

quarters obedient to his orders<lb/>and (who proved) a royal lion (Rājasiṁha) to

the dense troops of the elephants of his daring<lb/>foes!

(12.) May Rājasiṁha, the conqueror in battle (Raṇajaya), the bearer of

prosperity<lb/>(Śrībhara), the wonderful archer (Chitrakārmuka),<ref t="1:14-5"/>

the unrivalled hero (Ekavīra), who has<lb/>Siva for his erest-jewel

(Śivachuḍāmaṇi),<ref t="1:14-6"/> for a long time protect the earth !

<h3>No. 25. ROUND THE INSIDE OF THE ENCLOSURE OF THE RĀJASIM3HEŚVARA TEMPLE,<lb/>FIRST TIER.</h3>

<h1>A. Right side of east enclosure.</h1>

<h1>1st niche.</h1>

<lg><l> <de>śrīrājasiṃhaḥ || śrīatyantakāmaḥ || śrīraṇajayaḥ || śrīabhirāmaḥ<ref t="1:14-7"/> ||</de></l></lg>

<h1>2nd niche.</h1>

<lg><l> <de>śrīaparājitaḥ śrīamitramallaḥ śrīakutobhayaḥ śrīūrjjitaḥ

||</de></l></lg><pb n="1:15"/>

<h1>3rd niche.</h1>

<lg><l> <de>śrījayaparaḥ śrīatiraṇacaṇḍaḥ śrībharaḥ śrībahunayaḥ

śrīudayabhāskaraḥ</de></l></lg>

<h1>B. South enclosure.</h1>

<h1>4th niche.</h1>

<lg><l> <de>śrīmeghaḥ śrīabhayaṅkaraḥ śrīkulatilakaḥ śrīārimarddanaḥ ||</de></l></lg>

<h1>5th niche.</h1>

<lg><l> <de>śrīuditaprabhāvaḥ śrīuditakīrttiḥ śrīr̥ṣabhadarppaḥ

śrīr̥ṣabhalāñchanaḥ<ref t="1:15-1"/></de></l></lg>

<h1>6th niche.</h1>

<lg><l> <de>śrīugravīryyaḥ śrīuditoditaḥ śrīunnatarāmaḥ

śrīugrapratāpaḥ</de></l></lg>

<h1>7th niche.</h1>

<lg><l> <de>śrīatyadāraḥ<ref t="1:15-2"/> śrīanunayasāddhyaḥ śrīāhavakesarīḥ<ref t="1:15-3"/></de></l></lg>

<h1>8th niche.</h1>

<lg><l> <de>śrīkalaṃkavarjjitaḥ śrīkāñcīmahāmaṇiḥ śrīkharavikramaḥ śrīcakravarttī

(!)</de></l></lg>

<h1>9th niche.</h1>

<lg><l> <de>śrīrivannānukampī<ref t="1:15-4"/> śrīcāpadvitīyaḥ śrīchinnasaṃśayaḥ

śrīchalarahitaḥ</de></l></lg>

<h1>10th niche.</h1>

<lg><l> <de>śrīamitrāśaniḥ śrīapratimallaḥ śrīadbhutacaritaḥ śrīibhavidyādharaḥ

||</de></l></lg>

<h1>11th niche.</h1>

<lg><l> <de>śrīicchāpūraḥ śrīīśānaśaraṇaḥ śrīudayacandraḥ

śrīparjjanyarūpaḥ</de></l></lg>

<h1>12th niche.</h1>

<lg><l> <de>śrīparacakramarddanaḥ śrīnarendracūlāmaṇiḥ<ref t="1:15-5"/> śrīnityavarṣaḥ

śrīrājarājaḥ</de></l></lg>

<h1>13th niche.</h1>

<lg><l> <de>śrīvādyavidyādharaḥ śrīcitrakārmmukaḥ<ref t="1:15-6"/> śrīvīrakesariḥ<ref t="1:15-7"/> śrīkāmukaḥ</de></l></lg>

<h1>14th niche.</h1>

<lg><l> <de>śrīsarvvatobhadraḥ śrīkṣatracūlāmaṇiḥ<ref t="1:15-8"/> śrīvilāsaḥ

śrīyuddhārjjunaḥ</de></l></lg>

<h1>15th niche.</h1>

<lg><l> <de>śrīvallabhaḥ śrīsaṃgrāmarāmaḥ śrīsārvvabhaumaḥ

śrīkṣatravidrāvaṇaḥ</de></l></lg>

<h1>16th niche.</h1>

<lg><l> <de>śrīāhavabhīmaḥ śrīamitaprabhāvaḥ śrītrailokyanāthaḥ

śrīdānavarṣaḥ</de></l></lg><pb n="1:16"/>

<h1>17th niche.</h1>

<lg><l> <de>śrītr̥ṣṇāpūraṇaḥ śrīdaridrānukampiḥ<ref t="1:16-1"/> śrīaviratadānaḥ

śrīdīptapauruṣa[ḥ]</de></l></lg>

<h1>18th niche.</h1>

<lg><l> <de>śrīdānaśūraḥ śrīdharmmanityaḥ śrīdhavalāśayaḥ<ref t="1:16-2"/>

śrīdharmmakavacaḥ</de></l></lg>

<h1>19th niche.</h1>

<lg><l> <de>śrīsamaradhanañjayaḥ śrībhīṣaṇacāpaḥ śrīajayyaḥ śrīguṇavinītaḥ

śrīavanidivākaraḥ śrīkalaṃkarahitaḥ<lb/>śrīkalāsamudraḥ śrīāhavadhīraḥ<ref t="1:16-3"/> śrīduṣṭadamanaḥ śrīpallavādityaḥ</de></l></lg>

<h1>20th niche.</h1>

<lg><l> <de>śrīparāparaḥ śrīparahitaḥ śrīnityotsāhaḥ śrīpuruṣasiṃhaḥ</de></l></lg>

<h1>21st niche.</h1>

<lg><l> <de>śrīpuṇyaślokaḥ śrīpārtyavikramaḥ śrībhīmakāntaḥ

śrībahudakṣiṇaḥ</de></l></lg>

<h1>22nd niche.</h1>

<lg><l> <de>śrībhayarahitaḥ śrīmahāmallaḥ śrīmattapramattaḥ

śrīmattavikāraḥ</de></l></lg>

<h1>23rd niche.</h1>

<lg><l> <de>śrībhuvani<ref t="1:16-4"/>bhājanaḥ śrīmahendraparākramaḥ śrīmahāprabhāvaḥ

śrīmanucaritaḥ</de></l></lg>

<h1>C. West enclosure.</h1>

<h1>24th niche.</h1>

<lg><l> <de>śrīmāyācāraḥ śrīpativallabhaḥ śrīraṇavīraḥ

śrīyugāntādityaḥ</de></l></lg>

<h1>25th niche.</h1>

<lg><l> <de>śrīraṇadhīraḥ śrīrakṣāmaṇiḥ śrīraṇacaṇḍaḥ

śrīraṇavikramaḥ</de></l></lg>

<h1>26th niche.</h1>

<lg><l> <de>śrīatulabalaḥ śrīahitāntakaḥ śrīapāravikramaḥ

śrīaśvapriyaḥ</de></l></lg>

<h1>27th niche.</h1>

<lg><l> <de>śrīapratimaḥ śrīaravaṇḍaśāsanaḥ śrīakāṇḍāśaniḥ

śrīamoghavikramaḥ</de></l></lg>

<h1>28th niche.</h1>

<lg><l> <de>śrīānatamaṇḍalaḥ śrīapratihataḥ śrīadbhutaśaktiḥ śrīājñārasaḥ

śrīāścaryyavīryyaḥ</de></l></lg>

<h1>29th niche.</h1>

<lg><l> <de>śrīāpātadurddharaḥ śrīāśāviyiḥ<ref t="1:16-5"/> śrīāhavoddhuraḥ

śrīibhavatsarājaḥ ||</de></l></lg>

<h1>30th niche.</h1>

<lg><l> <de>śrīiddhaśāsanaḥ śrīilā<ref t="1:16-6"/>parameśvaraḥ śrīugradaṇḍaḥ

śrīunnatamānaḥ</de></l></lg><pb n="1:17"/>

<h1>31st niche.</h1>

<lg><l> <de>śrīucchritavīryyaḥ śrīudayatuṅgaḥ śrīuttarottaraḥ

śrīugraśāsanaḥ</de></l></lg>

<h1>32nd niche.</h1>

<lg><l> <de>śrīguṇālayaḥ śrīudayavasantaḥ śrīekasundaraḥ

śrīmahānubhāvaḥ</de></l></lg>

<h1>D. North enclosure.</h1>

<h1>33rd niche.</h1>

<lg><l> <de>śrīupendravikr̥maḥ<ref t="1:17-1"/> śrīāśāpūraḥ śrīkuladhvajaḥ

śrīguṇonnataḥ</de></l></lg>

<h1>34th niche.</h1>

<lg><l> <de>śrīunnatecchaḥ śrīutkhātakaṇṭakaḥ śrīekadhanurddharaḥ

śrīudārakīrttiḥ</de></l></lg>

<h1>35th niche.</h1>

<lg><l> <de>śrīācāraparaḥ śrīārttāyanaḥ śrīāśrīta<ref t="1:17-2"/>vatsalaḥ

śrīītiśātanaḥ</de></l></lg>

<h1>36th niche.</h1>

<lg><l> <de>śrīātodyatumburuḥ śrīāgamapramāṇaḥ śrīājñālaṅkr̥taḥ

śrīitihāsapriyaḥ</de></l></lg>

<h1>37th niche.</h1>

<lg><l> <de>śrīatisāhasaḥ śrīanavagrahaḥ śrīāgamānusāriḥ<ref t="1:17-3"/>

śrīutthānaśīlaḥ śrīudayonnataḥ śrīudvr̥ttadamanaḥ<lb/>śrīekarājaḥ

śrīkālavikramaḥ śrījayanidhiḥ śrīkālavasanaḥ śrīgarvvitadamanaḥ</de></l></lg>

<h1>38th niche.</h1>

<lg><l> <de>śrījātigambhīraḥ śrīcāracakṣuḥ śrījñānāṃkuśaḥ

śrītaptaśaraṇaḥ</de></l></lg>

<h1>39th niche.</h1>

<lg><l> <de>śrīdamitavyālaḥ śrīdānavarṣaḥ śrīdevadevabhaktaḥ

śrīdurvvāravegaḥ</de></l></lg>

<h1>40th niche.</h1>

<lg><l> <de>śrīcāruvilāsaḥ śrītuṃgavikramaḥ śrītīvrakopaḥ śrīdharmmavijayiḥ<ref t="1:17-4"/></de></l></lg>

<h1>41st niche.</h1>

<lg><l> <de>śrīdāvāgniḥ śrīdeśavarddhanaḥ śrīdūraduritaḥ

śrīdharmmasetuḥ</de></l></lg>

<h1>42nd niche.</h1>

<lg><l> <de>śrīdūradaśiḥ<ref t="1:17-5"/> śrīdr̥ptaśāsanaḥ śrīnayānusāriḥ<ref t="1:17-6"/> śrīnayanamanoharaḥ</de></l></lg>

<h1>43rd niche.</h1>

<lg><l> <de>śrīanindyacaritaḥ śrīagādhagāmbhīryya[ḥ*] śrīanabhravr̥ṣṭiḥ

śrīatanupratāpaḥ</de></l></lg>

<h1>44th niche.</h1>

<lg><l> <de>śrīadharmmabhīruḥ śrīarināśaḥ śrīavanibhājanaḥ

śrīaprativāryyaḥ</de></l></lg><pb n="1:18"/>

<h1>45th niche.</h1>

<lg><l> <de>śrīavandhyakopaḥ śrīamitrāntakaḥ śrīavihataśaktiḥ

śrīanavagītaḥ</de></l></lg>

<h1>46th niche.</h1>

<lg><l> <de>śrīarātikālaḥ śrīanavagrahaḥ śrīatisāhasaḥ

śrīanugraśīlaḥ</de></l></lg>

<h1>47th niche.</h1>

<lg><l> <de>śrīabhayarāśiḥ śrīāhatalakṣaṇaḥ śrīutsāhanityaḥ

śrīupāyanipuṇaḥ</de></l></lg>

<h1>48th niche.</h1>

<lg><l> <de>śrīgandhahastiḥ<ref t="1:18-1"/> śrīkāmavilāsaḥ śrī[kāvi]prabodhaḥ<ref t="1:18-2"/> śrīkāraṇakopaḥ</de></l></lg>

<h1>49th niche.</h1>

<lg><l> <de>śrīcaṇḍadaṇḍaḥ śrīasahyakopaḥ śrīchāyāvr̥kṣaḥ

śrīdharaṇitilakaḥ</de></l></lg>

<h1>50th niche.</h1>

<lg><l> <de>śrīvaruṇapāśaḥ śrīdhairyyasāgaraḥ śrīpravr̥ttacakraḥ

śrīnāgapriyaḥ</de></l></lg>

<h1>51st niche.</h1>

<lg><l> <de>śrīniramitraḥ śrīnirarggalaḥ śrīparantapaḥ śrīlokaśikāmaṇiḥ<ref t="1:18-3"/></de></l></lg>

<h1>52nd niche.</h1>

<lg><l> <de>śrīpārtthivasiḥ<ref t="1:18-4"/> śrībalapramaḥ<ref t="1:18-5"/>

śrībhūridānaḥ śrīpratibhayaḥ oṃ</de></l></lg>

<h1>E. Left side of east enclosure.</h1>

<h1>53rd niche.</h1>

<lg><l> <de>śrībhīmavikramaḥ śrīrājakuñjaraḥ śrīlalitavilāsāḥ<ref t="1:18-6"/>

śrīśāstradr̥ṣṭiḥ</de></l></lg>

<h1>54th niche.</h1>

<lg><l> <de>śrīvāraṇabhagadattaḥ śrīvikr̥tavilāsaḥ śrīvikramakesariḥ<ref t="1:18-7"/>

śrīviṇā<ref t="1:18-8"/>nāradaḥ</de></l></lg>

<h1>55th niche.</h1>

<lg><l> <de>śrīśaṃkarabhaktaḥ śrīśūrāgragaṇyaḥ śrītatvavedī(ḥ)

śrīīśvarabhaktaḥ ||</de></l></lg>

<h1>TRANSLATION.</h1>

(Niche 1.) The illustrious<ref t="1:18-9"/> Rājasiṁha. He whose desires are

boundless. The<lb/>conqueror in battle. The lovely.

(2.) The unconquered. The wrestler with his foes. The fearless. The mighty.<pb n="1:19"/>

(3.) He who is eager for conquest. The excessively flerec in battle. The bearer

of<lb/>prosperity. The great statesman. (He who resembles) the sun in rising.

(4.) The cloud (which showers) wealth. The granter of safety. The ornament of

his<lb/>race. The destroyer of his enemies.

(5.) He whose power is rising. He whose fame is rising. He who boasts of the bull<lb/>(as his

sign). He whose sign is the bull.

(6.) He who possesses terrible prowess. He who is rising ever and over. The exalted<lb/>and

lovely. He who is endowed with terrible bravery.

(7.) The extremely noble. He who is to be conquered (only) by submissiveness.

The<lb/>lion in battle.

(8.) The spotless. The great jewel of Kāñchī. He who possesses harsh valour.<ref t="1:19-1"/><lb/>The emperor.

(9.) He who is compassionate to the distressed. He whose companion is the bow. He<lb/>whose

doubts are solved. The guileless.

(10.) The thunderbolt to his foes. The unrivalled wrestler. He whose deeds are<lb/>wonderful. He

who possesses the knowledge of elephants.

(11.) The fulfiller of wishes. He whose refuge is Īśāna (Śiva). (He who resembles)

the<lb/>moon in rising. He who resembles the cloud (in showering gifts).

(12.) The destroyer of hostile empires. The erest-jewel of princes. He who is con-<lb break="no"/>tinually showering (gifts.) The king of kings.

(13.) He who possesses the knowledge of musical instruments. The wonderful archer.<lb/>The lion

among heroes. He who is desirous of prosperity.

(14.) The altogether auspicious. The crest-jewel of warriors. He who is sporting<lb/>with the

goddess of prosperity. (He who resembles) Arjuna in battle.<ref t="1:19-2"/>

(15.) The favourite of the goddess of prosperity. (He who resembles) Rāma in war.<ref t="1:19-3"/><lb/>The ruler of the whole earth. The dispeller of warriors.

(16.) He who is fearful in battle. He who possesses unbounded power. The lord of<lb/>the three

worlds. He who showers gifts.

(17.) The fulfiller of desires. He who is compassionate to the poor. He whose gifts<lb/>never

cease. He who is endowed with brilliant courage.

(18.) He who goes to war (only in order to procure the means) for gifts. The

constantly<lb/>just. He whose heart is pure. He whose (only) armour is justice.

(19.) The conqueror of wealth in battle. He whose bow excites terror. The invincible.<lb/>He who

is modest (in spite of his) virtues. The sun of the earth. The spotless. The occan<lb/>of

arts. He who is firm in battle. He who goes to anger (only) at the proper time.<ref t="1:19-4"/> The<lb/>subduer of the wicked. The sun of the Pallavas.

(20.) The omnipotent. The benevolent. The constantly active. The lion among men.

(21.) He whose fame is pure. He who resembles Pārtha (Arjuna) in valour.

The<lb/>terrible and lovely. He who is liberal (at sacrifices).

(22.) The fearless. The great wrestler. The madly excited. The madly passionate.

(23.) The possessor of the world. He who resembles Mahendra in heroism. The<lb/>powerful. He who

resembles Manu by his deeds.<pb n="1:20"/>

(24.) The diplomatic. The favourite of Śrīpati (Vishṇu). The hero in battle. The

sun<lb/>at the end of the world.

(25.) He who is firm in battle. The jewel of protection. The flerce in battle. (He<lb/>who

shows) valour in battle.

(26.) He whose strength is unequalled. The destroyer of his enemies. He whose<lb/>valour is

unbounded. He who is fond of horses.

(27.) The matchless. He whose commands are unbroken. The sudden thunderbolt.<ref t="1:20-1"/><lb/>He whose valour never fails.

(28.) He to whom the provinces bow. The unopposed. He whose power is wonderful.<lb/>He who likes

(to issue) orders. The wonderfully brave.

(29.) The irresistible in attacking. The conqueror of (all) quarters. He who

is<lb/>unrestrained in battle. (He who resembles) the king of Vatsa (in the

knowledge of) elephants.<ref t="1:20-2"/>

(30.) He whose commands are blazing. The supreme lord of the earth. He whose<lb/>punishments are

terrible. The highly proud.

(31.) The highly brave. The highly rising. He who rises higher and higher. He<lb/>whose commands

are terrible.

(32.) The abode of virtues. (He who resembles) spring in rising. He whose beauty

is<lb/>unrivalled. The majestie.

(33.) He who resembles Upendra (Vishṇu) in valour. The fulfiller of hopes.

The<lb/>ornament of his race. He who is exalted by virtues.

(34.) He whose desires are lofty. The destroyer of rebels. The unrivalled archer.<lb/>The

famous.

(35.) The religious. The refuge of the distressed. He who is kind to refugees. The<lb/>destroyer

of plagues.

(36.) (He who resembles) Tumburu (in the knowledge of) musical instruments. He

whose<lb/>authority is the (Śaiva) doctrine.<ref t="1:20-3"/> He who is adorned with

(the power of issuing) orders.<lb/>He who is fond of legends.

(37.) The daring. The unimpeded. The follower of the (Śaiva) doctrine. The rest-<lb break="no"/>less. The highly rising. The subduer of rebels. The unrivalled king. He who

resembles<lb/>Death in valour. The receptacle of victory. The black-robed. The subduer of

the<lb/>haughty.

(38.) The naturally profound. He whose eyes are his spies. He whose goad is<lb/>knowledge. The

refuge of the distressed.

(39.) The subduer of villains. He who showers gifts. The devotee of Devadeva

(Śiva).<lb/>He whose speed is unrestrainable.

(40.) The graceful. The highly brave. He whose anger is fierce. He who is making<lb/>conquests

(only for the sake of) justice.

(41.) The wood-fire. The bestower of prosperity on his country. The sinless. The<lb/>barrier of

justice.

(42.) The far-seeing. He whose commands are proud. The follower of polity. He<lb/>who pleases

the eyes.

(43.) He whose deeds are blameless. He whose profundity is unfathomable. He who<lb/>showers

(gifts) without clouds. He who possesses no small prowess.<pb n="1:21"/>

(44.) He who is afraid (only) of injustice. The destruction of his enemies. The pos-<lb break="no"/>sessor of the earth. The irresistible.

(45.) He whose anger is not fruitless. The destroyer of his foes. He whose power

is<lb/>unresisted. The unreproached.

(46.) The death of his enemies. The unimpeded. The daring. The gentle-minded.

(47.) The ocean of safety. He whose good qualities are well-known. The constantly<lb/>active. He

who is skilled in expedients.

(48.) The seent-elephant. He who possesses the grace of Cupid. The reviver of poetry.<lb/>He who

goes to anger (only) with good reason.

(49.) He whose punishments are fierce. He whose anger is unbearable. The shading<lb/>tree. The

ornament of the earth.

(50.) The noose of Varuṇa. The ocean of firmness. The emperor. He who is fond

of<lb/>elephants.

(51.) He who has no enemies (left). The unbarred. He who distresses his enemies.<lb/>The

crest-jewel of the world.

(52.) The lion among princes. The destroyer of armies. The liberal. The formidable.

(53.) He whose valour is terrible.<ref t="1:21-1"/> The elephant among kings. He whose grace

is<lb/>pleasant. He whose eyes are the sciences.

(54.) (He who resembles) Bhagadatta (in the knowledge of) elephants.<ref t="1:21-2"/> He whose<lb/>grace is extraordinary. (He who resembles) the lion in valour.

(He who resembles) Nārada<lb/>(in the playing of) the lute.

(55.) The devotee of Śaṁkara (Śiva). The foremost among heroes. He who knows

the<lb/>truth. The devotee of Īśvara (Śiva).

<h3>No. 26. ROUND THE INSIDE OF THE ENCLOSURE OF THE RĀJASIM3HEŚVARA TEMPLE,<lb/>FOURTH

TIER.</h3>

<hi>2nd niche. <de>śrīatyantakāmaḥ śrīamitramallaḥ</de></hi>

<hi>3rd niche. <de>śrīguṇavinītaḥ śrīaparājitaḥ</de></hi>

<hi>4th niche. <de>śrīavanidivākaraḥ śrīūrjitaḥ</de></hi>

<hi>5th niche. <de>śrīuditaprabhāvaḥ śrīudiṃrtakīrttiḥ</de></hi>

<hi>6th niche. <de>śrīkalaṃkarahitaḥ śrīkalāsamudraḥ</de></hi>

<hi>7th niche. <de>śrīugra[vī]ryyaḥ śrīuditoditaḥ</de></hi>

<hi>8th niche. <de>śrīatyudāraḥ śrīanunayasā[ddhyaḥ]</de></hi>

<hi>9th niche. <de>śrīunnatarāmaḥ śrīugrapratā[paḥ]</de></hi>

<hi>10th niche. <de>śrīāhavadhīraḥ śrīāha[vakesarī]</de></hi>

<hi>11th niche. <de>śrī * * * * * śrīkālakopaḥ</de></hi>

<hi>12th niche. <de>śrīravaravikramaḥ śrīrivannānukampī(ḥ)</de></hi>

<hi>13th niche. <de>śrīcakravarttī śrī[cāpa]dvitīya[ḥ]</de></hi>

<hi>14th niche. <de>śrīamoghabāṇaḥ śrīasahyamārggaṇaḥ</de><pb n="1:22"/></hi>

<hi>15th niche. <de>śrīugrasāyakaḥ śrīuddhataviśikhaḥ</de></hi>

<hi>16th niche. <de>śrībhīmakārmmukaḥ śrībhīṣaṇacāpa[ḥ]</de></hi>

<hi>17th niche. <de>śrīavismitaḥ śrīamitrāśaniḥ</de></hi>

<hi>18th niche. <de>śrīiṣṭavarṣaḥ śrīindralīlaḥ</de></hi>

<hi>19th niche. <de>śrīamitra[marddanaḥ śrī]ājimarddanaḥ</de></hi>

<hi>20th niche. <de>śrīduṣṭadamanaḥ śrīdurutsahaḥ</de></hi>

<h1>TRANSLATION.<ref t="1:22-1"/></h1>

(Niche 14.) He whose arrows never fail. He whose arrows are unbearable.

(15.) He whose arrows are terrible. He whose arrows are (ever) raised.

(16.) He whose bow is terrible.

(17.) The never perplexed.

(18.) He who showers (i.e., amply fulfils) desires. He who resembles Indra in grace.

(19.) The destroyer of his enemies. The destroyer in battle.

(20.) The irresistible.

<h3>No. 27. ROUND THE OUTSIDE OF THE SHRINE OF MAHENDRAVARMEŚVARA.</h3>

<lg><l> <de>[śrī]bhāra[dvājagotra]kṣiti[dha]raśirava[ra] * * * * * * *</de></l> <l>

<de>[prādurbhū]to mahendraḥ pratinr̥patigajatrāsivīryyorjjitādyaḥ [|*]</de></l> <l>

<de>etattenopakaṇṭhe vihitamanupamaṃ rājasiṃheśvarasya</de></l> <l> <de>prītyā

nityamma[he]ndre[śvarama]dhivasatu sthāṇurīśassurā[dyaḥ || 1*]</de></l></lg>

<lg><l> <de>lokādityātprasūto raṇarasikacamūpaṅkaśoṣipratāpā-</de></l> <l> <de>dyandevo

rājasiṃhastanayamalabha[ta śrīmahendrābhidh]ānam [|*]</de></l> <l> <de>tena

śrīrājasiṃheśvaragr̥havihite śrīmahendreśvaresmi-</de></l> <l> <de>nnāvāse

kr̥ttivāsāḥ saha guhapariṣanmaṇḍalaiḥ sannidhattām || [2*]</de></l></lg>

<lg><l> <de>yaṃ rājā rājasiṃhastanayamajanayanmedinīvīrasiṃho</de></l> <l>

<de>vr̥ttairaṃhonivr̥ttaiḥ kr̥tayugamaparannirmmimāṇo mahendram [|*]</de></l> <l>

<de>tenedaṃ rājasiṃheśvaranikaṭasamutthāpitaṃ saprasādo</de></l> <l>

<de>nityāvāsammahendreśvaragr̥hamumayā sārddhamīśo vidhattām || [3*]</de></l></lg>

<lg><l> <de>karotu kālāntakaraḥ purāntako maheśvarassarvvasurāsurāśrayaḥ [|*]</de></l> <l>

<de>padaṃ sadā * * * * * * * * * * * * * * * * * * * * [|| 4*]</de></l></lg>

<lg><l> <de>mahendravarmmeśvaragr̥ham<ref t="1:22-2"/> ||</de></l></lg><pb n="1:23"/>

<h1>TRANSLATION.</h1>

(Verse 1.) May the motionless, the lord, the first of gods for ever joyfully dwell in

this<lb/>matchless (temple of) Mahendreśvara, which was constructed near (the

temple of) Rāja-<lb break="no"/>siṁheśvara by Mahendra, who sprang•••

(from) the chief of the princes of<lb/>the holy Bhāradvāja-gotra, from that

Ūrjita,<ref t="1:23-1"/> whose bravery frightened the elephants<lb/>of rival kings!

(2.) May the skin-robed together with the troops of his attendants, the Guhas, be pre-<lb break="no"/>sent at this dwelling, (called) the holy Mahendreśvara, which was

constructed (near) the<lb/>temple of the holy Rājasiṁheśvara by the illustrious

Mahendra, the son of king Rāja-<lb break="no"/>siṁha, who sprang from that

Lokāditya (i.e., the sun of the world), whose valour dried up<lb/>the army of

Raṇarasika, just as the heat of the sun does the mud!

(3.) May Īśa together with Umā graciously take for his permanent dwelling this temple<lb/>of

Mahendreśvara, which was erected near Rājasiṁheśvara by Mahendra,

the son of<lb/>king Rājasiṁha, the lion among the heroes of the earth, who produced

another Kr̥ta age<lb/>by his sinless conduct!

(4.) May Maheśvara, the refuge of all gods and demons, who puts an end to time

and<lb/>has made an end of (the demon) Pura, always (take up) his residence••••

The temple of Mahendravarmeśvara.

<h3>No. 28. FRONT WALL OF THE FIRST NICHE TO THE RIGHT OF FRONT ENTRANCE.</h3>

<de>śrīnityavinīteśvaragr̥ham ||</de>

The temple of the holy Nityavinīteśvara.

<h3>No. 29. THIRD NICHE TO THE RIGHT OF FRONT ENTRANCE.</h3>

<h1>1. Front, first line.</h1>

<lg><l> <de>namaśśivāya [||*]</de></l> <l> <de>bharttuḥ puronmathanadr̥ṣṭadhanurbbalasya

śailādhirājatanayeva vr̥ṣadhvajasya [|*]</de></l> <l> <de>yā kālakāla iti

viśrutapuṇyakīrtteḥ kāntā nitāntadayitā parameśvarasya(ḥ) || [1*]</de></l></lg>

<lg><l> <de>deve jagadvalayarakṣaṇabaddhadīkṣe nirbbhinnaśatruhr̥daye narasiṃhaviṣṇau

[|*]</de></l> <l> <de>vāllabhyamūrjjitamavāpya virājate yā nirjjitya garvvamiva

puṣkaradevatāyāḥ || [2*]</de></l></lg>

<h1>3. Front, second line.</h1>

<lg><l> <de>nirmmāpitamidandhāma tayā candra[śiravā]maṇeḥ [|*]</de></l> <l>

<de>patā[kayeva] nārīṇāṃ ramyaṃ raṃgapatāka[yā || 3*]</de></l></lg>

<h1>TRANSLATION.</h1>

Adoration to Śiva!

(Verse 1.) She, who was the dearly beloved mistress of her husband, the supreme

lord,<lb/>who was famed by the name of Kālakāla, whose sign was the bull,<ref t="1:23-2"/> and the strength of<pb n="1:24"/><lb/>whose bow had become manifest at the destruction

of cities, just as the daughter of the king<lb/>of mountains (Pārvatī) is the dearly

beloved mistress of her husband, the supreme lord (Śiva),<lb/>whose sign is the bull, and

the strength of whose bow has become manifest at the destruction<lb/>of (the demon)

Pura;——

(2.) She, who is resplendent, as she has attained the mighty position of favourite with<lb/>king

Narasiṁhavishṇu, who has split the hearts of his foes, and who has devoted

himself<lb/>to the protection of the circle of the world, and as thus she seems to have subdued the

pride<lb/>of Pushkaradevatā (i.e., Lakshmī, the wife of the god

Narasiṁha-Vishṇu);——

(3.) That Raṅgapatākā, who was, as it were, the banner (patākā) of women,

caused to<lb/>be built this lovely dwelling of (Śiva,) whose crest-jewel is the moon.

<h3>No. 30. FIFTH NICHE TO THE RIGHT OF FRONT ENTRANCE.</h3>

<h1>1. Front.</h1>

<de>ākārasundaravilāsavatīsahasrasarggaprabandhacira[saṃskr̥takau]śalasya [|*]</de></l> <l>

<de>lāvaṇyamārddavavilāsamr̥jāsamagrā nirmmāṇasiddhiriva yā prathamasya dhātuḥ ||

[1*]</de></l></lg>

<lg><l> <de>akliṣṭamādhuryyavilobhanīyāṃ vibhūṣitāṃ vibhramahāvabhāvaiḥ [|*]</de></l>

<l> <de>ākarṣavidyāmiva lo * * * * * * * * * * * * * * [|| 2*]</de></l></lg>

<h1>TRANSLATION.</h1>

Prosperity!

(Verse 1.) She, who, full of loveliness, softness, grace and cleanliness, seemed to be

the<lb/>master-piece of the first creator, whose skill had attained perfection at last, after he

had<lb/>created thousands of good-looking women;——

(2.) She, who was charming through genuine sweetness, who was adorned with grace,<lb/>coquetry

and feeling, who, like the art of attraction,•••••

<h3>No. 31. A PALLAVA INSCRIPTION IN A CAVE-TEMPLE NEAR PANAMALAI.<ref t="1:24-1"/></h3>

A facsimile of this inscription was kindly forwarded to me by Mr. Rāghavendrāchārya<lb/>of

Vānūr. It consists of one Sanskrit verse, which is identical with the last verse of Rāja-<lb break="no"/>siṁha's large inscription at Kañchī (No. 24, above). Hence it may be

concluded, that<lb/>the Panamalai Cave was founded by Rājasiṁha and that in his time the

Pallavas ruled as<lb/>far south as Panamalai.

<hi>[1.] <de>rājasiṃho raṇajayaḥ</de></hi>

<hi>[2.] <de>śrībharaścitrakārmuka[ḥ |*] e-</de></hi>

<hi>[3.] <de>kavīraścirampātu śi-</de></hi>

<hi>[4.] <de>vacūḍāmaṇirmmahīm [||*]</de><pb n="1:25"/></hi>

<h3>No. 32. A PALLAVA INSCRIPTION FROM AMARĀVATĪ.<ref t="1:25-1"/></h3>

The subjoined Sanskrit inscription is engraved on three sides of an octagonal pillar,<ref t="1:25-2"/><lb/>which was excavated at Amarāvatī by Mr. R.Sewell and sent by Dr.

Burgess to the<lb/>Madras Museum. The top of the pillar and some letters of the uppermost lines of

the<lb/>inscription have been broken off. The inscription has hitherto remained a puzzle, as

each<lb/>line seems to end incomplete. Finding, that the first words of some lines were

connected<lb/>with the last words of the following lines, I was led to suppose that the inscription

must<lb/>begin from the bottom and not from the top. Curiously enough, this is really the case.

If<lb/>the inscription is read upwards, we find that it consists of eleven complete verses and of

a<lb/>prose passage, the end of which is lost through the mutilation of the pillar at the top.

The inscription opens with an invocation of Buddha and with a mythical genealogy

of<lb/>Pallava, the supposed founder of the Pallava dynasty.

Brahman.<lb/>Bharadvāja.<lb/>Aṅgiras.<lb/>Sudhāman.<lb/>Droṇa.<lb/>Aśvatthāman, married to

the Apsaras Madani.<lb/>Pallava.

Verse 8 gives a popular etymology of the name Pallava. Then there follow the

names<lb/>of seven Pallava kings:——

1. Mahendravarman, son of Pallava.

2. Siṁhavarman I., son of 1.

3. Arkavarman, son of 2.

4. Ugravarman.

6. Nandivarman, son of 5, Śrī-Siṁhavishṇu.

7. Siṁhavarman II.

The inscription contains no information about the relationship, which existed between 3<lb/>and

4, 4 and 5, 6 and 7. Neither does the genealogy agree with the lists derived by Mr.<lb/>Foulkes<ref t="1:25-3"/> and Mr. Fleet<ref t="1:25-4"/> from other Pallava inscriptions, although

similar names of kings<lb/>occur in them. For these reasons great care should be taken in using the

above list for<lb/>historical purposes.

From the incomplete prose passage at the end of the inscription, we learn that, on

his<lb/>return from an expedition to the north, Siṁhavarman II. came to a place sacred

to<lb/>Buddha, which was called Dhānyaghaṭa (line 38) or

Dhānyaghaṭaka (line 47). The<lb/>lost part of the pillar must have recorded a

donation, which the king made to Buddha.

Dhānyaghaṭa or Dhānyaghaṭaka is evidently identical with

Dhānyakaṭa or Dhā-<lb break="no"/>nyakaṭaka, “corn-town,” the well-known old

name of Amarāvatī. The use of gha instead<pb n="1:26"/><lb/>of ka can perhaps be

explained by the Tamil habit of softening a single consonant between<lb/>two vowels.<ref t="1:26-1"/>

<hi>[1.] <de>śriyaṃ varāṃ vaściramādiśaṃtu te bhavadviṣa[ḥ*] śrī-</de></hi>

<hi>[2.] <de>ghanapādapāṃsavaḥ [|*] surāsurādhīśaśikhāmaṇi-</de></hi>

<hi>[3.] <de>tviṣāmanāṃtarayye<ref t="1:26-2"/> vilasanti saṃcaye || [1*] babhūva

dhā-</de></hi>

<hi>[4.] <de>tuḥ prathamādakalmaṣo munirbbharadvāja iti śru-</de></hi>

<hi>[5.] <de>tīśvaraḥ [|*] tatoṃgirā nāma girāpagodadhistata-</de></hi>

<hi>[6.] <de>ssudhāmeti munirvviniśrutaḥ || [2*] tatassamastā-</de></hi>

<hi>[7.] <de>gamapāradr̥śvā droṇābhidhāno munirugravīryya[ḥ |*]</de></hi>

<hi>[8.] <de>atarppayansoṣṭatanuṃ<ref t="1:26-3"/> tapobhirvvaṃśasya karttusta-</de></hi>

<hi>[9.] <de>nayasya hetoḥ || [3*] prasādena tataśśaṃbhoraśvātthā-</de><ref t="1:26-4"/></hi>

<hi>[10.] <de>meti viśrutaḥ [|*] prādurbbabhūva tejasvī prātarbbhā-</de></hi>

<hi>[11.] <de>nurivodayāt || [4*] tapasyatastasya kilāpsarovr̥tā</de></hi>

<hi>[12.] <de>sureṃdrakanyā madanīti viśrutā [|*] kadācidāraṇya<ref t="1:26-5"/>ni-</de></hi>

<hi>[13.] <de>vāsimandiraṃ didr̥kṣurālokapathaṃ jagāma sā || [5*]</de></hi>

<hi>[14.] <de>saraḥpravātāṃbujaviskhalapriyā<ref t="1:26-6"/>viyogabhītaṃ</de></hi>

<hi>[15.] <de>kalahaṃsamaṇḍalaṃ | aśokabhūmāvupaviśya</de></hi>

<hi>[16.] <de>saspr̥haṃ vilokayantīmupatasthivānr̥ṣiṃ<ref t="1:26-7"/> || [6*]

ume-</de></hi>

<hi>[17.] <de>va śarvva prababhūva nātmano nirīkṣitaṃ<ref t="1:26-8"/> kāmamiva-</de></hi>

<hi>[18.] <de>rṣiveṣinaṃ<ref t="1:26-9"/> | athobhayaṃ gāḍhanibaddhabhāvakaṃ</de></hi>

<hi>[19.] <de>surāṃganāssaṃgamayāṃbabhūvire || [7*] asūta kāle sura-</de></hi>

<hi>[20.] <de>rājakanyā nāthaṃ bhuvassāgarameravalāyāṃ<ref t="1:26-10"/> [|*]

sapallavo-</de><ref t="1:26-11"/></hi>

<hi>[21.] <de>ghāstaraṇe śayānaṃ pitā sutaṃ pallava ityavādīḥ<ref t="1:26-12"/> [||

8*]</de></hi>

<hi>[22.] <de>maheṃdravarmmeti tataḥ kṣitīśaḥ śūrastato jāyati</de></hi>

<hi>[23.] <de>siṃhavarmmā || tatorkkavarmmā tadanugravarmmā<ref t="1:26-13"/> śrī-</de></hi>

<hi>[24.] <de>siṃhaviṣṇoratha nandivarmmā || [9*] anekarājanyaśiro-</de></hi>

<hi>[25.] <de>maṇiprabhāvibhātakalpāyitaśārvvarāsthitiḥ [|*]</de></hi>

<hi>[26.] <de>sa siṃhavarmmā samabhūdya ucyate hayadvipāṣṭādaśalakṣako</de></hi>

<hi>[27.] <de>janaiḥ || [10*] sa sāgarāṃbarāmurvvī gaṃgāmoktika<ref t="1:26-14"/>hāriṇīṃ [|*] babhāṃ-</de></hi>

<hi>[28.] <de>ra suciraṃ vīro merumandarakuṇḍalāṃ || [11*] atha kadācidama-</de><pb n="1:27"/></hi>

<hi>[29.] <de>ragiriśikharāyamāna<ref t="1:27-1"/>karicaraṇanakharavidāritaka-</de></hi>

<hi>[30.] <de>nakadalacaraturagakhuramukhasamutthitavajastā-</de><ref t="1:27-2"/></hi>

<hi>[31.] <de>panīyavitānitanabhasthalaḥ<ref t="1:27-3"/> sakalamaṇḍalīkasāma-</de></hi>

<hi>[32.] <de>ntasamaravīroparacitapārpṇipārśvapuronurakṣokhi-</de></hi>

<hi>[33.] <de>ladigvijayārjjitayaśāḥ svāpanāya<ref t="1:27-4"/> sumeruśi-</de></hi>

<hi>[34.] <de>kharamupātiṣṭhata || tatra kila nikhiladharaṇītalapa-</de></hi>

<hi>[35.] <de>ryyaṭanajanitaśramamapaninīṣuḥ katipayāni</de></hi>

<hi>[36.] <de>dināni nītvā kanakataṭaruhaharicandanatarucchāyānandi-</de></hi>

<hi>[37.] <de>tahr̥dayaḥ tato bhāgīrathīmuttīryya tathaiva godāvarīṃ kr̥-</de></hi>

<hi>[38.] <de>ṣṇaverṇṇaṃ<ref t="1:27-5"/> ca śrīdhānyaghaṭanagarannāma

vītarāgabhaṭṭārakama-</de></hi>

<hi>[39.] <de>drākṣīt [|*] dr̥ṣṭvā sakutūhalamakhilakṣetrarakṣaṇani-</de></hi>

<hi>[40.] <de>[yu]ktādhidevatāssavinayamupagamyābhivandyaikānte</de></hi>

<hi>[41.] <de>* * dharmmadeśānāma<ref t="1:27-6"/>śr̥ṇot [|*] śrutvā

cāparajanmānaṃ</de></hi>

<hi>[42.] <de>* * [bhi]vandyedamuvāca [|*] ahamapi bhagavan bhagavato</de></hi>

<hi>[43.] <de>* * [di]kāmihaiva maṇikanakarajatavicitraṃ kalpa-</de></hi>

<hi>[44.] <de>* * * [e]vamukte bhagavānuvāca | sādhu sādhu<ref t="1:27-7"/> upā-</de></hi>

<hi>[45.] <de>[saka siṃha]varmman itoparamabuddhakṣe[traśrī]-</de></hi>

<hi>[46.] <de>* * * * * * * ṣveveti [|*] tato[bhi]vandya * * * *</de></hi>

<hi>[47.] <de>* * * * * * * [dhānya]ghaṭake * * * * * * * *</de></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) May the dust of the glorious<ref t="1:27-8"/> feet of Bhavadvish,<ref t="1:27-9"/> which thickly covers<ref t="1:27-10"/><lb/>the multitude of brilliant crest-jewels of

the lords of gods and of demons, for a long time<lb/>show you (the way to) supreme

glory!

(2.) From the first creator (Brahman) there sprang a pure sage, called

Bharadvāja,<lb/>who mastered the śrutis; from him an ocean (uniting) the

rivers of speech, Aṅgiras by<lb/>name; from him the renowned sage Sudhāman;

(3.) From him a sage called Droṇa, who thoroughly knew all āgamas and who

possessed<lb/>terrible might. In order to obtain a son who would found a race, he strove to please

the<lb/>eight-formed (Śiva) by austerities.

(4.) By the favour of Śaṁbhu, there arose to him a brilliant (son), famed by

the<lb/>name of Aśvatthāman, just as at morn the brilliant sun rises over the eastern

mountain.

(5.) Once, surrounded by (other) celestial maidens, the famous nymph Madanī,

who<lb/>wished to see the abode of the hermits, entered the path of sight of that ascetic.<pb n="1:28"/>

(6.) The saint approached her, while, seated amongst a group of aśoka-trees, she

was<lb/>wistfully regarding the male swans, which were afraid of being separated from their

beloved<lb/>ones, whenever they lost sight of them behind a lotus of the lake, which was agitated

by<lb/>the wind.

(7.) Perceiving him who resembled Cupid in the dress of a saint, she lost her self-<lb break="no"/>control, just as Umā on seeing Śarva. Then the nymphs united the couple, which

had<lb/>conceived a deep affection (towards each other).

(8.) In due time, the nymph gave birth to a protector of the earth, which is girt by<lb/>the

ocean. The father called his son Pallava, as he was lying on a couch (covered) with

a<lb/>heap of sprouts (pallava).

(9.) From him came the ruler of the earth Mahendravarman; from him the<lb/>valiant

Siṁhavarman; from him Arkavarman; after him Ugravarman; then

Nandi-<lb break="no"/>varman from Śrī-Siṁhavishṇu.

(10.) There arose that Siṁhavarman, in whose audience-hall darkness is trans-<lb break="no"/>formed into dawn by the splendour of the jewels on the heads of many princes, and

whom<lb/>people call (the lord) of eighteen lakshas of horses and elephants.

(11.) This hero for a long time protected the earth, whose garment is the occan,

whose<lb/>pearl-necklace is the Gaṅgā, and whose earrings are Meru and Mandara.

(Line 28.) Once, while his back, his flanks and his front were guarded by all his

brave<lb/>vassals and tributaries (maṇḍalīka-sāmanta), he marched to the peak of

Sumeru, in order to<lb/>place (there) the fame, which he had acquired by conquering

all quarters,<ref t="1:28-1"/> His elephants,<lb/>which resembled the peaks of the mountain of the

gods (Meru), tore with the claws (!) of<lb/>their feet the gold,<ref t="1:28-2"/> and his

horses, walking on those pieces (of gold), made the sky appear<lb/>like a canopy by the

gold-dust rising under their hoofs. There, in order to remove the fatigue<lb/>caused by wandering

over the whole world, he passed a few days, enjoying the shade of the<lb/>yellow sandal-trees,

which grow on the slopes of gold. Then, having crossed the

Bhāgīrathī<lb/>(Gaṅgā), the Godāvarī and the

Kr̥shṇaverṇā,<ref t="1:28-3"/> he perceived (a place sacred to) the

lord<lb/>Vītarāga (Buddha), named the illustrious town of Dhānyaghaṭa.

Having regarded it with<lb/>curiosity, and having humbly approached and saluted the tutelar

deities, which were charged<lb/>with the protection of the whole sacred place (kshetra), he

listened to a discourse on the law<ref t="1:28-4"/><lb/>••• in a secluded spot. Having heard it, he

saluted the highest-born<ref t="1:28-5"/>•• and spoke<lb/>thus: “I also, O lord ! (shall erect a

statue?) of the lord at this very place, ornamented<lb/>with jewels, gold, and silver.” After

he had thus spoken, the lord said: “Well, well, lay-<lb break="no"/>worshipper

Siṁhavarman! Here [at] the place sacred to the highest

Buddha.••”<lb/>Then having saluted.....in Dhānyaghaṭaka•••••

<h3>Nos. 33 AND 34. TWO CAVE-INSCRIPTIONS FROM THE TRIŚIRĀPAḶḶI ROCK.<ref t="1:28-6"/></h3>

The subjoined inscriptions are engraved on two pillars in a rock-cut cave not far from<lb/>the

summit of the well-known rock at Triśirāpaḷḷi (Trichinopoly). They are both

somewhat<lb/>worn. The left pillar was found covered by a modern wall, which the temple-authorities

<pb n="1:29"/><lb/>temporarily removed at the request of the Collector, W. A. Willock, C.S. On each

of the<lb/>two pillars are four Sanskrit verses. Besides, the lower part of the left pillar bears a

few<lb/>unintelligible Sanskrit words and a much defaced inscription in old Tamil characters.

The two inscriptions record, that a king Guṇabhara, who bore the birudas

Purushot-<lb break="no"/>tama, Śatrumalla and Satyasaṁdha, constructed a temple

of Śiva on the top of the<lb/>mountain and placed in it a liṅga and a statue of

himself. Each of the two pillars mentions<lb/>the river Kāvīrī, i.e., the

Kāverī, on whose banks Triśirāpaḷḷi is situated, and refers to<lb/>the

Choḷa country. On the left pillar the Kāvīrī is called ‘the beloved of

Pallava’;<lb/>this means in prose that a Pallava king ruled over the country

along the banks of the<lb/>Kāverī river. This allusion and the faet, that the characters

of the two pillar inscriptions<lb/>remind us of those of the Pallava inscriptions at

Māmallapuram and Kāñchīpuram, make<lb/>it very probable that

Guṇabhara was a Pallava prince, who ruled over the

Choḷa<lb/>country.

<h3>No. 33. ON THE PILLAR TO THE LEFT.</h3>

<hi>[1.] <de>kāvīrīnnayanābhirāmasalilāmārā-</de></hi>

<hi>[2.] <de>mamālādharām devo vīkṣya nadīpriyaḥ</de></hi>

<hi>[3.] <de>priya[gu]ṇāmapyeṣa<ref t="1:29-1"/> rajyediti [|*] sāśaṃ-</de></hi>

<hi>[4.] <de>kā girikanyakā pitr̥kulaṃ hitveha manye gi-</de></hi>

<hi>[5.] <de>[rau] nityantiṣṭhati pallavasya dayitāmetāṃ bru-</de></hi>

<hi>[6.] <de>vāṇā nadīm || [1*] guṇabharanāmani rājanyanena li-</de></hi>

<hi>[7.] <de>ṅgena liṅgini jñānam [|*] prathatāñcirāya loke vi-</de></hi>

<hi>[8.] <de>pakṣavr̥tteḥ parāvr̥ttam || [2*] coḷaviṣayasya śailo</de></hi>

<hi>[9.] <de>maulirivāyaṃ mahāmaṇirivāsya [|*] haragr̥hameta-</de></hi>

<hi>[10.] <de>jjyotistadīyamiva śāṃkaraṃ jyotiḥ || [3*] śilā[kha]re-</de></hi>

<hi>[11.] <de>ṇa janitā satyasandhasya bhautikī [|*] mūrttiḥ kīrttima-</de></hi>

<hi>[12.] <de>yī cāsya kr̥tā tenaiva śāśvatī || [4*] niṣkr̥[ṣya] calā [sa]-</de></hi>

<hi>[13.] <de>madhāyi [guṇabha]re bhaktiḥ * *</de></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) Being afraid, that the god who is fond of rivers (Śiva), having

perceived<lb/>the Kāvīrī, whose waters please the eye, who wears a garland of gardens,

and who possesses<lb/>lovely qualities, might fall in love (with her), the daughter of the

mountain (Pārvatī) has, I<lb/>think, left her father's family and resides permanently on

this mountain, calling this river<lb/>the beloved of the Pallava (king).<ref t="1:29-2"/>

(2.) While the king called Guṇabhara is a worshipper of the liṅga, let the

knowledge,<lb/>which has turned back from hostile (vipaksha) conduct, be spread for a long

time in the<lb/>world by this liṅga !<ref t="1:29-3"/><pb n="1:30"/>

(3.) This mountain resembles the diadem of the Choḷa province, this temple of

Hara<lb/>(Śiva) its chief jewel, and the splendour of Śaṁkara (Śiva) its

splendour.

(4.) By the stone-chisel a material body of Satyasaṁdha was executed,<ref t="1:30-1"/>

and by the<lb/>same an eternal body of his fame was produced.

<h3>No. 34. ON THE PILLAR TO THE RIGHT.</h3>

<hi>[1.] <de>śailendramūrddhani śilābhavane vicitre</de></hi>

<hi>[2.] <de>śailīntanuṃ guṇabharo nr̥patirnnidhāya [|*]</de></hi>

<hi>[3.] <de>sthāṇuṃ vyadha[tta] vi[dhi]reṣa yathārtthasaṃjñaṃ</de></hi>

<hi>[4.] <de>sthāṇuḥ svayañca saha tena jagatsu jātaḥ [|| 1*]</de></hi>

<hi>[5.] <de>gr̥hamakr̥ta śatrumallo girindra<ref t="1:30-2"/>kanyā-</de></hi>

<hi>[6.] <de>paterggirāvasmin [|*] giriśasya giriśa-</de></hi>

<hi>[7.] <de>[saṃ]jñāmanvartthīkartumartthapatiḥ || [2*]</de></hi>

<hi>[8.] <de>vibhūtiñcoḷānāṃ kathamahamavekṣe-</de></hi>

<hi>[9.] <de>ya vipulāṃ nadīṃ vā kāvīrīmavanibhavanāva-</de></hi>

<hi>[10.] <de>sthita iti [|*] hareṇoktaḥ prītyā vibhuradiśa-</de></hi>

<hi>[11.] <de>dabhraṃlihamidammanupra[khyo rājye] garibhavana<ref t="1:30-3"/>-</de></hi>

<hi>[12.] <de>masmai guṇabharaḥ || [3*] nirmmāpitā[miti mudā]</de></hi>

<hi>[13.] <de>puruṣottamena śailīṃ harasya tanumaprati-</de></hi>

<hi>[14.] <de>māmanena [|*] kr̥tvā śivaṃ śirasi [dhā]rayatātma-</de></hi>

<hi>[15.] <de>saṃsthamuccaiḥśirastvamaca[lasya] kr̥taṃ kr̥tā-</de></hi>

<hi>[16.] <de>rttham || [4*]</de></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) When king Guṇabhara placed a stone-figure in the wonderful

stone-temple<lb/>on the top of the best of mountains, he made in this way<ref t="1:30-4"/> Sthāṇu

(Śiva) stationary<ref t="1:30-5"/> and<lb/>became himself stationary (i.e.,

immortal) in the worlds together with him.

(2.) King Śatrumalla built on this mountain a temple of Giriśa (Śiva), the

husband<lb/>of the daughter of the king of mountains, in order to make he name Giriśa (i.e.,

the<lb/>mountain-dweller) true to its meaning.

(3.) After Hara (Śiva) had graciously asked him: “How could I, standing in a

temple<lb/>on earth, view the great power of the Choḷas or the river Kāvīrī

?”——king Guṇabhara,<lb/>who resembled Manu in his manner of ruling, assigned to him

this mountain-temple, which<lb/>touches the clouds.

(4.) Thus having joyfully placed on the top (of the mountain) a matchless stone-figure

of<lb/>Hara (Śiva), which he caused to be executed, that Purushottama, who bore

Śiva fixed in<lb/>his mind, made the loftiness of the mountain fruitful.<pb n="1:31"/>

<h1>II.——COPPER-PLATE GRANTS OF THE EASTERN CHALUKYA DYNASTY.</h1>

The subjoined five grants belong to the kings Narendra-mr̥garāja or Vijayādi-<lb break="no"/>tya II, Amma I. or Vishṇuvardhana VI, Chālukya-Bhīma

II. or Vishṇuvardhana<lb/>VII, Amma II. or Vijayāditya V. and

Vīra-Choḍa or Vishṇuvardhana IX.<lb/>The place, which is occupied by each of

these princes in the genealogy of the Eastern<lb/>Chalukya dynasty, will be seen from the annexed

table, for which all hitherto published<lb/>Eastern Chalukya grants have been consulted, and in

which numbers are prefixed to the<lb/>names of those princes who really reigned, in order to mark

their succession.<ref t="1:31-1"/>

The relation of the two usurpers (18) Tālapa and (21) Yuddhamalla to the

direct<lb/>line of the family is established by three inscriptions:——a. Tāḍapa is called

the son of Vikra-<lb break="no"/>māditya's brother (Ind. Ant. Vol. XIV. p. 56); b.

Tāla is called the son of Yuddhamalla,<lb/>who was the paternal uncle of Chālukya-Bhīma I.

(Ind. Ant. Vol. XIII, p. 249, where<lb/>pitr̥vya has to be read for

pitr̥vyo); c. Bhīma II, the son of Kollabhigaṇḍa Vijayāditya,<lb/>is at the same

time called the son of Yuddhamalla, the son of Tālapa, i.e., he belonged to<lb/>the next

generation after (21) Yuddhamalla (Ind. Ant. Vol. XII, p. 92).

Three of the last kings, who are shown in the annexed table, viz., (28)

Vijayāditya<lb/>VI, (29) Rājarāja II. and (30) Vīra-Choḍa, are only

known from the subjoined inscription<lb/>No. 39.

<h3>No. 35. A GRANT OF NARENDRA-MṚIGARĀJA.</h3>

This grant belongs to the Sir W. Elliot Collection of the British Museum, and was<lb/>made over

to me for publication by Dr. Burgess. It consists of five copper-plates with<lb/>raised rims. Each

plate measures 9 by 3 inches. The first and fifth plates are inscribed<lb/>only on their inner

sides, while the three middle ones bear writing on both sides. The<lb/>preservation of the plates

is tolerably good. They are strung on an elliptic ring, which is (1/2)"<lb/>thick and 4(7/8)" by

3(1/2)" in diameter. The well-preserved circular seal, which is attached to the<lb/>ring, measures

2(5/8)" in diameter. It bears the sun and the moon at the top, the legend<lb/>

<de>śrītribhuvanāṃkuśa</de> across the centre, and an expanded lotus-flower (side-view)

at the bottom——all in<lb/>relief on a counter-sunk surface.

The document is a grant of the parama-māheśvara Narendra-mr̥garāja,

alias Vija-<lb break="no"/>yāditya II., the son of Vishṇuvardhana IV.

and grandson of Vijayāditya I. The<lb/>name of the district (vishaya), to the

inhabitants of which the king addresses his order, is<lb/>lost. On the occasion of a lunar eclipse

(chandra-grahaṇa-nimitte<ref t="1:31-2"/>) the king gave the village<lb/>of

Koṟṟapaṟṟu to twenty-four brāhmaṇas. Of these, six adhered to the

Hiraṇyakeśi-sūtra and<lb/>eighteen to the Āpastamba-sūtra. They belonged to the

following gotṛas:——Agniveśya,<lb/>Kauṇḍinya, Kauśika, Gautama, Parāśara,

Bhāradvāja, Vatsa, Śāṇḍilya,<lb/>Saṁkr̥ti and Harita. According to the

colophon of the grant, “the excellent prince”<pb n="1:32"/> <table n="1:32"><ins>[see file

sii01-04_tables.txt]</ins></table> <pb n="1:33"/><lb/>Nr̥pa-Rudra, who was the brother of

Narendra-mr̥garāja and a descendant of the<lb/>Haihaya-vaṁśa (!),

(was) the executor of this charity.”<ref t="1:33-1"/>

<h1>PLATE I.</h1>

<hi>[1.] <de>svasti [||*] śrīmatāṃ sakalabhuvanasaṃstūyamānamānavyasagotrāṇāṃ

hāritīputrāṇāṃ</de></hi>

<hi>[2.] <de>kauśikīvaraprasādalabdharājyānāṃ mātr̥gaṇaparipālitānāṃ

svāmimahāsenapā-</de></hi>

<hi>[3.] <de>dānudhyātānāṃ

bhagavannārāyaṇaprasādasamāsāditavaravarāhalāñchanekṣaṇa-</de></hi>

<hi>[4.] <de>kṣaṇavaśīkr̥tārātimaṇḍalānā aśva<ref t="1:33-2"/>medhāvabhr̥ta<ref t="1:33-3"/>snānapavitrīkr̥tavapu-</de></hi>

<hi>[5.] <de>ṣāṃ caḷukyānāṃ

kulamalaṃkaripṇo(ḥ)ranekasamaramaṃghaṭṭalabdhanijabhujavija-</de></hi>

<hi>[6.] <de>yaśrīyaḥ<ref t="1:33-4"/> niravadyodāraguṇagaṇālaṃkr̥tasya

śrīvijayādityamahārājasya</de></hi>

<hi>[7.] <de>pautraḥ sphuritakaravāḷadhārāvaśīkr̥tārātibhūmaṇḍalasya

svacaritanyakr̥ta-</de><ref t="1:33-5"/></hi>

<h1>PLATE II a.</h1>

<hi>[8.] <de>nr̥ganaḷanahuṣāṃvarīṣayayāte vi<ref t="1:33-6"/>ṣṇoriva svacakranandakasya

viṣṇuvarddhanamahā-</de></hi>

<hi>[9.] <de>rājasya priyatanayaḥ

pratā[pā*]nurāgāvanatasamastasāmantamaulīlāḷitaśāsanaḥ</de></hi>

<hi>[10.] <de>kṣatrocitaśaktitrayapātrībhūtaḥ

anekasaṃgrāmavijayāsāditavikramadhava[ḷa]ḥ ya-</de></hi>

<hi>[11.] <de>madaṇḍacaṇḍadorddaṇḍamaṇḍalāgranakhakhaṇḍitaripukarigaṇḍasthaḷe<ref t="1:33-7"/> narendramr̥ga-</de></hi>

<hi>[12.] <de>rājā<ref t="1:33-8"/> arātiṣaḍvargganigrahakaraḥ

samadhigatarāj(ā)vidyācatuṣṭayaḥ caturupāyapra-</de></hi>

<hi>[13.] <de>yogacaturaḥ duṣṭ(ā)nigrahaśiṣṭānugrahakaraḥ madhumathana iva

svavikramākrāntabhu[vana]ḥ</de></hi>

<hi>[14.] <de>yudhiṣṭhira iva bhīmārjunaparākramasahāya[ḥ*] daśarathasuta iva

sītānandanakaraḥ manuri-</de></hi>

<h1>PLATE II b.</h1>

<hi>[15.] <de>va sanmārggadarśśī padmāk(ā)ra iva aritimiranikaravidhvaṃsanāditya[ḥ]

paramabrahmaṇyaḥ [para]mam[āhe]-</de></hi>

<hi>[16.] <de>śvaraḥ [sa]mastabhūvanā<ref t="1:33-9"/>śrayaśrīvijayādityamahārājādhirājaparameśvarabhaṭṭārakaḥ * * * *</de></hi>

<hi>[17.] <de>[vādiviṣa]yanivāsino rāṣṭrakūṭṭa<ref t="1:33-10"/>pramukha(ḥ)kūṭuṃbinaḥ<ref t="1:33-11"/> sarvvānitthamājñāpayati [||*]

viditamastu</de></hi>

<hi>[18.] <de>vaḥ [a]bhipendaṇḍuruvāstavyāya kauśikagotrāya hiraṇy(ā)keśisūtrāya

veda-</de></hi>

<hi>[19.] <de>vedāṃgap[ā*]ragāya veṇamaśarmmaṇe nalūcerivāstavyāya kauśika[gotrāya]

hi-</de></hi>

<hi>[20.] <de>raṇyakeśisūtrāya caṭiśarmmaṇe podeṃguvāstavyāya gautama[gotrāya

hiraṇya]-</de></hi>

<hi>[21.] <de>keśisūtrāya vidaśarmmaṇe podaṃguvāstavyāya saṃkrīti<ref t="1:33-12"/>gotrāya hiraṇy(ā)keśisū-</de></hi>

<h1>PLATE III a.</h1>

<hi>[22.] <de>trāya maviṇḍiśarmmaṇe podeṃguvāstavy[ā*]ya arita<ref t="1:33-13"/>gotrāya

hiraṇya(ā)keśisūtrāya yā-</de></hi>

<hi>[23.] <de>jñaśarmmaṇe podeṃguv[ā*]stavyāya saṃkriti<ref t="1:33-14"/>gotrāya

hiraṇy(ā)keśisūtrā[ya * * śa]rmma-</de><pb n="1:34"/></hi>

<hi>[24.] <de>ṇe krovāśiriva[ā*]stavyāya arita<ref t="1:34-1"/>gotrāya apastambasūtrā[ya

kāma]śarmma</de></hi>

<hi>[25.] <de>ṇe urpuṭūruva[ā*]stavyāya bhāradvājagotrāya apa[stamba]sūtrāya</de></hi>

<hi>[26.] <de>viṣṇuśarmmaṇe vaṃgipa</de>ṟṟu <de>v[ā*]stavyāya kauṇḍinyagotrā[ya*]

apastamba(mba)sūtrā-</de></hi>

<hi>[27.] <de>ya guñjadevaśarmmaṇe vaṃgipa</de>ṟṟu <de>va[ā*]stavyāya

śāṇḍilya[gotrāya] apa-</de></hi>

<hi>[28.] <de>stambasūtrā[ya*] bhadraśarmmaṇe vaṃgipa</de>ṟṟu <de>va[ā*]stavyāya

kauṇḍinyagotrāya apa-</de></hi>

<h1>PLATE III b.</h1>

<hi>[29.] <de>stambasūtrāya viṣṇuśarmmaṇe vaṃgipa</de>ṟṟu <de>va[ā*]stavyāya

kauṇḍinyagotrāya a-</de></hi>

<hi>[30.] <de>pastambasūtrāya nārāyaṇaśarmmaṇe cānturuv[ā*]stavyāya

bhāradvājagotrā-</de></hi>

<hi>[31.] <de>ya apastambasūtrāya droṇaśarmmaṇe cānturuv[ā*]stavyāya bhāradvā-</de></hi>

<hi>[32.] <de>jagotrāya āpastambasūtrāya nārāyaṇaśarmmaṇe

krovaśiriva[ā*]stavyā-</de></hi>

<hi>[33.] <de>ya haritagotrāya āpastambasūtrāya mādhavaśarmmaṇe

krovaśiriv[ā*]sta-</de></hi>

<h1>PLATE IV a.</h1>

<hi>[34.] <de>vy[ā*]ya parasara<ref t="1:34-2"/>gotra[ā*]ya apastambasūtrāya vennamaśarmmaṇe

krovaśiriva[ā*]stavyāya vatsago-</de></hi>

<hi>[35.] <de>trāya apastambasūtrāya arudiśarmmaṇe urpuṭūruv[ā*]stavyāya

bhāradvājagotrāya</de></hi>

<hi>[36.] <de>apastambasūtrāya nandiśarmmaṇe kārahaiduv[ā*]stavyāya bhāradvājagotrāya

apa-</de></hi>

<hi>[37.] <de>stambasūtrāya viṣṇuśarmmaṇe kārahaiduv[ā*]stavyāya bhāradvājagotrāya

apastambasūtrā-</de></hi>

<hi>[38.] <de>ya bhāramāśarmmaṇe kārahaiduv[ā*]stavyāya bhāradvājagotrāya

apastambasūtrāya yañjaśa-</de></hi>

<h1>PLATE IV b.</h1>

<hi>[39.] <de>rmmaṇe [cāntu][ru*]v[ā*]stavy[ā]ya bhāradvājagotrāya apastambasūtrāya

bādadiśarmmaṇe krāja-</de></hi>

<hi>[40.] <de>v[ā*]stavyāya kauṇḍinyagotrāya apastambasūtrāya veṇṇaśarmmaṇe

rāyūruv[ā*]stavya[ā]-</de></hi>

<hi>[41.] <de>ya agrī<ref t="1:34-3"/>[veśya]gotrāya apastambasūtrāya</de> ṟo

<de>mpayaśarmmaṇe vedavedāṃgaratebhyaḥ</de></hi>

<hi>[42.] <de>ṣaṭkarmmaniratebhya catruviṃśātibrāhmaṇebhyā candru<ref t="1:34-4"/>grahaṇani[mitte udaka]pū-</de></hi>

<hi>[43.] <de>rvva</de><ref t="1:34-5"/> [ <de>ko</de>ṟṟa <de>pa</de>ṟṟu] <de>nāma

grāmassarvvakarapariha[ā]raṃ [kr̥tvā] dattaḥ [|*] asyāvadhivica[āraḥ pū]rvva[taḥ]

a-</de></hi>

<hi>[44.] <de>tū[gupa</de>ṟṟu] <de>da[kṣiṇataḥ vā]napa</de>ṟṟu <de>paścimataḥ vā</de>[

<de>ṇḍha</de>ṟū] <de>pe[dayū] uttarataḥ gana[yyā]ra-</de></hi>

<hi>[45.] <de>bu ca[turviśatyai] datta[ḥ |*] asyopari na [kena]cidbādhā karaṇīyā [|*] karoti

yassa pa-</de></hi>

<h1>PLATE V.</h1>

<hi>[46.] <de>ñcamahāpātaka[saṃ]yukto bhavati [||*] vyāsenāpyuktaṃ [||*] bahubhirvvasudhā

dattā bahubhiścānu-</de></hi>

<hi>[47.] <de>pālitā [|*] yasya yasya yadā bhūmistasya tasya tadā phalaṃ [||*]

svada(ā)ttāṃ para[da]ttāṃ vā [yo] hareta</de></hi>

<hi>[48.] <de>vasundharāṃ [|*] ṣaṣṭivaruṣa<ref t="1:34-6"/>sahasrāṇi viṣṭhāyāṃ jāyate

kr̥miḥ [||*] kalpa[koṭisahasrā]ṇi</de></hi>

<hi>[49.] <de>sva[rge mo]dati bhūmida[ḥ |*] a<ref t="1:34-7"/>kṣeptā cānumantā ca tānyeva

narake vaset [||*] rāmeṇāpyu-</de></hi>

<hi>[50.] <de>ktaṃ [||*] sarvvānevaṃ bhāvinaḥ pārtthivendrān bhūyo bhūyo yācate

rāmabhadraḥ [|*] sāmānyoya<ref t="1:34-8"/> dharmmase-</de></hi>

<hi>[51.] <de>turnr̥pāṇāṃ kāle kāle pālanīyo bhavadbhiḥ [||*] narendramr̥garājasya

bhrāt[ā*] haihayavaṃśajaḥ [|*] ājñapti-</de></hi>

<hi>[52.] <de>rasya dharmmasya rnr̥pa<ref t="1:34-9"/>rudranr̥pottama[ḥ ||*]

vijayavādavāstavyāya<ref t="1:34-10"/> akṣaralalitācāryyeṇa likhitaṃ [||*]</de><pb n="1:35"/></hi>

Hail ! The grandson of the illustrious Vijayāditya-mahārāja, who was

adorned<lb/>with a multitude of blameless and noble virtues, who had acquired the splendour of

victory<lb/>by his own arm in many warlike encounters, and who adorned the race of the

glorious<lb/>Chaḷukyas, who belong to the gotra of the Mānavyas, who are

praised in the whole world;<lb/>who are the sons of Hāritī; who have acquired the

kingdom by the favour of (Śiva) the<lb/>husband of Kauśikī; who are protected by the

assemblage of (divine) mothers; who are<lb/>meditating at the feet of the lord Mahāsena

(Skanda); who have subdued the territories of<lb/>their enemies in an instant at the

(mere) sight of the sign of the boar, a boon which they had<lb/>obtained through the favour

of the blessed Nārāyaṇa (Vishṇu); and whose bodies are puri-<lb break="no"/>fied by

bathing at the end of horse-sacrifices;——

The beloved son of Vishṇuvardhana-mahārāja, who subdued the

surrounding<lb/>territories of his enemies with the edge of his flashing sword, who surpassed by

his deeds<lb/>Nr̥ga, Nala, Nahusha, Ambarīsha and Yayāti, and who rejoiced in his sovereignty,

just as<lb/>Vishṇu in his discus;——

He whose commands are cherished by the diadems of all vassals who bow affectionately

to<lb/>(his) majesty, who is a receptacle of the three powers<ref t="1:35-1"/> which are

suitable to the warrior-caste,<lb/>who is resplendent with the strength which he has acquired by

victories in many battles,<lb/>Narendra-mr̥garāja, who has cut the temples of the

elephants of his foes with the<lb/>sword (that resembles) a claw<ref t="1:35-2"/> in his arm

which is as fierce as Yama's rod, who has sub-<lb break="no"/>dued the six (internal)

enemies,<ref t="1:35-3"/> who has acquired the four branches of royal science, who<lb/>knows how to

employ the four expedients,<ref t="1:35-4"/> who chastises the wicked and shows favour to<lb/>the

good, who has conquered the world by his valour, just as (Vishṇu) the destroyer

of<lb/>Madhu by his (three) stops, who is assisted by terrible and splendid courage, just as

Yudhi-<lb break="no"/>shṭhira was assisted by the courage of Bhīma and Arjuna, who, just as

(Rāma) the son of<lb/>Daśaratha, gives pleasure to Sītā,<ref t="1:35-5"/> who knows the

right course, just as Manu, who disperses<lb/>the crowd of his foes, just as the sun disperses the

mass of darkness in a lotus-group,<ref t="1:35-6"/> the<lb/>most pious one, the devout worshipper

of Maheśvara (Śiva), the asylum of the whole<lb/>world, the illustrious

Vijayāditya, the king of great kings, the supreme master, the lord,<lb/>thus issues his

commands to all householders, (viz.) heads of provinces, etc., who inhabit

the<lb/>district of•••

(Line 17.) “Be it known to you, (that 1) gave on the occasion of a lunar eclipse,

with a<lb/>libation of water, the village called Koṟṟapaṟṟu, making (it) exempt

from all taxes, to (the<lb/>following) twenty-four brāhmaṇas, who are engaged in (the

study of) the Vedas and Vedāṅgas<lb/>and intent on (the performance of)

the six duties, (viz.) to Veṇama-śarman, who dwells

at<lb/>Abhipendaṇḍuru, belongs to the Kauśika-gotra, follows the

Hiraṇyakeśi-sūtra and is<lb/>well versed in the Vedas and Vedāṅgas; to

Chaṭi-śarman, who dwells at Nalūcheri,<lb/>belongs to the

Kauśika-gotra and follows the Hiraṇyakeśi-sūtra; to Vida-śarman,

who<lb/>dwells at Podeṅgu, belongs to the Gautama-gotra and follows the

Hiraṇyakeśi-sūtra;<pb n="1:36"/><lb/>to Maviṇḍi-śarman, who dwells at

Podaṅgu,<ref t="1:36-1"/> belongs to the Saṁkr̥ti-gotra and<lb/>follows the

Hiraṇyakeśi-sūtra; to Yājña-śarman, who dwells at Podeṅgu, belongs

to the<lb/>Harita-gotra and follows the Hiraṇyakeśi-sūtra; to• śarman,

who dwells at Podeṅgu,<lb/>belongs to the Saṁkr̥ti-gotra and follows the

Hiraṇyakeśi-sūtra; to Kāma-śarman,<lb/>who dwells at Krovāśiri,<ref t="1:36-2"/> belongs to the Harita-gotra and follows the Apastamba-sūtra;<lb/>to

Vishṇu-śarman, who dwells at Urpuṭūru, belongs to the

Bhāradvāja-gotra and<lb/>follows the Apastamba-sūtra; to

Guñjadeva-śarman, who dwells at Vaṅgipaṟṟu, belongs<lb/>to the

Kauṇḍinya-gotra and follows the Apastamba-sūtra; to Bhadra-śarman,

who<lb/>dwells at Vaṅgipaṟṟu, belongs to the Śāṇḍilya-gotra and follows

the Apastamba-sūtra;<lb/>to Vishṇu-śarman, who dwells at Vaṅgipaṟṟu,

belongs to the Kauṇḍinya-gotra and<lb/>follows the Apastamba-sūtra; to

Nārāyaṇa-śarman, who dwells at Vaṅgipaṟṟu, belongs<lb/>to the

Kauṇḍinya-gotra and follows the Apastamba-sūtra; to Droṇa-śarman,

who<lb/>dwells at Chānturu, belongs to the Bhāradvāja-gotra and follows the

Apastamba-sūtra;<lb/>to Nārāyaṇa-śarman, who dwells at Chānturu,

belongs to the Bhāradvāja-gotra and<lb/>follows the Āpastamba-sūtra; to

Mādhava-śarman, who dwells at Krovaśiri, belongs<lb/>to the

Harita-gotra and follows the Āpastamba-sūtra; to Vennama-śarman, who

dwells<lb/>at Krovaśiri, belongs to the Parāśara-gotra and follows the

Apastamba-sūtra; to<lb/>Arudi-śarman, who dwells at Krovaśiri, belongs

to the Vatsa-gotra and follows the<lb/>Apastamba-sūtra; to Nandi-śarman,

who dwells at Urpuṭūru, belongs to the Bhārad-<lb break="no"/>vāja-gotra and

follows the Apastamba-sūtra; to Vishṇu-śarman, who dwells

at<lb/>Kārahaidu, belongs to the Bhāradvāja-gotra and follows the

Apastamba-sūtra; to<lb/>Bhāramā-śarman, who dwells at Kārahaidu,

belongs to the Bhāradvāja-gotra and<lb/>follows the Apastamba-sūtra; to

Yañja-śarman, who dwells at Kārahaidu, belongs to<lb/>the

Bhāradvāja-gotra and follows the Apastamba-sūtra; to Bādadi-śarman,

who dwells<lb/>at Chānturu, belongs to the Bhāradvāja-gotra and follows the

Apastamba-sūtra; to<lb/>Veṇṇa-śarman, who dwells at Krāja, belongs to

the Kauṇḍinya-gotra and follows<lb/>the Apastamba-sūtra; and to

R6ompaya-śarman, who dwells at Rāyūru, belongs to

the<lb/>Agniveśya-gotra and follows the “Apastamba-sūtra.”

(Line 43.) (There follows) the description of the boundaries of this

(village).<ref t="1:36-3"/>,•••••

(Line 45.) Nobody shall cause obstruction to this (grant); he, who does it,

becomes<lb/>possessed of the five great sins. Vyāsa also has said: [Here follow three

of the customary<lb/>imprecatory verses, which it is unnecessary to translate.]

(Line 49.) Rāma also has said: [Here follows another verse.]

(Line 51.) The executor (ājñapti) of this charity (was) the excellent

prince Nr̥pa-<lb break="no"/>Rudra, who was the brother of Narendra-mr̥garāja

and a descendant of the Haihaya<lb/>race.

(Line 52.) (This edict) was written by Aksharalalitāchārya, who dwelt

at Vija-<lb break="no"/>yavāda.

<h3>No. 36. A GRANT OF AMMA I.</h3>

The original of the subjoined inscription belongs to the Government Central Museum,<lb/>Madras.

According to Mr. Sewell,<ref t="1:36-4"/> it “was found at the close of the year 1871 buried

in<lb/>the ground in a field in the village of Eḍeru near Ākiripalle in the Kistna

District, 15<pb n="1:37"/><lb/>miles north-east of Bezvāḍa, a village belonging to the present

Zamīndārī of Nūzivīḍu.<lb/>The plates were presented to the Madras Museum by the

then Zamīndār.” A rough tran-<lb break="no"/>script and paraphrase of the inscription were

published by S. M. Naṭeśa Śāstrī.<ref t="1:37-1"/> As the<lb/>inscription deserves to be

published more carefully owing to its bearing on a part of the<lb/>history of the Eastern

Chalukyas, I now edit it from the original plates, the use of which<lb/>I owe to the

kindness of Dr. E. Thurston, Superintendent, Government Central Museum.

The document is engraved on five copper-plates with raised rims, which are not less<lb/>than

(1/4) inch thick. Each plate measures 9(1/4) by 4(1/4) inches. The first and fifth plates

are<lb/>inscribed only on their inner sides, while the three middle ones bear writing on both

sides.<lb/>The characters are extremely elegant and must have been engraved by an

accomplished<lb/>calligraphist. The plates are strung on a slightly elliptic ring, which is (1/2)

inch thick and<lb/>measures about 5 inches in diameter. The well-cut circular seal, which is

attached to the<lb/>ring, rests on an expanded lotus-flower and measures 3(1/4) inches in diameter.

It bears, at the<lb/>top, a recumbent boar, which faces the right and is surmounted by the moon and

the sun,<lb/>two chāmaras, an elephant-goad and a symbol which I cannot make out; across

the centre,<lb/>the legend <de>śrītribhuvanāṃkuśa;</de> and at the bottom, an expanded

lotus-flower (side-view),——all in<lb/>relief, on a counter-sunk surface. Both the plates and

the seal are in excellent preservation.

The inscription opens with a maṅgala, and then notices in prose and in verse

the<lb/>ancestors of the Eastern Chalukya king Amma I. Of the kings from

Kubja-Vishṇu-<lb break="no"/>vardhana to Vishṇuvardhana IV. nothing but the

names and the length of reigns is<lb/>mentioned. The next king was Vijayāditya II., who

is called Narendra-mr̥garāja in<lb/>other inscriptions. He fought 108 battles during 12

years with the armies of the Gaṅgas<lb/>and Raṭṭas, built 108 temples of

Śiva in commemoration of his victories and ruled over<lb/>Veṅgī for 44 years

(verses 2 to 4). As Mr. Fleet has pointed out,<ref t="1:37-2"/> “the Gaṅgas

here<lb/>referred to were mahāmaṇḍaleśvaras, feudatories of the

Rāshṭrakūṭas, whose inscriptions<lb/>are found in the Beḷgaum and Dhārwāḍ

Districts.” The Raṭṭas mentioned in the grant<lb/>were the Rāshṭrakūṭas

themselves. If we deduct the sum of the reigns of the Eastern<lb/>Chalukya kings from

Kali-Vishṇuvardhana to Chālukya-Bhīma II. from the date of<lb/>the accession

of Amma II.——Śaka 867<ref t="1:37-3"/>——the accession of

Kali-Vishṇuvardhana and the<lb/>death of his predecessor Vijayāditya II. would

fall in Śaka 764. Most inscriptions assign<lb/>to the latter a reign of 48 years, two

inscriptions a reign of 40 years,<ref t="1:37-4"/> and the subjoined<lb/>inscription a reign of 44

years. Accordingly, his accession would fall in Śaka 716, 724<lb/>or 720. Hence the war

between Vijayāditya II. and the Raṭṭas——as suggested by Mr.<lb/>Fleet——may

have taken place during the reigns of the two Rāshṭrakūṭa kings

Govinda<lb/>III. and Śarva Amoghavarsha, who ruled at least from Śaka

726<ref t="1:37-5"/> to 737 and from 737<ref t="1:37-6"/><lb/>till at least 800<ref t="1:37-7"/>

respectively. As, in a grant of Śaka 730,<ref t="1:37-8"/> the lord of Veṅgī is

described<pb n="1:38"/><lb/>as the servant of Govinda III., and as in a grant of

Śaka 789<ref t="1:38-1"/> it is stated, that Amogha-<lb break="no"/>varsha was

worshipped by the lord of Veṅgī, it seems that each party claimed the<lb/>victory over

the other. The fact, that Vijayāditya II. built 108 temples of Śiva, is

also<lb/>alluded to in two other inscriptions, where it is said, that he founded 108 temples

of<lb/>Narendreśvara, i.e., temples of Śiva called after his surname

Narendra.<ref t="1:38-2"/>

Nothing of importance seems to have happened during the short reign of Kali-Vish-<lb break="no"/>ṇuvardhana. His successor Vijayāditya III., who reigned from

Śaka 765-66 to 809-<lb break="no"/>10, “having been challenged by the lord of the

Raṭṭas, conquered the unequalled<lb/>Gaṅgas, cut off the head of

Maṅgi in battle, frightened the fire-brand Kr̥shṇa and burnt<lb/>his city

completely” (verse 10.) The killing of Maṅgi and the burning of the city

of<lb/>Kr̥shṇa is also reported in another inscription.<ref t="1:38-3"/> The

Kr̥shṇa, whom Vijayāditya III.<lb/>defeated, is probably identical with the

lord of the Raṭṭas, who challenged him, and with<lb/>the Rāshṭrakūṭa king

Kr̥shṇa II., whose earliest known date is <