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THE INDIAN ANTIQUARY.

[July 5, 1872.

well preserved, and two or three small rooms in

a corruption from Sălahattagi, or ‘the village

them may still be seen. The villagers can give no account as to

where the college is situate, Săle being the Canarese

whence the two pillars came. They have a tradition that the nalla (stream) that flows on the south of the temple washed away in one monsoon the side next to the temple, and thereby discovered the two pillars that were till then

the end of names of villages and towns. The pre

word for college, and hattagi meaning ‘village’ at sent ruins at Sālotgi as well as the fact that the stone bearing the inscription does not appear to have been brought from elsewhere, would go a

great way to identify the latter village with Pā

buried in the earth.

vittage.

At the top of the present inscription is carved in prominent relief the linga, an image of the

Nandi or Bull sacred to Śiva, and the sun and

Nārāyana, the Brähman minister of Krishna rāja, is described as living at Kanchina Mudu vol, which may perhaps be identical with the

moon.

modern Mudhol.

At the bottom of each of the first three

sides containing the Sanskrit inscription there are some lines cut in the Hale or old Canarese.

The Canarese inscription commences at the botton, of that side of the stone on which the

Chakrayudha Budha, the donor, the son of Govinda Bhātta Budha, and lord of the village of Pāvittage, is described as having gone, accom panied by two hundred Brahmans, to a place on

Sanskrit inscription begins, is continued at the bottom of the second side, and appears to be finished on the fourth, the whole of which is occupied by Canarese. From what I understand

the bank of the Godavari, and there made the

of it at present I can safely say that the Sans

spot on the Godāvāri whither the donor pro

krit inscription is perfectly independent of it, and it appears that the Canarese one was added subsequently, and that it also relates to a grant of land for the same purpose as that recorded in

ceeded to bathe and make the grant. The name of the place began with Prá,-and though the Godāvari is expressly mentioned as the great river on whose banks it lay (Godāvaryám mahā nadyām), itmight have really been on the Bhima, considering that it is not unusual to style small

the Sanskrit inscription, by a Mahámandales' vara.

The college to which the Sanskrit inscription records the grant of land, &c., as also the vil lage where it stood are mentioned in the Cana

grant at mid-day at the time of a solar eclipse. Unfortunately the stone is broken just at the place which contained the name of the sacred

streams by the name of a more celebrated river of greater sanctity.

rese inscription.

The inscription records that in the year Šaka 867 (A.D.945), when king Krish na rāja call

This word Mánya is repeated four or five times. In Mān y a Kh et a” there can be no doubt that it is part of the name of Krishna

ed A k a lav a r s h a Deva, the son of A m o

gh a vars ha, was reigning at Mān y a Kheta, Chakr a yudh a, the assistant to the minister, by name Nārāy an a, of king Krish n a rāja, established a college and assigned lands for the maintenance of its inmates and preceptor. The village at which the college is established is call ed Pā v i t t age, and is described as situated in the district of Karnapuri. I have not been able to identify this name with any modern one, or as certain what district or districts of our own time

correspond with it, though it is probable it once indicated a revenue district. But it appears be yond doubt that the Påvittage of the inscription is the same as Sālotgi, the village where the in scription is found. It is possible that Sālotgi is the name of the capital. It appears to me that the optional form Mändya has its origin in a mislection of the name in one passage of the Karda plate. In the Devanāgari alphabet of from the 6th to 12th centuries A.D. the compound letter
 * Wathen gives either Måndya Kheta or Manya Kheta as


 * q (nya) was written in a manner that is very like the mo

rāja's capital, which several inscriptions dis tinctly mention. But as Mánya is applied to the land, the garden, and the houses or dwellings, given to the scholars and the Preceptor of the college, the word would seem to bear a techni

cal signification, and that signification is pre served to this day in the Mân y am s of the

Madras Presidency. There Mān yam means nearly the same as Agra h fir a, a gift of cha rity. In Sanderson's Canarese and English Dictionary Mányam is defined as “lands either

liable to a trifling quit-rent or altogether exempt from tax.” In the same place the phrase Bh a t t a Mān y a m is explained as “a small portion of rent-free land in a village for the use of Brahmans.” In this inscription, accord dern ºſ. The engraver of the plate, by a very ordinary usage among, scribes, having put a dot over the Hſ, Wathen was naturally led into the mistake of reading Mandya. In the Khārepätan plates, as also in this inscription, and even in the Karda plates, further on than the passage above alluded to,

the name given is clearly and invariably Månya Kheta.