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THE INDIAN ANTIQUARY.

(serpent sacrifice) when the pārnāhuti or the rite of consummation was being performed, in the midst of 2,000 Brahmans, the Emperor granted in due form, as an offering of blessing to Brahmans, of whom the principal were Mādhava Pattavardhana of Atréyagótra of Karnātaka race ; Senkara ghalisaru of Visishtagótra of the same race ; Yog isvara Pattavardhanaru of Srívatsagótra, and Vishnu Díkshita, of Visvámitragótra of the said race ; the village of Pushpagaddé, situated in the midst of Kampanaya Nadu, Yeppattu and Banavási Sahasra, together with the nine subordinate villages of Bam mahalli, Nittakki, Neché, Korakódi, Amangaddé, Kodalikere, Gendana kulavalli, and Kaundéya halli, inclusive of the items of revenue comprehend ed by the terms Chakravarti mechi, Panchánga Pasāya, Chatra Sukhāsana, Balidagaddigé, Anka danda khandana, and Ashtabhāga téjassámya. The boundaries thereof are :—On the north-east, a nala at which the limits of Pushpagaddé, Haya and Kántapura villages converge. To the south of the above, a watercourse near which the bound

aries of Pushpagaddé and Häya meet. South of the above, the bend of a stream at which the limits of Pushpagaddé, Häya and Vuddaré meet. To the south of the above, the boundaries of Pushpagaddé and

Wuddaré terminate near a feeder.

To the

south-east, a hollow at which the boundaries of Kadaligé, Pushpagaddé and Vuddaré converge. To the west of the above, Mathiya kola or pond, so called, near the boundaries of Kattaligé and Push pagaddé. To the west of the above, Bālāya kola or pond, so called, where the boundaries of Pushpa gaddé, Kadaligé and Tavanidhi meet. To the west of the above, the boundaries of Tavanidhi and

Pushpagaddé meet, at a place called Lavadakattu. To the south-west, the limits of Pushpagaddé, Tavanidhi and Tekküru meet at a rising called Moliya Maradi. To the north of the above, a turn of a mala, at which the boundaries of Pushpagad dé and Tekküru terminate.

To the north of the

above, Mágéru or mark, so called, defining the bound aries of Pushpagaddé, Tekkäru and Kolaga. To the north of the above, Wuyanguddé marking the limits of Pushpagaddé and Kolaga. To the north west, a water course, where the limits of Pushpagaddé, Kolaga and Basūru meet. To the east of the above, a water-course marking the boundaries of Pushpa gaddé, and Basūru. To the east of the above, Pálágolla at which the boundaries of Pushpagaddé, Basūru and Tánaguppé terminate. To the east, a bend of a nala, marking the limits of Pushpagaddé and Tánaguppé. To the east, a stream, marking the boundaries of Pushpagaddé, and Tánaguppé, as also the boundary of Kántapura. The bound aries from the east to the north-east are complete.

II.-Sámányoyam dharmaseturnripánám Kálékálé pálaniyá bhavadbhihi : Sarvánetan bhávinah pārthivéndrán. Bhūyobhūyo yáchate Rāmachandraha.

[Dec. 6, 1872.

Rámachandra again and again entreats all future kings and rulers. “This (grant) which is a bridge

of charity common to all rulers, should be protected from time to time by you.”

III.-Svadattám paradattám vš. Yöhareta vasundharám : Shashtir varsa sahasrāni.

Vishtāyām jāyaté krimihi. Whosoever usurps (or takes away) land, which has been granted either by himself or others, will be born a worm in human offal, (and will suffer there) for sixty thousand years.

IV.-Bramhasvatvam wisham ghāram. Navisham wishamuchyate: Vishamek:(kinam hanti.

Bramhaswam putra pautrakam. Brahman's property is a virulent poison, and poison is not called poison, (because) poison kills a single person, but Brahman's property slays the whole race, inclusive of the sons and grandsons. Note by the Translator. Kuppagadé is an Agrahára about 8 miles from Soraba, and situated in that taluka.

It is called

Pushpagaddé in the grant. The present occupants do not seem to be lineally descended from the ori ginal grantees, as their respective gotrás are differ ent. The village, though styled Agrahára, was to all intents and purposes Sarkār, but the result of the settlement will restore to it the status of an aliena

ted village. The boundaries described in the s'āsanam are not, with a few exceptions, identifiable. The grant is engrossed on three sheets of copher, protected by two more, one underneath and the other on the top, the whole clasped together by a massive ring of the same metal impressed with the seal of a boar at the point of soldering. The last sheet of the writing is broken towards the right-hand side, thereby rendering some of the “slokas' at the end unreadable. The characters of the sasanam are said to be

‘Nandi Nâgara,’ and resemble those of the modern “Bálaband, although there are several differences, which mark the writing in the sºisanam as a sepa rate dialect. The Sanskrit portion of the composition is not very creditable to the original composers, and abounds with inaccuracies. In the translation, they have been as far as possible rectified in the ‘sºlokas' at the commencement and termination.

The Kana

rese words used in the body of the grant do not impress one with its alleged antiquity when com pared with those to be met with in old stone in scriptions, whose genuineness is guaranteed by their not being portable. At the commencement, in reciting the titles of Janaméjaya, the words (chacha puta chácha puta) are inserted. It is not known to what they refer, and what is their meaning. Certain eminent astrologers, who have been con sulted on the subject, doubt the truth of the astro