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 Mat, 1873.] MENHIRS OF MAISUR. 133 Vi jay a or 1636 and reigned for thirteen years. He also visited Belligola, and after causing 4 Masta- kabhishika’ and worship to be performed to the deity, and effecting repairs, granted the village of Kabbal in addition to Madane, and that of 1,000 pagodas, and appointed Charukirtipan- ditacharya to the management of the temple affairs. On the accession of Chamaraja of Chikkanahalli in the year Virodhikrit or 1654, he ruled only for three years. After him Imadi- krishna Raja Vadiyar succeeded in the year Ananda or 1658, and during the 30 years of his reign he continued the charity granted by his predecessors, viz. land of 1,000 pagodas and the two villages Madane and Kabbal; he died in the year Vijaya or 1688. His successor was Bettada Chamaraja Vadiyar, during whose reign Haidar acquired influence, and the charity was con¬ tinued as before, viz. 1,000 pagodas land and the two villages to the math. In the year Visvi- vasu, 1708, Tipu attached all ‘ Devaday&a’ and ‘ Brahmadayas,’ i. e. inams granted to tem¬ ples and Brahmans, which included the lands and villages granted to this temple: then the English under General Wellesley and Kftlis cap¬ tured Srirangapatam on the 30th or new-moon day of Chaitra Bahula of the year Siddharti 1721, and restored Maisur to His Highness the Maha¬ raja Krishna Vadiyar* on Sunday the 13th of Jeshta Bahula of the year Siddharti, and ap¬ pointed Puraia as Divan, and they remained in Srirangapatam.” LEGEND OF THE MENHIRS OF MAISUR. BY Y. N. N AR ASIMMI YEN GAR, BANGALUR. Under this head Captain J. S. F. Mackenzie mentions the Vyasana Tolu stones (Vyasa’s arm) at page 49 of the Indian Antiqua/ry Vol. II. I have met with several of these stones standing isolated near the town of Anantaphr in the Nagar Division. Indeed the locality bristles with interesting archaeological remains. In the daily round of Vaishnava religious rites, a sloka is repeated commemorating the incidont to the truth of which these imperishable stone monu¬ ments bear testimony. It runs as follows:— Satyam Satyam Punas Satyam, Udhdhritya bhujamuchyatA V6da ctchastram param nasti, Nadaivam kesavat param. 44 It is declared (by Vyasa) with arm aloft that there is no other sastra but the Veda, and no god but Ketava (Vishnu). This is the truth over and over again.” The legend concerning Vyasa losing his arm for his stedfast belief, and his alleged recanta¬ tion, seems to have been engrafted upon the original story, by the Lingayats, who are known as uncompromising foes of the Vai^hnavas. It is exactly like the legend in which one of the Ghola or Pandya kings, noted for his bigotry, is said to have coerced a Vaishnava sage into sign¬ ing a declaration admitting Siva’s supremacy in the world of the gods. The declaration was in this form :— Sivat parataram nasti: There is none above Siva. The equally stubborn Vaishnava, notwith¬ standing the horrible penalty which hung over him like the sword of Damocles, viz. deprivation of sight, ventured to add to the declaration the line— Drona masti tatah param, The measure Dr6na is larger than that called Siva, The allusion being a play upon the word Sivam, which means a small measure. These legends may be accepted for what they are worth as indicating the bitter hostility be- I tween the rival sects of Saiv&s and Vaish- j navas. • With the chronology here given, compare the list in Prinsep, Useful Tables (Thomas’s ed.) pp. 281-2; see also Buchanan, Mysore, vol. ill. p. 408, et pasaom.—Ed.