The Temple of Muktesvara

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The Temple of Mukt®¿vara at Cau·ad¡napura

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EPIGRAPHY...

A series of dates are mentioned here. The first one marks the arrival of áivadeva at MuktikÀetra and the rest are the dates of grants to the temple. The first is áaka 1148, P¡rthiva saÆ, Bh¡drapada áu 15, lunar eclipse, corresponding to Monday, 19th August 1225. The inscription says precisely that áivadeva made his entrance at MuktikÀetra in the afternoon. Then in K¡½ayukta saÆ. on K¡rtika áu. 8, S°, which corresponds to A.D. 1258, November 4th, Monday, áivadeva bought some lands from mah¡janas of Gope and KuRuvatti. Another grant was made in the reign of Y¡dava Si´gha¸ad®va in the year Siddh¡rthi saÆ., Caitra Ba. 15, solar eclipse, corresponding to Tuesday, 25th March 1259 (according to S. K. Pillai's Ephemeris there was no solar eclipse). In the sixth year of V¢ramah¡d®va, Dundubhi saÆ, on Vai¿¡kha áu. 15 p£r¸im¡, corresponding to Friday, 5th May 1262 (date declared irregular by South Indian Inscriptions vol. XVIII 244), one more grant was made. It is the latest date, but occurs first in the list of grants to the temple at MuktikÀetra.

1-2a. Salutation to áiva. Homage to áambhu, lovely with a cauri, the moon kissing his lofty head, foundation column of the construction of a city, the three worlds. (1)

2b-3a. It is due to áiva's order that sound etc. are grasped, speech etc. are made. áiva's weighty command is not to be transgressed by any. 2 (áivapur¡¸a, V¡yav¢ya II. 2.22-23)

3-5a. Be it well. May Mukt¢¿a, who is praised in a multitude of ¿rutis with immeasurable love and pleasure, bestow on this large globe incalculable wealth, undiminishing celebrity, exalted power and valour. (3)

5b-12a. Be it well. Along with P¡rvat¢ seated on a celestial throne on Kail¡sa, his handsome feet illuminated with reddish light emerging from the rays of rows of rubies and gems embedded in the high crowns of the entire class of gods etc. who came to render service unto Him, adorned with countless good qualities, dwelling place to the entire galaxy of innumerable worlds, he who just by his will created fourteen worlds, whose auspicious actions are sung by dharma¿¡stra, pur¡¸a, sm¤ti, who is the kernel of Vedas, Îg, Yajur, S¡ma, Atharva, whose sportive acts are illusions of just a particle of his power, who is a royal swan in the midst of the lotus lake, the mind of his pramathaga¸as, the top of whose matted hair is adorned with the moon, friend of the King of lotus which is the face of P¡rvati,

true shelter of compassion to those who surrender, victims of threefold troubles, surrounded by Nandi, Nandin¡tha, V¢rabhadra, Bhadrak¡½a, Mah¡k¡½a, Bh¤´g¢¿a, (while) amusing himself in his court, in joy, Mah®¿vara said to his ga¸as

12b-14a. "It is evident that bhaktipras¡da born of compassionate Amaraga¸a and Jy°tirli´ga is the only solution to go to the other end of four v®das, of the meaning of all ¿¡stras, the meaning of sm¤tis, the spiritual and material knowledge of the three worlds, the sole meaning of the sacred utterances, the deep sense of meditation arising out of pra¸ava." (4)

14b-15a. Having heard this, the daughter of the mountain, requested: "Oh! áiva , may this path be made known to the world"; áiva looked at the face of Nandin¡tha who said : "as BaÆkan¡tha (did) to Basavayya (spiritual) son of Sa´gam®¿a, áivamududeva to the people always, similarly, I shall show the holy feet of ga¸as in the name of áivadeva". (5) If asked how:

15b-16a. At (ár¢¿ailam), where, on the day of áivar¡tri, the gods, with their head bowed down installed the Li´ga called Dhavale¿vara there stays an ascetic áivamuddud®va. (6)

16b-17a. áivamuddud®va who says : "I shall show to this world that the invisible áiva is manifested here in Dhava½®¿ali´ga" and believes in it firmly. (7)

17b-18a. These supernatural positions are no wonder to áivamuddud®va; it looks as if áiva had manifested himself (in him) in order to wash off the sins of Kaliyuga; (8)

18b-19a. he proclaimed to all the three worlds: K®¿ava, Buddha, Jina are the servants of Lord áiva and they are not gods; thinKing thus áivamuddud®va pleased Lord áiva. (9)

19b-20. áivamuddud®va is like a bee intoxicated by the union with the pollens of tender, spotless, fully blossomed lotuses, the holy feet of Amaraga¸a. (10)

21a. Then, on seeing this eminent saint (who) had come there by the orders of ár¢giriniv¡sa (Dhava½ali´ga of ár¢¿aila),

21b-23a "in the creation of four worlds by Brahm¡, one who is born (must undergo) six vik¡ra such as taking birth, being etc., it seemed that not being united with them, with pleasure áiva himself appeared as V¢ra¿ivadeva Ga¸®¿vara", (11)

23b-24. thinking thus in himself then the (Guru) said: "the excellent TuÆgabhadr¡ is the divine river; the congregation of brahmins is the assembly of gods; the temple of áiva is M®ru; thus MuktikÀetra is like Kail¡sa on the earth." (12)

25-26a. When Guru said: "You should go there and exhibit the greatness of this (bhakti)", "Lord Mukut®¿a is the Resting Place and highest Light" quoth he with affection. (13)

26b-28a. On Monday the 15th day of the bright fortnight of Bh¡drapada in the year P¡rthiva áaka 1148, auspicious date of a lunar eclipse, in the afternoon, having entered MuktikÀetra áivadeva composed the story of Kai½¡sa and, worshipping mentally the fortunate feet of V¢rabhadra, took heroic vows of matchless valour: (14)

28b-29a. not to trespass the limits (of his residential town) is the vow; nor to lie down on earth; nor to desire for anything; nor to accept anything except given by the Great Lord. (15)

29b-30a. áivadeva son of V¢r®¿a chased and dispersed the trembling bh£tas, followed and pounded Bhairava, kicked the provocative evil spirits of transmigration. (16)

30b-31a. áivadeva, (God) Kum¡ra of V¢raga¸a, insulted and pushed away the army of waves of Tu´gabhadr¡ who like M¡ri (goddess of death) came up to Li´ga. (17)

31b-32. In order to show to the whole world that to obtain a place near áiva this is the only way, he proved it, with pleasure, by building up a huge áivaka¶¶e. (18)

33. áivadeva having brought the Kail¡sa, said to be beyond imagination, with the army of all gods, to the earth, had a pleasant abode built to áiva, to produce áiva's pleasure. (19)

34-35a. With pleasure áivadeva built this abode pleasant to Rudra, with three bhuvanas, like the implantation of the three worlds, and with three a´gas like the instauration of the triad (of Vedas). (20)

35b-36a. That abode of áiva dilapidated up to its finial, known to the three worlds, áivadeva had it built in stone up to the finial, as the best in the world. (21)

36b-37a. Even a minute part of áivadeva's Li´ga worship is inconceivable, incomparable, out of the scope of scriptures. (22)

O! áivadeva, bursting with constant sentiment of devotion, capable of churning away all the hosts of evils in this age, like an ocean of spotless virtues. (23)

37b-38a. To the hands of áivadeva has come a magic gem, the scripture of áivaga¸as, beyond the reach of the six systems, as he showed the identity of Li´ga and Ja´gama. (24)

38b-39a. And thus while he was immersed in áiva's cult in a way, most of which was different from the way of the ancients (24bis)

39b-41a. be it well at the time of a lunar eclipse on Monday, 15th day of bright fortnight of Vai¿¡kha in the year Dundubhi, in the third regnal year of ár¢ V¢ra Mah¡d®var¡ya, bhujaba½a-prat¡pa cakravarti, Y¡dava N¡r¡ya¸a,

41b-42a. King V¢ra Vikram¡ditya, known for his celebrity, mah¡maÆ·a½e¿vara of paÆca mah¡¿abda, lord of Ujjayin¢, who has a va¶akalpav¼kÀa or banyan tree as an emblem on his victorious banner, unique right arm in protecting the earth,

42b-47. full moon to the ocean of nectar, the family of CaÆdragupta, lord of gods in magnanimity, cak°ra to the moonlight which shoots off from the nails of the toes of Hara's feet, like a pea-cock enjoying the sound of clouds, the words of Guru, plunderer of the whole proud property of women (husband), brave in battles, Bhairava to vassals, white nenuphar to the eyes of joyful young damsels, overlord of twelve, passionately fond of fighting, diamond paws to those who are submissive, sun in wars; to him were born Gut(t)a, and J°yivikram¡ditya known for the might of the arms, lord of twelve vassals. (25)

47b-48a. ár¢ Gutta lion like son, was born to such Vikrama and Mai½alad®vi; born of Vikrama he became unique in vikrama (heroism) (26).

48b-51. At the time when king Gutta, on the wide chest of whom resides the Goddess of fortune, on the sharp edge of the sword of whom is VijayalakÀm¢, who is always engaged in endowing grants to the brave, ruled with joy in his capital, Guttavo½al, having obtained the compassion of ár¢ áivadeva, at the time of getting the grace of ár¢ S°man¡thali´ga, he had a chart written delightfully thus:

51b-53a. On the occasion of Hiriya J°yid®va making Cikka KuRuvatti as an agrah¡ra, at the instigation of Ma¸amben¡yaka, a trustworthy minister of Tribhuvanamalla, having made an exemption of taxes, such as akÀ¢¸i, ¡g¡mi, having had the order engraved on copperplate and installed the stone, he (Gutta) endowed v¤ttis to áivadeva for his religious activities: for 2 v¤ttis 8 mattaru of black soil in one piece, 2 houses, 2 ma½ava, 2 tu·ike, to the east of Ha·ahugeha½½a;

53b-55a. And, on Monday 8th day of the bright fortnight of K¡rtika, in the year K¡½ayukta, lands were bought by áivadeva at the hands of every g¤hastha at KuRuvatti and Gope:

55b-57a. 50 kaÆ and 4 eremattaru of a field east of Ëlako½a at Gope; 2 eremattaru and 50 kaÆ of black soil of a field to the east of He·ahugeha½½a which is to the south of the big tank at Cikka KuRuvatti; at Gope 2 houses and 2 tu·ike; for all this, the A¿®Àamah¡janas having taken an amount, having had a pit dug and the stone installed, made a service to áivadeva, granting a tax exemption.

57b-58a. And the details of the lands bought by áivadeva at the hands of Mah¡janas are:

58b-61a. 1 mattaru and 50 kamba of black soil land to the south of the road between BaÆnikere tank at Gope and Honnavatti; 60 kaÆba of black soil land south of BaÆni; from there to the east a ricefield of 50 kaÆba; 50 kaÆba of red forest to the east of D®viya d¡ri (Goddess road) coming from Honnavatti; 1 mattaru of black soil land at Billavatta; to the north of that road a field of 60 kaÆba; 60 kaÆba in the beginning at Ko¸·ageRe in KuRuvatti; 1 mattaru and 70 kaÆba of black soil field to the East at Ëladere;

61b-62a. total: 7 mattaru and 2 houses at Gope; 1 mattaru at KuRuvatti; 85 yerekaÆba at N¡lvattara Ha·a(?); 1 mattaru in the eastern tax-free land; 50 yerekaÆba at Ko¸¶abanni belonging to G°pe;

62b-64a. total 3 mattaru and 35 kaÆba, one house at Gope, 2 houses at KuRuvatti; total : 10 mattaru and 35 kaÆba and 5 houses. Guttarasa after giving money to the A¿®Àamah¡jana, having had a pit dug and the stone installed, made a service to áivadeva, granting a tax exemption.

64b. The lands purchased from BoÆmagau·a at Be½uvo½alu are:

64c. near his own northern fields

65a. to the west 4 mattaru of black soil lands; 4 mattaru to the north; total 8 mattaru, 1 house;

65b-66. removing all obstacles, promising that this will be observed from generation to generation, having the stone installed, BoÆmagau·a made a service ... to áivadeva. Guttarsa made a service to

67-68. áivadeva granted these v¤tti to Basavaya : a field of 8 mattaru at ... and 1 house; 2 mattaru and 85 kaÆ of field and 2 houses at KuRuvatti; at Gope a field of 50 kaÆba ....

68b. Then, in the regnal year of Si´gha¸a, cyclic year áubhak¤tu, in the bright half of the month of PuÀya, lands belonging to the god...

69. A¿®Àamah¡jana of (HoÆge) ... v¤tti per month...

70. 15 ga(dy¡¸a) of interest for food offerings to Li´ga and Ja´gama by áivadeva

71-72a (1-2a) In the reign of Kanharad®va, on Monday, 15th day of the dark fortnight of Caitra, year Siddh¡rthi, at the time of a solar eclipse, Bh¡nud®va younger brother of N¡garasa, secretary of Cau·ise¶¶i, granted an orchard (situated) below a wet land of 5 gaÆgana kaÆba;

72b (2b). in the same place 5 kaÆba of grove was given by J°gise¶¶i.

72c (2c). An orchard of 6 kaÆba was granted by king Guttarsad®va.

72d-73a (2d-3a). Adding to all these ár¢ Guttad®varasa made a service to áivadeva, granting a tax exemption, having had a pit dug and the stone installed.

73b (3b). Earlier, 10 mattaru of wet land were donated to áivadeva by Honnabomise¶¶i, ...to the east flower garden

73c (3c). 5 kaÆba of flower garden.

74 (4). At HoÆnavatti to the north of G°pe road (a land of) 5 gaÆgana kaÆbha (was granted).

75 (1). This Chart was recited (read)

76 (2). and written by Guttavo½ala

77 (3). M®va¸a (M®va¸a of Guttavo½al).

Inscription No. IV.

Eulogy of áivadeva honoured by King Gutta IV. 1286-87.

Cau·ad¡napura Monograph No. III, p. 83 ff. No. 246 in South Indian Inscriptions vol. XVIII, p.327-328. In Elliot's collection: vol. II, p. 243 ff. Mah¡d®varu 3. It is photograph No. XXXVII in The Inscriptions of Dharwar and Mysore by Pigou and Biggs, edited by T. C. Hope).

This stela containing the text of the fourth chart is now kept under the special pendal along with the other inscriptions. The text running into one hundred and seven lines occupies 7'. 7" x 2'.5" of the surface of the slab which measures 10'.5" x 2'.5". As in the other stelae the top is formed in a semicircle and is decorated with the usual conventional motifs from the universe such as the sun, the moon, to represent eternity, a temple, a couchant bull, a devotee etc. A replica of the áiva temple occupies the central place and in style it resembles that of Mukte¿vara shrine. The devotee inside the temple is engaged in worshipping the Li´ga . He is in the seated posture. The Li´ga is enveloped by multiple circles of garlands of rudr¡kÀas.

The inscription is in a well-preserved state. It is written in Kanna·a characters of 13th century and the language, though, mainly Kanna·a, is interspersed with Sanskrit verses specially the invocatory and the imprecatory parts. The pra¿asti or eulogy part of the text is full of Sanskrit terms; for example, from lines 4 to 12, is the praise of áiva by his Ga¸as, which is nothing but a garland of epithets in Sanskrit. "There are totally twenty-nine verses of which two are in anuÀ¶ubh, four in matt®bha, one in utpala, two in caÆpaka , one in ¿¡rd£la and the remaining nineteen in kanda". (Cau·ad¡napura Monograph p.84)

The present chart begins with an invocation to áiva and Mukt¢¿a. áiva is praised by his Ga¸as. He asks them the reason for their praise and they answer that in the world dharma is disappearing and kalik¡la is occupying the place. So, they request Him to protect the earth. áiva says: "where the river TuÆgabhadr¡ flows westwards, on its south bank there is a place called MuktikÀetra. With Um¡ I shall be present there to protect the people". Then áivadeva was born along with áivaga¸as and settled down at MuktikÀetra where there was a temple to áiva worshipped under the name of Mukt¢¿a.

The inscription informs us of two important facts:

1) In DuÆdubhi saÆvatsara a Gutta King came to MuktikÀetra to have the dar¿ana of the lotus feet of ár¢ áivadeva. On reckoning the saint's supreme ascetic powers the king decided to render visits to the saint every year.

2) MuktikÀetra was renamed as áivadevapura by áivadeva after God áiva which was also his name.

There are a few more noteworthy points in the inscription. There is an echo of thoughts of Basav®¿vara, founder of V¢ra¿aivism, who lived a century earlier than áivadeva. Not only his name is mentioned as SaÆgana Basava, but also the institutions of Li´ga and Ja´gama p£je, d¡s°ha etc. are recalled. However, áivadeva says that he will follow the example of Sa´gana Basava and worship Li´ga and Ja´gama, but he himself had a temple built for áiva and also encouraged the temple construction. Though Basava encouraged the worship of IÀ¶ali´ga, he was not against the idea of temple building and worshipping the image there. áivadeva followed Basava in his true spirit.

The date mentioned in l. 79-80 as ¿aka 1185, Dundubhi saÆ, vai¿¡kha ¿u. 15, S°mav¡ra, S°magraha¸a is the same as in Inscription. III, l. 40-41. It corresponds to Friday, 26th December 1262. Similarly in l. 99 an event is recorded which is dated Si´ga¸a varÀa áubhak¤tu, PuÀya ¿u.3, áukrav¡ra. The same date also occurs in inscription. III l. 68 mentioning the same fact, but due to the damage caused to the stela there full reading is not possible. With the help of the present inscription it can be restituted.

When King Mah¡d®va of D®vagiri was ruling the earth many gifts were made to the god Mukt¢¿a on different dates and áivadeva was the recipient. In the cyclic year Rudhir°dg¡ri Jy®À¶ha bahu½a 5, Ëdiv¡ra, which corresponds to 27th May 1263, Toragale D®varasa endowed a couple of grants to áivadeva and to the deity under the orders of king M¡d®var¡ya. In the 16th year of Y¡dava R¡macandra of Devagiri, Byaya (Vyaya) saÆvatsara another grant was made, but unfortunately further details of the astronomical data are lost owing to a damage to the stela. The cyclic year coincides with 1286-1287. One more grant was also made to the temple on the same date.

1-2a. Homage to áaÆbhu, lovely with a cauri, the moon kissing his lofty head, foundation column of the construction of a city, the three worlds. (1)

2b-3a. It is due to áiva's order that sound etc. are grasped, speech etc. are made. áiva's weighty command is not to be transgressed by any. 2 (áivapur¡¸a, V¡yav¢ya II. 2.22-23)

3b-4a. May Mukt¢¿a protect the world with love, abode of incomparable splendour, whose name is one of inexhaustible glory, whose lovely feet are pleased by the crests of v®das. (3)

4b-8a. Be it well. O! God, you reside in a secret resort accessible only by áivay°ga achieved through direct experience of Hara's sacred feet always refreshed at daily festivals celebrated with unsurpassed pomp, without expectation of a fruit, according to scriptures of rites assisted with good customs rising from truth, beautiful lotus feet of áiva illuminated with a cluster of radiance reddened by the rays of rows of rubies, gems ever scintillating on edges of high diadems deposited by all troops of celestials, Suras, Asuras, Ga¸as, Kinnaras, KimpuruÀas, Garu·a, GaÆdharvas, Siddhas, Vidy¡dharas, Serpents.

8b-10a. Your large waist is bedecked with big lotuses. You are adorned with a fine moon crescent set on your leading crest, resembling the new shoot like hand of Fame, pure and white, rising up, agitated by the huge waves of Mand¡kin¢ dancing on a stage, the interior of Your matted hair.

10b-11a. You are adorned with a pair of ear-rings, fearful, young serpents.

11b-12a. You hold the Ka´k¡la of Mah¡viÀ¸u in your hand; Your throat has turned a brown-blue colour by the deadly poison produced at the time of excessive churning of the ocean; Your power is inconceivable, O! Great God.

12b-13a While innumerable ga¸as were praising Him thus, the resident of Kail¡sa asked them the reason for their laudation.

13b-15a. The Ga¸as replied respectfully: "O Lord, owing to people's bad actions dharma is vanishing, Kali age is in spate, the influence of C¡rv¡ka, Saugata, Bauddh¡gama is cumulating in the world; it behoves on your part to turn your favourable mind to the task of protecting the world and beyond. Immediately P¡rvat¢'s husband said: (4)

15b-16a. "Inexhaustible treasure, place of initiation to liberation, on Tu´gabhadr¡ who washes off the sins, while it runs westwards, on its southern bank shines MuktikÀetra; (5)

16b-17a. staying there I shall purify all in the three worlds" saying thus the beloved of mountain's daughter appeared as Mukt¢¿a and aroused love in the Lord of the Earth. (6)

17b-19a. "Li´ga has already appeared on the Earth; why should we lag behind" saying thus AsaÆkhy¡ta Ga¸as descended on the earth under the unerring order of Amaraga¸a. (7)

19b-20a. ár¢ áivadeva appeared in the highest rank of birth, without falling prey to temptations of flesh and also realised that the only God eulogised in all Ëgamas and scriptures is the Enemy of Cupid. (8)

20b-21a. While trying to understand the value of the four ¡¿rama seeing that in reality they are pointless, he shunned the labour of seeking them, playfully ár¢ áivadeva entered áiv¡¿rama and became secure in a state beyond the four ¡¿rama. (9)

21b-22. "I will not embrace women with the arms which embrace the Li´ga, nor will I cast a greedy look on them, nor unite with them, nor give place to them in my thoughts, nor give attention to them" (thus) áivadeva, the undisturbed saint gave pledges to áa´kara. (10)

23-24. Also he gave many other pledges to Ì¿a: "capital punishment (may be inflicted) upon me if I desire the fruits, svarga and mukti. áa´kara, listen, only this is true: daily I shall perform p£j¡ without hankering after any fruit good or bad." (11)

24b-26. Having determined thus, he tore off the loops of desire, pulled out the moustaches of anger, chased away lust, greed and pride, frightened and pushed off, enslaved haughtiness, bewilderment, thirst, might by conquering them; áivadeva, comet to vices, was endowed with wise qualities. (12)

27-28b. He crushed the evil cause of hundred and eight varieties of maladies by saluting áiva; the great warrior, unwavering áivadeva decorated his forehead with vibh£ti. (13)

28b-29a. "Water etc. are the eight varieties of best baths; amongst them this is the holiest" saying thus áivadeva washed off the mala of karman etc. on the earth by using ashes. (14)

29b-30a. I swear Thee upon Thy devotees, Lo! Pa¿upati, that I shall not chide or desire for anything even in my heart. I shall not beg even áiva. If there be any rupture in this pledge, my head be the penalty. (15)

30b-32a. A pinpoint to mockery, an obstacle stone to Kali, a mouth lock to contestants, renowned in the world for all good merits, mine of all V®da and á¡stra, áivadeva experiences áivatattv¡nubh¡va. (16)

32b-33a. The true knowledge of áiva is the only knowledge, the state of áiva is the only state, the mantra of áiva is the only mantra, the meditation of áivam£rti is the only meditation,

33b-34a. The daily festivals of áiva are the only festivals, telling áiva's stories is the only stroy-telling, the rest is unworthy", thus áivadeva took heroic vows. 17

34b-36a. "The path shown by áiva is the only Path, the religious traditions of áiva are the only traditions; union with áiva is the only y°ga;

36. the daily worship of áiva is the only rite; áiva is the unique God; the rest neither will I beg nor long for it" saying thus áivadeva lifted up a high staff with a lofty flag flying high. (18)

36b-38a. The golden anklet in the left foot of áivadeva seems to be crying out: "Oh! you fanatical followers of ViÀ¸u, Sun, Brahma, sacrificial priests ignorant of the meaning of V®das, buddhists, all followers of tantra, ¡g¡ma and mantra, stop your practices, it is enough, don't speak." (19)

38-41a. The six dar¿ana themselves having taken the form of the golden anklet in the left foot of áivadeva were resounding, as though exhibiting all teeth to say "I seek your grace" (by) rendering service like a slave, joining hands, fully covering the mouth with both hands. (20)

41b-42a. A grinding stone in destroying wickeds, not winking the eyes, áivadeva having understood that the Lord of the Light (Jy°tin¡tha) is Muktin¡tha,

42b-43. humiliated the evil of the time, displaying physical excellencies, broke away from the bonds, cut off the roots of both karmas, severed the arrows of Cupid, tore off the loops of illusion.

44-45a. "Whatever of mine there will be in mind, speech and body, I shall join and serve Thy devotees with great pleasure; I shall not speak, nor do otherwise, nor unite (with heretics)", (20)

45b-47a. saying thus, recalling pledges and promises he made in God's abode, looking without batting the eyes, seeing that other rites are of no use, and for the firm establishment of worship, áivadeva practised daily the best worship. (21)

47b-48a. As said by SaÆgana Basava. "serving Li´ga and Ja´gama is the best of religious duties"; having understood this fully well, áivad®va with great pleasure engaged himself in offering honours to both. (22)

48b-49. As was understood by the world that Basava obtained áivaga¸a's grace, the same was achieved by áivadeva through heroic vows, (23)

50. and (thus) he attained the everlasting grace of Satyaga¸a, while he was engaged in performing Li´g¡rcana.

51-52. Be it well. In the reign of Mah¡d®var¡ya, the emperor of mighty kings, Y¡davan¡r¡ya¸a, ruling over the victorious, progressing kingdom lasting as long as moon, sun and stars endure.

53-56a. Be it well. To tell the prabh¡va of V¢ra Vikram¡Æka born to Mah¡d®vi and king Vikrama with all the pra¿astis: ár¢manmah¡maÆ·al®¿vara, Lord of the town of Ujjayin¢, pertaining to the family of Candragupta, sun to the lotus family of Gutta, fierce in battle, Lord of twelve, Bhairava to vassals, diamond cage to those who surrender, worshipper of the holy lotus feet of Spar¿ali´ga at Ga½agan¡tha;

56b-57. a major mansion to dharma, a pure symbol of verity, a resort to poets, maternal house of love, a ratnaka½a¿a in involving skilled works, is the king Vikrama.

58. To make the eulogy of Gutta bh£p¡la (Gutta IV) born to the king Vikrama and Mayi½alad®vi:

59-61a. mirror radiant with gems illuminating the foreheads of the goddesses of directions, banner of fame praised with abundance of thoughts in good people's mind, Lord of blue lotuses swelling the ocean of pleasure, enthusiasm and truth, this is King Gutta, son of Vikram¡´ka. (24)

61b-62a. The bravery of that brave (Vikrama) Who is equal to this king in making endowments to brahmins, in protecting those who solicit refuge? (25)

62b-65a. King Gutta is an enemy to those who oppose heroes, pouncing in the battlefields, takes up the responsibility of protecting, frightening and questioning the bravery of those who go backward steps in the battlefield, master of boasting heroes overbearing amongst heroes. (26)

65b-66. And while protecting the kingdom in pleasure and amusements from his capital, Guttavo½al, with all eulogies of gifted bravery, in the company of his consort, Fame, his fame spread in ten directions,

67-68a. having obtained the title of subduer of twelve vassals through the sharp edge of his sword, and, as is known on the orb of the earth that "áiva is the only Lord", he acquired this same fame. (27)

68b-70a. Saying and reasoning in himself "my life is only (to earn) the compassion of áivadeva who has obtained the grace of V¢r®¿vara and none else", saying thus (the king) obtained his (the saint's) grace. (28)

70b. Having obtained áivadeva's compassion by áivaga¸a's grace,

70c-73a. at the time of offerings made to God S°man¡tha-li´ga (in the capital), Guttarasa called Bommagavu¸·a, son of R¡magavu¸·a of Bevo½ala to áivapura, which was already offered to the holy feet of áivadeva, ordered him to donate 6 gaÆga mattaru of land of black soil to the North of Bevo½ala,

73b-74a. BoÆmagavuÆ·a answered: "Yes My Lord, Your honour's pras¡da (shall be carried out)".

74b-79a. Having come with muridaÆ·a the chief Hegga·e Muddayya and other members of the assembly of eÆ¶u hi¶¶u, paÆcama¶ha and nakhara in the presence of the N¡·aprabhu of Gotta½al (Guttava½al), granted six gaÆga mattaru of black soil land in the (territory) of his own gau·ike: (the limits are) the field of Ba·aga¸a Basayya to the east; the fields rich with crops at Chikka KuRuvatti to the south; YeÆ¸eko½a to the west; Kammagere of Kalid®va to the north;

79. the crops of this land are not subject to (taxes (?) of) Bevo½ala.

79b-83a. At the time of a lunar eclipse on Monday, 15th day of the bright fortnight of Vai¿¡kha, in the year Dundubhi, áaka 1185, for the welfare of the world, ár¢ áivadeva created áivadevapura, real seat of Amaraga¸a, heaven on the earth.

That every year we must come to MuktikÀetra, this was accepted fully, accepted by ár¢, accepted victoriously.

83b-87a. And be it well, he, who uses five instruments of big sounds, lord of Dv¡r¡vatipura, with a golden eagle on his flag, born in V¤À¸i dynasty, sun to the full blossomed lotus of the Y¡dava family, startler to the world of enemies, Three-Eyed áiva in fighting M¡lavas, frightening fever to Gurjaras, disperser in all directions of the Co½a army, establisher of Telugu kings etc., thus adorned with many royal titles, while the victorious reign of this king Y¡dava Mah¡d®var¡ya was advancing in the course of ever-increasing prosperity, to endure as long as moon and sun;

87b-89a. "Thou shalt be the Lord of shining LakÀm¢ on the border of the southern direction", when the Y¡dava king ordered thus, after verification, with pleasure D®varasa engaged himself in protecting the subjects at ToRagale. (28)

89b-90a. As soon as Mah¡d®var¡ya gave order (to D®varasa) "the services to Li´ga and Ja´gama performed by ár¢ áivadeva should be protected wholeheartedly",

be it well, accompanied with all praises, the chief minister, 90b-92a. sarv¡dhik¡ri, D®varasa of ToRagale, having come with the purpose of taking dar¿ana of the Li´ga worshipped by ár¢ áivadeva at MuktikÀetra, southern V¡r¡¸asi shining on the southern bank of westward flowing Tu´gabhadr¡,

92b-95. (D®varasa of ToRagale), on Sunday, the 5th day of Jy®À¶ha in the year Rudhir°dg¡ri on the occasion of Àa·a¿¢ti sa´kr¡Æti, offered a land of 8 GaÆganamattaru in the field north of Be½uvola where boundary stones were planted earlier, after making it tax free. There be good luck; there be Fortunate áiva.

96-99. Then, in the field to the west of that Be½uvo½al, to the north of the road leading to HoÆnavatti a black soil field of 50 GaÆgana kaÆba was offered by Guttarasa to the holy feet of O·eyar; (in his turn) O·eyar granted that land to Basavayya after making it tax free. On Friday, 3rd day of the bright fortnight of PuÀya in the year áubhak¤t in the years of SiÆgha¸a's rule,

100. counting one h¡ga of interest per month, for 15 gady¡¸a levied on the field donated by the assembly of As®Àa mah¡jana of KuRuvatti, from this money áivadeva feeds one Li´gaja´gama (translation restituted on the basis of Inscription III l.69-70).

101- 102. On the 16th year of Y¡dava R¡macandra in the year Byeya (Vyaya) ... these mah¡janas should see that the order is executed

103-105. Offered to Mukt¢¿vara after making tax free a land of ... mattaru ...

105. After making it tax free, the Mah¡janas gave it to God Mukte¿vara.

106. Antagonists of this order will be considered as traitors of Eighteen Samayas.

107. One who steals the land given by oneself or by others will become a worm in filth for sixty thousand years.

Inscription No. V.

Foundation of Kallin¡tha Shrine. 1262.

(Cau·ad¡napura Monograph No. V, p. 103-107. Souh Indian Inscriptions XVIII no. 245. In Walter Elliot's collection, South Indian Inscriptions, vol. II. No. 1, folios 239 recto to 240 recto. Also "A broken stone inscription from Chaudadana-pura" in Studies in Indian History and Culture; Prof. P. B. Desai Felicitation Volume, Karnatak University, Dharwar, 1971, p. 76ff)

Walter Elliot's copyist says that this stela was in the temple of G°pad®vamuni. Bombay Gazetteer also mentions the same fact that the stela is in G°munid®va's shrine. But, now it is kept in the common shed where all the other inscriptions have been preserved in the temple complex.

Nandimath while editing this inscription writes that the stone is broken and the broken part is missing (Cau·ad¡napura Monograph p. 103). Luckily, in the last century it was copied fully by Walter Elliot and the copy has been preserved in the India Office Library, London. Nandimath also says that the collection containing the copy of this inscription is kept in the Library of the Royal Asiatic Society, London. He could go through it, while he was there, and restore the full text for the publication. We could obtain xerox copies of the same from the Royal Asiatic Society, London. The stela must have been damaged recently, because in South Indian Inscriptions vol. XVIII, No. 245, p. 326 the text is complete up to the twenty-seventh line, whereas in the Cau·ad¡napura Monograph right from the first line Nandimath has given the missing part of the text into brackets indicating that it has been restituted from Elliot's collection.

Altogether there are 46 lines of which the last four are not completely preserved. There are totally 15 verses. The language of the text is Kanna·a, except the beginning and the imprecatory verses which are in Sanskrit. The whole text is written beautifully in Kanna·a characters of the 13th century.

The importance of the inscription lies in the fact that it mentions the name of R®va¸asiddha, one of the most important V¢ra¿aiva saints. In this inscription we also come across with terms such as k¡ru¸ika, ga¸asukha, Ja´gama and áivaga¸a which are very familiar to the V¢ra¿aivas of today.

Another important fact that we gather from this inscription is about the áivali´gatattva. Almost all the áaiv¡gamas speak about three tattvas or realities of áiva at the time of the creation of the universe. Sad¡¿ivatattva and Mah®¿atattva can be represented in the form of Li´ga and images (m£rti). This idea is suggested in the verse 7.

The purport of the chart is that Kann¡d®vi, wife of Kallarasa from ToRagale, built a temple to God Kal(l)id®va in memory of her deceased husband and Guttarasa of Guttavo½al endowed some lands for the conduct of rituals perpetually. Kann¡d®vi, a pious lady, was always engaged in the service of Guru and Ja´gamas. She wanted to commit sati when her husband went to the heavenly abode. Instead of allowing her to go on the funeral pyre, Guru Siddha R®va¸ad®va counselled her to go to Mukte¿varakÀ®tra where an ascetic resides under the orders of Sirigirid®va (Lord of ár¢¿ailaÆ). Pleased with this advice she went to MuktikÀetra where she had a temple built in the name of her defunct husband Kalid®varasa and spent the rest of her life in the service of Guru and Ja´gama.

Places mentioned in this inscription can be identified: Sirigiri with ár¢¿ailam in Ëndhra; Lokki with modern LakkuÆ·i near Gadag; Uliha½½i or H£liyaha½½i with modern Hulla½½i in By¡·gi t¡l£k, three kilometres from Kadaraman·alagi known for its association with the saint poet Kanakad¡sa in the 16th century.

The date as given in Elliot's collection and the Chau·ad¡napura Monograph is áaka 1184, cyclic year Dundubhi, K¡rtika Paur¸ami, S°mav¡ra, whereas in South Indian Inscriptions vol. XVIII the áaka year is missing due to the damage caused to the slab. It corresponds to 1262 A. D. October 28.

(We have followed here the text given in Walter Elliot's Collection.)

1-2a. Homage to áambhu, lovely with a cauri, the moon kissing his lofty head, foundation column of the construction of a city, the three worlds. (1)

2b-3a. It is due to áiva's order that sound etc. are grasped, speech etc. are made. áiva's weighty command is not to be transgressed by any. 2 (áivapur¡¸a, V¡yav¢ya II. 2.22-23)

3b-5a. May ár¢ Kallin¡tha adorned with the young crescent moon as a diadem protect the inhabitants of the earth including the ocean, the moon, the rows of stars, mountains and white elephants of the directions. (3)

5b-9a. Be it well. Mallik¡rjuna, bestower of boons to gods, demons, wanderers in sky and air, Gandharvas, Kinnaras, KimpuruÀas, best of ascetics, Lord of serpents, master of Ga¸as, Pramathas, pleased with various dances, chants, the skillful play of instruments like v¢¸¡ and flute, residing at Sirigiri, showing the running river Tu´gabhadr¡, said, to the great wonder of ár¢ V¢ra áivadeva who believed that only His feet are the ultimate refuge: (4)

9b-11a. "Thou shalt go to that country where I reside in the company of Um¡d®vi in Muktan¡tha; fixing your mind intently worship (Him)". As soon as (He) said thus, (áivadeva) walked down (to Muktiks®tra); (5)

11b-12. and said (to himself) : "without desiring for anything else, following the Li´gasa´ga, I shall worship incomparable Mukte¿a incessantly to please Him" (6)

12b-14. (In devotion) he swings (his body), sees (áiva's) image, honours (Him), so highly praised in the scriptures, at every step, áivadeva meditates over áivali´gatattva which he causes to take form. (7)

15-16a. With the magnanimous radiance of the ga¸as, of áiva, áivadeva came to be called destroyer of prestige of those who worship other gods, mocker at the sinful loud cries of other deities, vajra in destroying mountains, the other gods. (8)

16b-19a. Thus áivadeva was pleased to live under the orders of áivaga¸a. C¢l¡½a shining (governing) at Lokki, the compassionate child of Siddha R®va¸ad®va who is said to be (more) compassionate amongst the compassionates; (9)

19b-20a. caring for nothing else in the world by the overflowing weight of devotion to Lord áiva, C¢l¡½ad®va of Lokki in ToRagalen¡·u was engaged in pleasures like those of Ga¸as. (10)

20b-22a. While it was like this, C¢l¡½ad®va having the best of the intentions towards Ja´gamas, with joy offered to Kann¡d®vi, queen of Kallarasa, the treasure of áivabhakti. (11)

22b-24a. That loyal espouse Kann¡d®vi having shunned the (doors) to the pleasures of wealth, without getting tired was serving the áivaga¸as and enjoying their company. (12)

24b-25a. And then, when her lawful husband the banner of dharma, joined the world of Gods, Kahnale the follower of the laws of dharma said : "I shall do the duty of zealous action (I shall follow him)". (13)

25b-27a. Paramaguru Siddha R®va¸ad®va (advised her) : "on the orders of the Resident of Sirigiri a wonderful saint is living in the (presence of) Mukte¿varali´ga on the bank of Tu´gabhadr¡". (14)

27b-29a. When said so by the noble Siddha R®va¸ad®va, "What am I to become when, strangely enough, the best of the Gurus shows me this marvellous (way)", saying thus KaÆhn¡d®vi with joy came and saw Muktan¡tha. 15

29b-31. Thus KaÆn¡d®vi, while living at MuktikÀetra, engaged in the service of the devotees of áiva, by the grace of áivay°gi, to the best of the knowledge of the world, consecrated a Li´ga (called) Kalid®va.

32-33a. Let there be good luck. While emperor Mah¡d®va, Y¡davan¡r¡ya¸a, (is) advancing in the course of increasing his kingdom to endure as long as moon, sun and stars,

33b-37a. be it well, Guttarasa son of Vikram¡ditya, mah¡ma¸·al®¿vara, overlord of Ujjayanipura, having the banyan tree on his victorious banner, sun to the lotus of Candragupta's family, terrific in the battlefield, passionately fond of wars, diamond cage to those (who) are submissive, having obtained the grace of áivadeva,

37b-38a. at the time of the Li´ga festival, for the fulfilment of all the purposes of the rituals of God Kalid®va installed by KaÆn¡d®vi at MuktikÀetra,

38b-40a. from Mah¡prabhu ¿r¢man Muddagau·a of (H£liyaha½½i), on Monday, full moon day of the bright fortnight of K¡rtika in the year Dundubhi, áaka 1184,

40b-42. in the presence of the (holy) feet of Vo·eyar, making tax free the field of Joyigau·a of that village, Guttarasa gave it with libation of water.

43-45. House 1...ga banyan tree...black soil field... etc.

45b-46. Thus the order should be protected by the Ga¸as of God áiva.

Inscription No. VI

Grants by Mai½¡ladev¢ and Devarasa to áivadeva. 1265.

(Cau·ad¡napura Monograph No. VI, p. 107; South Indian Inscriptions vol. XVIII, No. 247; Elliot's collection No. 5, folio 247 verso and 248 recto, with the mention "On the back of No. 2, Mah¡d®varu")

On the other side of this stela there is the text of inscription No. III. Nandimath writes: "This has a figure of V¢rabhadra in the front side and the inscription is on the back side. The slab is now lying in front of the temple of V¢rabhadra which is also situated along with other temples in the compound of the temple of Mukt¢¿a" (p 107). But his statement is incorrect, because this inscription is not engraved on the back of the stela bearing the image of V¢rabhadra but on the back of the stela containing the text of the record No. III. (The inscription No. V is on the stela on the back of which is the image of V¢rabhadra). Judging from the old photographs, this stela was installed along with others in the temple complex. But now it is installed to the north in the same shed where the other inscriptions are and on the northern face is seen the present text of the record. For its measurements see Inscriptions No. III. A surface of 1.35 m has been polished and 1.11 m of it is covered by the text of the inscription. There are no figures at the top. As the slab is narrower towards the top some lines are shorter with a breadth of only 32 CMS about. There are 44 lines in all. The number and the size of the letters in each line vary according to the shape of the slab. At the top the first line consists of only ten letters, a line in the centre has 32 and the one at the bottom 25 letters. "The biggest letter is 3/5'x3/2" and the smallest letter is 1/2"x1/2". The average size is 1'x1'. The letters are clear, round and legible. The whole inscription is preserved in good condition". (Cau·ad¡napura Monograph p. 107)

The inscription begins with a salutation to áiva. Then it proceeds to relate the events. On the orders of emperor Mah¡d®va, from ToRagale D®varasa came especially to MuktikÀetra for the purpose of granting some villages to the temple of Muktan¡tha. At first, áivadeva smilingly refused to accept the grant but after seeing the ambassador's agony, comforted the donor by saying: "after all, you are offering it to God V¢r®¿a; it is His wish to accept the grant and I shall receive it on behalf of the Lord". Mai½alad®vi, the queen mother of Gutta kings is mentioned as one from whom the lands were obtained. D®varasa then worshipped áivadeva who was held in high reverence by kings of the north, south and west. áivadeva blessed the king. The Guttas of Guttavo½al namely Guttarasad®va, Hiriyad®va, Joyid®va and their mother Mai½alad®vi were the disciples of áivadeva. Also they were worshippers of "Spar¿ali´ga Ga½agan¡tha" at Ga½agan¡th which is also on the bank of river Tu´gabhadr¡ near Guttala. D®varasa made this endowment with the consent of officers such as N¡½prabhus of Guttava½aln¡·u and G¡vu¸·as after obtaining lands from the hands of the rulers with the ceremony of libation of water.

It is important to note that the Gutta chieftains have accepted áivadeva as their R¡jaguru, whereas in earlier inscriptions there are references to Gurus belonging to Ki¶¶ag¡visantati of K¡½amukha school (in the years 1188-89, South Indian Inscriptions XVIII, Nos. 295-297). This is an indication that by now the K¡½amukha movement was declining and V¢ra¿aivism was gradually gaining terrain.

The inscription is dated áaka 1187, cyclic year Rakt¡kÀi, PuÀya b. 15 ¡div¡ra, árava¸¡nakÀatra, Vyat¢p¡ta Ardh°daya, auspicious day. These details correspond to 1265 A. D. January 18. It is considered to be the most propitious moment for accomplishing pious deeds, if the new moon day of the month of PuÀya falls on a Sunday with ¿rava¸¡ constellation and vyat¢p¡ta. If it is joined with solar eclipse, it is the most auspicious moment for religious ceremonies. The act bears the fruits of crores of meritorious charitable deeds made at the time of solar eclipse.

1a. Salutation to áiva.

1b-4a. May He protect the earth in joy as long as the moon, the sun and the stars endure, the friend of the lotus faced lady born to the mountain, God of gods, Muktan¡tha, Lord of thirty-three deities. (1)

4b-6a. Be it well. On the orders of ár¢ V¢ra Mah¡d®var¡ya, emperor of great valour, N¡r¡ya¸a amongst the Y¡davas,

6b-8a. be it well, D®varasa, chief minister, Sarv¡dhik¡ri, having come (to MuktikÀetra) from ToRagale his capital,

8b-10a. be it well, after prostrating with eight limbs, stood up to make a respectful representation to the elevated saint áivadeva, V¢rabrati, accomplished in áivay°ga and said:

10b-11a. "Give a village" said Mah¡d®va the best king in Yadu's line.

11b-12a. As soon as he said "treat this kindly", then áivay°gasiddha answered smilingly, in this manner:

12b-14a. "When He is the lord of the three worlds, is it worthwhile to own one village? No, no it is not proper" said the Siddha giver of protection.

14b-17a. Then the handsome D®var¡ja said again: "When something is given by the Lord Himself, one may refrain from accepting it. But when a king of mortal beings of this world gives something after making it d®va¸i, with the intention of uplifting his own ¡tman, is it right to say no?"

17b-21a. On hearing the words uttered by D®varasa born of sacred womb, áivadeva brooded over the matter and arguing within (himself) that in this one sentence there is the essence of all the ¡gamas, the treasure of all the ¿¡stras, accompanied by the meanings of V®das and the grandeur of dharma is depicted, he said:

21b-22a. "You do the service and áiva is the receiver; worship (Him) the way you like; anyway the donee will be V¢r®¿vara", thus when Siddha gave the permission with love,

22b-24a. áivadeva, graced the kings who have adorned the lofty thrones in the north, south and west who rendered services, D®var¡ja rendered service to the royal preceptor of the family of Gutta kings, if asked in what manner :

24b-29a. be it well, (land was) taken with libation of water from the hands of Mai½¡d®vi the queen mother of J°yid®va, Hiriya d®va and Guttarasad®va, ¿r¢man mah¡ma¸·a½®¿vara, Lord of Ujjayin¢pura, descendant of Candragupta, sun to the lotus of the Gutta family, terrible in war, lord of twelve, Bhairava to the vassals, diamond cage to those who are subservient, adorer of the lotus feet of Ga½agan¡tha Spar¿ali´ga, after making the Prabhug¡vu¸·a of Gotto½aln¡du (Guttava½aln¡·u) to agree,

29b-31a. in the áaka year 1187, year Rakt¡kÀi, on the 15th day of PuÀya, on árava¸a naksatra, vyat¢p¡ta at the juncture of the moon rise, most auspicious occasion, the manner in which the service was made by D®varasa: details of the gifts:

31b-34a. 1 mattaru of yeregaÆga in the field north of Gutto½al; 10 gaÆganakaÆba of wet land abutting the main tank, one house and one tu·ike;

33a-35a. one gaÆgana mattaru in the field east of Honnavati with one house and one tu·ike; one house, one tu·ike and one gaÆgana mattaru of black soil land north of Y¡l£r tank.

35b-36a. At Uliha½½i to the east of the agglomeration fifty kaÆbas in the east and fifty kaÆbas in the south; total: one yeregaÆgana mattaru, one house and one tu·ike.

36b-37a. One house and one yeregaÆgana mattaru in a field west of H¡han£ru (H¡van£ru).

37b-38a. One tu·ike, one house with one yeregaÆganamattaru of land at Nagey£ru.

38b-39a. One tu·ike, one house and one yeregaÆgana mattaru of land in a field to the east of V°lagutt£ru.

39b-40. At Kannava½½i to the north one field of one yeregaÆgana mattaru, one tu·ike, one house.

40b-41a. At Aga·i one yeregaÆgana mattaru in the northern field, one tu·ike, one house.

41b-42a. one house and one tu·ike, one yeregaÆgana mattaru of a field in the quarter of H¡darag®ri.

42b-44. Thus these ten tax free agglomerations were made a service to ár¢ áivadeva by D®varasa. And N¡½prabhu and G¡vu¸·as of Gutto½aln¡·u should see that this charitable act be protected as tax free, as long as the moon and the sun endure.

Inscription No. VII

Installation of a k¢rtistambha by S¡½iveya SiÆhadeva. 1288.

(Cau·ad¡napura Monograph No. VII, p. 111; South Indian Inscriptions XVII No. 265. This inscription does not figure in Elliot's collection.)

It is engraved on one side of the stone pillar, about 45 ft in height and set up in the compound of the temple of Mukte¿a to the right of the modern entrance. The portion on which the inscription is carved is roughly 55 x 65 CMS at the bottom of the pillar.

Except the first line which contains the date in Kanna·a, the language of the inscription is Sanskrit written in Kanna·a characters. It is dated áaka 1210, Sarvadh¡ri Sam, Sr¡va¸a Su. 5 s°mav¡ra corresponding to 1288, July 5th, Monday. After the date and the name of the king the inscription is a little worn out, says Nandimath in Cau·ad¡napura Monograph where his reading stops after the 8th line. In South Indian Inscriptions XVIII all the 34 lines are given but after the 15th line the gaps become bigger and bigger. From a few words here and there no meaning can be derived.

The inscription records the fact that on the given date the mast was installed at Muktik¿etra by S¡½iveya SiÆhad®va. Lines 11 and 12 reveal an important fact. Mukte¿vara was called ár¢ áiddha¿ivad®va. That means the saint was no longer alive. He had attained liberation and was united with Mukte¿vara. Therefore his name was also given to Mukte¿vara. The previous inscription, which is dated 1265 records a grant made to áivadeva. Probably his demise must have occurred a few years after this date but prior to the date of the present record i. e. 1288 A.D.

It is interesting to note that this MuktikÀetra is expressly mentioned as being in Kann¡·ad®¿a. In Orissa, at that time there was a more ancient temple to áiva called Mukte¿vara already in activity and famous. May be that is the reason why the present temple has been qualified as Kann¡·ad®¿a Mukte¿vara in order to distinguish it from the other.

1-2a. Be it well. On monday, 5th day of the bright fortnight of ár¡vana, in the year Sarvadh¡ri, áaka 1210,

2b-8a. while in the victorious dawn of the reign of the king Y¡dava R¡macandra, prat¡pacakravartin, King of Kings, obedient (like) R¡ma, like Para¿ur¡ma in vows, sun for the blooming of the groups of lotuses, the family of Y¡davas, lord of Dv¡r¡vatipura, progeny of ViÀ¸u, suppressor of the royal intoxication of Kings warriors of M¡½avas, like a goad in warding off evils of Gurjara Kings, destroyer of multitude of lotuses (which are) the heads of Telugu Kings,

9. In the region of Gutta½a (which is) in Kann¡·ade¿a

10-11. In the town Gope on the bank of Tungabhadr¡ in the sacred place called MuktikÀetra, in the presence of Mukte¿vara called ár¢ Siddha¿ivad®va.

12-15a. ári (S¡½iveya) Mah¡ma¸·ale¿vara, arir¡ya vibh¡·a, terrific in battles, establisher of ..., who scattered away the army of Hoyisa¸a (Hoysa½as), commander of entire army, great grandson of Deva¸¸aya, grandson of commander of the army SiÆha Deva, son of the general Ball¡½a, the general S¡½iva Simma

15b-16. performed the dharma of installing the K¢rtistambha (in the precincts of Mukte¿vara temple at Gope) which will remain on the earth permanently as long as the sun and the moon endure.

17-23. Because of numerous lacunae, no meaning can be derived from this part of the Inscription.

24-25. Because of numerous lacunae, no meaning can be derived from this part of the Inscription.

26-29. Because of numerous lacunae, no meaning can be derived from this part of the Inscription.

30-34. Because of numerous lacunae, no meaning can be derived from this part of the Inscription.

Inscription No. VIII

Grants by Devarasa. 1292.

(Cau·ad¡napura Monograph No. VIII, p. 112-4; South Indian Inscriptions vol. XVIII, No. 268. In Walter Elliot's collection No. 9, folio 264.)

This stela is set up in the same shed as the others in the compound of Mukte¿a temple. It measures 2'7" in height and 1'4" in breadth. The writing covers a space of 1'9"x1'3". At the top there is an arc of a circle of about 6" in height at the centre and 1'3" in breadth at the base. There is a Li´ga in its centre. To the right of the Li´ga is carved a cow with a sucking calf. Above them there is the figure of the moon. To the left of the Li´ga there is the figure of Nandin in sitting posture. Above it is carved the image of the sun.

The inscription contains 27 lines, having about 15 letters in each line. The biggest letter measures about 1'x1', and the smallest about 1/2"x1/2". The language is Kanna·a and it is in prose. An orthographical peculiarity is that often the sign of long letters (d¢rgha) has been omitted and ¿a has been replaced by sa.

"The ruling King was R¡macandra of Devagiri Y¡dava family. The date of the inscription is the 24th year of the reign of King Devagiri Y¡dava R¡macandra, Khara SaÆvatsara, the auspicious day of PauÀya Am¡v¡sy¡, ¡div¡ra, S£ryagraha¸a, the day being Ardh°daya. By the order of the Mah¡pradh¡na, Sarv¡dhik¡ri Para¿ur¡mad®va, the Sarv¡dhik¡ri Habbarasa, D®varasa, Su´kada Sit¡la Hegga·e assigned as donation perpetually i. e. as long as the sun and moon would last, the income derived from tax on the artisans, oil men, weavers, shops, load on 25 bullocks, headload etc., in the presence of 120 leading men of Gope, the southern V¡ra¸¡si situated on the river Tungabhadr¡ flowing towards west, to the God Mukte¿vara, the Pr¡¸ali´ga (titulary deity) of Siddha áivadeva of Gope who was the R¡jaguru, the Mah¡v¢ravrati, and the observer of 108 vows." (Cau·ad¡napura Monograph, p. 112)

A few names occur in l. 15-16. Both, the editor of South Indian Inscriptions XVIII and Nandimath have not noticed the construction of the phrase, which ends with the verb ko¶¶anu i. e. "gave". The form of the verb indicates that the subject is singular. That casts a doubt on the interpretation that the donation was made by several persons. Moreover, there is also uncertainty in the reading of the word sit¡½ahega·e in l. 16. After sit¡½a one letter is missing, only the super-scribed sign of the vowel e is seen; and the next letter is an anusv¡ra followed by ga·e. So, the reading may be sit¡½a eÆga·e. Sacred water is called sit¡½a. Probably it refers to a shop where sacred water was sold and probably taxes were levied on this shop. It may not be wrong to conjecture that D®varasa, an associate of Sarv¡dhik¡ri Habbarasa was in charge of this tax collection. Moreover, the word a´ga·i occurs again in the list of taxes levied upon various organisations such as muktan¡thad®vara sta½ada purasu´ka, telligaru "oilmen", maggadeRe "tax on looms", aÆga·ista½asuÆka "local tax on shops".

One more important fact comes to our notice. The chart begins with ár¢ áivad®vaprabhu ¿ara¸u which is an indication that áivadeva was no longer in this world and his ¡tman had been united with the God. That is why the inscription begins with a salutation to áivadeva-li´ga.

The inscription is dated in the 24th year of R¡macandra, Khara saÆvatsara, PuÀya bahu½a amav¡se, ¡div¡ra corresponding to January 21st, 1292. Here also the grant was made at the time of ardh°daya the most auspicious occasion for meritorious acts.

Salutation to áiva. 1-2a. ári áivadevaprabhu is the refuge.

2b-5a. Be it well. In the 24th year of victorious and expanding reign of King R¡macaÆdrad®va, N¡r¡ya¸a amongst Y¡davas, emperor, puissant by the strength of his arms,

5b-7a. on sunday, new moon day of the dark fortnight of PuÀya, in the year Khara, at the time of solar eclipse,

7b-13a be it well, to god Mukta-n¡tha of Gope, pr¡¸alinga of Siddha áivadeva, royal preceptor, ascetic of heroic vows, observer of hundred and eight vows, on the southern bank of westward running Tu´gabhadr¡, southern V¡ra¸¡si, in the presence of hundred and twenty two (persons) of Gope,

13b-14a. be it well, on the orders of Sarv¡dhik¡ri, the great minister, Para¿ur¡mad®va,

14b-16a. D®varasa, associate of Sarv¡dhik¡ri Habbarasa, tax-collector (?)

16b-22. granted the revenues of taxes on farm, local taxes, tax paid by the oil-men, tax on looms, shops etc., all aÀ¶abh°gat®jas¡mya, tax on 25 oxen, mayidere, m£lesu´ka etc.; with the libation of water the tax-free grant was given, to last as long as the sun and the moon, with the installation of boundary marks of the limits, with the royal seal. There be goodluck.

23-26a. One who steals the land given by himself or by another, will be born as a worm in filth during sixty thousand years. Ma´gala Mah¡ ¿ri ¿ri ¿ri

27. Salutation to Muktan¡tha.

Fragmentary Record. There are a few records written on the steps of the ghat leading to the river TuÆgabhadr¡. Among them, on the seventh step from the river, one is more important because it gives a date. A person named Paruva¸an¡yaka either made repairs or built a door gate in stone and rendered services to Muktili´gad®va. Effectively, there is a Nandika¶¶e in Cau·ad¡napura. The name of Paruva¸an¡yaka has also been written on the central tower (vim¡na) in Ka·aÆb®¿vara temple at Ra¶¶iha½½i. The date corresponds to 1565. This year is very important in the history of Karn¡¶aka. Note the name of the god also. The deity is called here Muktili´gad®va. This is practically the last dated record at Cau·ad¡napura.

"Be it well. In the month of K¡rtika in the cyclic year Rakt¡kÀi, ¿¡liv¡hana¿aka 1486 Paruva¸a N¡yaka [made] a stone gate near Nandika¶¶e and offered services to Muktili´gad®va."

On the 10th step." One hundred and twenty Li´ga in the cave of V¢ra¸a."

On the 11th step. "V¢ra¸¸a son of Gurud®vappa."

On a separate stela. This stela with figures of devotees and their names has been placed at the foot of the great mast "k¢rtistambha" . Its original place is not known.

TiÆmaka | narasapparasaru | padmaka | narasana |

There are a series of names such as:

Li´gakka, n¡gakka, n¢laka, nilika, cennaka, siddhaka, giraka, gauraka, girika, k¡maka, paruvarasan¡yaka, basavaka, tiÆmaka, tikkama, j¡Ænaka, mallaka, dammaka, paruvaka, viruka, nilaka, mallaka, dabaka, somakka.

Most of these names seem to be of female pilgrims.

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