{"id":14181,"date":"2016-08-06T10:26:08","date_gmt":"2016-08-06T10:26:08","guid":{"rendered":"http:\/\/ignca.gov.in\/?page_id=14181"},"modified":"2016-08-06T10:27:29","modified_gmt":"2016-08-06T10:27:29","slug":"the-temple-of-muktesvara-epigraphy","status":"publish","type":"page","link":"https:\/\/ignca.gov.in\/hi\/the-temple-of-muktesvara-epigraphy\/","title":{"rendered":"The Temple of Muktesvara  -Epigraphy"},"content":{"rendered":"<div class=\"row\">\n<div class=\"col-md-\">\n<div class=\"col-sm-3 bubble\">\n<div class=\"rectangle\">\n<h2>Content<\/h2>\n<\/div>\n<div class=\"triangle-l\"><\/div>\n<div class=\"listabt\">\n<ul class=\"MT20\">\n<li><a href=\"\/?p=13161\">History<\/a><\/li>\n<li><a href=\"\/?p=13223\">Architecture<\/a><\/li>\n<li><a href=\"\/?p=13703\">Decorative Motifs<\/a><\/li>\n<li><a href=\"\/?p=14157\">Iconography<\/a><\/li>\n<li><a href=\"\/?p=14181\">Epigraphy<\/a><\/li>\n<\/ul>\n<\/div>\n<\/div>\n<\/div>\n<div class=\"col-md-9\">\n<h3 class=\"hdng\">The Temple of Muktesvara  -Epigraphy<\/h3>\n<table>\n<tbody>\n<tr>\n<td><strong>EPIGRAPHY<\/strong><\/td>\n<\/tr>\n<tr>\n<td><img loading=\"lazy\" decoding=\"async\"  src=\"\/wp-content\/uploads\/2016\/08\/bepi01.jpg\" class=\"sideimg alignleft\" width=\"250\" height=\"250\"><br \/>\n                Temple seen from South east angle, after \u00e1ivadevavijayam, photo showing inscriptions.<br \/>\n                In all, there are eight inscriptions in the compound of Mukte\u00bfvara temple. Except one which is on the k\u00a2rtista\u00c6bha, all are written on well-polished stelae specially prepared for engraving. An image of V\u00a2rabhadra has been carved on the back of the inscription No. V. The sixth inscription is written on the back of the inscription No. III. Except the one on the k\u00a2rtista\u00c6bha all are kept in the shade of a shed which was recently built to shelter them. Judging from old photographs, it was not their original place. Originally they were installed near the temples, to the activities of which their contents refer.<br \/>\n                All the eight inscriptions are written in Kanna\u00b7a characters of 12th and 13th centuries. The letters are well incised and beautifully engraved. Texts are a good combination of prose and poetry. Seven inscriptions are in Kanna\u00b7a interlaced with Sanskrit verses, whereas the one on the stone pillar is entirely in Sanskrit. As in most of the inscriptions, the pra\u00bfasti part of the text is in poetry and the details of the grants are in Kanna\u00b7a prose.\n                <\/td>\n<\/tr>\n<tr>\n<td>\n                <img loading=\"lazy\" decoding=\"async\"  src=\"\/wp-content\/uploads\/2016\/08\/bico13.jpg\" class=\"sideimg alignleft\" width=\"250\" height=\"250\"><br \/>\n                <strong>Stella bearing inscription I, k\u00a1lamukha worshipper.<\/strong><\/p>\n<p align=\"justify\">Inscription No. I (incomplete). Construction of a temple by Attir\u00a1ja. Between 1101 and 1120.<br \/>\n                (S.I.I. XVIII No. 112)<br \/>\n                The stela containing the text of inscription No. 1, now installed in the shed specially built to shelter the inscriptions, is the second from the right and faces the East. Formerly, according to the Dharwar District Gazetteer, this stela was in the shrine of Mukte\u00bfvara. This inscription is also published in \u00e1ivadeva Vijaya\u00c6 as No. VII, p. 33 in Appendix; then in Cau\u00b7ad\u00a1napura Monograph as No. 1 and in S.I.I. XVIII, No. 112. There are a few variants in these different publications. S. C. Nandimath had already given a full description of these stelae in his monograph (p. 66-67). We have mainly followed his reading and verified the printed text directly on the stone. S. C. Nandimath gives the description of the stone slab as follows: &#8220;It (the stela) measures 7&#8242;-6&#8243; in height and 3&#8242;-8&#8243; in breadth. The written space covers 5&#8242;-6&#8243; by 3&#8242;-6&#8243; leaving a margin of 1&#8243; space on both sides. At the top of the slab there is an arc of a circle. In the centre of the arc there is a Li\u00b4ga. To the left of the Li\u00b4ga is a man, a devotee with beard and matted hair tied to form the shape of a turban. He is in the act of worshipping the Li\u00b4ga i. e. offering a garland of rudr\u00a1k\u00c0a on the top of the Li\u00b4ga. Above the Li\u00b4ga there is a cow and sucking calf. Above them there is the Sun. Just below this whole scene there is a band, 2 1\/2&#8243; in breadth, consisting of one and a half line. Round the arc of a circle at the top there is a band of 4 1\/2&#8243; breadth&#8221;.<br \/>\n                There are 63 lines, but the inscription is incomplete. The portion containing the date and the purport of the grant is missing. The inscription is written in Kanna\u00b7a characters of 12th century with round and legible letters. &#8220;The text is in prose and poetry and the language is Kanna\u00b7a interlaced with Sanskrit verses. There are totally 32 verses in various metres such as anu\u00c0\u00b6ubh, utpala, campaka, mah\u00a1sragdhar\u00a1, matt\u00aebha and kanda. &#8221; (ibidem p. 67)<br \/>\n                The composition of the text is as follows. As in most of the epigraphs of this epoch, it begins with the famous \u00bfl\u00b0ka &#8220;Namas tu\u00b4ga\u00bfira\u00bf-cumbi&#8221; followed by another in praise of God \u00e1iva. Then follow the titles of the C\u00a1\u00bdukya king Tribhuvanamalla Vikram\u00a1ditya VI. The description of his realm and the name of G\u00b0vindarasa the governor of Banav\u00a1si come next. This is followed by the history of the feudatory chiefs of the Gutta family starting from their origin, namely from the days of the legendary king Vikram\u00a1ditya of Ujjayin\u00a2. From l. 10b to 14 there is a pra\u00bfasti of the legendary king Vikram\u00a1ditya in Sanskritised Kanna\u00b7a enumerating his epithets and achievements. M\u00a1gutta was a descendant of this family. His son was Gutta whose son was Mallid\u00aeva or Mallugi or Mallabh\u00a3pa. From l. 30b to 48a, in a very beautiful poetical style, a long description of the river Tu\u00b4gabhadr\u00a1, of a temple of \u00e1iva built by one of the descendants of Ja\u00b6\u00a1 C\u00b0\u00bda family, relatives of Guttas, are given. In the family of Ja\u00b6\u00a1 C\u00b0\u00bda was born Jo\u00c6ma whose son was D\u00a1sa. From his wife Candabbarasi, D\u00a1sa begot two sons, Attin\u00a4p\u00a1la and Canda. It appears from the inscription that the feudatory chieftain Mallabh\u00a3pa of Gutta family was the father-in-law (m\u00a1va) of Attir\u00a1ja, the author of a \u00e1iva temple at Cau\u00b7ad\u00a1napura. The portion between lines 37b-45a is full of double meanings: e. g. d\u00a1n\u00b0cita sth\u00a1na means a place fit for donation and another meaning of d\u00a1na is the rut of the elephant; bhitti is a wall and also the temple of elephants; n\u00a1ga means snake and elephant and according to the Hindu mythological conception snakes are in the P\u00a1t\u00a1\u00bda or subterranean world; rambh\u00a1 stands for the banana tree and also is the name of a celestial nymph who was in the court of Indra; the waves of the sea are called t\u00a1\u00bda which is also the rhythm in music; sumana means the gods whose mind is good and also flowers which beautify the body and make it well-appreciated.<br \/>\n                In l. 54b-55a the poet extols the king&#8217;s generous qualities and compares him with the cint\u00a1ma\u00b8i (celestial wish granting stone) and the kalpav\u00a4k\u00c0a (heavenly wish granting tree) and says that these are inferior to the king, because the monarch invites meritorious people and honours them with rich grants, whereas the other two satisfy the desires of those who ask. So these two remain barely a tree and a stone when compared to the king.<br \/>\n                Though there is no date, Fleet has assigned this inscription to 1115 on the basis of other documents, which evoke the governorship of G\u00b0vindarasa in Banav\u00a1si between 1110 and 1120 under Vikram\u00a1ditya VI. But there are other inscriptions, namely from Abl\u00a3ru and Ba\u00bd\u00bdig\u00a1ve, which record the governorship of G\u00b0vindarasa in Banav\u00a1si as early as 1101 A.D. Consequently, the date of construction of this \u00e1iva temple by Ja\u00b6\u00a1 Co\u00bda at Cau\u00b7ad\u00a1napura can be taken back to a date slightly earlier than 1115 and it may not be wrong to say that the temple might have been built after 1101 but before 1120 A.D.<br \/>\n                With regard to orthographical peculiarities Dr. Nandimath&#8217;s remarks are valuable. For example:<br \/>\n                1. Syllable ri , in mri\u00b8maya (l. 1), prithivi (l. 3) etc., for vowel \u00a4<br \/>\n                2. \u00bfa for sa in \u00bfahasra (l. 2), \u00bfamadhigata (l. 7).<br \/>\n                3. \u00bfa for \u00c0a in \u00bfa\u00b7ak\u00c0ari (l..43) for \u00c0a\u00b7ak\u00c0ari.<br \/>\n                4. sa for \u00bfa in sil\u00a1 (l. 2), sikhama\u00b8i, sara\u00b8\u00a1gata (l. 8), sauca (l. 14).<br \/>\n                5. ba for va in br\u00a1ta (l. 26).<br \/>\n                6. Consonant after r is doubled in t\u00a3rttada (l. 30).<br \/>\n                1a. Homage to \u00e1a\u00c6bhu, lovely with a Cauri, the moon kissing his lofty head, foundation column of the construction of a city, the three worlds.(1)<br \/>\n                1b-2. Grass [for building a temple, procures] one crore of years [in heaven], mud ten crores, wood hundred crores, stone thousand crores. (2)<br \/>\n                3-5a. The refuge of all the world, master of the earth and fortune, king of great kings, great seigneur, great lord, glory of the family of Saty\u00a1\u00bfraya, ornament to the family of C\u00a1\u00bdukyas, Tribhuvanamalla&#8217;s victorious kingdom extending on all sides, to continue as long as the sun, moon and stars,<br \/>\n                5b-6a. (kanda) King Vikram\u00a1ditya, ruled over the earth, with the western ocean to the West, the eastern ocean to the East, to the North the snow, and to the South the bridge (s\u00aetu) as boundaries; 3<br \/>\n                6b-7a. This king Vikram\u00a1\u00b4ka, tilaka of the family of C\u00a1\u00bdukyas after having made the entire stretch of the ocean-bound earth contained in the palm of his own hand, ruled it in glory. (4)<br \/>\n                7b-9a. While the fortunate G\u00b0vindarasa, dweller at his (King&#8217;s) lotus feet, having all five great titles, great chieftain of vassals, great general, an arrow like Indra&#8217;s thunderbolt to the mountains which are the enemies, commander of great warriors, protecting jewel to those who seek refuge, great minister, was administering in pleasure the Banav\u00a1si 12000,<br \/>\n                9b-10a. killing those who were not submissive, protecting those who prostrated (to him), G\u00b0vindarasa displayed his fame in all grandeur in company of K\u00a2rti-Lak\u00c0m\u00a2 , while the whole South obeyed his orders.(5)<br \/>\n                10b-15a.Hail.To tell the grandeur of Guttas,descendants of Vikram\u00a1ditya :<br \/>\n                the foreheads of the people of the earth prostrated extolling highly his lotus-feet; he was destroyer of groups of enemies, blessed by God Mah\u00a1k\u00a1\u00bda of Ujjaini, taking pleasure in all branches of learning, master of P\u00a1\u00b6a\u00bd\u00a2pura, Lord of the Lady of Celebrity, having Banyan tree as a banner, in courage like Him (Vi\u00c0\u00b8u) who has an eagle as his banner,<br \/>\n                an eye on the forehead of S\u00b0ma&#8217;s family, having lion as emblem, Bh\u00a2ma of Guttas, firm like R\u00a1ma in battles, with feet touched by the crowns of royal princes, ornament of Guttas, Sun to the darkness which is the army of enemies, club of the god of death to the enemy clan, King Vatsa to horses, in beauty Cupid, wish yielding jewel in protection, jewel among disciplined army, wish granting tree to those who compliment him, protector of the submissive, full (moon) to the family of king of kings Candragupta, Kar\u00b8a in truth, follower of Manu, donor of honours to the deserving, in chastity like Hanum\u00a1n, never withdrawing a promise once made, Disk of Ayya (Vi\u00c0\u00b8u), Indra of the entire circle of the earth.<br \/>\n                16. (kanda) There, in the family of Guttas, who were like Lords of Lak\u00c0m\u00a2, was born king M\u00a1gutta known as unrivalled and invincible. (6)<br \/>\n                16b-17a. To such a king (was born) a son, treasure of valour, crest jewel of the royal family, god of death to adversaries, wish granting stone to the subdued, like Cupid in beauty. (7)<br \/>\n                17b-19a. (v\u00a4tta) Glory of the Gutta family: not satisfied with the kingdom inherited from his forefathers, he acquired more territories by slaying heroically the enemies who came to face him; and by granting wishes to one and all who desired, King Gutta attained everlasting celebrity as his own palace. What a fulfilment King Gutta achieved in life! (8)<br \/>\n                19b-20a. (kanda) Best in the dynasty of Guttas, sacred finial of the royal palace of Gutta family, crest jewel amongst Gutta descendants; (thus) Gutta appeared like tilaka on the forehead in the line of Guttas. (9)<br \/>\n                20b-21a. His son, Mallid\u00aeva, Lord of mighty lords, respecter of rules of polity in the world, lion to mighty elephants the enemies, fearless amongst k\u00c0atriyas on the earth. (10)<br \/>\n                21b-23a. (v\u00a4tta) What is the use of other kings? Now Mallid\u00aeva shines like a moon on the eastern mountain, a lotus in the midst of an ocean,<br \/>\n                ruby in a ring, refuge to the inhabitants of the earth, crest jewel amongst kings, (like) Mandh\u00a1ta (son of Yuvan\u00a1\u00bfva) to three worlds. (11)<br \/>\n                23b-24a. (kanda) Our brave hero who conquered the entire host of enemy kings by the might of his limbs, bore the goddess of Victory on his arms, who is like M\u00aeru, our king Malla, is he an ordinary king ? (12)<br \/>\n                24b-25a. The words of Malla are such that if not uttered, there is no issue; if he says &#8220;I will&#8221;, they are like boons of \u00e1iva, letters engraved on the celebrated mountain M\u00aeru if once uttered (by him). (13)<br \/>\n                25b-27a. O king Malla, should I be alone to eulogise your sports in the battlefield (the inscription reads &#8216;sugr\u00a1ma&#8217; (to be corrected as &#8216;sa\u00c6gr\u00a1ma)&#8217; I could be accused of partiality. However, will not the host of enemies in many a battle speak eloquently about you: in despair the enemies mounted on an ant-hill, bit the grass, you slew those who threw their sword, hid under water, made others flee, others to join hands for protection. (14)<br \/>\n                27b-28a. (kanda) Brilliant Mallan\u00a4pa mounted on his horse, tilled the soil of the battle-field with its hooves, to reap a crop of shining, celebrated glory by sowing heads of enemies as seeds. (15)<br \/>\n                28b-30a. (v\u00a4tta) The terrific nature of the battlefield was increased very much indeed by the blood of the killed enemy force newly painting the quarters, and by the severed heads of slain soldiers and mutilated body bits of slaughtered horses enveloping the entire sky. (16)<br \/>\n                30b. Description of the temple of \u00e1iva at Muktit\u00a2rtha built by the descendants of Ja\u00b6\u00a1 C\u00b0\u00bda dear dependent of the descendants of Guttas:<br \/>\n                31. (kanda) Is there any river or fleuve in the world equal to Tu\u00c6gabhadr\u00a1 descending from V\u00aeda\u00bfaila and the celestial river (Ga\u00b4g\u00a1) residing in \u00e1iva&#8217;s matted hair ? (17)<br \/>\n                32a-33a. The water of holy Tu\u00b4gabhadr\u00a1 dripping from the mountain appears as if oozing from moonstones on the slopes of V\u00aeda\u00bfaila, embellished with full blown lotuses turned into red by the saffron powder used by damsels during their water sports, deafened all directions with a multitude of high waves. (18)<br \/>\n                33b-34a. Equal to river Ga\u00b4g\u00a1, (Tu\u00b4gabhadr\u00a1 is) southern Ga\u00b4g\u00a1; like Ga\u00b4g\u00a1 this southern Ga\u00b4g\u00a1 too washes off loads of sins of mortals who bathe there. (19)<br \/>\n                34b-35a. In sacredness this southern Ga\u00b4g\u00a1 (Tu\u00b4gabhadr\u00a1) is equal to Ga\u00b4g\u00a1. Who is able to eulogise the sanctity of Tu\u00b4gabhadr\u00a1? (20)<br \/>\n                35b-37a. The flow of Tu\u00b4gabhadr\u00a1, is the purifier of all sins, with its clean water (poured by) clouds having come in large quantity near the source of the river on the summit of the V\u00aeda\u00bfai\u00bd(l)a which is comparable to M\u00aeru and Him\u00a1cala, lord of mountains.(21)<br \/>\n                37b-45a. Like the fluid flowing from Air\u00a1vata&#8217;s temples, Muktik\u00c0etra, encircled by walls, is fit for the flow of water libation; like the top of \u00e1iva&#8217;s matted hair, it shines with a river; like the netherworld with snakes (n\u00a1ga), it is an abode of a mighty race of elephants (n\u00a1ga); like the bed of Sur\u00aendra with Rambh\u00a1, it is embellished with (rambha) banana groves; like the world of celestial beings with (sumana) gods, it is delightful with (sumana) flowers; like music with rythm (t\u00a1\u00bda), it is delightful with waves (t\u00a1\u00bda);<br \/>\n                ike the dvija in Brahmasabh\u00a1 it shines with brahmins (dvija); (and) in such Muktik\u00c0etra blessed in all three times (k\u00a1las) and six (\u00a4tus) seasons, he and she parrots play, intoxicated bees sing sweet songs, echoed with the sweet musical sound &#8220;pugal, pugal&#8221; of cuckoo; it is delightful with flowers like nam\u00aeru, mand\u00a1ra, p\u00a1(ri)j\u00a1ta, with thick smoke of homa performed by the best of brahmins (who recite) ma\u00c6tr\u00a1k\u00c0ara in the saptasvaras of S\u00a1mav\u00aeda,<br \/>\n                with the good brahmins engaged in offering tarpa\u00b8a to gods, to \u00a4\u00c0is , and to the directions repeating japas of G\u00a1yatri, Sa\u00b7ak\u00c0ari, with yogins engaged in performing difficult yogic exercises (such as) vajr\u00a1sana, padm\u00a1sana, svastik\u00a1sana, and four ways (of mantrocc\u00a1ra) n\u00a1dabh\u00aeda, bindubh\u00aeda, \u00bfaktibh\u00aeda, \u00a1tmabh\u00aeda; Muktit\u00a2rtha which is like an embodiment of the way to liberation, shines with many shelters for numerous Li\u00b4gas. (22)<br \/>\n                45b-46. (kanda) Like Brahm\u00a1&#8217;s assembly it shelters dvijas, like Indra&#8217;s court sumana (gods, flowers);<br \/>\n                like the heavenly elephant&#8217;s (ichor), here flow water libations (of donations). Is Muktit\u00a2rtha ordinary? (23)<br \/>\n                47-48a. (v\u00a4tta) With full-bloomed jasmines, p\u00a1\u00b6a\u00bdis, newly come unaccountable ripe new mangoes, the buzzing of bees, the passionate cooing of cuckoo couples, the gentle breeze of south passing through render Muktik\u00c0etra lovely to look at. (24)<br \/>\n                48b. The family descent of (Jomma):<br \/>\n                49-50a. (kanda) On this earth encircled by oceans, in Ja\u00b6\u00a1 (C\u00b0\u00bda&#8217;s) family was born Jomma, abode to the goddess of fortune, refuge to the making of grants and good laws, Indra in enjoyment and statecraft. (25)<br \/>\n                50b-51a. Amongst the celebrated princes (was) born D\u00a1sa pure in character, an ornament to heroes, like the wish-fulfilling celestial tree to the seekers on the earth; is he an ordinary person? (26)<br \/>\n                51b-52a. To the lotus-faced Candabbarasi and D\u00a1sa, abode of good qualities, was born Attin\u00a4pa, bee on Hara&#8217;s lotus feet, renowned for taking interest in other&#8217;s welfare. (27)<br \/>\n                52b-53a. Can there be an equal to his younger brother Canda on earth ? He is like Lak\u00c0ma\u00b8a, brother of he who has Brahm\u00a1 in his navel (Vi\u00c0\u00b8u), who built the bridge and killed R\u00a1va\u00b8a, like (Bhag\u00a2ratha) who brought the heavenly river to the earth. (28)<br \/>\n                53b-55a. His father-in-law is (mah\u00a1ma\u00b8\u00b7a\u00bde\u00bfvara) as Lord \u00e1iva to Cupid he is to the army of valourous heroes, (m\u00a1\u00b8\u00b7a\u00bdika) of three kings, lion to the elephants, the enemies. To tell his glory : (kanda) In inviting and endowing donation with affection to those who deserved it the king cannot be compared to the tree of plenty or the wish-fulfilling stone (cint\u00a1ma\u00b8i), (because) do they call and give ? (29)<br \/>\n                55b-57a. Mallabh\u00a3pa, an I\u00c0\u00b6adaiva to param\u00a1rtha, master of the whole world, tilaka in the family of king Vikrama, under the protection of \u00e1iva and his consort Girij\u00a1, rules the (kingdom) with compassion. Blessed on the earth, this Attir\u00a1ja, a mountain in the family of Ja\u00b6\u00a1 C\u00b0\u00bda. (30)<br \/>\n                57b-58a. (kanda) (In Muktik\u00c0etra) equal to V\u00a1ra\u00b8\u00a1si on the bank of the celestial river, with pleasure, Attir\u00a1ja made to be built a temple for Hara, destroyer of loads of sins. (31)<br \/>\n                58b-59a. Who will not praise this excessively good king Attir\u00a1ja, the best in the assembly of the best of kings, best amongst people of good conduct, highest in the congregation of the learned poets? (32)<br \/>\n                59b-61a. (campaka) There are not many good people on the earth in this iron age, just as there are no white elephants. Indeed he is the foremost among good men, a patron of letters, harvest in the hands of his kinsmen, hand mirror to the gods, a treasure house of virtues; a man of sterling character, he is singular on the earth like the wish-fulfilling tree. (33)<br \/>\n                61b-62. Mah\u00a1s\u00a1manta, lord of the goddess V\u00a2ralak\u00c0m\u00a2; wish-granting stone to the \u00bfi\u00c0\u00b6as, best amongst the descendants of Ja\u00b6\u00a1 C\u00b0\u00bdas, of pure g\u00b0tra, Candrah\u00a1sa of Guttas, bee on the lotus feet of \u00e1iva, jewel in politeness&#8230; The inscription is left incomplete here.<br \/>\n                Inscription No. II. Donation of land to the temple of Mukte\u00bfvara by K\u00a1meya N\u00a1yaka (relative of Attir\u00a1ja), officer of Vikram\u00a1ditya II Gutta.<br \/>\n                (S.I.I. XVIII No. 299. In Elliot&#8217;s collection vol. II. No. 17, folio 345 verso &#8211; 347 recto)<br \/>\n                This inscription is now set up in the special pendal built to shelter all the engraved stelae, which means that it is not in its original place. In the shed it stands second from right and faces east. According to Dharwar District Gazetteer, it was found standing in &#8220;\u00cc\u00bfvara temple on the bank of Tungabhadr\u00a1&#8221; (p. 390). This \u00cc\u00bfvara temple probably is the main temple, i. e. Mukte\u00bfa. Also in the collection of inscriptions by Sir Walter Elliot it is mentioned &#8220;in the village of Ca\u00b7\u00a1\u00c6pura in the temple of Ishvara near the river&#8221;. From a photograph of the inscription taken somewhere in the middle of the last century by Dixon it can be noticed that this stela was planted next to the main temple. Judging from a photograph published in Col. Meadows Taylor&#8217;s book, Architecture of Dharwar and Mysore, we may say that it was installed to the South of the main shrine not far from the others (p. 57, photo 39). The text on the stela was facing west. From the above mentioned facts it is clear that the Li\u00b4ga which was worshipped by Muktaj\u00a2yar began to be called Mukte\u00bfvara and even today the temple goes by the same name. Otherwise, only in the European documents it was known as \u00cc\u00bfvara temple.<br \/>\n                &#8220;On the slab of 7&#8242;-5&#8243; x 3&#8242;-4&#8243; the inscribed area covers 7&#8242;-5&#8243; x 3&#8242;-2&#8243; leaving a margin of one inch on either side. The arc at the top measures 2&#8242;-4&#8243; in the centre and 3&#8242;-2&#8243; at the base&#8221; (Cau\u00b7ad\u00a1napura Monograph p. 74). The figure of the temple in the centre of the arc resembles in structure that of the main temple of Mukte\u00bfvara. In the centre of the temple a replica of the Li\u00b4ga is represented in cylindrical form but on a high p\u00a1\u00b8ip\u00a2\u00b6ha. Whereas in the main temple, the Mukte\u00bfvara Li\u00b4ga being an udbhavam\u00a3rti is very small and not much elevated from the floor level. The devotee who is engaged in the worship of Li\u00b4ga looks like the one in the inscription No. I. Behind the personage is a couchant Nandin and the sun above. To the left of the temple are a cow and a sucking calf. The crescent moon is carved above the cow and calf.<br \/>\n                Totally there are eighty-two lines, of which the first five are engraved on a band of 7&#8243; below the arc. Each line contains 30-35 round and legible Kanna\u00b7a letters of 12th century. The text of the inscription is strewn with some beautiful decorative motifs viz. \u00bfa\u00b4kha, cakra, etc. The language of the inscription is Kanna\u00b7a prose and poetry except the beginning and a few imprecatory verses which are in Sanskrit. The inscription is complete and preserved in a very good condition. There are 34 verses containing kanda and v\u00a4tta as follows: anu\u00c0\u00b6ubh 1, mah\u00a1\u00bfragdhara 4, campaka 6, utpala 2, matt\u00aebha 6, \u00bf\u00a1rd\u00a3la 1, kanda 14. Orthographical peculiarities are there but not worth mentioning (Cau\u00b7ad\u00a1napura Monograph p. 75).<br \/>\n                The inscription begins with an invocation to \u00e1iva in Sanskrit and continues in the style of a k\u00a1vya describing oceans, mountains, Ja\u00c6budv\u00a2pa, Bh\u00a1rata, and finally M\u00a1\u00bdava with its capital Ujjayin\u00a2. Further it speaks of the supernatural powers of Vikram\u00a1ditya the ruler of Ujjayin\u00a2. With the descendants of Vikram\u00a1ditya, the history of Guttas of Guttava\u00bdal begins. Then it describes the Gutta chieftain, his officer K\u00a1meya N\u00a1yaka and his relationship with Ja\u00b6\u00a1 C\u00b0\u00bda family. A grant was made by K\u00a1meya N\u00a1yaka after laving the feet of Muktaj\u00a2yar, the ascetic who was in charge of the religious activities of the temple. The last line of the inscription gives the name of R\u00aev\u00b0ja who was the architect and sculptor of the temple.<br \/>\n                Also, there is a piece of information, which is very important from the point of view of history. Today, Guttala is a small and insignificant village without any trace of its past glory. But the inscription records that there was a fort and it was a jaladurga or &#8220;water-fort&#8221;; that means it was encircled by water. Effectively, the river Tu\u00b4gabhadr\u00a1 flows not far from there. As Guttala was the principal residence of Gutta chieftains, it is but normal that it had a fort. As the river flows in its vicinity no wonder the fort was encircled by water. According to other inscriptions (S.I.I. XVIII, nos 296, 297) Guttala was lying in the limits of Muktik\u00c0etra.<br \/>\n                With regard to the text of the inscription a few words may not be out of place here. The poetry that we read here is of a high rank and the poet uses many ala\u00b4k\u00a1ras such as \u00bfli\u00c0\u00b6opam\u00a1, utprek\u00c0\u00a1 and so on. For example in l. 5b to 11a the poet points out the superiority of the earth over all the worlds by using utprek\u00c0\u00a1. In l. 17b-19a the poet shows his talents in parisa\u00c6khy\u00a1 by using the same word in two different meanings. With regard to j\u00a1ti the pun is excellent. J\u00a1ti stands for caste as well as jasmine flowers. So j\u00a1tisa\u00b4kara was only in the garlands of jasmine with an admixture of various other flowers and not in the sense of mixture of castes in marriages. Similarly, the word karagraha\u00b8a also has double meaning. Kara is tax as well as hand. Karagraha\u00b8a may mean holding the hand in marriage ceremonies as well as levying taxes. Here the poet says that karagraha\u00b8a used to take place only in marriages and no new taxes were levied. Also kaRe means milking animals as cows etc., or black stigma. Black stain is the sign of spreading anti-propaganda, calumnies. In M\u00a1lava kaRe was used for milking animals and there was no place for evil.<br \/>\n                In lines 29b-31a king Jomma is compared with Indra, S\u00a3rya and Vi\u00c0\u00b8u because he shared with them common epithets. Vinat\u00a1nandana-sa\u00b4gata\u00c6; the king was &#8220;endowed with the quality of pleasing those who bow down to him&#8221;, Vi\u00c0\u00b8u is Vinat\u00a1 nandana &#8220;he who causes pleasure to Vinat\u00a1&#8221;, i. e. her son, Garu\u00b7a, Vi\u00c0\u00b8u&#8217;s vehicle. Sajanit\u00b0dyat k\u00a1mavar\u00c0apra-vardhanahar\u00c0a\u00c6: King&#8217;s joy was increasing by fulfilling, literally raining down, the wishes of devotees. Of the three Gods Indra, Divasendra and Upendra, Indra is associated with the rainbow, the Sun with light, Vi\u00c0\u00b8u with K\u00a1ma. In this way the poet extols the qualities of his patron King Jomma through \u00bfli\u00c0\u00b6\u00b0pame, a means to exhibit his poetic talents.<br \/>\n                The date, \u00e1aka 1113, Vir\u00b0dhikrit, M\u00a1rga\u00bfira amav\u00a1sya, Budhav\u00a1ra, S\u00a3ryagraha\u00b8a, corresponds to A.D. 1191, December 18, Wednesday. And the other date mentioned in line 80, namely Vir\u00b0dhikritu sa\u00c6, Pu\u00c0ya amav\u00a1sye, brihaspativ\u00a1ra corresponds to A.D. 1192, January 16, Thursday.<br \/>\n                1-2a. Obeisance to Mukte\u00bfa on whose knotted hair is the moon crescent which shines like a swan swimming in the divine river Ga\u00c6g\u00a1. (1)<br \/>\n                2b-5a. May Mukte\u00bfvara bless us with zeal and pleasure, place of worship of the world of devotees, whose sacred feet are praised by the Moon and Vi\u00c0\u00b8u, master of the whole world, bestower of sovereignty born of unfettered prosperity, sole root of pleasure to the heart of Gaur\u00a2 ever associated with Him; his very bright fame has reached the heaven in the form of the praise of the good. (2)<br \/>\n                5b-8a. On the orders of Vi\u00c0adatar\u00ae\u00bfvara (\u00e1iva) indeed all the fourteen worlds have come into being. Earth is the most pleasing to the mind, created following the rules of \u00e1iva-dharma; and to raise the beauty of the world to a higher level the seven splendid oceans were made to encircle them. (3)<br \/>\n                8b-9a. Encircled by seven oceans, with seven continents, the earth shines as if it had acquired for itself all the joys of the rest of the fourteen worlds. (4)<br \/>\n                9b-11a. Amongst the seven dv\u00a2pas Ja\u00c6budv\u00a2pa is the most beautiful one, and it appeared as if the other six have been assigned to protect it around. Who knows the rules of the Creator? (5)<br \/>\n                11b-14a. The beautiful ocean with rows of waves full of foam, of giant fishes and other aquatic reptiles, appeared as if it were the beautiful girdle of Goddess Lak\u00c0m\u00a2 of the Ja\u00c6budv\u00a2pa resplendent with the fragrance of D\u00aevad\u00a1ru, sandal wood trees and a number of gems. (6)<br \/>\n                14b-15a. In the midst of the ocean(s) Ja\u00c6budv\u00a2pa (is like) a lotus in a pond of clear water, M\u00aeru being the stalk, the directions the petals, whirlpools armies of bees. (7)<br \/>\n                15b-17a. Mount M\u00aeru with six islands is encircled: Suragiri, I\u00bd\u00a1v\u00a4tta, Ki\u00c6puru\u00c0a, Harivar\u00c0a, Himavadgiri, (and) Bharatavar\u00c0a with Him\u00a1laya, and to their south shines M\u00a1\u00bdava. (8)<br \/>\n                17b-19a. Spoken words are used only in the sense of &#8220;lotus&#8221;; j\u00a1tisa\u00b4kara is in jasmine garlands only; and karagraha\u00b8a in marriages; kaRe used only in milking the cow. In such M\u00a1\u00bdava r\u00a1jan\u00a2ti shines with multitudinous desires of Lak\u00c0m\u00a2 (prosperity). (9)<br \/>\n                19b-20a. The merit of ears is to hear about Ujjayin\u00a2, (capital) city of M\u00a1\u00bdava (where) the mansions made of moon-stone exceed in lustre that of the blackness of the eyes of fishes; without rains grow wood-lands. (10)<br \/>\n                20b-22a. Vikram\u00a1ditya the best of the kings of that city, having achieved eight great Siddhis, without hesitation bestowing pleasure to his subjects by fulfilling their desires, covering the three worlds with his glory, ruled the beloved Earth with his mighty arm, as if She had a glorious life only in his arms and nowhere else. (11)<br \/>\n                22b-24a. Owing to his magical merits Vikram\u00a1ditya&#8217;s bundle gives gems, his bowl supplies best food, his sandals take him where he wants, his brush paints what he desires,<br \/>\n                his sword slays enemies heads at will, his clothes turn into gold, he becomes invisible by force of magic pills; his merit is unaccountable.(12)<br \/>\n                24b-25. While it was said thus about Vikram\u00a1ditya, here, in the family of Candragupta, after defying the belief that no one will be born (equal to him), was born V\u00a2ra Vikram\u00a1ditya. (13)<br \/>\n                26-28a. His good character, good conduct, great desires, entertainment, matchless heroism, the expansion of his rich empire made god Cupid to suffocate. The good fame of Vikram\u00a1dityad\u00aeva made the world to think that he is unique. (14)<br \/>\n                28b-29a. To this valorous king Vikram\u00a1ditya was born Jo\u00c6man\u00a4pa, as the lord of lotuses the Sun (rose) in Udayagiri (eastern direction), when the bride Earth opened her eyes. (15)<br \/>\n                29b-31a. He treats humbly and courageously in company, accrues the joy through a shower of genuine good wishes, deserves the praise of protector of literates; affection rises through cast-ing a glance on his realm; he excells in beauty He who holds Sudar\u00bfana cakra (Vi\u00c0\u00b8u); such Jomma shines like Indra, Divas\u00aendra (Sun) and Up\u00aendra. (16)<br \/>\n                31b-33a. Many kings have no perseverance for literary taste; if endowed with refined taste, they have no sharpness; if endowed with sharpness they have no spirituality; without spirituality they have no good conduct, without good conduct they have no grace, whereas all these good qualities are united in King Jomma lord of the earth. (17)<br \/>\n                33b-34a. Gutta, younger brother of Jo\u00c6ma, with the eulogy of r\u00a1j\u00a1c\u00a1ra was delighted by the reading of j\u00a1pyamantra of shining b\u00a2j\u00a1k\u00c0aramantra of Bh\u00a3lak\u00c0m\u00a2 by the priests. (18)<br \/>\n                34b-36a King Gutta with his charming body appeared as Cupid having himself entered into his body after having been bodiless; by uniting with his fame the Moon could face the attacking clouds; in his circle they say that Yama lives in his sword for the pleasure of a sumptuous food. (19)<br \/>\n                36b-38a. The beloved spouse of King Gutta, Padmalad\u00aevi, lady of Padmin\u00a2 class, of charming grace and wit, dazzling like Lak\u00c0m\u00a2, having graceful walk like a royal swan in love with the sun, celebrated with honors by a circle of poets, made (Guttala) into a water-fort of Cupid and pleased her husband with charm and wit. (20)<br \/>\n                38b-39a. In V\u00a2ra Vikram\u00a1ditya born in the pure lotus like stomach of Padm\u00a1, like Padmabhava in the lotus stomach of K\u00a4\u00c0\u00b8a, (now) will there be any limit for diplomacy. (21)<br \/>\n                39-42a. V\u00a2ra Vikrama is possessed of three qualities, humility, heroism and merit, the ornaments of administration to the goddess of the kingdom, strength, humbleness, liking for all \u00bf\u00a1stras, promotion of dharma were all present abundantly in Vikram\u00a1ditya the great king. (22)<br \/>\n                42b-44a. The sharp edge of the sword as his friend, he enters the battlefield, the enemy feels that the king has become an entire army; as the saying goes &#8220;as the form, so the conduct&#8221;; his will is so firmly set on victory, what is the use of any other joy; the only goal worth seeking by a king is a kingdom which comes as a fruit of valor in war. These qualities adorn king Vikram\u00a1ditya. (23)<br \/>\n                44b-46a. Occasionally, even the goddess of victory would long for his beauty which is such that women would crave for; so is his munificence in statecraft and good conduct which people on the road look as perfection; he shines with his greatness manifest in everything (24)<br \/>\n                46b-53a. Be it well. V\u00a2ra Vikram\u00a1ditya, mah\u00a1ma\u00b8\u00b7a\u00bde\u00bfvara of five great titles, lord of Ujjaini, having va\u00b6akalpav\u00a4k\u00c0a as emblem on his victorious banner, unique right arm in protecting the earth, full moon to the nectar ocean of Candragupta&#8217;s family, eternal Indra in magnanimity, cak\u00b0ra to the moonlight shooting off from toe-nails of Hara, pea-cock enjoying the sound of clouds, Guru&#8217;s words, plunderer of the proud property (husband) of women, brave in battles, Bhairava to vassals, white lotus to the eyes of joyous young damsels, overlord of twelve, fond lover of fighting, Sun in wars, V\u00a2ra Vikram\u00a1ditya governed Banav\u00a1sen\u00a1\u00b7u from his residence Guttavo\u00bdal, in pleasure and pleasant conversation, in good pursuits, chastising the wicked and protecting the chaste.<br \/>\n                53b- 55a Like a bee on the lotus feet of his overlord, with his deep dedication and talents fit to be called appropriate minister to the king, through his own valor he became the true dexterous right arm of the king, the world famous K\u00a1meya, chief amongst the generals of the king. (25)<br \/>\n                55b. To tell about his genealogy:<br \/>\n                55c-57. Atyarasa, fiery king, mine of truth, shining as the shaft of Dharma, with daily festivities and appropriate actions made to feel as an abode to all (good) qualities; (26)<br \/>\n                57b-58a. of his daughter, M\u00a1calad\u00aevi, causing waves of fluid of sweet sap in a lotus pond, her heart, N\u00a1yaka M\u00a1ra obtained the good pleasure of holding the hand. (27)<br \/>\n                58b-60. K\u00a1meya N\u00a1yaka was born to M\u00a1raya N\u00a1yaka and M\u00a1cale; he was like a bee on a lotus the noble feet of \u00e1a\u00b4kara, play of good omens, made women to feel that the lord of Rati (K\u00a1ma) was born. K\u00a1meya N\u00a1yaka, the best of heroes, is there anybody equal to him in good qualities? (28)<br \/>\n                61-62a. With Bh\u00a2ma&#8217;s puissance, R\u00a1ma&#8217;s courage, Hanum\u00a1n&#8217;s devotion and affection, the illustrious K\u00a1meya N\u00a1yaka was of brilliant nature. (29)<br \/>\n                62b-65a. As king Vikram\u00a1\u00b4ka, tilaka of earthly kings, when set to reduce quickly the armies of enemies, he used strongly his shining sword, quickly raised the ranges of elephants in rut, speedily running cavalry, (placed) the strong infantry in the fronts and said to rule &#8220;why should you worry&#8221;, said K\u00a1ma. (30)<br \/>\n                65b-66a. Swollen by the flow of water pouring for grants by the lord of men, the Tu\u00b4gabhadr\u00a1 flows in that land as if saying &#8220;I am the necklace of the respectable lady Earth&#8221;. (31)<br \/>\n                66b-67a. The children of the beautiful woman Earth&#8217;s twice seven (fourteen) worlds; as a support to them \u00e1iva with Um\u00a1 present there began to be called by the name Mukte\u00bfa; (32)<br \/>\n                67b-69a. With all pra\u00bfatis, while \u00e1r\u00a2manu mah\u00a1ma\u00b8\u00b7al\u00ae\u00bfvara V\u00a2ra Vikram\u00a1dityad\u00aeva, was ruling from his residence Guttava\u00bdal in pleasure, discourse and divertissement.<br \/>\n                69b-75. Kha\u00c6\u00b7eyak\u00a1Ra K\u00a1meya N\u00a1yaka dwelling at the lotus feet of the King, after conquering the good will of the master, a trophy obtained a field of six mattaru at Honnavatti, the four limits of which are: to the east the field of God C\u00a1m\u00ae\u00bfvara, to the south the road to Gope, thus four limits of six mattaru of land being defined, on the date of the solar eclipse of new moon day in the month of M\u00a1rga\u00bfira, in the cyclic year Vir\u00b0dhik\u00a4tu, \u00e1aka 1113, for the pleasure of the decoration of the Lord&#8217;s body and stage, and for the repairs of what is worn out, &#8230;, after bowing down at the feet of Muktaj\u00a2yar, making the field tax free, offered it with water libation (to the God). Salutation to the Lord of the Universe Homage to \u00e1r\u00a2 Mukte\u00bfvara.<br \/>\n                76-77. By protecting this dharma one obtains the fruit of buying a Kapil\u00a1 cow(s) at the arghyat\u00a2rtha of Pray\u00a1ga, setting up its (their) hooves with gold, giving it to 1002 brahmins versed in Vedas.<br \/>\n                77-79a. He, who destroys this dharma, will incur the great sin of killing a brahmin, a Kapil\u00a1 cow in V\u00a1r\u00a1\u00b8as\u00a2. He, who steals the earth given by him or another, is reborn as a worm in dirt for sixty thousand years. (33)<br \/>\n                79b-83. On the eclipse and vyat\u00a2p\u00a1ta of the new moon day of the dark fortnight of the month of Pu\u00bf(\u00c0)ya in the cyclic year Vir\u00b0dhik\u00a4tu&#8230;<br \/>\n                for the three main food offerings of Lord Mukte\u00bfa \u00e1r\u00a2 V\u00a2ra Vikram\u00a1ditya&#8230; in the presence of the assembly of Mah\u00a1janas was granted a field measuring 20 ka\u00c6ba; the limits are: to the south the temple in ruins of \u00e1r\u00a2 Kalid\u00aeva in \u00e1r\u00a2madagrah\u00a1ra Honnavatti, to east of the same God. In this manner (the clauses of) this chart should be executed without any derogation.<br \/>\n                83b. Including the stone pendal the execution of external work (was) by R\u00aev\u00b0ja.<br \/>\n                Salutations to Mukte\u00bfa.<br \/>\n                Inscription No. III.<br \/>\n                Eulogy of \u00e1ivadeva. 1262<br \/>\n                Cau\u00b7ad\u00a1napura Monograph No. IV; South Indian Inscriptions vol. XVIII, No. 244. In Sir Walter Elliot&#8217;s collection: no. 52, folios 240 verso to 242. In The Inscriptions of Dharwar and Mysore photographed by Pigou and Biggs, edited by T.C. Hope No. XXXVII)<br \/>\n                Chronologically this inscription comes third.&#8221;The stela is kept along with the others in the same pendal in the south-western part of the temple complex. It is 7&#8242; 10&#8243; high and 3&#8242; broad. The carved space occupies 5&#8242; 4&#8243; from top to bottom, 2&#8242; 10&#8243; from left to right leaving a one-inch margin on both sides and an unwritten space of 8&#8243; at the bottom. The letters are pretty good and belong to the 13th century Kanna\u00b7a script. The whole is in fairly good condition except the damaged last few lines&#8221; (Cau\u00b7ad\u00a1napura Monograph p. 94). Vi\u00bd\u00a1sa is the term employed by Walter Elliot&#8217;s copyists to designate the top of the stela in semicircular shape. Like in other inscriptions, here too a shrine has been represented with a Li\u00b4ga in the centre. To the right of the Li\u00b4ga is the figure of a devotee in seated posture unlike in the two previous inscriptions, other details being same except for a kind of crooked sword carved above the cow and calf. Two lines are written in the space left as margin round the semicircle and the name of the engraver on the pedestal of Na\u00c6din: D\u00aeva\u00b8a of Guttavo\u00bdal who recited and wrote the text of the inscription. The language is mainly Kanna\u00b7a, interlaced with Sanskrit and Pr\u00a1krit \u00bfl\u00b0kas. The text begins with &#8220;namas tu\u00b4ga&#8230;&#8221;. There are 26 verses: Nos. 1, 2 and 22 are in Sanskrit and anu\u00c0\u00b6ubh metre, 23 is in Pr\u00a1krit and the rest in Kanna\u00b7a. Of these three are in mah\u00a1sragdhar\u00a1, four in matt\u00aebhavikr\u00a2\u00b7ita, five in \u00bf\u00a1rd\u00a3lavikr\u00a2\u00b7ita and eleven in campaka metre.&#8221; (Cau\u00b7ad\u00a1napura Monograph p. 95)<br \/>\n                After invocatory verses on \u00e1iva and Mukte\u00bfvara, the inscription proceeds with the description of Kail\u00a1sa and the glorification of bhakti. P\u00a1rvat\u00a2 the consort of \u00e1iva requests Her Lord to impart bhakti to the world. \u00e1iva looks at Nandin and the latter answers that, as Basava the spiritual son of Sa\u00c6gam\u00ae\u00bfa did, similarly he would accomplish the mission in the name of \u00e1ivadeva. First he goes to worship Dhava\u00bdali\u00b4ga at \u00e1r\u00a2\u00bfailam where he meets \u00e1ivamuddud\u00aeva and then he proceeds to Muktik\u00c0etra. This part of the text is not very clear. In the following inscription the same matter is recounted in a different fashion. At Muktik\u00c0etra he becomes a great saint, imposing on himself many restrictions such as not to lie down on a bed, not to embrace women, not to beg anything from anybody etc. In l. 29 one of his vows is mentioned in very concise style: sv\u00a1mi mah\u00a1d\u00aevanitto\u00b7allada n\u00aema\u00c6, i. e. he will not accept anything except given by Lord \u00e1iva. A \u00bfivaka\u00b6\u00b6e was built by him at Muktik\u00c0etra to stop the river Tu\u00b4gabhadr\u00a1 from advancing up to the Li\u00b4ga. What it is and where it is, is not specifically indicated. Dr. M. M. Kalburgi and Dr. Katti suggest that it may be identified as an embankment of the river. The architectural plan of the temple strengthens this opinion. On the northern side of the shrine there is no door whereas there is one to the east and another to the south. This blindness is due to the embankment built checking the rising up of the river water. He also built a shrine to Rudra, most probably V\u00a2rabhadra. Moreover, the main temple to \u00e1iva was repaired by him and was entirely decorated with stone panels. The inscription mentions that he wrote Kai\u00bd\u00a1sa-caritra, which unfortunately is not available to us today.<br \/>\n                There is a piece of interesting information in l. 15. Here we come across with two important names.<br \/>\n                 Not only Basava the son of Sa\u00c6gam\u00ae\u00bfa is mentioned but also his companion and faithful follower Ba\u00b4kaya.<br \/>\n                 The exact name of the latter occurs in the literature as Ba\u00b4kan\u00a1tha. He was from I\u00b5cal in Torgal, which<br \/>\n                 is the same as Toragale in the inscriptions. Ba\u00b4kan\u00a1tha while fighting with the army of Bijja\u00bda during the<br \/>\n                 troubled days of Kaly\u00a1\u00b8a finally reached I\u00b5cal where he built a temple which goes by the name of Ba\u00b4kan\u00a1thana<br \/>\n                 Gu\u00b7i even today. He was a staunch defender of the principles of Basav\u00ae\u00bfvara. Here in this inscription there is an<br \/>\n                 allusion to Ba\u00b4kan\u00a1tha and \u00e1ivadeva says that he will defend the principles of \u00e1aivism of Basava like Ba\u00b4kan\u00a1tha.<\/p>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<p align=\"justify\">A series of dates are mentioned here. The first one marks the arrival of \u00e1ivadeva at Muktik\u00c0etra and the rest are the dates of grants to the temple. The first is \u00e1aka 1148, P\u00a1rthiva sa\u00c6, Bh\u00a1drapada \u00e1u 15, lunar eclipse, corresponding to Monday, 19th August 1225. The inscription says precisely that \u00e1ivadeva made his entrance at Muktik\u00c0etra in the afternoon. Then in K\u00a1\u00bdayukta sa\u00c6. on K\u00a1rtika \u00e1u. 8, S\u00b0, which corresponds to A.D. 1258, November 4th, Monday, \u00e1ivadeva bought some lands from mah\u00a1janas of Gope and KuRuvatti. Another grant was made in the reign of Y\u00a1dava Si\u00b4gha\u00b8ad\u00aeva in the year Siddh\u00a1rthi sa\u00c6., Caitra Ba. 15, solar eclipse, corresponding to Tuesday, 25th March 1259 (according to S. K. Pillai&#8217;s Ephemeris there was no solar eclipse). In the sixth year of V\u00a2ramah\u00a1d\u00aeva, Dundubhi sa\u00c6, on Vai\u00bf\u00a1kha \u00e1u. 15 p\u00a3r\u00b8im\u00a1, 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 Muktik\u00c0etra.<br \/>\n        1-2a. Salutation to \u00e1iva. Homage to \u00e1ambhu, lovely with a cauri, the moon kissing his lofty head, foundation column of the construction of a city, the three worlds. (1)<br \/>\n        2b-3a. It is due to \u00e1iva&#8217;s order that sound etc. are grasped, speech etc. are made. \u00e1iva&#8217;s weighty command is not to be transgressed by any. 2 (\u00e1ivapur\u00a1\u00b8a, V\u00a1yav\u00a2ya II. 2.22-23)<br \/>\n        3-5a. Be it well. May Mukt\u00a2\u00bfa, who is praised in a multitude of \u00bfrutis with immeasurable love and pleasure, bestow on this large globe incalculable wealth, undiminishing celebrity, exalted power and valour. (3)<br \/>\n        5b-12a. Be it well. Along with P\u00a1rvat\u00a2 seated on a celestial throne on Kail\u00a1sa, 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\u00bf\u00a1stra, pur\u00a1\u00b8a, sm\u00a4ti, who is the kernel of Vedas, \u00ceg, Yajur, S\u00a1ma, 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\u00b8as, the top of whose matted hair is adorned with the moon, friend of the King of lotus which is the face of P\u00a1rvati,<br \/>\n        true shelter of compassion to those who surrender, victims of threefold troubles, surrounded by Nandi, Nandin\u00a1tha, V\u00a2rabhadra, Bhadrak\u00a1\u00bda, Mah\u00a1k\u00a1\u00bda, Bh\u00a4\u00b4g\u00a2\u00bfa, (while) amusing himself in his court, in joy, Mah\u00ae\u00bfvara said to his ga\u00b8as<br \/>\n        12b-14a. &#8220;It is evident that bhaktipras\u00a1da born of compassionate Amaraga\u00b8a and Jy\u00b0tirli\u00b4ga is the only solution to go to the other end of four v\u00aedas, of the meaning of all \u00bf\u00a1stras, the meaning of sm\u00a4tis, 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\u00b8ava.&#8221; (4)<br \/>\n        14b-15a. Having heard this, the daughter of the mountain, requested: &#8220;Oh! \u00e1iva , may this path be made known to the world&#8221;; \u00e1iva looked at the face of Nandin\u00a1tha who said : &#8220;as Ba\u00c6kan\u00a1tha (did) to Basavayya (spiritual) son of Sa\u00b4gam\u00ae\u00bfa, \u00e1ivamududeva to the people always, similarly, I shall show the holy feet of ga\u00b8as in the name of \u00e1ivadeva&#8221;. (5) If asked how:<br \/>\n        15b-16a. At (\u00e1r\u00a2\u00bfailam), where, on the day of \u00e1ivar\u00a1tri, the gods, with their head bowed down installed the Li\u00b4ga called Dhavale\u00bfvara there stays an ascetic \u00e1ivamuddud\u00aeva. (6)<br \/>\n        16b-17a. \u00e1ivamuddud\u00aeva who says : &#8220;I shall show to this world that the invisible \u00e1iva is manifested here in Dhava\u00bd\u00ae\u00bfali\u00b4ga&#8221; and believes in it firmly. (7)<br \/>\n        17b-18a. These supernatural positions are no wonder to \u00e1ivamuddud\u00aeva; it looks as if \u00e1iva had manifested himself (in him) in order to wash off the sins of Kaliyuga; (8)<br \/>\n        18b-19a. he proclaimed to all the three worlds: K\u00ae\u00bfava, Buddha, Jina are the servants of Lord \u00e1iva and they are not gods; thinKing thus \u00e1ivamuddud\u00aeva pleased Lord \u00e1iva. (9)<br \/>\n        19b-20. \u00e1ivamuddud\u00aeva is like a bee intoxicated by the union with the pollens of tender, spotless, fully blossomed lotuses, the holy feet of Amaraga\u00b8a. (10)<br \/>\n        21a. Then, on seeing this eminent saint (who) had come there by the orders of \u00e1r\u00a2giriniv\u00a1sa (Dhava\u00bdali\u00b4ga of \u00e1r\u00a2\u00bfaila),<br \/>\n        21b-23a &#8220;in the creation of four worlds by Brahm\u00a1, one who is born (must undergo) six vik\u00a1ra such as taking birth, being etc., it seemed that not being united with them, with pleasure \u00e1iva himself appeared as V\u00a2ra\u00bfivadeva Ga\u00b8\u00ae\u00bfvara&#8221;, (11)<br \/>\n        23b-24. thinking thus in himself then the (Guru) said: &#8220;the excellent Tu\u00c6gabhadr\u00a1 is the divine river; the congregation of brahmins is the assembly of gods; the temple of \u00e1iva is M\u00aeru; thus Muktik\u00c0etra is like Kail\u00a1sa on the earth.&#8221; (12)<br \/>\n        25-26a. When Guru said: &#8220;You should go there and exhibit the greatness of this (bhakti)&#8221;, &#8220;Lord Mukut\u00ae\u00bfa is the Resting Place and highest Light&#8221; quoth he with affection. (13)<br \/>\n        26b-28a. On Monday the 15th day of the bright fortnight of Bh\u00a1drapada in the year P\u00a1rthiva \u00e1aka 1148, auspicious date of a lunar eclipse, in the afternoon, having entered Muktik\u00c0etra \u00e1ivadeva composed the story of Kai\u00bd\u00a1sa and, worshipping mentally the fortunate feet of V\u00a2rabhadra, took heroic vows of matchless valour: (14)<br \/>\n        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)<br \/>\n        29b-30a. \u00e1ivadeva son of V\u00a2r\u00ae\u00bfa chased and dispersed the trembling bh\u00a3tas, followed and pounded Bhairava, kicked the provocative evil spirits of transmigration. (16)<br \/>\n        30b-31a. \u00e1ivadeva, (God) Kum\u00a1ra of V\u00a2raga\u00b8a, insulted and pushed away the army of waves of Tu\u00b4gabhadr\u00a1 who like M\u00a1ri (goddess of death) came up to Li\u00b4ga. (17)<br \/>\n        31b-32. In order to show to the whole world that to obtain a place near \u00e1iva this is the only way, he proved it, with pleasure, by building up a huge \u00e1ivaka\u00b6\u00b6e. (18)<br \/>\n        33. \u00e1ivadeva having brought the Kail\u00a1sa, said to be beyond imagination, with the army of all gods, to the earth, had a pleasant abode built to \u00e1iva, to produce \u00e1iva&#8217;s pleasure. (19)<br \/>\n        34-35a. With pleasure \u00e1ivadeva built this abode pleasant to Rudra, with three bhuvanas, like the implantation of the three worlds, and with three a\u00b4gas like the instauration of the triad (of Vedas). (20)<br \/>\n        35b-36a. That abode of \u00e1iva dilapidated up to its finial, known to the three worlds, \u00e1ivadeva had it built in stone up to the finial, as the best in the world. (21)<br \/>\n        36b-37a. Even a minute part of \u00e1ivadeva&#8217;s Li\u00b4ga worship is inconceivable, incomparable, out of the scope of scriptures. (22)<br \/>\n        O! \u00e1ivadeva, 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)<br \/>\n        37b-38a. To the hands of \u00e1ivadeva has come a magic gem, the scripture of \u00e1ivaga\u00b8as, beyond the reach of the six systems, as he showed the identity of Li\u00b4ga and Ja\u00b4gama. (24)<br \/>\n        38b-39a. And thus while he was immersed in \u00e1iva&#8217;s cult in a way, most of which was different from the way of the ancients (24bis)<br \/>\n        39b-41a. be it well at the time of a lunar eclipse on Monday, 15th day of bright fortnight of Vai\u00bf\u00a1kha in the year Dundubhi, in the third regnal year of \u00e1r\u00a2 V\u00a2ra Mah\u00a1d\u00aevar\u00a1ya, bhujaba\u00bda-prat\u00a1pa cakravarti, Y\u00a1dava N\u00a1r\u00a1ya\u00b8a,<br \/>\n        41b-42a. King V\u00a2ra Vikram\u00a1ditya, known for his celebrity, mah\u00a1ma\u00c6\u00b7a\u00bde\u00bfvara of pa\u00c6ca mah\u00a1\u00bfabda, lord of Ujjayin\u00a2, who has a va\u00b6akalpav\u00bck\u00c0a or banyan tree as an emblem on his victorious banner, unique right arm in protecting the earth,<br \/>\n        42b-47. full moon to the ocean of nectar, the family of Ca\u00c6dragupta, lord of gods in magnanimity, cak\u00b0ra to the moonlight which shoots off from the nails of the toes of Hara&#8217;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\u00b0yivikram\u00a1ditya known for the might of the arms, lord of twelve vassals. (25)<br \/>\n        47b-48a. \u00e1r\u00a2 Gutta lion like son, was born to such Vikrama and Mai\u00bdalad\u00aevi; born of Vikrama he became unique in vikrama (heroism) (26).<br \/>\n        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 Vijayalak\u00c0m\u00a2, who is always engaged in endowing grants to the brave, ruled with joy in his capital, Guttavo\u00bdal, having obtained the compassion of \u00e1r\u00a2 \u00e1ivadeva, at the time of getting the grace of \u00e1r\u00a2 S\u00b0man\u00a1thali\u00b4ga, he had a chart written delightfully thus:<br \/>\n        51b-53a. On the occasion of Hiriya J\u00b0yid\u00aeva making Cikka KuRuvatti as an agrah\u00a1ra, at the instigation of Ma\u00b8amben\u00a1yaka, a trustworthy minister of Tribhuvanamalla, having made an exemption of taxes, such as ak\u00c0\u00a2\u00b8i, \u00a1g\u00a1mi, having had the order engraved on copperplate and installed the stone, he (Gutta) endowed v\u00a4ttis to \u00e1ivadeva for his religious activities: for 2 v\u00a4ttis 8 mattaru of black soil in one piece, 2 houses, 2 ma\u00bdava, 2 tu\u00b7ike, to the east of Ha\u00b7ahugeha\u00bd\u00bda;<br \/>\n        53b-55a. And, on Monday 8th day of the bright fortnight of K\u00a1rtika, in the year K\u00a1\u00bdayukta, lands were bought by \u00e1ivadeva at the hands of every g\u00a4hastha at KuRuvatti and Gope:<br \/>\n        55b-57a. 50 ka\u00c6 and 4 eremattaru of a field east of \u00cblako\u00bda at Gope; 2 eremattaru and 50 ka\u00c6 of black soil of a field to the east of He\u00b7ahugeha\u00bd\u00bda which is to the south of the big tank at Cikka KuRuvatti; at Gope 2 houses and 2 tu\u00b7ike; for all this, the A\u00bf\u00ae\u00c0amah\u00a1janas having taken an amount, having had a pit dug and the stone installed, made a service to \u00e1ivadeva, granting a tax exemption.<br \/>\n        57b-58a. And the details of the lands bought by \u00e1ivadeva at the hands of Mah\u00a1janas are:<br \/>\n        58b-61a. 1 mattaru and 50 kamba of black soil land to the south of the road between Ba\u00c6nikere tank at Gope and Honnavatti; 60 ka\u00c6ba of black soil land south of Ba\u00c6ni; from there to the east a ricefield of 50 ka\u00c6ba; 50 ka\u00c6ba of red forest to the east of D\u00aeviya d\u00a1ri (Goddess road) coming from Honnavatti; 1 mattaru of black soil land at Billavatta; to the north of that road a field of 60 ka\u00c6ba; 60 ka\u00c6ba in the beginning at Ko\u00b8\u00b7ageRe in KuRuvatti; 1 mattaru and 70 ka\u00c6ba of black soil field to the East at \u00cbladere;<br \/>\n        61b-62a. total: 7 mattaru and 2 houses at Gope; 1 mattaru at KuRuvatti; 85 yereka\u00c6ba at N\u00a1lvattara Ha\u00b7a(?); 1 mattaru in the eastern tax-free land; 50 yereka\u00c6ba at Ko\u00b8\u00b6abanni belonging to G\u00b0pe;<br \/>\n        62b-64a. total 3 mattaru and 35 ka\u00c6ba, one house at Gope, 2 houses at KuRuvatti; total : 10 mattaru and 35 ka\u00c6ba and 5 houses. Guttarasa after giving money to the A\u00bf\u00ae\u00c0amah\u00a1jana, having had a pit dug and the stone installed, made a service to \u00e1ivadeva, granting a tax exemption.\n        <\/p>\n<p align=\"justify\">\n        64b. The lands purchased from Bo\u00c6magau\u00b7a at Be\u00bduvo\u00bdalu are:<br \/>\n        64c. near his own northern fields<br \/>\n        65a. to the west 4 mattaru of black soil lands; 4 mattaru to the north; total 8 mattaru, 1 house;<br \/>\n        65b-66. removing all obstacles, promising that this will be observed from generation to generation, having the stone installed, Bo\u00c6magau\u00b7a made a service &#8230; to \u00e1ivadeva. Guttarsa made a service to<br \/>\n        67-68. \u00e1ivadeva granted these v\u00a4tti to Basavaya : a field of 8 mattaru at &#8230; and 1 house; 2 mattaru and 85 ka\u00c6 of field and 2 houses at KuRuvatti; at Gope a field of 50 ka\u00c6ba &#8230;.<br \/>\n        68b. Then, in the regnal year of Si\u00b4gha\u00b8a, cyclic year \u00e1ubhak\u00a4tu, in the bright half of the month of Pu\u00c0ya, lands belonging to the god&#8230;<br \/>\n        69. A\u00bf\u00ae\u00c0amah\u00a1jana of (Ho\u00c6ge) &#8230; v\u00a4tti per month&#8230;<br \/>\n        70. 15 ga(dy\u00a1\u00b8a) of interest for food offerings to Li\u00b4ga and Ja\u00b4gama by \u00e1ivadeva<br \/>\n        71-72a (1-2a) In the reign of Kanharad\u00aeva, on Monday, 15th day of the dark fortnight of Caitra, year Siddh\u00a1rthi, at the time of a solar eclipse, Bh\u00a1nud\u00aeva younger brother of N\u00a1garasa, secretary of Cau\u00b7ise\u00b6\u00b6i, granted an orchard (situated) below a wet land of 5 ga\u00c6gana ka\u00c6ba;<br \/>\n        72b (2b). in the same place 5 ka\u00c6ba of grove was given by J\u00b0gise\u00b6\u00b6i.<br \/>\n        72c (2c). An orchard of 6 ka\u00c6ba was granted by king Guttarsad\u00aeva.<br \/>\n        72d-73a (2d-3a). Adding to all these \u00e1r\u00a2 Guttad\u00aevarasa made a service to \u00e1ivadeva, granting a tax exemption, having had a pit dug and the stone installed.<br \/>\n        73b (3b). Earlier, 10 mattaru of wet land were donated to \u00e1ivadeva by Honnabomise\u00b6\u00b6i, &#8230;to the east flower garden<br \/>\n        73c (3c). 5 ka\u00c6ba of flower garden.<br \/>\n        74 (4). At Ho\u00c6navatti to the north of G\u00b0pe road (a land of) 5 ga\u00c6gana ka\u00c6bha (was granted).<br \/>\n        75 (1). This Chart was recited (read)<br \/>\n        76 (2). and written by Guttavo\u00bdala<br \/>\n        77 (3). M\u00aeva\u00b8a (M\u00aeva\u00b8a of Guttavo\u00bdal).<br \/>\n        Inscription No. IV.<br \/>\n        Eulogy of \u00e1ivadeva honoured by King Gutta IV. 1286-87.<br \/>\n        Cau\u00b7ad\u00a1napura Monograph No. III, p. 83 ff. No. 246 in South Indian Inscriptions vol. XVIII, p.327-328. In Elliot&#8217;s collection: vol. II, p. 243 ff. Mah\u00a1d\u00aevaru 3. It is photograph No. XXXVII in The Inscriptions of Dharwar and Mysore by Pigou and Biggs, edited by T. C. Hope).<br \/>\n        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&#8242;. 7&#8243; x 2&#8242;.5&#8243; of the surface of the slab which measures 10&#8242;.5&#8243; x 2&#8242;.5&#8243;. 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 \u00e1iva temple occupies the central place and in style it resembles that of Mukte\u00bfvara shrine. The devotee inside the temple is engaged in worshipping the Li\u00b4ga . He is in the seated posture. The Li\u00b4ga is enveloped by multiple circles of garlands of rudr\u00a1k\u00c0as.<br \/>\n        The inscription is in a well-preserved state. It is written in Kanna\u00b7a characters of 13th century and the language, though, mainly Kanna\u00b7a, is interspersed with Sanskrit verses specially the invocatory and the imprecatory parts. The pra\u00bfasti or eulogy part of the text is full of Sanskrit terms; for example, from lines 4 to 12, is the praise of \u00e1iva by his Ga\u00b8as, which is nothing but a garland of epithets in Sanskrit. &#8220;There are totally twenty-nine verses of which two are in anu\u00c0\u00b6ubh, four in matt\u00aebha, one in utpala, two in ca\u00c6paka , one in \u00bf\u00a1rd\u00a3la and the remaining nineteen in kanda&#8221;. (Cau\u00b7ad\u00a1napura Monograph p.84)<br \/>\n        The present chart begins with an invocation to \u00e1iva and Mukt\u00a2\u00bfa. \u00e1iva is praised by his Ga\u00b8as. He asks them the reason for their praise and they answer that in the world dharma is disappearing and kalik\u00a1la is occupying the place. So, they request Him to protect the earth. \u00e1iva says: &#8220;where the river Tu\u00c6gabhadr\u00a1 flows westwards, on its south bank there is a place called Muktik\u00c0etra. With Um\u00a1 I shall be present there to protect the people&#8221;. Then \u00e1ivadeva was born along with \u00e1ivaga\u00b8as and settled down at Muktik\u00c0etra where there was a temple to \u00e1iva worshipped under the name of Mukt\u00a2\u00bfa.<br \/>\n        The inscription informs us of two important facts:<br \/>\n        1) In Du\u00c6dubhi sa\u00c6vatsara a Gutta King came to Muktik\u00c0etra to have the dar\u00bfana of the lotus feet of \u00e1r\u00a2 \u00e1ivadeva. On reckoning the saint&#8217;s supreme ascetic powers the king decided to render visits to the saint every year.<br \/>\n        2) Muktik\u00c0etra was renamed as \u00e1ivadevapura by \u00e1ivadeva after God \u00e1iva which was also his name.<br \/>\n        There are a few more noteworthy points in the inscription. There is an echo of thoughts of Basav\u00ae\u00bfvara, founder of V\u00a2ra\u00bfaivism, who lived a century earlier than \u00e1ivadeva. Not only his name is mentioned as Sa\u00c6gana Basava, but also the institutions of Li\u00b4ga and Ja\u00b4gama p\u00a3je, d\u00a1s\u00b0ha etc. are recalled. However, \u00e1ivadeva says that he will follow the example of Sa\u00b4gana Basava and worship Li\u00b4ga and Ja\u00b4gama, but he himself had a temple built for \u00e1iva and also encouraged the temple construction. Though Basava encouraged the worship of I\u00c0\u00b6ali\u00b4ga, he was not against the idea of temple building and worshipping the image there. \u00e1ivadeva followed Basava in his true spirit.<br \/>\n        The date mentioned in l. 79-80 as \u00bfaka 1185, Dundubhi sa\u00c6, vai\u00bf\u00a1kha \u00bfu. 15, S\u00b0mav\u00a1ra, S\u00b0magraha\u00b8a 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\u00b4ga\u00b8a var\u00c0a \u00e1ubhak\u00a4tu, Pu\u00c0ya \u00bfu.3, \u00e1ukrav\u00a1ra. 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.<br \/>\n        When King Mah\u00a1d\u00aeva of D\u00aevagiri was ruling the earth many gifts were made to the god Mukt\u00a2\u00bfa on different dates and \u00e1ivadeva was the recipient. In the cyclic year Rudhir\u00b0dg\u00a1ri Jy\u00ae\u00c0\u00b6ha bahu\u00bda 5, \u00cbdiv\u00a1ra, which corresponds to 27th May 1263, Toragale D\u00aevarasa endowed a couple of grants to \u00e1ivadeva and to the deity under the orders of king M\u00a1d\u00aevar\u00a1ya. In the 16th year of Y\u00a1dava R\u00a1macandra of Devagiri, Byaya (Vyaya) sa\u00c6vatsara 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.<br \/>\n        1-2a. Homage to \u00e1a\u00c6bhu, lovely with a cauri, the moon kissing his lofty head, foundation column of the construction of a city, the three worlds. (1)<br \/>\n        2b-3a. It is due to \u00e1iva&#8217;s order that sound etc. are grasped, speech etc. are made. \u00e1iva&#8217;s weighty command is not to be transgressed by any. 2 (\u00e1ivapur\u00a1\u00b8a, V\u00a1yav\u00a2ya II. 2.22-23)<br \/>\n        3b-4a. May Mukt\u00a2\u00bfa 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\u00aedas. (3)<br \/>\n        4b-8a. Be it well. O! God, you reside in a secret resort accessible only by \u00e1ivay\u00b0ga achieved through direct experience of Hara&#8217;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 \u00e1iva 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\u00b8as, Kinnaras, Kimpuru\u00c0as, Garu\u00b7a, Ga\u00c6dharvas, Siddhas, Vidy\u00a1dharas, Serpents.<br \/>\n        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\u00a1kin\u00a2 dancing on a stage, the interior of Your matted hair.<br \/>\n        10b-11a. You are adorned with a pair of ear-rings, fearful, young serpents.<br \/>\n        11b-12a. You hold the Ka\u00b4k\u00a1la of Mah\u00a1vi\u00c0\u00b8u 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.<br \/>\n        12b-13a While innumerable ga\u00b8as were praising Him thus, the resident of Kail\u00a1sa asked them the reason for their laudation.<br \/>\n        13b-15a. The Ga\u00b8as replied respectfully: &#8220;O Lord, owing to people&#8217;s bad actions dharma is vanishing, Kali age is in spate, the influence of C\u00a1rv\u00a1ka, Saugata, Bauddh\u00a1gama 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\u00a1rvat\u00a2&#8217;s husband said: (4)<br \/>\n        15b-16a. &#8220;Inexhaustible treasure, place of initiation to liberation, on Tu\u00b4gabhadr\u00a1 who washes off the sins, while it runs westwards, on its southern bank shines Muktik\u00c0etra; (5)<br \/>\n        16b-17a. staying there I shall purify all in the three worlds&#8221; saying thus the beloved of mountain&#8217;s daughter appeared as Mukt\u00a2\u00bfa and aroused love in the Lord of the Earth. (6)<br \/>\n        17b-19a. &#8220;Li\u00b4ga has already appeared on the Earth; why should we lag behind&#8221; saying thus Asa\u00c6khy\u00a1ta Ga\u00b8as descended on the earth under the unerring order of Amaraga\u00b8a. (7)<br \/>\n        19b-20a. \u00e1r\u00a2 \u00e1ivadeva appeared in the highest rank of birth, without falling prey to temptations of flesh and also realised that the only God eulogised in all \u00cbgamas and scriptures is the Enemy of Cupid. (8)<br \/>\n        20b-21a. While trying to understand the value of the four \u00a1\u00bframa seeing that in reality they are pointless, he shunned the labour of seeking them, playfully \u00e1r\u00a2 \u00e1ivadeva entered \u00e1iv\u00a1\u00bframa and became secure in a state beyond the four \u00a1\u00bframa. (9)<br \/>\n        21b-22. &#8220;I will not embrace women with the arms which embrace the Li\u00b4ga, 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&#8221; (thus) \u00e1ivadeva, the undisturbed saint gave pledges to \u00e1a\u00b4kara. (10)<br \/>\n        23-24. Also he gave many other pledges to \u00cc\u00bfa: &#8220;capital punishment (may be inflicted) upon me if I desire the fruits, svarga and mukti. \u00e1a\u00b4kara, listen, only this is true: daily I shall perform p\u00a3j\u00a1 without hankering after any fruit good or bad.&#8221; (11)<br \/>\n        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; \u00e1ivadeva, comet to vices, was endowed with wise qualities. (12)<br \/>\n        27-28b. He crushed the evil cause of hundred and eight varieties of maladies by saluting \u00e1iva; the great warrior, unwavering \u00e1ivadeva decorated his forehead with vibh\u00a3ti. (13)<br \/>\n        28b-29a. &#8220;Water etc. are the eight varieties of best baths; amongst them this is the holiest&#8221; saying thus \u00e1ivadeva washed off the mala of karman etc. on the earth by using ashes. (14)<br \/>\n        29b-30a. I swear Thee upon Thy devotees, Lo! Pa\u00bfupati, that I shall not chide or desire for anything even in my heart. I shall not beg even \u00e1iva. If there be any rupture in this pledge, my head be the penalty. (15)<br \/>\n        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\u00aeda and \u00e1\u00a1stra, \u00e1ivadeva experiences \u00e1ivatattv\u00a1nubh\u00a1va. (16)<br \/>\n        32b-33a. The true knowledge of \u00e1iva is the only knowledge, the state of \u00e1iva is the only state, the mantra of \u00e1iva is the only mantra, the meditation of \u00e1ivam\u00a3rti is the only meditation,<br \/>\n        33b-34a. The daily festivals of \u00e1iva are the only festivals, telling \u00e1iva&#8217;s stories is the only stroy-telling, the rest is unworthy&#8221;, thus \u00e1ivadeva took heroic vows. 17<br \/>\n        34b-36a. &#8220;The path shown by \u00e1iva is the only Path, the religious traditions of \u00e1iva are the only traditions; union with \u00e1iva is the only y\u00b0ga;<br \/>\n        36. the daily worship of \u00e1iva is the only rite; \u00e1iva is the unique God; the rest neither will I beg nor long for it&#8221; saying thus \u00e1ivadeva lifted up a high staff with a lofty flag flying high. (18)<br \/>\n        36b-38a. The golden anklet in the left foot of \u00e1ivadeva seems to be crying out: &#8220;Oh! you fanatical followers of Vi\u00c0\u00b8u, Sun, Brahma, sacrificial priests ignorant of the meaning of V\u00aedas, buddhists, all followers of tantra, \u00a1g\u00a1ma and mantra, stop your practices, it is enough, don&#8217;t speak.&#8221; (19)<br \/>\n        38-41a. The six dar\u00bfana themselves having taken the form of the golden anklet in the left foot of \u00e1ivadeva were resounding, as though exhibiting all teeth to say &#8220;I seek your grace&#8221; (by) rendering service like a slave, joining hands, fully covering the mouth with both hands. (20)<br \/>\n        41b-42a. A grinding stone in destroying wickeds, not winking the eyes, \u00e1ivadeva having understood that the Lord of the Light (Jy\u00b0tin\u00a1tha) is Muktin\u00a1tha,<br \/>\n        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.<br \/>\n        44-45a. &#8220;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)&#8221;, (20)<br \/>\n        45b-47a. saying thus, recalling pledges and promises he made in God&#8217;s abode, looking without batting the eyes, seeing that other rites are of no use, and for the firm establishment of worship, \u00e1ivadeva practised daily the best worship. (21)<br \/>\n        47b-48a. As said by Sa\u00c6gana Basava. &#8220;serving Li\u00b4ga and Ja\u00b4gama is the best of religious duties&#8221;; having understood this fully well, \u00e1ivad\u00aeva with great pleasure engaged himself in offering honours to both. (22)<br \/>\n        48b-49. As was understood by the world that Basava obtained \u00e1ivaga\u00b8a&#8217;s grace, the same was achieved by \u00e1ivadeva through heroic vows, (23)<br \/>\n        50. and (thus) he attained the everlasting grace of Satyaga\u00b8a, while he was engaged in performing Li\u00b4g\u00a1rcana.<br \/>\n        51-52. Be it well. In the reign of Mah\u00a1d\u00aevar\u00a1ya, the emperor of mighty kings, Y\u00a1davan\u00a1r\u00a1ya\u00b8a, ruling over the victorious, progressing kingdom lasting as long as moon, sun and stars endure.<br \/>\n        53-56a. Be it well. To tell the prabh\u00a1va of V\u00a2ra Vikram\u00a1\u00c6ka born to Mah\u00a1d\u00aevi and king Vikrama with all the pra\u00bfastis: \u00e1r\u00a2manmah\u00a1ma\u00c6\u00b7al\u00ae\u00bfvara, Lord of the town of Ujjayin\u00a2, 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\u00bfali\u00b4ga at Ga\u00bdagan\u00a1tha;<br \/>\n        56b-57. a major mansion to dharma, a pure symbol of verity, a resort to poets, maternal house of love, a ratnaka\u00bda\u00bfa in involving skilled works, is the king Vikrama.<br \/>\n        58. To make the eulogy of Gutta bh\u00a3p\u00a1la (Gutta IV) born to the king Vikrama and Mayi\u00bdalad\u00aevi:<br \/>\n        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&#8217;s mind, Lord of blue lotuses swelling the ocean of pleasure, enthusiasm and truth, this is King Gutta, son of Vikram\u00a1\u00b4ka. (24)<br \/>\n        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)<br \/>\n        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)<br \/>\n        65b-66. And while protecting the kingdom in pleasure and amusements from his capital, Guttavo\u00bdal, with all eulogies of gifted bravery, in the company of his consort, Fame, his fame spread in ten directions,<br \/>\n        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 &#8220;\u00e1iva is the only Lord&#8221;, he acquired this same fame. (27)<br \/>\n        68b-70a. Saying and reasoning in himself &#8220;my life is only (to earn) the compassion of \u00e1ivadeva who has obtained the grace of V\u00a2r\u00ae\u00bfvara and none else&#8221;, saying thus (the king) obtained his (the saint&#8217;s) grace. (28)<br \/>\n        70b. Having obtained \u00e1ivadeva&#8217;s compassion by \u00e1ivaga\u00b8a&#8217;s grace,\n        <\/p>\n<p align=\"justify\">\n        70c-73a. at the time of offerings made to God S\u00b0man\u00a1tha-li\u00b4ga (in the capital), Guttarasa called Bommagavu\u00b8\u00b7a, son of R\u00a1magavu\u00b8\u00b7a of Bevo\u00bdala to \u00e1ivapura, which was already offered to the holy feet of \u00e1ivadeva, ordered him to donate 6 ga\u00c6ga mattaru of land of black soil to the North of Bevo\u00bdala,<br \/>\n        73b-74a. Bo\u00c6magavu\u00c6\u00b7a answered: &#8220;Yes My Lord, Your honour&#8217;s pras\u00a1da (shall be carried out)&#8221;.<br \/>\n        74b-79a. Having come with murida\u00c6\u00b7a the chief Hegga\u00b7e Muddayya and other members of the assembly of e\u00c6\u00b6u hi\u00b6\u00b6u, pa\u00c6cama\u00b6ha and nakhara in the presence of the N\u00a1\u00b7aprabhu of Gotta\u00bdal (Guttava\u00bdal), granted six ga\u00c6ga mattaru of black soil land in the (territory) of his own gau\u00b7ike: (the limits are) the field of Ba\u00b7aga\u00b8a Basayya to the east; the fields rich with crops at Chikka KuRuvatti to the south; Ye\u00c6\u00b8eko\u00bda to the west; Kammagere of Kalid\u00aeva to the north;<br \/>\n        79. the crops of this land are not subject to (taxes (?) of) Bevo\u00bdala.<br \/>\n        79b-83a. At the time of a lunar eclipse on Monday, 15th day of the bright fortnight of Vai\u00bf\u00a1kha, in the year Dundubhi, \u00e1aka 1185, for the welfare of the world, \u00e1r\u00a2 \u00e1ivadeva created \u00e1ivadevapura, real seat of Amaraga\u00b8a, heaven on the earth.<br \/>\n        That every year we must come to Muktik\u00c0etra, this was accepted fully, accepted by \u00e1r\u00a2, accepted victoriously.<br \/>\n        83b-87a. And be it well, he, who uses five instruments of big sounds, lord of Dv\u00a1r\u00a1vatipura, with a golden eagle on his flag, born in V\u00a4\u00c0\u00b8i dynasty, sun to the full blossomed lotus of the Y\u00a1dava family, startler to the world of enemies, Three-Eyed \u00e1iva in fighting M\u00a1lavas, frightening fever to Gurjaras, disperser in all directions of the Co\u00bda army, establisher of Telugu kings etc., thus adorned with many royal titles, while the victorious reign of this king Y\u00a1dava Mah\u00a1d\u00aevar\u00a1ya was advancing in the course of ever-increasing prosperity, to endure as long as moon and sun;<br \/>\n        87b-89a. &#8220;Thou shalt be the Lord of shining Lak\u00c0m\u00a2 on the border of the southern direction&#8221;, when the Y\u00a1dava king ordered thus, after verification, with pleasure D\u00aevarasa engaged himself in protecting the subjects at ToRagale. (28)<br \/>\n        89b-90a. As soon as Mah\u00a1d\u00aevar\u00a1ya gave order (to D\u00aevarasa) &#8220;the services to Li\u00b4ga and Ja\u00b4gama performed by \u00e1r\u00a2 \u00e1ivadeva should be protected wholeheartedly&#8221;,<br \/>\n        be it well, accompanied with all praises, the chief minister, 90b-92a. sarv\u00a1dhik\u00a1ri, D\u00aevarasa of ToRagale, having come with the purpose of taking dar\u00bfana of the Li\u00b4ga worshipped by \u00e1r\u00a2 \u00e1ivadeva at Muktik\u00c0etra, southern V\u00a1r\u00a1\u00b8asi shining on the southern bank of westward flowing Tu\u00b4gabhadr\u00a1,<br \/>\n        92b-95. (D\u00aevarasa of ToRagale), on Sunday, the 5th day of Jy\u00ae\u00c0\u00b6ha in the year Rudhir\u00b0dg\u00a1ri on the occasion of \u00c0a\u00b7a\u00bf\u00a2ti sa\u00b4kr\u00a1\u00c6ti, offered a land of 8 Ga\u00c6ganamattaru in the field north of Be\u00bduvola where boundary stones were planted earlier, after making it tax free. There be good luck; there be Fortunate \u00e1iva.<br \/>\n        96-99. Then, in the field to the west of that Be\u00bduvo\u00bdal, to the north of the road leading to Ho\u00c6navatti a black soil field of 50 Ga\u00c6gana ka\u00c6ba was offered by Guttarasa to the holy feet of O\u00b7eyar; (in his turn) O\u00b7eyar granted that land to Basavayya after making it tax free. On Friday, 3rd day of the bright fortnight of Pu\u00c0ya in the year \u00e1ubhak\u00a4t in the years of Si\u00c6gha\u00b8a&#8217;s rule,<br \/>\n        100. counting one h\u00a1ga of interest per month, for 15 gady\u00a1\u00b8a levied on the field donated by the assembly of As\u00ae\u00c0a mah\u00a1jana of KuRuvatti, from this money \u00e1ivadeva feeds one Li\u00b4gaja\u00b4gama (translation restituted on the basis of Inscription III l.69-70).<br \/>\n        101- 102. On the 16th year of Y\u00a1dava R\u00a1macandra in the year Byeya (Vyaya) &#8230; these mah\u00a1janas should see that the order is executed<br \/>\n        103-105. Offered to Mukt\u00a2\u00bfvara after making tax free a land of &#8230; mattaru &#8230;<br \/>\n        105. After making it tax free, the Mah\u00a1janas gave it to God Mukte\u00bfvara.<br \/>\n        106. Antagonists of this order will be considered as traitors of Eighteen Samayas.<br \/>\n        107. One who steals the land given by oneself or by others will become a worm in filth for sixty thousand years.<br \/>\n        Inscription No. V.<br \/>\n        Foundation of Kallin\u00a1tha Shrine. 1262.<br \/>\n        (Cau\u00b7ad\u00a1napura Monograph No. V, p. 103-107. Souh Indian Inscriptions XVIII no. 245. In Walter Elliot&#8217;s collection, South Indian Inscriptions, vol. II. No. 1, folios 239 recto to 240 recto. Also &#8220;A broken stone inscription from Chaudadana-pura&#8221; in Studies in Indian History and Culture; Prof. P. B. Desai Felicitation Volume, Karnatak University, Dharwar, 1971, p. 76ff)<br \/>\n        Walter Elliot&#8217;s copyist says that this stela was in the temple of G\u00b0pad\u00aevamuni. Bombay Gazetteer also mentions the same fact that the stela is in G\u00b0munid\u00aeva&#8217;s shrine. But, now it is kept in the common shed where all the other inscriptions have been preserved in the temple complex.<br \/>\n        Nandimath while editing this inscription writes that the stone is broken and the broken part is missing (Cau\u00b7ad\u00a1napura 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\u00b7ad\u00a1napura 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&#8217;s collection.<br \/>\n        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\u00b7a, except the beginning and the imprecatory verses which are in Sanskrit. The whole text is written beautifully in Kanna\u00b7a characters of the 13th century.<br \/>\n        The importance of the inscription lies in the fact that it mentions the name of R\u00aeva\u00b8asiddha, one of the most important V\u00a2ra\u00bfaiva saints. In this inscription we also come across with terms such as k\u00a1ru\u00b8ika, ga\u00b8asukha, Ja\u00b4gama and \u00e1ivaga\u00b8a which are very familiar to the V\u00a2ra\u00bfaivas of today.<br \/>\n        Another important fact that we gather from this inscription is about the \u00e1ivali\u00b4gatattva. Almost all the \u00e1aiv\u00a1gamas speak about three tattvas or realities of \u00e1iva at the time of the creation of the universe. Sad\u00a1\u00bfivatattva and Mah\u00ae\u00bfatattva can be represented in the form of Li\u00b4ga and images (m\u00a3rti). This idea is suggested in the verse 7.<br \/>\n        The purport of the chart is that Kann\u00a1d\u00aevi, wife of Kallarasa from ToRagale, built a temple to God Kal(l)id\u00aeva in memory of her deceased husband and Guttarasa of Guttavo\u00bdal endowed some lands for the conduct of rituals perpetually. Kann\u00a1d\u00aevi, a pious lady, was always engaged in the service of Guru and Ja\u00b4gamas. 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\u00aeva\u00b8ad\u00aeva counselled her to go to Mukte\u00bfvarak\u00c0\u00aetra where an ascetic resides under the orders of Sirigirid\u00aeva (Lord of \u00e1r\u00a2\u00bfaila\u00c6). Pleased with this advice she went to Muktik\u00c0etra where she had a temple built in the name of her defunct husband Kalid\u00aevarasa and spent the rest of her life in the service of Guru and Ja\u00b4gama.<br \/>\n        Places mentioned in this inscription can be identified: Sirigiri with \u00e1r\u00a2\u00bfailam in \u00cbndhra; Lokki with modern Lakku\u00c6\u00b7i near Gadag; Uliha\u00bd\u00bdi or H\u00a3liyaha\u00bd\u00bdi with modern Hulla\u00bd\u00bdi in By\u00a1\u00b7gi t\u00a1l\u00a3k, three kilometres from Kadaraman\u00b7alagi known for its association with the saint poet Kanakad\u00a1sa in the 16th century.<br \/>\n        The date as given in Elliot&#8217;s collection and the Chau\u00b7ad\u00a1napura Monograph is \u00e1aka 1184, cyclic year Dundubhi, K\u00a1rtika Paur\u00b8ami, S\u00b0mav\u00a1ra, whereas in South Indian Inscriptions vol. XVIII the \u00e1aka year is missing due to the damage caused to the slab. It corresponds to 1262 A. D. October 28.<br \/>\n        (We have followed here the text given in Walter Elliot&#8217;s Collection.)<br \/>\n        1-2a. Homage to \u00e1ambhu, lovely with a cauri, the moon kissing his lofty head, foundation column of the construction of a city, the three worlds. (1)<br \/>\n        2b-3a. It is due to \u00e1iva&#8217;s order that sound etc. are grasped, speech etc. are made. \u00e1iva&#8217;s weighty command is not to be transgressed by any. 2 (\u00e1ivapur\u00a1\u00b8a, V\u00a1yav\u00a2ya II. 2.22-23)<br \/>\n        3b-5a. May \u00e1r\u00a2 Kallin\u00a1tha 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)<br \/>\n        5b-9a. Be it well. Mallik\u00a1rjuna, bestower of boons to gods, demons, wanderers in sky and air, Gandharvas, Kinnaras, Kimpuru\u00c0as, best of ascetics, Lord of serpents, master of Ga\u00b8as, Pramathas, pleased with various dances, chants, the skillful play of instruments like v\u00a2\u00b8\u00a1 and flute, residing at Sirigiri, showing the running river Tu\u00b4gabhadr\u00a1, said, to the great wonder of \u00e1r\u00a2 V\u00a2ra \u00e1ivadeva who believed that only His feet are the ultimate refuge: (4)<br \/>\n        9b-11a. &#8220;Thou shalt go to that country where I reside in the company of Um\u00a1d\u00aevi in Muktan\u00a1tha; fixing your mind intently worship (Him)&#8221;. As soon as (He) said thus, (\u00e1ivadeva) walked down (to Muktiks\u00aetra); (5)<br \/>\n        11b-12. and said (to himself) : &#8220;without desiring for anything else, following the Li\u00b4gasa\u00b4ga, I shall worship incomparable Mukte\u00bfa incessantly to please Him&#8221; (6)<br \/>\n        12b-14. (In devotion) he swings (his body), sees (\u00e1iva&#8217;s) image, honours (Him), so highly praised in the scriptures, at every step, \u00e1ivadeva meditates over \u00e1ivali\u00b4gatattva which he causes to take form. (7)<br \/>\n        15-16a. With the magnanimous radiance of the ga\u00b8as, of \u00e1iva, \u00e1ivadeva 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)<br \/>\n        16b-19a. Thus \u00e1ivadeva was pleased to live under the orders of \u00e1ivaga\u00b8a. C\u00a2l\u00a1\u00bda shining (governing) at Lokki, the compassionate child of Siddha R\u00aeva\u00b8ad\u00aeva who is said to be (more) compassionate amongst the compassionates; (9)<br \/>\n        19b-20a. caring for nothing else in the world by the overflowing weight of devotion to Lord \u00e1iva, C\u00a2l\u00a1\u00bdad\u00aeva of Lokki in ToRagalen\u00a1\u00b7u was engaged in pleasures like those of Ga\u00b8as. (10)<br \/>\n        20b-22a. While it was like this, C\u00a2l\u00a1\u00bdad\u00aeva having the best of the intentions towards Ja\u00b4gamas, with joy offered to Kann\u00a1d\u00aevi, queen of Kallarasa, the treasure of \u00e1ivabhakti. (11)<br \/>\n        22b-24a. That loyal espouse Kann\u00a1d\u00aevi having shunned the (doors) to the pleasures of wealth, without getting tired was serving the \u00e1ivaga\u00b8as and enjoying their company. (12)<br \/>\n        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 : &#8220;I shall do the duty of zealous action (I shall follow him)&#8221;. (13)<br \/>\n        25b-27a. Paramaguru Siddha R\u00aeva\u00b8ad\u00aeva (advised her) : &#8220;on the orders of the Resident of Sirigiri a wonderful saint is living in the (presence of) Mukte\u00bfvarali\u00b4ga on the bank of Tu\u00b4gabhadr\u00a1&#8221;. (14)<br \/>\n        27b-29a. When said so by the noble Siddha R\u00aeva\u00b8ad\u00aeva, &#8220;What am I to become when, strangely enough, the best of the Gurus shows me this marvellous (way)&#8221;, saying thus Ka\u00c6hn\u00a1d\u00aevi with joy came and saw Muktan\u00a1tha. 15<br \/>\n        29b-31. Thus Ka\u00c6n\u00a1d\u00aevi, while living at Muktik\u00c0etra, engaged in the service of the devotees of \u00e1iva, by the grace of \u00e1ivay\u00b0gi, to the best of the knowledge of the world, consecrated a Li\u00b4ga (called) Kalid\u00aeva.<br \/>\n        32-33a. Let there be good luck. While emperor Mah\u00a1d\u00aeva, Y\u00a1davan\u00a1r\u00a1ya\u00b8a, (is) advancing in the course of increasing his kingdom to endure as long as moon, sun and stars,<br \/>\n        33b-37a. be it well, Guttarasa son of Vikram\u00a1ditya, mah\u00a1ma\u00b8\u00b7al\u00ae\u00bfvara, overlord of Ujjayanipura, having the banyan tree on his victorious banner, sun to the lotus of Candragupta&#8217;s family, terrific in the battlefield, passionately fond of wars, diamond cage to those (who) are submissive, having obtained the grace of \u00e1ivadeva,<br \/>\n        37b-38a. at the time of the Li\u00b4ga festival, for the fulfilment of all the purposes of the rituals of God Kalid\u00aeva installed by Ka\u00c6n\u00a1d\u00aevi at Muktik\u00c0etra,<br \/>\n        38b-40a. from Mah\u00a1prabhu \u00bfr\u00a2man Muddagau\u00b7a of (H\u00a3liyaha\u00bd\u00bdi), on Monday, full moon day of the bright fortnight of K\u00a1rtika in the year Dundubhi, \u00e1aka 1184,<br \/>\n        40b-42. in the presence of the (holy) feet of Vo\u00b7eyar, making tax free the field of Joyigau\u00b7a of that village, Guttarasa gave it with libation of water.<br \/>\n        43-45. House 1&#8230;ga banyan tree&#8230;black soil field&#8230; etc.<br \/>\n        45b-46. Thus the order should be protected by the Ga\u00b8as of God \u00e1iva.<br \/>\n        Inscription No. VI<br \/>\n        Grants by Mai\u00bd\u00a1ladev\u00a2 and Devarasa to \u00e1ivadeva. 1265.<br \/>\n        (Cau\u00b7ad\u00a1napura Monograph No. VI, p. 107; South Indian Inscriptions vol. XVIII, No. 247; Elliot&#8217;s collection No. 5, folio 247 verso and 248 recto, with the mention &#8220;On the back of No. 2, Mah\u00a1d\u00aevaru&#8221;)<br \/>\n        On the other side of this stela there is the text of inscription No. III. Nandimath writes: &#8220;This has a figure of V\u00a2rabhadra in the front side and the inscription is on the back side. The slab is now lying in front of the temple of V\u00a2rabhadra which is also situated along with other temples in the compound of the temple of Mukt\u00a2\u00bfa&#8221; (p 107). But his statement is incorrect, because this inscription is not engraved on the back of the stela bearing the image of V\u00a2rabhadra 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\u00a2rabhadra). 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. &#8220;The biggest letter is 3\/5&#8217;x3\/2&#8243; and the smallest letter is 1\/2&#8243;x1\/2&#8243;. The average size is 1&#8217;x1&#8242;. The letters are clear, round and legible. The whole inscription is preserved in good condition&#8221;. (Cau\u00b7ad\u00a1napura Monograph p. 107)<br \/>\n        The inscription begins with a salutation to \u00e1iva. Then it proceeds to relate the events. On the orders of emperor Mah\u00a1d\u00aeva, from ToRagale D\u00aevarasa came especially to Muktik\u00c0etra for the purpose of granting some villages to the temple of Muktan\u00a1tha. At first, \u00e1ivadeva smilingly refused to accept the grant but after seeing the ambassador&#8217;s agony, comforted the donor by saying: &#8220;after all, you are offering it to God V\u00a2r\u00ae\u00bfa; it is His wish to accept the grant and I shall receive it on behalf of the Lord&#8221;. Mai\u00bdalad\u00aevi, the queen mother of Gutta kings is mentioned as one from whom the lands were obtained. D\u00aevarasa then worshipped \u00e1ivadeva who was held in high reverence by kings of the north, south and west. \u00e1ivadeva blessed the king. The Guttas of Guttavo\u00bdal namely Guttarasad\u00aeva, Hiriyad\u00aeva, Joyid\u00aeva and their mother Mai\u00bdalad\u00aevi were the disciples of \u00e1ivadeva. Also they were worshippers of &#8220;Spar\u00bfali\u00b4ga Ga\u00bdagan\u00a1tha&#8221; at Ga\u00bdagan\u00a1th which is also on the bank of river Tu\u00b4gabhadr\u00a1 near Guttala. D\u00aevarasa made this endowment with the consent of officers such as N\u00a1\u00bdprabhus of Guttava\u00bdaln\u00a1\u00b7u and G\u00a1vu\u00b8\u00b7as after obtaining lands from the hands of the rulers with the ceremony of libation of water.<br \/>\n        It is important to note that the Gutta chieftains have accepted \u00e1ivadeva as their R\u00a1jaguru, whereas in earlier inscriptions there are references to Gurus belonging to Ki\u00b6\u00b6ag\u00a1visantati of K\u00a1\u00bdamukha school (in the years 1188-89, South Indian Inscriptions XVIII, Nos. 295-297). This is an indication that by now the K\u00a1\u00bdamukha movement was declining and V\u00a2ra\u00bfaivism was gradually gaining terrain.<br \/>\n        The inscription is dated \u00e1aka 1187, cyclic year Rakt\u00a1k\u00c0i, Pu\u00c0ya b. 15 \u00a1div\u00a1ra, \u00e1rava\u00b8\u00a1nak\u00c0atra, Vyat\u00a2p\u00a1ta Ardh\u00b0daya, 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 Pu\u00c0ya falls on a Sunday with \u00bfrava\u00b8\u00a1 constellation and vyat\u00a2p\u00a1ta. 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.<br \/>\n        1a. Salutation to \u00e1iva.<br \/>\n        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\u00a1tha, Lord of thirty-three deities. (1)<br \/>\n        4b-6a. Be it well. On the orders of \u00e1r\u00a2 V\u00a2ra Mah\u00a1d\u00aevar\u00a1ya, emperor of great valour, N\u00a1r\u00a1ya\u00b8a amongst the Y\u00a1davas,<br \/>\n        6b-8a. be it well, D\u00aevarasa, chief minister, Sarv\u00a1dhik\u00a1ri, having come (to Muktik\u00c0etra) from ToRagale his capital,<br \/>\n        8b-10a. be it well, after prostrating with eight limbs, stood up to make a respectful representation to the elevated saint \u00e1ivadeva, V\u00a2rabrati, accomplished in \u00e1ivay\u00b0ga and said:<br \/>\n        10b-11a. &#8220;Give a village&#8221; said Mah\u00a1d\u00aeva the best king in Yadu&#8217;s line.<br \/>\n        11b-12a. As soon as he said &#8220;treat this kindly&#8221;, then \u00e1ivay\u00b0gasiddha answered smilingly, in this manner:<br \/>\n        12b-14a. &#8220;When He is the lord of the three worlds, is it worthwhile to own one village? No, no it is not proper&#8221; said the Siddha giver of protection.<br \/>\n        14b-17a. Then the handsome D\u00aevar\u00a1ja said again: &#8220;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\u00aeva\u00b8i, with the intention of uplifting his own \u00a1tman, is it right to say no?&#8221;<br \/>\n        17b-21a. On hearing the words uttered by D\u00aevarasa born of sacred womb, \u00e1ivadeva brooded over the matter and arguing within (himself) that in this one sentence there is the essence of all the \u00a1gamas, the treasure of all the \u00bf\u00a1stras, accompanied by the meanings of V\u00aedas and the grandeur of dharma is depicted, he said:<br \/>\n        21b-22a. &#8220;You do the service and \u00e1iva is the receiver; worship (Him) the way you like; anyway the donee will be V\u00a2r\u00ae\u00bfvara&#8221;, thus when Siddha gave the permission with love,<br \/>\n        22b-24a. \u00e1ivadeva, graced the kings who have adorned the lofty thrones in the north, south and west who rendered services, D\u00aevar\u00a1ja rendered service to the royal preceptor of the family of Gutta kings, if asked in what manner :<br \/>\n        24b-29a. be it well, (land was) taken with libation of water from the hands of Mai\u00bd\u00a1d\u00aevi the queen mother of J\u00b0yid\u00aeva, Hiriya d\u00aeva and Guttarasad\u00aeva, \u00bfr\u00a2man mah\u00a1ma\u00b8\u00b7a\u00bd\u00ae\u00bfvara, Lord of Ujjayin\u00a2pura, 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 Ga\u00bdagan\u00a1tha Spar\u00bfali\u00b4ga, after making the Prabhug\u00a1vu\u00b8\u00b7a of Gotto\u00bdaln\u00a1du (Guttava\u00bdaln\u00a1\u00b7u) to agree,<br \/>\n        29b-31a. in the \u00e1aka year 1187, year Rakt\u00a1k\u00c0i, on the 15th day of Pu\u00c0ya, on \u00e1rava\u00b8a naksatra, vyat\u00a2p\u00a1ta at the juncture of the moon rise, most auspicious occasion, the manner in which the service was made by D\u00aevarasa: details of the gifts:<br \/>\n        31b-34a. 1 mattaru of yerega\u00c6ga in the field north of Gutto\u00bdal; 10 ga\u00c6ganaka\u00c6ba of wet land abutting the main tank, one house and one tu\u00b7ike;<br \/>\n        33a-35a. one ga\u00c6gana mattaru in the field east of Honnavati with one house and one tu\u00b7ike; one house, one tu\u00b7ike and one ga\u00c6gana mattaru of black soil land north of Y\u00a1l\u00a3r tank.<br \/>\n        35b-36a. At Uliha\u00bd\u00bdi to the east of the agglomeration fifty ka\u00c6bas in the east and fifty ka\u00c6bas in the south; total: one yerega\u00c6gana mattaru, one house and one tu\u00b7ike.<br \/>\n        36b-37a. One house and one yerega\u00c6gana mattaru in a field west of H\u00a1han\u00a3ru (H\u00a1van\u00a3ru).<br \/>\n        37b-38a. One tu\u00b7ike, one house with one yerega\u00c6ganamattaru of land at Nagey\u00a3ru.<br \/>\n        38b-39a. One tu\u00b7ike, one house and one yerega\u00c6gana mattaru of land in a field to the east of V\u00b0lagutt\u00a3ru.<br \/>\n        39b-40. At Kannava\u00bd\u00bdi to the north one field of one yerega\u00c6gana mattaru, one tu\u00b7ike, one house.<br \/>\n        40b-41a. At Aga\u00b7i one yerega\u00c6gana mattaru in the northern field, one tu\u00b7ike, one house.<br \/>\n        41b-42a. one house and one tu\u00b7ike, one yerega\u00c6gana mattaru of a field in the quarter of H\u00a1darag\u00aeri.<br \/>\n        42b-44. Thus these ten tax free agglomerations were made a service to \u00e1r\u00a2 \u00e1ivadeva by D\u00aevarasa. And N\u00a1\u00bdprabhu and G\u00a1vu\u00b8\u00b7as of Gutto\u00bdaln\u00a1\u00b7u should see that this charitable act be protected as tax free, as long as the moon and the sun endure.<br \/>\n        Inscription No. VII\n        <\/p>\n<p align=\"justify\">\n        Installation of a k\u00a2rtistambha by S\u00a1\u00bdiveya Si\u00c6hadeva. 1288.<br \/>\n        (Cau\u00b7ad\u00a1napura Monograph No. VII, p. 111; South Indian Inscriptions XVII No. 265. This inscription does not figure in Elliot&#8217;s collection.)<br \/>\n        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\u00bfa 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.<br \/>\n        Except the first line which contains the date in Kanna\u00b7a, the language of the inscription is Sanskrit written in Kanna\u00b7a characters. It is dated \u00e1aka 1210, Sarvadh\u00a1ri Sam, Sr\u00a1va\u00b8a Su. 5 s\u00b0mav\u00a1ra 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\u00b7ad\u00a1napura 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.<br \/>\n        The inscription records the fact that on the given date the mast was installed at Muktik\u00bfetra by S\u00a1\u00bdiveya Si\u00c6had\u00aeva. Lines 11 and 12 reveal an important fact. Mukte\u00bfvara was called \u00e1r\u00a2 \u00e1iddha\u00bfivad\u00aeva. That means the saint was no longer alive. He had attained liberation and was united with Mukte\u00bfvara. Therefore his name was also given to Mukte\u00bfvara. The previous inscription, which is dated 1265 records a grant made to \u00e1ivadeva. 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.<br \/>\n        It is interesting to note that this Muktik\u00c0etra is expressly mentioned as being in Kann\u00a1\u00b7ad\u00ae\u00bfa. In Orissa, at that time there was a more ancient temple to \u00e1iva called Mukte\u00bfvara already in activity and famous. May be that is the reason why the present temple has been qualified as Kann\u00a1\u00b7ad\u00ae\u00bfa Mukte\u00bfvara in order to distinguish it from the other.<br \/>\n        1-2a. Be it well. On monday, 5th day of the bright fortnight of \u00e1r\u00a1vana, in the year Sarvadh\u00a1ri, \u00e1aka 1210,<br \/>\n        2b-8a. while in the victorious dawn of the reign of the king Y\u00a1dava R\u00a1macandra, prat\u00a1pacakravartin, King of Kings, obedient (like) R\u00a1ma, like Para\u00bfur\u00a1ma in vows, sun for the blooming of the groups of lotuses, the family of Y\u00a1davas, lord of Dv\u00a1r\u00a1vatipura, progeny of Vi\u00c0\u00b8u, suppressor of the royal intoxication of Kings warriors of M\u00a1\u00bdavas, like a goad in warding off evils of Gurjara Kings, destroyer of multitude of lotuses (which are) the heads of Telugu Kings,<br \/>\n        9. In the region of Gutta\u00bda (which is) in Kann\u00a1\u00b7ade\u00bfa<br \/>\n        10-11. In the town Gope on the bank of Tungabhadr\u00a1 in the sacred place called Muktik\u00c0etra, in the presence of Mukte\u00bfvara called \u00e1r\u00a2 Siddha\u00bfivad\u00aeva.<br \/>\n        12-15a. \u00e1ri (S\u00a1\u00bdiveya) Mah\u00a1ma\u00b8\u00b7ale\u00bfvara, arir\u00a1ya vibh\u00a1\u00b7a, terrific in battles, establisher of &#8230;, who scattered away the army of Hoyisa\u00b8a (Hoysa\u00bdas), commander of entire army, great grandson of Deva\u00b8\u00b8aya, grandson of commander of the army Si\u00c6ha Deva, son of the general Ball\u00a1\u00bda, the general S\u00a1\u00bdiva Simma<br \/>\n        15b-16. performed the dharma of installing the K\u00a2rtistambha (in the precincts of Mukte\u00bfvara temple at Gope) which will remain on the earth permanently as long as the sun and the moon endure.<br \/>\n        17-23. Because of numerous lacunae, no meaning can be derived from this part of the Inscription.<br \/>\n        24-25. Because of numerous lacunae, no meaning can be derived from this part of the Inscription.<br \/>\n        26-29. Because of numerous lacunae, no meaning can be derived from this part of the Inscription.<br \/>\n        30-34. Because of numerous lacunae, no meaning can be derived from this part of the Inscription.<br \/>\n        Inscription No. VIII<br \/>\n        Grants by Devarasa. 1292.<br \/>\n        (Cau\u00b7ad\u00a1napura Monograph No. VIII, p. 112-4; South Indian Inscriptions vol. XVIII, No. 268. In Walter Elliot&#8217;s collection No. 9, folio 264.)<br \/>\n        This stela is set up in the same shed as the others in the compound of Mukte\u00bfa temple. It measures 2&#8217;7&#8243; in height and 1&#8217;4&#8243; in breadth. The writing covers a space of 1&#8217;9&#8243;x1&#8217;3&#8243;. At the top there is an arc of a circle of about 6&#8243; in height at the centre and 1&#8217;3&#8243; in breadth at the base. There is a Li\u00b4ga in its centre. To the right of the Li\u00b4ga is carved a cow with a sucking calf. Above them there is the figure of the moon. To the left of the Li\u00b4ga there is the figure of Nandin in sitting posture. Above it is carved the image of the sun.<br \/>\n        The inscription contains 27 lines, having about 15 letters in each line. The biggest letter measures about 1&#8217;x1&#8242;, and the smallest about 1\/2&#8243;x1\/2&#8243;. The language is Kanna\u00b7a and it is in prose. An orthographical peculiarity is that often the sign of long letters (d\u00a2rgha) has been omitted and \u00bfa has been replaced by sa.<br \/>\n        &#8220;The ruling King was R\u00a1macandra of Devagiri Y\u00a1dava family. The date of the inscription is the 24th year of the reign of King Devagiri Y\u00a1dava R\u00a1macandra, Khara Sa\u00c6vatsara, the auspicious day of Pau\u00c0ya Am\u00a1v\u00a1sy\u00a1, \u00a1div\u00a1ra, S\u00a3ryagraha\u00b8a, the day being Ardh\u00b0daya. By the order of the Mah\u00a1pradh\u00a1na, Sarv\u00a1dhik\u00a1ri Para\u00bfur\u00a1mad\u00aeva, the Sarv\u00a1dhik\u00a1ri Habbarasa, D\u00aevarasa, Su\u00b4kada Sit\u00a1la Hegga\u00b7e 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\u00a1ra\u00b8\u00a1si situated on the river Tungabhadr\u00a1 flowing towards west, to the God Mukte\u00bfvara, the Pr\u00a1\u00b8ali\u00b4ga (titulary deity) of Siddha \u00e1ivadeva of Gope who was the R\u00a1jaguru, the Mah\u00a1v\u00a2ravrati, and the observer of 108 vows.&#8221; (Cau\u00b7ad\u00a1napura Monograph, p. 112)<br \/>\n        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\u00b6\u00b6anu i. e. &#8220;gave&#8221;. 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\u00a1\u00bdahega\u00b7e in l. 16. After sit\u00a1\u00bda one letter is missing, only the super-scribed sign of the vowel e is seen; and the next letter is an anusv\u00a1ra followed by ga\u00b7e. So, the reading may be sit\u00a1\u00bda e\u00c6ga\u00b7e. Sacred water is called sit\u00a1\u00bda. 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\u00aevarasa, an associate of Sarv\u00a1dhik\u00a1ri Habbarasa was in charge of this tax collection. Moreover, the word a\u00b4ga\u00b7i occurs again in the list of taxes levied upon various organisations such as muktan\u00a1thad\u00aevara sta\u00bdada purasu\u00b4ka, telligaru &#8220;oilmen&#8221;, maggadeRe &#8220;tax on looms&#8221;, a\u00c6ga\u00b7ista\u00bdasu\u00c6ka &#8220;local tax on shops&#8221;.<br \/>\n        One more important fact comes to our notice. The chart begins with \u00e1r\u00a2 \u00e1ivad\u00aevaprabhu \u00bfara\u00b8u which is an indication that \u00e1ivadeva was no longer in this world and his \u00a1tman had been united with the God. That is why the inscription begins with a salutation to \u00e1ivadeva-li\u00b4ga.<br \/>\n        The inscription is dated in the 24th year of R\u00a1macandra, Khara sa\u00c6vatsara, Pu\u00c0ya bahu\u00bda amav\u00a1se, \u00a1div\u00a1ra corresponding to January 21st, 1292. Here also the grant was made at the time of ardh\u00b0daya the most auspicious occasion for meritorious acts.<\/p>\n<ol>\n<li>Salutation to \u00e1iva. 1-2a. \u00e1ri \u00e1ivadevaprabhu is the refuge.<\/li>\n<\/ol>\n<p>        2b-5a. Be it well. In the 24th year of victorious and expanding reign of King R\u00a1maca\u00c6drad\u00aeva, N\u00a1r\u00a1ya\u00b8a amongst Y\u00a1davas, emperor, puissant by the strength of his arms,<br \/>\n        5b-7a. on sunday, new moon day of the dark fortnight of Pu\u00c0ya, in the year Khara, at the time of solar eclipse,<br \/>\n        7b-13a be it well, to god Mukta-n\u00a1tha of Gope, pr\u00a1\u00b8alinga of Siddha \u00e1ivadeva, royal preceptor, ascetic of heroic vows, observer of hundred and eight vows, on the southern bank of westward running Tu\u00b4gabhadr\u00a1, southern V\u00a1ra\u00b8\u00a1si, in the presence of hundred and twenty two (persons) of Gope,<br \/>\n        13b-14a. be it well, on the orders of Sarv\u00a1dhik\u00a1ri, the great minister, Para\u00bfur\u00a1mad\u00aeva,<br \/>\n        14b-16a. D\u00aevarasa, associate of Sarv\u00a1dhik\u00a1ri Habbarasa, tax-collector (?)<br \/>\n        16b-22. granted the revenues of taxes on farm, local taxes, tax paid by the oil-men, tax on looms, shops etc., all a\u00c0\u00b6abh\u00b0gat\u00aejas\u00a1mya, tax on 25 oxen, mayidere, m\u00a3lesu\u00b4ka 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.<br \/>\n        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\u00b4gala Mah\u00a1 \u00bfri \u00bfri \u00bfri<br \/>\n        27. Salutation to Muktan\u00a1tha.<br \/>\n        Fragmentary Record. There are a few records written on the steps of the ghat leading to the river Tu\u00c6gabhadr\u00a1. Among them, on the seventh step from the river, one is more important because it gives a date. A person named Paruva\u00b8an\u00a1yaka either made repairs or built a door gate in stone and rendered services to Muktili\u00b4gad\u00aeva. Effectively, there is a Nandika\u00b6\u00b6e in Cau\u00b7ad\u00a1napura. The name of Paruva\u00b8an\u00a1yaka has also been written on the central tower (vim\u00a1na) in Ka\u00b7a\u00c6b\u00ae\u00bfvara temple at Ra\u00b6\u00b6iha\u00bd\u00bdi. The date corresponds to 1565. This year is very important in the history of Karn\u00a1\u00b6aka. Note the name of the god also. The deity is called here Muktili\u00b4gad\u00aeva. This is practically the last dated record at Cau\u00b7ad\u00a1napura.<br \/>\n        &#8220;Be it well. In the month of K\u00a1rtika in the cyclic year Rakt\u00a1k\u00c0i, \u00bf\u00a1liv\u00a1hana\u00bfaka 1486 Paruva\u00b8a N\u00a1yaka [made] a stone gate near Nandika\u00b6\u00b6e and offered services to Muktili\u00b4gad\u00aeva.&#8221;<br \/>\n        On the 10th step.&#8221; One hundred and twenty Li\u00b4ga in the cave of V\u00a2ra\u00b8a.&#8221;<br \/>\n        On the 11th step. &#8220;V\u00a2ra\u00b8\u00b8a son of Gurud\u00aevappa.&#8221;<br \/>\n        On a separate stela. This stela with figures of devotees and their names has been placed at the foot of the great mast &#8220;k\u00a2rtistambha&#8221; . Its original place is not known.<br \/>\n        Ti\u00c6maka | narasapparasaru | padmaka | narasana |<br \/>\n        There are a series of names such as:<br \/>\n        Li\u00b4gakka, n\u00a1gakka, n\u00a2laka, nilika, cennaka, siddhaka, giraka, gauraka, girika, k\u00a1maka, paruvarasan\u00a1yaka, basavaka, ti\u00c6maka, tikkama, j\u00a1\u00c6naka, mallaka, dammaka, paruvaka, viruka, nilaka, mallaka, dabaka, somakka.<br \/>\n        Most of these names seem to be of female pilgrims.\n        <\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Content History Architecture Decorative Motifs Iconography Epigraphy The Temple of Muktesvara -Epigraphy EPIGRAPHY Temple seen from South east angle, after \u00e1ivadevavijayam, photo showing inscriptions. In all, there are eight inscriptions in the compound of Mukte\u00bfvara temple. Except one which is on the k\u00a2rtista\u00c6bha, all are written on well-polished stelae specially prepared for engraving. An image &hellip; <a href=\"https:\/\/ignca.gov.in\/hi\/the-temple-of-muktesvara-epigraphy\/\" class=\"more-link\"><span class=\"screen-reader-text\">The Temple of Muktesvara  -Epigraphy<\/span> <span class=\"meta-nav\">&rarr;<\/span> \u0915\u094b \u092a\u0922\u093c\u0928\u093e \u091c\u093e\u0930\u0940 \u0930\u0916\u0947\u0902<\/a><\/p>\n","protected":false},"author":50282,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-14181","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/pages\/14181","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/users\/50282"}],"replies":[{"embeddable":true,"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/comments?post=14181"}],"version-history":[{"count":0,"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/pages\/14181\/revisions"}],"wp:attachment":[{"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/media?parent=14181"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}