Vol I

1
Epigraphia Telanganica
Volume - 1
Pre-Kakatiya Telangana
Editor
Gajjala Vasanta Lakshmi
General Editor
Dr. Gautam Pingle
Dr. MCR Human Resource Development Institute

Government of Telangana
Hyderabad
2023
2
Epigraphia Telanganica
VOLUME 1
Pre-Kakatiya Telangana
First Edition: September, 2023

Copyright © Dr MCR Human Resource Development Institute, Hyderabad
Dr MCR Human Resource Development Institute

Government of Telangana
Road No 25, Jubilee Hills, Hyderabad 500033
Email: [email protected]
Tel: +91 40 23548487
All rights reserved. Reproduction and dissemination of material in this information product for
educational or other non-commercial purposes are authorised without any prior written
permission from the copyright holders, provided the source is fully acknowledged and
appropriate credit given. Reproduction of this information product for other commercial
purposes is prohibited without written permission of the publisher.
ISBN: 978-81-957545-6-4
PRICE: Rs 900/-
Designed and produced by Supriya Bhalerao of Booksline, a unit of SRAS

Publications, Hyderabad 500034, Telangana
Tel: +919849008016
3
Foreword
The inscriptions engraved on stone or metal are primary sources for the reconstruction
of the history of our past. To collect these inscriptions individual scholars as well as
government institutions have been working on the collection, decipherment, and
publication of these records. In this regard Dr. MCR HRD IT’s Centre for Telangana
Studies, took the initiative to collect and compile all published inscriptions belonging
to Telangana State and placed them in chronological order.
This is a work of a total of four volumes. Volume-I - Pre-Kakatiya Telangana - includes

the inscriptions from first century AD to those of the Western Chalukyas of Kalyana –
overlords of Telangana. Volume-II - Imperial Kakatiyas - includes inscriptions from
early Kakatiyas to first imperial ruler Kakatiya Ganapatideva. Volume-III - Decline of
Kakatiyas - includes the inscriptions of Rudramadevi and Prataparudra-II. Volume-IV-
Post-Kakatiya Telangana - includes inscriptions of rulers that succeeded the Kakatiyas.
I hope these volumes will help and fulfil the needs of the scholars and historians
engaged in the historical research of Telangana State. I am sure that all scholars and
students interested in Indian history will welcome this publication.
Dr. Shashank Goel, IAS

Director General
Dr. MCR HRD Institute of Telangana &
E.O.Spl. Chief Secretary of Government of Telangana
Hyderabad
September 2023
4
Preface
The problem with the history of Telangana (as it is to an extent with that of India generally) is
that the earlier the period under review the scarcer are the basic documents and sources. This
has to do with the destruction of records in the turbulent periods due to invasion and conquest.
Successive rulers may not have had the same interest or allocated funds to preserve the sources
of history of their predecessors in power. It is largely under British rule in India that the
indigenous sources – Hindu, Jain, Buddhist and Muslim – were systematically sought out and
published. The British interest stemmed from their desire to learn about the country and people
that they happened to rule.
In the case of Telangana, official sources of its history emerge with Mughal invasion and
conquest. For the earlier periods, we have to rely on accounts by travellers and oral stories of
the rulers and conditions in the land. Considerable evidence is also available from the epigraphs
– both in stone and copper – that were spread across the region
However, the availability of epigraphical evidence is scattered in various publications of the

central and state agencies. The purpose of this set of volumes is to bring together all the
published sources of epigraphs concerning Telangana so as to enable scholars to access them
easily.
The effort has been painstaking and has taken two years by a dedicated scholar, Ms. Vasanta
Lakshmi, who has devoted her time to this task. Such an effort can come only with internal
drive and passion for the task. Ms. Vasanta Lakshmi has been solely responsible for this output.
My role, as General Editor, has been peripheral and advisory and I have enjoyed seeing the
work emerge and the questions of method being raised and solved.
The Centre for Telangana Studies of the MCR HRD Institute of Telangana is pleased to have
supported this effort and ensured the publication of all four volumes of Epigraphica
Telanganica. Successive Directors-General – Mr B.P Acharya IAS, Mr Harpreet Singh IAS,
and the present ADG, Mr Benhur Mahesh Dutt Ekka IAS, present Director General Dr
Shashank Goel IAS have made it possible by their support and goodwill.
General Editor
Dr Gautam Pingle
HEAD,
Center for Telangana Studies & Dean of Studies
MCR HRD Institute of Telangana
Hyderabad
5
Acknowledgments
I would like to take this opportunity to thank the Government of Telangana. This project
Epigraphia Telanganica was initiated and seen through by the Centre for Telangana Studies,
Dr. MCRHRD Institute of Telangana.
It is my duty to express my profound gratitude to Dr. Gautam Pingle, Head of Centre

for Telangana Studies and Dean of Studies, for initiating the project and for guidance
throughout. Most importantly, has been the continued support of successive Directors General
of Dr. MCR HRD IT, Sri B.P. Acharya, IAS, Sri Harpreet Singh, IAS, present ADG Sri Benhur
Mahesh Dutt Ekka, IAS and Present Director General Dr. Shashank Goel, IAS. Without their
continued support this work would not have been completed.
My gratitude to the libraries which provided access to the library and helped me to
collect the necessary data. In this Department of Heritage Telangana Library-Hyderabad, G.P.
Birla Library-Hyderabad, C.P. Brown Research Centre for Languages-Kadapa, Deccan
College Post-Graduate and Research Library-Pune, Dr MCR HRD IT library and its Librarian
Srinivas Bashetty and Junior Assistant G. Neelappa.
My sincere gratitude to Dr. K. Muniratnam Reddy, Director (Epigraphy),

Archaeological Survey of India (ASI), who allowed me to use some unpublished inscriptions
from his collection in Epigraphia Telanganica.
My gratitude is due to Dr. Aruna Borra (Telugu scholar), Dr. Madhusoodana Pai
(Sanskrit scholar) who helped with the translations of two inscriptions. Also my thanks to
Divya Archana for her support.
Above all I am grateful to my parents G. Chinna Kumara Swami Reddy and Sai
Lakshmi, and my brothers Arjun, Ganesh, Siva and my husband M. Sudarshan Reddy.
Editor
Research Assistant,
Center for Telangana Studies
MCR HRD Institute of Telangana
…………….
6
Contents
Foreword 3
Preface 4
Acknowledgments 5
Contents 6
General Introduction 7
List of the rulers mentioned in the Inscription 11
1. Ikshvaku period 13
2. Vishnu Kindin 16
3. Western Chalukya of Badami 25
4. Eastern Chalukya of Vengi 50
5. Pallava 74
6. Rashtrakuta 75
7. Chalukyas of Vemulawada 87
8. Western Chalukya of Kalyana 92
9. Kalachuri of Kalyani 347
10. Haihaya Dynasty 349
11. Mudigonda Chalukya 351
12. Eastern Ganga 357
13. Kanduri Chodas 359
14. Indeterminate Inscriptions 386
15. Plates of the Inscriptions 425
…………….
7
General Introduction
The purpose of this work Epigraphia Telanganica is to compile all the inscriptions in a
chronological order from various published and unpublished sources related to Telangana.
These inscriptions constitute valuable historical evidence for the history of Telangana. It is
intended to help scholars working on the history of Telangana.
The leading work on Kakatiya history has been that of Cynthia Talbot’s “Pre-colonial India in
Practice: Society, Religion, and Identity in Medieval Andhra”. She has accessed almost all of
the published inscriptions and formed the basis of her scholarship on Telangana in the Kakatiya
period. This has led to the idea of compiling all these inscriptions chronologically so as to
enable future scholars who may not have the resources, time and effort to do the same.
Most of the inscriptions are in the languages and scripts of Brahmi, Prakrit, Nagari, Sanskrit,
Siddhamatrika, Nandinagari, Kannada, Telugu, Hindi and Tamil. However only English
translations of these inscriptions are compiled in this work. In the case of two inscriptions
where translations were not available, we have taken help from Dr. Aruna and Dr.
Madhusoodan. Some unpublished inscriptions are taken from the collection of Dr. Muniratnam
Reddy. Nine inscriptions were translated by the editor of these volumes, G. Vasanta Lakshmi.
A total of 2396 inscriptions were compiled from various sources like Epigraphia Indica, South
Indian inscriptions, Archaeological Survey of India: Annual Reports on Indian Epigraphy,
Epigraphia Andrica, Andhra Pradesh Government Archaeology Series No. 3. Kannada
Inscriptions of Andhra Pradesh, Indian Antiquary Reports, Andhra Pradesh Archaeology A
Review, Annual Reports by State Archaeology Department, Copper plate inscriptions of the
state museum Hyderabad, Corpus of inscriptions in the Telangana Districts of H.E.H. The
Nizam's Dominions, Dynastic list of Copper plate inscriptions, Inscriptions of Andhra Pradesh
Cuddapah District, Inscriptions of Andhra Pradesh Kurnool District, Inscriptions of Warangal
District, Inscriptions of Karimnagar District, Inscriptions of Andhra Pradesh Nalgonda
District, Inscriptions of Andhra Pradesh Mahabubnagar District, Stone Sculptures in the
Alampur Museum, Inscriptions of Telangana Nizamabad District, Inscriptions of Andhra
Pradesh Medak District, Andhra Pradesh Archaeological Series No.9., Selected stone
inscriptions of Andhra Pradesh, A Catalogue of inscriptions upto 1964, Select Epigraphs of
Andhra Pradesh, Memories of Archaeological Survey of India. No-6: The Temples of Palampet
and Corpus inscriptions of Telangana districts, etc. In this collection 1916 are the main
inscriptions and 480 are the variants of some of them. These variants are indicated with ‘Also’.
This work is divided into four volumes. The Kakatiya dynasty had its foundation and was based
in present-day Telangana. However, as it expanded its rule the Kakatiya dynasty inscriptions
were located in districts of Nellore, Kadapa, Krishna, East and West Godavari, Kanchi, Gaya,
Tumkur and Kurnool. These are also included in second and third volumes.
Volume-I - “Pre-Kakatiya Telangana” - consisting of 829 inscriptions (695 inscriptions and

134 variants), deals with the pre-Kakatiya period. This volume contains inscriptions related to
the periods when Telangana was ruled by the dynasties of Ikshvaku, Vishnu Kundin, Western
Chalukyas of Badami, Eastern Chalukyas of Vengi, Pallava, Rashtrakuta, Chalukyas of
Vemulawada, Western Chalukyas of Kalyana, Kalachuri, Haihaya, Madugonda Chalukya,
Eastern Ganga, and Kanduri Chodas. Large number of inscriptions are related to Western
Chalukyas of Kalyani.
8
The earliest Telugu inscription is by Vikramaditya-I of the Western Chalukya of Badami

kingdom, found in Amudalapadu, Alampur Taluk, present day Jogulamba Gadwal district dates
back to 30th April, A.D. 660. This has the merit of recording the earliest use of Telugu
alphabets in Telangana. The inscription`s script uses old Telugu-Kannada alphabets and the
language is Sanskrit.
Only one Pallava copper-plate inscription is included in this volume which is at the State
Museum whose find-spot is unknown. Kanduri Choda inscriptions are also included. Kanduri
Chodas were contemporaries of Kakatiyas, but relatively less known. Their inscriptions were
found in the districts of Mahabubnagar and Nalgonda.
Volume-II - “Imperial Kakatiyas” - comprises 589 inscriptions (425 inscriptions and 164
variants) starting from early Kakatiya chiefs to Kakatiya sovereign Ganapatideva. Initially
Kakatiyas were the feudatories of Western Chalukyas of Kalyana and ruled Telangana as their
subordinates. Notable Kakatiya chiefs were Gundyana, Beta-I, Prola-I, Beta-II/Betrarasa and
Prolarasa/Prola-II. Kakatiya sovereignty begins with Rudra/Prataparudra-I and continues to
Mahadeva, Ganapatideva, Rudradeva Maharaja/Rudramadevi and Prataparudra. After
becoming independent rulers, Kakatiyas adopted the titles of Western Chalukyas, using terms/
titles like Mahamandaleswara, Pattodathi, Sri Pada Padmopajivi etc in their inscriptions.
This volume deals with the inscriptions of Kakatiyas up to and including the reign of
Ganapatideva. Majority of inscriptions in this volume belong to the period of Ganapatideva’s
rule. He was the greatest ruler of this dynasty who ruled for over 60 years. Under his rule the
Kakatiya domains achieved imperial status. These inscriptions are made on behalf of himself
and his subordinates. These inscriptions mainly record the expansion of his territory, his
marriage to Ayya Princesses and land donations to the various temples.
The Bahal inscription of the Devagiri Yadava King Singhana has been added in this volume as
it mentions the capture of Prince Ganapatideva in the war between Kakatiya Rudra and Yadava
Jayatugi. Ganapatideva was made king of ‘Trikalinga’ after his release. But how much time he
was in the captivity of Yadavas is not known. During the period of Ganapatideva’s captivity
Racherla Rudri Reddy suppressed the rebellions in Kakatiya territory and successfully
negotiated the release of Ganapatideva from the captivity. This is one of the most prominent
events in the history of Kakatiyas. After his release, the friendly relation between Kakatiya and
Yadava kingdoms continued throughout his reign.
Inscriptions of Kakatiya Nayakas like Racherla, Viriyala, Malyala, Natavadi, Cheraku, Kota
and Kayastha were also added in this volume. The Chebrolu Inscription of Jaya mentions about
the expedition of Divi or Island (Diviseema) by Ganapatideva, his marriage to Ayya princesses
Naramba and Peramba, entry of the Ayya Prince Jaya in his service as a Gajasenapati (chief
of elephant troops) and Ganapatideva’s grant to Jaya of the city of Shanmukha (Chebrolu).
This inscription gives the earliest authenticated date of Ganapatideva’s reign.
Another notable inscription from this volume is the Bayyaram tank inscription of
Ganapatideva's sister Mailambika. This inscription gives the genealogy of Kakatiya`s and her
marriage to Natavadi Rudra.
The inscription of Ganapambika/Ganapamba (Ganapatideva’s daughter) reveals the marriage
relations with the Kota family. Yenamandala inscription and Mogalutla Grant of Ganapamba
records the marriage of Ganapamba to Kota chief, Beta, and his death, because of disease, her
9
rule in the Amaravati region. Inscriptions indicate that after the death of her husband
Ganapamba ruled his share of the territory with the help of her father. Not only royal women,
women employees of the king also donated cows for the perpetual lamps in various temples.
Yeitasani who called herself Sri Pada Padmopajivi (subordinate) of Ganapatideva in her
Vadapuru inscription mentioned the donation of cows to the temple of Ramesvara in the merit
of Ganapatideva. From this one notices that many aristocratic women occupied prominent
positions in his rule; they were allowed to rule, construct and donate lands, cows to temples in
the name of their loved ones and their sovereign.
Last inscription of Ganapatideva along with Rudradeva maharaja is in A.D. 1267 from
Upputuru. According to this inscription Ganapatideva was still alive during this inscription
period. During Ganapatideva`s rule the Kakatiya kingdom reached its imperial zenith. His
subordinates were loyal and there are marital alliances involving tributaries and ruling family.
Volume-III - “Decline of Kakatiyas” - records the inscriptions of Rudradeva

Maharaja/Rudramadevi and Prataparuda (the last ruler of this dynasty). In this volume a total
518 inscriptions are compiled (402 inscriptions and 116 variants). This volume starts with the
rule of Rudradeva Maharaja and continues till the Visala grant of Prola-Nayaka in A.D.1325.
It mentions the Muslim invasion of Kakatiya dynasty and capture of Prataparudra. But the last
inscription about Prataparudra is from Santamaguluru, Narasaraopeta Taluk, Guntur District
and is dated 3rd April, A.D. 1326.
After Ganapatideva's death, the majority of the inscriptions were in the name of Rudradeva
Maharaja. Only a few inscriptions mentioned the name of Rudrama/ Rudramahadevi/
Rudramadevi, they might be the same or different persons. During this period, we can notice
Yadava inscriptions from Rahamantapur, Nalgonda district. These are individual inscriptions
of Yadava chieftains. With this we can assume that during Rudradeva Maharaja’s rule he
maintained friendly relations with Yadavas and some of the Kakatiya territory was under their
rule. Bidar inscription of Rudramadevi is also included in this volume.
Prataparudra is mentioned in the inscriptions starting from A.D. 1289. In these inscriptions he
is referred to as Kumara Rudra and, after becoming king, he was known as Prataparudradeva
Maharaja. An interesting inscription from Tumkur from Karnataka mentioned Prataparudra's
father as Mahadeva; the original inscription is not found; only a copy has been taken into the
record. Other than this inscription there was no mention about the father of Prataparudra. This
Tumkur inscription is also added in this volume because of its historical importance.
Two 19th century inscriptions of Dantewara ruler Dilkpaladeva are included in this volume as
he proclaimed himself as the successor of Kakatiyas of Warangal.
Volume-IV - “Post-Kakatiya Telangana” - contains 460 inscriptions (394 inscriptions 66

variants) of post-Kakatiya rulers of Telangana and some indeterminate inscriptions. It contains
inscriptions in the name of family members of feudal chiefs, military and civil officers such as
Musunuri chiefs, Racherla Velamas and Kondaveedu Reddi’s.
Along with these, inscriptions relating to the sovereigns of Vijayanagara located or related to
Telangana are included in this volume.
Inscriptions of non-Telugu rulers of Telangana such as Tughlaq, Bahmani, Gajapatis of Orissa,

Qutb Shahi, Adil Shahi, Mughal and Nizam/Asaf Jahi were also included.
10
In this volume one Sikh inscription is added, it belongs to Maharaja Ranjit Singh, on a gun near
the administrative office in Golconda fort. Chandu Lal Malhotra who is also known as
Maharaja Chandu Lal from Khatri family worked as a prime minister of third Nizam of
Hyderabad Sikandhar Jah, and he worked in the court of Maharaja Ranjit Singh. With the
recommendation of Chandu Lal, Sikandhar Jah started Sikh regiment; Maharaja Ranjit Singh
sent some of his men to join Sikh regiment. This gun also came to Hyderabad with them and
was placed in Golconda.
Along with inscriptions, plates of some of the inscriptions were also added at the end of these
volumes. These plates were collected from the districts of Warangal, Karimnagar, Medak,
Mahabubnagar and Nizamabad, courtesy of the Department of Heritage, Telangana.
With the best of my efforts over two and half years, I accessed more than 2000 inscriptions and
compiled them chronologically and dynastically. New discoveries of inscriptions in the future
need to be added when available. I hope these volumes will help the scholars to work on the
history of Telangana.
…………….
11
Rulers Mentioned in the Inscriptions

Volume I
Dynasty Ruler Reign
Ikshvaku Chamtamula Maharaja 210-250
Ikshvaku Rudrapurushadatta 344-352
Vishnu Kundin Govindavarman I 419-456
Vishnu Kundin Vikramendra Bhattaraka Varman-II 555-569
Western Chalukya of Badami Pulakesin II 609-642
Western Chalukya of Badami Vikramaditya I 655-680
Western Chalukyas of Badami Vijayaditya Satyasraya 696-733
Eastern Chalukyas of Vengi Vishnuvardhana Maharaja 624-641
Eastern Chalukyas of Vengi Jayasimha Vallabha 641-673
Eastern Chalukyas of Vengi Vijayaditya I 755-772
Eastern Chalukyas of Vengi Vijayaditya II 808-847
Eastern Chalukyas of Vengi Bhima-I 892-921
Pallava Nripatungaverman 869-880
Rashtrakuta Govinda-II 773-780
Rashtrakuta Dhruva Dharavarsha 780-793
Rashtrakuta Govinda III (Prabhotavarsha) 793-814
Rashtrakuta Amoghavarsha 814-878
Rashtrakuta Krishna III (Akalavarsha) 939-967
Rashtrakuta Indra Vallabha 1058
Rashtrakuta Asanga Bhupati 1067
Chalukyas of Vemulawada Beddega (Solada-ganda) 850-895
Chalukyas of Vemulawada Arikesari II 930-955
Chalukyas of Vemulawada Arikesari III 965-973
Western Chalukyas of Kalyana Tailapa II/Taila-II/Ahavamalla 957-997
Western Chalukyas of Kalyana Irivabedemga/Satyasraya 997-1013
Western Chalukyas of Kalyana Vikramaditya V 1008-1014
Western Chalukyas of Kalyana Jayasimha II/Jagadekamalla I/Mallikomda 1015-1043
Western Chalukyas of Kalyana Somesvara II/Bhuvanaikamalla 1068-1076
Western Chalukyas of Kalyana Jayasimha-II/Jagadhekamalla I/ 1015-1043
Mallikamoda
12
Western Chalukyas of Kalyana Somesvara I/Ahumalla/Trailokyamalla 1042-1068

Western Chalukyas of Kalyana Someshvara II/Bhuvanaikamalla 1068-1076
Western Chalukyas of Kalyana Vikramaditya VI/Tribhuvanamalla/ 1076-1126
Permadideva
Western Chalukyas of Kalyana Somesvara III/Bhulokamalla 1126-1138
Western Chalukyas of Kalyana Jagadhekamalla II 1138-1151
Western Chalukyas of Kalyana Taila III 1151-1164
Western Chalukyas of Kalyana Someshvara IV 1181-1189
Kalachuri`s of Kalyani Ahuvamalla 1180–1183
Haihaya Dynasty Rayapa Raju 1142
Mudigonda Chalukyas Kusumadya 870-895
Eastern Ganga Anantavarma 1077-115
Kanduri Choda Irugana Choda Maharaja 1060
Kanduri Choda Mallikarjuna 1098
Kanduri Choda Nalla Bhimadeva Choda Maharaja 1116-1122
Kanduri Choda Somanatha deva Choda Maharaja 1120
Kanduri Choda Tonda Nripa 1124
Kanduri Choda Gokarna Choda 1122-1128
Kanduri Choda Sridevi Tondaya 1128
Kanduri Choda Odaya Choda-Maharaju 1136-1162
Kanduri Choda Bhima Choda Maharaja 1157
Kanduri Choda Gokarna 1167
Kanduri Choda Udayaditya II 1178
…………….
13
IKSHVAKU PERIOD
No. 1
Reference : Indian Archaeology 2010-2011, A Review.
Page No : 117
Place : Phanigiri, Nalgonda.
Dynasty : Ikshvaku.
Reign of : Chamtamula Maharaja.
Inscription date : 3rd century C.E.
Language : Brahmi and Prakrit.
This fragmentary inscription found in Phanigiri excavations is in Prakrit language and

in Brahmi characters of 3rd century CE. It mentions Ikshvaku king Chamtamulamaharaja and
Siritagissa and the date portion i.e. divasam 6.
No. 2
Reference : Displayed in YSR State Museum, Hyderabad.
Place : Phanigiri, Nalgonda.
Dynasty : Ikshvaku.
Reign of : ………..
Inscription date : 3rd and 4th century C.E.
Language : Brahmi and Prakrit.
This inscription is on a limestone slab, excavated from Phanigiri. It refers to

Navakaammika (Superintendent of works).
No. 3
Reference : Epigraphia Indica, Volume-XLIII, Part-I (2011).
Page No : 75 to 77
Place : Phanigiri in Tirumalagiri, Nalgonda District.
Dynasty : Ikshvaku.
Reign of : Rudrapurushadatta.
Inscription date : A.D. 352 (4th century A.D.)
Language : Prakrit and Sanskrit.
Phanigiri Inscription of Rudrapurushadatta

1 Plate
by
K.V. Ramesh and K. Muniratnam
Recent excavations by Andhra state Department of Archaeology and Museums at

Phanigiri in Tirumalagiri Mandal, Nalgonda district, Telangana has yielded a number of
Prakrit, Sanskrit as well as Sanskrit-Prakrit inscriptions belonging to the period ranging from
14
1st century to 4th century A.D. during the heydays of Ikshvaku rule. From among the above
discoveries, we have selected an epigraph engraved on a pillar excavated from this site. The
excavations have revealed remains of Stupa structure in a mound where excavations were
conducted. At the foot of the mound there are two temples which are under worship. The
relationship between these temples and the Buddhist structure and epigraphical remains is not
clear.
The inscription under study consists of 10 lines of writing on one face of the pillar in
which line-10 is unfortunately badly damaged. The inscribed area measures 39 cms X 74 cms.
The text consists of 4 verses in Sanskrit, each verse being numbered from 1 to 4. The engraving
of the record is neatly executed and, as stated above, but for the last line preservation is
satisfactory.
Language of the inscription is Sanskrit in lines 1 to 7 while 8 to 10 are in Prakrit

language. The writing abounds in orthographical peculiarities most noticeable of which is
unnecessary doing of consonants, for example prakkhyata, Ruddra, aggra and so on. In line 8
the first word is dagdhani instead of dagdha̅ni. In the first line there are two types of 3, one
after the word paksha and the other after the word divasa.
The doubling of the consonants in words like chakkara (lines 4 and 8) reminds us of
the same tendency of doubling of the consonant k in Gupta inscriptions. The inscription under
study belongs to the reign of the Ikshvaku king Rudrapurushadatta and is dated in his 18th
regnal year, the other details of date being Hemanta paksha (winter season) 3 and day (divasa)
3. There are two types of numerical figures for number 3 in this line, the first one after Hemanta
paksha being horizontal 3 almost resembling modern Nagari 3 whereas the second figure 3
following the word divasam consists of 3 horizontal strokes and the same is repeated in line 6.
Though the details are not enough for the firm dating of the inscription, on palaeographical
grounds the inscription may be assigned to the middle of the 4th century A.D.
We already know a couple of Ikshvaku inscriptions which are in Sanskrit but clearly
betraying Prakrit influence. The inscription under study is not only in Sanskrit language for the
first eight lines but also contains four verses. This may be considered as the earliest Sanskrit
poetic composition in the Ikshvaku kingdom. The four verses are of great poetic, historical and
religious interest. Of the four verses the first one appears to be metrically defective. Of the four
lines, the first line agrees well with the anushtubh metre while line 2 has eleven syllables. Line
3 also is in defective anushtubh metre while the last line has 9 syllables. Verses 2, 3 and 4 are
in upajati. But the 3rd line of the fourth verses is metrically defective. The verses are of
considerable religious interest. The first verse records the erection of a lofty dharma chakra
(wheel of righteousness) by the chief physician of the Ikshvaku ruler Rudrapurushasatta who
is lauded as of shining fame. Verse 2 the import of which is somewhat obscure refers to the
destruction of the haughty Manmatha by the Lord having the bull for his banner (Siva). Verse
3 refers to the episode of the killing of the evil king Kamsa by the great lord Madhusudana
(i.e., Vishnu). The last verse obviously refers to the Buddha rhetorically by comparing him
with the illusory god of fire, who was given to deep contemplation and who had burnt down
the forests of ignorance, jealousy, suffering through (dharmma) chakra.
As stated above, part of line 8 and lines 9 and 10 are in Prakrit. This position refers to
a religious grant (details not clear) made by mahasenapati Saramenamdinaka in the same year
(reg. year 18). Again it refers to the installation of some object (text worn out) by Bhadamta
15
Dharmasena. The text ends with the last seven letters reading manuso loko iti with two dandas.
This damaged portion possibly originally contained a benedictory passage invoking blessings
on the world of human beings.
Coming to the historical importance of the inscription Dr. D.C. Sircar had fixed the year
of accession of the last Ikshvaku ruler Rudrapurushadatta as 334 A.D. Before the discovery of
the present inscription adds 7 more years to his reign. Thus, on the basis of Sircar`s fixation of
the first year of Rudrapurushadatta`s reign as 334 A.D., the present inscription may be assigned
to 352 A.D. This year will mark the end of Ikshvaku rule.
…………….
16
VISHNU KUNDIN
No. 1
Page No : 45
Place : Tumulaguda, Nalgonda.
Dynasty : Vishnu Kundin.
Reign of : Vikramendra-Bhattaraka Varman.
Inscription date : A.D. 566-67.
Language : Sanskrit and Southern Characters.
These records are present in Navodaya Samiti, Hyderabad. Both the Tumulaguda sets,
written in Sanskrit language and Southern characters belong to the Vishnu Kundin dynasty.
One of them, in characters of about the fourth-fifth centuries A.D., was issued in the thirty-
seventh year of the reign of Maharaja Govindavarman, son of Maharaja Madhavavarman, and
grandson of Maharaja Indra-varman. It records that the king granted two villages called
Embudala and Penkapara to the vihara of the senior-queen (agra-mahishi) Parama-mahadevi.
The other set refers itself to the reign of Vikramendra-bhattaraka Varman alias Uttamasraya
and is dated in his eleventh regnal year and in Saka 488 (A.D. 566-67). It records the grant of
the village Irundoro, by the king, to the same vihara built at Indrapura. It also refers to the
defeat of the Pallava ruler Simha by Uttamasraya.
No. 2
Reference : Epigraphia Andhrica, Volume-II (1974)
Page No : 4 to 20
Place : Tummalagudem, Ramannapeta Taluk, Nalgonda District.
Dynasty : Vishnu Kundin.
Reign of : Govindavarman and Vikramendraverman II
Inscription date : A.D. 566-67
Language : Sanskrit
Two Vishnukundi Charters from Tummalagudem

by
S.Sankaranarayanan, Mysore.
The subjoined two Copper plate charters, referred to hereinafter respectively as Set I
and Set II for the sake of convenience, are stated to have been discovered sometime back in the
village Tummalagudem, Ramannapeta Taluk, Nalgonda District. They have been published
with introductions and facsimiles first by Shri B.N. Sastri in the Telugu Journal, Bharati and
then by Dr. M. Rama Rao, without facsimiles in the Journal of Indian History. But, as these
records, being of great importance to the students of the history of Andhra, deserve a much
better and fuller treatment, they are edited here, basing on the facsimiles published in the
Bharati.
17
Shri B. N. Sastri has given some details regarding these charters and they need not be
repeated here, and more definite particulars are not available to me. However basing on the
available facsimiles, the following may be observed: The characters of these characters belong
to the Southern class of alphabets and stand in a good comparison with that of the Chikkulla
plates of Vikramendravarman II, who was also the issue of the Set II. The language of the
records is Sanskrit and texts are written in an admixture of prose and verse which are generally
correct.
The prose passages are marked with о̄jas or long compounds and are often laden with
Buddhist technical terms. Regarding orthography it may be observed that the consonants
following repha are generally doubled according to the grammar. Within the compounds the
rules of sandhi have been observed to a great extent. The influence of local pronunciation may
be found in words like rishi for ṛishi (Set II, lines 14, 17, 34). However in general it may be
stated that the composers and engravers of both the Sets have done their jobs tolerably well.
And the preservation is also good in both the cases to a great extent.
Both of the records have been issued by the Vishnukundi rulers, granting some villages,
as we shall see later, in favour of a Buddhist monastery. Set I is dated in the 37th year of the
Vishnukundi king, Govindavarman and Set II in the Saka year 488 i.e., 566-67 equated with
the 11th regnal year of Vikramendravarman II. At the outset, many observed that in almost all
the known records of the family where the name of royal house occurs outside the compounds,
including the Sets under study, the dynasty is spelt only as Vishnukundinam which denotes the
i-ending of the name. However, the respective editors of records have corrected into reading,
into ondinam with n-ending, evidently to fall in line with "very incorrect" text of the Chikkulla
plates. So hereinafter let us spell the name only Vishnukundi and not Vishnu Kundin, has been
usually done.
The Set I commences with a siddham symbol followed by the auspicious word svasti
and a verse in adoration to the Bhagavat i.e., the Buddha (line 1). Then the ruling monarch
Maharaja Govindavarman is introduced (line 13) as the son of Maharaja Madhavavarman and
as the grandson of Maharaja Indravarman (line 4) of the Vishnu Kundi kings noted for
protecting their subjects (lines 2-3). He is endowed with a long chain of epithets (lines 4-12)
and praising him as a great munificent monarch, as a builder of innumerable temples and
Buddhist monasteries etc., and as a staunch Buddhist.
In the formal portion of the grant (lines 13-26) it is stated that on the full moon day of
the month of Vaisakha in the thirty-seventh regnal year of his own (atmanah) the king
Govindavarman, being desirous of making a gift for the enjoyment of the Buddhist Sangha
(line 20) granted for the merit of his own parents and of all living creatures (line 21) two
villages named Ermadala and Penkaparu (line 23) with certain privileges (enumerated) in
favour of the monastery built by his own chief queen Paramamahadevi (line 22). Both the
jayanti (birth) as well as parinirvana (death) of the Buddha are to be celebrated on the
Vaisakhi-Purnima day. Perhaps on that account the king. Govindavarman had chosen that
auspicious day for his grant to the Buddhist monks.
The text of Set II falls into three sections. The first or the introductory section begins
with a verse introducing the ruling monarch i.e., Vikramendrabhattarakavarman II. Here he is
referred to by his title Uttamasraya and is described as the son of Satyasraya which is
apparently a title of Vikramendrabhatta rakavarman's father Indrabhattarakavarman. Then after
18
praising the Vishnukundis to have got the authority to rule on account of their devotion to the
god Sriparvatasvamin and to have the brilliance of both the Brahman (i.e., Brahmana) and
Kshatra (i.e., Kshtriya), the section gives the royal genealogy. It is said that in the above family
there was the Maharaja Govindavarman, a believer in the Sugatasasana (teachings of the
Buddha) and a builder of many viharas (lines 3-6). His son Maharaja Madhavavarman was the
performer of eleven Asvamedhas and other srauta sacrifices. He was also a ruler of all the land
surrounded by the seas in the east, south and west and by the river Reva (i.e., Narmada) in the
north (lines 6-9). This land is nothing but the Southern Chakravarti Kshetra. His son, through
a Vakaṭaka princess, was the Maharaja Vikramendra (I), a mahakavi and Paramasaugata
(follower of Buddhism lines 9-10). His son was Indrabhattarakavarman, the conqueror of the
whole (of the Southern) Chakravartikshetra in many chaturdanta (four-tusked elephants)
battles and the terror to all his dayadas or kinsmen (lines 10-13). His son was
Vikramendrabhattarakavarman, the ruling monarch. He was enthroned by the prakriti-mandala
(the council of ministers) even when he was a boy (saisava eva) (lines 13-16).
The second grant section records the following declaration monarch addressed to the
future kings: It is stated here that on the Karttika ba. 8th his eleventh regnal year, while being
in the Parama Bhattaraka-mahavihara, built by Paramabhattarikamahadevi, in Indrapura the
king gifted away the village Irundora, evidently to the above vihara, for the enjoyment of the
Buddhist monks. The above Paramabhattarika-mahadevi is described as the mother of
Madhavaraja, noted for his aggressive conquests (lines 18-21); as a princess of the family of
Prithvi Maharaja, the foremost among the feudatory families on account of its marital tie with
the Vishnukundis (lines 21-24); and as the wife of Govindaraja, who had beautified the Deccan
by building great stupas and viharas built in every-district, and who was the foremost among
the past and future kings of the Sriparvata family (lines 24-29). The above is followed by the
usual imprecatory passages (lines 34-41).
The last or the third section contains two verses. Of them the first tells us that the king
Uttamasreva i.e., Vikramendrabhattarakavarman II issued the present edict in Saka year 488,
when he came returning first to Sakrapura after crippling the Pallava king named Simha. In the
second verse a certain Srimularaja, claiming to have restored the fallen fortunes of the family
of the overlord i.e., Vikramendrabhaṭṭarakavarman, figures as the ajnapana or the executor of
the charter.
There cannot be any doubt regarding the identity of the issues of the charter II. He was
no other than the Vishnukundi king Vikramendravarman II, who issued the Chikkulla and
Kandulapalem plates. As has been pointed out elsewhere, the above contents of these two
charters show that the king Govindavarman, his queen Paramamahadevi, and the vihara built
by her, all mentioned in Set I, were respectively identical with their respective counterparts
mentioned in the grant portion of the Set II. Again the identity of the description and praise of
Govindaraja in grant portion with that of Govindavarman in the genealogical account in the
same Set II indicates that both the persons were identical. Then it would follow that
Madhavaraja of the grant portion was also identical with Madhavavarman of the introductory
part. Thus these two charters are complementary to one another in supplying the following
genealogy of the Vishnukundis down to Vikramendravarman II :-
19
1. Indravarman
|
2. Madhavavarman I
|
3. Govindavarman, Issuer of Set I
|
4. Madhavavarman II, performer of eleven Asvamedhas e.t.c.
|
5. Vikramendravarman I
|
6. Indrabhattarakavarman
|
7. Vikramendra (Bhattaraka) Varman II, issuer of Set II.
It may be seen now that the king No. 4 viz., Madhavavarman II, the performer of 11
Asvamedhas etc., who was the grandfather of Indrabhattarakavarman (i.e. of the Ramathirtham
plates) and the great-grandfather of No.7 Vikramendravarman II name (of the set II etc.,) had
his grandfather in No. 2 by Madhavavarman. At the same time according to the list of the
Vishnukundi kings given by the Polamuru plates Set I, the donor of that charter, viz., the king
Madhavavarman Janasraya, who was also a performer of 11 Asvamedhas etc., had his
grandfather whose name was Vikram Mahendra- (i.e., Vikramendra) Varman and not
Madhavavarman. So, the king Madhavavarman the great grandfather of Vikramendra- Varman
II was altogether different from his name sake of the Polamuru Set I though both claim to be
the sons of their respective fathers both named Govindavarmans and to have performed equal
number of same sacrifices, i.e., eleven Asvamedhas, thousand Agnishtomas etc. Thus, these
present charters help us, to a considerable extent, in answering the vexed question of the
Vishnukundi genealogy.
Similarly, by equating the Saka year 488 or 566-67 A.D., with the 11th regnal year of
Vikramendra Varman II, the charter II helps us also in solving the much discussed problem of
the Vishnu Kundi chronology. For, it assigns the accession of the above king to 555-56 A.D.,
and the reign of his father Indrabhattarakavarman to 526-56 A.D. So the reign periods of other
earlier kings of the family can also be fixed now with certainty. Again, it is needless to point
out that king Vikramendravarman II, ruling about 566 A.D., could not have been the adversary
of the Chalukyas when they invaded and conquered the Vengi country about half a century
later.
Moreover, by calling the Vishnukundi kings as Sriparvateyas of the kings belonging to

the Sri Parvata, Set II gives us a clue to investigate the origin of the family. On the basis of this
one may not be wrong to connect the Vishnukundis with the Sriparvatiya Andhras of the
Puranas, though one need not enter now into the question whether the said Sriparvatiya
Andhras were the Chutus or the Ikshvakus. Again, the reference to the Vishnukundis as having
the qualities of both the Brahma and Kshatra throws light on the social status of the dynasty.
The term Brahmakshatra is variously interpreted. However, it would be sufficient for us to
bear in mind that Parasurama, who was a product of an intercaste marriage of the Brahmana
sage, Jamadagni with a Kshatriya woman, Renuka is described by Kalidasa as having the
qualities of both the castes. On the other hand, the Puranas give the name Brahmakshatra or
Brahmanakshatriya to the descendants of a person who was born in a Brahmana family but
was adopted subsequently to a family of the Kshatriyas.
20
Moreover, the description of Madhavavarman II and his grandson

Indrabhattarakavarman as the suzerains of the Southern Chakravarttikshetra or the entire
Deccan, though conventional to some extent, is no doubt interesting. For, after the Satavahanas
it was only Madhavavarman II who seems to be the first king to claim such suzerainty.
Similarly, the titles Satyasraya of Indrabhattarakavarman and Uttamasraya of

Vikramendravarman II are significant, though the Vishnukundi kings Govindavarman and
Madhavavarman of the Polamuru plates (Set I) are already known to have had similar titles
viz., Vikramasraya and Janasraya respectively. Perhaps Indrabhattarakavarman (526-56 AD)
was the first known ruler to bear the title Satyairava. Another Sarvatraya viz., Pulakesi-I (535-
66 AD) was his younger contemporary. The other Satyasrayas like Pulakesi -II. Satyasraya
Dhruvaraja Indravarman of the Goa plates, and others belonged to subsequent times.
The reference to the chiefs of the Prithivimula family as the feudatories of the
Vishnukundis is an important one. There can hardly be any doubt that the executor of the Set
II viz., Srimularaja and Prithvi Mula or Prithivisrimula who issued the Godavari plates Set I
and II, belonged to this family though one cannot be sure now, whether both of these chiefs
were identical or not. However, it is certain that Prithivimula's adversary Indrabhatraraka
referred to in the former's Godavari Set I was the Vishnukundi Indrabbattarakavarman. as Prof.
Kielhorn suggested and not the Eastern Chalukya of that name, as Dr. Fleet thought earlier.
The description of Indrabhattarakavarman's great grandmother as a princess of the Prithivimula
family suggests that this family had a history much older than what we know at present.
The Buddhist nature of both the records under study and the description of
Govindavarman and Vikramendravarman I as Buddhists seem to shed welcome light on the
religious policy of the Vishnu Kundi monarchs, who are hitherto known only as Saivites and
as the followers of the Vedic religion.
Before concluding, the following points are worth noticing: the above study shows that
the king Govindavarman who issued the Set I was the great-great-grandfather of
Vikramendravarman II the issuer of the Set II. However, the palaeography of the Set I as well
as the language of its text, if studied along with those of the other known charters of the family
seem to indicate that at that point of time this Set I might not have been far removed from the
Set II. This fact appears to suggest that the Set I was probably prepared during the time of
Vikramendravarman II on the basis of an original charter that had probably fallen in disuse and
that the present text had been composed by the Buddhist monks of the Parama- bhattaraka
vihara, most probably basing on an earlier text and it got the royal sanction.
This suggestion seems to get some support from the unusually long chain of epithets of
Govindavarman, running over ten lines, the complete silence about Sriparvatasvamin, the god
of the king's family, the stress on the king's leaning towards the Buddhist religion, the
glorification of the Buddha and the Buddhist clergy, and the excessive use of the Buddhist
technical terms in this context.
Moreover, the texts of the other known charters family are in the form of the orders of
the respective royal donors addressed to the residents, officers etc., the respective grant villages
informing them of the royal gifts. But the text of the Set I consists of a simple statement that
villages were given away by the king to the arya-sangha. A parallel instance may be found in
the case of some Pallava charters like the Ongodu plates of Simhavarman, the Udayendiram
charters (Set I) of Nandivarman I and (Set II) of Nandivarman Pallavamalla, etc., which, unlike
21
the other charters of that family. contain mere statements of facts that the respective kings had
gifted away the respective villages. It is to be noted that the characters of these charters are to
be assigned to the ages much later than that of their respective royal donors; and that scholars
are of the opinion that these may be the later copies of their respective originals. It is not
unlikely that these too are not true, but adapted copies of their originals.
In view of all these it is not impossible that the declaration sthtiresha sthapita, occurring
towards the end of the formal portion of the grant seems to mean “the original decree (i.e. of
the gift) has been restored.”
Of the geographical units mentioned in the records the city Indrapura also called
Sakrapura where Govindavarman's queen had built a monastery is to be identified with
Indrapala Gutta area near Tummalagudem the findspot of the charter about five miles from
Ramannapeta (17° 15' Lat. 79° 15' Long.). May be, the city was founded by and named after
Govindavarman's grandfather Indravarman. Of the two gift villages of the Set I viz., Ermbadala
and Prenkapara, the former may be identified with the modern Yerra Baliguda (17° 35' Lat.,
79° 40' Long.) and the latter with Pankabanda (17° 25' Lat., 79°45' Long.) or Pankara (17° 45'
Lat., 79° 45' Long). The gift village Irundoga of Set II is difficult to identify.
Set-I
Translation
(Line 1): Success! Hail: Victory is achieved by that most enlightened Bhagavat, the
very embodiment of pity, by whom the path for attaining salvation is shown to the pious.
(Line 13): On the Full-moon day of the month Vaisakha in the thirty seventh year of the
increasingly victorious rule of his own, by the illustrious Maharaja Govindavarman;
(Lines 2-3): Who was the ornament to the whole of the spotless great family of the
Vishnu Kundi kings who had the treasure of multitude of virtues like energy, truthfulness,
sacrifice, noble descent, wisdom, discipline, perseverance; who got (their) kingdom by their
own effort; who had then displayed their excellent great fame by properly governing (their)
subjects;
(Line 4): (by Govindavarman) who was an excellent grandson of the illustrious
Maharaja Indravarman, and an excellent son of the illustrious Maharaja Madhavavarman;
(Lines 5-12): (by Govindavarman) who carved out his own kingdom by dint of his own
wisdom, power of arms, perseverance, might and affection; who had penetrated into the heart
of the kingdoms of other chiefs by means of (his) heroism, intelligence and strength, whom all
the castes, asramas, kinsmen and servants loved, because of (his) gifts and honour etc; who
had gifted away thousands of villages, cultivable lands, gold, elephants, horses, cows, bulls,
beds, seats, vehicles, drink, food, habitations, clothes, ornaments, virgin girls, and maid and
male servants; who had embellished all the quarters by constructing afresh many temples,
monasteries, halls, drinking (water) houses, ponds, wells and gardens and by keeping (the old
ones) in good repair; whose collection of rich wealth, lawfully acquired was being enjoyed well
by the monks, the Brahmanas, the helpless, the beggars, the sick, the depressed and the
wretched; who had sacrificed over and again all his wealth; who had an unique eye (for the
perception of things both) in this world as well as in the other on account of his learning and
through knowledge of the important of all the scriptures; who was a good asylum of the
22
scholars, warriors and persons of noble birth; and who had developed, in his mind, the thoughts
of great enlightenment for saving all the creatures.
(Line 20); who was desirous of creating a material thing (i.e. a gift) as a token of
meritorious action (i.e. a gift) which could be gifted away and enjoyed, in favour the assembly
of the noble ones the four quarters;
(Line 18-19) that travels by three vehicles (or paths) that very unsurpassed (rich) field
of merits because of the group of virtues, such absence of likes and dislikes, moral principles
principles, discipline, the practice of asceticism the study and hearing and application of, and
meditating upon, the Buddhist preaching, the meditation the intense Self-contemplation, and
the attainment (of all the stages of the samadhi); and that has entered into the path of the Budha,
(Line 13-18) who had perfect enlightenment through the uninterrupted and faultless
knowledge of all things; who had desire, hatred, delusion and the miseries of birth and death;
accumulated loads of innumerable equipments of merit and wisdom, gathered during many
ages of the world for uplift of all creatures drowned the multifarious miseries like birth, old
age, death, sorrow etc., (resulting from) the continued process of transmigration; who was
distinguished by the thirty-two characteristic signs of great men (indicating perfection) and
was adorned by the eighteen-fold special characteristics of the enlightened; and who mastered
the four subjects of confidence and had ten-fold forces;
(Lines 21-23) for alleviating all miseries of poverty of all beings and of his own father.
and mother and for (maintaining) the continuity of the roots of merits like (supplying) lamps,
incenses, sandals, flowers, flags, drinks, food, beds, seats, medicines for the sick and for
repairing the dilapidations and the decay of the monastery of Paramamahadevi, his own queen:
(Lines 23-24) were gifted away (by Govindavarman), by pouring water, the two
villages named Ermadala and Penkaparu together with their treasures on and under the ground
together with the right to punish (culprits), to collect taxes, to get free labour and with (right
for) the payment of the bhaga and bhoga abandoned by himself (i.e. the king).
(Lines 25-26) (These villages are free from the entry of the officers) like charas, bhatas,
dutas, vallabhas and rajapurushas; and are liberated with all exemptions (from taxes) and they
are to be protected and augmented by the kings born of the Vishnukundi family.
(Lines 26-28) The (original) decree is restored. The five great sins (fall on one's head)
if the decree is violated. And on the transgression of (this) decree, one would consume the
result of (one's own) evil deeds both in the hell full of endless miseries and also in the births of
the animals and ghosts.
(Lines 28-32) On this subject there are (the following) verses sung by Manu. (Here
occur three customary imprecatory verses).
(Line 32) May the order of the Vishnukundis govern the earth as long as the Meru and
the sea exist on the earth and the moon, the sun and the god of wind in heaven!
23
Set-2
Translation
(Line 1): That glorious Uttamasraya son of Satyasraya is victorious, by the splendour
of whom-as brilliant as the young sun-the circle of quarter is pervaded.
(Line 2): Prosperity!
(Lines 13-16): The glorious Vikramendrabhaṭṭarakavarman, the pair of whose excellent

feet is illuminated by the rays of the gems on the diadems of many bowing chiefs; who is
extremely righteous and is a righteous conqueror; on whom the burden of the kingdom is
imposed, even at the time of childhood, by the council of ministers on account of his wealth of
all virtues of royal saints and the unique valour worthy of him (i.e. his father
Indrabhattarakavarman); and who is the beloved son.
(Lines 10-13): of the glorious Indrabhattarakavarman, who completely destroyed the

veil of the dense darkness in the form of all (his) kinsmen by means of the lustre of the sun
which his own hand surrounded by rows of hands that held (and rows of the rays in the form
of) glittering swords who acquired the rulership of all the Chakravartikshetra by means of
victories over innumerable four-tuskes (elephants in the battles) and who was the son.
(Lines 9-10): of the glorious Vikramendra who was a great poet and was a devout
worshipper of Sugata (the Buddha); who was the son of the great queen of (the family of) the
Vakataka; and who was the beloved son.
(Line 9.6) of the Maharaja glorious Madhavavarman, who was the lord of the earth
adorned with the circle (and, bracelet) of the waters of the Reva as well as of the oceans of the
east, south and west, who carried out the performance of all difficult desire-fulfilling rites (like)
eleven Asvamedhas, Bahusuvarna. Rajasaya. Purushamedha, etc., which he performed well
every day and which are ordained in the Sruti; and who was the son.
(Lines 3-6): of the Maharaja glorious Govindavarman who acquired a lot of

inexhaustible best merit by establishing big monasteries whose great and varied beauties vied
with (those of) the mansions of gods; who had faith in Sugatsa`s (Buddha`s) instruction born
out of compassion of Shadabhijna (the Buddha) in (delivering) sermons with the miracle of
mind-reading; (and who belonged to the family).
(Lime 2-3): of the Vishnukundis, who, like Vishnu, have got the wealth of valour and
political wisdom; who bear the brilliance of (both) the Brahman and Kshatra; and who have
acquired the right of protecting subjects, through (their) meditation on the feet of the glorious
holy Lord of the Sri Parvata;
(Lines 16-18); Inferius as follows - after duly honouring all the future saint-kings, the
ornaments of the families of his own and of others:-
(Lines 29-30): “In the glorious Paramabhattarikamahavihara bounded by

Paramabhaṭṭārika-mahadevi as if she was desirous of highly beautifying the glorious Indrapura;
(Lines 18-21): "who gave birth under the pretext of a son, to the (very) heap of virtue
(like) political wisdom, endowed with charming personality, bearing the glorious name
24
Madhavaraja and having an unsurpassed might manifest in forcibly seizing the royal seats (i.e.
cities) that had been completely beneficial to other royal families reputed might;
(Lines 21-24): "who (Parama Bhattaraka Mahadevi), taking birth, adorned the Sri-
Prithivimula family-just Sri (Lakshmi) (did) the ocean-which, abundance of rays lights causes
extensive quarters space to shine; whose greatness manifest in (its) honourable and unique
marriage-relationship the Vishnukundi family; and (therefore) whose noble descent stands in
the foremost the families all feudatories;
(Lines 24-29): "on account whom (Parama Bhattaraka Mahadevi) the glorious
Govindaraja resembling Govinda (Vishnu) by virtues, beauty and wealth, did not crave for Sri
(goddess Lakshmi) having corporeal body (Govindaraja), who gave rise to the fame that
resembled kaustubha gem that shines uniquely centre at the centre of the necklace in form of
the row kings of the past and future of the family (sprung) from Sri Parvata; and who beautified
the whole of the Dakshinapatha by the highly varied attractive and sublime works viz., the
wonderful stupas and monasteries (built) in every district;
(Line 30-33): "on eleventh year of the increasingly victorious reign, on the eighth lunar
day of the dark fortnight of the month of Kartika, village named Irundora gifted by us with the
exemption from all obstacles and with the constituents of the gift (or with custom-duties) the
enjoyment the universal congregation best (Buddhist) monks.
(Lines 34-36): “(this gift) may also be well protected by all the sage-kings following
(the path) of the sruti, smriti and sadachara. Whosever, being victim of greed, carelessness, or
the wickedness of his mean servants, proceeds on (gift) with a view to destroy the charity, to
him will accrue these sins enjoined smritis".
(Lines 36-41): [Here there are three the usual imprecatory verses].
(Lines 41-44) : "Having made the Pallava named Simha as weak as a fragment of the
sprout and having returned back and come first to Sakrapura, the king widely known as
Uttamasraya, issued this edict when four hundred and eighty-eight years of the lord of the Sakas
have elapsed.
(Lines 44-45): The ajnapana (of this charter) is that Srimularaja who is born of a reputed
family; who is the foremost among the kings; and by whom the down-fallen fortune of the
family of the overlord is restored by means of political wisdom and valour".
…………….
25
WESTERN CHALUKYAS OF BADAMI

No. 1
Reference : Inscriptions of Andhra Pradesh, Mahabubnagar District.
Volume-I, (2003).
Page No : 1 to 2
Place : Tummeyanuru.
Dynasty : Western Chalukyas of Badami.
Reign of : Pulakesin II (A.D. 610-642).
Inscription date : Kartika Purnima, Lunar eclipse.
Language : Sanskrit.
Begins with the usual Western Chalukyan prasasti and mentions Kirti Verma and his
son Pulakesin II. The grant was issued by Pulalesin II on the occasion of a lunar eclipse, on a
Kartika Paurnami, in the presence of lord Sangamesvara. The grant village Tummeyanuru was
situated in the Chalukya vishaya in between Santanur and Pulikurope villages, on the Southern
bank of Chinteru, near Jukur tirtha. The said gift consisting of twenty five navaratnas of land
measured by rajamana (royal measure) was given to Mabuganasvami son of Malarevasvami
of Atreya gotra and Apasthambasutra, belonging to the Indupur ghatika.
No. 2
Volume-I (2003)
Page No : 3 to 6.
Place : Amudalapadu (Iparumkal), Kollapur Taluka.
Reign of : Vikramaditya I
Inscription date : 13th April A.D. 660.
Registered the grant of the village Iparumkal situated in Vamguravati Vishaya by

Vikramaditya I while he was camping at the village Marrura. The grant was made in favour of
one Sudarsanacharya towards guru dakshina on the occasion of the king's Sivamandaladiksha
on the full moon day of the Vaisakha month.
The village Marrura is identified with Chinnamarur and Peddamarur on the bank of
river Krishna in the Kollapur taluka of Mahabubnagar district. The Vanguruvati vishaya is
identified with village Vanguru of Wanaparti taluk of Mahabubnagar district. Iparumkal
village is identified with Vippanagandla which is twelve miles from Marrura.
It is interesting to note that this inscription refers to the rituals of Sivamandaladiksha

that were prevalent in those days.
26
Vikramaditya I seems to have been the first ruler of the Badami line of Western
Chalukya kings to patronise Saivism
No. 3
Reference : Epigraphia Indica, Volume-XXXII (January, 1957).
Page No : 175 to 184.
Place : Amidelpadu near Alampur.
Dynasty : Chalukyas of Badami.
Reign of : Vikramaditya I.
Inscription date : 30th April, A.D. 660.
Language : Telugu-Kannada, (Script) and Sanskrit (Language).
Amudalapadu plates of Vikramaditya I, year 5

(1 Plate)
by
D.C. Sircar, Ootacamund (Ooty)
This inscription is incised on four plates each measuring about 7' 1'' in length and about
3'' in height. They are strung on a ring, the ends of which are secured beneath a seal containing
the well-known Varaha emblem of the Chalukyas. The borders of the plates are not raised. Of
the four plates, the first and the last are inscribed on the inner side only while the second third
plates have writing on both the sides. There are altogether 48 lines of writing in the inscription.
They are distributed on the inscribed faces of the plates: I-7 lines ; IIA-7 lines ; IIB-8 lines;
IIIA-9 lines ; IIIB-8 lines; IV-9 lines. The last line on IIIA consists only of two letters. The
weight of the plates is 75 tolas and that of the ring with the seal 16.5 tolas.
The characters belong to the old Telugu-Kannada alphabet and closely resemble those
of the published records of the issuer of the charter, viz. Chalukya Vikramaditya I (655-81
A.D.) of Badami. As regards palaeography, it is difficult in some cases to distinguish between
the medical signs for i and ī and between the consonants ch and u, n and ņ, etc. The language
of the record is Sanskrit. In terms of orthography and style, the inscription closely resembles
most other charters of Vikramaditya I. The orthography of the record is characterised by the
tendency to use class-nasals in preference to annsvara and the rare use of the upadhmanuya.
There are several instances of visarga-sandhi as in matribhis=sapta and goros-sriyå. The grant
is dated in the 5th regional year of the king. As Vikramaditya I is known to have ascended the
throne in 654-655 A.D., the issue of the grant may be assigned to 659-60 A.D. Since the tithi
on which the grant was made is stated to have been the Vaishaka-paurnamasi, the actual date
seems to be the 30th April 660 A.D.
The record which belongs to the well known stanza Jayaty=avishkritam, etc., found at
the beginning of numerous charters of the Chalukyas and their subordinates. As in the other
grants of Vikramaditya I, the king's great-grandfather is introduced as belonging to the family
of the Chalukya who claimed to be Haritiputras of the Manavya gotra, to have increased
through the favour of the Seven Months, to have obtained prosperity through the protection of
the god Karttikeya and to have overpowered their enemies who submitted at the very sight of
the Boar emblem which the family acquired through the grace of Lord Narayana. The Chalukya
king is represented, as in most of his records, as the great-grandson of Palikesivallabha-
27
maharaja (i.e. Pulakesin I) who celebrated the Asvamedha sacrifice, as the grandson of
Kirtivarman-Prithvi Vallabha-Maharaja (i.e. Pulakesin II) who obtained the second name
Paramesvara as a result of his victory over Harshavardhana, the lord of the entire Uttarapatha
(meaning here the northern half of India lying to the north of the Vindhyas).
King Vikramaditya I, the issuer of the charter is stated to have overthrown, with the
help of his charger Chitrakantha and his sharp sword, the three kings who were responsible for
the disappearance of his father`s royal fortune and to have restored the properties belonging to
gods and Brahmans in the kingdoms of the said three kings who had confiscated them. The
above introductory part of the record is concluded with a stanza saying that king Anivarita-
Vikaramaditya (i.e. Vikramaditya I) recovered the prosperity of his family as a result of his
conquests over many adversaries in different directions. This verse is found in the earlier
characters of the king, while the later Gadwal (674 A.D.) plates add to it four more stanzas
referring to his success against his three adversaries belonging to the Pallava royal family of
Kanchi.
None of the facts recorded in the introductory part of the inscription, discussed above,
is new. It is well known that the Pallava king Narasimhavarman I (c. 630-68 A.D.) defeated
and killed Pulakesin II about 642 A.D. and occupied the southern part of the Chalukya empire
including the capital city of Badami while Vikramaditya I succeeded in recovering the lost part
of the kingdom and in establishing himself on his fathers throne above 655 A.D., although his
struggle with the Pallavas continued till the early years of Parameswara Varman I (c. 669-90
A.D.), the grandson of Narasimhavarman-I. But two points deserve notice in this connection.
In the first place, the statement that Pulakesin II assumed the second name Paramesvara after
his victory over king Harshavardhana, the Chalukya king probably assumed that name after
saving his homeland from enemies and restoring Chalukya sovereignty in the territories of the
disaffected neighbours while an additional significance was later attached to it after his victory
over Paramesvara (i.e. the imperial ruler) Harshavardhana. Secondly, it is well known that the
reference to the regional fortune of Pulakesin II, which had been interrupted by three kings,
and to the establishments of the grants to gods and Brahmans by Vikramaditya I was
understood by Fleet as an allusion to the Chalukya King’s success against his three Pallava
rivals, viz, Narasimhavarman-I (c. 630-68 A.D.), Mahendravarman II (c. 668-69 A.D.) and
Parameswara Varman I (c.669-90 A.D.).
This view is, However, clearly wrong, because the claim is noted in the records of
Vikramaditya I including one under study, which bears dates much earlier than the end of the
rule of Narasimhavarman I. It has also to be noticed, as already indicated above, that the stanzas
referring to his success against the said three rulers of the Pallava family are found for the first
time in Gadwal plates of 674 A.D. They appear therefore to have been added to his prasasti
after the accession of the Pallava king Parameswara Varman I some time about 669 A.D. One
of the three kings who shadowed the royal fortune of Pulakesin II must have been Pallava
Narasimhavarman I while the two others were apparently his allies, although their identity is
clear.
The allusion to the three kingdoms of the hostile rulers, in which Vikramaditya I re-
established his family’s prestige, does not appear to suggest that three kingdoms were
established in the southern part of the Chalukya empire, which had been conquered by the
enemies of Pulakesin II. The implication of the passage in question seems to be that Pulakesin
II conquered the three kingdoms in which he created certain endowments in favour of gods and
Brahmanas, that the rulers of those kingdoms later defeated and killed Pulakesin II and
28
confiscated the properties involved in the endowments and that Vikramaditya I sometimes
afterwards reconquered the three kingdoms and restored the endowments. This seems to be
supported by the Aihole inscription, according to which Pulakesin II defeated the Pallava king
of Kanchi and went to the land to the south of the Kaveri, where he became the source of
prosperity to the Cholas, Keralas and Pandyas. It appears that Pulakesin II succeeded in
winning over the allegiance of the southern neighbours of the Pallavas. Since it is very probable
that it is two of these three smaller powers of the south that sided with Pallava
Narasimhavarman I in his successful encounter against Pulakesin II, the Chalukya king’s policy
of befriending the neighbours of the Pallavas, referred to above, appears to have been
successful only for a short time.
But which one of the four southern kings, viz, the Pallava, Chola, Pandya and Kerala,
is omitted in the reference to the three kings and their kingdoms in the records of Vikramaditya
I is difficult to determine, although it may be Kerala. It is, however, interesting to note that the
inscription of Vinayaditya (681-96 A.D.), son of Vikramaditya I, credits his father with success
against all the four rulers. Vikramaditya speaks of his father as ०Pallavapati-parajay-anantara-
grihita-kanchipura (i.e. one who captured Kanchipura after having defeated the Pallava king)
and ०dalita-chola-pandya-Kerala-dharmadhara० (i.e. one who curbed the pride of the Cholas,
Pandyas and Keralas). Vinayaditya himself also claims to have arrested, under his father's
orders, the power or forces of trairajya-Pallava or trairajya-Kanchi-pati. These expressions
have been variously interpreted: but the reference is apparently to the same achievements
ascribed to the Chalukya king’s father separately, i.e. to the success against the Pallavas king
of Kanchi and against the three kingdoms of the Cholas, Pandyas and Keralas. The explanation
of the omission of the four powers in the records of Vikramaditya I seems to be that he had no
occasion to enter into that particular territory. The presence of the Chalukya king in the Chola
country is well known from his Gadwal plates issued from Uragapura (i.e. the Chola capital)
situated in the Cholika vishaya on the southern bank of the Kaveri. But the reference in the
passage under study appears to point to his exploits in the southern kingdoms before his
occupation of the throne of Badami about 655 A.D.
The object of the inscription is to restored the grant of the village of Iparumka, situated
in Vamguravadi-vishaya, by Maharajadhiraja Paramesvara Vikramaditya Satyasraya Sri
Prithivi Vallabha (i.e. Vikramaditya I), when he was stationed at the village of Marruva in
favour of Sudarshanacharya in payment of guru-dakshina on the occasion of the king`s Siva-
mandala-diksha on the full-moon day of Vaisakha in the fifth year of his reign.
It is clear that the Chalukya king underwent Saiva-diksha, i.e. initiation into the Saiva
faith, at the hands of his guru or preceptor Sudrsanacharya who received the village as his
dakshina or perquisite for the performance of the initiation ceremony. It is further stated that
the Acharya distributed plots of land in the gift village among the following twentyseven
Brahmanas: (1)Rudra Sivacharya of the Kasyapa gotra: (2)Gayatrisiva of the Kaundinya gotra;
(3) Sivasvamin of the Harita gotra; (4) Gollabhatti of the Bharadvaja gotra; (5)Paramasiva of
the same Bharadvaja gotra; (6) Vananasvamin of the Kaushika gotra; (7) Kesavasvamin of the
same Kaushika gotra; (8) Kokilasvamin of the Maitreya gotra ; (9-10) Narayana and Vamana
of the Kasyapa gotra; (11) Revasarman of the Samkrityyana gotra; (12-15) Rudrasarman,
Revasarman, Adityasarman and Ttasarman of the Kasyapa gotra; (16-19) Bhimasarman,
Durgasarman, Bhoyisarman and Badisarman of the Bharadvaja gotra; (20) Nagasarman of the
Kaundinya gotra; (21) Brahmasarman of the Bharadvaja gotra; (22) Adityasarman of the
Sandilya gotra; (23) Ravisvamin of the Kasyapa gotra; (24) Sravanasimhasarman of the
29
Kaushika gotra: (25) Damasvamin of the Bhalandana gotra; (26) Damodarasvamin of the
Kasyapa gotra; and (27) Mandusarman of the Bharadvaja gotra.
Of these Brahmanas, Sravanasimhasarman is stated to have received two shades or plots
of land, probably implying thereby that the others received only one share each. It seems that
one share of land was also allowed to Sudarshanacharya`s wife. There is little doubt that the
said Saivite Brahmmanas assisted Sudarshanacharya in the celebration of the diksha ceremony
of Vikramaditya I. it may me noted that the king’s guru Sudarshanacharya has been mentioned
without the name of his gotra. This was possibly due either to an oversight of the scribe or of
the enlarger, or because he was an assertive who had renounced the world. The first alternative
is more probable since Sudarshana`s wife seems to be mentioned in the record.
We know that the Early Chalukyas were devoted to the seven months, to the god
Karttikeya and to lord Narayana and that their emblem was the boar representing the Varaha
avatara of the god Vishnu. Their title Sri-Prithvi Vallabha seems to allude to their claim to
having been incarnations of Vishnu, the husband of Sridevi and Bhudevi. The early members
of the family thus appear to have been Vaishnavas, with leavings towards Saivism and the cult
of the Mother goddess. It may be recalled in this connection that Mangalesa, younger brother
and Successor of Kritivarman I, is described as a Parama Bhagavata in one of his inscriptions,
but that he not only made grants in favour of the Vaishnava cave-temple at Badami but also
supplemented an endowment of the god Makutesvaranatha (siva) made by his father and elder
brother. His successor Pulakesin II, father of Vikramaditya I, is called a Paramabhagavata in
one of his records, viz. The Lohaner plates. Under these circumstances, the initiation of
Vikramaditya I into the Saiva faith is a very interesting fact. The Nausari plates of the feudatory
prince Satyasraya Siladitya. Dated 671 A.D., mentions Vikramaditya I as a Paramamahesvara
and meditates on the feet of Sri-Nagavardhana who is believed to have been a god or a religious
teacher. It is not impossible that the king`s guru Sudarsana was the head of a Saiva religious
order and that Nagavardhana was one of his successors in that position. But the Talamanchi
plates of Vikramaditya I speak of one, Sri Meghacharya of the Vasistha gotra, as his svaikya-
guru, This issue of the charter is under study. This may suggest that Sudarsanacharya was
suggested as head of the order or organisation in question, soon after king’s initiation, by
Meghacharya who was probably himself succeeded by Nagavardhan. It is interesting to note
that Meghacharya and Nagavardhan are not mentioned in the list of Brahmins who were
benefited by the grant under discussion and do not therefore appear to have taken part in the
initiation ceremony of the Chalukya king. Alternatively, it may be suggested that Meghacharya
was the king’s shiksha-guru just as Sudarsana was his diksha-guru, though in such a case his
relationship with Nagavarsdhana cannot be determined.
The devotees of the grant god, called variously by such names as Siva, Pasupati and
Mahesvara, were generally known in early times as Siva, Pasupata or Mahesvara, although the
three expressions gradually came to indicate different seats of god’s votaries. In epigraphic and
numismatic records, the royal devotees of the deity usually call themselves Mahesvara. The
Mahabhashya of Patanjali, who flourished in the second century B.C, mentions a set of Siva
worshipers as Siva-bhagavata who used to carry an iron lance in the hand. The same work also
alludes to the construction of images of Siva as well as of Skanda and Visakha, for sale.
In the first or second century A.D. a grant of a Siva saint named Lakulin or Lakulisa,
flourished at Kayavarohanu (modern Karavan in the Bombay state) and he founded a new
school of Savism. Owing to the great popularity and influence of this school Lakulin came to
be regarded as an incarnation of the god Siva and Lakula became another name of the Saiva,
Pasupata or Mahesvara faith. Lakulin is said to have had four pupils, viz. Kusika, Garga, Mitra
30
and Kaurushya, while his ascetic followers are stated to have restored to the yoga of Mahesvara
and besmeared their bodies with ashes. According to the Chinese traveller Hiuen-tsang who
visited India in the seventh century, the ascites devoted to Mahesvara went about naked, tied
their hair in a top-knot and shared their bodies with ashes. Gradually the name Pasupata came
to be more or less specially applied to the said ascites.
The present Kannada speaking area was a great stronghold of Saivism, especially of the
school of Lakulin, in the early mediaeval period. A sculpture on the outer wall of the temple of
Virupaksha (built by queen of Chalukya Vikramaditya II, 733-45 A.D.) Pattadakal in the
Bijapur district represents Siva in the form of Lakulisa. In Karnataka was born a great saiva
ascetic, named Muninatha Chilluka-bhatra, who according to an inscription of 943 A.D. from
Mysore, was regarded as an incarnation of Lakulin. An ascetic is called an ornament of the
Lakula school and another a follower of the same faith in an inscription of about 1078 A.D.,
while a record 1103 A.D. mentions students of the Nyaya and Vaisheshika philosophies by
name Somesvara-suri, as having caused the Lakula-siddhanta to bloom. A record of 1117 A.D.,
from Dharwar, registers a gift entrusted to Acharya Somesvara-pandita who was well-versed
in the Lakul-agama. In an inscription of 1177 A.D., certain ascites are mentioned as the
upholdings of the Lakul-agamasamaya (i.e. the religious system following the views of
Lakulin) and the adherents of the Kalamukha sect, and in another of 1213 A.D. a person is
described as an upholder of the system of Lakulin. An epigraph of 1285 A.D. similarly refers
to a supporter of the Lakula system.
Mediaeval authors like Vachaspati, Bhaskara, Yamanucharya and Ramanuja mention

four schools of Saivism, viz, Saiva, Pasupata, Kalika, and Kalamukha, this last also called
Karukagidddhantin, Kathaka, siddhantin or Karunika-siddhantin and supposed by some
scholar to have been followers of Kaurushya who was a disciple of Lakulin. The Kapalika and
Kalamukha sects represented two extremist orders of Saivite ascerties, while the doctrines of
the Saivas were even more moderate and rational than those of the Pasupatas. The sect of the
Virashaivas or Lingayas of the Kannada-speaking areas believed by Bhandarkar to have
developed out of the moderate Saiva school.
The foundation of the Virasaiva (Lingayat) sect is attributed to Basava, a contemporary

of the Southern Kalachuri king Bijjala (1156-67 A.D.) of Kalyana; but Bhandarker suggests
that the system came into being before the days of Basava. He points out how, according to
the Basava Purana, Saiva saints likeVisvesvaradhya, Panditaradhya, Ekorama and others
flourished from time to time and worked for the establishment of Siva-bakthi amongst the
people before Basavas age. He also draws our attention to certain works describing the diksha
(i.e. the ceremony of initiation) of a Virasaiva or Lingayat when he chooses his guru or
preceptor. In connection with the ceremony, it is necessary to place four metallic vessels full
of water at the four cardinal points with a fifth in the middle. This last vessel belongs to the
person to be consecrated as the guru who is supposed to represent an old Acharya named
Visvaradhya (Visvesvaradhya) while the others belong to four other Acharyas pertaining to the
schools respectively of Revanasiddha, Marulasiddha, Ekorama and Panditaradhya and
connected with certain Mathas.
The five vessels are consecrated to the five faces of Siva, viz. Sadyojata, Vamadeva,
Aghora, Tatpurusha and Isana, and the five Acharyas are believed to have sprung from the five
forms of Siva. Bhandarkar notes that, of the five names of the teachers mentioned in this
connection, at least three are stated in the Basava Purana to have flourished before Basava and
comes to the conclusion that the Virasaiva or Lingayata creed, known to its followers as the
31
Saiva-darsana or Siddhanta darshana, was affiliated to the moderate or sober school of Saivism.
He further suggests that this creed was reduced to a shape by learned Saiva Brahmins called
Aradhyas, while subsequent reformers gave it a decidedly uncompromising and anti-
Brahmanical character. The inscription under study appears to support these views in as much
as the Siva-mandala-diksha referred to in it seems to have some resemblance with the initiation
of the Virasaivas described above, though some authorities prescribe only Jnana diksha for
kings.
We have seen how the Chalukya king Vikramaditya I of Badami granted a village to
Sudarshanacharya in payment of guru-dakshina at the time of his Siva-mandala-diksha and
how the said Acharya allotted portions off the land in the gift village to as many as twentyseven
other Brahmins as well as to his own wife. The names of the Brahmanas who received shares
of the land in the gift village and must have assisted Sudaraanacharya in the performance of
the king`s diksha ceremony have been quoted above. That at least one of them acted in the
capacity of a subordinate Acharya, as in the case of the four assistants Acharyas in the initiation
of a Virasaiva, referred to above, seems to be suggested by the suffix acharya added to the
name of Rudrasivacharya who heads the list of the twenty-seven Brahmans. Another interesting
fact is the name-ending siva affixed to the names of three the Brahmanas, viz. Rudrasiva,
Gayathri Siva and Paramasiva. As Bhandarker has pointed out, the suffixes, sakti, jiya, siva,
and rasi were generally affixed to the names of the more extremist sects of the Saiva school.
Although most of the Brahmanas participating in the diksha of Vikramaditya I, including his
preceptor Sudarsana, thus appear to have belonged to the more moderate and rational school
of Saivism, a few of them were ascetics of the extremist orders. This fact again seems to suggest
that there was no general antagonism between the sober and extremist sects of the followers of
Siva at least in the Kannada country during the seventh century A.D.
Of the geographical names mentioned in the inscription, Vanavasi and Uttarapatha are
well-known. As suggested by Sarma, the village of Maura where the king was staying at the
time of making the grant, may be one of the two localities called Chinna Marruru and Pedda
Marruru on the bank of the Krishna in the present Kollapuram Taluk of the Mahabubnagar
District. There is a ruined temple at Chinna Marruru. It seems that the king visited the village
for his initiation ceremony and that Sudarsanacharya was a resident of the said locality. The
name of the Vamguravadi vishya seems to be preserved in that of the modern village called
Vamguru in the Kalvaparti Taluk of the same District, about 40 miles from the village called
Marruru. Pandit Sarma who published the inscription in the Bharati is inclined to identify
Iparumkal with the present village of Vipanagamdala about 10 miles from the localities named
Marruru.
(Also)
Reference : Andhra Pradesh Government Archaeological Series
No-3 Kannada Inscriptions-1961.
Page No : 40.
Place : Amidelpadu near Alampur
Dynasty : Chalukyas of Badami
Inscription date : 30th April, A.D. 660
Language : Telugu, Kannada, (Script) and Sanskrit (Language)
This inscription belongs to the reign of Vikramaditya I of the Western Chalukya family
of Badami. Commencing with the usual Chalukya prasasti, it describes the achievements of
the king who restored the Chalukya sovereignty eclipsed by the enemies. It is dated his fifth
32
regnal year, Vaishakha purnima, when the king was camping at Marrura. This date may be
equated to A.D. 660, April 30.
The epigraph records the endowment of the village Iparumkal situated in the tract of
Vamguravadi, as guru dakshina to the teacher Sudarshanacharya by gift upon several
Brahmanas whose names are specified.
(Also)
Page No : 54.
Place : Amudalapadu, Mahbubnagar.
Dynasty : Early Chalukya
Inscription date : A.D. 660
Language : Telugu, Kannada (Script) and Sanskrit (Language)
The plate records the grant of Iparumkal in Vemguravadi-vishaya by king Vikramaditya

I in his fifth regnal year A.D. 660, when he has camping at Marrura, in favour of
Sudarsanacharya as guru-dakshina on the occasion of the king`s Saiva-mandala-diksha.
No. 4
Reference : Epigraphia Andhrica, Volume-IV, 1975
Page No : 9 to 12
Place : Kollapur, Mahabubnagar District.
Dynasty : Chalukyas of Badami
Language : Telugu, Kannada (Script) and Sanskrit (Language)
Kollapur plates of Vikramaditya I

by
Sri N. Markandeya Sharma, M.A. Visakhapatnam.
This set of copper plates was acquired by the Department of Archaeology and
Museums, from the headmaster of the high school, Kollapur, Mahbubnagar District. No details
of the find spot and circumstances of discovery are available.
The set contains two copper plates held together by a ring, which passes through the
holes on the left margin of each plate. The ring is soldered to a seal containing the Varaha-
lanchhana, the Chalukya Emblem. The plates are rectangular in shape and measure 23 cm. In
length and 7.3 cm. In breadth. The total weight of the set is 1000 gms. There are altogether 21
lines of writing in the inscription.
The characters belong to the Telugu-Kannada alphabet and closely resemble those of
the other grants of Vikramaditya I of the Early Chalukya dynasty. The language of the record
is Sanskrit.
33
The following orthographical peculiarities are noted in the inscription. Clear distinction
between ma and sha is not noticeable, for example, Nripatimandala can be also read as
Nrpatishandla. Duplication of the consonants after ‘r’ is generally observed. ‘t’ is doubled in
Karttikeya. In the word Paurnnmasyam the letter ‘na’ is not doubled. The letter ‘la’ and ‘ļa’
are distinctly noticeable eg., Chalukyanam and kulamalamkarishnoh, in the words kula and
alamkarishnoh we see la. Due to the archaic nature of the script many of the letters are to be
deciphered according to the context., eg. ‘Vjaya samttare’ for ‘Vijaya samvastara’. Similarly,
the distinction between ‘va’ and ‘cha’ is not clear. The word ‘Parthvi’ is written as ‘Prithvi’.
The portion containing the date of the grant is not clear. That reads as “satta-tsasa,
vijaya-rajya-samvatsare”, (the victories regional year of the king) which contains no definite
figure regarding the king`s regnal year. If the given regnal year (sattatsasa) is taken as sapta-
dasa the date of the present grant is to be taken as his 17th regnal year. The Accession of
Vikramaditya-I being in 654-55 A.D., the year of the record would be 672 A.D. It was issued
on the full moon day of the month of Kartika. The grant begins with the well known eulogy or
prasasti of the Badami Chalukyas.
It traces the genealogy from the king`s great grandfather Polikesi i.e, Pulakesin I and
mentions Kirtivarman I and Pulakesin II as grandfather and father respectively. It is said that
the Chalukyas belonged to Manavyasa gotra and were the descendents of Harti and were
nourished by the seven months, i.e., Sapta-matrikas. They are said to have attained prosperity
by the favour and protection of Karthikeya and acquired Varaha-lanchana by the divine favour
and grace of Lord Narayana. They made all kings surrender to them. The inscription further
describes that the king Pulakesin I purified himself by Avabhritha-snana at the end of the
Asvamedha sacrifice and he was an ornament to the family of the Chalukyas. A reference is
made to Sri Kirtivarman, Prithvi-Vallabha Maharaja, the grandfather of Vikramaditya I. It is
said that his fame reached to the territories of the hostile kings of Vanavasi and other countries
that have been subjugated by his prowess. Then follows a reference to Satyasraya Sri-Prithvi
Vallabha Maharaja Paramesvara i.e. Pulakesin II, who is described to have acquired the second
name of Paramesvara by defeating Sri Harshavardhana who was the lord of the Uttarapatha or
the North.
Then the present grantor king Vikramaditya I is said to have defeated the agnates who
were hostile, on the battlefield in all the quarters. He revived the lost fortunes of his family and
became the unopposed lord (of the earth). Again, having mounted the divine horse named
‘Chitrakantha’ he single-handedly defeated all the relatives and acquired the position of
Paramesvara i.e. the supremacy over the kings.
The grant was made at the request of Prithvipati Raja in the (Seventeenth) victorious
year of his reign. The king is said to have given it to Madurendu (?) the grandson of Swami
and son of Somesaraman of Bharadvaja-gotra, land measuring 108 nivartanas according to
the original royal standard in Kottatta on the northern bank of the river Krishna Venna. The
grant concludes with the usual benedictory and imprecatory verses.
Geographical name Kottatta-sima mentioned in the record is not traceable at present,

as the place of that name now exists on the northern bank of the Krishnariver.
No. 5
Reference : Epigraphia Indica, Volume-X
Page No : 100 to 106.
34
Place : Gadwal
Dynasty : Chalukya of Badami
Language : Sanskrit
Gadval Plates of Vikramaditya I. : A.D. 674.

by
Professor E. Hultisch, Ph.D. ; Halle (Saale), Germany.
The owner of these plates is a school-boy at Kurnool, Madras Presidency. He states that
“the plates were in his house at Gadwal, Hyderabad territory, and that some old woman was
saying that they were found in the fields”. They were brought to the notice of the
Archaeological Department by Mr. C.V. Dorasami Aiyar, clerk in the Settlement office,
Kurnool, and was obtained on loan through Collector. Professor E. Hultisch edited the
inscription on them from two sets of excellent ink-impressions received from Rai Bahadur
Venkayya, whose description of the originals is subjoined here.
These are “three copper-plates, with slightly raised rims, the first and last of which bear
writing only on the inner side. The length of the plates is 9 inches, while the breadth varies
between 4½ inches at the two edges. They are standing on an elliptical copper ring which
measures 3½ by 3⅞ and is ⅜ thick. The ends of the ring are secured at the bottom of a mass
of copper, on which is impressed by an almost circular seal which is 1 “in diameter. The
impression bears the rude figure of a baor in a running posture, facing the proper right. The last
plate exhibits a slit which rams from the nearer margin right into the ring-hole. This shows that
an attempt may have been made to remove the plate from the ring without actually cutting the
latter. The plates together with the ring and seal weigh 160 tolas”.
The writing on the plates is in an excellent state of preservation. In some cases the sign
Anusvara is indistinct and has to be supplied from the context. Throughout the record no mark
of punctuation is used. The alphabet resembles that of the other grants of the same period and
dynasty. The secondary forms of i and i̅ are not always clearly distinguished, and hardly any
difference is made between the two letters va and cha, and between the secondary forms of ri
and ra. The lingual ḷ occurs in the geographical name Choḷika (1. 25) and in the expression
Khan[du]ga vadḷa (1. 28) which, as well as salage (1.31), was taken over from the Telugu
vernacular of the donee. Among the names of private individuals, three are Prakrit (Chanda
and Kanha, 1. 27, and Mahisara, 1. 29), and three Dravidian (Tatamma and Padamma, 1.29,
and Konna, 1. 30). But the language of the whole record is Sanskrit, both prose verse. The rules
of sandhi are scrupulously observed, except in three instances (II. 1,26, and 38).
The inscription records a great deal of land by the (Western) Chalukya (1. 4 f.) king
Vikramaditya (I), the son of Satyasraya (i.e. Pulakesin II), grandson of Kirtivarman (I), and
great-grandson of Pulakesin (I). Each of these four kings receives the same panegyrical epithets
as in other grants of the same period. At the end of the description of the reign of Vikramaditya
I, the new grant adds a passage which is already known from his Haidarabad plates and the
spurious Kurtakoti plates.
35
As pointed out by Professor Kielhorn, this passage consists of four Arya verses. These
four verses mention several surnames of Vikramadi I, vis. Anivarita, `the unopposed' (verse 2),
Srivallabha, 'the favourite of fortune' (verses 3 and 4), Ranarasika, `fond of fighting,' and
Rajamalla, 'the wrestler with kings' (verse 5). Verse 3 states that he defeated Narasimha,
Mahendra, and Isvara, i.e. the three successive Pallava kings Narasimhavarman I,
Mahendravarman II, and Parameswara Varman I. The last of these three kings is again named
as Isvara-Potaraja of Kanchi in a Vasanta Tilaka verse (6) which follows after the four Aryas.
The conquest of Kanchi, the capital of the Pallavas, is also in verse 4. Verse 5 states that
Vikramaditya I destroyed the Mahamalla family. As suggested by Professor Kielhorn, this is
another reference to the Pallavas; for Mahamalla seems to have been a surname of
Narasimhavarman I, and Mamallapuram is the ancient name of a Pallava city, the remains of
which now go by the name of the ‘Seven Pagodas’.
The date of the grant was the full-moon tithi of Vaisakha in the twentieth year of the
reign, which was current after 596 Saka years had passed (II. 24-26). This date does not admit
of Verification; but, as Dr. Fleet kindly informs me, “the equivalent may be taken as Tuesday,
25th April, A.D. 674, though some authorities might make it the next day, -at any rate for any
eastern parts of India”. It fully confirms the correctness of the results of Professor Kielhorn`s
calculations of two other dates of the same reign.
When Vikramaditya I made this grant, his army had invaded the Cholika-vishaya, i.e.
the Chola province, and was encamped in Uragapura on the southern bank of the Kaveri river
(1. 25 f.). In sending me the impressions, Mr. Venkayya drew my attention to the fact that
Uragapura is mentioned in Kalidasa's Raghuvamsa (vi. 59) as the capital of the Pandya king,
and proposed to identify it with the ancient Chola capital Uraiyur near Trichinopoly. Author
rather thinks that Uragapura, ‘the snake-city’, is a poetical equivalent of Nagapattanam (now
Negapatam), though this town is at some distance from the southern bank of Kaveri. The word
Nagapattanam is engraved in Tamil characters on certain small copper coins struck at
Negapatam by the Dutch East India Company. The slightly different from Nagapattanam
occurs in the large Leiden plates. The Chinese pilgrim I-tsing, who visited India in the last
quarter of the seventh century, reports that the priest Wu-hing, after travelling from China to
India, landed at ‘Nagapatana’ and then embarked for Ceylon. The famous pilgrim Hiuen
Tsiang, who travelled over India in the second quarter of the same century, did not proceed
farther south than Coneeveram, which he notices. But he mentions on hearsay a town farther
to the south than Conjeevaram, which he notices. But he mentions on hearsay a town farther to
the south, from which probable that Negapatam is intended by this. Colonel Yule was inclined
to identify Nagapatam with Ptolemy’s Nikaua.
The grant was made at the request of Ganga-Mahadevi (1.27), who seems to have been
one of the queens of Vikramaditya I. The donees were three Brahmans, each of whom received
fifty nivartanas of land in a village named [Chedu]ili.
In verse 10 Vikramaditya I is once more praised as a member of the Chalukya family

and as the destroyer of the Pallava lineage.
Translation
(Line 1.) Om. Hail !
[Verse 1 contains an invocation of the boar-incarnation of Vishnu.]

36
(L. 2.) The great-grandson of the glorious Pulakesi Vallabha-Maharaja, whose body
was purified by bathing at the end of a horde-sacrifice, (and) who adorned the family of the
glorious Chalukyas;
(L. 6.) The grandson of the glorious Kritivarma-Prithvivallabha-Maharaja, whose pure

fame was established in the territories of hostile kings, such as Vanavasi, which had been
subdued by (his) valour;
(L.8.) The dear son of Satyasraya-Sriprithvivallabha-Maharajadhiraja-Paramesvara,

who acquired the surname of ‘supreme lord’ (paramesvara) by defeating the glorious
Harshavarahana, the lord of the whole northern country, who had encountered (him) in battle;
(L. 10.) He who, at the head of many famous battles, (assisted) by none but (his) noble
steed named Chitrakantha and by the edge of (his) glittering, spotless and sharp sword which
behaved like a tongue in licking the blood of hostile kings, conquered would-be conquerors by
his own arms which resembled the coils of the serpent who carries the burden of the earth; into
whose own armour many blows had plunged; who, having gained for himself the royalty of his
father, which had been concealed by the triad of kings, caused the burden of the whole kingdom
to be governed by (himself) alone; (and) who, for the increase of (his) merit and fame, by his
own mouth confirmed the properties of temples and the grants to Brahmapas which had lapsed
in that triad of kingdoms;
(V. 2.) (was) Anivsrita-Vikramaditys, who having recovered at the head of battles the
royalty belonging to his family from the hostile kings of every quarter, acquired the title of
'supreme lord' (paramesvara).
(L. 17.) Moreover :-
(V. 3.) Victory was achieved by the lord Srivallabha, who crushed the glory of
Narasimha, who caused the power of Mahendra to be dissolved, (and) who subdued Isvara by
polity;
(V. 4.) He who became the favourite of fortune (Srivallabha) in a still higher degree,
though (at the same time) forcibly wooing the damsel ‘southern region’ by seizing (her) girdle:
(the city of) Kanchi, while (he) caused to be crushed the sprouts (forming her couch): the
Pallava (kings);
(V. 5.) He who, being fond of fighting (Ranarasika) (and) possessing splendid powerful
shoulders, deservedly bears his own title of ‘wrestler with kings’ (Rajamalla), (because) he has
caused the destruction of the Mahamalla family;
(V. 6.) The king who, defeating Iavara-Potaraja, seized, like the girdle of the southern
region, (the city of) Kanchi, whose large rampart was insurmountable and hard to be breached,
(and) which was surrounded by a great moat, unfathomable and hard to be crossed.
(L. 22.) This Vikramaditya-Satyasraya-Sriprithivivallabha-Maharajadhiraja-Parames-

vara, who has won by (his) valour the sovereignty of the whole circle of the earth, thus
commands all people:-
37
(L. 23.) "Be it known to you (that), when five hundred and ninety-six Saka years had
passed, while the twentieth year of (Our) reign of growing victory was current, while (Our)
victorious army, having entered the Cholika province (vishaya), was encamped in Uragapura
which is situated on the southern bank of the Kaveri, on the full-moon tithi of Vaisakha, a field
in the village of [Chedu]lli, measuring fifty nivartanas by the royal measure, together with a
khan[du]ga of paddy (vadlu), was given by us, at the request of Ganga Mahadevi, to Kanha
sarman, the son of Svamichandasarman (and) grandson of Isvara Shadangavid of the Kapya
gotra.
(L. 23.) "And in the same village a field measuring fifty nivartanas by the royal measure
was given to Padammasvamin, the son of Tatammasvamin (and) grandson of Mahisarasvamin
of the Vatsa gotra.
(L. 30.) "And in the same village a field measuring fifty nivartanas was given to
Konnasarman, together with a salage (of paddy).
(L. 31.) "[Future] kings of Our family and others, considering that the enjoyment of
life, Sovereignty, etc. is as transient as the lighting, (and) desirous of accumulating fame for as
long as the moon, the sun, the earth and the oceans shall exist, should protect [this] (grant)
without distinction from their own gifts."
(L. 32.) And the holy Vyasa, the arranger of the Vedas, has spoken :-
[Here follow three of the customary verses (7-9).]
(V. 10.) (This is) an edict, chastising enemies, of him who was born in the Chalukya
family, who has destroyed the Pallava lineage, (and) whose orders are unopposed by all men.
(L. 37.) This edict was written by the great minister for peace and war (mahasandhivi -
grahika), the glorious Jayasena.
(L. 38.) To Kundasvamin alone the conveyance (ajnapti) of this edict (was entrusted)
by the king. Om. Obeisance, obeisance! Obeisance to the Omniscient !
No. 6
Volume-I, (2003).
Page No : 6 to 9.
Place : Velnalli (Gadwal Plates), Alampur Taluk.
Script : Telugu and Kannada.
This inscription is on a pillar in the Arkabrahma temple. Registers the gift of land at the
instance of Gangamahadevi, probably a queen of Vikramaditya I to Kunda Sarma son of Svami
Vanda Sarma, and grandson of Isvara Shadangavitha of Kasyapa gotra. The grant comprises
land measuring an extent of 25 nivartanas according to rajamana (royal measure). Alongside,
25 nivartanas of land were given to Batamma Swami son of Talamma Swami, and grandson of
38
Mahesvara Svami belonging to Srivatsa gotra. The grant was executed by maha sandhi vigrahi
Sri Jayasena.
No. 7
Volume-I, (2003).
Page No : 10 to 12.
Place : Paniyal (Pallipadu), Alampur Taluk.
Script : Telugu and Kannada.
Registers the grant of the village Paniyal (Pallipadu), to a certain Madhava swami, well
versed in Vedas, who was the son of Godarisvami and grandson of Priyankarasvami of
Bharadvaja gotra, while the king was camping in the city of Banamkallu, identified with
modern Panagallu in Mahabubnagar District.
No. 8
Page No : 67
Place : Ramapuram, Mahbubnagar.
Dynasty : Chalukya.
Inscription date : Mid 7th century.
Language : Telugu.
Engraved in Telugu-Kannada characters of about the middle of the seventh century, the
inscription in telugu, belonging to the reign of Vikramaditya (I), records gifts of land to
Sankarasvamin, Ayicha-sarman, Reva-sarman and others belonging to the various gotras by
Baladitya-maharaja who was apparently a feudatory of the king.
No. 9
Volume-I (2003)
Page No :9
Place : Alampur
Inscription date : 7th century A.D.
Script : Telugu and Kannada Characters of 7th c. A.D.
This inscription is on a pillar in the Arkabrahma temple. Registers the gift of land
measuring 500 nivartanas, to a certain Brahmin named Pishta Sarma of Bharadvaja gotra, in
39
the village Vaddamanu at the time of consecration of the Linga in the temple of Mahadeva by
the queen Mahadevi.
(Also)
Page No : 57
Place : Alampur, Mahbubnagar.
Dynasty : Badami Chalukya.
Inscription date : 7th century.
Language : Sanskrit, Telugu and Kannada.
This inscription in Sanskrit language and Telugu-Kannada characters of the seventh

century AD., engraved on a pillar in the mandapa in front of the central shrine in the Arka
Brahmesvara temple, records the installation of a linga in the temple of Mahadeva by the queen
(mahadevi) of Anivarita Vikramadinya (i.e. Vikramaditya I) and records the grand of fifty
nivarttanas of land in Vadlamani village to the mahabrahmana Pishtisarman belonging to the
Bharadvaja gotra.
(Also)
Reference : Epigraphia Indica, Volume-XL (Part I) (April 1973).
Page No : 30 to 32.
Place : Alampur.
Reign of : Vikramaditya.
Language : Telugu, Kannada and Sanskrit
Alampur Inscription of Vikramaditya

(1 Plate)
by
M.D. Sampath and V.S. Subrahmanyam, Mysore
The subjoined inscription edited here with the permission of the Chief Epigraphist,
Mysore was copied from Alampur, Alampur Taluk, Mahabubnagar district, during the years
1976-77.
This inscription is engraved on a pillar in the Mandapa in front of the central shrine in
the Arka Brahmeshvara temple, one of the Nava Brahma temples in the village. The pillar bears
five lines of writing on the top.
The inscription is in Sanskrit language and is engraved in Telugu-Kannada Characters

palaeographical assignable to the 7th century A.D.
40
As regards palaeography, attention may be drawn to the occurrence of medial a which

is indicated by a downward curve attached to the top mara of the consonant on its right side as
in va (lines 1 and 2), ma (lines 1 and 2) and ba (line 3). In the case of na, the medical a is
denoted by an upward curve projected from the lower end of the downward stroke of the top
mantra of the consonant on its right. Cf, na in brahmanaya (lines 3-4).
The stone inscriptions that could be definitely assigned to Vikramaditya I are a few in
number. A comparative examination of the formation of individual letters of this record with
the Turimella inscription reveals close similarities. Hence, this could be assigned
palaeographically to the early years of the reign of Vikramaditya I. An inscription from
Ramapuram in Alampur Taluk has been assigned on palaeographical grounds to this king.
Though the characters of the record under study are generally comparable to those of
the Ramapuram epigraph, the earlier forms of k, bh, r, l, and li found in the present record
marks it definitely earlier than the latter inscription. The letter y occurs in both the inscriptions
in the transition from of tripartite type tending to have a loop. The ‘Alampur record however,
exhibits also the other form having a developed loop.
Of the orthographical peculiarities, the consonant following the repha is doubted in

°rmma in sarmma (line 4) and in °rtta in °varttana (lines 4-5) except in °rka in the expression
°taraka (line 5). The lingual ！occurs in the name of the village Vadlamani, where the land
was granted. Wherever the anuvasvara occurs, there the class nasal is used uniformly e.g.,
linga° (line 2) pancha° (line 4), °kshetran datta° (line 5) and °chandra (line 5).
The object of the inscription is to record the installation of linga in the temple of
Mahadeva by the queen (mahadevi) of Anivartra Vikramaditya and registers the grant of fifty
nivarttanas of land to maha-brahmana Pishti-sarmman belonging to the Bharadvaja gotra and
residing at Vadlamani.
It belongs to the reign of Vikramaditya who is known to have borne the title Anivarita
meaning `the unopposed`. The king to whose reign the record belongs, though not endowed
with any of the titles of the Chalukyas of Badami, may be identified with Vikramaditya I (665-
81 A.D.). Even though Vikramaditya II also is known to have borne this title, the palaeography
of this inscription discussed above precludes the possibility of identifying the king of this
record with him.
This record furnishes the earliest known date for the group of temples called
Navalingesvara. The name of the temple in which the linga was consecrated is not mentioned
in the record. It may however be observed that the Arka Brahmeshvara temple where the pillar
bearing the inscription is set up, is probably the Mahadeva that is referred to in the present
record.
The village Vadlamani mentioned in the record may be identified with Vaddamanu in
Nandikotkur Taluk of Kurnool District.
(Also)
Page No : 39
41
Dynasty : Chalukya of Badami.

Reign of : Vikramaditya.
Inscription date : ………..
Language : ………..
This inscription belonging to the time of Vikramaditya, son of Pulakesin I, wherein the
king is styled as Anivarita Vikramaditya, records the donation of certain nivartanas of land by
his queen Mahadevi to a Brahmin Pishti Sarman of Vardhamanigrama.
No. 10
Page No : 40.
Place : Pallepadu, Jogulamba Gadwal District.
Reign of : Vinayaditya.
Inscription date : A.D. 682.
Language : Kannada.
This inscription1 describing as usual the genealogy of the Chalukya family of Badami,
belongs to the reign of Vinayaditya. It is dated Saka 604, the king’s second regnal year,
Vaisakha purnima, when the king was in his military camp at Banumgal. This date may be
approximately equated to A.D. 682.
It records the endowment of the village Paneyal on the southern bank of the river
Krishnabenna to Madhava swami of Bharadvaja gotra, who was well versed in the study of the
vedas. The gift was made at the request of Swami Sivaraja.
(Also)
Reference : Copper plate inscriptions of Andhra Pradesh Government
Museum, Hyderabad. Volume-I, 1962.
Page No : 58 to 63.
Place : Pallepadu, Jogulamba Gadwal District.
Language : Telugu, Kannada (Script) and Sanskrit (Language).
This set of copper plates was acquired for the Hyderabad Museum. These were found
in the village of Pallipadu, and were recovered by Sri Gadiyaram Ramakrishna Sarma. The
plates have also been published by Sri Gadiyaram Ramakrishna Sarma in the Journal of the
History of Deccan and Culture Vol. III. No.1 January, 1956. They are republished here as they
form the copper plate grants of the Andhra Pradesh Government Museum.
1
Dr. Madhusoodana Pai, a Sanskrit Scholer helped me to translate this inscription and found another
reference which had elaborated translation from Copper Plate Inscriptions of Andhra Pradesh
Government Museum, Hyderabad, Volume-I, 1962.
42
The inscription is engraved upon three copper plates held together by a ring. The plates
are rectangular in shape and measure 22.8 cm. in length and 8.4 cm. in breadth. The plates and
seal weigh 969 grams and 340 grams respectively. The plates are strung by a ring which is
secured by a seal with the usual Varaha Lanchana, the Western Chalukyan symbol. There are
altogether 31 lines of writing with 8 lines of writing on each side except the third plate first
side which has only seven lines. The edges are all trim and thus the writing has been well
preserved. The characters belong to the Telugu Kannada alphabet and resemble the Western
Chalukyan script closely.
The grant is dated on the full moon day of the month of Vaisakha in the second year
after the expiry of Saka 604. The date of the grant is thus 27th April, 682 A.D. Since the grant
is said to be in the second year of the accession of the king Vinayaditya, the date of accession
of the king can therefore be fixed at 680 A.D. and at 681 A.D. if the second regnal year
mentioned in the grant is the running year and not the expired year. From the other inscriptions
of Vinayaditya we can find that his regnal years are counted from two different points, one
starting from some date between 2nd June and 5th July, 681 A.D. and the other between 18th
October, 678 A.D. and 2nd July, 679 A.D. The explanation for this discrepancy is not easy.
The date in the present grant, would appear to support the first version viz the accession at
some date between 2nd June and 4th July, 681 A.D. There are only two records of the same
king called Jejuri record which was given in the 9th regnal year, Saka 609, Ashadha Sukla 15
divasa and the Thogarchedu record which was given in the 10th regnal year Saka 611, Kartika
Sukla Divas 15, where dates do not tally with his date. With the exception of these two records,
all the other remaining records of king Vinayaditya give the figure 681 or 682 A.D. as the date
of his accession. We also know that his father Vikramaditya came to the throne in 655 A.D.
and he ruled for 27 years and his reign must have come to a close in 681 A.D. Normally
Vinayaditya's rule would thus have began in 681-82 A.D.
Apart from this record there are 9 records of this king excluding the two Dharwar
records which are said to be spurious. Their details are given below:
Sl. No. Place Regnal Year Saka Year Date of Grant Corresponding English Date
(1) Lakshmëswar 7 608 Magha Su. 15 3rd Feb 687 A.D

(2) Jejari 9 609 Ashadha Su. 15 2nd July 687 A.D.
(3) Thogarchedu 10 611 Kartika Su. 15 3rd Nov 687 A.D.
(4) Kurnool 11 613 Magha Su. 15 10th Jan 692 A.D.
(5) Sorab 11 614 Dakshinayana 22nd June 692 A.D.
(6) Mayalar 11 614 no details 692 A.D.
(7) Dayyamdinne 12 614 Ashadha Su. 15 22nd June 693 A.D.
(8) Harihar 14 616 Kartika Su. 15 9th October 694 A.D.
(9) Patoda 14 616 Vaisakha Su. 15 4th May 695 A.D.
Excepting the Togarchedu and the Jejuri records, the data mentioned in all the others
gives only 681-82 A.D. as the date of Vinayaditya. The present grant is very important, since
it is the earliest grant of Vinayaditya up to now discovered. Since this is the earliest record of
his, during the second year of his accession, which yields the result 681 A.D. we may take it
that 681 A.D. is the correct date of his accession to the throne.
43
The inscription of Vinayaditya gives the impression of a very successful and prosperous
king. The Pallavas, Kalabhra, Kerala, Haihaya, Vila, Malwa, Chola, Pandya and other kings
are said to have been reduced by Vinayaditya to a state of servitude. He is stated in his records
as having arrested at the command of his father the power of the three kings of Pandya, Kerala
and Chola and also of the Pallavas and so gratified his father's mind by bringing all the
provinces into a state of peace and quiet. It is obvious from this as well as from the statement
in the grants of his father Vikramaditya-I that after the conquest of the ‘Avaniparti Tritaya or
the Pallavas who were ruling in the three kingdoms of Ceded districts, Nellore and Guntur
districts, and Kanchi, the campaign against the south was continued by Vikramaditya-I and
later by his successor Vinayaditya, who seems to have reduced all the southern chiefs in battles.
There is a reference in the Rayagad plates of Vijayaditya son of Vinayaditya, in which it is
stated that Vinavaditya made the kings of Kavera, Simahala, Parasika, and other dwipas to pay
tribute to him, and in addition he is supposed to have obtained the Palidhwaja or a particular
arrangement of flags in rows, by defeating the supreme sovereigns of northern India. It is thus
clear that under Vinayaditya the power of the Western Chalukyas which had been eclipsed
during the last years of Pulakesin-II rose once again to its zenith.
This inscription was issued from the war camp at the city of Banamkallu, and was
intended to record the grant of the village Panyal to one Madhavaswamy, well versed in the
Vedas, who was the son of Godariswamy and grandson of Priyankaraswami of the
Bharadwajasa Gotra. The village Panyal was at a distance of 2 Krosas from Dharmapura on
the southern bank of Krishna. The village was granted free of taxes and penalties. Banankallu
has been identified by Pandit Sarma with Panagallu about ten miles from Wanaparti in
Mahaboobnagar district. Dharmapura is perhaps the same as Dharmavaram which is at a
distance of two Krosas from Pallipadu. It is possible that the word Paniyal may refer to the
village Pallipadu from where the grant was discovered. Except for the name of the village and
the other details of the grant, this grant follows closely the other records of this king. The
importance of this grant is in the fact that this is the earliest grant of Vinayaditya issued in the
second year of his reign and hence the date that is obtained from this grant of his accession to
the throne can be accepted to be authoritative.
No. 11
Volume-I, (2003).
Page No : 12
Place : Alampur
Reign of : Vinayaditya
Inscription date : ………
Engraved over the dwarapalaka, imagine the Svarga brahma temple. The inscription
brings to light an unknown son of Vinayaditya i.e. Lokaditya, brother of Vijayaditya is
described as ela-arasar i.e. yuvaraja. It states that the temple was constructed by Lokaditya in
memory of the emperor`s queen.
44
No. 12
Reference : Archaeological survey of India, Annual Report on
Indian Epigraphy for 1959-60.
Page No : 60.
Place : Alampur, Mahbubnagar District.
Inscription date : ……….
Language : Kannada.
This inscription is above the dwarapalaka image in the Swarga Brahma temple. States
that the temple (devakula) in honour of the queen (mahadevi) of Vinayaditya was constructed
by Lokaditya-Ela-Arasa.
No. 13
Reference : Department of Archaeology and Museums, Andhra Pradesh.
Annual report on Epigraphy, 1967.
Page No : 130 and 131
Dynasty : Badami Chalukya.
Language : Telugu.
This inscription is on a pillar in the Svarga Brahma temple. Records the construction of
the temples (?) by the queen and Lokaditya Ela arasan (Junior king or Prince).
No. 14
No-3, Kannada Inscriptions-1961.
Page No : 38.
Place : Alampur.
Dynasty : Western Chalukya.
Reign of : Vijayaditya.
Language : Kannada and Sanskrit.
This damaged charter is of the time of king Vijayaditya who belonged to the earlier
branch of the Western Chalukya family. It is dated Saka 626, the king’s regnal year [18 ?],
Vaisakha sù. 13. This may be approximately equated to A.D. 704. The epigraph cites the
familiar Prasasti of the Chalukya rulers of Badami and gives the genealogical succession of the
family from Pulakesin I.
The inscription states that the enclosure in question was set up at the instance of the
Chalukya ruler and dedicated to worshipful Isanacharaya Swami.
45
(Also)
Reference : Corpus of Inscriptions in the Telangana Districts,
Part-VI, 1973.
Page No : 3 and 4.
Place : Alampur, Mahaboobnagar District.
Dynasty : Chalukya.
Language : Sanskrit and Kannada.
The inscription which runs for seven lines in Sanskrit verse, is dated in the 18th Regnal
year of the Chalukya king Vijayaditya. It states with the usual Prasasthi of Chalukyas, and
supplies as with the genealogy for six generations starting from Pulakesi :
Pulakesi Vallabha Maharaja

his son
|
Kirtivarma Prithvi Vallabha
his son
|
Satyasraya Prithvi Vallabha
his son
|
Vikramaditya Bhattaraka
his son
|
Vinayaditya Satyasraya Sri Prithvi Vallabha Maharaja
his son
|
Vijayaditya Satyasraya.
The inscription purports to record the construction of the Prakara Bandha (compound
wall) by Isanacharya and under orders of the king. Isanacharya of this inscription, though
addressed as ‘Bhagavata’, might be one of the pontiffs of the `Kalamukha` sect.
The inscription is dated Saka 626, Vaisakha Su 13 (A.D. 704). The script is Kannada
and the Language is Sanskrit.
No. 15
Reference : A Catalogue of Inscriptions copied upto 1964.
Page No : 45
Dynasty : Badami Chalukya
Language : Kannada.
46
This inscription dated S. 626, Vaisakha su. 13, (A.D. 704). States that the enclosure
wall was constructed at the instance of the Chalukya ruler and dedicated to the worshipful
Isanacharayasvami.
No. 16
Page No : 54
Place : Alampur.
Dynasty : Western Chalukya of Badami
Reign of : Vijayaditya Satyasraya.
Language : Telugu-Kannada and Siddhamatrika.
This inscription was dated in Saka 635 (A.D. 713) in the reign of the Western Chalukya
king Vijayaditya Satyasraya, one of the epigraphs is biscriptal, one version written in the
Siddhamatrika script and the other in the Telugu-Kannada alphabet (pl. LVI A). It records the
construction of an enclosure by a certain Isanacharva.
Another epigraph belonging to the first regnal year of king Dharavarsha (Dhruva)
records a gift of three hundred and sixty mattar of land to the goddess Durga-bhattaraki of
Alampura and the construction of the main gateway (sri-vagilu), etc. and mentions Bala-
varmarasa as administering Alampura and Somadi-bhatta as holding the matha-patya of the
place.
No. 17
Volume-I (2003)
Page No : 13 to 14
Place : Alampur
Reign of : Vikramaditya Satyasraya.
This inscription is on a red sandstone fixed on the southern fort wall near Devadroni.
Begins with the constructional prasasti of the Badami Chalukya kings, beginning with
Pulakesin II. Records the construction of a Prakara (Compound wall), by a Savaite teacher
Isanacharaya at the instance of the king Vijayaditya Satyagraha. Also states the charities made
to the pontiff.
No. 18
Page No : 58.
Language : Sanskrit, Telugu-Kannada.
47
This inscription is on a slab fixed into the fort-wall near the Devadroni. Records show
that the prakara was constructed by Isanacharya-swamin.
(Also)
Reference : Epigraphia Indica, Volume-XXXV, (1963-1964).
Page No : 121 to 124.
Place : Alampur
Dynasty : Chalukya
Reign of : Vikramaditya
Language : Telugu and Kannada (Siddhamatrika or Early Nagari script)
Alampur Inscription of Chalukya Vijayaditya, Saks 635 and 636

(1 Plate)
by
G.S. Gai, Ootacamund (Ooty).

(Received on 12.07.1960)
The inscription was copied by G.S. Gai in December 1959 at Alampur, the headquarters
of the Taluk of the same name in the Mahbubnagar District. Alampur is situated on the western
bank of the Tungabhadra which flows there northwards to join the Krishna seven miles away.
The place is very rich in epigraphical material and G.S. Gai succeeded in tracing about 90
inscriptions representing almost all the important ruling dynasties of Karnataka from the 7th to
the 16th century A.D. The temples of the place are also of great interest from the architectural
point of view.
The inscription edited below has two versions, called here A and B for the sake of
convenience. Both the versions are engraved on the same slab, A being to the left side and B to
the right. The inscribed slab is fixed into the fort-wall near the steps leading to the river in the
place called Devadropi. It is rectangular in shape and measures about 5' 10" by 1' 12". A
portion of the slab is broken away and lost from the right, so that only about one-third of B is
preserved while only a few letters in the first three lines of A are lost. The writing of A covers
an area about 5' 3" by 1' 2" while that of the extant portion of B measures 1' 2" by 11". The
space between A and B varies from half an inch to one inch. While A has 7 lines of writing, B
consists of 8 lines.
The texts of both the versions are similar, though they are written in different scripts.
The characters of A are early Telugu-Kannada while those of B are what are called
Siddhamatrika or early Nagari. This reminds us of the undated Pattadakal pillar inscription of
Kirtivarman II, which is also written in versions in these two scripts. Both the Telugu-Kannada
and the Siddha Matrika characters of the present inscription closely resemble their counterparts
of the Pattadakal inscription. While editing the latter record, Fleet has compared the characters
of the Nagari version with those of the Bodhgaya inscription of Mahanaman and the Samangad
plates of Rashtrakuta Dantidurga. The characters of B and their counterpart in the Pattadakal
inscription may also be compared to those of the Pallava king Atiranachanda's epigraph at
48
Saluvanguppam, which is referred to the 8th century A.D. Fleet referred the Pattadakal
inscription to c. 754 A.D., and observed that the use of the Nagari characters in that record
furnished the earliest instance in Southern India. Since the inscription under study is dated in
713 A.D., it would carry back the antiquity of the use of early Nagari or Siddha Matrika by 40
years at least.
In respect of orthography, there is nothing special to remark except that, in B, the sign
for o is used to denote b in line 8. The language of both A and B in Sanskrit, except a sentence
in line 7 A, which is written in Kannada. The composition of both the versions is prose, except
the invocatory verse at the beginning.
A. Inscription of Saka 636

This version begins with the symbol for Siddham followed by a verse in praise of the
Varaha (Boar) incarnation Vishnu, which is often found in the records of the Badimi
Chalukyas. Then, after the usual prasasti introducing this dynasty lines 1-3, the record
mentions in lines 3-5, six kings of the family, viz., Pulakesin I; his son Kirtivarman I; his son
Satyairaya ( i.e. Pulakesin II); his son Vikramaditya I; his son Vinayaditya and latter's son
Vijayaditya was ruling king. Lines 6-7 state that at the command of Vijayaditya, the teacher
Ishan Acharya constructed an enclosure (prakara-bandha). It is not stated for which temple or
temples this enclosure was intended. It may, however, be observed that the fort, with the slab
bearing the inscription fixed, itself forms a sort of an enclosure to the temples called
Navaliagesvara, the most important of which is the Balabrahmesvara shrine. The record does
not give any details about the teacher who was responsible for the construction of the enclosure.
The date the record is given in line 6 as Saka 636 (expressed words), 18th regnal year,
Vaisakha su. 13. Since Saka 619 current was the first regnal year of the king, Saka 636 current
would be the 18th regnal year as stated in the record. This cannot be verified as week-day
mentioned. But in the year question, Vaisakha su. 13, fell Friday, the 13th May, 713 A.D.
Line 7 contains a benedictory sentence wishing welfare to the cows, Brahmanas, the
king and his subjects. This is followed by another sentence in Kannada language which states
Isan-acharya constructed the faultless enclosure (niravadya-prakara). The record ends with
expressions ollittage and sivum-astu, one being the translation of another.
B. Inscription of Saka 635

As stated above, though only about one-third of this inscription is now preserved. a
comparison of the extant portion would clearly show that it is a copy of Inscription A written
in the Siddha Matrika script. The chief interest of the record lies in its palaeography which has
been discussed above. The inscription is dated Saka 635 instead of Saka 636 as found in A, the
details regarding the regnal year being lost. Since Saka 636 of A has been shown to be a current
year, Saka 635 of this record may be considered as expired. The purpose of the inscription, as
already indicated, is the same as that of A.
(Also)
Page No : 21 and 58.
49
Place : Alampur, Mahbubnagar District

Dynasty : Western Chalukya or Chalukyas of Badami
Reign of : Vijayaditya
Language : Sanskrit, Telugu, Kannada and Siddhamatrika.
This inscription is on a slab fixed into the fort-wall near the Devadroni, dated S. 635
and 636 (A.D. 714-715) belong to the reign of the Western Chalukya king Vijayaditya and are
really two versions of the same inscription, one in Telugu-Kannada script and the other in the
Siddhamatrika or Northern alphabet. The latter is interesting from the palaeographical point of
view as it furnishes one of the earliest instances of the use of Siddhamatrika in the Kannada-
Telugu speaking region. Both the records trace the genealogy of the king from Pulakesin I and
refer to the construction of an enclosure (prakara-bandha) by a certain Isanacharya, probably
a Northerner for whose benefit the version in the Northern alphabet was engraved. While first
inscription is dated Saka 636 corresponding to the king's 18th regnal year, Vaisakha Su. 13.
Second one bears the date Saka 635, the other details being lost. Since Saka 619 current was
the first regnal year of this king (of. Bomb. Gaz., Vol. I, Part. ii. p. 370, note 5). Saka 636
current and 635 expired would be his 18th regnal year. The inscriptions have been published
in Ep. Ind., Vol. XXXV. pp. 121 ff.
Remarks
Records show that the prakara was constructed by Isanacharyasvamin. Cf. Telangana
Sasanamulu, pp. 1722-73. Another inscription is a Fragmentary.
No. 19
Volume-I, (2003).
Page No : 15 to 16
Place : Alampur, Alampur Taluk.
Inscription date : ………….
This inscription is on a pillar at Balabrahmesvara temple. Describes Vinayaditya’s

triumph over the Lord of Uttarapatha after his accession to the imperial throne. It also mentions
that he defeated the rulers of Malva, Lata and had taken away their armies, precious stones,
valuable commodities, elephants and their insignia of Sovereignty.
…………….
50
EASTERN CHALUKYAS OF VENGI
No. 1
Page No : 205.
Place : Hyderabad.
Dynasty : Eastern Chalukya.
Reign of : Vishnuvardhana-maharaja.
Inscription date : 6th-7th century A.D.
Three copper-plate sets are preserved in the State Archaeological Museum, Public
Gardens, Hyderabad. The first charter is in Sanskrit language and engraved in Telugu-Kannada
characters of sixth-seventh century A.D. Issued on the day of lunar eclipse during the fifth year
of the king Vishnuvardhana-maharaja, son of Sarvvalokasraya and the grandson of
Vishnuvardhana-maharaja, it records the gift of the village Kondakali (Kondakaripuramu)
situated in the Adhi-vishaya to a brahmin Nandisarmma of Khandi (Kaundinya?) gotra and the
resident of Vemgipura by the king. The charter contains a seal which reads: 'Sri Vishamasiddhi.
No. 2
Page No : 78.
Place : Hyderabad.
Dynasty : Chalukya.
Reign of : Vishnuvardhana (A.D. 624-641).
A charter of Chalukya Vishnuvardhana, in faulty Sanskrit, registers the grant of the

village Ikshu-grama to the Brahmana Narayanasarman of Harita-gotra, by the Later Chalukya
king, Vishnuvardhana, who claims to be ruling from Rajamahendravara. While he was camping
at Ikshupur, in the Kali year quoted by the chronogram ashta-netra-rasa-dosh, corresponding
to the cyclic year Prabhava.
No. 3
Place : Hyderabad.
Reign of : [Jaya]simha Vallabha.
51
The copper-plate set which is supposed to have contained four plates, the first plate is
missing while the second one is fragmentary retaining only a quarter portion. There is no
inscription engraved on the second side of all the three plates and the ring with the seal attached
to them does not bear any emblem or legend. The inscription is engraved in Sanskrit language
and Telugu-Kannada characters and refers to the king [Jaya]simha- vallabha-maharaja,
probably Eastern Chalukyan king (A.D. 641-73).
The inscription seems to record a tax-free gift of a village called Uchchatigrama situated
in Natavati (vishaya) to a brahmin Matri-sarmna son of Dvivedi Durgganandi- sarmma, a
resident of Va(Vem)giparru, belonging to Kanvasa-gotra. Apastamba-(sutra) on the day of
Vaisakha Purnima and Vyatipata.
No. 4
No.9-Selected Stone Inscriptions of Andhra Pradesh, 1962.
Page No : 17 to 21
Place : Koravi, Warangal District.
Dynasty : Chalukya.
Reign of : Bhima I.
Language : Old (Ancient) Telugu.
This inscription in ancient Telugu is engraved on the four sides of a stone pillar. Though
small portions of the epigraph at the bottom of the sides of the pillar are either damaged or lost,
the charter is on the whole well-preserved.
The characters are archaic Telugu nicely shaped, being executed in bold and neat hands.
The anusvara, invariably incised in small dots, is not clear in all cases; and sometimes dots
which are really not dots, but dents caused by defects in stone, are found placed at wrong points.
The doubling of K is indicated by a horizontal bar placed in the loop of the letter, as in lines 7,
25, 52 and 61. This peculiarity is noteworthy. The Dravidian r̤ and l̤ are distinctly used. There
are a few spelling mistakes. The charter is edited here with the help of only one set of
impressions available, which were, however, not quite satisfactory.
For the facility of study the epigraph can be divided into three convenient sections.
The first section comprising lines 1 to 16, contains valuable information about the
political events that took place in the reign of the Eastern Chalukya or Vengi Chalukya king
Bhima I (A.D. 892-922), son of Yuvaraja Vikramaditya. The record recounts that the
sovereignty of the Vangi kingdom which was eclipsed (asta) as a result of the invasion of the
Rashtraknța king, was regained and restored to Chalukya Bhima, Lord of Vengi, bearing the
title Vishnuvardhana and the epithet Saucha-kandarpa. The invader Rashtrakata king was
Krishna II.
The heroic chief who played a leading role in this achievement by dint of his bravery
and prowess of arms was Kusumayudha of the Ranamarda family. In the course of this alien
invasion the ancestral estate of the Ranamarda family also fell into the hands of the enemy, but
it was recovered. In recognition of this signal service Chalukya Bhima shared half of his
52
kingdom with Kusumayudha who is stated to have been ruling the Vengi country consisting of
Manchikonda province and other tracts.
The second section covering lines 16 to 36 introduces Kusumayudha's eldest son as

governing his tract. The name of this son is not specified. This chief makes an avowal of his
intention of making a grant to a person named Peddana for the obligation rendered by him. The
details of the circumstance are not clear. This is followed in lines 37-38 by a reference to the
village Koravi as constituting the hereditary estate in the Mudugonda Chalukya family.
The third section commencing with line 40, speaks of a charter of privileges conferred
through the present epigraph engraved on a stone pillar by the chief Niravadya. The charter
solemnly affirms to enforce, maintain and safeguard the religious works and charities, formerly
established at Koravi. It was binding on the officers connected with the administration of the
region.
This inscription is published in the Telangana Sasanamulu, pages 163-65. But the
published text contains some errors of reading. It is worthwhile to point out here the most
glaring ones among them.
The expression Ballahunikkasta praptambayna Ranamerdde-kanthiyam is read as

Ballahuniki stapraptambayna Ranamarddaka srima in lines 7-8. Manchikonda in line 13 and
n-arddha in line 15 are read as Madikonda and naddi respectively. Koraviy annadi Mudugonda
is deciphered as Koraviyanna Bhimudu in lines 37-38. So on and so forth. For further
discussion see ante Historical Introduction.
(Also)
Reference : A Corpus of Inscriptions in the Telangana Districts of Andhra Pradesh.
Part III, 1956.
Page No : 135 to 139
Place : Koravi, Warangal District
Dynasty : Eastern Chalukya
Reign of : Bhima I (A.D. 892 to 921)
Language : Telugu.
This record, which is inscribed on the four faces of a stone in the village of Koravi,
belongs to the reign of Chalukya Bhima I, son of Vikramaditya. He bears the title of sauca-
Kandarpa and is referred to as Vengisvara, that is, the lord of Vengi. The sense of the record is
by no means clear owing to damage of the record at vital points and also to the archaic character
of the language. The first two faces of the record offer few difficulties. It is stated that
Kusumayadha, the crest-jewel of the Ranamardanvaya-kula restored to language Chalukya
Bhima, by the prowess of his arms, the territory of the Ranamardakas, which fell into the hands
of Kannara Ballana, invested him with the necklace of royalty, fastened the fillet of Kingship
on his fore-head at the time of his coronation, and having undertaken with help of his sword,
to protect the whole earth, he was ruling together with the time Vishnuvardhana, i.e. Chalukya
Bhima as the ‘Deputy King’, the Vengi country beginning with Mancikonda-nadu. His eldest
son, whose name is not given, is said to have summoned to his presence Peddana, son of Koravi
Nalla-Mereya and declared, "to me you are a friend dear as my life; for the help you rendered
53
me I must recompense you; state what you desire." Peddana replied ‘I do not stand in need of
anything, for I have every kind of wealth’. ‘Nevertheless’, rejoined the son of Kusumayudha,
‘ask whatever you desire’. Though not for himself, to do good to others, Peddana seems to have
asked him for something.
The third face of the record introduces a certain Sancagalla Sri Niravadya probably of
the Chalukya lineage, who is said to have distinguished himself in several battles, become
worthy to enjoy all the wealth of his elder brother and obtained from Bhima Saluki many
articles and vehicles as presents. Sancagalla Sri Niravadya is perhaps identical with
Kusumayudha himself, and his elder brother from whom he obtained gifts is probably Bhima
Saluki (i.e., Chalukya Bhima I). It seems that, at the instance of this Sancagalla Sri Niravadya,
Bhima Saluki paid a visit to the temple of Bhimeswara, to which Peddana's elder brother
Gonangayya made certain gifts. The last face of the inscription registers fines for certain
crimes. A sum of twenty-five drammas was to be paid as fine for cutting off of the nose,
abduction, drawing of the sword, theft, and adultery. For the fault or crime committed by man,
the fine is the forfeiture of his jivita (means of livelihood). In addition to these, dues such as
variyaramba, paduvaramba, vellaramba (one era-gadyana each) and the tax of five hundred
drammas to be paid at the time of Peramani-punnama (full-moon day of High Spring season)
are mentioned. The last two sentences are interesting: One of them enjoys that no one, whether
he was a nayaka or a farmer (kapu), should join alien kings; and the other which is unfortunately
incomplete says something about the kings who might seize this property knowing it to be a
charitable endowment and the farmers who live unable to save it from ruin.
The bottom of the stone is built in and the text of the inscription is therefore not
complete.
(Also)
Page No : 89.
Reign of : Bhima I.
Inscription date : ……..
Language : Telugu.
This inscription is on a stone in the village. It is stated that Kusumayudha of

Ranamardanvaya kula restored the territory Ranamardakas to Chalukya Bhima from the hands
of Kannara Ballara (Rastrakuta Krishna II) certain other persons such as Sri Niravadya,
Gonangayya etc., are mentioned. The inscription gives the punishments for certain crimes. The
language of the inscription is archaic and the purport is not quite clear.
(Also)
Reference : Inscriptions of Warangal District. (2016)
Page No : 10 to 15
Place : Koravi, Mahabubabad Taluk, Warangal District.
Reign of : Chalukya Bhima.
54

Language : Telugu
This inscription is on two broken pillars in the compound of the Veerabhadra Swamy
temple. States that Kusumayudha of Ranamarda family wrested by his prowess and the force
of his arms the Ranamardakanthiya from Kannara Ballaha into whose hands it had fallen,
fastened it around the neck of Chalukya Bhima son of Vikramaditya, and crowned him king.
Standing by him with sword in hand to protect his dominion, he shared half the sovereignty
with Vishnuvardhana (i.e. Chalukya Bhima I) over Vengi beginning with Manchikonda nadu.
His eldest son who apparently succeeded him having resolved to protect the royalty secured by
his father for Chalukya Bhima ruled the kingdom along with the latter under the name of
Anungu Gonamga. Summoning one day to his presence his dear friend Peddana, son of Nalla
Meleya of Koravi, Anungu Gonamga's brother Niravadya asked him to name his reward for the
meritorious services rendered by him obviously to the sovereign; but Peddana wanted nothing
for himself, as he had all the wealth which his friend had but requested that certain privileges
might be granted to the people of Koravi which seems to have been hereditary estate, of the
Chalukyas of Mudigonda. It is not known if this request was conceded, due to the breakage in
the stone and the consequent loss of two or three lines of the inscription. After Gonamgayya
his younger brother Niravadya who bore among others the title of Sakalalokasraya succeeded
him.
Bhima also obtained favours from Bhima Saluki (Chalukya Bhima), and having made
up his mind to carry out the charities made by his elder brother Gonamgayya continued the
privileges (sthiti) granted to Koravi and recorded them in an inscription engraved on a pillar of
stone which he set up in the place. The record then refers to Bhimisvarambu and certain tanks
dug by his brother. It imposes certain penalties; for stabbing a person to death 120 drammas;
for stabbing without causing death 60 drammas; for cutting off the nose, beating, drawing out
a knife and committing adultery 25 drammas; for the crime (manslaughter ?) committed by a
man, his life is forfeit. By paying Era-gadyana of Variyarambambu, paduvarambu and
Vellarambambu at the time of Peramani Punnama people were to live in happiness. Neither
nayakas or the kampus who join the enemy kings should live in the village. The record ends
with the signature of Chamdi (Samdhi)- vigrahi Chamumleya.
(Also)
Reference : Epigraphia Andhrica, Volume-I, (1969).
Page No : 118 to 145.
Dynasty : Chalukya (Madugonda Chalukya)
Reign of : Bhima I.
Language : Telugu and Sanskrit.
The Koravi Epigraphs

(A Symposium)
by
Dr. N. Venkataramanayya
This is a well known epigraph, which has remained a problem to historians since long.
The village Koravi is about five miles from Mahabubabad on the road to Abbaipalem in
55
Warangal district. The epigraph as published already is incomplete. Very recently a new piece
of stone of the same dimensions and engraved on the four sides in the same characters as the
above has been discovered in the tank near the village. Though it cannot be established
conclusively that these two pieces form part of one and the same inscription, the internal
evidence indicates that they are closely connected. Taken together they throw fresh light on
certain points in the history of Mudugonda Chalukyas. An attempt is made here to re-assess its
contents by different scholars whose contributions are given in the following pages. The text
is given at the end of the symposium in two different parts as contained in the two pieces.
KORAVI EPIGRAPHS
I
M.V.N. Aditya Sarma, M.A., Hyderabad
The two inscriptions from Koravi village, one found in a tank and another in the
Veerabhadra Swamy temple, form part of our study. The inscription in the temple ("A")
consists of 77 lines and the inscription in the tank ("B") is a fragment consisting of 27 lines.
A
The first side of the major piece records the events leading up to the installation of
Chalukya Bhima, son of Vikramaditya. Chalukya Bhima has the titles "Saucha-kandarpa",
"Vegisvara" and "Vishnuvardhana". It is said that Chalukya Bhima was installed on the throne
by Kusumayudha, a Raṇamardānvayakula-tilaka who ornamented his neck with the
Ranamardakanthika, necklace, of Ranamardda sovereignty, which he wrested from Kannara
Ballaha. After investing Chalukya Bhima with the necklace, Kusumayudha guarded his throne
with an upraised sword, stood by his side and ruled the entire land of Vengi including the
territory of Mamchikonda, along with him in the capacity of a deputy king. While
Kusumayudha was ruling in that capacity (lines 15-16) his eldest son subdued the enemy kings,
who fell at his feet as a mark of their submission.
The second side of the inscription introduces one Niravadya, who enjoyed all the
pleasures of the kingdom after waging many wars, and made himself worthy to succeed to the
kingdom of his elder brother, Gonangayya. He received many vastu-vahanas from Bhima
Saluki. Niravadya restored all the endowments (dharmas) made by his elder brother,
Gonagayya, and set up this stone pillar to record the restoration of the said endowments and
sthitis.
The third side records that while he (Gonangayya) was enjoying the pleasures of the
kingdom, he summoned one Peddana, son of Nalla Meleya of Koravi, his dearest friend, and
asked him to name his reward for the service he rendered. Peddana replied that he had all the
luxuries the king himself had, and hence he did not want anything for himself. But, for the
benefit of the people he would make a request. He began to state that Koravi originally
belonged to the Chalukyas of Mudugonda. The inscription on this side is broken off.
The fourth side records the punishments for mutilation, theft and prostitution by fine of
25 drammas each. For criminal activities, men are punishable with death. It mentions
eragadyana, variyarambambu, paduvarambu, vellarambambu and 500 drammas of tribute to
56
be paid on the day of Peramani-Punnama. The inscription then prohibits that any one, whether
nayaka or kapu who takes shelter under the enemy, live (here).
B
One side of the fragment records that with firm determination to guard the fillet of
royalty fastened by his father, Anungu-Gonangayya ruled the entire earth like Rama along with
Chalukya Bhima.
The other side of the fragment records the death of an elder brother and about his
younger brother, who had the title of Sakala-lokasraya and a Chalukya-kulodbhava that is, by
birth. Another side of the fragment records certain punishments, for murder and injury by 120
and 60 drammas resepectively. A third side of the fragment records imprecatory verses and
finally mentions one Chamuleya, the sandhi-vigrahi, who was perhaps the composer of the
inscription.
No side of B can be adjusted with any side of A, so as to make the other sides of the
two pieces tally with one another. Hence, it may be concluded that they are two different
inscriptions. But curiously enough B supplements the information found in A.
As is seen above, the first side of A ends with the mention of an unnamed eldest son of
Kusumayudha of the Ranamarda family, who is mentioned in two copper-plate inscriptions:
the first, Mogalucheruvula copper-plate grant of Kusumayudha IV, and the second, the
Bezwada plates of Chalukya Bhima I of the Eastern Chalukyan dynasty. In the
Mogulucheruvula copper-plate grant it is stated that one Ranamarda founded the dynasty of
Mudugonda Chalukya family. In this family Kokkiraja was born. To this Kokkiraja
Kusumāyudha I was born, and his son was Bijja or Bijayita. The identification of Ranamarda
and Kokkiraja is still a matter of conjecture. Kusumayudha has been rightly identified by Dr.
N. Venkataramanayya with Kusumayudha I. In the Bezwada plates, Chalukya Bhima I is said
to have granted the village of Kukiparru to a Brahmin at the instance of Kusumayudha.
The second side of A, informs us that Niravadya occupied the throne of his elder
brother, Gonangayya. Gonangayya is a variant of Gunaga, the famous title of Eastern Chalukya
ruler, Vijayaditya III. The Mogalucheruvula copper plate Kusumayudba IV mentioned above,
gives the name Bijja or Bijayita or Vijayaditya, to be the son of Kusumayudha I. This
Gonangayya, then, might be the title of Bijayita (the fragment B confirms the fact that
Gonagayya was only a title and the person). Following the custom of the feudatory chiefs to
name their sons after names and titles of their overlords, it may be opined that Kusumayudha
named his son Bijayita or Vijayaditya Gonaga after the Eastern Chalukya Gunaga Vijayaditya
III, his overlord. The circumstances that led Niravadya to occupy the throne of his elder brother
are not known. The Mogalucheruvula copper-plate mentions Kusumayudha II as the son and
successor Bijja Bijayita. Under such circumstances, it is reasonable to believe that Niravadya
usurped the throne Kusumayudha II after the death of the father of the latter. The phrases
“aneka-samara-samghattana-bhujasi-bhasurundai-tamay-anna-raiyasri-kellan-danay-
aruhu-ndi” seem to indicate that there may have been war succession. Otherwise, one cannot
explain as to how Niravadya came to occupy Gonangayya's throne when son Kusumayudha II
was the lawful heir-apparent. Niravadya made himself worthy to occupy the throne elder
brother Probably through the medium of war.
Most probably Peddana, referred to in the third side of A, rendered invaluable help to
Niravadya in usurping Kusumayudha II's throne which might have prompted the former to ask
57
Peddana to choose any favour that he wanted. We do know what Peddana's wish was. But he
was about to say something about Koravi which originally belonged to the Mudugonda
Chălukya family. Why he mentioned this fact, cannot be stated, as the inscription breaks off at
this point. And probably in his view it might not have mattered much even if Niravadya
succeeded to the throne.
The fourth side, after recording various punishments and taxes, warns that whether a
Kapu or Nayaka, if he takes shelter in the enemy's camp, he cannot live(here). The necessity to
warn the people against their taking sides indicates the fact that some local chiefs worked
against Niravadya joining hands with the enemies and made his position insecure. We do not
get any information as to who the enemies were.
The purpose of A seems to record that the charitable endowments made by Gonangayya
were confirmed by his younger brother Niravadya, probably to win the favour of the people.
The purpose of the fragment seems to record the succession of Gonangayya, to the
throne, his death, and the occupation of the throne by his younger brother Niravadya.
To sum up the information found in the two inscriptions :
1. Kusumayudha of Ranamarda family installed Chalukya Bhima on the throne,

ornamented his neck with the necklace of Ranamarda and ruled along with him in the capacity
of deputy king. Renamarda's necklace may symbolise the sovereignty over the territory of
Ranamarda.
2. Kusumayudha had two sons, the title of the eldest being Gonangayya, a variant of
Gunaga
3. Niravadya, younger brother of Gonangayya, occupied the throne, Chalukya Bhima

mentioned in the inscriptions under study, is said to be the eldest son of Vikramaditya. This
Vikramaditya was the eldest of the younger brothers of Gunaga Vijayaditya III, who ruled
Vengi territory from A.D. 848 to 891. Vijayaditya died without any issue. Vikramaditya, his
heir apparent, died even during the time of Vijayaditya III leaving the throne to his son,
Chalukya Bhima I. It is known from the Bezwada plates that he was installed on the throne by
Kusumayudha of Ranamarda family. Kusumayudha wrested the necklace of Ranamarda from
Kannara Ballaha who could be none other than Krishna II, the Rashtrakuta ruler, a
contemporary of Chalukya Bhima I (A.D. 880-914). Krishna was humbled by Gunaga
Vijayaditya III. But on the death of Gunaga Vijayaditya, Krishna II rose against Chalukya
Bhima, who succeeded him on the throne. Krishna might have seized the sovereignty of the
Ranamarda family and annexed Mudugonda Chalukyan territory. Chalukya Bhima seems to
have received timely help from Kusumayudha against their common enemy Krshna II, which
help seems to have enabled Chalukya Bhima I to place himself firmly on the throne.
While discussing the identity of Vijayaditya of Pampa's Vikramarjunavijayam, it has

been suggested by Dr. N. Venkataramanayya, that Chalukya Vijayaditya mentioned therein
may be Bijja or Bijayita, the son of Kusumayudha I mentioned in the genealogy provided in
the copper-plate grant of Kusumayudha IV from Moglucheruvu mentioned above. If it is so,
Gonangayya may be taken as the title and Vijayaditya his actual name (Bija or Bijayita being
its variant form) as was noticed already. From the Vemulawada inscription of Arikesari II (A.D.
930-955) the chief of Vemulavada Chalukya family, it is known that Bijja sought shelter in his
58
court, when he was attacked by Rashtrakuta Govinda IV (A.D. 930-936). This Bijja is supposed
to be identical with Vijayaditya mentioned in Pampa's Vikramarjunavijayam. From the
epigraphs under review, it is known that Vijayaditya passed away. Hence this leads us to the
conclusion that Vijayaditya mentioned in the Vikramarjunavijayam could not have been this
Vijayaditya, son of Kusumayudha I. His identity cannot be established till further evidence
comes forth.
It may be opined that the names Chalukya Bhima occuring in (A) and Bhima Saluki are
one and the same. It may be said that Bhima Saluki occuring in the second side of A, is
Chalukya Bhima II on the basis of the probable period of rule given by Dr. N.
Venkataramanayya for Bijja (A.D. 915-940). In the beginning of the inscription (A) the titles
Saucha-kandarpa, Vegisvara, Vishnuvardhana are seen associated with the name of Chalukya
Bhima I, whereas the titles Gandamahendra, Raja Marthanda etc., have not been associated
with Bhima Saluki. So the absence of those titles to Bhima Saluki indicates the fact that Bhima
Saluki is none other than Chalukya Bhima I himself, and hence, the writer of the record did not
think it necessary to repeat these titles, as they are already mentioned in the first side. The name
Bhima Saluki, therefore, may be understood simply as Bhima belonging to Chalukya-kula, and
does not convey any special significance so as to establish his identity with Bhima II. Hence,
it may be concluded that both the inscriptions might have been set up during the time of
Chalukya Bhima I (A.D. 892-922).
The Koravi Epigraph

II
S. Dasarathi M.A., Hyderabad
The inscription of Koravi is very important, as it supplies valuable information about

the history of the Mudugonda Chalukya family and their relationship with the Eastern
Chalukyas of Vengi. The whole inscription contains 104 lines including the fragment recently
discovered, which appears to have formed part of it.
The first 63 lines of the epigraph need careful study. This portion of the inscription may
be conveniently divided into three parts for the purpose of study: (1) From Sri Vikramaditya of
the 1st line to "ardha-rajyambu cheyu-chunna" of the 15th and 16th lines; (2) From
"Kusumayudhu-peddakoduku" of the 16th and 17th lines to "Lokantaritundai chanina" of the
45th line: and (3) from "atani tammundu" of the 46th line to "Koravik=ichchina sthiti salpi"
of the 63rd line.
The first portion relates that one Kusumayudha of Ranamarda family retrieved
Ranamarda-kanthiya (necklace symbolising royalty over the territory of Ranamarda) from the
hands of Kannara Ballaha, invested Chalukya Bhima with it; and performed his pattabandha
(coronation) ceremony. It is further stated that in order to protect the earth, Kusumayudha was
sharing with Chalukya Bhima half of the sovereignty over the kingdom of Vengi comprising
Mamchikonda etc.
In the second part there is a reference to Kusumayudha's eldest son; but the name of
this son is not given. The recently discovered fragment which seems to have formed part of the
inscription mentions that a person in order to protect the pattabandha performed by his father
ruled the earth with the help of his own sword along with Chalukya Bhima, assuming the name
Anumgu Gonamgayya and that on a certain day he summoned Peddana, son of Kroavi Nalla
59
Meleya to his presence, praised the help that he rendered to him and asked him to specify
whatever favour he might desire. However, Peddana stated that he wanted nothing for himself
as he had everything which Anumgu Gonamga might give him, but with a view to do some
good for the people of Koravi, which appears to have had some connection with Mudugonda
Chalukyas, he asked for something which is lost due to the break in the inscription. The
fragment mentioned above refers to the death of a person and his younger brother is spoken of
as Sakala-lok-asraya and Chalukya-kul=ōdbhava. The third part of the record mentions one
Niravadya who, having won fame in many battles, made himself worthy of the rajyasrī
(sovereignty) of his elder brother, and received rewards from Bhima Saluki. Niravadya,
considering it to be his duty to protect the dharmas (the charitable deeds) of his elder brother
Gonamigayya, ratified the sthiti (decree) granted by him to Koravi formerly.
Chalukya Bhima is described in the present epigraph as the son of Vikramaditya and
the king of Vengi and hence he can be none other than the Eastern Chalukya Bhima I (892-922
A. D.), the nephew of Gunaga Vijayaditya and the son of his younger brother Yuvaraja
Vikramaditya. Kannara Ballaha, into whose hands the Ranamarda-kanthiya had fallen may be
identified with Krishna II (880-914 A.D.) of the Rashtrakuta lineage, as there was no other king
of that name who was contemporaneous with Chalukya Bhima I, the Eastern Chalukya king of
Vengi and came into conflict with him. Kusumayudha has been rightly identified by Dr. N.
Venkataramanayya with Kusumāyudha I of the Mudugonda Chalukya line of kings mentioned
in the Mogalucheruvulu grant of Kusumayudha IV. In the phrase Ranamarda-kanthiya referred
to in the 8th line of the epigraph, the term kanthiya (meaning necklace) stands obviously for
the territory belonging to Ranamarda.
The Mogalucheruvula grant states that Ranamarda ruled over Mamchikonda-vishaya.

In this context it may be noted that in the Koravi record a specific reference is made to
Mamchikonda-vishaya as part of Vengi-desa, which was ruled by Bhima I along with
Kusumayudha I. In the same record Kusumayudha is described as Ranamard=anvaya-kula-
tilaka. A careful interpretation of the lines 26 and 27 in the Mogalucheruvula copper-plate grant
will reveal the contrary to the view expressed by Bendall, the editor of the grant, and adopted
by scholars later, it was Raņamarda and not Kokkiraja who was the father of Kusumayudha I
and the progenitor of the Mudugonda Chalukya lineage, as can also be inferred from the phrase
Ranamard-anvaya-kula-tilaka. Originally the lines in the afore-said copper-plate grant, as
deciphered by Bendall, read as follows:
"Kokkiraja vairīn=nirjitya tat-suta

n=anamya nṛipavaraḥ tat=sūnuh
Kusumāyudhaḥ"
The mediaeval long vowel, with which the term Kokkiraja terminates seems to be a
scribal mistake for its short form, and the whole term Kokkirājā vāirīn-nirjitya seems to be
only a single phase and should be corrected as "Kokkira vairin-nirjitva". The term nripavarah
in the afore-said lines refers to Ranamarda as the two verses preceding these lines speak of
Ranamarda and his rule over Mamchikonda-nadu. Here also the first of the said two verses
seems to need correction. The term "yat kanyikam" appears to be a wrongly inscribed form of
"yat kanthikam" and the correction becomes more meaningful when with the phrase
Ranamarda-kanthiya of the Koravi epigraph. Otherwise it is difficult to explain why a daughter
of Ranamarda is introduced here and why and how she could be worn on the chest. Only a
kanthika can be worn on the chest and not a lady in this context. The verse gives the meaning
that just like the kuladevata is worn on the chest by the Chalukya-vamsa, the same vamsa has
60
worn the kanthika (of Ranamarda) on its chest. It seems that the same Ranamarda is referred
to in the first verse of the grant as brother of Kokkiraja, to whom, as the succeeding-verses
show, the latter had given the Garuda-dhvaja and Vetala-dhvaja and cleared his kingdom of
all the enemies with his help. To illustrate, the first verse reads as:
Mudugonduru-vastavyah Kokkirajánuja [h] |

Senanikritya sa kshonim jugop=aprati-sasanah ||
This is an anustub metre and should have 16 letters in each of the two padas. But the
first pada has only 14 letters and to make it meaningful it can be corrected as "Mudugondúru
vástavyah Kokkiráj=anujam priyam". The foregoing discussion is intended to show that the
composer of the Mogalucheruvula grant wanted to introduce not Kokkirāja but Ranamarda as
the person ad avizandum. Therefore, the father of Kusumayudha I was Ranamarda, who ruled
over Manichikonda-nadu-vishaya. Kusumayudha I succeeded him, according to the
Mogalucheruvula copper-plate grant. The Koravi record, as noticed already, refers to
Kusumayudha as Ranamard=anvaya-kula-tilaka and makes specific reference to
Mimichikonda as part of Vengi-desa, which was ruled by Bhima I along with Kusumayudha I.
Therefore, there is reason to believe that Kusumayudha I inherited his father's kingdom,
namely, Mamchikonda-nadu.
This region had, as stated in the Koravi epigraph, fallen into the hands of Kannara
Ballaba, that is, Krishna II of the Rashtrakuta dynasty; but Kusumayudha I reconquered it and
performed pattabandha to Bhima I. The Pandipaka grant states that Bhima I uprooted the Ratta
army and then accomplished his pattabandha ceremony. The Ederu plates of Amma I inform
us that on the death of Gunaga Vijayaditya, Vengi was surrounded by the agnate princes and
the Rattas, but Bhima I with the aid of his flashing sword became king of Vengi. From a study
of the afore-mentioned three inscriptions it follows that, on the death of Vijayaditya III, the
Rashtrakata king Krishna II, probably at the instance of the dayadas (agnates) of Bhima I,
invaded Vengi and occupied certain parts of the kingdom specially Mamchikonda-nadu and its
surroundings. Soon after, Bhima I with the help of Kusumayudha I, expelled the dayadas and
Krishna II from the Véngi country and performed his patta bandha (coronation) ceremony.
That Bhima I received help from Kusumayudha I is indirectly suggested in the Bezwada
copper-plate grant of Bhima I, which registers the gift by him of the village of Kakiparru to a
Brahman at the instance of Kusumayudha I. As it is stated in the Koravi record that
Kusumayudha I was ruling half of the kingdom along with Bhima I, it is not unreasonable to
believe that the former held a high position in the kingdom as the deputy of the king because
of the services rendered him during the Rashtrakuta wars.
It is stated in the inscription that Niravadya, who is spoken of as Sakalalok-asraya, was

of Chalukyan lineage and that he was an younger brother of Gonagayya. How these were
related to Kusumayudha I is not, however, quite evident. The statement in the fragmentary part
of the inscription that someone assuming the name Anumgu Gonangayya having resolved to
protect the patta (fillet) tied by his father was ruling the earth along with Chalukya Bhima with
the help of his sword seems to indicate that Anumgu Gonangayya was perhaps identical with
the eldest son of Kusumayudha mentioned in the main section of the inscription; but this is by
no means definite, as the connection between the main part of the inscription and the fragment
is lost due to the break in the stone. However, the name Gonangayya offers the clue which may
lead to the solution of the problem. Gonangayya is not a proper name but a biruda or title. It is
a variant of Gunaga, a well known title of the E. Chalukya king Vijayaditya III, the paternal
uncle and predecessor of Chalukya Bhima I. The term anumgu is a tadbhava of Sanskrit anuga
61
meaning a follower or companion, Gonangayya, Therefore, he was a companion or follower of

Chalukya Bhima I with whom he is said to have been ruling the earth. He was an E. Chalukya
subject, and must have been named Gunaga Vijayaditya by his father after the famous monarch
of that name of whom obviously he must have been a subordinate. This is corroborated by the
evidence of the Mogalucheruvula grant of Kusumāyudha IV, according to which
Kusumayodha I had a son called Bijayita who succeeded him on the throne. Now, Bijayita is a
Prakrit form of Vijayita an abbreviation of Vijayaditya, who may be taken to be identical with
Gonangayya, son of Kusumayudha of the Koravi inscription.
The identification of Gonagayya with Bijayita of the Mogalucheruvula grant of

Kusumayudha IV solves, on the one hand, the problem of his relationship with Kusumayudha
I and consequently also of Niravadya and, on the other, sets at rest the possibility of postulating
the existence of more than two sons to Kusumayudha I in the absence of any positive evidence.
A possible objection against the identification of Niravadya and Gonangayya as the two sons
of Kusumayudha I is that, whereas Niravadya is described in the epigraph as Chaluka-
kul=odbhava and an younger brother of Gonangayyà, the latter (i.e. Kusumayudha I)is stated
to be Ranamard=anvaya-kula-tilaka; how then could these Chalukya-kul=odbhavas be the
offspring of Ranamard=anvaya-kula-tilaka? But a study of the Mogalucheruvula grant
indicates that the ancestors of Kusumayudha I namely, Ranamarda and Kokkiraja, belong to
the Chalukya-vamsa. Hence, the above objection does not stand in the way of our identification
of Gonangayya and Niravadya as the sons of Kusumayudha I.
The circumstances under which Gonangayya (Vijayaditya) came to be the co-partner

of Chalukya Bhima in the sovereignty of Vengi, are not known. The expression "tamay-amma
gattina patambu - gavambúní". is likely to raise the question as to whose pattabandha
ceremony is referred to here as the word "tama" refers to Gonangayya and the meaning of the
word "amma" here being father, it is Kusumayudha who is referred to as having performed the
pattabandha. But it is not clear whether it refers to Chalukya Bhima's pattabandha ceremony
or of Gonangayya himself. If the former, one shall have to conjecture that Bhima's pattambu
(sovereign position) was not still secure, because the phrase clearly indicates that Gonangayya
took upon himself the protection the of pattambu; if the latter, it helps to explain that
Gonangayya came to the Mudugonda throne after his father Kusumayudha. As the inscriptional
fragment states that Gonangayya also ruled along with Chalukya Bhima I, it seems that the
former had maintained his position like his father and protected the kingdom of his overlord
faithfully.
The statement in the inscription that Niravadya by fighting a number of battles made
himself worthy of the entire rajyaśrī of his elder brother, is likely to give rise to the suspicion
that there may have been an internecine warfare between Niravadya and the son and successor
of Gonangaya. It may be suggested that Niravadya acted as regent on behalf of Gonangayya's
son, because of the latter's minority. This is beset with certain difficulties. If Niravadya was
actually acting as regent, he would have definitely so expressed in the epigraph and declared
the ratification of the sthiti, granted to Koravi, in the name of the legal heir-apparent to the
Mudugonda Chalukya throne. The term "arhata" does not contain any implication that
Niravadya obtained legal sanction, because of the minority of his brother's sons, and it is
specially so when this "arhata" was obtained by Niravadya by fighting a number of battles.
Hence, there is reason to believe in the occurrence of internecine warfare between Niravadya
and his cousin to succeed to the dominions of Mamchikonda and Mudugonda. Further, it may
be noted that most of the Eastern and Western Chalukya epigraphs give reference to the rule of
brothers who became kings. Curiously enough the inscription of Kusumayudha IV, while
62
giving the genealogical succession of the Mudugonda Chalukya family, omits the rule of
Niravadya altogether. The omission of Niravadya in the inscription of Kusumayudha IV was
probably due to the bitter relations that existed between Niravadya and the son of Gonangayya.
The respect shown by Niravadya towards his elder brother in the epigraph need not be
taken to militate against the view. To avoid wounding the feelings of his subjects, who held
Gonangayya in great esteem, Niravadya must have shown respect towards him as a matter of
policy. The fact that Niravadya received favours from Bhima Saluki seems to show that the
king Chalukya Bhima favoured Niravadya's claims who rendered valuable services to him
during his wars with Rashtrakūtas. Niravadya may have accompanied his father and elder
brother to the battle field, played a prominent role as a warrior and won the appreciation of
Chalukya Bhima I. Rashtrakutas may have found it convenient to take advantage of the dispute
between Niravadya and his cousin and espoused the cause of Kusumayudha II, son of
Gonangayya or Bijayita and Chalukya Bhima I with a view to counteract Rashtrakuta influence
at Mamchikonda favoured Niravadya's claims and helped him to defeat Kusumayudha II and
his Rashtrakuta allies and establish his authority over Mamchikonda territories: Niravadya,
however, seems to have lost that special status enjoyed by his elder brother and his father as
the term 'Bhima Salukiy-amdu-aneka vastu-vāhan=õtsavmbul=vadayuchu" would lead us to
infer. The help that Niravadya received from Bhima I in the war of succession and the menace
of the Rashtrakutas probably lowered his status.
He seems to have been reduced to the position of mere subordinate under Chalukya
Bhima I.
It is not clearly indicated whether Gogangayya granted the request which Peddana
preferred for the good people. The lines at this place are missing from the epigraph. However,
from words "Koravik-ichchinavreitti-salpi", it is possible infer that Peddana's request was
granted by Gonanpayya region and the reign of Koravi was given some vritti which, because
of the death Gopangayya, to be ratified Niravadya.
Dr Venkataramanayya in his "Chalukyas of Vemulawada" suggests tentatively that

Bijayita, son Kusumayudha I, whom we have identified with Gonangayya of present
inscription, is the same as Chalukya prince Vijayita or Vijayaditya whom, according Pampa's
Vikramarjuna-vijayam the Vemulawada Chalukya chief Arikėsari II offered protection from
wrath of the Rashtrakuta emperor IV. This identification is not tenable. From the epigraph
under study it can be clearly made out Gonangayya died while Chalukya Bhima I was ruling.
Bhima I ruled from 892 to 922 A.D. Therefore, Vijayaditya I must have died even before 922
A.D. and succeeded by his younger brother Niravadya. Since Vijayaditya I died before 922
A.D. he could not have been the same Vijayaditya to whom protection was extended by
Arikesari II; for the latter ruled 930-955 A.D. Vijayaditya, the contemporary of Arikesari II,
may have been Vijayaditya II, the son of Kusumayudha II of the Mogalcheruvula grant. Such
identification necessitates contraction of the ruling periods of Mudugonda Chălukya kings
suggested tentatively by N.Venkataramanayya.
In order to obviate this difficulty, it may be argued that Bhima referred to in the earlier
part of the inscription is different from Bhima Saluki of the later part. Bhima Salki may be
identified with Chalukya Bhima II, who ruled from A.D. 934 to 935. Such a supposition also
is not free from certain difficulties. Gonangayya has been described in the fragmentary
inscription as associated with Chalukya Bhima I. According to the tentative chronology
suggested by Dr.N.Venkataramanayya, Gonangayya or Vijayaditya I of Mudugonda Chalukya
63
dynasty ruled to 940 A.D. Therefore, to suppose that Gonangayya was also living in the time
Chalukya Bhima II and was associated with him one shall have to explain as to
(1) why the inscription failed to mention Gonangayya's association with any one of the
six kings that ruled over Vengi between Bhima I and Bhima II.
(2) it should also be borne in mind that the events mentioned in the inscription are not
so loosely knit and that the dramatis personae referred to cannot be unconnected with each
other. When the composer of the grant, after a lapse of 12 years (the time involved in case of
Bhima Saluki's identification with Bhima II), could relate the events connected with
Kusumayudha I and Bhima I and latter's association with Gonangayya, it seems unconvincing
to suppose that Gonangayya was not associated with any one of so many kings and all the
period had gone eventless;
(3) if Gonangayya was ruling for some time during Bhima II's period and was
associated with him, there was no need for him to run to Arikesari II for protection leaving
Bhima II, who was by that time strong enough to give protection to his associate as can be
inferred from the Kaluchemburru grant.
(4) If in the latter part of the inscription Bhima II is mentioned, it is difficult to explain
why his subordinate Niravadya dropped all the titles of his overlord Chalukya Bhima II and
made only passive reference to him. If he is really Bhima II and different from Bhima I referred
to with titles such as Sauca-kandarpa and Vengisvara in the earlier part of the epigraph,
Niravadya must definitely have mentioned the titles and greatness of his overlord.
Bhima Saluki means simply Bhima of the Chalukya-kula and does not bear any special
significance so as to identify him with Bhima II. Since Bhima Saluki here refers only to
Chalukya Bhima I of the earlier part of the inscription, the titles of the king have not been
repeated in the latter part for a second time. Therefore, all the references to Bhima in the
epigraph point to only a single sovereign and he was Chalukya Bhima I and not Bhima II.
Having thus dismissed the identification of Vijayaditya I (Gonangayya) with

Vijayaditya of Pampa's Vikramarjuna vijayam, it may be stated that Vijayaditya II of the
Mudugonda Chalukya line was a contemporary of Arikesari II and sought the protection of the
latter in the last years of Govinda IV, the Rashtrakúta emperor whom Arikesari II defeated.
Therefore, the date about which Vijayaditya II sought Arikesari II's protection can be put down
to 934-935 A.D.
The Kandyam plates of Danarnava of the Eastern Chalukya dynasty state that the king
granted Pottapi-nadu to Mallana and Gundiya of the Mudugonda Chalukya line in 970 A.D.
The plates further state that the said two princes were the sons of Smara, a variant
Kusumayudha, and Perakamba and the couple (i.e, Smara and Perakamba) had several sons
besides these princes. Now, the Mogalcheruvula grant gives the name Malbaduraja, among
others, as that of Kusumayudha III. This name Malbaduraja is peculiar and seems be a wrongly
deciphered from of Mallaparaja as the conjunct "la" and "pa" the engravings the Chalukya
copper-plate grants of the 10th and 11th centuries can be easily mistaken to "lba" and "du".
Unfortunately the facsimile of the plates of Kusumayudha IV is not provided in the Indian
Antiquary Volume XXXII to illustrate this mistake. If this suggestion is acceptable, the
Mallaparaja of the copper-plate grant of Kusumayudha IV may be readily identified with
Mallana, the Mudugonda Chalukya prince referred to in Kandyam plates. Since Mallaparaja is
64
shown in the Mogalcheruvula grant as the son of Kusumayudha III, the latter may be without
hesitation identified Smara of the Kandyam plates and the father of Mallanna to whom
Danarnava granted Pottapi-nadu in 970 A.D.
On the basis of the contemporaneity of Vijayaditya II with Arikesari II in 934-935 A.D.

and of Mallaparaja with Danarnava in 970 A.D., as has been shown in the foregoing discussion,
the chronology of the Mudugonda Chalukya family has to be determined. While it is very
difficult to assign the individual regnal periods for each king in the absence of definite
epigraphical evidence, on strength the synchronised dates provided above, the chronology of
the Mudugonda Chalukyas has to be reconstructed. It seems that sometime 895 A.D. to 934-
935 A.D., the regnal periods of Vijayaditya I, Niravadya and Kusumayudha II have to be
adjusted giving scope for, maybe one or two years rule Vijayaditya II. Again between 935 and
970 A.D., the regnal periods of Vijayaditya II and Kusumayudha III have to be adjusted
supposing a simultaneous rule for Nijjayaraja and Mallaparaja two different regions.
On the basis of foregoing detailed study of the chronological genealogical problems,

the following genealogy of the Mudugonda Chalukya line of kings has been reconstructed
providing also ruling periods, though the number of regnal years is arbitrary. The chronology
suggested below, however, observes the synchronisms provided above.
Ranamarda 845-870 A.D.

|
| (brother of Kokkiraja and progenitor of the
| Mudugonda Chalukya line so far as
| the present evidence goes.)
|
Kusumayudha I. (878-895 A.D.)
_____________________________|__________________________
| |
Vijayaditya 1 (896-920 A.D.) Niravadya
|(Gonangayya of the Koravi epigraph) (921-924 A.D.)
|
Kusumayudha II (925-932 A.D.)
|
|
Vijayaditya II (933-944 A.D.)
| (Vijayāditya referred to in Pampa's Vikrámárjunavijayam)
|
Kusumayudha II (945-970 A.D.)
|(Smara of the Kandyam plates)
|
|_______________________________________________________________________
| | | |
Nijjiyaraja Mallaparaja Gundana Lobha Chalaka
(971- 995 A.D) (971- 995 A.D.) (of the Kandyam plates)
| (Malabaduraja of
| the Mogulcheruvula
| grant)
Kusumayudha IV
(996-1020 A.D.)
65
Koravi Epigraphs
III
N. Mukunda Rao, M.A. Hyderabad
The inscription under study comes from the village Koravi, Mahabubabad taluk,
Warangal district, which is situated at a distance of 10 kms. from Mahabubabad. The original
locus of the inscription is not known but the information confirms that it was previously
situated in a `mantapa' in the village and some thieves broke the pillar into two pieces, one of
which was thrown in the nearby tank leaving the major part in its original place. The larger
piece left was later brought into the temple of Veerabhadra, where it is set up by the villagers.
The measurements of the larger piece are 5½ X 3.6 mts. During my survey of that village, the
author came across a smaller piece in the nearby tank. The style of the writing and the language,
the size of the letters, the interspace between the lines, and character of the language employed
are the same in both. I have no doubt that the two pieces form parts of the same inscription.
The size of each letter is 1 and ¼ of an inch and the distance between each line is 1 inch. Joining
the two pieces together its full measurements are as follows: height 7.0 mts. and breadth 3.6
mts. The measurements of the smaller piece (damaged portion) are 1.0 mts. on the proper right
side and 1.03 mts. on the proper left side. The inscription starts from south to east and continues
on the western and northern sides of the pillar consecutively.
The inscription consists of 104 lines and it may be divided into three parts for the sake
of convenience. Lines I to 43 constitute the first part, (broken) i. e, 11.44 to 69 the second and
11.70 to 104 the third.
The inscription is undated. The language of the inscription is archaic Telugu accepting
the `Vyasagita' in Sanskrit at the end. The record bears the signature of Sandhivigrahi
Chamuleya who is perhaps it's scribe.
The following is the subject matter of the inscription, according to the division of the
text adopted above.
I. Kusumayudha of the Ranamarda family wrested the Ranamarda-karuhiya from

Kannara Ballaha into whose hands it had fallen, restored it to Chalukya Bhima, son of
Vikramaditya, who was the lord of Vengi, and performed his pattabandha, that is anointed him
king; and he was ruling Vengi together with Mamchikonda-nadu as an equal partner of
Vishnuvardhana. His eldest son (name not mentioned) won reputation in causing the enemy
sovereigns to fall at his feet. He secured the 'pattabandha' from his father (line 20 of the first
side of the broken part) and ruled the earth for a long time like Rama under the name of ‘Anungu
Gonangamdu' along with Chalukya Bhima enjoying all the earthly pleasures.
One day he (Gonaga) summoned Peddana, son of Koravi Nalla Meleya to his presence
and expressed his desire to offer him a reward for his former meritorious and helpful services.
Peddana said that he did not want anything for himself, but for the good of the people, he asked
for something which, however, is not known due to the break in the inscription. In this
connection something is said about the Mudugonda Chalukya family and Koravi. But
unfortunately the continuing lines of the inscription are lost.
II. It is stated that in course of time Gonaga died, and that the younger brother of the
deceased, who had the titles 'Sakala=lokasraya, and Niravadya' and who was born of the
66
Chalukya family fought many battles against enemies, made himself worthy of his elder
brother's throne and obtained favours from Bhima Saluki. Niravadya, being desirous of
restoring the charitable deeds of his brother Gonaga, ratified them, and set up a stambha on
which they were recorded. He also constructed the temple of Bhimesvaramu along with tanks
etc.
III. In this part of the inscription punishments and fines thereto are enumerated and it
closes finally with the ‘Vyasagita’, it bears at the end the name of the Sandhivigrahi inscription,
probably the composer of the Inscription.
It is seen from the inscription that Kusumayudha had two sons namely Gonaga and
Sakala=lokasraya Niravadya. The execution of the inscription must have taken place in the
time of Niravadya.
The first point that deserves consideration is the relation between Kusumayudha and
Eastern Chalukyas on the one side and the Rashtrakutas on the other.
Kusumayudha belongs to the `Ranamarda' family of the Mudugonda Chalukya lineage.

In this connection it is stated in the inscription that Kusumayudha was the ornament of the
Ranamarda family (Ranamardd=anvaya-kula-tilaka) and that he restored the 'Ranamarda-
kanthi' to the Eastern Chalukya king namely Chalukya Bhima, son of Vikramaditya, which he
had wrested from 'Kannara Ballaha',- a title of Krishna II of the Rashtrakuta dynasty, who
obviously had taken possession of it earlier. The Mogalcheruvu grant of the Mudugonda
Chalukya Kusumayudin IV. refers to a `Rapamarda' and Ranamarda-kanthi. The former is the
name of a warrior prince, probably a younger brother of Kokkiraja, the founder of the
Mudugonda Chalukya family of Mamchikonda, in the present Khammam district. He was a
great warrior who overthrew powerful chiefs, and extended the boundaries of the Mudugonda
Chalukya dominions. His son and successor was Kusumayudha I, obviously the same as
Kusumayudha of the present epigraph: Kanthika means a necklace; and it was customary in
the mediaeval times, to invest the kings with kanthika, just to before pattabandha (tying the
fillet) at the time of coronation. It has therefore become the insignia of royalty, and denotes in
the present context the kingdom of Ranamarda family.
Now, the question arises as to who `Kannara Ballaha' was and how the `Ranamarda-
kanthi`-i.e., the Ranamarda kingdom happened to fall into his hands. Kannara Ballaha or
Krishna Vallabha who was a contemporary of Chalukya Bhima is none other than the
Rashtrakūta king Krishna II who ruled from 878 A.D. to 914 A.D. He was an enemy of the
Eastern Chalukyas of Vengi. He suffered defeat and humiliation at the hands of Gunaga
Vijayaditya III, the paternal uncle and predecessor of Chalukya Bhima I. The death of the
former in 892 A.D., the succession of the latter to the throne, and internal dissensions in the
Eastern Chalukyan royal family gave Krishna II an excellent opportunity to avenge his former
defeats. Now, the Mudugonda Chalukyas were the vassals of the Eastern Chalukyas of Vengi;
and their territory lay in between the Eastern Chalukya and Rashtrakūta dominions. Krishna
II., therefore, had to pass through their territory during his advance on Vengi. He was obviously
successful in seizing it. That was how the Ranamarda country fell into his hands. Kusumayudha
I, as stated in the Koravi inscription, succeeded in wresting it back from him and investing his
overlord, Chalukya Bhima I, with it.
The present epigraph states as in 1.17 of the main part and in 1.24 of the piece that
Kusumayudha had a son named Gonaga. In line 46 of the second side the name of 'Sakla-
67
lokaśraya Niravadya' is mentioned. The relationship between Kusumayudha on the one hand
and Gonaga and Niravadya on the other is not explicitly stated in the inscription. But the
inscriptions tamay=amma-kattina-pattambu’-which is preceded by `tana-pedda-koduku'
indicate that Ksumayudha had a son of the name of Gonaga. As Sakala-lokatraya Niravadya
refers to Gonaga as his elder brother, he must have been a second son of Kusumayudha (1.59.
tamay-anna Gongayya-chesina-dharmurulu)
In the Mogalcheruvula grant of Kusumayudha IV, the only other record of the
Mudugonda Chalukya family known so far, neither Gonagayya nor Sakla-lokasraya Niravadya
finds a place; but Kusumayudha I is said to have had a son, Bijayita (Vijayaditya), who
succeeded him on the throne. The difference between the present inscription and the
Mogalcheruvula grant as regards the name of the sons of Kusumayudha I is more apparent than
real; for, Bijayita (Vijayaditya) is, as a matter of fact, mentioned in the Koravi epigraph under
a different name. The name Gonagayya or Gonamgayya demands special notice in this context.
It is a title and not the personal name of the prince. This is clearly indicated by the sentence
'anumgu Gonamgand=anu-perito Jalukya Bhimundun-danu da (ra?) gala- kalavarttambu
rajyambu seyuchu’ (11.24-28). If Gonagayya was but a title of the prince, what then may have
been his personal name? Gonaga is a variant of Gopaga. It may be remembered that Gunaga is
a well known title of the Eastern Chalukya king, Vijayaditya III, overlord of Kusumayudha I.
Following the ancient practice of the feudatories of naming their children after their overlords,
Kusumayudha I evidently gave the name of his sovereign to his eldest son Gonaga. His full
name like that of the monarch whose name he bore must have been Gunaga Vijayaditya. If the
suggestion put forward here is not contrary to reason, it may be stated that Gonaga of the Koravi
epigraph and Bijayita of the Mogalcheruvu grant are different names of one and the same
person.
Kusumayudha I was succeeded by his eldest son, Gunaga Bijayita. He seems to have
been a powerful warrior. It is stated that solely with the help of his sword he ruled the earth
along with Chalukya Bhima, enjoying all the pleasures of royalty. He died in course of time,
and was succeeded according to our epigraph by his younger brother Sakala -lokasraya
Niravadya, who is said to have become famous by dint of his military prowess. He is said to
have fought many battles with the enemies, made himself worthy of the rajya-sri (11.54 and
55) tamay-anna rajya-srik-ellan dänay-aruhundai) of his elder brother, and obtained from
Bhima Saluki wealth and vehicles (vastu-vahana). When these events had taken place cannot
be definitely ascertained. There is reason to believe that Gonaga, that is, Vijayaditya survived
Chalukya Bhima I and came into conflict with the Rashtrakuta emperor Goivada IV, who
ascended the throne in A.D. 929; it is stated Vemulawada inscription of Arikesari II that he
offered protection to Bijja who incurred displeasure Govindarája. From the Vikramarjuavna-
vijayam of Pampa, who dedicated his poem to Arikesari II, we understand Bijja's full name
was Vijayaditya and that he was of the crest-jewel of the Chalukya family. He is identical, as
pointed out by Dr. N. Venkataramanayya, with Bijayita son Kusumayudha I of Mogal
Cheruvula grant and Gonagayya of present inscription.
As the Mamchikonda-Vishaya was situated between the Rashtrakuta dominions and

Vengi, he had to bear the brunt of Govinda's invasion. Unable to withstand the Rashtrakutas he
fled to Vemulawada and took refuge in the court of Arikėsari II, enemy of Govinda IV. He was
probably in exile; and his son and heir, Kusumayudha II was a boy of tender years Sakala
lokasraya Niravadya, his paternal uncle espoused his cause and making himself regent, took
up arms against the Rashtrakuta monarch in order to reconquer his family possessions. He
joined Bhima Saluki, that is Chalukya Bhima II, younger brother of Amma I, who just then
68
engaged in a fight between Yuddhamalla II and his Rashtrakuta overlord Govinda IV to take
possession of the kingdom. In his struggle with the Rashtrakutas, Chalukya Bhima II, emerged
successful, as stated by the Kaluchambarru plates of Amma II. It must have been in recognition
of the services rendered to him by Sakala-lökäśraya Niravadya that he was rewarded with the
gift of wealth and vehicles, as stated in the Koravi epigraph.
The inscription is undated, but it may be assigned with tolerable certainty A.D. 932-33,
as it preceded the final victory of Chalukya Bhima II over Govinda IV and to his accession to
the throne Vnegi A.D. 934 Dr. N.Venkataramanayya opined that Kusumayudha I of
Mudugonda Chalukyas ruled from 890-915 A.D. and his son Bijayita or Gonaga ruled from
915-950 A.D. in his work entitled the 'Chalukyas of Lemulavada`. But in the light of the present
inscription following new arrangement may evolve.
?
_____________________________________________________________
| |
Kokklli Ranamarda
865-890 A.D
|
Kusumayudha I
890-915 A.D.
|
________________________|______
| |
Bijayita (MCP) Niravadya
Or Gonanga (of Koravi) of Koravi
915-933 A.D. 933-940 A.D
|
Kusumayudha II (of MCP) 940-965 A.D.
Koravi Epigraphs
IV
G. Jawaharlal M.A. Hyderabad
The present inscription speaks of Kusumayudha's successful exploits and about his two
(sons and ?) successors namely Gonanga and Niravadya. The present epigraph can rightly be
divided into three sections viz., lines 1 to 16; 17 to 47; 48 to 104. The first section speaks of
Kusumayudha and his dauntless courage and undeniable bravery, which were proven
unquestionably in protecting the kingdom of Chalukya Bhima from the tentacles of Kannara
Ballaha. Besides, it is also obvious by the first section of the present epigraph that
Kusumayudha, who is hailed as "Ranamard-anvaya-kula-tilaka" was ruling as deputy king
over Vengi and Mamchikonda and its vicinities along with Chalukya Bhima, who bears the
titles Saucha-kandarpa and Vengisa.
According to the second section (1.17 to 47) of the epigraph, it is evident that
Kusumayudha was succeeded by one, who is hailed as Anungu Gonanga, who was the eldest
69
son (pedda-koduku) of Kusumayudha. Secondly, it is proved by the epigraph that Anungu

Gonanga was ruling happily enjoying "kama-bhoga". Besides, we are also told that Gonanga
was summoned by Peddana, son of Nalla Melaya of Koravi to his presence and declared, "to
me you are a friend beloved as my life; for the help you rendered me I must recompense you
what you desire...." But, unfortunately the present epigraph does not mention what help had
been given by Peddana to the king Gonanga and which circumstances lead the latter to summon
Peddana to his presence. But the epithet “nivu-chesinay=upakarambunaku-praty-
upakarambu-seyavalayu” (11.33 and 34) of the present epigraph cannot be overlooked. It is
not unlikely that Kusumayudha crushed temporarily the power and prestige of his ancestral
enemy, who invaded the estate of Ranamarda's family during his reign; and that Kannara
Ballaha in order to avenge his former defeat invaded Ranamardda territory again during the
time of Kusumayudha's immediate successor, Gonanga. In that life and death struggle,
Peddana, son of Nalla Melaya may have fought on behalf of Gonanga and defeated the invader
utterly. Moreover, we also know that Kannara Ballaha was known to have invaded the
Ranamarda's estate more than once. Then, soon after the occurrence of this event Gonanga may
have passed away, as the epigraph specifically refers to his death.
We are told in the third section (1.44 to 104) of the present inscription that Niravadya,
brother of Gopanga succeeded him. But the lines 50 to 55 (i.e., Sri Niravadyund- aneka-
samara-samghattana-bhuj-asi-bhasurundai-tamay-anna-rajya-srik=ellan-danay aruhundai-
chekoni nilchi….) pose the following question. Did Niravadya succeed Goganga peacefully?
was there any war of succession? Unfortunately, the present epigraph does not give any
information regarding the sons and brothers of Gonanga except Niravadya. Some believe that
Niravadya succeeded to his brother's throne, after defeating his dayadas and others. There is
nothing in the inscription to suggest that the enemies whom Niravadya defeated were his
dayadas. Niravadya was a subordinate of Chalukya Bhima I, who was involved in a war with
the Rashtrakata king, Krishna II. It is not improbable that Niravadya might have followed
Chalukya Bhima I in his fight against the Rashtrakuta monarch on behalf of his overlord.
During his absence from his capital some tumults might have happened in his kingdom due to
the inroads of his enemies. Then Niravadya succeeded in protecting his brother's kingdom from
the inroads of his enemies, So, very likely these difficulties which happened in his ancestral
kingdom, may not have come from within but from outside.
It is stated that Niravadya set up the present epigraph in order to maintain the privileges
granted by his own brother to Koravi; and that he also built Bhimesvaram and a tank etc. The
remaining part of the inscription speaks of the penalties for violation of privileges granted by
Gonanga.
In conclusion, we may say that the present epigraph gives us the genealogy of the
Ranamarda's family, to which Kusumayudha belonged. Now, it is obvious that Koravi was the
hereditary estate of the Mudugonda Chalukya family. Last but not the least, all of them ruled
jointly with Chalukya Bhima I Whether the successors of Kusumayudha enjoyed the same
status what Kusumayudha enjoyed under Bhima I is very difficult to answer due to the illegible
and blurred portions of the epigraph. But we can say only that the relations between Bhima I
and Kusumayudha's successors were cordial.
No. 5
Reference : Epigraphia Andhrica, Volume-III. (1974)
70
Page No : 1 to 6.
Place : State Museum, Hyderabad.
Dynasty : Eastern Chalukya of Vengi.
Reign of : Vijayaditya I and Vijayaditya II.
Inscription date : 8th and 9th century A.D.
Language : Telugu, Kannada and Sanskrit.
The Alluvalu Grant of Vijayaditya I

The find spot of the inscription is not known. It is now deposited in the State Museum,
Hyderabad. It consists of three plates, each measuring 20.2 cm. in length and 6.6 cm. in width.
The rims of the plates are raised on all sides. There is a round hole 1.4 cm. diameter in the
middle, 1.8 cm. from the proper right edge of each plate, through which passes a circular ring
1 cm, in thickness, holding the plates together. The ends of the ring are soldered to a round seal
which has fallen off leaving a cup-shaped hollow cavity bereft of its contents. The weight of
the plates is 369 grams and of the ring with the seal 138 gms. The outer surfaces of the first
and the third plates are blanks, while the inner surfaces of these, as well as both the sides of the
second plate, contain 7 lines of writing each, so that there are 28 lines of writing in all in the
whole record.
The characters belong to the Telugu-Kannada script currently in the Andhra country in
the 8th century of the Christian era. The letters are round, well-formed and deeply cut, and
offer little or no difficulty in decipherment. With the exception of ga, ta, tha, dha and sa all the
other letters have well-developed serifs; tha is written like the later da, but without serif, the
right arm terminating half way in an inward loop (Pl. I, 1.3, II i. 1.5). Only one letter pha has
the aspirate symbol which looks like an inverted hook, attached to the middle of the right arm
(III 1.2).
The language of the inscription is Sanskrit. Except for four verses the anushtub metre
at the end, of which the first three are imprecatory and fourth refers to the ajnapti, the entire
record in prose.
The names of the gift villages and the other villages forming boundaries Parantharu,
Juvikalu, Chintapalli and Muparu are in Telugu. Several mistakes crept into the record due to
the carelessness of the scribe. He has omitted occasionally visargas, failed now and then to
double the consonant after the repha, which according to standard spelling of the time he has
generally followed throughout the record (P1. II ii. 1.5 pūrva, III. 1.5 nirmala). Anusvara
symbolised by a dot is generally used in the place of varg-anunasika. It is usually placed not
on the right side of the letter, as at present, but on the top of the letter next to it.
The inscription records that Samastabhuvanasraya Sri Vijayaditya Maharajadhiraja

Paramesvara bhattaraka, son of Sarvalokasraya Sri Vishnuvardhana Maharaja, and grandson
of Mangi Yuvaraja of the (Eastern) Chalukya family granted on the occasion of the Solar
eclipse village Alluvalu in the Palli-nandu Vishaya to the Taittiriya brahmacharin Golasarman,
son of Yajna Sharman and grandson Rudrasarman of Bharadvaja-gotra and Apastamba-sutra,
a resident of Paranthur, having freed all taxes. From the genealogy given in the inscription, it
is evident that the donor is Vijayaditya I, the ninth king succession to Kubja Vishnuvardhana,
the founder of the Eastern Chalukya dynasty of Vengi. It is stated that he secured, by means of
his sword, the submission of all the kings, the lustre of the gems of whose diadems illuminated
his feet when they bowed before him. This perhaps a conventional statement without any
71
significance. It is not unlikely that Vijayaditya had some notable achievements to his credit,
though the names of the enemies whom he vanquished in battle are not disclosed in the
inscription.
Attention may be drawn in this connection to some of his titles which seem to indicate
that he had aspired for, if he had not actually attained, a higher status than his predecessors.
Vijayaditya was the first king of his dynasty to assume the titles maharajadhiraja,
Paramesvara and bhattaraka. The occasion which warranted the assumption of these titles is
not known; it is not unlikely that on the downfall of the Chalukya monarchy of Badami, which
occurred soon after his accession to the throne, he declared his independence and assumed
these titles indicating his supreme sovereignty. Probably he had also joined Rahappa who
attempted to resuscitate the Chalukyan power and fought with Rashtrakutas for nearly ten years
before he was finally overthrown by Rashtrakuta Krishna I in A.D. 668. The kings, whom
Vijayaditya I is said to have reduced to submission, were probably defeated by him during this
struggle.
The inscription is not dated either in the regnal year of the king or in the Saka or any
other era. The solar eclipse, the only chronological detail furnished by the record, is not
sufficient to fix the date.
Palli-nandu-vishaya, in which the gift village Alluvalu and its boundaries Chuvikandhi,
Juvikalu, Chintapali, and Muparu are situated, is roughly identical with the present Palnad taluk
of the Guntur district. There are two villages in the Palnad taluk named Chintapalli and Zukallu.
It is not possible to state whether these are adjacent, and if so they are identical with Chintapali
and Juvikalu mentioned in the inscription respectively. The situation neither of the gift village
Alluvalu, nor the other two boundary villages Chuvi -kandhi and Muparu is known. Paranthuru,
the residence of the donee Golasarman is probably identical with Parachuru in the Bapatla
taluk.
Varppomgu Plates of Vijayaditya II
These plates were discovered in the village of Maddar in the Madira taluk of the
Khammam district, and are now deposited in the State Museum, Hyderabad. They are three in
number, 9.05 cm in length and 7 cm in width each. The rims of the first and third plates are
raised on the inner side and of the second on both the inner and outer sides. The plates are
fastened to a circular ring 4 mm in thickness and 8.06 cm in diameter passing through a round
hole bored in the middle of each plate 3.05 cm from the left edge. The ends of the ring are
joined together with a soldered circular seal 4.05 cm in diameter and 5 mm in thickness. The
plates and the ring together weigh 1,219 gms.
The seal is quite interesting. The image of the boar, the lanchhana of the Eastern
Chalukyas and other emblems of the royal insignia usually found on the seals of the copper-
plate records, do not find a place here. On the upper part of the seal is an engraved emblem of
the crescent moon with a knob on either side and a lotus with open petals at the bottom. In
between the two right in the middle of the seal is embossed the Eastern Chalukya sign manual
Tribhuvanam Kusa. The crescent is probably intended to indicate the affiliation of the E.
Chalukya family to the lunar race.
The first side of the first plate and the second side of the third are blank. There are six
lines of writing each on the second side of the first plate, and first and second sides of the
second plate and 4½ lines on the first side of the third so that there are 22½ lines in all.
72
The characters belong to the Telugu-Kannaḍa variety of the South Indian alphabet that was in
use in the Coastal Andhra in the first millennium of the Christian era. The letters are well
formed and deeply cut and offer little or no difficulty in decipherment. The record is undated;
but on palaeographical grounds it may be assigned to the first half of the 9th century A.D.
The language of the inscription is Sanskrit. Excepting the three anushtubh imprecatory
verses at the end, the rest of the record is entirely in prose. The language is corrupt, and several
mistakes have crept into it due either to the composer's imperfect knowledge of the principles
of Sanskrit grammar or the gross carelessness of the scribe. The signs of long vowels are either
omitted or added unnecessarily where they are not needed. Care has not been taken to
distinguish between the ushmas s͛ a and sa. Mistakes have been committed in spelling the words
as can be seen from the following examples:- Samjistuyamāna for samstuyamāna, pasāda for
prasāda, sam=āsādhita for sam=asādita, svāmim for svami, pavutra for pautra. The secondary
form of the vowel i together with krāra (secondary form of the half vowel ra) has been
substituted for sudi or vatrivasudi in words like matrigana, asvamedhāvabhritha, tulya-dhrita
etc. Visargas have been omitted right through; and upadhmāniya is found nowhere in the record
in contexts where it should find a place. The consonant preceding the repha is doubled; varga-
anunāsika is used in combination with consonants in accordance with the group to which they
belong.
The inscription records that, the Eastern Chalukya king Samasta-bhuvanasraya Sri
Vijayaditya Maharajadhiraja Paramesvara Bhatara, dear son of Sarva-lokesraya Sri
Vishnuvardhana Maharaja and grandson of Sri Vijayaditya Maharaja, on the occasion of a
lunar eclipse (Chandra-grahana) in the temple Trikoteswara, granted to the brahmana
Chandasarman Chaturvedi, son of Potasarman, and grandson of Reva Sarman of Kasyapa-
gotra, and a resident of Intupurevu the village of Varppomgu in the Pishtapura -vishaya,
Vijayaditya, the donor of this grant is the second Eastern Chalukya king of that name, usually
referred in the inscriptions of his successors as Narendramrigaraja or the lion to the deer viz.,
the enemy kings. The title maharajadhiraja, paramesvara and bhatara and the statement
samasta-samantachakra chakravarti-lakshan=opatah seem to indicate that he was a
paramount sovereign who aspired to the status of an emperor, the overlord of a circle of a
feudatory chiefs. Nothing is, however, said of his achievements, although his reign as can be
seen from the other, recorded in this collection, was quite eventful. The donee Chandasarman
was a chatur-Vedi, a scholar proficient in the four Vedas; but his ancestors appear to be
ordinary brahmanas without any distinction.
Of the places mentioned in the inscription is obviously Pithapuram, the headquarters of

a taluk in the East Godavari district; and Trikoteswara-sthana from which the king made the
grant is probably identical with the temple of Kukkuteswara in the town. Intupurevu, the native
village of the donee must have stood, as indicated by the suffix revu, on the bank of some
stream or river, though it is not possible to locate it at present. Similarly, the situation of the
gift village varppomgu is not known. Srivada, Narava and Karavada, the eastern, southern and
western boundaries respectively of the village call to mind the names of Sirivada in the
Peddapuram, and Kurada and Navara in the Cocanada taluks. It is not possible to identify them
with the boundary, unless they happen to be contiguous to one another as described in the
inscription.
73
No. 6
Reference : Inscriptions of Andhra Pradesh, Medak District (2001)
Place : Singoor, Andole Taluk, Medak.
Dynasty : Chalukya.
Language : Kannada.
This inscription is on a hero-stone now kept near the Project House. The inscription is
very indistinct and badly damaged. The name of the hero can be read in the beginning as
Vijayaditya. Below this are the figures of a seated person, holding a weapon in the right hand
and a standing horse. Vijayaditya was of Chalukya lineage.
…………….
74
PALLAVA
No. 1
Reference : Archaeological Survey of India Annual Reports on Indian
Epigraphy 1978-79
Page No : 19
Place : Hyderabad
Dynasty : Pallava
Reign of : Nripatunga (869-880 CE)
Inscription date : Regnal year 6
Language : Sanskrit, Grantha, Tamil.
These copper plates are in the State Government Museum, findspot known, through
Shri K G Krishnan, Chief Epigraphist. Records the conversion of Chirrur in Panmanadu in
Manaiyir-kottam into a brahmadeya named Prithvimahadevichaturvedi-mangalam and its
grant to 54 brahmans at the instance of Kadupatti-Muttarayan, free from all taxes (specified).
The Sanskrit portion of the charter records that a Bana chief Agatrayesa, also called Paranjaya
requested the king for the grant of the village to the brahmans who had approached the chief’s
consort Prithvimanikka-Tamilpperaiyan figure respectively as vijnapti and anatti. The poet
Kumara is stated to have composed the prasasti and Namban ok Kupageama is said to have
engraved the grant.
…………….
75
RASHTRAKUTA
No. 1
Volume-I (2003)
Page No : 20 to 21
Place : Alampur.
Dynasty : Rashtrakuta.
Reign of : Prabhuta Varsha Govinda- II [A.D. 773-80]
Language : Kannada.
Script : Telugu-Kannada.
This inscription is on a stone slab fixed in the Museum. The record relates to the period
of Prabhuta Varsha Govinda II [A.D 773-80] and states that a certain Srimara son of Botiya
Begala caused the construction of a temple to the Sun god in Uttaresvara temple, for the
prosperity of the emperor. The presence of this record in Alampur shows the advent of
Rashtrakuta authority in this region.
No. 2
Page No : 36
Place : Alampur, Jogulamba Gadwal District
Reign of : Dharavarsha.
Language : Kannada.
This inscription marks the first year in the reign of the king Dharavarsha. This might
be the Rashtrakuta ruler Nirupama Dhruva (A.D. 780-92) of the Malkhed branch. His first
regnal year may be approximately equated to A.D. 780.
The epigraph seems to describe the arrangements made by Balavarmarasa for the
conduct of religious-functions at Alampur. Mention is made of feeding one thousand persons
on the festival of Mahanavami.
No. 3
Volume-I (2003)
Page No : 21 to 22
Place : Alampur
Reign of : Dharavarsha Dhruva [A.D. 780-93]
76
Language : Kannada.
This inscription is on the south wall of Brahmesvara temple near western entrance.
Registers some gifts by Balavarmarasa probably a feudatory, when he constructed the Western
Mahadwara during the first regnal year of Dharavarsha Dhruva (780-93). It records the offer
of rice, ghee etc., by 30 leading men of the village for feeding 1000 persons and some oil by
gaundas, (Oil crushers) and flowers by flower dealers for the decoration of the mantapa on
maharnavami day. Also records some other gifts and grants by some sculptors (viz)
Aayyanachari, Sridharavoja and Punnioja.
(Also)
Page No : 43
Reign of : Dharavarsha Dhruva (A.D. 780-92).
Language : Kannada.
Seems to record the arrangements made by Balavarmarasa for the conduct of religious
functions at Alampur.
No. 4
Page No : 59.
Dynasty : Rashtrakuta of Malkhed.
Reign of : Dharavarsha (Dhruva).
Language : Kannada.
This inscription is on the right central pilaster of the Mahadvara right side of the
Mahadeva temple. Refers to the construction of sri-vagila (i.e. mahadvara) and seems to
register certain gifts to the goddess Durgabhataraki when Balavarmarasa was administering
Alampura and Somadibhatta was the madapati (i.e. mathadhipati).
No. 5
Page No : 35
Dynasty : Rashtrakuta
Reign of : Govinda III (A.D. 793-814)
Language : Kannada.
77
This damaged inscription seems to refer to the construction of the shrine of the sun-god
in the temple of Uttaresvara for the prosperity of the king Prabhutavarsha by Srimara.
Prabhutavarsha was the title assumed by three Rashtrakuta rulers of Malkhed, bearing the name
Govinda. This was probably Govinda III (A.D. 792-814).
(Also)
Reference : Stone Sculptures in the Alampur Museum (2017).
Page No : 24
Place : Alampur Museum, Mahaboobnagar District.
Reign of : Govinda III (Prabhutavarsha) (A.D. 793-814)
Language : Kannada.
This inscription on a red slab is fixed in the museum and relates to the period of
Prabhutavarsha (Govinda III) and mentions Srimara son of Botiya Begala, who caused the
construction of a temple in the name of Sun god at Uttaresvara temple. The temple was
constructed for the prosperity of the emperor.
No. 6
Volume-I (2003)
Page No : 24 to 25
Place : Kuruva Gattupalli, Jadcherla Taluk.
Reign of : Govinda vallabha III son of Kali Vallabha (793-814)
Language : Kannada and Sanskrit
This inscription is in front of Chowdeshwara temple. States the exploits of the prince
Viragriha son of Vinayaditya of the Chalukya family, who was a good friend of Govinda
vallabha entitled Kali vallabha, born in the family of Rashtrakutas, Vinayaditya seems to be
identifiable with Vinayaditya Yuddamalla the founder of the Vemulawada Chalukya family.
(AD 750-775).
No. 7
Page No : 32 to 33.
Place : Kuravagattu, Mahaboobnagar District.
Reign of : Govinda III
Language : Kannada.
States that Govinda Vallabha was the son of Kail Vallabha of the Rastrakuta family.
The former’s friend was Viragriha the son of Vinayaditya of the Chalukya family. Viragriha is
78
said to have lived upto his name by the display of great bravery in numerous battles. Kali
Vallabha was the title of Dhruva (780-92), whose son was Govinda III (792-814).
No. 8
Page No : 55.
Reign of : Prabhotavarsha (Govinda III).
Language : Kannada.
This inscription is on a slab placed in the local museum. Damaged. Seems to record the
construction of the shrine of the god Aditya in the Uttar vara temple by Srimara, son of
Sabetiyabe. In characters of about the 9th Century.
(Also)
Page No : 41.
Reign of : Prabhuta Varsha (Govinda III. (792-814?)).
Language : Kannada.
Seems to refer to the construction of the Shrine of the Sun God in the temple of
Uttarvara by Srimara for the merit of the king Prabhutavarsha.
No. 9
Page No : 1 to 2
Place : Mallikarjuna Palli, Sadasivpet Taluk, Medak.
Reign of : Amoghavarsha
Inscription date : 25th September, A.D. 846
Language : Kannada.
This inscription is on a slab in front of Mallikarjuna temple of the village. This

inscription was badly worn out and damaged. It registers the gift of 12 marttars of land and
one marttar of wetland as per rajamana, to the temple of Isvara of Piriya Pippari, by Kommana,
lord of Panuravadi - 27000 while Sankaraganda was administering the area, after washing the
feet of the priest Bankeya and another marttar of wetland in the same gramam as Siddhaya. It
also registers the gift of land to the Jinalaya of Munipalle by Permmanadi Devaraya of Pippari.
Vasudeva bhatara of Munipalle was the engraver.
79
No. 10
Reference : Inscriptions of Warangal District-2016
Page No : 1 to 4
Place : Khajipet, Warangal District.
Reign of : Amoghavarsha [I].
Language : Kannada and Telugu.
Framentary. The inscription introduces Satyasraya Bhimarasa who obtained the

privilege of using the pancha-maha sabdas (five musical instruments) and the status of
mahasamantadhipati by serving (his overlord Amoghavarsha Sri Prithvi Vallabha
Maharajadhiraja Paramesvara Bhattara) and records the grant of money to certain local officials
and lays down fines for certain officers.
No. 11
Page No : 59
Place : Zafargadh, Warangal.
Language : Kannada.
This inscription is written in Kannada characters and assignable to the ninth century,
the inscription, engraved on a rock near the temple of Narasimha on the fortified hill, eulogises
a Rashtrakuta king whose name is not clear. The discovery of a Rashtrakuta record in this area
is interesting.
No. 12
Reference : Inscriptions of Andhra Pradesh, Nalgonda District
Volume-I (1992).
Page No : 1 to 2
Place : Velmajala, Bhuvanagiri Mandal.
Reign of : Akalavarsha (Krishna II)
Inscription date : 1st April, A.D. 907
Language : Telugu and Kannada.
This inscription is on a slab near ruined construction outside the village. The
inscription refers to Akalavarsha (i.e. Krishna II) and records the gift of 100 marttars of land
to a basadi; and a garden by Ravi Chandrayya, a subordinate of the king.
No. 13
80

Place : Padaturu, Nalgonda.
Reign of : Nityavarsha (Indra III)
Language : Kannada.
This Kannada inscription, engraved on a pillar, set up in front of Ramalingesvarasvami

temple, belongs to the reign of Rashtrakuta king Nityavarsha (i.e., Indra III). It refers to
mahasamanta Nurmadidhavala and to his subordinate chief Gommarasa, who was
administering Kollipaka nadu-7000 division. Dated Saka 835, Srimukha (A.D 913), it registers
the grant of several lands along with income from tax siddhaya by Chamangamunda, son of
Aydamayya, to the temple raised by the former. Aydamayya is stated to have been ruling over
Padaturu.
No. 14
Page No : 96.
Place : Kajipet, Warangal District.
Reign of : Amoghavarsha III ?
Language : Kannada.
Dated Nandana (A.D. 932-33). Records some awards to the local officials and some
specifications of fines for offences. The king’s feudatory Satyasraya Bhimarasa is referred to
as Mahamandalesvara.
(Also)
Page No : 25
Place : Khajipet, Warangal District.
Reign of : Amoghavarsha III.
Language : Kannada.
This damaged inscription refers to the rule of the Rashtrakuta king Amoghesvara.
Expecting the cyclic year Nandana, the details of the date are not precisely available. As this
year may be equated to A.D. 932-33, the king might be Amoghavarsha III.
It introduces the king’s feudatory Satyasraya Bhimarasa, possibly of the Chalukya

family, bearing the title Mahasamantadhipati. The epigraph records a series of awards in money
to the local officers and also lays down certain fines for specified officers.
81
No. 15
Page No : 2 to 3
Place : Minpur, Andole Taluk, Medak.
Reign of : Amoghavarsha
Inscription date : …………
Language : Kannada
This inscription is on a slab behind the old dilapidated School of the Village. Damaged.
The inscription records the gift of one Pannasa of land to Brahmasakti Bhattaraka, a resident
of Dhammadriparvata by the king, for performing Upavasa rites.
No. 16
Reference : Archaeological Survey of India Annual
Reports on Indian Epigraphy, 1959-1960
Page No : 46
Place : Chennur, Adilabad District.
Reign of : Akalavarsha
Inscription date : 12th July, A.D. 940
Language : Kannada
This inscription is on a pillar near the dhvajastambha in the Siva temple, dated Saka
863, Sarvari, Sravana su. 5, Sunday=940 A.D., July 12. The Saka year was current. Seems to
record a grant of an agrahara on the bank of the Godavari to Tammayya of Nanayuru by
Baddega, son of Gunagarasa of the Chalukya family and a subordinate of Arikesari-arasa who
is himself described as a scion of the Chalukya family and as feudatory of the Rashtrakuta king
(Tribhuvanamalla-vamanta-chuda-mani).
No. 17
Reference : Annual Reports, 1983-1984, Department of Archaeology and Museums
Government of Andhra Pradesh, 1988.
Page No : 60 to 61
Place : Mallikarjun Palli, Sadasivapeta, Medak District.
Reign of : Akalavarsha (Krishna III)
Inscription date : 30th August, A.D. 946
Language : Kannada and Telugu-Kannada.
This inscription is inscribed on a stone slab in front of the Mallikarjuna Swamy temple.
And very much worn out. Mentions Maha Samantha Kommana of Panduravadi, who made a
gift of wetland measuring 2 marttars as siddhaya as per the thirty span rod, the rajamana in the
grama Baliya Pipparige after washing the feet of Bankeyabhattaraka of Isvaralaya. Also refers
to Rechayya of the Ayyavamsa, making a (details not legible) corollary gift of land in the grama
of Pipparige.
82
No. 18
Volume-I (2003)
Page No : 25
Place : Minambaram
Reign of : Krishna III (A.D. 939-67)
Language : Kannada.
This inscription refers to the reign of Kannara who might be Rashtrakuta Krishna III
(A.D. 939-67). It mentions the ascetic Agastya Guravar of the Kalamukha school, a rigorous
observer of vows.
No. 19
Page No : 84
Place : Dharmapuri, Karimnagar.
Reign of : Krishna.
Inscription date : 9th-10th century.
Language : Kannada.
This undated inscription was issued by Aitavarmarasa, of the Haihaya family, whose
overlord was the Rashtrakuta king Krishna. It refers to the gift of hundred mattars of land
situated in the village Tumbula of Veligonda-12, as siddhaya yielding the revenue of drammas
by Ayyana on the day of asterism Uttarashadha to one of the mahajanas named Revana. It
also mentions the names of Dharmyara along with Mallapura, probably the capital of the
Haihaya subordinate. The record may be dated palaeographically to the ninth-tenth century
A.D.
No. 20
Page No : 79
Place : Inavol, Warangal.
Reign of : Krishna III
Language : Hale-Kannada.
This record is written in Hale-Kannada script of the tenth century A.D. and the donor,
holding the offices of angaraksha and tantrapala in the services of the king Satyasraya, was
none other than the Rashtrakula king Krishna III, the name and titles suggesting connections
with the prasasti of the Badami Chalukyas.
83
No. 21
Page No : 79
Place : Velamaila, Nalgonda.
Reign of : Krishna.
Language : Hale Kannada.
Out of four inscriptions engraved in the Hale-Kannada script and belonging to the
Rastrakuta king Krishna, the two records the gift of lands to the Jaina basadi made by
Ravichandra, a military officer of the king.
No. 22
Page No : 33.
Place : Minambaram, Mahaboobnagar District.
Reign of : Kannara, (Krishna III)
Language : Kannada.
It mentions the performance of a yoga by the ascetic, Agastya guruvar of the

Kalamukha school.
No. 23
Page No : 80
Place : Bodhan, Nizamabad.
Reign of : Indira Vallabha.
Language : Kannada.
Of the five inscriptions copied here, four discovered in the ruined fort-wall, reveals that
a place referred to as Bhaudhanya-nagara was a Jaina centre in the eleventh-twelfth centuries.
Three inscriptions refer to the death, by samadhi or sannyasa, of the Jaina preceptors
Subhanand, Gandavimukta-bhattaraka and Chandraprabhacharya. The fifth, in Kannada, dated
Saka 978, refers to the renovation of the Indra-Narayana Temple, formerly built by Indira
Vallabha of the Rashtrakuta family, consecration of the image of Vishnu therein, erection of a
Garuda-pillar and gift of two villages, oil-mills, a flower-garden and the income from the toll
on salt, for worship, by perggade Jogapayya.
84
No. 24
Part-VI, 1973.
Page No : 6 to 11
Place : Chilkur.
Reign of : Asaga Bhupati.
Inscription date : 16th September, A.D. 1067.
Devulappali to the temple of Sarabesvara built by his mother, Sayinimmadi Devi-to

Polisetti, the chief of the Nakara of the town was granted (Angali Siddhaya) one dramma, from
the Uttama, 6 from Madhyama and 44 Kanishta varieties of shops.
A long prasasti of Asaga Bhupati the Rashtrakuta containing the following significant
titles Chola gaja Ghatamalla, Chola bala jalahdhi halahanala-Chola kataka Surekara, Kaveri
Ankakara, which evidently refer to his victories over the Chola armies, during the
Trailokyamalladeva's invasion of the Chola country.
The record is dated Saka 989, Plavunga, Asviyuja, Su. 5. Vaddavara. (16th September
1067 A.D….Sunday).
No. 25
Reference : Select Epigraphs of Andhra Pradesh by P.V.P. Sastry, 1965.
Page No : 13 to 15
Place : Kolanupaka
Reign of : ………
Inscription date : 24th December A.D. 1074
Language : Kannada
This inscription in Kannada prose is one of the few in which the name of the King is
omitted. It is dated Saka 996 Ananda Uttarayana Samkranti (A.D. 1074 December 24,
Wednesday).
It records that Mahamandalesvara (Asa)ga rasa the protector of Kollipaka, granted one
mattar of gadde (wet) land to a brahman named Suraya on the occasion of Uttarayana
Samkranti.
The donor's name is unfortunately not clear, but judging from his titles
Lattalurpuravaresvara and Rattaradheya he appears to have been a chief of the Rashtrakuta
family.
No. 26
85
Page No : 31.
Place : Indraplangaram, Ramannapet Taluk, Nalgonda District.
Dynasty : [Rashtrakuta].
Reign of : …………
Language : Kannada.
This inscription is on a pillar attached to the gate of the ruined temple at the foot of the
hill. Partly built in. Seems to record the gift of wetland along with the income from siddhaya
to the Jayadira-Jinalaya by the chief Ratta Sankaragandarasa bearing the epithets Jayadhira,
Bhuvanaikarama, Abhimana-dhavala, Rattarameru etc. In characters of about the 10th century
A.D.
No. 27
Page No : 4 to 6
Place : Jaffarghad, Warangal District.
Reign of : ……..
Language : Kannada.
This inscription is inscribed on a rock-wall of the tank near the Narasimhaswamy

temple on the hill (Velpugonda). The inscription is composed in beautiful Kannada verses of
the 10th century A.D. It begins with the description of the general Panara of the Rashtrakuta
lineage, possessing garuda lanchhana. Certain Sankaraganda of this line of chiefs is said to
have constructed the tank on the hill Velpugonda. There is a mention of the king Nripatunga,
of the main Rashṭrakuta line.
(Also)
Place : Jaffarghad, Warangal District
Language : Kannada.
This inscription is on a rock near the tank. The record begins with the eulogy of the
Rashtrakuta family and a subordinate family called Panara-kula. It records the construction of
the tank by a certain Samkaraganda of Panara-kula.
No. 28
Page No : 68.
86
Place : Gudur, Nalgonda District.

Dynasty : Viriyala
Reign of : Bhima (Subordinate of Rashtrakuta’s)
Language : Telugu
This inscription is on a stone pillar in the street. It records the achievements of Viralya
Era of Durjaya dynasty whose genealogy is said to have descended from Poranti Venna, his
son Erra and his son Bhim. It mentions some interesting events relating to the early history of
the Kakatiya dynasty.
No. 29
Page No : 41
Place : Zafargadh, Warangal District.
Language : Kannada (archaic)
This inscription is on a huge rock near a pond close to the temple of Narasimhasvamin
on the hill. Begins with the eulogy of a Rashtrakuta king whose name is not clear and mentions
certain Samkaraganda. Seems to refer to the establishment of a village and also the consecration
of a deity. In characters of about the 9th century.
No. 30
Page No : 31
Place : Indrapalanagaram (Near Tummalagudem), Nalgonda District.
Dynasty : [Rashtrakuta]
Language : Kannada.
This inscription is on a pillar attached to the gate of the ruined temple at the foot of the
hill. Partly built in. Seems to record the gift wetland along with the income from siddhaya to
the Jayadhira-Jinalaya by the chief Ratta Sankaragandarasa bearing the epithets Jayadhira,
Bhuvanaikarama, Abhimana-dhabala, Rattarameru etc. In characters of about the 10th century
A.D.
………………
87
CHALUKYAS OF VEMULAWADA
No. 1
Reference : Inscriptions of Karimnagar District (Reprint 2016)
Page No : 12
Place : Vemulawada, Karimnagar District.
Dynasty : Chalukyas of Vemulawada
Reign of : Beddega (Solada-ganda) (A.D. 850-895)
Language : Telugu
This inscription is on a pedestal of a Jaina image kept in the Rajeshwara temple. The
inscription records the construction of Subhadhama Jinalaya by the king Baddega of the
Chalukya lineage and the lord of Sapadalaksha ‘one and a quarter lakh’ region for the favour
of the scholar Somadeva, the head of Gauda-sangha. Yuddhamalla’s name is also indistinctly
seen. The donee is identical with the author of Yasastilaka champu, a Sanskrit work of the
mediaeval period.
No. 2
Page No : 1 to 5
Place : Karimnagar.
Reign of : Arikesari (II).
Language : Telugu
This inscription is on a stone laying in the local museum. The record begins with the
mention of Juddhamalla, his son Narasimha, his son Arikesari and his son Baddega. His son
was Arikesari, who bore the titles, Pambarankusa, Ammanagandhavarana, Arudhasarvajtia,
Gunarnava and Tribhuvanamalla. He is said to have made a gift of fifty mattars of wetland in
the village Aripanapalli to a brahmin named Dharapayya son of Appapayya and grandson of
Vishnu bhatta of Kausika gotra and a resident of Nuthalapadu. The five introductory verses are
noticeable in Pampa's Vikramarjuna Vijaya (I-15, 31, 41, 42 and 50).
No. 3
Page No : 5 to 10
Reign of : Arikesari (II)
Language : Telugu
88
This inscription is on a stone pillar set up in the Rajeshwara temple. The record gives
the genealogy of this branch of Chalukya beginning from Vinayaditya alias Yuddhamalla who
is said to have ruled the country of Sapadalaksha and made his elephants bathe in the wells
filled with oil in the town Podaana. He also seized the fort of Chitrakuta after defeating the
enemies. His son was Arikesarin who by his prowess captured the entire Vengi country. His
son was Narasimha alias Rajaditya who was followed by (his son) Yaddhamalla. Baddega and
again Yaddhamalla, his son and grandson succeeded him in order. Next, followed
Narasimhadeva who defeated the seven kings of Malava and collected tributes from them. He
also defeated the army of the Gurjara king which invaded his kingdom and set up a pillar of
victory on the Kalapriya mount. His son was Arikesarin, who after defeating the samanta and
dandamukhyas (generals) killed Pannyarya along with his followers and saved Bijja from the
wrath of Govindaraja. He married Revakanirmadi, the daughter of king Indra. Some of his titles
stated in the record are Pambarankusa, ammanagandhavarana, gandhebha-vidyadhara,
arudha-sarvajna, gunanidhi, gunarnava and Tribhuvanamalla. At the request of his tantrapala
peddanarya son of Nagamarya, the king made a gift of hundred nivartanas of bhu-kshetra and
eight nivartanas of paniya-kshetra in the north-east direction of Lembulavata for maintaining
a choultry for feeding the pilgrims. The sthanapatis of the four temples of Rajesvara, Aditya,
Beddegesvara and Nagaresvara and some ascetics named Mallikarjuna vyaktalingi, Vidyarasi
vyakhyani bhattaraka and some local sreshthis are stated as witnesses.
The siddhaya of the said land is fixed as twelve drammas.
(Also)
Reference : The Chalukyas of L(V)emulavada (1953).
Page No : 82 to 86
Reign of : Arikesari (II)
Language : Sanskrit, Telugu and Kannada
This long epigraph comprising 108 lines of writing is engraved on the four faces of a
rectangular stone pillar 4' by 1' 3" standing to the left of the sanctum of the Bhimeswara (Old
Baddegesvara) temple in the village of Vemulavada (called Lembulavataka in the inscription)
in the Karimnagar district of the Hyderabad State. The record is in a good state of preservation,
and the letters being deeply chiselled offer little or no difficulty in decipherment.
The language is Sanskrit, both verse and prose, accepting a few lines (II. 17-28)
enumerating the birudas in Kannada of the donor and his minister. The language is not free
from faults and some of the allusions in the passage describing the excellences of the donor are
obscure. The characters are Telugu-Kannada of the tenth century A.D. The letters are well-
formed, though they show a tendency to degenerate in the later stages of the record. The
orthography calls for some remarks. As in the inscriptions of the early period, the consonants
following a repha are doubled. The proper nasal corresponding to the class of consonants is
generally employed, though the anusvara instead of the proper nasal is made use of
occasionally. In one place (1. 8), the vernacular spelling digmandala is used in the place of
dinmandala. The letter ra is employed to indicate the upadhmaniya, but occasionally la is
substituted in its place. The most striking feature of the orthography is the excessive use of ḷa
89
in the place of the soft consonant la. This is perhaps due to the Kannada origin of the author of
the prasasti and the scribe who chiselled it on the stone.
The inscription, appropriately enough, begins with the invocation of the Sun God for
the of the service in whose temple the gift registered in it is made. Vinayaditya known also as
Yuddhamalla, the ornament of the Chalukya family (Chalukya-kula-tilaka) is then introduced.
He is said to have ruled the Sapadalaksha country, which could not be controlled by others;
bathed his elephants in a tank filled with oil at Pōdana and reduced the fort of Chitrakuta to
subjection. His son was Arikesari (I) who conquered the entire country of Vengi. His son was
Narasimha who was also known by the name of Rajaditya. After him ruled Yuddhamalla (II);
Baddega and Yuddhamalla (III) succeeded him one after the other. Then Narasimhadeva (II)
became king. He defeated the rulers of the Seven-Malavas and collected tribute from them,
vanquished at Kalapriya the army of the Gurjara king, who came to oppose him and set up a
pillar of victory. His son was Arikesari (II), who had a string of birudas, such as Pambar
=amkusan, ammanagandha-varanan, Gandh=ébha-Vidyadharan, arudha-sarva-jian, Udatta-
Narayanan, nodud=ante-gelvom, guna-nidhi, gun=arnavam, saran agata vajra-pamjaram,
priya-gallam, tribhuvanamallam and samanta-chudamani. He married Revakanirmadi, the
daughter of Indraraja. He protected Bijja, and defeated an army under Pandyarya, sent against
him by the infuriated Govindaraja. The sandhi-vigrahi of Arikesari, Gunamkusa is next
mentioned.
Then follows an account of the family of Peddana, the tantrapala of king Arikesari II.
He was the son of Nagamarya, the tantrapala of king Baddega. Peddana built a temple of the
God Aditya [the Sun]; and at his request on the holy occasion of Uttarayana-Sankranti, king
Arikesari II granted in the north-east corner of his capital Lembulavataka one hundred
nivarttanas of land for the maintenance of the sattara attached to it, where atithis and
abhyagatis were fed; and eight nivarttanas of land as paniya-bhumi or land for the maintenance
of a shed for the distribution of drinks to the thirsty. Mallikarjuna, Vyaktalingi, Vidyarasi and
Vyakhyni-bhattarka, the sthanadhipatis respectively of the four temples of Rajesvara,
Adityagriha, Baddegēśvara and Nagareshwara; the nine merchants Chandra Sreshthin and
others; and the eminent sage of the lineage of the Thataviyas, the president of the suri-sthāna
are cited as witnesses. Instead of the imprecatory verses found usually in the inscriptions, there
are two verses, one appealing to the future kings to protect this work of charity as their own,
and the other reminding them of the ephemeral character of life, the mercilessness of Death
and the urgent need to perform deeds of dharma. The last line of the inscription states that the
siddhaya on the land granted to the temple was twelve drammas.
No. 4
Page No : 10 to 11
Place : Kurkyala, Karimnagar District.
Reign of : Arikesari (II).
Language : Telugu
This inscription is on a hillrock called Bommala Gutta. It records the installation of the
images of the first and last Jaina Tirthankaras and the construction of a basadi called
Tribhuvana Tilaka, a tank called Kavitagunarnava and a garden named Madana vilasa by
90
Jinavallabha son of Bhimapayya and Abbanabbe and the younger brother of Pampa alias
Kavitagunarnava (title). The inscription furnishes valuable information regarding the
genealogy and the origin of Pampa, the great Kannada poet and the author of
Vikramarjunavijaya and Adipurana, whose ancestors are stated to have belonged to Kamme-
brahmana caste and hailed from Vamgipura village in Bemgi nadu.
No. 5
Page No : 85.
Place : Lemulavada, Karimnagar District.
Dynasty : Chalukyas of Vemulawada.
Reign of : Arikesari II.
Language : Kannada.
Records a gift of land for maintaining a feeding house for the pilgrims visiting the
temple of the Sun God by Arikesari at the request of Peddana. It also gives the genealogy of
the donor from Yuddha Malla Vinayaditya downwards. It mentions among witnesses of the
deed Mallikarjuna Vyaktalingi Vidyarasi evidently of the Kalamukhal persuasion. Arikesari II,
the master of the donor was the patron of the great Kannada poet Pampa who dedicated to him
his Vikramarjuna Vijayam.
No. 6
Page No : 12 to 17
Place : Repaka, Karimnagar District.
Reign of : Arikesari (III).
Inscription date : 14th February, A.D. 968
Language : Telugu.
This inscription is on a pillar lying in the field near the Middle School. Damaged.
Introduces a [chief] named Srimat Vijaya who bears a string of titles and records his gift of
lands to a Jinalaya built by him. The latter half refers to the genealogy of a family of disciples
of the Jaina faith who were holding a fief comprising Atukuru-70 and Pammi-12. Some of the
members of the family are Kama, Rama, Tukkaya, Revana, Punyarama, Kommayya and others.
Similarly a certain line of Jaina ascetics is also given. In the end it is said that the temple was
built by the king Arikesari.
No. 7
Reference : The Chalukyas of L(V)emulavada (1953).
Page No : 81 to 82
Place : Kuruvagatta, Nagar-Kurnool Taluk, Mahboobnagar District.
Reign of : ……….
Inscription date : 9th Century.
91
This short epigraph, consisting of a Sanskrit verse and a Kannada prose passage is
inscribed in the archaic Telugu-Kannada characters about the beginning of the ninth century
A.D. ; it is engraved on a stone in front of the image of Chaudamba, sculptured on a stone
between two boulders on a hillock on the bank of the stream Minamba, opposite to the village
of Kuruvagatta in the Nagar-Kurnool taluk of the Mahboobnagar district of the Hyderabad
State. There is a ruined Siva shrine near the image of Chaudamba. The image as well as the
inscription in front of it is probably connected with it. The inscription does not, however,
mention either the Shiva temple or the image of Chaudamba. It simply records the exploits of
prince V(B)iragriha, son of Vinayaditya of the Chalukya family and states that V(B)iragriha
was a good friend of K(G)ovinda-Vallabha, son of Kalivallabha of the Rashtrakuta family.
Kalivallabha is a well-known title of the Rashtrakuta king Dhruva (A.D. 780-793); and
K(G)ovinda-Vallabha is obviously his son, Govinda III (A.D. 793-814).
…………….
92
WESTERN CHALUKYA OF KALYANA

No. 1
Page No : 35 to 36.
Place : Ujjili, Mahaboobnagar District.
Reign of : (Tailapa II)
Language : Kannada.
In this inscription the name of the king is lost and it states that the king was ruling from
Kalyanapura. Dated S. 888, Prabhava, su. 5, Thursday, (Uttarayana samkranti). Registers the
land and flower garden to the god Chennaparsva by Sri Vallabha Chola maharaja for repairs
and feeding the ascetics in the temple Baddijinalaya of Darvila Sangha, Senagana and Karuru
Gaeeha inside the fort of rajadhani Ujjivolal in Kallakelegu-500. The gift was made into the
hands of Indresvara Pandita.
No. 2
Page No : 92
Place : Korpole, Medak.
Dynasty : Chalukya of Kalyana.
Reign of : Ahavamalla Tailapa II
Language : ……….
Among the records of the Chalukys of Kalyana, this inscription belongs to the reign of
Ahavamalla Tailapa II and dated S. 895 Srimukha Vaisakha Sudha 5, Guruvara corresponding
to A.D 973, 10th April. Thursday This is the earliest record of the Chalukyas of Kalyana in
Telangana as it is dated in the regnal year of Tailapa II, the founder of the Chalukya dynasty.
No. 3
Page No : 51 and 52
Place : Koraprolu, Medak District.
Reign of : Ahavamalla (Taila II)
Language : Kannada.
This inscription is dated S. 895, Srimukha Vaisakha su. 5, Thursday. (A.D. 973, April
10). The king's feudatory, Mahamandalesvara Soma Permadi was governing Koraprola in
93
Kasavula-seventy from the capital Koraprola. The inscription records land grants to the god
Bibbesvara constructed by his father Bibbarasa.
No. 4
Page No : 93 to 97
Place : Korapole, Andole Taluk, Medak.
Dynasty : Western Chalukyas of Kalyana
Reign of : Ahavamalladeva [Tailapa II].
Language : Kannada.
This inscription is on a slab lying before Mahadeva Temple. The inscription records the
gift of lands in the grama of Korapol, towards the daily rites of the god Bibbesvara, at the time
of Consecration by Lakshmi Barasi, daughter of Bibbarasa. The said donor was the wife of
Soma Permanadi, ruler of Kasavula-70. It also registered another gift of land by Pampa
Permanadi, officer in the service of Trailokyamalladeva.
Soma Permanadi, ruler of Kasavula-70, bears a string of birudas, one of which

describes him as Ahavamallanankaakara.
No. 5
Page No : 7 to 11
Place : Sitarampalli, Gazvel Taluk, Medak.
Dynasty : Western Chalukyas of Kalyana.
Reign of : Ahavamalla
Inscription date : 25th March, A.D. 979
Language : Kannada
The inscription is on a pillar in the fields of Narasayya. It records the gift of Veluru
agrahara, in confirmation of the earlier one, made in favour of Pambalapala Vennayya, the
brahmana, by Samkaraganda, in the cyclic year Vrishabha [921 A.D.] The present donor
Revarasa ruler of Medaku-30 belonged to Maṭura vamsa, with his headquarters at Balia
Ravipol. The members who confirmed the gift were the eight Prabhus and one hundred
mahajanas of Velluru. The actual gift comprised the Siddhaya, accrued out of the lands which
include Regadu. The gift was made in the presence of Adityaya, Revayaegavunda, Kuchiraju
of Ravipol, Doppelige Naranayya, Bejaya Gavunda, and Tooparani Buyyana Gavunda. The
gift was made under the orders of King Ahavamalla. The executors of the gift were Korapara
Revarasa, Chavundayya, Kuchiraju, Gundamayya manevergade and Gunasagarabhatta. This
record is important as it contains the earliest reference to Medak-300.
No. 6
Reference : Annual Reports 1983-1984, Department of Archaeology and Museums
94
Place : Ghanpur, Janagon Taluk, Warangal District.

Dynasty : Western Chalukya (Kalyana).
Reign of : Satyasraya Irivabedenga.
Inscription date : 27th July A.D. 979
This inscription is inscribed near Virulachenumetta. It is incomplete and damaged.

Seems to refer to a certain grant of land by the Gavunda Samkanaraya of Karakunta village
while Irivabedemga Satyasraya was the crown prince. The notable feature of the record is that
it reveals for the first time the full name of Irivabedemga as “Srimat Satyamadeva''.
No. 7
Place : Sitaramapalli, Gazwel Taluk, Medak District.
Dynasty : Western Chalukya (Kalyana).
Language : Kannada.
This inscription is inscribed in the field of Sri Narasayya called Akkalaguddam. This
inscription records the gift of the income viz., Siddhaya of 125 gadyanas and bhatta of 120
visas out wet land (Khandugas) to the Brahmanas of Velura included within the Baliya
Ravipola by Revarasa in confirmation of the earlier grant made by certain Sankaraganda.
Baliya Ravipola is said to have been included in the Medaku 366. The Brahmanas are 8 Prabhus
and 100 Mahajanas. The queen was also mentioned among the other executors of the gift. The
names of the witnesses were mentioned.
No. 8
Page No : 11 to 12
Place : Betolu, Sangareddy Taluk, Medak.
Reign of : Tailapa-II
Inscription date : 23rd May, A.D. 987
Language : Kannada
This inscription is on the hill called Jinjarakonda, outside the village. The record
mentions a gift made by Somayyarsar, feudatory of Ahavamalladeva [Tailapa-II] belonging to
the lineage of the Chalukyas and Thippaiah and his son Gundaiah, measuring 2 matters of
Neerunela and 30 matters of black soil to the teacher Somanabhatta who belonged to the
Mulasangha of Yapaniya gachcha of Medak. It also mentions a Jaina Basadi in Medak.
No. 9
Volume-I (1992).
95
Page No : 5 to 6
Place : Kolanupaka, Bhuvanagiri Mandal.
Dynasty : Western Chalukya
Reign of : Ahavamalla [Taila II]
Inscription date : 30th October, A.D. 987
This inscription is on a stone set up in front of Jaina Mandir. The inscription refers itself
to the reign of the Chalukya king Ahavamalla, probably Taila II and mentions some merchant
guild. Other details are not clear.
No. 10
Page No : 19 to 21
Place : Karimnagar
Reign of : Ahavamalladeva.
Language : Telugu
This inscription is on a stone in the local museum. The record seems to be incomplete.
It states that a certain commander of the army, name not clear, visited along with his army the
temple of Mallikarjuna Deva and endowed it with some wetland and a flower garden.
No. 11
Page No : 21 to 24
Place : Choppadandi, Karimnagar District.
Inscription date : 3rd July, A.D. 992
Language : Telugu
This inscription is on a stone at the place called Melakunta near the village. The record
registers the construction of the tank Achebbe-samudra, named after Achabbe, the (daughter)
of Anungu Duggarayya the follower of Irivbeddenga and the monetary gift of [70…] drammas
and lands by the letter’s dadi Devakabbe.
No. 12
Page No : 82
Place : Naganur, Karimnagar.
Dynasty : Kalyana Chalukya
Reign of : Ahavamalla (Taila II)
Language : Kannada.
96
This inscription belongs to the reign of Ahavamalla (Taila II) and is in Kannada
language and characters. It is dated in Saka 914, Nandana (A.D. 992). It records the
construction of the Narayana temple and also registers some gifts of land. A certain Sivadeva
and Mahajanas are also referred to in the inscription.
No. 13
Page No : 24 to 26
Place : Jammikunta, Huzurabad Taluk, Karimnagar District.
Reign of : Ahavamalladeva (Tailapa II)
Language : Telugu.
This inscription is on a Garuda-stambha in front of the Siva temple. Records the gift
of some wetland and other lands and two ratanas to the god Aditya by a certain Nagiyagavunda
of Jammikunta village. Incidentally it mentions the king’s northern expedition and his victory
over Uppala (the country of the Paramara kings).
No. 14
Reference : Epigraphia Andhrica, Volume-II. (1974)
Page No : 36 to 39.
Place : Jammikunta, Huzurabad Taluk, Karimnagar District.
Reign of : Ahavamalladeva
Language : Telugu, Sanskrit and Kannada.
Jammikunta Inscription of Ahavamalladeva, S. 917

by
N. Mukunda Rao, M.A.
The subjoined inscription is incised on the two sides of the Dhwaja Stambha in the
Isvara temple in Jammikunta, Huzurabad taluk, Karimnagar district.
The alphabet of the inscription is Telugu-Kannada of the 10th century A.D. The
language of the inscription is Kannada except the imprecatory verse which is in Sanskrit. The
inscription runs into 53 lines. It is fairly well preserved, except a few letters which are damaged
in lines 19-23 of the first side and lines 10, 12, 21, and 22 of the second side.
The record is dated in S. 917 expressed in words, Manmatha, Vaisakha su. Aksha-tadige
corresponding to Saturday, 20th April, 995 A.D.
The inscription begins with the auspicious word 'Svasti' followed by `Sri Prthivi-
vallabha maharajadhiraja paramesvara paramabhattarakam Chalukyabharanam Satyasraya-
97
kula-tilakam, etc., usually found in the Chalukya inscriptions of the period. Next, it refers to
the northern expedition of Ahavamalladeva against Uppala. Lastly the donative portion
mentions Nageya, the Gavunda, of Jammikunta, who made a gift of land to the god Aditya
(lines 10 and 11) which consists of (1) 2 khandas of nirunela comprising 20 martars of land
and (2) 120 martars of dry land between the Eastern Water Course by the side of Mulasthana
and the Crown land and two ratnas, for the maintenance of a lamp. The gift was made for the
benefit of his wife Vemakkabbe. Nageya, the Gavunda of Jammikunta, perhaps made the gift
after participating in his overlord's northern expedition.
It is stated that Ahavamalladeva was ruling the kingdom after winning a victory over
Uppala during his conquest of the northern quarter (“Uttaradigvijayadol Uppalanam geld=
arasuge-yuttamire”).
The inscription, as stated above, refers to Ahavamalladeva's expedition for the conquest
of the northern quarter and his victory over Uppala, obviously during the course of the
expedition. From the prasasti it is clear that Ahavamalladeva was a prince of the later Western
Chalukya family of Kalyani The title 'Ahavamalla' is common enough among the Western
Chalukyas. The date of the inscription as well as the reference to Utpala leaves no room for
doubt that Ahavamalladeva referred to in the inscription is none other than Taila II. The date
of the record S. 917 Manmatha (995 A.D.) falls within the reign of Taila Il who is known to
have ruled from A.D. 973 to 997.
Uppala or Utpala against whom he led the expedition is a well-known alias of the
Paramara king Vakpatiraja-Munja of Malva (A.D. 974-95). Another record of Ahavamalladeva
found in the Chikkerur village in the Dharwar district which is dated in S 917 Jaya, Phalguna,
refers also to the northern expedition of Ahavamalladeva against Utpala. These two records
allude obviously to the same expedition. The reason for leading the expedition against Utpala
is not far to seek. Taila II after overthrowing the Rashtrakutas not only made himself master of
the dominions but also regarded himself as their political successor and supreme lord of the
empire. As Utpala, that is, Vakpatiraja-Munja also coveted power and the territories of the
former Rashtrakuta emperors, they naturally became enemies and began to fight with others
for attaining their objective. This expedition, if we can depend on Merutunga's testimony, was
the last of a series of seventeen, in all of which except the last, the Paramara had the upper hand
over the Chalukya. In the end however, the tables were turned. Utpala not only suffered defeat
but also had the misfortune of falling into the hands of his enemy who promptly threw him into
prison and ultimately put him to death.
The death of Utpala (Vakpatiraja-Munja) mentioned also the Jaina work,
'Subhashitaratnasandoha', which was composed by Amitagati in V.S. 1050 or 993-994 A.D.
Munja's death could not have taken place in A.D. 993-994 as stated by Amitagati, because
available contemporary epigraphical evidence indicates a later date. Probably there is some
mistake regarding the date of the composition of `Subhashitaratnasandoha`.
The present inscription taken together with the Chikkerur record enables us to fix the
probable duration of the expedition as well as the date of the death of Utpala Vakpatiraja-
Munja.
The Chikkerur record, as mentioned above, dated S. 917 Jaya, Phalguna-masa. The
present inscription is dated in S. 917 Manmatha Vaisakha-masa. The duration between the two
dates is barely two months; the former indicates time, when Ahavamalla set out on expedition
against Utpala, and the latter refers to the time of its completion.
98
The present inscription which records a gift of land in the village of Jammikunta in the
heart of Telingana confirms the evidence of Merutunga who refers Taila II as the `Lord of
Telinga'.
Of the geographical names mentioned in the present record Jammikunta is the modern
village of that name, a firka headquarters in Huzurabad taluk, Karimnagar district. There is
another village name ending in `vadiya; which cannot be read properly as the stone has peeled
off at that place.
No. 15
Page No : 117
Place : Durku Banswada, Nizamabad.
Dynasty : Kalyani Chalukya.
Reign of : Tailapa II.
Language : Kannada.
This inscription is in Kannada verse, and belongs to the time of Tailapa II of the
Kalyani-Chalukya Dynasty. It records the gift of an agrahara to the family preceptor
Chandrasi.
No. 16
Reference : Andhra Pradesh Archaeology A Review 1987-2001. (2002)
Page No : 91
Place : Durki, Banswada, Nizamabad.
Dynasty : Western Chalukya (Kalyana)
Reign of : Tailapa-II.
Beginning of the record was lost. It records the gift of an agrahara to the family
preceptor Bhadra rasi, a Saivaite Pontiff. Also mentionsTailaparasa, as another inscription at
Kulcharam in Medak District. Which also calls him as Tailaparasa. It is interesting to note
that the record does not furnish any prasasti of Tailapa.
No. 17
Page No : 17 to 19
Language : Telugu
This inscription is on a broken stone in the tank. The record begins with the Chalukya-
prashasti and introduces the king Ahavamalladeva who is described as the conqueror of the
99
Chola armies. One of his subordinates or officers (name not found) is said to have made some
gift to a certain Maheswara Sakti-pandita for feeding the ascetics.
No. 18
Place : Mudigonda, Khammam.
Dynasty : Western Chalukya (?)
Reign of : Bedamgadeva (Satyasraya ?)
Language : Kannada
This inscription is on a broken stone in the field. Fragmentary. Contents not clear.
Seems to record the digging of a kolanu (tank) by uppara Akamaya (............).
No. 19
Page No : 38.
Reign of : …………..
Language : Kannada.
This inscription is dated S. (923 mistake for 973), Khara Kartika Puranima, Monday. It
seems to register a gift by the attendants of Pancharasi Bhattaraka the mahasthanapati of
Brahmesvara temple-other details are lost.
No. 20
Page No : 16 to 17
Place : Cherial, Jangan taluk, Warangal District.
Reign of : Irivabedemga (Satyasraya)
Language : ………
This inscription is inscribed on a stone laying in the south of the village. States that
during the ever increasing prosperous reign of Irivabedegadeva (Satyasraya), Bakka-babbe, the
elder sister of Ayvabbadevi (queen) granted a dasvandhamanya to Cheriyala Govaya-gavunda.
Malliya, Bijjamayya, the senabova (accountant) of Ayvabba and Gokarnnayya the senabova
of the gavunda wrote it.
100
No. 21
Page No : 18 to 19.
Place : Narayanagiri, Warangal District.
This inscription is inscribed on a boulder outside the village. It states that a certain chief
named Gunagarasa who bears the titles Ekkala-sahasa, mahasamantadhipati, Satyagraha
kulanvaya was ruling the kingdom, his subordinate Gamgeyarasar granted some gift to the god
Mallikarjuna installed by his padida Samkamayya.
No. 22
Page No : 26 to 29
Place : Kadparti, Karimnagar District.
Reign of : [Iriva] Bedemga [Satya]sraya.
Language : Telugu
This inscription is on old stock. Fragmentary. It mentions Armakumda-seven thousand

and Kadipalu-seventy including in the former and registers certain gifts of siddhaya and land.
Donee’s name is not clear.
No. 23
Page No : 18 to 19
Place : Vendikole, Andole Taluk, Medak.
Reign of : Irivabedemga Satyasraya.
Inscription date : 26th September A.D. 1006.
Language : Kannada.
This inscription is on a pillar lying in the field of S.No. 294 called ‘Pogachenu’. The
inscription records the gift of 8 marttars of garden land in Vendikole to Vimalachandra Pandita
of the Jinalaya of Ramesvaram, after washing the feet of the said Pandita by Gamgayyarasar,
for the merit of Somayyarasar, while Irivabedemga was ruling from Ravulakola.
No. 24
Page No : 19 to 22
Place : Koduru, Andole Taluk, Medak.
101
Reign of : Irivabedemga.
Language : Kannada
This inscription is on a pillar on the tankbund at the entrance of the Village. This
inscription records the gift of the village Koluru to Brahmalimgabhatta of the temple of
Gamgesvara of Pottalakere towards the daily rites of the god Ramesvara Bhavarala tirtha by
persons named Ketakaarasi, Somayya and Namayya on the occasion of Tula Samkranti.
(Also)
Page No : 38.
Place : Koduru, Medak District.
Dynasty : Chalukyas of Kalyana.
Reign of : Satyasraya-Irivabedanga.
Language : Kannada.
This inscription is on a pillar laying on the tankbund of the village. Registers the gift of
the village Korur along with the open field and waste lands to Brahmalingibhatta belonging to
Gangesvara of Pottlakere by Mahasamata Gangayyarasa when the king was camping at a place
called Ravulakone. The grant was made in front of god Ramesvara of Polaparela. The
inscription is installed by Bittyya of Gangarasa's family.
No. 25
Page No : 23 to 24
Reign of : Irivabedemga deva Satyasraya.
Language : Kannada.
This inscription is on a stone slab in the fields of the village [Sur. No. 294]. States that
while Irivabedemga Satyagraha was ruling, his feudatory Maha Samantha Abhinava Karna
Gangaiahrasar made a gift of land in Endikole to the temples of Ramesvara and Soma Jinalaya
of Ravirela after washing the feet of Sri Balachandra Pandita.
No. 26
Page No : 24 to 26
Reign of : Irivabedemga.
102

Language : Kannada.
This inscription is on a slab in front of Siva Temple. Records the gift of land as per
royal measure to Vimalachandra Pandita of Soma Jinalaya by a certain Mannerasa, during the
time of Mahasamanta, mahamandalika Bujjaiharasar, when Irivebedega was ruling from his
camp at Ravolakole.
No. 27
Page No : 19 to 22.
Place : Ponnavolu, Warangal District.
Reign of : Irivabedamga (Satyasraya)
Inscription date : A.D. 1006 (S. 929)
Language : ……..
This inscription is inscribed on a stone in the Garbhagriha of Vishnu temple. States

that Arasapayya an Angaraksha-tantrapala (captain of the bodyguard) of Irivabedamgadeva
(Satyasraya) made gift of 40 martyrs of land (belvola) to the south of the tank in the east of
Ayyanavole and 30 martyrs of black soil in the west to Kesanamayya of Vaji-kula.
No. 28
Page No : 2 to 4
Place : Punnavolu, Warangal
Reign of : Iriva Bedana
Inscription date : 19th October, A.D. 1007.
Language : Kannada.
The village is about ten miles from Warangal to Hanamkonda-Khammam road. There
is an old temple in the village. The idol of the main deity is missing in the temple and in its
place a pillar containing this epigraph and another pillar without any image or writing are
erected side by side. The inscribed pillar contains at the top portion of its fourth side a Vishnu
image without four hands carved in bas-relief and the same side faces the entrance to the
temple. No other indication as to the identity of the deity whom the temple was meant to house
available at present. Curiously enough the contents of the epigraph too shed no light on this
point.
The date of the inscription is Saka 929 Plavanga, Kartika Sukla 5, Thursday (A.D. 1007
October 19, the week day being Sunday).
The western Chalukya king Iriva Bendana is mentioned with the usual Prasasthi of the
dynasty. His Angarakshaka tantrapala named Arasapayya granted 40 mattars and 30 mattars
of lands on the southern and western sides respectively of the eastern tank of Ayyanavola
village to a Brahmin Kosanamayya of the Vaji-kula, for the merit of his (the donor’s) family.
103
In the Warangal region only a few pre-Kakatiya inscriptions have been discovered so
far. The present one is the earliest known record of Chalukyas of Kalyani in this part of the
country. It seems that Telangana was included in the Western Chalukyan domains from the
time of Taila II, as the Jaina author Meru Tunga refers to Taila as the king of Telangana.
(Also)
Page No : 55
Place : Punyavolu, Warangal.
Reign of : Irivabedangadeva
The epigraph, belonging to the rule of Irivabedangadeva and dated Saka 929 (wrongly
written as 939) and Plavanga (A.D. 1007), records the gift of lands in the villages of
Ayyanvolalu and Bilvola as pannasa to Kesanamayya of the Vaji-kula by Arasapayya, the
tantrapala and angaraksha of the king.
(Also)
Reference : Archaeological Survey of India
Annual Reports on Indian Epigraphy 1957-58
Page No : 24
Place : Punyavolu, Warangal District.
Dynasty : Chalukya of Kalyana
Reign of : Irivabedamgadeva
Inscription date : A.D. 1007 or A.D. 1017
Language : Telugu.
This inscription is on a pillar set up in the garbha-griha of the ruined temple, dated
Saka 939 (wrong for 929), Plavama, Karttika su. 5, Thursday, Irregular. Records gift of a tank
and lands in the village of Ayyanavolu as pannasa to Kesanamayya of Vaji-kula by
Arasapayya, the tantrapala and the angaraksha of the king. Stipulates the siddhaya on the gift
lands as 35 drammas.
No. 29
Page No : 26 to 28
Reign of : Irivabedemga
Inscription date : 15th January A.D. 1008.
Language : Kannada
This inscription is on a pillar lying in a field near Polimera [outskirts] of the village
towards Lingampally. The record registers the gift of 120 marttars of land, after obtaining
104
permission from the arasapuravari to the Namayyasetti basadi of Endikola, after washing the
feet of the priest of Kandi. The said gift was made by Kiriyanna and his wife Irugalle.
No. 30
Page No : 29 to 31
Place : Choppadandi, Karimnagar District.
Reign of : Irivebedemgadeva.
Language : Telugu.
This inscription is on a stone in the temple Sambhunigudi. Incomplete. The second side
of the epigraph is much abraded and not clear.
It seems to record some gift of lands to the god Divakesvara, set up by Divakabbe, the
dadi of the king Irivebedemga in the village Choppamdyandi.
No. 31
Page No : 103
Place : Elmal, Medak.
Dynasty : Kalyana Chalukya of Kondaveedu.
Reign of : Irivabedemgadeva.
Language : Kannada.
Engraved on a slab lying on the bund of the village tank and written in Kannada
language and characters, the record is dated Saka 931 (AD 1009) and states that when the
Chalukya king Irivabedemgadeva was staying in his transit camp Ravulakonde, mahasamanta
Gangayyarasa made the grant of the village Kolur to the deity Ramesvara of Chelvarala-virriza
on the day of Tula-samkranti. The gift is stated to have been entrusted to Gangesvarada-
Brahmalimgibhatarar of Pottalakere, after leaving his feet.
No. 32
Reference : Andhra Pradesh Archaeology, A Review 1987-2001. (2002)
Place : Pallagutta, Warangal District.
Dynasty : Chalukya (In the original source written as Kakatiya)
Reign of : Satyasraya
Language : Telugu and Kannada
This inscription is on the pillar in the Museum and dated as S, 933 Sadharana falls in
S. 932 and not in 933, A.D. 1010. Mentions certain Maha Samantadhipati who bore epithets
Sahaja Turaga Vidyadhara and Ranamukha Bhairava. It registers the gift of flower garden and
105
dwelling site, towards the perpetual lamp and daily offerings to the God (name lost). Bhimarasa
mentioned in this record seems to be identical with samanta Kesari Bhimarasa. a feudatory of
Satyasraya who held Banawasi from 1002 to 1006.
No. 33
Page No : 28 to 30
Place : Chepyal, Siddipet Taluk, Medak.
Reign of : Irivabedemga
Language : Kannada
This inscription is on a pillar in the Lakshmi Chennakesava temple, 2 kms. Away from
the Village. The inscription is badly damaged. Seems to record a gift of land under a tank for
an establishment by the Prabhus and mahajanas of Cheppali.
No. 34
Page No : 30 to 32
Place : Nandikandi, Siddipet Taluk, Medak.
Reign of : Vikramaditya [V].
Inscription date : 23rd December A.D. 1014.
Language : Kannada.
This inscription is on a slab in front of Ramalingeswara temple. The inscription

registers the gift of vrittis from his bhattasvamya teja vritti land, by pampa Permmandi, towards
the daily rites of the god Namesvara of Koduru, after washing the feet of Vakhyanadevara of
Kiriyakandi, for the merit of prabhus Buyyanayya, Marajayya and Madikabbe.
(Also)
Place : Nandikandi, Siddipet Taluk, Medak.
Reign of : Vikramaditya [V].
Language : Kannada.
This inscription is on a stone set up in front of the Dhvajastambha of the temple, dated
S. 936; Nala, Uttarayana Samkranti, Thursday. [A.D. not verifiable, Ananda corresponds to S.
936 and Uttarayana Samkranti falls on Friday A.D. 1014 Dec. 24]. Records the gift of the
village Kovuru to the god Namesvara after washing the feet of Vakhana (Vrishana ?) deva of
106
Kiriya Kandi by Mahamandalesvara Pampa Permadi. A grant for feeding fifty Ascetics and
students was also made by other chiefs.
No. 35
Page No : 32 to 32 f
Place : Bellapur, Narayanakhed Taluk, Medak.
Reign of : (Jagadekamalla I).
Language : Kannada.
In Front of Anjaneya temple. Very much damaged. Mentions only the name of the king
Jagadekamalla and the Saka and cyclic years.
No. 36
Place : Kohir, Medak District.
Reign of : Vikramaditya V and Bhuvanaikamalla (Somesvara II).
Inscription date : A.D. 1014 and A.D. 1050-51.
Language : Kannada.
This inscription is on four sides of a slab built into the Virasangayya-katta. The same
king also dated saka 991 refers to Pampa-permanadi as a subordinate of the king. The
Nandikandi and Kolkur records (A.R. Ep., 1960-61, B 94 and B 91) dated Saka 936 (1014 A.D.)
and Saka 972 (1050-51 A.D.), respectively refer to a Pampa-permanadi as a feudatory of
Vikramaditya V and Somesvara I. If Pampa-permanad of our record is identical with his
namesake mentioned in the other two epigraphs then we may have to suppose that he held the
office for a long period of 55 years. Veltur also refers to mahapradhana Pampa-permanadi and
gives the name of his wife as Jakkaladevi. The details pertaining to the king and date are lost,
the record being unfortunately fragmentary.
Remarks
Lower portion of the slab is broken and lost. Seems to register a gift to a basadi
constructed by Padavala Chavundamayya, a disciple of Subhachandra-siddhantadeva. Refers
to Pampapermanadi who was a subordinate to the king.
No. 37
Page No : 50 to 55.
107
Place : Chilkur, Hyderabad District.

Dynasty : Chalukya.
Reign of : Vikramaditya V. (1008-1014)
Chilkur Pillar-Inscription of Chalukya Vikramaditya V

by
C.T.M. Kotraiah
The subjoined inscription, now housed in the Khazana Buildings, Golkonda, is

engraved on the four faces of a square pillar originally found at Chilkar in Hyderabad district.
Chilkar is a small village about twenty miles from Hyderabad city, on the way to Vikarabad
via Himayat Sagar.
The inscription consisting of 101 lines is written in the Kannada characters of the 11th
century A.D. Lines 1 to 69 are written in the mediaeval Kannada prose while the concluding
part is in metrical Sanskrit.
Palaeographically the letters are regular for the period to which they belong i.e. 11th
century A.D.
The date of the inscription is given in lines 40 to 42. This part reads as saka- bhupala
kalati kranta-namadheya-samvatsara-satanga 19 (-) 4; Paridhavi-samvatsara-d-Asvayuja-
sudha 8 rasam, Wednesday. On the strength of the name the cyclic year (Paridhavi) as also the
names of the Chalukya King Tribhuvanamalla and the Malava King Bhojadeva the year may
be restored as 934 which corresponds to the 25th September 1012 A.D. The reasons for taking
the year as Saka 934 are as follows:
The inscription mentions Chaluky-abharana Sri Tribhuvanamalla and Malava,

Bhojadeva. Tribhuvanamalla is a title borne by both Vikramaditya’s V and VI: the latter ruled
from A.D. 1076-1126. But Bhojadeva of Malava was not a contemporary of Vikramaditya VI,
as he ruled from A.D. 1000 to 1055. As the present inscription makes Tribhuvanamalla a
contemporary of Bhojadeva of Malava, the former has to be identified only with Vikramaditya
V (A.D. 1008-1014).
Secondly the Kotavumachgi inscription clearly mentions the year Saka 934 along with
the same cyclic year Paridhavin as belonging to Vikramaditya V.
Thirdly another unpublished inscription from the same place mentions King
Tribhuvanamalla as a contemporary of Padmanabhayya one of his feudatories; the inscription
is dated clearly in the Saka year 933 i.e., only one year before the issue of the present record
by the same Padmanabhayya. Further according to an unpublished inscription a locality
Lombulike seventy, to which the present inscription also refers to was under the charge of one
Kumara Jayasimhadeva in A.D. 1996 during the reign of Vikramaditya VI, whereas the present
inscription refers to Dandanyaka Padmanabhayya as the feudatory in charge of Lombulike
Seventy (L.34 to 37). Thus viewed from all points, the inscription has to be ascribed to the
reign of Vikramaditya V only.
108
This inscription is important in more than one way. In the first place it throws more
light on the political activity of Chalukya Vikramaditya V and his relations with Bhojadeva of
Malava. It is well known to scholars that the Chalukyas of Kalyani and the Parmaras of Malwa
were constantly at war with each other. Now this inscription refers without any uncertainty to
the rivalry between Vikramaditya V and Bhojadeva. Lines 15 to 17 of the inscription state that
the king Tribhuvanamalla, with intentions of conquering the North and uprooting the King
Bhoja of Malava, was camping on the bank of a river. The unpublished inscription of Saka 933
of king Tribhuvanamalla (i.e. Vikramaditya V) merely mentions the conquest of the west but
nothing about north or Malava. For the present it is safe to state that these two dynasties were
warring with each other quite frequently and neither could establish its power over the other
decisively or permanently. The present inscription shows that Chalukya Vikramaditya V like
other kings of this dynasty was also at war with Bhoja of Malava.
The second point of importance of this inscription is the fact that it gives us the name
of a new feudatory and commander of Vikramaditya V namely Padmanabhaiah
(mahasamantadhipati……....Sri mahadamadan-yaka Padmanabhaiah arasar L.22 and 33 to
35). As already stated this Padmanabhayya was in charge of Lombulike-Seventy at the time of
the issue of this inscription and the one issued in Saka 933.
The present inscription also mentions for the first time a division known as Lombulike-
Seventy (L.35 and 36). Chilkur appears to have been the headquarters of this division since a
subsequent inscription dated A.D 1096 of the time of Vikramaditya VI clearly states that this
Chilkur was the capital (rajadhani) of the Lombulike-seventy.
This is one of the few inscriptions which may be ascribed definitely to Chalukya
Vikramaditya V.
The inscription commences with an auspicious symbol and the words, svasti and
bhadramastu. Then it announces that this is a Jaina inscription (L.1 and 2) since the grant made
in this is to a Jaina tirthankara i.e., Parsvanatha-devaru (L.6). It is followed by the well-known
titles of the kings of Kalyani Chalukyas, such as samasta-bhuvanasraya, Sri prithvi-vallabha,
maharajadhi-raja, paramesvara, parama-bhattaraka, Satyairaya-kula-tilaka, Chaluky-
abharana (L.2 to 9). The personal title. Tribhuvanamalla comes at the end and not the name
Vikramaditya (L.9 and 10). The name of Vikramaditya is mentioned later while mentioning
the epithets of the donor, where it is stated that the donor was the servant of Vikramaditya
(Vikraman-amku-karam; L.30).
The inscription states that Tribhusanamalla (Vikramaditya V) had been ruling (L.11-
15) at the time, and he was then camping on the bank of a streamlet Payani (L18-19) with a
view to conquer the North and overthrow Bhojadeva of Malva (Uttara-digvijayartha-Malava
Bhojadeva nirmulan-akshapadim L.15-17).
Then it proceeds to give important epithets of Sri Padmanabhaiah, such as pada-padm-

opa-jivi, samadhigata pamchamahasabda, maha-samantadhipati, maha-prachanda-
damdanayaka, sishta-jandtraya, asrita-jana-chimtamani, vivekara samusta-guna-nilaya, nija-
kula-tilaka, nanniya-meru, rupa-narayana, vikraman-amka-karam, vairbha-kumthirava and
others (L19-32). It mentions the donor Damdanayaka Padmanabhayya-arasar as ruling the
Lombulike-Seventy (L.33-37).
Lines 37 to 42 give the details of the date already discussed.

109
Then it states that a grant was made to the Jaina temple and the god Parsvanatha, the
Excellent at Chilkur (L. 42-47) by the above donor.
The purpose of the inscription is to grant (L.47-69) lands, the details of which are as
follows:
First was the land (rajamananela) mattar 50 by the royal standard bound by the land of
Santivarmayya's house to the west, river (streamlet) Vasanta to the north, land of Kesavayya
to the east and big (Piriya) land to its south.
The second piece of land granted was the land (red soil one) of mattar 50 of Vanagapalli
situated to the east of Madapalli.
The last piece of land was the one measuring mattar 3, a flower-garden situated to the
west of Chimchamasetty's tank.
The inscription ends with the usual imprecatory part in Sanskrit; it is composed in Vrtta
metre (L. 69-101).
Villages Vanagapalli and Madapali might have been situated in the same locality but
are not identifiable at present. Similar is the case with the streamlet Vasanta. But the streamlet
Payani may be identified with a small tributary to the river Musi, now feeding the Gandipeta
tank.
No. 38
Page No : 114
Place : Vendicole, Medak.
Dynasty : Chalukya.
Language : Kannada.
Of the two Kannada inscriptions, on two different stones set up in the field outside the
village, belonging to the Chalukya chief Irivabedemgadeva and dated 939, Parabhava
corresponding to AD 1017, the first one records the grant of lands at Vendikola by Bijjeyyarasa
to Soma-Jinalaya. The second inscription, registers the grant of lands at Vendlikola by
Gangayyarasa to the deity Ramesavaradeva of Polparela-tintha. The gift was entrusted to the
Jain pontiff Vimalachandrapanditabhattaraka of Soma-Jinalaya, for the merit of Somayyarasa.
No. 39
Page No : 113.
Place : Velpugonda, Andole, Medak District.
Reign of : Jadekamalla Jayasimha Vallabha- II
110

Registers some gift of land to the God Mailaradeva, in the village Velupugonda
Kusuvamurre of Savalakka. Grant portion damaged. It is interesting to find the mention of the
god Mailaradeva in Chalukya inscriptions, which is popular during the Kakatiya period and
occurs in Srimadhas bhiramam.
No. 40
Reference : Inscriptions of Telangana Nizamabad District
(Nizamabad & Kamareddy). (2019)
Page No : 1 to 3
Place : Neela, Renjal Mandal.
Reign of : Jagadekamalla
Language : Kannada.
Script : Telugu-Kannada
This inscription is on a pillar near the temple of the village goddesses Pochamma gudi,
near the tank bund. This inscription registers the gift of Kariyanela (black soil) to the temple
Traipurusadeva of the village Nilaya by a certain Madi Vareya Gavumda.
No. 41
Page No : 33 to 36
Place : Khadarabad, Andole Taluk, Medak.
Inscription date : 24th December, A.D. 1024.
Language : Kannada.
This inscription is on a pillar lying in the middle of the village. The inscription registers
the gift of lands consisting of gadde and garden varieties, in the agrahara of Komdukamburu,
after washing the feet of a brahmana, proficient Vedavidya, in the assembly hall of the temple
of Traipurushadevara, by Muliyasetti in the presence of the mahajanas headed by Revaraja,
lord of Komdukambru, while mahamandalesvara Pampa Permmanadi was administering the
area from Morakhandi. The gift was made for the maintenance of the mendicants.
No. 42
Page No : 43
Place : Warangal.
Dynasty : Chalukya.
111
Dated in the cyclic year Plavanga, equated wrongly with Saka 910 instead of 929 (A.D.
1007), an inscription from Illimda records the grant of two maruttu of land as pannasa to the
Aditya-griha on the occasion of a solar eclipse. Another record in Kannada from Guduru bears
a date in the cyclic year Krodhin, equated with the forty-ninth year (A.D. 1124) of
Tribhuvanamalla Vikramaditya VI and gives a genealogical account of the chiefs of the
Viriyala family. It records the endowment of village Bammera, included in the Velpugonda-24
division, by Malla of this family, who was the son of Beta and grandson of Sura and was a
general under kumara Somesvara, for the temple of Mallesvara built by him. Another
inscription in Telugu verse on the same pillar contains an account of the members of the same
Viriyala family from Poranti Venna of Durjaya-kula to Sura.
No. 43
Page No : 36 to 39
Place : Mubarakpur, Sangareddy Taluk, Medak.
Inscription date : 23rd May, A.D. 1026.
Language : Kannada.
This inscription is on a pillar lying in the fields outside the village. The inscription
records the gift of land measuring 10 mattars in the grama (name lost) within Kasavula to
Ayyana basadi by Pampa permmanadi after washing the feet of Rama Chandra Siddhanta
Bhattaraka of Kanurgana.
No. 44
Page No : 41
Place : Hyderabad.
Dynasty : Chalukya.
Reign of : Jayasimha-II
Language : ……..
This inscription was in Hyderabad State Museum. This inscription of the following are
of interest : (i) a record dated Saka 949 (A.D. 1027). registering gifts of land, an oil mill and a
flower-garden in rajadhani Piriya-Mosangi to a basadi by princess Somaladevi, daughter of
Jayasimha (II), while she was camping at Pulipodaru.
No. 45
Page No : 145.
Place : Mittakandala, Vikarabad.
Reign of : Jagadeka Malla
112
States that, while Jagadekamalla-I was ruling, a certain mahamandaleshwar

Kundamarasa, son of Irivabedagadeva, who held a string of epithets such as
Banavasipuravaresvara, Chamunda labdhavara prasada, made some gift of land in the village
Mitta Kadambura situated in Lombaliki 70, to a Jaina basadi named Gundana basadi. In the
end the record mentions the names of Jaina teachers, Nemichandra Bhattara, disciple of Shri
Vasupujya Bhattara, and Kumara kirtti bhattara.
No. 46
Page No : 141.
Place : Mittakankal, Vikarabad.
Reign of : Jagadeka Malla
Inscription date : 19th December, A.D. 1028
Issued by Kundamarasa, son of Irivabedangadeva (alias) Sattigadeva. Lord of

Banavasi Pura bearing a string of titles while Jagadekamalla, his paternal uncle was ruling at
Etagiri. It records the original gift of land made by the King Jagadekamalla to the Basadi in
pottala kere on the occasion of Uttarayana Sankranti. The land is situated in the area Kadambur,
in between the Rebaliyagova and Lombalika 10. It is composed by Komara Kirtti Bhattaraka
and Neimichandra Bhattaraka the Sishyas of Vasupujya Bhattaraka. Kundamarasa, of this
record, seems to be the same Kundamarasa, who was a subordinate of Satyasraya and called
himself as his son, and continued till the reign of Somesvara. Gopal opines that he was actually
not the son of Satyasraya.
No. 47
Volume-I (2003)
Page No : 43
Place : Alampur.
Reign of : Jayasinga Vallabha Jagadekamalla
Inscription date : A.D.1028.
Language : Kannada.
This inscription is on a hero stone in the museum. It states that a certain Jaisinga
Vallabha came with an army to conquer Kannenadu and in a battle fought at Pebbery (Modern
Pebberu) Bhikkena, pierced an elephant and died. Some one erected a pillar in his memory.
This Jaisinga is none other than Jayasimha Vallabha II. Since he is referred to as Singana in
the Miraz plates was camping in the neighbourhood of Kollapur, which may be identified with
Kollhapur on the banks of river Krishna in Mahabubnagar District.
No. 48
Page No : 58.
113

Reign of : Jesimgha (Jayasimha).
Inscription date : A.D.1028.
Language : Kannada.
This inscription is on the hero stone. Refers to the killing of an elephant. Mentions
Rachamalla and describes a certain person as his servant.
No. 49
Page No :4
Place : Shetloor, Bichkunda Mandal.
Language : Kannada.
This inscription is on a block near a water tank in the village. The inscription contains
only the date i.e. Saka 953 and the name of the Cyclic year i.e. Prajotpatti. Details of the grant
are not available.
No. 50
Page No : 51.
Place : Kolanupaka, Bhuvanagiri Taluk, Nalgonda District.
Inscription date : 10th July, A.D. 1032
Language : Kannada.
Records the gift of the village Gadicheruvu in Anemargga-70 adjoining Kollipake-70,

for worship and offerings to god Nanni-Narayana by maneverggade Nannapayya. Refers to
Surendradeva, probably the sthanapati of the place.
(Also)
Page No : 79
Place : Kolanupaka, Nalgonda.
Dynasty : Chalukya.
Reign of : Jagadekamalla (Jayasimha)
Language : Kannada.
114
This record in Kannada range in data from Saka 954 (A.D. 1032) in the reign of
Jagadekamalla (Jayasimha) refers to an endowment of the village Gadicheruvu included in
Anemargge-70 by the king's maneverggade Nannapaya for offerings to the god Nanni-
Narayana.
No. 51
Page No : 169.
Reign of : Tribhuvanamalla Vikramaditya-VI.
States that while the Chalukya Emperor Vikramaditya-VI was ruling, his feudatory
mahamandalesvara Kanduri Tondaya Chola Maharaja, Lord of Kodurupura administering
authority over Kollipaka-7000, made a gift to the temple of the God Vishnu, towards the anga
and ranga bhogas of the God. It also states that previously a gift was made, on S.954, Angirasa,
Ashadha, ba:15, Monday, (A.D. 1032) to the God Mallinatha, by Jagadekamalladeva. The gift
consisted of 20 tanks, in Anemargo, situated in Kollipaka-7000 as free from all encumbrances.
There is another incomplete record on the same slab which contains the prasasti of
Amanaverggade Nannapayya, who was the Mahamatya of Jagadekamalla.
No. 52
Volume-II (1994).
Page No : 2 to 3
Place : Kolanupaka.
Reign of : Jagadeka Malladeva I
Inscription date : 4th January A.D. 1033
This inscription is on a stone in the Chandikamba temple. It seems that a certain Nanni
Kamiyavve, gave a gift of land as Sarvanamasya to the god Gadicherumula in Akemarga-70.
(Also)
Page No : 19
Place : Kolanupaka, Nalgonda District.
Reign of : Jagadeka Mall-I.
Language : Kannada.
115
This inscription is of the time of the Western Chalukya king Jagadekamalla I. It cites
the date Saka 955, Angira, Pushya amavasya, Monday, solar eclipse. The details of this
correspond to A.D. 1033, January 4, the weekday being Thursday.
It records the grant of the village Gadicherumul, situated in Kollipake-Seven-Thousand,

to the deity Nanni Kamiyavve.
(Also)
Page No : 63.
Reign of : Jagadekamalla I.
Inscription date : 4th January, A.D. 1033
Language : Kannada.
This inscription dated S. 955, Angirasa, Pushya Amavasya Monday, Solar eclipse.
(A.D. 1033, Jan. 4 Thursday?). Records the grant of the village Gadicheruvula situated in
Kollipaka seven thousand to the deity Nanni Kami yavva (?).
No. 53
Volume-I (2003)
Page No : 44 to 48
Place : Malleswaram, Kollapur Taluka.
Reign of : Jagadekamalla I
Inscription date : 27th November A.D. 1033 & 15th July, A.D. 1038.
Language : Kannada.
This inscription is on a stone in the Agastheswara Swamy temple. The grant was made
on two different dates by a chief named Anemarasa of Kanduru who bears a string of epithets
and feudatory of Jagadekamalla I. The inscription is important as it brings to light a new
feudatory chief hitherto not known and contains the earliest mention of Kanduru, from which
hailed the Telugu-Cholas of Kanduru. The first grant dated S 955 A.D. 1033, registers some
gift of lands to Jagadindu Pandita, an ascetic, for imparting education (Vidyadana) and feeding
ascetics (ahara). The second grant dated S.960 A.D, 1038, as also issued by the same chief i.e.,
Anemarasa from his nelevidu Pottalakere (Modern Patancheru in Medak District) in favour of
the same ascetic. It also mentions another ascetic Chidisvara Pandita and the grant of the village
Chimili on the banks of river Krishna.
No. 54
Page No : 5 to 7
Place : Bodhan, Bodhan Mandal.
116

Language : Kannada.
This is a fragmentary inscription which contains only the prasasti of the king
Jagadekamalla-I.
No. 55
Page No : 32 to 36
Reign of : Jayasimha Deva
Language : Telugu
This inscription is on a stone set up near the Kedareswara temple. States that for the
worship and offerings of the god Rajesvaradeva installed by Chikaraja, a gift of land in
Venisala-70 was made by a certain chief (name not clear).
No. 56
Page No : 42 to 43
Place : Malleswaram, Mahbubnagar.
Reign of : Jagadekamalla.
Inscription date : A.D. 1033 and A.D. 1042
These epigraphs two (Saka 955 and 964) belong to the Western Chalukya ruler
Jagadekamalla (Jayasimha II) and one each (respectively Saka 973 and Chalukya Vikrama 35)
to Trailokyamalla (Somesvara I) and Tribhuvanamalla (Vikramaditya VI). They register gifts
made to the local temples for specific purposes as follows: by mahamandalesvara Anemarasa
of Kandur and by mahamandalesvara Bhuvanaikamalla Bijjarasa (or Bibbarasa), both in the
reign of Jaga-dekamalla; by kumara Vijayaditya and Mailaladevi in the reign of
Trajlokyamalla: and by mahamandalesvara kumara Tawapadeva, son of Chandaladevi, in the
reign of Tribhuvanamalla. Kumara Tailapa is said to have installed a deity, named
Chandalesvara after his mother, and made the gift at the instance of his nurse (dayi)
Bhagiyabbe. Mahamandalesvara Samkarasa, figuring in a record dated Saka 970 (A.D. 1048).
claims a victory over Chakra-kuta and endows the village of Chavunpalli, situated in Kudukuli-
13 included in Eltapi-90 which was a kampana or division of Vaddavana-500, for the upkeep
of a sattra attached to the temple of Agastheswara, while he was camping at Tiviri in
Kodaregada-nadu.
117
No. 57
Volume-I (1992).
Page No : 7 to 10
Place : Saidapur, Bhuvanagiri Mandal.
Inscription date : 4th June A.D. 1034
This inscription is on a huge stone pillar lying in the village. It states that the king
camping at Pottalekere on the occasion of a lunar eclipse, made a gift at the request of
Vaidyaratnakara Pranacharya Aggalayya to the jain temples Buddhasena jinalaya at
Mucchanapalli constructed by Aggalayya himself and Vaidyaratnakara Jinalaya at Ikkuriki,
both included in Aleru-40 kampana of Kollipaka-7000. The record in the second part extols the
greatness of the Physician Vaidyaratnakara Pranacharya Aggalayya who is stated to have been
specialist in Sastra (surgery) and Sastra (Science) and was capable of curing even the severe
diseases that cannot be cured by other physicians. The third part gives the details of the
boundaries.
It is interesting to note that surgery in the system of Ayurveda was practised with
efficiency in those days. Aggalayya is stated to be the royal physician.
No. 58
Reference : Epigraphia Andhrica, Volume-VI, 1994.
Page No : 37 to 42.
Place : Saidapur, Nalgonda District.
Dynasty : Chalukya
Reign of : Jagadeka Malla-I
Inscription date : June A.D. 1034
Saidapur Jaina Inscription of Jagadekamalla I, Saka 956

by
Dr. G. Jawaharlal
During the course of Epigraphical survey in Bhongir taluk, Nalgonda district, Sri G.
Chandraiah, Department of Archaeology and Museums copied the subjoined inscription in
Saidapur village. The inscription is engraved on three sides of a pillar erected in the midst of
the village. The inscription is on the whole, fairly well preserved with the exception of damage
of a few words in the second side covering the details of the gift.
The characters of the inscription are of the Telugu-Kannada variety prevailing in the
11th century A.D. There are no peculiarities either palacographical or orthographical to take
note of. The language of the inscription is Kannada with the exception of the portion on the
third side which is Sanskrit. The third side, devoted to the eulogy of the royal physician
118
Aggalayya, contains five verses in the Sardula Vikridita, Vasanta tilaka and Upajati i.e.
Indravajra and Upendravajra metres.
The inscription is dated in the Saka year 956, Bhava, Jyestha Punnami Brhaspativara,
Somagrahana which corresponds to Tuesday (not Thursday) June 4, 1034 AD. Lunar eclipse
occurred on this day.
The inscription contains the Chalukya prasasti of the king Jagadeka Malla I (i.e.,
Jayasimha II) and records the gift of lands in the gramas of Mucchnapalli, Tenkanamaddi and
Juvvipakavādi and cash (drammas) for the daily rites and repairs (11.19,20) of the two basadis
namely, the Buddhasena Jinalaya in Baliya Mucchanapalli and Vaidyaratnakara jinalaya in
lkkuriki by Aggalayya, the Naravaidyaratnakara and Pranacharya who is also the Gavunda of
Mucchanapalli. Evidently the Vaidyaratnakara Jinalaya under reference is named after the
physician Aggalayya himself, as he bore the title Vaidyaratnakara. We are further told that the
above forms part of the gift for the daily rites of the Jakabbeya and Rekabbeya basadis situated
in Juvvipakavadi. The third side of the inscription extols the greatness of the royal physician
Aggalayya who is said to have been the wizard of Ayurveda Sastra and sastra (surgery). He is
praised as the specialist in curing the diseases, pronounced as incurable ones by other
physicians of the day (cf. asakya byadhepi pariah=bhishagbhir vyudhi prabhedhe
tadupakamechatim Agglaram punaruhadaksham kathayamti chitrant||11.72-75). The king,
stunned with the expertise of Aggalayya in the field of Ayurveda and Sastra chikista, is pleased
to pronounce him as Aggalamge Gaggalah. The pointed reference made to the sastra chikitsa
(surgery) in the Ayurveda methods reveals that the use of sastra by then was in a well
developed stage and practised by the experts in Ayurveda.
The most interesting aspect about this inscription is that it brings to light (for the first-
time perhaps) the use of sasta chikitsa (surgery) as a branch of the Ayurveda sastra (ayurveda
vidam) being practised during the 11th century A.D. No epigraphic source of the period sheds
light either on the proficiency or practice of surgery in the Ayurvedic methods of treatment.
Hitherto, several instances of general praise of the learning of Jaina teachers in some of the
branches of knowledge are found in the inscriptions, but no specific reference to the Ayurvedic
form of practice. For instance, a record of the Saka year 1024 from Marol describes the learning
of the Jaina teacher Ananta viramuni as having composed all Vyakarana (Grammar), Nighantu
(Lexicon), Ganita (Mathematics). Vatsyayana (Erotics), Jyothisha (Astrology), Sakuna
(Augury), Chhandas (Prosody), Manu (Law), Gandharva (Music), Alamkara (Rhetoric),
Mahakavyanaka (Poetic/drama), Adhyamika (Philosophy), Arthasastra, Siddhanta and
Pramanas. Secondly in one inscription of 11th century A.D. from Sudi, we are told that the
world renowned Saiva teacher and scholar Somesvarapanditadeva was great not only in Tapas-
charitra but also in learning which included mastery of Vaisesika, Nyaya, Samkhya,
Sabdajnana and Mimamsa. Further, an inscription of the 11th century A.D. from Mulgund
mentions the two Jaina grammarians, Narendrasena and his pupil Nyayasena who are said to
have been proficient in many systems like Chandra, Katantra, Jainendra, Sabdanusasana of
Saktayana, Paniniya, Aindra and Kaumara. Thus, it becomes clear that no recorded evidence
so far makes a reference to the Ayurvedic sastra and sastra as a branch of learning.
Unfortunately this inscription sheds no light about Aggalavya's native place, his parentage,
family and also the habitat of his ancestors. It is the first Jinakasana of the king Jagadekamalla
I (the sole wrestler of the world) found in these parts of the Chalukyan empire.
It is also interesting to note that the king Jayasimha II after knowing the proficiency of
the royal physician Aggalayya in the Ayurvedic 'sastra and 'sastra (surgery) conferred on him
119
the pratipatti of Mahasamanta and made him the Gavunda of the grama Mucchanapalli. By
this, it is known that persons of eminence are entrusted with positions of importance in the
administration of the kingdom by the king.
The places mentioned in the record are Pottalakere, Kollipake-7000, Aleru-40, Ikkuriki,
Mucchanapalli, Juvvipakevadi and Tenkanamaddi. Of these Pottalakere whence the record was
issued may be identified with the modern Patancheru located at a distance of 26 Kms. away
towards West of Hyderabad, the capital city of Telangana. The place is mentioned as the capital
of Jayasimha i.e. Jagadekamalla I, Kollipaka-7000 is the administrative division and the
headquarters Kollipaka may be identified with the modern Kulpak in the Nalgonda district of
Telangana. It is at this very Kulpak, several Jaina records big and small, pertaining to different
dynasties have been found. Even today this place is being considered as a Jaina pilgrim centre.
Aleru-40 is the numerical unit within the division of Kollipaka-7000. The headquarter of this
unit namely Aleru is the same modern place Aleru situated a few miles away from Kolanpak.
Ikkuriki, the grama where Vaidhyaratnakara Jinalaya is situated, may be identified with the
modern village Ikkuriki in the Motakondur circle of the Bhongir taluk, Nalgonda district. Other
places are not identifiable satisfactorily.
No. 59
Page No : 77
Place : Saidapuram, Nalgonda.
Dynasty : Chalukya.
Reign of : Jayasimha II (Also known as Jagedekamalla-I)
Dated in Saka 956 (A.D. 1034) and referring to the reign of Chalukyan king Jayasimha
II, this stone inscription records the gift of the village Muppanappali in Kollipaka 7000 for the
maintenance of two Jaina Basatis built by certain Aggalayya who bears the titles Vaidya-
ratnakara, Pranacharyya and Naravaidya. The records describe the proficiency of Aggalayya
in Ayurveda with particular reference to his skill in Sastra-vaidya or treatment of diseases by
surgical methods.
No. 60
Volume-I (1992).
Page No : 11 to 12
Place : Saidapur, Bhuvanagiri Mandal.
This inscription is on a stone pillar set up in the fields by the side of the road. The stone
being very rough, the record is illegible. It seems to record the endowment of some land to the
temple situated in Aleru-40 of Kollipaka-7000, by certain gavundas. Other details not known.
120
No. 61
Volume-I (2003)
Page No : 48 to 49
Place : Jetprole, Kollapur Taluka
Reign of : Jagadekamalla-I
Inscription date : 15th July A.D. 1038.
Language : Kannada.
This inscription is on a broken pillar in the Madanagopal Swami temple. Registers a

gift (details missing) to the god Lakulisvarabattara of Ramatirtha by a feudatory name (lost)
on the banks of river Sindhu, in Tarikadu Nadu and Vaddavana-500, and Ettapi.
No. 62
Volume-I (2003)
Page No : 52 to 55
Place : Alampur, Alampur Taluka
Inscription date : 9th December A.D. 1038.
Language : Kannada.
This inscription is on a slab lying in the compound of Siva temple. Records some gifts
given to Lord Brahmesvara Deva of Alampura by a group of merchants for the maintenance
of Nandadeepa. The donors include Rajendra choda Dari setti, Gandara Malli setti of
Rajendra choda, Vaiji setti, Chalki setti of Kaligala, Ganda Manika setti, Vaiji setti of Tongali
Dodla Rajendra chola, Uttama Chola Divi setti, Barmi setti, Ganda setti, Kivi setti, Baili setti,
Jakki setti, Kommisetti, Pidugu Kommisetti, Vaijji Bilaya setti, Ahavamalla Avagadamalla
Bammaya setti, Ini setti, Ippi setti, who donated the tax free land of Gadkota, 5 visas, 3 panas
of Pilamkodige, 1 panas of Kudurege, 2 panas for the camphor, 5 visas for sankada perlinge,
3 visas towards vicks, 3 visas for kasada kolige, 3 visas for tavara dalige, 1 cart load of salt 10
phalas for Lanisana, 20 cart loads of jaggery, 1 peringe of Khandsari, 1 peringe of koshtada,
3 peringe for agriculture. The record also mentions a certain Saiva ascetic, Mahasthanadhipathi
Vidyadhara Rasibhattaraka.
No. 63
Page No : 39 to 40
Place : Humnapur, Andole Taluk, Medak.
Language : Kannada.
121
This inscription is on a slab at a place called Patigadda. Seems to be a private record.

Mentions a gift of land comprising 23 marttars of Keyya land, 7 Marttars of Karamba land
[land meant for grazing cattle] and one gadda marttar as Siddhaya, by a certain Sankanaiah, at
the request of Devaiah.
No. 64
Page No : 7 to 9
Place : Chinur, Nagireddipet Mandal.
Language : Kannada.
This inscription is on a pillar in front of Hanuman banda in the outskirts of the village.
The inscription is partly illegible. It records some gifts in the presence of god Nilakamtesvara
by Alvayyarasar who was in the service of mahasamantadhipati ran andhira Nurmadi in the
cyclic year Pramadi on Brihaspativara. i.e. Tuesday.
No. 65
Page No : 40 to 43
Place : Akkaram, Gazvel Taluk, Medak.
Reign of : Jagadeka Malla Deva-I.
Inscription date : 15th February A.D. 1040.
Language : Kannada.
This inscription is on a pillar set up in the Mosque. The inscription records the gift of
gadde land measuring 1000 marttars in the village Baliya Kurumariya-36 to Jnanesvara
Pandita, after washing his feet at the instance of certain Ballavarasa, towards repairs and daily
rites of the temple by Ayvabadevi, wife of mahasamanta Bikkarasa of Kollipaka.
No. 66
Volume-I (2003)
Page No : 56 to 57
Place : Chagireddi Ghanpur, Shadnagar Taluk.
Language : Kannada.
122
This inscription is on a stone near Hanuman temple. Damaged. Begins with the prasasti
of the western Chalukyas and mentions that while Jagadekamalla as camping in his nelevidu.
Pottalakeru his feudatory Mahasamantadhipati, maha dandanayaka (name lost) made some
gifts. Grant portion lost.
No. 67
Reference : Archaeological Survey of India, Annual
Reports on Indian Epigraphy, 1961-62.
Page No : 45
Place : Jataprole, Kollapur Taluk, Mahbubnagar District.
Language : Kannada.
This inscription is on a pillar laying in front of the Venugopalasvamin temple.

Fragmentary. Seems to register a gift of land to Lakulisvarabhattaraka of Ramatirtha probably
by the king while he was camping at Sindyatadi in Talakadu-nadu. Mentions Ettapi in
Vaddavana-500. In characters of about the 11th century.
No. 68
Volume-II (1994).
Page No :1
Place : Kolanupaka.
Reign of : Jayasingadeva.
This inscription is below the image of a hero seated on an elephant, displayed in the
Museum. It states that Annayya-mavanta, the LEMKA of Jayasimgadeva died in the service of
his master and enjoins that the soldiers should follow the example of Annayya.
No. 69
Page No : 43 to 44
Place : Elmela, Sangareddy Taluk, Medak.
Reign of : Jayasimha II
Language : Kannada.
This inscription is on a pillar in the Nagulamba temple. Incomplete. Only Prasasti

praised the king. The inscription refers to military exploits over the Andhras, Pandyas and
Cholas.
123
No. 70
Page No : 55.
Reign of : Trailokyamalla (Somesvara I).
Language : Kannada
This inscription is on a slab in the local museum slan No. 1. Dated Saka 964 (current),
Vrisha, Karttika-punname, Monday- 1041, A.D., October 12. Damaged. Seems to record a gift
of land and house, by the ascetic Charujatakapandita-bhatara, which he was enjoying, to his
disciples (makkal). The record was written by Gangayya.
No. 71
Volume-I (2003)
Page No : 57 to 60
Place : Pulijala, Achampet Taluk.
Reign of : Trailokyamalla Somesvara I (Ahumalla)
Inscription date : 4th November A.D. 1044
Language : Kannada.
This inscription is on a stone outside the village in front of a ruined temple. The record
is incomplete. Begins with the usual Chalukyan prasasti and states that during reign of
Trailokyamalla, his subordinate Bijjarasa, lord of Ujjeka samka pattana who bears a string of
epithets such as samaraikamaheswaram, Chalukya Kulakumuda Chandram,
Vibhavanarendram, Vairi Kula Kala Sarpam, Samgrama Viram, Udara Narayanam, Samara
Gangeyam. During the latter's reign, a certain Melapadi Bhimaya made a gift to Brahmeswara
pandita who was an adept in all sastras, particularly Tarka (logic, prosody).
No. 72
Page No : 47 to 49
Place : Simgitam, Zahirabad Taluk, Medak.
Reign of : Trailokyamalladeva
Inscription date : 24th November A.D. 1044.
Language : Kannada.
This inscription is on a pillar in the Anjaneya temple. The inscription registers the gift
of Kari [black]land measuring certain marttars under the tank called Kavi cheruvu, included in
Kasavula-56, situated to the east of Kasavula to the Kalabasadi by Kannapayya nayaka,
124
sandhivigrahi and son of Vemapermmanadi. The inscription ends with a Sanskrit sloka
extolling the munificent qualities of the donor and blessings from Lord Jina.
No. 73
Page No : 17 to 20
Place : Bheemgal.
Reign of : ……………
Language : Kannada.
This inscription is on a slab near the ruined Siva temple. Records the construction of a
Siva temple and gift of 8 marttars of land towards the daily rites of the god Siva and
nityannadana (daily feeding) to the (baktha janas) devotees, by a certain perggade (prabhu)
lord of mudavadi nadu.
No. 74
Page No : 49 to 53
Place : Ravipalli, Zahirabad Taluk, Medak.
Language : Kannada.
This inscription is on a pillar lying in the fields called ‘Manikgonda chenu’ in the
outskirts of the village. The inscription records the gift of 60 marttars of Kariya [black] land
under the tank called Baliya Kavi Cheruvu, situated in the administrative division Komara-56
to the south of Kasavula, by Gundadandanayaka Naranayya, while Vema Permmanadi was
administering Kasavula. The donor was praised for his qualities of Prabhumantrotsaha
Saktitraya. The gift was handed over to Kumarakirtti Siddhanta Bhattaraka of Mulagana. The
inscription ends with the praise of the donor and blessings from Lord Jina.
No. 75
Page No : 103 to 104.
Place : Jataprolu, Kollapur, Mahaboobnagar District.
Dynasty : Western Chalukya of Kalyana.
Records the Saiva Priest of Kapalisvarakula, native of Dravida country as the head
priest, over 30 mathas located in Pundi village, situated to the west of Srisaila.
125
Incidentally the activity of Virasaiva mendicants with their Jatas was referred to.
Probably because of the activity of these Jatamakuta Virashaivas in congregation at the place
by the side of the river Krishna and the Siva temple known as Jatesvara, the area around this
temple came to be known as Jataprolu:-
Another important fact is that, this inscription was issued from Kollapuram from which
appears for the first time.
(Also)
Volume-I (2003)
Page No : 60 to 63
Place : Kollapur.
Reign of : Somesvara I
Incomplete. Mentions the setting up of a Jalalinga by a certain Somasiddhanta and also

a Dravidachary who was an ornament of Kapalisvara family and also the mahasthanadhipati
of Pundivali. Situated towards the west gate of Sri Parvata i.e. Srisailam.
No. 76
Page No : 51.
Reign of : Trailokyamalla ruling from Kollapura.
Inscription date : 10th March 1046 A.D.
Language : Kannada.
This inscription is on a pillar dug out from the main street in the Kolanupaka village,
dated Saka 968, Vyaya, Chaitra su. 1, Monday=1046 A.D. March, 10. Records that
Gangamaraja, Chandimayya and Kalimayya setti having constructed a tank to the west of
Suvvipake, 60 mattar of land irrigated by it were assigned to them by Somi-bhattaraka, the
asthnadhipati of Podarupaka which belonged to (god) Temkala Samkesvara of Kollipaka.
Rebbaraja wrote the record.
No. 77
Volume-I (2003)
Page No : 63 to 65
Place : Kurumiddi, Kalwakurthy Taluk.
Reign of : Trailokyamalla Somesvara I
126
Language : Kannada.
Script : Telugu-Kannada of 11-12th century A.D.
This inscription is on a well called Reddi bavi outside the village. Records the grant of
two-thirds share of the agrahara of Kurumiddi in Koduru 300 by maneverggade Kuchimayya,
on the occasion of Solar eclipse, while mahamandalesvara Koduru Bijjarasa was ruling, as the
subordinate of the Western Chalukya king Trailokyamalla Somesvara-I. The record begins
with the usual prasasti of the western chalukyas of Kalyana and gives a lengthy prasasti of
Bijjarasa. He was described as udaramahesvaram, Satyayudhishtira, Ripubalanishturam,
Saurya marthandam, Kadana prachandam, Saraswati mukha ratna bhushana. (ornament to
the face of Goddess Saraswati), Samaraika bhushana, and the engraver of the inscription was
Karanam Nagadevaya.
No. 78
Page No : 53 to 54
Place : Gorrekal, Andole Taluk, Medak.
Inscription date : 18th June, A.D. 1046.
Language : Kannada.
This inscription is on three pieces of a pillar in the Village. The inscription is broken
into pieces and hence fragmentary. Seems to record land gift by Vema Permanadi, in the village
Bhojanadendi. The said donor was in the service of Pampa Pernmadi.
No. 79
Page No : 51.
Language : Kannada.
This inscription on the pillars dug out from the main street in the village. Seems to
record the remission of taxes (?) by the settis, gamundas and the prajes of Kollipake while
mahamandalesvara Kommanayyarasa was ruling over Kollipake-7000.
No. 80
Page No : 55 to 57
Place : Devanuru, Andole Taluk, Medak.
Inscription date : 4th March A.D. 1047.
Language : Kannada.
127
This inscription is on a pillar erected near the old Panchayat office. The inscription is
badly worn out. Seems to record some gift by Mahamandalesvara Pampa Permmanadi, who
bears a string of titles, such as Mandalika chudamani, Vira Sikhamani rana Vijayakarana etc.
No. 81
Page No : 5 to 7
Place : Kolanupaka.
Reign of : Trailokyamalla.
Language : Kannada.
This inscription is in Kannada prose dated Saka 696 Vyaya, Chaitra Sukla 11, Monday.
The Saka year does not agree with Vyaya but it tallies with Sarvajit. The week day also differs
in both cases. However, it roughly corresponds to A.D. 1047, March 10, when Saka 969 is
taken.
The inscription belongs to the reign of Chalukya Trailokyamalla as ruling from

Kollapura and refers to his feudatory Mahamandalesvara Kommanayya as administering
Kollipaka
-7,000. The main contents of the grant portion are damaged.
No. 82
Page No : 134.
Reign of : Trailokya Malla (Somesvara I)
Language : Kannada.
This inscription is on the ceiling of the Chandikamba temple, dated S. 969, Plavanga.
Records the gift of land to the god Svayambu Somesvara. The donor is Koppaya Bhimarasa
who has a lengthy prasasti in which he is mentioned to have defeated many Telugu Cholas.
No. 83
Page No : 54.
Reign of : Ahavamalla [Somesvara I] ?
Inscription date : A.D. 1047 ?
Language : Kannada.
128
This inscription is on a pillar in the compound of the Jaina temple, dated Saka 9[6]9,
Sarvajit, Karttika su. 15, Monday. irregular. Records the gift of the income from the levy on
salt (lavan-agamu) for the upkeep of the tank Piriyakere by the Six settis and One hundred-
and-twenty nagara probably of Kollipake.
No. 84
Page No : 79
Dynasty : Chalukya.
Reign of : Somesvara-I
Inscription date : A.D.1047 and A.D. 1051.
Language : Kannada.
Of the inscriptions of Somesvara, the earliest, dated Saka 968, records a remission of
taxes by Kommanayyarasa, who ruled over Kollipake-7000 division; the next, dated Saka 969
(A.D. 1047), records a gift of income on the levy on salt (lavana) for the upkeep of a tank by
the 'six settis' and 'one hundred and twenty' nagaras, obviously of Kollipake. Another
inscription dated Saka 973 (A.D. 1051) refers to the king as ruling from Payithana. Two more
epigraphs of this king, dated Saka 986 and 989, mention respectively his feudatories Buddha-
varasa and Koteya Bhimarasa, of whom the latter, bearing the epithet Manya-
katakapuravaresvara, is stated to have been the governor of Kollipake-7000.
No. 85
Volume-I (1992).
Page No : 13 to 16
Reign of : Trailokya Malla
This inscription is on one of the pillars recently unearthed in the village. Certain
Mahamandalesvara Kommanyya ruling Kollipaka-7000 is stated to have made a gift (not clear)
probably with the consent of the nakara of sixty aruvas and twelve gaundas to the five mathas.
No. 86
Page No : 57 to 60
Place : Manjira Hussaini Nagar-H/O. Gorrekal, Andole Taluk, Medak.
Language : Kannada.
129
This inscription is on a pillar lying in the village. The inscription registers the gift of
land measuring 20 marttars of gadde. variety, within his fief [tammasvamya] in Goragavola,
after making it free from all obstacles, by Nagadevayya, lord of Budapura agrahara to Kanaka-
Prithvi deva disciple of Kirtti Siddhanta bhattaraka, after washing his feet, towards the
maintenance of a basadi. The said land lay within the fief of the agrahara. The said agrahara
was included in Kasavaula-70 and the ruler of the fief was Pampa Permanadi.
No. 87
Page No : 61 to 65
Place : Nagulapalli, Sangareddy Taluk, Medak.
Reign of : Trailokyamalladeva.
Inscription date : 30th January, A.D. 1050. [According to Northern cycle, it corresponds
to 21st February, A.D. 1048]
Language : Kannada.
This inscription is on a pillar in the Hanuman Temple. The inscription registers the gift
of Pannasa land measuring 150 marttars in the grama of Pattala, included in Kolkuru-42 to
Somesvara Pandita, as gurudakshina for imparting education [vidyadana], after washing his
feet, by Bibbesvara, who was in the service of Pampa Permanadi, the holder of Bidina vritti.
The said gift was made under the orders of Pampa Permanadi, ruler of Kasavulanadu
Savalakkebada in the temple of god Somesvara. Also registers the gift of land measuring four
hundred marttars to the one hundred twenty two Panditas headed by Chakrapani Pandita. 150
Prabhugamundugalu, headed by Kondisetti and Kammakallasetti were witnesses to the above
gift.
No. 88
Page No : 65 to 68
Place : Kolkuru, Sangareddy Taluk, Medak.
Inscription date : 21st June, A.D. 1050. [According to Northern cycle, it corresponds
to 13th June, A.D. 1048]
Language : Kannada.
This inscription is on a pillar in the temple of Mahadeva. The inscription records the
gift of four house plots in the village Baliya Kammatavadi on the occasion of Pattoddhati
crowning ceremony of yuvaraja Bibbarasa, by Trailokyamalladeva on the banks of the river
Malavaniya [Malaprabha]. The inscription praises the qualities of the prince.
No. 89
Volume-I (2003)
Page No : 66 to 69
130
Place : Malleswaram, Kollapur Taluk.

Inscription date : 25th August A.D. 1048
Language : Kannada.
Introduces a new subordinate chief named Sankarasar who was a crest jewel of the
Chaluky family, who bears a string of epithets such as Bhupakandarpa, vairi kula kala sarpam,
sangram viram, Raja marthandam, Kshatra pavitram, Ganda trinetram, Udara narayanam
and Chakra kuta dharavar sa pura dahana, etc. which are almost similar to those met with in
the inscriptions of Bijjarasa and Kanduru Anemarasar. The record further states that the above
chief, on the auspicious occasion of pavitra arohana, made a gift of land 13 marttars in the
village of Kulakuliya in Vaddemana-500, to the pontiff Chidisvara pandita of Agastheswara.
The record was composed by Bijjaya who performed pattala karena and sandhvigrahi.
No. 90
Volume-I (2003)
Page No : 70 to 73
Place : Ramarajupalli, Achampeta Taluk.
Inscription date : 25th August A.D. 1049.
Language : Kannada.
This inscription is on a stone lying in front of the Anjaneya temple outside the village.
Records the grant of 300 Kolanam and 30 Venna in Pidiyavalla for the bhoga and naivedya of
the God Mahesvara in the Ramesvara tirtha of Kanduru by mahamandalesvara Sankara
gandarsar, who had a strong of epithets, while his overlord Tribhuvanamalla somesvara I, of
the Western Chalukyas of Kalyani was ruling.
No. 91
Page No : 16.
Place : Ramajipalle, Achchampet Taluk, Mahbubnagar District.
Language : Kannada.
This inscription is on a big pillar lying in front of Anjaneyaswami temple. Damaged.

Records the grant of 12 mattars of land on the banks of Ramesvaratirtha by Sankara-
Gandarasar, the subordinate chief of the king Trailokyamalla to the god Mahesvaradeva for the
131
maintenance and food offerings to the ascetics and brahmanas. The grant was made while
Sankaragandarasa was encamping at the village Kanduru.
(Also)
Page No : 123 to 124.
Place : Ramajipalli, Mahaboobnagar.
Language : Kannada.
This Kannada inscription, engraved on a pillar set up in front of the Anjaneyaswami

temple in the Village, belongs to "the Kalyana Chalukya king, Trailokyamalladeva. Being
dated Saka 971 (A.D. 1049), it describes the eulogy of his chief Sankaragandarasa, who while
camping at Kondur, made a grant of twelve mattars of land for the worship and food offerings
to the deity Mahesvara Deva of Kondur for the purpose of giving alms and feeding the ascetics
and Brahmanas on the occasion of kanya-samkranti.
No. 92
Page No : 68 to 70
Place : Velpugonda, Andole Taluk, Medak.
Language : Kannada.
This inscription is on a pillar in the fields outside the village. Worn out. The inscription
registers the gift of 12 marttars of land for the daily offerings and perpetual burning of the
lamp, to the god Siva of Velupugonda by Govinda, the Perggeda.
No. 93
Volume-I (1992).
Page No : 16 to 20
Reign of : Trailokyamalla (Somesvara I)
This inscription is on one of the pillars recently unearthed in the village. The inscription
refers to the prosperous reign of the Chalukya Trailokyamalla (Somesara-I) ruling from the
nelavidu. Paithana and introduces the Saiva ascetic named Vipra Somibhattaraka, the
sthanadhipati of Samkesvara of Podarupaka who is stated to have granted sixty mattars of
132
black soil, situated to the west of the tank to a certain Chandimayya, the lemka of
Gamgamaraja. The Saiva ascetic is credited to have been proficient in Soma Siddhanta and a
Mahavratin.
No. 94
Page No : 7 to 10
Place : Kolanupaka.
Language : Kannada.
This inscription in Kannada prose is dated Saka 973 cyclic year Vikriti which
corresponds to A.D. 1050.
While Chalukya Trailokyamalla, (Ahavamalla, Somesvara) was ruling from his capital
at Payitthana, a Saiva ascetic sthanadhipati of Podarupaka, named Vipra Somi-bhattaraka,
granted a land in favour of Chandimayya, a servant of Gangamaraja. Some conditions
regarding manuring of the land etc., are also laid down. It is said that Sobadeva was proficient
in explaining Soma Siddhanta (Astronomical work ?). It is interesting that though he was a
Saiva he calls himself the bee at the lotus feet of Srinatha. The words Srikantha and Sridhara
generally apply to mean Siva (as Sri = poison) but not Srinatha. He was also a Mahavrati (a
Saivite attribute).
No. 95
Page No : 103
Place : Kolkuru, Medak.
Dynasty : …………
Reign of : Trailokya Malladevarasa.
Language : ………….
Dated Saka 972 (A.D. 1050) the inscription registers some gift (details lost) by Pampa
Pennmanadi on the occasion of Pattoddhati of the Yuvaraja Bijjarasa while Trailokya
Malladevarasa was ruling the kingdom.
No. 96
Page No : 33
Inscription date : 22th October A.D. 1051
Language : Kannada.
133
The epigraph commences with an allusion to the sway of Pancharasi Bhattaraka,

Mahasthanadhipati of the god Brahmesvara, the sole lord of the universe, renowned through
his manifestation in the excellent Hatampura.
The inscription next mentions the reign of the western Chalukya king Trailokyamalla
Somesvara I. It cites the date Saka (973); Khara, Karttika Purnima, Monday, which may be
equated to A.D. 1051, October 22, the weekday being Tuesday. It seems to register a gift by
the attendants of Pancharasi. The details are lost on account of the damaged condition of the
record.
No. 97
Volume-I (2003)
Page No : 73 to 75
Place : Alampur.
Inscription date : 22nd October A.D. 1051.
Language : Kannada.
This inscription is on a stone lying in the museum. Registers some grant to chaturjataka
ascetics by washing the feet of mahasthan adhipathi Pancharasi bhattaraka, a Saiva pontiff.
Chaturjataka: This was an administrative board of four members, known as the Panchayat
system of Western India. (Indian Epigraphy 8-3, E.I. Vol. XXXIII, pp. 193).
No. 98
Reference : Epigraphia Indica, Volume-XXXV, (1963-1964).
Page No : 253 to 268.
Place : Malleswaram, Kollapur Taluka, Mahabubnagar District.
Reign of : Trailokyamalladeva (Somesvara I, 1044(6)-68 A.D)
Mallesvaram Inscription of Trailokyamalla, Saka 973

(1 Plate)
by
G.S. Gai, Ootacamund (Ooty)

The inscription edited below was copied by G.S. Gai, Ootacamund in December 1960
at Malleswaram in the Kollapur Taluk of Mahabubnagar District, Andhra Pradesh. The
epigraph is engraved on three sides of a pillar set up in the compound of the Agasteeswaram
temple, situated about a mile from the village on the banks of the Krishna river. The temple is
built in what is known as the Chalukyan style of architecture. Besides the present record, there
134
are other inscriptions in the temple belonging to the time of Chalukya Jayadekamalla
(Jayasimha II, 1016-1044 A.D.) and Tribhuvanamalla (Vikramaditya VI, 1076-1126 A.D.) and
the Kakatiya king Prataparudra II (1290-1326 A.D.).
The first side of the pillar containing the inscription under study bears at the top the
figure of a linga below which is a bull (Nandin) sitting and facing proper left. The record
commences immediately below this figure of the bull. The first side contains 22 lines, the
second 26 lines and the third 15 lines. Thus there are altogether 63 lines. The left end of the
first side of the pillar has suffered some damage resulting in the loss of one letter at the
beginning of each line 1-18. Similarly, the right-hand edge of the second side has been damaged
affecting one or two letters in each line. These letters can, however, be restored from the context
without any difficulty.
The Characters of the record belong to the Telugu-Kannada alphabet and are quite
regular for the period to which the epigraph purports to belong. Viz. the middle of the eleventh
century A.D. The language is Kannada prose except the three benedictory and imprecatory
verses at the end which are in Sanskrit. The orthography does not call for any special remarks,
except that Sanskrit l is spelt as l̥ in words like kul̥ a-til̥ akam (like 5), Trail̥ okya (line 7),
mahamandal̥ eswaram (lines 14, 31), Chal̥ ukya (line 19), kal̥ e kal̥ e pal̥ aniyo (lines 54-55) which
feature is quite common in Kannada inscription.
The inscription is dated Saka 973, Khara, Karttika ba. 7, Sunday. According to S.K.
Pillai’s Indian Ephemeris, the week-day, i.e. Sunday, coincided with the tithi ba. 6 instead of
ba, 7 and corresponding to 27th October, 1051 A.D. The record belongs to the reign of
Trailokyamalladeva (Somesvara I, 1044-68 A.D.) of the Western Chalukya family of Kalyana.
The object of the inscription is to register the gift, made on the date discussed above,
by prince (kumara) Vijayaditya and Mailaladevi to the temple of god Agestesvara. The temple
is known by the same name even today. The gift was entrusted to Vidhisvara-pandita and
consisted of two villages the names of which appear to read Pinmanam or Banmanam and
Pittugam or Battugam. These villages are stated to have been situated in Ettapi-90 which was
a kampana or division of Vaddavani-500 in the Kandur nadu or province. The gift is stated to
have been made on the occasion of the bath (snana) at Anara-tirtha.
Mailaladevi was one of the queens of Somesvara I and some records style her as the
chief queen (piriyarasi). Prince (kumara) Vijayaditya, who is mentioned as a donor in
association with Mailaladevi, is introduced in lines 11-33 with a string of feudatory and other
titles. Among the feudatory titles may be noted tat-pada-padm-opajiri, samadhigata-
pamchamahasabda, Maha-mandalesvara and Trailokyamalladeva-pada-pamkaja-bhramara.
It is a matter of common knowledge that the princes and other blood-relations of the ruling
sovereign, appointed as governors of some territory, were endowed with such feudatory titles.
We are, however, not told in the other epithets associated with this prince in the record are:
Vira-Mahesvaram, ayyana-simgam, vikramta-tumgam, vairi-mada-mardanam, pratapa-
Janardanam, achalita-vakyam, Chalukya-manikyam, vijayasri-keli-sadanam, abhinava-
Madanam-vipaksha-kula-kala-dandam, viramarttandam, din-anatha-chintamani, mandalika-
chudamani, ari-raya-kumara-hriddaya-sellam and sahasamallam.
The importance of the epigraph under study lines in the fact it helps us in establishing
the identity of Vijayaditya. The expressions kumara, Chalukya manikya, à ruby of the
Chalukyas and ayyana-simga, ‘a lion or champion of his father’, coupled with the fact that he
135
made the grant in association with Mailaladevi, a queen of Somadeva I, indicate that he was a
son of Somadeva I, probably born of that queen. We know that Somesvara I had at least three
sons, viz. Somesvara II (1068-76 A.D.). Vikramaditya VI (1076-1126 A.D.) and Jayasimha IV
(did not ascend the throne). But there is some controversy on the question whether Somesvara
I had a fourth son called Vijayaditya or Vishnuvardhana-Vijayaditya.
There are a number of inscriptions belonging to the reign of Somesvara I which refer
to a certain Vishnuvardhana. Vijayaditya maharaja as the son and feudatory of the ruling king.
The terms used in giving his relationship to Somesvara I are nandana, suna, putra and maga,
all meaning ‘a son’. This fedatory is endowed with the titles Sarralokasraga and
Vingimandaleswara. In 1891, when Fleet knew of only one such inscription, he was inclined
to regard, on account of the titles Sarvalokasraya and Vengimandalesvara associated with the
name Vishnuvardhana-Vijayaditya, that the latter must have been of Eastern Chalukya descent
and that the term nandana, which was used through courtesy, need not be understood literally.
He was, however, careful enough, even then, to observe the fact that, in an inscription dated in
1064-65 A.D., Jayasimha IV is described as `born in the Pallava lineage’ and as having the
title of `lord of Kanchi, the best of cities’, may be used as an argument that Vishnuvardhana-
Vijayaditya was in reality a son of Somesvara-I. Later, in 1896-97, while editing the Jatinga-
Ramesvara hill inscription of Vishnuvardhana-Vijayaditya dated in 1061 A.D., the same
scholar observed, “The terms used to denote the relationship of Vishnuvardhana-Vijayaditya
to Somesvara I, are maga here and nandana in his Davanagere inscription……..Elsewhere, and
at a time when author knew of only the Davanagere record, he questioned the literal
applications of them in this case (Ind. Ant., Vol, XX, pp. 277 f.)........Facts have come to light,
however, which show that certain titles which, one would imagine, would only go by line of
descent, occasionally accompanied investiture with provincial authority. And, on mature
consideration, I think that the terms maya and nandana should be accepted literally”.
Thus, along Fleet himself revised, on mature consideration, his opinion regarding the
identity of Vishnuvardhana-Vijayaditya, some scholars continued to hold the view that he was
a member of the Eastern Chalukya house of Vengi. In the Annual Report for South Indian
Epigraphy for the year 1924-25, pp, 75-76, it has been stated that Vishnuvardhana Vijayaditya
mentioned as the son and feudatory of Somesvara I was an Eastern Chalukya prince who was
a viceroy under the western Chalukya monarch.
N. Venkataramanayya has dealt with this problem at great length in his book. The
Eastern Chalukyas of Vengi (1950), pp. 250 ff. Disagreeing with Fleet, he has arrived at the
conclusion that Vishnuvardhana-Vijayadhitya, mentioned as the son and feudatory of
Somesvara I, should be identified with the Eastern Chalukya king Vijayaditya VII of Vengi.
His arguments may be summed up as follows:
(1) The titles such as Sarvalokasraya, Vengimandalesvara, Chalukya Manikya e.t.c.

born by this prince (mentioned in the records of the time of Somesvara I) distinctly point to his
Eastern Chalukya origin.
(2) The terms putra, nandana, sunu, maga etc, are very wide in their application and
are employed to denote several kinds of relationship besides one’s own male issue. Hence the
evidence of these terms is not quite conclusive.
(3) The contemporary inscriptions, other than those under reference, and Bilhana’s
Vikramankadevacheritra, while enumerating the sons of Somesvara I, omit the name of
Vijayaditya.
136
(4) Vengi was in the hands of the Western Chalukya from the beginning of the reign of
Rajadhiraja I, i.e. 1044 A.D., down to 1067 A.D. On the death of the Eastern Chalukya prince
Rajaraja I in 1061 A.D., Vijayaditya VII seized the Vengi throne with the approval of
Somesvara I and remained, like his namesake described as the son of Somesvara I, a vassal of
the Western Chalukya monarch.
(5) Both of them had the double name Vishnuvardhana-Vijayaditya.
(6) No title indicative of the position of the samanta is associated with either of their
names.
While the samantas, the princes of the blood and even the heirs-presumptive are
invariably styled samadhigata-Pancha-mahasabda, this title is conspicuous by its absence in
the prashastis of both the Vishnuvardhana-Vijayadityas. Both of them are called Maharaja.
Therefore, the so-called son of Somesvara was not a mere sumanta but a subordinate ally,
superior in status even to the principles of the blood.
It is not possible to agree either with the arguments or with the conclusion of
Venkataramanayya. Let us consider the value of his arguments. But before doing so, we may
point out that prince Vijayaditya of the epigraph under study is the same as Vishnuvardhana-
Vijayaditya, described specifically as the son and feudatory of Somesvara I in some records
referred to above and only as a feudatory in others and as ruling over Nolambavadi or the
adjoining territory. Almost all the fifteen epithets, associated with the prince in our record and
listed above, are also found attributed to Vishnuvardhana-Vijayadithya, son of Somesvara-I.
(1) Venkataramanayya attaches too much importance to the titles Sarvalokasraya and
Vengimandalesvara. Both these titles are absent in our record. The former is only a general
title like Samastabhavanasraya while the title Vengimandalesvara appears to indicate only a
formal investiture of provincial authority on the royal prince by Somesvara I. It may be pointed
out, in this connection, that Somesvara II, that eldest son of Somesvara I, was also endowed
with the title Vengipuraesvara in the records of the time of his father while his brother
Jayasimha IV was called Kanchipuravaresvara. And what is more important is the fact that
Vishnuvardhana-Vijayaditya himself bears the title Kanchipuravaresvara in one record, as will
be shown below. Moreover, neither the title Vengimandalesara or Vengipuravaresvara not any
of the epithets enumerated in the list given above is associated with the name of the Eastern
Chalukya king Vijayaditya VII either in his own records or in any other inscriptions of his
family.
(2) The terms nandana, sunu, putra and maga used to indicate the relationship of
Vijayaditya to Somesvara I should prima facie be understood, as has been done by Fleet in
their real sense unless there is enough evidence to prove the country.
(3) The omission of Vijayaditya’s name in Bilhana’s Vikramankadevacharita and in
some epigraphical records is only an argumentum ex silentio and cannot exclude the possibility
of Somesvara I having a fourth son in the person of Vijayaditya. It may be observed in this
connection that only a few records reveal the existence of a brother of Somesvara I as the person
of Jayasimha while the rest of them omit his name. The omission of Vijayaditya’s name in
some records may be due to the fact that he was born of queen Maialadevi while the remaining
three brothers were born to another queen named Bachaladevi.
(4-5). That the Eastern Chalukya ruler Vishnuvardhana-Vijayaditya secured the Vengi
throne in 1060-61 with the help of Somesvara I and that he had the double name are no grounds
for excluding the possibility of Somesvara I having a son called Vishnuvardhana-Vijayaditya.
(6) Some of the records consulted by Venkataramanayya himself use the expression
tat-pada-padm-opajiri and tat-pada-padm-aradhaka and mandalika-chudamani which clearly
137
indicate as much a feudatory status as the expression samadhiguta-pancha-mahasabda.

Further, our inscription introduces Vijayaditya with both the titles tat-pada-padm-opajivi and
samadhigata-pancha-mahasabdha. And the title Maharaja associated with this Vijayaditya
indicates nothing. Some members of the Telugu-Chola family, who were governing the
Kurnool and Anantapur area as local chiefs under the Western Chalukya kings, also bore this
epithet, e.g. Chiddana Chola-maharaja and Bijjana-Chola-maharaja.
A damaged inscription from Niralgi in the Dharwar District belonging to the reign of
Somesvara II and dated in 1074 A.D. seems to refer to his brothers Vikramaditya VI and
Vishnuvardhana-Vijayaditya, the latter with the titles Kanchipuravaresvaram and
Bhuvanaikamalla-Pallana-Permanadi which are usually found associated with Jayasimha IV.
The portion of the name reads as Vi…..(ja)yaditya and the damaged portion has just enough
space for the letter shhnuvardhana-VI. Although Fleet has drawn attention to the existence of
this record. Venkataramanayya has ignored it probably because the date 1071 A.D. for
Vijayaditya goes against the theory of his identification with the Eastern Chalukya king of the
same name.
Thus, the above discussion would make it clear that prince Vijayaditya of the
inscription under study as well as Vishnuvardhana-Vijayaditya mentioned in other Western
Chalukya records in none else than a fourth son of Somesvara I and that he cannot be identified
with the Eastern Chalukya king Vijayaditya VII. Incidentally our epigraph supplies the earliest
known date for Vijayaditya, viz. 1051 A.D.
There is a difference of opinion amongst scholars regarding the identity of poet

Kiritivarman, the author of the Kannada work Govaidya. In this work as well as in another
work called Samayaparikshe by Brahmasiva, Kirtivarman is called narendra, Jagitnatha and
dharmapati while his father is stated to have been king Trailokyamalla and elder brother
Vikramarkanarendra. From this description R.Narasimhachar suggested that Kirtivarman must
be identified either with Jayasimha IV or Vishnuvardhana-Vijayaditya who were the sons of
Somesvara I. He also thought that the poet lived about 1100 A.D. On the ground that no son of
Someswara I named Kirtivarmman is known from other source, A.Venkatasubbiah disagreed
with the above view and suggested that Kirtyvarman might have been only a feudatory of
Somesvara I and that the terms including his relationship to this Chalukya monarch as well as
to Vikramaditya VI should not be understood in their literal sense. In this connection, N.L. Rao
has drawn the attention of scholars to a verse occurring in an undated inscription of the time of
Tribhuvanamalladeva or Vikramaditya VI.
As pointed out by Rao, the verse refers to the four sons of Somesvara I and shows
clearly that not only Bengipati Vishnuvardhana, elsewhere called Vijayaditya or
Vishnuvardhana-Vijayaditya, was a fourth son of Somesvara I but also that he was the same as
the poet Kirtivarman who, as pointed out above, was endowed with royal epithets like narendra
and dharanipathi.
As already stated, the epigraph containing the verse discussed above belongs to the
reign of Vikramaditya VI but is not dated. It is not possible to say whether Vijayaditya was
alive at the time of this record. Assuming that the record belongs to the early part of
Vikramaditya’s reign and that Vikramaditya was then alive, Rao has roughly assigned the letter
to the period 1060-80 A.D. But we now know from the present inscription that Vijayaditya
lived as early as 1051 A.D. Therefore, we may assign him approximately to the period 1050
A.D. to 1080 A.D.
138
The geographical names mentioned in the inscription are the villages of Pinmanam or
Banmanam and Pittugamam or Battugamam, Ettapi-90 in which the donated villages were
located, Vaddavani-500 of which Ettapi-90 was a Kampana or division, Kandur-nadu which
comprised Vaddavani-500 division and Anara-tirtha. Kandur-nadu may be identified with the
area roundabout modern Kandur in Wanaparthy Taluk of Mahabubnagar District, which is
situated at a distance of about 35 miles north-east of Malleswaram, the find-spot of the record
under review. Vaddavani-500 may be modern Waddemanu, about 15 miles east-south-east of
Kandur. Ettapi-90 is apparently the same as Yetham, about 15 miles to the north of
Malleswaram. Author of this essay is not able to identify the remaining places.
Note on Malleswaram Inscription

While editing the Malleswaram inscription above, pp. 253 f., Dr. G.S. Gai has pointed
out the weakness of the grounds on which some scholars have identified a ruling chief named
Vishnuvardhana Vijayaditya, known from a number of inscriptions found in various parts of
the Western Chalukya empire, with the Eastern Chalukya king Vijayaditya VII. Dr. Gai has
considered the problem from the view-point of Western Chalukya history and has only in
passing referred to the doubtful reconstruction of the career of the said Eastern Chalukya king.
Looking at the problem from the stand-point of the history of the Eastern Chalukya dynasty, I
find that most of what has been so far said about king Vijayaditya VII is based partly on a
misunderstanding of the evidence of Eastern Chalukya records and partly on an eagerness to
get light on Eastern Chalukya history from the confused story of the struggle between the
Cholas and the Western Chalukyas.
Reference has been made to ‘the deep-seated antagonism’ between Vijayaditya VII and
his step-brother Rajaraja I and it has been suggested that Rajaraja I rarely enjoyed peace during
his long reign of 41 years due ‘mainly to the opposition of his younger brother Vijayaditya’ or
partly to the sinister designs of his half-brother (Vijayaditya VII)’ and partly to ‘the conflicting
ambitions of the rival imperial powers (i.e. the Cholas and the Western Chalukyas). But, as will
be seen below, the Eastern Chalukya inscriptions prove beyond doubt that Vijayaditya VII
ousted his step-brother's authority from the latter's kingdom or a part of it during the first half
of the latter's long reign but that he was loyal to Rajaraja I for many years after that short rule
as a usurper.
Certain Chola inscriptions, said to be of the 10th regnal year of Rajendra-chola I (1016-
44 A.D.), state that the Chola general compelled the king of Vengi to flee from his country,
destroyed the family of Jayasimha and defeated the Kalingas, Telungas and Oddas. On this
basis, it has been suggested that Vijayaditya VII succeeded in seizing the Vengi kingdom after
his father's death probably with the help of Western Chalukya Jayasimha II and of the rulers of
Kalinga and Orissa, that the Chola army sent by Rajendra-chola I to help his nephew Rajaraja
I defeated Jayasimha II at Musangi in 1020-21 A.D. while Vijayaditya VII, disastrously
defeated, fled to the court of his ally the king of Kalinga, and that the combined forces of his
allies, viz., the Kalingas, Oddas and Telungas, were defeated by the Chola general in the 10th
regnal year of the Chola monarch Counted from 1012 A.D. when he participated in his father's
administration as the heir apparent, in 1021 A.D. But, whatever may be the ingenuity of this
reconstruction which appears to us to be dubious, there is some evidence to show that this could
not have been the case.
139
Some scholars believe that the Eastern Chalukya king Vimaladitya died in 1018 A.D.,
though the coronation of his son and successor Rajaraja I took place on the 16th August 1022
A.D., and that the hostility of his (i.e. Rajaraja's) step-brother Vijayaditya probably delayed his
coronation for four years. But others put the death of Vimaladitya and the accession of Rajaraja
I in 1019 A.D. and speak of a delay of three years in the latter's coronation.
The possibility of a war of succession between the two brothers or the forcible
occupation of the kingdom by Vijayaditya VII has also been suggested. But there is no support
for this in the inscriptions of the family according to which. Rajaraja I succeeded his father and
ruled for 41 years. It is expected that the genealogical section of the records of the family,
which clearly notices a 27 years period of anarchy between 973 and 999 A.D. would have given
us a hint if the coronation of Rajaraja I was really delayed for three or four years due to anarchy
or to the occupation of the throne by Vijayaditya VII. The reason for the delay in Rajaraja's
coronation is unknown and various causes can be imagined. But there is hardly any justification
for bringing in Vijayaditya's hostility to account for it since the evidence at our disposal seems
to tell a different tale.
As will be seen below, the 27th June 1031 A.D. fell after `twelve years' rule of Rajaraja
I and this would suggest that he ascended the throne sometime before the 26th June 1020 A.D.
Since the reference seems to be to the twelfth year of his reign, he probably ascended the throne
after the 26th June 1019 A.D. The following dates in both the regnal reckoning and the Saka
era are known for the reign of the king: (1) year 12=Saka 952 (1030-31 A.D.); (2) year 37=Saka
980 (1058-59 A.D.); and year 41=Saka 983 (1061-62 A.D.). These three dates would roughly
equate his first regnal year respectively with Saka 941 (1019-20 A.D.), Saka 944 (1022-23
A.D.) and Saka 913 (1021-22 A.D.). It thus appears that the first date counts the reign period
from his accession while the second and third calculate it from his coronation. It has, however,
to be noticed that the first date counting his reign from about 1019 A.D. is found in a record of
Vijayaditya VII. If Vijayaditya would have been responsible for delaying Rajaraja's coronation,
not to speak of his forcible occupation of the throne for a few years, it is impossible to believe
that Rajaraja's reign would have been counted from c. 1019 A.D. in this record of Vijayaditya
himself.
As we shall also see below, Saktivarman II, son of Vijayaditya VII, succeeded Rajaraja
I in Saka 953, the date of his coronation being given as Thursday, month of Tula, sudi 2,
Anuradha Nakshatra and Kumbha-lagna (18th October 1061 A.D.). Rajaraja I seems to have
died during his 4lst regnal year sometime before that date.
The Pamulavaka plates issued in the second year of the reign of Vijayaditya VII have
the following stanzas after the description of the 7 years' rule of Mummadi Bhima
(Vimaladitya):
Tasya Mummadibhimasya sutaḥ krita-matir=mahan |

Rajaraj-ahcayo raja dvadas=abdan–=dharam=apat ||
Tam Rajaraja-nripatim mrdhatya bhavah prasahya Vijayadityah |

Vimaladitya-tanujasya dvaimaturo=grahid=yo rajyam ||
Sriman Sake sam-aughe drig-ishu-nidhi-mile Karkate karkasamsau

suddh-atma suddha-panchamy-Aditisuta-dine surya-bhe saaurya-sali |
140
Kanya-lagne-tidhanva Sasikula-tilaka Rajamartaula-sunur =

Vengi-samrajya-pattam sma vahati Vijagaditya-bhupaḥ pratapi |
According to this Vijayaditya ousted Rajaraja I after the latter's rule of 12 years,
occupied the kingdom of Vengi by force, was anointed Sunday, month of Karkataka, sudi 5,
Saka 952 (or 53), Kanya-lagna, Surya-nakshatra and ruled at least to his second renal year when
the charter was issued. The date of his coronation has been equated by some with 9th July 1030
A.D. and by others with 27th June 1031 A.D. The first date is certainly wrong. It has to be
pointed out that, although the word drik normally means ‘two’, the date is irregular for Saka
952. But if drik is taken to mean Isa-drink or ‘three’, the date corresponds to the 27th June
1031 A.D.
The language the stanzas quoted above would of course suggest that Vijayaditya VII
became the master of the Vengi kingdom. But often such claims are exaggerated. Thus when
the Chola and Western Chalukya inscriptions speak of conquest Vengi or any other country,
not the entire country is meant in many cases. Another point to be noticed in this connection is
that the later records of both Vijayaditya VII and his son Saktivarman II do not refer to any
break in the 41 years' reign period of Rajaraja I ; that is to say, they do not state that Rajaraja I
ruled for 12 years, then Vijayaditya VII reigned for so many years then again Rajaraja I ruled
for so many years. It is thus not impossible that Vijayaditya succeeded in occupying only a part
of his step-brother's kingdom. Another fact that has to be considered is that, about this time,
the rulers of Vengi were subordinate allies of the Cholas while the Vengi country was a bone
of contention between the Cholas and Western Chalukyas. It is thus not impossible that
Vijayaditya occupied parts of the Vengi kingdom with the help of the Western Chalukyas who
regarded him as a subordinate ally and installed him as a rival king of Vengi in the areas
occupied by them.
As indicated above, the said period of Vijayaditya's rule, ostensibly resulting in a break
in Rajaraja's reign, is not recognised in any later record of the family, even in those of
Vijayaditya VII himself and of his son Saktivarman II. This is a significant fact which, coupled
with other evidence to be discussed below, shows that Vijayaditya soon atoned for his rebellion
probably by handing over the territory to Rajaraja I, so that this lapse of his youth was later
forgiven and totally forgotten. There are well-known cases of this kind, e.g. the rebellion of
Stambha against his brother Govinda III and of Jayasimha against his brother Vikramaditva
VI.
The Telugu Academy plates of Saktivarman II and both the Ryali copper-plate grants
of his father and successor Vijayaditya VII have the following stanzas after the description of
Vimaladitya and before the introduction of Saktivarman II:
Tasya sriman=atmajo Rajarjo rajat-tejas=Chandra-namk-agraganyah |

S-aikam chatvarimsatim vatsarani kshonim raksha-dakshino rakshati sma ||
Vimaladityach=Chod-anvay-aika-lakshmyas=cha Medava-mahadevyah |
Ajani jaya-sri-nityo Vijayadityo naresvara stutyah ||
Parokshe Rajarajasya bhratur=dvaimaturasya yah |

paratyagrahin=mahi-rajya-sriyam vira-sriya yutah ||
141
On the basis of the word paroksha (literally, ‘in one's absence’) used in the last of these
verses, some scholars have said, “In the year A.D. 1060, when Rajaraja was away from his
capital, Vijayaditya seized his throne and declared himself king”. But this is certainly wrong.
In the first place, if such was the case, Rajaraja I would not have been described in the eulogistic
terms (rajat-tejas. Chandra-vams-agraganya or raja-vams-agraganya and raksha-dakahiya)
used in the first stanza. Secondly, if there was enmity between the two brothers about 1060
A.D., Vijayaditya`s rule over Vengi at least for more than one year from 1031 A.D. would not
have been totally omitted from these records. As will be seen below, the respectful mention of
Vijayaditya VII in the records of Rajaraja's grandsons also goes clearly against the theory of
enmity between the two brothers.
Thirdly, the word parokshe in the present context certainly means, ‘when he was no
more in this world. This is probably indicated by the verb pratyagrahit which primarily means
‘accepted or received [as a gift] and suggests that Vijayaditya VII obtained the kingdom in a
peaceful way. As we shall see below, the throne of the deceased Rajaraja I passed on to his son
Kulottunga I who was then living in the Chola court waiting for gaining the Chola throne and
therefore bestowed it on his Uncle.
The following three verses, the first quoted from the Telugu Academy plates of
Saktivarman II and the second and third from the Ryali copper-plate inscriptions of Vijayaditya
VII, show that Vijayaditya was not inclined to rule the kingdom, even though he got it, but that
he gave it to his son Saktivarman II out of paternal affection.
If Vijayaditya was eager to obtain the throne of Vengi and was zealous fighting for it,
we do not understand why he should have given the coveted object to his son when he actually
got it after a bitter struggle. Of course, if he was to rule the kingdom on behalf of Kulottunga
I, one understands why he entrusted the burden to his son. The graphic description of his
dejection at his son's death when he was prevailed upon by the officers to have reluctantly
agreed to govern the kingdom for the establishment of law and order (dharma) scarcely suits
one who was vigorously striving for the throne. Saktivarman's comparison with Abhimanyu
may be merely to indicate that he prematurely died as a young man before the death of his
father. But, even if it is taken to indicate that he died like Abhimanyu in a fight with his
relatives, these latter need not be necessarily identified with the partisans of Kulottunga I or
the Cholas. The enemies may have been the Western Chalukyas or the Eastern Gangas or
somebody else. The Eastern Chalukyas were an offshoot of the Early Western Chalukya
dynasty while the Imperial Eastern Gangas and the Eastern Chalukyas were both matrimonially
related to the Cholas.
The copper-plate grants of the sons of Kulottunga I, issued during Kalottanga's reign,
states that their brother Rajaraja-Mummadichoda took up the burden of the kingdom of Vengi
when their father addressed him in the following words after appointing the other brothers as
rulers of different districts (vishayas):
Maya Vemgi-mahi-rajyam Choda-rajy-abhilashiya |

mat-pitrivye pura nyastam Vijayaditya-bhubhaji ||
Sa cha panchadas=aiv=abdan panchinana-parakramah |

mahim rakshan-mahinatho divam dev-opamo gatah ||
142
The reason why Kulottunga I did not like to be the ruler of Vengi and bestowel the
Vengi kingdom on his uncle is given here clearly as his ambition to get the Chola throne.
Apparently he was afraid of losing the Chola crown, a much more coveted prize than the Vangi
throne, in case he would be away from his supporters at the Chola court, ruling over his paternal
kingdom. If the relations between Rajaraja I and Vijayaditya VII were bitter, such respectful
reference to the latter would not have been put here in the mouth of the former's son.
Vijayaditya VII is not only called panchanana-parakrama, ‘a very lion (or Siva) in valour’ but
also dev-opama, ‘like a god’.
An inscription assigned to Rajaraja Muminadichoda, who was a son of Kulottunga I

and is supposed to have been anointed on the Vengi throne on the 27th July 1076 A.D., i.e.
shortly after the death of Vijayaditya VII, records that a scion of the family of Kannada Deva
who was the lord of the earth from the Himachala to the Setu (probably Rashtrakita Krishna
III), by name Mummadi Bhima, was made the chief of one thousand villages in Vengipura-
vishaya by the said ruler of Vengi. It is interesting to note that this Bhima is described in the
inscription as brought up by king Vijayaditya VII. If Vijayaditya was regarded as an enemy of
Kulottunga I, it is doubtful if the former's protege would have received, so soon after the
former's death, favours from the latter's son. Even if there was a good reason for favouring the
person, there was certainly no necessity for mentioning his relation with Vijayaditya VII in the
record. This fact therefore suggests that Vijayaditya's relations with Kulottunga I and the latter's
sons were not bitter.
It may be pointed out that Kulottunga I claims to have got the kingship of Vengi on his
father's death about 1000-61 A.D. though he gave (cf. nyasta) that to his uncle Vijayaditya VII
who also acknowledge its receipt (cf. pratyngrahit) even though it was at first given (nyasta)
by him, and Vijayaditya VII in Vengi was calculated to commence in 1060-61 A.D.
There are two stanzas in the above inscriptions of Kulittudga's sons, in the description
of Kulottunga I, which clearly state that the said king became at first the ruler of Vengi
(prathaman Veng-isvaratvam=adhyasaya) and was later anointed to the Chola kingdom
(Chada-rajye=bhishiktah). Later records of the family represent Kulottunga I as the successor
of his father Rajaraja I, but assigns to him a reign of 49 years (rarely 50 years) as the lord of
the Chola empire (sri-pancha-Dravida-sah-Andahra-Vishayam) apparently referring to the
period 1070-1120 A.D. It is not stated here that he was the king of Vengi after the death of his
father Rajaraja I and before his own accession to the Chola throne. This has therefore to be
understood as the recognition of the fact, on the part of his successors, that Kulottunga I was
not the de facto king of Vengi between 1061-70 A.D. Even though he claimed to have been the
de jure lord of that country then under the rule of his proxy, his uncle Vijayaditya VII. That,
however, the reign of Kulottunga I was sometimes counted from 1061 A.D. is known from one
of his inscriptions dated Saka 1017 (1095-96 A.D.) and the 35th year of his reign. The mention
of Kulottunga I as Rajiga, the king of Vengi, in Billana's Vikramankadevacharita also shows
that he was regarded as the king of Vengi at the Chola court. It may also be noted that, if
Vijayaditya VII was a Western Chalukya partisan, his rival for the throne of Vengi would
scarcely have been mentioned as the king of that country by the Western Chalukya court poet.
The contemporary eulogistic poetical work Kalingottupparni, the hero of which is

Kulottunga I, says how the queen of Rajendra-Chola I regarded her daughter's son Kulottunga
I as ‘worthy to be her [adopted] son and to increase the fame of the Solar race (i.e. the Chola
family)’, how king Virarajendra made him the Yuvaraja and how he, when still Yuvaraja,
conquered Chakrakota (i.e. the present Bastar District) and was a terror to Virutaraja (Chalukya
143
Vikramaditya VI). This seems to be quite consistent with what has been said above on the basis
of epigraphic evidence misunderstood by scholars. As regards Kulottunga's exploits in the
Bastar region apparently against Chalukya Vikramiditya VI who was probably aiding the local
Chhinda ruler, a subordinate ally of the Western Chalukyas, it is supported by an inscription of
Kulottunga I, dated in his fifth regnal year, which states that, at the time [when he was still] the
heir-apparent (ilango), he conquered Sakkarakottam and seized a herd of elephants at
Vayiragaram (in the present Chanda District, Maharashtra)’. Under the circumstances. Sastri’s
theory that Kulottunga I spent the best part of the period A.D. 1063-70 in the region of the
modern Bastar State seems to be against all available evidence. A person who did not occupy
the Vengi throne for fear of losing the Chola crown would have scarcely liked to have spent
such a long period in Bastar to the north of Vengi, even further away from the Chola capital.
Another significant fact is that Kulottunga I sent one of his sons as his viceroy in Vengi
immediately after the death of his uncle Vijayaditya VII. This shows that the installation of a
son of Kulottunga I in Vengi did not involve the conquest of an enemy's territory since, if
Vijayaditya VII was hostile to Kulottunga I, the installation of Kulottunga's son on the Vengi
throne immediately after Vijayaditya's death could not have been possible without any struggle
with the partisans of the Eastern Chalukya king. But there is no clear evidence of such a
struggle. That Vijayaditya VII was not regarded as an enemy by Kulottuiga I seems also to be
evident from the fact that no attempt is definitely known to have been made by the former to
occupy Vengi during the period after his occupation of the Chola throne and before
Vijayaditya's death. It is thus clear that, even if parts of the Vengi country may have been till
then under the occupation of Western Chalukya forces, the area under Vijayaditya VII passed
smoothly after his death to Kulottunga I.
What has been said above would suggest that there was no struggle between Vijayaditya
VII and Kulottunga I for the throne of Vengi. But certain copper-plate grants of the Ganga king
Anantavarman Chodaganga of Kalinga state that when Vijayiditya, beginning to grow old, left
[the country of] Vengi, as if he were leaving the sky, and was about to sink in the great ocean
of the Chodas, he, Rajaraju (i.e. Chodaganga's father Rajaraja I Devendra Varman 1070-78
A.D.), the refuge of the distressed, caused him to enjoy prosperity for a long time in the western
region (i.e, the region to the west of the Ganga kingdom of Kalinga). The Dirghasi inscription
of Saka 997 (1075 A.D.) refers to the victory of Ganga Rajaraja's Mahapratihara Vanapati
over the Choda king's army and other enemies including the king of Vengi over the Choda
king's army and other enemies including the king of Vengi whom he claims to have often
defeated. On the basis of these statements, it has been supposed that, after his accession to the
Chola throne, Kulottunga I went on conquering Vengi from Vijayaditya VII who is supposed
to have become helpless after the death of the Chola king Virarajendra (1063-70 AD). It is
however, not impossible that the reference is to a Chola invasion of Vengi and compelled him
to seek help from the Eastern Gangas about 1070 A.D. and that he succeeded in returning to
Vengi after Virarajendra's death when a struggle for the Chola throne was going on between
Kulottunga I and Virarajendra's son Adhirajendra, If Kalottunge was responsible for driving
him out of Vengi, it is difficult to understand why this success is not noticed in the records of
his family, which assign to Vijayaditya a rule of 15 years between 1061 and 1076 AD.
During Vijayaditya's reign, a good part of the Vengi country must have once been
occupied for the forces of Western Chalukya Vikramaditya VI who was then a general of his
father Somesvara I. The Karuvur inscription of the fourth regnal year of the Chola king
Virarajendra states that he attacked and destroyed the powerful army that Vikkalan (i.e.
Vikramaditya VI) had ‘again’ despatched to Vengai-nadu. The Manimangalam inscription of
144
Virarajendra's fifth regnal year also states that he reconquered the good country of Vengai and
bestowed it on Vijayaditya whose broad hands held weapons of war and who had taken refuge
at his lotus-feet. This shows that Vikramaditya VI had occupied parts of the Vengi kingdom
and that Virarajendra helped Vijayditya VII in regaining them. It appears that soon afterwards
Vijayaditya VII was again defeated disastrously by the Western Chalukyas and was compelled
to become a subordinate ally of the latter. This may have brought in the intervention of the
Cholas who probably defeated Vijayaditya and his allies and, as a consequence, the Eastern
Chalukya king fled away and received help from the Ganga king of Kalinga. Since this possible
anti-Chola activity of Vijayaditya VII was thrust on him by circumstances, it was not difficult
for the Chola king to forgive his subordinate ally. Of course, if it happened during
Virarajendra's reign, it was easier for Kulottunga I to be favourably disposed towards his uncle
whose help he might have later received in his struggle with the Western Chalukya forces still
in occupation of parts of Vengi.
The following dates in the regnal reckoning and the Saka era belong to the reign of
Vijayaditya VII: (1) year 3=Saka 986 (1064-65 A.D.); (2) year 8=Saka 990 (1068-69 A.D.);
(3) year 12=Saka 994 (1072-73 A.D.); (4) year 13=Saka 995 (1073-74 A.D.). They show that
Vijayaditya's reign was calculated as beginning from Saka 983=1061-62 A.D. The Ryali
copper plate grants were issued in his 12th regnal year, i.e. 1072-73 A.D. His 15th regnal year,
a which he seems to have died, would correspond to 1075-76 A.D.
Besides the facts discussed above, these dates and a few others of his reign make it
impossible to believe that Maharajadhiraja Raja Parameswara Paramabhattaraka
Vijayaditya VII of Vengi is identical with his namesake who was a subordinate chief and is
mentioned in the records of the reign of Western Chalukya Someivara I, especially when the
said chief is supposed to have been the Western Chalukya governor of the province of
Nolambavadi (i.e, parts of the Bellary, Anantapur, Kolar and Tumkur Districts) and the
adjoining area ‘from A.D. 1063 to 1066. The same person could scarcely have been the king
of Vengi and the Western Chalukya viceroy of Nolambavadi at the same time.
We have indicated above a few solid facts of the reigns of the Eastern Chalukya kings
Rajaraja I and Vijayaditya VII. The claims and counter-claims of the Cholas and Western
Chalukyas in respect of Vengi during the period in question should be viewed against the
background of these facts.
No. 99
Volume-I (2003)
Page No : 76 to 79
Place : Malleswaram.
Language : Kannada.
This inscription is on a stone slab in the Agastheswarara temple. Records the grant of
land in the village Anmanpalli, situated in Ettapi-70, of Vaddavana-500 in Kanduru Nadu by
Chandala devi, wife of mahamandalesvara of Kumara Vijayaditya, chief of Trailokyamalla,
to the God Agastyesvara after washing the feet of Chidisvara pandita.
145
No. 100
Page No : 97.
Place : Rayipalli, Narayankhed, Medak District.
This record contains detailed prasasti of the western Chalukya king Trailokyamalla and
his feudatory mahamandaleshwar Gonka permanadi. Grant portion missing.
No. 101
Page No : 70 to 73
Place : Rayipalli, Narayanpet Taluk, Medak.
Reign of : Trailokyamalla, Somesvara I.
Language : Kannada.
This inscription is on a pillar erected near the Hanuman image under the Margosa tree.
The inscription records the gift of one Pannasa land measuring 100 marttars as agrahara, in
baliya Agrahara. Situated within the subdivision of Bommadri-300, included in Kasavulanadu,
to Somesvara Permenadi by Asdapa Vimala, son of Kundamayya, on the occasion of
Uttarayana Samkranti when Gonka Permanadi was camping on the banks of the river
Narmada. The said Permanadi was engaged in suppressing the Late kings. He also bears a
string of birudas which include his being a terror to the king of Sankisa.
No. 102
Page No : 51.
Inscription date : 1051 A.D.
Language : Kannada
This inscription is on a pillar dug out from the main street in the village, dated Saka
97[3], Vikriti. Records that Gangamaraja, Chandimayya and Kalimayya setti having
constructed a tank to the west of Suvvipake-60 mattar of land irrigated by it were assigned to
them by Somi-bhattaraka, the sthanadhipati of Padarupaka which belonged to (god) Temkala
Samkesvara of Kollipaka. Rebba-raja wrote the record.
146
No. 103
Page No : 51.
Reign of : Trailokyamalla ruling from Paithana.
Language : Kannada.
Records that Gangamaraja, Chandimayya and Kalimayya setti having constructed a

tank to the west of Suvvipike, 60 mattar of land irrigated by it were assigned to them by Somi-
bhattaraka, the sthanadhipati of Podarupaka which belonged to (god) Temkala Samkesvara of
Kollipaka. Rebbaraja wrote the record.
No. 104
Page No : 43 to 54.
Place : Narasingapuram, Karimnagar District.
Reign of : Somesvara-I.
Narasingapuram Inscription of Trailokyamalla

by
Dr. N.S. Ramachandra Murthy

The subjoined inscription under study comes from the village Narasingapuram situated
in Karimnagar District of Telangana. It was first noticed and copied by Dr. N. Mukunda Rao,
Chief Epigraphical Officer Department of Archaeology and Museums, Hyderabad.
Unfortunately, the original slab on which the inscription was engraved suffered submergence
in the Lower Maneru Reservoir and only a fine set of impressions are available for study.
The inscription is engraved on a heavy granite pillar, square in shape, with writing on
all the four faces. It roughly measures a length of 2 metres and breadth of 0.50 mt. The
characters, like other Western Chalukya records of the period, are roughly square in form,
deeply engraved and well preserved, and hence do not present any difficulty for decipherment.
The script, as usual, is Kannada of 11th-12th c.A.D. The language is Kannada prose
(lines 1 to 95) and Sanskrit verses in Sragdhara metre (lines 96 to 114) in the end. There are
altogether 116 lines on all the four faces.
As regards orthography, it may be noted that there are no peculiarities worth mentioning
except for the use of consonants I and l̥ without discrimination.
147
The date of the record occurring in the lines 67 to 72, is S. 974, Nandana, Paushya, Su.
1 Brihaspativara, Uttarayana Sankranti. On examination, it is found that the week day and
tithi correspond to Margasina ba.30, instead of Paushya su. Thus the date corresponds to
Thursday, December 24, A.D. 1052.
The record belongs to the reign of the Western Chalukya king Ahavamalla Somesvara
I who ruled from A D. 1042 to 1068.
The inscription registers the gift consisting of 40 gold gadyanas, remission of tax on
perika in the grama of Marpugonda, one punasa of wetland along with 100 ratanas and 2
mattars of garden land as Nandanavana, and 15 mattars of Kisukadu situated to the north of
the grama Suvipaka included within Atukuru-70 of Sabbi-1000 by Chamaraja, a Mahajana and
the Lord of Suvupaka agrahara and his wife Sri Marakabbe, to the temple of the god Trailokya
Narayana, built by them and named after their overlord Somesvara I Trailokyamalla. The gift
was made by the assembly of the Mahajengs for the purpose, headed by Chamaraja and
Revaraja. To this the residents of the four sthanas of Arangaluru. Vachhanuru and Suvipaka
were made witnesses.
The record was engraved by Padmanabhayya and composed by Narayana.
The record under study is interesting for more than one reason and hence of great
importance. Firstly the inscription contains the unique information about the victorious wars
of Somesvara-I against the Paramara King Bhoja of Malwa and the Cholas of Kanchi.
Secondly, it introduces the queen of Jayasimha II by name Jakayye Mahadevi, not known so
far and mentioned as the mother of Somesvara I. Thirdly, it mentions the donor Chamaraja and
his wife Sri Marakabbe, the Lord (prabu) of Suvipaka-agrahara. Lastly, the record contains
few verses in Sanskrit extolling the beauty of the temple of Trailokya Narayana built by
Chamaraja and his wife, instead of the usual imprecatory verses.
The first campaign of Somesvara I mentioned in the record is against the Paramara king
Bhoja of Malwa, the Lord of Dhara situated in Uttarapatha. It says that the expedition was so
fierce that Bhoja was made to flee from his capital (11. 7-8) and it even seems to make an
implied reference to the death of Bhoja in the war, as can be understood from the expression
"tat kulanganeyaram-pididuvaidhavya diksheyam kottanthe'' (119-10) and engulfed the Sapta
Malwa territory like wildfire (11-13. Sapta Malvamam pralayagni rupadim) and wrested the
whole land including the saptangas and insignia of sovereignty Sakalavasumatitala saptanga
samasta rajya chihnamgalam-kaikondu (11. 13-16). This Malwa expedition of Somesvara I is
a part of the dynastic feud between the Paramāras and Western Chalukyas of Kalyana since the
time of Tailapa II. It continued during the reigns of Jayasimha II and Bhoja and again during
the reign of Someswara I. We know of a Malwa war waged by Somesvara from his two records
viz, Nander and Nagai dated S. 969 (A.D 1047 and 1058) respectively. From this, it appears
that Somesvara I immediately after his accession, turned his eye against Malwa and embarked
upon a campaign, as seen from the Nander inscription, the earliest to mention his Malwa wars.
According to the above records, Bhoja was subdued in the city of Dhara. But the Nagai
record dated A.D. 1058 on the other hand goes farther and states that the city of Dhara was
captured. The present record dated S. 974 (A.D. 1052) thus falls in between the above two, and
supplements the information provided by them. From this, it seems that while the Nander
inscription refers to an earlier campaign, the record under study refers to a subsequent one
which took place before 24th December, A.D. 1052 This seems to draw support from the fact
148
that Somesvara was campaigning at Pannala in A.D. 1053, probably on his way to Dhara. From
there he proceeded to Malwa. In this, he was assisted by a host of feudatories and generals like
Hoysala Ereyanga, dandanayaka Gundamayya, Jemarasa, mahasamantadhipati Nagadeva,
Madhusudana and Pullikesi. An inscription from Hirekcrur dated A.D. 1069 refers to
dandanayaka Gundamayya who bears a string of epithets like "Malwa Dhumaketu, Mandava
Kotollanghana, and Dharanagarakututala''. From the Nagai record we learn that Bachiraja and
his younger brother Madhusudana of Vasana family took part in the battle of Malawa. A record
from Hottur dated A.D. 1067, states that "mahamandaleśvara Jemarasa was a flame of doom"
to Bhoja, the Lord of Malwa. Another record from Muttugudur dated S. 974, Khara, Uttarayana
Sankranti corresponding to December 25 A.D. 1051, states that Somesvara was camping at
Bandanikeyaghatta identified with Bandalika in Shimoga district. On the basis of this
information Dr. Gopal fixes the date of the campaign of Somesvara between A.D. 1050 when
he was at Pannala and 25th December 1051 A.D. the date of Muttugudur record. But the cyclic
year Khara mentioned in the latter record falls in S. 973 and not S. 974 i.e., A.D. 1051.
However, the above view of Dr. Gopal seems to be correct as the present record is dated only
a year previous from the above.
Incidentally, the record also raises a problem regarding the death of Bhoja. Dr. Gopal
state that "Bhoja did not succumb to the attack of Somevara and also says that "nowhere do
the Chalukya records mention that Somesvara killed Bhoja. For this, he draws support from
Bilhana. On the other hand, he ascribes the death of Bhoja to a combined attack by Chalukya
Bhima I and Kalachuri Karna, which took place between 1052-53 A.D. While it is true that
there is no clear reference to the death of Bhoja, in either Paramara or Chalukya records, the
above view of Dr. Gopal seems to be untenable for the present record, makes an implied
reference to the death of Bhoja by stating that "Somesvara took a vow to make the women of
Bhoja's harem as widows" and he even captured the sovereignty of Bhoja by wrestling his
territory and the insignia of sovereignty. The last known date of Bhoja according Dr. Gopal is
A.D. 1049 and the earliest date of his successor Jayasimha, is 1056 A.D. On this basis, Dr.
Gopal fixes the death of Bhoja between 1051-52 A.D. This is further supported by the Hottur
inscription dated A.D. 1067, which states that "Jemarasa was a flame of doom to the Lord of
Malwa'' who took part in the campaign of Somesvara.
The second war of Sõmelvara I mentioned in the record is his expedition against Chola,
the Lord of Kanchi. Here also we find a dynastic war between the Cholas and Chalukyas. The
Chola adversary of Somesvara at this time was Rajadhiräja who ruled from A.D. 1018 to 1054.
According to the present record, while Somesvara was engaged in his Malwa war, he received
a message about the invasion of the Cholas, upon which he was enraged and became furious.
At once he proceeded against Kanchi, burnt it to ashes, plundered its wealth, took the wife and
mother of the Chola as prisoners, cut off their noses and ears, and captured Kanakachala.
According to some scholars there was protracted warfare between Somesvara I and
Rajadhiraja. There are two inscriptions of Somesvara which mention a Chola war dated A.D.
1047 and 1050 respectively. Somesvara is said to have conquered Chola along with Lata,
Dravida, Nepala and Pannchala besides Andhra, Magadha, Konkana and Malwa.
The Nagai record mentions the conquest of Pallavas by Somesvara and it states that the
city of Kanchi was burnt. The present record, thus, seems to refer to the completion of a Chola
war between 1050-1052 A.D. In this connection, it is to be noted that Rajadhiraja attacked
Kalyanapura in Rattamandala, when Somesvara was actively engaged in his Malwa campaign,
burnt it, and performed Virabhisheka, and assumed the title "Vijaya Rajendra" Probably,
Rajadhiraja, in this campaign only brought the image of Dwarapalaka to Darasuram from
149
Kalyana. On hearing the news of the burning of his capital, in retaliation, hotly pursued the
Chola to the deep depths of the ocean, plundered Kanchi and captured Kanakachala". This fact
is supported by the Nagai record. Bilhana also refers to the same event by saying that
Somesvara appropriated the Lakshmi (prosperity) of the Chola king and secured her by taking
hold of her kanchi (girdle). In this he was actively supported by the "Telugu-Choda chief
Chiddana Chola maharaja, ruling over Sindavadi who bears the distinctive title "of the great
Lord who was the cause of destruction of Kanchipuram. Probably, it was in this campaign only
that Kakatiya Prola, son of Beta I, took active part, in recognition of which Trailokyamalla
Somesvara offered Anumakonda as fief to him in perpetuity. The same inscription also states
that "Beta II, son of Prola I was a lion to the elephants" that were the Malwas and Chola a clear
pointer to Somesvara's wars against the Paramaras and Cholas. Beta's active part in the Kanchi
expedition is also known from another record at Pillalamarri in which Barma, is said to have
uprooted the tree of Chola king's honour by removing the gates of Kanchi after a hard fight.
This Kanchi expedition of Somesvara I according to Dr. Gopal is not based on historical
facts. According to him "Somesvara did not proceed as far as Kanchi Contrary to the above
view, the information supplied by the Kazipet, Pillatamarri and Palampet inscriptions coupled
with the burning of Kanchi and capture of Kanakachala in unequivocal terms in the present
record, lead us to believe that, this was a fact which took place between 1051-1052 A.D. i.e.,
after the Malwa war and before the Koppam battle, dated S. 976 cyclic year, Jaya,
corresponding to A.D. 1054 the last known date of Rajadhiraja. The recently discovered
Sanigaram inscription shows that Beta I did not accompany his master to Kanchi, as it does not
make any reference to the above war. On the other hand his son Prola I seems to have actively
helped Somesvara in the Kanchi expedition by deputing his general Barma to Kanchi which
took place between A.D. 1051-1052.
The next important point revealed by the inscription under study is the name of the
mother of Somesvara. Before mentioning Trailokyamalla, the record in lines 30-32 ascribes
Jayasimha II the titles of "Tanjavura Kanja Kunjaram". "Sapta Malava dhumaketu,
parachakra késari Paramesvaru" and "bandekādasavataram kaliyugadalli". It then says that
Jayasimha II and his queen Jakayye Mahadevi were born Somesvara (Srimat-
Jayasingadēvamgam Jakayye Mahadevi putti tanage 11. 35-36). The mention of Jakayye
Mahadevi as the mother of Somevara is nowhere recorded in his records and it occurs for the
first time in the present record. We know of the names of two queens of Jayasimha II viz.,
Suggaladevi and Devaladevi, the former a Chola princess and the latter a Nolamba princess.
There are two queens by name Jakavve known to us. One is the queen of Tailapa II and mother
of Irisabedenga Satyasraya". She was a Rashtrakūta princess and daughter of Bhammata-Ratta.
The other is the queen of Narasimha II of Vemulavada Chalukya family, probably sister
of Indra III and mother of Arikesan II, the patron of Pampa. The queen Jakayye of the present
record cannot be identified with either of them. On the other hand, we learn from Telugu
Basavapurana, Suggaladevi, the queen of Jayasimha II was a Saiva by faith and named her son
as Somesvara after the God. From the BalligaI record of Jayasinha dated S. 944 (A.D. 1022-
23), come two more queens hitherto not known. A recently discovered inscription from
Saidapuram in Bhongir taluk of Nalgonda district, dated S.956 (A D. 1034) belonging to
Jagadekamalla I mentions a Jakabbeya basadi. This basadi was probably named after the queen
Jakabbe who may be identified with the queen Mahadevi of the Balligai record. If so, her full
name would be Jakabbe Mahadevi as mentioned in the present record. If the above surmise
were to be correct, this queen Jakabbe Mahadevi could in all probability be Jakayye Mahadevi,
mother of Sömesvara I as against Suggaladevi which is based on literary evidence of a later
150
date. However, the lineage of Jakayye or the family to which she belonged cannot be
ascertained.
After this, the inscription introduces the donor Chamaraja, the Lord of Suvipaka-
agrahara situated in the numerical subdivision of Arukuru-70 included within Sabbi-1000.
Chamaraja, a mahajana appearing for the first time is described as "Samasta guna nilaya,
Vinayanidhama, Nanni Kaninam, Sujana Narayan, Vidyavinõda'' etc., (11-47-49). The record
then states that Chamaraja and his wife Sri Marakabbe, who was a pativrata Kantabharana,
and Dittya Lakshmi, made a gift to the temple of Trailokya Narayana built by them out of
reverence and loyalty to their overlord and wishing for the fulfilment of all the desires of their
lord Ahavamalla.
In the end, the record contains five Sanskrit verses extolling the beauty and grandeur of
the temple of Kirti Narayana which was adorned by a Garuda pillar and Simhavyala motif.
As regards the identification of the place names mentioned in the record, the following
may be noted.
Suvipaka: It formed part of the Kollipaka-vishaya in the Chalukya period. Even today
there are several names of villages in the Karimnagar district ending with the suffix paka like
Kudurupaka, Marpaka, Raipaka, Pattipaka, Repaka, Joopaka etc. Among them it appears that
the grama Suvipaka of the present record, on etymological grounds, is identical with Joopaka
situated in Huzurabad Taluk of Karimnagar district. This seems to draw further support from
the fact that the inscription from Saidapuram. Bhongir Taluk, Nalgonda district dated S. 956
(A.D. 1034) refers to Juvipakavādi while another record from Kolanupaka dated S. 973 (A.D.
1050) mentions Suvipaka. From this, it appears that both Juvipaka and Suvipaka were one and
the same.
Atukuru-70: This numerical subdivision finds reference in an inscription from Repaka,

Karimnagar district dated S. 888 (A.D. 966) in the reign of Vemulawada Chalukya king
Arikesari II. In the gift portion, it mentions a fief held by Jaina disciples comprising Arukuru-
70 and Pammi-12. There is a village by name Atmakur in Metpally taluk of Karimnagar district.
However, its identification with Atukuru-70 of the present record is not sure in view of its far
off location from the other gramas mentioned in the record.
Arangaluru: It is identical with modern Aruguluru, Karimnagar taluk and district

situated only about 5 kms from Karimnagar on Hyderabad road.
Vacchanuru: It is identical with Varchhanur in Nustulapur taluk, Karimnagar district

now submerged in the lower Maner reservoir.
Sabbi-1000: Sabbi appears as the administrative division for the first time in the
Rashtrakuta record of the time of Akalavarsha Krishna III which mentions the gift of a grama
Vankadupulu situated in the Repaka-12 of Sabbi by Arikesari II. The inscription is dated in S.
885 Vyaya, Vaisakha su 15 i.e., A.D. 966. After this Sabbi appears again in the Kurkyala
inscription of Jinavallabha, brother of the great Kannada poet Pampa.
Sapta Malwa: It is not known when exactly 'Sapta Malawa' came into existence or its
geographical connotation. However, it must have included the present day central Malwa
plateau including Rajgadh (Rajgarh ?), Ujjain, Shajapur, Dewas, Indore and Dhar districts.
151
No. 105
Page No : 73 to 75
Place : Antwar, Narayanpet Taluk, Medak.
Reign of : Trailokyamalla, [Somesvara-I]
Language : Kannada.
This inscription is on a pillar in front of Hanuman temple. States that while the king
Trailokyamalla Somesvara-I, was ruling, his feudatory Somapermanaḍi made a gift of some
Keraya land and 120 marttars of gadde [dry] land, near the tank called Bhupathi kereya. The
name of the donee’s however is missing.
No. 106
Volume-I (2003)
Page No : 79 to 81
Place : Pasupula, Kollapur Taluk.
Language : Kannada.
This inscription is on a slab at Malleswaram chalka. Seems to register a gift of land by

mahamandalesvara (name lost) of Trailokyamalla to the god. Incidentally a certain
mahamandalesvara Anamarasar is also mentioned.
No. 107
Volume-I (2003)
Page No : 81 to 83
Place : Tatiparthi
Language : Kannada.
This inscription is on a stone pillar near the Bhairava temple. Incomplete. Records some
grant as sravabadhaparihara by Kamarasa and Dadikoram barmayyar with the permission of
Padiyaram Kuppayya in Koduru while mahamandalesvara Anemarasadeva was ruling over
Koduru-300. Also mentions a certain Annam Bhimarasar.
152
No. 108
Volume-I (2003)
Page No : 83 to 85
Place : Papakallu
Dynasty : Chalukyas of Kalyana
Inscription date : 8th October A.D. 1054.
Language : Kannada
This inscription is situated outside the village in a dilapidated temple. The inscription
refers to the reign of Trailokyamalla Somesvara I, with the usual Chalukya prasasti. His
subordinate bearing the titles Mahihmati puravaresvara, Vidvishta gajakarnakama
Manmujarasa and camping at Papakallu made a gift of 10 martars of gadde land to a jain
basadi affiliated to Mulasangha of Balakara gachcha, likely situated at Papakallu.
No. 109
Volume-I (2003)
Page No : 85 to 86
Place : Alampur
Language : Kannada
This inscription is on the northern wall of the western entrance. Seems to register some
gift of land comprising 100 Marttars of kariya nēla (black soil) by somesvara rasi bhattarāka
mahasthanadhipati of Brahmesvara deva. The record was composed and executed by Senabova
Sarvadevaya.
No. 110
Volume-I (2003)
Page No : 87 to 89
Place : Somasila
Inscription date : 21st October A.D. 1055.
Language : Kannada.
This inscription is on a Somasutra of the temple opposite to Somanadha temple.

Damaged. Seems to refer to some gift (details lost) made by a mahamandalesvara Recharasa
belonging to Haihaya vamsa and Naliabbe.
153
No. 111
Page No : 76 to 77
Place : Dakur, Andole Taluk, Medak.
Reign of : Ahavamalla Permanadi [Somesvara I]
Inscription date : 8th February A.D. 1056
Language : Kannada
This inscription is on a slab in front of the house of Sarpanch. The inscription is

incomplete. Seems to refer to a land transaction in Baliya Dakurabada included in Kasuvula-
70.
No. 112
Page No : 21 to 28
Reign of : Trilokyamalla deva
Language : Kannada.
This inscription is on a pillar in the I.B. Bungalow of the village. Records the gift of 90
house sites near the Indranarayana temple, 65 houses in the Brahmapuri street, 2 oil mills, 2
marttars of flower garden and 2 villages viz. Piriyamavudiga and Kiriyamavudiga, situated in
the administrative division Puseya-70 by Preggada Jogapayya, an officer in the service of
Trailokyamalladeva, in order to provide for the repairs of the broken and decayed paths and
towards the daily rites of the Indira Narayana temple. It also mentions the installation of the
God Visnu and the erection of Garuda stambha.
No. 113
Page No : 20
Place : Bodhan, Nizamabad District.
Inscription date : 29th May A.D. 1056
Language : Kannada
This inscription refers to the reign of the Western Chalukya king Trailokyamalla
Somesvara I. It is dated Saka 978, Durmukhi, Jyeshta sù. 13, Thursday. This date corresponds
to A.D. 1056, May 29, the week-day being Wednesday.
154
It states that the king's officer Pergade Jogapayya renovated the temple of Indra
Narayana which was originally constructed by the Rastrakuta king Indravallabha in the capital
Bodana and which had gone to ruin in course of time. This officer installed the image of Vishnu
and set up a pillar of Garuda therein. He also made several gifts, such as house-sites, oil mills
and flower gardens for various services in the temple.
The epigraph extols the distinguished services of the officer Jogaparya who contributed
to the splendour of Bodana by his constructions.
The above reference to Bodana as capital does not necessarily mean that it was for some
time a capital of the Rashtrakuta empire. As seen from a number of records in this collection,
the expression rajadhani connotes the chief town of the region.
No. 114
Page No : 56.
Inscription date : 29th May A.D. 1056.
Language : Kannada.
This inscription is on four sides of a pillar lying in the Inspectors Bungalow. Records
that perggade Jogapayya having renovated the temple of Indira Narayana formerly built by
king Indravallabha of the Rashtrakuta family in rajadhani Bodhana, consecrated the image of
Vishnu therein, erected a Garuda-pillar and granted the villages Piriya-Mavudige and Kiriya
Mavudige in Puseya-70, as also house-sites, oil-mills, a flower garden and income from the
toll on salt for the worship of the god.
No. 115
Page No : 109.
Reign of : Trailokya malla.
This record is incomplete. Mention the renovation of the temple of Vishnudeva and
erection of a Garuda pillar and the building of the temple of Narayanadeva in the capital city
of Podan, modern Bodhan by a certain Indravallabha of Rashtrakuta lineage. It also mentions
a certain Perggade Jogapayya.
No. 116
Volume-II (1994).
155
Page No : 3 to 8
Place : Kolanupaka.
Reign of : Trailokyamalladeva (Somesvara I)
This inscription on a stone near Boddu Rayi begins with the praise of
Jagadekamallabhupati (Jayasimha II). In the prasasti of the Chalukya family which follows
next, it is stated that the Chalukya family produced distinguished kings such as Vishnuvardhana
and Vijayaditya and conquered the Nalas, Durjayas, Kadambas, Ha-rya (Harsha), the
Rashtrakutas and Kalachuris. Then it introduces the king Trailokyamalladeva (Somesvara I)
and states that, the king while camping at Malikonda-appayaṇavidu at the instance of Perggada
Chavu--(ndayya) who represented to Dandanayaka (-) Vanabhatta exempted the nine puras of
Kollipaka, the pancha-matha-sthanas, the basadis and degulasthan as from the kshudra bands
such as the balli pannasakere of the talavritti, nirkkala-ratanam, tomtakeri and mannevam-
Bhivanayya. The pergada of Mahamandalesvara Nimmarasa by the oral order of Rayabari
Appuvayya, set up the pillar inscription.
No. 117
Page No : 30 to 34
This inscription is on a slab fixed in the Museum. It begins with the mention of
Brahmesvaradeva, the lord of the universe at Hatampura (Alampur) and introduces the W.
Chalukya king, Trailokyamalladeva and his Telugu Chola subordinate, Irugana Chola
Maharaja. The latter's sumkaverggada (customs minister) Lokamanika setti, while
Brahmarasibhattaraka, the mahasthanadhipati (chief priest) of Brahmesvaradeva, was
managing the affairs (of the temple) made a gift on Adityavara, Magha, su. 11, Durmukhi, S.
978 of the customs dues of Nalku-nadu (the four nadus ?) for a perpetual lamp etc., in the
temple of Brahmesvara. The various articles on which the dues had to be collected are detailed
in the inscription. The Saka and cyclic years do not agree. Durmukhi corresponds to S. 978 and
not S. 971. The correct date of the record seems to be Saturday 4th January A.D. 1057.
No. 118
Page No : 35
Reign of : Trailokyamalla Somesvara I.
Language : Kannada.
156
Somesvara I. It is dated Saka 971, which is a mistake for 978, Durmukhi, Magha sù. 11,
Sunday. This corresponds to A.D. 1057, January 19.
The epigraph introduces the king’s feudatory Mahamandalesvara Irugana Chola-

maharaja, of Karikala’s lineage. At the instance of this chief, his tolls officer, Sunka-vergade.
Lokamanikasetti made a gift of income from specified tolls to the god Brahmesvara when
Mahasthanadhipati Brahmarasi Bhattaraka was holding charge of the religious foundation.
(Also)
Page No : 41.
Reign of : Somesvara I.
Inscription date : 19th January, A.D. 1057.
Language : Kannada.
This inscription is dated S. 971, (mistake for 978) Durmukhi, Magha su. 11, Sunday
(A.D. 1057, Jan. 19). It refers to the Irugana Chola Maharaja of Karikala lineage. At the
instance of this chief his tolls-officer Sunka-vergade, Lokamanikasetti made a gift of income
derived from tools of Nalkanadu to Brahmesvara. Brahmarasi Bhattaraka was in charge.
(Also)
Page No : 55.
Language : Kannada.
This inscription is on a slab placed in the local museum, dated S. 97[8], Durmukhi,
Magha su. 11. Sunday=1057 A.D. January 19. Records a gift of income from several taxes
collected from four nadus, for a perpetual lamp and offerings in the temple of Brahmesvara,
by sunka-rerggade Lokamannika-setti, a subordinate of Mahamandalesvara Irugana chola, at
the instance of the latter. The gift was entrusted to mahasthanadhipati Brahmarasibhattaraka.
Lines 1-19 published in Telangana Sasanamulu, p. 112, No. 9. On another slab with the same
text and mentions Kandappayya wrote the record.
(Also)
Volume-I (2003)
Page No : 90 to 92
157
Place : Alampur.
Language : Kannada.
Records diversion of revenues collected as taxes on some articles to the authority of Sri
Brahmesvara swamy in accordance with an old custom by Sunkaveggeda Loka manika setti of
Irguna Chola, a Telugu Chola feudatory of Trailokyamalla.
No. 119
Page No : 104-105.
Place : Ramesvaram, Sangareddi, Nizamabad District.
Reign of : Tribhuvana Malla Vikramaditya
Inscription date : 26th March A.D. 1057
States that during the reign of Trailokyamalla, a grant of 26 mas was made in Mirdol
of Migalanadu to Somesvara Pandita of Pottalakeri modern Patancheru. Also contains another
grant of land, a garden measuring 6 mas. under Hiriyakalwa, and at various other places,
pampana palli in Lambhulikinadu, by mahamandalesvara Pamparasar, to the God Pandhesvara.
No. 120
Page No : 78 to 81
Place : Rameswaram, Patancheru Taluk, Medak.
Reign of : Trailokyamalla [Somesvara-I]
Language : Kannada.
This inscription is on a slab lying on the Tankbund. The record mentions gifts of land
made by a number of people during the reign of Trailokyamalla [Somesvara-I] while he was
ruling from Potlalakere to Somesvara pandita of Ravitore, towards Vidyadana. Among the
details of the gifts are 70 ma's to Kalayana Sivapura in Mirdole of Lombalikanadu. It also
mentions the gifts made by mahamandalesvara Pamparasar to the teacher Panditesvara,
comprising the garden land measuring 7 Na behind Nattapalli to the God Isvara, 60 ma's to the
west of Hiriyakalva. In Punduru 5 and 2 Ma's of Keyya land and 120 ma's of keyya. It also
records a gift by mahamandalesvara Kanduru Bijjarasa in Chakamalaya of Migalanadu. Lastly
the record mentions the gift of seed land (beejana) measuring gadde ma's situated to the east
of Keriya Kotiyagundu in Pampanapalli of Lombalikanadu. The record ends with a long list of
imprecatory verses as enunciated by Vyasa.
158
No. 121
Page No : 82 to 83
Place : Timmapur, Narayanakhed Taluk, Medak.
Reign of : Ahavamalla [Somesvara-I]
Inscription date : 23rd December A.D. 1057
Language : Kannada
This inscription is on a slab in front of Hanuman temple. Mentions a gift of land made
by a certain Ayyana, probably a subordinate of the king Ahavamalla Permanadi.
No. 122
Page No : 29 to 30
Place : Chillagiri, Banswada Mandal.
Reign of : ………….
Language : Kannada.
This inscription is on a pillar in the agricultural land. States that a certain (viz) Bana
Soma Bhattaraka, made a gift of 13 marttaras of land for the daily offerings and perpetual
burning of the lamp to the god Mulasthanadeva.
No. 123
Page No : 124.
Place : Chillaragi, Banswada, Nizamabad.
Dynasty : Chalukya.
Language : Telugu-Kannada.
The inscription is in the Telugu Kannada script and the Kannada language. It belongs
to the Chalukya subordinate Soma Bhattaraka and is dated in S, 980 Vilambi samvatsara. It
registers the gift of eighteen mattars of land to god Hastaradevara.
No. 124
159
Page No : 67
Place : Alampur.
Dynasty : Chalukya.
Reign of : Somesvara I.
Language : Kannada
Of a dozen inscriptions copied from various villages in the Taluk, two in Kannada,
belong to the reign of the Chalukva king Somesvara I. One of them from Langhanavay, dated
Saka 981 (A.D. 1059), mentions a Telugu-Chola subordinate of the king whose name is lost.
No. 125
Page No : 31 to 34
Place : Kunepalle, Renjal Mandal.
Language : Kannada.
This inscription is on a pillar near a water tank. Registers the gift of agricultural land to
the god Nakares[s]vara deva for the daily rites of dhupa, dipa, naivedya and nitya annadana
on the occasion of Solar eclipse. It also mentions the construction of a well, which was handed
over to Divakara bhatta to look after.
No. 126
Page No : 40
Inscription date : 2nd June A.D. 1060
Language : Kannada.
Somesvara I from Kalyana. It is dated Saka 98[2], Sarvari, Ashadha sù. 1, Thursday. This date
corresponds to A.D. 1060, June 2, the week-day being Friday.
It registers the endowment of land to Tribhuvanasakti Pandita of Papavinas’s for the

education of ascetics, made by Pergada Davapayya on the occasion of the Pavitrarohana
ceremony.
(Also)
160
Volume-I (2003)
Page No : 92 to 94
Place : Alampur.
Inscription date : 2nd June A.D. 1060.
Language : Kannada.
This inscription is on a pillar in the Papavinasa temple. Records the grant of one
Pandumu of Bittakari, and Kottikariya thirty and 45 mas in the parisutra and 3 mas in
tenkathonta by Perggade Davapayya to Tribhuvana Sakti pandita of Papavinasa towards the
education of ascetics on the occasion of Pavitrarohana.
(Also)
Page No : 48
Language : Kannada.
This inscription is dated S. 98 (2), Sarvari, Ashadha su. 1, Thursday. (A.D. 1060, June
2, Friday ?). Registers the gift of land to Tribhuvanasakti Pandita of Papavinasa for the
education of ascetics by perggeda Davapayya on the occasion of Pavitrarohana ceremony.
No. 127
Volume-I (2003)
Page No : 95 to 96
Place : Alampur.
Inscription date : 11th June A.D. 1060.
Language : Kannada.
This inscription is on a pillar in the Museum. Damaged. Records the grant of 17

marttars of Black field (kariya keyi) for imparting education and a flower garden in the
Parisutra, enclosure of Bhujangesvara by Preggada Devapayya, while Trailokyamalla
Somesvara I was ruling from Kalyana as nelavidu. Mentions the Saiva teacher Lokabharana
pandita and the temple of Vridha Jogeshwari.
(Also)
Page No : 38 to 42
161

Inscription date : 12th June, A.D. 1060
This inscription is on four sides of a pillar in the museum. Damaged. It is stated that
while the Western Chalukya king Trailokyamalladeva was ruling in happiness the kingdom of
the earth from his nelevidu at Kalyana, Perggade Devapayya granted in Saka 982, Sarvari,
Ashadha Su. 11, Brihaspativara (Irregular, Monday, 12th June, A.D. 1060) on the occasion of
pavitrarohana to Lokabharana Pandita of the Nakaresvara temple as Paramesvara-datti, 17
martars of black field (kariya-keyi) for imparting education......and a flower garden in the
parisutra (enclosure) of Bhujangesvaradeva.
No. 128
Volume-I (2003)
Page No : 97 to 99
Place : Alampur.
Language : Kannada.
This inscription is on a pillar in the Siva temple. Registers a gift of land to the God
Kukkutesvara, after washing the feet of Lokabharana pandita, towards daily religious rites and
renovation of the temple. The grant comprises 20 marttars towards nandadeepa, perpetual
lamp and 11 marttars to the ascetics and 11 marttars for imparting education, in the village of
Jurikunta as free from all encumbrances.
No. 129
Reference : Archaeological Survey of India, Annual Report on
Page No : 58.
Reign of : Trailokyamalla (Somesvara I) ruling from Kalyana.
Language : Kannada.
Records a gift of land as paramesvara-datti to Lokabharana-pandita of Nakaresvara for

pavitrarohana by perggade Devapayya.
No. 130
162
Page No : 42
Place : Alampur
Dynasty : Chalukya.
Language : …………
Out of the thirty-three inscriptions that were copied, two dated Saka 982 (A.D. 1060)
in the reign of Trailokyamalla (Somesvara I), record endowments of land made by Perggade
Devapayya for feeding ascetics, students and musicians, the endowed lands being entrusted for
management to Lokabharana pandita and Tribhuvana Sakti-pandita, priests respectively of the
local Kukkutesvara and Papavinasa temples.
No. 131
Page No : 76
Dynasty : Chalukya.
Language : Kannada.
This inscription belongs to the reign of Chalukya Trailokyamalla (Somesvara 1), is

dated in the Saka 982 (A.D. 1060) and records a gift of land to the deity Brahmesvara by
Perggada Davapayya.
No. 132
Page No : 54 to 55.
Place : Rayapol, Gazwel Taluk, Medak District.
Inscription date : 21st March, A.D. 1061
Language : Kannada.
This record mentions the name of a Jain teacher ‘Kanakanamdi Sidhanta Deva’ and his
prime disciple (name lost) who belonged to the Svathagana Sarasthagana of Mula Sangha.
No. 133
Page No : 84 to 85
Place : Rayapole, Gazvel Taluk, Medak.
Reign of : Trailokyamalla
Inscription date : 21st March A.D. 1061.
Language : Kannada.
163
This inscription is on a pillar near Maisamma Temple. The inscription mentions

Kanakanandi Siddhantadevara and his disciple [sishya] named Rikshakesi of Mulasamgha and
Sarasvatigana.
No. 134
Volume-I (2003)
Place : Kosigi.
This inscription is on a slab in the courtyard of Hanuman temple. Records a gift to the
God Jayasimhesvara in the capital Kosigi by a chief Jayasimha Chola maharaju, who was a
subordinate of the Telugu Chola chief of Van kaya Chola maharaju, while his overlord was
ruling. Also mentions the chief Jnana sakti pandita the prasishya of Vakkanadeva of Kandi and
states that some gift was made in the village Panduru as free from all encumbrances.
No. 135
Volume-I (2003)
Place : Jetprol.
Inscription date : 3rd February A.D. 1063.
Language : Kannada.
States that while Trailokyamalla was ruling his Telugu Chola chief Chiddana Chola
maharaja made a grant in Kanne-300, Pedakallu-200, Naravadi-500 and Aiza-300. Mentions
a disciple (name lost) of Degula Bhatta. Grant portion damaged.
No. 136
Page No : 45.
Place : Jataprole, Kollapur Taluk, Mahbubnagar District.
Reign of : Trailokyamalla Somesvara I, ruling from Kalyana.
Inscription date : 22nd February A.D. 1064.
Language : Kannada.
164
This inscription is on a pillar now lying in front of the Venugopalaswamin temple.

Seems to record a gift of land. Refers to Lakulesvar-acharya, a disciple of Jagadindu-pandita
of Balagaranuru and to Bedanga-mahadevi. States that mahamandalesvara Chiddana-chola was
governing Pedakal-800, Nalavadi-500, Ayaje-300 and Kanne-300.
No. 137
Volume-I (2003)
Place : Palijala, Nagarkurnool Taluk.
Reign of : Someswara I
Inscription date : 2nd April A.D. 1064.
Language : Kannada.
This inscription is on a slab fixed in the compound of Hanuman temple. Records a grant
to Mallikarjuna of Sri Parvata, by Gangapermanadi Vikramadityadeva during the reign of
Somesvara I. The grant includes 2 pa Umbati 500 as sarvayasiddhi.[tax free]. The grant also
introduces a gift by Nolamba Permadi Jayasingha, identical with Jayasimha,the son of
Trailokyamalla Somesvara I, and younger brother of Vikramaditya VI.
No. 138
Page No : 85 to 87
Place : Gaudacherla, Sangareddy Taluk, Medak.
Reign of : Trailokyamalla Someswara I
Language : Kannada.
The inscription is on a pillar lying in the fields bearing S.NO. 519 at the entrance of the
village. It registers the gift of six marttars of gadde land under the catchment area of the tank,
situated to the west of the village, for the five temples [Panchsalayas] names not given by a
certain Maramayya of Piriya Gandi, while Chandrasekhara Choda Maharaja, a Telugu-Choda
chief was administering the area.
No. 139
Page No : 87 to 90
Place : Ramachendrapur, Narasapur Taluk, Medak.
Language : Kannada.
The inscription is on a pillar by the side of the road in the village. It registers the gift of
income accrued from the lands of the basadi Nadukudi towards the daily rites devabhoga
165
Ahavamalla Permanadi. The said income was placed in the custody of Maunichandra
Siddhanta, the disciple of Bhima Chandrahattaraka, belonging to Yapaniaysamgha and
Vaviyurggana said basadi. The said basadi was situated at the confluence two rivers in
Benginadu and gift made when mahamandalesvara Ahavamalla Permanadi was administering
the area with his seat at Simgavikrama.
No. 140
Page No : 52.
Reign of : Trailokyamalla ruling from Kalyana.
Language : Kannada.
This inscription is on a pillar dug out from the main street in the village. Records the
grant of a karamaryade to Kalapa-setti of Manovakkulakeri in Kollipake by perggade
Kavanayya on the orders of mahamandalesvara Buddharasa who bears the epithet [Bhagala]
deviya-gandhavarana. Refers to the exemption of some taxes like bilkode, etc.
(Also)
Volume-I (1992).
Page No : 20 to 24
The inscription refers to the prosperous reign of Chalukya Trailokyamalladeva, ruling

from Kalyana and introduces his subordinate Mahamandalesvara Buddharasa, who bears a
string of titles. At his instance his minister Pergade Kavanayya is stated to have given certain
privileges with regard to the collection of dues in the amgadi in favour of certain Kalapasetti.
(Also)
Page No : 10 to 13
Place : Kolanupaka.
Language : Kannada.
166
This inscription is in Kannada prose. It is dated Saka 9(8)6 Krodhi, Bhadrapada Sukla
13 Thursday (A.D. 1064 August 27, Friday and not Thursday). It belongs to the time of
Chalukya Trailokyamalla (Ahavamalla Somesvara I) ruling from Kalyana.
The inscription records the grant of land at Kollipaka to Kalapa-setti as kambha-

maryade by the minister (mahamatya) perggade Kavanayya on the orders of the king's
subordinate Mahamandlesvara Buddharasa.
No. 141
Page No : 93.
Place : Antwar, Narayankhed, Medak District.
This inscription begins with the usual prasasti of the Western Chalukyas and also that
while Somesvara I Trailokyamalla was ruling, mentions his fedatory, maha mandalesvara
Somapermanadi, who probably made a grant. Details of the grant are not clear.
No. 142
Place : Pulijala, Mahabubnagar District.
Reign of : Trailokamalla.
Language : Kannada
This inscription is on a stone pillar set up in front of the Anjaneya temple, dated 986;
Krodhi, Pushya su. 13, Wednesday, Uttarayana (Samkranti). [A.D. 1064, Dec. 24; Friday not
Wednesday]. Begins with the Western Ganga prasasti and introduces Chalukya prince Ganga
Permanadi Vikramadityadeva and Trailokyamalla Nolamba Permanadi Jayasimhadeva. These
(two) princes, while advancing for the victorious battle with the Cholas, were camping at the
nelavidu Manchala, with their permission and at the instance of Choudhara Revadihara
Bhadiesvara certain chief…………is said to have made through the (above) two princes a gift
of the village Pullimjelu to certain Bhimarasi Pandita for maintaining a chatra at Srisailam.
No. 143
Page No : 78
Place : Gaudacherla, Medak.
Reign of : Trailokyamalla Somesvara.
167

Language : …………..
Belonging to the time of Trailokyamalla Somesvara of the Western Chalukyas and

dated the Saka year 986, the record, which is a prasasti, states the existence of a hitherto
unknown feudatory by name Chandra Nekhara Chola of the Telugu Chola family.
No. 144
Volume-I (2003)
Place : Tatikonda.
Reign of : Trilokyamalla Somesvara I.
Inscription date : 2nd February A.D. 1065.
Language : Kannada.
This inscription is on a pillar in the field opposite to the primary school. The inscription
is badly damaged. It refers to the reign of the Chalukyan king Trailokyamalladeva ruling from
Kalyana. It introduces a certain subordinate [name lost] who possesses the titles like
Kongunivarma, Nandagirinadha etc. who donated some gift on the said date.
No. 145
Volume-I (2003)
Page No : 120
Place : Bekkam.
Inscription date : 11th July, A.D. 1065.
Language : Kannada.
This inscription is on a pillar in the mandap of Bekkesvara temple. Registers a gift of 2

Gadda marttars by Ketarasa and Rajarasa to Kasmira pandita for the services of the God
Bekkesvara.
No. 146
Page No : 42 to 44
Place : Potlapalli, Karimnagar District.
Language : Telugu
168
This inscription is on a stone lying in Ramalaya. It registers the gift of a ratana (momta)
to a temple name not clear, by mahasamanta Cha[mda]yyarasar of Remgomda (village) on the
occasion of the solar eclipse.
No. 147
Page No : 49.
Inscription date : 21st April, A.D. 1067
Language : Kannada.
This inscription is in the museum within the compound of the Someswara temple, first
pillar. Records a grant of income from the kirudere taxes of the devabhoga village Gadicheruvu
situated in Anemarga-70 for worship and offerings in the temples of Svayambhu Somesvara
and Nanninarayana-Vishnu by Koteya Bhimarasa who bears among others, the epithet
Manyakatakapuravarevara and who was ruling Kollipake-7000. Seems to refer to another gift
to god Svayambhu-Somesvara by Trailokyamalla Rebbisetti and the nakhara on the occasion
of an Uttarayana-sankranti.
No. 148
Volume-I (1992).
Page No : 24 to 28
Inscription date : 30th April A.D. 1067
This inscription is on a stone slab in the ceiling of the Chandika shrine. The inscription
refers to the prosperous reign of the Chalukya king Trailokyamalladeva. His subordinate
Mahamandalesvara Kote Bhimarasar who bears a string of titles, is stated to have made the gift
of all the minor taxes of the devabhoga village Gadicheruvu included in Mandhenapura-70 to
the god Sri Svayambhu Somesvara and Nanninarayana Vishnudeva of the capital Kollipaka,
while he was governing the province of Kollipaka-7000. Bhimarasar bears the title
Dhanyakatakapuravaresvara, the Lord of the town of Dhanyakataka, which is identifiable with
the famous Dharanikota near Amaravati. His other epithets are Gandabherunda, [chi?]dpuli-
vadhu-mangalasutra-harana, Chamundaraya-Chanura Murantaka, Kaligada mogadakai,
Siddhi Cholamrigasardüla, Mallachola mastaka sula, etc. This Bhima is probably Bhima I of
the Kota family of Dharanikota. It is note-worthy that he joined the service of the Chalukya
king Trailokyamalla and fought against the Cholas in the coastal region.
No. 149
169
Page No : 53.
Reign of : Trailokyamalla ruling from Samparavadi.
Inscription date : 22th October A.D. 1067.
Language : Kannada.
This inscription is on a pillar near a stream called Peddavagu. Records the restoration
of some lands in Juvvikumte and Nidungaluru originally granted by Sankaraganda of the
Rashtrakuta family by a copper-plate charter to the basadi at Revandi and Nerila built by him
and subsequently alienated from the baadis unjustly, by the queen at the request of
mahasandhivigrahi dandanayaka Kesimayya and on the representation of Rebbi-setti and the
karanas headed by perggade Appapayya on the occasion of a solar eclipse. Mahasamanta
Melarasa was then governing Kollipake-7000.
(Also)
Volume-II (1994).
Page No : 8 to 12
Place : Kolanupaka.
Reign of : Trailokyamalladeva Somesvara I
Inscription date : 22nd October A.D. 1067.
This inscription is on the Jayastambha near the stream. It states that, while the Chalukya
emperor Trailokyamalladeva was ruling the kingdom from the nelevidu of Samparavadi and
his subordinate Mahasara Amilarasa was governing the Kollipaka-7,000, the karanams headed
by Perggada Appanaya and Rabbisetti of Navapura settled the details of tala vritti granted by
the emperor, by means of copper plate charter to Mahasamanta Sankaraganda of the
Rashtrakuta family for the Ravundaya basadi built by him. The inscription is damaged and the
details of the tala vritti described in it are not quite intelligible.
No. 150
Volume-I (2003)
Place : Alampur.
Reign of : Trilokyamalla Somesvara I
Language : Kannada.
This inscription is on a stone slab lying in the Museum. Records some gifts by a group
of persons [viz] Saudhare, Kosanaya preggada, Govindaraja, Gundaya Gavunda, Guttaya
gavunda, Polala Gavunda, Valyana Gavunda and Dasa Gavunda, besides Polali setti, Barmi
170
setti etc., towards the anga ranga bhogas of the god Brahmesvara of Alampura, after washing
the feet of Mahasthanadhipati Brahmarsai Bhattaraka.
No. 151
Page No : 42 to 46.
Language : Telugu.
This inscription is on a slab fixed in the Museum. Begins with the mention of the god
Brahmesvaradeva the lord of all the worlds, who made himself manifest at Hatampura
(Alampur); then introduces the Western Chalukya king Trailokyamalladeva, who was ruling
in happiness the kingdom of the earth. His subordinate Mahamandalesvara Chiddana Chola
Maharaja was ruling Ayje-three hundred; Kosanarya Preggada, Saudhare of Ayje-three
hundred, Govindaraja, and several Gavundas, settis and the prabhus of Ayja-nadu having
assembled together and washed the feet of Brahmarasi Pandita, the mahasthanadhipati of the
place, granted on the occasion of the Uttarayana-sankranti of the Saka year 989, Plavanga (A.D.
1067) to the god Brahmesvaradeva of Alampur one gold gadyana in every village of the Ayja-
three hundred for the ranga-bhoga of the god and the white-washing and conducting the repairs
of the temple.
(Also)
Page No : 38.
Reign of : Trailokyamalla (Somesvara I) ruling from Kalyana.
Language : Kannada.
This inscription is dated S. 989, Plavanga, Uttarayana Samkranti. The inscription

introduces the king's feudatory mahamandalesvara Biddana Chola Maharaja who was
governing Ayaja-three hundred. It registers a gift of gold income to the god Brahmesvara by a
number of donees including Kosanayya Preggade the Sandhare of Ayaja-three hundred.
(Also)
Page No : 56.
Language : Kannada.
171
This inscription is on a slab placed in the local museum, dated S. 989, Plavamga,
Uttarayana-samkramti. Records a gift of gold at the rate of one gadyana for one village (ur) in
Ayaje-300, by the prabhus of that territory for worship, offerings and repairs to the temple of
god Brahmesvara at Alampura when Mahamandalesvara Chiddana-chola was governing the
area. The gift was made over to Mahasthanadhipati Brahmarasi-bhattaraka. Lines 1-16
published in Telangana Sasanamulu, pp. 112-13, No. 10.
No. 152
Page No : 47.
Place : Gangapuram, Mahbubnagar District.
Language : Kannada.
This inscription is on the first side of the slab set up near the tank called Nainbulakumta,
first face. The first portion of the record states that Vavanayya, the brother-in-law of
mahapradhana manevergade dandanayaka sahavasi Bhimanayya, made a gift of lands to god
Bhimeswara and also had the tank constructed and a garden raised. The latter portion states
that Mallahanidevi, daughter of Vankarasachola-maharaja and Padmaladevi, constructed the
temple. The latter was the daughter of mahamandalesvara Nilakanthadevarasa of the Ayyanja-
vamsa, and Mahadevi. In characters of about the 11th century.
No. 153
Page No : 44 to 47
Place : Koratla, Karimnagar District.
Language : Telugu
This inscription is on a wall in the old fort. On the side built in the wall. The edge of
the stone is broken and letters are missing in each line. It records a gift of some land for the
worship, offerings and renovation etc. to the Jinalaya probably by a Rashtrakuta chief (name
not found). A Jaina sect of Koravattu goshthi belonging to the Kranur-gana and Tintrini-
gachchha is mentioned.
No. 154
Page No : 58 to 59.
Place : Sirur, Narayanakhed, Medak District.
172
Registers the gift of land for dwelling purpose and garden land to Dharmasagara
Siddhanta Deva of Madhuvagana and Sri Yapaniyasangha and for the daily offerings of
Bahubali by Aggalarasa, the Mahasamantadhipati at the request of his brother (name not
mentioned) for feeding the Mendicants on the occasion of Lunar eclipse. Aggalarasa is extolled
in chaste Kannada verses.
No. 155
Page No : 78 to 79
Place : Gangapuram, Mahabubnagar.
Language : Kannada.
This are the inscriptions of the Chalukyas of Kalyana, an undated record of about the
eleventh century, belonging to Trailokyamalla, probably Somesvara I, states that Vavanayya,
the brother-in-law of mahapradhana dandanayaka Bhimanayya, made a gift of lands to the
god Bhimesvara and had a tank and garden laid out for the temple. This tank is referred to as
Bhima-samudra in another record of Vikramaditya VI, dated in the twenty second year of his
reign (A.D. 1097-98). Another record of the king dated in the sixteenth year of his reign (A.D.
1091) registers a gift of land as jyotir vritti to Aditya-bhattopadhyaya and Viddanabhatta, two
astronomers of Trailokya Malla-Sri-Kesava Pura. In a record of Bhulokamalla dated in his
regnal year 9 (A.D. 1134). Jayanandabhatta is mentioned as a general (dandanayaka) of
Teilapadeva, probably the younger brother of the king. Yet another damaged record, in
characters of about the twelfth century refers to the construction of a fina-griha and the
consecration therein of the image of Chenna-Parsvanatha, for whose worship mahavadda-
vyavahari Manikara Kalisetti made a gift of income from certain specified levies.
No. 156
Page No : 58 to 59.
Place : Sirur, Narayanakhed, Medak District.
This inscription is broken and damaged. Seems to record the gift of land and golden
gadyanas for the daily rites (devatarchana) of some god (name lost) by Aggalayya, the
Mahasamantha. The said gift of land is said to have been exempted from the preview of taxation
(sarvabadha parihara). The composer of the inscription is Senabova.
173
No. 157
Page No : 31.
Place : Gangapuram, Mahaboobnagar District.
Language : Kannada.
Records the construction of a tank and a plantation of grove by Chavanayya, the nephew
of Sahaavasi Bhimayya, who was a mahapradhanamanever gada dendanayaka and the
Superintendent of Sahavasis.
The later party of the inscription records the construction probably of Bhimesvaradeva
temple by Mallhanidevi daughter of Venkarasa Chola maharaja and Padmaladevi daughter of
mahamandalesvara Nilakantha devara of the Ayyana lineage.
No. 158
Volume-I (2003)
Place : Nambulakunta (Gangapur).
Language : Kannada.
The inscription is in two parts. The former in Kannada language, registers some gifts
to the god Bhimesvara and excavation of a tank by mahapradhana Sahavasi Bhimanayya and
Chavanayya. Also a certain Saudare Badaya 10 mas of karamba marttar and 6 biluge marttars
by Nimisetti. The later part in Telugu states that Mahadevi Padmala devi, queen of Sri
Nilakanta deva of Ayyana vamsa and his son Sankarasa Choda maharaju. In the end the record
is Mallahani devi who built the temple and Dharmakirti Siddha.
No. 159
Volume-I (2003)
Place : Alampur.
Language : Kannada.
174
Incomplete. Mentions a Telugu Choda chief mahamandalesvara Irugana chola

maharaja, who was mentioned with strings of Telugu Chola titles like Karita kaveritira,
karikala kularatna Pradipa kumara kusumam, Kanchipura tripura maheshwaram etc. This
Irugana Chola maharaja seems to be the same met with earlier in another inscription dated S.
978, A.D. 1057.
No. 160
Volume-I (2003)
Place : Alampur.
Language : Kannada.
This inscription is on a stone near Balabrahmesvara temple. Incomplete. Mentions

mahamandalesvara chiddanachoda maharaja who was ruling Aija 300, a feudatory evidently
of Telugu choda lineage. Incidentally the inscription refers to Saudare Kosenaya Preggada.
No. 161
Page No : 76
Dynasty : Chalukya.
Language : Kannada.
Belonging to the Chalukya ruler Trailokyamalla (Somesvara I), dated in Chalukya

Vikrama Varsha I. Dumdubhi refers to the gift of lands to the same deity by the pupils of the
jiyas (priests of the temple).
No. 162
Page No : 32 and 33
Reign of : Bhuvanaikamalla Somesvara II
Language : Kannada.
This inscription commences with a description of the god Brahmesvara the sole lord of
the universe, renowned through in the excellent Hantampura.
175
Next refers itself to the reign of the Western Chalukya king Trailokyamalla Somesvara
I. It is dated Saka 989, Plavanga, Uttarayana-sankranti. In the said year Sankranti occurred on
Pausha ba. 2 Tuesday, corresponding to A.D. 1067, December 25.
It introduced the king's feudatory Mahamandalesvara Chiddana Chola-Maharaja who

was governing that tract of Ayaje-Three-Hundred. The epigraph records a gift of gold income
to the god Brahmesvara of Alampur, adorning the western entrance of Sri Parvata, by
Kosanaya, the Saudhore of the tract and other officials. The gift was received by
Mahasthanadhipati Brahmarshi Bhattaraka of the religious establishment.
No. 163
Page No : 143 to 144.
Place : Bilkal, Marpalli, Rangareddy.
Reign of : Bhuvanaika Malladeva
It registers 14 marttars of land to the God Madidevara and 5 marttars in the capital
Billakallu. Incidentally the record mentions the Kumara vritti i.e. appendage to the prince, of
150 grams around Puttai falling in Kasawala Savalakka i.e. Kasalanadu, one and one fourth
lakh country, which corresponds to Medak District.
No. 164
Page No : 79
Place : Kohir, Medak.
Dynasty : Chalukya.
Reign of : Bhuvanaikamalla (Somesvara II).
Inscription date : A.D.1069
Language : Kannada.
A record, dated Saka 991, provides the latest date for Pampa-permanadi, who figures
as a feudatory of Bhuvanaikamalla (Somesvara II). His wife Jakkaladevi is mentioned in
another inscription from Velturu. A fragmentary record from Arur refers to the camp (bidu) of
Sindinir, which may be identified with Sinnar, an early capital of the Yadavas.
No. 165
Page No : 99 to 101
Place : Sirur, Narayankhed Taluk, Medak.
Reign of : Bhuvanaikamalladeva
Language : Kannada.
176
This inscription is on a broken slab now kept near the Singoor Project house.
Incomplete. The inscription gives the Prasasti of mahasamanta Aggalarasa, a follower of the
Jain goddess Padmavati. It seems to register the gift of gadde land to some deity, not specified.
No. 166
Page No : 49.
Place : Kohir, Zaheerabad Taluk, Medak District.
Language : Kannada.
This inscription is in forsides of a slab built into the Virasangayya-katta. Lower portion
of the slab is broken and lost. Seems to register a gift to a basadi constructed by padavala
Chavundamayya a disciple of Subhachandra-siddhantadeva. Refers to Pampapermanadi who
was a subordinate of the king.
No. 167
Volume-II (1994).
Page No : 12 to 17
Place : Kolanupaka.
Reign of : Bhuvanaikamalladeva, Somesvara II
This inscription is on a stone near Gollagudem 1½ miles from the village. States that,
while Chalukya emperor Bhuvanaikamalladeva was ruling the kingdom of the earth from his
nelevidu at Kampili, by the order of his subordinate Asagamarasa and that of perggade
Lakshmidharayya, a sasana-gambha (pillar inscription) was setup at Butugapalli, hamlet of
Punniroddas in the Kollipaka-nadu declaring that Reddi-manya was Sarvvamanya in
accordance with the former custom.
The inscription is dated in S.980 Sadharana, Sravana su.8, Adivara. The Saka and cyclic
years do not agree. S. 980 is Vilambi and not Sadharana. As Trailokyamalla, the father of
Bhuvanaikamalla, was still ruling in Saka 980, the latter could not have been the ruling king at
the time. The Saka year quoted in the inscription is wrong. The year Sadharana when the grant
is said to have been made corresponds to Saka 992. The astronomical details given in the record
work out correctly to Sunday, 4th July, A.D. 1070.
No. 168
Volume-I (2003)
177

Place : Palamuru.
Reign of : Bhuvanaimalla Somesvara II.
Language : Telugu.
This inscription is at Ponnamuchha Ramananda temple near streamlet. It records some

grants by Dopuri Isvaranayaka [details lost] during the reign of Somesvara II
Bhuvanaikamalla.
No. 169
Place : Bejagaon, Gazvel Taluk, Medak.
Language : Kannada.
This inscription is on a pillar in the cattle-shed of J. Raja Reddy. The inscription records
the gift of land along with ratanas to the god of Baliya Bejagaon, by Oampa Permmanandi
who bears a string of titles among which occurs Kosavalakkemallam. The village falls in the
territorial division of Ravipola-30.
No. 170
Place : Samgupalli, Gazvel Taluk, Medak.
Inscription date : 17th August, A.D. 1072.
This inscription is on a pillar in the field of B. Raja Mallayya. The inscription records
the repairs undertaken to a small tank and construction of sluice and revetments to a tank called
Goragavrappi, situated on the borders of the village Jaleyagama, by the pramukhas viz.,
Jannamaraju, Kamaraju and his sons Kallaparaju, Prolamaraju, Tikkaraju, and the
construction of tank in the Gajaveļi agrahara, situated to the east of the tank, by the pramukhas
viz., Kumaraswamy, son of Vamaraja, lord of Badicheda, an officer in the service of Asagaraja.
The said Asagaraja, a feudal of the Chalukya king Bhuvanaikamalla, bears a long prasasti
which refers to his titles as Kollipakeyagovam, Lattalurpuravaresvaram and Rattanarayaṇa. The
composer of the inscription was one Kumara.
No. 171
(Nizamabad & Kamareddy) 2019
Page No : 39 to 44
178
Place : Bodhan
Reign of : Bhuvanaikamalladeva-(Somesvara-II)
This inscription is on a pillar in Pangalli street. It is an epitaph set up on the occasion

of the death of a Jaina ascetic named Camndra Prabhadeva. It contains a lengthy description
about the greatness of the deceased. He possessed worthy qualities such as ksama, satya,
niyama, sauca, tapa, tyaga and samyama, besides his unparalleled proficiency in all the
branches of knowledge and virtues. This great Jaina Acarya went into samadhi and attained the
abode of Indra on the said Bhadrapada Krisnastami.
No. 172
Inscription date : 22nd April, A.D. 1073.
Language : Kannada.
This inscription is in front of Shiva temple outside the village. The inscription registers
the gift of land towards the daily rites of the god Parthivadeva and for feeding mendicants by
Vishnayaraju, lord of Ravipola, while the king was ruling from Kampili. The said land was
handed over to the priest named Lokabharana Pandita worshipper of the Nakaresvara of Pundi,
a follower of Lakulisa sect.
No. 173
Page No : 35
Language : Kannada.
After the usual invocation to the god Brahmesvara of Hatampura, this inscription refers
to the reign of the Western-Chalukya king Bhuvanaikamalla Somesvara II from Bankapura. It
is dated Saka 995, Pramadi, Vaisakha purnima, Monday lunar eclipse. This date corresponds
to A.D. 1073, April 24, the week-day being Wednesday.
It introduces the king`s feudatory, Mahamandalesvara Chiddana Chola maharaja of

Karikala`s lineage, who was governing the four tracts, comprising Kanne-Three-Hundred,
Pedakal-Eignt-Hundred, Naravadi-Five-Hundred, and Ayaje-Three-Hundred.
179
The epigraph registers an endowment of land made by this chief to the god Brahmesvara
of Alampur after leaving the feet of Mahasthanadhipati Brahmarasi Bhattaraka of the religious
foundation.
(Also)
Page No : 46 to 50.
Reign of : Bhuvanaikamalladeva.
This inscription is on a slab fixed in the Museum. States that while the W. Chalukya
king Bhuvanaikamalladeva was ruling the kingdom from his nelevidu of Bankapura his
subordinate Mahamandalesvara Chiddana Chola Maharaja of the Charaṇasaroruha prasasti
who bears among others the title of Kanchipura-Tripura-Mahesvara was governing the four
nadus of Kanne-300, Pedakallu-800, Naravadi 500, and Ayje 300 as bidavitti and he granted
on S. 995 Pramadicha, Vaisakha Punnama, Somavara at the time of Soma-grahana
(Wednesday, 24th April, A.D. 1073, Lunar eclipse) having washed the feet of Brahmarishi-
bhaṭṭaraka, the mahasthanadhipati, to the god Brahmesvaradeva of Alampur, established at
the western gate of Srisaila, Eravageri in Alampur for his ranga-bhoga, pamch=opachara-puja
etc., as paramesvara-datti.
(Also)
Page No : 41 and 42
Reign of : Bhuvanaikamalla (Somesvara II)
Language : Kannada.
This inscription is dated S. 995, Pramadi, Vaisakha Purnima, Monday, Lunar eclipse.
(A.D. 1073, April 24, Wednesday ?). It records the grant of land to the god Brahmesvara by
Biddanachoda Maharaja of the Karikala lineage, who was governing Kanne three hundred,
Pedakal eight hundred, Naravadi five hundred and Ayaja Three hundred.
(Also)
Page No : 56.
Reign of : Bhuvanaikamalla (Somesvara II), ruling from Bankapura.
Inscription date : 24th April, A.D.1073.
180
Language : Kannada.
This inscription is on a slab placed in the local museum, dated S. 99[5], Pramadicha,
Vaisakha punname, Monday, lunar Eclipse=1073 A.D. April 24, Wednesday. Records the gift
of Eruvageri (i.e., a suburb) of Alampur as sravvanamasya for the worship, etc., in the temple
of Brahmesvara, by Mahamandalesvara Chiddana-chola who was governing Kanne-300,
Pedekal-800, Naruvadi-500 and Ayaje-300 divisions. Brahmarksi-bhattaraka was the recipient
of the gift.
(Also)
Volume-I (2003)
Place : Alampur.
Reign of : Bhuvanaimalla Somesvara II.
Language : Kannada.
Records a gift of Ciddhana chola maharaja, ruler of Kanne 300, Peddakallu 200,
Naravadi 500, Aize 300, towards anga ranga bhogas, white washing and renovation of the
temple of Sri Brahmesvara swamy on the occasion of lunar eclipse. The gift was made to
sthanadhipati Brahmarishi bhattaraka.
(Also)
Page No : 41 to 42
Language : Kannada.
This inscription is dated S. 995, Pramadi, Vaisakha Purnima, Monday, Lunar eclipse.
(A.D. 1073, April 24, Wednesday ?). It records the grant of land to the god Brahmesvara by
Biddanachoda Maharaja of the Karikala lineage, who was governing Kanne three hundred,
Pedakal eight hundred, Naravadi five hundred and Ayaja Three hundred.
No. 174
Place : Kokkonda, Gazvel Taluk, Medak.
181

Language : Kannada.
This inscription is on a pillar lying in the field of Dasari Somayya. The inscription
registers the gift of 2 marttars of gadde land [Paddy field] to Somesvara Pandita, after washing
the feet by Malleraju, lord of Adalaherege, towards performing the daily rites of the god
Ramesvara of Kokkonda while mahamandalesvara Asagamarasa was administering the area
from Kondaregalunadu, as feudatory of the king.
No. 175
Page No : 38
Place : Singuru, Medak District.
Reign of : Bhuvanikamalla
Language : Kannada
Dated Saka 995 (mistake for 996), Ananda, Sunday, lunar eclipse=1074 A.D., April 13.
The lunar eclipse fell on Monday. States that while the king was camping at Vankapura, his
subordinate chief mahasamanta and Vaidyasikhamani Aggalarasa (Aggalayya) made gifts of
grandson lands for the maintenance of the feeding house (dnasala). The gift was entrusted to a
jaina preceptor Dharmasagara Siddhantadeva at the request of one Bahubali.
No. 176
Language : Kannada.
This inscription is on a pillar in the fields of T.Venkata Reddy. It records the gift of
Cash [gadyas] and lands by the [prabhu] of Ravipola lord Vishnayaraja and his uncle Samtiraja.
(Also)
Page No : 54 to 55.
Place : Rayapol, Gazwel Taluk, Medak District.
Reign of : Somesvara II
182

Language : Kannada.
This inscription is highly illegible, seems to refer to the gift of garden lands in the
village Enduvagere purchased for 150 gadyanas for a mendicant (name not clear) Vishnayaraja,
the lord of Ravipol and his uncle Santiraja of the Kalachuri lineage.
No. 177
Volume-I (1992).
Page No : 28 to 30
Without referring to any overlord, the record states that Mahamandalesvara

[Asagarasar] who bears the titles Lattalurpuravaresvara, Rattaradheya, Kollipakeya gova,
made a gift of one mattar of glade land by the side of the Arasara Kaluva (canal), free from all
impediments to a brahmna named Suraya, on the occasion of uttarayana-Samkranti.
No. 178
Reference : Epigraphia Indica, Volume-XXXVI, (1965-1966)
Page No : 69 to 74.
Place : Bichapalli, Alampur Taluk, Mahabubnagar district.
Bichapalli Inscription of Bhuvanaikamalla’s time, Saka 996

(1 plate)
by
G.S. Gai, Ootacamund (Ooty)

The village, situated on the southern banks of the Krishna river, is in the Alampur Taluk of the
Mahabubnagar District. The inscription is engraved on three sides of a pillar set up in the
compound of the Anjaneya temple.
On the top of the first side of the pillar, where the record commences, are the figures of
a Siva-linga, the sun and the crescent moon while, a little below on the right side, is a couchant
bull facing left. This side of the pillar contains 24 lines of writing, while the second side has 31
lines and the third 14 lines only. Thus there are altogether 69 lines of writing which are fairly
well preserved. The characters are Telugu-Kannada and are quite regular for the date, viz. 1074
A.D. The language is Kannada prose except the two imprecatory verses at the end which are
183
in Sanskrit. In regard to orthography, it may be observed that the consonant following r is

usually doubled and that Sanskrit s͛ is represented by s in a number of cases.
The date of the inscription occurs in lines 25-33 as Saka 996, Ananda, Pushya su. 8,
Sunday. The date corresponds to the 28th December 1074 A.D.
The record belongs to the reign of the Western Chalukya king Bhuvanaikamalladeva
who is also known as Somesvara II and ruled from 1068 to 1076 A.D. The king is stated to
have been ruling from his capital (nlevidu) at Bankapura which, we know, was a secondary
capital, the main capital being Kalyanapura, modern Kalyana in the Bidar District of Mysore
State. Bankapura, which has retained its name to the present day, is a big village in the Shiggaon
Taluk of the Dharwar District, Mysore State. The place was originally named after Batikeya of
the Chellaketana family, who was the minister of the Rashtrakuta king Amoghavarsha I (811-
78 A.D.) and was governing the Benavasi province under that king.
The inscaption introduces (lines 11-25) the king's feudatory Mahamandalesvara

Chidda-cholamabaraja as governing the four divisions, of which only the Kanne-nadu is
mentioned, after obtaining them, evidently from the king, as a fief called vila-vritti, the exact
significance of which is not known. The chief is stated to have undertaken an expedition (dig-
vijaga) against a certain Seguna and to have defeated and captured him.
The object of the epigraph, given in lines 34-61, is to register a gift made, on the date
discussed above, by Chidda-chlamaharaja while he was returning from his expedition referred
to above, apparently in commemoration of his victory. The gift. given as a paramesvara-datti,
consisted of the village Pariyala-tirtha on the southern bank of the Perdore or Krishna and
belonged to the Ayaje-300 division. The donation was made to the temple of the god
Lakshmanesvara situated in the midst of Elarame-tirtha. It is further stated that the gift was
intended for the service of the god like anga-bhoga, nivedya and nanda-dipa, for a satra or
alms-house, for the twelve ascetics and for the food and clothing of the twelve students
attending on the ascetics. The gift was entstel to Suryarisipandita who was in charge of the
place.
The feudatory chief Chidda-Chola maharaja is endowed with a number of epithets.

They show that he belonged to the solar race and Kasyapa-gotra and had the banner of peacock-
feather and lion-erest, and that he was called Kaveri-vallabha and Oreyurpuravar-esvara. We
are also told that he was a bee on the lotus-feet of the god Mallikarjuna, evidently of Srisaila.
From his name and the epithets associated with him, it is clear that he belonged to the family
of Telugu Cholas who were feudatory chiefs under the Western Chalukyas of Kalyana and
were governing some territory in the Alampur, Kurnool and Anantapur areas. He is also
evidently the same chief as Childana-cholamaharaja known from a few records of Someavara
I and Somasvara II. The earliest mention of the chief which I have been able to trace occurs in
a record of Somesvara I dated in 1059-60 A.D. when he was governing the Sindavadi-1000
division. Next he refers to it in a record of the same king dated in 1067-68 A.D. as governing
the division of Ayaje-300.
After this, Chidda-Chola appears as a feudatory of Somesvara II in a record of 1073-74

A.D. representing him as governing the four divisions called Kanne-300, Pedekal-300,
Naruvadi-500 and Ayaje-300. It has been already observed that our inscription refers to him as
governing the four divisions of which only Kanne-nadu is mentioned. The remaining three
divisions were, therefore, Pedekal 800, Naruvadi-500 and Ayaje-300. It may be pointed out in
184
this connection, that one Irugan chola of the same family appears as a feudatory of Somesvara
I in the records of 1056-57 A.D. probably as governing the same four divisions while a certain
Bijna-chola maharaja figures as governing the said divisions as a feudatory of Vikramaditya
VI in 1078 A.D. Therefore, Chiddanacholamaharaja may be assigned to the period 1058 to
1075 A.D., though his exact relationship to Irugana and Bijjana, his predecessor and successor
respectively, is not known at present.
As indicated above, the inscription under study informs us that Chidda-chola maharaja
returned, at the time of the gift, from his northern expedition against a Segune whom he had
defeated and captured. This Seguna is no doubt a Yadava king and may be identified with
Seuna or Seunachandra II. In the Bassein and Waghli records of this Saunachandra II dated in
1069 A.D. he assures subordinate titles showing thereby that he was a feudatory of Somesvara
II. Hemadri's Vratakhanda states that Paramardideva, i.e. Vikramaditya VI, was saved from
the coalition of his enemies by Sounachandra II and was established by him in the sovereignty
of Kalyana, his may suggest that, in the struggle for the Chalakya throne between Somesvara
II and his younger brother Vikramaditya VI, Sounachandra II espoused the cause of the latter.
Enraged by this act of the Yadava, ruler Somesvara II sent, as revealed by the epigraph Under
study, his chief Chidda or Chiddana-chola maharaja to chastise the traitor. Our record claims
that the Chola chief defeated and captured the Yadava king while Homadri's work, written
about two centuries later, does not admit it. It is not impossible that Sounachandra II might
have joined Vikramaditya VI to oust Somesvara II in an earlier attempt which must have taken
place before 1074 A.D., the date of the present record, and which might have proved
unsuccessful. But we know that Vikramaditya VI finally ousted his elder brother and crowned
himself sometime in 1076 A.D. It is also stated in the Asvi plates of 1098 A.D. of Airama who
was the son and successor of Seunachandra II and feudatory of Vikramaditya VI, that he
conquered Somesvara II and gave the kingdom to his master. It appears that both Seunachandra
II and his son Airama participated, sometime after 1074 A.D., in the successful attempt to gain
the Kalyana throne for Vikramaditya VI.
The following geographical names are found in the inscription: Kanne which is stated
to be one of the four divisions obtained by the chief from the king. As shown above. Kannenadu
was a three-hundred division, while the other three divisions were Pedekal-800, Naruvadi-500
and Ayaje-300. Kanne-nadu appears to represent the area about the Nandikotkur Taluk of the
Kurnool District. Naruvadi-500, which is evidently the same as the ancient Nalavadi-vishaya,
corresponded to portions of the Kurnool and Anantapur Districts. Another part of the Kurnool
District was the Pedekal-800 division which appears as Pedekal-vishaya in earlier records.
Ayaje-300 corresponded to the area roundabout modern Ayije in the Alampur Taluk of the
Mahbubnagar District. Elarame-tirtha wherein the temple for which the gift was made was
situated may be the modern Bichapalli, the findspot of the record. It is not certain about the
identification of the village of Pariyala.
(Also)
Page No : 42
Place : Bichapalle, Mahbubnagar.
Dynasty : Chalukya.
185
Dated Saka 996 (A.D. 1074) in the reign of Bhuvanaikamalla (Somesvara II), the
inscription registers the gift of Pariyala on the bank of the Perdore to god Lakshmanesvara of
Elarametirtha by mahamandalesvara Chidda Chola-maharaja while he was returning from a
successful expedition against the Seguna.
No. 179
Place : Sirur, Narayankhed Taluk, Medak.
Language : Kannada.
This inscription is on a pillar in the donka outside the village. The inscription registers
the gift of garden lands and house plots for residence and feeding the students and (rishis) by
maha samanta Aggalayya, at the instance of his brother. In this, Aggalarasa is praised for his
proficiency in medicine. The said gift was placed in the custody of Dharmasagara Siddhanta
Deva of Sri Yapaniya samgha and Maduvagana. The donor himself was an ardent worshipper
of Jaina Sasanadevi and Bahubali. The verses extol the heroic qualities of Aggalarasa and
philanthropic qualities of Vallikambe, his wife.
(Also)
Page No : 104
Place : Singur, Medak.
Dynasty : Kalyana Chalukya.
Reign of : Bhuvanaikamalla.
Language : Kannada.
Engraved on two different slabs and found lying near the guest house at the Singur
Project area, Singur, the inscriptions are in Kannada language and characters (pl. XXXVII).
The first one is dated Saka 995 (AD 1074) and belongs to the reign of Chalukya
Bhuvanaikamalla. It states that while the king was camping at Varkapura, mahasamanta
Aggalarasa made grant of lands on Sunday, on the occasion of lunar eclipse, for the feeding of
the ascetics in the dana-sala, to Dharmasagara-Siddhanta Deva of Yapaniya-samgha and
Maduva-gana. It refers to a vaidyasikhamani, Jagadekavaidya Agga(na)ryya to whom the gift
was entrusted, after loving the feet of Jina.
No. 180
Volume-II (1994).
186
Page No : 17 to 21
Place : Kolanupaka.
Reign of : Bhuvanaika Malladeva, Somesvara II
Inscription date : 2nd March, A.D. 1075.
This inscription is on a stone lying near the Boddu Rayi in the village. States that, while
the Chalukya emperor, Bhuvanaikamalladeva was ruling the kingdom of the earth from the
nelevidu Bankapura, his subordinate Mahamandalesvara Asagamarasa, the governor of
Kollipaka-7000 who bears among others, the titles of Rattaradheya and Lattalurpuravaresvara
granted to Trailokyamalla Rebbi Setti of Kollipaka, the capital (rajadhani), the setti-sumka of
that place, the house-site in front of the Kotthara pertaining to the domain of the Chief (arasa-
samya) the house-site in front of the palace and Jagatigere.
(Also)
Page No : 13 to 15
Place : Kolanupaka.
Reign of : Bhuvanaika Malladeva, Somesvara II
Inscription date : 3rd March, A.D. 1075.
Language : Kannada.
An unpublished inscription from Kolanupaka dated Saka 996, Ananda, Phalguna Sukla
13 (A.D. 1075, March 3, Tuesday) mentions Mahamandalesvara Asagamarasar with almost the
same titles mentioned in the present inscription. Bhuvanaikamalla is said to be his overlord
ruling from Bankapura. Hence the present inscription which is dated Saka 996 Ananda
Uttarayana Samkranti (A.D. 1074 December, 24, Wednesday) i.e., just 2 months and 10 days
earlier than the above, must be also of the same donor, that is Asagamarasar whose overlord
was Bhuvanaikamalla.
No. 181
Page No : 32
Language : Kannada.
This inscription commences with a description of the god Brahmesvara, the sole lord
of the universe, renowned through his manifestation in the excellent Hatampura.
Next it refers to the reign of the Western Chalukya king Bhuvanaikamalla Somesvara
II. It is dated Saka 998, Nala, Vaisakha sù. 3, Sunday. This date corresponds to A.D. 1076,
April 9, the week-day being Saturday.
187
It registers gift of income from Vaddaravula tax in the four regions to the god
Brahmesvara of Alampur, adorning the western entrance of Sri Parvata by Dandanayaka
Naranamayya, officer in charge of Vaddaravula. The gift was received by Mahasthanadhipati
(superintendent of the great religious establishment) Brahmarasi Bhattaraka.
(Also)
Page No : 56.
Reign of : Bhuvanaikamalla (Somesvara II), ruling from Bankapura.
Language : Kannada.
This inscription is on a slab placed in the local museum, dated S. 998, Nala, Vaisakha
su. 3, Sunday=1076 A.D., April 9, Saturday. Records a gift of income from the Vaddaravula
taxes of the four nadus, to god Brahmesvara, made over to Brahmarasibhattaraka, by
Dandanayaka Naranamayya of Vatsakula who was the officer-in-charge of that tax. Chakaraja
wrote the record. Lines 1-32, published in Telangana Sasanamulu, pp. 113-14, No. 11.
(Also)
Volume-I (2003)
Place : Alampur.
Reign of : Bhuvanaikamalla Somesvara II.
Language : Kannada.
Records a gift of remission of taxes (perika sunkamu) for the ranga bhogas,
panchopacharas, white washing and renovation of God Brahmesvaradeva temple of Alampur,
by dandanayaka Naranamaya, Prime Minister after washing the feet of Sthanadhipati
Brahmarasi bhattaraka.
(Also)
Page No : 50 to 54.
188
This inscription is on a slab fixed in the Museum, previously bought from Itikyalapadu.
Opens with the mention of the god Brahmesvaradeva, the lord of all the worlds, manifested in
Hatampura, and introduces the Western Chalukya king, Bhuvanaikamalladeva; his minister,
the Vadda ravula Dandanayaka, Naranayya of Vatsa-kula, who bears among others the title
Vidhana-niyogi-nidhana and ubhayo-desi-manoranjana, having washed the feet of
Brahmarishi-bhaṭṭaraka of the place granted to the god Brahmesvaradeva of Alampur as
parameśvara-datti on Śaka 998 Nala, Vaisakha, suddha 3 Adivara (Sunday, 9th April, A.D.
1076) the Vadda-ravula of the four nadus for his ranga-bhoga, white-washing, conducting
repairs etc. From the details of vaddaravula given in the record, it seems to be a duty collected
on a number of articles of merchandise such as areca-nut, horse, camphor, sandalwood, tiger-
skin, silkthread, conch shell, cotton, tin, bronze, salt, rice, pepper, mustard-seed, cumin-seed,
dried-ginger, jaggery, lac, sugar, koshtha seasamum, woven silk, yaru, ghee, corn, oil etc.
Chakaraja composed (this inscription).
No. 182
Volume-I (2003)
Place : Alampur.
Reign of : Bhuvanaikamalla Somesvara II.
Language : Kannada.
Records a gift by the minister Naragomayya, dandanayaka of Vadderavalu to the god

Brahmesvaradeva of Alampur, after washing the feet of Brahmarshi bhattaraka the
Sarvadhipati.
No. 183
Page No : 79
Place : Inavol, Warangal.
Dynasty : Chalukya.
Reign of : Somesvara II.
Dated in Saka year 998 (A.D. 1076) and the cyclic year Nala, it is issued a few months
before Vikramaditya VI, who overthrew his brother Somesvara II.
No. 184
Page No : 37.
189
Language : Kannada.
This inscription is dated as S. 998, Nala, Vaisakha su. 3, Sunday. Registers gift of
income from Vaddaravula tax of Nalkunadu to the god Brahmesvara of Alampura adorning
the western gate of Sri Parvata, by Dandanayaka Naranamayya, officer-in-charge of
Vaddaravula. The gift was made into the hands of mahasthanadhipati brahmarasi Bhattaraka.
No. 185
Page No : 49.
Place : Kohir, Zaheerabad Taluk, Medak District.
Reign of : (Somesvara II).
Language : Kannada.
This inscription is on a stone built into the compound wall of the house of Nurul Hussan
in Sultanwadi. Records a gift of land to god Bettada-deva by pattasahani Adityarasa who is
described as the kottidalayu of Somesvaradeva.
No. 186
Volume-I (1992).
Page No : 33 to 34
Reign of : Tribhuvanamalla Vikramaditya VI
This inscription is on the same stone of Kota Bhima`s inscription. No overlord is

mentioned. This was the year when Bhuvanaikamalla Somesvara II was dislodged by
Tribhuvanamalla Vikramaditya VI. Mahamandalesvara, Eruva Tondaya Chola Maharaja of
Kasyapa gotra and Karikalanvaya are introduced. His subordinate [or servant] yipa Sarbaya
Kamana is said to have made a gift of two nandadivige (perpetual lamp) to the god somesvara
of Kollipaka, for which he paid forty gadya. This Chola chief seems to be Tonda I of the Vollala
inscription, whose son was Bhima II, who obtained Kanduru nadu as permanent fief from
Tribhuvanamalla. The gift amount was perhaps given to the uru, i.e. village civic body as
trustee.
No. 187
Page No : 126
Place : Hyderabad
Reign of : Tribhuvanamalla (Vikramaditya VI)
190

Language : Kannada
This inscription is in the State Museum, dated C.V.E. I, Pingala, sravana Purnima,
Sunday, (A.D. 1077, August, 6) Lunar eclipse. Records the grant of sovereign right to rule over
the village of Temgola in favour of the god Kirti Somesvara by the king's subordinate
Tribhuvanamalla vira-Nolamba-Pallava Permanadi who has been identified elsewhere as the
King's younger brother Jayasimha. Mahamandalesvara Naga Varma of Kadamba family gave
with his manneya Svamya over Tengole in Taidavodi-300 for the angabhoga of the god.
No. 188
Page No : 52.
Reign of : Tribhuvanamalla ruling from Kalyana.
Language : Kannada.
Records a stipulation made by mahamandalesvara Samkaraganda bearing the epithet

Lattalurpuravaresvara who was governing Kollipake-7000, that the nagaras of rajadhani
Kollipake, under the jurisdiction of perggade Kavanayya and other karanas should pay
siddhaya at the rate of one pon-gadyana for each shop per annum.
(Also)
Volume-I (1992).
Page No : 35 to 38
Reign of : Tribhuvanamalla
(This is the first regnal year of Tribhuvanamalladeva Vikramaditya VI, but not stated
in the record.)
The inscription refers to the prosperous reign of Chalukya Tribhuvanamalladeva ruling

from Kalyana. His subordinate named Samkaragandarasar who bears a string of titles including
Lattalurpuravaresvara, Kollipakeya gova and Rattamathanda is stated to have granted the
Siddhaya of one gadyana for each amgadi or shop per annum to be paid by all the (members)
nagara of Kollipaka (merchant guild) for the enjoyment of Kavanayya pergada and other
Karanams.
(Also)
191
Page No : 15 to 18
Place : Kolanupaka.
Dynasty : Chalukya.
Reign of : Tribhuvanamalla.
Inscription date : 27th August and 3rd September, A.D. 1077.
Language : Kannada.
This inscription in Kannada prose is dated Saka 999 Pingala, Bhadrapada Shukla
Adivara. The tithi is not mentioned. There are two Sundays in that fortnight, August 27 and
September 3 of A.D. 1077.
While Chalukya Tribhuvanamalla was ruling at Kalyana his feudatory

mahamandalesvara Sankaragandarasar who was attributed with titles as
Lattalurpuravaresvara, Ratta martanda, Kollipakeya gova etc., ordered all the merchant guilds
at Kollipaka to pay taxes at the rate of one gadyana for each shop per annum for the enjoyment
of Perggada Kavanayya and other karanams.
It is evident from the titles that Sankaragandarasar belonged to a Rashtrakuta family.
No. 189
Volume-I (1992).
Page No : 30 to 33
This inscription is on two lintels of the small Nandi mandapa in the Museum. One single
inscriptional pillar has been vertically broken into two pieces for the purpose of two lintels of
the mandapa. The inscription is very important in deciding the commencement of
Tribhuvanamalla's reign. This date is some day in April A.D. 1077. The following number of
Eruva Tondaya is dated in May A.D. 1077, and it does not mention the overlord. Its next
number in 14, of Sankaragandarasa dated in August of the same year mentions
Tribhuvanamalla as overlord. Surprisingly the present record belongs to [Asa]gamarasa, with
the same titles as of No. 14, but dated earlier than that of Tondaya. How this Choda chief came
in between the two records in Nos. 12 and 14 at the same place probably belonging to the chief
of the same family within a gap of just three-four months is not known.
This record registers some gift of some land to the god [A]sagesvara, installed after his
name by the chief [Asa]garasar, who bears the titles, Lattalur puravareswara, Rattama[rtanda]
etc.
Tondarasa of the following record No. 13, is mentioned as only Eruva chief, but not as
Kanduru puravaradhisvara or Kodurupurvaradhisvara as is common with the Telugu Chodas
of this region.
The order of the records is as follows:

192
1. Asagarasa No. 12 dated April 1077- overlord's name missing.
2. Eruva Tondaya No. 13 dated 8th May 1077- overlord not mentioned.
3. Sankaragandarasa No. 14 dated 27 August 1077, overlord Tribhuvanamalla.
It seems that Vikramaditya deputed Tondaya to exercise a kind of unofficial authority,

parallel to that of the official authority of Bhuvanikamalla, with Asagarasa as subordinate, or
a deputation by Tondays to influence the former to the side of Vikramaditya. Sankaragandarasa
seems to be a member of the same Ratta family and newly appointed by Vikramaditya.
No. 190
Page No : 134.
Language : Kannada.
This inscription is dated S. 999, Pingala. Records a gift by Eruva Tondarasa of Kari-
Kala lineage to the god Somesvara in the year S. 999.
No. 191
Page No : 56.
Language : Kannada.
This inscription is on a slab placed in the local museum, dated Chalukya-Vikrama 2,

Kalayukta, Pushya ba. 3, Monday, Uttarayana-samkranti=1078 A.D. December 24. Records a
gift of the village Langanavavi as paramesvaradatti to god Brahmesvara at Alampura by
Mahamandalesvara Mallamaharaja of the Vaidumba family, while he was administering the
gift. Published in Telangana Sasanamulu, pp. 126-27, No. 26.
(Also)
Page No : 34
193

Language : Kannada.
After extolling the god Brahmesvara as usual, the inscription refers to the reign of the
Western Chalukya king Tribhuvanamalla Vikramaditya VI. It is dated the Chalukya-Vikrama
year 2, Kalayukta, Pushya ba. 3, Monday, Uttarayana-Sankranti. The said Sankranti in the
specified year occurred on A.D. 1078, December 25, one day later than the details cited.
The epigraph introduces the king's feudatory Mahamandalesvara Mall Maharaja of the
Vaidumba family, lord of the foremost town of Kalkade, who was governing the tract of Ayaje-
Three-Hundred. It registers an endowment to Somesvara-rasi Bhattaraka, Mahasthanadhipati
of the religious foundation, for the benefit of the god Brahmesvara of Alampur.
(Also)
Volume-I (2003)
Place : Alampur.
Reign of : Tribhuvanamalla Vikramaditya VI.
Language : Kannada.
This inscription is on a stone slab lying in the Museum. Records the gift to Sri
Brahmesvara swami by Kalkada puravaresvara Vaidumba chief Mallamaharaja, the ruler of
Aiza 300, who was a feudatory chief of Tribhuvanamalla. The gift was given by
Mallamaharaja, after washing the feet of Somesvara rasi Bhattaraka, the mahasthanadhipati
of Brahmesvara temple, towards anga ranga bhogas, renovation and white washing of the
temple of Brahmesvara deva. It also describes the donor as Siddhavata deva Padaravinda.
Present Siddavatam in Cuddapah District.
(Also)
Page No : 56 to 60.
Reign of : Tribhuvanamalladeva.
This inscription is on a slab fixed in the Museum. The inscription begins with an
invocation of God Brahmesvaradeva of Hatampura; and introduces the W. Chalukya king
Tribhuvanamalladeva and his subordinate the Mahamandalesvara Mallamaharaja of the
194
Vaidumba family, who bears among others the titles, Kalukada puravaresvara, Pandya-
gajakesari, Tribhuvanamalladevan-ankakara, Bhuvana-Trinetra, Siddhavatadeva-
padaravinda-shat-charana, and Vaidumbabharaṇa was ruling Ayje 300. It is stated that on
C.V. 2, Kalayukta, Pushya 3, Somavara, Uttarayana-sankranti (Monday, 24th December, A.D.
1078) Mallamaharaja having washed the feet of Somesvararasi-bhaṭṭaraka, the
mahāsthānādhipati of the place to the god Brahmesvaradeva established in Alampur, the
western gate of the Srisaila gave the village of Anganavavi for the ranga-bhōga and
panchopachara pooja of the god and for the white washing of the temple.
No. 192
Page No : 54
Place : Alampur.
Dynasty : Later Chalukyas.
Inscription date : A.D. 1067 to 1078.
Of the inscriptions of the Later Chalukyas, one, dated Saka 989 (A.D. 1067) and
belonging to the reign of king Trailokyamalladeva (Somesvara I) refers to his feudatory Maha-
mandalesvara Chiddanachola-maharaja as governing Ayaje-300 and records a gift of three
hundred gadyanas of gold at the rate of one gadyana fan each village in the said division to the
temple of Brahmesvara at Alampura. Two other inscriptions, both belonging to the reign of
Bhuvanaikamalla (Somesvara II), are dated Saka 997 (A.D. 1075) and 998 (A.D. 1076)
respectively. The former mentions Mahamandalesvara Chiddanachola-maharaja as the
feudatory governing Kanne-300, while the latter refers to Dandanayaka Naranamayya of
Vatsa-kula. A fourth epigraph belonging to king Tribhuvanamalla (Vikramaditya VI) is dated
in the Chalukya-Vikrama year 2 (A.D. 1077-78) and mentions the king's feuda-tory Malla-
maharaja of the Vaidumba family, who was governing Ayaje-300. These subordinates of the
king figure in the epigraphs as donors to the temple of Brahmesvara at Alampura.
No. 193
Volume-I (2003)
Place : Ankiraopalli, Kollapur Taluk.
Inscription date : 1st July A.D. 1079.
Language : Kannada.
Incomplete. States that while Vikramaditya was ruling with Sampavadi as Nelevidu, his
chief Malla raju, lord of Vankanapalli. Also mentions a certain Revinayaka son of Amaka
nayaka.
No. 194
195
Page No : 25 to 26.
Place : Kumarapalli, Warangal District.
This inscription is near Malapochamma temple. States that on the occasion of the Solar
eclipse in S. 1001, Siddharthi (A.D. 1079, December, 26th Thursday), Mahamandalesvara
Betarajulu who bears the title Vikramachakri made a gift of land, a house and an oil mill free
from all impediments for maintaining perpetual lamp(s) in the shrines of Prolesvara and
Betesvara.
No. 195
Page No : 33
Language : Kannada.
After praising the god Brahmesvara as usual, the inscription refers to the reign of the
Western Chalukya king Tribhuvanamalla Vikramaditya VI from Kalyana. It cites the
Chalukya-Vikrama year (lost), Raudri, Jyeshtha amavasya, solar eclipse. In the said cyclic year
during the king's reign, the solar eclipse, as specified, occurred on A.D. 1080, June 20.
It introduces with a string of epithets the king`s feudatory, Mahamandalesvara Malla-

maharaja of the vaidumba family, lord of the foremost town of Kalukade who was
administering the district of Ayaje-Three-Hundred. The charter seems to register the gift of a
village to Mahasthanadhipati Brahmarasi Bhattaraka for the benefit of the god Brahmesvara of
Alampur. The epigraph being damaged, some details are lost.
No. 196
Volume-I (2003)
Place : Alampur.
Language : Kannada.
This inscription is on a stone in the Museum. Introduces the king's feudatory

mahamadalesvara Malla maharaja of the Vaidumba family with titles. He is said to be the
Lord of Kalkadapura governing the district of Aiza 300. It registers the gift of the village to
196
mahasthanadhipati Brahmarshi Bhattaraka for the daily rituals in the temple of Brahmesvara
of Alampur.
(Also)
Page No : 60 to 64.
This inscription is on a slab lying down in the Museum. Mentions Brahmesvaradeva,

the lord of all the worlds, who made himself manifest at Hatampuram (Alampur) and the
Western Chalukya king Tribhuvanamalladeva ruling the earth in happiness from the nelevidu
of Kalyanapura. The king's subordinate Mahamandalesvara Mallamahāraja who bore among
others the titles of Kalakadapuravarādhiśvara, Pandya-gaja-Kesari Tribhuvanamalladevan-
ankakara, Bhuvana-Trinētra, Siddhavatadeva pādaravinda-shat-charana, and
Vaidumbabharaṇa having washed the fee of Brahmarasi bhattaraka, the mahasthanadhipati of
the place granted on C.V. (4) Raudra, Jyeshtha Amavasya and Surya-grahana to the god
Brahmesvaradeva established in Alampura, the western gate of Srisaila the middle street of
Moneyur etc. for the ranga-bhoga and the panch=opachāra of the god, and the white washing
and the repairs of the temple. (Raudri falls in Saka. 1002. The date corresponds to Saturday 20,
June A.D. 1080).
No. 197
Place : Patancheru, Sangareddy Taluk, Medak.
Language : Kannada.
The first part records the the gift of 24 marttrs of land for the worship and repairs of
the temple of the god Bhogevaradeva and for feeding and maintenance of students of Tamgina-
Matha by mahamandalesvara Brahmadhiraja Udayaditya Deva, at the instance of the king and
ministers. The gift was handed over to acharya Suryabharaṇa Pandita, the pontiff of the matha
after washing his feet on the occasion of the solar eclipse.
(Also)
Part-VI, 1973.
Page No : 32 to 35.
Place : Patancheru.
Inscription date : 21st June A.D. 1080.
197

The inscription seems to consist of 39 lines: it refers itself to the reign of
Tribhuvanamalladeva and mentions his Brahmin subordinate who attained the rank of
Brahmadhara evidently appears to be the same as `Kumara Tribhuvanamalla Brahamadiraja
Udayadityavan` of No. 20.
(On the same stone)
Refers to the reign of Ahavamalla evidently Somesvra-I and mentioned
Mahamandalesvara Permanadi.
It seems to refer to Mallana, the Mahapratihara. He is said to have made with the
consent of all the Pradihanis on the said date, after washing the feet of Sarvapandita the gift
of the same land: to Sri Bhogeswara deva of the Tenginomatha in the capital Pattalakere for
the worship of the God for the repairs of the temple (for feeding ascetics) and for imparting
education.
This record is dated Chalukya Vikrama year S Randri Jyeslita Amavasya, Sunday
(Sunday 21st June 1080 A.D.)
(Another piece on the same stone)
It refers to Brahmadhiraja Uderyaditya and his gift of Kuchemuru after washing the
feet of Suryabharana pandita.
Another piece mentions Pottalakere.
No. 198
Reference : Archaeological Survey of India, Annual Report on
Page No : 56.
Reign of : Tribhuvanamalla (Vikramaditya VI) ruling from Kalyana.
Inscription date : 14th November, A.D. 1080.
Language : Kannada.
This inscription is on a slab placed in the local museum, dated Chalukya-Vikrama 4,

Rudra, Pushya amavasye, solar eclipse=1080 A.D. November 14. Records a gift of two villages
Moneyuru and Nadumivade to god Brahmesvara at Alampura by Mahamandalesvara
Mallamaharaja of the Vaidumba family, while he was administering the gift.
No. 199
Volume-I (2003)
Place : Gangapuram.
198
This inscription is in the mango groove near the Vinayaka shrine. Records some gifts
not specified under Neredu bitta, Kanudesa, Ettena etc. to the daily rituals of Salesvaradeva
and offerings by the entire mercantile community, along with all kinds of people and ubhaya
nanadesis.
No. 200
Volume-I (1992).
Page No : 46 to 51
Place : Chandra, Nalgonda Taluk.
The inscription begins with the genealogical account of the (later) Chalukya-
chakreshwara Vikramadityadeva. His feudatory chief named Kamabhupa of [Dur]ijaya family
is extolled to have fought several battles with the armies of Utkala, Kerala, Dravida and
Magadha kings. Having obtained from the emperor, the samanta lordship of Kollipaka-7000
through a copper plate charter, Mahamandalesvara Kumara Kamarasar made the grant of the
village Manugal with tribhogabhyantara-siddhi and sarvana-masya privileges to the god
Mallesvaradeva of the village, on the holy occasion of the uttarayana-samkranti. The
boundaries of the gift village are said to be Palleru to the east, Vemula to the south, Mogalipaka
to the west and Netrakallu to the north. The gift is intended for the repairs and white washing
of the temple, worship and offerings to the god Mallesvara and for the feeding of ascetics and
students. Obviously the temple is attached with a feeding house and an educational institution.
[Also see the record of Kolanupaka of the same chief dated on the same day. The recipient of
the grant is named as Srikanthapandita in it.]
No. 201
Volume-I (1992).
Page No : 40 to 46
Place : Kolanupaka, Bhuvanagiri Taluk.
Language : Kannada.
This inscription is on a huge stone pillar lying near boddu rayi in the village. The
inscription in Kannada poetry and prose, begins with the eulogy of the Chaļukya kings
Trailokyamalla, son of Jagadekamalla and former son, Vikramaditya Tribhuvanamalladeva.
The latter's subordinate was Kamarasar, son of Pandanripa of the Durjaya family. Panda's father
is said to have been Ganda whose father again was Panda. Thus the lineage of Kamarasar, is
Panda-Ganda-Panda and Kama. It is interesting to note that similar names occur in the
genealogy of the Parichhedi chiefs of the coastal region who also claim to have been born in
199
the family of Durjaya. It is further interesting to notice that the Parichhedi chiefs designate
themselves as the lords of Kollipaka-7000 region (SII. IV- 986 and 1106). The present record
states that Kamarasa obtained Kollipaka-7000 from the emperor Tribhuvanamalla through a
copper plate grant, probably during the same year i.e. C.V.6. Therefore it is not unlikely that
Kama of the present record might have been one of the ancestors of the Parichhedi chiefs. He
is said to have defeated the kings of Utkala, Kerala, Kalinga, Dravila and Magadha, obviously
participating in the expeditions of his overlord, over those countries.
The present inscription registers the grant of Manugalu (village) as sarvanamasya to

the Saiva ascetic Srikantha pandita, disciple of Isanasakti-pandita, again a disciple of
Gokarnarasipandita of the Bhujangavali sect. Srikantha-pandita is said to have been a great
scholar in several branches of learning like Tarka, Vyakarana etc. This and the inscription at
Charda are identical except for the description of the Saiva ascetics Srikantha pandita and his
preceptors who are not mentioned in the Charda record.
No. 202
Volume-II (1994).
Page No : 21 to 25
Place : Kolanupaka.
Reign of : Tribhuvanamalladeva Vikramaditya VI
Inscription date : 19th May A.D. 1082.
This inscription is on a stone in the field of the Gollas. States that, while the Chalukya
emperor Tribhuvanamalladeva was ruling the kingdom of the earth from the nelevidu of
Kalyana, mahapradhana Maneverggada Dandanayaka Gundamayya who bears among others
the titles of Chalukya-rama Rajya Lakshmi Latavarddhana and Saraswati-kucha kalasakalita-
vyakta muktabharana, made at the command of Lakshmadevi, a gift of certain sumka, in
Burugapalli, the bhatta-grama of Punniya Raddi, the Saudhara of Kollipakke-7000 in C.V.7
Dundubhi, Jyeshtha ba.5 Adivara. This date is irregular for Jyeshtha ba.5 corresponds to
Thursday not Sunday. The date intended seems to be Thursday, 19th May, A.D. 1082.
No. 203
Volume-I (2003)
Place : Alampur.
Language : Kannada.
This inscription is on a slab lying in the middle of Siva temple. Registers the gift of
land by various officers of Tribhuvanamalla Vikramaditya VI, to the God Brahmesvaradeva of
200
Alampur including chaturjataka tapodhana and Pancharasi Parivaramu of the mahasthana of

Brahmesvara of Alampur.
No. 204
Page No : 44.
Place : Banajipe, Narsampet Taluk, Warangal District.
Language : Kannada.
Pillar lying near Central Primary School. Built in records the gift of land and house sites
by mahamandalesvara Kakatya Betarasa to Vir[ai]kamala Jinalaya built by
mahamandalesvara Madarasa of Uravadi a subordinate of Tribhuvanamalla Vikramaditya
(VI). The latter was stated to have belonged to Vengonda-kula and to the family of
Madhavavarma who was described as a possessor of 8000 elephants, 10 crores of horses and
countless foot-soldiers. The inscription was written by Aryapayya and Sridhara.
No. 205
Page No : 34
Language : Kannada.
This damaged inscription refers to the reign of the Western Chalukya king
Tribhuvanamalla Vikramaditya VI. The worn-out date portion mentions Chalukya-Vikrama
year (lost), Dundubhi, Asvija and Monday. The approximate equivalent of the date would be
A.D. 1082, September-October. It registers a gift probably to the god Brahmesvara by Pergade
Mallapayya.
No. 206
Place : Chendur, Narasapur Taluk, Medak.
Reign of : Tribhuvanamalla, ruling from Pottalakere
Language : Kannada.
This inscription is on a pillar lying in the Ramesvara Temple. Damaged. The inscription
records the gift of land towards the daily rites of the god Svayambhu Ramesvara of Chenduru
201
by Bhimayya, the mahapradhana, maneverggaḍe and dandanayaka, at the confluence of the

river Jharasamga while his overlord Tribhuvanamalla was ruling from Pottalakere.
No. 207
Place : Chintalghat, Zahirabad Taluk, Medak.
Reign of : Tribhuvanamalla, Vikramaditya VI
Language : Kannada.
This inscription is on a slab in the field, outside the village. Mentions the gift of 19 ma's
of land and gadda ma's [unspecified] western side, by mahasamanta the Kottarasar to the Kotta
Jinalaya, after washing the feet of Madhava Chandra Siddhantadeva.
No. 208
Page No : 64 to 68.
Language : Telugu.
This inscription is on a slab fixed in the Museum. Damaged-Mentions

Brahmesvaradeva, the lord of all the worlds, manifested at Hatampura (Alampur) and Western
Chalukya king Tribhuvanamalladeva, who was ruling a prosperous kingdom. On C. V. 6
Dumdubhi, Asvija ba........Monday (Saka, 1004… A.D. 1082) Vyomasiva Pandita, Perggada
Mallapayya together with the dependents of the Pancharasipadumala, having wetted the palm
of the hand of Brahmesvaradeva granted some villages to him free from all the badhas.
(Also)
Volume-I (2003)
Place : Alampur.
Language : Kannada.
This inscription is on a stone near the Museum. States that while Vikramaditya was
ruling preggada Mallapayya made a gift to the God Brahmesvara deva after offering oblations
to Vyomasiva pandita, along with the entire pancha rasi Pedmura parivaram.
202
No. 209
Page No : 78
Dynasty : Chalukya.
Reign of : Vikramaditya VI.
Dated in Chalukya-Vikrama 7 (A.D. 1082), the record registers a grant of the village
Kannasamivi in Karadakal-300 of Ededore-desa to the god Bhattesvara of Nanda- vatika-
grama by king Vikramaditya (IV) at the request of dandanayaka Bhatta Devayya. The record
was written at the instance of mahapradhana dandanayaka Kalimayya.
No. 210
Page No : 82 to 85.
Reign of : Tribhuvanamalla (Vikramaditya VI).
Language : Kannada.
Dated C.V.E. 8 Rudhirodgari, Uttarayana Samkrani. (A.D. 1083. Dec. 25). Records a
gift of land and village to the god Rajadityesvara consecrated by (the donor)
Mahamandalesvara Rajaditya who was governing the areas Kosavala-1½ lakh and Chabbijoyi-
71,000 from his capital at Lemulavada. Among the titles of Rajaditya the following are of
immense historical interest.
1) Tondamandalika mandala khandava Pandu nandana (i.e. the son of Pandu (Arjuna) who
burnt the Khandava forest namely the circle of the mandalikas of Tondamandalam)
2) Kunagila kotatavi dava pavakam, (the forest fire which reduced the fort of Konagiri to
ashes).
3) Chola Kirtivalli Pallava Nidaghasamaya divasakaram, (i.e., the summer sun who dries up
the tender leaves of the creeper, namely the fame of the Cholas).
4) Kuramba Kadamba nirmulana Punaga darpada lana (the destroyer of Kurambas and the
pride of Ponaga).
5) Vijayaraya samharanam.
6) Chola Kataka surakaram (the plunder of Chola capital).
7) Kanchipura prabala bala pannaga vainateyam (the garuda to the mighty serpant of the army
of Kanchipura).
The donor is said to have installed Rajadhyeswaradeva and built a huge temple for it
and obtained from his overlord Tribhuvanamalladava and gave Kulumaluru included in
Vilkantuballi-8 for the angabhoga and rangabhoga of the god and for the repairs. He also gave
203
the village of Sankayapalli in Vennasale-70 and the talavritti of Lembulavada etc., for feeding
the ascetics, students studying there and the salaries of the teachers. It is stated that the sthana
was to be governed by the ascetics of Kalamukha of the Bhujangavali line. Those who fail to
carry out this must be branded with dog's feet.
No. 211
Page No : 47 to 49
Language : Telugu.
This inscription was set up on a slab before Rajarajesvara temple. The inscription
begins with the prasasti of the king and his subordinate Mahamandalesvara Rajaditya. The
latter is said to have defeated the Chiefs of Tondamandala, burnt the forest fort of [Kuningila],
reduced the fame of Rajendra Chola, rooted out the Kurumbas, killed Vijayaraya Vijaya and
plundered the Chola country and the town Kanchi. While administering the Chabbi-twenty-
one thousand included in Kosavala, one and a quarter, lakh country from its capital
Lembulavvḍa, he installed the god Rajadityesvara and built a lofty temple (for the same). With
the permission of the king who was ruling from the capital Kalyanapura, he made some gifts
of land and a village to the deity and for feeding the students and their teacher.
No. 212
Page No : 14
Place : Alladurgam, Medak.
Inscription date : 11 September A.D. 1084
Language : Kannada.
This inscription refers to the reign of the Western Chalukya king Tribhuvanamalla
Vikramaditya VI. It is dated the Chalukya-Vikrama year 9, Raktakshi, Asvayuja sù. 9,
Wednesday. This date regularly corresponds to A.D. 1084, September 11.
It registered a gift of wet land for feeding the ascetics in the Kirtivilasa Santi-jinalaya
when the king`s subordinate, Mahamandalesvara Ahnavamalla Permanadi Kamaladeva
Siddhanti received the gift.
(Also)
204
Place : Alladurg, Andole Taluk, Medak.

Language : Kannada.
The inscription is on a pillar in the mandapa of Betala temple. It registers the gift of two
marttars of gadde land to the Jaina teacher Kamaladeva Siddhanta, towards feeding the
mendicants of Kirttivilasaanti- Jinalaya by Ahavamalla, Permmanadi. The said chief bears,
among other titles, the title Savalakkemalla, which is interesting. The term Savalakke seems to
relate to the administrative division.
(Also)
Page No : 51.
Place : Alladurgam, Medak District.
Inscription date : 11th September A.D. 1084
Language : Kannada
This inscription dated C.V.E. 9, Raktakshi, Ashwayuja su. 9, Wednesday, A.D. 1084,
Sept. 11.). Registers a gift of wet land for feeding the ascetics in Kirtivilasa Santi Jinalaya by
the king`s subordinate Mahamandalesvara Ahavamalla Permanadigal. The gift was made into
the hands of Kamaladeva Siddhanti.
No. 213
Place : Kasala, Narasapur Taluk, Medak.
Language : Kannada.
This inscription is on a pillar outside the Siva temple near the tank. The inscription
records the gift of the grama. Karakura, towards the daily rites of the god Svayambhu
Siddhesvaradeva of Kasavala and also for feeding the mendicants by dandanayaka
Ventamayya and others. The gift was handed over to Bhavadbhava Pandita at the instance of
Rudrabhattopadhyaya, who in turn placed the gift in the custody of the Gavundas of Kasavala.
(Also)
Page No : 45
Inscription date : 31st May, January, A.D. 1085
Language : Kannada.
205
This inscription is dated C.V.E. 10, Krodhana, Adhika Ashadha su. 5, Sunday. (A.D.
1085, May 31, Saturday ?). It records the gift of land in the presence of Pancharasi radda
Samaya in connection with the death of a person.
No. 214
Page No : 37
Inscription date : 31st May A.D. 1085
Language : Kannada.
This inscription refers to the reign of the Western Chalukya King Tribhuvanamalla
Vikramaditya VI. It is dated the Chalukya-Vikrama year 10, Korodhana, Adhika-Ashada sù.
5, Sunday. This date corresponds to A.D. 1085, May 31, the week day being Saturday.
It seems to record a gift of land in the presence of the merchant community of

Brahmapuri and Pegade Mallimayya in connection with the death of a person who was killed
in a scuffle. It mentions Chaturjataka ascetics and Sevarasi Bhattaraka, Mahasthanadhipati of
the god Brahmesvara. Some details are not clear.
(Also)
Page No : 59.
Inscription date : 31st May, A.D. 1085.
Language : Sanskrit, Siddhamatrika (Southern) and Kannada.
This inscription is on the outer wall of the Balabrahmesvara temple. Incomplete, the
lower portion being built in. Seems to refer to a gift made to perggade Mallimayya and his
sons in connection with a dispute regarding a property when Mallimayya's son Odeyana died
in a fight with Polalayya, son of Bhivanayya and Mailakara Chavindaka in the presence of
Sovarasi and Pancharasi. The gift land was situated in Sagara (a suburb) of Alampura.
No. 215
Volume-I (2003)
Place : Alampur.
206
Language : Kannada.
This inscription is on a slab fixed in the outer wall of Bala Brahma temple. States that
Certain Odaya, son of Preggada Mallinayya, Polalayya son of Bhivanayya and chavunda son
of Mailaka sacrificed their lives at the feet of mahasthanadhipati Somarasibhattaraka. This
also records some gifts of land in the presence of the Nakara of Brahmapuri in their memory.
No. 216
Volume-I (2003)
Place : Alampur.
Inscription date : 21st February A.D. 1086
Language : Kannada.
This inscription is near the western side entrance of the Brahmesvara temple. Registers
a gift of Kariyanela [Wetland] to Somesvara rasi Bhataraka who was a mahasthanadhipati of
Brahmesvaradeva by a certain Nagisetti.
No. 217
Place : Mamidipalli, Sangareddy Taluk, Medak.
Language : Kannada.
This inscription is on a pillar in the field of Lakshman Singh. The inscription records
the arrangement made for the collection of water cess i.e., tax for the use of water from the
tanks, situated to the east of Kandi by the Prabhu of Piriya Kandi named Sahavasi
Brammidevayya Nayaka.
No. 218
Page No : 12
Place : Pudur, Jogulamba Gadwal District.
Inscription date : 25th, December A.D. 1087
Language : Kannada.
207
This inscription refers to the reign of the Western Chalukya king Tribhuvanamallla
Vikramaditya VI from Kalyanapura. It is dated the Chalukya Vikrama year [11] Prabhava,
Pushya amavasya, Sunday, Uttarayana Sankranti. This year's date is irregular. In the said cyclic
year the Sankranti occurred on Pausha ba. 13, Saturday, corresponding to A.D. 1087, December
25.
It introduces the King's feudatory Mahamandalesvara Hallavarasa of Pundur, who was

Jaina by persuasion and assumed the characteristic titles, Master of the throne of Ayodhya and
Lord of Kembukundurpura. This chief made gifts of land, graden’s, house-sites, etc. to the
Pallava Jinalaya of Dravila Sangha by laying the feet of his preceptor Kanakasena Bhattaraka.
No. 219
Volume-I (1992).
Page No : 52 to 53
This inscription is from the old collection of D.V. Ramanacahrlu. Fragmentary. The
beginning and the grant portions are missing. It seems to refer to the reign of Chalukya
Tribhuvanamalla ruling from Kalyana. His subordinate Mahamandalesvara Kandura Tondaya
Chola maharaja of Kasyapa gotra, Karikalan Vaya and solar race and the lord of Kodurpura,
ruling Kollipaka-7000 province seems to have made some gift for the amga-ramga bhoga of
the god Somesvara.
No. 220
Volume-I (2003)
Place : Puduru.
This inscription is on a slab near Mallikarjuna temple on the road side. Records some
grants made by mahamandalesvara Hallavarasar of Punduru, a subordinate of the Western
Chalukya Tribhuvanamalla Vikramaditya VI, to a Jaina pontiff Kanakasena Bhattara, on the
occasion of Lunar eclipse. The grant includes 100 marttars of Pundururu, Kisumarttars 50, 1
gardda marttar under a tank called Bhima samudram, 1 gardda marttar towards perpetual
lamp, 2 gardda marttars of garden land, Gana 2, Angadi 2, Hara 2, residential land 12, 1 cart
load of Ponna grains, Mana 1, Peringe 100, in Aiza 300, and Pana 2, from each village to the
Dravida Sanga of Pallava jinalaya. The Later part contains the prasasti of the king and the
donor in Sanskrit.
208
No. 221
Page No : 34.
Place : Nekkonda, Mahaboobnagar District.
Reign of : Tribhuvanamalla, (Vikramaditya VI) ruling from Kalyanapura
Language : Kannada.
This inscription is dated C.V.E. 21, (mistake for 11) Prabhava, Pushya Amavasya,
Sunday, Uttarayana Samkranti (A.D. 1087, Dec. 25). It introduces the king's
Mahamandalesvara Hallavarasa of Pumduru who was a Jaina. This chief made gifts of land,
gardena etc., to the Pallava Jinalaya of the Dravila sangha after laving the feet of his preceptor
Kanakesvara Bhattaraka. It is interesting to note that the donors bear among others the title
ahar abhaya, bhaishajya sastra danavinoda i.e., he who delights in giving food, protection,
medicine and (instruction in) Sastras.
No. 222
Volume-I (2003)
Place : Puduru, Gadwal Taluk.
Language : Kannada.
This inscription is on a slab in the outskirts of the village. States that while
Tribhuvanamalla Vikramaditya VI was ruling in happiness the kingdom of the earth from his
Nelevidu at Kalyana, his subordinate mahamandalesvara Hallavarasar installed an image of
Parsvanatha and granted the land which was kept in the hands of Jain preceptor Padmanandi
Muladhara.
No. 223
Page No : 24
Place : Munirabad, Rangareddy District.
Language : Kannada.
Vikramaditya VI from Kalyna. It is dated the Chalukya-Vikrama year 13, Vibhava, Chaitra
sù. Akshya-tadige, Monday, Sankranti-Vyatipata. This date may be equated to A.D. 1088,
January 27. The tithi Sù. 3 in the said lunar month actually occurred on Sunday. The mention
of Akshaya-tritiya appears to be a mistake: for this is usually specified on Vaisakha sù.3. The
209
expression Sankranti-Vyatipata seems to denote the sanctity of the occasion in a general way
having no particular significance.
The epigraph states that the Brahmana Somesvara of Kamakayana gotra made an
endowment of land owned by him as paternal estate to the god Somesvara whose temple was
erected by him at Pulige or Vyaghra-grama. This village had been previously received as a
maintenance gift from the Chalukya emperor Tailokyamalla Somesvara I by the donor`s father
Aditya-bhatta, alias Chavedi-bhatta who had therein dug out an irrigation canal from the river
Tungabhadra.
No. 224
Page No : 19
Language : Kannada
Vikramaditya VI. It is dated the Chalukya-Vikrama year 13, Vibhava, Uttarayana-sankramana.
The said Sankramana of the specified year occurred on A.D.1088, December 24.
The epigraph introduces the king's feudatory Mahamandalesvara Tondarasa Chola-

maharaja of Kandur, of the solar race and Kandur, of the solar race and Karikala`s lineage lord
of foremost town of Kodur, who was ruling the province of Kollipake-Seven-Thousand.
It records the gift of land and other gifts to the god Uttaresvara by this chief and other
officials. The gift was received by Ramesvara Pandita of the Kalamukha lineage.
(Also)
Volume-II (1994).
Page No : 25 to 30
Place : Kolanupaka.
Reign of : Tribhuvanamalladeva
This inscription is on a stone in front of the Anjaneya temple. States that, while the
Chalukya emperor, Tribhuvanamalla deva was ruling the kingdom of the earth from the
Nelavidu of Kalyanapura, mahamandalesvara Kandura Tondarasamaharaja who was
governing Kollipaka-7000, made a gift of a tala-vritti in Kondapi-12 to Ramesvara pandita for
the anga-ranga-bhoga of the god Uttaresvara for the maintenance of students studying therein
and a satra. Ramesvara pandita was a Kalamukha monk; he was a disciple of Kedara pandita,
210
the latter was a disciple of Devabhakta panditadeva; who was in turn a disciple of Ramesvara
pandita.
(Also)
Page No : 62 and 63
Inscription date : 24th December (?) A.D. 1088.
Language : Kannada.
This inscription dated C.V.E. 13, Vibhava, Uttarayana Samkranti. (A.D. 1088, Dec. 24
?) It records the gift of the land and other gifts to the God Uttar vara by the king's feudatory
Mahamandalesvara Tondarasa Chola Maharaja of Kanduru, of the solar race and Karikala
lineage who was ruling Kollipaka seven thousand. The inscription gives the Spiritual lineage
of Kalamukha monk Ramesvara Pandita into whose hands the gift was made. The lineage is
traced from Ramesvara Pandita I, his disciple Devabhakti Pandita, Kadaresvara Pandita and
Ramesvara Pandita II. The gift was made for the anga bhoga and Rangabhoga of the god, the
maintenance of the students studying there and a satra.
No. 225
Page No : 79 and 80
Dynasty : Chalukya.
Language : Kannada.
Records belong to Tribhuvanamalla Vikramaditya VI. Three of them, dated

respectively in his twelfth, thirteenth and sixteenth regnal years (A.D. 1088, 1089 and 1092)
mention the king's feudatory Tondavachola-maharala. One mentions Rame-svara Pandita as a
pontiff of the Kalamukha sect, who received for the Uttaresvara temple an endowment of
money collected from officials and shops. Prince Somesvara figures in one of the records as
performing the following mahadanas: gudaparvata, sarkari parvata lavanaparvata and
gosahasra on the occasion of Akshaya-tritiya, and in another as endowing a village to the
temple of Ambika Devi of Ambaratirtha.
No. 226
Reference : Epigraphia Indica, Volume-XL, Part-IV. (January 1974)
Page No : 144 to 149.
Dynasty : Chalukya and Telugu Choda.
Reign of : Vikramaditya VI and Tondaya-Chola-Maharaja.
Inscription date : 24th December, A.D. 1088 and 25th December, A.D. 1091
Language : Kannada, Telugu and Sanskrit.
211
Two Inscriptions of Chalukya Vikramaditya VI and Telugu-Choda

Tondaya-Chola-Maharaja
(2 plates)
by
S.S. Ramachendra Murthy and C.A. Padmanabha Sastri,- Mysore.
The inscriptions edited here with the kind permission of the Chief Epigraphist, Mysore
are copied from Kolanupaka, Bhuvanagiri Taluk, Nalgonda District, and they are noticed in
the Annual Report on Indian Epigraphy for the year 1961-62 as Nos. 70 and 94 of App. B. Of
them, No. 94 is found engraved on a pillar in front of the Hanuman temple, while No. 70 is
found engraved on a pillar in the museum within the compound of the Somesvara temple. The
pillar bears the Museum No. 88. For the sake of convenience Nos. 94 and 70 are referred to as
inscriptions A and B respectively in the following pages. These two inscriptions were
previously edited by P.B. Desai. However, some serious omissions and mistakes were
committed by him while editing them which led some scholars to arrive at wrong conclusions
as can be seen in the sequel. This has warranted the re-editing of these inscriptions with the
help of the pages prepared by the Office of the Chief Epigraphist.
Both the inscriptions A and B, which belong to the rule of Tribhuvanamalla (i.e.
Vikramaditya VI). refer to the Telugu-Choda chief Tondaya-Chola-maharaja of the Kanduru
branch. They are dated, apart from other details, in the Chalukya Vikrama years 13 and 16
respectively. Two more inscriptions of this chief bearing dates Chalukya-Vikrama year 12,
Prabhava, Uttarayana-sankranti and year 16 of the same era, Prajapati, solar eclipse
respectively, are found in Kolanupaka itself. Both the inscriptions, like the inscriptions under
study, refer themselves to the rule of Tribhuvanamalla suggesting the feudatory status of the
Telugu Choda chief under the imperial Chalukya ruler. Thus in all we have four records of
Tondaya-Chola maharaja, dates ranging from the Chalukya Vikrama years 12-16 (1088-92
A.D.).
The Telugu-Choda chiefs of the Kandaru branch are known to have served the
Chalukyas of Kalyana and later the Kakatiyas, as subordinates. Tondaya-Chola-maharaja the
earliest of this branch as yet known. The inscription under study refers to him as governing
Kollipake-7000. It is interesting to note that among the Telugu-Choda chiefs of the Kandura
branch he is the only chief found to have been governing this division, Prior to him in 1077
A.D., we find mahamandalesvara Sankaraganda as governing this division, while in 1104
A.D., we find Paramara Jagaddeva making a gift of some villages included in the same division
on the orders of the ruling king, Vikramaditya VI. This tempts us to suggest the Telugu Choda
chief was the possession of Kollipake-7000, as the feudatory of his imperial overload, not prior
to 1077 A.D. and not later than 1104 A.D. It may further be presumed that Tondaya-Chola-
maharaja might have received the division Kollipake-7000 from the Chalukya emperor, as
reward for his assistance in the battles fought by the latter against his brother Somesvara and
the Chola king Kulottunga. However, the records under study do not refer to any achievements
of his chief.
A. Inscription of the Chalukya-Vikrama year 13.

This inscription is in Kannada language and characters which are regular to the period.
As regards palaeography there is nothing noteworthy. As regards orthography, the doubling of
212
the consonant immediately following can be noted in some cases (Pravarddhamana, line 15:
kodurppura, line 27) while in some cases it is not affected (Surya-, line 28)
The inscription is dated in the Chalukya-Vikrama year 13, Vibhava, Uttarayana-

sankranti corresponding to 1088 A.D., December 24, Monday.
The object of the inscription is to register the gift of the village Sandularabaja, situated
in Kodada-12, as tala-vriti to Ramesvara by Tondaya-Chola-maharaja on the occasion of
Uttarayana-sankranti.
The inscription commences with the usual prasasti of the ruling king Tribhuvanamalla
of the Chalukya dynasty and states that he was ruling from the capital city (nele-vidu) Kalyana.
Then the inscription introduces the chief Tondaya-Chola-maharaja of Kanduru, who is
described as the padapadmopajivi of the Chalukya king and is endowed with the epithets
samadhigata-pamcha-mahasabda, mahamandalesvara, Kodur-puravaresvara and Surya-
vamsod-bhava-kula-tilaka. He is stated to have belonged to Kasyapa-gotra and Karikal-anvaya
and to be ruling over Kollipake-7000. This is followed by the details of the date referred to
above. Then the inscription proceeds to furnish the details regarding the donee. It refers to
Ramesvara pandita, who is described as Kalamukh-anvaya-kula-tilaka, his disciple
Devabhakti-pandita and his disciple Tejonidhi pandita who is described at length. This is
followed by the reference to the donee Ramesvara-pandita, the latter's disciple. The inscription
proceeds to record that the chief Tondaya-Chola-maharaja granted the village Sandularabala
included in the division Kodada-12, as tala-vritti to Ramesvara-pandita for maintaining anga-
bhoga and ranga bhoga to god Uttaresvaradeva and also for the maintenance of the students
who study there (lines 78-79) i.e. in the temple and for a choultry on the occasion of
Uttarayana-sankranti. It further records the annual grant of money and shops by different
officials and others detailed as follows: 1) perggade-karanamgalu: 2 gadyanas; 2)
sumkadavaru ; 1 gadyana and 2 shops (i.e. probably the entire income on the concerned two
shops) and 3 kanmeyavaru (Smiths) 1 gadyana. Further it appears that the prabhu-gavumdas
of Kollipake-7000 made the grant of a portion (binna-bhinna) (details not specified) of the
village obviously Sandularabala to the same deity.
This is followed by an imprecatory passage in Kannada and the usual imprecatory

verses. Svadattam-etc. The inscription ends with the statement that one Kandena wrote the
record.
The donee Ramesvara-pandita may be identified with his namesake who figures in
some of the inscriptions of early Kakatiya rulers as their preceptor and celebrated scholar. The
Kazipet inscription of Tribhuvanamalla, dated Saka 1012 (1090 A.D.), describes Ramesvara
pandita as the acharya of the sila-matha the Mallikarjuna temple Srisailam and as belonging
to the Kalamukha sect. A damaged and fragmentary inscription from Hanumakonda records
the eulogy of Ramesvara-pandita describing him as a philanthropist who used to feed the needy
and as a scholar brought the cream of the Lakulesvar-agama. This inscription further states that
chalamartti-ganda-nripati Prola, disciple Ramesvara-pandita, set up a kirti-stambha honour
of his guru. However, the present epigraph does not refer to greatness of this scholar but it
gives his spiritual genealogy and in the process, it records the greatness of his preceptor
Tejonidhi-pandita, at length (lines 52-73).
The geographical names mentioned in this record are Kollipake-7000, Kodada-12,

Sandularabala Kanduru and Koduru. Of these, Kollipake-7000 is referred to in some other
inscriptions also belonging to the 11th to 13th centuries. The villages Gadicheruvu, Koduru,
213
Ittikala and Panupura and the divisions Kaluvachedu-40-Kampaga and Kodada-12. Were
included in it. An inscription from Kolanupaka dated 1112 A.D. refers to Kollipake-7000 as
Kollipaka-desa. An inscription Guduru (Nalgonda District), dated 1124 A.D., to Kollipaka-
2000, which would have been part Kollipaka-7000. The places included in this division cannot
be identified. Hence we may locate this division with the reign around the present Kolanupaka
in the Bhuvanagiri taluk, Nalgonda district, though its boundary cannot be identified now. The
village Kodada, headquarters of this division and gift-village Sandularabala are not identifiable
maps. The place Kanduru, after which branch of the Telugu-Choda chiefs are referred to, is
identical with present Kandurum, Wanaparthy Taluk, Mahaboobnagar District. The village
Koduru cannot be identified with certainty.
B. Inscription of the Chalukya-Vikrama year 16

This inscription is also in Kannada language and characters with the exception of a
verse which is in Sanskrit language and Telugu-Kannada characters. The characters are regular
to the period.
Palaeography of the inscription does not call for any remarks. As regards orthography
the doubling of the consonant immediately following r can be noticed in some cases
(pravarddhamanam line 12, Kodur-pura line 20, parrva line 33) while it is not observed in
certain cases (A-chamdr-arka, line 12-13; Surya, line 21). The consistent use of dental s in the
place of palatal s͛ when the letter is not a conjunct (the lone exception being kasyapa for
Kas͛yapa line 22), can be considered as an orthographic error (-sabda-for s͛abda-, line 18,-
vamso-for vams͛o line 21, prasasti for pras͛asti, line 24).
The inscription is dated in the Chalakya-Vikrama year 16 (in words), Prajapati,

Uttarayana-samkranti corresponding to 1091 A.D. December 25, Thursday.
The object of the inscription is to record the gift of the village Racheruvu, situated in
Kodada-12, referred to as Kudana-12 in the Sanskrit portion, by Tondaya-maharaja, who seems
to have been also referred to as Udaya-nripati in the Sanskrit portion, the Telugu Choda chief
of Kanduru on the occasion of Uttarayana-sankranti, to god Vishnudeva for the maintenance
of amga-bhoga and ramga-bhoga.
This inscription, like Inscription A, opens with the usual prasasti of the ruling king
Tribhuvanamalla of the Kalyani Chalukya dynasty and states that he was ruling from the capital
(nele-vidu) Kalyana. This is followed by the prasasti of the Telugu Choda chief Tondaya Chola
maharaja of the Kanduru branch which is identical with that found in Inscription A. This
inscription also states that the Telugu-Choda chief was governing Kollipake-7000 and proceeds
to record on the date referred to above, the gift of the village Racheruvu situated in Kodada-
12, to god Vishnudeva for the maintenance of amga-bhoga and ramga-bhoga, by the chief on
the occasion of Uttarayana-sankranti for his own merit. This is followed by a verse in Sanskrit
language the purport of which is same as recorded in the Kannada portion of the inscription. It
states that the king Tondaya-mandalesa, who is also referred to as Udaya-nripati, made a of the
village Racheruvu situated in Kudana-12 of god Vishnu.
While editing this inscription P.B. Desai committed some serious omissions and
mistakes. Firstly, he read the date portion only partially. Secondly, he read the name of the
Telugu-Choda chief as Kumara-Kondaya-Chola-maharaja wrongly for Tondaya-Chola-
maharaja. Thirdly, he did not read the name of the gift-village and also the Sanskrit verse at the
214
end of the inscription. Based on his readings, B.N. Sastri concluded that Kondaya-Chola-
maharaju succeeded Tondaya-Chola-maharaju. He also presumed that the former might be the
son of the Latter. He suggested that the cyclic year of the record in question could be Pramadi
and so it corresponds to the Chalukya Vikrama year 24. Consequently, he was assigned 1093-
1105 A.D. as the chief's reign period. Since the actual reading of the name of the Telugu-Choda
chief is Tondaya-Chola-maharaja and not Kumara-Kondaya-Chola-maharaja and the details of
the date, as shown above, are fully available the conclusions arrived at by Sastri are therefore
not acceptable. It is also interesting to note that for the first time we learn that Tondaya-Chola-
maharaja had another name Udaya-nripati.
The geographical names referred to in this epigraph, except the village Racheruvu
included in the division Kodada-12, are found mentioned in Inscription A. The gift village of
Rachervu is not identifiable on modern maps.
No. 227
Place : Potpally, Zahirabad Taluk, Medak.
Language : Kannada
The inscription is on a pillar near Hanuman Temple. It registers the gift of land
measuring one hundred ankanas by the chief queen to a person named Vamarasa at the request
of the mahajanas of Pushpanagara, the best bhattagrama headed by Remarasa, with in the
division of Kilatti-50.
No. 228
Page No : 50.
Reign of : Tribhuvanamalla ruling from Kalyana
Language : Kannada
Records the gift of the village (name lost) included in Kodada-12 for worship and
offerings to god Somesvara by Tondayachodamaharaja of Kanduru, who was ruling over
Kollipake-7000.
No. 229
Volume-I (1992).
Page No : 53 to 55
215

Inscription date : 21st May A.D. 1091.
This inscription is from the old collection of D.V. Ramanacahrlu. This inscription refers
to the prosperous reign of the Chalukya king Tribhuvanamalla, ruling from Kalyana. His
subordinate Mahamandalesvara, Kandura Tondaya Chola Maharaja of Kasyapa gotra,
Karikatanvayaard Suryavamsa and the lord of Kodurupura is stated to have made the gift of
Baliya Duddandi in Manemagga-70, as sarvana-amasya, to the god Somesvara of Kollipaka-
7000, the capital town, for the renovation work and feeding the ascetics.
No. 230
Volume-I (1992).
Page No : 56 to 57
Place : Pangallu, Nalgonda Taluk.
Inscription date : 21st May A.D. 1091
This inscription refers to the prosperous reign of the Chalukya king

Tribhuvanamalladeva. His subordinate, Mahamandalesvara Srimat Tomdaya Choda Maharaja
of Suryavamsha (Kasyapa] gotra and Karikalanvaya and his queen [Ya]kamabbe Mahadevi,
are stated to have made the gift of some lands in Panagallu to Ayajja Prolamayya who had
carried the asthis (=ashes) of his (Tondaya's) father Kanduri Bhima Choda-Maharaja for
immersing them in the river Ganga by paruvu (walking all the way) and performing the pimda
ceremony at Gaya for the deceased.
No. 231
Volume-I (2003)
Place : Alampur.
Inscription date : 1st July A.D. 1091
Language : Kannada
This inscription is on the Pillar in the Mandapa of Yoga Narasimha temple. Begins with
the eulogy of the Western Chalukya King Tribhuvanamalla and states his mahamandalesvara
Hallavarasar, Padihari Nagadevayya, Chakamayya made a gift of land to the god
Madhavadeva measuring 1 ma.
No. 232
Page No : 31 to 32.
216

Inscription date : 5th October (?) A.D. 1091.
Language : Kannada.
This inscription Dated C.V.E.3, Prajapati, Asvayuja ba. 5, Tuesday (AD 1091 Oct. 5?).
Registers gift of income derived from specified tolls to the pura of the god Kesava by all
settikaras and all the samayas in the presence of rajadhyaksha kavana Herggada.
No. 233
Volume-I (2003)
Place : Gangapuram.
Language : Kannada.
This inscription is near the well of Washermen (Chakali vani bavi). Records some gifts
by the mercantile (Viz) Sarvasetti, Nadama setti and all other setties belonging to asesha
samayas.
No. 234
Volume-I (2003)
Place : Gangapuram, Jadcherla Taluk.
Language : Kannada.
This inscription is on a stone in the Nambula Kunta. Records the gift of land measuring
1 gadi marttar as jyotirvritti (astrological tenure) towards the health of the king Tribhuvana
malla Vikramaditya IV by Srimat Sakalaprakasa bhatta to Adityabhattopadhyaya and
Vittanabhatta after examining their scholarship in astrology and after duly washing their feet.
(Also)
Page No : 47.
217

Language : Kannada.
This inscription is on a slab built into the south-wall (outside) of the shrine of the
Chennakeshwara temple. States that the royal preceptor Sakalaprakasa-bhattaraka made a gift
of one matter of land in Devarakortur as jyotirvrilli of Trailokyamalla-Keavapura to Aditya-
bhattopadhyaya and Viddana-bhatta for the prosperity of the king.
No. 235
Page No : 78
Place : Polepalli, Mahbubnahar.
Dynasty : Kalyani Chalukya.
Reign of : Vimaladitya.
Language : …………..
This inscription, dated in A.D 1091, mentions Vimaladitya, a Kalyani Chalukya king,
as a patron of Jainism.
No. 236
Volume-I (2003)
Page No : 166 to 167.
Place : Godal, Achchampet Taluk.
Inscription date : 10th February, A.D. 1092.
Language : Telugu.
This inscription is on the slab laying outside the Siva temple. Mention some Dangeya
nayaka and Surapoju. Also mentions terms like Jannachenu, Varichenu.
No. 237
Volume-I (1992).
Page No : 58 to 59
Place : Koppale, Devarakonda Taluk.
This inscription on a stone set up on the tank bund. It refers merely to the Chalukya
Vikrama Kala. It records the gift of the tank at Kroprolu and some revadu land at O(bi)jalapattu
218
to certain Bilrikamti Anamta [Chimka] pandita for [maintaining] the choultry attached to
Rudresvaradeva (temple) by Mahamandalesvara Kanduri Tondaya Choda Maharaja, of
Suryavamsha, Kasyapagotra and Karikalanvaya. The title Kodurupaka-varadhi vara which
appears in his Kolanupaka inscription is not mentioned here.
No. 238
Page No : 45 to 48
Place : Pullkal, Bichkunda Mandal.
Inscription date : 3rd January, A.D. 1093.
This inscription is on a slab near the tank in the village. This Inscription contains two
separate records.
Dated in Saka 1012, Vibhava, A.D. 1090 falling in the reign of Tribhuvanamalladeva.
The inscription registers the gift of land measuring 5 marttars by Bommisetti and Mallisetti to
the god Nakaresvara and Mallikarjuna on the auspicious occasion of Sankranti.
Second one contains only the prasasti of the king dated C.V. 16 (S:1015) Citrabhanu,
Pausya, ba, 3rd January, Mangalavara (Tuesday) A.D 1093.
No. 239
Volume-I (2003)
Page No : 161
Place : Kandurg, Shadnagar Taluk.
Inscription date : 23rd September A.D. 1093
Language : Kannada.
Incomplete. It mentions a certain mahasamanta Prachanda dandanayaka,

Sandhivigrahi Kadiyarasar and Kataka Sahini Permadi Recharasar who made an endowment
in the Agrahara of Kodaviriti to the God Kesavadeva.
No. 240
Volume-II (1994).
Page No : 33 to 35
Place : Kolanupaka.
219

This inscription is on a stone lying in the field of Golla community. States that, while
the Chalukya emperor Tribhuvanamalladeva was ruling the kingdom of the earth from his
nelevidu at Kalyana, his subordinate mandalika Gomarasa having washed the feet of
Chandrasenacharya made a gift of 2 marturs of gadde, a flower garden, and an oil mill (for the
repairs and white washing etc, of Vittakula Jinalaya) built by him.
No. 241
Place : Alladurg, Andole Taluk, Medak.
Language : Kannada.
This inscription is on a boulder behind the Yellamma Temple, one mile away from the
Village. The inscription registers the gift of lands in the village Nerilakere towards the daily
rites of the god Chillesvara by dandanayaka from his seat Srivarddhana. The said officer, who
was in the service of mahamandalesvara Ahavamalla Permmanadi, ruler of Kasavala
savalakke, also known as Savalakkemalla is famous for his qualities in war and peace who
possessed other noble qualities of kshatriyas. The details of the gift include kariya and gadde
varieties of lands measuring in marttars as detailed in the record. Also records the remission
of market taxes to the temple of Vishnu.
No. 242
Volume-I (2003)
Place : Alampur.
Inscription date : 20th March, A.D. 1094.
Language : Kannada.
This inscription is on a slab lying in the Museum. Records the grant of the village
Pulinuru situated in Kanne-300 on the bank of river Tungabhadra, as Tribhogabhyantara
siddhi towards anga bhoga, Panchopachara puja`s, white washing and renovation of the
temple of Brahmesvara in Alampur, by a chief (name lost) after washing the feet of Brahmarasi
pandita.
220
No. 243
Part-VI, 1973.
Page No : 23 to 25.
Place : K.B. Museum (Hyderabad).
Reign of : Vikramaditya
Language : Kannada.
The inscriptions belong to the Western Chalukya Vikramaditya, and records while
Vikramaditya was residing in the nelevidu, his capital, at Kalyan, his son Yuvaraja Jayasimha
who bears among other titles maha Vengi mandaladhisvara was ruling over Lombalika 70,
having obtained it as Kumaravritti. The prince at the request of Sankarayyu the padadhikari,
gave gifts to God Piriya Nakaresvaradeva at Chilukuru the chief village of Lomhalika 70 for
daily worship, nritya, gita and radya, and probably also for feeding the ascetics. This gift he is
said to have done after cleaning the feet of the chief of the Lakulisa (of Kalamukha) sect. His
house-hold Minister Sankarayya dandadhipa and his son Srivishnu are also mentioned. The
latter is described as well versed in Saiva Siddhanta and described as a Kalamukha muni.
Another piece records a gift of one dramma for each village, as offerings from Prabhus
and Gavundas of Lombalika 70.
This is dated in Chalukya Vikrama year 21, Dhatu, Sravana purnima Budhavara (Wednesday)
Somagrahana (Lunar eclipse). (6th August. A.D. 1096- Wednesday Lunar Eclipse.)
No. 244
Page No : 70 to 74.
Inscription date : A.D. 1096 (?)
Language : Telugu.
This inscription is on a slab lying down in the Museum. Damaged. The record begins
with the usual invocation of Brahmesvaradeva at Alampur. It introduces then the Western
Chalukya king Tri[bhuvanamalla] and states that his Telugu Chola subordinate (name lost) of
Vihitavilochana etc., prasasti made, after washing the feet of Brahmarasi Pandita, the
mahasthanadhipati of the temple of Brahmesvaradeva, the gift of the village of Pulinuru on the
bank of the Tungabhadra in Kanne-300 as paramesvara-datti for the anga-bhoga of the god,
and the white-washing and repairs of the temple etc. The inscription is dated in Kataka-
sankranti in C. V. 19.....dha 1 Somavara (Tuesday 24, A.D. 1096 ?).
No. 245
Reference : Inscriptions of Warangal District (Reprint 2016)
Page No : 45 to 55
221
Place : Bekkallu, Jangaon Taluk, Warangal District.

Dynasty : Chalukya
Language : Telugu.
This inscription is on a broken pillar lying near the old Shiva temple, outside the village.
The inscription is in Telugu verse and prose of the 11th Century A.D. It introduces certain
Reviraddi of the forth caste. His son was Chamdireddi. Mallireddy, son of his friend
Punnireddy established a Jain temple and a trikuta in Vrekkallu, the latter being a combination
of 21 shrines and endowed the same with gifts.
No. 246
Page No : 51.
Place : Dakuru, Medak District.
Inscription date : A.D. 10[96].
Language : Kannada.
This inscription is dated S. 10[18], regnal year 2, Angirasa Bhadrapada su. 3, Monday.
Registers of a gift of land, to the god Bijjesvara of Dakur by Mahamandalesvara Soma Permadi,
oil mill etc., were also made to the god Mayilesvara by the local Prabhus including
Annamarasa and Martandarasa.
No. 247
Page No : 35 and 36
Language : Kannada.
After the usual invocation to the god Brahmesvara of Hatampura, this damaged
inscription refers itself to the reign of the Western Chalukya king Tribhuvanamalla
Vikramaditya VI. It is dated the Chalukya-Vikrama year 21, Dhatu, Magha sù (1), Friday,
solar eclipse. In the specified year, a solar eclipse occurred on Pushya Amavasya, Friday. This
would be equivalent to A.D. 1097, January 16.
It introduces the king's feudatory Mahamandalesvara (Malla ?)ya Cholamaharaja, of

Karikala`s lineage. The epigraph records an endowment made by this chief to the god
Brahmesvara of Alampur by laving the feet of Mahasthanadhipati Brahmarasi Bhattaraka of
the religious foundation.
222
(Also)
Page No : 42.
Language : Kannada.
This inscription is dated C.V.E. (21) ? Dhatu Maga su. (1) Friday (A.D. 1097, Jan. 16).
Records an endowment by Mallaya Choda Maharaja of the Karikala lineage to the god
Brahmesvara by laving the feet of mahasthanapati Brahmarasi Bhattaraka.
No. 248
Page No : 57.
Language : Kannada.
Records the gift of the village Ye[r]agere situated in Kanne-300 to the same god by
Mahamandalesvara [Chi]diyana-chola. The recipient of the gift was the same as in No. 122
above. Published in Telangana Sasanamulu, pp. 114-16, No. 12.
No. 249
Volume-I (2003)
Place : Alampur.
Inscription date : 21st January, A.D. 1097.
Language : Kannada.
This inscription is on a slab lying in the Museum. Begins with the prasasti of
Brahmesvaradeva and states that Odayana chola maharaju, a Telugu Chola subordinate of
Tribhuvanamalla Vikramaditya VI, made a grant (not mentioned) in Kanne-300 towards anga
ranga bhoga, white washing and repairs of the temple of Brahmesvara of Alampur, the gateway
of Sri Parvata after washing the holy feet of Brahmarasi panḍita as sarvanamasya, the
Mahasthanadhipati.
223
(Also)
Page No : 68 to 70.
Inscription date : 21st January, A.D. 1097
Language : Telugu.
This inscription is on a slab lying down in the Museum. Begins with an invocation of
Brahmesvaradeva, the lord of all the worlds, who made himself manifest at Hatampura
(Alampur) and then introduces the subordinate of the W. Chalukya king Tribhuvanamalladeva,
Mahamandalesvara....yana Chola Maharaja of the Karikala lineage, having washed the feet of
Brahmarasi Pandita gifted in C.V. 21 Dhatu, Magha, Su. 5 Sukravara, on the occasion of the
Solar eclipse to the god Brahmesvaradeva established at Alampura, the Western gate of
Srisaila, a village (name lost) in Kanne 300, for the god's anga-bhoga, the whitewashing and
repairs of the temple etc. C.V. 18 and not 21 is Dhatu. Magha Su. 5 is Wednesday and not
Friday as stated in the record. The probable date of the inscription is Wednesday 21 January,
A.D. 1097. The solar eclipse occurred on Friday 16th January, A.D. 1097.
No. 250
Inscription date : 26th May, A.D. 1097
Language : Kannada.
This inscription is dated C.V.E. 16, Prajapati, Pushya su. 13, Thursday (A.D. 1097,
May 26). Registers by the command of the emperor a gift of land as Jyotirvrtti (astronomical
endowment) to Aditya Bhattopadhayaya and Viddana Bhatta who were proficient in astronomy
by the royal preceptor of Tribhuvanamalla Sakala prakasa Bhattaraka who was well versed in
all the tarkasastras for merit of the emperor.
No. 251
Page No : 29.
Language : Kannada.
224
Records a gift of land and oil mill to the god Bhimesvara by Mahapradhana Mahesvara
Dandanayaka.
No. 252
Page No : 30
Place : Panugallu, Nalgonda District.
Reign of : Vikramaditya VI
Language : Kannada
This inscription is on a pillar lying in a field belonging to Mandrala Muttaiah. Damaged

gives a long genealogical account of the reigning king of his general dandanayaka
Rudramayyanayaka and records that the latter who caused the construction of the temple of
Kesavesvaradeva at Panugallu situated in [Kam]duru-1000, made a grant of lands (details not
clear) to [De]varasijiya apparently, for the maintenance of the temple.
No. 253
No-3 Kannada Inscriptions-1961
Page No : 18 and 19
Dynasty : Western Chalukya and Kakatiya
Language : Kannada.
The inscription is of the time of the Western Chalukya king Vikramaditya VI. It is dated
the Chalukya-Vikrama year 22, Isvara, Pushya ba. 5, Thursday, Uttarayana-sankranti. Except
for the tithi which was ba. 3, the details of the date correspond to A.D. 1097, December 24.
It records the gift of the village Pakugunte to the god Svayambhu Somesvara of the
capital Kollipake.
No. 254
Volume-II (1994).
Page No : 35 to 42.
Place : Vollala, Suryapet Taluk.
This inscription is on a stone at the local tank bund near the Siva temple.
A
225
Damaged. The first side-describes the genealogy of the Kanduru Chola family,
beginning with Karikala of the Solar race. Karikala is said to have built the embankments of
the river Kaveri and the Dravida-panchaka nadi (?) matrika (irrigated by the rivers). Then there
is a mention of Oraiyur, the ancient capital. Then, Choda Bhima, the lord of Panugallu,
Tondabhupala, another Bhima who is said to have pleased the emperor by his prowess, and
Choda Malla who gave an agrahara to the brahmanas are mentioned. Then there is a reference
to a Vijayaditya Deva, who probably granted some land as devabhoga.
B
On another side of the inscription, it is stated that in C.V.22 Isvara, Jyeshtha su.7,
Adityavara (S. 1019, Wednesday no: Sunday, 20th May A.D. 1097) while the Chalukya
emperor Tribhuvanamalladeva was ruling, his subordinate Mahamandalesvara Mallikarjuna
Choda Maharajulu granted a revadachenu 30 puttis in extent and other fields measured with
Sanivarasiddhi-kola in Yendi palli abutting the boundary of Vollala included in the
Amanakanti-kampana for havir-ball and archana of the god Kesavadeva installed by Golapati
(Kulapati) Appanapeggada of Vollala, an agrahara in the middle of Amanagallu-70.
C
Another inscription in continuation of the above, records the gift of 50 sheep by
Kolapati Appanapeggda for a lamp, in the temple of Kesavadeva built by him, and a similar
gift of 50 sheep for the same purpose by his wife Abbama.
D
Another side of the record seems to state that while the Chalukya emperor
Tribhuvanamalladeva, who vanquished Krishnadeva was ruling in happiness in Kalyana-
kataka, Malla (Mallikarjuna) son of Bhima and Gahga, made a gift of an agrahara to his
minister in Saka 1020 (1097-8).
It is doubtful whether the above three sides form part of one and the same record, though
the donor is the same Malla or Mallikarjuna and the date is practically identical.
No. 255
Volume-I (1992)
Page No : 59 to 61
This inscription is on a stone near the Somesvara temple. The record refers to the
prosperous reign of Chalukya Tribhuvanamalladeva ruling from Kalyana. His subordinate
dandanayaka Chiddarasar ruling Kollipaka-7000 is stated to have granted the village Baliya
Pakugutu, situated in Kodada-12 for the amga-bhoga and ramga-bhoga of the god Somesvara.
Some other gift is also recorded at the end for a perpetual lamp to the same deity. Seems to be
incomplete.
226
No. 256
Page No : 104
Place : Mittapalli, Medak.
Dynasty : Chalukya.
Reign of : Tribhuvanamalladeva Vikramaditya
Belonging to the time of Tribhuvanamalla Vikramaditya and dated Chalukya-Vikrama

year 22 (corresponding to 24th March, 1098), the inscription records the gift of lands towards
the daily rites of the God Somesvara of Mittapalli-agrahara.
No. 257
Page No : 101.
Place : Vijadnagar, Banswada, Nizamabad District.
It records the gift of land for the maintenance of the daily routine of the temple
Sayirabada. The gift was placed in the custody of Rudrasakti, the priest of Nakhareswara
temple of Podana. The administrative division Sayirabada might be the same as Sabbisayira
known already through several Kalyana Chalukya and Kakatiya inscriptions.
No. 258
Page No : 49 to 53
Place : Wajidnagar, Bichkunda Mandal.
This inscription is on a pillar near the tankbund. The inscription records the gift of 10
marttars of land for the worship and daily rites as well as repairs of the temple of Somanatha
by mahamandalesvara Kalicorarasar, lord of Amaravati Pura, after washing the feet of
Rudrasakti Pandita, on the occasion of Uttarayana Sankranti. It also mentions the names of
officers viz., Prabhu dandanayaka Simgarasa, Heggade Nagadeva nayaka of the lord
(Prabhu) Mallarasa.
227
No. 259
Page No : 102.
Place : Gadi Peddapur, Andole, Medak District.
Reign of : Tribhuvanamalla Vikramaditya
Records the gift of land to the god Blibbesvara of Billa Kallu by the queen Melalad of
the chief Ahavamalla Permanadi who was referred to as Valakkamalla. The good qualities of
the queen Malaladevi, the donor were praised.
(Also)
Place : Gadipeddapur, Andole Taluk, Medak.
Language : Kannada.
This inscription is on a pillar lying in the compound of Hanuman temple at the entrance
of the village. The inscription records the gift of land in Maridige grama included in
Srivardhana-24, by Mailaladevi, wife of Ahavamalla Permanadi.
(Also)
Page No : 93
Place : Gadipaddapur, Medak.
Dynasty : Chalukya.
Reign of : Tribhuvanamalla Vikramaditya.
This inscription, dated S 1020, belongs to Tribhuvana Malla Vikramaditya and records
the gift of land to the god Isvara of Billakallu by the queen Malaladevi of chief Ahavamalla.
No. 260
Page No : 49.
228

Language : Kannada
Registers a gift of the village Pakugunte situated in Kodada-12 free of all taxes to god
Somesvara of Kollipake by heri-eandai-vigrahi dandanayaka Chiddarasa who was ruling over
Kollipike-7000. Records also another gift of house for a perpetual lamp to the same day by a
certain Somarasa.
No. 261
Volume-I (1992).
Page No : 62 to 63
Place : Pamulapadu, Nalgonda Taluk.
Reign of : Tribhuvanamalla and Kanduri Mallikarjuna Choda
This inscription is from the old collection of D.V. Ramanacahrlu. Although it does not
refer to the Chalukya overlord Tribhuvanamalla, the record is dated in the Chalukya Vikrama
year 22, corresponding to A.D. 1098. It records the gift of land (with the showing capacity) of
seven puttis of Adlu (grain) to certain Uppari Mallaya, in the field of Amanikallu, the prime
badamu (town?) in the division of 70 (villages) by the Kanduri Choda chief Mallikarjuna
Choda. The purpose for which the said gift was made is not mentioned. This record and the
Ollala inscription of the same Kanduri Choda chief Mallikarjunadeva Choda Maharaja are
dated in the same year. These are the only two records of this chief so far known (See
Epigraphia Andhrica Vol. IV).
No. 262
Page No : 54 to 62
Place : Gundenamali, Bichkunda Mandal.
This inscription is on a pillar near Hanuman temple. The inscription states that while
the king Tribhuvanamalladeva was ruling, his feudatory Caundarasaru made a gift of some
agricultural land and flower garden for the daily offerings of the Lord Samgamesvara.
It also mentions a gift of land made to the benefit of Sri Bimbavagama Yemagavun da,
Ranagavunda and Samgamesvaradeva.
No. 263
229
Volume-I (2003)
Place : Polepalli.
Inscription date : 18th July, A.D. 1099.
Language : Kannada.
This inscription is near the old Shiva temple. Records the gift of land such as gadda
martiaru, (dry land), karamba (flower garden) to the different deities i.e. Rudresvara,
Kesavadeva who were born in the form of reclining position in water and Aditya Deva by the
general Rudradandanayaka for the naivedya. In the second side there are verses mentioning
Jaina teacher, son of Ravi, brother of Bharadvaja muni. It furnishes a detailed lineage of Rudra
Dandadhisa, younger brother of Kesiraju brother of Vimaladitya.
No. 264
Page No : 108.
Place : Gundenambe, Madnur/Zookal, Nizamabad District.
Reign of : Vikramaditya-VI Tribhuvanamalla
It records the gift of land by several Gavundas namely Kesa Gavunda, Macha Govunda
etc. towards the daily offerings of the god Sangameswaradeva. It also mentions a gift by
mahamandaleshwar Chandarasa, who made the gift through the above mentioned Gavundas,
at the time of consecration of the God. The gift was kept in the hands of Sri Naranappa Pandita,
the disciple of Sri Rudra Sakti Pandita, the Pontiff of the city of Bodhan.
No. 265
Volume-I (2003)
Page No : 176
Place : Polepalli.
Language : Kannada.
This inscription is on a stone in the middle of the tank. It records the grant of 2 gadde
marttars of land by a certain Danndanayaka Rudramayya to the God Rudresvara when he set
up Rudratirtha.
230
No. 266
Page No : 94.
Place : Chandippa, Chevella, Ranga Reddy District.
This grant registers gift of land measuring 34 mas of keriya (black soil), towards the
daily anga and raga bhogas of the god Someswara, of the agrahara of Chadippa by the
mahajanas. It also mentions a detailed description of Bhattopadhyaya, probably the priest of
the temple.
No. 267
Volume-I (2003)
Place : Vemulunarva, Shadnagar Taluk.
Language : Kannada.
This inscription is near Shiva temple on seven pieces of a pillar. Registers a gift of land
by mahamandalesvara Bikke nayaka, subordinate of Tribhuvanamalla Vikramaditya VI, to
Trikuta temple of Bikkesvara, Kesava and Aditya deva. The grant was given on the occasion
of Uttarayana samkranti for the bhogas of the Gods, performance of music and feeding
ascetics. The grant consists of different types of land with different measurements. The grant
comprises Gadda marttars of land, 2 marttars of Gadda marttars and 12 marttars of Kisu land.
There is another record which mentions Mahasamanta Bikkenayaka, who at the instance of
mahamandalesvara Mallikarjuna of Kanduru nadu-300, granted 500 marttars of Kisu variety
as sanivara siddhi, in the village Vemulanarve.
No. 268
Volume-I (2003)
Page No : 185 to 186.
Place : Polepalli, Jedcherla.
Language : Kannada.
231
This inscription is on the pedestal of dhwaja stambha in the village temple. Very much
abarded. It states that while Tribhuvanamalla Vikramaditya was ruling Kalyanapura as
nelavidu a certain mahamandalesvara, dandanayaka and Rajyadhyaksha (names lost) made a
grant. (grant portion abraded).
No. 269
Place : Malapahad, Sangareddy Taluk, Medak.
Language : Kannada.
This inscription is on a pillar in the Hanuman temple. The inscription introduces a

certain Somesvarabhatta of the family who bears a string of birudas which include Pati
karyyadurandhara, niyogayaugandhara, Tribhuvanamalladevarajya samuddharana and
Karnnaṭa herilala Samdhivigrahi. The donor, who was a minister, registered the gift of land
measuring 12 marttars in the village Sirigoppa, his Prabhusvamya to the god Somesvara,
towards the daily rites of the god as well as repairs to the temple. The said gift was handed over
to Pabbesvarapandita after washing his feet, at the confluence of the two rivers viz., Jara and
Gundi. At the end, the two Kannada verses praise the donor as a military general.
(Also)
Page No : 104
Place : Malapahad, Medak.
Dynasty : Chalukya.
Reign of : Tribhuvanamalladeva Vikramaditya VI.
Belonging to the time of Tribhuvanamalladeva Vikramaditya VI, the inscription records

the gift of land to god Somesvara of Sirigoppa towards the daily rites and the gift was placed
in the custody of Pabbesvara Pandita after washing his feet at the confluence of the river
Kudalasangama. It is dated Chahikya-Vikrama year 26 corresponding to Saka 1023 (30th
April, AD 1101).
No. 270
Page No : 138 to 139.
Place : Chandippa, Vikarabad District.
232
Records the gift of land by Jakkanabbe queen of Tribhuvana malla the priest done
Bhattopadhyaya of Somesvara temple as a gift. The gift comprised of 6 mas of Keriya (black
soil) and 1 ma of Gadde land and 1 ma of garden land.
No. 271
Page No : 38
Language : Kannada.
Tribhuvanamalla Vikramaditya VI from Kalyana. It is dated the Chalukya-Vikrama year 26,
Vishu, Pushya sù, 3, Tuesday, Uttarayana-Sankranti. This date corresponds to A.D. 1101,
December 24. On this day the said tithi commenced at 08.
It records an endowment, probably of land, to the god Brahmesvara of Hatampura,

adoring the Western entrance of Sri Parvata, by the senior queen Abhinava-Parvati Mannadevi.
The descriptive passage, connoting ‘one who worshipped the feet of illustrious
Vamadevacharya’ and the overlord of the three kings, Asvapati, Gajapati, and Narapati, seems
to the Chalukya emperor.
This charter confirms the identity of Hatampura with Alampur.
(Also)
Volume-I (2003)
Place : Alampur
Language : Kannada
This inscription is in the Museum. Registers the gift of a village as agrahara by queen
Mannadevi for the repairs and white washing of Brahmesvara temple and to perform ranga
bhogas of the God. Incidentally the record mentions the titles of Tribhuvanamalla such as
Asvapala, Narapati, Gajapati and Rajatrayadhipati and describes him as Pamadacharya
padaradhaka. Grant portion lost.
No. 272
Reference : Inscriptions of Andhra Pradesh, Medak District (2001).
233

Place : Tooparn, Gazvel Taluk, Medak.
Language : Kannada.
This inscription is on a pillar near T. Balaiah’s house in Brahmanwada. The inscription

registers the gift of land measuring 2 marttars under Vamkunasamudra, 4 marttars under
Kokkera Kumtta, 5 marttars under Varnnakumta, and 25 marttars of Karamba, mattar to the
west of Garisakurti and levy [sumka] of 2 gadyanas towards the daily rites of the god
Nakaresvara of Kokkirakumta and for feeding the mendicants, after washing the feet of
Vamesvara Pandita by Gundanayya, the dandanayaka who was praised for his munificence to
the Jaina settlements and Saiva establishments.
No. 273
Page No : 57.
Language : Kannada.
Damaged. Records a gift of the village Chillars on the back of the Tungabhadra situated
in Kanne-300 as a sarvvanamasya to god Brahmesvara by the queen Maleyamatidevi. The
recipient of the gift was Moni-pandita who was sthanadhipati of Brahmevara and other
temples.
No. 274
Part-VI, 1973.
Page No : 28 to 31.
Place : K.B. Museum (from Chilkur.)
This inscription which is in fragment is dated in the Chalukya Vikrama Era 27. A certain
Mahamandalesvara, whose name is not clear, having washed the feet of Dhruvesvara Pandita,
the Acharya of the temple of Asagesvaradeva is said to have granted some lands, in Chilkur,
for offerings and for feeding the ascetics, etc.
The record is dated Chalukya Vikrama year 27, Svablanu Chaitra Su.15, Budhovara
(Wednesday). Somagranana (Lunar eclipse) corresponding to Wednesday the 25th March A.D.
1103.
234
Ins. No. 14
Fragmentary. Refers to some gift of land probably to the temple of Nakaresvara, land
and 4 marturs of garden and some tools from the villages of Lombalige 70, as a Talaritti -- etc.
Ins. No. 15
In another piece-the inscription is said to be the composition of Sarasakavi
Sabdavidyaguru Nagasvami.
No. 275
Volume-I (2003)
Page No : 188 to 190.
Place : Alampur.
Language : Kannada.
This inscription is on a slab in the Museum. Records the donation of Ballera village in
the Kannesima on the banks of the Tungabhadra river to Devaracharya muni pandita of
Brahmesvara temple for the renovation of temple and for anga bhogas by chief queen
Abhinava Sarasvati, wife of Vikramaditya VI as sarvanamasya.
No. 276
Page No : 74 to 78.
This inscription is on a slab loosely erected in the museum. Damaged. The usual
invocation of Brahmesvaradeva. The Western Chalukya king Tribhuvanamalladeva was ruling
the kingdom in happiness from his nelevidu at Kalyanapura. In the month of Chaitra of the year
Svabhanu, the chief queen [Abhinava Sara]svati devi, having washed the feet of Moni Pandita,
the acharya (the chief priest) of Brahmesvaradeva granted......in Kanne-300 and Bellege on the
Tungabhadra as sarvanamasya for....white washing and conducting repairs to the temple of
Brahmēsvaradēva established in Alampur, the western gateway of Srisailam. Svabhānu Chaitra
corresponds to March-April A.D.1103.4
No. 277
Page No : 18
235

Language : Sanskrit
This lengthy inscription in Sanskrit verse describes the Paramara rulers of Malava
whose primaeval ancestor was born in the sacrificial fire of the sage Vasistha near the Arbuda
mountain. A later king of this family was Udayaditya whose son was Jagaddeva. This prince
endeared himself to the great Chalukya emperor Tribhuvanamalla Vikramaditya VI who
treated him as his own son. While Jagaddeva was governing the province a Mahamandalesvara,
the king's general Somala Dandanayaka holding the designations, Great Minister and High
officer in charge of Peace and war, constructed the temple of Jagaddeva Narayana in his capital
Kollipaka for the prosperity of the kingdom.
The epigraph is dated the Chalukya Vikrama year 29, Tarana, Chaitra purnima, Sunday,
lunar eclipse. This date regularly corresponds to A.D. 1104, March 13. On this day Jagaddeva
granted with the king`s approval the village Piriya Pembariti for worship and offerings, etc. in
the above temple.
(Also)
Page No : 61
Language : Sanskrit
This inscription is dated C.V.E. 29, Tarana, Chaitra Purnima, Sunday. (A.D. 1104,
March 13). Gives a lengthy description of the Paramara kings of Malva. A later king of this
family was Udiyaditya whose son was Jagaddeva. The latter was a great friend of Chalukya
Vikramaditya and was appointed as Mahamandalesvara of Kollipaka province. He constructed
the temple of Jagaddeva Narayana in his capital Kollipaka. His commander of the army
Somaladandanayaka endowed it with Periyapembarti village in the middle of 12 villages
attached to the town by the order of the emperor.
(Also)
Volume-II (1994).
Page No : 42 to 48
Place : Kolanupaka
This inscription is in the Vira Narayanaswami temple. States that, Somala Dandanatha,
son Sadiga and grandson of Siha Vaṭanvaya Mahishapura in Pariyatra country, a
mahasandhivigrahi and Prachanda dandanayaka in service of Paramara prince Jagaddeva of
236
Dhara, built a temple for the god Jagaddeva Narayana Kollipake, the headquarters of master,
who governing the district as subordinate of the Chalukya emperor Tribhuvanamalladeva.
Jagaddeva, by the command of the Chalukyan emperor made a gift of village of Pembariti,
situated in the middle of the 12 villages attached to town, excluding the two shares which had
been assigned to the Appesvara pura-dramma-Vichiti bhattabhaga to God repairs, white
washing of temple, anga bhogas of the God and for teaching the Vedas, Svadhyaya and feeding
ascetics. He also gave 5, 4 and Uttama Ganda chinnas for each one of villages in centre
Kollipaka-7000, in order uttama(best), madhyama (middle) and adhama (lowest). Having
declared them as Devabhoga…………. he also gave three string flowers to every garland
maker's house in town and piece garden land Nidingoluru for flowers, leaves, fruits and
creepers.
The inscription begins with the description of the Arbuda mountain and the hermitages
of sages situated thereon; mentions the hermitage of Vasishtha and the sacrificial pit out which
sprang up warrior named Paramara. In his lineage was born Harshadeva. His son was Munja,
who was also known as Vakpati and Utpala. His brother was Sodhala; and his son was Bhoja,
the preceptor of belles-lettres (Sahitya-Vidya-guru) and the wish-yielding tree of the poets
(Kavisvara-manoratha-kalpa bhuja). His uncle's son (pitrivyah) was Gondala, his son was
Udayaditya; and to Udayaditya was born a son called Jagaddeva. He was befriended by
Chalukya Rama, the emperor of Kuntala, who took him to his country and treating him as his
own son gave him dominion equal to that of the king of Dhara.
(Also)
Page No : 53.
This inscription is on a slab built into the wall of the main shrine of the
Viranarayanaswamin temple. Proper left. Given a lengthy description of the Arbuda mountain
and an account of the Paramara rulers down to Jagaddeva who, on the orders of the king granted
the village Piriya-Pembariti, one of the twelve villages included in Kollipaka-desa excluding
from it the lands that were already given to god Auppevara, for the anga-ranga-bhoga of the
god, the upkeep of the temple and the feeding of ascetics at Jagaddevanaraynapura built by
Somala-dandanayaka. Records in addition, the grant of Uttamaganda-chinhas at the rate of
five, four and three from all the villages of Kollipake -2000, classified into three grades as
uttama, madhyama and adhama respectively and some lands in Nidungaluru and
[Ramala?]cheruvu to the west of Jagaddeva-tataka for certain other services such as supply of
garlands, fruits, etc. Published in Andhra Pradesh Govt Archl, Series, No. 3 (Kannada
Inscriptions of Andhra Pradesh), Ng. 46, pp. 57-61.
237
(Also)
Page No : 53.
Language : Nagari and Sanskrit.
This inscription is on a slab into the wall of the mandapa in front of the main shrines of
the Viranarayanaswamin temple. Proper right. Records a gift of the village Maddigatlu in
Pullanuru-70 to god Jagaddevanarayana installed by himself by Kumara mahamandalesvara
Jagaddeva with the permission of the king.
(Also)
Page No : 80
Dynasty : Chalukya.
Language : Sanskrit, Kannada and Nagari.
Two Sanskrit epigraphis, one in Nagari and the other in Kannada, the former on wall
of the mandapa and the latter on the wall of the shrine of the Vira-Narayana temple, both dated
in the Chalukya-Vikrama year 29 (A.D.1104), record endowments of lands and money by the
Paramara prince kumara mahamandalesvara Jagaddeva, a feudatory of Tribhuvanamalla, to
the god Jagaddeva-Naravana. The money endowment consisted of collections from the villages
included in Kollipake-7000. Division at the rates of five, four and three gold coins (called
uttama-ganda-chihnas) respectively from the villages classified as uttama madhyama and
adhama. The epigraphs vividly describe the Arbuda mountain and trace Jagaddeva's ancestry
from Harsha.
No. 278
Reference : Epigraphia Indica, Volume-XXXIX, Part-VII (January 1973)
Page No : 253 to 272.
Dynasty : Chalukya.
Inscription date : 13th March A.D. 1104 and 18th April A.D. 1106
Language : Kannada, Sanskrit and Nagari.
238
Three Inscriptions of Paramara Jagaddeva from Kolanupaka

(3 Plates)
by
P.R. Srinivasan and V.S. Subrahmanyam, Mysore.
The three inscriptions edited in the following pages are from Kolanupaka, Bhuvanagiri
Taluk, Nalgonda District. This place is well-known for its old temples and antiquities which
testify to its former glory and importance. It has yielded many more inscriptions. The records
under study are for the sake of convenience, called A. B and C. Of these A has been published
in Andhra Pradesh Government Archaeological Series, No. 3 (Kannada Inscriptions of Andhra
Pradesh). No 45, pp. 57 ff., while B and C are published for the first time here. Several verses
of A are repeated in C. All the three belong to the period of a single chief only. While A and B
are dated in the same year and are almost identical in their contents couched in different texts,
C is dated two years later than the former two and its grant portion is different.
The characters of inscriptions A and C are Kannada and those of B in Nagari and they
are regular for the period. The language of these records is Sanskrit, but for a few place-names.
The inscription A is on a slab built into the wall of the main shrine of the
Viranarayanasvamin temple at Kolanupaka. It has 36 lines of writing which is well preserved.
The record B is engraved on a slab built into the inner side of the wall of the mandapa in front
of the main shrine of the same temple. It has 49 lines of writing in beautiful Nagari characters.
Besides, at the bottom of the record and in the middle of lines 42-49, in a rectangular space, a
standing figure of the god Vishnu is sketched in outline. The deity has four arms, probably
holding chakra and shankha in the two upper hands, a lotus in the lower right hand and the
gada in his lower left hand. He wears the kirita-makuta, a long hara, a long yajnopavita
reaching the knees and other ornaments. The feet are kept facing opposite directions. A circle
representing the sun is engraved on the right side of the head of the figure and a crescent
representing the moon is engraved on the left side. This figure probably represents the god
Viranarayana of the temple which is its name or Jagaddevanarayana referred to in the records.
The inscription C is incised on the four faces of a stone pillar lying in the compound in front
of the Somesvara temple of the same place. Owing to the breakage at the top of the third and
fourth faces of the pillar, the writing in these places has been damaged. There are 107 lines of
writing extant.
All the three records belong to the reign-period of the later Chalukya emperor Tribhu-
vanamalla (Vikramaditya VI) who is stated to be ruling from Kalyanapura. Of these, A and B
contain the details of date, expressed in words, such as Chalukya-Vikrama year 29, Tarana,
Chaitra, Purnima, Sunday, lunar eclipse, which regularly corresponds to 1104 A.D., March 13.
The record C contains the details of date, also expressed in words, viz., Chalukya-Vikrama
year [3]1, Vyaya, Vaisakha Su, Akshayatritiva: Sunday, which regularly corresponds to 1106
A.D., April 8.
All the three inscriptions refer themselves to the rule of Paramara Jagaddeva, as a
subordinate of the above-mentioned Chalukya Vikramaditya VI. Two other records of this
chief have been known, one from Jainad and the other from Dongargaon. While editing the
latter record, Dr. V. V. Mirashi has dealt with several points pertaining to the history of this
chief. The records under examination go to substantiate his points besides providing some
additional points of interest.
239
The Paramara family is called Hutavaha-varsa (i.e. Agni-vamsa) in inscription B (verse

10). The same verse says that Vairisiriha was born in it. He was followed by his son Sriharsha,
his son Munja, his brother Sindhuraja, called Sindhala in inscription A and Simdala in
inscription C and his son Bhoja. After Bhoja came Udayaditya who is stated to belong to
Bhoja's family, But in inscription A, Udayaditya is said to be the son of Gomdala, a pitrivya or
paternal uncle of Bhoja. Inscription C simply says that Udayaditya was the son of Gomdala
who was a ruler after Bhoja. So, our inscription A clarifies the correct relationship of
Udayaditya, and consequently of Jagaddeva also, to Bhoja. In the light of this statement of the
Jainad inscription that Bhoja was pitrivya (i.e., paternal uncle) of Jagaddeva and the statement
of the Dongargaon record that Bhoja was the brother (bhrata) of Udayaditya may be said to be
not very accurate. Inscription B also states that Udayaditya had several sons of whom
Jagaddeva was eminent. The information that he was obtained by Udayaditya, after the latter's
propitiation of Siva, as mentioned in the Dongargaon inscription is not recorded here.
Regarding Jagaddeva's service under the Chalukya king Tribhuvanamalla, our

inscriptions A and C say that he was brought out of affection, from Dhara by the latter, and was
given half of the Kuntala kingdom considering him to be his son. Inscription A further says that
Jagaddeva helped the Chalukya ruler to become the lord of a vast territory. But inscription B
says that Jagaddeva went to Chalukya king when the latter considered him to be his son
(dharma-tanaya). The Dongargaon record states that the Kuntala king considered him to be the
first amongst his sons, and that he made him ruler of the southern part of his kingdom
(dakshina-dis-alamkara). The Jainad inscription, on the other hand, does not say anything
about this matter. According to our inscriptions Jagaddeva is described not only as Pratipanna-
Karnna (subduer of Karnna) but also as Hanuman (B line 33). He is also called Mandalesvara
(A, line 31) and Kumaramahamandalesvara (B, line 43). Jagaddeva's prowess is compared to
the three fires of aurvva, pavi and dava, combined into one, and with this power, it is said that
he was able to destroy the three forts of the enemies. Who these enemies were is not indicated
in our records. Probably they were the Kalachuris, the Andhras and the Karantas (i.e.,
Hoysalas). Inscription B, however, states that Chalukya king's enemy was Vallala and that he
was defeated by Jagaddeva who was riding an elephant (B, lines 35-36). This is elaborated in
inscription C which states, in lines 60-67, that Jagaddeva rode the elephant called Kalamegha
and when the Karnataka army was running hither and thither, he killed six thousand soldiers
single-handed. These two statements go to substantiate the statement that the Chalukya king
was pleased to give half of the Kuntala kingdom to Jagaddeva because he made it possible for
the former to be the lord of the earth bounded by the Lōkā-lōka mountains (A, lines 24-25). The
king Vallāla or Vallāļa referred to in our inscriptions B and C was Ballala, the son of Ereyanga,
the Hoysala. Besides the victory over the Hoysalas, Jagaddeva, according to our inscription C,
is said to have conquered the kings of Vengi, Dravila, Chakrakuta, and Ahirs during his
digvijaya campaign.
Inscription A refers to Somala, the son of Sadiga who was the son of Siha belonging to
Mahishapura in the Pariyatra country. This Somala was holding the post of
Mahasamdhivigrahin and Dandanayaka. He is described as a mahatman (line 28). He caused
the installation of Arkka (the sun), the Grahas (the planet), the Matrikas (the Saptamatras) and
Vishnu the lord of the town, all in Somesvara or in the precincts of the temple of Somesvara.
He also installed the deities Buddha and Vak (i.e. Sarasvati), the former in front of the temple
of Salesvara and the latter in the Isana-matha of the north. He also built the temple of
Jagaddevanarayana at Kollipaka, the capital of the territory ruled by Jagaddeva. It is for the
maintenance of this temple and fer worship and offerings of the deity that Jagaddeva made a
gift of the income from Piriyapembaruti-grama of the group of twelve attached to the pattana
240
(town). The income of the village is stated to be 20 pura-drammas, meaning probably that the
money was given by the town as a whole or the town administration, perhaps annually. Out of
this amount, however, a sum of two drammas which was previously gifted to the deity
Appesvaradeva was excluded, leaving 18 drammas as the amount gifted to the deity
Jagaddevanarayana. The gift was made on the occasion of the lunar eclipse that occurred on
the given date viz., Chalukya-Vikrama year 29, Tarana, Chaitra su 15, Sunday corresponding
to 1104 A.D., March 13. Besides this, gifts of oil, flower threads and flower garden at
Nidungalur, probably the same as Nidungalur of inscription B, were also made to the temple
by the chief, and also some rice-fields, though bought out of the gold of the temple, were made
to be enjoined by the temple tax-free. There was also the gift of five, four and three
Uttamaganachinnas respectively for the first, second and last grades of lands from all the
villages of Kollipaka-7000.
The text of inscription B is different from that of A but the purport is almost identical
with that of A. But the gift was made on the same occasion of the lunar eclipse on the same
date Viz, 1104 A.D., March 13. The gift was made by Jagaddeva who described as
Samadhigata pamcha-mahasabda and Kumaramahamandalesvara for the purpose of
maintenance of the temple and worship and offerings to the deity therein Jagaddevanarayana
built by him evidently the same temple at Kollipaka mentioned in inscription A above. Here
the gift was the money income from the village of Peddapembaru which was one of the twelve
attached to the pattala (pattana). The money income here is stated to be 20 griha drammas,
meaning probably the amount paid perhaps annually by each household. It seems that amount
was originally assigned to the temple of Praganesvaradeva of the village. Out of this amount,
however, a sum of 3 drammas which was due to the king was excluded. So, the balance of 17
drammas given by the households was by our record assigned to the Jagaddeva-narayana
temple. A similar amount of 17 drammas paid by pura, i.e., town or town administration seems
to have been assigned to the same temple. Other gifts the rice-fields bought from out of the
money of the temple treasury at the back side of the tank called Jagaddeva-mahodadhi at
Ramalacheruvu village, a garden for growing useful fruit trees in the middle of a stream called
Usharakunthi-nadi in Nidungalura-grama (perhaps the same as Nidungalur of inscription A).
the five, four and three gold coins, probably the same as the uttamaganda-chinna of inscription
A. respectively for the first, second and last varieties of lands in each village, a certain quantity
of oil by every oil-monger and three flower threads by every florist were also gifted to this
temple, besides the village Maddigatlu of the Pullanur 70 which was made tax free.
The text of inscription C has some verses which are the same as found in inscription A.
In C the descriptive part is brief. The description of the exploits of Jagaddeva is detailed (C,
lines 58-67). The gift recorded here was made by him who is described as Mahamandalesvara
to the Traipurushadevalaya and also to a temple of Brammesvara and a Matha of Somesvara,
of which the particulars have been lost due to the damage suffered by the inscription at this
place. These temples were caused to be built by Brammadeva-nayaka, the son of
Thakkanenayaka on the northern side of Somesvara at Bhuvanagiri. The gift was made for the
maintenance of these temples as well as for the worship and offerings of the deities therein, on
the occasion of the Akshaya-tritiya in the Chalukya-Vikrama year 31, Vyaya, Vaisakha śu.3,
corresponding to 1106 A.D., April 8. The gift consisted of the village of Goshthipalu-grama in
Aleti-kampanaka which was freed from being pointed at (by the officials) and freed from the
payment of all taxes. It will be seen that the matter of the records A and B relates to gifts made
to the Vishnu temple called Jagaddevanarayana, and the matter of the record C relates to the
gift made to Siva temples. It is interesting to note that the general Somala also built temples to
241
Arkka, Grahas, Matrigana, Buddha and Vishnu. It seems that there were already the temples of
Somesvara and Salesvara at Kollipaka.
Several geographical names occur. Of these, Mount Arbuda is the Mount Abu of
modern times. The Lokaloka mountains of inscription A are the legendary ones. Kuntala,
occurring in all the records, comprised the northern districts of the present Karnataka State and
the southern districts of Maharashtra. Kalyanapura is Kalyan near Mumbai. Dhara is modern
Dhar in Madhya Pradesh. Kollipaka occurring in A and B is the same as Kolanupaka, the
findspot of these records. Piriyapembaruti, Chiduku-cheruvu, Kattakrandivrayyadona, Dudde-
cheruvu, Erramgumta, Kaditachattu-ravi, Nidumgalur, and Ramalacheruvu of inscription A,
are yet to be identified. The Pariyatra-desa of A was the country in the western Vindhyas, but
Mahishapura in it is to be identified. Kaveri, Gurjjara, Malava, Bhagirathi, Kailasa, Mahakala
(Siva at Ujjain), Andhra and Tungabhadra of inscription B are well known. But Peddapembaru,
Ramalacheruvu, Nidungalura (probably the same as Nidumgalur of inscription A) Pullunura
and Maddigatlu-grama of inscription B are to be identified. Vengi, Dravila, and Chakrakuta of
inscription C are well known. But the country of the Ahirs was probably Ahirwada lying
between Bhilsa and Jhansi. same as Bhuvanagiri, the headquarters of the Taluk of the same
name in which Kolanupaka, is situated. Aletikampanaka and Goshthipalu-grama are yet to be
identified.
Inscription A
This record commences with a symbol for siddham or om. Verse 1 praises the god
Srinatha or Mahavaraha and invokes his grace. In the next verse also the same god, here called
by his other names like Kesavamurti, Adi Purusha and Narayana is praised as the lord of the
three worlds and one displaying in his hands lotus, conch, chakra and Kaumodaki (i.e. the club)
and his protection is invoked. Verse 3 describes the mountain Arbuda. In the next verse the
same mountain is described as populated by penance-doing siddhas and munis and by kinnaras.
The next verse (verse 5) says that the mountain due to its being covered by the pollen looked
like a golden one (i.e. Mount Meru) often. Verse 6 describes that due to the presence of sheets
of bees which had been attracted by the scent of the lotus flowers, even the day looked like
night. The verse 7 refers to the Manasa lako, raja-hamsas, etc. The next verse describes the
lakes there and their water which wore a variegated appearance.
In the next verse also the lakes are described as inviting, through the noise of the birds
inhabiting them, the sky-roaming couples. Verse 10 describes the breeze blowing there in its
three aspects of coolness, gentleness and fragrance. The next verse states that the mountain
with the Kinnaris singing, with the waving of the Chamari-deer, and with the presence of the
sky-roaming women, appeared like kings. The verse 11 describes again, the mountain as if
possessed of white umbrella, by the trees with white flowers on it, and so resembled a king.
The likeness of the mountain to a king is further described in the next verse (verse 13). Verse
14 says that in that mountain which looked like the tilaka of the north, there was a renowned
hermitage of the sage which looked like the second residence of Padmasana or Brahma, and
which was full of men learned in all knowledge. Verse 15 describes the hermitage as full of a
variety of grains and vegetation and as peaceful.
Verse 16 states that in that hermitage the agnihotra was performed in such a manner as
to produce large quantities of smoke. The next verse (verse 17) continues the description of the
hermitage stating that it was full of deer cubs and babies and pupils, which formed the real part
of the place. How the monkeys helped the sage, how the birds with their wings fanned the homa
fire with devotion and how the animals naturally inimical to each other lived like friends in the
242
hermitage is described in verse 18. The next verse praises the hermitage as possessing the
treasure-house of punya, as full of compassion and as the seed of the Krita-yuga. Verse 20
states that the lord of the hermitage was Vasistha who was worshipped by the divine sages,
who was eminent in discussing the principles of all the Vedas and who looked like the second
Chaturvaktra (i.e., Brahma). That his was the ultimate word in matters relating to dharma and
adharma, he was the leader in the exegesis of the sacrificial lore, he was the giver of initiation
to those good people aspiring for salvation, he had drawn into himself the activities of his sense-
organs, he was the friend of all the sentient beings and he possessed the capacity born of
meditation, of knowing the position of the past, present and future, is stated in verse 21.
Verse 22 states that he created in the homa fire a chief possessing unsurpassed valour
who was capable of helping the sages in performing their ordained duties. The fact that he
possessed a couple of quivers, and shone with a bow and so resembled the god Pinaki who
destroyed the three worlds of the enemies of the gods is described in verse 23. That this chief
who was born from the fire-pit shone with the title Paramara given to him by the sages on
account of his interest in killing the opponents is stated in the next verse. Verse 25 states that
the ruler Sriharsha, the moon incarnate, was born in this family which was the abode of jewel-
like qualities, just as the moon was born from the ocean of milk. That he was adored by the
subordinate rulers and that his fame reached the ends of the directions is made known by verse
26. Verse 27 states that he ruled the kingdom which gave him happiness both in this world and
in the other world by means of the dharma, artha and kama, that he pleased the gods and the
Brahmanas by means of homas and gifts respectively, that he filled his treasury with gold
acquired through proper means for the benefit of the world and that he enjoyed all the proper
pleasures together with his own subjects. At his going away to experience the fourth object
desired by every man (i.e., moksha, here meaning his death), his son Mumja, who was an abode
of very good qualities became the ruler of the world bounded by the oceans. This is mentioned
in verse 28.
Verse 29 states that he, after having ruled peacefully, after having constructed the city
of Dhara which rivalled by its riches the city of the gods, and after having received the title of
Vakpati by his interest in the poets, reached the abode of fame (i.e., died). Verse 30 states that
after him, his brother Simdhala became the king after vanquishing the opponents by his army
which was built by his own valour. The next verse (verse 31) states that after him his son Bhoja
who was no other than Madhyama Parhdava (i.e., Bhima), who was a Chakravarti, who was a
sahitya-vidya-guru, who was a mine of good traditions and valour and who fulfilled the desires
of the righteous (sishteshta-chintamani) succeeded to the throne.
In the next verse his beauty, his destruction of the enemy rulers and his giving
satisfaction to the poets are mentioned. Verse 33 refers to his father's brother Gomdala as
devoted to him. The next verse (verse 34) states that to him was born king Udayaditya. Verse
35 describes that the fire (i.e., his son Jagaddeva) which emanated from him which was the
combination of the three fires viz., aurvva, pavi and dava, was capable of destroying the three
forts of the enemies. The fact that to him was born Raja Jagadeva, an incarnation of brilliance,
who defeated Karnna and who was famed for making great gifts is stated. Though he firmly
kept in his heart the goddess Rama (i.e., Lakshmi) who fulfilled the desires of the righteous,
the friendly Bharati (i.e., Sarasvati) in his mouth, and the goddess of heroism on his shoulders
and thus capable of ruling over the earth, he was interested only in delighting in his fame that
spread in different directions. This is stated in verse 37. Verse 38 is again in praise of him who
is here also called as one who had defeated Karnna.
243
Verse 39 refers to Kuntaladharinisa and compares him to Hemachalesa (i.e., Indra) for
his loftiness, Verse 40 describes the same king as Vikrantachakresvara and praises him as the
destroyer of the wicked, possessor of the goddess of valour, and as one who protected the
subordinate rulers who came to him for refuge. In verse 41, this Chalukya king is stated to have
brought to his place, out of friendship, the enjoyer of the pleasures of Dhara (i.e., Jagaddeva)
and to have given him half of the Kuntala kingdom like a father, considering him to be his son,
and to have attained the rulership over the earth bounded by the Lokaloka mountains through
his help. Ten follows the prose passage which refers to the rule at Kalyanapura, of
Tribhuvanamalla-vallabhendra (i.e., Chalukya Vikramaditya), who is described as Samasta-
bhuvanasraya, Sri-Prithvi-vallabha, Maharajadhiraja, Paramesvara Paramabhattaraka,
Satyairaya-kula-tilaka and Chalukya Bharana.
Verse 42 introduces Siha of Mahishapura in the Pariyatra country and states that he had
a son named Sadiga and that the latter had a son named Somala. Somala's qualities and abilities
are described in the next verse (verse 43). Verses 44 and 45 tell us that he was the dandanatha
(i.e., the general). Verse 46 states that he caused the installation of the Sun-god, the Planets,
the Mother-goddesses and of the presiding deity of the town viz., Vishnu, all in the Somesvara
(i.e., in the temple of the god Somssvara), the deity Buddha in the precincts of Salesvara, and
the goddess of Vak (i.e., Sarasvati) in the Isana-matha of the north.
The prose passage that follows in line 29 mentions that this Mahaprachanda-
dandanayaka Somala in the capacity of Mahamatya was entrusted with the work of
administration of the entire kingdom, that he possessed the three powers, and that he also held
the post of Mahasamdhivigrahin. It is further stated in lines 29-30 that for the repairs to the
temple of Jagaddevanarayana and for the worship and services of the deity there in and for the
pleasures of the sages engaged in learning in Kollipaka-nagara which was the capital of his
kingdom, an endowment was made in the Chalukya-Vikrama year 29, Tirana, Chaitra su. 15,
Sunday (expressed in words), on the occasion of the lunar eclipse. The lines 30-31 state that
the endowment consisted of the village of Piriyapembariti which was one the twelve villages
attached to the pattana, after excluding from it two shares, each value of the value of 20
drammas, given by the town which were gifted deity Appesvara. This was a devabhoga gift
and it was freed from all hindrances to its enjoyment and was tax-free. The gift was made by
Jagaddeva, described as Mandalesvara with the permission of the Chalukya Tribhuvanamalla.
The boundaries of the gift village are given in 31-32. They were: Chidukucheruvu, and
Kattakrindi-vrayyadona on the east; Dudde-cheruvu the west; Erramgumta on south and
Kaditachattu-ravi on the north. It also stated that the gift of money according to the prevailing
rate five, four and Uttamaganda-chinna (i.e., a type of coin) in the mandala Kollipaka-7000
respectively first, second and the last grades of land, was after making it a devabhoga. Similarly
he ordered that every oil-monger of the town should give chavudu (a measure of capacity)
according to the devamana (the measure of the god?) and oil and every florist should give three
thread of flowers, evidently the temple. Line 33 states that also for the purpose of flowers etc.
offering to god, garden Nidumingalura. Then there follows the passage containing their request
all and the rulers and the officers of the country protect this gift it was theirs. Verses 47-51
(lines 33-35) are the usual imprecatory and benedictory ones.
In lines 35-36, another matter is recorded. It pertains to the purchase of ten nivarttanas
of rice-fields in Ramalacheruvu situated to the west the tank called the Jagaddevamahodadhi,
from out of the gold belonging to the treasury of the temple of Jagaddeva-narayana and making
it over the god to be enjoyed as tax-free land. The record ends with three auspicious words.
244
Inscription B
This inscription commences with the symbol for siddham, which is followed by an
obeisance to Narayana. In verse 1, in lines 1-2, which is damaged much, there is apparently a
prayer to the same god. Verse 2 also contains a prayer to the same god called here
Madhuvijayin. Verse 3 describes the mountain Arbuda, Verse 4 describes how in the
hermitages of the sages who were learned in the knowledge of the Upanishads the effects of
both the Sun god and the Moon exist together. Verses 5 and 6 state that Vasishtha was doing
penance there and that on one occasion Gadhinandana (i.e, Visvamitra) took away the former's
wishful filling cow. Verse 7 states that noticing this bad act of Gadhi. Vasishtha who performed
a homa. In the next verse (verse 8) the birth of a hero with bow and club, from was pained, the
fire of this homa is described. He attacked the kings of both the solar and lunar races and gave
protection to the three worlds. Verse 9 states that Vasishtha blessed him with the rulership of
the entire earth. He was able to rescue Nandini from Gadhi and thus pleased her and came to
be called Paramara. Verse 10 describes the birth of the ruler Vairisimha in this Hutavaha-vamsa
(i.e., Agnikula).
The next two verses (verses 11 and 12) speak of his great qualities and his capacity to
conquer the enemies. In verse 13, is mentioned the birth of the ruler Sriharsha to Vairisimha.
His (i.e. Sriharsha) valour, amorous deeds and the obeisance paid to him by the suppliant rulers
are described in verses 14 to 16. That Munja, the full moon born of the ocean of poets, was
born to him is referred to in verse 17. His fame is praised in verse 18. Verse 19 refers to his
brother Sindhuraja. His valour in war is described in the next two verses. That the king Bhoja
was born to him is mentioned in verse 22. Verse 23 describes how his generals were constantly
interested in achieving victories, and here is a reference to the Kaveri. Verse 24 refers to the
existence of big lakes in different parts of his country. Verse 25 refers to his conquest of
Gurjjara and to the increasing strength of the Malava soldiers (i e., his own army). Verse 26 is
in praise of this king who is compared here to Partha and Rama. Verse 27 says that his country
was full of lofty buildings like that of the temple of the god Mahakala, even the gods did not
feel happy about their own place. In verse 28, reference is made to the king Udayaditya who is
stated to have belonged to the family of Bhoja. The former's valour is praised in verses 29-30.
Verse 31 states that this king had several sons of whom Jagaddeva was eminent who, like
Hanuman, was capable of destroying by fire the cities of enemy rulers. Jagaddeva's qualities
are described in the next verse. Verse 33 states that after the death of his father, he went to the
Chalukya king who considered him to be like his son.
In the next verse Jagaddeva's fight, by riding an elephant, with the famous Vallala who
was an enemy of the king of the Dakshina country (i.e. the Chalukya king), and vanquishing
him is described. Verse 35 praises him again for his valour, and calls him as one who defeated
Karnna. The next verse (verse 36) says that though he was interested in war, he made gifts of
villages to dvijas (i.e., Brahmanas). Verse 37 says that though he never looked at other women,
he dragged, by their hair, the territories (which are likened to women) of the enemies and
enjoyed them. Verse 38 refers to the women of the Amdhra country. In the next two verses he
is praised further. Here ends the verse portion.
In the prose passage, in lines 41-42, the reign of Tribhuvanamalla-vallabhendra ruling

from Kalyanapura is referred to. He is described as Samastabhuvanasraya, Sri-Prithvi-
vallabha Maharajadhiraja Paramesvara Paramabhattaraka Satyasraya-kula-tilaka and
Chalukya bharuna. In lines 42-43, Jagddeva is mentioned and he is called here as Samadhigata
pamchamahasabda and Kumara-Mandalesvara. In lines 43-45, the matter relating to the gift
245
made by him of a village in favour of the (temple of the) god Jagaddevanarayana installed by
him, for its maintenance and for the worship and offerings to the god, and for the learning of
the sages, in the Chalukya-Vikrama year 29, Tarana, Chaitra su 15. Sunday when a lunar
eclipse occurred. The gift village called Pedda-Pembaru-grama was on the banks of the
Tungabhadra, in the Kollipaka country, and was included in the twelve villages attached to the
pattala (pattana).
In lines 45-46, it is stated that three shares belonging to the king from the share amount
of 20 drammas due to the Pramganesvaradeva of the village, were excluded from the gift.
Probably this amount was paid by every household of the place and hence called griha-
drammas. Similar was the case with the pura i.e., pura-drammas (the amount paid by the town).
Similarly, ten nivarttanas of rice-fields in the village of Ramalacheruvu situated at the back of
the tank called Jagaddevamahodadhi was gifted. A garden for growing useful fruit trees in the
middle of the stream called Usharakunthi in the village Nidumgaluua was given, Then every
village was to give money according to the rate of five, four and three swarnna-rupakas,
respectively for the first, second and third grades, evidently of lands. So in the town every
household of oil mongers should give a certain quantity of oil according to the devamana
measure, and similarly three threads of flowers should be given by every florist. Then the
village Maddigatlu-grama belonging to Pullunura-70 group was also gifted as a tax-free grant.
All the above-mentioned subsidiary gifts too were obviously intended for the temple of
Jagaddevanarayana.
Inscription C
This inscription commences with a symbol for siddham. Verse 1 invokes the protection
of Mahesa the lord of Achalaja or Parvati for his devotees. Mahesa is stated to be the cause for
the god Lakshmisvara who is the cause for the birth of the god who causes the birth of the
world, born of the lotus which emanated from the navel of Lakshmisvara. Verse 2 describes
the Paramara family which gave birth to jewel-like kings, which protected the suppliant rulers
and which by its possessing the goddess of sovereignty looked like the ocean of nectar. Verse
3 states that in that family was born Gomdala, after the disappearance of several kings like
Sriharsha, Mumja, Simdala and Bhojadeva. His son was Udayaditya who ruled from Dara. This
is stated in verse 4. Verse 5 states that from him was born a single fiery son who seemed to
combine in himself the three fires of aurvva, pavi and dava which were capable of destroying
the three forts of the enemies. This son was Jagaddeva who was a brilliant incarnate, who
possessed good qualities and who had defeated Karnna. His praise is continued in the next
verse (verse 7) where also he is called as one who defeated Karnna. Verse 8 refers to Kuntala-
dharanisa who resembled Hemachalesa (i.e., Indra) by his loftiness and other qualities. Verse
9 is in praise of the same king who is called here as Kuntala vallabha and Vikrantachakreivara.
The next verse (verse 10) tells us that this king called here as Chalukya-rama brought from the
city of Dhara (obviously Jagaddeva) out of affection and deeming him to be his own son gave
him half of the Kuntala kingdom, as a father would do to his son.
Then follows a prose passage in lines 52-58 which are damaged. Here the same king is
referred to. It is stated that he who was Tribhuvanamalla, with the birudas like Sri
Prithvivallabha, Maharajadhiraja, Paramesvara, Paramabhattaraka, Satyasrayakulatilaka,
etc., was reigning from Kalyanapura. Verse 11 states that Jagaddeva who went on a digvijaya
conquered the rulers of Vengi, Dravila, Chakrakuta, Ahirs, and Vallala. Verse 12 describes his
valour how when the army of the Karnataka ruler was running helter-skelter Jaggaddeva single-
handed riding his war-elephant called Kalamegha killed in the battle, six thousand soldiers of
the enemy king Vallala (i.e., the Hoysala king) and obtained victory.
246
The following prose passage (lines 67-70) states that he was ruling happily at Kollipaka,
the capital of his territory. The passage in lines 70-74, refers to the fort of Vallabha at
Bhuvanagiri and to the temple of the deity Traipurushadeva built by Brammadeva, the son of
Thakkanenayaka, on the northern side of Somesvara. The text of the passage in lines 75-80
which are badly damaged cannot be made out although the extant words indicate that here is a
reference to the purpose for which the gift recorded in a subsequent passage was meant. The
passage in lines 81-92 state that in the Chalukya-Vikrama year 31, Vyaya, Vaisakha Su.3
(Akshaya-tritiya) Sunday (expressed in words) on account of Akshyaya-tritiya, Jagaddeva,
who is described as Mahamandalesvara, granted Goshthipalu village belonging to
Aletikampanaka, as a devabhoga exempting it from anguliprekshana and payment of all taxes.
The passage in 92-95 contains a request to the other rulers and officials of the country to protect
this gift as if it is theirs. Verses 13-15 in lines 95-107, are the usual imprecatory and benedictory
ones.
(Also)
Volume-I (1992).
Page No : 63 to 68
Language : Sanskrit (Devanagari Characters).
This inscription is on the front inner wall of the Mukha Mandapa of Veeranarayana
temple. The inscription in Devanagari characters and Sanskrit language begins with the
legendary account of the Paramara kings i.e. the description of the mount Arbuda, the
hermitage of the Rishi Vasishtha and the story of the seizure of Nandini the divine cow by
Visvamitra, and the birth of the warrior Paramara out of Vasishtha's sacrificial fire. The kings,
Vairisimha, Sri Harsha and Sri Munjaraja, the great scholar and patron of the poets are
mentioned. Munja's brother was Sindhuraja, who was an elephant in uprooting the tree like
enemies. His son was Bhoja who was as liberal as the divine tree Kalpataru and who excavated
a good number of great tanks all over the kingdom. He is said to have conquered the Gurjara
country. He also constructed the great temple to the god Mahakala which surpasses in sanctity
the river Ganga and the mount Kailasa the abode of Shiva.
Bhoja, the record states, was succeeded by prince Udayaditya of the same family.
Among his several sons, prince Jagaddeva was reputed as valorous as Hanuman in burning the
towns of the enemy kings. The Chalukya emperor is said to have received him with affection.
Jagaddeva is said to have led an expedition to the South where he defeated the king Ballala and
gained victory over the Andhras.
While the Chalukya king Tribhuvanamalla was ruling from Kalyanapura, his
subordinate (padapadmopajivin) Kumara Mahamandalesvara Jagaddeva, with the permission
of his master made the gifts to the god Jagaddevanarayanadeva, consecrated by him, for the
anga-ranga-bhogas, renovation, and feeding the ascetics and pupils. The gifts include, part of
the income due from the former Appesvara temple of Pedda Pemivaru in Kollipaka-12 villages,
excluding the king's share of one-third out of the 20 dramma income and the village, ten
nivartanas of wetland, a garden in Nidungaluru village and a levy of five, four and three gold
rupakas from each village of the three grades uttama, madhyama and adhama respectively,
247
one deva mana of oil per oil mill in the town, three garlands by each garland maker and the
village Maddigatlu in Pulganuru-70 in Chabbidesa.
No. 279
Page No : 25
Place : Nidikonda, Raghunathapalle Mandal, Warangal District.
Language : Kannada
This inscription refers to the Western Chalukya king Tribhuvanamalla Vikramaditya

VI. It is dated the Chalukya-Vikrama year, 29, Tarana, Uttarayana-Sankranti. This date
corresponds to A.D. 1104, December 24, when the said Sankranti occurred.
It introduces the king`s fedutory Mandalika Duggarasa, lord of Natavati region. The
epigraph records gifts of wet land by this chief and his wife Muppama to Muppesvara
constructed by her.
(Also)
Place : Nidigonda, Janagon Taluk, Warangal District.
Reign of : Vikramaditya-VI (Tribhuvanamalla)
This inscription states that Muppamambika, wife of Durga Bhupala of Natavadi family
a subordinate of Kalyani Chalukya emperor Vikramaditya VI Tribhuvanamalla, built the
temple of Muppesvaradeva and that the Mandalika Durgarasa granted on the occasion of
Uttarayana Sankranti, 2 marttars of paddy field and 20 mattars of karamba, situated behind the
tank Rattasamudra and his wife gave Nerapugunta of Gundrani Banda for the anga bhogas of
the god and for feeding the Pujaris.
(Also)
Page No : 37 to 40.
Place : Nidigonda, Warangal District.
248
States that Muppamambika, wife of Duggabhupa, of Natavadi family and a subordinate

of the Chalukya emperor Tribhuvanamalladeva built the temple of Muppesvaradeva and that
Mandalika Duggarasa granted on the occasion of Uttarayaṇa sankranti, in the year Tarana,
corresponding to C.V. 29 (mistake for 26), (24th December, A.D. 1104) 2 martars of paddy
field and 20 martars of karamba behind the Rattasamudra tank and his wife gave Nerapugunta
of Gundami Banda for the anga bhoga of the god and feeding the pujaris.
(Also)
Page No : 96.
Place : Nidikonda, Warangal District.
Language : Kannada.
Dated C.V.E. 29, Tarana, Uttarayana Samkranti, (A.D. 1104, Dec. 24). Introduced king
feudatory Mandalika Duggarasa lord of Natavadi region and records his gift of land to the
temple Muppesvara constructed by his wife.
No. 280
Volume-II (1994).
Page No : 48 to 51
Place : Kolanupaka.
Inscription date : 31st December A.D. 1104.
This inscription is on a stone slab in the fields. It states that, while Chalukya emperor
Tribhuvanamalladeva was ruling the ever increasing prosperous kingdom from the nelevidu of
Kalyana, Kanduru Bhimana Choda Maharaja of the lineage of Karikala Kasyapa-gotra granted
lordship over Bhaditippaparti included in Cheraku-70 included in the Irrama-300, of Kanduru-
1100 bada, making it agrahara to Kavaliya Brahmadevayya. The inscription bears at the end
signatures of (1) Kavaliya Brahmadevayya, (2) Rajadhyaksha Jogadevayya (3) Sarvadhyaksha
Peggada Komanayya and (4) Peggada Irugamayya.
No. 281
Page No : 35
Place : Ramalingagudem, Nalgonda.
Dynasty : Chalukya.
Language : Telugu.
249
This Telugu inscription in Telugu characters, dated in the Chalukya Vikrama year 29,
Tarapa (A.D. 1104), records a gift of an agrahara newly-created by adding certain lands from
Kanduru, Tipparti, etc., to Kavaliya Brahmadevayya by Mahamandalesvara Kanduri
Bhimanachodda-maharaja, the feudatory of Chalukya Tribhuvanamalla.
No. 282
Volume-I (2003)
Page No : 190 to 193.
Place : Hasnabad.
Language : Kannada.
This inscription is on a stone in the village Chawadi. And it records the installation of
God Rudradeva in Trailokya Malla Kesavapuram and extols its greatness.
No. 283
Page No : 139 to 140.
Place : Nalgonda.
Reign of : Tribhuvanamalla Vikramaditya-VI
Inscription date : 27th December A.D.1105
Language : Telugu
Records the gift of land measuring puttis towards the construction of a tank in the
village of Pangal by the artisans who granted the privilege of playing 5 musical instruments
(Pancha Maha sabhas) to the said artisans. Also, the king granted puttis Velivolamu (dry land)
to the south of Dorupideva Cheruvu.
No. 284
Volume-I (1992).
Page No : 69 to 73
This inscription is on a stone pillar unearthed. The record introduces the prince
Jagaddeva who is said to have been the son of Udayaditya and grandson of Gondala of the
250
Paramara line in which great kings like Sri Harsha, Munja, Sindala, Bhojadeva and others were
born. Then it refers to the Chalukya king Tribhuvanamalla alias Chalukya Rama and Vikranta-
chakresvara, who, out of affection brought Jagaddeva the prince of Dhara and treating him like
his son bestowed on him part of the Kuntala country, Jagaddeva is stated to have conquered
the Kings of Vegi, Dravila, Chakrakuja, Mahira and Ballala, of which the conquest of the last
king is described in a separate verse.
Such Jaggaddeva residing in his own capital Kollipaka, it states, granted the village
Goshttipalu in Aleti-Kampana with all immunities as Devabhoga to the god Somesvara and the
attached maria built by Bammadeva-nayaka son of Dhakkananayaka, at the king's fort
Bhuvanagiri on the occasion of Akshaya-tritiya. The gift was intended for the amga-ranga-
bhogas of the god Somesvara and for feeding (the ascetics and students) in the matha. Some
other monetary gifts are also recorded.
No. 285
Page No : 18 to 22
Place : Kolanupaka.
Dynasty : Chalukya.
Language : Telugu.
This inscription is in Sanskrit verse and prose. It is dated Chalukya Vikrama year (3) 1
Vyaya, Vaisakha Sukla Aksha trtiya (3), Sunday (A.D. 1106 April, 8).
Jagaddeva of the Paramara dynasty set up this inscription. It gives some valuable details
regarding his arrival to these parts from his native town Dhara. He was brought by
Tribhuvanamalla (Vikramaditya VI) from Dhara after the latter's conquest over those parts and
appointed him as Mahamandalesvara of Kollipaka, seven thousand. Jagaddeva granted a
village named Goshtipadu to the god Brahmesvara installed by Brahmadeva Nayaka son of
Dhakkana Nayaka at Bhuvanagiri which was a fort belonging to the King (Vallabhasya durga
sthani bhute) for the maintenance of anga ranga bhogas etc., to the god and for feeding the
ascetics residing probably in a matha attached to the temple and engaged in the study of Vedas.
No. 286
Page No : 52 to 54
Reign of : Traibhuvanamalladeva (Vikramaditya VI)
Language : Telugu
The inscription is on a stone near the Bhimeswara temple. The inscription records the
gift of a flower garden to the south of Lembulavada agrahara included in the Venisale seventy
of Sabbi-one thousand, for the offerings and worship of the god Arikesvaradeva and for the
251
achari who worships that god. It also mentions Machiganga, the garland maker of the garden.
The gift was made by Kumara Somesvara.
(Also)
Page No : 82.
Language : Kannada.
Dated C.V.E. 29 Vyayaya, Vaisakha su 5, Monday. (A.D. 1106 April 10 ?). Registers
the gift of a flower garden for offerings to the god Harikesavara by Prince Somesvara with
approval of Ballaharasa, that is Vikramaditya VI. Mention is made of the agrahara Lembavadi
in Venisale-seventy in Sabbi-thousand.
No. 287
Place : Kulcharam, Medak Taluk, Medak.
Reign of : Tribhuvanamalla ruling from Jayanti.
Language : Kannada.
This inscription is on a slab near Chavadi. The inscription registers the gift of land in
the village Medaku to the brahmanas Madhavabhattopadhyaya and Kumaraswamybhatta by
Gundanayaka.
No. 288
Volume-I (2003)
Page No : 198 to 199.
Place : Alampur.
Language : Kannada.
This inscription is in the temple of Yoganarasimha. It registers a gift towards anga

ranga bhogas and Panchopachara pajas to God Madhavadeva. The gift was given by the
village elders and kept under the control of mahasthanadhipati Dharanindra rasi pandita.
252
(Also)
Page No : 58.
Reign of : Trihuvanamalla (Vikramaditya VI) ruling from Jayantipura.
Language : Kannada.
This inscription is on the slab located in Yoga-Narasimha temple. Records several gifts
of land by the Mahajanas and other persons for workshop and offerings in and repairs to the
Madhava temple when Dharanindrarasi-Pandita was the Mahasthanadhipati.
No. 289
Page No : 46 to 47
Language : Kannada
This inscription is dated C.V.E. 31; Vyaya, Pushya ba. 13, Monday, Uttarayana
Samkranti (A.D. 1106, Dec. 25 Tuesday ?). Registers a number of land grants made to the god
Madhava of Brahmapuri Geri belonging to mahasthana of god Brahmesvara by the entire
assembly of mahajanas of Anampur. The deity Madhava is said to have been installed by
Prahlada.
(Also)
Page No : 39
Language : Kannada
Vikramaditya VI. It is dated the Chalukya-Vikrama year 31, Vyaya, Pushya ba. 13, Monday,
Uttarayana-Sankranti. This date corresponds to A.D. 1106, December 25, the week-day being
Tuesday. The epigraph also refers to the sway of the king`s subordinate Mahastanadhipati
Dharanindra-rasi Pandita.
The charter registers a number of land-grants made to the god Madhava of

Brahmapurigeri belonging to Mahasthana of the god Braahmesvara by the entire assembly of
253
Mahajanas of Anampur and other individuals. The deity Madhava is said to have been installed
by Prahalada. Anampur is the same as Alampur.
(Also)
Volume-I (2003)
Page No : 193 to 195.
Place : Alampur.
Language : Kannada.
Refers to the reign of the Western Chalukya king Tribhuvanamalla Vikramaditya VI

and registers a gift of land made to the God Madhava of Brahmapuri in the presence of
mahasthanadhipati Dharanindra rasi pandita, by the entire assembly of mahajanas of
Alampur and other individuals. The deity Madhava is said to have been installed by Prahlada.
No. 290
Volume-I (2003)
Page No : 195 to 197.
Place : Alampur.
Language : Kannada.
This inscription is on a slab set up in front of Bala Brahma temple. Records the gift of
Pedakallu-800 by mahamandalesvara Ghaṭiyanka Kara Cholamaharaja, for anga and ranga
bhoga, repairs, renovation and white washing, the daily rituals of God Brahmesvaradeva as
sarvanamasya after washing the feet of mahasthanadhipati Dharanindra rasi pandita.
No. 291
Volume-I (2003)
Page No : 199 to 201.
Place : Bekkam.
Language : Kannada.
254
Registers a gift by mahasamanta Bijjarasa of Jimutavahana lineage to the God (name

lost) and siva somesvara towards anga ranga bhoga, white washing, renovation and
Panchopachara pujas after washing the feet of Dharanindra rasi pandita. The donor bears
epithets like "ripubalabhishana" "udagara poshaṇa" "Simhalanaya garudadhvaja" etc. the
grant comprises of Nirnila of Kariya (black soil) in Bekkem, 25 mas of Keyya and 2 mas.
No. 292
Volume-I (1992).
Page No : 73 to 76
This inscription is on a broken stone pillar lying in the Mukha mandapa of Somesvara
temple. It is mentioned in the record that Suryagrahana (solar eclipse) was the occasion of the
gift. But the tithi being Purnima and that a lunar eclipse occurred on that day, the mention of
solar eclipse seems to be an oversight by the composer or scribe.
The record is partly damaged. It seems to record that Kumara Somesvara made some
gifts to the Parshwanath Jinalaya in the village of Chappaliya, Timtrini-gachchha, Kranurgana
and Padmanandi Siddhantadeva are mentioned.
No. 293
Volume-I (2003)
Page No : 201 to 203.
Place : Alampur.
Language : Kannada.
This inscription is on a slab lying in the Museum. It registers some income due from
the village Kandanavol on the banks of the river Tungabhadra outside the bada of Neravadi
500 for the anga bhoga and the Panchopachara puja of the God, white washing and conducting
repairs of the temple. The gift was made by the king's subordinate Mallarasar after washing
the feet of Dharanindra rasi pandita, the mahasthanadhipati of the temple. This seems to
contain the earliest mention of Kandanavolu i.e. modern Kurnool.
255
(Also)
Page No : 78 to 80
This inscription is on a slab lying down in the museum. It states that while the W.
Chalukya king Tribhuvanamalladeva was ruling the kingdom in happiness from his nelevidu
in Kalyana, his subordinate Mahamandalesvara Mallarasa, the lord of Kodurpura, granted in
C.V. 32 Sarvajit, Uttarayana-sankranti (A.D. 1107, Dec. 25, Wednesday) to the god
Brahmesvaradeva, established at Alampur, the Western gateway of Srisaila, some incomes due
from the village of Khandanavol on the bank of the Tungabhadra outside the bada of Nerevadi-
500, for the anga-bhoga, and the panchopachara-puja of the god and white-washing, repairs
etc., of his temple. The gift was made after washing the feet of Dharanindrarasi-Pandita, the
mahasthanadhipati of the temple.
(Also)
Page No : 38
Language : Kannada.
Vikramaditya VI. It is dated the Chalukya-Vikrama year 32, Sarvajit, Uttarayana-Sankranti. In
the specified year the said Sankranti occurred on A.D. 1107, December 25, Wednesday.
It introduces the king's feudatory Mahamandalesvara Mallarasa, lord of the foremost

town of Kodur, this chief made a gift of the income accruing from certain taxes and fines
collected in the village Kandanavolal on the Tungabhadra to the god Brashmesvara of Alampur
after leaving the feet of Mahasthanadhipati Dharanindrarasi Pandita of the religious foundation.
Kandanavolal is apparently modern Kurnool.
(Also)
Page No : 46
Language : Kannada.
256
This inscription is dated C.V.E. 32, Sarvajit, Uttarayana Samkranti (A.D. 1107, Dec.
25, Wed ?). Records the gift of income from certain taxes and fines collected in the village
Kandanavola on the Tungabhadra to the god Brahmesvara by Mahamandalesvara Mallarasa
lord of Koduru, after loving the feet of mahasthsanapati Dharanindrarasi Pandita.
No. 294
Volume-I (2003)
Page No : 203 to 207.
Place : Alampur.
Language : Kannada.
This inscription on a slab (No.14) fixed in the Museum. It was issued while
Tribhuvanamalla was ruling in happiness from his nelavidu of Jayanthipura. It is stated that
his learned chief queen entitled Abhinava Sarasvati, who was proficient in composition of
mellifluous prose, granted on the occasion of Uttarayana Samkranti, to the God
Brahmesvaradeva the village of Undavelli, Boruvelli, Saliyuru and Kadaburu in Aiza 300 and
Vaddamaniya—- in Kanne 300 for the anga-bhoga and for the panchopachara puja of the God,
white washing and conducting the repairs of the temple. The gift was made after the release of
water was poured into the hands of Dharanindra rasi pandita, the mahasthanadhipati of the
place. It also records that Brahmesvara Gavunda, the son of that priest granted some land to
the temple. The grant comprises 100 mas of Gadda manya and 2 mas Tribhogabhyantara siddi.
(Also)
Page No : 45 to 46
Language : Kannada.
This inscription is dated C.V.E. 26, Vrsha, Pushya su.3, Tuesday, Uttarayana Samkranti
(A.D. 1101, Dec. 24). Records the gift of land to the god Brahmesvara by the queen Abhinav
Sarasvati Mannadevi.
No. 295
Page No : 17 to 18
257

Language : Kannada.
Vikramaditya VI from Kalyanapura. It is dated the Chalukya Vikrama year 31, Sarvajit,
Pushya, s.u. 9, Wednesday, Uttarayana-sankranti. This date regularly corresponds to A.D.
1107, December 25.
It registers gift of income derived from certain specified taxes to the god Jagadeva
Narayana of the capital Kolliyapake by the King’s officer, the great commander of the army,
Anantapala Dandanayaka, holding the designations, Lord of the Great Feudatories, Great
Minister and others.
No. 296
Volume-II (1994).
Page No : 51 to 52
Place : Kolanupaka.
This inscription is on a stone in the temple of Somanatha. States that, while the
Chalukya emperor Tribhuvanamalladeva was ruling the kingdom of the earth from the nelevidu
of Kalyanapura, his subordinate the Mahapradhana, Maha Prachanda Dandanayaka and the
Banasavarggade Anantapalayya made a gift of certain taxes in piriya Pembarti in Galavaholalu
Hamneradu on the occasion of uttarayana samkranti for the anga-and -ranga-bhogas of the
god Jagaddeva Narayana of the capital (rajadhani) Kollipaka.
No. 297
Page No : 33 and 34
Language : Kannada.
After the invocation to the god Brahmesvara as usual, the inscription refers to the reign
of the Western Chalukya king Tribhuvanamalla Vikramaditya VI from Jayantipura. It is dated
the Chalukya-Vikrama year 32, Sarvajit, Uttarayana-sankranti. In the specified year of the
king's reign the Sankranti occurred on A.D. 1107, December 25.
The epigraph records endowments to the god Brahmesvara of Alampur, adoring the
western entrance of Sri Parvata, by Abhinava Sarasvati, the chief queen of the Chalukyan
258
emperor, after leaving the feet of Mahasthanadhipati Dharanindrasi Pandita. Abhinava-

Sarasvati was the characteristic title of Chandaladevi.
No. 298
Page No : 80 to 86.
This inscription is on a slab fixed in the Museum. Like several other inscriptions at
Alampur this also begins with an invocation of the god Brahmekesavaradeva of the place, then
it introduces the W. Chalukya king Tribhuvanamalladeva, who was ruling in happiness from
his nelevidu of Jayantipura. It is stated that his learned chief queen Abhinava Sarasvati, who
was proficient in composition of mellifluous prose, granted on the occasion of the Uttarayana-
sankranti of C.V. 32, Sarvajit (25 December, A.D. 1107) to the god Brahmesvaradeva,
established at Alampur the western gateway of Srisaila, the villages of Undavelli, Boruvelli,
Saliyyuru and Kadaburu in the Ayje 300, and Vaddamaniya....in Kanne 300 for the anga-bhoga
and for the panchopachara pooja of the god and white-washing and conducting the repairs of
the temple. The gift was made with the libation of water poured into the hands of
Dharanindrarasi Pandita, the mahasthanadhipati of the place. It also records that Brahmeshvara
gavunda, the son (spiritual?) of that priest granted some land to the temple. From the attributes
`Chalukya-Ramarājy=abhyudaya, subha-suchana-lakshana lakshitamgi and Raya- sarvajnan-
ardhangi of Abhinava Sarasvati, it is evident that, king Tribhuvanamalla had the titles
Chalukya-Rama and Raya-sarvajna.
No. 299
Page No : 60 and 61
Language : Kannada
Dated C.V.E. 31, Sarvajit, Pushya su 9, Wednesday, Uttarayana Samkranti (A.D. 1107,
Dec. 25). Registers the gift of income derived from certain taxes from….Periya Pembarti
included in Aleholelu, to the god Jagadeva Narayana by the king's Officer and commander of
the army, Anantapala Dandanayaka.
No. 300
Page No : 53.
259

Reign of : Tribhuvanamalla, ruling from Kalyanapura.
Language : Kannada.
Registers the gift of income derived from the taxes vattaparikaya, and kavalidere of the
village Piriya-Pembariti belonging to the temple and situated in Holalu-12 for worship and
offerings to god Jagaddeva-narayana by mahapradhana banasaverggade Anantapala-
dandanayaka.
No. 301
Reference : Epigraphia Andhrica, Volume-V, 1988.
Page No : 36 to 40
Place : Alampur
Dynasty : Kalyani Chalukya
A stone inscription of ‘Ghatiyankakara’ A telugu Chola Subordinate of

Tribhuvanamalla Vikramaditya-VI of Kalyani
by
Sri Vedam Venkataraya Sastry, M.A.
This is a Telugu Chola inscription of the time of Tribhuvanamalla Vikramaditya VI of

the Western Chilukyas of Kalyani dated in the Chilukya Vikrama year, 31 Vyaya, Uttarayana
Sankranti (may be equated with A.D. 1107), (No. 310/72 copied by the Dept. of Archaeology
and Museums, Govt. of Andhra Pradesh, Hyderabad) from a stone slab unearthed recently near
the Balabrahmesvara temple in the village of Alampur, in the Mahboobnagar district.
The record belongs to a Telugu Chola chief, Mahámandalesvara called herein

Ghatiyankakara Chola Mahirija, with the usual Telugu Chola titles beginning with
'Charanasaro ruha vihata vilo chana trilochan’ etc. who was a subordinate of Chalukya
Vikramaditya VI Tribhuvanamalla, who was ruling from his nelevidu at Kalyana and registers
a grant of land, a village whose name is lost (la..madu) in Pedakallu-500 for the worship of the
god and for the maintenance of the temple Brahmēsvara at Alampur, entrusted to the care of
the priest of the place (? stanadhipati) Dharanindrarási Pandita, after washing his feet.
The noteworthy characteristics of the record that have special significance for the
historian are the following: (1) the find spot Alampur (2) mention of the later Chalukya king
Vikramaditya of Kalyana (3) language and characters along with (4) the mention of a Telugu
Chola subordinate of Mahamandalesvara status called 'Ghatiyankakara' ruling over Pedakallu.
(1) The find spot Alampura is situated very near modern Kurnool Town, within its easy
reach, on the opposite bank of the river Tungabhadra which runs between the places separating
them as it were, the place noted for its many peculiar architectural gopuras, is a famous Saiva
centre the presiding deity being Balabrahmivara with the goddess, Jogulamba, or Yogeswari.
260
The Tungabhadra region is the strategic place, situated on the Vengi Karnataka border and on
the route between South India and the north. The Krishna-Tungabhadra doab was the meeting
place and battlefield between many empires that flourished in the Deccan. The Chalukyas of
Badami and Rashtrakutas of Malkhed met the Pallava of Kanchi in this region and fought a
number of times, devastating the territory. Similarly, the Chalukya of Kalyani and the Cholas
of the south constantly came into conflict and their forces met in this region for over a century.
(2) The mention of the name of Chalukya Vikramaditya VI, Tribhuvanamalla ruling
from the nelevidu of Kalyána and a Telugu Chola of the status of a Mahamandalesvara as his
subordinate with Pedakallu as the place where the land was granted clearly show the influence
of the Kalyani rulers over the Telugu Cholas of the Pedakallu branch in particular and the
latter's importance in helping the imperial family in maintaining the empire against enemies.
Chalukya Vikramaditya had a brilliant career as a prince and the Alampur region was the
central place of his activity. Even his brother, Somesvara II assigned him the governorship over
Gangapadi and the territory beginning from Alampura. The Vikramankadeva Charita and
many records of the time of Somesvara I and Somesvara II, along with the Chola records
connect him with the Tungabhadra region and again now in A.D. 1107 his mention of the place
is not without significance. Though others are connected with this place, Vikrama's connection
is longer and stronger.
(3) The characters employed in the inscription are no doubt the Vengi Telugu-Kannada
variety found in the inscriptions of the 11th and 12th centuries A.D. in Andhra-Telangana
region but the language Kannada in a Telugu region, ruled by a Telugu Chola chief is
noteworthy. As usual Kannada is used for prose and Sanskrit is used for the imprecatory
portion.
(4) From 1076 A.D., onwards this place was in the Western Chalukyan control and a
number of Telugu Chola chiefs appear as the feudatories of Vikramaditya VI in this region. A
certain Chola Mangarasa was ruling over Rodda-300 and Kaniyakallu 300-in A.D. 1079 (SII.
IX-1. 146). Bijjana Chola Maharaja was ruling over Kanne-300 Pedakallu-800 Naravádi-500
from Etagiri in 1079 A.D. (SIL. IX-1.147). As the record mentions Pedakallu as the place
wherein the land donated lay, it is likely that this Chola prince has some relationship with this
Ghatiyankakara. Another Telugu Chola ‘Kumarankusam’, Ballaya Chola Maharaja was ruling
over Sindavādi-1000 in A.D. 1088 and his subordinate Mahamandalesvara Chikkarasa of
Nambulige of the Mahavali Bána family made some grant of land (SII IX-1.157). Abharana
Chola Maharaja of the Karikála family was ruling over the Narmadacha-200,000 in A.D.1088
(L.R.25p.345) Chronologically the record of the Chola Maharaja Ghatiyana of A.D. 1092
ruling in Panagal, already referred to, comes next to the above (SII. IX-1 161).
The frequent presence of Telugu Chola records from A.D. 1107 onwards suggests that
there was some necessity for renewed activity in this region. This is followed up by another in
A.D.1109, as we have already seen, with the slight change in name Ghatiyankarája instead of
Ghatiyankakára.
But, what is most interesting of all in the inscription is the term "Ghatiyankakara''
which is a title and not a name. Probably he was more popular by his title than by his name but
what is curious is, for the Telugu Chola it appears to be now and was originally borne by the
Nolamba Pallavas. It is a matter for historical investigation how the Nolamba Pallava title came
to be borne by a Telugu Chola chief and in such a popular manner as to eclipse his very name.
Telugu Cholas played a significant part in the Chola-Chalukya wars during the reign of
261
Somesvara I and it was their territory that formed the battlefield. Sometime before A.D. 1048
the 30th year of Rajadhiraja, there was a battle between the Cholas and the Chalukyas on the
Vengi-Karnataka border. The record mentions that Chakravarti Vikramanaranan took an active
part in the battle at Pundur, called the 'Katakama-nagar (the great capital city) on the banks of
the Perar (big river) by persuading his huge army to attack Ahavamalla. In the battle that
ensued, it is stated, the two younger brothers of Niduvadi Telunga Vichhayyan, Silai
Kaivattarajan, Akkappayyan, Pidaikal Cholan, Kondaiya-rajan, Kunisil Munjan,
Dandanayakan Dananjayan, Vira Martandran, Vagai Vichchayyan, and his mother and son
were all made captives (6 of 1890, SII. IV-329).
This Pūndur is situated in the Mahboobnagar district and in A.D. 1089 (C.V. Prabhava,
Telangana Ins. No. cha.28) we find a record of Chalukya Vikramaditya VI, mentioning a
subordinate called Mahamandalesvara Vallabarasa, granting lands. The Perar is identified with
the river Krishna by Sri C.R.K. Charlu (Dept. of Epigraphy, Madras), (the Kannada Inscriptions
of Kopbal p.5 Hyderabad Archaeological series).
The records of the 33rd year (A.D. 1050-51) of Rajadhiraja (E.C. IX Dv. 76, S.I.I. VII
1046-1048) mentions his victory, again at Pundur, over "Niduval Vichchayyan'. No doubt this
Niduvadi and Niduval Telunga Vichchayyan are identical (probably the Niḍugal Chōlas are
meant). Pidaikai Chōla is suggestive of the Cholas of Pedakallu.
The exact relationship of the Nolamba Pallavas with the Telugu Cholas is not known
but as allies of the Kalyani family they appear to have had cordial relationship and hence should
have got the title, most probably, as their subordinate.
Nolambapadi along with the Tungabhadra region in and around Alampur formed a
buffer state and was so open for frequent Chola attacks that the Nolamba feudatories became
weak though powerful at one time and their territory had to be entrusted to others for protection.
The importance of Nolambapadi as a strategic place cannot be overestimated and the

Telugu Cholas seem to have been associated with Nolambapadi and the Nolamba pallavas from
very early times. Irungola Chōla Maharaja and his chief queen Alpadēvi are mentioned in an
undated record found at Hemavati, the capital of the Niḍugal Cholas, in the Madakasira Taluk
of the Anantapur district. A subordinate of his belonging to the Chola family with titles like
"Orayur Puravaradhi śvara and Ayyakanankakara'' is also mentioned. (S.I.I. VI 555). Another
Nidugala Chola chief called Barumadeva bearing titles like Orayur-puravarādhiśvara,
Nolambanalim munniriva and Roddadagova was ruling over Govindavadi (E.C.XII Si. 37).
Here is found a clear and clinching proof of the Telugu cholas serving under the Nolambas and
an explanation for the term Ghatiyankakära borne by them. They should have got it as their
subordinates. It has to be remembered that Roddam was the very place that was attacked by
Chola Rajaraja very early in the Chōla-Chalukya conflict.
Ghatiyankakara - During the reign of Vikramaditya V, 'Tribhuvanamalla' (A.D.1010)

Pallava Iriva Ghatiyankakaradeva Nolambadhiraja was ruling over Nolamba Padi-32000 and
other places around (SII IX I No. 79). His subordinate, the Mahasamantadhipati, Maha
Prachanda Dandanayaka Ghatiyankakara Brahmadhiraja called Venniya bhattaraka, a
brahman, received certain lands from the people of Alur. Here it is not known whether the term
means a name or a title but in the case of the subordinate it is definitely a title indicating his
subordinate position to his overlord.
262
Soon after the present record of A.D. 1107 we find in A.D. 1109, a Ghaṭiyankarāja,
probably the same, of the Telugu Chola family ruling over Kapikyakallu. The record is dated
C.V. 34 Virodhi and was found in Uravakonda, Gooty taluk. Even here his name is not given.
A Chola Maharaja Ghatiyana, is seen as a subordinate of the brahmin Kaliga or Kalidēva
Dandanayaka ruling over Pennungal in 1092 A.D. but it is not clear whether he is the same
Ghatiyankakara or Ghatiyankaraja but the word Ghati is tempting (SII. IX-1161). But no
Mahamandalesvara is ever seen as a subordinate of any Brahman Dandanayaka and hence the
question of identity does arise.
The above discussion, will make it clear to scholars that a deeper study of the Anantapur
Bellary Kurnool areas will afford ample scope to unravel the history of Andhra Karnataka
relationship during the tenth, eleventh and twelfth centuries throwing much light on the
political, religious, social, linguistic and literary developments and interstate relationship.
No. 302
Volume-I (1992).
Page No : 76 to 79
This inscription is in the Somesvara temple. The inscription refers to the prosperous
reign of the Chalukya king Tribhuvanamalla ruling from Kalyana and introduces his minister
Banasaverggede Dandanayaka Anantapala. His officer Kirvvatleya-Voddaravula-dabbu
pannaya named Gopatiyayya is stated to have made the gift of one Ganda Dwipa (perpetual
lamp) to the god Somesvara of Kollipaka included in his area. The merchant guild of the place
had made the gift of some levy on the amgadis or shops.
(Also)
Page No : 49.
Language : Kannada.
Records the grant of income from parikhaya tax (?) collected from the villages
belonging to the temple of Somesvara for burning a perpetual lamp therein by Gopatayya, the
perggade of mahapradhana banasaverggade dandanayaka Anantaplayya. Also registers gifts
of specified quantity of rice from each shop by the settis and the nakharas of Kollipake.
263
No. 303
Volume-I (2003)
Page No : 207 to 209.
Place : Alampur.
Language : Kannada.
This inscription is on a slab lying in the Museum. Damaged. This inscription records a
gift of the village Damagattale in Kanne 300 to the God Brahmesvaradeva on the occasion of
Solar eclipse by Tribhuvanamalla deva's chief queen (name lost) surnamed Abhinava Sarasvati
after giving oblation to Dharanindra rasi pandita, the sthanadhipati.
(Also)
Page No : 57.
Language : Kannada.
Damaged. Records some gifts of land, garden, etc., to god Brahmesvara by the chief
queen. The gift was made over to Dharanindrarsi-pandita. The gift land seems to have been
situated in Kanne 300.
No. 304
Page No : 54 to 55
Reign of : Traibhuvanamalladeva (Vikramaditya VI)
Language : Telugu
The inscription is on another stone set up near the Bhimeswara temple. The inscription
registers the gift of the place (village ?) Illimdikumta for the offerings of Harikesvaradeva and
the feedings of ascetics by Mahamandalesvara Jagaddevarasar of Pavarakula. The gift was
made into the hands of Brahmesvara Pandita of Simgha Parise.
(Also)
Page No : 81.
264

Language : Kannada.
This inscription dated S. 1031, Sarvadhari, Vaisakha su 14, Sunday. (A.D. 1108, April,
26). Registers a gift of land for the offerings to the god Harikesvara and for feeding ascetics by
Mahamandalesvara Jagddevarasa of the Paramara dynasty. The gift was made into the hands
of Brahmesvara Pandita of Simha Parise.
No. 305
Page No : 86 to 90
This inscription is on a slab lying down in the Museum. Damaged. Seems to begin with
the invocation of Brahmesvaradeva of Hatampura and Tribhuvanamalladeva and Kalyana. It is
stated that in C.V. 33 Sarvadhari…. Amavasya and Brihaspativara; Surya grahana (Thursday,
11th June A.D. 1108), Tribhuvanamalladeva's chief Queen (name lost) surnamed Abhinava
Sarasvati made a gift of Damagattale in Kanne (300) to the god Brahmesvaradeva, established
at Hatampura (Alampur) the western gateway Srisailam for the anga-bhoga of the god, and
white washing and repairs etc., of the temple. The gift appears to have been made after washing
the feet of Dharanindrarasi pandita.
No. 306
Reign of : Kumara Somesvara Son of Tribhuvanamalla.
Language : Kannada.
This inscription is on a pillar in the field of Krishnarao by the side of a stream. The
inscription records the gift of land towards naivedya of the god Badesvara of Ramatirtha by
mahamandalesvara Mahadevarasar, along with Karana pramukhas of Banavaya, with the
concurrence of the prince Somesvara.
No. 307
Page No : 40 to 44.
265
Place : Bairanapalli, Warangal District.

Reign of : Tribhuvanamalladeva (Vikramaditya VI) ruling from Kalyani.
Language : Telugu.
This inscription is on a stone set up near the ruined Jain temple outside the village.
Registers the installation of the Jaina image and the gifts of a mango garden, 20 mattars of
Karamba land and other lands for the repairs of the temple and feeding of the ascetics by
Biramaraddi the dandanayak of the capital Bhuvanagiri and the two Karaṇams of Bekkallu. At
the end of the inscription there is a lengthy description of the donor in Kannada verse wherein
it is said that the donor belonged to Vitti vamsa of the raddi caste. Other gifts to the same
Jinalaya by Punnireddi of Nanganuru and Reviraddi of Vellamepatla are recorded.
No. 308
Place : Hyderabad.
Language : Kannada.
This inscription is in the State Museum, dated C.V.E. 33, Sarvadhari, Magha, Hunnami,
Monday, Lunar Eclipse, (A.D. 1109, Jan. 18). Registers the gift of incomes derived from
wholesale levies collected on the minting establishments and sales of commodities in favour
of Brahma-jinalaya by the nakharas of merchants, mint officers and mint workers of Hiriya
Gobburu Agrahara.
No. 309
Volume-I (1992).
Page No : 79 to 82
This inscription is on the foundation stone of the temple. This record seems to have
been set up by Kumara Somesvara, on the said date, probably during his first stay at Kollipaka,
replacing Jagaddeva of the Paramara family. His antahpuraverggede is stated to have made
some gift. The prince Gangapermadi (Kumara Somesvara) is attributed with the conquest of
the countries of Chola, Pamchala, Malava, Chera, Gurjara and Simhala.
No. 310
266
Page No : 41
Place : Hyderabad.
Dynasty : Chalukya.
Reign of : Tribhuvanamalladeva (Vikramaditya VI)
This is an epigraph recording endowments to various deities at Gobburu by the

mahajanas of Hiriya-Gobburu with the approval of dandanayaka Anantapalayya in the thirty-
third regnal year (A.D. 1109) of Tribhuvanamalladeva (Vikramaditya VI): another inscription
attributable to the reign of the same monarch and mentioning kumara Somesvara: another
record bearing a date in the Chalukya-Vikrama era and registering the grant of some villages
in the Gukkadamu-30 and Namikamti-70 divisions to Bhimanapeggade and his brother
Doddaya-bhatta by mahaman-dalesvara Kanduri Gokarna-choda-maharaja.
No. 311
Volume-I (1992).
Page No : 82 to 87
The inscription refers to the prosperous reign of the Chalukya king Tribhuvanamalla
ruling from Manyakeriya-nelavidu and his son Mahamandalesvara Kumara Somesvara ruling
over Kolipaka-nadu and other regions. The latter's Sandhivigrahi and Mahapradhana
Dandanayaka Kalimayya's younger brother Tikkapayya, the Dandanayaka of Kollipaka-7000
are stated to have requested the king and with his consent (the prince Somesvara?) granted the
third part of the king's share of the Kolva (produce of grain) due from the deva bhoga-talavritti
of Tamdipamula, the prabhutva-agrahara of Somanatha bhatta, in Kalvachedla-40, baliya.
In the end there is a postscript which records the gift of a perpetual lamp to the god
Somanathadeva of Kollipaka by a certain Malisetti for which he gave 8 gadyas.
No. 312
Page No : 22 to 25
Place : Kolanupaka
Dynasty : Chalukya
Language : Kannada
This inscription in Kannada prose, is dated Chalukya Vikrama year 35 Vikriti, Kartika
Sukla 15, lunar eclipse (A.D. 1110 October 29th, Saturday night Lunar eclipse).
267
It records that while Chalukya Tribhuvanamalla was ruling his son Kumara Somesvara
had granted two mattars of wetland to Aditya Bhatta Somayaji on the occasion of the lunar
eclipse, in the presence of mahapradhani Kailyarasa in the Kolipaka Nadu.
Prince Somesvara is mentioned with Western Ganga titles which probably indicate that
he descended on his mother's side from the royal family of the Western Gangas.
(Also)
Volume-I (1992).
Page No : 87 to 91
The inscription refers to the prosperous reign of the king Chalukya

Tribhuvanamalladeva, and introduces the prince Kumara Somesvara, who bears a string of
titles and is stated to have made a gift of ten mattars of niru-nela (wetland) to the brahmana
named Adityabhatta Somayaji, on the occasion of the lunar eclipse. Another gift of 12 mattars
in Gomdura of Kollipaka-nadu and 12 mattars in Ittakayala village, included in Kollipaka-
1000 as paramesvaradatti Mahapradhana Sandhi vigrahi dandanayaka Kalimarasar executed
the order.
(Also)
Page No : 52.
Language : Kannada.
States that prince Somavara made a gift of 12 mattar of wetland to Adityabhatta-

Somayaji the occasion of offering mahadanas after devatarchana and that under his
instructions mahapradhana sandhi-vigrahi dandanayaka Kalimarata allotted at the donee`s
choice land situated under the main canal (hiriya-kalve) at Ittikala in Kollipake-7000.
No. 313
Volume-I (2003)
Page No : 209 to 212.
Place : Alwanipalli.
268

Language : Kannada.
This inscription is on two pieces in the compound of Anjaneya temple in the centre of
the village. Begins with the prasasti of the Western Chalukya King Tribhuvanamalla
Vikramaditya VI, and mentions his son and crown prince mahamandalesvara yuvaraja
Tailapadeva. It describes certain Municipal regulations pertaining to the capital town of
Koduru, formulated by the prince with the consent of the residents.
(Also)
Page No : 26
Place : Alavanpalli, Mahaboobnagar District.
Language : Kannada.
This inscription is dated C.V.E. (35) Vikrti, Kartika Purnima Sunday. (A.D. 1110,
October. 29, Saturday ?). States that Mahamandalesvara Yuvaraja Tailapa Deva was ruling
over Kanduru-1000 and that at the request of maneverggade and another Karanams the prince
Tailapadeva granted to the mahajanas of the Panchamathas, and Pattusalis of the nakara of
Navapura in Koduru certain privileges regarding property rights.
No. 314
Volume-I (2003)
Page No : 213 to 215.
Place : Alampur.
Language : Kannada.
This inscription is on a slab lying in the Museum. Damaged. This inscription states that
by an order of the latter, mahamandalesvara Bikkarasa of Jimutavahana-kula, the lord of
Tagarapura, having washed the feet of Dharan indra rasi pandita, the mahasthanadhipati of
Brahmesvaradeva temple made some gift for the anga-bhoga to the god. The record was
engraved by Sarvasi Bhatta.
No. 315
Reference : Archaeological Survey of India, Annual
Reports on Indian Epigraphy 1959-60
269
Page No : 57
Place : Alampur.
Language : Kannada.
This inscription is on a slab in the local museum, dated Chalukya. Vikrama 35, Vikriti,
Pushya, su. 13, Monday, Uttarayana. Sankranti=1110 A.D., December 25. The weekday,
however, was Sunday. Damaged. Records some gift to the same god by Mahamandalesvara
Chikkarasa of the Jimutavahana family at the instance of the chief queen. Dharanindrarasi-
bhattaraka was the recipient of the gift.
No. 316
Volume-I (1992).
Page No : 91 to 92
Place : Devarakonda
Reign of : [Tribhuvanamalla]
This inscription is on a broken stone in the fort. Fragmentary. It seems to record some
gift to the gods and brahmins, of some land by Chakraja, the Senabova of Kibbatti vaddaravula-
dandanayaka Bhimanayaka, son of Gopatiraja. Other details are missing.
No. 317
Volume-I (2003)
Place : Malleswaram
Language : Kannada
This inscription is on a stone in the Agastyesvara temple. Records the gift of the village
Vrepakallu situated in baliya Sarimale-12, of Ettapi-Kampana-90, of Kanduru - 1100, as
Sarvanamasya, (free from all encumbrances) by mahamandalesvara Kumara Tailapadeva to
the Gods Agastyesvara and chandalesvara installed by him at the instance of his foster-mother
Bagi Abbe.
No. 318
Page No : 25 to 29
270
Place : Kolanupaka
Dynasty : Chalukya
Language : Kannada.
This inscription begins with a Kannada verse invoking the bore-incarnate of Vishnu.
The rest is in Kannada prose.
It is dated Chalukya Vikrama year 35, Khara Pusha Sukla 11, Thursday (A.D. 1111,
December 12. The week day being Tuesday).
There is the usual prasasti of Chalukya Tribhuvanamalla Vikramaditya VI and his son
Kumara Somesvara. While Kumara Somesvara was ruling at Kollipaka, seven thousand, his
palace minister and dandanayaka named Kalimayya, after requesting his master, granted three
mattars of wetland near Ramalla tank and West to Jagaddeva Narayana's manyam to the god
Mallikarjuna installed by his brother Tikkapayva who was also dandanayaka at Kollipaka. He
also granted another three mattara of wetland to Brahmesvara deva installed by his son-in-law
Brahmadeva Nayaka.
Jagaddeva Naravana above referred to may be identified with the deity in the present
Vira Narayana temple installed by Paramara Jagaddeva as evidenced by an inscription set up
by him in the temple.
(Also)
Volume-I (1992).
Page No : 92 to 97
Place : Kolanupaka
The inscription begins with the usual prasasti of the Chalukya king Tribhuvanamalla
and introduces his son Kumara Somesvara with all his titles. His dandanayaka Kalimayya,
requesting his master, is said to have granted three mattars of wetland near the Ramal tank, to
the west of Jagaddeva Narayana-manya, to the god Mallikarjuna, installed by his brother
Tikkapayya, who was also a dandanayaka at Kollipaka. He also granted another 3 mattars of
wetland to Brahmesvara deva installed by his son-in-law Brahmadeva-nayaka.
No. 319
Volume-I (1992).
Page No : 98 to 101
Place : Gundrampalli
271
It records the grant of [Kamba —] for the worship and offerings of the god Ramesvara,
of [----palli] by Ketanayaka, son of Nallabaru nayaka and the bhandari of Muppamadevi. The
identity of this lady is not known. Kakati Prola II's queen was named Muppama, but the identity
cannot be proved.
No. 320
Volume-I (1992).
Page No : 97 to 98
Place : Bhuvanagiri
Partly illegible. It seems to register the gift of a Nandadiviga (perpetual lamp) to the
god Somesvara Deva by Lakshmi Deva, the dandanayaka of Bhuvanagiri and perhaps the
Karanams of the place. It is worth noting that the forts were governed by Dandanayakas in this
period. Capitals like Kollipaka were under Mahamandalesvara.
No. 321
Page No : 135.
Language : Kannada
This inscription is on a stone near Somesvara temple, dated C.V.E. 34,

Virodhi,.......(A.D. 1111). A long prasasti of Chalukya Somesvara is given and a grant was
registered to the god Somesvara by Tikkapayya the younger brother of Kalimayya the
Dandanayaka of Kumara Somesvara.
The second part records the gift of 8 gadyanas by Mayikanee, wife of Mallisetti son of
Ballisetti.
No. 322
Volume-I (1992).
Place : Kolanupaka
272
It begins with the invocation to the boar-incarnation of the god Vishnu. Then follows
the description of the Chalukya family and the king Ahavamalla, and his son Tribhuvanamalla.
Somesvara, the latter's son with all his titles, is said to be the lord of Kolipaka desa. It is stated
that he made gifts on the occasion of Dakshinayana samkranti, of ten nivartanas of wetland
under the big canal at Nellutu village situated in the Kampana of Kaluvachedu-40 to Kesava
bhattopadhyaya, son of Mayura nayaka of sandilya gotra, ten nivartanas of wetland at the canal
head of the small tank in the village Vaddagi cheruvu to Golayabhattopadhyaya, son of
Vallanabhattopadhyaya of Haritha gotra and ten more nivartanas in the same Nellutu village
to Vamanabhatta son of Pennebhatta of Bharadvaja götra. All the three dones were also granted
forty nivartanas each of karambu-bhuva (dryland) and house sites in the respective villages.
(Also)
Page No : 29 to 33
Place : Kolanupaka
Dynasty : Chalukya
Reign of : Kumara Somesvara
Language : Sanskrit
This inscription in Sanskrit verse and prose belongs to Chalukya Kumara Somesvara.
It is dated Chalukya Vikrama year 37, Nandana, Dakshinayana Samkranti (A. D. 1112 June).
It begins with the invocation to the bore-incarnate of Vishnu. Then follows the
description of Ahavamalla and his son Tribhuvanamalla Somesvara, the latter's son, is
introduced with all his epithets and said to be the lord of Kollipaka desa. He granted ten
nivartanas of wetland at the big canal-head of the big tank in the village Nellutu in Kaluvi
cheda-forty to Kesavabhattopadhyaya of Sandilya gotra and son of Mayura nayaka on the
occasion of Dakshinayana Samkranti. Two more grants were also made by him on the same
occasion: one of ten nivartanas of land at the canal-head of the small tank in the village Vaddagi
cheruvu to Golanabhattopadhyaya of Harita gotra and the other, consisting of ten nivartanas
in the same Nellutu village to Vamanabhatta of Bharadvaja gotra. Each of the three individuals
was also granted forty nivartanas of dry land and two house sites in the respective villages.
No. 323
Volume-I (2003)
Page No : 219 to 220.
Place : Nekkonda.
Language : Kannada.
This inscription is on a boulder near the temple outside the village. It records the grant
of land to Lord Ramesvaradeva of Nowpura, Panchamatha sthana by four Sthanadhipatis,
Balasomi, Devasomi, Sankarasomi and Isanasomi of Gowdadesvara temple of Koduru. The
273
grant comprises two gardda marttars of Kuchisetti, one marttar of Paulalisetti, one marttar of
Kolimaya, one marttar of flower garden for the naivedya of Ramalingesvaradeva and 25
marttars as manya Badana kalva.
No. 324
Page No : 56 and 57
Place : Tupran, Gazwel Taluk, Medak District.
Language : Kannada and Telugu.
This record registers the gift of lands and remission of taxes towards the daily rites of
god Nagareshwara of Kokkara Kunta and for feeding the monks by Gundamaya Maha
Pradhana maneverggade and dandanayaka after washing the feet of Veereswara Pandita Details
are enumerated in the record.
No. 325
Page No : 90 to 96.
This inscription is on a slab fixed in the Museum. Damaged. The inscription opens with
an invocation of Brahmesvaradeva; then, it mentions Western Chalukya king
Tribhuvanamalladeva and his chief queen; next, it proceeds to state that by an order of the
latter, Mahamandalesvara Bikkarasa of Jimutavahana-kula, the lord of Tagarapura, having
washed the feet of Dharanindrarasi Pandita, the mahasthanadhipati of Brahmesvaradeva's
temple made some gift in C.V. 35 Vikriti, Pushya su. 10. So……….Uttarayana sankranti
(A.D.1112) for the anga-bhoga of the god………….
No. 326
Volume-I (2003)
Page No : 220 to 222.
Place : Alampur.
Language : Kannada.
274
This inscription is on a slab lying in the Museum. It is very much abroad. Contains only
the prasasti and mentions a grant in Aiza-300 as sarvanamasya. Grant portion lost.
No. 327
Page No :7
Place : Avancha, Mahabubnagar District.
Inscription date : July 28, A.D. 1113.
Language : Kannada.
Vikramaditya VI from Jayantipura. It is dated the Chalukya Vikrama Kala 36, Vijaya, Sravana
s.u. 13, Sunday. This date corresponds to A.D. 1113 July 28, the week-day being Monday.
It describes the exploits of the king's son, Mahamandalesvara Kumara Tailapadeva and
mentions certain regulations against social evils formulated by him, pertaining to the capital
town of Avancha at the request of the principal residents of the place.
(Also)
Page No : 26
Place : Avancha, Mahaboobnagar District.
Language : Kannada.
This inscription is dated C.V.E. (36), Vijaya, Sravana su 13, Sunday (A.D. 1113, July.
28, Monday ?). Records the exploits of the king`s son, Mahamandalesvara Kumara Tailapadeva
and registers a grant of charter to Pattasalisettikaras of the capital town Avancha regarding
heirless properties.
(Also)
Volume-I (2003)
Place : Avancha
Language : Kannada
275
This inscription describes the exploits of the king's son mahamandalesvara Kumara
Tailapadeva and mentions certain regulations against social evils formulated by him,
pertaining to the capital town of Avancha at the request of the principal residents of the place,
among them one Pattasalis (weavers) angadi settis of Trailokyamalla (Merchants)
Jagadekamalla Palisetti raya bangara Modisetti and Aayyana setti of Vira Nolamba.
No. 328
Volume-I (2003)
Place : Alampur
Language : Kannada
This inscription is on a stone by the side of Brahmesvara temple. Registers a gift to

perform bhogas of Brahmesvara deva and for renovation of the temple and white washing by
the chief queen Mahadevi of Tribhuvanamalla Vikramaditya. She was praised as Dvitiya
Lakshmi, Abhinava Sarasvati, Visalavakshasthala nivasi, Madhura vachana rachana nari, and
a gem in Kas'yapa gotra.
No. 329
Volume-I (2003)
Place : Alampur
Language : Kannada
This inscription is at the main entrance of Brahmesvaralaya. It records a gift for the
renovation, white washing, anga - bhogas and five rituals of the God Brahmesvara deva, to
Sthanadhipati Vitaranendra rasi pandita by mahamandalesvara Sri Mallarasa.
No. 330
Volume-II (1994)
Page No : 52 to 54
Place : Panugallu
276
States while the Chalukya emperor Tribhuvanamalladeva ruling kingdom of the earth,
Bhimarasa, a relation of Kanduru Somaladevi installed Gangadevi and Gangesvara and
submitted to the emperor who was camping in the Uppayana (Vidu) Kollipaka, that he should
consider this as his own work of charity (dharma). It is stated that, the emperor having complied
with Bhimarasa's request, made gifts, of land Bhatti-Koduru, Namagallu, Bikkikere etc,
included in Bhimavara-12 offerings of Gangesvaradeva after washing feet of Vagisvaradeva.
(Also)
Volume-I (2003)
Place : Gangapuram
Language : Kannada
This inscription is in the compound wall of Kesava temple. It records installation of the
God Gangesvara deva by Bhimarasa along with his wife Kandura Somaladevi. It also records
the gift (details lost) to Vagisvara pandita to perform dhupa, dipa, naivedya and impart
education to the scholars.
No. 331
Page No : 47.
Language : Kannada.
This inscription is on a slab lying in the ruined temple of Vinayaka temple outside the
village, dated Chalukya-Vikrama 28 (wrong for 38), Durmukhi, Pushya ba. 8, Thursday,
Uttrayana-samkramana=1116 A.D. December 28. The sumkaramasa occured on December 24.
Incomplete. Registers a gift of income from commodities for the worship of god Sailesvara by
the settikora, samaya-samuha and ubhaya-nanadesis.
(Also)
Page No : 27.
277
Language : Kannada
This inscription is dated as C.V.E (28) Durmukhi, Pushya ba. 8 Thursday. (A.D. 1116,
Dec, 28). Registers the gift of income derived from tolls for the worship of the god Salesvara
jointly by the assembly of all the Settikaras and all their Samayas and ubhaya nanadesis.
No. 332
Volume-I (2003)
Place : Gangapur
Language : Kannada
This inscription is on the lintel of the gateway of the Kesava temple. It registers the gift
of 3 marttars and 20 marttars of land and one oil mill for the perpetual lamp for God
Bhimeswara by mahapradhana verma mahesvara dandanayaka.
No. 333
Page No : 29
Language : Kannada
This inscription records a gift of wetland and a martar of black land measured by
Sanivarasiddhi rod and an oil mill for the perpetual lamp.
No. 334
Volume-I (2003)
Page No : 233 to 234.
Place : Appanapalli
Language : Kannada
This inscription is on a big boulder in an open field near a well. It states that while
Tribhuvanamalla Vikramaditya VI was ruling, a certain Pidiya San kara setti, with the
278
permission of Munniya Brahmesvaradeva of kelagu-500, granted 12 marttars of kari (black,)

to the Basadi of Kadamburu for the daily offering of the god parsva nandadeva.
NB: Appanapalli and Peddakadamuru texts appear to be the same.
No. 335
Page No : 54.
Place : Ainavolu, Warangal.
Language : Kannada
This inscription dated in the Chalukya-Vikrama year 43 (A.D. 1118) in the reign of
Tribhuvanamalla Vikramaditya VI, the epigraph records the gift of lands by dandanayaka
Surayya for the worship of and offerings to the god Suresvaradeva of Ayyanavolu and for the
feeding of ascetics.
(Also)
Page No : 21
Place : Ayanavolu, Warangal District.
Inscription date : 22nd or 25th April A.D. 1118
Language : Kannada.
This inscription is on a broken slab near the sluice of the tank, dated Chalukya-Vikrama
year 43, Vilambi, Akshatritiyad-Amavasya, Monday=1118 A.D., April 22. Akshaya-tritiya
occurred on April 25, Thursday. Records gift of land to god Sivesvaradeva of Ayyanavolalu
situated in Anmakonda-7000 by Dandanayaka Surayya for worship of and offerings for the
god and for the feeding of the ascetics.
No. 336
Page No : 40
Place : Peruru, Miryalaguda Taluk, Nalgonda District.
Language : Kannada.
This inscription is on a broken pillar lying in the compound of Sri Svayambhu

Somesvara temple. Registers the gift of two hanas every month for maintaining a perpetual
lamp to the god Svayambhu Somesvaradeva by Vaddaravula-khenikara mahesvaradasi
279
Bollammaraju and herjjumkada-khenikara Sahavasi Vaisravana-nayaka. Also states that

mahesvara Janneyabhatta paid two surkas for every cart as compensation to khenikaras.
No. 337
Page No : 40
Language : Kannada
This inscription is on a slab lying in the compound of Sri Svayambhu Somesvara

temple. States that while the king was ruling from Lingadahali, his chief Kumara Tailapa was
governing over the Kanduru-1000 division. His pasyita and mandalika Joyimayya it as
Talimatti with one share to the deity Svayambhu Somesvara and another share of the
mahajanas of the village. A number of learned brahmins are stated to have been the recipients
of the gift.
No. 338
Page No : 40 and 41
Language : Kannada
Records the gift of an income of one baga from every one henched heringas on all
articles sold out in the market for maintenance of angabhoga to the god Svayambha Somesvara.
The gift is said to have been as devabhoga by the people of different communities (specified).
It further records that Kibbettaya Vaddlaravula-dandanayaka gave 12 gadyanas to the deity
Svayambhu Somesvara of Perur. Vittapayya the Vaddaravula-dandanayaka, also donated the
gadyana in exchange for 12 gadyana.
No. 339
Part- VI, 1973.
Page No : 27 to 28.
Place : Peruru, Ramannapet Taluk, Nalgonda District.
280
This incomplete inscription belongs to the reign of the Western Chalukyan king
Tribhuvanamalladeva and purports to record that while Tribhuvanamalladeva (Vikramaditya
VI) was camping at Lingala Halebid, the people of (*) Gangara mumattaru (of 36 towns)
Hatarahas (of 18 Towns) Tulilusandaru (?), Alavajje, Balanjigas, Ramadas, Nallas, Maduras,
and Sankarapadis, having met together granted, to the temple of Svayambhu Somesvaradera
of Peruru at the rate of two bhagas in every hundred Hires of all the varieties of articles
according to the temple measure (Devamana) for worship of the deity and to maintain it in
perpetuity from generation to generation. The Vaddaravula Dunda Nayaka of Herusanka and
all the people having joined together in the presence of God Somesvara agreed to contribute to
the family of Kuppana Bhattopadhyaya one hana per each child in the community. The
Vadluravala Danta Nayaka of Kibbetti, and Sahavasi Pattabhatta Danda Nayaka paid 12
gadyanas in the presence of a Swayambhu Somesvara Deva, on the occasion of the Solar
eclipse, as fixed deposit (achataya). Valaravula Danda Nayeka and Vittapayya of the mint,
gave one Gadvana.
The inscription is dated in the C.V. year 44, Vikari. Vaisakha, Ba, Amavasya,
Adityavara (Sunday). In the cyclic year Vikari corresponding to the 44th year of C.V., Solar
eclipse in the month of Vaisakha Babula falls on Sunday 11th May 1119 A.D.
No. 340
Place : Elmela, Sangareddy Taluk.
Reign of : Kumara Somesvara
This inscription is on a pillar near Nagulamba temple. Fragment. The inscription
records the gift of land to the god Gundesvara towards the daily rites by the king. Also the
inscription records the military exploits of the king Somesvara.
No. 341
Place : Abbenda, Narayankhed Taluk, Medak.
Language : Kannada
This inscription is on a pillar in the fields. The inscription extols the second queen of
Vikramaditya viz., Ketaladevi and her qualities. It then registers the gift of land measuring 15
marttars by the mandalikas namely Kakkaraja and Revaraja to Gundabhatta of the grama
Abbuda, on the occasion of Uttarayana Sankranti.
No. 342
281
Page No : 96.
Place : Abbenda, Narayankhed, Medak District.
Dynasty : Western Chalukya of Kalyana
Reign of : Tribhuvanamalla Vikramaditya
It records the gift of land by the mandalikas namely Kakkarasa, Dasarasa, and
Gundabhatta of Abbuda (Arbuda) on the occasion of Uttarayana Sankranti by the queen
belonging to the Kalachuri dynasty. The queen of the king namely Piriya kerala Devi was
mentioned along with her noble qualities.
No. 343
Volume-I (2003)
Page No : 235 to 236.
Place : Pillalamarri.
Language : Kannada.
This inscription is in the Govt. Museum. Incomplete. It only mentions the prasasti, and
mahamandalesvara Kumara Tailapa, his maha pradhana and dandanayaka Jannamaraja and
Gudavargade Bachimayya.
No. 344
Page No : 130.
Place : Chintamani Patnam, Tandur, Vikarabad District.
Reign of : Tribhuvana Malla
Records a gift of land under the tank Hiriya keriya and wet land (nirunela) measuring
4 mas towards the daily offerings and services of the God Gopeya (Vishnu) in the village
Chintamaduka falling in Bemmi 100, by mahamandalika Singarasa, son of maha pasayita
Pemmarasa during the time of Vikramaditya VI.
No. 345
Page No : 63 to 68
Place : Sangam, Bodhan Mandal.
282

Script : Nagari.
This inscription is on a broken stone in the village. The inscription gives lengthy
prasasti on a certain Mallikarjunadeva, a subordinate of the king Tribhuvanamalladeva and
introduces his minister Brahma Sarman son of Sridhara and his brother Devana made some
gift to the God Samgamesvara.
No. 346
Volume-I (2003)
Place : Gudipalli
Inscription date : 21st November A.D. 1120
Language : Kannada.
This inscription is on a slab lying in the Siva temple. Records a grant of land (details
not clear) towards the maintenance of nandadeepa, daily naivedya and anga ranga bhogas of
the God Bhimesvara by a certain Kanduri Chola king (name not clear).
No. 347
Page No : 69 to 72
Place : Sangam, Bodhan Mandal.
Language : Sanskrit
This inscription is on a broken stone lying in Sangameshwara temple. Fragmentary

inscription. It mentions some donations to the priest of matha by a certain Sresti named
Mallideva.
No. 348
Part III 1956
Page No : 27 to 30
Place : Materu, Khammamet (Khammam) District.
Reign of : Tribhuvana Malla Devara (Vikramaditya VI)
Language : Telugu.
283
This inscription in Telugu verse and prose is on a pillar standing in the temple of Shiva,
the bottom built in and thus embedding a few lines at the end. It begins with the prasasti of the
Western Chalukya King Tribhuvana Malla Devara (Vikramaditya VI) and then refers to a
certain victorious Reva, probably of the Vema Cola-kula, who appears to have championed the
cause of the Kakati family, by defeating their enemies. A certain Jagadeva, (probably one of
the enemies) is mentioned. The main portion registers in the Saka year 1042 (=A.D. 1120) (1)
various gifts to the Gods Mahadeva and Adityadeva, and to certain ascetics, 2 martars in
Mallasamudra, to mandam cream) offerings, 1 marturu and a fourth, and dryland kh. 1. (2) to
the God Vinayaka (1) marturus; and dry land kh. 4. (3) To the brahmapuris 4 marturus.
The last portion of the inscription begins with the sentence ‘this is the field of the God
Narayanadevara’ and the signature of manje-chekkedi Vankana or Vankana, the engraver of
the manje (?). Then there seems to begin another inscription in Telugu verse which states that
the Lord of Vani created the four castes, Brahma, Ksatra, Vaisya and Shudra, and to protect
them created the people of the Pulindavamsa, in which was born Bucana, the jewel of the
Vema-Cola-kula, and a powerful warrior.
No. 349
Page No : 12
Place : Nekhonda, Warangal District.
Language : Kannada
Vikramaditya VI from Jayantipura. It is dated the Chalukya Vikrama year 46, Plava, Shravana
amavasya, Sunday. This date regularly corresponds to A.D. 1121, August 14.
In the course of the prasasti it recounts the achievements of Mahamandalesvara

Kumara Tailapadeva, the king's son by Chandaladevi, and states that he was ruling the territory
from his capital Kolur in the company of his queen Lakahmadevi and sons Permadideva and
Bikkideva.
It registers gift of the Village Budupura situated in Kandur-Seventy, included in the

tract of Kanduur-Thousand for worship and offerings of the god Ramesvara of Nekkondi and
for feeding the ascetics and servants of the religious establishment, by the prince.
(Also)
Page No : 33.
Place : Nekkonda, Mahaboobnagar District.
Reign of : Tribhuvanamalla, (Vikramaditya VI) ruling from Jayanthipura.
284
Language : Kannada
This inscription dated C.V.E. 46, Plava, Sravana, Amavasya Sunday. (A.D. 1121, Aug.
14). It begins with the prasasti of Kumara Tailapadeva, the king's son by Chandaladevi and
states that he was ruling from Kolur with his queen Lakshmi Devi and sons Permadi and
Bikkideva. It registers the gift of the village Bhudupura (in Kanduru-70, in Nurumbada of
Kanduru-1000) for worship at and repairs to the temple of the god Ramesvara of Nekkondi and
for feeding the ascetics.
(Also)
Volume-I (2003)
Place : Nekkonda
Language : Kannada
Begins with the prasasti of Kumara Tailapadeva, the king's son by Chandala devi and
states that he was ruling from Kodur with his queen Lakshmi devi and sons Permadi and
Birideva. It registers the gift of the village Budupura in Kanderu-70 in Nurumbada of Kanduru
1000 for worship and repairs to the temple of the God Ramesvara of Nekonda and for feeding
the ascetics.
No. 350
Volume-I (2003)
Place : Bhutpur
Language : Kannada
This inscription is on a pillar in front of Anjaneya temple. Records the grant of Badam
Budupura towards the daily angabhoga, rangabhoga, daily lamp and offering incense and
naivedya and for feeding the mendicants (tapodhanakke) of the God Rames'varadeva of
Nekkonda by the chief queen Lakshmi devi of mahamandalesvara, Kumara Tailapa who was
ruling over Kanduru nadu with Kaduru as nelavidu while his father Tribhuvanamalla
Vikramaditya VI was ruling with Jayantipura as nelavidu. The said gift was placed in the
custody of Nagadeva bhattaru of Brahmapuri. Imprecatory verses are interesting.
No. 351
285
Place : Choutkur, Andole Taluk, Medak.

Language : Kannada
This inscription is on a pillar near the Nagulamba temple. Prasasti and contents seem
to be different and thus belong to two different inscriptions. This mentions Gundadandadhisa
who is said to have been ruling from Lattala [Lattalurpura] and narrates his exploits in the
service of the king Vikramaditya. It refers to some gift made by him to Jnanesvara-Pandita
[details lost] in the village Chilkuru, for the daily rites of the god Tribhuvanamalla Gundesvara,
evidently named after the said general Gunda.
(Also)
Page No : 103
Place : Elmal, Medak.
Dynasty : Chalukya
Dated Chalukya Vikrama year 44 (A.D. 1121) and belonging to the time of
Vikramaditya VI, the inscription describes the exploits of General Gandadandadhisvara ruling
from Lattada-sthana, i,e. Lattalur-pura, once the capital of the Rashtraktas. The inscription
further refers the gift (details lost) to the god Tribhuvanamalla Gundesvara towards daily rites
and it was placed in the custody of Jnanesvara Pandita.
No. 352
Place : Choutkur, Andole Taluk, Medak.
Language : Kannada
This inscription is on a pillar near the Singur project house. The inscription registers
the gift of gadde land situated in between the villages Chevutakura and Huliyahalu measuring
four marttars in Sirikantha, 25 marttars of red land in Pamukallu and 25 marttars of Karamba.
south of Tudikutte by mahasamanta Mallaraja, ruler of Kasavala-70, under the prince Kumara
Somesvara alias Chalukya-Ganga Permmadi ruling from Chevutakuru.
No. 353
286
Page No : 38
Place : Singuru, Medak District.
Language : Kannada
This inscriptio is on a slab near P.W.D project guest house, dated Chalukya Vikrama
47 Subhakrit, Asvayuja su. 15 (mistake for su. 5), Monday lunar eclipse=1122 A.D. September
18. The lunar eclipse occurred on the previous day. States that while the king was camping at
Jayanthipura, dandanayaka Totaranayya the governor of Kosevala-70 division and the brother-
in-law of Mallarasa endowed lands in the villages Chevutakuru, Dakallu and on the Todikute
on the occasion of lunar eclipse. The donor Mallarasa is described as mahasamanta under
Somesvara Deva, the son of mahamandalesvara Chalukya Gangapermmadi Aggeyarasu was
to protect the grant.
No. 354
Page No : 104
Place : Singur, Medak.
Language : Kannada
The inscription, dated in the Chalukya Vikrama year 47 (A.D 1122), belongs to the
reign of Chalukya Tribhuvanamalla (Vikramaditya VI), who is stated to be ruling from the
capital city of Jayantipura (modern Banavasi). It records the grant of lands at Chevutakuru, on
the occasion of lunar eclipse, by dandanayaka Tejiranayyagalu, the brother-in-law (mayduna)
of Mallarasa, mahasamanta of Permmadi Kumara Somesvara Deva, who was a
Mahamandalesvara under the ruling king.
No. 355
Volume-II (1994).
Page No : 55 to 57
Place : Huzurnagar
This inscription is on a slab in the Siva Temple on the tank bund. The inscription opens
with a Kannada verse praising Anantapala Pradhanadhisa, son of Krishnaraja, and the moon to
the dvija-vamsa (brahman lineage). It states that, while the Chalukya emperor
Tribhuvanamalladeva was ruling victoriously, the kingdom of the earth from the nelevidu of
Kalyanapura. His subordinate Mahapradhana, Govindarajulu the nephew of Mahapradhana
287
Banasaverggade, Anantapala dandanayaka, who was ruling Kondapalli-300, granted some

land for the anga-bhoga, offerings and the lamp etc., of the god.
No. 356
Volume-I (1992).
Place : Bhuvanagiri
This inscription is on a stone near the gate of the fort. It records the gift of some dues
from the oil-millers for the god Somesvaradeva of Bhuvanagiri tirtha, by Sarvadhyaksha-
dandanayaka Kesiyarasar, the sumukha-sahana veggada, Deharadadhishthayaka and (Jodhara
dadhishthayaka ?).
No. 357
Page No : 82 and 83
Place : Huzurnagar, Nalgonda.
Dynasty : Chalukya.
Reign of : Tribhuvanamalla Deva.
Language : Telugu.
This inscription, engraved on a stone at the entrance of the Siva temple, is in Telugu
language and characters. The record is dated Saka (A.D. 1123) and states that when the
Chalukya king Tribhuvanamalla Deva was staying in his camp at Kalyanapura, mahapradhana
and dandanayaka Potayya, and Govindarajulu were administrating Kondapalli-300 and made
grants of lands for the worship, food-offerings and maintenance of perpetual lamp to the deity
Kotsvaradeva on the occasion of Uttarayana-Sankranti. The gift is stated to have been entrusted
to a certain Suri-nayaka.
No. 358
Volume-I (1992).
Place : Bhuvanagiri.
This inscription is in the ruined Siva temple. It consists of two parts. The first part
registers the gift by Mahasamanta Potaya, of the land with sowing capacity of two puttis of
vdlu in the field of Jakkavaya for the worship and offerings to the god Mallikarjuna Deva
installed by Gundama Surya at Kumchamu kalu (some place).
288
The second part registers the gift of two rukas per month for the perpetual lamps to the
same god by Bollamaraja, the vaddaravula-sunka-peggada of Kondapalli-nadu and certain
Dudda Bhattu the peru-sumka-veggada, on the occasion of the lunar eclipse. The gift was
obviously, out of the amount of the sunkas collected, because the future incumbents are also
asked to honour the gift.
No. 359
Page No : 16
Place : Gudur, Munoor mandal, Medak District.
Language : Kannada
Vikramaditya VI from Jayantipura. It is dated the Chalukya Vikrama year 49, Krodhi, Pushya
ba. 1, Wednesday, Uttarayana Sankranti. Excepting the tithi which was ba. 2, the other details
of the date corrected to A.D. 1124, December 24.
It introduces with a Prasasti the king's subordinate Mahamandalesvara Prince

Somesvara viking the significant epithet Chalukya Ganga-permadi. This prince is described as
having put to flight the Chola king set fire to the three cities of the three Kalingas. A subordinate
officer of Prince Someswara was Dandanayaka Savipayya holding charge of the region
Kollipake-Two-Thousand.
The epigraph registers the gift of the village Bammarige included in the division of
Velpugonde-Twenty-four to the god Mallesvara of Gumdur by Prince Somesvara at the request
of Savipayya.
No. 360
Page No : 57 to 58
Place : Guduru, Nalgonda District.
Language : Kannada
This inscription is dated C.V.E. 49 Krodhi, Pushya ba. 1, Wednesday, Uttarayana

Samkranti. (A.D. 1124, Dec. 24). Introduces Mahamandalesvara Prince Somesvara. His
subordinate officer Dandanayaka, Savipayya is stated to have been holding charge of the reign
Kollipaka seven thousand:- The epigraph registers the gift of the village Bammariga (present
Bammera) included in Velupugonda twenty four to the god Mallesvara of Gumuduru by Prince
Somesvara at the request of Savipayya. This refers to Somesvara's victory over Trikalinga. He
is said to have burnt the three Kalingas, in the same way in which Mahesvara burnt the three
cities.
289
No. 361
Page No : 76 to 82
Place : Guduru, Jangaon Taluk, Warangal District.
Language : Kannada and Telugu
This inscription is inscribed on the four sides of a stone pillar set up in the village.
A
It is stated that while the Chalukys emperor Tribhuvanamalladava was ruling the earth
from his nelevidu, at Jayanthipura, his son Chalukya Ganga Permmadi Kumara Somesvara
Deva the governor of Kollipaka-7000, at the request of Savipayya his mahapradhana and
mane-verggade and the dandanayaka, of the said province, made a gift of the village of
Bammarige in the vicinity of Velpugonda-24 in C.V. 49 Krodhi, Pushya ba. 1, Budhavara (A.D.
1124, December 24) for the anga-range-bhogus of the Mallesvaradeva of Gumuduru.
The inscription describes the achievements of Kumara Somesvara and the
greatness of his maha-pradhana Savipayya who is also referred to as Swami dandanatha,
Savideva, and Savidandadhipa. The former is said to have won victory over the Chola and the
Ganga kings, and burnt in the fire of his anger the Kalinga-traya i.e., the three Kalingas. The
latter is said to have been famous for his prowess, liberality and beauty.
B
The third side of the inscription in the Kannada verse introduces Sura of the Viriyala
family ; his son was Betana, who married Bejjimambika. They had a son named Malla who
bore the title Kataka Munniruva. He built a temple to god Siva called Malleswara, excavated a
tank and dug wells at Gumuduru.
C
The fourth side in the Telugu verse mentions a mandalika named Poranti Venna of the
Durjaya family, his son was Errabhupati. To him was born Viriyala Bhima who like Bhima,
the madhyama among the Pandavas, was the destroyer of the kings, and to him was born Erra-
narendra, the ornament of the mandalikas. He espoused the cause of Bottu Beta and having
destroyed his enemy in battle established him in the Koravi country, and obtained from him
the Mogadupalli-12 very probably as an appanage. Kamavasini and the wife of that Emra-nripa
took up the cause of the young Kakatti chief Beta: entered the niyoga of pallavarya (Ballaha),
and having met the emperor who was resplendent like the Sun established him at Kakati. Next
follows a description of the achievements of a certain Sura whose connection with the Viniyalas
is not clear. He is said to have killed Katayanayaka, and established Ravva-naripa of
Velupugonda in Velupugonda, and obtained from him Mada-thirty, Nereduboţipadu, Beku-
mavidlu and Garendeyaraju samgadlu. States that stradhari Kommoju was the writer or
engraver of the record and that adapagattu (a tax) should go to the god.
No. 362
Reference : Epigraphia Andhrica, Volume-IV, 1975.
290
Page No : 91 to 92.
Place : Gundlaplli, Huzurnagar taluk, Nalgonda District.
Dynasty : Chalukya
Language : Telugu and Sanskrit
Gundlapalli Epigraph of the Time of Chalukya Vikramaditya VI

by
Sri G. Chandraiah, M.A. Hyderabad
The subjoined inscription is engraved on a slab which is broken into two pieces lying
near the ruined Shiva temple on the left bank of the river Krishna near Gundlapalli, Huzurnagar
taluk, Nalgonda district. The village is very near to the temple of Sri Lakshmi Narasimha
Swamy at Mattapalli, a pilgrim centre on the same bank of the river Krishna.
The inscription is in 19 lines and the first 5 lines contain the Western Chalukya prasasti
in Telugu and the last 4 lines contain the imprecatory verse in Sanskrit. The rest is in Telugu.
The inscription is in good condition.
Regarding the orthography, the consonants after the repha are generally duplicated, e.g.
line 4 pravarddhamana, and in the same line chambarkka. In line 5 in the word mahasamanta
the anunasika letter ‘n’ is used before the letter ‘ta’ i.e., Samanta. The letter ‘ma’ is written in
two forms, one in the usual way and the other in cursive form. The latter form of the letter
becomes the basis for the later ‘anusvara’ ‘o’.
Although the language of the inscription is Telugu, the prasasti of the Chalukya king
is in Kannada endings. The inscription mentions Tribhuvanamalladeva, i.e., Chalukya
Vikramaditya VI and the brief contents of the inscription are as follows.
Referring to Chalukya king Tribhuvanamalla, it records two separate gifts to the god.
The first record states that certain Mahasamanta of the king named Potaya in the Saka year
1045 corresponding to Sobhakrit, made a gift of land of a sowing capacity of two puttis of
Vdlu, near Jakkavaya fields, for the worship and offerings to the god Mallikarjunadeva installed
at the place called Suvayya Kumchamu kalu.
The second part states that the Chalukya Vikrama year 48 corresponding to Sobhakrt,
on the occasion of a lunar eclipse occurred on the fifteenth day of Magha month, certain
Bollamarju, the Sunkaverggada of Kondapalli Nadu and Duddabhattu, the peru-Sunkavergada,
made a gift of two rukas per month for maintaining a nandadivi (perpetual lamp) to the God.
According to the Indian Ephemeris the cyclic year Sobhakrit corresponds to Saka 1045
tallies with A.D. 1124. The lunar eclipse mentioned in the second grant occurred on the first
day of February, the week day being Friday.
The Mahasamanta Potaya mentioned in the first grant is not known otherwise. It is
evident that the region on the left bank of the river Krishna in the present Huzurnagar taluk of
Nalgonda district was included in those days in Kondapalli nadu. According to the Huzurnagar
and Burugugadda epigraphs this Kondapallinadu was governed by the Chalukya general
Govinda danda-nayaka the nephew (sister's son) of the famous Anantapāla-daṇḍa-nayaka.
291
The second record is interesting in the fact that it states two important officers, one,
vadḍarāvula-sumka-veggada, and Peru-sumka-veggada. The exact meaning of vaddar avula-
sumka is not clearly understood. It is believed that the taxes levied on the merchandise in
general are called vadḍarāvula taxes. But scholars differ in this regard.
The second officer, namely péru-sumka-veggada is an official designation of the

Chalukyan period which is not known till now. From this we understand that when a child is
born, and named on the 11th day or so, according to the Hindu custom, they used to levy a tax
on the parents. To collect such taxes, a separate officer is entrusted in the administration of the
Chalukyas.
It is also interesting to note in this connection that this particular officer is a brähmin as
known from his name Dudḍabhatta, most probably the head priest of the region. To facilitate
the work, probably the influential priest is entrusted with the collection of this tax since he goes
to perform such functions.
No. 363
Place : Pedehed, Gazvel Taluk, Medak.
Language : Kannada.
This inscription is on a pillar at the ‘Chavadi’. The inscription seems to record a gift by
the Prabhus of the village Pidicheda to some religious establishment.
No. 364
Volume-II (1994).
Page No : 62 to 63
Place : Chandupatla.
This inscription is on one side of the slab set up before the Pedda Muthyalamma temple.
Records show that a certain Bedamgamaya Hodavulu, installed an image of Adityadevara at
Chandrupatla and granted to Kotajiyya 4 puttis of dry land and 5 maruturs of wetland to offer
worship to the deity.
No. 365
Volume-I (2003)
292
Place : Jadcherla
Reign of : Bhulokamalla Somesvara III
Inscription date : 21st January A.D. 1125
Language : Kannada
This inscription is in the compound of the panchayat office. It is a Jaina epigraph. In

the beginning it extrols the greatness of the Western Chalukyan king Bhulokamalla Somesvara
III and his son Tailapa III, yuvaraja who was ruling over Kanduru nadu. Next it refers to a
Jaina inscription installed by Meghachandrabhattaraka who belonged to the Kanurgana
gachha of Mulasangha. The second part refers to the construction of a chaitya stupa of
Parsvanadha at Gangapura by Bammisetti chief of Manakeriya, the As'esha setti galu of
different samayas ubhaya nanadesis and the swamis of Ayyavolu 500. Some gifts were granted
to this temple for the daily anga and ranga bhogas and for the repairs and renovation.
No. 366
Volume-II (1994)
Page No : 63 to 70
Place : Kolanupaka
Inscription date : 23rd March A.D. 1125
This inscription is on the four sides of the pillar on the Ubagadda in the tank. States
that, Mahamandalesvara, Chalukya Ganga-Permadi, Kumara Somesvaradeva, at the request of
Sayimayya, his Mahapradhana, Maneverggade and the Dandanatha of Kollipake-7000 granted
as sarvamanya, and free from all impediments (badha) the village of Panupurayi for the anga
and ranga-bhogas of Ambaratilakada Ambikadevi, known as Chalukya-kulatilaka (crest jewel
of the Chalukya family).
Kesiraja, the Perggade (minister) of the goddess is the executor of this charity. The
devabhoga-svamya belonging to the Akkabasadi is excluded from this gift.
It praises the liberality, prowess, and the other excellencies of Savi-dandanadhipa. He

is said to be the uplifter of the four samayas (Chatus-samaya) and a bee at the lotus feet of Hari
(Vishnu) Hara (Siva), Jina (Mahavira) and Buddha.
It is stated that, king Somesvara, son of the emperor, pursued after the battle, the king
of Trikalinga, plundered his country, and captured his elephants and set up a pillar of victory.
Next follow the prasasti of Kumara Somesvara and the praise of his greatness. He is said to
have destroyed the elephants, horse, foot and the weapons of the king of Dravila. Then comes
once again the praise of Somesvara's commander Swami Dandadhipa. Then the inscription
introduces Chandramaladhari of the Kanurgana. His disciple was Padma Nandisuri, also known
as Padmaprabhamuni; his younger brother was Meghachandra Siddhantadeva. His chief
disciple was Madhavendu Siddhantadeva. His disciple was Kesiraja, the Jainasasana-pati, who
is said to have set up this stone pillar of the Kanur-gana.
293
(Also)
Page No : 53.
Reign of : Tribhuvanamalla, ruling from Kalyanapura
This inscription is on four faces of a pillar in the tank behind the Somesvara temple.
Records the gift of the village Panupura, excluding the devabhoga land formerly granted to
Akka-basadi near Polalu, to the goddess Ambikadevi of Ambaratilaka by prince Somesvara at
the request of dandanayaka mahapradhana maneverggade Sayipayya. Kesiraja who was the
perggade of the goddess (deviya-perggade), was to be in charge of the gift. On three of its faces
the pillar contains the prasastis of kumara Somesvara, Svami-dandadhipa and of the Jaina
pontiffs belonging to the Meshapashana-gachchha of the Kanurgana. Also mentions the
construction of a manastambha and makara-torana to the temple of the goddess by Kesiraja.
(Also)
Page No : 58 and 60
Language : Kannada
This inscription is on a big stone pillar in the tank (on Jaya Stambha). Dated C.V.E. 50,
Visvavasu, Chaitra ba. 3, Monday. (A.D. 1125, March 24). This is engraved on a pillar on its
four sides which is described at one place as Manastambha according to Jaina terminology,
kirtistambha of the general Swamideva and Jaya Stambha of Prince Somesvara. It registers the
gift of the village Panupura to the Goddess Ambika of the locality Ambaratilaka by
Mahamandalesvara Kumara Somesvara at the request of Savimayya, the army commander of
Kollipaka-seven thousand. The second side contains the eulogy of Svamideva and mentions in
the end that Somesvara erected this victory pillar after his victory over the lord of Trikalinga;
after plundering his kingdom and capture of his elephants and inflicting a defeat over a Kumara
whose identity is not disclosed. Svamideva Dandadhipa is said to have been a bee at the lotus
feet of Hari, Hara, Jina and Buddha and was known as the uplifter of the four samayas i.e. of
the above four seats. The third side repeats the Prasasti of Kumara Somesvara. Only interesting
fact mentioned is his victory over the king of Dravila. He is said to have been the destroyer of
the forest namely the horses, elephants and cavalry and the foot of the Dravida king. The fourth
side contains an account of the preceptors of Kanurgana. It states that the Manastambha was
caused to be erected in the shrine of the goddess Ambika by Perggade Keshiraja officer-in-
charge of the religious establishment who was himself a devout Jaina.
294
(Also)
Page No : 16 and 17
Inscription date : 24th March, 1125 A.D.
Language : Kannada
This is a unique record. It is engraved on the four faces of a pillar which is described in
one place as Manastambha (pillar of eminence) according to Jina terminology, Kirti Stambha
(pillar of fame) of the general Svamideva in another Jaya Stambha (pillar of victory) of prince
Somesvara elsewhere. It is likely that originally it was set up as a Jaina monument and
subsequently, though not much removed from point of time, it was utilised for commemorating
the outstanding achievements of the two renowned dignitaries. The entire record appears to
belong to the reign of the Western Chalukya king Tribhuvanamalla Vikramaditya VI. It extols
prince Somesvara who shortly after becomes the Chalukya sovereign known as Bhulokamalla
Somesvara III. A mighty general of Somesvara was Svamideva or Sayimayya Dandanayaka.
The inscription on the first face commences by stating that the pillar was the pillar of
fame of Svamideva set up in the site called Ambaratilaka. It is dated the Chalukya-Vikrama
year 50, Visvavasu, Chaitra ba. 3, Monday, Uttarayana-Sankranti. The Sankranti was Mesha
and not Uttarayana. Except for the Week-day which was Tuesday, the other details of the date
correspond to A.D. 1125, March 24.
It registers gift of the village Panupura to the goddess Ambika of the locality
Ambaratilaka, situated in his capital Kollipake by Mahamandalesvara Chalukya Ganga-
permadi Kumara Somesvara at the request of Sayimayya, army-commander of Kollipake-Two-
Thousand. The goddess Ambika must be the Sasanadevata of the Jaina Tirthankara Neminatha.
The epigraph on the second face contains the eulogy of the general Svamideva. In the
concluding portion it states that the pillar of victory was planted by the king's son Somesvara
who by his prowess worsted the lord of Trikalinga on the battle-field, overran his territory and
captured his fierce elephants.
The inscription on the third face invokes the grace of the Yakshini, i.e, Ambika, upon
her devotees. This is followed by the mention of the reign of Vikramaditya VI. Next comes the
prince of Prince Somesvara and his general Svamideva.
The inscription on the fourth face contains an account of the preceptors of Kanur gana.
It states that the Manastambha was caused to be erected in the shrine of the goddess Ambika
by Pergade Kesiraja, officer in charge of the religious establishment, who was himself a devout
Jaina.
This and other inscriptions from Kolanupaka establish the identity of the place with
Kollipake, one of the early capitals of Western Chalukyas.
295
No. 367
Volume-I (2003)
Page No : 335.
Place : Manthati.
Inscription date : 2nd December A.D. 1125
Language : Telugu.
Registers a gift of 12 marttars of land for the maintenance of nanda deepa to god
Bheemevara deva by Desetti Kamanayaka on the occasion of Uttarayana Sankranti.
No. 368
Page No : 37 to 40
Place : Anmolu, Nalgonda.
Dynasty : Chalukya
Language : Telugu
This village is in Miryalaguda taluk, Nalgonda district. A stone pillar in the village
contains the inscription on its three sides.
The inscription is in Telugu poetry of the 11th century A.D. Some lines on the second
side are abraded and in the remaining portion there is no mention of date.
In refers to the conferring of chiefship (Prabhutva) on Prolaya as feudatory chief by

Tondaya, As it is known from the last Telugu verse on the third side, Adapa Eraya obtained
some rulership from Tondaya Raju of the Choda lineage. The matter contained in the first verse
is not clear as some letters at the end of the lines are missing. The second verse mentions some
minister of Prolamaraja, who is probably identical with Tondaraja. He obtained the grants of
(Cha)gamari-twelve and (Do)didorti-twelve. A list of royal insignia which he obtained on this
occasion, is given. Some portion of this side is lost and the remaining part mentions a betel-
bag, a palanquine, some comfortable seats, (Kancha gattu, tibbadi); trumpets, conch shells,
beating drums. (gangu gondamu), umbrellas, peacock fans, (kham) vitanamu (dress?) and
riches, A few words like `be kulu` are unintelligible in their meaning.
The king Tondaya of Adichoda kula and of Kasyapa gotra appears to be identical with
EruvaTonda, the husband of Mailadevi and the father of Udayaditya. Bhima and Gokarna are
mentioned in the Panugallu inscription. (Corpus of Telangana Ins. Part 2. No. 36). If the
identification suggested is acceptable it may be stated that he was a subordinate of Chalukya
Emperor Tribhuvanamalla Vikramaditya VI (A.D. 1076-1126).
296
No. 369
Page No : 39.
Language : Kannada.
This inscription is dated C.V.E……Rudri, Jayestha Amavasya, Solar eclipse. The

inscription introduces the king's feudatory Mahamandalesvara Mallamanaraja of the Vaidumba
family with titles. He is said to be the lord of Kalukadapura governing the district of Ayaje
three hundred. It seems to register the gift of a village to mahasthanadhipati, Brahmarasi
Bhattara for the worship etc. in the temple of Brahmesvara.
No. 370
Page No : 57
Place : Alampur
Language : Kannada
This inscription is on a slab in the local museum. Damaged. Seems to record a gift of
money to a certain Nayaka by Vyomasiva-pandita, Mallapayya and others.
No. 371
Page No : 57
Place : Alampur
Language : Kannada
This inscription is on a slab in the local museum. Records a gift of the village Puvindur,
situated on the banks of the Tungabhadra in Kanne-300 division, to god Brahmesvara at
Alampura on the occasion of Karkataka-Sankranti. Brahmarasi-pandita was the recipient of the
gift. Mentions a chief of Telugu-Choda family (name lost).
No. 372
297

Page No : 57
Place : Alampur
Reign of : Tribhuvanamalla Vikramaditya VI, ruling from Jayanthipura
Language : Kannada
This inscription is on a slab in the local museum. Records a gift of Undaveli, Baruveli,
Gudiyuru and Kadamburu in Ajaye-300 and another village in Kanne-300 to god Brahmesvara
by the chief queen. The gift was made over to Dharanindrarasi-pandita.
No. 373
Page No : 48
Place : Parancheru, Sangareddy Taluk, Medak District.
Reign of : Tribhuvanamalla VI
Language : Kannada
This inscription is on two sides of a slab built into the wall of the southern gate of Jami-
masjid. Fragmentary. Contains the genealogy of the Chalukya kings of whom Trailokyamalla
(Somesvara I), Somesvara (II) and the latter’s younger brother are mentioned. In characters of
about the 12th Century.
No. 374
Page No : 50
Reign of : Tribhuvanamalla ruling from Manyakare
Language : Kannada
This inscription is dated as Chalukya Vikrama 34. Virodhi, Vishnusamkranti. Records

the gift of land including the one-third portion of the royal dues from the talavritti formerly
granted to the Chenimche (?) basadi in agrahara Tandipamu-lanka which was a prabhutva-
agrahara of Somanatha-bhatta and was included in Kalvachedu-40, to god Somesvara under
orders from the king and at the request of mahapradhana antahpuraverggade Kalimayya and
his younger brother Tikkapayya who was the dandanayaka of Kollipake-7000. Prince
Somevara is stated to have been ruling over several territories including Kollipake-nadu.
No. 375
298

Page No : 50
Language : Kannada
Records a gift of the village Uddamdige included in Anemarga-70, free from all taxes,
for repairs to the temple of god Somesvara and for feeding the ascetics therein by Tondaya -
chodamaharaja of Kanduru, who was ruling over Kollipake-7000.
No. 376
Page No : 15
Place : Hyderabad.
Reign of : Tribhuvana-malla Deva.
Language : Kannada.
This inscription is on the three faces of a pillar in the museum. Refers to

mahamandal[es]vara Somesvaradeva as the son of the king. He is credited with a number of
titles like Satyavakya-Kongunivarmma, Kolalapuravaresvara, Nanneyagamga, Chalukya-
gamgapermmadi etc. Records an undertaking given by the above chief to the prabhus of
Kamchigomdapura including the organisation nalvattokkalu of the four nagaras, to grant
several gadyanas to various persons including the mahajana prabhu's Perggade Kelidasayya
is mentioned as the engraver of the record.
No. 377
Page No : 51
Language : Kannada
Records a gift of the village Rachervu in Kodada-12 for worship and offerings to god
Vishnudeva by Tondayachodamaharaja of Kanduru, who was ruling over Kollipake-7000. The
contents are repeated again in a verse at the end.
No. 378
299

Page No : 51
Language : Sanskrit and Kannada
Records the gift of a village and mentions some acharyas of some mathas as the
recipients of the gifts by Svamidandadhia while prince Somesvara was ruling from Kollipake.
No. 379
Page No : 52
Reign of : Tribhuvanamalla ruling from Jayanthipura
Language : Kannada
Registers gifts of land at three mattar a piece by sandhivigrahi dandanayaka Kalimayya

to (i) god Mallikarjuna Deva installed by his younger brother Tikkapayya, the dandanayaka of
Kollipake-nadu, (ii) god Brahmedvaradeva of the same place installed by his son-in-law
pratikamta Bammadeva-nayaka and (iii) Svayanpaki Mallu-bhattopadhyaya, with the
permission of the king. A gift of one mattar of land to god (?) Prabhudeva is mentioned in the
postscript.
No. 380
Page No : 52
Reign of : Tribhuvanamalla ruling from Kalyanapura
Records gift of ten nivarttanas of land each to the brahmanas Kesava-bhatta, son of
Mailara-nayaka of Sandilya-gotra and Vamana-bhatta, son of Penna-bhatta of Bharadvaja-
gotra under the main canal of the Brihat-tataka in the village Nelluti, and to Golaya-bhatta, son
of Ellana-bhattopadhyaya of Harita gotra under the main canal of the village Vaddagicheruva,
both situated in Kaluvachedu 40, a kampana of Kollipaka desa, by prince Somesvara. Besides
40 nivattanas of wetland and two house-sites were granted to each of the above mentioned
donees in their respective villages.
No. 381
300

Page No : 54
Language : Kannada
This inscription is from a pillar in front of the Hanuman temple. Registers the gift of
the village Sandularahalu (?) in Kodada-12 as talavritti to Ramesvara-pandita, disciple of
Tejonidhi-pandita of the Kalamukha seet for worship and offerings, feeding the students and
maintaining a sattra in the temple of Uttaresvara, by Tondayachola-maharaja of Kanduru who
was governing Kollipake-7000. Mentions Ramesvara-pandita as the predecessor of Tejonidhi-
pandita. Further gifts of money from the officials are also recorded.
No. 382
Page No : 54
Language : Kannada
Broken pillar lying in the street. Fragmentary. Contains a genealogical account of the
Chalukya family and refers to prince Somesvara and to the mahadanas such as Gudaparvata,
Sarkaraparvata, Lavanaparvata and Gosahasra. Also refers to an officer (name lost) who
bears the epithets antahpuraverggade, mahapradhana, Kannada-sandhinigrahi and
dandanayaka. Mentions god Appesvaradeva in a postscript.
No. 383
Page No : 136
Language : Kannada
This inscription is in the Somesvara temple. Dated C.V.E. 12, Prabhava and C.V.E. 16,
Prajapati. Three fragments. Two pieces contain the prasasti of Chalukya Vikramaditya VI
separately. Kanduru Tondaya Chola is said to be the donor in both the cases. Incomplete.
No. 384
Page No : 57
301
Place : Burugugadda, Nalgonda District.

Language : Kannada
Introduces the king's commander of the army Danda nayaka Anantapalayya, the ruler
of Vengi-twelve thousand. It also mentions the exploits of Govindarasa and other accounts of
the members of his family. It gives a brief description of Govindarasa's victories at
Jananathapura (Draksharamam) and other places and the capture of Dube and Gonka (Gonka
II of Velanandu).
No. 385
Page No : 61 to 62
Language : Kannada
Records some gifts to the god Vishnu by the king's feudatory Mahamandalesvara
(To)ndaya Choladeva Maharaja of the solar race and Karikala lineage, lord of Koluru, who was
ruling Kollipaka-Seven thousand.
No. 386
Page No : 62
Language : Kannada
This inscription dated C.V.E. 22, Isvara, Pushya ba.5, Thursday. Uttarayana Samkranti.
Records the gift of the village Pakugunta to the god Svayambhu Somesvara of the capital
Kollipaka.
No. 387
Page No : 39
Reign of : Tribhuvanamalla (Vikramaditya VI) ruling from Jayanthipura
Language : Kannada
This inscription is dated C.V.E. 32, Sarvajit-Uttarayana Samkranti. Records the grant
of Villages in Aije-300 to the god Brahmesvara of Alampura by Abhinava Sarasvati, probably
Chanda Devi the chief queen of Tribhuvanamalladeva.
302
No. 388
Page No : 39 and 40
Reign of : Tribhuvanamalla (Vikramaditya VI) ruling from Jayanthipura
Language : Kannada
This inscription is dated C.V.E.2, Kalayukta, Pushya ba. 3, Monday, Uttarayana

Samkranti. Registers an endowment of Langanavavi to Somesvararasi Bhattaraka
mahasthanapati for the benefit of Brahmesvara by mahamandalesvara Malla Maharaja of the
vaidumba family who was administering Ayaja-300.
No. 389
Page No : 40
Language : Kannada
This inscription is dated Dundubhi, Asvija…Monday (other details lost). It registers a

gift probably to the god Brahmesvara by Perggada Mallapayya together with padamula
parivara.
No. 390
Page No : 44 to 45
Inscription date : …..……
Language : Telugu
This inscription is inscribed on a pillar in the old Jaina temple outside the village. It
records that Mallireddi of Vitti kula and the lord of Bekkallu granted some land for the worship
of the god set up by him and for the feeding of the ascites. The grant was made into the hands
of Srimat Gunasena paramatma-dhyana-devara. The donor may be identified with his
namesake mentioned in the previous number.
No. 391
303
Page No : 47
Language : Kannada
This inscription is on the second face of the slan set up near the tank called
Nainbulakumta. Registers a gift of 3 mattar of wetland and 33 mattar of karamba measured
by the Sanivarasiddhiya-kolu and irrigated by the tank called Bhimasamudra. Also records the
gift of a flower garden, an oil-mill and house-sites for offerings to the god and the feeding of
ascetics in the temple of Bhimeswara situated to the west of Trailokyamalla-kesavapura by
mahapradhana Mahesvara-dandanayaka.
No. 392
Page No : 56
Language : Sanskrit and Kannada
This inscription is on the top of the fort facing the newly discovered Ekachakresvara
temple. Badly damaged, seems to register some gifts to a Jaina establishment, the nature of
grant which is not clear. Refers to a family of sreshthins of which a lady called Nalikambika is
mentioned.
No. 393
Page No : 31
Place : Ramalingagudem, Nalgonda District.
Language : Telugu
This inscription is on a slab laying on the roadside near the hill. Records the grant of
the village Tippaparti on the occasion of Uttarayana-sankranti to Kavaliya Brahmadevayya by
Mahamandalesvara Kamduri Bhimana-choda maharaja. At the end the names of the
signatories Kavaliya Brahmadevayya, Sarvadhyaksha Peggada Kamanayya and Peggada
Yirugamayya are mentioned.
No. 394
304

Begins with invocation to the God Vishnu (Murali) and his consort Lakshmi. It then
mentions the eulogy of the Chalukyas, and mentions the kings Satyasraya, Ahavamalla and
Vikrama Chakravarti, while Tribhuvanamalla was ruling from his capital Kalyanpura, his son
Kumara Somesvara, conquered with his prowess, the entire earth, under his orders, were
donated 10 nivarttanas of land in Kaluvacheru Kampana in Kollipakadesa, along with all tanks
and canals to Kesavabhattopadhyaya who belonged to Sandilya gotra. Similarly, 10 nivartanas
in the village Vaddagicheruvu, to Golaya Bhattopadhyaya son of Ullana Bhattopadhyaya of
Harisi gotra. Other beneficiaries were Kesava Bhattopadhyaya of Neelluth grama,
Vamanabhatta, son of Ponnabhatta of Bharadvaja gotra.
No. 395
Page No : 27
Place : Bothpur, Mahaboobnagar District.
Language : Kannada
This inscription is dated C.V.E. (46), Plava, Sravana amavasya, Sunday. Records the
achievements of Kumara Tailapa Son of Chandaladevi. He was ruling from his nelavidu at
Koluru with his queen Lakshmadevi, sons Permadi Deva and Bikkadeva. It also registers the
gifts of the village Badambudu situated in Kanduru 70, a nurumbada to the God Ramesvara of
Nekkonda for the worship and offerings to the god and for the repairs of the temple and for
feeding the ascetics residing there by Kumara Tailapa. The titles of the prince namely Vengisa
vana dava dahana and Chola Kula kumudini martandi mentioned in the previous records occur
in this inscription also.
No. 396
Page No : 43
Place : Pudur, Mahbubnagar.
The inscription registers endowments of land, a garden and certain incomes to god
Parsva Deva by mahamandalesvara Jattarasa of Punduru in the twelfth year of the reign of
Tribhuvanamalla (Vikramaditya VI).
305
No. 397
Page No : 170
There are two records. No.1 dated in C.V. 12 records a gift of land measuring 25 mas,
near Dandavagu in Anemarga, towards while washing, renovation and feeding the ascetic of
the temple of Somesvara, as free from all encumbrances by Kanduru Tondaya Chola Maharaju,
ruling over Kollipaka 7000, feudatory of Vikramaditya VI. No.2 dated 4 years later i.e. C.V.16,
records another gift to the same donor i.e. Kanduru Tondeya Chola, on the occasion of solar
eclipse.
No. 398
Volume-I (2003)
Place : Musapet.
Language : Kannada
This inscription is in the compound of the temple of Sri Ramalingeswara, on hillock.

Records some grant (details not given) by a mahamandalesvara (name lost) to Lord
Ramalingesvara for the daily gandha, dhipa and naivedya. Also mentions a teacher Mevija.
No. 399
Volume-I (2003)
Place : Burugugadda
Language : Kannada
This inscription is to the east of Varaha Narasimha temple near Chinna lankela bavi.
Damaged and fragmentary. Inscription refers to the reign of the Western Chalukya king
Tribhuvanamalla Vikramaditya VI. It introduces the king's commander danda nayaka Ananta
palayya and the minister Banasuverggada.
306
No. 400
Volume-I (2003)
Place : Kudalisangamesvaram.
Language : Kannada
This inscription is on a pillar in the mukha mandapa of the temple. It registered a gift
of 10 puttis of paddy land and 10 gadyanas (gold coins) to boat men and made arrangements
for free ferry for the pilgrims to cross the river by the queen Mailaladevi, wife of
mahamandalesvara Vira Kesava deva. Mailaladevi was a daughter of Tribhuvanamalla.
No. 401
States that while Tribhuvanamalla was ruling, his son Kumara Somesvara, was
exercising authority over Kolipaka-7000, when, Sandhivigrahi Dandanayaka Kalimayya, at the
request of Asagarasa made a gift of 12 mas of gadde land to the west of Jagaddhu narayanapura,
in Ramakkeri, to the temple of Mallikarjuna, built by Dandanayaka Tikamayya.
No. 402
Page No : 76
Dynasty : Chalukya
Language : Kannada
The inscription dated in Saka 1184 (A.D. 1262) ? of the time of Tribhuvanamalla
(Vikramaditya VI), records the renovation of a pillar (kambam) of the temple of
Brahmesvaradeva by Bammisetti for the merit of Cheraku-Murari Ketaya, Danay-Murari
Immadi-Devaya, Dushtarankusa Annaya and Jagadala Marayya.
307
No. 403
Page No : 172
Records 12 mas of wet land was made as gift to the God Aditya, by Kumara Somesvara,
as free from all encumbrances. It also states that mahapradhana and dandanayaka Kalimarasa
made some gifts of land in Kollipakanadu in which figures hiriya kalva of Ittikala where some
nirmala was given as gift.
No. 404
Reign of : Tribhuvanamalla Deva
Language : Kannada
This incomplete inscription is on a pillar by the side of the road in the village. It belongs
to the Western Chalukya king Tribhuvanamalladeva. Opening lines are missing. It gives the
genealogy of the Western Chalukyas of Kalyana from Ayyana. Vikramaditya VI is said to have
seized the throne from his brother Somesvara by the prowess of his own arms.
No. 405
Part- VI, 1973.
Page No : 14 to 18
Place : Bairanipalli, Jangon Taluk, Warangal District.
Reign of : Vikramaditya-VI
Language : Kannada
The record mentions that while Vikramaditya VI was ruling in happiness in the nelavidu
of Kalyana his subordinates, the Dandanayaka, the two karanams, the twelve Nayakas, of
Bhuvanagiri, (the provincial capital) were entrusted with the execution of the charity to
Vittakulatilaka Jinalaya of Bakkalla, made by Birama Reddy at the time of the consecration of
the Basadi (Jinalaya) built in C.V. 32. Vaisakha Su. 5. Thursday for white-washing, and repairs
and for feeding the monks. The expenses for the maintenance of this Talavritti, are to be met
from the revenues collected as follows. It proceeds from Mavina Ratana-to the south-east of it.
20 Marturs of Kerambas presumably land, cultivated from the tank named
Yerayamayyanakera, 2 marturs of wetland (garden etc..) irrigated in the months of Kartika and
308
Vaisakha-coconut groove on the bank of the Palavalige tore (stream) one oil mill, for Nanda
devi: five Kolaga (measure) of paddy from the income of each of the looms in the village, ten
mattars of land (?) given by Punni Reddi of Rembala, etc., Rochika belonging to the fourth
caste is mentioned at the end of the inscription who appears to have embraced Jainism (?).
No. 406
Part- VI, 1973.
Page No : 18 to 22
Place : Pattancheruvu, Sangareddy Taluk, Medak District.
Language : Kannada
This incomplete inscription belongs to the Western Chalukyan king

Tribhuvanamalladeva. Opening lines are missing. It gives the genealogy of Western Chalukyas
of Kalyani from Ayyana to Vikramaditya VI who is said to have seized the throne from his
brother Somesvara by the prowess of his own arms. His titles:
"Cholavanipala kuladri vajro

Gaudavanisabja vanadvipendra
Chalukya Permanadi namadhe yah
Sri Kuntalorvi tala chakravarti........"etc.,
and refers to his founding of the Chalukya Vikrama Era….. "Avishkritam Chalukya vira
Vikramakalah." It also mentions his subordinate Sankarasu of Karmanvaya and his wife
Bhamkambika etc.......
Date is not clear.
Another Inscription in the same place.
The fragmentary inscription perhaps belonging to the Western Chalukya period refers
to the construction of a temple by….Amalayamayya Dandanatha. Interesting details are given
about the construction of different parts of the temple Vimana etc., according to Sri Vidhana,
etc. At the end of the inscription (Part A) a reference is made to some Nagara Mukhyo, while
another piece refers to one Malladeva.
No. 407
Place : Mirdoddi, Siddipet Taluk, Medak.
Reign of : Tribhuvanamalla deva.
Language : Kannada.
309
This inscription is on a pillar in the forest outside the village. The inscription is partly
illegible. It records the gift of vrittis and lands to a temple [name lost] by Pallinati Betarasar,
who was in the service of the Kakatiya chief mahamandalesvara Betaraja. The donor is
described as the ankakara of Vengi Chalukyas and lord of Nagarjuna Palli.
No. 408
Place : Kondapaka, Siddipet Taluk, Medak.
Reign of : Tribhuvanamalla deva.
Language : Kannada.
This inscription is on a boulder near the shiva temple on a hillrock. It is incomplete.

Seems to record some gift in the presence of the goddess Bhagavati of Kondapaka by the queen
Lakshmadevi.
No. 409
Page No : 63 to 64.
Reign of : Tribhuvanamalla (Vikramaditya VI.) ruling from the Kalyana.
Language : Kannada.
Damaged. Describes a subordinate officer, a Mahamandalesvara (name lost) who is

said to have secured his office from the King's son Tailapadeva. Gokarna is also mentioned.
No. 410
Volume-II (1994).
Page No : 31 to 33
Place : Kolanupaka.
This inscription is on a stone in the Chandikamba temple. States that, while the
Chalukya emperor was ruling the kingdom of the earth from his nelevidu at Kalyanapura, his
subordinate Mahamandalesvara Kanduri Tondaya Chola Maharaju, who was governing
Kollipaka-7000 in happiness made a gift of Racheruvu in Kotapanneradu for the anga and
310
rangabhogas of the god Vishnudeva on the occasion of Uttarayana Samkranti of C.V.16,

Prajapati.
No. 411
Page No : 44 to 45.
Language : ……..
This inscription is inscribed on a pillar in the old Jaina temple outside the village. It
records that Mallireddi of Vitti kula and the lord of Bekkallu granted some land for the worship
of the god set up by him and for the feeding of the ascites. The grant was made into the hands
of Srimat Gunasena paramatma-dhyana-devara. The donor may be identified with his
namesake mentioned in the previous number.
No. 412
Volume-II (1994).
Page No : 71 to 73
Place : Kolanupaka
This inscription is on a stone near Kasibugga. States that, while the Chalukya emperor
Tribhuvanamalladeva was ruling the kingdom from his nelevIdu at [- -] nyakereya, Chalukya
Ganga Permanaḍi Kumara Somesvara Deva who was ruling Kollipaka-nadu and several other
countries, seems to have made at the instance of the Peggade Mahapradhana, Maneverggada,
Kannada Sandhi-vigrahi, Dandanayaka Kalimayya, some gift to a certain Doyamayya.
No. 413
Volume-II (1994).
Page No : 73 to 74
Place : Panugallu.
This inscription is on a stone built into the wall of Venkateswara temple. Fragmentary.
The inscription pertains to the Chalukya emperor Tribhuvanamalladeva (Vikramaditya VI)
who is said to have been ruling from the Vijaya-skandhavara (Victorious cantonment) at
311
Kalyanapura. Date is built in. Only Chalukya vikrama-saka, and sukla-dasami-yuktarkavara

are visible. It also mentions the emperor's son Tailapadeva. It probably registers the gift by
some member of the Kamduru Choda family, perhaps Tammu Bhima.
No. 414
Volume-II (1994).
Page No : 74 to 77
Place : Burugugadda
This inscription is on a stone slab near the well. The end of the record is completely
damaged; and nothing can be made out of it. It seems to record a gift made by Govinda
Dandanayaka, nephew of Anantapala Dandanayaka, the famous brahman general of the
Chalukya emperor Tribhuvanamalladeva. The record which begins with the usual later Western
Chalukya prasasti states that, while Tribhuvanamalladeva was ruling the ever growing empire,
his mahapradhana, and banasa-Verggada Anantapala Dandanayaka was governing Vengi-
12000 and Yanmadala-6000; and that Dandanayaka Govindarasa attacked Jananathapura,
plundered all the property of Kumara, captured Dube and Gonka, defeated the king of the
Cholas and burnt the city of Bengi (Vengi). The inscription then goes on to trace the descent
of Govindarasa both from the paternal and maternal side. It then introduces
Ganesvarachamupa, the best among the brahmanas of Madhyadesa; his elder brother
Padmanabha had a son named Krishnaraja; so much about the paternal lineage. On the maternal
side, it begins with Bhima Dandanatha, the lord of the Samanta-Chakra (the circle of the
feudatories) and the destroyer of the armies of the enemy; his son was Mahesvara Dandanatha,
the mula-stambha (the principal pillar) supporting the Chalukya family. His son was
Anantapala-Dandanayaka, who defeated the Chola army, plundered the country as far as
Kanchi and obtained the title Chola-kataka-Churakara (the plunderer of the Chola army). His
sister (Padumala) married Krishnaraja; (and they had two sons, Govindaraja and
Lakshmanadandanatha).
(Also)
Page No : 15 and 16
Place : Burugugadda, Nalgonda District.
Language : Kannada.
This damaged and fragmentary inscription refers to the reign of the Western Chalukya
king Tribhuvanamalla Vikramaditya VI (A.D. 1076-1126). The date portion is lost.
312
It introduces the king’s commander of the army, Dandanayaka Anantapalayya holding

among others the designations, Grant Minister and officer in charge of Home Affairs, who was
ruling the province of Vengi Twelve Thousand and another reign whose name is lost. This is
followed by the description of the exploits of the general Govindarasa. The remaining portion
of the epigraph gives an account of Govindarasa’s family, narrating the achievements of some
of its members.
No. 415
Volume-II (1994).
Page No : 78
Place : Elesvaram.
This inscription is on one side of a pillar preserved in the Khajana building Museum,
Golkonda. Records the gift of the villages of Gummalamu, Krottaluru, Eyipuru, Pagada, and
the Chhevudladi part of Elesvaram, for the anga and ranga-bhogas, incense, lamp and
offerings in the temple of the god Elesvaradeva by Chalukya Tribhuvanamalladeva.
No. 416
Page No : 127.
Place : Dundigal, Medchal District.
Reign of : Vikramaditya VI Tribhuvana Malla.
Begins with the prasasti of Vikramaditya and his feudatory (name lost) who bore the
epithets mahamandaleshwar, Samasta Vidya parovara parayana, Subhata Narayana,
Sangrama Rama, Parakrama Bhima, Kaliga lankusa who made a gift of 2 mas of karamba for
22 basadis, and 2 mas of garden land as per devamana in Nagaturu situated in Migalanadu a
sub division Kasanadu. It also extols the virtuous nature of Lakshmi Nalame, wife of Muppana,
who is compared to Lakshmi in beauty. Bhudevi in patience and Sarasvati in speech and
intelligence.
No. 417
Page No : 18
Language : Kannada
313
Tribhuvanamalla Vikramaditya VI. The details of the date are missing.
It introduces the king’s feudatory Mahamandalesvara Kondaya Choladevamaharaja, of

the solar race and Karikala’s lineage, lord of the foremost town of Kolur, who was ruling the
province of the Kollipake-Seven-Thousand.
The epigraph records a gift to the god Vishnu by this chief.
No. 418
Page No : 91
Place : Durki, Banswada, Nizamabad.
Beginning of the inscription lost. It mentions a certain maha samantha and maha
prachanda Padmanabhayya. Grant portion damaged. Mentions Gavundas and Ganuga Sunka
(levy on oil mill).
No. 419
Volume-I (1992).
Place : Chandupatla.
This inscription is on a stone set up in the wall near the old Shiva temple. The inscription
is in Kannada verse. It records the construction of the temple to the god Viddesvara installed
by Vidda-dandanayaka and the well called Vidyadhara-tirtha by the same. It gives a lengthy
account of the family of Viddadandanayaka.
No. 420
Volume-I (1992).
Place : Aler, Bhuvanagiri.
314
This inscription is on a stone lying near the stream by the road to Kolanupaka. The
inscription refers to the prosperous reign of Tribhuvanamalladeva ruling from Jayantipura. It
mentions Somanayaka, the savaddore of Aleru-40, certain Vemiradi and Budiradi. Other
details are not known, as the record on the III and IV sides is illegible.
No. 421
Volume-I (1992).
Place : Chandupatla, Bhuvanagiri.
Reign of : [Tribhuvanamalla deva]
This inscription is on a broken stone pillar near the ruined Siva temple. The record gives
the genealogical list of the Chalukyas beginning from Satyasraya, his son Jayasimha, his son
Ranaraga, his son Polakesi, his son Kirttivarman, his brother Mangalarnava, Kirttivarman's son
Satyasraya, his son [Na]davarideva, his son Adityavarma, his son Kirttivarman, his uncle
BhimaparAkrama, his son Kirttivarman, his son Tailapadeva, his son Vikramaditya, his son
Bhimaraja, his son Ayyanayya, his son Vikramaditya, his son Tailabhupa, his son Satyasraya,
his son Dasavarma, his son Vikramaditya, his son Jayasimha etc., (..........) and his brother
Vikramaditya. The subordinate of the last named king was Viddamayya-dandanayaka, who is
said to have installed the deity Viddesvara at Chandrapattana. He is also stated to have made
some land gifts at several places in the [Kolli]paka-nadu to the god.
No. 422
Page No : 49
Place : Mahbubnagar
Dynasty : Chalukya
Language : Kannada
Two of them from Maddurum in Kannada, refer to maha-pradhana danda-navaka

Rudrabhattopadhyaya as the aradhya of the king, i.e. Vikramaditya VI of the Chalukya family,
and governor of Ayije-300 division. Maha-samanta Hallavarasa of Pundur and maha-
mandalesvara Kavana-chola-maharaja of the Telugu-Choda family figure in two other records
as the feudatories of the same king. The former of these two made a gift of land in Madduru
and Rekaluru for worship of the god Chintaka-Rechesvara and also for the maintenance of
musicians and artists.
No. 423
Page No : 101.
315
Place : Pulkal, Banswada, Nizamabad District.

States that while Tribhuvanamalla was ruling, a certain Bammisetti and Malli setti made
a grant of 5 mas, of land to God Nakarisvara and Mailala, another side contains, C.V. date 16,
Chitrabhanu, Pau, ba; 3, Mangalavara Sankranti, it is incomplete.
No. 424
Volume-I (1992).
Place : Panugallu, Nalgonda Taluk.
The record is partly damaged. Mentions Tailapa, the son of the emperor, and seems to
record Sift to a brahmana, son of Vaidyanatha in Gokarna-brahmapuri, probably by
Mahamandalesvara Bhima Choda who is said to have obtained the whole of Kanduru mandala
as fief from Tailapa. Details not clear.
No. 425
Volume-I (1992).
Place : Bhuvanagiri.
This inscription is on a slab set up in front of the Masjid. Fragmentary. It seems to

record some gift to the god Bhimanarayana of Bhuvanagiri by Soddalayya dandanayaka, the
officer in-charge of Bhuvanagiri (fort) of some drammas out of the herjjumka. From the eulogy
of Bhima Dandanayaka in the beginning, it seems that the god Bhimanarayana was installed
by him.
No. 426
Place : Yeleswaram, Nalgonda District.
Dynasty : Chalukya
316
Language : Telugu
This inscription is on Kazana building, Golconda, records a gift of three villages

Gummaluru, Krottaluru, Epuru and some land by the side of the river Ghat to Yaleswara Deva
by Chalukya Tribhuvana Vallabha Malladeva. The epithet, ‘Chalukya Tribhuvana Vallabha’ is
similar to that of Chalukya Vikramaditya VI (1076 to 1125 A.D.) namely Tribhuvanamalla.
The donor of the grant seems to be a petty chief of Telugu Chodas.
No. 427
Page No : 23
Place : Hanumakonda, Warangal District.
Language : Kannada
This inscription is on a broken pillar kept in front of the Rajaraja Narendra Library.
Fragmentary. Begins with the prasasti Svasti-sri samasta-bhuvanasraya, etc. Mentions Teliki-
1000
No. 428
Reference : Epigraphia Andhra Volume-IV 1975
Page No : 49 to 53
Place : Jadcherla and Badepalli, Mahabubnagar District.
Dynasty : Chalukya
Reign of : Bhulokamalla or Somesvara III
Language : Kannada
Jadcherla Jain Inscription of the time of King Bhulokamalla

by
G. Jawaharlal, M.A. Anantapur

The inscription, edited below, has been unearthed recently when the villagers
constructed the cultivation in the premises of the Panchayat Samiti office of Jadcherla. It is a
Jaina inscription (Jainasasanam). The record comprises 42 lines of writing. The writing is in a
state of good preservation throughout.
The emblems at the top of the stone are; In the centre, a Jain figure, Squatting cross-
legged, with two attendants on either side with chowries in their hands. Below the attendants
there are two chowries on either side of Jaina ascetic. Over the head of the Jaina figure, there
is a trilinear umbrella; and above, the sun, and on the proper right of the ascetic, a cow with the
moon above it. Thus the record exhibits some of the Jain pratiharyas, if not all.
The characters of the record are of the old Kannada variety commonly found in the
inscriptions of 12th century A.D. They are in round shape and well executed. They own no
peculiar features deserving special attention. The use of the spirals instead of strokes for
making the punctuation may be noted in some places. The orthographical traditions of the age,
317
such as the doubling of the consonant in a conjunct after ‘r’ are generally maintained. A
noteworthy feature of phonetic transformation wherein the consonant ‘r’ is changed to ‘I’ may
be treated in a few instances. They are sarnngaldir in line 13, enisinegldi in line 14. The
language is Kannada in prose and verse. One benedictory in the beginning, and another
imprecatory verse at the end, are in Sanskrit.
The benedictory verse is in praise of the doctrine of Lord Jina, overlord of the three
worlds (Trailokyanatha) and which bears the glorious and supremely profound Syadvada
(theory of May-be) as its infallible characteristic mark. It refers to the reign of the Chalukya
king, Bhulokamalla who bore the title ‘Sarvajna-Chakravarti’ (the omniscient emperor) and
who is also stated to have been ruling from Kalyana. The record then states that Tailapadeva,
the younger brother of the king Bhulokamalla, was ruling over Kandur-nadu.
The inscription is dated Saka 1047, Krodhana, Phalguna su. 15 (Pournamasi)

Brishaspativara Somagrahana, corresponding to A.D. 1125-1126, February 19, Thursday. The
date this is given in the present record seems to be spurious in the light of the following two
epigraphs. According to the Duggavatti epigraph of Tribhuvanamalla Vikramaditya VI, which
is dated Saka1049, Prabhava, Pusa su.1, padiva, Advara and corresponds to A.D. 1126,
December, 16 Thursday, not Sunday as stated, it is obvious that Vikramaditya VI was still on
the throne upto A.D. 1126 December 16, if not further.
On the other hand, the Patancheru grant of the king Bhulokamalla Somesvara III states
specifically that king Bhulokamalla’s coronation took place on Phalguna su 7 Sunday, in the
Chalukya Vikrama Year 51, Prabhava. The christian equivalent of this date would be A.D.
1127 February 20. It is now clear from the above records that the king Vikramaditya VI was
still on the throne upto A.D.1126, December, 16, and king Bhulokamalla’s coronation took
place in A.D. 1127, February 20. Since the present record informs us clearly that the king
Bhulokamalla has already been ruling from Kalyana, it must have been issued only after the
Patancheru grant, which states specifically that the king Bhulokamalla's coronation took place
in A.D. 1127 Feb 20. Besides, the present record is also incorrect in its details, as there was no
lunar eclipse in the Krodhana-samvatsara as stated. In the reign of the king Bhulokamalla, only
two lunar eclipses occurred in Phalguna. One is on Phalguna 15, in S. 1053 Virodhin which
corresponds to A.D. 1132, March 3, Thursday and another on Phalguna su. 15, Paridhavi in S.
1054 which is equal to A.D. 1133, Feb. 21. Tuesday. Perhaps the present record might have
been issued in S. 1053, Virodhin (=A.D. 1132, March), as the details of the present record tally
(to some extent) with the above particulars except with the samvatsara (i.e. Virodhi) on which
date the lunar eclipse took place. The engraver of the present record seems to have written
Krodhi for Virodhi; even then the Saka year 1047 is definitely wrong.
The present inscription further informs us that when the prince (Yuvardja) Tailapa was
ruling over Kandur-nadu in the year S.1047, a certain merchant Bammisetti of the
Virabalanjiga community, is said to have constructed a chaityalaya (basadi) the deity of which
is Parsvanatha (23rd teacher of tirthankara) at Gangapura (line 22) after washing the feet of
Meghachandra Siddhantadeva. It is further stated that the merchant guild, for the maintenance
of this Jain basadi or Chaityalaya endowed it with certain levies collected from each shop and
business transactions, Additional grants in the form of grain, ginger, oil and betel leaves etc.
are said to have been made by Bammisetti himself, merchants and other residents of Gangapur
as well as inhabitants of the neighbouring villages.
318
While introducing a particular teacher it was the common practice to mention the
Samgha Gana and Gachcha to which he belonged. It is also observed that the terms “Gana and
Gachcha” are sometimes treated as synonymous. This practice was widely prevalent in
Karnataka as well as in Andhra-desa. Similarly the present record introduced the illustrious
Mulasamgha before introducing Meghachandra. The Mulasamgha seems to be the most
predominant monastic order of the Jain Church in South India, as it figures prominently in the
Jaina epigraphs. In an inscription from Shravanabelagola (No. 254) dated in A.D. 1398.
Arahadbali is said to have divided the Mulasamgha into four subdivisions, viz., the Sena, Nandi,
Děva and Simha. Besides, Kanurgana was another branch of the Mulasamgha. It arose out of
the ascetic line of Kondakunda. The renowned Meshapashapa-gachchha might have been an
off-shoot of Karnur or Kanur-gana.
In this illustrious gana and renowned gachchha (prasiddha-gachchha) hailed the

preceptor Meghachandra Bhattaraka who bore the epithet Siddhantadēva [i.e. master of
Philosophy]. Here we turn to the Govindapuram inscription of Medaraja dated A.D. 1122
where we come across for the first time the line of preceptors belonging to the Krantir gana
and Meshapashapa gachchha. In that inscription we are told that Balachandramuni's disciple
was Meghachandra Bhattaraka whose pupil was Padmanandi. His disciple was Meghachandra
Siddhantadeva. A peep into the contents of the Kolanupaka inscription dated C.V.50 (A.D.
1125) also discloses the pedigree of the preceptors of Kanurgapa. According to the Kolanupaka
inscription, Meghachandra who bore the epithets Maladhari and Siddhantadeva, is said to have
the following pupils. Malanandisuri, Padmaprabhasrimuni, and Madhavêndu (agrasishya) who
is also Siddhantadeva. Here inclined to think that Meghachandra Bhattāraka of the present
record is identical with Meghachandra of the Kolanupak record and Meghachandra
Siddhantadeva of the Govindapuram epigraph, as they belong to the sume gana and gachchha
(i.e. Kanurgana Meshapashana gachchha) and to the same period (i.e. 12th century A.D.).
Moreover, it is also evident that Meghachandra Siddhantadeva of the above three records is
said to have installed Parsvanatha (23rd Tirthamkara) only.
Relying on the three records viz. the Govindapuram record of Medaraja, Kolanupak
epigraph of Tribhuvanamalladeva and the present record the pedigree of the preceptors of the
Kranurgana and Meshapashana gachchha, may be arranged tentatively as follows:
Teachers of the Kanurgana and Meshapashana gachchha
Balachandramuni
|
Meghachandra Bhattaraka
|
Padmanandi
|
Meghachandra (Maladhari and Siddhantadeva)
|
—------------------------------------------------------------------------------------------------
| | |
Malanandi suri Padmaprabhasri muni (Madhavendu Siddhantadeva).
It may also suggest here that the ascetic Meghachandra appears to have been chosen by
the merchant guild as the presiding Priest of the Jinalaya or Chaityalaya of the present record.
319
Before concluding this study author venture to say here that the Jinalaya of Gangapur
which is said to be dedicated to Parsvanatha (23rd tirthankara or pontiff), is identical with the
Jaina basadi of Gollathagudi which is adjacent to Gangapur of our record. If the above
identification is correct, it throws a flood of light on the antiquity of Gollathagudi where the
department of Archaeology and Museums, Andhra Pradesh has been conducting excavations.
Now it is clear from this record that the basadi of Gollathagudi is known to have been
constructed in the 12th century A.D. by Bammisetti belonging to the Virabalanjiga community
and the deity of which is Parsvanatha and not Mahavira (line 22…………..Bammisetti
yettisida-Sri Gangapurada-Chaityo lada-Parsvanathadeva).
A few names bearing geographical significance are met with in this inscription and
happily all of them can be identified with their modern survivals. The rajadhani Kalyanapura
(line 5) is modern Kalyāna in the Gulbarga district and Gongapura (line 22) is identical with
modern Gangapur, 3 kms. away from Jadcherla, Mahabubnagar district. Kandūra-Nadu is
identical with Kandur-one thousand region which, according to several inscriptions of the
Chalukya period, seems to have extended upto Pānugallu in Nalgonda district.
A few expressions Haga, Adake, Gidda, Solege, Pala and Javala head-load bear lexical
interest, All these expressions will perhaps mean measure of volume and weight.
To conclude, it is true that the Chalukya rulers of the record have extended their
unremitting zeal and exemplary devotion towards Jainism also.
No. 429
Page No :4
Place : Patancheru.
Language : Kannada.
This epigraph belongs to the reign of the Western Chalukya king Bhulokamalla
Somesvara III. It states that according to the oral instructions of the king, his officer Pasayita
(Master of Robes) Bammanayya granted the privilege of collection a measure of grain (Kolaga-
daya) in the locality Chintamani-pura of Pottalagere to the astrologer Nanneya Bhatta. The
grant was made on Phalguna su. 7, Sunday, in the Chalukya-Vikrama year 51, Patabhava, on
the occasion of the king's coronation ; and this was in recognition of the donee’s service, who
had calculated the auspicious date for the king’s expedition on Karttika s.u 9, Thursday, of the
same year.
It is gathered from the foregoing details that Somesvara III proceeded on a military
expedition on the latter date and subsequently he was crowned on the former. The first of the
above dates in Karttika corresponds to A.D. 1126, October 26, the week-day being Tuesday.
The second date in Phalguna regularly corresponds to A.D. 1127, February 20. On this date the
coronation of Somesvara III.
This record establishes the identity of modern Patancheru with the early Chalukya
capital Pottalakere.
320
No. 430
Reign of : Bhulokamalla-Somesvara III
Language : Kannada
States that the king's officer Pasayita Bammanayya granted the privilege of collecting
Kolaradya [a kind of levy] in the locality of Chintamanipura of Pottalakere to the astrologer.
Nannaya Bhatta on the occasion of the king's coronation, in recognition of the donee’s service
of fixing as auspicious date for the king’s expedition on Kartika ba. 2, Tuesday of the same
year. The date of the inscription is obviously the king's coronation day.
(Also)
Reference : A Catalogue of Inscriptions copied upto 1964
Page No : 145
Place : Patacheru, Mahbubnagar District.
Reign of : Bhulokamalla (Somesvara III)
Language : Kannada
Dated C.V.E. 51 Parabhava, Phalguna su. 7. (A.D. 1127). States that according to oral
orders of the king Somesvara III, his officer Pasayita (master of robes) Bammanayya granted
the privilege of collecting a measure of grain in the locality Chintamanipura of Pottalagere to
the astrologer Nannaya Bhatta on the occasion of the king's coronation and this was in
recognition of the donor's calculating the auspicious date for the King's Expedition.
No. 431
Volume-I (2003)
Place : Gangapur
Language : Telugu
Registers a gift by different people of Kodura Brahmapuri for feeding the ascetics,
while Tribhuvanamalla Vikramaditya VI was ruling. The said gift was given to Soderasi,
Bhattaraka the mahastanadhipati of Brahmesvara temple.
321
No. 432
Volume-I (1992)
Place : Anamala, Miryalaguda Taluk.
Reign of : Bhulokamalla
The record refers to the reign of the Chalukya king Bhulokamalladeva. His subordinate
Mahamandalesvara Kanduru Gokarna Choda of the Solar race, Kasyapagotra and
Karikalanvaya, the lord of Kodurupura is stated to have made the gift of twelve puttis and two
marturs of wetland and two gardens given by the king at Elisvara, to the god Varadesvara of
Alamala for his own merit.
No. 433
Page No : 34 and 35
Place : Tadikonda, Mahaboobnagar District.
Reign of : Bhulokamalla (Somesvara III)
Language : Kannada
This inscription is dated regnal year 3, Kilaka, Kartika Purnima, Vyatipata Sankramana
(A.D. 1128; Nov. 8). Registers the gift of land by Nageyanayaka for burning a perpetual lamp
and for offerings to the god Kesava, installed by Madhavadeva of Pallayarike.
No. 434
Volume-I (2003)
Place : Tatikonda
Language : Kannada
This inscription is on a stone broken into two pieces in the compound of Anjaneya
temple. Begins with a string of epithets of Bhulokamalla such as Muppanasingam and
Nolambasingam. It states that in his third regnal year he installed the God Madhavadeva in
Pillalamarri village and granted for 12 marttars of Kisu (black soil) to the nanda deepa of
Kesavadeva.
322
No. 435
Page No : 27 to 36
Place : Kamagiri, Adilabad District.
Dynasty : Paramara
Reign of : Jagaddeva
Inscription date : 8th or 28th November A.D. 1128
Language : Nagari characters and Sanskrit
Kamagiri inscription of Jagaddeva, Saka, 1051

by
D.C. Sircar
About the beginning of March, 1982, the Directorate of Archaeology and Museums,
Government of Andhra Pradesh, Hyderabad, was good enough to send D.C. Sircar an inked
impression of a stone inscription (No.138/1980) found in the village of Kamagiri in the Boath
Taluk of Adilabad District, Telangana. Author was informed that the inscribed slab was
unearthed from a field of the village and was brought to the notice of the Directorate by a
teacher of the local Elementary School in 1980. The slab was then lying at the house of
Bismillah Khan, the Police Patel of the village.
The inscription belonged to the Paramara prince Jagadeva; but at first it appeared to me
not to add much to our knowledge about him. Still, however, D.C. Sircar was glad to have an
opportunity of writing on the interesting figure of Jagaddeva who was the son of a Paramara
emperor of Dhara but served as the feudatory of a Chalukya emperor of Kalyana. This is
especially so because Jagaddeva has been mentioned in passing references in works on several
dynasties beginning with LF. Fleet's Dynasties of the Kanarese Districts (pp.494-95) in the
Gazetteer of the Bombay Presidency. Vol.1, Part II (1896), the only seemingly comprehensive
note on this personage appears in Mrs P. Bhatia's The Paramaras. New Delhi 1970. PP 371-
77; cf.pp 100 ff. However, Mrs Bhatia had no idea about the existence of several inscriptions
mentioning Jagaddeva that had been found in the Telugu-speaking areas. Indeed, as we shall
see below, one such record found Kolanupaka in the Nalgonda District and yielding important
information does not appear to have been properly edited and studied so far.
The Kamagiri inscription under study contains twelve lines of writing in the South
Indian type of Nagari characters, the preservation being rather unsatisfactory in the latter half.
The language of the record is Sanskrit, though there are numerous linguistic and orthographical
errors. The carelessness of the writer or engraver often puts me in difficulty with respect to the
names of villages since my knowledge of the area in question is rather limited. The main record
in the first half of the inscription is written in four stanzas with some passages in prose.
The date of the epigraph is given as the expired Saka year 1051 corresponding to the
cyclic year Kilaka Thunday, the fifth of the bright fortnight of the month of Margasira, the
occasion being a lunar eclipse. The astronomical details show that the lunar eclipse must be the
one occurring on the full moon of Katika in Saka 1080 (Kilaka) i.e., on the 8th November 1128
A.D. Margasira-sudi 5 in Saka 1050 ended at 64 of the day on Wednesday the 28th November,
1128 AD. The irregularity in the details of the date is thus negligible. The date of the inscription
would appear to be of little importance to us if we accept what N.Venkataramanayya opines in
323
the section on the Kakatiyas in 'The Early History of the Deccan'. Thus he says. Jagaddeva...
governed Kollipaka Seven-Thousand under Vikramaditya VI and Somesvara III on the
authority of Telangana Inscriptions, Chalukya Nos. 13 and 42. However this is due to a
misunderstanding as will be seen from our analysis below. As a matter of fact, the present
inscription seems to offer us the latest known date for Jagaddeva although he may have lived
for some years more, because, according to tradition, he had an exceptionally long life of 85
years. The date falls in the reign of Somewara III (1126-37 A.D.), successor of Vikramaditya
VI (1076-1126 A.D.).
The inscription begins with the well-known auspicious symbol followed by the
benedictory expression svasti Sri. Then comes verse 1 in adoration to the god Ganadhipati.
This is followed by the date and the introduction of samadhigata pancha-mahasabda
Mahamandalesvara Jagaddeva who is thus represented as a chief with feudatory titles but
without any mention of his overlord. Next is the village called Guriyada grama in
Salaghampranaka within Jagaddeva's vishaya or territory. It is difficult to say whether yada in
the name of the village really stands for padra and pranaka in what looks like the name of the
Pargana or a group of villages which is a corruption of or mistake for pratijagaranaka both the
words being often found in Paramara inscriptions. The Directorate of Archaeology and
Museums, Hyderabad, is inclined to identify the village with modern Guruju (also called Gorej)
about a mile from the findspot of the inscription. In that village a worthy person is stated, in
the following three stanzas, to have built a temple for the god Siva and installed a Sivalinga
therein. This person was a devotee of Shiva, his name being Bopala who was the Patrakita
(Patel or Patil, i.e., headman of the village) and was the son of Sauchaka and grandson of
Nagama.
After this of the record in the verse in line 7 there is mention of a number of persons
who were responsible for the creation of Deva-vritti, no doubt for the maintenance of worship
of the Linga and the repairs to the temple though this lower section of the epigraph is difficult
to decipher. The last line contains the names of two persons as the authors of the eulogy
contained in the inscription. They were Pandita Chaiviya and Pandita Charapa.
Jagaddeva is well known from several sources, viz. (1) bardic legends, (2) his own
inscriptions, (3) records of other dynasties, and (4) epigraphs of his subordinates like the
Kamagiri inscription discussed above.
According to the Ras Mala, Ranadhavala, son of Paramara king Udayaditya (who died
in c.1086 A.D.) from the queen of the Vaghela house, was older than his step-brother Jagaddeva
born of Solanki (Chalukya) queen. When Ranadhavala was made his father's heir-apparent
under the influence of his mother, on king Udayaditya, Jagaddeva left Malava and took military
service under king Jayasimha Siddharāja (1094-1144 A.D.) of the Gurjara country (Gujarat),
who happened to be his father-in-law and became pleased with Jagaddeva's valour and
faithfulness. However, when Jayasimha planned an invasion of Malava Jagaddeva left him,
returned to Dhara (his father's capital) for the purpose of defending his motherland and fought
successfully against the Gurjara (Gujarati) people. He was received affectionately by his father
who later made him his heir apparent in Ranadhavala's place. On Udayaditya's death,
Jagaddeva reigned over Malava for 52 years and died at the age of 85. Merutunga's
Prabandhachintamani, however, gives us a different tale. According to it, Jagaddeva was
honoured by king Siddha (Jayasimha Siddharaja), but left for Kuntala (Karnata) at the
invitation of Paramardin (Vikramaditya VI 1076-1126 A.D.). The second of Merutunga's
statements is supported by epigraphic evidence which also speaks of Jaggaddeva's fight with
the Gurjaras not far from Mt.Abu.
324
The statement that Jagaddeva was treated with honour at the Gujarat court, attributed
to both the Ras Mala and Merutunga, may also be correct, but he certainly did not rule Malava
for over half-a century. Moreover, Jayasimha ascended the throne several years after
Udayaditya's death, during the rule of the latter's son Lakshmadeva (c.1086-94 A.D.).
Epigraphic evidence seems to suggest that Jagaddeva was in Kuntala on the death of
Lakshmadeva and the accession of the latter's younger brother Naravarman about 1094 A.D.
as we shall see. Now Jagaddeva is called the Malava king in the Hoysala inscriptions. and it is
not impossible that he had declared himself king and tried unsuccessfully to occupy the Malava
throne first with the help of Jayasimha Siddharaja of Gujarat and next with that of Vikramaditya
VI of Kalyana. Jagaddeva may have quarrelled with Jayasimha and fought with the Gujarat
forces while fleeing from Gujarat to Kuntala. Another point to be noted is that, while both
Jayasimha Siddharaja and Paramara Naravarman ascended the throne about the same year
(1094A.D.). The Gujarat king seems to have been fairly early in his youth at the time of his
accession. Thus, it is doubtful if he had, about that time, a daughter of marriageable age to be
offered to Jagaddeva.
Of the two well-known stone inscriptions of Jagaddeva himself, one of Saka 1034 (1112
A.D.) was a found at Jainad (6 miles north-east of the headquarters of the Adilabad District)
while the other, which is undated, came from Dongargaon (about 65 miles to the west of Jainad)
in the Yeotmal District of Berar in Maharashtra. The Jainad inscription says that the Paramara
prince Jagaddeva, who was Udayaditya's son and whose pitrivya (father's brother or cousin)
was king Bhoja, had the following military successes to his credit (1) invasion of the country
of the Andhra king who was defeated, (2) uprooting of the king of Chakradurga, (3) destruction
of the forces of the Malahara (Hoysala) king at Dwarasamudra, (4) victory over the Gurjara
warriors of king Jayasimha not far from Mt. Arbada (Abu), and (5) defeat of king Karna.
Of those, the victory over the Gujarat forces, which is hinted in the Ras Mala as noted
above, may have been an event of the period before Jagaddeva's departure for Kuntala, and the
same may have also been the case with Karna, since in his early youth Jagaddeva may have
fought with Cheli Karna who died in the course of the struggle in Malava in 1072 A.D. It is,
however, also possible that, in these cases Jagaddeva took part in the campaigns of
Vikramaditya VI. We know from a Sudi inscription (1107 A.D.) that the Chalukya king burnt
the Gurjara lord's city, and from the Kangivelli inscription (1120-21 AD.) that he was the tiger
to the deer that was the king Jayasimha while his feudatory Bajjala claims in the Huli
inscription to have captured the royal fortune of Jayasinha of the Gutjara kingdom. On the other
hand, the Talwara inscription claims for Jayasimha Siddharaja that he crushed Paramardin
(Vikramaditya VI). On the basis of the above records, G.C. Raychaudhuri suggests that
Vikramaditya VI led an expedition against Jayasimha and advanced upto Mt.Abu and even up
to the latter's capital Anahilapataka, but ultimately had to turn back. According to the
Muddagavur inscription of 1110 A.D. Vikramaditya defeated king Karna who may be
identified with Yasahkarna (1072-75 A.D.).
As regards the Andhra country, we know that it is usually identified with Vengi from which
Vikramaditya was trying to drive out the Cholas and that the recognition of his rule and that of
his subordinates in the said territory are often found in records dated between 1093 and 1126
A.D. However, as we shall see below, the reference may be to Jagaddeva's struggle with
Kakatiya Prola II (1117-51 A.D.) of Anmakonda.
Chakradurga is the same as Chakrakuta, modern Chitrakuta or Chitrakotta, about 30
miles from Japadalpur in Bastar. Dandanayaka Govinda, nephew of Anantapala, (both
Subordinates of Vikramaditya VI) is stated to have been the shaker of Chakrakūta while the
Hoysala feudatory Ereyanga (who died about 1100 A.D.) claims to have devastated
325
Chakragotta and the latter's son Vishnuvardhana claimed success against Somewara (the
Nagavamsi king of Bastar, his known dates being 1069 and 1108 AD.) and exhibited. his valour
before the king's tutelary goddess Manikyadevi who was in occupation of the Chakrakita
throne.
The earliest Hoyasata inscription mentioning the defeat of Jagaddeva (without the
designation Malava king') is dated in 1108 A.D; but many of the records are late. The credit
for such a victory is claimed by all the three sons of king Ereyanga, viz, Ballala I.
Vishnuvardhana and Udayaditya. An inscription of 1196 A.D. says, Ballala (fighting on
horseback) drove back the forces which came to attack him so that even the Malava king
Jagaddeva, whose proud elephant he made to scream out, said well done, horseman, to which
he replied, ‘I am not only a horseman; I am Vira-Ballala, and by his slaughter excited the
astonishment of the world’. According to the Shravanabelagola inscription of 1159 A.D.
“Vishnu (Vishnuvardhana), powerful like Yama, striking with his hand, drank up all at once
the rolling ocean, the army of the Malava king Jagaddeva and others sent by the emperor
(Vikramaditya VI)”. An inscription of 1117 A.D. says that in Dorasamudra, Vishnu and Ballala
defeated Jagddeca's army and captured his treasury together with the central ornament of his
necklace. The Gadag inscription of 1192 A.D. shows that Vishnuvardhana defeated Jagaddeva
before his accession to his brother's throne about 1110 A.D. Another record of 1164 A.D. states
that the three brothers, Ballala, Vishnu and Udayaditya, destroyed the army of Jagaddeva in
Dorasamudra.
The Jainad inscription records the erection of a temple of Nimbaditya by the wife of
Lolarka of the Dahima lineage, who was originally the minister of Udayaditya and later of
Jagaddeva. This would suggest that many of Jagaddeva's partisans accompanied him when he
left Malava.
The Dongargaon inscription records that Jagaddeva granted the village called
Dongaragrama to a Brahmana Srinivasa who built a temple there. According to the inscription
king Udayaditya had several sons at the time Jagaddeva was born. When the royal fortune
offered itself to Jagaddeva he renounced her in favour of his elder brother (probably meaning
Lakshmadeva alias Ranadhavala who ruled in c. 1086-94 AD.). As Jayasimha Siddharaja of
Gujarat and Naravarman, another son of Udayaditya, ascended the throne about 1094 A.D.,
Jagaddeva may have left Mälava and went first to Gujarat and then to Kuntala about that time.
The Dongargaon inscription shows how great was the attachment of Vikramaditya VI for
Jagaddeva. We are told that the Kuntala king addressed his protege as follows: "You are the
first among my sons, the lord of my kingdom, my right arm, such as victory incarnate in all
regions. [nay] my very self". This shows that Jagaddeva enjoyed a special position among the
feudatories of Vikramaditya VI who made an all out attempt to subdue Malava apparently for
his protege; unfortunately, the attempt did not succeed.
As far as the mention of Jagaddeva in the record of other royal families is concerned,
we have already dealt with the Hoysala records and made brief reference to his struggle with
Kakatiyas. According to the Hanmakonda inscription of Rudradeva I, the god-like king
Jagaddēva assisted by his Mandalkas (feudatories) besieged Anumakonda, the capital of Prola
II, on all sides, but was ultimately compelled to go away. Another fragmentary Kakatiya
inscription also mentions Jagaddeva through the context is not clear.
An inscription of 1214 A.D. from Ganapavaram in the Nalgonda District says how a
great warrior named Balasaraswati, received by king Jagaddeva from king Hemmadi (Permadi
or Vikramaditya VI) was made by Jagaddeva his general and minister. We are further told that
Balasarasvati's son Devapala was brought up by Jagaddeva and that, noticing his devotion to
his master, the Kakatiya king Prola II brought up after Jagaddeva (i.e, after Jagaddeva's death).
326
This shows that Jagaddeva died before the death of Prola about 1151 A.D. The references to
Jagaddeva in the Kakatiya records appear to suggest that the Paramara chief was held in esteem
by his Kakatiya enemies.
An inscription of Jagaddeva from Vemulawada (Karimnagar District) bears the date
Saka 1031, Sarvadhirin, Vaisakha-Suddha 14, Adivara (Sunday). The date is regular for Saka
1030 and corresponds to the 26th April 1108 A.D. It mentions Samadhigatapañchamahasabda
Mahamandaleshwar Jagaddeva as staying at Lemulavada and apparently as Paramarakula-
tilaka though Paramara in the epithet has been wrongly engraved or transcribed as Po[l]avalu.
This inscription shows that Jagaddeva's rule extended over the region of the Karimnagar
District of Andhra Pradesh.
Among the records of Jagaddeva's subordinates, the most important seems to be the
Kolanupaka inscription, only a tentative and defective transcript of which has so far been
published, and its study has remained inadequate compared to its importance. It introduced
Mt.Arbuda (Abu) and the sage Vasishta and speaks of the birth of the eponymous hero
Paramara in the style of the Paramāra inscriptions. Then we are told of Dhara and king Munja,
his brother and the latter's son Bhoja who was a Kavivsra and was famous for his sahitya-
vaidushya. Udayaditya is then mentioned with king Gondala as one of his ancestors. Next came
his son Jagaddeva and the latter's overlord, the Chalukya emperor Tribhuvanamalla
(Vikramaditya VI). Then we are told about the city of Mahitapura (probably Mahisapura) and
the subordinate chief Somala of the Mahishapurapala family (probably the dynasty of
Mahishapura kings), who was the son of Sãdiga and grandson of Simhavarman and was serving
Jagaddeva as Mahamatya Mahasandhivigrah in Mahaprachanda dandanayaka. This Somala
made provisions for the maintenance, worship and for repair etc., of the temple called
Jagaddeva Narayanapura built at Kollipakapura (i.e. Kolanupaka in the Nalgonda District)
which was the place of his residence and his rajyadhisthana, i.e. the headquarters of his estate.
The inscription is dated in the year 29 of the Chalukya-Vikrama era, the cyclic year Tarana,
Sunday the full moon of Chaitra, on the occasion of a lunar eclipse. The date regularly
corresponds to the 13th March, 1104 A.D. The gift land was made a sarvanamasya deva-bhoga
apparently for the merit of both Vikramaditya VI and Jagaddeva.
The importance of the Kolanupaka inscription lies in several facts. In the first place, it
includes the region of the Nalgonda District in the sphere of Jagaddeva's rule. Secondly, this
record offers us the earliest epigraphic date for Jagaddeva, which is 1104 A.D. Formerly, a
Hoyasala inscription of 1108 A.D. was the earliest epigraph mentioning Jagaddeva. We have
now found that the Vemulawada inscription of Jagaddeva's time is also dated in the same year.
Thirdly, the Kolanupaka inscription seems to throw welcome light on a controversy about the
year of Paramara Udayaditya's accession to the throne and his relationship with Bhoja. It is
well known that Udayaditya is sometimes called as bandhu and sometimes as bharata of Bhoja.
According to the lexicons, bandhu primarily means a relative or kinsman on the mother's side
of a cognate kinsman of the remote degree and bhratri primarily indicates a brother, and
sometimes a near relative or intimate friend. Under the circumstances, it seems clear from the
description of Udayaditya as bandhu of Bhoja in an official record that the two were certainly
not full brothers or step-brothers.
An Udayapur inscription of Vikrama 1562 and 'Saka 1427 (i.e. 1505 A.D.) mentions
Udayaditya as the son of Gyata, grandson of Gondala and great grandson of Suravira of the
Paramāra family and gives the date of his accession as Vikrama 1116 and Saka 981 (i.e. 1059-
60 A.D.); but this evidence has so far been rejected by most historians because it is of a late
data. Now we find that Gondala is mentioned as an ancestor of Udayaditya in the fragmentary
transcript of the Kolanupaka inscription of the time of Udayaditya's son. Thus the pedigree of
327
Udayaditya apparently and the date of his accession very probably, as quoted in the Udayapura
inscription, would look like based on genuine traditions. Udayaditya was therefore a cousin of
Bhoja and belonged to a collateral line of the Paramara dynasty and probably ascended the
throne not near about 1080 A.D., when his earliest record was issued, but in 1059-60 A.D.
The geographical names mentioned in the inscription may be traceable in the
neighbourhood of its findspot; but Author of this inscription is not in a position to locate them.
The proposed identification of Guriyada grama with Guruju or Gorej has already been
mentioned above.
No. 436
Page No : 78
Place : Kamagiri, Adilabad.
Dynasty : Paramara.
Language : Marathi and Old Nagati characters.
Dated in the Saka year 1051, this record, in old Nagari characters and in Marathi
language, refers to the name of the donor as jagaddeya, who may be identified with the one
bearing the same name of the Paramara dynasty. This record seems to be a copy of the one
already available from the Jainaad village of the same District.
No. 437
Indian Epigraphy for 1986-87
Page No : 41
Language : Telugu
States that Ambanathadeva Dandanayaka, the vaddaravula-sunkadhikari of Kibbetta

gave two sunkas as compensation (parihara) for every thirty perukas of salt received from
agara every year for the amgabhoga of the deity Kesavadeva. Also two surkas for the perudas
from outside as well as a ruka per month from the sunka was given as compensation for
maintaining the lamp to the same deity, installed by Yajnavalki Kesava-bhatta.
No. 438
Page No : 146
Place : Kankal, Parigi, Rangareddy.
Reign of : Bhulokamalla Somesvara-III
328
This contains two different records dated in two different cyclic years (viz) Sadharana
and Virodhi Krit respectively, engraved on the same Pillar. The former registers the gift of land
to the God Bijjesvara of Kankalla, by mahamandalesvara Soma Permanadi, Heggade
Dandanayaka of Kankall and other Pramukh karanas. The latter registers the gift of land by
Soma Permanadi, Saudare Govindarasa and other Saudare’s of Kankallanadu including all
Prabhus and Gavundas, to Sri Nemibhattarakadeva, for the daily rituals of God Kesavadeva.
No. 439
Page No : 39
Place : Adavi-Devulapalli, Miryalaguda Taluk, Nalgonda District.
Language : Telugu
This inscription is on a slab lying in front of the Chennakesava temple. Records the
installation of the deity Ramaramana at the place called Bauddham situated on the bank of the
river Krishna by mahamandalesvara Kandari Tondaya-chada, who is described as Koduri-
puravaradhisvara and belonging to Kasyapa-gotra and Karikalanvaya. While he was ruling
from his capital Panugallur over Kandara nadu Vinuribada-nadu and Kondapalli-nadu, his
minister Gopati son of Medama granted two khandugas of hand and taxes (sunkas) for
maintaining perpetual lamp to the above deity.
No. 440
Page No : 81 to 84
Place : Bheemgal.
Language : Kannada
This inscription is on a pillar near ruined Sivalayam. Records the gift of 8 marttars of
Kariya (Black soil) and tota (garden land) towards the daily rites of the god Kesavadeva by
Preggade Nagavarma who was in the service of mahamandalesvara Mallarasar.
No. 441
Volume-I (2003)
329

Place : Gangapuram
Language : Kannada
This inscription is on the tank bund near Chowdamma shrine outside the village.
Registers gift of share of the income derived from Vaddaravula and Hejjunka taxes for burning
the perpetual lamp and incense to the God Katteya Somanadha in the presence of Jayananda
Bhatta and Bavvarasa, the toll officer of Kanduru nadu and members of mercantile community
and other officials like Kommarasa, Sundaranayaka, Pochisetti, Permadisetti by Tailapa III's
dandanayaka in the presence of jayananda bhatta.
(Also)
Page No : 47
Reign of : Bhulokamalla ruling from Kalyana
Language : Kannada.
This inscription is on the slab set up on the band of the tank called Chaudamma Cheruvu
to the north of the village. Registers a gift of a share of money income from the vaddaravula
and herjjumka taxes for burning a perpetual lamp and income for god Katteya Somantha by
Barvvarasa, the sunkaverggade of Kandur-nadu and others in the presence of Jayananda-bhatta,
the dandanayaka of Tailapadeva and other settikaras to Kartrivadideva.
No. 442
Place : Nagireddipalli, Gazvel Taluk, Medak.
Reign of : Bhulokamalla-Somesvara III
Inscription date : 24th, July A.D. 1134
Language : Kannada
This inscription is on a pillar lying in the tank. The inscription registers the gift of land
to the god Siva by Ketireddi son of Gundiraddi, lord of Molamgu along with house plots, to
the brahmanas and ojas, employed in the service of the temple. Also the settis of Kubera Vamsa
granted lands to the brahmins.
No. 443
330
Volume-I (2003)
Place : Vankasamudram
Inscription date : March A.D. 1136
Language : Kannada
Records the gift of the village Yelakonda to the god Kedareswara by Saudare Marayya
nayaka, subordinate of Brahmarasa, uncle of Kumara permadi from his capital Ujjali. States
that the grant village lay in kalle kalagu 500.
No. 444
Page No : 49
Place : Rajoli, Mahbubnagar.
Dynasty : Chalukya
Language : Kannada
Inscription, from Rajoli, also in Kannada, dated in the year 11 of Chalukya

Bhulokamalla (A.D. 1136), records a gift of income from some taxes to god Sahasralingadeva
of Polasanuru. This village is said to have been originally a datti of Vinaya Satyasrayadeva.
The inscription refers to the three hundred vilasinis of the place associated with the temple.
No. 445
Volume-I (2003)
Place : Rachur
Reign of : Tailapa III
Language : Kannada
This inscription is on a slab lying near Kesava temple. Records a gift of land by Peggede
Nalla apayya who was an officer in the reign period of Tailapadeva to God mallikarjuna deva
of Ravitorutiya.
No. 446
Page No : 126
Place : Someswaram, Banswada, Nizamabad District.
331
Reign of : Bhuloka malla Somesvara III

It record the gifts of land in the territory of Banswada-26 by a feudatory named Soma
permanadi, who bare the titles 'Savalakkamalla' and ‘Sanivara Siddhi' towards the anga and
ranga bhogas and Tribhogabhya siddhi. An interesting aspect of this record is the mention of
the name of the village 'Somesvaram' which is probably named after the donor Soma permanadi
or his master Somesvara III.
No. 447
Page No : 85 to 90
Place : Desaipet, Banswada Mandal.
Reign of : Bhulokamalladeva
Language : Kannada
This inscription is on a stone slab in the courtyard of the Somesvara temple. The
inscription registers some gift to the Jaina ascetic Balacamdradeva, after washing his feet by
Dhumappa, towards maintenance of the Jaina basadi, while mahamandalesvara Soma Permadi
was ruling.
No. 448
Place : Chandur, Narsapur Taluk, Medak.
Reign of : Sarvajanchakravartti Bhulokamalla
Language : Kannada
This inscription is on a slab fixed in the Sluice of a tank. The inscription records the
consecration of the god Salesvara and gift of income i.e. siddhaya accrued from the lands by
balamja samastasamaya in the presence of Sovarasa lord of Chemduru.
No. 449
Volume-I (2003)
Place : Rajoli
332

Language : Kannada
This inscription is on a broken slab in the compound of Ramesvara temple. Records a

gift of land to the God Lingadevara by Dandanayaka Srivatsa Devarasa, a subordinate of the
western Chalukyan king Bhulokamalla Somesvara III. The grant was given for the regular
offerings to the God and renovation of the temple.
No. 450
Page No : 109
Place : Desaipet, Banswada, Nizamabad District.
Reign of : Somesvara III Bhuloka malla
It records the grant of land by a certain Soma Permanadi bearing the titles,
Savalakkamalla, Sanivara Siddhi, Pampana Gandha Varana and Lord of Banavasavadi-70 etc.
for the daily rituals of the God. The importance of this record lies in the fact that, for the first
time it mentions the place Bansavada, identifiable with modern Banswada in Nizamabad
District.
No. 451
Page No : 58 to 60
Place : Sanigaram, Karimnagar District.
Language : Telugu
This inscription is on a broken stone in the compound of the Anjaneya temple.

Fragmentary. It seems to state that a subordinate of the king named Gundaraja, who bears
among other titles of Chalukyarajya-mula-stamba, made a gift to the god Suresvaradeva. [This
Gunda may be identified with Manthenya Gunda of the Palampet inscription and Gunda of the
Hanumakonda inscription of Racherla Rudra and Rudradeva respectively].
No. 452
Page No : 37
Place : Manthani
333
Language : Telugu.
This inscription is on a slab near Bokkalavagu to the south of the village. Damaged and
broken. Records some grants (details lost) to god Suresvara Deva by Gunda-raja.
No. 453
Place : Velupugonda, Andole Taluk, Medak.
Reign of : Jagadekamalla II
Language : Kannada
This inscription is on a pillar lying in a field outside the village. The inscription records
the gift of lands towards the daily rites of the god Mailaradevara of Velupugonda situated in
the unit Kusuva-73 falling within Savalakke by Savi Permmanadi in the 2nd regnal year of
Jagadekamalla.
No. 454
Place : Siripuram, Narasapur Taluk, Medak.
Reign of : Jagadekamalla deva II
Inscription date : 18th, March A.D. 1140
Language : Kannada
This inscription is on a pillar in the fields called ‘Devunigadda’. The inscription records
the gift of lands as free from obstacles, towards the daily rites of the god Malagesvara by the
four Prabhus of mahagrahara Sripura, falling within the unit Medaki-12 named dandanayaka
Nagarasa, Mailarasa, Govimdamarasa and Apparasar. The lands so gifted fall in the category
of yielding two seasonal crops in Vaisakha and Karttika. Also a portion of income from the
lands was granted towards the daily rites of the god Ramesvara as free from all hindrances on
the occasion of Solar eclipse. The said gifts were made by the officers who were in the service
of Soma Permmanadi, ruler of Medaki-12, falling within the Kasula Savalakke.
No. 455
Page No : 91 to 93
Place : Bodhan.
Reign of : Jagadekamalladeva II
334
This inscription is on a slab near a water tank. Mentions a certain Aliya Mallarasaru,
Son-in-law of Eravarasa. It refers to some gift made by Mallarasaru to the god Siddhesvara
of D[h]ronapalli. The gift particulars are not worn out.
No. 456
Volume-I (2003)
Place : Gangapuram
Reign of : Jadekamalla II Pratapachakravarti
Language : Kannada
This inscription is on the way to Nekkonda in a field by the side of Rachamallavari

doddi. It registers various gifts to Gods Sagaresvara Komaresvara and Kesavadeva, which
include 10,000, cire and one gadyana by the disciples of Nalladevasami, the Sthanapati of
Koduru. The gifts comprise 2 marttars of gadda, and 3 marttars of garden land. The donors
are Sodanayaka, and Kanakayya, besides a host of settis. The mention of Palamuru seems to
suggest the ancient name Palamuru i.e. modern Mahabubnagar.
(Also)
Page No : 28
Reign of : Jagadekamalla II from Kalyanapura
Language : Kannada
This inscription is dated as 4th regnal year, Durmati, Margasira, Amavasya, Sunday,
(A.D. 1141, Nov. 30). Registers various gifts to the god Sangaresvara, Kesava and
Komaresvara by the disciples of Salladevasvami, the sthanapati of Navapura at Koduru and
other merchants and the assembly of the settikaras of 36 bidus and all the people.
No. 457
Page No : 29 and 30
335
Language : Kannada
This inscription is dated as 6th regnal year (of Jagadekamalla II), Rudhirodagri, Sravana
su. 15, Wednesday. Lunar eclipse. (A.D. 1143, July 28). Records the grant of income derived
from tolls to the god Pojjisvara (?) by the community of 500 nanadesis; Nagarasi Pandita, the
son (spiritual) of Sandyojata Pandita received the gift. This character was set up in the presence
of the four settikaras and all the samayas.
(Also)
Page No : 47
Reign of : Jagadekamalla (II) ruling from Kalyana
Language : Kannada
This inscription is on two sides of a slab lying in the hold of Edla Sayireddi. Records a
gift of income from levies on commodities to god Padmesvara by the Five-hundred nanadesis
headed by Manikara Bammisetti and others who had assembled near the betel-nut godown of
Trailokyamalla-Kesavapura. Nagarasi-pansits, son (disciple) of Sadyojata-pandita received the
gift.
No. 458
Volume-I (1992).
Place : Parada, Nalgonda Taluk.
Reign of : Pratapachakravarti Jagadekamalla
This inscription is on a stone pillar near the Anjaneya temple in the field. The king's
subordinate Mahamandalesvara Kariduri Udayana Choda Maharaja of Kasyapa gotra and
Karikala lineage is said to have made certain Brammadeva Karanam of Kaundinyasa gotra the
master of Nemmrani (division) included in the one thousand and one hundred (Kanduru)
badamu and in the subregion of Bodaleti-70, with ashta-bhoga tejassamya and
tribhogabhyantara, on the occasion of uttarayana samkranti.
The second part registers various grants of lands to the gods and brahmanas in the
village Nemmrani and Paranda agrahara by Karanam Brammadeva on the occasion of solar
eclipse.
No. 459
336
Place : Neradigunta, Andole Taluk, Medak.

Language : Kannada
This inscription is on a pillar in the burial ground. The inscription registers the gift of
land towards the daily rites of the god Somanathadevara and for feeding the mendicants, by
the prabhus of Neradugumte, by Pamparasa, son of Kasula Soma Permmaḍiyarasa and
Gundamanika Ahavamallaraja. The gift was handed over to the sthanapati of the temple and
Nakhara. Also registers the gift of land measuring one marttar by Pochisetti. Cash donations
as well as land were also made by Potisetti to the god Somanatha Deva.
(Also)
Page No : 222
Place : Neredigunta, Medak.
Language : Kannada
This inscription, engraved on four sides of a pillar lying in the field of one
Sangamnesvara Reddy in the village, is written in Kannada language and characters. Dated in
the eighth regnal year of Jagadekamalla II (A.D. 1145), it records the gift of one matter of land
located at the beginning of the western canal of Pampasamudra for providing food offerings
and to meet other expenses of the festivities in the months of Kartika and Vaisakha. A portion
of money out of the income accrued from the sales made outside by the nakharas, a garden and
V2 matter of land were gifted to the temple of Somanatha Deva by aseshaprabhus of
Neredugunte. The gift was made at the instructions of mahamandalesvara Permadi and
mahamandalesvara Gundamanika Ahavamallarasa.
No. 460
Volume-I (1992)
Place : Bhuvanagiri
Reign of : Pratapachakravarti Jagadekamalla
This inscription is on the broken stone near the well behind the Khaji’s house
(fragment). The inscription refers to the prosperous reign of the king Chalukya
Pratapachakravarti Jagadekamalla, ruling from [Kalya]na. His senadhipathi who is said to be
governing Bhuvanagiri seems to have made the gift of 4 chinnas out of Herjjumka and 2
337
drammas out of Vaddaravula-sumka for every month and some land of 1 mattar of gadde and
50 mattars of Karamba for the worship and offerings of the god (name missing) and the
maintenance of the pujaris.
No. 461
Volume-I (1992).
Place : Bollepalli, Bhuvanagiri Taluk.
Reign of : Pratapachakravarti Jagadekamalla (II)
This inscription is on a stone pillar erected in front of Mallamma gudi. This inscription
refers to the prosperous reign of the Chalukya king Jagadekamalla, ruling from Kalyanapura.
It records the construction of a temple and the installation of the god Mailaradeva by
Medeyabhatlu, son of Appanabhatlu and Bollanamma, and the grandson of Mediyabhatlu of
Bharadvaja gotra and the prabhu of Kollipura in Venginadu. Appanabhatlu is said to be of
brahmapuri of Mallanayaka Birudanayaka, the Saudhara of Podaturu. The said temple was
built in his garden, situated in front of Bollepalli included in the district of Bhuvanagiri.
Medeyabhattu has endowed the temple with a gift of some money due from the village, for
conducting the amga-bhogas to the god and paying salaries to the adhyaksha - brahmana at
the rate of 5 madas and ten rukas per annum, madas for the priest's mother, 5 gadyas for those
who sing in the temple, 3 gadyas for gardeners and 1 mada for those who clean the premises.
It is stated that the amount incurred by Medeyabhatta for the installation and other things is
hundred and one madas and ten rukas. The Podaturi Saudhara, Mallenayaka-biruda nayaka is
also said to have made to the temple some gift of land measuring 1 marutur and 15 puttis of
velivolamu in Bollepalli. The coins mada and gadya are generally taken to be of the same
denomination, their value being equal to ten rukas. But, from the present record they seem to
be of slightly different values.
No. 462
Page No : 27
Place : Bollepalli, Bhuvanagiri Taluk, Nalgonda District.
Reign of : Jagedekamalla II
Language : Telugu
This inscription is on a pillar set up in front of the Shiva temple. Records the
consecration of Sri Mailaradeva in the [dha]valara constructed by the donor in a garden east
of the village Inta near Bollepalli under Bhuvanagiri and gift of money for offerings to the deity
by Medayabhattu, son of Saudara Mallenayaka-Birudanayaka of Podaturu and Bollanamma
and the grandson of Medaya-bhattu of Bharadvaja-gotra, described as the lord of Kollipuramu
in Vengi-nadu. It also records some gifts of lands to the same deity by the donor's father.
Contra. Bharati, Vol. 46, part 3, pp. 5 ff.
338
No. 463
Page No : 29
Place : Basar, Mudhol Taluk, Adilabad District.
Reign of : Jagedekamalla
Language : Kannada.
This inscription is on a slab lying in front of the Pathaleshwara temple, dated Saka 1070,
Prabhava, Bhadrapada su. 1. Friday 29. (The year was current and the month Nija Bhadrapada).
Records a grant of land, paddy and oil, by Dandanayaka Mallidevarasa, in the presence of five
gavundas, to the god Abhnavakesavadeva installed by Nagaladevi, the mother of the donor, at
agrahara Vyasapura.
No. 464
Volume-I (2003)
Place : Gangapuram
Reign of : Jadekamalla II Pratapachakravarti
Inscription date : 2nd September A.D. 1148
Language : Kannada
This inscription is on a stone opposite the temple of Kurma. Registers a gift of one haga,
for the pavithrotsavam of the God Sangaresvara and one haga towards the loin cloth of Rudra
Sakti pandita by Kesava setti with the approval of the mercantile community.
(Also)
Page No : 30
Language : Kannada
This inscription is dated as regnal year (19), Vibhava, Bhadrapada ba. 13, Sunday.
(A.D. 1148, Sept. 12). Registers the gift of one huga for the pavitra ceremony of the god
Sagaresvara and another for the Kaupina cloth of Rudra Sakti Pandita by Kesava Setti Pandita
by Kesava Setti son of Tiruvisetti.
No. 465
Volume-II (1994)
339
Page No : 78 to 82
Place : Srikonda
Reign of : Pratapa Chakravarti Jagadekamalla II
This inscription is on a slab set up near the ruined Siva temple near the tank bund. The
record refers to the reign (Pratapa) of Chakravarti Jagadekamalla.
It stated that, Mahamandalika Ketaya of the Pallava lineage, obtained Kondapalli Nadu
means of charter from Mahamandalesvara Koduru Udayana Choda Maharaja was ruling
Sirikonda-rajya and made the gift lands and tolls on various articles of merchandise the gods
Juvvesvara, Bhimesvaradeva, Kedaradeva, Jinadeva, Narayanadeva installed his father
Juvvanayaka and brahmanas.
No. 466
Page No : 88 to 89
Place : Gurjal, Narsampet Taluk, Warangal District.
Reign of : Jagadeka Malla II
This inscription is on a stone in the field called Brahma Kunta. Fragmentary. The
inscription mentions Mahamandalesvara Arasamka Bhima Choda maharaja with the prasasti
charana-saroruha etc., a subordinate of Chalukya Jagadekamalla. Among the tiles of Bhima
Choda "Kanchipura-tripura mahesvara" is noteworthy as it refers to burning of Kanchipura
which was at this time the secondary capital of Chola empire.
No. 467
Page No : 63.
Language : Kannada
Records a gift by the Kings manevergada Nannapayya other details lost.
No. 468
Page No : 14
340
Place : Ujjili, Mahabubnagar District.

Language : Kannada
This mutilated inscription seems to belong to the reign of the Western Chalukya king
Jagadekamalla II (A.D. 1138-50). It introduces a distinguished feudatory chief. Other details
are lost.
No. 469
Volume-II (1994).
Page No : 83 to 84
Place : Kolanupaka
Reign of : Jagadekamalladeva II
This inscription is on a stone in the temple of Chandikamba. States that, while the
Chalukya emperor Jagadekamalladeva was ruling the kingdom of the earth, his Manevarggada
Nannapayya seems to have made some gift to the temple of Chandikamba. The priest Srita
Chandradeva is stated to have been the manager of the temple.
(Also)
Page No : 19
Reign of : Jagadekamlla II (A.D. 1138-51)
Language : Kannada
Jagadekamalla II (A.D. 1138-51). It records a gift by the King`s subordinate Manevergade
(officer incharge of home affairs), Nannapayya. It mentions Kollipake. The other details are
lost.
No. 470
Page No : 15 to 16
Place : Varni, Varni Mandal.
Reign of : Jagadeka Malla-II
341

Language : Kannada
This inscription registers the gift of 9 marttars of land to the God Talaketa deva and 12
marttars of land to the Lord Nilakamtha deva by Heggade Malliyana while mahamandalesvara
Gandaya was administering the area. The gift was handed over to Ananda and Nagaraja
Pandita.
No. 471
Volume-I (1992).
The inscription is copied from five fragmentary pieces. The date portion is missing
Palaeographically it may be assigned to 12th century A.D. i.e to the reign of Jagadekamalla II.
His Dandanayaka, certain Varmayya seems to have made some gift of land measuring 300
mattars on the occasion of the installation of some deity, certain dikshaguru (Pampa)
Permanadigalu is said to have made the gift of 3 mattars of land and one mattar of flower
garden. Some other gifts are also stated.
No. 472
Page No : 59
Reign of : Trihuvanamalla (Taila III ?)
Language : Kannada
This inscription is from the two sides of a pillar from Yoga-Narasimha temple. Records
a gift of land to god Madhavadeva by Chakama, wife of Nagadeva-nayaka who was the
padihara (pratihara) of Mahamandalesvara Hallavarasa.
No. 473
Page No : 36
Reign of : Trihuvanamalla, Tailapa III
342

Language : Kannada
This inscription refers to the reign of Western Chalukya king Tribhuvanamalla. It is

dated Saka 1075, Prajapati, Ashadha s.u. 11, Monday. The Saka year cited must be a mistake
for 1073. In the cyclic year rajapati, the said tithi occurred on A.D. 1151, June 26, the week-
day being Tuesday. Tribhuvanamalla was the familiar title of Vikramaditya VI; but he does not
seem to have been ment here. Unless it is a clerical error, the other possibilities would be to
treat this title as referring to either Jagadekamalla II (A.D. 1138-51) or his son Taila III (A.D.
1151-62).
The epigraph registers a gift of land to the god Madhava, made Chakama, wife of
Nagadeva-nayaka holding the office of door-keeper of Mahamandalesvara Hallavarasa.
No. 474
Page No : 96
Place : Jukkal, Jukkal Mandal.
Reign of : Nurmmadi Trailokyamalla (Tailapa-III)
Language : Kannada
It is on a pillar in front of Hanuman temple. This inscription registers the gift of 20 and
12 marttars of land for the daily offerings and perpetual burning of the lamp to the gods
Bijjesvaradeva and Nandi Betesvaradeva by mahamandalesvara Pereya Mallarasaru, during
the reign of Trailokyamalladeva identifiable with Tailapa III.
No. 475
Page No : 51 and 52
Place : Koraprolu, Medak District.
Reign of : Trailokya Malla (Taila III ?)
Language : Kannada
This inscription registers the gifts of land for the up-keep of tanks by
Mahamandalesvara Pampa Perumanadi.
No. 476
343
Place : Dakur, Andole Taluk, Medak.

Reign of : Nurmmadi Trailokyamalla
Language : Kannada
This inscription is on a stone slab in front of Veerabhadra swamy temple. The

inscription registers the gift of gadde land in the catchment area of the tank Appakabbe Kereya
with yielding capacity in Kartika and Vaisakha months measuring 2 marttars, 20 marttars, 12
marttars of Karamba land in the village Rodanahalu, one mattar of flower garden and 15 house
plots in the village, towards the daily rites of the god Mayilalesvara by the Prabhus of Dakuru
and to the god Bijjesvara by Somapermmanadi.
No. 477
Page No : 43
Language : Kannada.
This inscription is dated S. 1075 (mistake for 1073), Prajapati. Registers a gift of land
to god Madhava by Chakama, wife of Nagadeva Nayaka holding the office of door keeper of
Mahamandalesvara Hallavarasa.
No. 478
Volume-I (2003)
Place : Gangapuram.
Inscription date : 22nd July A.D. 1156
Language : Kannada
Records the gift (name lost) by son of Jagadekamalla to be maintained by Dakha setti.
It also registers some gifts by some settis of Gangapuram.
No. 479
Page No : 35
Place : Ujjili, Mahaboobnagar District.
Language : Kannada
344
This inscription is Dted S. 1089, Parabhava Pushya su. 13, Thursday (?) Uttarayana
Samkranti. Registers the gifts of income derived from the tax Vaddaravula and a tank with
land to the god in Baddijinalaya of rajadhani Ujjivolal in Kallskelagu nadu by mahapradhani.
The Senadhipati, bahattaraniyogadhipati and Srikaranam, Bhanudevarasa, the dandanayaka
of Kallakelagu nadu with the consent of Saudhare Kesavayyanayaka. The gift was made into
the hands of Indresvara pandita deva, the acharya of Baddijinalaya.
No. 480
Volume-I (2003)
Place : Ujjali
Reign of : Somesvara IV
Inscription date : ………...
Language : Kannada
This inscription is near well in the village. Contains the prasasti of the Western
Chalukyan king of Kalyana (name lost). The Saka date of the inscription seems to be wrong
for it is earlier than the advent of Western Chalukyas to power.
It registers the gift of land and flower garden towards the worship and offerings to the
God Parsvandha called Baddijinalaya for its repairs and daily feeding of the visiting ascetics.
The temple belonged to the Dravilasangha of senagana karur gacchha and was situated in
front of Ujjivola, the capital of the region Kelogu 500. The gift was entrusted to Indrasena
pandita who was a disciple of Vadiraja. The inscription enumerates a large number of gifts of
the mercantile community.
No. 481
Page No : 13
Place : Ujjili, Mahabubnagar District.
Inscription date : 11th -12th century
Language : Kannada
This damaged inscription refers to the reign of a Western Chalukya king ruling from
the capital Kalyanapura. The king's name is lost. It is dated Saka 888, Prabhava, Margasira s
u. 5, Thursday, Uttarayana-sankranti. The Saka year, as it appears, must be an error. The other
details of the date also are beyond verification. The epigraph may be ascribed roughly to the
11th century.
It registers gifts of land and flower-gardens for worship and offerings in the temple of
the god Chenna Pars`va, called Baddi Jinalaya, for its repairs and for feeding the visiting
345
assertions, male and female. The temple which belonged to Dravila Sangha, Sena Gana and
Kaurur gachchha, was situated in the front of Ujjivolal, the capital of the reign Kallakelagu-
Five-hundred. The gift was entrusted into the hands of the priest of the temple, Indrasena
Pandita, disciple of Vadiraja, in the lineage of the illustrious Vadiraja. Other gifts by the local
mercantile community were also made to the deity.
No. 482
Page No : 99 to 101
Place : Bodhan
Language : Kannada
This inscription is on a stone lying near the fort wall. It is partially damaged and
contains only Prasasti. It records the gift of 12 marttars of land to a jaina Basadi by Karanam
Jogapayya, an officer.
No. 483
Part III, 1956.
Page No : 1 to 2
Place : Nagunur, Karimnagar District.
Dynasty : Chalukya
This inscription is on a stone in a ruined temple, and is in mixed Kannada and Telugu.
The wording is somewhat vague. It refers to Mahamandalesvara Dommeraju and Medaraju
Jagadeva with eighty-thousand and commemorates that on Friday, ba. 15, Bhadi-Velupu-
ammavasya in the month of Vaisakha of the year CVE 4 Pramadi some enemy was attacked
and defeated. It looks as though the writer intended to say that Mahamandalesvara Dommeraju
attacked Maderaju Jagadeva.
The date does not work out correctly, Pramadi is equal to Chalukya Vikrama era 21 and
not 4. If however the cyclic year is wrong and the year Promoda is intended, even then Pramoda
will be Calukya Vikrama era 14 and not 4.
No. 484
Page No : 24
Place : Tatikonda, Warangal District.
346
This inscription is on a fragmentary stone built into the fort wall, watch tower. Mentions
the Jaina teachers Chandrasuri, Nayabhadrasuri and Muni-Suvara. Stops abruptly after the
expression svasti samasta-bhuvanasraya. In characters of the 11th century.
No. 485
Page No : 216
Dynasty : Chalukyas
Reign of : Pochigadeva
Language : Telugu.
This inscription is on a slab near the project house. The inscription records the gift of
10 marttars of regadu land as Vrtti (tenure) to the god Svamideva by a certain Chalukya
Pochigadevaraja.
…………….
347
KALACHURIS OF KALYANI
No. 1
Volume-I (2003)
Page No : 280 to 281.
Place : Appanapalli (Kadumuru).
Dynasty : Kalachuri
Reign of : Ahuvamalla.
Language : Kannada.
This inscription is on the northern wall of Siva temple. Records that the elders of
Aiyyavolu 500, 36 Beedu of Mummari and the Ubhaya nananadesis of Kannada Navaka 1000
assembled and built the gateway (torana) at Kadamburu.
Note: This Ahuvamalla was the fifth son of Bijjela. His earliest record is dated A.D. 1181. If
this was his third year, he must have proclaimed himself as king in A.D. 1178-79 the latest
being A.D.
No. 2
Page No : 60.
Dynasty : Kalachurya.
Reign of : Ahavamalla.
Inscription date : 11st January, A.D. 1182.
Language : Kannada.
This inscription is on two sides of a pillar in the Suryanarayana temple. Records a gift
of income from several taxes, for offerings and maintenance of a perpetual lamp in the temple
of Gavaresa by the Ayyavole-500 svamis, nanadesis, mummuri-dandas, Kannada-4000 and
the Stalas of several places who had assembled as mahanadu at Dakshina-Varanasi, i.e.
Alampura. Sthanapati Kesavarasi was the recipient of the gift.
No. 3
Page No : 37
Dynasty : Kalachuri
348

Language : Kannada.
This inscription is of the time of the Kalachuri king Ahavamalla, son of Bijjala. It cites
the date, his 4th regnal year, Magha s.u. 5, Monday. This date regularly corresponds to A.D.
1182, January 11.
It states that the representatives of the trading corporation of Ayyavale-Five-Hundred,

Ubhaya-Nanadesis, Mummuridandas of Thirty-six Bidus, Kannada-Four-Thousand and the
chief men of the business centres like Trumbula, Gobbur, Maddur and Alampur, assembled in
a conference and made the gift of income derived from tools on various transactions to the
Gavaresvara Kesava-rasi, Sthanapati of the temple received the gift.
(Also)
Volume-I (2003)
Page No : 282 to 283.
Place : Alampur
Dynasty : Kalachuri.
Reign of : Ahuvamalla.
Language : Kannada.
This inscription is on a pillar in the mandapa of Suryanarayana temple. Records that the
representatives of the trading corporation of Ayyavale 500, Ubhaya-nanadesis, Mummuri
Dandas of 36 Bidus, Kannada four thousand and the chief men of business centres like
Tumbala, Gobburu, Madduru and Alampur assembled in a conference and made the gift of
income from tolls of various transactions to the God Gavaresvara. Kesavarasi sthanapati
received the gift.
(Also)
Page No : 44
Dynasty : Kalachuri.
Reign of : Ahava-malla.
Language : Kannada.
This inscription is dated Regnal year 4, Magha su. 5, Monday, (A.D. 1182, Jan. 11). It
records that the representatives of the trading corporation of Ayyavale-500, Ubhaya-nanadesis,
Mummuri Dandas of 36 Bidus, Kannada four thousand and the chief men of business centres
like Tumbula, Gobburu, Madduru, and Alampur assembled in a conference and made the gift
of income from tools on various transactions to the god Gavaresvara. Kesavarasi Sthanapati
received the gift.
…………….
349
HAIHAYA DYNASTY
No. 1
Page No : 35 to 37
Place : Peddavuru, Nalgonda.
Dynasty : Haihaya
Reign of : Rayapa Raju.
Language : Telugu
This inscription is in Telugu prose and dated Saka 1064, Dundubhi Ashadha Sukla 1,
Thursday (A.D. 1142, June 25).
It records a grant of two mattars of land to the god Kamisvara of the village Uriya
(Peddavuru) for the daily worship etc., by Mahamandalesvara Rayapa Raju of the Haihaya
dynasty. The donor is attributed with all the prasasti commonly met with in the epigraphs of
the Haihaya dynasty.
The provenance of the epigraph is just about 10 miles from the border of Palnati Sima
on the Southern bank of the river Krishna where a branch of the Haihaya dynasty ruled in the
12th century A.D. According to the inscription in the Chennakesava temple at Macherla, it is
known that one Haihaya King named Betaraju son of Virakama and grandson of Chagi Beta
has endowed the God with some lands. It is dated in the early part of the 12th century.
No. 2
Volume-I (1992).
Place : Battuvariguda, Miryalaguda Taluk.
Dynasty : Haihaya Chiefs
Reign of : Rayaparaja
Inscription date : 2nd July A.D.1142
This inscription is set up in front of Vishnu Kameswara temple. The inscription begins
with the usual prasasti of the Haihaya kings and introduces Mahamandalesvara Rayaparaja
who is stated to have made a gift of sixty puttis and two marturs vritti for the worship and
offerings to the god Kamesvaradeva of Uriya in Gidvaka of the kings of his family.
No. 3
Volume-I (1992).
350

Place : Battuvariguda, Miryalaguda Taluk.
Dynasty : Haihaya Chiefs
Reign of : Suriyaraja.
This inscription is on a slab in front of the Kameswara temple. The inscription begins
with the prasasti of the Haihayas and seems to record the gift of some gold gadyas to the god
of Uriya (i.e. Pedda uru) by Suriyaraja. Other details are not known and the last portion is
unintelligible.
No. 4
Page No : 33 to 34
Place : Peddavuru, Nalgonda.
Dynasty : Haihaya.
Reign of : Surya Raju.
Language : Telugu.
The village Peddavuru is in Miryalaguda taluq, Nalgonda district and is situated at a

distance of about eight miles from Nagarjunasagar on the road to Hyderabad. This inscription
is copied from an old temple in that village.
This undated epigraph in Telugu prose is engraved in the archaic letters of the early
mediaeval period and contains a number of mistakes in grammar, spelling and syntax. The last
few lines are unintelligible There is no date in the deciphered portion. It begins with the prasasti
of the Haihaya kings and records a grant of some monetary gift in the shape of gold gadyanas
to the god of Uriya village by Suriya Raju of the Haihaya dynasty.
…………….
351
MUDIGONDA CHALUKYA
No. 1
Page No : 52
Place : Kukkanuru, Khammam.
Dynasty : Mudigonda Chalukya
Reign of : Kusumaditya
Language : Telugu
This is copper plate and undated record, engraved in Telugu language and characters of
the eleventh century, belongs to the Mudugonda Chalukya king, Kusumaditya, who granted
certain royal privileges and the city Krivvaka in Visuru-nandu as an agrahara on the occasion
of Uttarayana to his pradhanis Sri-Karanamu Imdaparaju and his brother Remaraju who had
helped him by giving away their hereditary wealth and their own territory, viz. Visuru-nandu
and also suffered for twelve years along with the king probably during a bhumipraghana which
occurred in the first regnal year of the king.
(Also)
Page No : 20
Place : Hyderabad
Dynasty : Chalukya of Mudugonda
Reign of : Kusumadya
Language : Telugu
This is a copper-plate Impression and photograph from the Director of Archaeology

and Museums, Hyderabad. Through Dr. G. S. Gai. Findspot: Kukkanuru near Bhadrachalam,
Bhadrachalam Taluk, Khammam District. Incomplete. Records that the chief granted the royal
insignia and the city Krivvaka in Visuru-nandu as an agrahara on the occasion of uttarayana
to Srikaranamu Irbdaparaju and his brother Ramaraju, sons of Aytana-peggada of Kaundinya-
gotra, who had helped him by giving away their hereditary wealth (kuladhanamulu), their own
territory viz. Visurunandu and all their belongings and had also suffered for 12 years along
with the chief on account of the bhumi-praghatta which occurred during the first regnal year
of the chief. It is also stated that Kariyagonugondu, the lord of Koravipura restored
Kusumaditya, the genealogy of the king. In characters of about the 11th century.
No. 2
Page No : 39 to 49.
Place : Kukkunuru Village, Khammam District.
352
Dynasty : Mudigonda branch of Chalukya Family

Reign of : Kusumaditya
Kukkunuru plates of Kusumadya

by
Sri Bh. Lakshminarayana, M.A.
The present set of copper plates comes from Kukkunuru village of Khammam district.
They have been acquired by the Director of Archaeology and Museums at Hyderabad.
The set consists of five plates each measuring 20 cm. by 10 cm. The rims on all the four
sides of each are slightly raised so as to form a ridge along the edges. In the middle of the side
of each plate is a circular hole of 1.5 cm. diametre through which passes a ring. The fastening
ring is of 12 cm. diameter with a circular seal securing the extremities of the ring. The seal
represents varahalanchana, makara-torana, a couple of fly whisks, an empty throne, an
atapatra or an umbrella, crescent and sankha. The seal, the ring and the whole set are in an
excellent state of preservation.
Except the invocatory and imprecatory Sanskrit verses at the beginning and end
respectively the rest of the inscription is in Telugu prose, in the Telugu characters of about the
beginning of the 13th century. A.D. The characters are cut sufficiently deep and can be read
with ease. This record runs into 66 lines carefully inscribed on five plates. The first side of the
first plate and the last side of the last plate are left blank. The number of lines in each plate vary
from 7 to 10. Many mistakes have crept into the inscription for which both the composer and
the scribe seem to be responsible. The names of the composer, Bayyana and the scribe,
Betachari are given at the end.
A few Telugu words which occur in the record are quite interesting. For instance:
II. 2:1 praghattambu
2:2 bottuna
III. 1:5 balli tongadlu (zalli tongadlu)
1:6 drinta metta
2:1 turia
No distinction is made between the secondary forms of the long and short vowels i and
e. They are written alike. Whether they are long or short have to be inferred from the context.
The sign of the long form of o is given to the lower part of the compound letter. The difference
between the signs of (kyavadi and sudi), the conjunct consonant ya and the secondary form of
the vowel ri is negligible. The ottu i.e., the sign of the aspirate of tha and dha is not used as in
later writing. The secondary form of u (halsamyukta ukara) is written in three ways. Even
though generally nasals are employed to denote a compound, yet in certain places 'o'
(anusvara) is used. The consonant ra combined with another consonant is used as a compound
letter in some places. Invariably sa is used instead of sā.
353
The present inscription belongs to the Mudigonda branch of the Chalukya family which
ruled over parts of the Warangal and Khammam districts of the in the 12th and 13th centuries
of the Christian era. It opens with a Sanskrit verse in the Sardulavikridita metre tracing the
origin from Vishnu through Brahma and Atri and the god Moon (Soma), the progenitor of the
race to which the Chalukyas belonged. This is followed by a long passage in Telugu
interspersed here and there with verses in Sanskrit describing the genealogy of the Mudigonda
chiefs. It is stated that after the rule of fifty-nine kings, Kariya-Gonaga, the lord of Koravipura
who was famous for his gifts of rutting elephants came to power. To his brother Nijjayaraja
was born a son called Kusumayudha; he, in his turn, had a son named Beta. The latter had a
son called Kusumayudha, who had the title Mutt-anegalla. To him was born Bottu-Beta who
had by his queen Mahadevi two sons, Kusumaditya and Nagati. Of these two the elder
Kusumaditya became the king. During the first year of his rule some disaster had befallen the
kingdom (bhumipraghattambu) when his ministers, Indaparaju, the Srikaranadhipati and
Ramaraju, his younger brother having collected all the valuables and vehicles (chariots,
elephants, horses, etc.,) and family treasures carried them away together with king
Kusumaditya to foreign countries, where they journed in the forests subsisting on roots, fruits
and vegetables and suffering great hardships for twelve years.
Having helped the king throughout the period of exile with advice in the council and
military service in the battle-field, they enabled Kusumaditya to return to his native country
Visaru-nadu and rule over it in its entirety. Kusumaditya, out of gratitude for the loyalty and
the great services rendered by his ministers, raised them to the position of maha mandalesvara
conferring on them the insignia of their new office such as makara-torana, balli-tongadlu,
saliki-kūkatlu, badi-dakka, balliy-amdalam, yilapuna, pidi-mount and vinjamaras; and granted
to them the fertile village Krichchaka in the district of Visuru-nadu as an agrahara. It is stated
that Srikaranam Indaparaju and his younger brother Remaraju were the sons of the brahman
Aytana Perggada of the Kaundinya-gotra, descended from the great rishi Yajnavalkya. The
gift village is bounded by pasi-vriksha (a tree), a pond, white stone, and drinta-metta on the
bank of the Godavari in the east, by yari-tova in the south, Maradumbaka-turia in the west, and
by the river Gödāvari, in the north. Bayya, the best of the Brahmins, and Betacharya, a
descendant of Vishwakarma-rishi were the composer and the scribe of the record respectively.
In the penultimate year of the last century an American Missionary, Rev. Bendal, came
across a copper plate record in the treasury of H.E.H., the Nizam published in the Indian
Antiquary in 1903 under the caption "Grant of Kusumayudha IV". It is also known as the
Mogalcheruvula grant. It introduced a line of rulers whom historians named as Mudigonda
Chalukyas after the headquarters of their government in the present Khammam district. Eight
generations of rulers of this dynasty are mentioned in the record. A lithic record at Koravi the
Warangal district, besides adding the name of a new ruler Niravadya, not mentioned the
Mogalcheruvula grant, furnishes some interesting information about the history of the dynasty.
This epigraph has remained a problem to historians so far. The present copper plate inscription
is of immense importance, as it not only elucidates certain facts obscurely referred to in the
earlier records but also furnished names of four new generations of rulers known from other
sources. This is the earliest copper plate grant written entirely in Telugu prose. Also, this only
extant copper plate grant of this dynasty as the whereabouts of the Mogalcheruvula grant are
not known.
In the present state of our knowledge a precise chronology of this line of kings cannot
be formulated as none of above three inscriptions mention date whatsoever. Nevertheless, Dr.
N. Venkataramanayya has reconstructed the chronology with the help of synchronisms in his
books `The Eastern Chalukyas of Vengi and The Chalukyas of L(V)emulavada` thus :
354
1. Kokkiraja 865-890 A.D.

2. Kusumayudha I 890-915 A.D.
3. Bijayita 915-940 A.D.
4. Kusumayudha II 940-965 A.D.
5. Vijayaditya 965-990 A.D.
6. Kusumayudha III 990-1015 A.D.
7. Nijjayaraja 1015-1040 A.D.
8. Kusumayudha IV 1040-1065 A.D.
In the absence of evidence to the contrary, this chronology holds good even now.
Similarly the chronology of the succeeding rulers has been reconstructed with the help of two
other synchronisms.
The Gudur inscription mentions a certain Erra belonging to the Viriyala family. He is
said to be a terror to the enemy mandalikas. He has taken up the cause of a king called Bottu-
Beta, killed his enemy and established him in the Koravi kingdom. This Bottu-Beta has been
identified with Beta II of the Kakatiya dynasty. The latest writer on this subject viz., Sri Vedam
Venkataraya Sastri in his article on 'Samanta Kakatiyulu-Kalyani Chalukyulu' has also
identified Bottu-Beta as Kakatiya Beta II presuming that the Mudigonda line of Chalukyas
ended with Kusumayudha IV. However, he rightly expressed his misapprehensions about it.
As per the present Kukkunur plates it is clear that the Mudigonda Chalukya line did not end
with Kusumayudha IV, but had more kings subsequently, among whom we come across one
Bottu-Beta. There is more likelihood of the Bottu-Beta of Gudur inscription being the Bottu-
Beta of the Mudigonda Chalukya dynasty. In the first instance, Beta II himself was in trouble.
It is evident that serious disturbances broke out in his dominions which brought the power of
his family to a very low ebb. However, he could get out of the trouble with the help of powerful
allies like Erra belonging to the Durjaya-kula. The same Gudur epigraph states that Kamasani,
the wife of Erra, espoused the cause of young Beta, took him to the court of Vikramaditya
(Bhaskaravibhu) at Kalyani and having there caused him to prostrate himself at the feet of the
Emperor, secured for him the Government of the Sabbi-Thousand and thus preserved the
integrity of the Kakatiya principality.
Besides, it is clear that Sabbi-Thousand has not stretched so far south as to cover
Koravi-sima in the south also. Hence the names Bottu-Beta and Beta mentioned in the Gudur
inscription are not identical but two different individuals, the former belonging to the
Mudigonda Chalukya dynasty and the latter to the Kakatiya dynasty. It seems that the Viriyala
chief Erra was a king-maker and that he took delight in helping his neighbouring kings
whenever they were in trouble. Thus he helped Bottu-Beta of the Mudigonda Chalukya family
as well as the king of Velupugonda while his wife Kamasani helped Beta of the Kakatiya line.
It cannot be established as to who threatened the Mudigonda Chalukya dominion in the present
state of our knowledge. It is not unlikely that Kakati Prola I the father and the immediate
predecessor of Beta, supported Somesvara II against Vikramaditya VI in the civil war between
the two brothers; that the latter after he successfully overthrew the former and established
himself firmly on the imperial throne, confiscated the Kakatiya fief and that Kamasani took
Prola's son to the imperial court and persuaded Vikramaditya VI to reinstate him in his father's
estate. However, it may be stated that Viriyala Erra, Bottu-Beta of Mudigonda Chalukya line
and Beta Raja of the Kakatiya dynasty were contemporaries. This synchronism helps in
reconstructing the relevant chronology with near precision.
355
While interpreting the Gudur epigraph Dr. M. Rama Rao stated that Koravi kingdom
might have been a hereditary fief of Tribhuvanamalla Beta or Beta II. But the earlier records
like the Mogalcheruvula grant, Koravi epigraph, etc., testify that it was a hereditary fief to the
Mudigonda Chalukyas and not of the Kakatiyas.
In the present copper plate grant it has been recorded that the donor had to leave his
capital city for a forest retreat for a period of twelve years that was beyond his own kingdom
(para mandal = abhi-mukhulai). In that period king Kusumaditya had to subsist on bare roots
and fruits. But the epigraph is silent regarding the identity of the aggressor and the specific area
into which Kusumaditya fled. As matters stand this riddle cannot be solved now. In course of
time Kusumaditya was able to regain his lost dominions with the help of Srikaranadhipati
Indaparaju and his brother Remaraja who were high ranking officials.
One more factor also may be taken note of regarding the relationship of the Mudigonda
Chalukyas and the Kakatiyas. The latter hailing from Natavati- sima have slowly penetrated
and firmly established themselves in Anamkonda. The geographical proximity between the
kingdoms of these two dynasties often led them to hostilities. This conflict, perhaps, ended
with the triumph of Recherla Rudra over the last of the Mudigonda Chalukya kings viz.,
Nagatiraja about whom a detailed discussion is made below.
The rule of Kakati Ganapatideva started with many calamitous incidents. This king
became a captive in the hands of his Yadava enemy. Having got a good opportunity to crush
the Kakatiya power, many opponent potentates wanted to storm the kingdom. Though the king
was far away behind the prison bars of the Yadava ruler, the Kakatiya commanders like
Recherla Rudra fought valiantly and repulsed the raiders. The Palampet record of Recherla
Rudra clearly indicates that he worsted opponents like Nagati-bhapala and saved the kingdom
from destruction. Incidentally the last known Mudigonda Chalukya king as per the present
copper plates also is one Nagati. However, this Nagali cannot be identified with his namesake
mentioned in the Palampeta epigraph for obvious chronological reasons. Hence it is postulated
that the Mudigonda Chalukya dynasty has not abruptly ended with Nagati of Kukkunaru plates
but continued to exist even afterwards. The Nagati of Palampeta record is perhaps a grandson
of Nagati of Kukkunuru plates.
Basing upon the foregoing data the subsequent chronology of the Mudigonda Chalukya
kings can be reconstructed as follows, allotting roughly 25 years to each king:-
1. Beta Raja 1065-1090 A.D.

2. Kusumayudha V 1090-1110
3. Bottu-Beta 1110-1140 A.D.
4. Kusumaditya 1140-1165
5. Nagati 1165-1196
In this inscription the name Visagu-nadu is mentioned. This is said to be the original
country of Kusumaditya (nijadesambu) which may be co-extensive with Koravi-sima. In his
‘History of Reddi Kingdoms’ Sri M. Somasekhara Sarma mentions that an inscription at
Tallaproddaturu in Cuddapah district gives an account of the conquests of Eruva Bhima. The
inscription states that the Eruva chief conquered Visari-nadu, Chakragottam, Manniya, Vadde
Tekkali, Manthena, Vengi, Kalinga and other countries. The Rajahmundry Museum plates
pertaining to the same Eruva chiefs register the grant of the village of Uttamaganda-
Chodannadevavaram situated at the confluence of the rivers Ganga and Pinnasani in Visuru-
356
nadu to some brahmins. If the Ganga and Pinnasani are identified with the Godavari and the
Kinnerasani respectively the village lies somewhere in the Palvancha area of Khammam
district. Sri M. Somasekhara Sarma further states that there are some Chatu verses extolling
Eruva Bhima's military exploits of which the conquest of Visari-nadu is one. There is little
doubt that the Visari-nadu alluded to by Sri Sarma is none other than Visuru-nadu mentioned
in the plates under review. The present inscription records the donation of an agrahara called
Krichchaka which was said to be very fertile. This agrahara is in all probability Kukkunur, the
very village in which these copper plates have been discovered. The river Godavari is within
the vicinity of the village as stated in the record. The village Maradumbaka said to be on the
Western boundary of Krichchaka agrahara cannot be successfully traced.
Unlike some other inscriptions where the name or names of ajnapatis are specifically
mentioned this epigraph is issued by the king Kusumaditya himself who is also the donor. The
name of the author is mentioned conspicuously as the bhusura pungava of Bayyanvaya. The
engraver of the grant is Betacharya, a descendant of Visvakarma rishi.
The following special features are noted in this record. This epigraph is not dated. The
occasion for the grant was Sankranti. The family of the donee has been eulogised as Rishi-
vamsa. The father of the donee was particularly mentioned as an ornament of ubhaya rishi
kula, Kaundinya and Yajnavalkya. Kariya Gonaga, the Lord of Koravipura came to power after
the rule of fifty-nine kings.
The office of Srikaraṇādhipa is mentioned in this record. The cabinet of the Eastern
Chalukyas is known by different names depending upon the number of ministers. It was known
as Panchavari or Pancha Pradhana, wherein there were evidently five ministers. Another
group of ministers is termed as Dvadasa Sthanadhipatts or the heads of twelve ministerial
offices as mentioned in the Masulipatam Plates of Ammaraja II. The offices are 1. Samanta, 2.
Mahamatra, 3. Purohita, 4. Amatya, 5. Sreshthi. 6. Senapati, 7. Dharmadhyaksha, 8. Srikarana
etc. As the Mudigonda Chalukyas were at one time the feudatories of the Eastern Chalukyas,
they might have inherited some of the administrative institutions of the latter. The existence of
the office of Srikaranadhipa in the Mudigonda Chalukya bureaucratic set up is a pointer in this
regard. Srikaranamu literally means a Head Karanam or a Head of the Revenue department.
Srikaranapu Indaparaju was said to be a Peggadla putra which means that he was the son of a
minister.
…………….
357
EASTERN GANGA
No. 1
Page No : 92
Dynasty : Eastern Ganga
Reign of : Anantavarma (1077-1150)
Inscription date : Ganga era 454.
Language : Sanskrit and Oriya.
A copper plate set of Eastern Ganga king Anantavarma dated in Ganga era 454 was
noticed among the copper plate records preserved in the State Museum, Hyderabad. The copper
plate in Sanskrit language and Oriya script records the gift of a village to the Brahmins.
No. 2
Page No : 11
Place : Hyderabad
Inscription date : Ganga era 550
Language : Sanskrit and Gaudiya.
These copper plates are preserved in the A.P. State Archaeology and Museum,
Hyderabad. Registers the gift of four villages namely Kaniyara, Masina, Luva and
Sindhuravanda to Revana-rautra, who belonged to Chalukya-vamsa by the king. The charter
was composed by Vinayaka, a resident of Kalinganagara.
No. 3
Page No : 11
Place : Hyderabad
Hyderabad, dated Saka 1037. Damaged and worn out. Narrates genealogy of the Estern Ganga
kings. Registers the gift of the village Bantipalle situated in Peddakottamu-vishya to certain
Revana, son of Prolama by the king for the merit of his own self and of his parents. The
engraver of the grant was Beddenacharya.
358
No. 4
Page No : 11
Place : Hyderabad
Hyderabad, dated Saka 1039. Damaged and worn out. Narrate the genealogy of the Eastern
Ganga dynasty. Seems to register the gift of village Kudigama situated in Panchali-vishaya for
the merit of his own self and his parents by the king to Lakshmidharasarman belonging to
Sisila-gotra. The boundaries mentioned in the inscription are not clear. The engraver of the
record was Baddenacharya.
No. 5
Page No : 123
Place : Hyderabad.
Dynasty : Estern Ganga.
Reign of : Anantavarma-Chodaganga.
Language : Sanskrit and Telugu-Kannada.
Three sets of copper-plate charters, written in the Sanskrit language and the Telugu-
Kannada characters of the twelfth century A.D. are preserved in the office of the Director of
Archaeology and Museums, Hyderabad. These characters belong to the reign of Eastern Ganga
king Anantavarma-Chodaganga.
No. 6
Page No : 11
Place : Hyderabad
Hyderabad. Damaged and worn out. Narrates the genealogy of the Eastern Ganga dynasty.
Refers to the gift of the village Kolaram to a certain nayakar, son of Kamma-nayaka and to
Eriyapa of the Ayya family by the king for the prosperity of his parents and himself. In
characters of the 12th century A.D.
…………….
359
KANDURI CHODA
No. 1
Volume-I (2003)
Place : Nagarkurnool
Dynasty : Kanduri Choda
Reign of : Irugana Choda Maharaja
Language : Kannada
This inscription is on a stone lying in the RDO’s bungalow. Incomplete. Mentions only
the prasasti and cyclic year. Begins with the usual prasasti of the Kanduri Chodas and mentions
the name of the king Irugana Choda maharaja.
No. 2
Page No : 112
Place : Koppole, Nalgonda.
Dynasty : Kanduri Chiefs
Language : Telugu
This inscription, engraved on a slab lying near a tank opposite the Muthyalamma
temple, is in Telugu language and Characters and is dated in the Chalukya Vikrama era (year
not specified) Angirasa (A.D. 1092-93). It registers a gift of land in the village Jalapattu for the
upkeep of the lake at Kroproli and for the maintenance of the Rudresvaradevara-satra, on the
occasion of Uttarayan-Sankranti, by Kanduri-Tondaya-Cholamaharaju. The gift was entrusted
to Chilyakamti-Anamtasaka-Pandita.
No. 3
Page No : 34
Place : Nalgonda
Reign of : Mallikarjuna
Language : Sanskrit
A number of newly-discovered inscriptions refer to the political conditions prevailing

in the twelfth-thirteenth centuries A.D. Among these, mention may be made of the one from
360
Vellala: dated in Saka 1020 (A.D. 1098) and written in Sanskrit language it refers to
Mahamandalesvara Mallikarjuna of Kanduri Choda family and traces the genealogy of the
family to Karikala and Eruva Bhima. The extension of certain territorial divisions namely
Cheraku and Eruva to Telingana for the first time is significant.
No. 4
Volume-I (2003)
Page No : 287 to 288.
Place : Gattuthimmam, Achempet Taluk.
Reign of : Nalla Bhimadeva Choda Maharaja
Language : Telugu
This inscription is on a pillar in the mandap of Rameswara Swamy temple. Registers

the gift of 18 tumus towards the daily rites of God Ramesvara of Tumenti and one ma of ghee
towards perpetual lamp, and 24 rukas from Siddhayamu towards 24 vidyas by Vennamahadevi,
the chief queen of Kanduri Nalla Bhimadeva Choda maharaja.
No. 5
Page No : 124
Place : Upparapalli, Mahaboobnagar.
Reign of : Nalla Bhimadeva-Choda
Language : Telugu
This Telugu inscription in the characters of the twelfth century A.D. is engraved on a
stone lying in the field of Sudhakar Reddy. Dated in the cyclic year Hemalambi, it refers to the
Kanduri-Choda chief, Nalla Bhima Deva-Choda, who is described as mahamandalesvara,
Kodurpuravaresvara and as one who belongs to Surva-vamsa, Kasyapa-gotra and Karikala-
anvaya. It registers the grant of lands by his queen Venna-mahadevi for the worship and food
offerings to the deity Nrisimhadeva of Mavindlapalli. On the occasion of uttarayana-
samkranti, for the merit of the chief.
No. 6
Page No : 9 and 10
Place : Amarabad, Mahaboobnagar District.
Dynasty : Chodas of Kanduru.
Reign of : Nalla Bhimadeva Choda
Language : Telugu.
361
This inscription is on the pillar in the Siva temple. Dated C.V.E. 30, Durmati, Ashadha
su. 8. Saturday. Records the gift of oil, rukas etc., for the perpetual lamps etc., to
Ramesvaradeva by Dhennamma devi, chief queen of Kanduri Nalla Bhimadeva Choda
Maharaja.
No. 7
Page No : 17
Place : Udimilla, Achchampet Taluk, Mahbubnagar District.
Reign of : Nalla Bhimadeva
Language : Telugu
This inscription is on a stone lying to the east of the land belonging to Sudhakar Reddy
outside the village. Records the grant (datti) of lands in different places on two occasions by
Venna Mahadevi, wife of the king Nalla Bhimadeva Choda-maharaju to god Nrisimhadeva for
the worship and offerings. The gift was made for the merit of the king. In characters of the 12th
century A.D.
No. 8
Page No : 14
Place : Gattu-Tummana, Achchampet Taluk, Mahbubnagar District.
Dynasty : Kanduri Chodas
Reign of : Nalla Bhimadeva
Language : Telugu
This inscription is on the left side pillar in the mukha-mandapa of Ramalingeswara

temple on a hillrock. Records the gift of land and money to god Sri Rameshwara Deva of
Tumenta for the maintenance of a perpetual lamp and also for food offerings (oyiralu) by
Venna Mahadevi, wife of the king.
No. 9
Page No : 41
Reign of : Bhimana Choda Maharaja
Language : Telugu
Records that Manuma Mallanayaka of Peruru and the servant of mahamandalesvara

Kanduri Bhimanachoda got a temple raised to the god Svayambhu-Somesvara and granted
362
lands for the services of god. It states that the mercantile guilds of Peruru viz, Telugu-nakara,
Aruva-nakara and samaya and Telivaru undertook to measure the produce for the above gift.
Also they have agreed to supply the specified quantities of different commodities for the
offerings to the gods Aravanakartvara, Telugunakaresvara and Vishnudeva. In characters of
about 12th century A.D.
No. 10
Volume-I (2003)
Place : Uppununthala
Reign of : Somanatha Deva Choda Maharaja
Language : Telugu
This inscription is on a pillar in the mandapa of Siva temple. Records

mahamandalesvara kanduri Somanadhadeva Chada maharaju made a grant of land measures
12 khas, of velivolamu (dry land), and niru polamu, 3 mas, (wet land) situated behind the tank
Prolenayaka, to God Kedaresvara. He also donated 2 mas, behind Basanicheruvu and
Karrakuli penta sunkamu (market tax) towards nanda dipa.
No. 11
Page No : 23 and 24
Place : Umamaheswaram, Mahaboobnagar District.
Dynasty : Chodas of Kanduru
Reign of : Somanatha Deva
Language : Telugu
This inscription is on a pillar in the mantapa of the Ramesvara temple. Dated C.V.E.
32 Sarvari, Chaitra ba. 10, Saturday. Records the gift of certain vrttis to the deities Kedaresvara
and Kesavadeva by Mahamandalesvara Kanduri Somanatha Deva Choda Maharaja.
No. 12
Page No : 17 and 18
Place : Udimilla, Achchampet Taluk, Mahbubnagar District.
Reign of : Somanatha
Language : Telugu
This inscription is on the right-side pillar in the mukha-mandapa of the Ramesvara

temple. Records the gift of 3 marutars of land to the god Kedaresvara and 2 marutars of land
363
to the god Kesavadeva by the king mahamandalesvara Kanduri Somanathadeva-choda-

maharaju. The gift lands are stated to have been situated in different places. Also records the
gift of a perpetual lamp to the same god.
No. 13
Volume-II (1994).
Page No : 54 to 55
Place : Panagallu
Reign of : Mahamandalesvara Kanduri Gokarna Choda
This inscription is on a stone now preserved in the State Museum, Hyderabad. States
that, Mahamandalesvara Kanduri Gokarna Choda Maharaja (conferred on G(K)avaliya
Bhimana Peggada, son-in-law (or nephew) of Gamanapeggada, the lordship of Addaluru
included in Amanagallu-70 on his (Bhimana Peggada's) son, Doddaya bhattu.
No. 14
Page No : 64.
Reign of : Gokarna Choda
Inscription date : 10th March A.D. 1122 (?)
Language : Telugu
This inscription is on a broken stone pillar now in the State Museum. Dated C.V.E.
1043 (mistake far Saka) Subhakrit Phalguna, Amavasya, Friday, Solar eclipse (A.D. 1122,
March 10 ?). Records that Mahamandalesvara Gokarna Choda gave away the lordship of
Maduvula in kukkulamu 30 to Kavaliya Bhimana Peggada and the lordship of Addaluru in
Amanikallu-70 with astabhagas to Doddabhatlu after washing the feet of the respective donees.
No. 15
Volume-I (2003)
Place : Upparapalli
Reign of : Nalla Bhimadeva Choda Maharaja
Language : Telugu
This inscription is in the water channel about one kilometre away from the village.
Records that Vennamahadevi the chief queen of mahamandalesvara Kanduri Nalla Bhimadeva
Choda maharaju made a grant of land belonging to Gollakaluva in Tummenta, her native
364
village, to god Narasimhadeva, of Mavindlapalli, for the daily worship and offerings. It also
records another grant of Bakiratnamu land.
No. 16
Volume-II (1994).
Page No : 57 to 61
Place : Panagallu
Reign of : Tonda Nripa
This inscription is on a stone pillar lying in the Pachala Someshwara Temple. Damaged
and fragmentary. Records that, on the occasion of Surya grahana in the year Krodhi, S.1046,
Mailambika, wife of Tondanripa who had three sons viz., Udayaditya, Bhima and Gokarna
granted an agrahara called Choda Bhima Narayanapuram to 108 Brahmanas. Though the
month, tithi, and vara (day in week) are not given, the date of the inscription can be calculated
on the basis of the solar eclipse, of which there was only one in the year given in the record. It
corresponds to Monday, 11th August, A.D. 1124.
The second side records the levies on the articles like salt, maize, paddy, betel leaves,
areca nuts, pepper, ginger, turmeric, cotton, jaggery and saris, sold perhaps in the local market.
People concealing the articles brought to the nakaram were required to pay the sunka at double
rates. Further it also refers to the grant of lands to the god by the mahajanas and Sutradkaris
of Panungallu and Kasyapalli behind the tanks Bhima-samudra and Choda-samudra.
The third side refers to gifts of land made to some god and brahmanas, pujaris (priests).
musicians and other temple servants. Several technical terms denoting units of measurements
like nibaruva, bhandi gidda, mopu, peruka, visya, vritti, dalavritti, ghada-putlu, kalputlu,
ghada-maruturu, and kalmaruturu are made use of in this inscription.
Nibaruva: The meaning is not known. It is made in connection with uppu (salt), vadlu
(paddy), pasupu (turmeric), pratti (cotton) and bellam (jaggery). It seems to be a unit of weight.
It is probably the same as baruva, a unit of weight still in use. It consists of 20 maunds each
weighing 8 visas.
Bhandi is the same bandi which means a cart. It is used here in connection with Jonnalu
(maize), Pomka (areca-nut), miriyalu (pepper) and allamu (ginger) which seems to have been
taxed per cart-load.
Gidda: Brown translates the word into English as 'a gill' or liquid ounce. It is one quarter
of a Sola. It is also a dry measure-2 giddas=1adda, 2 addas =1 sola, 2 solas=1 munta, 16 muntas
=1 tumu, and 20 tumus =1 putti.
Mopu, as well as katta, another word used in the inscription, means a bundle. Both the
words are used here in connection with aku (betel leaves).
Peruka spelt also as Perika means, according to C.P. Brown, a sack which opens in the
middle. Each end is filled with grain and it is laid across the bullock. As the word is used in
this inscription in connection with aku and miriyalu (betel leaves and pepper.) perikas were
obviously used for carrying other articles besides grain.
Visya is the same as visa, ⅛ of the manud.
365
Vritti means livelihood, means subsistence. From this, it has come to mean land given
to people for rendering some specific service to the government. It generally denotes land
granted to brahmanas and men of learning as free of tax. Dala-vritti appears to be the same as
tala-vritti which denotes land granted by the king to nobles and others, perhaps in lieu of salary
for rendering certain specific services to the state.
Ghada putlu, Ghada-marturu, Kal-or Gal putti, Kal or Galmaruturu: Ghada means a
bamboo pole of certain length for measuring land. Gal is the same as kal meaning foot. In the
spelling of certain words in Telugu Ka and Ga are interchangeable (Kadapa-Gadapa, Kadili-
Gadili &c). Human foot is taken as a unit of measurement. Mediaeval inscriptions show that
the feet of certain individuals were taken as units of measurement, and the length of the Ghada
or measuring rod is fixed on this basis. eg. Kesaripati-Ghada. Ghada-putti and Ghada-
maruturu which mean putti and maruturu of land measured by the standardised human foot.
Putti denotes the extent of land of the sowing capacity of 20 tumus of grain. The exact
extent of the maruturu is not known; but in one of the inscriptions at Panugal, it is equated with
nivartana.
The abbreviations ru and pa used in connection with the dues to be collected on certain
articles denote ruka and panam respectively.
No. 17
Volume-I (2003)
Place : Mamillapalli
Reign of : Gokarna Deva Choda Maharaja.
Language : Telugu
This inscription is in the temple of Narasimha Swami. The record is in two parts. The
first part states that certain Bhupala Navisetti devotee of Narasimha with the consent of
Gundaya Peddana purchased 40 vrittis in Mavindlapalli and 1 vritti belonging to Gundadeva
and donated it for the observance of daily worship and naivedya of Sri Narasimha deva. The
second part states that Hari hara dasa kheyideva dandanayaka subordinate of Kanduri
Gokarna deva Choda maharaja granted 6 puttis of land (chenu) of Mangallu, seed yielding
velivolamu in Pomi reddi Cheruvu and marttars to the daily naivedya of Narasimhadeva.
No. 18
Volume-I (2003)
Reign of : Gokarna Deva Choda Maharaja.
Language : Telugu
366
This inscription is in the temple of Narasimha Swami. The record is in two parts. The
first part states that certain Bhupala Navisetti devotee of Narasimha with the consent of
Gundaya Peddana purchased 40 vrittis in Mavindlapalli and 1 vritti belonging to Gundadeva
and donated it for the observance of daily worship and naivedya of Sri Narasimha deva. The
second part states that Hari hara dasa kheyideva danḍanayaka subordinate of Kanduri
Gokarna deva Choda maharaja granted 6 puttis of land (chenu) of Mangallu, seed yielding
velivolamu in Pomi reddi Cheruvu and marttars to the daily naivedya of Narasimhadeva.
No. 19
Page No : 34
Place : Anamala, Miryalaguda.
Belonging to the same period are two epigraphs from Anamala in Miryalaguda Taluk.
They belong to the Kanduri Choda family which paid allegiance to the Western Chalukyas of
Kalyani. One of them, dated Saka 1050 (A.D. 1128), was issued by Sridevi Tondaya and is
silent about the overlord, suggesting an independant status. The other. dated to A.D. 1127,
belongs to one Gokarna.
No. 20
Volume-I (2003)
Place : Gattuthimmam
Reign of : Gokarna Deva I Choda Maharaja
Language : Telugu
This inscription is on a left pillar in the Siva temple. Records a grant of 2 rukas of
Siddhaya to the God Ramesvara deva of Tummeta to maintain perpetual lamp by a certain
Pilabache nayaka probably a samanta of Gokarnadeva Choda maharaja for the prosperity of
the king.
No. 21
Volume-I (2003)
Place : Pedda Kadumuru
Reign of : Gokarna Deva
Language : Telugu
367
This inscription is on a pillar in front of Brahmesvara temple. Registered a gift of land

to Gods Mallikarjuna, Kesavadeva and Narsimhadeva, of Mamillapalli for the maintenance of
a perpetual lamp by Savadara Bollayya Nayaka, while Gokar nadeva was ruling.
No. 22
Volume-I (1992).
Place : Rajapeta, Nalgonda Taluk.
Dynasty : Kanduru Choda
This inscription is in the field near the village. It begins with the usual Prakasti of the
Kanduru Chodas and refers to the king Gokarna Choda Maharaja. His queen Mailama
Mahadevi is stated to have made the gift of four puttis of Velugatu land and one putti of regatu
land to the tammadi of the temple built by a certain Kattireddi of Eypuru. She is also said to
have given a gift of two marturs of the wetland for the offerings of the god. The said Kattireddi
is said to have given three flower gardens for the worship of the god Proledeva.
No. 23
Page No : 14
Place : Gattu-Tummana, Achchampet Taluk, Mahbubnagar District.
Language : Telugu
Records the gift (datti) of Siddhayam, of 2 rukas to the god Sri Ramesvaradeva of
Tummenti for the maintenance of a lamp by a certain individual named Kadupila Bachenayaka
for the prosperity of the king.
No. 24
Page No : 15
Place : Mamillapalli, Achchampet Taluk, Mahbubnagar District.
Reign of : Gokarna Choda Deva
Language : Telugu
368
This inscription is on black stone kept by the side of the Anjaneya Swamy image in the
compound of Narasimha Swamy temple (second side). Records a gift (datti) of land situated at
Mavindlapalli by Adisetti to god Nrisimha for food offerings. The gift land was purchased by
Adisetti. Further it records the gift of some lands to god Nrisimha by Kheyadeva dandanayaka
on the orders of the king. The gifts were made on the occasion of uttarayana-samkranti.
No. 25
Page No : 10
Place : Gattu Timmana, Mahaboobnagar District.
Reign of : Gokarna Deva Choda
Language : Telugu
This inscription is on a pillar of the Ramesvara Temple. Dated C.V.E. 40, Kilaka,
Ashadha Su. 11 Monday. Records the gift of 2 rukas siddhayamu for lamp to the deity Sri
Rameshwara Deva by Pila Bachanayakundu probably a servant for the prosperity of the
kingdom of Mahamandalesvara Kamduri Gokarna deva choda Maharaja.
No. 26
Page No : 16 and 17
Place : Mamillapally, Mahaboobnagar District.
Dynasty : Chodas of Kandur
Language : ……..
This inscription is on the slab on the other side of the same stone in Hanuman shrine.
Dated Saumya, Pushya ba. 7, Monday Uttarayana Samkranti. The next portion records the gift
of some lands to Nrshimha by Kheyi deva dandanayaka, servant of Harihara and officer of
Kanduri Gokarna Choda Deva.
No. 27
Page No : 152
Language : Telugu
This inscription on Kazana building, Golconda, records a gift of the village Chitakoduru
to Yelesvara Deva by Kanduri Gokarna Deva Choda Maharaja.
369
No. 28
Page No : 18
Place : Palemu, Mahaboobnagar District.
Dynasty : Chodas of Kandur
Reign of : Gokarna
Language : Telugu
On a mutilated slab near the well of Yellamma temple. Damaged. The inscription
records the grant of the village Vella or Vellamkoti as sarvanamsya gift to Sarvajna Narayana
Pandita by Gokarna of the solar line. The latter part of the inscription records the details of an
agreement arrived at regarding the boundaries between the lands of Mahajanas of
Vellamkonda and Vasantapuram. The inscription is composed by Mayurabhattopadhyaya.
(Also)
Volume-I (2003)
Place : Palemu
Reign of : Gokarna Deva Choda Maharaju II
This inscription is on a mutilated slab near the well of Yellamma temple. This badly
damaged inscription registers the grant of the village Vella or Vellamkoti as a sarvanamasya
gift to Narayanacharya pandita of Kaundinya-gotra by Gokarna of the solar line.
Narayanacharya's sons Visvanatha Bhattopadhyaya and Vana-Bhattopadhyaya and their sons
Anna-Bhattopadhyaya are referred to. A certain place Gommane Manci is also referred to. It
also records the details of an agreement reached regarding the boundary between the
mahajanas of Vellamkoti and Vasantapura.
No. 29
Volume-I (1992).
Place : Anamala, Miryalaguda Taluk.
Reign of : Sridevi Tondaya
This inscription is on a stone pillar set up in the fields towards the west of the village.
The inscription records that Mahamandalesvara Kanduri Sridevi Tondaya of Kasyapa-gotra,
Karikalanvaya, and solar race, the lord of Kodurupura granted the prabhutva (lordship) of
370
Alamula included in Cheraku-70 (region) with ashtabhogatejas-svamyatas to Ajjala Erayana-

peggada. The record, on the other three sides contains Telugu verses in Kanda and one in
Champakamala metres, stating that certain Prolemaraja-amarya obtained (from the king) vrittis
consisting of Chagamari-12 and Dodidorti-12 and other things. The Champakamala verse
states the various royal insignia obtained by Proleyamatya which include, adapamu (betel bag),
andalamu (palanquin), (royal) seats kamchagattu (.............), vichchadiya (permission to pay
royal visits?), dharalu (swords), savadi-samkhulu (sounding conch shells), bherulu (beating
drums), gamgu-gondamu (......), godugulu (umbrellas), pili (elephant), barha-kunta (peacock-
fans?) and kham-vitanamu (…).
The last verse states that Adapa-Erayan-peggade obtained the prabhutva (lordship)
from Tondaraja of the line of Jata Choda. From this record we understand that the Choda family
of Kanduru belonged to the line of Jata Choda of Eruva as said in the Vollala inscription of
Mallikarjuna Choda (Ep. Andhrica IV p.26). Secondly, Sridevi Tondaya, the donor of this
record is not properly identifiable among the known members of the Kanduri Choda chiefs.
Thirdly, it is not known how Proleyaraja-amatya and Erayana peggada were related to each
other.
No. 30
Page No : 41
Reign of : Odaya Choda-Maharaju
Language : Telugu
This inscription is set up before the mukhamandapa of the swayambhu Someswara

temple. Records the gift of land by madalika Gunadya, an officer under the chief for conducting
the offerings and worship on the day of Uttarayana-Sankranthi. The land was measured by a
rod called ghada-marturu to the deity Kesavadeva installed by Yajnavalki Kesava-bhatta.
No. 31
Volume-I (2003)
Place : Endabatti
Reign of : Udayana Choda Maharaja II
Inscription date : 20th April A.D.1148
Language : Telugu
Records the installation of an accompanying deity, Vaishravana Bhatti in the treasury

of the Kesavadeva temple, in the village Endabarthi in Koduru 300 by the residents of the
village Bachanayaka and Bhimanayaka with the approval of the innumerable mahajanas and
sarvajna Vasudeva Bhattopadhyaya while mahamandaleshwar Kanduri Udayana Choda
maharaju was ruling.
371
No. 32
Volume-I (2003)
Place : Marrikallu
Reign of : Udayana Choda Maharaja II
Inscription date : 23th March A.D.1157
Language : Kannada
This inscription is on a slab lying near the land of Kulpak Chinnah. Records a grant to
God Ramesvara deva the village Marikallu by Srimat Aggarasa, Aggele Dandimayya,
Sankarayya, etc. with the permission of the Udayana Chola maharaju. Also mentions
Mahapradhani Hireya Herrggale, and Sankaradeva who made a grant to Swayambhu
Ramesvaradeva (details not clear).
No. 33
Volume-I (2003)
Place : Rachur
Reign of : Udayana Choda II
Language : Telugu
This inscription is on a pillar in the Hanuman temple. Registers a gift of two puttis land
and flower garden on the request of certain Ravitorri Potinayaka to God Kesavadevara by
Mallisetti. It also imposes one ruka from the bride groom and 1 ruka from the bride to God
Kesavadeva. It refers to Damodara Bhattu who was the Sthanapati of Kesavadeva temple.
No. 34
Volume-I (1992)
Place : Kistapuram, Ramannapet Taluk
Reign of : Bhima Choda Maharaja
This inscription is on a slab lying near the old Shiva temple outside the village. The
cyclic year Isvara corresponds to Saka 1019 and 1079 [A.D. 1097 and 1157 respectively]; but
palacographically it may be assigned to A.D. 1157.
The inscription records the gift of some lands to the god [---]esvara of Parivela village
by Kanduri Bhimachoda Maharaja of Kasyapa Gotra and Karikalanvaya for the merit of his
372
father Tomdayaraja. (See Journal of the Andhra Historical Research Society Vol. XXXV-part
1, p.66).
Bhima Choda of this record is likely to be the enemy of Kakati Rudra described in the
latter's Thousand Pillar Temple inscription at Anumakonda.
No. 35
Volume-I (2003)
Place : Rachur
Language : Telugu
This inscription is on a stone pillar lying in the temple outside the village. Registers
the fact that two lamp stands were installed by Ravitorri Peggada Mallisetti in Kesavadeva
temple which was situated in Somanatha temple at Panagallu. The said gift was entrusted to
the son (name not clear) of Mutteboyana nayaka in S 1081 to maintain these nanda deepas.
No. 36
Volume-I (2003)
Place : Rachur
Language : Telugu
This inscription is on a stone pillar lying in the temple outside the village. Registers a
gift of thirty goats for the supply of ghee to nanda deepas installed by Ravitorri peggada
Malliseyi for Kesava deva. The said gift was entrusted to Yeruge son of Muttuboyana.
No. 37
Volume-I (2003)
Place : Jadcherla
Reign of : Udayana Chodamaharaja II
Inscription date : 25th December, A.D.1162
Language : Telugu
373
This inscription is on a slab erected in the compound of Venkateswara temple. Records

that the revenue officers dandanayaka Nalla Sidhamaya and Erra Sidhamaya of Udayana
Choda maharaja granted two perpetual lamps to Svayambhu Somanadhadeva of Koduru. They
also granted five gokarna singa rukas from the collective revenue of Gangapuram towards
daily offerings. It is also mentioned that all future revenue officers should pay five rukis every
month without failing them.
No. 38
Page No : 48
Place : Jadcherla, Mahbubnagar District.
Dynasty : Telugu Choda
Reign of : Udayana-Choda
Language : Telugu
This inscription is on a slab kept in the compound of the Venkateswara temple.

Registers a gift of five Gokanasinga rakas for two perpetual lamps and the Gosagi-nivedya in
the temple of Svayambh Somanitha of Koduru by the Kibbatte Melpatta dandanayakas
Nallasiddha and Errasiddha who figure as the sumkadhikarins under the king. The endowment
was to be met from out of the taxes on shops (malige-sumka).
(Also)
Page No : 10 and 11
Place : Jadcherla, Mahaboobnagar District.
Language : Telugu
This inscription is on a stone slab set up in front of Venkateswara temple. Dated (S)
1084, Chitrabhanu Pushya ba 2, Tuesday (A.D. 1162 December, 25). Records the grant of
Koduri Gokarna Singa rukalu from malinga sunkamu in the village of Gangapuram for the two
nanda-dipas and gosagi naivedyam for Svayambhudeva of Koduru, by Nalla Siddaramaiah and
Errasiddhamaiah the dandanayakas of Kibatte and Melvatte and Sunka officers (Collectors of
Revenue) of Udayana Choda maharaja of Kanduru.
No. 39
Volume-I (2003)
Place : Lingala
Reign of : Gokarna II
374

Language : Sanskrit
This inscription is on two broken pieces of stone in the Siva temple and another in the
field. Registers the grant of Lingala village, in Kanduru mandala made at Somasila shrine on
the bank of Krishna by certain Tonda son of Kanna and Mallamasani of the Solar dynasty,
renowned for the birth of Karikala. He is further stated to have established three shrines for
Visnu, Siva and Surya in the names of Bhimaraju, Gokarnaraju and his father respectively.
No. 40
Volume-I (2003)
Place : Indrakallu
Language : Telugu
This inscription is on a pillar in the mandapa of Siva temple. Registers the grant of two
puttis per month for the daily offerings of God Indresvara by Sunka verggade Kommanayya
while his over lord Kanduri Udayana Choda was ruling.
No. 41
Page No : 148
Place : Markal, Parigi, Rangareddy.
Dynasty : Kanduri Chola
Reign of : Udayana Chola
It states that the King held titles like Karikalanvaya and Viramanesvara. It records the
gift of 16 marttars of land in the village Marikallu as Naivedya, two gadde marttars along with
ratana, land to Sun god and 10 marttars of land to Chennakesava by Sri Marrikallu Balla
Veliyam Reddi.
No. 42
Page No : 19.
Place : Nelakondapalli, Khammam District.
Reign of : Odayana
Language : Telugu.
375
This inscription is on a stone set up to the right side of the Girl’s Primary school (No.1),
dated Saka 1097 Manmatha. Refers to the chief as mahamandalesvara. Records the
construction of a stone sluice of the big tank (kalu-tumu) at Kondapalli by Ganni-setti and
registers the grant of one marutturu land by Mallenayaka Namanayaka for the food offerings
to the deity [Janniga]deva.
(Also)
Page No :6
Place : Nelakondapalli, Khammam District.
Reign of : Odayana/ Udayana
Language : Telugu
This inscription is on a stone lying near the local library. Dated S 1097, Manmatha,
Magha su-(A.D. 1176, Feb…?). Records the construction of a sluice for the great tank at
Kondapally. One Malli Nayaka gave a martur of land to the God Visvesvara for naivedya.
No. 43
Page No : 34
Place : Cherlapally, Nalgonda.
Dynasty : Kandutri Choda
Reign of : Odayanachoda
Of the three Telugu inscriptions in Telugu characters from the Anesvarammagutta, the
first, dated Saka 1129 (A.D. 1207), records a grant of lands to a brahmana by Ereyana Peggada
and also for the merit of Kanduri Odayanachoda-maharaja, the local ruling chief. The second
inscription, in characters of the twelfth century engraved on the pedestal of an image, states
that this is an image of Mahamandalesvara Kanduri Odayanachoda-maharaja. The third,
engraved around the foot-prints in characters of the twelfth century, reads as Jina Brahmayogi-
guru-pada Charukitti.
No. 44
Page No : 51
Dynasty : Telugu Choda.
Reign of : Udayana-Choda.
Language : Telugu.
376
Fragmentary. Records a gift of fifty sheep for a perpetual lamp obviously to god
Somesvara by Muppama-nayaka, a servant of Udayana Choda-maharaja. Also records similar
gifts for perpetual lamps by other individuals whose names however are not clear. In characters
of about the 12th century.
No. 45
Page No : 157
Reign of : Odayana Choda
Language : Telugu
This inscription on Khajana building, Golconda, records a gift by Piriki Mallmaraju,

brother of Donnamaraju, to Yelesvara Deva, by the orders of Mahamandaleswara Kanduri
Choda Maharaju.
No. 46
Volume-I (2003)
Place : Jupally
Reign of : Udayaditya II
Language : Telugu
This inscription is on a pillar lying in the Veerabhadra temple. Begins with the prasasti
of the Choda chief of Kanduru Udayaditya and refers to his subordinate chief named Poti reddi
with a string of titles which mention that he was lord of Jammulurupura. This inscription
registers a gift of land in Peddi reddipalli for performing anga-ranga-bhogas and daily rituals
to God Mahesvara by Poti reddi for his merit and for the merit of his overlord.
No. 47
Volume-I (2003)
Reign of : Bhima and Gokarna II
Language : Sanskrit
This inscription is in the Anjaneya shrine of Narasimha temple. Records the gift of two
villages Mamillapalli and Manchikunta by the brothers Bhima and Gokarna respectively to the
God Narasimha.
377
(Also)
Page No : 16
Place : Mamillapally, Mahaboobnagar District.
Reign of : Bhima and Gokarna II
Inscription date : 25th October A.D. 1178 ?
Language : Sanskrit and Telugu
This inscription is on a stone pillar lying in the Hanuman shrine. Dated S 1100, Vilambi
Kartika su. 12, (1. A.D. 1178, Oct. 25 Wed ? and 2. Jaya ba 5).
1) Records the gift of the village Mamillapalli and Manchikunta for Nrsimha by the
brothers Bhima and Gokarna sons of Udayaditya and the grandsons of Gokarna I of the
dynasty of Karikala choda.
2) The Telugu portion records another gift of land to Nrsimha on the occasion of
Uttarayana Samkranti.
No. 48
Page No : 11 and 12
Place : Lingala, Mahaboobnagar District.
Dynasty : Chodas of Kanduru (?)
Language : Sanskrit
This inscription is on two broken pieces of stone, one in Siva temple and other in the
field. Dated S 1106 Vai. Sans sakha Ama. krit vasya. Records the grant of Lingala village, in
Kanduru mandala, made at Somasila shrine on the bank of Krishna by a certain Tanda son of
Kanna and Mallama Sani (?) of the solar dynasty, renowned for the birth of Karikala, he is
further stated to have established 3 shrines for Vishnu, Siva and Surya in the names of
Bhimaraju, Gokarna Raju and his own father respectively.
No. 49
Volume-I (2003)
Place : Paddur
Reign of : Gokarna Deva Choda Maharaju II
Language : Telugu
This inscription is on a pillar in front of the Siva temple outside the village. Records the
grant of land measuring one marttar and two martiars behind Peddi cheruvu, in Aradi for the
daily offerings of God Mallikarjuna of Sri Parvatham by Mahapradhani Dodda preggada and
378
dandanayaka Talla preggada for the prosperity of their overlord Mahamandalesvara Kanduru
Gokarna Deva maharaju.
No. 50
Reference : Epigraphia Andhrica, Volume-IV. 1975
Page No : 55 to 59
Place : Ollala, Nalgonda District.
Reign of : Mallikarjuna Choda.
Inscription date : 11th -12th century
Language : Sanskrit and Telugu
Ollala Inscription of Kanduri Mallikarjuna Choda

by
Sri P.V. Parabrahma Sastry, M.A., Hyderabad
On three sides of a mutilated pillar lying outside the village Ollala in Nalgonda taluk
and district, the subjoined record is incised in Telugu characters. It is in three parts, one in
Sanskrit verse covering two sides of the stone and the other two in Telugu prose. Some letters
in many lines are missing in the end. The remaining record is free from errors and its accuracy
is safely dependable. The orthographic and linguistic peculiarities are very interesting which
by virtue of its authentic nature, can be treated as good specimens of the period i.e. 11th-12th
century. This aspect of the present study will be taken up later after dealing with its historical
importance. The region comprising the present Nalgonda district and part of Mahbubnagar
district of Telangana, before the advent of the Kakatiyas formed the feudatory principality of
the branch of Telugu Chodas popularly known as Kanduru Chodas, who ruled it as subordinates
of the Western Chalukyas of Kalyana.
The record begins with the description of the solar race, the kings of which origin by
dint of their military valour could render service even to Indra and spread their fame in all
directions. In that family of kings was born Karikala Choda who ruled the earth surrounded by
the sea and who by diverting the waters of Kaveri through hundreds of canals made Dravida-
pañchaka a nadi-matrika (land irrigated by river water), and who by removing the false third
eye of Trinayana Pallava deprived him of his boast that he was partly an incarnate of the three
eyed god Siva. To him, Orayuru the symbol for Lakshmi and the mine of wealth was the
rajadhani or capital. Two stones (plunts ?) Punnaga (calophyllum Inophyllum) and
Tamramada (Red Caryota urens) with the sounds of their flowers used to clear the doubts of
the king and hence the family obtained the name Choda-vamsa. Among those kings, some ruled
in the Dravida country and some others ruled the country of Eruva.
In the Eruva line, Bhima the lord of Phanugallu-para, was born for the rejoicing of all.
To him was born Tonda-bhupala, the subduer of all the enemies. To him (again) was born
Choda Bhima the great warrior, who with his valour pleased the emperor Vikrama and obtained
from him the region: of Kanduru through a charter. Like Griga to (the god)
Siva…………(name missing) was his queen. He had four sons, Topda, the terror of enemies,
Iruga,...........(name missing) and Malla, a weapon to the enemies. Among the four……...got
the lordship of the earth whereas Choda Malla……... (contents not clear owing to lacuna in the
text). He had three wives Maili, Naga and...like the three queens of Panktiratha or Dasaratha.
379
Here it seems a minister of Malla is introduced. In the country called Vengi, from the
king Adhinayana (extra eyed) Pallava some brahmanas obtained an agrahara in between the
two rivers. Among those brahmanas there was a family of Atreya gotra on which several
householders were dependent: Here the record seems to state about the installation of a Vishnu
temple by Vijayadityadeva and some endowments to it. Five sons of a brahmapä are stated.
Among them Gundana was an excellent minister, to whom the king Choda granted dvipa
(elephant) with chhatra and chamara. Krishna, Appana, Meda were (Gundana's three sons).
Of all the three, Appana excelled Chanakya in statecraft and made a name by his benevolence.
His wife was Amba. They had a son named Gunda and a daughter Nagi.
Gunda was the minister of Malla Choda. Being pleased with his abilities Malla granted
him the village Ollāla as agrahara, in which a vipra-khandika with canals full of water, a tank,
and a mango garden were provided. In that (agrahara) a temple for the god Vishnu was raised
with lofty stone sala-gopura decorated with salabhanjikas. Choda Malla endowed it with land.
Then follows the reference to the Chalukya king Tribhuvanamalla who is said to be
ruling from the capital Kalyana-kataka in Kuntala. His subordinate Malla Choda, son of Bhima
and Ganga (devi) of Karikalanvaya is said to be the lord of Kandurpura. In the Saka year
ambara (o), ambaka (2) akasa (o), and sasanka (1) i.e. 1020, Malla summoning all the village
officers declared that the village Ollala is granted as agrahara to the minister Appanarya son
of [A]nnaparya of the Atreya-gotra for the ranga anga-bhoga of the god Kěśava installed by
him. Some land or tank in [---] palli was also granted by the same chief Malla.
The boundaries (of the said village) are the stone pillars set up around the village, the
big tank to the west, the new tank to the south, a beautiful garden with delicious fruits………..
The Telugu portion on the third side of the pillar refers to the prosperous reign of the
Chalukya emperor Tribhuvanamalladeva with the usual prasasti. His subordinate
mahamandlesvara Kanduri Mallikarjuna Choda Maharaja whose prasasti includes Kodur-
puravaresvara, Surya-vamsodbhava-kula-tilaka, Kasyapa-götra and Karikalanvaya is stated to
have endowed the god Kesavadeva installed by Appana-Peggada, the kolapati, the head of the
Ollala-agrahara in the Amanikallu-seventy, with lands in the fields of Endapalli included in
that kampana. The gift was intended for the worship and offerings to the deity and it was made
on the 5th day, Sunday, of the bright fortnight of Jyeshtha in the year Iśvara corresponding to
Chalukya Vikrama year 22. The schedule of the lands granted is as follows:
30 marturs of revadi-chenu according to the measure Sanivarasidhhi kola to the south-

east of Endapalli and east of Nallaveni and on the boundary of Ollala.
4 marturs (of wetland) according to the same measure, behind the big tank to the west
of Ollala.
6 marturs of the wetland, probably according to the same measure, behind the new tank
to the south of the same village.
2 measures of the garden to the west of that temple.
Then the usual imprecatory verses follow.
There is another record, registering the gift of two lamps to the god Kesavadeva, one
by Appana-peggada and one by his wife Abbama on the occasion of Uttarayana-sankranti in
the Saka year 1020. For the maintenance of the two lamps they gave 100 sheep to a certain
Kapa Boya son of Bramma Boya for supplying two manikas of ghee. These hundred sheep will
remain forever as inupa-yadlu.
380
The date in the first part is said to be Saka year 1020 without any details, whereas in
the second part other details are also furnished, namely the fifth day of the bright fortnight of
Jyeshtha in the cyclic year Isvara corresponding to Chalukya Vikrama year 22. This part of the
record being a brief Telugu rendering of the first part, the same particulars of date obviously
apply to that also. This corresponds to 18th May, 1097 A.D. if Saka year is taken as 1019. The
third date given in the last part is later because it refers to Uttarayana-sankranti in the cyclic
year Isvara, the month being Pushya. It is also evident from the difference in script.
Coming to the historical importance of the record, mention is made first about the
derivation of the word Choda. Though mythical is interesting. Since two plants made of stone
named Punnaga and Tamramada used to clear the doubts of an ancient king of this family by
offering their advice by means of the sound of their flowers, his family acquired its name as
Choda-vamsa. Some portions of the verse being lost we cannot exactly interpret its meaning.
A branch of this Choda family settled in Eruva which from several other epigraphical sources
is identified with the region on the southern bank of the river Krishna near Srisailam. The
present Markapuram, Giddaluru taluks and part of Atmakuru are in those days known as Eruva.
But the present record under review indicates that Panagallu near Nalgonda in Telingana was
also included in Eruva. Perhaps the region obtained its name after the Telugu word Eru, which
means 'river' and naturally it applies to the regions on both the sides of the river. In one of the
epigraphs of eighth century Telugu characters, found recently near Dornala in Atmakur taluk,
an early chief designated as Eruva Mutturaju is mentioned. He was undoubtedly a
contemporary of Renati Cholas. So it can be safely assumed that these Eruva Chodas like their
cousins of the Renati family were also of an ancient origin. We know from other sources some
members like Jata Choda, his son Bhima belonging to the same Eruva family. The present
record reveals that Kanduru Chodas belonged to the same family.
Another important point brought to light from this grant is the genealogy of the early
chiefs of Kanduru Chodas. It begins with Bhima Choda the lord of Panagallu which is identical
with the village of that name situated in the suburbs of Nalgonda town in Telingana. His son
was Tenda Bhupala whose son was again Chodi Bhima. He had four sons by his wife
Gangadevi. This name, by however, is not available in its proper context, but it could be easily
inferred from the simile like Ganga to (the god) Siva, (Gang=eva Sulinah) and also from the
qualifying word Gangeya (son of Gadga) used for Bhima's son Malla, the donor. Of all the four
sons of Bhima, Tonda was the eldest. Iguga was the second, the name of the third son was
missing and the son was Malla alias Mallikarjuna, who from the extant portion is seen to be
ruling a part of their fief. He had three wives, two of them being Maili and Nagi. This short
genealogy can be shown as follows:
Eruva Bhima I
|
Tonda I
|
Bhima II m. Ganga
|
—-------------------------------------------------------------------------------------------------
| | | |
Tonda II Iruga name lost Malla m. Maili.
Nägi and a third lady
(name lost)
381
The last named chief Malla granted the village Ollala in the year S. 1020 as namasya -
agrahāra to his minister Appana peggada who is said to have constructed in it a temple for the
god Kesava installed by himself. In this connection an account of Appana-peggada's ancestry
is given, according to which his father Gundana served as minister to the Choda chief, likely
Bhima II and obtained from the latter an elephant, umbrella and chamara as insignia. It appears
from the record that their family originally belonged to an agrahara village in Vengi.
The early two choda members Eruva Bhima and his son Tonda I seem to have ruled
Pānugallu-rājya as subordinates to the Western Chalukyas of Kalyana. Bhima I seems to have
migrated from the other side of the river Krishna to Panugallu during the reign of
Trailokyamalla (A.D. 1042-1068). For the first time we notice in this record that Chōda Bhima
(II), having pleased his master Vikrama-chakrin, that is, Vikramaditya VI obtained Kanduru-
nadu which from other sources is known to be comprising eleven hundred villages, as an
additional fief. On the basis of the date of the present record we can infer that this Kandūru
nādu was offered as additional fief to Bhima by Vikramaditya VI in recognition of the former's
support lent at the time of the king's accession to the throne by dislodging Bhuvanaika malla.
Koduru near Mahbubnagar became their secondary capital. They adopted the titles Kodur
pravaresvara and Kandūri-Chōḍa representing their new capital and additional fief
respectively. The earliest reference to these titles is noticed in the Kolanupaka inscription of
Kumãra Tondaya Chola that is Bhima II's son Tonda II dated C.V. 13, A.D. 1088. An
unpublished epigraph from Panugallu dated C.V. 15 set up by Bhima's eldest son Tondaya
registers some vrittis granted by him to a brahman who carried the ashes of his father Kandūru
Bhima Chōda to Ganga for immersing them in that holy river.
Hence it is evident that Bhima II died some time before A.D. 1091, the date of the
above record, Records of Tondaya II, are noticeable even from an earlier date, for example, his
above cited Kolanupaka inscription is dated C.V. 13, A.D. 1089. His brothers other than Malla,
the donor of the present grant, are not otherwise noticed so far. Tonda's inscriptions are found
till A.D. 1024. But we have a record set by Kanduri Bhima Choda in the Chalukya Vikrama
year 29, A.D. 1105 at Ramalingala gudem, near Nalgonda. Obviously this chief must be the
second of the three sons of Tonda II by his wife Mailambika mentioned in her Panugallu
epigraph dated A.D. 1124. It seems customary among these chiefs that even when the rightful
elder ruler was alive, his younger brothers or sons were allowed to issue independent grants.
The present grant of Olläla was issued by Mallikarjuna in the same way when his elder brother
Tonda II was ruling. Tonda II set up the Kolanupāka epigraph cited above while his father was
still alive. In the later generations also we come across more such cases. It is not unlikely that
the above mentioned Ramalingalagudem epigraph of Bhima III bearing 29th year of Chalukya
Vikrama era might have been set up by that chief while he was a young prince or even by his
father at the time of his birth the grant being made for the merit of the young prince. The
Kistapuram epigraph, the last known record of Bhima III being datable to A.D. 1157, it is not
reasonable to assign on the basis of the Ramalingalagudem epigraph, A.D. 1105 as his earliest
regnal year. This Bhima III was the enemy of Kakatiya Rudradeva as narrated in the Thousand
Pillar Temple inscription.
The record exhibits certain orthographical peculiarities worth noting. Medial vowels a,
and i are attached on the top of the letter with its serif. The medial u is written in both ways in
the old form with its downward bend and the later form with the upward bend. Eg. సు,య, ఙ.
The Dravidian letter 1 lost its significance giving place to da which is written as డ, that is, I
with serif which is common in the script of the coastal Andhra during 11th-12th centuries.
Clear distinction between the vu in vutlu (I 13, third side) and ma in Malla (1 18) is noticeable.
In the former case the medial u is attached to the letter va at the bottom మ whereas the outer
382
limb of the ma is shown at a higher level మ. Thus the reading of the word vurlu by some
scholars as matlu is an epigraphical error. Vutlu means putlu, the initial p according to Telugu
grammar change being into v. The word denotes a measurement of land or grain putti, (pl)
putlu. The word matlu on the other hand has no meaning and is to be interpreted with much
strain as measurement of land which is quite incorrect and unwarranted.
Important words:
1. Sanivarasiddhi-kola: A standard rod which was used to measure the lands in parts
of Telingana and Karnataka. The term occurs in one of the Gangapuram records also. It seems
the rod was standardised by some chief who possessed the title Sanivarasiddhi. It was not
uncommon in those days that the kings and other dignitaries used to issue coins and standard
measures bearing the legends containing their titles.
2. Inupa yedlu: This word frequently occurs in the mediaeval Telugu epigraphs to denote sheep
or goats or cows made as a gift from the gods for the supply of ghee for lamps. Vella-edlu is
also used occasionally in the same sense. The number of such animals of ghee for lamps. Vella-
edlu is also used occasionally in the same sense. The number of such animals cannot be
supported to have remained constant, because they generally increase in number as time passes
on. The increased animals, particularly the male ones become the personal property of the boya
or shepherd. He has to account only for the original number of animals to the temple authority.
This constant number of animals is denoted by the word inupa-edlu. The term Vella-edlu is not
clearly understood.
No. 51
Volume-I (1992)
Place : Mallepally, Devarakonda Taluk.
Reign of : Bhima Deva
This inscription is on a stone pillar set up near the cross roads, on the left side of
Hyderabad-Nagarjuna Sagar road. The inscription is faulty in several aspects. It registers the
grant of the village Akam Mallepally for amga-ramga-bhogas and offerings of the god
Mahesvaradeva presiding at the northern gate of 'Srisaila, that is, Umamahesvara in
Achchampet taluk, Mahbubnagar district. At the end of the inscription there is a description of
Omkararasi-deva, the sthanapati of Mahesvara Deva, probably the recipient of the gift. The
grant was issued by Mahamandalesvara Kanduri Bhimadeva Choda Maharaja of Kasyapa
gotra, Karikal anvaya and solar race.
(Also)
Page No : 40 to 43
Place : Mallepally, Nalgonda.
383
Reign of : Kanduri Bhimadeva Choda

This village is about 60 miles from Hyderabad on the road to Nagarjunasagar and is
situated in Devarakonda taluk, Nalgonda district. This inscription is on a stone pillar erected in
a field near the cross roads.
It is dated Saka 1157, Jaya, Kartika bahula 10, Thursday. The cyclic year Jaya coincides
with Saka 1156 corresponding to A.D. 1234 November 17, Friday. The language and script are
Telugu. A number of mistakes both in language and orthography are noticeable.
It records the grant of Mallepally village for anga-ranga bhogas and offerings to the
god Mahesvara residing at the northern gate of Srisailam. The actual village name of the deity
is not mentioned. But the god Mahesvara of Umamaheshwaram village in Acchampet taluk,
Mahabubnagar district might have been intended as this place is noted as the northern gate of
Srisailam. There is at the end of the inscription in Kannada prose a brief description of Omkara
rasi deva, the sthanapati of Mahesvara deva. Probably he received the gift made to the god
Mahesvara whose sthanapati or chief priest he was.
The donor of the grant is Kanduri Bhimadeva Choda Maharaju of the Karikala lineage
and Kasyapa gotra.
No. 52
Volume-I (1992)
Place : Edampalli, Devarakonda Taluk.
Reign of : Udayaditya Choda, son of Somanathadeva.
This inscription is on a stone in the field outside the village. The inscription registers
the gift of his part (palu) of the village Nalladamapalli for the amgaramga bhogas and offerings
to the god Mahesvara by Mahamandalesvara Kanduri Udayaditya Choda Maharaja of Kasyapa
gotra, Karikalanvaya and solar race, the lord of Kodurupura for the merit of his father
Somanathadeva.
No. 53
Volume-I (2003)
Place : Indrakallu
Reign of : Bhimadeva Choda Maharaju
Language : Telugu
384
This inscription is in the central pillar in the Indreshwara temple outside the village.
States that a certain Udayana Preggada, mahapradhani of Kanduru, made a gift of twenty
eight lamps towards nanda deepa for God Indresvara, while Bhimachoda deva maharaja was
ruling. The gift was entrusted to Kampu Kolanka Boyi.
No. 54
Place : Mallepally, Nalgonda District.
Reign of : Bhimadeva Choda
Language : Telugu
This inscription is on a stone lying in a field by the roadside, dated S. 1157, Jaya.
records the gift of Mallepally village to Mahesvara Deva which is on the north gate of Sri
Parvata by Kanduri Bhimadeva Choda Maharaju of Karikalanvaya and Kasyapa gotra. The
last portion of the inscription contains a description of a Sthanapati named Omkararasideva
whose seat is said to be at SriSailam.
No. 55
Reign of : Gokarnachoda Maharaju
Inscription date : 22nd March A.D. 1243
Language : Telugu
This inscription is now in the state Museum, Hyderabad. The inscription dated in the
Chalukya Vikrama era refers to one mahamandaleshwara Kanduri Gokarna Chola maharaja
and his gifts to Gavari..... Bhimana Perggada, son-in-law of Gamana perggada namely, the
enjoyment of 10 madas of Gukkadamu 30, and to the latter's son Doddayyabhatta to whom,
after washing his feet, he gave the enjoyment of Badiye of Naminekalla-70 on the occasion of
Uttarayana sankranti.
No. 56
Page No : 15
Place : Lingala, Achchampet Taluk, Mahbubnagar District.
385
This inscription is on a black stone (broken) lying in front of Siva temple outside the
village, dated Saka 1490 (Darsha rasa dik- bhumi), Vaishaks. Records the gift of the village
Lingala situated in Kanduru mandala on the banks of the river Krishna at Somasila, by an
individual named Tanda, son of Kanna-nayaka and Mala-sani. Further it states that the above
mentioned individual established 3 shrines viz., of Vishnu in the name of Bhimaraju, Siva in
the name of his own father and of Surya in the name of Gokarnaraju in the village Karupalu.
No. 57
Page No : 158
Language : Telugu
This inscription is present in the office, records a gift by Rechimayya, a vassal of
Kanduri Odayana Choda Maharaja. Stone broken after 9th line.
No. 58
Language : Telugu
This inscription on Kazana building, Golconda, records the gift of Kichakapally to
Yelesvaradeva by Mahamandalesvara Kanduri Choda Maharaja (name lost).
No. 59
Page No : 56 and 57
Place : Panagallu, Nalgonda District.
Dynasty : Choda (?)
Reign of : Tondaya
Language : Sanskrit
These inscriptions are on a stone near a tomb. Registers the gift of
(1) the village Pittampalli (one half to brahmans and the other half to the god
Bhimanarayana) by Mailambika and
(2) two nivartanas together with 5 kharis of wet land in every village of Kanduru
vishaya, by king Tonda son of King Bhima. The donors obviously belong to the Telugu Choda
family of Kandur. Mailamba is identified with the princess of that name figuring in an
inscription at Draksharamam.
…………….
386
INDETERMINATE INSCRIPTIONS
No. 1
Page No : 91
Place : Munula Gutta, Karimnagar.
Dynasty : ………
Inscription date : 1st-2nd century, A.D.
Language : Brahmi
This inscription is engraved on a cavern, this Brahmi label inscription reads Husapa
Padam flanked by a swastika on the left and triratna on the right in characters of the first-
Second Century A.D.
No. 2
Page No : 117
Place : Panigiri, Nalgonda.
Dynasty : ………
Inscription date : 3rd century C.E.
Language : Brahmi, Prakrit and Sanskrit.
This inscription engraved on a Buddhapada was found in Phanigiri excavations. It is in

both Prakrit and Sanskrit languages and in Brahmi characters of 3rd century C.E. It records the
gift of Budhapadas and Ratha to the vihara by Apanoti.
No. 3
Page No : 105
Place : Chaitanyapuri, Ranga Reddy.
Dynasty : ……..
Language : Brahmi.
Engraved on a boulder near Narasimha temple and dated to the fifth century A.D, this
two and half lines Brahmi inscription mentions Govinda Vihara.
No. 4
Page No : 93
Place : Kudavalli Sangamesvara, Mahbubnagar.
387
Dynasty : ………..
This label inscription is engraved on a short pillar stump in characters of Fifth-Sixth

century A.D. mentions the name ‘Kajugachari’. Another Telugu inscription engraved in eleven
lines engraved on a rectangular slab refers to one Potaraju who made some endowments to the
lord Sangamesvara.
No. 5
No.9- Selected Stone Inscriptions of Andhra Pradesh. 1962
Page No : 1 to 16
Place : Wadapalli, Nallagonda District.
Dynasty : ……..
Reign of : ……...
Language : Kannada.
This short inscription in Kannada is engraved on a stone pillar built into the Mangapa
of the Narasimha temple. It is written in archaic characters of about the 7th century, it speaks
of one Malakondaya Aksharasubhaga, who came to the place and having halted there for a
while for rest, appears to be a place name.
From the dignified manner in which he is introduced and described as replete with all
virtues, Aksharasubhaga seems to be an important personality, a religious teacher or a saint.
The expression Aksharasubhaga sounds more like an epithet than a personal name. The Telugu
form visramili in this Kannada Malakonda record is noteworthy.
No. 6
Page No : 91 to 92
Place : Nelakondapalli, Karimnagar.
Dynasty : ………
Inscription date : 7th-8th century, A.D.
Language : Telugu.
This Inscription engraved on a broken stone lying in the field, a kilometre away from
the village, is in early Telugu language and characters of the seventh-eighth century and seems
to refer to some grant by a certain…..[ra]ju and mentions the nakara and others of Kondapalli,
which is evidently the findspot of the record.
No. 7
Page No : 76
Place : Kudavelli, Mahbubnagar.
388
One of the two inscriptions engraved on the wall of the central shrine of the Kudali-
Sangamesvara temple and written in Telugu-Kannada characters of the eighth century A.D.
reads Sri Utpatippiduguekantanivasi.
No. 8
Volume-I (2003)
Page No : 26 to 28
Place : Pragatore, Alampur Taluk.
Dynasty : ……….
Language : Telugu.
This is on a pillar in front of the Nandi Mandapa of Shiva Temple in the fort area.
Records the grant of land as vritti (tenures) by ratti bhataralu towards the bhoga (service) of
the god Lakulisvara. The grant comprises 10 martars of land to Devala Gundaya and 10
martars under krotha cheruvu. The record also mentions for the first time the term komati
meaning merchant.
No. 9
Volume-I (2003)
Page No : 28
Place : Nusrullabad, Jadcherla Taluk.
Reign of : Rajaditya.
Language : Kannada.
This is on a stone slab near Masjid. It is an incomplete record. Mentions a certain

Rajaditya, probably a Charaku Chief, his astrologer, and some ascetics likely of Jaina faith.
Registers the gift of some regadi land and flower garden (Tomta), at the time of consecrating
the god Aditya.
No. 10
Page No : 79
Place : Vargal, Medak.
Inscription date : 8th-9th century
389
Language : Hale Kannada.
These records are written in red ochre on a huge boulder of the hillock. These are label
inscriptions written in the Hale-Kannada characters of about the eighth-ninth century A.D.
No. 11
Page No : 314 to 315.
Place : Kondaparthi, Warangal District.
Dynasty : ……..
Reign of : ……..
Language : Telugu.
This inscription is on a boulder locally called as Kokkeragundu situated in the big tank
by the side of the village. This record is undated. It is in archaic Telugu of circa ninth century
A.D. It records the gift of land in equal share (?) as sravana-bhumi to certain Ma[m]chi Kalu
Kondapa, (in the presence of) the witness Vandami Goravalu (named) Tanameya and
Kumaramayya and the ozu (named) Ganapati. The ari (tax) of the land is four drammas, and
its ayambu (yield) is one putti. Dhanamjaya phaladaru, (probably tax-collector) should collect
(the said ari and ayambu). It is exempted from (the tax called) pa[m]gu. Both should cultivate
unitedly; from Armakonda Bhimiya of the Sravaka community should (cultivate the land),
Krompala Divakariya and Srannugola Vediya stand as witness. (certain) Nagakumariya
engraved (this).
The language of the record, owing to its archaic nature, is intelligible. The above is only
a tentative translation.
No. 12
Page No : 79 to 80.
Place : Udimilla, Acchampet Taluk, Mahabubnagar.
Dynasty : …….
Reign of : …….
Language : Archaic Telugu.
Udimilla is a village in Acchampet taluk, Mahaboobnagar district and is situated at a

distance of about 18 miles from Amarabad in the Reserve Forest area.
This inscription is incised on a stone lying behind the house of the Village Officer. It is
not dated; but the palaeography and the language seem to belong to the archaic Telugu of the
9th century A.D. It is a memorial epitaph which records the death of a King named (Sa)rbhati
who died due to the blow of Uduvisvara. There is a mound nearby covered with stones which
might be the tomb of the King referred to. Here the cause of his death is said to be the blow of
Uduvisvara. If Uduvisvara is to be taken as the god Udimilisvara of the village the King might
have died a natural death according to the will of the god. The word Uduvisvara may also mean
390
the local lord of the village who might have killed (Sa)rbhati in a fight. This King himself might
have consecrated the Udimilisvara after his name.
No. 13
Page No : 82.
Place : Udimilla
Dynasty : ……
Reign of : …….
Language : Telugu-Kanarese and Nagari (Script).
(1) On the northern side of the entrance to the shrine of Udimilesvara.
The following labels are engraved on the wall in early characters of 9th century Nagari
and Telugu-Kanarese scripts. Both the scripts read the same version.
.
श्री सोमं सामान्यं गुण्डं शकलगुणम्

ర
శ్ ీ సోమం సామాన్య ం గుణం శకళ గుణం
(2) A little above the previous one : (3) On the left side of the entrance :
1. స్వ స్తి ర
శ్ ీ భస్క ర [o]
ద్
2. మ ద రొభి [ది] ర
శ్ ీ స్మయ రవితు
(4) On a slab erected near a Ganesa image lying in a field east of the village. The script
belongs to the 16th century Telugu. It records the installation of two (stones) by Yachana
Abaraju on Bhadrapada sukla 2, Monday of the cyclic year Vikrama.
No. 14
Place : Kondaparthi, Warangal District.
Dynasty : ……..
Reign of : ……..
Language : Telugu.
This inscription is on a boulder locally called as Kokkeragundu situated in the big tank
by the side of the village. This record is undated. It is in archaic Telugu of circa ninth century
A.D. It records the gift of land in equal share (?) as sravana-bhumi to certain Ma[m]chi Kalu
Kondapa, (in the presence of) the witness Vandami Goravalu (named) Tanameya and
Kumaramayya and the ozu (named) Ganapati. The ari (tax) of the land is four drammas, and
its ayambu (yield) is one putti. Dhanamjaya phaladaru, (probably tax-collector) should collect
(the said ari and ayambu). It is exempted from (the tax called) pa[m]gu. Both should cultivate
unitedly; from Armakonda Bhimiya of the Sravaka community should (cultivate the land),
Krompala Divakariya and Srannugola Vediya stand as witness. (certain) Nagakumariya
engraved (this).
391
The language of the record, owing to its archaic nature, is intelligible. The above is only
a tentative translation.
No. 15
Page No : 48
Place : Pragturu, Mahabubnagar.
Dynasty : ………
Script : Telugu and Nagari.
Two inscriptions in Telugu and Sanskrit, engraved in Telugu and Nagari scripts
respectively on a pillar in the mandapa of the Shiva temple in the ruined fort, record the gift of
land by Mahesvaraja-bhatara to god Lakulisa. The former is dated Saka 841 (A.D. 918-19)
Pramadi. The latter containing two Sanskrit verses states in addition that the deity was housed
in Brahmeshvara-jagati.
No. 16
Page No : 61
Place : Pudur, Mahbubnagar.
Dynasty : …….
Reign of : …….
Language : Kannada.
This Kannada inscription, engraved on the upper and lower frames of the Gaja-Lakshmi
panel fixed into the wall of the mandapa near the Siva temple outside the village, is dated Saka
848. Sarvajit (A.D. 926-27) states that it was caused by Poravana-gavunda.
No. 17
Page No : 3 to 4
Dynasty : ………...
Reign of : ………...
Language : Kannada
This inscription is on a slab laying before the Siva temple. The inscription records the
gift of 12 marttars of land along with Siddhaya by the five gavundas named Padavala
Bibbayya, Aychana, Revana, Banka Revana and Prabhu Bibbayya, to the god Adithya Deva of
Endikol, with the permission of Bijjarasa of Kasugula. The gift was kept in the custody of
Bhattaraka of Pundi.
392
No. 18
Page No : 54 to 55.
Place : Vargal, Gazwel Taluk, Medak District.
Dynasty : ………
Language : Kannada.
This inscription is inscribed on a pillar in the compound of Sri Narayana Reddy.

Registers the gift of some paddy fields by persons named Aliya Buyyanarya of Varagallu,
Badiraja, Kundeme, Namanaryya Bhimah Gavunda, to the god Mulasthana Deva and donation
in cash called ‘drammas’.
(Also)
Page No : 4 to 6
Place : Varagal, Gazvel Taluk, Medak.
Language : Kannada
This inscription is on a pillar in the backyard of the house of S. Narayana Reddy. It

records the gift of land in the grama of Varagallu, as per rachamana [royal measure] and cash
towards the daily rites of the god Mulasthana, situated in the village Chembradla, by the
Gavundauas, headed by Buyyana.
No. 19
Volume-I (1992).
Page No : 2 to 4
Place : Manthapuri, Bhuvanagiri Mandal.
Reign of : Ayyanayyarasar.
Inscription date : 10th November, A.D. 972
This inscription is on a stone pillar near the old temple near the tank outside the village.
The record does not refer to any overlord. Certain Maha-Samantadhipati named Ayyanayya,
who bears the titles, Ranadhira, Nurmadi-dhavala, Nanniya-Meru etc., is stated to have made
a gift of garden, and lands according to Rajamana to the deity Ranadhiresvara, obviously,
installed after his own title by Kuchi [Go]ravaru in the village Manthapura. The aruvana of the
land for the two crops is twenty pons. The record is attested by Sri Nanniyameru:
393
The date of the record being the last year of the Rashtrakuta rule in the Deccan,
reference to any overlord is omitted to indicate the political uncertainty. The subordinate
himself does not seem to be of the Rashtrakuta origin.
No. 20
Page No : 12 to 14
Place : Palpanuru, Narasapur Taluk, Medak.
Dynasty : ………
Inscription date : 21st February, A.D. 988
Language : Kannada
This inscription is on a pillar in a field belonging to Narayana near the tank. The
inscription is damaged. It seems to record a gift to a brahmana named Govana of Parapaluru
by Kalayyarasar, probably a local chief. It also mentions Mahesvara tirtha, probably a Savaite
ascetic.
No. 21
Page No : 14 to 16
Place : Devulapalli, Narasapur Taluk, Medak.
Inscription date : 21st February, A.D. 993.
Language : Kannada
This inscription is on a pillar outside the village in the bushes. It records the death of
Nagavarma Pandita, a follower of Jaina faith and extols his greatness.
No. 22
Page No : 97 to 98
Place : Bodhan.
Inscription date : 9-10 century. A.D.
Language : Kannada.
This inscription is on a stone lying near the fort wall. A fragmentary inscription which
mentions certain Jaina saint named “Cubha nandi (Subha nandi) disciple of Devendra
Siddhanta muni (ascetic) the attainment of salvation by his disciple Sri Cubhanandi who bore
the epitaph "ratna traya" on his cemetery and reached the abode of Gods.
394
No. 23
Page No : 21 to 28.
Place : Kurkiyala, Gangadharam Taluk, Karimnagar District.
Dynasty : ……..
Inscription of : Jinavallabha
The Kurkiyala Inscription of Jinavallabha

by
Dr. N. Venkataramanayya, M.A., Ph.D.
The inscription which forms the subject of this paper belongs to Jinavallabha, a hitherto
unknown younger brother of the great Kannada poet Adi Pampa. The inscription is engraved
on a huge rock on the top of the Bommala Gutta, a hillock situated within the revenue limits of
Kurkiyala near Gangadharam in the Karimnagar district. It consists of eleven lines of writing
of which ten are 14' 5" and one 4' in length. The letters measure 1/2", though their size varies
according to the exigencies of the spelling. They are deeply cut and well-preserved and, except
in a few places where the stone has peeled off, offer no difficulty in decipherment.
The characters are of the Telugu-Kannada variety which was in common use in
Telingana in the 9th and 10th centuries A.D. Though bigger in size they bear close resemblance
to those of the Vemulawada inscription of Arikesari II.
Language:- No less than three languages are made use of in the composition of this
inscription. It begins with the formula Om namah Siddhebhyah in Sanskrit. This is followed by
a long prose passage in Kannada: then come three vrittas in Sanskrit, two in Sardulavikridita
metre and another in prithvi; six vrittas in Kannada four in champakamala metre, one in
Mattebhavikridita, and another in Tarala, three kandas in Telugu and finally a short prose
passage in Kannada.
Orthography:- No distinction is made generally between the short and long vowels i
and e though occasionally the long i seems to be indicated by an inward spiral within the gudi
of the medial form of the vowel. The letters ma and wa singly as well as in combination with
the repha (r) are written in two ways, uncial and cursive. The latter which is met with
occasionally, resembles the letter 'ra' in combination with medial vowel e ; and when combined
with repha, the conjunct consonant ma or va, as the case may be, is written below and the repha
above. The consonant before the repha is, as in old inscriptions, doubled though in one place
in `Vikramarjunavijayakke’ in line 7, the consonant ja preceding it is not doubled. Though the
varga-anunasika is generally used, the anusvara is used in several places instead of the former.
In the place of the conjunct cerebral na, the conjunct form of the druta (na) is invariably used
when the cerebral na has to be doubled. The scribe has executed his work with care, so that
mistakes are found rarely, except in the Telugu portion. This was probably due to his
unfamiliarity with the Telugu language.
395
The object of the inscription is ostensibly to enumerate the pious deeds of Jinavallabha,
although it is devoted more or less exclusively to a eulogistic description of his family, his
learning, qualities, liberality, religious beliefs, pious deeds and the greatness of his famous
elder brother Pampa. The contents of the record may be briefly summarised as follows:-
Jinavallabha was a Kamme-Brahmana of the Jamadagni Pancharsheya Sri-Vatsa-gotra

of Vangipara, one of the Saptagramas (seven villages) of Bengi-nadu; he was the grandson
(marmam) of Abhimanachandra of Nedumgonda in Gundikara and of the astrologer Singha of
Annigere in Belvola; he was the son of Bhimapayya and Vabbanabbe, an younger brother of
Pampa, the author of the Vikramarjunavijayam, and a disciple of Jayamgonda Siddhanta-
bhatara of Pandarangavalli, Potthega-bali, Desigagana and Kondakunda-anvaya. He had
several titles the most important of which are Sakala-kala-pravina, Bhavya-ratnakara and
Gunapakshapati. He was famous for his skill in composing poetry, could write kavyas in
various styles, expound in a proper manner the principles of poetry with the knowledge of their
real character, impart knowledge even to the virtuous. He was proficient in music, and could
read poetry melodiously. In fact, Jinavallabha's ability and skill in all arts were unrivalled; he
was therefore the only one, who could be the master of the goddess of learning (Vag-vadha-
vara-vallabha).
Jinavallabha was devoted to the construction of the temples of Jina. He caused the
images of his family deities the Adyanta (the first and the last) Jinas, Chakresvari, and other
Jaina divinities carved on the Siddha-sila (the rock of the Siddhas) situated to the south of the
famous ancient tirtha of Vrishabhagiri lying towards the north of Dharmavura (a village) in the
very centre of Sabbi-nadu; and built a chaityalaya dedicated to the lord of the Jinas, thereby
converting the hill which was the abode of the birds (dvijas) into a habitation of the deity. With
the image of Vrishabhesvara carved thereon, the hill became, so to speak, the Vrishabhadri in
the southern half of (the Bharata khanda) and might cause delight to the people like the fame
of Kavitagunarnava (Pampa). Besides, he constructed near it a basadi (monastery) named
Tribhuvanatilaka, dug a tank called Kavitagunarnava and laid a garden known as Madana-
vilasa. Jinavallabha was devoted to the worship of Jina. He used to offer food and worship to
the Jaina ascetics. He was accustomed to celebrate the festival of bathing the Jina at
Vrishabhadri in milk and offer gifts to the bhavya-janas (Jains) coming to the place on
pilgrimage.
King Arikesari of the Chalukya family, known also as Hariga and Ariga, gave Pampa
as a mark of his appreciation of the Vikramarjunavijaya composed by the latter, the village
Dharmavura, an abode of the Brahmanas resembling the famous Kalapa-grama, as agrahara.
The incredulous who would ask stupidly again and again whether a copper-plate inscription
had been written, whether the famous Arikesari had actually granted Dharmavura as agrahara,
and whether the celebrated Pampa had accepted it, should repair to the Vrishabhadri which
proclaims the fame of Pampa as well as the greatness of the Jina-dharma, and see the letters of
the inscription carved thereon and satisfy themselves.
The inscription describing the series of the pious deeds and good qualities of
Jinavallabha was incised on the Siddha-sila by Eriyamma.
The inscription is of immense interest both to the Karnaṭakas and the Andhras, as it
supplies fresh information regarding the native place of Pampa, his parentage and family, the
habitat of his ancestors and the condition of Telugu in the north-western marches of Telugu
country at the time.
396
The genealogy of the family as described in the present inscription demands notice at
first. Jinavallabha states that he was the grandson (marmam) of Abhimanachandra, son of
Bhimapayya or Bhima and Vabbanabbe and a younger brother of Pampa. His mother,
Vabbanabbe was obviously the daughter of the astrologer Singha of Annigere in Belvola, as he
is said to have been the grandson (marmam) of the latter. His elder brother Pampa had the title
Kavitagunarnava and was the author of the epic poem, Vikramarjunavijayam, for writing
which he received as reward the village of Dharmavuram or Dharmapuram agrahara from
Arikesari the Chalukya family. The genealogy described above be represented follows:
Abhimanachandra Joyisa Singha

(Of Jamadagni -Pancharsheya |
Srivatsa-gotra) |
| |
Bhimam = m Vabbanabbe
|
—-----------------------------------------------------------------------------
| |
Pampa Jinavallabha
The details about Pampa, furnished by the inscription, leave no room for doubt about
his identity, is undoubtedly same as the author of the Vikramarjunavijayam; genealogy Pampa
his Vikramarjunavijayam differs from the above in certain respects. According to this work,
the progenitor of the family was a Madhava Somayaji, a performer of several Vedic sacrifices.
His son was Abhimanachandra. After Abhimanachandra was born, Kumaraya later had a son
called Abhimanadevaraya whose son was Pampa. He had the title Kavitagunarnava which
alone he refers to himself in the colophons of his Adipurana and Vikramarjunavijayam.
Madhava Somayaji
|
Abhimanachandra
|
Kumarayya
|
Abhimanadevaraya
|
Pampa
The differences between the two genealogies may be noted now: (1) Whereas
Jinavallabha traces his descent from Abhimanachandra, Pampa goes a generation earlier and
begins the pedigree with Abhimanachandra's father Madhava Somayaji; (2) whereas
Jinavallabha refers to himself as a marmam of Abhimanachandra and of Joisa Singha, and gives
the names of his parents as Bhima or Bhimapayya and Vabbanabbe and of his elder brother as
Pampa, Pampana and Pamparya, the latter speaks of Kumarayya and Abhimanadevaraya as his
grandfather and father respectively, and omits Joisa Singha, Vabbanabbe and Jinavallabha
altogether. Now, the omission of Madhava Somayaji can hardly be regarded as a difference. It
is due to the fact that Jinavallabha's genealogy starts a generation later. The word marmam
which Jinavallabha makes use of to describe his relationship to Abhimanachandra, though
generally signifies 'grandson', it also means a descendant. The latter may be taken to be the
meaning of the term in this context in view of what is stated by Pampa in his genealogy. In that
397
case Jinavallabha must have omitted the name of his grandfather Kumarayya for some
unknown reason. Jinavallabha's father's name, as given in the present record, is Bhima or
Bhimapayya; but in the printed text of the Vikramarjunavijayam (1931 Edn), it is said to be
Abhimanadevaraya.
A Komarayyamg=avani-tal=
akasa-vyapta-kirti nija-gunara-
tnakaran=ajnana-tamo-
nikaran=Abhimanadevarayan tanayam |
This is not, however, borne out by the evidence of all the manuscripts. In the manuscript
in the Bhandarkar Oriental Institute, Poona, and the manuscript in the Central Jaina Oriental
Library at Agra the name is given as Bhima. The last line of the verse reads ajnana tamo
nikaram Bhimanamadheyam tanayam and ajnana-tamo nikaram Bhima-namadhe yam
tanayam|| in these manuscripts respectively.
The readings of these manuscripts must be accepted as correct in the light of the
evidence of the present inscription and the name Abhimanadevaraya found in other
manuscripts and the printed texts must be rejected as faulty once for all. The reason for the
omission by Pampa of the names of Vabbanabbe, Jinavallabha and Joisa Singha is not quite
apparent. Vabbanabbe was not probably Pampa's mother, but a step-mother, whom his father
Bhima had taken as his second wife. That may account for the omission of the names of herself,
her father and her son.
So much for the variations in the genealogies.
The present inscription furnishes valuable information hitherto unknown about the
caste, community, religious affiliations, and the native land of Pampa and his ancestors.
In his Vikramarjunavijayam Pampa states that his ancestor Madhava Somayaji was a
Brahmana of the Vatsa- gotra. The inscription under discussion not only corroborates this but
also gives interesting details. According to this, Pampa's younger brother Jinavallabha was a
Kamme-brahmana of the Jamadagni Pancharsheya Srivatsa-gotra. The Kammes form one of
the eight sects of Brahmanas in Karnataka. In Mysore they are entirely Smartas, that is,
Brahmanas following the smritis and the Advaita creed taught by Sankara. It is believed that
they migrated to Karnataka from Kamme-nadu in the Vengi country. Jamadagni Pancharsheya
Srivatsa-gotra means the Srivatsa-gotra with the pravara of the five rishis, viz. Bhargava.
Chyavana, Aurva, Apravada and Jamadagna.
Jinavallabha, like his elder brother Pampa, was a Jaina by faith. Their father Bihma
who, having abandoned his ancestral Brahmanic religion and embraced Jainism, appears to
have instilled the tenets of his creed into the minds of his sons. Jinavallabha like Pampa was
the lineage Kondakunda of the Digambara sect. He was, as stated above, disciple of
Jayamgonda-bhatara of Pandaranga-valli, Potthega bali and Desi-gana of Kundakunda anvaya.
The Kula-daivas (patron deities) of his family were Adyanta (the first and the last) Jinas viz.
Vrishabha and Vardhamana Tirthankaras and Chakreshwari. Pampa was also a devotee of
Adinatha and Chakresvari. In his Adipurana in which he claims to have narrated the story of
Adinatha with devotion, he praises Chakreshwari and Vrishabha-yaksha. These facts go to
show that both the brothers belonged to the same creed and honoured and worshipped the same
deities.
398
Several places are mentioned in the present inscriptions. While describing the
genealogy of Jinavallabha it is stated that he belonged to Kamme-Brahmana community of
Vangiparra, one the Saptagramas (seven villages) of Bengi-nadu; this his ancestor,
Abhimanachandra was an inhabitant of Gundikarra Nidungonda; that his maternal grandfather
was a jotisa (astrologer) of Annigere in Velvola; that he caused the images of the Adyanta
Jinas, Chakresvari etc., to be carved on the Siddha-sila (the rock of Siddhas) which was situated
to the south of the Vrishabhadri, Vrishabhachala or Vrishabhagiri lying in the northern
direction of Dharmavaram or Dharmapuram in the very centre of Sabbi-nadu. These may be
grouped under three heads (1) territorial divisions, (2) hills, and (3) villages.
1. Bengi-nadu. Gundikata, Sabbi-nadu and Belvola come under the first group. It is
needless to point out that Bengi-nadu is a variation of Vengi-nadu which is identical with
Vengi-mandala mentioned by Pampa in his Vikramarjunavijayam. It was originally the name
of the Coastal Andhra country between the Godavari and the Krishna. After the Chalukyan
conquest of Coastal Andhra in the first half of the 7th century A.D., its extent gradually
widened, so that it came to be applied to the whole extent of territory under the rule of
E.Chalukyas. Gundikarra is a variation of Gundikara. It is made up of two words Gundi and
kara which mean the bank of the river Gundi, that is the Gundlakamma, which taking its rise
in the Eastern Ghats, flows in an easterly direction through the Ongole taluk of the Guntur
district and falls into the Bay of Bengal near the village of Kanuparti in the Ongole taluk. The
name of Gundikara or Gundikarru was applied in mediaeval times to a small territorial unit
comprising the region along the upper course of the river. In an unpublished inscription in the
Telugu characters of the 8th-9th century A.D., copied by our department from Sangameswaram
in the Kurnool district, it is stated that the temple of Nakaresvaradeva in the village was built
by the Nadipi Yovoju, son of the Gundikarti Doyuru Acharyulu or the master mason of Doyur
in Gundikara. An inscription at Konidena in the Narasaraopet taluk of the Guntur district, dated
S. 1069 (A.D. 1147) mentions the Racha Kodukulu, Desațlu, and Nukanayakulu of Gundikara.
Another record in the same place dated S. 1072 (A.D.1150) refers to the conquest of Kamma-
nadu. Gundikarru and Mattavadi by the Telugu Chola king, Tribhuvana Mallideva Maharaju
ruling from Konidena. It is evident from these that Gundikara was situated in the south-western
corner of the Guntur district.
Sabbi-nadu is mentioned in the mediaeval inscriptions and early Telugu literary works.
The Parbhani plates Vemulawada Chalukya ruler Arikesari III, dated S. 888 (A.D. 996)
registers the gift of Kuttum-vritti Vanikatupalu in the Repaka-12 in the Sabbi-Sayira (1000)
district. The Western Chalukya Vikramaditya VI conferred on the Kakatiya chief Beta II
Sabbi-Thousand as an appanage. An inscription of the time Kakati Rudra dated S. 1092 (A.D.
1170) mentions Nagarur in Sabbi-nadu. Madiki Singana, in the introduction to his
Padmapurana-Uttarkhandam, states that his patron Muppa Mahipala was ruling from his
capital Ramagiri-pattana over Sabbi-nadu, situated on the southern bank of the Gautami
(Godavari) that Veligandla Kesana, the commander army, built temple for the god Vishnu in
Ramagiri and set up a satra (free feeding house) and celebrated festivals of god Nrisimha in
Dharmapuri. The places Repaka, Nagarur, Ramagiri Dharmapuri mentioned above are all
found in the present Karimnagar district, parts, if not the whole, of which must have
corresponded to the sabbi-Thousand district of ancient Telingana. Belvola is the name of a
district in ancient Karnaṭaka of three hundred villages with the town of Annigeri in the
Navalgund taluk of the Dharwad district as its capital.
2. Two hills, the Vrishabhadri, referred to also as Vrishabhaparvata,

Vrishabhamahidhra, Vrishabhachala and Vrishabhagiri, and the Siddha-sila are mentioned in
399
the present inscription. The former, a famous ancient tirtha, in the southern half of the country
is said to be situated somewhere in the north of Dharmavaram or Dharmapuram, a township,
in the very centre of Sabbi-nadu, and the latter (Siddha-sila) somewhere to the south of the
former. It is not unlikely that Dharmavaram is identical with the village of the same name,
which Pampa obtained as an agrahara from the Chalukya ruler Arikesari II for writing the
Vikramarjunavijayam. The situation of Dharmapuram, however, cannot be definitely
ascertained. Several villages with the same or similar names are found in the Karimnagar
district. There is, in the first place, the town of Dharmapuri on the southern bank of the
Godavari at a distance of about 40 miles to the north of Karimnagar. It is a well-known place
of pilgrimage and is still largely inhabited by the Brahmanas. Could it have been the
Dharmapuri of our inscription? If that were so Sabbi-nadu must have extended northwards
beyond the Godavari, as Dharmapuram is said to have stood in the very centre of the district,
and the Vrishabhadri must be looked for among the hills on the other side of the river. The
available evidence, epigraphic as well as literary, does not lend support to this view. Besides
Dharmapuri, there are several Dharmarams (shortened form of Dharmavaram) in the
Karimnagar district. One of them is situated at a distance of about 10 miles due west of
Vemulawada and north-west of Sirisailla, another at a distance of about 10 miles due south of
Manthini, and a third at a distance of about 20 miles due west of Warangal. It is not possible to
state in the present state of knowledge whether any of these represent the Dharmavaram of our
inscription. As the position of the Vrishabhadri has to be determined only in relation with that
of Dharmapuri, no definite conclusion can be arrived at until the latter is correctly identified.
Unlike the Vrishabhadri, the Siddha-sila which, according to our inscription, lay in the
south of it, can be located without difficulty. It is identical with the Bommala Gutta near village
Kurkiyala near Gangadharam about 13 miles to the west of Karimnagar along Karimnagar-
Kamareddy Road. The existence of the present inscription, and of the images of the Adyanta
Jinas, Chakresvari and other Jaina divinities carved, even as stated in it, on the face of the rock
standing on the summit, leave no room for doubt. But no trace found either of the basadi called
the Tribhuvanatilaka or of the garden named Madana-vilasa anywhere in its vicinity. The
irrigation tank at the foot of the hill on its northern side may very well have been the modern
representative of the tank Kavitagunarnava built by Jinavallabha in the name of his famous
brother. The basadi and the garden were perhaps not near the hill but in the village
Gangadharam itself which, judging from Jaina icons scattered the fields around it, appears to
have been an important centre of the Jaina faith during the period.
3. Of the villages mentioned in the inscription Annigere and Dharmapuram have been
already dealt with, Kalapa-grama which Dharmavaram has been compared is probably an ideal
Jaina village conjured up by the imagination of the Jaina writer. Vangiparru or Vangipara, the
home of Jina Vallabha's ancestors, has been identified with Vangipuram in the Bapatla taluk
of the Guntur district. It is stated to have been one the Saptagramas (a group of seven villages)
of Bengi-nadu. The names and the situation of the other six villages are not known. Vasanta-
Kotturu, Nidugundi and Vikramapura which are associated with it in Pampa's
Vikramarjunavijayam were perhaps included in the group. Of these Nidagundi is obviously
identical with the Nidungonda of the inscription; and it must have stood somewhere in the
upper valley of the Gundlakamma river.
The foregoing study of the topographical data furnished by our inscription shows that
the ancestors of Pampa and Jinavallabha, who were at first living in Kamma-nadu and
Gundikarru in Vengi-nadu or Vengi-mandalam, left in course of time their original homeland
and migrated to Sabbi-nadu in the north-west of Telingana which was then under the rule of
400
the Chalukyas of Vemulawada. The circumstances leading up to their migration are not known,
though it may be surmised that it was prompted by religious considerations. It is stated in the
Vikramarjumavijayam that Bhima, the father of Pampa and Jinavallabha, who was a man of
excellent qualities and superior understanding embraced the Jinendra-dharma considering that
it was the best of all religions. The change of religion appears to have led to the change of the
country. Though Jainism was not unknown at the time in the Coastal Andhra country, it was
not popular.
The E.Chalukyas who ruled over it were the followers of the Vedic Brahmanism with
a predilection for Saivism. Under their patronage Brahmanism and Saivism flourished in the
country. Bhima's change of faith could not have been a popular act. Taking into consideration
the animosity that existed between Brahmanism and Saivism on the one hand and Jainism on
the other, he must have been regarded as a renegade by his erstwhile Co-religionists. Unable
to bear the social ostracism which must have followed as a natural consequence of his change
of faith he was obliged to leave his native land and repair to a place, where the atmosphere was
more congenial. He naturally preferred a place (1) where Jainism was more popular, (2) where
he could secure royal patronage and (3) where his mother-tongue was spoken and understood.
Sabbi-nadu satisfied these conditions. The numerous vestiges of Jainism scattered over the
district show that it must have been the prevailing faith of the area during this period. The
Chalukyas of Vemulawada were devoted to the faith of the Jina and extended their patronage
liberally to scholars and poets belonging to that faith. The mass of the people in the district
spoke, even as they do at present, the Telugu language. Bhima therefore went to Vemulawada,
married Vabbanabbe, the daughter of the astrologer Singha of Annigera and settled down in
the place.
The information contained in the present inscription regarding the gift of the village
Dharmavaram to Pampa Arikesari though practically the same as that given the poet in his
Vikramarjunavijayam is more explanatory in one respect. Pampa refers to the gift village
'sasanada' (chartered)- agrahara; but does not specify whether the sasana is a copper-plate or
an epigraph. Jinavallabha not only specifies its character but also mentions the place where it
is to be found. Admonishing importunate questioners, who wanted to know whether Arikesari
actually gifted the village Pampa through a copper-plate and the latter accepted it, he directs
them to go to the Vrishabhadri, where they could see the inscription registering the engraved
on a lofty rock on the summit of the hill. This inscription is sure to be found on the Vrishabhadri
when that hill is discovered.
Arikesari, the patron of Pampa was the second king of that name in the line of Chalukya
rulers of Vemulawada. He was the son of Narasimha II by queen Jakavve, probably a sister of
Rashtrakuta emperor Indra III. He married Revakanimmadi, a daughter of Indra III and another
Rashtrakuta princess named Lokambika. Arikesari II succeeded his father on the throne in A.D.
930 and ruled probably until A.D. 958. He was a capable ruler and played an important part in
the affairs of the Rashtrakuța empire. According to his Vemulawada inscription and the
Vikramarjunavijayam he gave asylum in his court to Chalukya Bijja or Vijayaditya, who
incurred the displeasure of Govinda IV, and defeated an army sent against him by that monarch.
He also gave asylum to Baddegadeva (Amoghavarsha III), and when Govinda, who was
enraged by this act, came against him, he overthrew him in battle and gave the throne to
Baddegadeval (Amoghavarsha III).
The present inscription is also important as it throws an interesting light on the

development of poetry in Telugu. Though literature as such in Telugu began only with Nannaya
401
Bhatta in the 11th century A.D., the art of writing poetry in the language began some two
centuries earlier, as shown by epigraphic evidence. The Addanki and the Kandukūru
inscriptions of the time of Gunaga Vijayaditya, the Dharmavaram inscription of his successor,
Chalukya Bhima I and the Bezwada inscription of Yuddhamalla II are all in verse. The first
has a taruvoja, the second and the third sisas and the last madhyakkaras. The Telugu verses in
the present inscription are in the kanda metre, which are the earliest of their kind in the
language. It is evident from this that the art of writing poetry was known in the north-western
marches of Telingana at least a century before the composition of the Telugu Mahabharatam
by Nannaya Bhatta.
AUTHOR: The author of the inscription whose name is not mentioned was undoubtedly
a talented writer. The verses in all the three languages employed in it are good. It is not unlikely
that Jinavallabha, who is stated to have been a learned scholar and a connoisseur of the poetic
art, who could compose kavyas in various styles may have been himself the author. The
references to Pampa, which are extinct with feeling, lend colour to the supposition.
DATE: The inscription is undated. The palaeography, as stated already, points to the
middle of the 10th century A.D., as the probable period to which it may be assigned. The
mention of Arikesari. Pampa and of the poem Vikramarjunavijayam may help in fixing the
date more precisely. Arikesari ruled as noticed above, from A.D. 930 to 958; Pampa was born
in A.D. 902 and composed his Adipurana in S.863 (A.D. 941), As the Adipuranam is mentioned
in the Vikramärjunavijayam, the latter must have been written subsequent to A.D. 941. The
inscription is obviously later than the Vikramarjunavijayam. 945 A.D. may be a very good date
for it.
No. 24
Page No : 35
Place : Kondaparthi, Warangal.
Dynasty : ……..
Reign of : ……..
Inscription date : 9th and 10th century.
Engraved on a huge boulder lying in the midst of a tank in characters of circa ninth-
tenth century A.D., it contains certain early Telugu terms such as Tambulasravambu chesina
bhumi, etc., and refers to Armakonda which is identical with the present Hanumakonda.
No. 25
Page No : 117
Place : Pipri, Medak.
402
The inscription records the grant of the revenue income from Siddaya to a priest named
Ikeya by the Prabhumukhyas of the grama headed by Avocharavutu. It is dated to the tenth
century A.D.
No. 26
Page No : 118
Place : Pallesankarapalle, Ranga Reddy.
The inscription is in Hale-Kannada script and language and records the gift of land to
the god (Degula) of Prutuvipuri of Chedipa village. It is assignable to the tenth century A.D.
No. 27
Page No : 34 to 35
Place : Indrapala Nagaram, Nalgonda.
Dynasty : ………
Language : Kannada.
This epigraph in Kannada language and Kannada characters of tenth century, engraved
on a stray pillar attached to another, erected as a door-post at the gate of a deserted temple at
the foot of the hill, records the grant of lands to Jayadhira-jinalaya by Mahasamantadhipati
Sankara-gandarasa endowed with the epithets Jayadhira, abimana-dhavala, Rattara-meru, etc.
No. 28
Page No : 35
Place : Rajupeta, Nalgonda.
Dynasty : ………
Inscription date : 10th century
Language : Telugu.
This Telugu inscription, in Telugu characters of the twelfth century, records the gift of
lands for food offerings to the deity Proledeva by Mailama-maha-devulu, the wife (phala-
bhogabhagini) of Kanduri Gokarna-choda-maharaja. It also states that Kattiraddi who built this
temple at Eypuru granted three flower-gardens for the worship of the same deity.
403
No. 29
Reference : Epigraphia Andhrica, Volume-II. ( 1974)
Page No : 31 to 35.
Dynasty : ……..
Inscription of : Poet Pampa
Language : Sanskrit, Kannada and Telugu.
Pampas’s Samadhi
by
Sri Sitarama Jagirdar, M.A.
An epigraph on samadhi, locally said to be that of poet Pampa, along some other
epigraphs brought from Bodhan, the headquarters of a taluka of the name in the Nizamabad
district. The samadhis are not on ground but on the fort wall. Some time ago, a contractor, it is
said, started to transport earth from the fort wall, when the pillars on the samadhis which were
standing in the middle of the fort wall fell down almost to the ground level. The fort wall,
though built of mud, appears like a small hillock. Now the samadhi pillars are lying near Sri
Linganna's house adjacent to the fort wall. As the pillars have come down as there are many
samadhis besides, it is not possible to find its exact location.
Characters:- The inscription under review is in nine lines in Sanskrit language written
in Kannada or Telugu-Kannada characters of 10th century A.D. Though it is undated, on
palaeographical grounds it can be assigned to the middle of the 10th century A.D., as the letters
are similar to those of the Vemulawada inscription of Arikesari II and other records of that
period. The condition of writing is fairly good. The letters are about an inch and a half in size
throughout. Though at first sight it looks like a prose passage, it is actually in verse in the
‘Upajati’ metre under “Tristup chhandas”. The first three lines are written in Indravajra vritta
and the last line in Upendravajra vritta.
1. Devendra Siddha
2. nta Munisva
3. rasya sishyo bhava
4. Srichubhanandi nu-(nã)
5. ma aradhya
6. Ratna Trayam=a
7. ntva kale sama-
8. dhin asau Sura-
9. lokam=apal
Subhanandi, a disciple of Devendra Siddhanta Munisvara by practising the three

principles of Jainism viz., Samyag-Darsana, Samyag-Jhana and Samyak-Charitra known as
the 'Ratnatraya', attained the samadhi at the end of his life and went to the abode of the gods.
404
It is stated in the inscription that a Jain saint by name Subhanandi attained samadhi (at
Bodhan, of course). The name of Pampa finds no place in it, though the local tradition attributes
the samadhi to Pampa. As we know from the Adipurana (Stanza 35 of 16th chapter) that Pampa
had another name `Subha'.
Subha alias Subhanandi who was a disciple of Devendra Siddhanta Munisvara who lies
buried in it according to the inscription is Pampa himself. It is common practice among the
Jains as well as the other Hindu sects to change one's own name and take a new one like nandi,
muni, tirtha and ananda which convey the meaning of saintly nature when a person renounces
worldly life and adopts the sanyasa-asrama. It is not unreasonable to suppose that Pampa also
would have done the same had he become a sanyasi and assumed the name Subhanandi. From
the opening and concluding passages of each chapter (I chapter Invocation is an exception) of
the Adipurana it is seen that the titles of Pampa viz., `Sarasvatimanihara' ‘Sukavijana-mano-
mana-sottamsa' and 'Samsarsārōdaya hams' have been attributed to Adinatha, Bharata and
other purified souls who attained 'nirvana'. The two adjectives ‘Sukavijana-mano-
mānsottamsa-hamsa’ and `Samsara-sarodaya' indicate that Pampa was leading an orthodox
life. For Pampa, the lives of Adinatha and other realised souls like Bharata and Bahubali were
models. From the two works of Pampa it is obvious that Pampa has identified himself with the
three great figures of Jainism viz., Adinatha, Bharata and Bahubali, who attained 'nirvana'
through the practice of the three principles samyag-darsana, Samyag=jñana and Samyak-
charitra (unity of right vision, belief and action) known as “Ratna-traya” of Jainism, without
which it is impossible to attain moksha or nirvana. They are the 'Sadhana-marga' for moksha.
Pampa who wished to attain that nirvana of a 'Jina' like that of twenty-four tirthankaras and
others has made a prayer to the twenty four tirthankaras and the two great jain saints
Samantabhadra and Pujapada to bestow upon him that sacred life of a `Jina` which will help
him in attaining that eternal position.
It is well-known from tenets of Jainism that one becomes `Jina' only when he performs
‘parinishkramana-kalyana' i.e. sanyasa. As such Pampa was definite about his renunciation of
worldly life and the attainment of Jinahood; it is not unreasonable to think Pampa took sanyasa
during his last days as he intended to do and became a Jina (Kevalajñani). Though Pampa has
not expressly stated that he was putting these three principles into practice in his daily life, a
statement of Ranna in his work Àjitanathapurana' clearly that had actually put them into
practice in his daily life. According to Ranna "Pampa, Ponna himself are only three poets who
were equal to Ratna-traya (three principles) that they the torch-bearers of Jainism.
The concluding prose passage at end of each chapter in 'Ajitanathapurana' denotes that
Ranna was a "Ratna-tray-alamkrita” and Samantabhadra was also a “Ratna-tray-alamkrita”.
Like Samantabhadra and Ranna, Pampa definitely leads his life according to these three
principles. Otherwise, it is not correct to call him "Ratnatraya". Like ‘nandi’ in the name of his
guru Jayanandi Pampa would have adopted his name in the sanyasasrama "Subhanandi", who
was in quest of 'Subha'. So Subhanandi, who has led his life according these “Ratnatraya”
concepts, whom the local tradition recognises as Pampa cannot other than Pampa the great
Kannada poet; had great regard them-vide the poem in Adipurana:
Now, the question is whether Pampa lived at Bodhan. A study of Pampa's works reveals
that he had intimate knowledge of Bodhan and its surroundings. It finds place three times in
Adipurana and twice in Vikramarjunavijaya. Pampa, a staunch follower of Jainism could have
attained samadhi only at Bodhan and nowhere else at the end of his life having lived in the
territory of L(V)emulavada Chalukya kings which included Bodhan, because Bodhan. (Bodan,
405
Podan, Paudanapura) was the most sacred place for Digambara Jain sect. It was the capital of
Bahubali, a son of Adinatha, born to his second wife Sunanda Devi. It was at this Bodhan that
a big colossus of Bahubali was first erected by his elder half brother Bharata, the first
Chakravarti according to Jain Puranas in memory of his brother (Bahubali), who attained
nirvana. In Karnataka at present there are five colossi of Bahubali (Gommatesvara):
1. The world famous 57 feet high Sri Gommatesvara of Shravanabelagola was erected
in 981 A.D.
2. Another at Karkala in South Canara which is 41½ feet high was erected in 1431 A.D.
3. A third at Venuru in South Canara which is 35 feet high was erected in 1604 A.D.
4. A fourth at Ilvala in Mysore District is 20 feet high.
5. A fifth at Kannambadi in Mysore District is 18 feet high.
Of these the last two are not so well known as the other three. In an inscription at
Shravanabelagola written by Boppana alias Sujanottamsa (1180 A.D.), it is stated that Bharata
erected a colossus of Bahubali of 525 bows in height at Paudanapura in memory of Bahubali's
penance to attain `Kevala-Jnana while performing tapus when he stood like a stone image
unmindful of sun, rain, growth of weeds and of poisonous creatures like the `Kukkuta Sarpa'
around him on account of which he came to be known as "Kukkutesvara". The image of
Gommatesvara (Bahubali) at Shravanabelagola was called Bahubali of the South, when the
same was installed by Chamundaraya. The "Gommata-sara", the work of Nemichandra
Siddhanta Chakravarti, the preceptor of Chamundaraya refers to the colossus as "Dakkina
Kukkuda Jina" i.e. Babubali of the South. In another inscription at Shravanabelagola itself it is
spoken of as "Abhinavapaudanapura”. In Jinasena's "Purva Purana'' also it is stated that
`Paudanapura' was the capital of Bahubali (of course it was the source of Pampa`s Àdipurana';
as such there is not much difference between the two. Jinasena's description of Paudanapura
holds good even today:
Upa salya bhuvah kulya pranali prasratodakah

sal-ikshu jeeraka-kshetraiah vrikshatasya manoharam ||
Paudanapura (Bodhan) was surrounded by beautiful paddy, sugar-cane and jeera fields,
where the canals used to flow. Stories relating to the erection of Sri Gommatesvara at
Shravanabelagola state that a thick forest grew the surrounding areas of Bahubali Paudanapura
which made it difficult to approach. According to the Boppana statue at Paudana disappeared
and was visible only to the great souls. It is difficult to narrate the whole process now. But it is
certain that there was a statue of Bahubali at Bodhan. As such the sanctity of the place would
have made the pious poet attain samadhi at Bodhan. It is not improper to remember Jain
sanyasis used to attain samadhi in the vicinity of Bahubali, which can be seen from a number
of inscriptions in Shravanabelagola. Further, it is incorrect to expect two names viz, Pampa, of
purvāśrama' and Subhanandi of 'yatyasrama', in the epitaph. The small epitaph is a significant
mirror to Pampa's statement, 'Hita-mita-mruduvachanam'. He was the favourite disciple of
Devendra Siddhanta Munisvara in this tract of land (Podan). He took the title 'nandi', because
he hailed 'nandi' among Jains. Therefore, Pampa Subhanandi are one and the same person.
No. 30
Page No : 32.
406
Place : Indraplangaram, Ramannaret Taluk, Nalgonda District.

Inscription date : 31st December, A.D. 1005.
Language : Kannada.
This inscription is on a broken pillar lying in front of the Sankara temple on the hill.
Records the gift of land (?) and a tank excavated by himself to the deity Mallikarjunadeva by
Chabbi-setti to provide for worship and offerings.
No. 31
Page No : 58
Place : Narayanagiri, Warangal.
Reign of : Gunagarasa.
Language : Kannada.
The epigraph is in Kannada and dated Saka 928 (A.D. 1006), records the conservation
of the deity Mallikarjuna by a certain Gangeyya, the Sumka-verggade of kings. The king
Gunagarasa belonging to Satyasraya-kula, is eulogised in the epigraph as Raja Vidyadhara,
Tumgavedanga and Ekkalasahasa.
(Also)
Page No : 41
Place : Narayanagiri, Warangal District
Language : Kannada
This inscription is on a huge boulder with sculptured panels near Elugutta, about two
miles towards the west of the village, dated Saka 928, Prabhava. Mentions king Gunagarasa
with the epithets of Rajavidyadhara, Tumgavedamga, and Ekkalasahara as belonging to
Satyasrayakula. Records the consecration of the deity Mallikarjuna by an official (Aichayya ?)
of the king. The inscription is engraved on the top of the panel and repeated again at the bottom.
No. 32
Page No : 33
407
Inscription date : 14th May, A.D. 1016
Language : Kannada.
This inscription is on a slab near the project house. The inscription registers the gift of
Siddhaya from the lands measuring Kariyakeyya 13 mattar, Karamba 5, and one mattar of
gadde land by Samkeyyanayaka to the god Devayya.
No. 33
Page No : 24 to 25
Dynasty : ……
Reign of : ……
Language : Telugu.
It is a hero stone kept in the Museum. States that in S. 950, Vibhava (A. D. 1028-9)
Jasinga Vallabha came with his army to conquer Kanna-nadu, and in a battle fought at Pebberi,
Bikkena pierced an elephant and died. Someone erected a memorial pillar.
No. 34
Page No : 9 to 14
Dynasty : ………….
This inscription is on a stone in front of Hanuman banda in the outskirts of the village.
states that Jaina ascetic named “Ganda Vimukta bhattaraka”, described as Triratna and
Trikakajana, who was a disciple of Sri Naganandi bhattaraka, attained Nirvana i.e. salvation.
No. 35
Page No : 55.
408
This inscription is on pillar no-2 on the top of the fort to the north of the old village,
dated Saka 963 (pavakarasa-nidhi), Vrisha, Magha su. 10. States that Gandavimukta-
bhattaraka, disciple of Naganandi-bhattaraka who was himself a disciple of Nandi Siddhanta
Deva attained samadhi by sanyasana at Bahudhanya-nagara.
No. 36
Volume-I (2003)
Page No : 330 to 334.
Place : Kurumiddi.
Reign of : Srimat Sankarasar.
Language : Kannada.
This inscription is in the field of Sarpanch. Records the gift of the agrahara of
Kurumiddi, along with its entire revenue, by Maneverggade Kuchimayya, at the confluence of
the rivers Godavari and Maneru, for the merit of his parents, while Sankarasar was exercising
his authority. The record was written by Pathale karanam and Sandhi Vigrahi Bijjayya. The
latter part states that a certain Mane verggade Kuchimayya also made a gift.
No. 37
Page No : 77 to 78
Place : Rayaprolu, Gajwel Taluk, Medak.
Dynasty : …….
Reign of : …….
Inscription date : 21st April, A.D. 1048.
Language : Kannada.
This village is in Gajwel taluk, Medak district and is situated at a distance of about eight
miles from its taluk headquarters. There is a big image of Ganesa outside the village and this
inscription is engraved on a stone pillar erected near the Ganesa image.
The language of the inscription is Kannada and it is dated Saka 970 Sarvadhari
Vaisakha Sukla 5, Thursday corresponding to A.D. 1048, April 21.
It records the construction of a mandapa to the Vinayaka by Juvvi Reddi son of a certain
gavunda of the village Ravipolala. He also constructed another mandapa to a hero named
Viravisipa Vallabha in the same village. There is no mention of any king who ruled over the
region at that period.
(Also)
Page No : 60 to 61
409
Inscription date : 21st April, A.D. 1048.
Language : Kannada.
This inscription is on the Dhwaja Stambha slab in front of Ganesa temple. This
inscription records the consecration of the god Vinayaka and construction of Hanumanta as
well as satra choultry by Juvvi raddi, son of Huvinagavunda of Ravipola agrahara.
No. 38
Page No : 25 to 30
Dynasty : …….
Reign of : …….
Inscription date : 21st October, A.D. 1051
Language : Telugu.
The inscription is in another slab fixed in the Museum and it begins with a reference to
the pontifical reign of Panchadasi Hataraka, the maha sthanadhipati (the chief priest) of the
temple of Brahmesvaradeva, the lord of all the worlds, who manifested himself at Hatampuram
(Alampur). Then it proceeds to state that while Trailokyamalladeva (Somesvara I) was ruling
the kingdom of the earth, the Pandita Bhatara together with his son Pancharasi gifted, in the
presence of the servants of Pancharasi-bhatara, to the Chaturjataka ascetic, some land and his
house as a vritti on S. 973, Khara, Karttika Punpamu (su. 15) Somavara (Monday, 21st October,
A.D. 1051; su. 14. expired at 46 and su. 15 commenced). The inscription is written by
Gamgayya.
No. 39
Page No : 59.
Dynasty : ………
Language : Kannada.
This inscription is at the left side of the entrance into the Mahadvara. Records a gift of
land to copper-smith (kamsiga) Nachoja by Somesvarasi-bhattaraka, the Maha-stanadhipati of
Brahmeswara temple.
(Also)
Page No : 43
410

Language : Kannada.
This inscription is dated S. 976, Jaya, Phalguna su. 5, Saturday, (A.D. 1055, Feb.4).
Records a gift of land made by Somesvararasi Bhattaraka mahasthanapati of the god
Brahmesvara and other temple servants.
No. 40
Page No : 48
This inscription is dated S. 976, Jaya, Phalguna su. 5 Saturday, A.D. 1055, Feb. 4.
Registers a gift of land Kasi (ganna ?) Bhoja by Somesvara rasi Bhattaraka, mahasthanapati of
the god Brahmesvara.
No. 41
Page No : 75 to 76
Place : Boppanapalli, Zahirabad Taluk, Medak.
Dynasty : ……………
Language : Kannada.
This inscription is on a slab near the Anjaneya temple of the village. The inscription
records a gift of Pannasa land measuring 3 marttars under a tank, by the mahajanas of
Pushpanagara, headed by Irugisetti.
No. 42
Volume-I (2003)
Page No : 99
Place : Manthati.
Dynasty : ……………..
Reign of : Sankaraganda of Kandura.
411
This inscription is on a hill called Bayyanagutta outside the village. Records the
installation of God Bhairava in Wanaparthy by Attikabbe, wife of Mesavala Ketaya mantri,
ankakara Sankaraganda of Kanduru. This is the earliest reference to modern Wanaparti.
No. 43
Annual Report on Epigraphy, 1967
Page No : 131
Place : Nagarkurnool Taluk, Mahbubnagar District.
Dynasty : ……..
Reign of : ……..
Language : Kannada.
Begins with the Western Ganga prasasti and introduces Chalukya prince Ganga
Permanadi Vikramadityadeva and Trailokyamalla Nolamba Permanadi Jayasimghadeva.
These (two) Princes, while advancing for the victorious battle with the Cholas, were camping
at the nelavidu Manchala, with their permission and at the instance of Choudhara Revadihara
Bhadiesvara certain chief…… is said to have made through the (above) two princes a gift of
the village Pullimjelu to certain Bhimarasi Pandita for maintaining a chatra at Srisailam.
No. 44
Page No : 90 to 93
Place : Mulugu, Gazvel Taluk, Medak.
Dynasty : ………
Reign of : Asagarasar, bearing the title Kollipakeyagova.
Language : Kannada.
This inscription is on a pillar near the Panchayat office. The inscription seems to confer
the office of the headmenship on Kati raddi and Mini raddi in the presence of the Mahajanas
of Baliya Molugu-30 falling within Chandanapura-1000 by Raviyaparaja, the ruler. The names
of witnesses are mentioned.
No. 45
Page No : 53
Place : Mahbubnagar.
Dynasty : ………
412
Two inscriptions from Bekkam and Kudavalli are in Kannada and Telugu respectively.
The first, engraved on a pillar in the Muktesvara temple and dated Saka 987 (A.D. 1065),
records the grant of land to Kasmira pandita to provide for the worship of Cholesvara by
Ketarasa and Rajarasa. The second, from Mudavalli, engraved on a pillar in the Sangameswara
swamy temple and dated Saka 1322 (A.D. 1400), records the renovation of the sikhara, the
mandapa and the bhavanti of the temple. It also refers to the Sukhamritasripada and to the
pedda-karanam of Kamdanavrolu.
No. 46
Page No : 78
Place : Mulugu, Medak.
Language : …………
Dated in the Saka year 987, the record refers to Asgamarasa with the title maha-
mandalesvara.
No. 47
Page No : 56.
This inscription is on a pillar on the top of the fort to the north of the old village. Records
the death (through samadhi) at Bodhana of the teacher Chandraprabh-acharya who has been
eulogised.
No. 48
Page No : 52
Language : Kannada.
This inscription is on the pillar dug out from the main street in the village, dated S. 996,
Ananda, Uttarayana samkranti (A.D. 1074). Registers a gift of one matter of land to the
413
brahmana Surayya by mahamandalesvara Sangamarasa who bears among others the epithet
Lattalurpuravaresvara.
No. 49
Page No : 49.
Inscription date : 8th May, A.D. 1077.
Language : Kannada.
This inscription is on a pillar in the museum within the compound of the Somesvara
temple. Records a gift of forty sheep for a perpetual lamp to god Somesvaradeva of Kollipake
by Eruva Tondarasa, De[ma]rasa and Kamana.
No. 50
Page No : 70 to 71
Place : Utturu, Nalgonda.
Dynasty : ………
Language : Telugu.
Uttur village is about 16 miles from Devarakonda on the road to Nalgonda. It is in

Miryalaguda taluk, Nalgonda district. The exact location of this inscription is not known, as
these estampages (term used in epigraphy) are selected from the old stock.
This inscription is in Telugu poetry containing an Utpalamala, a Champakamala and a

Mattebha. It is dated after the expiry of 1008 Saka years corresponding to A.D. 1087. Other
particulars regarding cyclic year and the day are not mentioned.
It records a gift of seven putlu (plural form of putti) of land to Gamgarasi Pandita by
Malla of the Matturi family. He also grants one Khanduvu of land for the burning of a perpetual
lamp (probably to God Mallesa) and two marturs of land for the oblations to Mallesa. The
donor Malla has an epithet `Bharata vira pratapa' which may mean that he is as valorous as
the heroes of Mahabharata. The last portion in prose records some lands to Samka deva and
Uttareswara devara. The usual imprecatory verses beginning with svadattam etc.. at the end are
missing.
The donors in the following two inscriptions also belong to the same Matturi family
and the occasion of the grant in all the three cases is a solar eclipse. Other particulars regarding
the date are not given in any of the three. But the year in the following two is A.D. 1089 whereas
the present one is dated A.D. 1087.
414
The importance of this inscription is that it is composed in Telugu verse within a period
of one generation to the famous Nannaya (about A.D. 1050).
No. 51
Volume-I (1992).
Place : Utukuru.
This inscription is copied from Gollagunta near Utukuru. It records the gift of a grove
in Gollagunta and some land to certain Kesavabhatu by Matturi Prola-nayaka. The gift was
made at Mallikarjuna, Sri Parvata on the occasion of the solar eclipse. The last lines seem to
contain a Telugu verse in Kanda metre.
(Also)
Page No : 72
Dynasty : ………
Language : Telugu.
This and the following one are copied from Gollagunta which is adjacent to Utturu
Village. The inscription is in Telugu prose and dated Saka 1011 which corresponds to A.D.
1089. It records a gift of Gollanigunta to Kesava Bhatta on the occasion of Solar eclipse by
Prola Nayaka. It also states that Mallaya Prola granted some land and duba kunta which might
be a small tank to the same donee on the same occasion. The two grants were made at
Mallikarjunam which might be Srisailam, when the donors visited the place on pilgrimage. The
latter one i.e., Mallaya Prola might be the son of Mallaya of another inscription from the same
place.
No. 52
Page No : 72 to 73
Dynasty : ………
Language : Telugu.
415
This inscription in Telugu prose is dated Saka 1011 (A.D. 1089). It records a gift of
some land and duba kunta, probably a small tank, to Kesava Bhatta on the occasion of a Solar
eclipse by Matturi Sabbingyaka. The grant was made at Eleswaram. Sabbinayaka might have
visited Eleswaram on pilgrimage at the time of the solar eclipse and performed this religious
charity at that holy place.
This Sabbinayaka also might have had some relation with Mattūri Mallaya of the
inscription from Punnavolu, Warangal District.
No. 53
Place : Minpur, Andole Taluk, Medak.
Language : Sanskrit and Nagari.
This inscription is on a broken slab behind shiva temple. The inscription is fragmentary
and seems to record the gift of certain land, as per the rajamana, yielding one gadya as
siddhaya to the god Gavarisvara for meeting the expenses of students residing in the matha of
the temple.
No. 54
Page No : 117
Place : Nagireddi-Palle, Nalgonda.
Language : Kannada.
This inscription is in Kannada script and language and records the gift of 50 manors of
land, measured by the rajamana, by one named Bureyarasa, son of the lady Vijayakabbe of
Pulakaturu. It is dated to the eleventh century A.D.
No. 55
Volume-I (1992).
Page No : 38 to 40
Place : Tummalagudem, Ramannapet Taluk.
Dynasty : …………..
416
This inscription is on four sides of a stone pillar of the ruined temple near
Indrapalagutta. Third side is not copied, it is touching the wall.
It is registered as a gift of some wetland by a certain Mahasamantadhipati

Sankaragandarasa, who bears the title Rattarameru, to the Jayadhira Jinalaya. He seems to be
identical with his name sake mentioned in the undated Akunuru epigraph who stated be
governing Kollipakanadu-20000 (Ins. of A. P. Warangal Dist. No. 3 and the unpublished
epigraph unearthed recently at Kadivendi, both in Jangaon Taluk).
No. 56
Page No : 100.
Place : Bhimgal, Nizamabad District.
Begins with the asusual prasasti of the Western Chalukyas, followed by the mention of
a certain maha mandalesvara Malla rasa, whose subordinate was perggada Nagavarma, who
at the time of consecrating the Gods Rudresvara and Kesava, endowed the lands measuring 2
mas, towards the naivedya (daily offering) in the tank of Kavana, and some garden land
towards the daily puja and other services such as dance, music and other instruments.
No. 57
Page No : 55 to 60
Place : Medapalli, Narsampet Taluk.
Reign of : Medaraja.
This inscription is on a pillar on the tank bund. Fragmentary. The inscription is in three
languages Kannada, Sanskrit and Telugu. It is through but in verse with the exception of the
word 'svasti' at the beginning of the Sanskrit version, and a short Telugu passage registering
the gift of two martars of land to the mason Parvatoju. It is dated Mantri-vara ba. 7,
Margasirsha, Nandana, and in chronogram corresponding to S.1034. (=Thursday 12th
December, A.D. 1112), and registers the gift of land to the temples of Achesvara and
Vishnudeva built by Achana Peggada (Achi-raja, Aditya-mantri), son of Vamadeva of Vaji-
kula and Srivatsa-gotra in the village of Aditya Palli (Achasamudra) by the command of his
master Jagga-bhupala, son of Medaraja, a descendant of Madhavavarman who is said to have
possessed a crore of horses and numberless foot soldiers. In the Sanskrit part of the inscription,
Medaraja is referred to as Maninagapuradhiraja. In the Kannada part, it is stated that 7
nivartanas were gifted to the temples of Acheśvara and Vishnudeva and 15 martars to
brahmins but in the Sanskrit part a gift of 25 nivartanas by the royal standard was recorded for
417
the offerings and conducting repairs in the said temples and some nivartanas (number lost) to
brahmanas.
No. 58
Page No : 123
Place : Hyderabad.
Dynasty : ……...
Reign of : ……...
Of these a set of copper plates is date Saka 1037 (A.D. 1115) and registers the royal
grant of a tax-free village named Bantipalli in Pedda-Kottamma-vishaya to one Revana, son of
Ketama-nayaka and Prolama, for the merit of his parents and his own self. The charter was
composed by Bhatta Nachana-Sarma.
No. 59
Volume-II (1994).
Page No : 226
Place : Yeleswaram.
Inscription date : 31st January A.D. 1116.
Language : Telugu.
States that, Aravelli Malla who obtained the insignia of royalty as a consequence of his
victory in the battle fields, made a gift on the occasion of lunar eclipse in the month of Magha
of the Saka year, 1037 (no lunar eclipse in the month of Magha) presented two lamps and the
village of Gramulapadu to the god Elesvara, the lord of the three worlds.
No. 60
Page No : 123
Place : Hyderabad.
Dynasty : ……...
Another set, dated Saka 1039 (A.D. 1117), registers the royal grant of a village named
Kundigrama in Panchali-vishaya to a Brahmana (name not clear) of Sisila-gotra by the king
for the merit of his parents and his own self.
418
No. 61
Part III, 1956.
Page No : 25 to 27
Place : Materu, Khammamet (Khammam) District.
Dynasty : ………
Inscription date : 4th March, A.D.1120
Language : Telugu.
The Telugu inscription is on a stone in front of the Gopalaswamy temple and records
the gift of lands for offerings etc., to the temples of Mahadeva, Vinayaka and Kesavadeva,
consecrated by Mahasamanta Vemabola Boddama-Mallenayaka, the servant (bantu) of
Mahamandalesvara Kakatiya Prolaraja on Vaddvaru su 3, of Chaitra in the year Sarvari,
corresponding to the Saka year 1042= Thursday 4 March A.D. 1120.
(Also)
Page No : 90
Place : Matedu, Warangal District.
Dynasty : ……..
Reign of : ……..
Language : Telugu.
This inscription is on a stone in front of Vishnu temple, dated S. 1042. Records the gifts
of lands to the god Mahadeva, Aditya, Narayana and Vinayaka and the grants to ascetics.
(Also)
Part III, 1956.
Place : Matedu, Warangal District.
Dynasty : …….
Reign of : …….
Language : Telugu.
This inscription is inscribed in Telugu prose on a single enclosure dedicated to Siva and
Vishnu temples represently. Inscription is on a rock pillar.
Neither donor's name nor the king's name is mentioned; but it records gifts of various
pieces of land near Mallasamudram for the different deities Mahadevara, Aditya-devara,
Narayana-devara and Vinayaka in Saka 1042.
419
No. 62
Volume-I (1992).
Place : Medlacheru, Huzurnagar Taluk.
Dynasty : ………
This inscription is on the ceiling of the (temple ?) near Patakota. The record seems to
have been partly built in. It is in Sanskrit verse. Contains the names of devotees named Malla,
Benna and Pota of Maphalya-gotra and Apastamba-sutra stated to be the sons of Neravoda-
gamda and his wife Darambika. Benna, of the three brothers, is said to have constructed
(.......................).
No. 63
Dynasty : ………
This inscription is on Khazana building museum, dated C.V E. 33, [A D. 1110], Plava,
Ashada, su. 11, Thursday [June 28, A.D. 1121]. Records a gift of the village Koduru to the god
Yeleswara Deva by Mahamandalesvara Kanduri Gokarna Deva Choda Maharaja of the
Karikala dynasty, and who was the ruler of Kolurpuravara. Two more inscriptions are found
on the same stone and they are dated S 1179, Pingala and S 705 Kilaka which are very doubtful.
Contents not clear.
No. 64
Place : Govindapur, Narsampet Taluk, Warangal District.
Dynasty : ……...
This inscription is on a stone pillar erected in the tank called Komaticheruvu. Built in.
Traces the genealogy of the chiefs Meda and Gunda belonging to Madhavavarmman's family
and introduces Nagadeva, the minister of Gunda. States that Nagadeva was described as the
follower of Meghachandra Siddhanta Deva, a Jaina pontiff of Krandrgana and Meshapashana-
gacbcha who constructed the temple of Parsva Jinesvara and donated gift of lands with the
consent of Medaraja. It also records the gift of lands by the merchants belonging to Vaji-kula
of Sanagara.
420
(Also)
Page No : 71 to 75
Place : Govindapuram, Narsampet Taluk, Warangal District.
Reign of : Medaraja
Language : Telugu.
This inscription is on a stone pillar erected in the tank called as Komati Cheruvu. Begins
with invocation to the Jina and introduces Madhava Chakravartin who is credited as the
acquirer of a great army consisting of eight thousands of elephants, ten crores of horses and
innumerable infantry, all with the mercy of the Jaina goddess Yakshesvari. In that line (of
Madhavachakravartin) was born the king Durga whose son was Meda. The latter's son was
Jagga-dharadhinatha. He had two sons Meda (II) and Gunda. The latter's minister was
Nagaraja whose parents were Durga-sachiva and Jakkamamba. A description of his preceptor's
genealogy is given. Bhalachandra was the first member of this Jaina ascetic line. His disciple
was Meghachandra Bhattaraka. Padmanandi was his disciple whose spiritual descendant was
Meghachandra Siddhantadeva of Kranurgana and Meshapashana gachchha. Nagaraja the
minister of Gundaraja was the disciple of the last Jaina ascetic. In the Saka year 1043,
corresponding to Plava, Phalguna sukla 3, Saurivara (Sunday?) Nagadeva installed the image
of Parsva Jinesvara, constructed a temple and endowed it with some tanks, with the permission
of Medaraja. Some horse dealers are also said to have gifted one pair of China (silk clothes)
per each horse to the god.
Medaraja too, is said to have made a gift of some land to the god on the occasion of
Uttarayana-Samkranti. On another occasion of a solar eclipse, Meda and Gundaraja have
together granted some land to the god and the basadi for the merit of their father Jaggaraja.
Some other grants to the same deity by the nephew of Nagaraja and the merchants of
Sanagaram who belonged to Vaji-kula (horse dealers) are also recorded in the last Telugu
verses.
[L1. 4-6.] (Gokarna) washed the feet of his (Bhimana’s) son Doddayabhatlu, and gave
away pouring water, the lordship of Addaluru of 70 badi of Amanikallu with the asta-bhoga
rights.
[Vv. 1-2.] [These are the usual imprecatory Verses.]
Contents and Remarks
This inscription is inscribed on a broken stone pillar now in the Hyderabad Museum.
Records that Maha-mandalesvara Gokarna-Coda (i) washed the feet of Gavaliya Bhimana
Peggada, son-in-law of Kamana Peggada and gave away the lordship of Maduvulu of 30 badi
Kukkudamu; (ii) and also washed the feet of Bhimana’s son Doddaya-bhatlu, and gave away
the lordship of Addaluru of 70 badi of Amanakallu. These two gifts were in asta-bhoga form
of tenure.
No. 65
Reference : Corpus of Inscriptions in the Telingana Districts of H.E.H. the Nizam’s
Dominions, Part- II, 2017.
421
Page No : 94 to 95 and 191 to 192.

Place : Panugal, Nalgonda District.
Dynasty : ………
Language : Telugu.
Translation
[Lines 1-4.] Hail ! in the Calukya-Vikrama year 1043, (being the cyclic) year Subhakrt,
in the month of Phalguna, on Amavasya, on Friday, on the occasion of the Solar Eclipse, the
glorious Maha-mandalesvara king Gokarna-Coda, washed the feet of Gavaliya Bhimana
Peggada, son-in-law of Kammana-peggada, and gave away after pouring water (i.e. in the
formal way), the lordship of Maduvulu of 30 badi of Kukkudamu with the asta-bhoga rights.
No. 66
Page No : 66.
Dynasty : ………
This inscription is on a stone lying in Pacchala Somesvara temple. Dated S. 1046.

Krodhi, Solar eclipse (A.D. 1124, August 11, Monday). Damaged. The first portion records the
grant of an agrahara called choda Bhima Narayanapura for the merit of Bhima by his mother
Mailamba to 108 Brahmins. She had three sons Udayaditya, Bhima and Gokarna. Some of the
units of measurements mentioned here are interesting. eg. nibarava, gidda, mopu, peruka and
visya.
(Also)
Reference : Corpus of Inscriptions in the Telingana Districts of H.E.H. the Nizam’s
Dominions, Part- II, 2017.
Page No : 105 to 109 and 193.
Place : Panugal, Nalgonda District.
Dynasty : ……..
Reign of : ……..
Inscription date : 11th August, A.D. 1124
Translation
I SIDE
[Verse 1.] [In this verse a certain king is mentioned whose name is lost. His wife's name
is given as Bedaga; and of these two was born, as Goddess Parvati of Himavan and Mena, a
daughter named Mailambika]
422
[V. 2.] That Mailamamba was the wife of the king…….. As Lakshmi is the wife of
Purusottama, -(Mailamamba) who was the birth-place of fame, (who was) the one revered
person in all the world, and who was maintaining the world by her graciousness.
[V. 3.] Which Mailamba was always considered as a goddess of speech by learned men,
as one who worshipped her lord as God by god women-folk, as their family-deity by her
servants and as the presiding deity of the kalpa trees by the army of those supplicants who took
refuge under her.
[V. 4.] Which Mailamba, the pearl-jewel adoring the world of the mothers of warriors
of the whole world gave birth to three sons teaching dharma like the three Vedas, the support
of the whole humanity like the three worlds (?), with shining brilliance like the three sacred
fires and restored to by (all), even as the three purus-arthas, (namely) dharma, artha, and kama.
[V. 5.] (They were) king Udayaditya of a form resembling that of the sun with bolt-like
arms…. And the foremost among warriors, king Bhima who won his enemies by his terrible
valour, and king Gokarna who was a Karna by virtue of the riches which he gave away and
who was of a conduct that could be extolled by people.
[V. 6.] Of them, like Bhima of the Pandavas, Bhima was famed in all quarters by virtue
of his great strength of arms; and since the moon of his fame was in full orbit for all time, all
the nights were of the form of full-moon nights.
[V. 7-8.] In Saka (year denoted by the words) tarka, ocean, and direction (i.e. 1046),
(being the cyclic) year Krodhi, on a Solar eclipse day, that named Coda-Bhima-Narayana-pura,
revered by all people, to a hundred and eight brahmins, with all the eight enjoyables, to stand
till the moon, the sun and the stars.
[V. 9.] In the same year in (the agrahara) named Coda-Bhima-Narayana-pura…….
II SIDE
[L1. 24-43.] salt one (?) nibarava, ¼ ; for a cart of colam pa 2½, gidda 1 and for one
peruka vi 2 ku 1; paddy nibarava ¼; for a peruka, leaves ru 2½ and leaf bundles; for one small-
bundle (mopu), pa 2 and leaf-bundles 2; for one cart-load of areca-nut, 8 ru and 500 areca-nuts;
for a peruka, 4 ru and 200 areca-nuts; for a cart of pepper, 6 ru 1 gidda, for a peruka 3 ru 2 ku;
for a cart-load of ginger 2½ ru and 2 visayas, for 1 Peruka 1 ru and 1 visya; for turmeric,
cotton, and jaggery (sugar) nibarava ¼ ; saris,.... For one sari 2½ ru; for………...nibarava;
any one who brings and hides jaggery in this town shall give the duty ; siddhayamu of shops,
for each house 5 ru; for God for kanuka from each house 2 pa; half of Sami-Setti tank to the
god, and half to the people; in Panugal 40 ghada-patlu of dala-vrtti is the previous vritti of the
sutradharas (sculptors ?) brought up by (?) Brammoju ; in Kasya-palli and in Panugal, 20
ghada-putlu of dalavritti; 4 ghada-maruturu behind Bhima-samudramu; 4 ghada-maruturus
behind Coda-samudram.
III SIDE
[L1. 44-53] Narayana-bhatlu…….God……..for Bhaskata bhatlu and Somesvara-bhatt-

opadhyaya…..vritts; 2 vrittis of waste land for Appana-bhatlu; in god’s share, for god’s
personal enjoyment 10 gal-putlu and 5 kal-maruturu; for the priest (pujari) 4 gal-putlu and
kal-maruturu; the balance after deducting this from god’s share (to be utilised for ?) vocal
music, instrumental music, dancing, incense, garlands, conch blower and etc………...I galputti
for the muppe who chiselled the letters written in these two statements.
[Vv. 10-13] [These are the usual imprecatory verses.]
423
Contents and Remarks
This inscription is inscribed on a stone pillar lying in the courtyard of the Nalla-gudi or
Pacchala Somesvara-gudi. The inscription is badly damaged and it is not clear whether it is all
one inscription or more than one. The first side records the grant of an agrahara called Coda-
Bhima-Nayanapura for the merit of Bhima (Telugu-Coda ?) by his mother Mailamba to 108
brahmins. Mailamba had three sons, Udayadirya, Bhima and Gokarna. The second side records
a list of the dues for some God or other. Some of the units of measurement and reclining
mentioned here are interesting, e.g. nibarava, gidda, mopu, peruka, and visya. A few
abbreviations are also used (e.g. pa and ru); but their significance is not known. While
recording the gift of half of Sami-setti tank to the god and half to the people, the previous vrttis
are also mentioned, e.g.. 40 ghada putlu of dala-vrtti belongs to the sutra-dharas. A few unit
measures of land are introduced in the term ghada-putlu and the analogous term ghada-
maruturu. Besides a village called Kasya-palli, two tanks Coda-samudram and Bhima-
samudram are also mentioned. The third side gives the details of a grant of land to a temple. 10
galputlu kalmaruturu was assigned for the god’s personal enjoyment, 1 kalmaruturu for the
Pujari (the priest), and the balance for vocal music, instrumental music, dancing, garlands, etc.
I galputti was set apart for the person who chiselled the letters of the inscriptions on the rock.
No. 67
Page No : 150
Dynasty : ………
This inscription is in the office, dated S. 1047, Magha su 15, A.D. 1126 [Jan. 10
Sunday]. This is also a broken piece. Records a gift of some land in the village of Gramulapadu
by Arvelli Malla for maintaining a pair of lamps in the temple of Yelesvara Deva, on the
occasion of a lunar eclipse.
No. 68
Page No : 92
This is a copper plate of Anantavarma Chodaganga, dated S 1049 in Telugu language

and Telugu-Kannada script, records the grant of Kolaramu village to the military general
Gangana of the Ayya family for his outstanding military service.
424
No. 69
Page No : 53
Place : Pratapagiri, Karimnagar.
Dynasty : ………
Reign of : ……....
Language : ……..
Engraved on a stone built into the wall of the main entrance of the front in the village,
the record states that Muchchanayaka, who bore epithets like Gandagopala, Kanchiraksha-
palaka, Chola-rajyasthapanacharya, Pandya-mano-vibhala, Chera-mano-bhayankara, etc.,
caused the front to be built in the year Kilaka which, on palaeographical grounds, may be
supposed to correspond to A.D. 1128.
……….
425
Plates of the Inscriptions

426
Plate-I (Karimnagar Inscription of Arikesarin II) Inscription No-2

First Side Second Side
427
Third Side Fourth Side

428
Plate-2 (Lemulavada Inscription of Arikesarin II) Inscription No-3

429

430
Plate No-3 (Malleswaram Inscription of Jagadekamalla I) Inscription No-53

431
Third Side
432
Plate No-4 (Kurmiddi Inscription of Trailokyamalla Someswara I)

Inscription No-76
433
Plate no-5 (Ramarajupalli Inscription of Somesvara I) Inscription No-89

434
Plate-6 (Bodhan Inscription of Trilokyamalladeva of Western Chalukyas of

Kalyana) Inscription No: 112

435

436
Plate No-7 (Kosigi Inscriptions of Trailokyamalla Somesvara I) Inscription

No- 134

437

438
Plate-8 (Bodhan Inscription of Bhuvanaikamalladeva (Somesvara-II) of

Western Chalukyas of Kalyana) Inscription no: 171

439

440
Plate No-9 (Puduru Inscription of Tribhuvanamalla Vikramaditya VI)

Inscription No-220
First Side
441
Second Side Third Side

442
Plate No-10 (Polepalli Inscription of Tribhuvanamalla Vikramaditya VI) Inscription

No-264
First Side
443
Second Side
444
Plate no-11 (Guduru Inscription of Kumara Somesvara) Inscription No-

362

445

446
Plate No-12 (Jadcherla inscription of Bhulokamalla Somesvara II)

Inscription No-366
………………….
447
NOTES
448
NOTES

Vol I

Uploaded by

Copyright:

Available Formats

Vol I

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Vol I

Uploaded by

Copyright:

Available Formats

1

Dr. MCR Human Resource Development Institute

First Edition: September, 2023

Dr MCR Human Resource Development Institute

Designed and produced by Supriya Bhalerao of Booksline, a unit of SRAS

This is a work of a total of four volumes. Volume-I - Pre-Kakatiya Telangana - includes

Dr. Shashank Goel, IAS

However, the availability of epigraphical evidence is scattered in various publications of the

It is my duty to express my profound gratitude to Dr. Gautam Pingle, Head of Centre

My sincere gratitude to Dr. K. Muniratnam Reddy, Director (Epigraphy),

List of the rulers mentioned in the Inscription 11

3. Western Chalukya of Badami 25

4. Eastern Chalukya of Vengi 50

8. Western Chalukya of Kalyana 92

9. Kalachuri of Kalyani 347

10. Haihaya Dynasty 349

11. Mudigonda Chalukya 351

12. Eastern Ganga 357

13. Kanduri Chodas 359

14. Indeterminate Inscriptions 386

15. Plates of the Inscriptions 425

Volume-I - “Pre-Kakatiya Telangana” - consisting of 829 inscriptions (695 inscriptions and

The earliest Telugu inscription is by Vikramaditya-I of the Western Chalukya of Badami

Volume-III - “Decline of Kakatiyas” - records the inscriptions of Rudradeva

Volume-IV - “Post-Kakatiya Telangana” - contains 460 inscriptions (394 inscriptions 66

Inscriptions of non-Telugu rulers of Telangana such as Tughlaq, Bahmani, Gajapatis of Orissa,

Gajjala Vasanta Lakshmi

Rulers Mentioned in the Inscriptions

Western Chalukyas of Kalyana Somesvara I/Ahumalla/Trailokyamalla 1042-1068

This fragmentary inscription found in Phanigiri excavations is in Prakrit language and

This inscription is on a limestone slab, excavated from Phanigiri. It refers to

Phanigiri Inscription of Rudrapurushadatta

K.V. Ramesh and K. Muniratnam

Recent excavations by Andhra state Department of Archaeology and Museums at

Language of the inscription is Sanskrit in lines 1 to 7 while 8 to 10 are in Prakrit

Two Vishnukundi Charters from Tummalagudem

Moreover, by calling the Vishnukundi kings as Sriparvateyas of the kings belonging to

Moreover, the description of Madhavavarman II and his grandson

Similarly, the titles Satyasraya of Indrabhattarakavarman and Uttamasraya of

(Line 2): Prosperity!

(Lines 13-16): The glorious Vikramendrabhaṭṭarakavarman, the pair of whose excellent

(Lines 10-13): of the glorious Indrabhattarakavarman, who completely destroyed the

(Lines 3-6): of the Maharaja glorious Govindavarman who acquired a lot of

(Lines 29-30): “In the glorious Paramabhattarikamahavihara bounded by

WESTERN CHALUKYAS OF BADAMI

Registered the grant of the village Iparumkal situated in Vamguravati Vishaya by

It is interesting to note that this inscription refers to the rituals of Sivamandaladiksha

Amudalapadu plates of Vikramaditya I, year 5

D.C. Sircar, Ootacamund (Ooty)

Mediaeval authors like Vachaspati, Bhaskara, Yamanucharya and Ramanuja mention

The foundation of the Virasaiva (Lingayat) sect is attributed to Basava, a contemporary

The plate records the grant of Iparumkal in Vemguravadi-vishaya by king Vikramaditya

Kollapur plates of Vikramaditya I

Sri N. Markandeya Sharma, M.A. Visakhapatnam.

Geographical name Kottatta-sima mentioned in the record is not traceable at present,

Gadval Plates of Vikramaditya I. : A.D. 674.

Professor E. Hultisch, Ph.D. ; Halle (Saale), Germany.

In verse 10 Vikramaditya I is once more praised as a member of the Chalukya family

[Verse 1 contains an invocation of the boar-incarnation of Vishnu.]