inscriptions in the hassan district

INTRODUCTION. XXIX
Honnayi. His exploits are thus described in HN.7:—When his sword began
to dance about on the battle-field, the faces of the Turushkas shrivelled up,
Konkana Sankaparya was filled with fear, the Andbras ran into caves, the
Gurjaras lost the use of their limbs, the Kambbojas' courage was broken, the
Kalingas suffered defeat.
His successor was Haribara II, his son by Gaurambika (HN. 7). He was
very liberal in bestowing the sixteen great gifts, and is credited (Bl. 76) with
victory over Chdla, Kerala and Pandya, while Bl. 148 says he protected the
terrified Saurashtras, Angas, Kalingas, Vangas and Yavanas. Among the
final verses of this inscription is one saying, — A work of merit done even by
an enemy one should strive to maintain: the enemy indeed may remain an
enemy, but a work of merit is an enemy to no one. Mudda continued as
minister under Harihara also, and Bl. 76 contains an account of how the
Salu-Mftle-Banaja merchants, with various sects dependent on them, and all
the Holiyas of Vijayauagari and 26 other towns (named) where fairs were
established, resolved to pay him certain dues in return for his protection.
Having assembled, they placed the diamond vaisamge at the feet of the god
Virupaksha, and sitting down, entered into an agreement as to the dues they
would pay, detailed at great length, on drugs, piece goods, grains, animals
(among which are various kinds of horses, also prostitutes or female slaves).
They at the same time conferred on him the prithvi-sethtana or mayoralty of
the earth A final verse says,—If a thousand horse-sacrifices and truth be
placed in the scales, truth will greatly outweigh the thousand horse-sacrifices.
Bl. 62 informs us that the king in 1381 ordered the roof stones of the central
chamber of the Belur temple to be repaired They had probably cracked, and
the minister Kampanna had four pillars, with capitals, erected to support
them. Bl. 63 states that in 1387, the lord Malagarasa, of the Kasmira-vamsa,
had the broken kalasa on the tower repaired and gilded. Bl. 3, dated 1397,
opens with an interesting and liberal-minded invocation of the god Kesava,
identifying him with the chief object of worship in every sect orthodox or
heterodox. He whom the Saivas worship as Siva, the Vedantins as Brahma,
the Bauddhas as Buddha, the Naryayikas as Kartta, the Jainas as Arha, the
Mimamsakas as Karmma, — that god Kesava ever grant your desires. The
attributions which follow seem clearly to indicate a contact with Christian
teaching. The Kesava of Velapun, it is said, gives sight to the blind, raises
up the poor to royal dignity, causes the lame to be the swiftest of the swift,
makes the dumb eloquent, and the barren to be filled with offspring. The king
was residing in the new great royal city Vijayanagara, and his general was
Gumja, whose exploits are thus described: Into the flames of his valour the
Yavana, Turushka and Andhra hostile kings fell like moths. Ariga, Kaliriga,
Gurjjara, Panchala, Saindhava, Andhra, Chola, Konkana and ? Kautaka, all