inscriptions in the hassan district

XXXIV INTRODUCTION.
Their principal titles were—boon lord of Maninagapura 1) Sindhu-Govindn,
dhavalanka-Bbfma. There is nothing of special importance in the inscriptions.
Bl. 128 of 1638, calls Venkatadri the destroyer of the Turaka army, and
eighth emperor of the Kali age. Some zealous official had stamped a linga on
the pillars of the Parsvanatha basadi at Halebid. This was erased and an
agreement come to between the Lingayits and Jains, by which the latter
undertook to present ashes and betel-leaf to the maha-mahattus of the former
sect, if left unmolested to pursue their own worship and ceremonies. In
Ag. 22 of 1665, we are informed that Lakshma had a lofty building erected
in Kasi for Pasupati, and caused the vdjapeya and other sacrifices to be performed.
His son Narasiriiha had valuable ornaments made for the gods
Janardana and Lakshmi, and performed their marriage ceremony, together with
the offering of sacrifices by Brahmans. He also made some tanks and established
an agrahara. Bl 64 informs us that Veiikata had the tower of the Kesava
temple at Belur built in 1736, and mounted a kalasa upon it. Mj. 34 to 36
mention the Aigur-sime, which was the last possession left to the chiefs after
they had lost Belur itself and the rest of the territory that had belonged to it.
A further account of the line is contained in Vol. VI.
Mysore.
Of the Mysore kings there are over 30 inscriptions, some of which are of
special interest. The earliest relate to the reign of Kanthirava-Narasa-Raja.
Ag. 64, dated 1647, traces his descent from the Soma-vamsa or Lunar race
Vishnu, who became incarnate in that line as Krishna, created a city filled
with all wealth, an asylum for all men, which received the celebrated name
of Mahishi, and placing it to the south of the Kaveri, he established there
members of his own family to make known his human form. They did
service to the guardian goddess of Mahishapura and made her the family deity
of their line of kings. Chama-Raja and Betta-Chama-Raja successively arose
in that line, when, by the favour of Nrisimha, Narahari was born as a son to
the latter in the form of Kanthirava-Narasiihha, at an auspicious conjunction,
and with universal signs of prosperity. His being the first of the Mysore kings
who struck coins in his own name is referred to in the following manner: —
"Seeing that from love of money the people had forgotten Vishnu, the wise
king Kanthirava made on that money Narahari (referring to the image on the
coin) and saved the people, like a physician who gives medicine in milk".
He is also said to have made a special study of the rules in the veda and
smriti, and as a consequence revived the performance of the ekddasi-vrata in
1) I have not found any due to the identification of this plaoe. In a Baahtraknta grant of
A. D 912 there is a chief named Manmaga, in Gajarat (Ep. Ind., Ill, 57), but this seems too remote
in time to have any connection, though it may perhaps indicate the locality.