22 SOCIAL SCIENTIST Channarayanapalli, SII 10:no. 639. In many places similar ylragals are seen, but without inscriptions. 10. See illustrations of some viragals in Sampath 1982; ARIE 1953-54, plate opposite p. 23, illustrates one from Kumool district. Some personal names of local chieftains like Erikal Muturaju, appearing in the early inscriptions of the region are non-Sanskritic and perhaps indicate their tribal background. Their linguistic equivalents like Erukula and Mutrasi are noticeable still in the region. I propose to discuss these in a separate paper. I thank Prof. Bh. Krishnamurthy for suggesting this line of approach. 11. Giddalur taluq (formerly Cumbhum), Prakasam district ca. 7th century C.E. El 29:160. 12. Jammalamadugu taluq, Cuddhapah district 7th-8th century. SII 10:no. 603; SII 17:no. 424. 13 Muddanur taluq (formerly in Jammalamadugu), Cuddapah district, 9th century. ARS1E 1940-41:no.B.402. 14. A good number of land-grant inscriptions are known, e.g. Radhakrishna 1971 :nos. 2,6-9,11, 13, 15-16,18-19, 22, 24-26,44,49-50, 52-53, 56, 58, 64, 69, 71-72,74; etc. 15. For example, Radhakrishna 1971:nos. 10, 13, 44, 60-61, 67; etc. 16. The texts of the inscriptions are clearly revealing. The chiefs and rulers are always mentioned with honorific titles in the beginning of the inscriptions. The land owners, managers or recipients of land grants appearing next are associated with titles indicating their position or office, or at least with the plural suffix to their personal names indicating their higher social position. The engravers of inscriptions appear as simple personal names or sometimes with a caste/profession indicator (e.g. kancagarlu, kummari). Most of the hero-stone inscriptions refer to rulers or chiefs with honorific titles in the beginning and heroes who died are simply named in the singular, as commoners in the service of the above. 17- The strong impact of Buddhism and Sanskritic Hinduism in Andhra Pradesh in the early period itself is an instance. See note 1 above. 18. The case of the promotion of Kannada is a good example for this Jaina policy. The earliest inscriptions dating back to the 6th-7th centuries ,at Sravanabelagola are all in Kannada. Most of the early Kannada literary compositions are from Jaina authors. At least one inscription from the region (from Macheria, Guntur District, dated 641 C.E.) records a grant made to a Jaina monk. Another (Danavalapadu, Cuddapah District, 8th century) refers to a Jaina monk. Konakondia in Anantapur District was a Jaina centre and is associated with the famous Jaina teacher Kondakundacarya. Legendary accounts relating to the origin of the Gangas of Talakad mention their association with a Jaina teacher of Perur in Cuddapah District; cf. Jain 1965:120ff. Among the places with definite Jaina associations in Rayalaseema are Penikalapadu (Cuddapah District) and Peddatumbulam (fcumool District). See Gopalakrishna Murthy 1963 and Jawaharlal 1978. 19. It appears the story of the emergence of English literature is also similar. Some glimpses are seen in Barnard 1984:1-2; Malone and Baugh 1967. 20. See the Telugu Choda inscriptions in Bastar in Radhakrishna 1971:nos. 122, 130-131, 134, 171. 21. For example, all the inscriptions of Bastar in the preceding citation of Radhakrishna 1971 are in Telugu. For a Bana inscription see Radhakrishna 1971:no. 123, dated 1023 C.E. No. 145 (1071 C.E.) is a Velanati Cola inscription; no. 148 (1074 C.E.) is ofKakatiya King Betaraju. The people responsible for most of the Telugu inscriptions of the 11th century found in north Andhra and elsewhere are ofnon-brahmanical groups, as can be made out from their personal names: Bedanga Raju and Kanna Raju (no. 121), Kona Mummadi Raju (no. 152), Prolinayaka (no. 180), Karamanayaka (no. 186), Viracoda (nos. 173-74), etc. It is of interest to note that many of the dynasties that began to rise to power during this period, like the Kakatiyas, Kondapadumatis, and Velanati Colas, openly claim their descent from one Durjaya of the caturtha kula (the fourth caste, i.e. ^udra, the lowest in the varna social hierarchy). Incidentally, this Durjaya is identified with Durjaya-Raju figuring in a sixth century inscription from Cuddapah District. See El 27:221ff.