ōm namastuṁga-śiraś-cuṁbi caṁdra-cāmara-cāravē . trailōkya-nagarārambha mūla-sthaṁbhāya-saśaṁbhavē

śrīmat-suvarnnākṣi-dēvara tīrtthadal’ iḻdu ntarē tapōdhana śrīmad-anavarata-danujanarāmara-maṇi-makuṭa-taṭa-ghaṭita-pada-padmōddāma-yugaḷaṁ trilōka-svāmi suvarnnākṣi-dēvar īg’ emag’ oḷpa .

vr̥i . paṁkaja-ṣaṇḍadiṁd’ eseva neydala pūgo ḷadiṁ taḷirtta mā viṁ kusumōditaṁ kosagu pādari nēṟil aśōka bāḷeye ṁbaṁkada vri[vr̥i]kṣa-jātigaḷi n iṁcaradiṁ pugal-eṁba kōkilā laṁkrikr̥itadiṁde sāla-banaṁ oppuvud’ ī viṣayāṁtarāḷadoḷ . Alliya nirjjharōdakadin oppuva tīrttham id’ ī jagakke peṁp' ellamanānta śaṁkara śayambhu suvarṇṇa-mahākṣi-dēva pā dōllāsitāṁbujaṁgaḷane pūjipa bhaktiktajanakke mukti ta ḷvillade kūḍugeṁdu pogarddaḻdaṁ kavitēsaśa mada prabhaṁjana ka . puligaḷe dharmma śravaṅa man ele miḍukade kēḷut’ irppuv’ ara giḷigaḷ nir mmaḷa munipaś[r] ōduv’ odaṁ caḷav’ ād’ eḍey’ aṟidu pēdvu[ḷvu]v’ iruḷuṁ pagaluṁ . vānara saṁhati dēva snānaṁ māḍuva rrge gaddugeya nīraṁ san mānade tand’ īvuv’ enal k’ ān aṟiyeṁ pogaḷal avara tapad’ ugrateya . pāpi puga lu pugal ugrada kōpi pugalu pugal aśēṣa-dharmma-drōha vyāpāri pugal pugal end’ ā porttuṁ kōkiḷaṁgaḷ u liguṁ banadoḷu . gaḷapuv’ ara-giḷiya ku kiluva kaḷa-hamśeseya gāvarippa peṇ-dhuduṁbiya bā vaḷisuva puruḷiya koṁḍaṁ gaḷa nagisuva ravame nagada nālkuṁ deseyoḷu. nōḍa tanu muṭṭe siddhaṁ māḍuva selig’ ant’ aśēṣa-rasa mūḷikegaḷu kūḍugum amarēndratvaman ūḍuvar accharisiyarkkaḷ ā muni-kuḷama. Int’ enisuva siddha kṣēt rāṁtara tīrtthakke mukhyan āśrita-sura-bhu jaṁ tribhuvanasiṁha-munīn draṁ tāpasa-gōtra vairi-kuḷa-gaja-siṁha. vrivr̥i . nō ḍire rāghava dviṣaṇa nacchuva māli sumāli dānavar mmāḍida supratiṣṭeṭhey adariṁnde suvarṇṇākṣi-dēvar eṁb’ īḍita nāmam ādudu sumāli pesar nagarkke rūḍiyoḷu kūḍidud’ endoḍē vogaḷva[ro] kūṇḍi-mahi-vaḷayāntaradoḷ . ka . mā li sumāli dvaya bhū pālar dēvargge sōlu-mūvattaṁ sal līleyoḷe biṭṭu sugati su khālaya m ā trētēy-āṁtya kālade pokkar . vr̥i . tapamaṁ māḍuva tāpasarkkaḷ aḷav all ōho tanu klēśaṁ emb’ upasarggakk’ irad’ antu meyyan aṭavi śakhaṁgaḷaṁ tind umā dhīpanaṁ pūjisi mu ktiyoḷ dhareyal eṁd’irppaṁ suvarnnākṣi-dē va-pādāmbhōjabōja-śīlī-mukhābhan enipaṁ śrī gaṁgarā siśi vrati . ka . avar’ upadēsada dharmmaṁ kivivuge naiṣṭiṣthika tapōdhana brāhmaṇarggaṁ naviśēṣa dā namaṁ mā ḍuvud’ uttama pakṣam eṁba san-matiyiṁda. .vr̥i . hara-caraṇābja-bhri[bhr̥]ṁgi kapaṭō dhadaya nirjjita nirmmalāṁgi bhā suratara-mūrtti nirmmaḷina kīrtti dayā-parodāna-dharmma-ta t para-guṇa-yukte dēva-guru-bhakte sugōtra-pavitrey eṁdu vis taradoḷe kīrtrikuṁ vasudhe santa tadiṁdame kaṁcikabbeya . ka . mārājana beḷavāḍiya cāru guṇaṁ kariya kētimayyan a vaḷu vis tāra-guṅāṁbudhi dharmmada mēruvan ā kaṁcikabbeyaṁ pogaḷadar ār . para-hita-guṇa-caritada dhana gara gōtrada kaṁcikabbe mātā-ratnaṁ dhareg’ eseva dhādāna-dharmmada pariṇatikeye piridu parama-māhēśva riyē.| śrīya-dvāra-yugaṁ lī ḷāyata-karaṁ enipa sūrrya-kiraṇa-sthaṁbaṁ bhū-yuvatiyoḷage sale kaḷ pāyuṣyaṁ nilkuṁ endoḍ’ ēn acchariyō . ene negaḻda kaṁcikabbeya tanenayaṁ śiva-caraṇa-yugaḷa-kama ḷa bhramaraṁ muni-jana-bhaktaṁ śiṣṭēṣ ṭa nidhānaṁ caṭṭan ugra-pāpa-gharaṭṭa . dātāra varṇane. vr̥i . baḷavaccōḷa mahī-dharēṁdra-kulīśaṁ lāḷēbha-paṁcānanaṁ jaḷa-bhūbhribhr̥d-vana-durgga-mārga-jaladhi-vrātakk’ elē bāḍa v’ ā naḷa-rūpaṁ raṇa-kambha-kakkala-śira-cchēdaṁ ripūgrāvani vilayōtpāta-vikētu cakri-ti ḷakaṁ śrī-taila-rājādhipaṁ .

svasti samasta-bhuvanāśraya śrī-pri[pr̥]thvī-vallabha-mahārājadhirāja paramēsvaśvaraṁ parama-bhaṭṭārakaṁ satyāsraśraya-kuḷa-tiḷakaṁ cāḷukyābharaṇaṁ śrī-bhuja-baḷa-cakrava rtti nūrmmaḍi-tailapa-dēva -vijaya-rājyaṁ uttarōttarābhivrivr̥ddhi-pravarddhamānam ā candrārkka-tā raṁ saluttam ire .

tat-pāda-padmōpajīvigaḷ . vr̥i . jana-pati-cakravartti pari-rakṣaṇa-dakṣa bhujāsi vairi-sā dhana-laya-kāri raṭṭa-kuḷa-bhūśaṇan anya-narēṁdra-darppa-bha ṁjanan avadāta-kīrtti-vibhu kaṇtheyabhārada nannapayyar ā ṇana tanenayaṁ vivēka-nidhi-katta-mahībhujan eṁba permmagaṁ . ka . Ā taṁ kūṇḍi-mahī-vaḷa yātiśayādhidhīśvaraṁ virōdhi-mahībhr̥d vrāta-kuḷa-vajra-pātaṁ bhūtaḷadoḷe katta-bhūpa n aṁgaja-rūpaṁ .

svasti saśaka varṣa 902neya vikrama-saṁvatsarad’ āṣāḍaḍhad’ amāvāsyey’ ādivāra sūrrya-grahaṇa-nimittadoḷ manneyaruṁ sōla-mūvadiṁvarggaṁ dhanagara kaṁcikabbeya sthāna-bhū miyaṁ koṭṭu suvarnnākṣi-dēva-tīrtthadal tapaṁ geyva tapōdhanar āhāra-dhādānakke tribhuvana-siṁgi-paṁdi tara kālaṁ karcchi biṭṭa kamma 500 .

ka . Avar’ oḷage caṁdra-dharanam ga vibhōgakk’ eyde nūṟu kamma lam ud bhavam āgi naḍevud’ ā caṁdr’ ā-vārddhi-tārā-gaṅaṁ divaṁ nilipinegaṁ . parama-munīśar pannir mu ktige salva phalaṁ ad’ aynūr kkammaṁ nirutam ene sarvva-bādha parihāram ad’ oṁdu mane-nivēśana-sahitaṁ nāvidarggerge teṁkalākar ggāvuṅḍara baḷake mūḍa tēgūra pola kkāvagade baḍaga pālvaḷa bhūv paścimadoḷ irdda śasatrada vrivr̥tti . uttama-puruṣar ssōl-mū vattārkk adhipar vviśēṣam enisuva l nāl vattāru gēnoḷ aḷed’ ā yattaṁ enal’ māḍi koṭṭud’ āṟu-nūr-kkammaṁ . nāvidar asagara ma dhyada bhūmiye tān āge naḍeva bīdige baḍagal dēvaṁg’ ērige teṁkal dēva-tapō-dhanara śasa tra-sāśāleya geha .

Ā manege panneraḍu kayyi nīḷāmum eṁṭ’ agalamum akkuṁ .

vr̥i . ḷamē guṇa-prakaradoḷ soval ādiya mūvad-iṁbar ā pāvana-mūrttigaḷ subhaṭar uttama dānigaḷ ā śritargge kaḷp āvanijar ssudāna-nidhi kaṁcale-kāntēya biṭṭa dharmmamaṁ kāvudu tamma vr̥ittiya vol ā dhare nēsaṟ uḷḷinaṁ . sthānācāryyaruṁ ūruṁ bhūnātar kkiḍise kāvar ūr kkiḍisalk’ ā sthānā cāryyaṁ kāvaṁ sthānēśaṁ kiḍise mūvad-iṁbar kkāvaru . vr̥i . bhūtaḷa-pūtaṁ appa muni nāthara mu ktige salva dharmmamaṁ ghātisidaṁge durggati-padaṁ pratipālisidoṁge puṅya bandh ātiśayāspadaṁ sukha-padaṁ śubha-vr̥iddhi-jayāspadaṁ mahā khyāti-padaṁgaḷ emb’ iv’ ivu tappavu dēvana paṇḍitā graṇi . sāsira pasuvaṁ dvijar ir cchāsiramaṁ kōṭi munigaḷaṁ koṁda mahā dōṣaṁ porddugum va sāśāsana dharmmamane kiḍipa mā-pātakanaṁ . mēḷisi nāy aḍagaṁ caṁ daḷe kapāḷadoḷe kaḷḷan eṟed aḍu taṁ tātat kāḷade kerppiṁ mucche sa māḷōkadoḷ iṁdran ākeyaṁ besa goṇḍaṁ . dēvasvaṁ brahmasvaman āvu nda pātakana pāda-rājaṁ bhāvisal abhōjyam enal’ ā dēvasvaman aḷivaniṁ nikrikr̥iṣarum oḷarē . na viṣaṁviṣa m ityāhuḥr dēvasvaṁ viṣam uchyate viṣaṁ ēkākinaṁ hanti dēvasvaṁ putra-pautritrakaṁ . svadattāṁ pa radattāṁ vā yō harēti vasundharāṁ ṣaṣṭir-vvarṣa-sahaśrāsrāṇi viṣṭāṣṭhāyāṁ jāyate krimiḥ . bhuvanaṁ vananidhi suragiri diva-kuḷaṁ ina caṁdrar uḷḷinaṁ idud’ ud bhavaṁ āgi naḍege śāsana kavi kamalāditya racita kāvyādēṣaśaṁ .

IĪ dhrarmmaman ūruṁ sthānācāryya nuṁ kūḍi svadharmmadiṁ naḍeyisuva satrakke brāhmaṅiy’ aḍuvaḷ . maṁgaḷa mahā-srī .

Homage to Śambhu beauteous with the yak-tail fan that is the moon kissing his lofty head, the foundation-column for the beginning of the city of the triple world.

Being in the sanctuary of the blessed god SuvarṇākṣiMay the god Suvarṇākṣi, lord of the three worlds, whose wondrous pair of blest lotus-feet is ceaselessly touched by the edges of jewelled diadems of demons, mortals, and celestials, grant us welfare!Barnett interprets, "May the god..." - "...welfare" as the second stanza. I have rendered it as prose as it does not fit into the metric scheme of kanda. The vere numbering is correspondingly offset to match the edition.

In this region of the land there is a forest of sal-trees resplendent with masses of lotuses, with flowering lakes of water-lilies, with budding mangoes, with blossom-bearing kinds of trees named kosagu, trumpet-flower, nēṟil, aśōka, and plantain, with an embellishment consistingof cuckoos crying in sweet strains pugal

The sanctuary there, bright with cascades of water, shall procure without delay salvation for votaries worshipping the brilliant lotuses of the feet of the god Śaṅkara-Svayambhu-Suvarṇamahākṣi, who bears all distinction in this world: thus has one who is a shattered of the conceit of kings of poets praised it.

Tigers listen to the preaching of religion without the stirring of a leaf; rose-ringed parrakeets, knowing the chants recited by the stainless holy men because of their constant utterance, sing them by night and by day.

A flock of apes fetches with due honour water of aspersions(?) for those who are bathing the god: hence I know not how to praise worthily the severity of their mortification of the flesh.

All the day the cuckoos cry in the woods: “sinner, enter not pugal; man of fierce wrath, enter not, pugal; thou who breakest all duties, enter not, pugal.”Barnett notes the double entendre of the word pugal -- both as the negative imperative of "to enter" and as the sound of the cuckoos

At the four sides of the mount there is a clamour, shaking the hills of chattering rose-ringed parakeets, of shrilling singing-swans, of murmuring female bees, of madding parrots

Look, all the sapful herbs, like wand giving magical powers on touching the body, bestow the state of a King of Gods; heavenly nymphs feed this family of holy men.

The chief man at the sanctuary within the adepts’ domain which is thus described, a celestial tree to dependents, is the great saint, Tribhuvanasiṁha, a lion to those elephants the families of foes of the tribes of ascetics.

There was a goodly consecration when the dānavas, Māli, Sumāli, who on seeing him became attached to Rāghava’s foe, made it; thence arise the adored name of the god Suvarṇamahākṣi. Sumāli’s name came to the currently attached to the town. On this account how do they praise it within the bounds of the surrounding land of Kūṇḍi.

The two kings Māli and Sumāli, giving to the god the Thirty of Sōlu in noble freedom, went to the abode of bliss in the last period of the Trētā Age

Is there not power in ascetics who observe austerities! bravo! Bearing the body without being subject to the invoncenience of physical pain, feeding on the branches of the wilderness, worshipping Umās’s Lord, abiding in salvation while nominally on earth, like a bee at the lotus-feet of the god Suvarṇākṣi is that ascetic the blessed Gaṅgarāsi.

The doctrine of his teaching having entered her ear, with the good thought that the noblest course is to give general largesse to devotees, ascetics, and Brāhmaṇs,--

A bee to Hara’s lotus-feet, free from the influences of deceit, faultless of body, most brilliant in form, stainless in fame, gracious, inspired by religious charity, devoted to gods and preceptors, purifying her good gotra; in these terms the earth abundantly praises at all times Kañcikabbe.

She is the wife of the amiable Kētimayya, Kari’s son, of Mārājana-Belavadi; an ocean of abounding virtues, a Mēru of godliness, who are there that do not praise this Kañcikabbe?

Kañciyabbe of the Dhanagas’ gōtra, who practices the virtue of beneficence, a gem of matrons, by the perfection of her eminent religious charities is verily one of the highest order of Mahēśvaras on earth

A double door of Fortune, a column for the Sun’s beams, where his rays are freely diffused, it shall indeed abide within the lady Earth for the length of the aeon: therefore what a marvel it is!

Of Kañciyabbe, who is thus illustrious, the son is Caṭṭa, a bee to Śiva’s two lotus-feet, devoted to saintly men, a treasure to cultured and agreeable men, a grindstone to dire sin.

The description of the benefactor

An axe to that great mountain the potent Cōḷa, a lion to those elephants the Lālas, having forsooth the form of a submarine fire to all the oceans consisting of ways of fastnesses in the waters, mountains, and forests, he who cut off the head of Raṇakambha and Kakkala, a malign meteor portending destruction to foemen’s grim lands, an ornament of emperors, is the blest lord of monarchs Taila.

When the victorious reign of – hail! – the assylum of the whole world, favourite of Fortune and Earth, great Emperor, supreme Lord, supreme Master, ornament of Satyāśraya’s race, embellishment of the Cāḷukyas, the Emperor strong arm Nūrmaḍi Tailapa-dēva, was advancing the course of successively increasing prosperity, (to endure) as long as moon, sun, and stars: –

One who finds sustenance at his lotus feet —

A son of prince Kaṇṭheyabhārada Nannapayya, a sword for arms skilled in defence of that lord of men the Emperor, destroying devices of foes, ornament of the Raṭṭa race, crushing the pride of other monarchs, a lord pure of fame, a treasure of discretion, is the elder son named king Kaṭṭa.

He is the exalted ruler of the circle of land of Kūṇḍi, a thunderbolt-stroke to the whole crowd of those mountains his adversaries, king Kaṭṭa, wearing the form of the Love-god on earth

Hail! On Sunday, the new-moon day of Āśādha in the cyclic year Vikrama, the 902nd yearof the Śaka era, on the occasion of an eclipse of the sun, Dhanagara Kañciyabbe, giving to the seigniors and the Thirty of Sōlu laud for an establishment, laved the feet of Tribhuvanasiṅgi Paṇḍita and granted 500 kamma for the supply of food to the ascetics observing austerities in the sanctuary of the god Suvarṇākṣi.

Out of this, one hundred kamma shall be effectively applied in due manner for the personal enjoyment of the moon-bearer for as long as the moon, ocean, stars, and heavens endure.

Verily a fruit leading to the salvation of most excellent holy men are these five hundred kamma: hence they, together with one dwelling-house, are immune from all conflicting claims.

The estate of the almshouse situate to the south of the quarter of the barbers, east of the special estate of >Ākar Gāvuṇḍar, north of the field of Tēgūr on the west of is as follows

Those excellent men the chiefs of the Thirty of Sōl, having measured out by the span of forty-six as a special estate and caused it to be prepared, shall give six-hundred kamma.

To the north of the roads by which one walks within the land between the Quarters of the Barbers and the Washerman, to the south of the God’s tank, is the buidong of the almshouse for the ascetics of the god.

in the multitude of their virtues the leading Thirty of Soval, they who are pure of body, valiant, supremely generous, trees of desire to dependents, shall preserve the pious foundation granted by the lady Kañcale, that treasure of bounty, as if it were… of their own estate so long as this earth and sun exist.

The priors of the establishment and the town jointly shall protect the foundation, if princes do harm; if the town harm it, the prior of the establishment shall protect it; if the head of the establishment do harm, the Thirty shall protect it.

For him who injures the pious foundation serving for the salvation of holy men which purifies the earth there shall be a state of misery ; for him who preserves it, a most exalted condition caused by the effect of his merit, a state of happiness, a condition of felicity, increase, and success, states of great reputation: these, these are inevitable O thou eminemt scholar Dēvana.

The great guilt of slaying a thousand kine, two thousand Brāmaṇs, and a crore of holy men will accrue to the deadly sinner who injures a pious foundation established by edict.

On seeing how the Cāṇḍāla woman, having mixed dog’s flesh in a human skull and poured over it toddy, was covering it with a leather shoe at the time while cooking it, Indra questioned her as to the reason for covering it

She answered that her food was unfit to eat, if touched by dust from the feet of the sinner who should have appropriated the estates of gods and Brāhmaṇs: hence are any more degraded than he who infringes a god’s estate?

two common Sanskrit formulae

So long as the earth, the ocean, the celestial mountain, the abode of the sky, the sun and moon exist, may this pious foundation, whereof the versified regulations have been composed by Kamaḷāditya, poet of edicts, continue in effect.

For the almshouse, in which jointly the town and the prior of the establishment shall religiously maintain in operation this pious foundation, a Brāhmaṇ woman shall be the cook. Happiness! Great fortune!

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