Zulakallu plates of Vijayāditya I Encoding Dániel Balogh intellectual authorship of edition Dániel Balogh DHARMA Berlin DHARMA_INSVengiCalukya00018

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Halantas. T in l16 sākṣāT: simplified, slightly reduced, without headmark. M: a very small J shape raised to head height, examples in l21 uktaM; l23 phalaM; l25, pavitrikaM.

Other palaeographic observations. Anusvāra is on top of the next character (inside the i marker) in l6 maṁgi, l12 kuṭuṁbina. In the kr̥, the vowel marker is attached on the left of the k's loop, forming a bowl below the descender, and ending on the right at head level. The character looks exactly identical to kra, e.g. in vikramopārjita (l6). Since Gai reads it as kr̥ without any objection and similar forms of kr̥ are found in Indoskript, I accept this form as legitimate. Examples: l4 vaśīkr̥tā°; l4 pavitrīkr̥ta; l17 -kr̥tyā°; l19 kr̥tva; l24 kr̥miḥ.

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 Re-collated with ASI estampages Re-collated with NV edition and estampages Updating toward the encoding template v03 Encoded hand description, bibliography and commentary from earlier comments Initial encoding of the file

svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hāritī-putrāṇāṁ kauśikiī-vara-prasāda-labdha-rājyaānāṁ mātr̥-gaṇa-paripālitānāṁ svaāmi-mahāsena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāṁchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānāṁ Aśvamedhāvabhr̥tha-snāna-pavitr̥rīkr̥ta-vapuṣāṁñ calukyānāṁ kulam alaṁkariṣṇoḥ vividha-yuddha-labdha-vijaya-siddher bhuvana-mano-’bhirāma-maṁgi-yuvarājasya pautraḥ naya-vinaya-vikramopārjita-cāru-bhūri-kīrtteḥ sarvva-lokāśrāaya-śrī-viṣṇuvarddhana-mahaārājasya priya-tāanayaḥ svāsi-dhārā-prabhāvāvāarjitāśeṣa-bhūpāla-makuṭa-koṭi-māṇikkya-śāṇa-kaṣaṇa-masr̥ṇa-nakha-maṇi-kiraṇa-kesarodbhāsita-pāda-padma-yugaḷlaḥ prabhu-mantrotsāha-śakti-samparnnaḥ parama-pbrahmaṇyaḥ parama-māheśvaro mātā-pitr̥-pādānudhyātaḥ samasta-bhuvanāśrayaḥ śrī-vijayāditya-mahārājādhirāja-parameśvara-bhaṭṭārakaḥ pallināṇḍu-viṣaya-nivāsino rāṣṭrakuūṭa-pramukhān kuṭuṁbinaḥ sarvvān ittham ājñaāpayati

viditam astu vo ’smābhiḥ paṟandhūru-vaāstavyāya bhāradvāja-sagotrāya AĀpastambhba-sūtraāya taittirīya-sabrahmacāriṇe veda-vedāṁga-video rudraśarmaṇaḥ pautrāya sva-karmānuṣṭhāna-nipunṇāyaasya yajñaśarmmaṇaḥ putrāya veda-vedāṁgetihāsa-purāṇa-pāragāya catuḥ-ṣaṣṭhṭi-kalābhijñāya sākṣāT brahma Iva golaśarmmaṇe sarvva-kara-parihāriī-kr̥tyāyur-ārogyaiśvaryyaābhivrir̥ddhaye Alluvālu nāma grāmo dattaḥ

Asyaāvadhiḥ puūrvvataḥ cuvikandhi-pokarusu-siīmaḥā. dakṣinṇataḥ juvikalu. paścimataḥ cintapali. Uttarataḥ mupaṟu

sūryya-grahanṇa-nimitte Udaka-pūrvaṁ kr̥tvaā sarirva-kahāreṇa dattaMra-parihaārenṇa dattam. asyopari na kenacit bādhā kāaraṇaīyā. karoti yaḥ sa pañca-mahā-pātaka-saṁyukto bhavati. vyāsenāpy uktaM. ślokaḥ

bahubhir vasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tāasya tāadā phalaM sva-dāattām para-dattāṁ vā yo hareta vasundharāṁ ṣaṣṭir vvarṣa-srahasraāṇi viṣṭhāyāṁ jāyate kr̥miḥ brahma-svan tu viṣaṁ ghoraṁ na viṣaṁ viṣam ucyate viṣam ekākināaṁ hanti brahma-svaM putra-paviautrikaM yaĀjñatpptir asya dharmasya nirmalo dharma-saṁgrahaḥ boḻama nāma loke ’smiṁ puṇya-citto narokttamaḥ

maramācāryyeṇa likhitaM

-paripālitānāṁ -paripālitānāṁ I accept Gai's explanation that the dot above and to the left of nā is an anusvāra meant to be read with this syllable. svaāmi- svāmīi- -mano-’bhirāma- -mano-rāma- Compare bhuvana-mano-’bhirāma- in the Eḍeru plates of Vijayāditya I. -cāru-bhūri- -cāru- -prabhāvāvāarjitāśeṣa- -prabhāvovpārjitāśeṣa -prabhābhāvārjitāśeṣa ājñaāpayati ājñāpayati paṟandhūru- paṟanthūru- The spelling of (presumably) the same toponym is paṟantūr in the Pasapubaṟṟu grant of Viṣṇuvardhana III, but the present form looks like dh in all estampages. AĀpastambhba- Āpastambhba- Āpastambha- -sūtraāya -sūtrāya taittirīya- taittiriīya- traittirīya- What Gai probably saw as a partially preserved subscript r is the second stroke of the ai marker. -video Previous editors do not suggest this emendation, but since the donee's expertise in the Vedas and Vedāṅgas is mentioned in lines 15-16, the present compound must qualify his grandfather. -nipunṇāyaasya Previous editors do not suggest the emendation of the ending, but on the basis of the structure of this passage I feel quite certain that this compound was intended to describe the donee's father. °āyur-ārogyai° °ārogyai° cuvikandhi- cuvikaṇṭhi- -pokarusu- Can this be a scribal error for polakarusu? Compare polagarusu in several cognate inscriptions. siīmaḥā sīma -grahanṇa-nimitte Udaka-pūrvaṁ kr̥tvaā sarirva-kahāreṇa dattaMra-parihaārenṇa dattam According to Gai, the characters pūrvaṁ, the rva of sarva, and re in line 20 are engraved over an erasure. This is indeed where vestiges of earlier writing are most conspicuous, but the scope of correction is much larger. The previously inscribed text must have been quite a bit shorter given how compressed the post-correction text is. (The last 15 characters in line 19 occupy as much space as 10 characters in the previous line and fewer than 8 in the following one.) The starting point of the alteration is uncertain; sūryya may already be a correction, but the first vestiges of pre-correction text are at graha, which are also the first conspicuously narrow and closely spaced characters. The pre-correction text can be made out with fair certainty at the end of line 19 and the beginning of line 20, but not before, except for a superscript r atop the post-correction pū, an r̥ marker below U, and a possible ka overlapping with gra. The pre-correction text probably omitted sūryyagrahaṇa-nimitte and may have started with Udaka-pūrvvaṁ kr̥tvā sarvva-kara-pari°. This is largely consistent with the spacing and the vestiges, except that there seem to have been three pre-correction characters with descenders at the spot where pūrvvaṁ is expected. In line 20, a stroke resembling a superscript r atop tta must be a final M from the end of the pre-correction text, but there are no traces at all of a following initial A. The pre-correction text may thus have been dattaM masyopari. There is certainly no correction involved from syopari onward, and it is also certain that this segment must already have been in place when the correction was made, otherwise there would have been no need to squeeze the post-correction text into a very small space. -pūrvaṁ kr̥tvaā -pūrvaī-kr̥tya What looks like a subscript y here is quite certainly a subscript v combined with vestiges of the pre-correction text. uktaM. ślokaḥ uktaMāḥ ślokaāḥ uktaṁ ślokaḥ viṣaṁ viṣam viṣaṁ viṣam viṣaṁ ucyate uccyate -paviautrikaM -paviautriakaM I prefer the normalisation pautrikam; compare 19098. I moreover wonder if the intent was not paitr̥kam; compare pavupautrāya in line 13 of the Jaḷayūru grant of Viṣṇuvardhana III -saṁgrahaḥ -saṁgrahaM nāma -nāmaā I prefer to see nāma as a neuter accusative, next to the name that is understood to be in the nominative, not in compound. maramācāryyeṇa māramācāryyeṇa

Greetings. The grandson of Maṅgi Yuvarāja, the heart’s delight of the world who prevailed in victory vijaya-siddhi in diverse battles and who was eager to adorn the lineage of the majestic Calukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hāritī, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who were deliberately appointed to kingship by Lord Mahāsena, to whom the realms of adversaries instantaneously submit at the mere sight of the superior Boar emblem they have acquired by the grace of the divine Nārāyaṇa, and whose bodies have been hallowed through washing in the purificatory ablutions avabhr̥tha of the Aśvamedha sacrifice—; the dear son of His Majesty King mahārāja Viṣṇuvardhana III, who earned his great good reputation by his political acumen naya, discipline vinaya and valour and who was the shelter of all the world sarva-lokāśraya; His Majesty the supremely pious Supreme Lord parameśvara of Emperors mahārājādhirāja, the Sovereign bhaṭṭāraka Vijayāditya I, shelter of the entire universe samasta-bhuvanāśraya, supreme devotee of Maheśvara, who was deliberately appointed as heir by his mother and father, whose pair of feet is illuminated by a nimbus of rays from the jewels that are his toenails, which have been rubbed smooth by the grindstones that are rubies at the tips of the crowns of the totality of kings won over by the prowess of the blade of his sword, and who is endowed with the powers śakti of mastery prabhu, counsel mantra and energy utsāha, commands all householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Pallināṇḍu district viṣaya as follows:

Let it be known to you that in order to enhance our vitality, health and dominion, we have given the village named Alluvālu, converted into a holding exempt from all taxes, to Golaśarman of the Bhāradvāja gotra and the Taittirīya school, an adherent of the Āpastamba sūtra, a resident of Paṟandhūru who has completely mastered the Vedas, Vedāṅgas, Itihāsas, Purāṇas, and who is conversant with the sixty-four arts so that he is practically a tangible manifestation of Brahman, grandson of Rudraśarman who was versed in the Vedas and Vedāṅgas, son of Yajñaśarman, who was adept in the performance of his duties.

Its boundary on the east is the perimeter of Cuvikandhi pokarusu;Perhaps: the uncultivated land belonging to Cuvikandhu? on the south, Juvikalu; on the west, Cintapali; on the north, Mupaṟu.

It was given on the occasion of an eclipse of the sun, with a remission of all taxes, the donation being sanctified by a libation of water. Let no-one pose an obstruction to his enjoyment of his rights over it. He who does so shall incur the five great sins. Vyāsa too has said. What follows is śloka verse.

Many kings have granted land, and many have preserved it as formerly granted. Whosoever at any time owns the land, the fruit reward accrued of granting it belongs to him at that time.

He who would seize land, whether given by himself or by another, shall be born as a worm in faeces for sixty thousand years.

The property of a Brahmin is horrible poison: it is not actual poison that is properly called poison. Poison kills just the one man, while seizing the property of a Brahmin destroys his progeny.

The executor ājñapti of this ruling dharma is the immaculate and pious-minded superintendent of justice dharma-saṁgrahaI assume that dharma-saṁgraha is synonymous to dharmādhyakṣa or dharmādhikaraṇika, but it may be the title of a different official, or it may be used in a non-technical figurative sense as “storehouse of justice”., that greatest of men known in this world as Boḻama.

Written likhita by Māramācārya.

Prospérité ! le petit-fils de Maṁgi Yuvarāja, qui remporta le succès grâce à ses victoires dans les nombreux combats, qui charmait les esprits de l’univers, ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu, honorés par tous les êtres, fils de Hārīti, qui obtinrent leur royaume grâce à l’excellente faveur de Kauśiki, protégés par la troupe des Mères, méditant aux pieds de Mahāsena, dont les cercles ennemis furent soumis en un instant à la vue du signe du sanglier illustre, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par les bains purificatoires de l’aśvamedha, le cher fils de celui dont la gloire séduisante et immense fut procurée par le sens politique, la droite conduite et la vaillance, refuge de tous les hommes, l’illustre grand roi Viṣṇuvardhana, ce cher fils dont les deux pieds de lotus sont illuminés par une coiffe de rayons émanant de ces gemmes que sont ses ongles tendres, qui se frottent à cette pierre de touche que sont les joyaux sertis sur le faîte des diadèmes de tous les rois, gagnés à sa cause par la puissance de la lame de son épée, lui qui est doté des pouvoirs que sont la majesté, l’usage des bons conseils et la vigueur,Les trois pouvoirs constitutifs de la royauté, Arthaśāstra, 6, 2, 30 -33. très pieux, excellent dévôt de Maheśvara, méditant aux pieds de sa mère et de son père, refuge de tous les êtres, l’illustre Vijayāditya, roi suprême des grands rois, illustre seigneur, noble, ordonne ceci à tous les chefs de familles habitant dans le viṣaya de Pallināṇḍu, rāṣṭrakūṭa en tête :

qu’il soit connu de vous que nous donnons au petit-fils de Rudraśarman, habitant à Paṟandhūru, du même gotra que les descendants de Bhāradvāja, adepte du sūtra Āpastambha, disciple de l’école des Taittirīya, qui connaît les Veda et Vedāṁga, expert dans l’exécution de ses devoirs, au fils de Yajñaśarman, maîtrisant tout à fait les Veda, Vedāṁga, Itihāsa et Purāṇa, qui connaît les soixante-quatre arts, tel Brahmā incarné, à Golaśarman, exempté de toute taxe, en vue de l’accroissement de notre vie, santé et souveraineté, le village nommé Alluvālu.

La limite de celui-ci est à l’est la frontière de Cuvikaṇṭhipokarusu, au sud Juvikalu, à l’ouest Cintapali, au nord Mupaṟu; à l’occasion de l’éclipse de soleil, après avoir fait une libation d’eau, exempté de toute taxe, nous donnons ce village.dattam : anacoluthe, on attendrait un nominatif masculin singulier accordé à grāmo. Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Vyāsa a prononcé les vers :

beaucoup ont donné une terre, beaucoup l’ont protégée, celui qui possède la terre en possède le fruit.

Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre renaît ver de terre dans les excréments pendant soixante mille ans.

Le bien d’un brahmane est un terrible poison, ce n’est pas le poison qu’on appelle poison : un poison tue un seul homme, le bien d’un brahmane le fils et le petit-fils.

L’exécuteur de cette donation, immaculé, trésor du dharma, est le nommé Boḻama, au cœur pur, le meilleur des hommes dans ce monde.

(Celle-ci) a été gravée par le maître Mārama.

According to Gai's report, the emblem of the seal was destroyed by the local goldsmith near the findspot, so the seal now "looks like an empty bowl." Thus, the emblem must have been a separate component that could be popped out of the seal.

The village Mupaṟu is not identical to Mḻopaṟṟu of the 00054 Mḻopaṟṟu grant attributed to Maṅgi Yuvarāja and Mṟropaṟṟu of the 00097 Pulgoṭlapaṁbuluru grant of Vijayāditya III. The latter two are the same, but the present Mupaṟu is in a different district, and shares no boundaries with either of these two charters even though the latter grant is to the south of Mṟropaṟṟu.

Reported in 24A/1954-19551. Edited from estampages and photographs by G. S. Gai(300-302B), without translation, with estampages of the plates. Also edited, perhaps independently of Gai, by N. Venkataramanayya(), also without translation and with estampages. These estampages seem to be much clearer (yet without any indication that they were retouched manually) than those published by Gai, but the edition is of an inferior standard. The present edition by Dániel Balogh is based on a collation of the published editions and facsimiles with estampages preserved at the ASI headquarters, Mysore, and a Devanagari transcript attached to these estampages. Minor misreadings/typos in Venkataramanayya's edition are not indicated in my apparatus.

300-302B 24A/1954-19551