Seal śrī-tribhuvanāṁkuśa

Plates

svasti. śrīmāatāṁ sakala-bhuvana-saṁstuūyamāna-mānavya-sagotrāṇāṁ harīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-raājyānāṁ rmmamātr̥-gaṇa-paripaālitānāṁ svaāmi-mahāsena-paādaānudhyaātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñcchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānaām aśvamedhaāvabhr̥tha-snāna-pavitrīkr̥ta-vapuṣāṁ caḷukyānāṁ kulam aṁlalaṁkariṣṇoḥ Aneka-samara-saṁghaṭṭanopalabdha-vijayasya viṣṇuvarddhana-mahārājasya priya-tanayaḥ vijayaāditya-mahārājasya pautraḥmerur iva śaṁsita-mitrodayaḥ śāggiḥrṅgīvārātīi-bhiītī-kr̥ta-cakraḥ jalanidhir iva lakṣmī-prabhavaḥ vijayāditya-mahārājādhirāja-parameśvara-bhaṭṭaārakaḥ gudravara-viṣeaya-vaāsinao rāṣṭrakuūṭa-pramukhān kuṭuṁbinaḥ sarvvaān ittham ājñāpayati

viditam astu vo ’smaābhir dvaija-vrir̥ndārakaḥsya krovaśiri-vāstavyāya kuppaśarmmaṇaḥ pautrāya bandhauśarmmaṇaḥ putraāya bhāradvaāja-gotrāya yajñaśarmmaṇe Āpastambhba-sūtrā ya Adhīta-vedāya magāvaḍu nāma graāme daśa-kaṇḍika-vrīhi-bīja-vāpa-pramāṇaṁ kṣetraṁ pradattaṁ

tasyāvadhayaḥ. pūrvvataḥ kappu-ṟeni-cenu. dakṣiṇataḥ ceṟukani-cenu. paścimataḥ boḷuna-boyu-cenu. Uttarataḥ raṭṭoḍi-cenu. Eteṣaām madhyavarttī

sarvvān evaṁ bhaāvinaḥ paārttthivendraāN bhuūyo bhuūyo yācate rāmabhadraḥ sāmaānyo ’yaṁ dharmma-setur nr̥pānaṇāṁ kāle kāle pālanīyo bhavadbhiḥ Ājñaptir asya dharmmasya paṇḍaraṁgo guṇākhkaraḥ vijayāditya-bhūpasya pāda-padma-śilīmukkhaḥ

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Plates -saṁstuūyamāna- -saṁstūyamāna- rmmamātr̥- mātr̥- svaāmi- svāmi- paādaānudhyaātānāṁ pādaānudhyaātānāṁ aśvamedhaāvabhr̥tha- aśvamedhāvabhr̥tha- caḷukyānāṁ calukyānāṁ MDS's l must be a typo. The vowel of ḷ may be ū, or the engraver may have started engraving ḷya and then corrected. -saṁghaṭṭanopalabdha- In the script of the plates, ṇa is practically indistinguishable from no. I accept MDS's reading (and the associated emendation) in preference of my earlier reading of saṁghaṭṭaṇa-labdha (for saṁghaṭṭana-). śaṁsita- śaṁstita- Probably a typo in MDS. śāggiḥrṅgīvārātīi-bhiītī- śārṅgīvārāti-bhīti- MDS's reading appears to be a silent emendation. At the beginning, śā is clearer in his estampage than in the photos, from which alone I was unable to offer a meaningful reading for this locus. Any of the i-s in this stretch may be either short or long; I read long ī where the loop is open on the left, but this may be random variation. The superfluous visarga may have been intented for an initial I, but if so, it is very narrow and extremely malformed. -cakraḥ -cakro The visarga is clear, though not well formed, in the photo. -prabhavaḥ -prabhāvaḥ vijayāditya- vijayaāditya- vaāsinao vāsinao rāṣṭrakuūṭa- rāṣṭrakūṭā- -vrir̥ndārakaḥsya -brir̥ndārakasya krovaśiri- krovacūri- I cannot exclude MDS's reading, but I believe the spelling krovaśiri, as read for ARIE and as attested in the Koṟṟapaṟṟu grant of Vijayāditya II, is more likely. putraāya putrāya magāvaḍu maṁgaveḍu The ARIE report also records the name of the village as Maṅgaveḍu. There is definitely no ṅ here, though an anusvāra may be present. The vertical vowel marker between g and v in my opinion bends to the left at the top, and is thus probably associated with g rather than with the next character. graāme grāme daśa-kaṇḍika- daśāa-kaṇṭikā- -bīja-vāpa- -bījāvāpa- MDS's reading is entirely possible. kṣetraṁ pradattaṁ kṣetraṁ dattaṁ I cannot exclude MDS's reading, but pra seems more likely to me. boḷuna-boyu- bolucamāna-boyu- The damaged writing before the hole seems insufficient for two characters. paārttthivendraāN paārtthaivendraāN bhuūyo bhuūyo bhūyo bhūyo sāmaānyo sāmānyo nr̥pānaṇāṁ nr̥pānṇāṁ

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Plates

Greetings. The dear son of His Majesty King mahārāja Viṣṇuvardhana VI do not know of any other Eastern Cālukya grant that mentions the reigning king’s father before his grandfather. It seems likely that starting out with Viṣṇuvardhana is a mistake in the composition, which was corrected by adding Vijayāditya afterward. This may have been simple oversight, or perhaps the text of the charter was based on a grant of the king’s father Viṣṇuvardhana V, which would have mentioned that king’s grandfather Viṣṇuvardhana IV first. The composer of the present charter may have mechanically reproduced Viṣṇuvardhana here, and then set it up so that it referred to the reigning king’s father. who attained victory in the clash of many a battle and who was eager to adorn the lineage of the majestic Caḷukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Harīti, 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—; grandson of King mahārāja Vijayāditya II; namely the Supreme Lord parameśvara of Emperors mahārājādhirāja and Supreme Sovereign parama-bhaṭṭāraka Vijayāditya III—who desires the exaltation of his allies as Mount Meru which indicates the rising of the sun; whose army has become the terror of his enemies, like Viṣṇu the wielder of the Śārṅga bow whose discus has become the terror of his enemies; and who gives rise to prosperity as the ocean produced Lakṣmī—commands all householders kuṭumbin—including foremost the overseers kūṭaka— who reside in Gudravara district viṣaya as follows:

Let it be known to you that to Yajñaśarman of the Bhāradvāja gotra and the Āpastamba sūtra—a resident of Krovaśiri who has studied the Veda, and who is the grandson of Kuppaśarman, a principal of the twiceborn,The composer’s intent may have been to describe the donee, rather than the grandfather, as a principal of the twiceborn. and son of Bandhuśarman—we have given a field of an extent sufficient for sowing ten kaṇḍikas of paddy seed at the village named Magāvaḍu.

Its boundaries are as follows. To the east, the kappu-ṟeni field cenu.According to an editorial note to MDS (1161), kappu-ṟeni-cenu obviously means black cotton soil. To the south, the Ceṟukani field cenu. To the west, the Boḷuna boyuThis reading is uncertain; see the apparatus to line 19. The word boya is probably involved. field cenu. To the north, the field cenu of the overseer raṭṭoḍi. It is situated in the midst of these boundaries.

Over and over again, Rāmabhadra begs all future kings thus: “Each in your own time, you shall respect this framework of legality that is universally applicable to kings!”

The executor ājñapti of this ruling dharma is Paṇḍaraṅga, the storehouse of virtue, a bee at the lotus feet of King Vijayāditya.