Seal śrī-tribhuvanāṁkuśa

Plates

svasti śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālīitānāṁ svāmi-mahāsena-pādānudhyāyīināṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhāvabhr̥ttha-snāna-pavitrīkr̥ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇoḥ satyaāśraya-vallabhendrasya bhrātā kubja-viṣṇuvarddhano ’ṣṭādaśa varṣaāṇi veṁgī-deśam apālayaT. tat-putro jayasiṁhas trayastriṁśataṁ. tad-anujendrarāja-nandano viṣṇuvarddhano nava. tat-sūnur mmaṁgi-yuvarājaḥ paṁcaviṁśatiṁ. tat-putro jayasiṁhas trayodaśa. tad-avarajaḥ kokkiliḥ ṣaṇ-māsāN. tasya jyeṣṭho bhrātā viṣṇuvarddhanas tam uccāṭya saptatriṁśataṁ. tat-putro vijayāditya-bhaṭṭārako ’ṣṭādaśa. tat-suto viṣṇuvarddhanaḥ ṣaṭtriṁśataṁ. tat-suto vijayāditya-narendra-mr̥garājaś cāṣṭācatvāriṁśataṁ. tat-sutaḥ kali-viṣṇuvarddhano ’ddhyarddha-varṣaṁ. tat-suto guṇagāṁka-vijayādityaś catuścatvāriṁśataṁ. tad-anuja-yuvarāja-vikramāditya-bhūpateḥ sūnuś cālukya-bhiīma-bhūpālas triṁśataṁ. tat-putraḥ kollabigaṇḍa-vijayādityaḥ ṣaṇ māsāN. tat-sūnur ammarājaḥ sapta varṣāṇi. tat-suta-vijayādityaṁ bālam uccāṭya tālapo māsam ekaṁ.taṁ jitvā cālukya-bhīma-tanayo vikramāditya Ekādaśa māsāN. tatas tālapa-rājasya suto yuddhamallaḥ sapta varṣāṇi. taṁ jitvā kollabigaṇḍa-vijayāditya-suto bhīma-rājo dvādaśa varṣāṇi.

tasya maheśvara-mūrtter umā-samānākr̥teḥ kumārābhaḥ lokamahādevyāḥ khalu yas samabhavad ammarājākhyaḥ. yo rūpeṇa manojaṁ vibhavena mahendram ahimakaram uru-mahasā haram ari-pura-dahanena nyakkurvvāan bhāti vidita-dig-avani-kīrttiḥ. kavi-gāyaka-kalpatarur dvija-muni-dīnāndha-bandhu-jana-sunarabhiḥ. yācaka-jana-cintamaṇir avaniīśa-manṇir mmahogra-mahasā dyumaṇiḥ. vidita-dharādhipa-vidyo vividhāyudha-kovido vilīnāri-kulaḥ. kari-turagāgama-kuśalo hara-caraṇāṁbhoja-yugala-madhupaḥ śrīmāN. giri-rasa-vasu-saṁkhyābde sśaka-samaye mārggaśīrṣa-māse ’smiN kr̥ṣṇa-trayodaśa-dine bhr̥guvāre maitra-nakṣatre. dhanuṣi ravau ghaṭa-lagne dvādaśa-varṣe tu janmanaḥ paṭṭaṁ. yo ’dhād udaya-girīndro ravirm iva lokānurāgāya. yasmiN sśāsati nr̥patau paripakvāneka-sasya saṁpac-chāliḥ. satata-payo-dhenur abhiīr ṇnnirītir aparug nirasta-coro deśaḥ.

sa sakala-ripu-nr̥pati-makuṭa-taṭa-ghaṭita-maṇi-gaṇa-madhukara-nikara-paricuṁbita-caraṇa-sarasiruha-yugalo ’yuga-locana-pada-kamala-vilasad-dvirephāyamāno mānonnato natoddhataḥ-samasta-lokaḥ samasta-bhuvanāśraya-śrī-vijayāditya-mahārājādhirāja-parameśvaraḥ parama-bhaṭṭārakaḥ parama-brahmaṇyaḥ mātā-pitr̥-pādānudhyātaḥ pāvunavāra-viṣaye prāndeṟu-dvādaśa-grāma-nivāsino rāṣṭrakūṭa-pramukhān kuṭuṁbinas samāhūyettham ājñāpayati.

tasmai kuppanaāmātyāya mad-bbhaktāya tāṇḍeṟu nāma grāmam agrahāriīkr̥tyoāsmābhir dattaṁ. yasya bhavad-viṣaye prāndoṟti beṭipūṇḍi nāma sa-haṭaka-bhāgam agrahārīkr̥tya sarvva-kara-paraihāreṇa datta Iti viditam astu vaḥ.

Asya sa-grāmasyāvadhayaḥ

yaāte kr̥miḥ.

Ājñaptiḥ kaṭṭakarājaḥ. mahākāla-bhaṭṭa-kaāvyaṁ. jontācāryyeṇa likhitaṁ.

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Plates ravirm ravirm natoddhataḥ-samasta-lokaḥ I agree with Hultzsch in supplying the correct reading of this phrase from the Elavaṟṟu grant of Amma II. Compare also the differently corrupt natoddhatas samasta-lokas in the Tāṇḍikoṇḍa grant of Amma II. -haṭaka- -haāṭaka- I prefer not to make Hultzsch's emendation; see my note to the translation. sa-grāmasyā° sagrāmasyā Again, I prefer not to make Hultzsch's emendation; see note to the translation. yaāte kr̥miḥ I do not restore the preceding text of this stanza because I have no information about the location of the beginning of line 71, but I prefer to indicate in the edition that this text comprises the end of a stanza. The number 25 was assigned to it by Hultzsch. mahākāla-bhaṭṭa- mahākā-bhaṭṭa- I emend tentatively, on the grounds that people with the name Mahākāla Bhaṭṭa or Bhaṭṭa Mahākāla do occur in other Eastern Cālukya grants.

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Plates

Greetings. Satyāśraya Vallabhendra Pulakeśin II was eager to adorn the lineage of the majestic Cālukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hārītī, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who are humbly devoted to Lord Mahāsena,While I consistently translate the phrase (pāda+)anudhyāta, occurring in almost all Cālukya plates, as “deliberately appointed by,” the construction here is with °ānudhyāyin. Thus, the composer of this text had in mind “meditation on feet of,” or at least a humble devotion to the respected presence. This in turn may mean that the standard phrase with (pāda+)anudhyāta was also understood to have this latter meaning by this time in the Cālukya chancellery. Compare 109. to whom enemy territories 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. His brother Kubja Viṣṇuvardhana protected pāl- the land of Veṅgī for eighteen years. His son Jayasiṁha I, for thirty-three. His younger brother Indrarāja’s Indra Bhaṭṭāraka’s son Viṣṇuvardhana II, for nine. His son Maṅgi Yuvarāja, for twenty-five. His son Jayasiṁha II, for thirteen. His younger brother Kokkili, for six months. After dethroning him, his eldest brother Viṣṇuvardhana III, for thirty-seven. His son Vijayāditya I Bhaṭṭāraka, for eighteen. His son Viṣṇuvardhana IV, for thirty-six. His son Vijayāditya II Narendramr̥garāja, for eight and forty. His son Kali-Viṣṇuvardhana V, for a year and a half. His son Vijayāditya III with the byname Guṇaga, for forty-four. The son of his younger brother the heir-apparent yuvarāja Prince bhūpati Vikramāditya, King bhūpāla Cālukya-Bhīma, for thirty. His son Kollabigaṇḍa Vijayāditya IV, for six months. His son Ammarāja I, for seven years. After dethroning his son the child Vijayāditya V, Tālapa, for one month. After defeating him, Cālukya-Bhīma’s son Vikramāditya II, for eleven months. Then, King rājan Tālapa’s son Yuddhamalla, for seven years. After defeating him, Kollabigaṇḍa Vijayāditya’s son Bhīmarāja II, for twelve years.

To him Bhīma II, who was like Maheśvara in form, a son named Ammarāja II, who verily resembled Kumāra, was born from none other than his queen Lokamahādevī, who was like Umā in appearance.

The palms of his hands and the soles of his feet are marked with the omens of the conch,Alternatively, jalaja may mean a fish or perhaps a lotus. the parasol, the chowrie, the jar and the elephant goad. His two playfully moving arms are like iron bars and extend to his knees. His chest is like a cliff of a majestic mountain.

He is a wish-granting tree to poets and singers, a cow of plenty surabhi to Brahmins dvija, ascetics muni, the afflicted, the blind and his kinsfolk, a wish-fulfilling jewel to supplicants, a jewel among kings, and the jewel of the sky the sun by his great and fierce glory.

He is majestic, familiar with the sciences appropriate for kings, expert with various weapons, skilled in the lore of elephants and horses and a bee to the lotus that is the foot of Hara Śiva. The families of his enemies have melted away.

In the year that has the numbers of mountains, flavours and the Vasus 867, right to left in the Śaka reckoning, in this month of Mārgaśīrṣa, on the dark thirteenth day, a Friday, under the asterism nakṣatra Maitra =Anurādhā,

when the sun was in Sagittarius dhanus and the ascendant lagna was Aquarius ghaṭa, in the twelfth year after his birth he donned the royal turban to the delight of the people, as the lordly Mountain of Sunrise dons the sun to tint the world red.This stanza exists in related grants in two versions, one with °girīndre ravir and another with °girīndro ravim. The present text is not clear enough to tell which reading we have; I translate the latter, which I consider slightly superior.

While this king rules, the land is ripe with the bounty of many crops and rice,Or, as expressed in what I deem to be a superior version of this stanza, “replete with the bounty of many a ripe harvest.” See the apparatus to line 35. exempt from fear, free from disasters īti, devoid of pestilence and rid of bandits, and its cows never dry up.

The pair of lotuses, which are his feet, are kissed all around by swarms of bees, which are the clusters of jewels fitted to the surfaces of the crowns of all enemy kings, while he himself plays the part of a bee flitting at the lotus that is the foot of the god with an odd number of eyes Śiva. He rises high with pride while puffed-up people all bow down. That shelter of the entire universe samasta-bhuvanāśraya, His Majesty Vijayāditya Amma II the supremely pious Supreme Lord parameśvara of emperors mahārājādhirāja and Supreme Sovereign parama-bhaṭṭāraka, convokes and commands the householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in the twelve-village territory of Prāndeṟu in Pāvunavāra district viṣaya as follows:

To that Minister Kuppana, who is my devoted servant, we have granted the village named Tāṇḍeṟu, converted into a rent-free holding agrahāra. The hamlet named Beṭipūṇḍi of the village Prāndoṟu in your district comprises a part of this donation, granted, along with the dues from the market, as a rent-free holding with a remission of all taxes.I am very hesitant in my interpretation of this passage. Hultzsch emends haṭaka to hāṭaka, translating as follows: … to whom the village named Beṭipūṇḍi in the neighbourhood of Prāndoṟu in your district, together with the share of gold, was given… He adds that prāndoṟti is a Telugu genitive of prāndoṟu, and that he cannot tell whether the present grant refers to Tāṇḍeṟu or to Beṭipūṇḍi or to both, and whether only the second or both of them belonged to the Pāvunavāra viṣaya. It is perhaps more likely that yasya here refers not to the donee, but to the donation expressed in the first sentence. If so, then the text most likely means that Beṭipūṇḍi is a hamlet formerly attached to the village of Prāndoṟu in Pāvunavāra district, and it is now being re-allocated to the object of the grant, Tāṇḍeṟu, which is probably in a different district (adjacent to the border of Pāvunavāra district). The text sa-haṭaka-bhāgam poses a problem separate from the the difficulty of interpreting the first part of this sentence. Hultzsch’s emendation is meaningful, but hāṭaka is a rare word and I am not aware of it being ever used in a similar context. However, at least one cognate inscription does use hāṭaka, though in a different context. See line 26 of the Andhra Sahitya Parishad plates of Śaktivarman. I think it is at least conceivable that haṭa is a variant of (or an error for) the word haṭṭa meaning a market, and haṭaka-bhāga may then mean either the dues payable to the landlord of the market (designated haṭṭaka), or simply market-related dues. Let this be known to you.

Its boundaries, together with the hamlet,This is another problematic spot in the text. Hultzsch emends it by suppressing sa, which results in perfectly meaningful text, “The boundaries of this village.” However, I think sa-grāmasya is intentional (or erroneous for an intended sa-grāmaṭikasya). This ties in with my interpretation of the previous problem spot (for which see the previous note), where I believe that a hamlet formerly attahed to another village is hereby reallocated to the donated village. This in turn is the reason why at this point the boundaries must be specified so that the above-mentioned hamlet is included in the donated land. are as follows.

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 executor ājñapti is the castellan kaṭaka-rāja. The poetry is Mahākālabhaṭṭa’s. Written likhita by Jontācārya.

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Plates

Prospérité ! Kubja Viṣṇuvardhana, frère de Satyāśraya Vallabhendra, qui orne la dynastie des Cālukya, illustres, du même gotra que les descendants de Manu, loués dans l’univers entier, fils de Hārīti, ayant reçu leur royaume par l’excellente faveur de Kauśikī, protégés par les Mères réunies, méditant aux pieds du seigneur Mahāsena, eux dont les cercles ennemis ont été soumis en un instant à la vue du signe de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyaṇa, eux dont les corps ont été purifiés grâce aux bains consécutifs au sacrifice du cheval, a protégé la contrée de Veṅgī pendant dix huit années. Son fils Jayasiṁha pendant trente ans ; Le fils d’Indrarāja, son frère cadet, Viṣṇuvardhana, pendant neuf ans ; Le fils de celui-ci, Maṁgi, le prince héritier, pendant vingt-cinq ans ; Son fils Jayasiṁha pendant treize ans ; Le frère cadet de ce dernier, Kokkili, pendant six mois ; Son frère aîné Viṣṇuvardhana, après l’avoir chassé, pendant trente-sept ans ; Le fils de celui-ci, Vijayāditya, l’illustre seigneur, pendant dix-huit ans ; Son fils Viṣṇuvardhana pendant trente-six ans ; Son fils, le roi Vijayāditya Mr̥igarāja pendant quarante-huit ans ; Le fils de ce dernier, Kali Viṣṇuvardhana, pendant un an et demi ; Son fils Guṇagāṁka Vijayāditya pendant quarante-quatre ans ; Le fils du roi Vikramāditya, prince héritier, frère cadet de ce dernier,Frère de Guṇagāṁka le roi Cālukya Bhīma pendant trente ans ; Son fils Kollabhigaṇḍa Vijayāditya pendant six mois ; Le fils de celui-ci, Ammarāja, pendant sept ans ; Après avoir chassé son fils Vijayāditya, alors qu’il était enfant, Tālapa a protégé la terre pendant un mois ; Après avoir vaincu ce dernier au combat, le fils du roi Cālukya Bhīma, le roi Vikramāditya pendant onze mois ; Ensuite le fils du roi Tālapa, le roi Yuddhamalla la terre pendant sept ans ; Après avoir vaincu celui-ci, le fils de Kollabhigaṇḍa Vijayāditya, le roi Bhīma pendant douze ans ;

de ce dernier, manifestation de Maheśvara, et de Lokamahādevī, dont l’aspect était semblable à celui d’Umā, pareil à Kumāra, naquit le nommé Ammarāja.

Humiliant par sa beauté Manoja, par sa puissance le grand Indra, le soleil par son vaste éclat, et Hara par le fait de brûler les forteresses ennemies, il resplendit, sa gloire répandue aux quatre points cardinaux et sur la terre.

Il est pour les poètes et les chantres l’arbre combleur de vœux, pour les brahmanes, les ascètes, les malheureux, les aveugles et les amis il est la vache céleste, pour la foule des solliciteurs la pierre combleuse de désirs, joyau parmi les rois par son grand et puissant éclat joyau du jour.

Il a acquis la science royale, il est expert dans les diverses armes. Il a fait disparaître les troupes ennemies, il est expert dans la science des éléphants et des chevaux, illustre, il est une abeille butinant les deux lotus que sontCe passage est illisible. Le vers étant récurrent dans le corpus (cf. str. 11, 47, str. 8, 54), nous nous inspirons des autres formulations. les pieds de Hara.

Lors de l’année qui se compte en montagnes, rasa, vasu, dans l’èreCe mot est illisible. śaka, au mois de Mārgaśīrṣa, en ce treizième jour de la quinzaine sombre, le jour de Bhr̥gu sous la constellation de Mitra,

sous le signe de l’arc alors que le soleil est en conjonction avec le Pot, dans la douzième année depuis sa naissance, il a revêtu la couronne par affection passionnée pour l’univers comme la grande montagne du levant revêt le soleil.

Tandis que sous son règne, le riz et une grande quantité de céréales diverses murissent le pays est toujours pourvu de vaches à lait, exempt de crainte, de calamité, de maladie, les voleurs en sont chassés.Les pāda a et b ne sont pas lisibles, nous restituons ici la formule stéréotypée que nous avons rencontrée dans les autres inscriptions.

Celui dont les deux pieds sont des lotus baisés par les essaims d’abeilles que sont les gemmes qui couvrent l’orbe des diadèmes des souverains ennemis, venus de tous les horizons, qui adoptait l’attitude d’une abeille folâtrant sur les lotus que sont les pieds du dieu aux yeux en nombre impair, dont l’orgueil s’accroissait et devant lequel les hommes arrogants s’inclinaient, refuge de l’univers entier, l’illustre Vijayāditya, souverain suprême des grands rois, premier seigneur, illustre seigneur, très pieux, méditant aux pieds de sa mère et de son père, ayant convoqué tous les chefs de familles des douze villages de la circonscription de Pāvunavāra, dont le chef-lieu est Prāndoṟu, les rāṣṭrakūṭa en tête, ordonne ceci :

qu’il soit connu de vous que : Nous donnons à ce Kuppanāmatya, pour sa dévotion envers nous, le village nommé Tāṇḍeṟu, en qualité d’agrāhāra, et dans votre circonscription de Prāndoṟu, le village nommé Betipūṇḍi, avec une part d’or, en qualité d’agrāhāra, exempté de toute taxe. Que ceci soit connu de vous.

Les limites de ce village sont : * * *Ce passage n’a pu être restitué par l’éditeur.

Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre renaît ver de terre dans des excréments pendant soixante mille ansSeuls les mots « ya te kr̥miḥ » sont lisibles.

L’exécuteur est le kaṭakarāja. Le poème est de Mahākābhaṭṭa. Il a été gravé par Jontācārya.