Seal śrī-tribhuvanāṁkuśa

Plates

svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālitānāM svāmi-mahāsena-pādānuddhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhāvabhr̥tha-snāna-pavitrītrīkr̥ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇos satyāśraya-vallabhendrasyāa bhrātā kubja-viṣṇuvarddhaṇo ’ṣṭādaśa varṣāṇi. tat-suto jayasiṁhas trayastriṁśataM. tad-anujendrarāja-nandano viṣṇuvarddhano nava. tad-ātmajo maṁgi-yuvarājaḥ pañcaviṁśatiṁ. tat-tanujo jayasiṁhas trayodaśa. tad-anujaḥ kokkiliṣ ṣasāṇ māsāN. tad-agrajo viṣṇurājo ’nujaṁ kokkilim uccāṭya saptatriṁśataM. tat-tanujo vijayāditya-bhaṭṭāraka EkānnaviṁśatiM. tattākali viṣṇurājaḥ ṣaṭtriṁśataM. tat-sūnur vvijayādityo dakṣiṇa-gaṁga-pakṣa-kṣaya-karo ’ṣṭaśata-narendreśvarāṇāṁ karttā catvāriṁśataM. tat-tanayaḥ kali-viṣṇuvarddhano ’ddhyarddha-varṣaM. tat-putraḥ

kiraṇapuram acalapuram uru-nellūrapuraṁ vidāhya caitat tripuraṁ martya-maheśvara-nāmnaā khyāta-yaśo-rāśir ābabhau yas satataM||| Atha ca kāliṁga-gaṁga-rūpyādi kośaleśa-dvipādi ca pāṇḍya-pallava-hemādi balāt tyāgārttham aāharaT

sa vijayādityaś catuś-catvāriṁśataṁ veṁgī-deśam anuvarṣam avarddhayaT. tad-anujanmano yuvarājasya vikramākrānta-sakala-dharā-cakrasya vikramāditya-bhūpateḥ priya-tanayaḥ

yasya khaḍga-jala-vārddhi-nimagnāaṁ kr̥ṣṇa-vallabha-balaṁ sa-sapatnaM mr̥ṇmayan tu caturaṁga-balaṁ vā kṣipram eva vilayaṁ gatam ājau.. Atha ca tigmāṁśor aṁśu-jālair udaya-giri-juṣo vyāpta-lokās tamisrā yad vādityaprasāda-dvirada-vara-guru-skandha-bhāsvat-sva-mūrtteḥ yasyeṣvāsa-pramuktair iṣubhir abhihata-praṣṭha-pr̥ṣṭhā vyadhāvaN karṇṇāṭā durddurūṭā jhaṭiti paṭu-naṭad-ghoṭakā lāṭakāś ca..

sa sakala-ripu-nr̥pati-makuṭa-taṭa-ghaṭita-maṇi-kiraṇa-mañjarī-puṁja-kiṁjalka-piṁjarita-caraṇa-sarasiruha-yugalas sarvva-lokāśraya-śrī-cālukya-bhīma-mahārājādhirāja-parameśvaraḥ parama-brahmaṇyo rāṣṭrakūṭa-pramukhān kuṭuṁbinas samāhūyettham ājñāpayati

viditam astu vo ’smābhiḥ mama priyātmajo ṣoḍaśa-vāriṣrṣikaḥ. yas tu

Āhlādanenendum ajā kalābhiḥs tyāgena karṇṇam manum ātma-vr̥ttyā rūpeṇa kāmaṁ yamam āji-śaktyā jīvan dhiyārkam mahasātiśete. niravadyapura-raṇe kari-turaga-dhanur-ddurddarogra-vallabha-daṇḍaM Āruhya gaja-patim mr̥gapatir iva hariṇān vikīryya vihasann aghasaT peruvaṁgūr-grāma-raṇe vallabha-daṇḍeṇna guṇḍayākhyaṁ hatvā nirlloṭṭhya ca dāyādān avanim aśeṣān nirākulām mahyam amadāT dattvārtthibhyo dhanaṁ kāmam mahya-dhaātrīm bhayan dviṣāM nikṣipya dikṣu sat-kīrttīn nāka-lokam agād aśsau kaṭākṣeṇāpi nāpaśyad veśyāś ca para-yoṣitaḥ āsśu bībhatsayā nūnaM riraṁsur amarā(ṁ)ganāḥ

tasya dīnānātha-bandhor bandhu-vatsalasya| Iṟimaṟtigaṇḍāpara-nāmnaś śubha-dhāmnaḥ paārallaukikaṁ kāryyaṁ kr̥tvaā nimitatya-śrāddha-nimittaṁ caturddaśa-vidyāsthāna-pārāvāra-pāragebhyaḥ vismr̥ta-viriṁcānana-vana-vanaja-sarasvaty-eka-nivāsāyamāna-mānanīyānanebhyaḥ sapta-soma-saṁsthārādhita-svāhāpati-sannidhānebhyaḥ sva-karmmānuṣṭṭhāna-niṣṭṭha-praṣṭṭhebhyaḥ Āpastamba-sūtra-pātrebhyaḥ koauṇḍidnya-gotrebhyaḥ Adhyapa| janneya| savitareya| tāḻava| śarmmabhyaḥ| harita-gotrebhyaḥ padmeya| paṇḍyama| revama| cāmikuṟṟa| doṇiya| cāmyaṇa-śarmmabhyaḥ| bhāradvāja-gotrebhyaḥ śrīdhara| kuṟutama| trikoṭi| poteya doṇeya-śarmmabhyaḥ| vatsa-gotrebhyaḥ mādhava| cakrapāṇi| dantyama-śarmmabhyaḥ kāśyapa-gotrebhyaḥ| Apcatāta| parameya| parama| janniya-śarmmabhyaḥ| kauśika-gotrābhyaāM| mahīdhara| keśava-śarmmabhyāM| katu-gotrābhyāM| komaradi| raviyaṇa-śarmmabhyāM| gautama-gotrābhyāM vāmana| bhadraṇa-śarmmabhyāM| pūtimāṣa-gotrāya dārapaśarmmaṇe| paurrukutsa-gotrāya Appaśarmmaṇe| vādhryastśva-gotrāya tūrkkaśarmmaṇe| gārgeya-gotrāya keśavaśarmmaṇe| nānā-gotrebhyaḥ dāmodara| nāgameya| doṇeya| doṇeya| hemaheśvara| devata| Amara-sarmmabhyaḥ| yājñavalkiya-sūtrāya kauṇḍinya-gotrāya trikoṭiśarmmaṇe| hiraṇyakeśi-sūtrāya vatsa-gotrāya māvyasśarmmaṇe|| prāvacana-sūtrāya kauśika-gotrāya nīlamaśarmmaṇe| parāśara-gotrāya govamaśarmmaṇe| kauśika-gotrāya murugaśarmmaṇe| yājñavalkiya-sūtrāya kāśyapa-gotrāya māciśarmmaṇe| bhāradvāja-gotrāya puruṣottamaśarmmaṇe| saparyyaṁ sarvva-kara-parihāreṇodaka-pūrvvam uttara-kaṇḍeṟuvāḍi-viṣaye vedatulūru nāma grāmo datta(ḥ)

Asya sīmaāno vakṣyante. pūrvvataḥ kalvapāgu nāma brahma-grāmas sīmā| Āgneyataḥ kodakāṭūru nāma grāmas sīmā| dakṣiṇataḥ mrānkoṇḍa nāmāgrahāras sīmā. paścimataḥ māroḍuṁballi nāma deva-bhogo grāmas sīmā| vāyavyāataḥ tarigoṭlu nāma brahma-bhogo grāmas sīmā| Uttaratas sevennu nāma grāmas sīmā| Īśānataḥ madurppallī nāma brahma-grāmaḥs sīmā| Iṇḍupugarugu nāmāgrahāraś ca

Asya mahāgrahārasyopari na kenacid bādhā karaṇīyā. yaḥ karoti sa paṁca-mahā-pātaka-saṁyukto bhavati. vyāsenāpy uktaM

sva-dattāM para-dattāṁ vā yo hareta vasundharāM ṣaṣṭi-varṣa-sahasrāṇi viṣṭṭhāyāṁ jāyate kr̥miḥ ṣaṣṭiṁ varṣa-sahasrāṇi svargge modati bhūmidaḥ Ākṣeptā cānumantā ca tāny eva narake vaseT bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phalaM sarvvān etān bhāvinaḥ pārttthivendrān bhūyo bhūyo yācate rāmabhadraḥ sāmānyo ’yan dharmma-setur nnr̥pāṇāṁ kāle kāle pālanīyo bhavadbhiḥ

Ājñaptir asya kaḍeya-rājaḥ

sarvva-kaḷlāgama-kuśalaṁ koṇḍācāryyaṁ samasta-lipi-vidam anaghaM Ālekhayad āgama-vit śāsanam api bhaṭṭa-vāmanaḥ kavi-vr̥ṣabhaḥ

Seal

Plates -sagotrāṇāṁ ṇāṁ may have been corrected from ṇa, with the vowel mark added on top and the anusvāra over the next character. -pavitrītrīkr̥ta About 10 characters after snāna have been inscribed twice. Vestiges of the deleted text are visible but not legible. The post-correction text is also barely legible, as this segment is in the middle of a patch in the plate that has been worn quite smooth. Only the word pavitrīkr̥ta is expected here. tattākali Note that the person introduced here is Viṣṇuvardhana IV, while Kali-Viṣṇuvardhana V comes below. I disagree with the ARIE report, according to which Viṣṇuvardhana IV is given the surname Kali, and believe that this is some sort of mistake.The composer's intent may have been tat-tokaM, misconstrued by the scribe from a smudged pre-drawing. I am not aware of tat-tokam occurring in genealogies before the time of Bhīma II, but any other word relevant here would require much greater emendation. The closely parallel Attili grant of Bhīma I has tat-tanujo viṣṇurājaḥ here. vidāhya khyāta- The text from dāhya onward in line 12 is compressed and may have been written over a carefully deleted shorter earlier text. The PC characters ra-nā are certainly a correction, probably written over śva. priyātmajo ṣoḍaśa- Because of the incorrect sandhi, I wonder whether the intended text was priyātmajo ṣṭāḍaśa-. ajā I am unable to interpret this word in the context and wonder if it is a scribal mistake for athā or adhā. aśsau My emendation is tentative. There is no real need for a pronoun in this stanza. doṇeya| doṇeya| In the first instance, the vowel marker of do consists of a vertical before and after the body, while in the second, it is a śiromātrā and a following vertical. saparyyaṁ I cannot interpret this word. My conjecture is that it is a scribal mistake for saparyyāyaṁ, but that word is not attested in cognate grants. It is also conceivable that it is an an unusual (and perhaps incorrectly written) technical term. vedatulūru The ARIE reports this name as Veḍatulūru. It is certainly not Veḍatalūru, as sometimes seen in secondary literature. Throughout the charter, da (e.g. l. 47) and ḍa (e.g. l. 25) are quite indistinguishable, but I feel that da is more likely here. brahma-grāma° bra may be a correction from gra, and grā is probably a correction from something involving an o marker. Compare the term brahma-bhoga below. dharmma-setur nnr̥pāṇāṁ rmma has been deleted and re-engraved in a narrower width. The next four characters are also very narrow additions over something shorter that has been completely erased. āgama-vit śāsanam The sandhi is resolved at the caesura.

Seal

Plates

Greetings! Satyāśraya Vallabhendra Pulakeśin II 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 Hāriti, 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. His brother Kubja Viṣṇuvardhana reigned for eighteen years. His son Jayasiṁha I, for thirty-three. His younger brother Indrarāja’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 the younger brother Kokkili, his elder brother Viṣṇurāja Viṣṇuvardhana III, for thirty-seven. His son Vijayāditya I Bhaṭṭāraka, for nineteen. His sonI translate the probable intended meaning, but the text is erroneous here; see the apparatus to line 10. Viṣṇurāja Viṣṇuvardhana IV, for thirty-six years. His son Vijayāditya II, the annihilator of the faction supported by the Sounthern Gaṅgas and the builder of a hundred and eight Narendreśvara temples, reigned for forty years. His son Kali Viṣṇuvardhana V, for a year and a half. His son—

who shone ever in a nimbus of glory by the name “Mortal Maheśvara Śiva,” for having burned the three cities of Kiraṇapura, Acalapura and spacious Nellūrapura;

furthermore,

forcibly seized, in order to donate it, the silver and other goods of the Kāliṅgas and the Gaṅgas, the elephants and other goods of the Lords of Kośala, and the gold and other goods of the Pāṇdyas and the Pallavas;

—that Vijayāditya III strengthened the land of Veṅgī year after year for forty-four years. His younger brother was the Heir Apparent Prince bhūpati Vikramāditya who conquered the entire circle of the earth by his valour vikrama. His dear son—

whose swords were the water of an ocean, swallowed by which the four-branched forces of Kr̥ṣṇa Vallabha along with his Bhīma I’s rivals dissolved in battle like a chess army made of unbaked clay swallowed by the actual ocean;

furthermore,

Do shrouds of darkness, though they may cover the world, disperse at once when struck by clusters of rays from the sharp-rayed sun as it mounts the Sunrise Mountain? Or did the dastardly Karṇāṭas and the Lāṭakas with their smartly prancing horses disperse at once when their leaders were struck in the back by arrows released from the bow of this one as his blazing form mounted the massive shoulder of the superb elephant Ādityaprasāda?

—that shelter of all the world sarva-lokāśraya, His Majesty Cālukya-Bhīma I, the supremely pious Supreme Lord parameśvara of Emperors mahārājādhirāja, whose pair of lotus feet are engilded by the pollen of a mass of beam clusters from gems fitted to the surfaces of the crowns of all enemy kings, convokes and commands all householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—as follows:

Let it be known to you that…The word asmābhiḥ in line 25 belongs with the participle dattaḥ in line 55. Most of the text from here to that point is a single highly complex sentence, except that the description of the son in lines 25-33 is a parenthetical addition that does not integrate with the syntax of the framework sentence. My beloved sixteen-year-old son, who—

surpasses the moon in delightfulness and evenI translate the conjecture suggested in the apparatus note to line 26. in the mastery of moon-digits arts, Karṇa in self-sacrifice, Manu in intrinsic moral conduct, Kāma in beauty, Yama in martial puissance, Jīva Br̥haspati in intellect, and the sun in splendour;

mounted on a king of elephants in the battle of Niravadyapura, laughingly scattered and devoured the troops of the fierce Vallabha bristling with elephants, horses and bowmen, as the king of beasts scatters and devours gazelles;

by defeating the one named Guṇḍaya along with the Vallabha’s army in the battle of Peruvaṁgūr village and dispossessing our rival collaterals, handed me the entire earth unimpeded.

Having given riches to beseechers, love to his lady mother and terror to his enemies; having cast his true reputation in all directions, he went to the world of heaven,

being obviously eager the sooner to ravish divine ladies, since he despised prostitutes or the wives of others, having never so much as cast a lewd glance at them.

Having performed the last rites pāralaukikaṁ kāryam for that friend of the destitute and the helpless, that cherisher of his dependents, that storehouse of auspiciousness whose other name was Iṟimaṟtigaṇḍa, for the purpose of perpetual offerings nitya-śrāddha we have givenThe “we” of this sentence is in line 25, while “given” is in line 55.—with due ceremonyI translate my conjectural emendation; see the apparatus to line 54. sanctified by a libation of water and with a remission of all taxes—the village named Vedatulūru in Uttara-Kaṇḍeṟuvāḍi district viṣaya to Brahmins versed in the length and breadth of the fourteen repositories of knowledge vidyā-sthāna, in whose estimable mouths Sarasvatī—neglecting the wild lotus that is the mouth of the Creator—sets up her sole abode, who stay in the presence of Svāhā’s Lord fire gratified through the seven Soma sacrifices sapta-soma-saṁsthā, and who are foremost in devotion to the performance of their duties, namely followers of the Āpastamba sūtra and of the Kauṇḍinya gotra: Adhyapa-, Janneya-, Savitareya- and Tāḻava-śarman; of the Harita gotra: Padmeya-, Paṇḍyama-, Revama-, Cāmikuṟṟa-, Doṇiya- and Cāmyaṇa-śarman; of the Bhāradvāja gotra: Śrīdhara-, Kuṟutama-, Trikoṭi-, Poteya- and Doṇeya-śarman; of the Vatsa gotra: Mādhava-, Cakrapāṇi- and Dantyama-śarman; of the Kāśyapa gotra: Apcatāta-, Parameya-, Parama- and Janniya-śarman; of the Kauśika gotra: Mahīdhara- and Keśava-śarman; of the Katu gotra: Komaradi- and Raviyaṇa-śarman; of the Gautama gotra: Vāmana- and Bhadraṇa-śarman; of the Pūtimāṣa gotra: Dārapaśarman; of the Paurukutsa gotra: Appaśarman; of the Vādhryaśva gotra: Tūrkkaśarman; of the Gārgeya gotra: Keśavaśarman; of diverse gotras: Dāmodara-, Nāgameya-, Doṇeya-, Doṇeya-, Maheśvara-, Devata- and Amara-śarman; of the Yājñavalkya sūtra and of the Kauṇḍinya gotra: Trikoṭiśarman of the Hiraṇyakeśi sūtra and of the Vatsa gotra: Māvyaśarman of the Prāvacana sūtra and of the Kauśika gotra: Nīlamaśarman; of the Parāśara gotra: Govamaśarman; of the Kauśika gotra: Murugaśarman; of the Yājñavalkya sūtra and of the Kāśyapa gotra: Māciśarman; of the Bhāradvāja gotra: Puruṣottamaśarman

Its boundaries shall now be enumerated. To the east, the boundary is the Brahmanical village named Kalvapāgu. To the southeast, the boundary is the village named Kodakāṭūru. To the south, the boundary is the Brahmanical holding agrahāra named Mrānkoṇḍa. To the west, the boundary is the village named Māroḍuṁballi, which is the property of a god deva-bhoga. To the northwest, the boundary is the village named Tarigoṭlu, which is Brahmanical property brahma-bhoga. To the north, the boundary is the village named Sevennu. To the northeast, the boundary is the Brahmanical village named Madurppallī, as well as the Brahmanical holding agrahāra named Iṇḍupugarugu.

Let no-one pose an obstacle to the enjoyment of rights over this great Brahmanical holding mahāgrahāra. He who does so shall be conjoined with the five great sins. Vyāsa too has said:

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

A donor of land stays in heaven for thousands of millions of aeons, while a seizer of granted land and a condoner of such seizure shall reside in hell for just as long.

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.

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

The executor of this ruling is the Castellan kaḍeya-rāja.

It was Bhaṭṭa Vāmana, a bull among poets and a knower of the lore āgama, who had the impeccable Koṇḍācārya—skilled in all traditions āgama of the arts and familiar with all scripts—write out this decree.