Seal śrī-viṣamasiddhi

Plates

śrī. vijayatāṁ mahārājaḥ. Āyur ārogyam aiśvaryyañ cābhivarddhaṁtāṁ. Iṣṭa-sampad astuūttūarottarāḥ kriyās sampadyantāṁ.

śrīmad-asanapurādhiṣṭhānua-vāsī śrīmad-bhagavat-svāmi-māahāsena-pādāṇnudhyātānāṁ tribhuvana-mātrir̥bhir abhirakṣitānāṁ maānavya-sanagotrāṇāṁ hārītī-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāM catur-udadhi-paryyantaḥ-prathita-yaśasaāM Aśvameddha-yājināM caḷukyānām anvayam unnamayitum asakrar̥rdd-anaubhūta-raṇa-rāgasya raṇarāgasyapraṇaptāḥ Asahya-vikramasya vipula-kīrtteḥ kīrttivarmmaṇaḥ prapautraḥ śakti-traya-vaśīkrir̥ta-sakala-mahī-maṇḍalasya satyaāśraya-prir̥thiviī-vallabha-mahārājādhirāja-parameśvara-bhaṭṭārakasya priyānujasya svāsi-dhārā-namita-samasta-sāmanta-maṇḍalasya sthala-jāalādi-durgga-viṣameṣv api labdha-vijayatvād viṣamasiddheḥ prathita-jana-prasnuta-kāmadhenoḥ lokātiśayita-vikramatayā nara-loka-vikramasya viṣṇuvarddhana-mahārājasya priya-tanayasyāneka-samara-saṁghaṭṭa-labdha-vijaya-śrī-latā-prasūta-yaśaḥ-prasūty-āmoda-gandhādhivāsita-sakala-dig-maṇḍalasya nānā-śaāstrābhyāsopabr̥ṁhita-niśita-vimala-buddheḥ tyāgaudāryya-gāṁbhīryya-dhairyya-kānti-prajñādi-guṇa-gaṇālaṁkr̥tasya trailokya-vikramoddyodtita-sakala-lokāśrayasya bhuja-yugaḷla-bala-namitāśeṣa-ripu-nr̥pati-vara-makuṭa-taṭa-ghaṭitāneka-maṇi-kiraṇa-rāga-rañjita-caraṇāravinda-yugaḷlasya viīra-dhvajopātta-śakrarddhi-visparddhita-vibhūter anekāhita-nara-vara-śiraḥ-karoṭikā-vitāna-vikhyāta-yaśaso deva-dvija-guru-yatadhiyaty-atithi-śiṣṭeṣṭānujiīvi-saṁbandhibhir anavarata-prakāmopabhoga-bhujyamāna-vividha-puṇya-pphala-saṁpuūrṇṇāmr̥ta-dhenoḥ śrī-jayasiṁghha-vallabha-mahārājasya priyānujasya tyāga-dhenuoḥ śakti-traya-sampannāneka-vidyā-viśāradaḥasya ripu-maṇḍaleṣv api vigraha-siddhiḥeḥ siṁha-vikramaasya nayopetatvāMT rāja-lokāśrayaasya śrīmad-indravarmma-mahārajasya putraḥ nānā-śaāstrābhyāsopāttāneka-vidyā-viśāradaḥ viṣṇuvarddhana-mahārājasya paḷḷi-rāṣṭre koṇeki nāma grāmaḥ saṁpradattaḥ. grāmeyakāN rājapuruṣa-taḷlavara-daṇḍanāyaka-rāṣṭrika-dūta-bhaṭa-naṭa-ceṭaka-paricāraka-niyuktādhyakṣa-praśāstr̥-samāhartr̥-nānāyakāṁś cājñāpayati

śrotriyasya sakala-dig-anta-prathita-yaśaso yajana-yājanādhyayanādhyāpana-dāna-pratigrahāa-niyama-niratasya sarvvāgama-viśeṣa-pratipādanatvād adya-kāla-vararucir iti vikhyātasya mahāsenaśarmmaṇaḥ putrāya viduśarmmāṇaḥaṇe brāhmaṇa-sūtra-mantra-tantropaniṣat-prabhr̥ty-āanaeka-vidyā-viduṣe parāśara-gotraāya sarvva-satvānukampita-maitriī-cirttāya taitrikataittirīyaka-caraṇāya Āpastamba-sūtrāya kandeṟu-boya-brāhmaṇeāya Ātukuru-vastavyasyaāya māgha-māse somaggrahaṇa-kāle Asmad-āyur-bala-vijaya-bhogaiśvaryyaābhivar̥rddhaye saMpradatta devabhoga-hala-varjaṁ

mamānvaya-jā ye kecid anāgate kāle bhūmipālāḥ sarvve grāma-saṁrakṣaṇaṁ kurvvantu grāma-saṁbhavādhikrir̥tāḥ sarvve Ayyaṇānvaya-jā dhanañjaya-prabhr̥tayas tat-puruṣāḥ

Etasya grāmeasya viṁśottara-śateṣv aṁśeṣu viṣṇuśarmmaṇe viṁśati Aṁśakāni. tasya sununāsūnave madiśarmmaṇe viṁśati. mahāsenaśarmaṇe viṁśati. tasya ca priyānujasyaāya dāmaśarmaṇe viṁśiati. mudokura-boyasyaāya gaṇaiśarmmaṇae ṣaṬ. Ātukuru-boyasyaāya viṣṇuśarmmaṇe pañca. koṇḍasāmi-boyasyaāya pañcatiṇṇi. pāḍi-boyasyekaboyāyaikaṁ. kumunūru-boyasyaāya mādiśarmmaṇae catvāri ndi-boyasyaāya dvau. naḍukuḻi-boyasyaāya sarvvaśarmmaṇe dvau. veḷuvaḷi-boyaāya baṭṭaśarmmaṇae dvau. reyūru-boyasyaāya dvau. kanpaṟ-boyasyaāya maṇḍaśarmmaṇae dvau. revaśarmmaṇe dvau. Irukuṭūrur-boyasyaāya dvau

yo ’smāac-chāsanam adhikramyaatikrāmati sa pāpo śāriīraṁ daṇḍam arhati

bhūmi-dānāt paran dānan na bhūtan na bhaviṣyati tasyaiva haraṇāt pāpan na bhūtan na bhaviṣyati sva-dattāṁ para-dattāṁ vā yo haretua vasundharāṁ gavāṁ śata-sahasrasya hantuḥ pibati kilvbiṣaṁ bahubhir vasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmiḥ tasya tasya tathdā hphalaṁ

śrī-jayasiṁghha-vallabha-mahārājasya pravarddhamāna-vijaya-rājya-savasaresaṁvatsare triṁśati varṣa Aśvayuje māse śukla-pakṣe daśamī-divase śravaṇe candravāre gaṁgavijaya-varddhaki-likhitam idaṁ sśāsanaM. svasti

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Plates śrī. vijayatāṁ mahārājaḥ. śrīr vijayatāM. mahārājasya -sampad Narasimhaswami notes that something was added below da and then struck out. I see only noise here, and no more of that than in many other spots. astuūttūarottarāḥ As Narasimhaswami notes, it seems that the marker for ū was accidentally added to tta. Moreover, the subscript part of that character may have been first engraved as something else. kriyās sampadyantāM unnamayitum asakrar̥rdd-anaubhūta-raṇa-rāgasya raṇarāgasya unnamayitumaṁ sakrarddanasaṅkrandana-bhūta-raṇarāgasya The emendation suggested by HKN has also been written on the ASI transcript, with the note "this is Indra". My emendation is based on the parallel locus in line 3 of the Timmapuram plates of Viṣṇuvardhana I. praṇaptāḥ praṇaptāuḥ See the commentary. labdha-vijayatvād viṣamasiddheḥ labdha-vijayatāsya To justify my rather heavy-handed emendation, compare line 4 of the Cīpurupalle plates and l8 of the Timmapuram plates, where, however, the phrase is labdha-siddhitvād. prathita- The reading is clear, but probably something else had been intended by the composer, such as praśrita-, prārthi- or arthi-. Compare artthi-jana-nitya-prasnuta-kāmadhenuḥ in line 9 of the Timmapuram plates of Viṣṇuvardhana I and samāśritānāṁ kāmadhenu-caritasya in line 13 of the Peṇukapaṟu grant. -prasnuta- -prastuta- -śrī-latā- -śīlatā- Compare line 4 of the Mḻopaṟṟu grant probably of Maṅgi Yuvarāja, which seems to have jaya-śrī-latā-prasūta-yaśaḥ-prasūty- (though the reading is problematic) in an otherwise largely identical compound. The bottom of the plate is damaged here, and a subscript r may in fact have been present. However, parallel phrases in line 8 of the Nutulapaṟu Grant and line 8 of the Elūru Grant of Maṅgi Yuvarāja, and line 7 of the Jaḷayūru grant of Viṣṇuvardhana III only have -vijaya-yaśaḥ-prasūty- without -śrī-latā-. -prasūty-āmoda- -prasūtāmoda- See the previous note for parallels substantiating this emendation. -lokāśrayasya -lokāśraya- I emend diagnostically to indicatate that this phrase was probably adopted from a description of a ruling king in the nominative (such as in line 6 of the Mḻopaṟṟu grant probably of Maṅgi Yuvarāja) and inattentively changed only at the end to a genitive. I am certain that the compound ending here is not subordinate to the one beginning after this point. I also have a suspicion that the received form °oddyotita-sakala-lokāśraya is in fact haplography for °oddyotita-sakala-lokas sakala-lokāśrayaḥ, but have no exact parallel to attest to this. -śiraḥ-karoṭikā-vitāna-vikhyāta- There is a head-level roughly circular stroke between the visarga and the following ka, which may be noise, a remnant of a deleted character, or possibly a jihvāmūlīya used in addition to the visarga and affixed to the left of ka instead of on top because this is the first line on the page, with a very narrow top margin. Part or whole of the sequence ṭikā-vitāna-vi may have been written over deleted text. At the end, tāna-vi is written in narrower and more closely spaced characters than usual. These three characters are damaged, and na is completely illegible in the estampage. The ASI transcript only ready vitāvi instead of these three, and a secondary insertion shows a tentatively read visarga between these two characters. HKN's restoration (or tentative reading) is at any rate perfectly plausible. -yatadhiyaty-atithi- Narasimhaswami's emendation (also noted in the margin of the ASI transcript) is ingenuous and very plausible. -vikramaasya -vikrama- The composer of the text probably did not make a strong distinction between a string of nominatives and a string of stem forms, and I believe both the nominatives and the stem forms here were intended to describe Indravarman. Compare lokāśraya in line 11, and the string of nominatives beginning at the end of this line, which were clearly intended to describe the donor and should thus be in the instrumental. Narasimhaswami apparently thought likewise, but chose not to emend/normalise the stem forms to genitives, doing so only for the nominatives. nayopetatvāMT nayopetatvāMd -lokāśrayaasya -lokāśraya- putraḥeṇa -viśāradaḥena -mahārājasyaena grāmaḥ saṁpradattaḥ. putraḥ -viśāradaḥ -mahārājasyaḥ grāmaṁ saṁpradattaḥdāya Narasimhaswami emends mahārājasya to mahārājaḥ, which he construes as the subject of ājñāpayati (line 24), emending further to extend the sentence that far. I prefer to assume that a number of nouns and adjectives in stem/nominative form were used laxly in apposition to the genitive, which in turn was employed in place of an instrumental; compare the similar string starting in line 19 above. The visarga at the end of saṁpradattaḥ implies the end of a semantic unit here; the subject of the next sentence is in my perception to be understood to be the same king, but is not explicitly mentioned. opāttāneka- I endorse Narasimhaswami's emendation. A note in the ASI transcript suggests °opetāneka, which I find inferior. -samāhartr̥nā° The superfluous nā is faint and quite small; it may have been struck out in the original after the engraver decided that it was squeezed into too little space at the end of the line. The ASI transcript reads the superfluous character as ṇa, which is not impossible. vidu° The reading is clear, but I wonder if this is a scribal error for viṣṇu. Compare the list of donees commencing in line 34. -cirttāya -cirttāya Since the vowel marker is attached to the headmark rather than to the repha, I assume that the repha was struck out (or meant to be struck out) in the original. -brāhmaṇeāya -brāhmaṇaāya -varjaṁ -varjja tat-puruṣāḥ tat-puruṣāḥś ca I find Narasimhaswami's emendation unnecessary; see my translation. Aṁśakāni Narasimhaswami emends to Aṁśakāḥ and meticulously emends all numerals in the list of shares to masculine. While dvau does occur in the original several times in lines 38-39, I prefer to keep the endings as received. madiśarmmaṇe mādiśarmmaṇe In the ASI transcript, an original mā seems to have been corrected to ma. I see no ā marker. viṁśati Narasimhaswami also notes the fact of correction here. Curiously, both the initial vi and the final ti have been engraved twice with a slight offset. The text may have been corrected twice, from an original viṁśati to daśa (da is now discernible to the left of śa), then back to viṁśati. One of the stages may also have involved tiṁśat or tidaśa (for tri-). gaṇaiśarmmaṇae The first character of this name looks much like śa in the estampage. Since both the ASI transcript and HKN read ga without comment, I assume that the somewhat awkward-looking crossbar is clearly identifiable as damage in the original. The ASI transcript reads the name as Gaṇeśarmman, emending to Gaṇeśaśarmman. Ātukuru- The initial vowel seems to have an extra stroke on the bottom left, mirroring the curved stroke on the right that distinguishes Ā from A. The ASI transcript reads this as Au, while NHK prints it as an unclear Ā. I believe Au is unlikely to have such a shape, and given the unambiguous Ātukuru in line 29, the extra stroke may be dismissed as damage or a mistake. pañcatiṇṇi pañca Narasimhaswami reads pañca, noting that these characters are written over an erasure. Given that pañca matches the character size and spacing of the line, while the characters occupying the same space are narrower and leave a gap before the following word, it seems to me that pañca is in fact the pre-correction text. The post-correction text seems to be tiṇṇi, which I assume was intended for trīṇi. pāḍi- pāṭi- The second consonant of this name might be d instead of ḍ, but definitely not ṭ. The ASI transcript's original reading has been struck out completely, corrected in the margin to ddi, with the emendation peddi. I see no subscript character. ndi- Narasimhaswami only notes that two or three characters are effaced here, and that the character before the following bo has the vowel i attached. The ASI transcript shows only a gap before bo. I think the last badly damaged character has n for its consonant component, possibly with a subscript d. It is probably preceded by two illegible characters. dvau dveau Although my preference to retain aṁśakāni in line 34 above would harmonise better with dve, the subsequent iterations are clearly dvau, and the present character strongly resembles dvau at the beginning of line 39, only with damage partially obscuring the right arm of the vowel marker. naḍukuḻi- naḍukuṟi- veḷuvaḷi- veḷucaḷi- baṭṭa° peṭṭa° My ba may be wrong, since HKN prints pe as clear, and the ASI transcript has the same reading (apparently added by a second hand, possibly HKN's, to a space left blank by the first transcriber). The same second hand corrects the originally transcribed ṭṭa at the end of the line to ddi, which is definitely wrong. reyūru-boyasyaāya reboyasyaāya This name has definitely been corrected from something shorter, as indicated by the smaller size of the post-correction characters. The final ya seems to have been reinscribed utilising the right limb of the original ya as the central stem of the newer one. Nothing else is discernible of the pre-correction text. The initial re was probably present pre-correction and is quite clear except for its vowel marker, while the following yu or yū is definitely a correction. I restore the topnym as Reyūru because this name is attested in the Reyūru grant of Viṣṇuvardhana II. The ASI transcriber apparently read koyuruboyasya here, which the second hand corrected to reyurboyasya. The latter is definitely not the final text on the plate, but it seems possible that an initial reyūrboyasya was corrected to reyūruboyasya (or the same with yu). Irukuṭūrur- Narasimhaswami notes that the final r is redundant. He does not explain whether he thinks so because the toponym is plausible without that r and implausible with it, or merely on the basis of intuition. Given the apparent correction of reyūrboyasya to reyūruboyasya earlier in the line, it may well be the case that the toponym here is indeed Irukuṭūru with a surd or silent final u, and the scribe was undecided between two ways of writing this. tasyaiva tasyāpa° The ASI transcript also shows an unclear tasyāpa° here, but pa does not seem possible for the last character, and tasyaiva in this stanza is attested in several related grants. -sahasrasya -sahasrāṇāṁ The form with sahasrasya is attested in several related grants. The omission can be attributed to eyeskip from ha to the next ha. hphalaṁ phalaṁ Aśvayuje Āśvayuje śukla-pakṣe Krishna Rao (302) reports this word as guru-pakṣe, interpreting it to mean śukla-pakṣe. Although the text is far from clear, that reading can be ruled out safely. The ASI transcript seems to have gu followed by a lacuna, completed by a second hand to guru-pakṣe, and corrected by a third hand to śukla-. daśamī- The third hand in the ASI transcript fills the end of the line here with daśa, to which a fourth hand adds a note, changing the day to pañcamī, marking up ñca as unclear or a restoration. In some further notes at the bottom of the sheet in English, concerning the date and the eclipse, one hand had written pañcamī, which another hand corrected to daśamī, adding the note vijayadaśamī with a double underline. This last hand may have been HKN. The original may be somewhat clearer; from the facsimile, the reading is not impossible, but seems less likely: I would expect the right limb of pa to be taller, and the vestiges of the last character do not suggest ñca (though perhaps ṁca is plausible). śravaṇe śravaṇa- The ASI transcript also reads śravaṇa-, but an e marker is clearly attached to the left of the consonant's body.

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Plates

Glory! May the king mahārāja be victorious! May his vitality, health and dominion increase! May desires find accomplishment! May the most excellent deeds be accomplished!

While residing at the court in majestic Asanapura, the great-great-grandson praṇaptr̥The genealogy is garbled. See the commentary for my interpretation of the anomalies. of Raṇarāga, who repeatedly experienced the thrill of battle raṇa-rāga to elevate the lineage of the Caḷukyas—who were deliberately appointed to kingship by the majestic divine Lord Mahāsena, who are protected by the Mothers of the three worlds, who are of the Mānavya gotra, who are sons of Hāritī, who attained kingship by the grace of Kauśikī’s boon, whose reputation extends to the shores of four oceans, and who perform the Aśvamedha sacrifice—; the great-grandson prapautra of Kīrtivarman of irresistible valour and widespread fame; the son of the majestic King mahārāja Indravarman, a Milchcow of Liberality tyāga-dhenu who was endowed with the three powers śakti-traya and was versed in numerous sciences, who prevailed in conflict vigraha-siddhi even in the territories of his enemies, who was endowed with leonine courage siṁha-vikrama and who, because of his political astuteness naya, was a refuge for all rulers rāja-lokāśraya, and who Indravarman was the dear younger brother of His Majesty King mahārāja Jayasiṁha Vallabha, who perfumed the complete circle of the quarters with pleasant fragrance from the efflorescence, which is glory, sprouting from the liana that is the victory goddess attained in the clash of many a battle,If I am wrong about the alterations suggested on the basis of parallels in the apparatus to lines 10 and 11, an acceptable translation of the received text would be “fragrance arising from the glory generated by his proclivity for attaining victory in the clash of many a battle”. whose keen and flawless intellect was heightened by the study of various textbooks śāstra, who was ornamented by a host of virtues such as selflessness, generosity, profundity, perseverance, beauty and wisdom, a shelter to the complete world sakala-lokāśraya illuminated by his valour unique in the three worlds, whose pair of lotus feet were tinted by the hues of the rays from the many gems fitted to the surfaces of the crowns of all the eminent enemy kings bowed down by the power of his two arms, whose magnificence vibhūti vied with the supernatural power r̥ddhi of Śakra whom he adopted as the emblem on his heroic banner, whose reputation was proclaimed by a profusion of severed heads from a great number of eminent men ill-disposed to him, who was a cow yielding nectar complete with various propitious fruits that were being consumed ceaselessly by gods, Brahmins dvija, teachers guru, ascetics, guests, learned men, friends, dependants and relatives partaking of them at will, and who Jayasiṁha was the dear son of King mahārāja Viṣṇuvardhana I, who by the blade of his sword forced the entire circle of subordinate rulers sāmanta to bow, who was known as Viṣamasiddhi because he was victorious even over adverse viṣama conditions, such as forts on land, water and so on, who was well known as a cow of plenty kāma-dhenu overflowing with milk for the populace,I translate as best I can make sense of the received text, but the intent of the composer was more likely to have been “who was a cow of plenty overflowing with milk for people who sought his protection”. See the apparatus for prathita- in line 9., who by his valour surpassing common folk was a Vikrama Viṣṇu in the world of men, and who Viṣṇuvardhana I was the dear younger brother of Satyāśraya Pr̥thivīvallabha Pulakeśin II, the Sovereign bhaṭṭāraka who was the overlord parameśvara of emperors mahārājādhirāja and who subjugated the entire circle of the earth by means of his three powers śakti-traya—he, namely King mahārāja Viṣṇuvardhana II, versed in many sciences acquired through the study of various textbooks śāstra, has donated the village Koṇeki in Paḷḷi country rāṣṭra. He commands the residents of the village along with royal agents rājapuruṣa, territorial headmen taḷavara, prefects daṇḍanāyaka, district headmen rāṣṭrika, heralds dūta, constables bhaṭa, dancers naṭa,The intended word may have been cāṭa, “men-at-arms”. lieutenants ceṭaka, aides-de-camp paricāraka, subordinate officials niyukta, superintending officials adhyakṣa, magistrates praśāstr̥, collectors samāhartr̥ and governors nāyaka as follows:

In the month of Māgha, on the occasion of an eclipse of the moon, in order to augment our vitality, strength, victory, domain and dominion, we have donated this village, excepting arable land in the possession of deities, to ViduśarmanOr perhaps Viṣṇuśarman. Compare the list of donees below. of the Parāśara gotra and the Taitrika school, adherent of the Āpastamba sūtra, a Kandeṟu-boya Brahmin residing in Ātukuru, a scholar of many sciences including the Brāhmaṇas, Sūtras, Mantras, Tantras and Upaniṣads, a man of good disposition who feels sympathy for all beings, who is the son of Mahāsenaśarman, a theologian śrotriya engaged in the six duties of performing sacrifices, conducting sacrifices for others, studying, teaching, giving and accepting gifts, whose fame extends to all horizons, and who was renowned as the “Vararuci of this day” on account of his outstanding exposition of all branches of traditional lore āgama.

Whatsoever kings may be born of our lineage in times to come, they shall all protect the status of this village, and so shall all the local-born officials adhikr̥ta from the lineage of Ayyaṇa, beginning with Dhanañjaya, as the representatives tat-puruṣa of those kings.

Out of the hundred and twenty shares comprising this village,The following list adds up to 113 shares as I read the text and to 115 as read by its previous editor. to Viṣṇuśarman shall go twenty shares; to his son Mādiśarman, twenty; to Mahāsenaśarman, twenty; to the latter’s dear younger brother Dāmaśarman, twenty; to Mudokura-boya Gaṇaiśarman, six; to Ātukuru-boya Viṣṇuśarman, five; to Koṇḍasāmi-boya, three; to Pāḍi-boya, one; to Kumunūru-boya Mādiśarman, four; to ndi-boya, two; to Naḍukuḻi-boya Sarvaśarman, two; to Veḷuvaḷi-boya Baṭṭaśarman, two; to Reyūru-boya, two; to Kanpaṟ-boya Maṇḍaśarman, two; to Revaśarman, two; to Irukuṭūru-boya, two.

If anyone transgresses our decree, that villain deserves corporal punishment.

There has never been and will never be a gift surpassing the gift of land, nor has there ever been or will ever be a sin surpassing the seizing of the same.

He who would seize land, whether given by himself or by another, imbibes the sin of the slayer of a hundred thousand cows.

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.

This decree was written likhita by the engraver vardhaki Gaṁgavijaya in the thirtieth year reckoned as a year of the progressive triumphant reign of His Majesty King mahārāja Jayasiṁha Vallabha, in the month Āśvayuja, in the bright fortnight, on the tenth day, under the Śravaṇa asterism, on Monday. Welfare!

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Plates

Fortune aux vainqueurs ! Que la réussite désirée de ceux qui accroissent la durée de vie, la bonne santé et la souveraineté du roi, de ceux qui accomplissent des sacrifices augmente sans cesse !

Résidant dans la capitale de l’illustre Asanapura, Viṣṇuvardhana était l’arrière arrière petit-fils de Raṇarāga, pareil à Saṁkrandana, qui fit s’élever la lignée des Calukya, méditant aux pieds de l’illustre et bienheureux seigneur Mahāsena, protégés par les mères des trois mondes, du même gotra que les descendants de Manu, fils de Hārītī, qui obtinrent leur royaume grâce à la faveur de l’excellente Kauśikī, dont la gloire s’étend jusqu’au cercle des quatre océans, qui pratiquèrent l’aśvamedha, l’arrière petit-fils de Kīrtivarman, à la vaillance insoutenable et à la gloire immense, son grand-père était le frère cadet aimé de Satyāśraya Pr̥thivī Vallabha, roi suprême des grands rois, excellent souverain, illustre seigneur, maître du cercle de la terre entière, soumise à ses trois pouvoirs. Son grand-père était le grand roi Viṣṇuvardhana, doué de vaillance parmi les hommes, grâce à une vaillance qui surpassait l’ensemble des hommes, qui posssédait tout le cercle des feudataires inclinés devant la lame de son épée, qui avait remporté des victoires sur des forteresses pourtant inaccessibles sur terre et sur mer,Glose du biruda vijaya-siddhiḥ déjà appliqué à Viṣṇuvardhana I, cf. insc. 10 à 12. célébré comme le vache des désirs, que louent les hommes. Son père était le cher frère cadet de l’illustre grand roi Jayasiṁgha Vallabha, maître du cercle de tous les horizons, parfumés par le baume de la joie, engendrée par sa gloire, elle-même née de sa bonne conduite et des victoires qu’il remporta dans le choc de maints combats, dont l’esprit immaculé est aiguisé et fortifié par l’étude des différents traités, qui est orné d’une multitude de vertus qui sont la générosité, la noblesse, la dignité, la constance, la beauté, la connaissance, etc., dont les deux pieds de lotus sont rougis par les rayons lumineux des nombreuses pierres précieuses serties sur l’orbe des diadèmes des nombreux rois ennemis, inclinés devant la puissance de ses deux bras, refuge de tous les hommes, brillant par sa vaillance dans les trois mondes, dont la puissance n’a d’autre rivale que la moitié de Śakra, qui figure sur son héroïque bannière, dont la gloire est célébrée par la multitude des crânes de ses nombreux et excellents ennemis, vache immortelle pleine de fruits variés et purs que l’on mange, nourriture faite de jouissances éternelles. Son père était le grand roi illustre Indravarman, possesseur de la vache des désirs, doué de connaissances expertes, obtenues grâce à ses trois pouvoirs, qui remporta le succès dans les batailles contre des cercles d’ennemis, car il était fin politique et possédait la vaillance d’un lion, refuge du monde et des rois. Le grand roi Viṣṇuvardhana, qui mûrit de nombreuses connaissances acquises par l’étude des divers traités, ayant donné le village nommé Koṇeki dans le Paḷḷirāṣṭra, ordonne aux intendants du village et aux agents royaux, subordonnés, gouverneurs de province, intendants de rāṣṭra, messagers, troupes régulières, chef des danseurs, intendants, serviteurs, officiers subordonnés, chefs de département, juge, percepteur d’impôts, officiers en chef :

nous donnons au fils de Mahāsenaśarman, brahmane versé dans les Veda, dont la gloire s’étend au bout de tous les horizons, qui se plaît à sacrifier pour lui et pour autrui, à réciter et à enseigner, à donner et à recevoir, ainsi qu’à pratiquer l’ascèse, qui possède une exceptionnelle compréhension de tous les Veda, réputé sous le nom de « Vararuci du temps présent », à Viduśarman, qui connaît les Brahmaṇa, Sūtra, Mantra, Tantra, Upaniṣad, etc., et les nombreux Veda, du gotra de Parāśara, dont le cœur est plein de compassion et de bienveillance à l’égard de tous les êtres, de l’école de Taittirīya, qui suit les sūtra Apastamba, disciple de Kandeṟuboya,Pour ce terme cf. insc. n° 21. habitant à Ātukuru, au mois de Māgha, à l’occasion d’une éclipse de lune, pour l’accroisement de notre durée de vie, puissance, victoire, jouissance et souveraineté, à l’exception du terrain du devabhoga.

Puissent tous les seigneurs de la terre de notre époque et ceux à venir protéger ce village, ainsi que les officiers héréditaires en charge du village, Dhanañjaya et tous ses descendants et ses serviteurs nés dans la lignée de Ayyan !

Parmi les cent vingts parts de ce village, nous en donnons à Viṣṇuśarman,Le texte est incompréhensible en l’état. Le fac simile étant illisible, nous supposons cette traduction. vingt, à son fils Mādiśarman, vingt, à Mahāsenaśarman, vingt et au frère aimé de celui-ci, à Dāmaśarman, vingt, à Gaṇaiśarman, de Mudokuraboya, six, à Viṣṇuśarman, de Ātukuruboya, cinq, à Koṇḍasāmiboya, cinq, à Paṭiboya, un, à Mādiśarman, de Kumunūruboya, quatre, -boya, deux, à Sarvaśarman, de Naḍukuṟboya, deux, à Peṭṭaśarman, de Veḷucaḷiboya, deux, à -boya, deux, à Maṇḍaśarman, de Kanpaṟboya, deux, à Revaśarman, deux, à Irukuṭūruboyāya, deux,

Celui qui transgresse notre édit commet un crime passible de la peine capitale.

Il n’existe pas et n’existera pas de don égal à celui d’une terre, Il n’existe pas et n’existera pas de crime égal à celui de son vol.

Qu’elle soit donnée par lui ou par un autre, celui qui prend prend une terre se souille du crime du meurtrier de cent mille vaches.

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

En la trentième année du règne auguste et victorieux de l’illustre grand roi Jayasiṁgha Vallabha, au mois d’Aśvayuja, le dixième jour de la quizaine claire, le jour où la lune est dans la constellation de Śravana. Cet édit a été gravé par Gaṁgavijaya et Vardhaki. Prospérité !