Seal tribhuvanāṁkuśa

Plates

svasti. śrīmataāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ haāriti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ svāmi-mahāsena-paādānudhyaātaānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāhalācaṁṁchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhaāvabhr̥tha-snāna-pavitriīkr̥ta-vapuṣāṁ calukyānāṁ kulam alaṁkariṣṇoḥ śrī-viṣṇuvarddhana-mahaārājasya sūnuḥ dhika-vijaya-siddhiḥ prabhu-mantrotsaāha-śakti-traya-sampanno maṁgi -yuvarājaāpara-nāma-dehayadheyaḥ tat-priya-sūnuḥ Akaciṁgaṁgasāgaramadhyaparipaṁkaṁ tulādānādhdi-daśa-vidha-mahā-dāna-maānāthdhika-dāna-buddhiḥ Aneka-taṭākārāma-devālaya-pratiṣṭṭhita-prabhaāvaḥ sarvva-lokāśraya-śrī-viṣṇuvarddhana-mahaārājaḥ gudrahāra-viṣaye pasapubaṟṟu-nāma grāmam adhivasato rāṣṭrakūṭa-pramukhān kuṭiuṁbinas sarvvaān ittham ājñapayati

viditam astu vo ’smābhiḥ paṟantūr-vvāstavyāya sāṁkr̥ti-gotrāya prāvacana-sūtrāya śṣaḍ-aṁga-vide nārāyaṇaśarmmaṇaḫ pautrāya tri-vedi-devaśarmmaṇaḫ putrāya caturvvedi-keśavaśarmmaṇe Asya grāmasya pūrvva-diśīṁdiśāyāṁ kṣetrasya pūrvvataḥ śrīgaṁMśr̥ṁgaM. dakṣiṇataḥ Ervvoka-cenu. paścimataḥ Uppolaṁbu. Uttarataḥ veḷḷeṟu. Evañ catur-avadhi-madhya-stthitaṁ pañcadaśa-khaṇḍi-vriīhi-vbījāvāpaparipramāṇaṁ kṣetraM gr̥ha-stthānañ ca puṣpa-vāṭikā-sahitaṁ sūrjyyya-grahaṇa-nimitte Udaka-pūrvvaṁ kr̥tyakr̥tvā dattaM sarvva-kara-parihaāreṇa. na khakenacirbbad bādhā karaṇīyā. karoti yas sa sa pañca-mahā-pātaka-saṁyukto bhavati. vyāsenāpy uktaṁḥ ślokaḥ

sva-dattāṁ para-dattāṁ vā yo hareta vasundhāarāṁ ṣaṣṭiṁ varṣa-sahasrāṇi viṣṭṭhaāyāṁ jāyate krir̥miḥ

Ājṇaptir asya dharmmasya Agra-mahiṣiī vijaya-mahādevī

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Plates -mahaārājasya The extant plate is broken off after ha, but part of the next character is still visible in the ASI estampage. I am quite certain it is not an r, as its left side is notched in the centre. On the other hand, the word mahārāja is certainly expected here, so I assume that the remnant belongs to ja, and rā was omitted. The ASI transcript first had mahārā here, and a later corrector struck out the final rā. sūnuḥ A word meaning "son" must have been present in this lacuna, but not necessarily at this spot, and not necessarily this exact word. dhika- I cannot propose a restoration for the beginning of this word, except that the word adhika is probably involved. Other elaborations of Maṅgi Yuvarāja’s epithet Vijayasiddhi refer to him as vividha-yuddha-labdha-vijaya-siddheḥ, abhilaṣita-kāryya-vijaya-siddheḥ, or (in some of his own grants) ānvīkṣiky-ādi-vidyā-prayogeṣu vijaya-siddhiḥ. -siddhiḥ This emendation is not essential, but I believe it conforms to the composer's intent. -sampanno The ASI transcript reads -sampanna here. The markers for o are very faint; in the estampage, only the end of the left-hand stroke is visible, but some trace of both can be made out in the photos of the original. Akaciṁgaṁgasāgaramadhyaparipaṁkaṁ I am unable to make sense of this string. The reading is quite clear except for the following details. The two anusvāras in line 8 are over the two ga-s, slightly to the right of centre. Both are quite certainly deliberate, but their intended position may be gaṁgaṁ. The last character in line 8 is worn almost completely smooth, but is most likely to be ma, and this is also the ASI transcript's reading. The two anusvāras in line 9 are less certain. Either or both may be random damage to the plate. The first is over the centre of pa, is larger in size, but lacks definition and looks more like a spot of damage to me. The second is above the headline in the space between ka and the following tu, smaller than the former, but apparently deeper and more sharply circular. The first ASI transcriber read both, but a corrector deleted the second in the transcript. The words akiṁca, gaṁgā, sāgara, madhya, and paripāka or paripakva present themselves as possible emendations, but I cannot fit them together meaningfully. It is possible that this string is to be joined to the following compound, and we are dealing with a garbled list of mahādānas, but none of the terms matches any such name that I am aware of. The closest seem to be Pañcalāṅgala and Saptasāgara. -maānāthdhika-dāna-buddhiḥ I emend tentatively, without being able to make perfect sense of the text. The reading is clear except for th near the end of line 9, where the ASI transcript reads dh. I am quite certain that the former was actually inscribed, even though the latter is expected. paṟantūr- The ARIE shows this name as Paṟandūr, but the ASI transcript, correctly, has paṟantūr. nārāyaṇaśarmmaṇaḫ Eyeskip omission has evidently occurrec here. -diśīṁdiśāyāṁ The intent may also have been -diśi. Some words, such as kṣetraṁ dattam| tasya, may be missing here, but since the object and the act of giving are recorded in ll19-20, it is more likely that the following list of boundaries is to be understood as a parenthetical insertion in the framing sentence. cenu The ASI transcript reads cevu. The character is worn, but quite clear, and Ervvoka-cenu is attested in the Cevuru plates of Amma I. veḷḷeṟu The ASI transcript reads peṭṭeṟu corrected to ceṭṭeṟu. An initial c cannot be excluded with complete certainty, but v is much more likely. The doubled consonant is certainly not ṭ, but it may perhaps be ḍ instead of ḷ. sahitaṁ What I (and the ASI transcriber) read as an anusvāra seems to be connected to the top of the character and to end in a downward hook. It is possible that the engraved text is in fact sahitā, with the ā perhaps added subsequently, or corrected to or from an anusvāra. cirbbad bādhā The mark on bb is a very slightly sinuous vertical, identical to that in rjya (l20), so I read it as a repha. It is also possible that this is a subsequently added ā marker. uktaṁḥ ślokaḥ The emendation is not essential. The composer may have intended vyāsenāpy uktam as a complete sentence, and ślokaḥ as a label without any syntactical connection to it.

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Plates

Greetings. His Majesty King mahārāja Viṣṇuvardhana II was eager to adorn the lineage of the majestic Chaḷukyas—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 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 son was Vijayasiddhi also called Maṅgi Yuvarāja, endowed with the triple powers śakti-traya of might prabhu, counsel mantra and energy utsāha. His dear son, the shelter of all the world sarva-lokāśraya, His Majesty King mahārāja Viṣṇuvardhana III— akaciṁgaṁgasāgaramadhyaparipaṁkaṁ, whose mind is set on generosity beyond measure in the ten kinds of great gifts mahā-dāna such as the Gift of the Balance tulā-dāna,Lists of ten mahādānas generally do not include the tulā-dāna, which is, however, prominent in lists of sixteen mahādānas (869-872). and whose stature has been substantiated in numerous tanks taṭāka, wayrests ārāma and temples devālaya—commands all householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in the village named Pasapubaṟṟu in Gudrahāra district viṣaya as follows:

Let it be known to you that we have given a field in the eastern direction of this village to the caturvedin Keśavaśarman, a resident of Paṟantūr of the Sāṁkr̥ti gotra and the Prāvacana sūtra, learned in the six limbs ṣaḍ-aṁga of the Veda, the grandson of Nārāyaṇaśarman and son of the trivedin Devaśarman. To the east of the field is an oxbow lake.The word intended here was in all probability śr̥ṁga, although see the apparatus to line 16. I take this to be equivalent to jala-śr̥ṁga, arguably attested in the Elūru grant of Maṅgi Yuvarāja and plausibly interpreted by its first editor as a backwater or an oxbow lake, equivalent to Telugu nīṭi-kommu. To the south, the Ervvoka field cenu.The term ervvoka-cenu occurs in the Cevuru plates of Amma I and is probably connected to the Telugu word eruvāka. To the west, Uppolaṁbu. To the north, Veḷḷeṟu. Thus located amid four boundaries, a field comprising an area sufficient for the sowing of fifteen khaṇḍikās of paddy vrīhi seed, and a homestead plot together with a flower garden, has been donated with an exemption from all taxes, sanctified by a libation of water, on the occasion of an eclipse of the sun. Let no-one pose an obstacle to this. He who does so shall be conjoined with the five great sins. Vyāsa too has uttered this verse:

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

The executor ājñapti of this provision (dharma) is the chief queen (agra-mahiṣī) Vijaya-mahādevī.