Seal śrī-viṣamasiddhi

Plates

svasti. śrīmatāṁ sakala-bhuvana-saṁstuūyamāna-mānavya-sagotrāṇaāṁ hāriti-putrāṇaāṁ kauśikī-vara-prasāda-labdha-rājyaānāṁ mātr̥i-gaṇa-paripālitānāṁ bhagavan-nārāyaṇa-prasāda-samaāsādita-varaāha-lāñcchanānāṁ Aśvamethdhāvabhr̥itha-snāna-pavitrī-krir̥ta-vapuṣāṁ chcaḷukyānāṁ kulam alaṁkariṣṇoḥ śrī-viṣṇuvarddhana-mahārājasya sūnor aneka-samara-saṁghaṭṭopalabdha-yuddha-vijaya-yaśaḥ-prasuūty-aāmoda-gandhāddhivāsita-sakala-dig-maṇḍalasya śrī-vijayasiddhieḥ priya-tanayaḥ sva-vikramaākrānta-mahiī-maṇḍalasyaaḥ Ari-timira-praḷlayādityaḥ yuvati-jana-makhkaradhvajaḥ vidvaktt-kavi-vipra-vanditaḥ pāprāṭakarthaka-jana-kāmadhenuḥ nimachcājyalasyanirmātsaryālasya-naiṣṭūrjyanaiṣṭhuryaḥ riṣyaīrṣyā-paiśūunya-rahitaḥ strī-bhbāḷla-vrir̥ddha-buddha-praharṣaṇiīya-ruūpaḥ śriī-viṣṇuvarddhana-mahārājasyaaḥ Evam āñyjñāpayati

kommara-vaāstavyaāya Ātrieya-gotrāya reṇyahiraṇyakeśi-sūtrāya Agniśarmmaṇaḥ pavupautrāya tāḻirmmaśarmmaṇaḥ putrāya keśavaśarmmaṇae pḻolnāṇḍu-viṣaye jaḷayūru nāmagrāme paścima-diśāyāṁ Eliyeṟu-nadiī-paścimataḥ prabhākara-kṣetra-Uttarataḥ kākaṇḍivāḍa-kṣetra-pūrvvataḥ valmīka-dakṣiṇata Etat-catur-avadhi viṁśati-khaṇḍikā-bvriīhi-bīja-paripramāṇaṁ kṣetraṁ śakraṁtisaṁkrānti-nimitte OUdaka-pūrvvaṁ dattaṁ. grir̥ha-stthaānaṁ puṣpa-vāśṭikaā-sahitaṁ. sarvva-kara-parihāreṇa. pravarddhamāna-vijaya-rājya-saṁvachatsare viṁśati-trir varṣe śrī-maṁghgi-duvarāja-priya-duhita śrī-prithivipothi-nāma datta

bahubbhir vvasuddhā dattā bahubbhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā bphalaM| sva-dattāṁ para-dattāṁ vāṁ yyo hareritihareta vasundharāṁ śaṣṭir varṣa-sahasrāṇi viṣṭṭhāyāṁ jāyate kr̥miḥ

ĀñyaptiĀjñaptiḥ kaḍa-Eṟeya vātaṭṭa-nāma. tinasyatenāsya grir̥ha-stthānaṁ dattaṁ

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Plates mātr̥i- mātrir̥- The t has an r̥ marker (not a subscript r, compare krita in line 4) and an i marker. It may have been corrected by the scribe from tri without deleting the i. Aśvamethdhāvabhr̥itha- Aśvamethdhāvabhrir̥tha- The bh has an r̥ marker (not a subscript r) and an i marker. -vijaya- There is an extra vertical stroke and perhaps part of the headmark at the top right of ja. It is possible that the engraver first began a ya here, then corrected to ja. -dig-maṇḍalasya In gm, the g is formed as a downward curve of the left arm of a regularly placed ma. The likely reason is that this is the last line of the plate, right on the bottom edge, where a regularly composed ligature would not have fit. But correction from an initially engraved ma is also possible. -vanditaḥ pāprāṭakarthaka- -vandita-pāṭṭhaka- Hultzsch's emendation is also plausible. I believe my suggestion is more likely even though it involves a larger alteration to pāṭaka. Earlier Eastern Cālukya kings described as kāmadhenu direct their generosity at the needy and Brahmins (Cīpurupalle plates, line 5); supplicants (Timmapuram plates, line 9); and seekers of protection (Peṇukapaṟu grant, line 7; probably also Koṇeki grant, line 9). -kāmadhenuḥ nimachcājyalasyanirmātsaryālasya-naiṣṭūrjyanaiṣṭhuryaḥ riṣyaīrṣyā- -kāmadhenunir machcājyalasyamātsaryālasya-naiṣṭūrjyariṣyanaiṣṭhuryāriṣṭa- Hultzsch's emendation is again not implausible, but I consider mine more likely to reflect the composer's intent. On the one hand, I prefer to assume that ni is part of the intended text and a privative prefix, not something engraved superfluously or in error for a superscipt error on the next character. If so, then the compound ending with rahitaḥ must be separate from the one beginning with nir, and the point of separation is most likely to be after ālasya. On the other hand, I do not think ariṣṭa has any pertinence here, and propose that īrṣyā had been intended. grir̥ha- griṁr̥ha- -maṁghgi-duvarāja- -maghiṁduvarāja- See also the commentary. -prithivipothi-- -prir̥thiviīpothī- I concur with Hultzsch that the last consonant of this name is th, and not ṟ as read in ARIE. As Hultzsch observes, it is not quite the expected shape (compare the first th in the same name), but it differs more substantially from other instances of ṟ in lines 15 and 24. He adds in his discussion that the second member of the name may be a misspelling of potī, the feminine of pota, which is known to have formed part of the names of Pallava kings (see also the commentary). Krishna Rao () insists that the correct reading is poṟī, while also admitting that ṟ looks different elsewhere in the plates. His justification is that he considers poṟī to be a feminine derivative of the old Telugu word poṟadu meaning a youth. On the basis of Hultzsch's estampages, I have also considered reading this character as a slightly misshapen ś, but this can be discarded on the basis of my photos and the original ASI estampages. To Hultzsch's notes, I add that the upper part of this character is definitely narrower than the lower part, and without the slightest trace of a notch, so ṟ can be excluded safely. Conversely, the difference from a typical th is only incidental and not critical. The mark inside the body of th has been executed in varying ways in this inscription: the first th of this name differs from both instances in Aśvamethāāvabhr̥tha in line 4. bphalaM bphalaM The final character here is not a typical M, but it must have been intended for one; it definitely is not a punctuation mark. para- There are two additional strokes attached to pa, curving down from the bottom left corner of the body, and likewise curving down from slightly higher up the right-hand side. The first one resembles the kind of e marker that is attached to the body of some consonants. It is unlikely that pera or pora would have been inscribed, so these marks may have something to do with the fact that the upper right corner of pa has fallen victim to the edge of the binding hole. kr̥miḥ krar̥miḥ vātaṭṭa From this point on, the writing seems clumsier than before. It is probably the same hand, but this information may have been added later and in some haste. dattaṁ dattaM

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Plates

Greetings. The dear son of His Majesty King mahārāja Vijayasiddhi Maṅgi Yuvarāja, who perfumed the complete circle of the quarters with pleasant fragrance from the efflorescence of his glory achieved by martial victory attained in the clash of many a battle and who was the son of His Majesty King mahārāja Viṣṇuvardhana II who 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 are protected by the band of Mothers, who acquired the Boar emblem 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 Majesty King mahārāja Viṣṇuvardhana III, who has conquered the disc of the earth through his own valour, who is a doomsday sun to the darkness of his enemies, a crocodile-bannered god of love to young ladies, praised by sages, poets and Brahmins, a cow of plenty kāmadhenu to supplicants, without jealousy, sloth and cruelty, free from envy and treachery, and whose figure delights women, the young, the aged and the wise, commands as follows.

In the Pḻolnāṇḍu district viṣaya, at the village named Jaḷayūru, in the western direction of that village, a field sufficient for sowing twenty khaṇḍikās of rice seed, with these four boundaries—to the west of the Eliyeṟu river, to the north of the Prabhākara field, to the east of the Kākaṇḍivāḍa field, to the south of a termite mound—has been donated on the occasion of a passage of the sun saṁkrānti, the donation being sanctified by a libation of water, to Keśavaśarman, a resident of Kommara of the Ātreya gotra, an adherent of the Hiraṇyakeśi sūtra, son of Tāḻiśarman and grandson of Agniśarman. A homestead plot was also granted, together with a flower garden. With exemption from all taxes. In year twenty-three of the years of the progressive triumphant reign. It was given by the dear daughter of His Majesty Maṅgi Yuvarāja, named Her Highness Prithivipothi.

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.

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 kaḍa-eṟeyaThe term kaḍa-eṟeya and its Sanskrit equivalent kaṭaka-rāja is normally understood to mean a chief officer of the royal camp (cf. 183-185 and kaṭaka-rāja). However, as it seems to denote a very high hereditary office in the Cālukyan court, I believe it had in this case no direct association with any army camps. named Vātaṭṭa. It is by him that the homestead land of this donation was given.

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Plates

Prospérité ! l’illustre grand roi Viṣṇuvardhana, fils aimé de l’illustre Vijayasiddhi,Nommé Sarvalokāśraya in insc. nos 23 et 24, ou Maṁgi in insc. nos 26 à 56. dont la gloire obtenue dans les combats victorieux, remportés dans les heurts des nombreuses batailles, répandait son parfum engendré par la joie, sur le cercle de tous les horizons, lui-même fils de l’illustre grand roi Viṣṇuvardhana, ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu honorés dans le monde entier, fils de Hārīti, dont le royaume fut obtenu par l’excellente faveur de Kauśikī, protégés par la troupe des Mères, dont les corps furent purifiés par les bains purificatoires de l’aśvamedha, porteurs du signe du sanglier, obtenu par la faveur du bienheureux Nārāyaṇa, l’illustre grand roi Viṣṇuvardhana, qui a soumis le cercle de la terre par sa bravoure, soleil dissipant les ténèbres que sont les ennemis, Makaradhvaja pour les jeunes filles, vache des désirs pour les savants, les poètes, les prêtres, les adorateurs et les récitants, dépourvu de jalousie, de mollesse, d’échec, de dureté, de médisance, lui dont la beauté fait le ravissement des femmes, des jeunes gens, des anciens, et des sages, ordonne ceci :

l’illustre fille aimée de l’illustre Maṁgi YuvarājaSelon Hultzsch ce Maṁgi n’est pas le roi Cālukya mentionné précédemment mais un roi Pallava., nommée Pr̥thivī Pothī, donne à Keśavasarman, habitant à Kommara, du gotra des Ātreya, qui suit les sūtra de Hiraṇyakeśin, petit-fils d’Agniśarman, fils de Tāḻiśarman, à l’occasion de Saṁkrānti, après avoir fait une libation d’eau, dans le viṣaya de Pḻolnāṇḍu, à l’ouest du village nommé Jaḷayūru, un terrain, dont les quatre limites sont à l’ouest de la rivière Eliyeṟu, au nord du terrain de Prabhākara, à l’est du terrain de Kākaṇḍivāḍa, au sud de la fourmilière, terrain où l’on peut semer vingt khaṇḍikā de riz, et une maison avec un jardin, exempté de toute taxe, en la vingt-troisième année de notre auguste règne.

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

Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre renaît ver de terre dans les excréments pendant soixante mille ans.

L’exécuteur est le chef de campLe terme kaḍa-eṟeyo est selon Hultzsch l’équivalent kannaḍa de kaṭakarāja, Ep. Ind., XVIII, p. 60, n. 10. nommé Vātaṭṭa. Il donne la maison à celui-ci.