Seal śrī-tribhuvanāṁkuśa

Plates

svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrānāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāM bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhāvabhr̥tha-snāna-pavitrīkr̥ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇoḥ satyāśraya-vallabhendrasya kula-tilakāyamāna-svāsi-dhārā-namita-ripu-nr̥pati-makuṭa-taṭa-ghaṭita-maṇi-mayūkha-puṁja-piṁjarita-pāda-padma-yugalasya cālukya-bhīma-bhūpālasya pautraḥ sāsi-sannahana-sva-tanu-tulā-tulita-bhūri-bhāra-bhāsura-hema-rāsśi-mahādāna-viśeṣāḍḍhyīkr̥ta-vipra-kula-kalpavr̥kṣasya samasta-bhuvanāśraya-vijayādityasya putraḥ Amma-mahīpatir ggaṇḍaragaṇḍo rājamahendra Iti vikhyātaḥ dāyāda-timirodyad-dinakara-kiraṇāyamāna-bhāsurāsi-sanāthīkr̥tata-dakṣiṇa-bhbāhus sasarvva-lokāśraya-śrī-viṣṇuvarddhana-mahārājādhirāja-parameśvara-parama-bhaṭṭārakaḥ parama-māheśvaraḥ gudravāra-viṣaya-nivāsino rāṣṭrakūṭa-pramukhān kuṭuṁbinas samāhūyettham ājñāpayati.

viditam astu vaḥ guṇakkenallāpara-nāmadheya-vijayāditya-mahārāja-prasādīkr̥ta-hasty-ārohaṇāvāpta-gudravāra-viṣaya-śrīmad-umikili nāma grāma-rāṣṭrakūṭa-maāhātmyasya konakula-candeyarājasya pautraḥ rājādityānuja-manohitāryyasya putraḥ vemarājo nāma subhaṭaḥ sāhasena kali-yuga-sśūdrako mat-pitaraṁ vijayādityaṁ baddha-karppaṭakaḥ svāmi-bhaktir ārādhitavāN. tad-ārādhana-svāmi-bhakti-saṁpr̥rītair asmābhiḥ kumāra-vijayādityānna-prāsśana-nimitte kramāgata-siddhāyāṣṭa-gadyāṇakaṁ parityajya sarvva-kara-parihāraṁm umikilī-grāma-grāmaṇīs sa vemarājaḥ kr̥taḥ.

grāma-dakṣiṇataḥ Ervvoka-cenu. Asyāvadhayaḥ. pūrvvataḥ vranta. dakṣiṇataḥ dūdrupāka-sīmaiva. paścimataḥ rāca-cenu cāṇḍaāla-kṣetraṁ ca. Uttarataḥ koḍu.

grāmottara-diśi Aypa-Ervvoka-cenu. Asyāvadhayaḥ. pūrvvataḥ koḍu. dakṣiṇataḥ vanneṟu. paścimataḥ koḍu. Uttarataḥ kolani mulugu.

puṭṭi-nirugu saveraṁ Iruvadinālgu vuṭla-niṇḍṟāyam padu-gaṇḍu padeḻ dumu. tamulaṁmula-tūmeṇḍu.

Asyopari na kenacid bādhā karttavyā. yaḥ karoti sa paṁca-mahā-pātaka-saṁyukto bhavati. tathā ca vyāsenāpy uktaṁ.

bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phalaM. sva-dattāṁ para-dattāṁ vā yo hareta vasuṁdharāṁ ṣaṣṭiṁ varṣa-sahasrāṇi viṣṭhāyāṁ jāyate krir̥miḥ veṁgī-maṇḍala-rakṣanoṇa-bhuja-bala-kaṭakeśvaras samājñāptiḥ bhaṭṭa-niravadya-santati-bhaṭṭa-mahākāla-viracitaṁ

Seal

Plates -mahāsena- As Chhabra duly notes, there is a superfluous dot high above se. -varāha- As Chhabra duly notes, there is a superfluous dot at mid-height between va and rā. -sanāthī° According to Chhabra, there is a superfluous dot above sa. This is not visible in the scanned rubbing. sasarvva- As Chabra notes, emendation is not strictly necessary, as the first sa may be interpreted as a pronoun. I believe a scribal error is more likely. -saṁpr̥rītair As Chhabra points out, saṁpr̥ta could be derived from the verb pr̥ṇoti, but this is restricted to Vedic usage and thus the intent here must have been saṁprīta. -sīmaiva. I follow Chhabra's edition, which prints an original punctuation mark here. In the estampage, only a space is visible.

Seal

Plates

Greetings. The grandson of King bhūpāla Cālukya-Bhīma, whose pair of lotus feet were engilded by a mass of beams from gems fitted to the surfaces of the crowns of enemy kings bowed down by the blade of his sword and who was like forehead mark on the dynasty of Satyāśraya Vallabhendra Pulakeśin II, who 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 Hārīti, who attained kingship by the grace of Kauśikī’s boon,Or, alternatively, by the grace of Kauśikī’s bridegroom, i.e. Śiva. In spite of its slight awkwardness, I prefer the former interpretation because the Bādāmi Cālukyas refer to themselves as nourished saṁvardhita by Kauśikī. 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—; the son of Vijayāditya IV, the shelter of the entire universe samasta-bhuvanāśraya who was a wish-fulfilling tree to the class of Brahmins whom he endowed with that special great gift mahā-dāna that is a pile of gleaming gold whose great weight has been weighed in the balance against his own body girt with sword and armour: King mahīpati Amma I Gaṇḍaragaṇḍa, widely known as Rājamahendra, the shelter of all the world sarva-lokāśraya, His Majesty Viṣṇuvardhana VI the Supreme Lord parameśvara of Emperors mahārājādhirāja, the Supreme Sovereign parama-bhaṭṭāraka, supreme devotee of Maheśvara, whose right arm is complemented with a gleaming sword that is like a ray of the sun rising against the darkness consisting of his rivals, convokes and commands the householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Gudravāra district viṣaya as follows:

Let it be known to you that the grandson of Candeyarāja of the Kona family, who had achieved the exaltation of becoming the overseer rāṣṭrakūṭa of the magnificent village named Umikili in Gudravāra district and who ascended an elephant as a favour of King mahārāja Vijayāditya III who was called Guṇakkenalla, the son of Manohitārya who was the younger brother of Rājāditya, the good soldier named Vemarāja who by his daring is a Śūdraka of the Kali age, has sought the favour of my father Vijayāditya IV, taking on a karpaṭaka vowLiterally, a vow of wearing rags. See the commentary. in his devotion to his lord. Being pleased with his worship and devotion to his lord, on the occasion of the anna-prāśana of Prince Vijayāditya V we have made that Vemarāja the headman grāmaṇī of Umikilī village, exempt from all taxes except for the traditional dues of cultivated land which are set at eight gadyāṇakas.Chhabra understands the text to mean that Vemarāja was raised to headman by this grant, and was, incidentally as it were, granted a tax exemption. This does not seem so certain to me; the charter may well mean that he was already headman by heredity, and the object of the grant is only the exemption, which may in turn be limited to the two fields specified below. A note in Chhabra’s edition (432), signed C. R. K. and probably added by C. R. Krishnamacharlu, points out that the donation may have been comprised only of these two fields.

To the south of the village is the ervvoka field cenu.In the this paragraph and the next, I follow Chhabra in the translation of the Telugu words. Chhabra further notes that according to C. R. Krishnamacharlu, ervvoka may be connected to the Telugu word eruvāka. Its boundaries are as follows. To the east, a marshy pool vranta. To the south, the perimeter of Dūdrupāka itself. To the west, the king’s field rāca-cenu and the field of the Cāṇḍālas. To the north, a stream koḍu.Translating koḍu as “brook,” Chhabra refers to Kielhorn (139), who in turn refers to Campbell’s which translates this word as a rivulet, the branch of a river.

In the northern direction of the village is the Ervvoka field cenu of Aypa.According to Chhabra, Aypa is to be understood as Ayyapa. Its boundaries are as follows. To the east, a stream koḍu. To the south, the VanneṟuAccording to Chhabra, this is the name of a river. If this is correct, then this river, major enough to have a name of its own, separated the field from the village to which it belonged. To the west, a stream koḍu. To the north, the landing to the lake kolani mulugu.Chhabra: the bathing place at the lake (@or the drain from the lake@).

The arrangement for the remuneration which he is to receive in grain measures i.e. in kind is as follows: the income of saveram is ten kaṇḍus and seventeen tūmus measured by measure of 24 full puṭṭis; of tammulam, one tūmu.The translation of this Telugu passage has been adopted literally from Chhabra.

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

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 samājñapti is the castellan kaṭakeśvaraThe term kaṭakeśvara was probably used here instead of the more common kaṭaka-rāja or its vernacular variant kaḍa-eṟeya for metrical reasons, as pointed out by Chhabra. These terms are 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. the power of whose arms is the protection of the territory of Veṅgī. This charter was composed by Bhaṭṭa Mahākāla, progeny of Bhaṭṭa Niravadya.The castellan may be the same person as Bhaṭṭa Mahākāla; at any rate, the descendants of Bhaṭṭa Niravadya did normally serve in that function. The text, however, does not indicate in any way that the two are one.

Seal

Plates

Prospérité ! le petit-fils du roi Cālukya Bhīma, dont les pieds de lotus sont rougis par des multitudes de rayons des pierres précieuses serties sur l’orbe des diadèmes des rois ennemis, soumis par la lame de son épée, devenue le joyau de la lignée de Satyāśraya Vallabhendra, ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu, honorés dans l’univers entier, fils de Hāritī, qui obtinrent leur royaume grâce à l’excellente faveur de Kauśikī, protégés par la troupes des Mères, méditant aux pieds du seigneur Mahāsena, dont le cercle des ennemis fut soumis en un instant à la vue du signe illustre de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par le bain purificatoire de l’aśvamedha, fils de Vijayāditya, arbre à vœux pour des multitudes de brahmanes, qu’il rendit exceptionnellement riches avec le grand don d’une immense quantité d’or lumineux, dont le poids immense avait été pesé sur la balance au moyen de son propre corps, ceint de son épée, refuge de l’univers entier, le roi Amma, renommé sous le titre de Gaṇḍara-Gaṇḍo Rājamahendra, dont le bras droit était armé d’une lumineuse épée dardant des rayons, soleil se levant sur les ténèbres de ses rivaux, refuge de tous les hommes, l’illustre Viṣṇuvardhana, roi suprême des souverains de grands rois, éminent seigneur, excellent dévôt de Māheśvara, ordonne ceci aux chefs de famille rassemblés, habitants le viṣaya de Gudravāra, rāṣṭrakūṭa en tête :

qu’il soit connu de vous que le petit-fils de Konakula Candeyarāja qui acquit la distinction d’être rāṣṭrakūṭa du village illustre nommé Umikili, dans le viṣaya de Gudravāra, qui obtint de monter sur un éléphant par la faveur octroyée par le grand roi Vijayāditya, nommé aussi Guṇakkenalla, fils du frère cadet de Rājāditya, Manohitārya, lui qui est nommé Vemarāja, bon guerrier, Śudraka du Kaliyuga par son audace, a donné satisfaction à mon père Vijayāditya, vêtu de haillons, dévoué à son seigneur. Par nous, satisfaits par sa dévotion envers son seigneur et par ses hommages, à l’occasion de l’annaprāśanaRite célébrant la première nourriture de riz donnée à un enfant. du prince Vijayāditya, exempté de taxe, excepté celle des huit gadyāṇakaNom d’une valeur monétaire, D. C. Sircar, 1966, p. 432. qui constituent le revenu fixe,ibid., p. 311. perçu selon la tradition, Vemarāja est nommé chef de villagegrāmaṇī est un équivalent de grāmakuṭa, ibid., p.121. du village d’Umikilī.

Au sud du village se trouve le terrain d’Ervvoka.Traduction de l’éditeur. Ses limites sont : à l’est un marécage,Traduction de l’éditeur. au sud la limite précise de Dūdrupāka, à l’ouest le terrain royalTraduction de l’éditeur. et le terrain des Cāṇḍāla, au nord un ruisseau.Selon le Campbell’s teloogoo dictionary, koḍu désigne un ruisseau ; en kannara le même mot désigne le sommet d’une colline. Indication de l’éditeur n. 3 p.47, renvoi à Ep. Ind., V, p. 139, n.2.

Au nord du village se trouve le terrain Ervvoka appartenant à Ayyapa.Traduction de l’éditeur. Les limites de ce dernier sont : à l’est un ruisseau. au sud Vanneṟu,Nom d’une rivière. à l’ouest un ruisseau, au nord un canal venant du lac,Traduction de l’éditeur.

L’arrangement pour la rémunération qu’il recevra en mesure de grains est le suivant : un revenu de saveram ? de dix kaṇḍu et dix-sept tūmu mesuré selon la mesure de vingt-quatre puṭṭi, de tammulam ? un tūmu.Passage en telugu, nous n’avons pu définir le sens de certains termes, que nous avons restitués tels qu’ils étaient indiqués dans le texte. L’éditeur ne propose pas non plus de traduction pour ces mots.

Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Ainsi Vyāsa a dit :

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

Le kaṭakeśvara, dont la puissance du bras protège le royaume de Veṁgī, est l’exécuteur. Cet édit a été composé par l’éminent Mahākāla, descendant de l’éminent Niravadya.