Seal śrī-tribhuvanāṁkuśa

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śivam astu sarvva-jagataḥ

svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrānāṁ hārīti-putrāṇāṁ kauśikhkī-vara-prasāda-labdha-rājyāṇnāṁ mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhāvabhr̥tha-snāna-pavitrīkr̥ta-vapuṣāṁ calukyānāṁ kulam alaṁkariṣṇoḥ satyāśraya-vallabhasya bhrātā kubja-viṣṇuvarddhano ’ṣṭādaśa varṣāṇi| tat-putro jayasiṁha-vallabhoss trayastriṁśad varṣāṇi| tad-bhrātur indrarājasya sutaḥ viṣṇurājo nava| tat-putro maṁggi-yuvarājaḥ paṁccaviṁśatiṁ. tat-putro jayasiṁhaḥ trayodaśa| tad-dvaimāturānujaḥ kokkiliḥ ṣaṇ māsān. tasya jyeṣṭho bhrātā tam uccāṭya viṣṇuvarddhanas saptatriṁśataM| tat-putro vijayāditya-bhaṭṭārakaḥ Aṣṭādaśa| tat-suto viṣṇuvarddhanaḥ ṣaṭtriṁśataM| tat-sūnur aṣṭottara-śata-narendreśvarāyatanānāṁ karttā| vijayādityaś catvāriṁśataM| tad-ātmajaḥ kali-viṣṇuvarddhano ’ṣṭādaśa māsāN| tat-putro vijayāditya-mahārājaś catuścatvāriṁśataM|

tad-anuja-yuvarājād vikramāditya-nāmnaḥ prabhur abhavad arāti-vrāta-tūlānialaughaḥ nirupama-nr̥pa-bhīmas triṁśataṁ vatsarāṇāṁ nnija-guṇa-gaṇa-kīrtti-vyāpta-dik-cakravālaḥ tat-sūnur vvijayādityaḥ ṣanṇ māsān veṁggi-maṇḍalaṁ tri-kaliṁggāṭaviī-yuktaṁ paripālya divaṁ yayoau Ajāyata sutas tasya bhū-bhārodvahana-kṣamaḥ Ammarāja-mahīpālaḥ pālitāśeṣa-bhūtalaḥ yasya pādāṁbuja-ccchāyām āśritaṁ rāja-maṇḍalaṁ daṇḍitārāti-kodaṇḍaṁ maṇḍitaṁ maṇḍala-traye. kundendu-dhavalaṁ yasya| yaśo raṁjita-bhūtalam| gāyanti galitārāte.r vvidyādharyyo ’pi vīṇayā.

sa sarvva-lokāśraya-śrī-viṣṇuvarddhana-mahārājaḥ pennātavāḍi-viṣaya-nivāsino rāṣṭrakūṭa-pramukhān kuṭiuṁbinas sarvvān āhūyettham ājñāpayati.

viditam astu vaḥ

cālukya-bhīma-bhūpāla -dhāttrī dhātriīva cāparā kṣamayā kṣatriya-prāyā nāgipoṭir iti śrutā. Āsīt tasyās sutā gāma kāṁbā nāmāṁbikā-samā| mātuḥ stanyaṁ samīkr̥tya bhīma-rājena yā papau. sājījanat kumāraṁ ca śakti-yuktaṁ kumāravatT| bhīma-rājasya senaānyaṁ| mahākālam mahā-matiṁ. yaś cānekaśaḥ Anyonyaāstra-samāyoga -saṁjātaāgnau mahāhave svāmino ’grasaro dhīro ripu-sainyam anīneaśaT.

kiṁ cca| rūpeṇa manasijaḥ kopena yamaḥ śaurryeṇa dhanaṁjayaḥ sāhasaiḥ śūdrakaḥ.

tasmai drujjūru nāma-grāmo ’smābhis sarvva-kara-parihāreṇa mānyīkr̥tya dattaḥ. Asyāvadhayaḥ. pūrvvataḥ tāḻugummi-sīmaiva sīmā| dakṣinṇataḥ goṭṭiprolu-sīmaiva sīmā| paścimataḥ malkaporamu-sīmaiva sīmā. Uttarataḥ Adupu-sīmaiva sīmā. Asyopari bādhaā na karttavyā. tathā ca vyāsenoktaṁ|

bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phalaṁ| sva-dattām para-dattāṁ vā yo haretua vasuṁdharāṁ ṣaṣṭiṁ varṣa-sahasrānṇi viṣṭṭhāyāṁ jāyate kr̥miḥ

Ājñaptiḥ kaṭaka-rājaḥ

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Plates tam uccāṭya viṣṇuvarddhanas Previous editors do not remark on this, but the expected order of words would be viṣṇuvarddhanas tam uccāṭya. This may be a scribal error, or perhaps the adverb uccāṭya was perceived to be like an adjective qualifying Viṣṇuvardhana, cf. aṣṭottara-narendreśvarāyatanānāṁ karttā vijayādityaś in the next line. °ānialaughaḥ Kielhorn notes that the i has been struck out. This is not noticeable in the estampage, and I cannot tell whether it was deleted by cutting or hammering the copper around it, or by very small cross-hatches. °ārāte.r vvidyā° °ārāte.r vvidyā° I have no facsimile for this page. sājījanat kumāraṁ ca I adopt Kielhorn's emendation (Sewell does not emend the unmetrical line) but think that Ajījanat kumāraṁ sā would be nicer and wonder if sā could be a misreading of A. I have no facsimile of this page. -saṁjātaāgnau -saṁjātago tāḻugummi- tāṟugummi- goṭṭiprolu- goṭṭibrolu- malkaporamu- malkaboramu- bādhaā na karttavyā The characters dha-na-ka are crowded together and perhaps a bit small. They may be a correction engraved over an earlier text of two characters.

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Plates

Let it be well for all the world.

Greetings. Satyāśraya Vallabha Pulakeśin II was eager to adorn the lineage of the majestic Calukyas—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, who are protected by the band of Mothers, who were deliberately appointed to kingship by Lord Mahāsena, to whom enemy territories 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 Vallabha I, for thirty-three years. His brother Indrarāja’s Indra Bhaṭṭāraka’s son Viṣṇurāja Viṣṇuvardhana II, for nine. His son Maṅgi Yuvarāja, for twenty-five. His son Jayasiṁha II, for thirteen. His younger brother by a different mother, Kokkili, for six months. After dethroning him, his eldest brother Viṣṇuvardhana III, for thirty-seven. His son Vijayāditya I Bhaṭṭāraka, for eighteen. His son Viṣṇuvardhana IV, for thirty-six. His son Vijayāditya II who commissioned a hundred and eight temples of Narendreśvara, for forty. His son Kali-Viṣṇuvardhana V, for eighteen months. His son King mahārāja Vijayāditya III, for forty-four.

Born from his younger brother the prince yuvarāja named Vikramāditya, the peerless nirupama King nr̥pa Bhīma—a wildfire for whom enemy hosts were but fluff—became for thirty years the ruler, the fame of the host of whose innate virtues pervaded the circle of the compass.

His son Vijayāditya IV protected the country of Veṅgī, together with the three Kaliṅgas and the forests, for six months, and then went to heaven.

To him was born a son capable of bearing the burden of the earth: King mahīpāla Ammarāja, who protected the entire surface of the earth.

The circle maṇḍala of kings has taken refuge in the shade of his lotus feet. His bow, which has castigated his enemies, is praised in the three worlds.

Even vidyādhara ladies sing, accompanied by their lutes vīṇā, of the glory of him whose enemies have perished, this glory which, white as jasmine or the moon, brightens the surface of all the earth.

that shelter of all the world sarva-lokāśraya, His Majesty Viṣṇuvardhana VI, i.e. Amma I, convokes and commands all householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Pennātavāḍi district viṣaya as follows:

Let it be known to you that

King bhūpāla Cālukya-Bhīma had a wet nurse dhātrī of predominantly kṣatriya stock, who was like another Earth dhātrī in patience, known as Nāgipoṭi.

She had a daughter like Ambikā Pārvatī, named Gāmakāmbā, placed on a level with King Bhīma as she drank her mother’s breast-milk.

She gave birth to a boy kumāra equipped with power as Kumāra is equipped with a spear, who was to become King Bhīma’s general, the highly intelligent Mahākāla.

Many times he,

solidly taking the van for his lord, annihilated an enemy army in pitched battle fiery with sparks struck by the clash of weapon on weapon.

Moreover, he is Kāma in physical beauty, Yama in wrath, Arjuna in valour and Śūdraka in daring deeds.

To him we Amma I have granted the village named Drujjūru, converted into a rent-free holding mānya by a remission of all taxes. Its boundaries are as follows. To the east, the border is none other than the border of Tāḻugummi. To the south, the border is none other than the border of Goṭṭiprolu. To the west, the border is none other than the border of Malkaporamu. To the north, the border is none other than the border of Adupu. Let no obstacle be posed to his enjoyment of his rights over it. 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 ājñapti is the castellan kaṭaka-rāja.

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Bonheur pour tous les êtres !

Prospérité ! Kubja Viṣṇuvardhana, frère de Satyāśraya Vallabha qui était l’ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu, honorés dans l’univers entier, fils de Hāriti, 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, régna pendant dix-huit années ; son fils, Jayasiṁha Vallabha, pendant trente-trois années ; le fils de son frère Indrarāja, Viṣṇurāja, pendant neuf années ; le fils de celui-ci, Maṁgi Yuvarāja, pendant vingt-cinq années ; son fils, Jayasiṁha, pendant treize années ; son demi-fère cadet, Kokkili, pendant six mois ; le frère aîné de celui-ci, Viṣṇuvardhana, ayant chassé ce dernier, pendant trente-sept années ; son fils Vijayāditya Bhaṭṭāraka pendant dix-huit années ; le fils de celui-ci, Viṣṇuvardhana, pendant trente-six années; son fils, ayant fait construire cent huit temples nommés Narendreśvara, Vijayāditya régna pendant quarante années ; le fils de celui-ci, Kali Viṣṇuvardhana, dix-huit mois ; son fils, le grand roi Vijayāditya, quarante-quatre années ;

après son frère cadet, qui était l’héritier nommé Vikramāditya, il fut un puissant brasier de flammes sur le coton qu’était la multitude d’ennemis, lui, l’incomparable roi Bhīma, pendant trente années, à qui la multitude de ses vertus valut une gloire qui envahit le cercle des horizons.

Son fils Vijayāditya, ayant protégé le royaume de Veṁgī et les trois forêts du Kaliṁga pendant six mois, alla au ciel.

De lui naquit un fils capable de soulever le fardeau de la terre, le roi Ammarāja, qui protégea la terre entière.

Celui à l’ombre des pieds de lotus duquel se réfugie le cercle des rois, dont l’arc châtie les ennemis, qui se distingait dans les trois mondes,maṇḍala-traya est équivalent à tri-loka, n. 3 p. 134.

celui dont la gloire blanche comme le jasmin et la lune, colorant la surface de la terre, est chantée par les Vidyādharī elles-mêmes avec leur luth, lui dont les ennemis ont disparu,

l’illustre Viṣṇuvardhana, refuge de tous les hommes, grand roi, ayant convoqué tous les chefs de famille habitant le viṣaya de Pennāta-Vāḍi, rāṣṭrakūṭa en tête, ordonne ceci :

qu’il soit connu de vous que :

la mère du roi Cālukya Bhīma fut comme une autre terre, essentiellement habitée par les kṣatriya, appelée Nāgipoṭi.

Sa fille, nommée Gāmakāṁbā, fut comme Āṁbikā, qui but le lait de sa mère en le partageant avec le roi Bhīma.

Elle enfanta un jeune homme doué de puissance tel Kumāra armé d’une lance, Mahākāla, très intelligent général du roi Bhīma.

Celui-ci, maintes fois,

dans la bataille où le feu naît du heurt des armes, les unes contre les autres, précédant son seigneur, au grand courage, détruisit l’armée ennemie.

De plus, par sa beauté il est Manasija, par sa colère Yama, par son courage Dhanañjayan, par ses exploits Śudraka.

Nous donnons à ce dernier le village nommé Drujjūru, exempté de toute taxe, après en avoir fait un mānya.Terre allouée sans perception de tenure, D. C. Sircar, 1966, p. 198. Les limites de celui-ci sont : à l’est la limite est celle de Tāḻugummi, au sud la limite est celle de Goṭṭiprolu, à l’ouest la limite est celle de Malkaporamu, au nord la limite est celle de Adupu. Aucune charge ne doit lui être imposée. 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.

L’exécuteur est le kaṭakarāja.