Seal śrī-tribhuvanasīha

Plates

svasti. śrīmatāṁ sakala-bhuvana-saṁsthtūyamāna-mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-lapbdha-rājyānāṁ maātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāṁchanoekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalaānāṁ Aśvamoedhāvabhr̥ttha-snāna-pavitrīkrir̥ta-vapuṣāṁ cāḷukyaānāṁ kuḷam aḷaṁkariṣnṇos satyāśraya-vallabhendrasya bhrātā kubja-viṣṇuvarddhanaḥ| tat-suto jayasiṁha-vallabhaḥ| tat-sūnur vviṣṇurājaḥ| tat-putraḥ Idrindra-bhaṭṭārakaḥ| tat-putro viṣṇuvarddhanaḥ| tat-sutaḥ satyāśrayaḥ| tat-sūnuḥ maṁgi-yuvarājaḥ| tat-putraḥ kokikraliḥ| tad-bhrātā viṣṇurājaḥ| tad-bhrātā vijayādityaḥ| tat-putro viṣṇuvarddhanaḥ| tāat-putro vijayāditya-bhaṭṭārakaḥ| tat-putraḥ viṣṇuvarddhanaḥ| tat-suto narendra-vijayaādityaḥ| tat-putraḥ kali-viṣṇuvarddhanaḥ| tat-putro guṇakkenallāta-vijayādityaḥ| tad-anuja-suto bhiīmarājaḥ| tat-sutaḥ kollabi-vijayādityaḥ| tat-sūnur ammarājaḥ| tad-anu vikramādityaḥ| tad-anu bhīmānujaḥ taāḻa-bhūpālaḥ| tat-putraḥ śrī-yuddhamallaḥ| tat-suto bādabpākhya-mahārājādhirājaḥ parameśvaraḥ| tad-anujo viṣṇuvarddhanas tāḻa-bhūrpālaḥ

sva-rājya-samaye parama-nirbhr̥tyasyanibhr̥tasya krir̥ta-kloeśācāra-jita-svaāmai-hrir̥dayasya pallavānvayasya catur-upadhā-śuddhasya mahā-sāmantāmātya-pada-niyuktasya sakala-guṇa-gaṇālaṁkrir̥tasya patīihita-dhavalasya nānā-kiṁkurvvāṇatayā parama-karuṇāpanna-hrir̥dayas san viṣṇuvarddhana-mahārājādhirājaḥ velanāṇḍu-viḍṣaya-nivāsino rāṣṭrakuūṭa-pramukhāN kuṭuṁbina Āhūya Ittham ājñāpayati sma|

viditam astu vo ’smābhiḥ Asmai pallavamallānvayāya kalivarmmasya poautrāya Asmat-prastāva-mr̥tasya krir̥ta-kleśasya makariya-rājasya putraāya kuppanayya-vara-nāmamne vāgaṟu-madhye śrīpūṇḍi nāma-tgraāmaṭikā mayaā dattaā|

tasyāā avadhayaḥ| pūrvvataḥ maṇḍimuṁka-cindta. Āgnaeyataḥ koḍamaduvu. dakṣinataḥ Aduri-sīmānto goguṟoevu. nairir̥tyataḥ kadamukopu. paścaivāmataḥ kalavelalagula-pedda-cinta| vāyavyataḥ ciṟuśodi-maddalu. Uttarataḥ goragapallamun-uttaramuna kaṭṭuṁbodalu. Īśānataḥ bādiyabolayaṇṭa-pedariyāku-jcinta|

Etat-saīmāntar-vvarttinī Ādūru-nāmānī grāmaṭikā sarvva-kara-parihāreṇa mānyam mayā dattā Iti. Asyopari na kenacaid bādhā karttavyā. yaḥ karoti sa paṁñca-mahā-pātaka-saṁyukto bhavati| tathā coktaṁ vyāsena|

sva-dattāṁ para-dattaāṁ vā yo hareta vasuṁdharāṁ ṣaṣṭi-varṣa-sahastrāṇi viṣṭhāyāṁ jāyatrae krir̥miḥ|

ravivarmmācāryyeṇa likhitaM

Seal

Plates guṇakkenallāta- Lakshmana Rao takes Guṇakkenallāta as the name used here, and if this form occurs elsewhere that I am not aware of, then he may be correct. K. A. Nilakanta Sastri and N. Venkataramanayya (in 476) mention the form Guṇake-nallāṭa, said to mean “the lover of excellence or virtue,” without citing a source. The spelling is definitely with t here. It may also be that the text is erroneous, for °lleti, °llākhya- or °llāṁka-. bādabpākhya- The ARIE report reads the name as Bāḍaba. The dental da, as read by LR, is quite certain from the estampage and is confirmed in the Ārumbāka grant of Bādapa. patīihita- patīi-hita- Though ī is usually well distinguished from i in this inscription, the scanned rubbing permits both readings here. Lakshmana Rao, who probably had the original plates, is probably correct in reading ī, but even then I hesitate to emend to pati-hita, since patīhita is also meaningful in the context. -nāmamne As Lakshmana Rao notes, the conjunct mn is formed with what looks like a halanta N added below (and to the right of) m, rather than the usual form of subscript n. I believe it to be a subsequent addition, along with e, which touches the preceding character. Aduri- AĀduūri- Lakshmana Rao's emendation is based on the assumption that this is the same name as that in line 36, which is likely. There, he reads the name as Ādūru; all I can see in the scanned estampage are some vestiges indicative of Ā. I agree the two are likely to be the same, but I prefer to reserve judgement about the reading. -sīmānto -sīmāntoe I cannot exclude Lakshmana Rao's emendation, because o is quite frequently inscribed instead of e (or an alternative form of e resembling o is used), about which see the palaeographic description. However, a nominative seems more likely to me here, though both my interpretation and Lakshmana Rao's (for both of which see the commentary) can work with either a nominative or a locative. goguṟoevu goguṟevu Lakshmana Rao sees a variant of the Telugu word revu here, which I accept; nonetheless, the vowel marker is that which is normally used for o (see also the palaeographic description). rttinī Ādūru- None of this is clear in the scanned estampage. Discernible traces suggest tt.nī A and nothing goes against Lakshmana Rao's reading, which I accept with this note of caution. nāmānī nāmanī kenacaid kenacāid Probably a typo in Lakshmana Rao's edition.

Seal

Plates

Greetings. Satyāśraya Vallabhendra Pulakeśin II was eager to adorn the lineage of the majestic Cālukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hārītī, 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. His son Jayasiṁha Vallabha I. His son Viṣṇurāja.The genealogy is incorrect here, probably by mistake, possibly deliberately. This Viṣṇurāja does not appear in the standard genealogy, where Indra Bhaṭṭāraka is a brother, rather than grandson, of Jayasiṁha I. His son Indra Bhaṭṭāraka. His son Viṣṇuvardhana II. His son Satyāśraya. This Satyāśraya is probably fictitious; in the standard genealogy, Maṅgi Yuvarāja is the son of Viṣṇuvardhana II. His son Maṅgi Yuvarāja. His son Kokkili. Between Maṅgi Yuvarāja and Kokkili actually written Kokikra in this text, the standard genealogy mentions the reign of Kokkili’s eldest brother Jayasiṁha II. His brother Viṣṇurāja Viṣṇuvardhana III. His brother Vijayāditya.Two generations seem to be duplicated here. The standard genealogy does not know of a Vijayāditya who was a brother of Viṣṇuvardhana III. Vijayāditya I Bhaṭṭāraka was the son of Viṣṇuvardhana III rather than his brother’s grandson. His son Viṣṇuvardhana. His son Vijayāditya I Bhaṭṭāraka. His son Viṣṇuvardhana IV. His son Narendramr̥garāja Vijayāditya II. His son Kali-Viṣṇuvardhana V. His son Vijayāditya III, named Guṇakkenalla.Or Guṇakkenallāta. See the apparatus to line 15. His younger brother’s son Bhīmarāja Cālukya-Bhīma. His son Kollabigaṇḍa Vijayāditya IV. His son Ammarāja I. After him, Vikramāditya.This may be, as Lakshmana Rao suggests, Vikramāditya II, the son of Cālukya-Bhīma who in fact reigned after Tāḷapa. It may also be intended for Vijayāditya V Beta, Ammarāja’s son who followed him on the throne for a brief period of 15 days. After him, Bhīma’s younger brother King bhūpāla Tāḻa.In the standard genealogy, Tāḷa/Tāḍapa is Bhīma’s cousin, not brother. The present genealogy may be wrong here as in many other details, or anuja, normally “younger brother,” may have been used in a lax sense of “close younger kin of the same generation.” His son His Majesty Yuddhamalla. His son the Emperor mahārājādhirāja and supreme lord parameśvara called Bādapa. His younger brother Viṣṇuvardhana, also called King bhūpāla Tāḻa II.

During the period of his Tāḻa II’s own reign, with a heart moved to supreme compassion by the diverse services of an extremely staunch man of Pallava lineage who has won his master’s heart by the travails he undertook and by his good conduct, who has proved worthy in the four trials of honesty catur-upadhā and has been appointed to the rank of Great Baronial Minister mahā-sāmantāmātya, and who is ornamented with all the multitude of virtues and brilliant in serving the cause of his lord, the Emperor mahārājādhirāja Viṣṇuvardhana Tāḻa II, has convoked all householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Velanāṇḍu district viṣaya and has commanded them as follows:

Let it be known to you that to this one with the excellent name Kuppanayya of the lineage of Pallavamalla, grandson of Kalivarma and son of Makariyarāja who had undertaken travails and died in our service, IThe sentence has two pronouns in the instrumental expressing the donor, the plural asmābhiḥ in line 26, and the singular mayā in line 30. This may be a simple oversight, or the composer may have perceived the formulaic viditam astu vo ’smābhiḥ to mean “be informed by us.” have given the hamlet named ŚrīpūṇḍīI believe the intent here may rather have been “a hamlet in the village named Śrīpūṇḍī.” See the commentary for my understanding of the topography. within the region called Vāgaṟu.According to Lakshmana Rao, this may describe the local topography of the village as being on a spit of land at the confluence of two streams. His reasoning is that vāgu means a stream in Telugu, and aṟu may be equivalent to Tamil āṟu and Telugu ēṟu, meaning a river. Whether or not this interpretation of the name is correct, I believe Lakshmana Rao’s understanding of madhye as in the middle of or between is incorrect: madhye is in my opinion used here in the weak sense of “in, within,” and Vāgaṟu is the name of a territorial division smaller than the viṣaya but much larger than the village.

Its boundaries are as follows. To the east, maṇḍimuṁka-cintaAccording to Lakshmana Rao, maṇḍi means bent, cinta (emended from cinda) means tamarind tree, and muṁka (which he shifts into moṅka in his discussion) means sprout or young tree. He therefore interprets the term to mean the young tamarind tree which is bent. Assuming that his interpretation of the individual words is correct, I would prefer “the tamarind tree with bent branches.”. To the southeast, koḍamaduvu.According to Lakshmana Rao, this may mean a sluice of a tank with a top sill, elaborated as a sluice with masonry construction, as contrasted with an ordinary sluice; or possibly a sluice on the hill-side. To the south, Goguṟevu,According to Lakshmana Rao, gogu means hemp and ṟevu (normally revu) means a river landing or ford. This has the sound of a pre-established toponym, possibly even the name of another village. which is also the southern border of the hamlet Aduri.This is probably the same name as Ādūru in line 36 below. See the commentary for my understanding of the topography. To the southwest, kadamukopu.Lakshmana Rao suggests this may mean the trunk of a kadamba tree which was like a cone. To the west, kalavelalagula-pedda-cinta.According to Lakshmana Rao, who assumes that lala is a mistake for la, this means the big tamarind tree adjoining the stone fencing. To the northwest, ciṟuśodi-maddalu. Lakshmana Rao says maddalu is a variety of tree he calls bricadelia retusa, probably Bridelia retusa. For ciṟuśodi he suggests that it may be the name of a village or a particular kind of maddalu tree. To the north, the kaṭṭuṁbodalu northward of the goragapallamu.According to Lakshmana Rao, goraga means a Śaiva mendicant (from gorakṣa?) and pallamu is a wetland or paddy field. He offers two alternative interpretations for kaṭṭuṁbodalu, of which “artificial embankment” seems most likely in the context. To the northeast, bādiyabolayaṇṭa-pedariyāku-cinta.Lakshmana Rao proposes to translate this phrase as the dwarf-leafed tamarind tree which is near the boundary limits of Bādiya.

The hamlet named Ādūru, situated within these boundaries, has been granted by me as a rent-free holding mānya with a remission of all taxes. 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:

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

Written likhita by Master ācārya Ravivarman.

Seal

Plates

Prospérité ! Kubja Viṣṇuvardhana fut frère de Satyāśraya Vallabhendra, qui ornait la lignée des Cālukya, illustres, du même gotra que les descendants de Manu, loués dans l’univers entier, descendants de Hārīti, ayant reçu leur royaume par la faveur de l’excellente Kauśikī, protégés par les Mères réunies, méditant aux pieds du seigneur Mahāsena, eux dont les cercles des ennemis ont été soumis en un instant à la vue du signe illustre du sanglier, faveur octroyée par le bienheureux Nārāyaṇa, eux dont les corps ont été purifiés grâce aux bains consécutifs à l’aśvamedha ; son fils Jayasiṁha ; le fils de celui-ci, Viṣṇurāja ; son fils, Indra Bhaṭṭāraka ; le fils de ce dernier, Viṣṇuvardhana ; son fils, Satyāśraya ; le fils de celui-ci, Maṁgi Yuvarāja ; son fils, Kokkili ; son frère, Viṣṇurāja ; son frère, Vijayāditya ; le fils de ce dernier, Viṣṇuvardhana ; son fils, Narendra Vijayāditya ; le fils de celui-ci, Kali Viṣṇuvardhana ; son fils, Guṇakkenallāta Vijayāditya ; le fils de son frère cadet, Bhīmarāja ; son fils, Kollabigaṇḍa Vijayāditya ; son fils, Ammarāja ; après celui-ci, Vikramāditya ; après celui-ci, le frère cadet de Bhīma, le roi Tāḷa ; son fils, l’illustre Yuddhamalla ; le fils de ce dernier, nommé Bādapa, roi suprême des grands rois, seigneur suprême ; le frère cadet de celui-ci, le roi Viṣṇuvarddhana Tāḷa ;

Pendant son règne, parce qu’un homme de la lignée de Pallavamalla, fidèle, avait conquis le cœur de celui-ci en se donnant du mal à son service, dont la pureté était attestée par les quatre épreuves de vertu, élévé au rang éminent de grand feudataire et de ministre, paré de la multitude de toutes les qualités, que son dévouement au bien de son maître faisait resplendir, Viṣṇuvardhana, dont le cœur est empli d’une extrême compassion, roi suprême des grands rois, ayant rassemblé les chefs de familles habitant le viṣaya de Velanāṇḍu, rāṣṭrakūṭa en tête, ordonne ceci :

qu’il soit connu de vous que nous donnonsLe pronom maya est redondant. à celui-ci, de la lignée de Pallavamalla, petit-fils de Kalivarma, fils du roi Makariya, serviteur digne d’élogeou : « serviteur dont il est question ».PEM's translation is based on her text prastāva-bhr̥tasya which, however, seems to be a typo in her etext. The plate and Lakshmana Rao definitely reads prastāva-mr̥tasya. qui s’est donné du mal à notre service, à celui qui porte le noble nom de Kuppanayya, le village nommé Śrīpūṇḍi, au milieu de Vāgaṟu.

Ses limites sont : à l’est Maṇḍimuṁka-cinta, au sud-est Koḍamaduvu, au sud Goguṟevu, à la frontière d’Ādūru, au sud-ouest Kadamukopu, à l’ouest Kalavelalagula-pedda-cinta, au nord-ouest Ciṟuśodi-maddala, au nord Kaṭṭuṁbodalu, au nord de Goragapallamun, au nord-est Bādiyabolayaṇṭa-pedariyāku-cinta.

Je donne le petit hameauCf. D. C. Sircar, 1966, p. 121. nommé Ādūru, situé à la frontière de ce dernier en qualité de mānya, exempté de toute taxe. Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Puis Vyāsa a dit :

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

Ceci a été gravé par le maître Ravivarmma.