Seal śrī-tribhuvanaāṁkuśaḥ

Plates

svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāṁcchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānāṁm aśvamedhaāvabhr̥ttha-snāna-pavitrīkr̥ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇos satyāśraya-vallabhendrasya bhrātā

śrī-patir vvikramenṇādyo durjjayād balito hr̥tāṁ Aṣṭādaśa samāḥ kubja -viṣṇur jjiṣṇur mmahīm apālayaT|

tad-ātmajo jayasiṁhas trayastriṁśataM| tad-anujendrarāja-nandano viṣṇuvarddhano nava| tat-sūnur mmaṁgi-yuvarājaḥ paṁcaviṁśatiM| tat-putro jayasiṁhas trayodaśa. tasya dvaimāturānujaḥ kokkiliḥ ṣaṇ māsāN| tasya jyeṣṭho bhrātā viṣṇuvarddhanas tam uccāṭya saptatriṁśataM| tat-suto vijayāditya-bhaṭṭārako ’ṣṭādaśa| tat-suto viṣṇuvarddhanaḥ ṣaṭtriṁśataM| tat-suto narendramr̥garājas sāṣṭa-catvāriṁśataM| tat-putraḥ kali-viṣṇuvarddhano ’dhyarddha-varṣaM| tat-suto guṇaga-vijayādityaś catuścatvāriṁśataM| atha vāN.

sutas tasya jyeṣṭho guṇaga-vijayāditya-patir aṁ kakāras sākṣaād vallabha-nr̥pa-samabhyarccita-bhujaḥ pradhānaḥ śūrānṇām api subhaṭa-cūḍāmanṇir aśsau catasraś catvāriṁśatim api samā bhūmim abhunaK. tad-bhrātur yyuvarājasya vikramāditya-bhūpateḥ śatru-vitrāśsa-kr̥t putro dānī kānīna-sannibhaḥ. jitvā saṁyati kr̥ṣṇa-vallabha-mahā-daṇḍaṁ sa-dāyādakan datvā deva-muni-dvijāti-tanayo dharmmārttham artttharm muhuḥ kr̥tvā rājyam akaṇṭakan nirupamaṁ saṁvr̥ddham r̥ddha-prajaṁ bhīmo bhūpatir anvabhuṁkta bhuvanaṁ nyāyāt samās triṁśataṁ. tad anu vijayādityas tasya priyas tanayo mahān adhika-dhanadas satya-tyāga-pratāpa-samanvitaḥ para-hr̥daya-nirbhedī nāmnaiva kollabigaṇḍa-bhū -patir akr̥ta ṣan māsāṁn rājyan naya-stthiti-saṁyutaḥ. tasyāgra-sūnur aparājita-śaktir amma -rājaḥ parājita-parāvani-rāja-rājīiḥ rājaābhavad vidita-rājamahendra-nāmaā varṣāni sapta saraniḥ karuṇā-rasasya.

tasyaātmajaṁ vijayādityaṁ bālam uccāṭya śrī-yuddhamallātmajas tālapa-rājo māsam ekamm arakṣīt. tam āhave vinirjjitya cālukya-bhīma-tanayo vikramādityo vikrameṇākrame nikṣipya nava māsān apālayat. tato yuddhamallas tālapa-rājāgra-jajanmā sapta varṣāni gr̥hiītvātiṣṭhaT.

tatrāntare vidita-kollabigaṇḍa-suūto dvaimāturo vinuta-rājamahendra-nāmnaḥ bhīmādhipo vijita-bhiīma-bala-pratāpaḥ prācīn diśaṁ vimalayann udito vijetuM śrīmantaṁ rājamayyan dhaḻagam urutaran tātabikkiṁ pracaṇḍaṁ bijjaṁ sajjaṁ ca yuddhe balinam atitāarām ayyapaṁ bhīmam ugraṁ daṇḍaṁ govinda-rāja-praṇihitam adhikaṁ coḻa-paṁ lḻovabikkiṁ vikrāntaṁ yuddhamallaṁ ghaṭita-gaja-ghaṭān sannihatyaika Eva. bhītān āśvāsayan sat-śc-charaṇam upagataān pālayan kaṇṭakān ut sannān kurvvan su-gr̥hṇan karam apara-bhuvo raṁjayanaN svaṁ janaughaM tanvan kīrttiṁ narendroccayam avanamayann ārjjayan vastu-rāśīn evaṁ śrī-rāja-bhīmo jagad akhilam aśsau dvādaśābdāny arakṣaT| tasya maheśvara-mūrtter umā-samānākr̥teḥ kumāra-samānaḥ lokamahādevyāḥ khalu yas samabhavad Ammarāja Iti vikhyātoaḥ yo rūpeṇa manojaṁ vibhavena mahendram ahimakaram uru-mahāasā haram ari-pura-dahanena nyak-kurvvan bhāti vidita-nirmmala-kīrttiḥ yad-bāhu-daṇḍa-karavāla-vidāritāri -mattebha-kuṁbha-galitāni vibhānti yuddhe muktāpphalāni subhaṭa-kṣatajokṣitāni bījāni kīrtti-vitater iva ropitāniḥ|

sa samasta-bhuvanāśraya-śrī-vijayāditya-mahārājādhirāja-parameśvara-parama-bhaṭṭārakaḥ parama-brahmaṇya-m attilināṇḍu-viṣaya-nivāsino rāṣṭrakūṭa-pramukhān kuṭuṁbinas samāhūyettham ājñāpayatiḥ|

Aḍḍakali-gaccha-nāmā| valahāri-gaṇa-pratīta-vikhyāta-yaśāḥ| cāturvvarṇyāa-śramanṇa-viśeṣānna-śrāṇanābhilaṣita-manaskaḥ. śrī-rāja-calukyānvaya|-parivārita-paṭṭavarddhikānvaya-tilakā| gaṇikā jana-mukha-kamuala-dyumaṇi-dyutir iha hi cāmekāṁbābhūt sā| jina-dharmma-jala-vivarddhana|-śaśi-rucira-samāna-kīrtti-lābha-vilolā| dāna-dayā-śiīla-yutā| cāru-śrīḥ śrāvakī budha-śruta-niratā.

yasyāḥ guru-paṁktir ucyate.

siddhānta-pāradr̥śvā prakaṭita-guṇa-sakalacandrasiddhānta-muniḥ| tac-chiṣyao guṇavān prabhur amita-yaśās su-matir ayyapoṭi-munīndraḥ. tac-chiṣyāyārhanandy-āaṁkita-vara-munaye cāmekāṁbā subhaktyā śrīmaT śc chrī-sarvvalokāśraya-jina-bhavana-khyāta-satrārtttham uccair vveṁgī-nāthāmmarājae kṣitibhr̥ti kalucuṁbaṟṟu-su-grāmam iṣṭaṁ csantuṣṭā dāpayitvā budha-jana-vinutāṁ yatra jaāgrāha kīrttiM.

Uttarāyaṇa-nimittena kkhaṇḍa-sphuṭikta-nava-karmmārtthaṁ sarvva-kara-parihāraṁ śāsanī-kr̥tya dattam

asyāvadhayaḥ. pūrvvataḥ Āruvilli. dakṣiṇatah korukolanu. paścimataḥ yiḍiyūru| Uttarataḥ yullikodamaṇḍru. tassya kṣetrāvadhayaḥ. pūrvvataḥ śarkarakuṟṟu. dakṣiṇatah Iṟṟulakoḻu. paścimataḥ Iḍiyūri pola-garusu. Uttarataḥ kaṁcariguṇḍu. Asyopari na kenacid bādhā karttavyā. yaḥ karoti sa paṁca-mahāpātaka-saṁyukto bhavatiḥ|

bahubhir vvasudhā dattāṁ bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phalaṁ. sva-dattāṁ para-dattāṁ vā yo hareta vasundharāṁ ṣaṣṭi-varṣa-sahasrāṇi viṣṭhāyāṁ jāyate kr̥miḥ.

Asya grāmasya grāmakuūṭatvaṁ kaṭṭalāṁbātmajaḥ-kusumāyudhāya dattaṁ śāśvataM. Asya grāmasya kappābhidhānaṁ kara-varjjitaḥ.

Ājñāptiḥ kaṭakādhīśao bhaṭṭadevaś ca lekhakaḥ kaviḥ kavicakravarttī śāsanassāśyukr̥tśāsanasyāsya kāvya-kr̥t.

peddhda-kalucuvubaṟiti śāsanaṁbu sesina bhaṭṭadevanik arahanandi-bhaṭāraulu guṁsimiya raṭṭoḍlu-gāmpulunuṇḍi panuṇḍa tūmuna nei vuṭlu vittu-paṭṭu vrasādañ cesiri

Seal

Plates hārīti- hāriti- -maṇḍalānāṁm According to Fleet's note, the ā in this word is formed by a direct upward continuation of the last stroke of n, instead of being attached in the usual way as a projection to the right of that stroke. He says this is probably a subsequent insertion, drawn in this shape for lack of space for the normal form. He points out that the same occurs in l6, satyāśraya (see the apparatus for that word) and in a few other places as well. The character is very unclear in my scanned photo, but it seems to me rather that the vowel is attached with a downward curve which then turns back up, as ā is often attached to ṇ. Pending examination of a good photo, the character could perhaps be ṇā or ṇā corrected into nā. satyāśraya- According to Fleet's note, the ā in this word is formed by a direct upward continuation of its consonant's last stroke. In the scanned photo, I can see this clearly, looking like a repha or a mirrored question mark. Fleet may be correct in assuming that this vowel mark was inserted subsequently, but it seems to me that correction took place on a slightly larger scale here. The characters tyāśra are crowded close to one another and to the adjacent characters, and śra is very narrow. There is also a mark resembling a large candrabindu over śra (and interfering with the unusual ā of the preceding character), which I cannot interpret. The most likely interpretation in my opinion is that śra was initially omitted and to correct the omission, the regular vowel mark of tyā was deleted, replaced by the upward mark, and śra was added in the resulting space. śrī- śriī- -viṣṇur jjiṣṇur mmahīm apālayaT To rectify the hypermetrical line, Fleet suggests deleting laya (i.e. emending apālayaT to apāT). This is entirely plausible, but perhaps instead jiṣṇur was added unnecessarily. apālayaT| Fleet prints an original punctuation mark as clear, but in the photo I only see a space barely wider than that between some characters, and perhaps a dot or a visarga-like pair of dots in that space. trayastriṁśataM trayastriṁśataṁ -tanayo Having no facsimile of this page, I must accept Fleet's reading, but I find it very awkward in this context, where I would expect a different word. In this vein, it may be possible to read (or emend to) -tataye. See also the note to the translation. nirupamaṁ This word should be checked when possible; can it be nirupamaḥ instead? The epithet Nirupama is applied to Bhīma I in the Drujjūru grant of Amma I (line 15). priyas tanayo As Fleet also observes, the emendation is not necessary for the text to make sense, but is required to restore the metre. -nirbhedī Here too, the emendation is necessary in order to rectify the metre. -sūnur -sunūr I have no facsimile of this page, but since Fleet does not emend, this must be a typo in his edition. °āgra-jajanmā As Fleet points out, Yuddhamalla is described in other grants as the son (suta, sūnu) or eldest son (jyeṣṭha-suta) of Tāla. While the latter could mean "son of his eldest brother," the former cannot. Therefore agraja-janman is incorrect here. The intent of the composer was thus probably agra-janman, though there is a slight chance that the genealogy is represented, mistakenly or deliberately, in a distorted form here. -suūto In a footnote, Fleet suggests the emendation putro or sūnur to rectify the metre. I feel that sūto in the sense "born from" works in the context and requires a much less invasive emendation. Moreover, it may be possible to read sūto without emendation. My scanned photo is not clear, but there is a curved stroke above and between su and to that may be the top of an ū, especially if I see correctly that the o on the next character is of the cursive single-stroke form. lḻovabikkiṁ According to Fleet's note, the first character is probably lo, but ḻo is also possible. As far as I can see in the poor scanned photo, ḻe or ṟe also appear possible. ghaṭita- Fleet prints gha as clear, but this character is indistinct in the photo and is much narrower than I would expect gha to be (compare gha a few characters further on), as well as crowded very close to the adjacent characters on both sides. If the reading gha is correct (and I believe Fleet), then it is probably a correction from something narrower, possibly kha. sat-śc-charaṇam I provisionally accept Fleet's reading and agree with his normalisation provided that the reading is correct. Fleet points out another instance of t-ś sandhi (ll59-60), which may serve as corroboration that the same thing has happened here. However, that instance (in line 39) involves a final T followed by ś, not a ligature tś. At any rate, as far as I can make it out in my photo, the primary consonant here does not seem to be t. I wonder if the correct reading is in fact san śaraṇam, though I must admit that the primary consonant is not much like n either. Syntactically, my intuition would prefer the slightly more meaningful san, especially in conjunction with evam in line 41 below. It must, however, be admitted that metre-filling words like sat and su are used on several occasions in cognate grants, including su in the next quarter of this stanza. svaṁ svañ I am hesitant to contradict Fleet on the basis of a poorly scanned photo, but his reading does not seem possible. janaughaM Though Fleet prints it as clear, the last character does not look like M to me. It is also not a very good candidate for N, but perhaps the correct reading is °aughān (or °aughan, em. °aughān). evaṁ eva I find that evam is slightly better in the context than eva, and from the scanned photo an anusvāra definitely seems possible. If Fleet is correct in not seeing one, I would still prefer to supply it. -kuṁbha- I believe Fleet that this anusvāra was visible to him, but it is not in the scanned photo, so I cannot tell whether it is before or after the binding hole. -brahmaṇya-m attilināṇḍu- As Fleet points out, Attili is the name of a town down to our days, so it is quite certain that we have non-standard sandhi with m here, rather than the name Mattili in -brahmaṇyao mattilināṇḍu- Aḍḍakali- Here too I accept Fleet's reading because of the poor quality of my scan. But the last character of the name looks like pi to me. Compare li in l49, attilināṇḍu and pi in l47, ropitāni. However, some other characters that Fleet reads as la do appear similar, e.g. in l66 Iṟṟulakoḻu. If the gaccha name Aḍḍakali is attested elsewhere (of which I have no knowledge), then Fleet's reading is probably correct; otherwise, it may need to be corrected into Aḍḍakapi, pending the examination of a good photo. gaṇikā gaṇikā- See also the note to the translation. cāmekāṁbā° The e in this name must be pronounced short for the metre to be correct. See also line 59. -śrīḥ Fleet chooses not to supply this visarga on the grounds that an optional grammatical rule widely followed in South India permits the omission of visarga when followed by a sibilant and a consonant. Given the number of omitted visargas in the inscription, I do not think this one should be treated as in any way special; all such omissions may be perceived equally as mistakes or as regional usage. It is also possible to construe this śrī in compound to the following word, though construing it as a nominative is smoother. cāmekāṁbā The e in this name must be pronounced short for the metre to be correct. See also line 53. yiḍiyūru| Fleet prints an original punctuation mark here, but I see no trace of one, and ru is at the edge of the plate. Since there are no punctuation marks elsewhere within the list, I suspect there is no mark here. yullikodamaṇḍru Fleet prints this name as clear, but in the photo, yu is wholly obscured by damage at the edge of the hole, and what he reads as ko seems to have a have a subscript y or ḍ. jāyate I am not certain whether Fleet's markup was intended to mean the restoration of an omission, or of lost/illegible text. He does say in his discussion that the edges of 5v are damaged. -varjjitaḥ Fleet emends to -varjjitam and attempts to interpret this sentence as if it had (almost) correct grammar. I think the grammar is more likely to be completely off; see the note to the translation. śāsanassāśyukr̥tśāsanasyāsya kāvya-kr̥t Although the text is badly garbled, the intent of the composer could hardly have been anything other than Fleet's proposed restoration. raṭṭeḍlu- raoṭṭeḍlu- The reading (or emendation, if not corroborated by the plate) has been proposed by Jens Thomas (personal communication, January 2022). panuṇḍa Fleet's footnote to this locus suggests the intent may have been panneṇḍu. nei Fleet notes that ne may have been corrected to ni, or the other way round; and moreover, the character may be a mistake for the figure 9.

Seal

Plates

Greetings. Satyāśraya Vallabhendra 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 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, the dynasty’s first lord of royal majesty śrī, seized by means of his valour the earth from the powerful Durjaya,Either, neither or both of the words balin and durjaya may be names here. Compare line 8 of the Kākamrāṇu grant of Bhīma I, where it is claimed that Viṣṇuvardhana uprooted a Durjaya (if this is a name) to obtain the country of Veṅgī. The slightly different parallel stanza in the Kaṇḍyam plates of Dānārṇava is likewise ambiguous. just as the grotesque Viṣṇu Vāmana, the primeval husband of Śrī, seized by means of his stride the earth from Bali, who was hard to overcome, and protected pāl- it for eighteen years.

His son Jayasiṁha I, for thirty-three. His younger brother Indrarāja’s Indra Bhaṭṭāraka’s son 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 Narendramr̥garāja, for eight and forty. His son Kali-Viṣṇuvardhana V, for a year and a half. His son Guṇaga Vijayāditya III, for forty-four. In other words,

His Kali-Viṣṇuvardhana’s eldest son, that Lord Guṇaga Vijayāditya, the champion to whose arms the Vallabha kingI.e. a Rāṣṭrakūṭa king; according to Fleet, this would have been Amoghavarṣa I or Kr̥ṣṇa II. personally paid homage, and who was moreover the foremost of heroes and the turban jewel of good soldiers, enjoyed bhuj- the earth for four years and forty.

The son of his brother the heir-apparent yuvarāja Prince bhūpati Vikramāditya resembled the Maid’s Son Karṇa in generosity and in being a terror to his enemies.

He, King bhūpati Bhīma I, enjoyed bhuj- the earth lawfully for thirty years, vanquishing in battle the great army of Kr̥ṣṇa-vallabhaThe Rāṣṭrakūṭa Kr̥ṣṇa II. along with his Bhīma I’s rival kinsmen, incessantly donating wealth for the purpose of moral duty dharma like a veritable son of gods, sages and Brahmins, I translate the text as read by Fleet, but I have doubts about his reading; see the apparatus to line 20. With my tentative suggestion, the latter part of this statement would become “to a host of gods, sages and Brahmins”—much smoother in the context. and rendering the kingdom free from disruptions kaṇṭaka, unsurpassed, thriving and full of rich subjects.

After him, his beloved son the great Vijayāditya IV, a donor of great wealth surpassing Kubera, imbued with truthfulness, generosity and energy, who split the hearts of enemies by his mere name—King bhūpati Kollabigaṇḍa—ruled the kingdom for six months with prudence naya and stability.

His firstborn son, Ammarāja I of indomitable power who dominated a series of kings of foreign lands, a conduit of the essence of compassion karuṇā-rasa, became king for seven years by the renowned name Rājamahendra.

After dethroning his son the child Vijayāditya V, His Highness Yuddhamalla’s son King rājan Tālapa, protected rakṣ- the earth for one month. After defeating him in battle, having cast him off in assault by his valour, Cālukya-Bhīma’s son Vikramāditya II, protected pāl- the earth for nine months.The clause “having cast him off in assault by his valour,” vikrameṇākrame nikṣipya, is redundant and is moreover quite awkward. I suspect the text is garbled here. The first three and last three words of the sentence could be the beginning and end of an anuṣṭubh stanza, but the part in between can in no way be fitted to the metre. The verb ni-kṣip may imply imprisonment rather than casting off, and the redundant clause is somewhat reminiscent of tam ākramya kārāgāre nidhāya in line 16 of the Guṇḍugolanu grant, where it is said that Tālapa imprisoned Vijayāditya V after dethroning him. Then, King rājan Tālapa’s firstborn sonAs emended by Fleet; see the apparatus to line 32. Yuddhamalla, seized the throne and remained king for seven years.

Meanwhile—born of the renowned Kollabigaṇḍa Vijayāditya IV and brother by a different mother to the one who bore the famed name Rājamahendra Amma I—King adhipa Bhīma II who surpassed the strength and ferocity of Bhīma rose up to conquer, rendering the eastern quarter spotless.

All alone, he struck down the majestic Rājamayya, the very excellent Dhaḻaga, the fell Tātabikki, Bijja girt for battle, the excessively strong Ayyapa, fearsome and vicious, the great army dispatched by King Govinda, Lovabikki the lord of the Coḻas, and the valorous Yuddhamalla, though they had assembled their elephant troops. See Fleet (181-182) for thoughts on the identity of these adversaries. Some of the qualifications may belong to an adjacent person instead of the one to whom they apply in my translation. Since the descriptions are all vague, this is of little import, except that bhīmam ugram at the end of that quarter may in fact mean “the vicious Bhīma,” another enemy, rather than further qualification of Ayyapa. I follow Fleet in my translation, but in fact it would be most natural to read exactly one qualification with each name, in which case Bhīma must be a proper noun.

Comforting the fearful, succouring those seeking his gallant shelter,Or, if my conjecture mentioned in the apparatus to line 39 is correct, simply “seeking his shelter.” demolishing disruptions kaṇṭaka, honourably extracting tribute from other countries, earning the affection of the hosts of his own subjects, propagating his reputation, overcoming a multitude of kings, obtaining a hoard of wealth—so did he, His Majesty King rājan Bhīma II, protect rakṣ- the entire world for twelve years.

To him Bhīma II who was like Maheśvara in form, a son who was the equal of Kumāra—widely known as Ammarāja—was born from none other than his queen Lokamahādevī, who was like Umā in appearance.

Surmounting the Mind-Born Kāma in physical beauty, the great Indra in opulence, the sun in widespread splendour and Hara Śiva in the burning of enemy fortresses, he shines with a reputation that is known to be spotless.

The pearls fallen out of the forehead lobes of his enemies’ raging elephants split by the sword wielded by the bars of his arms in battle look like planted seeds of the creeper of his fame, watered by the blood of great warriors.

That shelter of the entire universe samasta-bhuvanāśraya, His Majesty Vijayāditya Amma II the supremely pious Supreme Lord parameśvara of Emperors mahārājādhirāja and Supreme Sovereign parama-bhaṭṭāraka, convokes the householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Attilināṇḍu district viṣaya and commands them as follows:

The sect named the Aḍḍakali gaccha, with a renowned fame recognised in the Valahāri gaṇa, has as its heart’s desire the provision of excellent food to ascetics śramaṇa of all four varṇas.

There arose in this world the courtesan Cāmekāmbā, a forehead mark on the Paṭṭavardhika lineage which belongs to the retinue of the majestic royal Calukya dynasty, brilliant like the sun to the day-lotuses that are people’s faces.Fleet reads the word gaṇikā in compound to the following jana and translates, “a sun to the water-lilies (blooming in the daytime) which are the faces of courtesans.” He too understands the text to mean that Cāmekāmbā was herself a courtesan, so I am not sure of the reason for his parsing choice, which makes the text not very intelligible.

Being a lay follower of Jainism who delights in the words of the wise and is endowed with generosity, compassion and virtue, she of lovely beauty was eager to attain fame equal in brightness to a moon that causes the swelling tide of the water that is the religion dharma of the Jina.

Her preceptorial lineage is recited as follows:

The sage Sakalacandrasiddhānta of clearly apparent virtue,Here too I follow Fleet in understanding Sakalacandrasiddhānta as a name. Instead, with some awkwardness in the compound, the name may be only Candrasiddhānta, and the meaning “Candrasiddhānta in whom the entirety of virtues is clearly apparent.” who has perceived the depths of doctrine siddhānta. His disciple the meritorious Master Ayyapoṭi of immeasurable fame and keen intellect, an Indra among sages.

To his disciple, the excellent sage known as Arhanandi, Cāmekāmbā, being pleased with him, publicly caused to be donated the wealthy and attractive good village Kalucuṁbaṟṟu with great devotion for the purpose of the famous charity hall satra of the holy Jaina temple of Sarvalokāśraya while the ruler of the earth was Ammarāja, the Lord of Veṅgī, whereby she acquired a reputation propagated by wise people.The whole of this stanza is rather poorly composed. While its essence is definitely in agreement with my translation here, some details may have ben conceived differently in the mind of its composer. In particular, the relative pronoun yatra, which I along with Fleet translate as “whereby,” is problematic. In addition, some of the words may have been intended in a different meaning and/or as a different part of the sentence. These include śrīmat, which I translate as “rich” qualifying the village, while Fleet seems to take it in compound with the following words, translating “holy and famous” (?); uccair, which I understand to mean “publicly,” while Fleet may have construed it together with santuṣṭā, translating “with great pleasure”; and iṣṭaṁ, which I translate “attractive” while Fleet takes it to mean “wished for by him”.

It has been donated on the occasion of the winter solstice for the purpose of the renovation of what is broken and cracked khaṇḍa-sphuṭita, with a remission of all taxes, substantiated as a copperplate charter.

Its boundaries are as follows. To the east, Āruvilli. To the south, Korukolanu. To the west, Yiḍiyūru. To the north, Yullikodamaṇḍru. The boundaries of its fields are as follows. To the east, Śarkarakuṟṟu. To the south, Iṟṟulakoḻu. To the west, the verge of the fields of Iḍiyūru. To the north, Kaṁcariguṇḍu.Fleet, who consulted Hultzsch on the Telugu words, notes that Śarkarakuṟṟu may be the name of a village, as Telugu kuṟṟu means a small hamlet and is a frequent ending in village names. He translates pola-garusu as „waste land,” but according to Jens Thomas (personal communication, November 2021), garusu means “border” in early Telugu. Fleet’s translation speaks of the rock(?) called Kañcariguṇḍu, but he gives no explanation of this name. Let no-one pose an obstacle to the enjoyment of rights over it. He who does so shall be conjoined with the five great sins.

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 headmanship grāmakūṭatva of this village has been granted in perpetuity to Kusumāyudha, the son of Kaṭṭalāmbā.Fleet makes no comment on this, but given that the donor is probably herself a courtesan, it seems likely that this man is the son of a courtesan. His name is the name of the god Kāma, and his descent is indicated by his mother’s, rather than his father’s, name. For this village there is an exemption from the tax called kappa.Fleet’s translation of this sentence goes, That, belonging to this village, which is named kappa, is exempt from taxes. To this he adds a note saying that kappa seems to be a Kannaḍa word meaning “tribute,” but the exact bearing of the passage is not apparent. Intuitively, I believe the intent of the composer was what I translate here. Although there is no way for the sentence to mean this through proper Sanskrit syntax, I believe this clause was added by a clerk whose grasp of Sanskrit was poor.

The executor ājñapti is the castellan kaṭakādhīśa, and Bhaṭṭadeva is the writer lekhaka. The poet Kavicakravartin is the composer of the poetry in this charter. The end of this stanza is based on the restoration suggested by Fleet.

The Master bhaṭāra Arahanandi graciously offered to Bhaṭṭadēva, who made the inscription concerning Pedda-Kalucuvubaṟṟu, land sowable with grain vittu amounting to nine puṭṭis of twelve tūmus each, from the overseers raṭṭoḍi and farmers kāṁpulu of Guṁsimi.I translate the Telugu paragraph tentatively with the aid of Jens Thomas (personal communication, January 2022). A tūmu is a measure of quantity much smaller than a puṭṭi. The paragraph may, instead, refer to a gift of grain (not land), amounting to nine puṭṭis and twelve tūmus. Fleet’s translation, provided for him by Hultzsch, says To Bhaṭṭadeva, who has drawn up the charter concerning Pedda-Kalacuvubaṟṟu, the venerable Arahanandi has given, as a present, land requiring as seed 9 puṭṭis of twelve tūmus each, which he received from the cultivators, possessing two bullocks, at Guṁsimi.

Seal

Plates

Prospérité ! Le frère de Satyāśraya Vallabhendra, qui orne la dynastie des Cālukya, illustres, du même gotra que les descendants de Manu, loués dans l’univers entier, fils de Hārīti, ayant reçu leur royaume par l’excellente faveur de 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 de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyaṇa, eux dont les corps ont été purifiés grâce aux bains consécutifs au sacrifice du cheval,

Prise à l’invincible Bali, l’époux de la Fortune, grâce à son héroïsme, le roi victorieux Kubja Viṣṇu protégea la terre pendant dix huit années.

Son fils Jayasiṁha pendant trente-trois ans ; Le fils d’Indrarāja, frère cadet de ce dernier, Viṣṇuvardhana, pendant neuf ans ; Le fils de celui-ci, Maṁgi, le prince héritier, pendant vingt-cinq ans ; Son fils Jayasiṁha pendant treize ans ; Le frère cadet de ce dernier, né d’une autre mère, Kokkili, pendant six mois ; Son frère aîné Viṣṇuvardhana, après l’avoir chassé, pendant trente-sept ans ; Le fils de celui-ci, Vijayāditya, l’illustre seigneur, pendant dix-huit ans ; Son fils Viṣṇuvardhana pendant trente-six ans ; Vijayāditya Narendra Mr̥garāja, pendant quarante-huit ans ; Son fils Kali Viṣṇuvardhana pendant un an et demi ; Le fils de ce dernier, Guṇaga Vijayāditya, pendant quarante-quatre ans ; ou aussi,

Son fils aîné, le seigneur Guṇaga Vijayāditya, réel champion, dont le bras fut révéré par le roi Vallabha, qui, bien qu’il fût le chef des héros, fut le meilleur des valeureux guerriers,Mot à mot : joyau frontal des valeureux guerriers. a cependant gouverné la terre pendant quarante-quatre ans.

Le fils du prince héritier, frère de ce dernier, le seigneur Vikramāditya, qui terrifiait les ennemis, généreux, fut pareil à Kānīna.Karṇa.

Il vainquit au combat la grande armée de Krṣṇa-Vallabhaou Kriṣṇa et Vallabha. de concert avec ses héritiers, donnant de façon répétée, il fut un fils pour les dieux, les ascètes et les brahmanes, sa richesse était au service du dharma, il dépouilla son royaume des ennemis et le rendit incomparable, royaume dont les sujets étaient riches et prospères, lui, le seigneur Bhīma régna sur l’univers dans la justice pendant trente ans.

Après lui, Vijayāditya, son fils bien aimé, grand, supérieur à Dhanada,Kubera. pourvu de sincérité, de générosité et de splendeur, qui brisa les cœurs des ennemis, qui était aussi appelé « roi Kollabhigaṇḍa », il exerça la royauté, fidèle aux règles de l’art de gouverner, pendant six mois.

Le fils aîné de ce dernier, dont la puissance était invaincue, le seigneur Amma, qui avait vaincu les rangées de rois ennemis, fut roi pendant sept ans ; lui dont le nom célèbre était Rājamahendra, était la voie du sentiment de compassion.

Après avoir chassé Vijayāditya, le fils de ce dernier, alors qu’il était enfant, le fils de l’illustre Yuddhamalla, le roi Tālapa règna un mois. L’ayant entièrement vaincu au combat, le fils de Cālukya-Bhīma, Vikramāditya, l’ayant, par sa vaillance, renversé lors d’un assaut, protégea la terre pendant neuf mois.Les autres inscriptions indiquent que ce roi a régné 12 ou 11 mois. Puis le fils aîné de Tālapa, Yuddhamalla, après avoir pris le royaume, gouverna pendant sept ans.

Sur ces entrefaites, le fils du célèbre Kollabhigaṇḍa, frère, né d’une autre mère, fils de celui dont le nom loué était Rājamahendra, le seigneur Bhīma,Bhīma est le frère d’Amma I. dont la force et la splendeur l’emportent sur celle de Bhīma, s’éleva pour conquérir, en la purifiant, la région orientale.

A lui seul il détruisit l’illustre Rājamayya, le très grand Dhaḻaga, l’impéteux Tātabikki, Bijja belliqueux, le très puissant Ayyapa, l’armée terrifiante et très puissante envoyée par le roi Govinda, seigneur des Coḻa, Lovabikki, le puissant Yuddhamalla, qui possédait une masse énorme d’éléphants.

Réconfortant les hommes effrayés, protégeant ceux qui vont chercher refuge en lui, détruisant les ennemis, prélevant à juste titre un impôt sur la terre étrangère, procurant la joie de la foule de son propre peuple, répandant sa renommée, chassant les rois et les forçant à s’incliner devant lui, se procurant même une multitude de biens, l’illustre Bhīma a gouverné le monde entier pendant douze ans.

De ce dernier, manifestation de Maheśvara, et de Lokamahādevī, dont l’aspect était semblable à celui d’Umā, pareil à Kumāra, naquit le nommé Ammarāja.

Humiliant par sa beauté Manoja, par sa puissance le grand Indra, le soleil par son vaste éclat, Et Hara par le fait de brûler les forteresses ennemies, il resplendit, lui qui possède une gloire célèbre et immaculée.

Les perles qui s’écoulent, dans le combat, des tempes des éléphants en rut des ennemis, brisés par l’épée qu’est son bras puissant, resplendissent, comme si elles étaient les semences de sa gloire qui se répandait, poussant, aspergées par le sang des valeureux guerriers.

Refuge de l’univers entier, l’illustre Vijayāditya, souverain suprême des grands rois, premier seigneur, illustre seigneur, très pieux, ayant convoqué tous les chefs de familles de la circonscription de Attilināṇḍu, les rāṣṭrakūṭa en tête, ordonne ceci :

il y a une école du nom de Aḍḍakali-Gaccha, dont la renommée est connue et célébrée par l’ordre des Valahāri,Le terme gaṇa désigne un ordre monastique, qui est une subdivision du saṅgha. Le gaccha est lui-même une subdivision du gaṇa. dont l’esprit aspire à offrir de la nourriture aux excellents moines mendiants des quatre varṇa.

Joyau du lignage des Paṭṭavardhika, entourée par le lignage des illustres rois Cālukya, pourvue de l’éclat du soleil sur les lotus que sont les visages des courtisanes, là en effet naquit Cāmekāṁbā.

Mue par la recherche de la renommée, telle la lune radieuse qui fait croître les eaux de la religion des jaïns douée de générosité, de compassion et de vertu, charmante et resplendissante, elle est une disciple qui aime écouter les sages.

Tel est décrit la lignée des maîtres de celle-ci :

celui qui connaît parfaitement les Siddhānta, l’ascète Sakalacandrasiddhānta, dont les vertus sont manifestes, son disciple doué de vertus, puissant, dont la renommée est sans mesure, très intelligent, est le prince des ascètes, Ayyapoṭi.

A ce disciple, excellent ascète marqué par le nom d’Arhanandin, Cāmekāṁbā, en signe de dévotion, illustre, sous le règne d’Ammarāja, grand roi de Veṅgī, en vue du sattra du renommé et illustre temple jaïn « Refuge de l’Univers Entier »,Il ne s’agit sans doute pas du temple évoqué dans les plaques de Tāṇḍikoṇḍa, car celui-là était entretenu par les Kālamukha, secte śivaïte. roi qui a fait donner, avec satisfaction, le beau village de Kalucuṁbaṟṟu, que celui-là désirait, qui a acquis là une renommée louée par la foule des sages,

ceci a été donné à l’occasion du solstice d’hiver, en vue de la rénovation des parties endommagées du temple, exempté de toute taxe, comme le prescrit cet édit.

Les limites de celui-ci sont : à l’est Āruvilli, au sud Korukolanu, à l’ouest Yiḍiyūru, au nord Yullikodamaṇḍru. Les limites de ce terrain sont : à l’est Śarkarakuṟṟu, au sud Iṟṟulakolu, à l’ouest le pépier d’Idiyūru, au nord Kaṁcariguṇḍu. Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes.

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 ».

La charge de grāmakūṭa de ce village est confiée à perpétuité à Kusumāyudha, fils de Kaṭṭalāṁbā.

L’exécuteur est le kaṭakadīśa et l’auteur est Bhaṭṭadeva ; les parties versifiées de l’édit sont de Kavicakravartin.

Ce passage est en telugu, il a été traduit par Hulzsch pour Fleet. Nous reprenons l’édition anglaise de Fleet afin de fournir une traduction complète de ces plaques. Les points d’interrogation marquent les problèmes non résolus par Hultzsch.A Bhaṭṭadeva qui a écrit l’édit au sujet de Pedda-Kalucuvubaṟṟu, le vénérable ArahanandinPeut-être orthographe telugu, dans la partie sanskrite le nom s’écrit arhandin (vers 17). a donné en présent un terrain rapportant neuf puṭṭis de douze tumus chacun, qu’il a reçus des cultivateurs, qui possèdent deux terrains, à Guṁsimi.