Seal śrī-tribhuvanāṁkuśa

Plates

svasti śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavyāa-sagotrāṇāṁ hārīti-putrāṇāṁ kauśikiī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyāyināṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhāvabhr̥ttha-snāna-pavitriīkr̥ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇoḥ satyāśraya-vallabhendrasya bhrātā kubja-viṣṇuvarddhano ’ṣṭādaśa varṣāṇi veṁgi-deśam apālayaT. tat-putro jayasiṁhas trayastriṁśataṁ. tad-anujendrarāja-nandano viṣṇuvarddhano nava. tat-sūnur mmaṁgi-yuvarājaḥ paṁcaviṁśatiṁ. tat-putro jayasiṁhas trayodaśa. tad-avarajaḥ kokkiliḥ ṣaṇ māsāN. tasya jyeṣṭho bhrātā viṣṇuvarddhanas tam uccāṭya saptatriṁśataṁ. tat-putro vijayāditya-bhaṭṭārako ’ṣṭādaśa. tat-suto viṣṇuvarddhanaḥ ṣaṭtriṁśataṁ. tat-suto vijayāditya-narendra-mr̥garājaś cāṣṭācatvāriṁśataṁ. tat-sutaḥ kali-viṣṇuvarddhano ’ddhyarddha-varṣaṁ. tat-priya-tanayaḥ.

Aṁgāt saṁgrāma-raṁge nija-lasad-asinā maṁgi-rājottamāṁgaṁ. tuṁgādreś śr̥ṁgam urvvyām aśanir iva mudāpātayat kannarāṁkaṁ niśśaṁkaṁ śaṁkilena prathita-janapadād durggaman nirggamayya. drāg dāvaṁ yaḥ praveśya prabhur abhaya-manaāḥ pratyāapād baddegāṁkaṁ. sa śrīmān vijayāditya -bhūpatir bhrātr̥bhis saha. catvāriṁśat samāns sārddhaṁ caturbhir abhunag bhuvaṁ. tad-bhrātur vvikramāditya -bhūpates sac-camuūpateḥ vilasat-kaṇṭhikā-dāma -kaṇṭhasya tanayo nayī dīnānāthāturāṇāṁ dvija-vara-samiter yyācakānāṁ yatīnā.nM. nānā-deśāgatānāṁ paṭu-vaṭu-naṭa-sad-gāyakānāṁ kiavīnāṁ. bandhūnām andhakānām abhilaṣita-phala-śrāṇanād rakṣaṇād yo. māteva triṁśad abdān bhuvam abhunag asau cāru-cālukya-bhīmaḥ.

tat-putraḥ kollabigaṇḍa-vijayādityaḥ ṣaṇ māsāN. tat-sūnur ammarājaḥ sapta varṣaāṇi. tat-sutaṁ vijayādityaṁ bālam uccāṭya tālapo māsam aekaṁ. taṁ jitvā cālukya-bhīma-tanayo vikramāditya Ekādaśa māsāN. tatas tālapa-raājyasya suto yuddhamallaḥ sapta varṣāṇi.

nirjjityārjjuna-sannibho janapadāt tan nirggamayyoddhatāN dāyādān ina-bhānu-līna-bha-gaṇākārān vidhāyetarāN. vajrīvorjjita-naākam amma-nr̥pater bhrātā kaniīyān bhuvaṁ. bhīmo bhīma-parākramas samabhunak saṁvatsaṁrān dvādaśa. tasya maheśvara-mūrtter umā-samānākr̥teḥ kumārābhaḥ lokamahādevyāḥ khalu yaḥs samabhāavad ammarājākhyaḥ. jalajātapatra-caāmara-kalaśāṁkuśa-lakṣaṇāṁka-kara-caraṇa-talaḥ lasad-ājānv-avalaṁbita-bhuja-yuga-parigho girīndra-sānūraskaḥ. vrajati kṣitipe yasmiN bahir udyānāvalokanārtthaṁ bhītāḥ tad-dig-deśādhīśā diśanti maṇi-kanaka-haya-gajendra-pratatiṁ. yo rūpeṇa manojaṁ vibhavena mahendram ahimakaram uru-mahasā. haram ari-pura-dahanena nyakkurvvāan bhāti vidita-dig-avani-kīrttiḥ.

sa samasta-bhuvanāśraya-śrī-vijayāditya-mahājararājaādhirājaḥ parameśvaraḥ parama-bhaṭṭaārakaḥ parama-brahmaṇyaḥ śakaṭamantani-viṣaya-nivaāsinorāṣṭrakuūṭa-pramukhāN kuṭuṁbinas sarvvān āhūyetttham ājñāpayati. viditam astu vaḥ.

śrīmān urutara-kīrttiś cāru-guṇo yas tu sūryya-vaṁśe ’bhūT śaṁkara-padābja-madhupas tāḍapa-rājāhvāayo matimāN. tasyaāsīd yas sūnur ddharmma-yuto devatārccanābhirataḥ bhūsura-bhakto guṇavāN Irandiyarājākhya Indu-mukhaḥ. tasyāravinda-nayanā pati-vratā śauca-śīla-rūpa-yutā sādhvī putravatī yā bhāryyāsīT bijjekavvākhyā putro yo vinatāris tasya ca tasyāś ca bikkirājākhyaḥ ĀsīIyan naya-śāstra-jñaś śucai-dr̥K

tasyameai bikkirājaāya bhavad-viṣayea-madhya-varttī nāgiyapūṇḍi nāma grāmaḥ sarvva-kara-parihāraṁ śāsaniīkr̥tya mayā datta Iti.

Asya grāmasyāvadhayaḥ. pūrvvataḥ Edhurāṟu. dakṣiṇataḥ penumaṇḍa. paścimataḥ ponnāṟu. Uttarataḥ tevidipuṇḍi. Asyopari na kenacid bādhā kāryyā. kurvvan paṁca-mahā-pātako bhavati. vyāsenāpy uktaM.

bahaubhir vvasudhā dattā bahaubhiś cānupālitā. yasya yasya yadā bhūmis tasya tasya yatadā phalaM. sva-dattāṁ para-dattāṁ vā yo hareta vasunndharāṁ ṣaṣṭirṁ varṣa-sahasraāṇi viṣṭhaāyāṁ jāyate krir̥miḥ.

AĀjñāaptiḥ kaṭaka-rājaḥ. jontaācāryyeṇa likhitaṁ.

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Plates śrīmatāṁ Instead of an anusvāra, the ending may be a very small final M. -lāñchanekṣaṇa- -lāñcchiṇekṣaṇa- kokkiliḥ kokilih dāvaṁ dhāvam praveśya praveśyah -manaāḥ -mana -bhūpatir -bhūpate samāns samās caturbhir catubhir sac-camuū sad-dhamma -dāma- -dhāma- bandhūnām panthhvānām abhunag asau abhunag aso raājyasya rājasya The superfluous y may have been beaten out in the original, but it is distinct. It is also possible that the reason why it is thinner is that is an erroneous scribal addition. vidhāyetarāN. vidhāyotarām samabhunak samabhunak lasad-ājānv-avalaṁbita- lasadajanva valapita vrajati vijati -deśādhīśā diśanti -deśanti -dahanena -dahanena nyakkurvvāan nyam kurvvan śakaṭamantani- sakadamantani- sarvvān āhūyetttham ājñāpayati sarvvanāhū yotsamājñāpayati -guṇo -dhyāno The legs of gu are close together but the character is not closed at the bottom, and its headmark is different from that of dh (q.v. the next line) and compare gu in line 41 below. yas tu sūryya- yastasūryye ’bhūT śaṁkara- bhūtaś śaṁkara- -rājāhvāayo -rājājñayo tasyaāsīd yas sūnur ddharmma-yuto tasya sadyassānuddhammayutām guṇavāN duṇavā Here, g is closed at the bottom and may well have been mistaken for dha by the engraver, though the headmark is that associated with g. SR's reading was clearly meant to be dhuṇavā. Compare the note to line 38 above. Irandiya° Iraṇḍiya The reading is perfectly clear. śauca- śobha- ca tasyāś casyāś bikkirājākhyaḥ bikirājākhyaḥ ĀsīIyan naya-śāstrajñaś śucai-dr̥K srāsi Iyi śāstrajñaś śubhadruKah A substantial chunk is definitely missing from the verse here. I am quite certain that Iya (written with the cursive single-stroke I, quite similar to nna) is a scribal error for nnaya. If so, then śāstra is a plausible continuation, but the first character is unclear. It has no discernible middle stroke and its bottom appears to be closed; on the whole, it looks identical to ma (in madhya) below, though different from other instances of ma (e.g. line 40). The string śuca may have been intended for śubha, but the engraved character is not bha. The extant part of the second hemistich is metrical as it is; the omitted text may have belonged after it, or perhaps between dr̥K and the preceding word. tasyameai tasye The character looks like sme, with the left limb of the subscript m extended into a long curl that comes up on the right of the body. I believe that tasya was initially inscribed, then this was corrected into tasme (for tasmai) by adding a loop (the body of m) inside the subscript y and an overhead stroke for e. bikkirājaāya bikirājaya Edhurāṟu vidhurāṟu Or possibly Eḻurāṟu. The first character is definitely an initial E; the second is closed at the top and appears to have a headmark on two sides of the top, as in dh. bahaubhir The originally inscribed ha had a tail extended backward below the body, so the u is clearly a subsequent addition. bahaubhiś Again, the original ha had an extended tail. cānupālitā. cānupālitam The final ā is clear. What I read as a punctuation mark does look like an anusvāra; I assume this is the serif of a faint vertical line. bhūmis Probably, ba or bū was first engraved, then corrected to bhū. vasunndharāṁ The primary consonant of the third character does not look like n, but was probably intended for n and corrected from something else. Perhaps ma was first engraved. ṣaṣṭirṁ varṣa- The text looks like ṣaṣṭiverṣa, which must have been intended for ṣaṣṭirvarṣa.

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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 Hārīti, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who are humbly devoted to Lord Mahāsena,While I consistently translate the phrase (pāda+)anudhyāta, occurring in almost all Cālukya plates, as “deliberately appointed by,” the construction here is with °ānudhyāyin. Thus, the composer of this text had in mind “meditation on feet of,” or at least a humble devotion to the respected presence. This in turn may mean that the standard phrase with (pāda+)anudhyāta was also understood to have this latter meaning by this time in the Cālukya chancellery. Compare 109., 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 protected pāl- the country of Veṅgī 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, 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 forty-eight. His son Kali-Viṣṇuvardhana V, for a year and a half. His dear son—

The fearless-hearted lord who with his own flashing sword gleefully caused the uppermost member head of King rājan Maṅgi to topple from his body to the field of battle as lightning causes the summit to topple from a towering mountain to the earth; and who, by intrepidly driving the one named the Kannara along with Śaṁkila from the spacious inhabited land into the badland durgama and pressing them swiftly into a forest fire dāva, protected the one named Baddega.

That majestic King Vijayāditya III, Guṇaga enjoyed bhuj- the earth for forty and four years together with his brothers.

His brother Prince bhūpati Vikramāditya, the good general of the army whose neck was garlanded with the flashing locket of the heir-apparent, had a judicious son:

He, the dear Cālukya-Bhīma—who was like a mother to the destitute, the helpless and the sick, to the congregation of excellent Brahmins, to supplicants, to ascetics, as well as to clever Brahmin pupils vaṭu, actors, good singers and poets arriving from various lands, because he presented them with the objects of their desires and protected them—ruled bhuj- the earth for thirty years.

His son Kollabigaṇḍa Vijayāditya IV, for six months. His son Ammarāja I, for seven years. After dethroning his son the child Vijayāditya V, Tālapa, for one month. After defeating him, Cālukya-Bhīma’s son Vikramāditya II, for eleven months. Then, King rājan Tālapa’s son Yuddhamalla, for seven years.

Having vanquished him and expelled him from the country, having made other haughty rivals dāyāda resemble clusters of stars vanishing in the rays of the sun, the younger brother of King nr̥pati Amma I—Bhīma II of fearsome bhīma prowess, who took after Arjuna—ruled bhuj- the earth for twelve years, as the Thunderbolt-wielder Indra rules the high heaven.

To him Bhīma II, who was like Maheśvara in form, a son named Ammarāja II, who verily resembled Kumāra, was born from none other than his queen Lokamahādevī, who was like Umā in appearance.

The palms of his hands and the soles of his feet are marked with the omens of the conch,Alternatively, jalaja may mean a fish or perhaps a lotus. This latter is how Fleet translates this word, but he misconstrues the compound, analysing it as jalajāta-patra and apparently does not perceive that this must be some variant of a list of the five lakṣaṇas of a cakravartin. the parasol, the chowrie, the jar and the elephant goad. His two playfully moving arms are like iron bars and extend to his knees. His chest is like a cliff of a majestic mountain.

When this king goes out with the only purpose of admiring a park, the rulers of the countries in that direction fearfully offer up a train of gems, gold, horses and excellent elephants.

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 in all quarters of the earth.

That shelter of the entire universe samasta-bhuvanāśraya, His Majesty Vijayāditya Amma II the supremely pious Supreme Lord parameśvara, Emperor mahārājādhirāja and Supreme Sovereign parama-bhaṭṭāraka, convokes and commands all householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Śakaṭamantani district viṣaya as follows. Let the following be known to you.

In the lineage of the Sun sūrya-vaṁśa there arose one called Tāḍaparāja: intelligent, majestic, of widespread fame, of pleasant qualities, a bee to the lotus that is the foot of Śaṁkara.

He had a moon-faced son named Irandiyarāja, endowed with righteousness dharma, engaged in the worship of the gods, devoted to gods-on-earth Brahmins.

His lotus-eyed wife—faithful to her husband, endowed with purity, morality and beauty, gentle and fertile—was named Bijjekavvā.

He Irandiyarāja and she Bijjekavvā had a son named Bikkirāja—learned in the texts śāstra of polity naya, pure, -eyed.The scribe omitted some words in the second hemistich of this stanza. Depending on where these were meant to be and what they would have been, the meaning of the extant words may be slightly different.

To that Bikkirāja, I have given the village named Nāgiyapūṇḍi, located within your district, exempt from all taxes and codified in a copperplate charter.

The boundaries of that village are as follows. To the east, Edhurāṟu. To the south, Penumaṇḍa. To the west, Ponnāṟu. To the north, Tevidipuṇḍi. Let no-one pose an obstacle to his enjoyment of his rights over it. By doing so, one shall be conjoined with the five great sins. Vyāsa too 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. Written likhita by Jontācārya.

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Plates

Om ! Prospérité ! Kubja Viṣṇuvardhana, 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 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, a protégé la contrée de Veṅgī pendant dix huit années. Son fils Jayasiṁha pendant trente trois ans ; Le fils d’Indrarāja, son frère cadet, 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, 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 ; Son fils, le roi Vijayāditya Narendra Mr̥igarāja pendant quarante-huit ans ; Le fils de ce dernier, Kali Viṣṇuvardhana, pendant un an et demi ; Le cher fils né de son sang

fit avec joie tomber de son corps sur le sol la tête du roi de Maṁgi, sur le champ de bataille, avec son épée resplendissante, comme l’éclair fait tomber la cime d’une haute montagne. Après avoir chassé du pays étendu l’inaccessible Kannarāṁka qui n’éprouvait nulle crainte, sans se hâter, le seigneur abordable, l’esprit serein, atteignit Baḍḍegāṁka.

Cet illustre souverain, Vijayāditya, gouverna la terre de concert avec ses frères pendant quarante-quatre années.

Le fils de son frère, le roi Vikramāditya, qui fut un seigneur vertueux pour les hommes vertueux, dont le cou était orné du kaṇṭhika,Collier du prince héritier. fut un fin politique qui, par le donNous n’avons pu identifier le terme employé. du fruit désiré et la protection accordée aux affligés, aux hommes sans protecteur, aux malheureux, à la congrégation des prêtres, aux solliciteurs, aux ascètes, à ceux qui venaient chercher refuge des diverses contrées, aux danseurs de paṭu-vaṭu,Nous n’avons pu identifier ces deux termes. aux bons chantres, aux poètes, aux voyageurs,Nous n’avons pu identifier le terme employé. aux aveugles, fut comme une mère, ce charmant Cālukya Bhīma gouverna la terre pendant trente ans.

Son fils Kollabhigaṇḍa Vijayāditya pendant six mois ; Le fils de celui-ci, Ammarāja, pendant sept ans ; Après avoir chassé son filsVijayāditya, alors qu’il était enfant, Tālapa pendant un mois ; Ayant vaincu ce dernier, le fils de Cālukya Bhīma, Vikramāditya pendant onze mois ; Ensuite le fils du roi Tālapa, Yuddhamalla pendant sept ans ;

Après avoir vaincu et repoussé au combat ce dernier hors du royaume, pareil à Arjuna, ayant réduit les autres prétendants pleins d’orgueil à l’état de constellations noyées dans les rayons du soleil, comme le détenteur du Vajra sur le firmament puissant, le frère cadet du roi Amma, Bhīma, qui a la vaillance de Bhīma, a régné sur la terre pendant douze ans,

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

Les paumes de ses mains et les plantes de ses pieds portent les marques des pétales de lotus, du parasol, du panache, de la coupe et du croc à éléphant. Les barres d’acier de ses deux bras charmants se déploient jusqu’à ses genoux, son torse est pareil au plateau du Roi des Montagnes.

Lorsque ce roi sort, pour contempler ses jardins, effrayés, Les souverains des pays situés aux horizons lui offrent une grande quantité de perles, de l’or, de chevaux et de majestueux éléphants.

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, sa gloire répandue aux quatre points cardinaux et sur la terre.

Celui-ci, 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 Sakadamanti, les rāṣṭrakūṭa en tête, ordonne ceci : Qu’il soit connu de vous que :

Celui qui, illustre, ayant une gloire immense, se livrait à une charmante méditation, est né dans la lignée du soleil, abeille butinant les lotus que sont les pieds de Śankara, qui doit être connu de tous comme Tādaparāja, qui se plaît à rendre hommage aux dieux, absorbé dans la dévotion envers les brahmanes, appelé Iraṇḍiyarāja, qui a le visage de la lune.

Son épouse fut une femme nommée Bijjekavvā, qui avait des yeux de lotus, fidèle, pourvue d’une excellente conduite, vertueuse, qui lui a apportait un fils.

Celui qui fut son fils, devant qui ses ennememis, dont il détruisait la gloire, s’inclinaient, fut le nommé Bikirāja, connaisseur de traités, brillant, * * *.Nous n’avons pu comprendre le terme duṇavā.

Je donne par cet édit à ce Bikirāja, le village nommé Nāgiyapūṇḍi, situé au milieu de votre circonscription, exempté de toute taxe.

Les limites de ce village sont : à l’est Vidurār̥u, au sud Penumaṇḍa, à l’ouest Ponnār̥u, au nord Tevidipūṇḍi. Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Vyāsa a dit :

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 des excréments pendant soixante mille ans.

L’exécuteur est le kaṭakarāja. L’édit a été gravé par Jontācārya.