Seal śrī-tribhuvanāṁkuśa

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svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśīikiī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyāyināṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhāvabhr̥tha-snāna-pavitrīkr̥ta-vapuṣāM cālukyānāṁ kulam alaṁkariṣṇoḥ satyāśraya-vallabhendrasya bhrātaā kubja-viṣṇuvarddhano ’ṣṭādaśa varṣṣāṇi veṁgī-maṇḍalam apālayaT. tad-ātmajo jayasiṁhas trayastrimśataM. tad-anujendrarāja-nandano viṣṇuvarddhano nava. tat-sūnur mmaṁgi-yuvarājaḫ paṁcaviṁśatiM. tat-putro jayasiṁhas trayodaśa. tad-avarajaḥ kokkiliṣ ṣaṇ māsāN. tasya jyeṣṭho bhrātaā viṣṇuvarddhanas tam uccāṭya ssaptatriṁśataṁ varṣāni. tat-putro vijayāditya-bhaṭṭaārako ‘ṣṭādaśa. tat-suto viṣṇuvarddhanaṣ ṣaṭtriṁśataM.

narendra-mr̥garājākhyo mr̥garāja-parākramaḥ vijayāditya-bhūpālaḥ catvāriṁśat samās samaḥ.

tat-tanayaḥ kali-viṣṇuvarddhano ’dhyarddha-varṣaṁ. tat-tanujo vijayādityaś catuścatvāriṁśataṁ. tad-bhrātur vvikramādityasya tanayaś cālukya-bhīma-bhūpālas triṁśataṁ. tat-putro vijayādityaṣ ṣaṇ māsāN. tasya sūnur ammarājas sapta. tad-anantaran tālapa-rājo māsam ekaṁ. tam uccāṭya cālukya-bhīma-bhūpālātmajo vikramādityas saṁvatsaraṁ. tad-anu tālapa-rājātmajo yuddhamallas sapta.

vr̥ttaṁ tan deśān nirggamayya prathitam atitarām ammarājānujanmā dhīro dvaimāturo ’rtthi-dvija-muni-vanitānātha-dīnāndha-bandhuḥ bandhūnāṁ kāma-dhenur nnija-bhuja-vijitārāti-bhūpāla-varggas svarggaṁ vajrīva bhīma-kṣitipatir abhunag dvādaśābdāni dhātrīṁ. tasya śāśimaiauli-mūrttier umā-samānākr̥teḥ kumāra-samānaḥ lokamahādevyā yas samabhavad ari-nr̥pati-hr̥daya-vana-dava-dahanaḥ. yasminñ śāsati rājani paripakvāneka-sasya-saṁpac-chālī satata-payo-dhenur abhīr nniriītir aparug nirasta-coro deśaḥ yasmin vrajati mahīśe bahir udyānāvalokanārtthaṁ bhītāḥ tad dig-deśādhīśā diśanti maṇi-kanaka-haya-gajendra-pratatiṁ.

śrīmad ammarājaābhidhānas samasta-bhuvanāśraya-śrī-vijayāditya-mahārājādhirāja-parameśvaraḫ parama-bhaṭṭārakaḫ parama-brahmaṇyo gudla-kaṇḍeṟvāḍi-viṣaya-nivāsino rāṣṭrakuūṭa-pramukhān kuṭuṁbinas samāhāuūyettham ājñāpayati.

viśuddhatara-kāsyapa-gotra-prasūtasya sakala-kalāgama-kuśalasya śrī-viṣṇuśarmmaṇaḫ pautrāya manu-mata-carita-niratasya cāmyanaśarmmanoṇaḫ putrāya geraṇḍa-vāstavyāya veda-vedāṁga-pāragāya ṣaṭ-karmma-niratāya svāmi-bhaktāya sad-anuṣṭhāna-parāya viṣṇuśarmmaṇe sarvva-kara-parihāram udaka-pūrvvam uttarāyaṇa-nimittena nammūru-nāma-grāma-pūrvvasyān diśi rājamānena dvādaśa-khaṇḍikā-kodravāvāpa-ksẹtram asmābhir ddattam iti.

Asya kṣetrasyāvadhayaḥ. pūrvvataḥ sthāpita-śilā-guṇṭha sīmaā. dakṣiṇataḥ pandi-pedderi-pannasa-siīmaiva sīmaā. paścimataḥ kroppeṭi tūrppu sīmaā. Uttarataḥ Īndula-guṇṭha. Eteṣām madhya-vartti kṣetraM. Asyopari na kenacid bādhā karttavyā. yaẖ karoti sa paṁca-mahāpātako bhavati.

sva-dattāṁ para-dattāṁ vā yo hareta vasundharāM ṣaṣṭiṁ varṣa-sahasrāṇāṁ viṣṭṭhāyāṁ jaāyate kr̥miḥ. bahubhir vvasudhā dattā bahubhiś cānupālitaṁā. yasya yasya yadā bhūmis tasya tasya tadā phalaM.

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Plates -sūnur -saūnur Probably a typo in EH. tat- There is a dot after ta at the end of the line. It seems to be wedge-shaped and is thus most likely the headmark of an aborted tpu that the engraver decided could not be fitted in the available space and started again in the next line. But it may also be a space filler, or an anusvāra intended to go with the preceding paṁcaviṁśati. triṁśataṁ triṁśataṁ Though the rubbing is not very clear here, there is no room after ta for an anusvāra. vr̥ttaṁ vr̥ttaṁ If an original anusvāra is present here, it can only be the small dot right next to the headmark of tta and must thus be a later addition. -varggas svarggaṁ -varggaḥ svarggaṁ It seems to me that s was added to the top of sva to create ssva. abhunag abhuvanag This seems to be a typo in EH, since he does not emend the reading. -chālī CHECK this locus. The stanza occurs in several other grants, apparently always with chāliḥ (once with sahitaḥ). -pratatiṁ -patatiṁdātīN Hultzsch's emendation, which he proposes only tentatively and which does not fit the context very well, may be discarded in light of the parallel stanza in the Nāgiyapūṇḍi grant. rāṣṭrakuūṭa- rāṣṭrakūṭa- samāhāuūyettham samāhūyettham An originally inscribed hā was corrected into hu, intended for hū. -nimittena nammūru- I adopt Hultzsch's segmentation of the words here. However, given that the phrasing is normally with nimitte (or nimittaṁ) in other grants of the dynasty, perhaps that reading should be preferred here, in which case the name of the village is Nanammūru. -kodravāvāpa- -kodravāvāpaṁ The dot after pa is above the headline and occupies no horizontal space, so if it was meant to be an anusvāra, it can only be a subsequent addition. But all related grants that include a similar phrase have āvāpa in compound to ksẹtra, so such an addition is unlikely. vasundharāM vasundharāNM While this glyph is open at the bottom, it is much smaller than other instances of N and raised, resembling M apart from the open bottom. cānupālitaṁā cānupālitaṁ I prefer to emend to the standard text of this stanza, though EH is correct that emendation is not essential.

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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 Hārītī, 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 years. His son Vijayāditya I Bhaṭṭāraka, for eighteen. His son Viṣṇuvardhana IV, for thirty-six.

King bhūpāla Vijayāditya II who was called Narendramr̥garāja and who had the courage of a lion mr̥garāja, reigned fairly for forty years.

His son Kali-Viṣṇuvardhana V, for a year and a half. His son Guṇaga Vijayāditya III, for forty-four. The son of his brother Vikramāditya, King bhūpāla Cālukya-Bhīma, for thirty. His son Kollabigaṇḍa Vijayāditya IV, for six months. His son Ammarāja I, for seven years. Directly after him, King rājan Tāḻapa, for one month. After dethroning him, King bhūpa Cālukya-Bhīma’s son Vikramāditya II, for a year. After him, King rājan Tālapa’s son Yuddhamalla, for seven.

What follows is syllabic verse.

Having driven him out of the country, though he had proliferated beyond measure, King kṣitipati Bhīma II—the stalwart younger brother of Ammarāja by a different mother, who had defeated a host of enemy kings by his own arm; a kinsman to suppliants, Brahmins, sages, women, the helpless and the destitute, and a cow of plenty kāma-dhenu to his kinsmen—ruled bhuj- the earth for twelve years as the Thunderbolt-Bearer Indra rules heaven.

To him Bhīma II, who was like the One with the Moon on His Forehead Śiva in form, from his queen Lokamahādevī, who was like Umā in appearance, was born a son, who was the equal of Kumāra and a wildfire to the forest consisting of the hearts of enemy kings.

While this king rules, the land is replete with the bounty of many a ripe harvest, exempt from fear, free from disasters īti, devoid of pestilence and rid of bandits, and its cows never dry up.

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.

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

To the grandson of His Reverence Viṣṇuśarman, who was born in the extremely pure Kāśyapa gotra and who was skilled in all arts and branches of lore āgama; the son of Cāmyanaśarman, who was devoted to conducting himself according to the teaching of Manu; to Viṣṇuśarman, a resident of Geraṇḍa who is thoroughly versed in the Vedas and Vedāṅgas, engaged in the the six duties of a Brahmin, devoted to the LordThe text is ambiguous here and the meaning may be that he is devoted to his lord, i.e. to the king. I believe that religious devotion to a god was more likely intended here. and dedicated to honourable observances, on the occasion of the winter solstice we have given a field sufficient for sowing twelve khaṇḍikās of kodrava seed by the royal measure in the eastern direction of the village named Nammūru,Or Nanammūru; see the apparatus to line 25. with a remission of all taxes, the donation being sanctified by a libation of water.

The boundaries of this field are as follows. To the east, the border is a pond with a demarcation stone. To the south, the border is none other than the border of the pannasaPannasa is an obscure term that may mean land held in some sort of tenure. See pannasa. of Pandi-Pedderi. To the west, the border is Kroppeṭi Tūrppu. To the north, the Īndula pond. The field is situated within these boundaries. Let no-one pose an obstacle to his enjoyment of his rights over it. He who does so shall have the five great sins.

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

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.

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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 la faveur de l’excellente 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 illustre du sanglier, faveur octroyée par le bienheureux Nārāyaṇa, eux dont les corps ont été purifiés grâce aux bains consécutifs au sacrifice du cheval, a protégé le maṇḍala de Veṅgī 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, 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 ;

Le fils de ce dernier, nommé Narendra Mr̥garāja, qui avait le courage du lion, le roi Vijayāditya pendant quarante-quatre ansLes autres inscriptions mentionnent un règne de quarante-huit ans. ;

Son fils Kali-Viṣṇuvardhana pendant un an et demi ; Son fils VijayādityaCe roi porte le nom de Guṇagāṁka dans les autres inscriptions. pendant quaranteLes autres inscriptions mentionnent un règne de quarante-quatre ans. ans ; Le fils du roi Vikramāditya, prince héritier, le roi Cālukya Bhīma pendant trente ans ; Le fils de ce dernier, Vijayāditya,Ce roi porte le nom de Kollabhigaṇḍa dans les autres inscriptions. pendant six mois ; Son fils, le Ammarāja, pendant sept ans ; Puis Tālapa pendant un mois ; Après avoir chassé ce dernier, le fils du roi Cālukya Bhīma, le roi Vikramāditya a protégé la terre pendant un an ; Puis, fils du roi Tālapa, le roi Yuddhamalla pendant sept ans ;

Voici les vers :

Après avoir chassé ce dernier hors du pays, celui dont l’intelligence jouit d’une extrême renommée, le demi-frère cadet d’Ammarāja ; courageux, qui, pour les pauvres, les brahmanes, les ascètes et les femmes, fut un protecteur, pour les affligés, les aveugles et fut un parent, pour ses proches une vache des désirs, qui de son propre bras fut victorieux des hordes de souverains d’ennemis, le roi Bhīma gouverna la terre pendant douze ans, tel le détenteur du Vajra gouvernant le ciel.

Celui qui, de ce dernier, manifestation du dieu portant la lune sur son diadème,Śiva. et de Lokamahādevī, qui avait revêtu l’apparence d’Umā, pareil à Kumāra, feu de forêt pour le cœur des souverains ennemis,Il est difficile de respecter dans la traduction de ce vers le découpage des pāda.

Tandis que sous son règne, le riz et une grande quantité de céréales diverses murissent Le pays est toujours pourvu de vaches à lait, exempt de crainte, de calamité, de maladie, les voleurs en sont chassés.

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

Celui-ci, qui porte le nom d’Ammarāja, 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 Guḍla-Kaṇḍeṟvāḍi, placés les rāṣṭrakūṭa en tête, ordonne ceci :

Nous donnons, comme marque de respect de notre part , au petit-fils de Viṣṇuśarman, au fils de Cāmyanaśarman,qui se plaît à se conduire selon ce qui est approuvé par Manu, né dans le très pur gotra de Kaśyapa, qui connaît avec exactitude tous les arts et les Āgama, à Viṣṇuśarman, qui réside à Geraṇḍa, qui a étudié complétement le Veda et les Vedāṅga, qui se complait dans les six activités, dévoué envers son seigneur, adonné à des nobles entreprises, exempté de toute de taxe, après avoir fait une libation d’eau, à l’occasion du solstice d’été, un champ où l’on peut semer douze khaṇḍikā de kodrava, situé à l’est du village nommé Nammūru.

Les limites de ce champ sont : à l’est la limite est une pierre dressée, au sud sa limite est la limite de Pandi-Pederri, un pannasa, à l’ouest sa limite est la limite de Kroppeṭhi et Tūrppu, au nord l’étang de Īndula. Le champ se trouve enclos entre ces limites. Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes.

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.

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