Seal śrī-sarvvasiddhi jayasiṁha

Plates

svasti śrīmad-vijayodayapurāT bhagavapvit-svāmi-mahāsena-pādānudhyātānāṁ sapta-loka-mātr̥bhiḥ sapta-mātr̥bhiḥ parivarddhitānāṁ bhagavan-naārāyaṇa-prasāda-samānāsādita-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥taāśeṣa-mahīkṣitāM mānavya-sagotrāṇāṁ hāriti-putrāṇāṁm aśvamedhāvabhr̥tha-snāna-pavitrīkr̥ta-gātrāṇāṁ calukyāṁnāṁ kulam alaṅkariṣṇāoś catur udadhi-salila-samullaṁghita-kīrtteḥ srī-kīrttivarmmaṇaḥ pautrāaḥ samāśritaānaāṁ kāmadhenu-caritasya Aneka-ripu-durgga-pramathanāvāpta-viṣama-siddheḥ yaṣsya ca sśastram āpanna-trāṇāya vigrahaḫ parābhimāna-bhaṁgāya śikṣaitaṁ vinayāya vibhavārjjanaṁ pradānāya pradānan dharmmāya dharmmaḥ śreyovāptaye tasya tanayaḥ śaśadhara Iva sarvva-lokaḥ-hr̥dayānandakaraḥ sura-gaja Ivāvicchinna-dāna-salila-kinnakīrṇṇa-niketaḥ cakradhara nāIvāpratihata-cakraḥ droṇa Iva kr̥pānugataḥ sva-bāhu-pābalopārjjita-sarvvasiddhiḥ samara-śata-saṅkaṭotkadhṭa-vijaya-vīra-dhvajaḥ śrī-jayasiṁha-vallabha-mahārājaḥ parama-brahmaṇyo mātā-pitr̥-pādānudhyātaḥ sarvvaān evam ājñāpayaty

astu vo viditam asmābhiḥ gudrahāra-viṣaye marddavalli-pūrvva-pārśve peṇukapaṟu nāma grāmagrāmao viṣuva-nimitte vijaya-rājya-saṁvatsare Aṣṭādaśae pogulūra-vāstavyasya bhāradvāja-sagotrasya bhāradvāja-sūtrasyādhīta-voeda-dvayasya śivaśarmmaṇaḥ pautrāya gr̥hiīta-sāhasrasyādhigata-veda-dvayasya devaśarmmaṇaḥ putrāya ṣaṭ-karmma-niratāya Aśīti-tarkāya guptaśarmmaṇe sarvva-kara-parihāreṇāgrahaārī-kr̥tya pratigraho dattaḥ. na kaiścid apy asyopari bādhā karanṇīyā. Uktañ ca bhagavataā veda-vyāsena vyāsenāa

bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phalaṁ ṣaṣṭi-varṣa-sahasrāṇi svargge modati bhūvmidāaḥ Ākṣeptā cānumantā ca tāny aeva narake vaseT mantri-purohitas tasya yathendrasya br̥haspatiḥ AĀjñaptis siyaśarmmāsya vājapeyejya-yabhsuciḥ

kadaḥ ūṭakatanaḥ damuna dalita noga

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Plates bhagavapvit-svāmi- A very surprising spelling mistake that seems quite clear. I believe the reason for it is correction in the pre-drawing for the plate, where the handwriter probably wrote svā, then corrected to tsvā by adding t on top; this in turn was interpreted as pvi by the engraver. -loka-mātr̥bhiḥ In this word, bhi is raised and rather flattened: its body seems to be mostly level with the headline. Fleet thinks it was inserted subsequently above the line, but if so, the space between the preceding and following characters was much wider than normal. sapta-mātr̥bhiḥ The lower dot of the visarga merges into the bottom of the following pa. The visarga may have been inserted subsequently, and the lower left part of pa may have been re-engraved to make room for it. -varāha- Though read as clear by Fleet, rā actually looks like vā, descending hardly lower than the preceding vā and closed into a rounded loop. -viṣama-siddheḥ Before ṣa, at the top left of the page, there is a circle at headline height. Fleet does not comment on it. It may be the vowel marker of an aborted repetition of vi, but no trace of a body is discernible in the scan. I would expect to read āvāpta-siddher viṣamasiddheḥ or some other phrase that includes Viṣamasiddhi as a name, and a derivation of the name. The circle could also be an editorial mark indicating that eyeskip needs to be corrected here. -saṅkaṭotkadhṭa- saṅkaṭeotkadhaṇṭha The glyph I read as ṭo resembles de (or perhaps ḍe) rather than ṭe, as read by Fleet. Fleet must be correct in interpreting the stroke below the body as an e mātrā, paralleled by several similar attachments in this inscription. I think that in addition to that, what looks like the stem of d was meant to be the right-hand part of the o mātrā. The bottom attachment for the left-hand marker and the distorted shape of the right-hand one would have been occasioned by the descender of nu above, and the right arm of the vowel mark would have been misinterpreted by the engraver as a headmark and stem. Compare e attached to the bottom of rgge in line 26, where the descender of sya above did not allow attaching the vowel marker at the top. In the second part of the word, I think the emendation °otkaṭa is more appropriate to the context and presumes a much more likely scribal mistake than Fleet's °otkaṇṭha. marddavalli marddaddāvalli The marker added to dd seems to be identical to the repha e.g. in pūrvva in the same line. I would expect an ā marker to be horizontal. Uktañ ca I accept Fleet's reading, and this was obviously intended, but in the poorly scanned facsimile, these characters look like ukā co. mantri- mantrī The vowel mark is partly obscured by dots in a circular shape. They may signify a correction of ī into i, but I cannot be sure from my poor scan. I think the word ought to be read in compound, while Fleet prints a space after it. -purohitas tasya purohitaāsya The first character with t could indeed be tā, but several instances above where the headline was similarly elongated on the right were read as ta by Fleet where ta was expected. I restore tentatively, but I think my restoration fits the context and corrects the metre. Given the bad quality of my scan and Fleet's own uncertainty about the last character, it is also possible that sta is engraved here and sya needs to be supplied. Finally, there seems to be a spot, possibly a kākapada, to the right of ta, so perhaps the missing character was in fact added by the engraver somewhere. °ejya- °ejyao- In the scan, I see no indication of o, and since I expect the text to be in anuṣṭubh, I think the alternative reading given by Fleet may be ruled out. -yabhsuciḥ I adopt Fleet's reading because I cannot improve on it from my poor scan. I see no trace of the final visarga. I wonder if it is possible to read (or emend to) °ejyayā śuciḥ here; intuitively, yājinaḥ seems most likely. These characters are spaced more widely than the rest of the line. kadaḥ radaḥ I am quite certain the first character is a cursive ka (where the descender starts from the right-hand arm). This last line, which Fleet remarks is "quite unintelligible", is probably in a different hand than the rest of the inscription. The characters are quite widely spaced throughout the line. My scan of this last page is even worse than the rest, and the condition of the text is also much worse. ūṭakatana ūṭakatanaḥ I wonder if we have the word dūtakaḥ here, perhaps followed by tena. In the rest of the line, I blindly adopt Fleet's readings. In my scan, na is indistinguishable, but the rest of Fleet's characters are plausible if less than clear.

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Plates

Greetings from the majestic Udayapura of victory. The grandson of the majestic Kīrtivarman, whose fame has crossed the four oceans and who was eager to adorn the family of the Calukyas —who were deliberately appointed to kingship by the Divine Lord Mahāsena, who are cherished by the seven Mothers who are the mothers of the seven worlds, to whom all kings instantaneously submit at the mere sight of the Boar emblem they have acquired by the grace of the divine Nārāyaṇa, who are of the Mānavya gotra, who are the sons of Hāriti, and whose limbs have been hallowed through washing in the purificatory ablutions avabhr̥tha of the Aśvamedha sacrifice; —the son of Viṣamasiddhi, who behaved like a Cow of Plenty kāmadhenu toward those who sought his protection, but who prevailed over adversity viṣama-siddhi in beleaguering numerous enemy forts, whose weapons served only for saving the afflicted, whose wars served only for crushing his enemies’ conceit, whose education served for discipline vinaya, whose accumulation of wealth served only for largesse, whose largesse served only for moral duty dharma, whose moral duty served for the attainment of transcendence śreyas; —His Majesty the supremely pious King mahārāja Jayasiṁha Vallabha, who was deliberately appointed as heir by his mother and father, who, like the moon, delights the hearts of all people, who, like a divine elephant sprinkling his stall with an uninterrupted stream of rut fluid, sprinkles his habitation with an uninterrupted stream of gifts whose armies are indomitable as the discus of Viṣṇu the Discus-Wielder, who is attended by mercy as Droṇa is followed by Kr̥pā, who has prevailed over all sarva-siddhi by the strength of his arms, whose valiant banner stands proud in the press of a hundred battles, —commands everyone as follows.

Let it be known to you that in the eighteenth year of our triumphant reign, on the occasion of the equinox we have given as a donation pratigraha the village named Peṇukapaṟu on the eastern side of Marddavalli in the district viṣaya of Gudrahāra, converted to a rent-free holding agrahāra by a remission of all taxes, to Guptaśarman, a devout performer of the six duties of a Brahmin who has mastered the eighty doctrines tarka, —grandson of Śivaśarman, a resident of Pogulūra who belongs to the gotra of Bharadvāja, follows the teaching sūtra of Bharadvāja and has studied the two Vedas; son of Devaśarman, who has acquired the thousand cows as a ritual feeAccording to Sircar gr̥hītasāhasra, the word gr̥hītasāhasra probably means ‘one from whom one thousand coins have been realised,’ but it is not clear why he proposes this interpretation. The editor of the inscription he refers to for attestation (293) believes it may mean a person learned in the , which is said to have a thousand branches. Since mastery of the Vedas is mentioned separately here, I believe a different interpretation is due. However, compare trisahasra-pāragābhyāM in the Guḍivāḍa Plates (set 1), and trisahasra-vidyālaṅkr̥ta-mukhāravindābhyāṁ in (set 2). See 145-146 for further discussion of the term. and mastered the two Vedas. Let no-one pose an obstacle to his enjoyment of his rights over it. So too did the reverend Vyāsa, the redactor vyāsa of the Vedas speak:

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.

A donor of land rejoices in heaven for sixty millennia, while a seizer of granted land and a condoner of such seizure shall reside in hell for just as many.

The executor ājñapti of this grant is Siyaśarman, purified by the Vājapeya sacrifice, who is minister and house priest purohita to that king as Br̥haspati is to Indra.This stanza is tentatively translated on the basis of the restoration and interpretation I suggest in the apparatus. I do not venture to translate the final line of prose.

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Plates

Prospérité ! De l’illustre camp victorieux d’Udaya, le petit-fils de l’illustre Kīrtivarman, dont la gloire est allée au-delà des eaux des quatre océans, ornement de la lignée des Calukya, méditant aux pieds du bhienheureux seigneur Mahāsena, rendus prospères par les mères des sept mondes, auxquels tous les rois ont été soumis en instant à la vue du signe du sanglier, faveur octroyée par le bienheureux Nārāyaṇa, du même gotra que les descendants de Manu, fils de Hāriti, dont les corps ont été purifiés par le bain purificatoire de l’aśvamedha, le fils de celui qui se comportait comme la vache des désirs envers ceux qui lui demandaient protection, fils de celui qui remporta le succès contre l’adversitéLe composé viṣamasiddhi désigne, dans les insc. nos 10 à 12, Viṣṇuvardhana I, il est sans doute ici question de ce roi, père de Jayasiṁha I. en détruisant les places inaccessibles des nombreux ennemis, et qui possèdait une arme pour protéger les affligés, qui guerroyait pour briser en éclats l’orgueil des ennemis, qui était instruit pour avoir une bonne conduite, qui acquerait des richesse pour les donner, qui donnait pour assurer le règne du dharma, qui pratiquait le dharma pour conquérir la gloire,L’auteur de la praśasti s’inspire d’une figure de style, l’ekāvalī ( M.C. Porcher, 1978 p. 274), notamment présente dans le Raghuvaṁśa, I, 5-9, où l’on trouve le même usage du datif de but. ce fils comme ŚaśadharaLa lune. dont les rayons réjouisssent le cœur de tout l’univers,śabdaśleṣa reposant sur le mot kara qui désigne un agent et un rayon de lumière. apporte le bonheur dans le cœur de tous les hommes, comme Suragaja dont le corps est inondé d’un flot continu de madha,śabdaśleṣa reposant sur le mot dāna qui désigne le don et la sérosité, madha, qui s’écoule des tempes des éléphants. Nous entendons ici le terme niketa, demeure, siège, dans le sens de « corps » du roi. son corps est inondé par le flot continu des dons, comme CakradharaViṣṇu. dont le disque n’a pas d’adversaire,śabdaśleṣa reposant sur le mot cakra qui désigne le royaume du souverain et le disque de Viṣṇu. son royaume n’est point attaqué, comme Droṇa suivi par Kr̥pā,śabdaśleṣa reposant sur le mot kr̥pā qui désigne la compassion du roi et l’épouse de Droṇa. il éprouve de la compassion, pourvu de tous les succès obtenus par la force de son propre bras, bannière de victoire et d’héroïsme dressée dans les heurts de centaines de combats, le grand roi illustre Jayasiṁha Vallabha, très pieux, méditant aux pieds de sa mère et de son père, ordonne précisément à tous :

qu’il soit connu de vous que nous donnons en présent, dans le viṣaya de Gudrahāra, sur la côte est de Mardavalli, le village nommé Peṇukapaṟu, à l’occasion de l’équinoxe, la dix-huitième année de son règne victoirieux, au fils de Devaśarman, - qui a appris deux veda, sectateur de Bharadvāja, du même gotra que les descendants de Bharadvāja, - fils qui habite à Pogulūra, qui se plaît dans l’accomplissement des six devoirs et qui possède les quatre-vingt raisonnements,Peut-être une allusion au , traité sur l’atman, qui « définit l’âme comme le substrat de la connaissance », in L. Renou, S. Filliozat, 1985, vol.II, § 1461. à Guptaśarman, exempté de toute taxe, en qualité d’agrahāra. Aucune charge ne doit lui être imposée. Et le bienheureux Vyāsa qui connaît les Veda a dit ceci :

beaucoup ont donné une terre, beaucoup l’ont préservée, celui qui possède la terre en possède le fruit.

Celui qui donne une terre se réjouit dans le ciel pendant soixante mille années. Celui qui la prend ou le permet demeure en enfer aussi longtemps.

Celui qui est son ministre et chapelain, comme Br̥haspati est celui d’Indra, Siyaśarman est l’exécuteur de ce don.La dernière ligne du texte est illisible.