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svasti śrīmad-asanapura-vāsakāT. svāmi-mahāsena-pādānudhyātānāṁ hāritī-putrāṇāṁ mānavya-sagotrāṇāṁ mātr̥-gaṇa-paripālitānāṁ Aśvamedha-yājināṁ calukyānāṁ viśuddha-vaṁśodaya-giri-śikharodita-kṣitipaty-ahimadīdhiteḥ sakala-jagad-ārtti-hara-karmaṇaḥ śrī-kīrtivarmaṇaḥ priya-naptā śaśalāñchanasyeva sakala-jagan-mano-nayanānandana-karasya sva-rūpa-lāvaṇyāvajita-makarathdhvajasya makaradhvajāpara-nāmnaḥ śrīmad-aidaṁyugīna-viṣṇoḥ viṣ·ṇuvardhana-mahārājasya priya-tanayaḥ pravarddhamānodaya-pratāpopanata-samasta-sāmanta-makuṭa-taṭa-ghaṭita-maṇi-mayūkha-mañjarī-puṁja-piṁjarita-caraṇāravinda-yugalaḥ nija-guṇa-dīdhiti-kalāpaena kaliyuga-dhvāntaṁ nirākariṣṇuḥ Ākhaṇḍala Ivākhaṇḍita-paurauṣaḥ parama-brahmaṇyo mātā-pitr̥-pātdānudhyātaḥ śrī-jayasiṁha-vallabha-mahārājaḥ gaṇḍeṟuvāḍyāṁ vyāghra-nadyāś cottarataḥ vanneṟu-nadyāś ca tīre gaṇḍeṟu-rājadhānyāḥ pūrva-dig-vibhāge gavyūtagavyūti-dvaye niḍubaṟu nāma grāmam adhivasataḥ kuḍṭuṁbinaḥ samavetān ājñāpayati

viditam astu vo yathāsanapura-sthāna-nivāsino ghaṭikā-sāmānyasya sa-pada-kramānukramādhīta-veda-dvayasya sa-kalpopaniṣat-purāṇetihāsāneka-dharmaśāstra-vidaḥ maṇḍaśarmanaḥ pautrāya sva-pitur adhika-guṇa-saṁpad-gaṇāopārjita-nirmala-yaśo-viśeṣeṇa Ātmano ’nvayam alam alaṁkariṣṇoḥ Agniṣṭoma-yājinaḥ śivarudraśarmanaḥ putrāya dvi-vedādhyāyine yajñāgamopaniṣan-mantrārtthietihāsa-purāṇa-dharmaśāstra-vimalīkr̥ta-vinaīta-mataye hārīta-sagotrāya taittirīya-sabrahmacāraiṇe kāṭiśarmaṇe kārtika-paurṇamāsyāṁ mātā-pitror ātmanaś ca yaśaḥ-puṇyābhivirdhavr̥ddhaye saṁpratto ’yam niḍupaṟu nāma grāmaḥ. nāsya bādhā karaṇīyā

Ājñaptir atrāryya-mano-’bhirāmaḥ śrī-vīyamā ssādhu-janāśrayo ’yaṁ bhūpendra-nīti-pravibhāga-dakṣaḥ vedāṅga-vit sarva-kalāntarañjñaḥ

Atra vyāsa-gītāḥ

sva-dattāṁ para-dattāṁ vā yatnād rākṣa yudhiṣṭhira mahīṁ mahīmatāṁ śreṣṭha dānāc chreyo ’nupālanaṁ bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yathdā bhūmis tasya tasya tadā phalaṁ ṣaṣṭir varṣa-sahasrāṇi svargae modati bhūmi-daḥ Ākṣeptā cānumantā ca tāny eva narake vaseT

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Plates hāritī- hārītī- -kīrtivarmaṇaḥ -kīrtivarmaṇaḥ viṣ·ṇuvardhana- This being the last line on the page with barely any margin at the botton, a vertically composed ligature would not have fit in the space. I agree with Hultzsch that the engraver seems to have used a vowel killer here, which takes the shape of a tiny slash (Hultzsch calls it a dash) at the top right of what is otherwise a normal-looking ṣa. This is a rare and quite early example of an explicit vowel killer used in an Indian Sanskrit inscription, all the more remarkable because it is used in a conjunct, not in a final position. gaṇḍeṟuvāḍyāṁ gaṇḍeṟuvāṭyāṁ In line 11 (kuḍṭuṁbinaḥ) Hultzsch too reads the exact same consonant glyph as ḍ, emending to the expected ṭ. He probably shows a ṭ here under the influence of attestations elsewhere of variants with ṭ, but the present instance is definitely with ḍ. -vinaīta- I agree with Hultzsch's that the intent was probably vinīta, although the text is intelligible as received. °ābhivirdhavr̥ddhaye I wonder whether, rather than being a strange scribal error, this is again an out-of-the ordinary way of dealing with the last line on an all but marginless page: vr̥ddha would have been very hard to fit in the space. śrī-vīyamā ssādhu-janāśrayo śrī-vīryamāt sanāśrayo Hultzsch tentatively proposes śrī-vīryavān sarva-janāśrayo. This is not implausible, but even with his reading it requires multiple emendation, and I am less than convinced by his reading. I now believe that the same executor is featured in stanza 7 of the Cāmaṟṟu plates of Jayasiṁha I, where his name is Vīyamā (or Dhīyamā) and he is described as sādhu-javanāvagamya. On this basis, śrī-vīyamā sādhu-janāśrayo may be restored here with fair confidence. However, to my eye the name as engraved here seems rather to be Cīyamā, the first character being broader and more angular in shape than other instances of v (compare c in l21 dānāccheyo and multiple instances of v in l22). Since the Cāmaṟṟu plates are preposterously poorly written, the first consonant of the name may in fact be c. Also, EH's sarva-janāśrayo cannot be ruled out. Regarding the other ambiguities in this segment, I see no indication of a superscript r in ya. In the third character, the consonant is damaged but must be m given what remains of it and the point at which the vowel marker is attached. The last extant akṣara does not seem to have a subscript component (so I doubt Hultzsch's tsa); from the vestiges, the consonant was most likely s, n or bh. ṣaṣṭir ṣaṣṭiṁ

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Plates

Greetings from the residence at majestic Asanapura. The dear grandson of His Majesty Kīrtivarman, whose actions dispel the suffering of all the world, who is a fiery-rayed sun among kings, arisen at the top of the Sunrise Mountain udaya-giri that is the pure family of the Calukyas—who were deliberately appointed to kingship by the Divine Lord Mahāsena, who are the sons of Hāritī, who are of the Mānavya gotra, who are protected by the troop of Mothers and who have performed the Aśvamedha sacrifice—;the dear son of King mahārāja Viṣṇuvardhana, who like the hare-marked moon gladdens the hearts and eyes of the entire world, who is a majestic Viṣṇu of this epoch, also named Makaradhvaja because he surpassed the crocodile-bannered Kāma by the loveliness of his figure; namely His Majesty the supremely pious Jayasiṁha Vallabha—who was deliberately appointed as heir by his mother and father, whose pair of lotus feet are engilded by a mass of beams sprayed from gems fitted to the surfaces of the crowns of all the subordinate rulers sāmanta forced to bow by his progressively increasing valour, who is eager to dispel the darkness of the Kali age with the cluster of light-rays that are his own virtues, and whose prowess is inviolate akhaṇḍita as that of Indra ākhaṇḍala—commands the assembled householders kuṭumbin inhabiting the village named Niḍubaṟu which lies in the district Gaṇḍeṟuvāḍi, to the north of the river Vyāghra and on the bank of the river Vanneṟu, two gavyūtis from the capital city rājadhānī Gaṇḍeṟu in the eastern direction as follows:

Let it be known to you that to the grandson of Maṇḍaśarman, a resident of the localityIn a discussion of the Puloṁbūra Grant, Sankaranarayanan (74) suggests that sthāna may be equivalent to ghaṭikā-sthāna, but the ghaṭikā is mentioned here as clearly separate. Nonetheless, sthāna may refer to some kind of institution (e.g. a residential complex?) rather than merely to a locality. of Asanapura and an affiliate of the royal college ghaṭikāFor the word ghaṭikā, see IEG ghaṭikā, , and 236-238, but compare .who studied two Vedas along with their pada, krama and anukrama and was familiar with many legal treatises dharmaśāstra along with the Kalpa, Upaniṣads, Purāṇas and Itihāsas; the son of Śivarudraśarman, a performer of the Agniṣṭoma sacrifice eager to adorn his lineage with the specially pure reputation earned by his abundant wealth of virtue that exceeded even that of his father; namely to Kāṭiśarman of the Hārīta gotra and the Taittirīya school, who has studied two Vedas, whose mind has been purified and disciplined through studying sacrifices, the lore āgama, the Upaniṣads, the meaning of mantras, the Itihāsas, the Purāṇas and legal treatises dharmaśāstra, I have granted this village named Niḍupaṟu at the full moon of Kārttika in order to increase the reputation and merit of my mother, father and myself. Let no obstacle be posed to this.

The executor ājñapti in this matter is His Highness Vīyamā, this shelter of decent men who delights the hearts of honourable men,The name and description of this person are problematic. See the apparatus to line 19 for the uncertainties regarding this passage. possesses majesty and valour, skilled in the branches of royal policy nīti, familiar with the Vedāṅgas, and a connoisseur of all arts.

With regard to this, these verses were sung by Vyāsa:

O Yudhiṣṭhira, diligently preserve land that has been donated, whether by yourself or another. O best of land-possessors, preserving a grant is superior to making a grant.

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.

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Plates

Prospérité ! De la résidence de l’illustre Asanapura, le grand roi illustre Jayasiṁha Vallabha, cher petit-fils de l’illustre Kīrtivarman, qui détruisit la souffrance dans tout l’univers, soleil des rois, levé au-dessus du sommet de la montagne de l’OrientMontagne au-dessus de laquelle le soleil et la lune se lèvent. Le poète crée une homologie au moyen de la figure de style biṁba-pratibiṁba : Kīrtivarman est le soleil, son fils Viṣṇuvardhana la lune, la lignée des Cālukya la montagne de l’Orient. qu’est la lignée pure des Calukya, méditant aux pieds du seigneur Mahāsena, fils de Hārītī, de la même lignée que les descendants de Manu, protégés par la troupe des Mères, eux qui pratiquaient le sacrifice de l’aśvamedha, cher fils du grand roi Viṣṇuvardhana, illustre Viṣṇu vivant dans ce yugaPour le commentaire de ce composé voir l’inscription n°14 du même roi, on le rencontre aussi dans les plaques nos 15 et 16., tel le porteur du signe du lièvre,La lune, Candra. doué de lumière, qui réjouissait les esprits et les yeux de tout l’univers, lui qui vainquit par la beauté de son corps Makaradhvaja, et qui était aussi nommé Makaradhvaja, lui dont les deux pieds de lotus sont rougis par les fleurs que sont les rayons des pierres précieuses serties sur l’orbe des diadèmes de tous les feudataires, inclinés devant sa prospérité et sa majesté grandissantes, lui qui dissout l’obscurité du Kaliyuga avec le faisceau de rayons lumineux que sont ses propres vertus, tel Ākhaṇḍala,Indra. mettant en pièce les hommes ennemis, très pieux, méditant aux pieds de sa mère et de son père, ordonne aux chefs de familles, rassemblés, résidant dans le village nommé Niḍubaṟu, dans la circonscription de Gaṇḍeṟuvāṭyām, au nord de la rivière Vyāghra et sur la rive de la rivière Vanneṟu, à deux gavyūti à l’est de la résidence royale de Gaṇḍeṟu :

qu’il soit connu de vous que nous donnons au petit-fils de Maṇḍaśarman, habitant le camp d’Asanapura, disciple des GhaṭikāCf. E.P. VIII p. 26 n. 1 et S.I.I. II, p. 502, 510., qui a étudié deux Veda avec leurs pada, krama et anukrama,Mode de récitation des Veda qui consiste à dire le texte en marquant une pause après chaque mot (pada), puis chaque mot avec le suivant (krama) et à réciter un index de mots (anukrama). qui connaissait de nombreux Dharmaśāstra, avec les Kalpa, Upaniṣad, Purāṇa et Itihāsa, au fils de Śivarudraśarman, grand ornement de sa lignée par son exceptionnelle gloire immaculée procurée par la foule des vertus et richesses de son père, qui pratiquait le sacrifice de l’agniṣṭoma,Sur ce sacrifice, cf. insc. n°8. Mentionné aussi in insc. nos 8, 15, 16 et 20. à Kāṭiśarman, qui étudie deux Veda, dont la pensée purifiée est versée dans les sacrifices, les Āgama, Upaniṣad, le sens des Mantra, les Itihāsa, Purāṇa et Dharmaśāstra, du même gotra que les descendants de Hārītā, appartenant à l’école de Taittirīya, ce village de Niḍupaṟu, en vue de l’accroissement de nos mérites et gloire ainsi que ceux de notre mère et de notre père. Aucune charge ne doit lui être imposée.

L’exécuteur noble et charmant, est l’illustre Vīryavān que voici, refuge de tous les êtres,Nous retenons la leçon proposée par l’éditeur. expert dans les subdivisions des sciences politiques royales, qui connaît le Vedāṅga, qui a appris tous les arts.

Voici les vers de Vyāsa :

qu’elle soit donnée par lui ou par un autre, ô Yudhiṣṭhira, protège avec force la terre ; ô meilleur des possesseurs de la terre, la protection de la terre est plus méritoire que le don.

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

Le donateur d’une terre se réjouit soixante mille ans dans le ciel, celui qui la prend ou qui le permet demeure aussi longtemps en enfer.