sarvvākāram aśeṣāasya
jagatas sarvvadā śivaṁ
go-brāhmaṇāa-nr̥pānṇāñ ca
śivaṁ bhāavatu sarvvataḥ
svastai. śrīmatāṁ sakala-bhuvana-saṁstuūyamāna-mā
navya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśīikī-vara-prasāda-labdha-rājyānāṁ mmā
tr̥-gaṇa-paripālīitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagava
n-nārāyaṇa-prasāda-samaāsaādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥
tāṁrāti-maṇḍalānām aśvamedhāvabhr̥ttha-snāna-pavitriīkr̥ta-vapuṣāṁ
samadhi
gatāśeṣoa-mahāśabdānām paḍa-ḍhakkā-pāhḷi-ketana-śvetātapatra-mivījyamāna
-cāmara-kalāpa-gopura-dvārobhaya-pārśva-pratiṣṭhāpita-gaṁgā-yamunānāṁ cālukyānām anvaye
pr̥thivī-vallabha-mahārājādhirāja-parameśvaraḥ parama-brahmaṇyaḥ para
ma-māheśvaraḥ mātaā-pitr̥-pādānuddhyātas sarvva-lokāśraya-śrī-viṣṇuvarddhana-ma
hārājaḥ tasya suta vijayāditya-mahārājasya putraputreṇa kali-viṭṭara
namananāmenanāmnā śrī-viṣṇuvarddhana-mahārājñāmahārājena nagara-sahitena liṁga-pratiṣṭhāṁ kr̥tvā
vijayavāṭa-pure tasyatasmai nagareśvara-bhaṭṭārakaāya Aṣṭottara-śata-kha
ṇḍikā-kodravāvāpa-kṣetraṁ kāśyapa-gotra-droṇakuṟṟa-bhaṭṭa-haste suvāa
rṇṇaṁ dattadattvā gr̥hītvā dattaṁ. Ujjayāinyāṁ gaṁgaṟa-guha-vāsino balasoma-bhaga
vantasyavataḥ śiyṣaśiyṣasya Amr̥tasoma-Ācāryyasya śiyṣaśiyṣāya paśupati-bhavotbhagavat-paādaāya
kaṇḍeṟuvāḍi-viṣaya-vāsinaḥ rāṣṭrakūṭa-pramukhān kuṭuṁbinas sarvvaān ittham ā
jñāpayati. viditam astu vo ’smābhiḥ Uttarāyaṇa-nimitte sodaka-pū
rvvaṁ sarvva-kara-parihāraṁ kr̥tvā dattaṁ
tasyāvadhayaḥ. pūrvvataḥ mahā-pathaḥ. dakṣinataḥ ma
haā-pathaḥ. paścimataḥ mahā-pathaḥ. Uttāarataḥ ciṇṭhaguṇṭhīpunna nāma grāmaḥ.
Asyopari na kenacid bādhā karaṇīyā. yaḥ karoti sa pañca-mahāpā
taka-saṁyukto bhavati. vyāsenāpy uktaM
bahubhir vvasudhā dattā
bahubhiś cā
nupālitā
yasya yasya yadā bhūmis
tasya tasya tadā phpalam
sva-dattāṁ pa
ra-dattāṁ vā
yo hareta vasuṁndharāṁ
ṣaṣṭiṁ vvarṣa-sahasraāṇi
viṣṭhāyāṁ jāya
te kr̥miḥ
na viṣaṁ viṣam ity āhuḥ
deva-svaṁ viṣam ucyate
viṣam ekāki
naṁ hanti
deva-svaṁ putra-pautrikaM
Ājñaptir asya dharmmasya
viṣṇuvarddhana-mātu
lāaḥ
vikramaākraānta-bhū-cakreo
vikramāditya-bhūpatiḥ
nagareśvara-bhaṭṭāra
-tāmra
-saśānaśāsana-saśānaśāsanamaM
raāmaācaāryyeṇālikhitaṁ
nakgareśvara-bhaṭṭārakāya.
aśeṣāasya
aśeṣasya
-nr̥pānṇāñ
-nr̥pānaṇāñ
bhāavatu
bhāavatu
hārīti-
hāritī-
kauśīikī-
kauśikī-
-paripālīitānāṁ
-paripālitānāṁ
-samaāsaādita-
-samāsādita-
°āṁrāti-
°aāṁrāti-
Possibly corrected from an erroneous nāṁ to tāṁ.
°āvabhr̥ttha-
°āvabhr̥ttha-
A small and not very distinct va seems to have been written above the spaca between dhā and bhr̥. A kākapada may also be present.
-śabdānām paḍa-
-śabda-jhaṁpada-
The mark following śabda looks like a visarga but must, in my opinion, be a damaged ā marker. Narasimhaswami's jhaṁ can be excluded. The word I read as paḍa may perhaps be paṭa, but paḍa is the reading in several related passages, for which see the commentary. I assume the word to be synonymous to paṭaha.
-pāhḷi-
-pāhli-
The inscribed h is in all probability a scribal error for the similar-looking ḷ, which could in turn be regularised to l. See also the commentary for related passages.
-mivījyamāna
I adopt Narasimhaswami's emendation with some misgivings, but without any better suggestion. The character read as j may possibly be ṣ.
-dvārobhaya-
-dvārobhayaro-
The consonants are all clear, but there is probably only one vowel marker between dv and r (i.e. dvaro or dvārā was probably inscribed).
-yamunānāṁ cālukyānām anvaye
-yamunā
I tentatively supply what I think must have been omitted by the scribe, though the words intended by the composer may have been different. See also the commentary for some thoughts on this passage.
-lokāśraya-
-malokāśraya-
The first character does rather resemble ma, but it was definitely intended to be a cursive lo.
tasya suta vijayāditya-mahārājasya
Understand tasya sutasya vijayāditya-mahārājasya or tasya suto vijayāditya-mahārājas tasya.
namananāmenanāmnā
I assume that the non-standard form nāmena was intended, and may in fact have been inscribed with a small ā attached to the top of n and a small e attached to the body of m.
-parihāraṁ kr̥tvā dattaṁ
Narasimhaswami restores parihāraḥ kr̥taḥ here and suggests a series of emendations to make coherent sentences in which the king is the explicit subject of ājñāpayati and the implicit agent of this sentence.
Uttāarataḥ
There may have been a second vowel marker on the left of ttā (which would thus have been tto), and the marker on the left may have been deleted by a series of small cross-strokes. It is even possible that datto was first inscribed instead of Utta.
ciṇṭhaguṇṭhīpunna
cintaguṇṭipunta
grāmaḥ
From the facsimile, the text in fact looks more like grame, but I give the engraver (and Narasimhaswami) the benefit of doubt.
vikramaākraānta-
vikrama-hrakrānta-
Narasimhaswami's reading of h insted of k is probably a typo in his edition; the character is clear.
Let all manner of thing always be well for all the world, and let it be well in all regards for cows, Brahmins and kings.
Greetings. In the dynasty of the Cālukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hāriti, 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 the realms of adversaries instantaneously submit at the mere sight of the superior Boar emblem they have acquired by the grace of the divine Nārāyaṇa, whose bodies have been hallowed through washing in the purificatory ablutions avabhr̥tha of the Aśvamedha sacrifice, who have attained the five great soundsThe expression pañca-mahāśabda probably refers to being honoured by the sound of five musical instruments, but may also mean five titles beginning with “great”. See 296-2989 for a discussion. and whose insignia of power are the kettledrum paḍa, the hand drum ḍhakkā, the pennant garland pāli-ketana, the rippling cluster of chowries, and images of Gaṅgā and Yamunā stationed on the two sides of the doorway of their ceremonial gate gopura—was born His Majesty King mahārāja Viṣṇuvardhana IV, the supremely pious Emperor mahārājādhirāja and Supreme Lord parameśvara, beloved of the Earth pr̥thivī-vallabha and shelter of all the world sarva-lokāśraya, the supreme devotee of Maheśvara, who was deliberately appointed as heir by his mother and father. His son King mahārāja Vijayāditya II’s son His Majesty Viṣṇuvardhana V who is named Kali-Viṭṭara has, jointly with the town assembly nagara, installed a liṅga and has granted land sufficient for sowing a hundred and eight khaṇḍikās of kodrava seed to that deity Nagareśvara Bhaṭṭāraka in the town of Vijayavāṭa, having purchased the land by handing over gold to Droṇakuṟṟa Bhaṭṭa of the Kāśyapa gotra. The donation was made to His Reverence bhavotpadaIntended for bhagavat-pāda or bhavat-pāda. Paśupati, disciple of the preceptor ācārya Amr̥tasoma who was the disciple of His Reverence bhagavanta Balasoma, who lived in the Gaṁgaṟa cave in Ujjayini.
Viṣṇuvardhana V commands all householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Kaṇḍeṟuvāḍi district viṣaya as follows: let it be known to you that we have given this land with exemption from all taxes on the occasion of the winter solstice, the donation being sanctified by a libation of water.
Its boundaries are as follows. To the east, the high road. To the south, the high road. To the west, the high road. To the north, the village named Ciṇṭhaguṇṭhīpunna.
Let no-one pose an obstacle to his enjoyment of his rights over it. He who does so, 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.
It is not actual poison that is properly called poison: it is the property of a god that is said to be poison. Poison kills just the one man, while seizing the property of a god destroys his progeny.
The executor ājñapti of this provision dharma is the maternal uncle of Viṣṇuvardhana: King bhūpati Vikramāditya, who has conquered the circle of the earth with his valour.
This royal decree śāsana, which is the copperplate charter tāmra-śāsana of Nagareśvara Bhaṭṭāra, was written ālikhita/likhita by Rāmācārya for the sake of Nagareśvara Bhaṭṭāraka.
Prospérité éternelle pour l’univers entier, ici,
Que les vaches, les brahmanes et les rois aient en toutes choses la prospérité !
Prospérité ! Ornement de la lignée des Calukya illustres, du même gotra que les descendants de Manu, honorés dans l’univers entier, fils de Hāritī, qui obtinrent leur royaume grâce à l’excellente faveur de Kauśikī, protégés par la troupes des Mères, méditant aux pieds du seigneur Mahāsena, dont le cercle des ennemis fut soumis en un instant à la vue du signe illustre de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par le bain purificatoire de l’aśvamedha,
celui qui a érigé sur les deux rives de la Gaṅgā et de la Yamunā des portails et des Gopura en grand nombre, qui sont le blanc parasol et le chasse-mouches que l’on agite, emblèmes des souverains des Ḍhakka, environnés des clameurs-bruits intenses- de tous ceux qui s’y pressent, est Pr̥thivīvallabha, roi suprême des grands rois, seigneur suprême, très pieux, illustre dévôt de Maheśvara, méditant aux pieds de sa mère et de son père,
fils du grand roi Vijayāditya, lui-même fils du grand roi illustre Viṣṇuvardhana, refuge de tous les hommes, cet illustre grand roi nommé Kali Viṭṭara a donné, après avoir érigé avec un conseil de marchandsD.C. Sircar, 1966, p. 208. un liṅga dans la ville de Vijayavāṭa, un terrain, où l’on peut semer cent huit khaṇḍikā de kodrava, qui a été achetéunique mention de notre corpus sur un échange de valeurs lors d’une donation. à l’excellent chef des marchands, par l’intermédiaire Droṇakuṟṟabhaṭṭa,littéralement : ayant donné de l’or à Droṇakuṟṟabhaṭṭa. du gotra de Kaśyapa, aux pieds du bienheureux Paśupati, disciple du maître Amr̥tasoma, lui-même disciple du bienheureux Balasoma d’Ujjayinī, habitant à Gaṁgaṟa-Guhā.
A tous les chefs de familles habitant dans le viṣaya de Kaṇḍeṟuvāḍi, rāṣṭrakūṭa en tête, le roi ordonne ceci : qu’il soit connu de vous que par nous, à l’occasion du solstice d’été, après avoir fait une libation d’eau, ce terrain est exempté de toute taxe.
Ses limites sont :
à l’est la grande route,
au sud la grande route,
à l’ouest la grande route,
au nord le village nommé Cintaguṇṭipunta.
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 les excréments pendant soixante mille ans.
Le poison n’est pas un poison, dit-on : c’est le bien d’un dieu qu’on appelle poison : un poison tue un seul homme, le bien d’un dieu tue le fils et le petit-fils.
L’exécuteur de cette donation est l’oncle de Viṣṇuvardhana,
le seigneur Vikramāditya, dont le vaillance a conquis le cercle de la terre.
Le commandement que contient cette charte de cuivre, émanant de l’excellent chef des marchands, a été gravé par le maître Rāma pour le compte de l’excellent chef des marchands.
For the strange and in all likelihood corrupt passage in lines 7-8, compare grants of the Western Cālukya Vijayāditya, which include some variations of the phrase gaṁgā-yamunā-pāḷi-dhvaja-paḍa-ḍhakkā-mahāśabda-cihnaka-māṇikya-mataṁgajādīn [as things that Vijayāditya conferred on (or acquired for the sake of?) his father], e.g. , lines 23-24 and lines 24-25. Compare also gaṁgā-yamunā-pāḷi-dhvaja-daḍakkādi-paṁca-mahāśabda-cihne in lines 13-14 of an inscription of Pulikeśi I ((). Narasimhaswami cites the parallel dvāri pratiṣṭhāpita-gaṅgā-yamunā-candrāditya-pāli-ketana-samadhigataḥ pañca-mahāśabda from the [Sātalūru plates of Vijayāditya III](DHARMA_INSVengiCalukya00069.xml).Narasimhaswami or the Bhāratī editor emends -samadhigataḥ to -samadhigata-, but this is not warranted in that context. The composer of the present inscription probably intended the compound ending with -yamunā in a way similar to my restoration in the edition, though it is also possible that this compound was meant to qualify Viṣṇuvardhana (rather than the dynasty), and was intended to end in something like -lakṣaṇaḥ.
In the concluding verse, quarter c may have been intended as a na-vipulā; in addition to the emendations already encoded in the text, emending °ācāryyeṇālikhitaṁ to °ācāryyeṇa likhitaṁ would produce a legitimate na-vipulā. Alternatively, ālikhitaṁ may be deliberate and a bha-vipulā may have been intended, but the initial part of the line does not match that expected in a bha-vipulā with any conceivable emendation. Given the state of the text, the intended wording may also have been something quite different. Further, with no possible way to fit the last quarter to an anuṣṭubh template, the entire text of this "stanza" may in fact have been intended as prose. I
Reported in 14A/1953-19541 with discussion in 2. Discussed before edition by N. Lakshminarayan Rao in Journal of Oriental Research (Madras), vol. 23, p89ff.Not traced; the year is probably 1953; article title and page range not known. Edited (with estampages, no translation) by H. K. Narasimhaswami (). The present edition by Dániel Balogh is based on a collation of Narasimhaswami's text with his facsimiles.
14A/1953-19541
2