Seal śrī-sarvvasiddhi

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svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ sapta-loka-mātr̥bhiḥ paripālitānāṁ svāmi-mahāsena-pāda-bhaktānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāṁchanekṣaṇa-kṣaṇa-vaśikr̥taāśeṣa-śatru-maṇḍalānāmm aśvamedhāvabhr̥tha-snāna-pavitrīkr̥ta-vapuṣāṁ caḷikyānāṁ kulam alaṁkariṣṇoḥ śrī-viṣṇuvarddhana-māahārājasya pautraḥ śrī-sarvvalokāśraya-mahārājasya putraḥ svāsi-dhārā-namita-rājanya-makuṭa-taṭā-ghaṭṭita-maṇi-mayūkkha-puñja-mañjarī-rañjita-caraṇa-yugaḷlaḥ pratāpavāN prasanna-viniveśita-śakti-trayaḥ parama-brahmaṇyo mātā-pitr̥-pādānudhyātaḥ sakala-lokāśraya-śrī-jayasiṁgha-vallabha-mahārājaḥ sarvvaān ittham ājñāpayati

viditam astu vo ’smābhiḥ vaṁgipaṟu-vaāstavyāya kauṇḍinya-gotrāya taittirīyāyāpastaṁba-sūtrāya guṁjadevaśarmmaṇaḥ pautrāya sarvva-kratu-yājino devaśarmmaṇaḥ putrāya catur-vveda-pāragāya sarvva-śāstra-viśāradāya śrī-Eṟadroṇaśarmmaṇe

karmma-rāṣṭra-viṣaya-nivāsi-kuṭuṁbinaḥ bhavad-viṣaye sarvvān ittham ājñāpayati

jyaiṣṭhyāṁ paurṇṇamāsyāṁ saṁkrānti-kāle bhūmidāna-nimitte gobbaḍi-vijñāpanāt karmma-rāṣṭre peṇukapaṟu nāma grāme tasya grāmasyottara-pūrvvasyān diśi kṣetran dattam

asya kṣetrasya pūrvvato ’vadhiḥ niḍugaṭṭa-taṭākaḥ. dakṣiṇato ’vadhiḥ pūsa-boḷa-kṣetrāntaḥ. paściścimato ’vadhiḥ dego nakupovu panthāḥ. Uttarato ’vadhiḥ maṣakhāvadhiḥ.

toṁdha-kṣetraṁ grāmasyottaratas taṭākaḥ tasyottarāparasyān diśi. tasya pūrvvato ’vadhiḥ kūpaḥ. dakṣiṇato ’vadhiḥ taṭākaḥ. paścimata Uttarataś ca jeḍḍa-boḷa-kṣetrānto ’vadhiḥ. Asya kṣetrasya kūpa-dvayaM. taṭāka Ekaḥ. kūpaḥ tāla-taṭākasya pūrvvataḥ

dakṣiṇārddhe vrīhi-kṣetraṁ catuṣṭaya parimāṇaṁ prāg-apavarggaṁ ca

grāmasyottara-pūrvva-deśe girāv avakāśaM

Etaś catur-avadhi-paryyantaṁ kṣetrān dharmma-yaśobhivr̥ddhaye sarvva-kara-parihāropetam ukadaka-pūrvvakaṁ brahmadeyī-kr̥tya prādāM. Asya sarvva-kara-parihāropetasya kṣetrasya yo bādhāṁ karoti saḥ vāraṇāśyāṁ sahasra-brahma-hatya-pātaka-saṁyukto bhavati.yo ’smac-chāsanam atikraāmet sa pāpaḥ śāriīran daṇḍam arhati so ’pi paṁca-mahā-pātaka-saṁyukto bhavati. bhavanti cātra ślokāḥ

bhūmi-dānāt paran dānan na bhūtan na bhaviṣyati tasyaiva haraṇāt pāpan na bhūtan na bhaviṣyati sva-dattām para-dattāṁ vā yo rehareta vasundharāM ṣaṣṭiṁ varṣa-sahasrāṇi viṣṭhāyāṁ jāyate krir̥miḥ bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phalaM

ājñaptir nniravadya-sakala-lokāśraya-śrī-pr̥thiviī-gāmuṇḍī

vindhyāṭaviīṣv atoyāsu śuṣka-koṭara-vāsinaḥ kr̥ṣṇāhayo hi jāyante brahma-deyāpahārakāḥ

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Plates hārīti- I adopt Hultzsch's reading but note that this looks more like hāritī in my scan. The difference between i and ī is minor and the vowels are not very clear, being right on the edge of the plate. -puñja-mañjarī- Probably an eyeskip omission, but this phrase normally involves mañjarī-puñja. pratāpavāN prasanna pratāpavān prasanna The scanned rubbing is none too clear, but I do not see a conjunct npra here. Hultzsch adds a footnote, Read perhaps =prasanna, where the = sign indicates a ligature; but since this is exactly what he prints in the body of his edition, the purpose of this note is unclear. There is a small glyph before pra that may be a final N, probably inserted subsequently, to correct pra into npra. -kuṭuṁbinaḥ -kuṭuṁbinaṁ The addition ṭu was engraved immediately below ku, and probably before engraving the next line. A small cross to the right of the headmark of ku indicates the correction. Where Hultzsch sees an anusvāra, I see a visarga. Its dots are above and below the limb of the following bha, so even if it is an anusvāra, it was in all probability added subsequently. paściścimato According to Hultzsch, the first ści seems to have been struck out. No indication of this is visible in the estampage. This character is slightly smaller than, and less clearly formed, than the next one, but I cannot tell for certain why it was re-engraved. It may, perhaps, have started as ci, which the engraver tried to correct into ści, then decided to re-engrave. ottaratas o tas Hultzsch indicates the lacuna with two dots. Since he uses six dots for the lacuna at the end of the previous line, he clearly means two lost characters, with which I concur. The span of the lacuna is actually more like three character widths, but there must have been characters hanging down into this line from the one above. I think vestiges or ra are visible immediately before the damaged but recognisable ta, and thus restore as shown. Ekaḥ. pūrvvataḥ Hultzsch parses this passage differently, supplying punctuation after taṭāka ekaḥ kūpaḥ and reading tāla-taṭakasya pūrvvataḥ as part of the following sentence. girāv avakāśaM In a note, but not in the text of the edition, Hultzsch tentatively suggests the emendation giry-avakāśaM. Etaś catur-avadhi-paryyantaṁ kṣetrān Etaśc-catur-avadhi-paryyantaṁ kṣetrāan An initially engraved ca was corrected to śca by engraving ś on top, which Hultzsch does not mention. His interpretation and emendation are plausible, but I believe the intent of the composer or the corrector may rather have been etāṁś catur-avadhi-paryyantān kṣetrān, even though kṣetra is expected to be neuter and was used as such in line 15 above. ukadaka- The first ka is cancelled by a short horizontal stroke above it. paran dānanna bhūtan na bhaviṣyati Hultzsch prints all of this clear except for ū. The scanned rubbing is none too clear, but there is something strange going on here with character sizes and spacing: the preceding nā and tpa are very large and quite ornate, but the following characters are crowded together. bhū also seems to be quite large, but all other characters of this segment occupy very little space. The last three characters in the line are not discernible at all in the scan, and apparently occupy about as much space as the earlier tpa alone. It seems quite likely that a correction of an eyeskip omission was involved here, but I cannot ascertain any details. rehareta Hultzsch emends, but does not note the presence of original correction. I assume the extra re was deleted, but cannot be certain.

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Plates

Greetings. The grandson of His Majesty King mahārāja Viṣṇuvardhana II, who was eager to adorn the lineage of the majestic Caḷikyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hāriti, who are devoted to the feet of Lord Mahāsena, to whom all 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—; son of His Majesty King mahārāja Sarvalokāśraya Maṅgi Yuvarāja; His Majesty the valiant and supremely pious King mahārāja Jayasiṁha Vallabha II Sakalalokāśraya, whose pair of feet are tinted by clusters of beams the gems fitted to the surfaces of the crowns of princes bowed down by the blade of his sword, who directs his three powers śakti-traya toward benevolent objectives and who was deliberately appointed as heir by his mother and father, commands everyone as follows.

Let it be known to you that we have donated land to the Reverend Eṟa-droṇaśarman of the Kauṇḍinya gotra, a Taittirīya who follows the Āpastamba sūtra, a resident of Vaṁgipaṟu, who has completely mastered the four Vedas and is versed in all textbooks śāstra, and who is the grandson of Guṁjadevaśarman and son of Devaśarman, a performer of all sacrifices.

Jayasiṁha-vallabha II commands all householders kuṭumbin of Karmarāṣṭra district viṣaya as follows. At the request of Gobbaḍi for a land donation to be made at the time of a passage of the sun saṁkrānti, we have donated at the full moon of the month Jyaiṣṭha some field in your district, namely Karmarāṣṭra district, at the village named Peṇukapaṟu, to the northeast of that village.

Of this field, the boundary on the east is the Niḍugaṭṭa pond. The boundary on the south is the edge of the Pūsa-boḷa field. The boundary on the west is road The boundary on the north is the boundary of Maṣakha.

The Toṁdha field is to the northwest of that pond which is to the north of the village. Of that, the boundary on the east is a well. The boundary on the south is the pond. The boundary on the west and on the north is the boundary of the Jeḍḍa-boḷa field. Two water sources belong to this field. One is the pond. The other is a well to the east of the Tāla pond.

And the paddy field in the southern part, the extent of which is fourThe paddy field may have been sufficient for sowing four khaṇḍikas of seed, or it may have been four nivartanas in extent., is a previous donation to the same donee.

A gap in the hill in the area northeast of the village.

For the sake of increasing my merit dharma and glory, I have granted the fields delineated by four boundaries as above, converted into a Brahmanic gift brahma-deya by a remission of all taxes, the donation being sanctified by a libation of water. He who poses an obstruction to this field exempt from all taxes shall incur the sin of slaughtering a thousand Brahmins in Vāraṇaśī. Whoever transgresses my decree, that villain deserves corporal punishment and he, moreover, shall incur the five great sins. There are also these verses pertinent to this:

There has never been and will never be a gift surpassing the gift of land, nor has there ever been or will ever be a sin surpassing the seizing of the same.

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

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.

The executor ājñapti is Niravadya, the village headman of Sakalalokāśraya Śrī Pr̥thivī Jayasiṁha II.As already pointed out by Hultzsch, gāmuṇḍī must be connected to gāmuṇḍa, meaning ‘village headman’ and probably derived from Sanskrit grāma-kūṭa (see also s.v.). The executor’s name may have been Sakalalokāśraya (compare the executor possibly named Sarvajanāśraya in the Niḍupaṟu Grant of Jayasiṁha I), but this epithet is applied to Jayasiṁha II in line 8 and is more likely to refer to him here. It may have been Pr̥thivī or Pr̥thivīgāmuṇḍī, but the honorific preceding Pr̥thivī rather implies that it is a title of the king (short for Pr̥thivīvallabha?), and gāmuṇḍī is probably a common noun. Hultzsch speaks of the entire string niravadya-sakala-lokāśraya-śrī-pr̥thivī-gāmuṇḍin as a name, yet he does recognise that most of this string refers to the king and assumes that the headman was named after his sovereign; as another possibility, he proposes that the executor may have been Gobaḍḍi, named in line 14. I find this unlikely and believe that the name was Niravadya, but I have not investigated whether he can be identical, or related, to Niravadya Dhavala.

The seizers of a Brahmanic gift will be born as black adders dwelling in dry holes in the waterless wilderness of the Vindhyas.

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Plates

Prospérité ! le petit-fils de l’illustre grand roi Viṣṇuvardhana, ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu honorés par tous les êtres, fils de Hārīti, protégés par les mères des sept mondes, qui vénèrent les pieds du seigneur Mahāsena, maîtres des cercles ennemis, soumis en un instant à la vue du signe de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps ont été purifiés par les bains purificatoires de l’aśvamedha, le fils de l’illustre grand roi Sarvalokāśraya, l’illustre grand roi, refuge de tous les hommes,Le roi reprend le biruda sarvalokāśraya de son père. Jayasiṁgha Vallabha, dont les deux pieds sont rougis par les fleurs que sont les rayons émis par les pierres précieuses serties sur l’orbe des diadèmes des nombreux rois inclinés devant la lame de son épée, plein de splendeur, qui a mis en lui les trois pouvoirs de façon limpide, très pieux, méditant aux pieds de sa mère et de son père, ordonne à tous ceci : qu’il soit connu de vous que, nous donnons à l’illustre Eṟadroṇaśarman, habitant Vaṁgipaṟu, du gotra des Kauṇḍinya, de l’école des Taittirīya, qui suit le sūtra d’Āpastaṁba, au petit-fils de Guṁjadevaśarman, fils de Devaśarman, qui pratique tous les sacrifices, à ce fils qui connaît très bien les quatre Veda, versé dans tous les traités,

anacoluthe.- à tous les habitants résidant dans le viṣaya de Karmarāṣṭra le roi ordonne ceci :- nous donnons lors du mois Jyaiṣṭha, le jour de la pleine lune, à l’époque de Saṁkrānti, à l’occasion d’une donation de terre à la requête de Gobbaḍi, dans le village de Penukapaṟu dans le Karmarāṣṭra, un terrain au nord-est de ce village.

A l’est la limite de ce terrain est l’étang Niḍugaṭṭa. Au sud la limite est le bout du terrain de Pūsa-boḷa. A l’ouest la limite est le chemin . Au nord la limite est la limite de Maṣakha.

Le terrain Toṁdha est situé au du village, et un étang au nord-ouest de ce village. A l’est la limite de celui-ci est un puits. Au sud la limite est un étang. A l’ouest et au nord la limite est le bout du terrain Jeḍḍa-boḷa. Ce terrain a deux réservoirs. Le premier réservoir est un étang.

A l’est de l’étang de Tāla, dans la moitié sud, se trouve un champ de riz de quatre nivartana, finissant à l’est.On rencontre l’expression prāg-apavarggaṁ dans l’ (N. D. E.). Au nord-est du village la limite est un espace où se dresse une colline.

J’ai donnéCette formulation employant l’aoriste de DĀ-, est inusuelle. On rencontre habituellement le participe passé dattam. le terrain, borné par ces quatre limites, pour l’accroissement du dharma et de la gloire, exempté de toute taxe, après avoir fait une libation d’eau, en qualité de brahmadeya. Celui qui impose une charge à ce terrain exempté de toute taxe, est lié au crime de mille brahmanes de Vāranasī. Celui qui transgresse notre édit est passible de la peine capitale et est lié au cinq grands crimes. Voici les vers :

Il n’existe pas et n’existera pas de don égal à celui d’une terre, Il n’existe pas et n’existera pas de crime égal à celui de son vol.

Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre renaît ver de terre dans les excrément pendant soixante mille années.

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

L’exécuteur est le chef de villageLe terme kannada gāmuṇḍa est un synonyme de grāmakūṭa ( D.C. Sircar, 1966, p. 109), gāmuṇḍin n’est pas attesté ailleurs, nous supposons qu’il est l’équivalent de gāmuṇḍa. Niravadya Sakalalolāśraya Śrī Pr̥thivī.

Habitants les grottes arides des rivages sauvages du Vindhya, ceux qui prennent un brahmadeya renaissent serpents noirs !Il est rare de trouver un vers après la mention de l’exécuteur.