Seal śrī-tribhuvanaāṁkuśa

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svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotraāṇāṁ hārīti-putrāṇām kauśīiki-vara-prasāda-labdha-rājyānāṁ bhagavan-nāraāyaṇa-prasāda-samaāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānāṁ Aśvamedhāvabhr̥ttha-snāna-pavitriīkr̥ta-vapuṣāṁ caḷukyānāṁ kulam alaṁkariṣṇor vvividha-yuddha-labdha-vijaya-siddheḥ bhuvana-mano-’bhirāma-vikramaraāmasya pautraḥ pratāpāvanata-para-maṇḍala-nr̥pati-maṇḍalasya śrī-viṣṇuvanrddhana-mahārājasya priya-tanayaḥ nija-bhuja-niśitaāsi-dhaārā-praśamita-para-cakra-vikramaḥ śakti-trayālaṁkr̥taḥ kṣīra-sāgara Iva lakṣmī-prabhāavo dinakara Iva satata-rañjita-patdmaḥ śaśadhara Iva ku-mud-avana-priyo dharmmaja Iva nija-dharmma-nirmmalo dharmmajānuja Iva duśśāsana-kṣaya-karaḥ merur iva sthira-sthitir atula-tulā-dhr̥ta-kaḷadhauta-dhauta-durbala-malinaḥ parama-brahmaṇyo viṣnṇur iva jiṣnṇuḥ samasta-bhuvanaāśraya-śrī-vijayāditya-mahārājādhiraāja-parameśvara-bhaṭṭārakaḥ kaṇḍeḥṟuvāḍi-viṣaye vaṇḍṟupiṭeyu nāma grāmasya kūṭaka-pramukhāN kuṭuṁbinas sarvvān ittham ājñāpayati

viditam astu vo ’smābhiḥ minamini-vaāstavyāya kāśyāapa-gotrāya Āpastaṁbhba-sūtrāya taitrīttirrīya-bvrahmacāriṇe turkaśarmma-treditrivedi-pautrāya veda-vedāṁga-videaḥ ṣaṭ-karmma-niratāyaasya doṇaśarmma-trivedi-putrāya bvrāhmaṇa-guṇa-gaṇālaṁkar̥tāya paḷḷa-bhaṭṭaārakaāya sūryya-grahaṇa-nimitte Asminn eva grāme dvādaśa-khaṇḍika-kodrava-bīja-saṁsthānaṁ kṣetrañ ca. Āvāsanaṁ sarvva-kara-parihārīkr̥tya dattaṁ tac-catur-avadhi pūrvvataḥ koṟṟapaṟu-sīmaḥā. dakṣaiṇataḥ taṭākaḥ. paścimataḥ ṟamāṭī. Uttarataḥ reṇvḍuvaṭi boḷa-reṇḍuvaṭi. Ette catur-avadhi.

AĀjñaptir asya dharmmasya nirmmalo dharmma-saṁgrahaḥ boḻama nāma loke ’smitn puṇya-citto narottamaḥ bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yaysya yadā bhūmis tasya tasya tadā phalaM sva-dattaāM para-dattām vā yo haretiua vasundharāM ṣaṣṭiṁ varṣa-sahasrāṇi viṣṭṭhāsyāṁ jāyate krar̥miḥ

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Plates -rañjita- -rakṣita- ku-mud-avana- For the secondary meaning, segment this compound into kumuda-vana-. -kaḷadhauta- kaṅka dhauta -brahmaṇyo -brāhmaṇyo I see no trace of ā in the otherwise clear scanned estampage. Since neither of the previous editors emend their reading, I must assume that this is a typo in both editions. kaṇḍeḥṟuvāḍi- kaṇḍeṟuvāḍi- kaṇḍeṟuvāṭi- Kielhorn does not read this superfluous visarga, but does mention it in a note. Naṭeśa Śāstrī ignores it. It may have been deleted in some way, but it seems quite clear and it also seems to occupy horizontal space. vaṇḍṟupiṭeyu vana vamṟupiṟḻeyu vaṇḍṟupiṭeyu I adopt Kielhorn's reading and only cite him as a separate witness to show the level of his confidence, which I do not share. Kielhorn further remarks that this name is identical to that of the village said to be to the west of Koṟṟapaṟṟu in line 44 the Koṟṟapaṟṟu grant, which was read by Hultzsch as vāṇḍhṟūpedayū and by Fleet as vāṇḍṟūpedayū. I am particularly doubtful of reading the second character as ṇḍṟu, since the upper part does not look line ṇ, and I discern no indication of ṟ in the subscript parts. Possible alternatives include sthu, ñju and nthru, but all of these are likewise problematic. kūṭaka- ku ka turkaśarmma- turkavarmma- Kielhorn affirms that the problematic character is distinctly śa, and does not mark it unclear in his edition. He further emends the name to tūrkaśarmma-, noting that this form occurs in another Eastern Cālukya plate (Masulipatam plates of Vijayāditya III) and in a Pallava inscription. -pautrāya -pautraāya -videaḥ -niratāyaasya Though no previous editor suggests an emendation here, on the basis of the structure of this passage I feel quite certain that this compound was intended to describe the donee's father, not the donee himself. My emendation is indicative of this, but incomplete, since to express this purport in textbook grammar, doṇaśarmma-trivedi-putrāya would also need to be emended to doṇaśarmma-trivedinaḥ putrāya. paḷḷa- padma -khaṇḍika- -veṇḍika- -saṁsthānaṁ -saṁsthitaṁ kṣetrañ ca As Kielhorn notes, the third character is quite clear, but hard to interpret. Indeed, ñca seems to be the best bet, though if ca is present in the sentence, it ought to be after Āvāsanaṁ (as also noted by Kielhorn). Alternatively, the character might be kha, erroneously for khaṇḍaṁ, in which case the following sign may be an anusvāra at median height instead of a superfluous punctuation mark. dattaṁ tac-catur-avadhi dattaṁ| catur-avadhi While I largely agree with Kielhorn, I do not see a clear ca before tu. Kielhorn remarks that ete catvāro vadhayaḥ or simply tasyāvadhayaḥ would be expected in the context. I find that dattaṁ tac-catur-avadhi is possible from the vestiges and fits the context even though it is rather awkward in language. taṭākaḥ taṟukaḥ ṟamāṭī ṟumāṭi ṟamāṭi reṇvḍuvaṭi boḷa-reṇḍuvaṭi reṇvuvaṭi-bauha-reṇvuvaṭi Ette saṁgrahaḥ saṁgrahaḥ sagraṁhaṁsaṁgrahe boḻama nāma loke ’smitn bādhamāna-male kasvatkaścit boḻama-nāmaā loke smitn I prefer to see nāma as a neuter accusative, next to the name that is understood to be in the nominative, not in compound. -citto -vitto -citteo yaysya yasya haretiua I accept Kielhorn's opinion as to which of the engraved vowel marks was corrected into which.

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Greetings. The grandson of Vikramarāma Maṅgi Yuvarāja, the heart’s delight of the world who prevailed in victory vijaya-siddhi in diverse battles and who was eager to adorn the lineage of the majestic Caḷukyas—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, 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, and whose bodies have been hallowed through washing in the purificatory ablutions avabhr̥tha of the Aśvamedha sacrifice—; the dear son of His Majesty King mahārāja Viṣṇuvardhana III, who by his valour subjugated the circle of the rulers of foreign realms;I translate the text as received, but I suspect corruption; perhaps the intent was pratāpāvanata-para-nr̥pati-maṇḍalasya, “subjugated the circle of enemy rulers,” or pratāpāvanata-parimaṇḍala-nr̥pati-maṇḍalasya, “subjugated the realms of surrounding kings.” His Majesty the supremely pious Supreme Lord parameśvara of Emperors mahārājādhirāja, the Sovereign bhaṭṭāraka Vijayāditya I, shelter of the entire universe samasta-bhuvanāśraya, supreme devotee of Maheśvara, who was deliberately appointed as heir by his mother and father, who is as eager to conquer as Viṣṇu, who represses the onslaught of enemy armies by the sharp swordblade wielded by his own arm, who is adorned by the three powers śakti-traya, who gives rise to prosperity as the Milk Ocean produced Lakṣmī, who constantly delights Fortune Padmā Kielhorn suggests one more alternative interpetation for this bitextual simile, according to which the king delights myriads (padma) of people. as the sun makes the lotuses bloom pink, who is fond of fostering the joy of the earth as the moon is the beloved of waterlilies,This bitextual simile requires the compound to be broken up in two separate ways; see the apparatus on line 10. who is immaculate due to his innate righteousness dharma, like Yudhiṣṭhira the son of Dharma, who eradicates abusive governance duḥśāsana as Bhīma the younger brother of the son of Dharma who killed Duḥśāsana, whose position is as steady as the endurance of Mount Meru is permanent, and whose impurity, slight to begin with, has been washed off by gold weighed in an unrivalled number of balance scalesThat is, gold weighed on a scale against his body, the tulāpuruṣa mahādāna. —this Vijayāditya commands all householders kuṭumbin—including foremost the overseers kūṭaka—of the village Vaṇḍṟupiṭeyu in Kaṇḍeṟuvāḍi district viṣaya as follows:

Let it be known to you that on the occasion of an eclipse of the sun we have given in this very village a field comprising an area sufficient for sowing twelve khaṇḍikās of kodrava seed and a homestead, with exemption from all taxes, to the Master bhaṭṭāraka Paḷḷa of the Kāśyapa gotra, an adherent of the Āpastamba sūtra of the Taittirīya school, a resident of Minamini who is decorated with a host of Brahmin virtues, grandson of the Trivedin Turkaśarman and son of the Trivedi Doṇaśarman who was familiar with the Vedas and Vedāṅgas and devoted to the six duties of a Brahmin. The two phrases qualifying Doṇaśarman in my translation may, instead, go with the donee himself; see the apparatus on line 18. Its four boundaries are: to the east, the perimeter of Koṟṟapaṟu; to the south, a pond; to the west, Ṟamāṭī; to the north, Reṇḍuvaṭi and Boḷa-reṇḍuvaṭi. These are the four boundaries.

The executor ājñapti of this provision dharma is the immaculate and pious-minded superintendent of justice dharma-saṁgrahaI assume that dharma-saṁgraha is synonymous to dharmādhyakṣa or dharmādhikaraṇika, but it may be the title of a different official, or it may be used in a non-technical figurative sense as “storehouse of justice”., that greatest of men known in this world as Boḻama.

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.

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Prospérité ! le petit-fils de Vikramarāma, Vijayasiddhi,Cf. insc. nos 10, 11 et 12 où ce biruda est glosé. ornement de la lignée des Calūkya, illustres, du même gotra que les descendants de Manu, honorés par tous les êtres, fils de Hārīti, qui obtinrent leur royaume grâce à l’excellente faveur de Kauśiki, dont les cercles ennemis furent soumis en un instant à la vue du signe du sanglier illustre, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par les bains purificatoires de l’aśvamedha, le cher fils du grand roi illustre Viṣṇuvardhana, devant la majesté duquel s’incline le cercle des rois des provinces étrangères, le roi dont la vaillance soumit les armées ennemies au moyen de la lame d’une épée aiguisée tenue par son bras, paré des trois pouvoirs, - tel l’océan de lait donne naissance à Lakṣmī, ainsi donne-t-il naissance à la prospérité, comme le soleil protège sans cesse les lotus, ainsi abrite-t-il sans cesse la Fortune, comme l’astre lunaire est l’ami des massifs de lotus, ainsi aime-t-il créer sur terre une joie abondante, comme le fils de Dharma, il est purifié par ses propres actes dharmiques, comme le frère cadet du fils de Dharma causa la perte de Duḥśāsana, ainsi cause-t-il la perte de ceux qui mènent une politique néfaste, comme le Meru possède une inébranlable assise, ainsi montre-t-il une inébranlable fermeté, l’or, pesé sur la balance au-delà de toute pesée, a plus d’une fois effacé les fautes infimes dont il s’était souillé, - excellent dévôt, tel Viṣṇu, il est vainqueur, refuge de l’univers entier, l’illustre Vijayāditya, roi suprême des grands rois, excellent souverain, grand seigneur, ordonne ceci aux chef du village , dans le viṣaya de Kaṇḍeṟuvāṭi, et à tous les habitants :

qu’il soit connu de vous que, par nous, à Padma-Bhaṭṭāraka, habitant Minamini, du gotra des Kāśyapa, qui suit le sūtra Āpastaṁba, disciple de l’école des Taittiriya, petit-fils de Turkavarman versé dans trois Veda, qui connaît le Vedāṁga, voué à ses six devoirs,L’étude des Veda, leur enseignement, l’accomplissement des sacrifices, officier aux sacrifices d’autrui, faire des dons, en recevoir. , X, 75. fils de Droṇaśarman versé dans deux Veda, orné par une multitude de vertus brahmaniques, à l’occasion de l’éclipse de soleil, dans ce même village, un terrain sur lequel douze veṇḍikaSans doute une unité de mesure, nous n’avons pu identifier ce terme. de kodrava peuvent être semés, exempté de toute taxe. A l’est, la limite de Koṟṟupaṟu, au sud Taṟuka, à l’ouest R̥umāṭi, au nord Reṇvuvaṭi-Bauha-Reṇvuvaṭi, les quatre limites.

L’exécuteur de ce don, immaculé, trésor du dharma, dans ce monde exposé aux soulliures, est le meilleur des hommes, ayant sa pureté comme richesse.

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.