Seal śrī-tribhuvanāṁkuśa

Plates hari-nābhi-saro-janmā meru-nāla-viśālitaḥ Ajasya janma-bhūr ādi -padmo jayati śāśvataṁ

svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrānāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāṁcchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānāṁm aśvamedhaāvabhr̥tha-snāna-pavitrīkr̥ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇoḥ| satyāśrayasya bhrātā kubja-viṣṇur aṣṭādaśa varṣaāṇi| tat-putro jayasiṁhas trayastriṁśataṁ| tad-bhrātur indra-rājasya nandano viṣṇuvarddhano nava| tat-suto maṁgi-yuvarājaḫ paṁcaviṁśatiṁ| tad-ātmajo jayasiṁha trayodaśa| tad-dvaimāturānujaḥ kokkili ṣaṇ māsaṁāN| taj-jyeṣṭho viṣṇuvarddhanas saptatriṁśataṁ| tad-auraso vijayāditya-bhaṭṭāraka Aṣṭādaśa| tat-putro viṣṇurāja ṣaṭtriṁśataṁ| tat-sūnur nnarendra-mr̥garāja catvāriṁśataṁ| tat-sutaḥ kali-viṣṇuvarddhano ’ṣṭādaśa māsaṁāN| tat-tanujo guṇakenalla-vijayāditya catucatuścatvāriṁśataṁ| tad-anuja-vikramādityātmajaś cālukya-bhīma triṁśataṁ| tat-putro vijayāditya ṣaṇ māsāṁāN| tat-tanujo ’mma-rāja sapta saṁvatsaraāN| tat-sūnur vvijayāditya pakṣaṁ| tad-anu tāḻapa-rājo māsaṁ| taṁ vinirjjitya cālukya-bhiīma-tanayo vikramāditya saṁvatsaraṁ sa-tri-kaliṁgaṁ veṁgi-maṇḍalam apālayaT.

dvaimāturo ’mmarājasya vijayāditya-nandanaḥ cālukya-bhīmo badhnāti paṭṭam ācandra-tārakaṁ| yas tāta-bikyanākhyaṁn dhaḻadiṁ munniṟiva-rājamārttaṇḍau Ājau vijitya bāhvā rggāpayati janair ṇnnijaṁ janodāhāaraṇaṁ.

merur ivālaṁghya-mahimā. Indur iva sakala-kalādhāras sa sarvva-lokāśraya-śrī-viṣṇuvarddhana-mahārājaādhirāja-parameśvara-parama-bhaṭṭārakaḥ parama-brahmaṇyāaḥ kaṇḍeṟuvāṭi-viṣaya-nivāsino rāṣṭrakuūṭa-pramukhāN kuṭiuṁbina Ittham ājñapayati.

pānara-mahīpa-pāvana-satya-tyāgābhimāna-śaurrya-nidhiḥ| mad-rājya-rakṣaṇāṁsala-bāhur vvājjaya Iti kṣitīśas tena| prārtthyamānair asmābhiḥ Ābharadvasukālmādi -vāstavyād revaśarmmaṇaḥ deṇiya-kramako jajñe vedia-vedāṁga-vid vibhuḥ syaūtreṇāpastaṁbaḥ kommaṇaḥ kula-bhūṣaṇaḥ sutaḥ sv-abhijanas tasya| brahma-śrī-bhāsvara-dyutiḥ| kandamavvātmajaḥ kāntyāḥ kāmaḥ kāmadhug artthināṁ| yat-sampat-sarasīm etyaḥ vipra-haṁsā vibhānty amī| yat-putra-pautrāḥ paṭavo vaṭavo vāra-goṣṭhiṣu| Agrahārāgra-pūjaānām āpnauvanti paraṁparāṁ

tasmeai kommaṇa-krama-vide sarvva-kara-parihāreṇa koḍhatalli nāma grāmaḥ Agrahāriīkr̥tya Udaka-pūrvvam uttarāyaṇa-nimitte dattam iti viditam astu vaḥ

yasyaāvadhayaḥ puūrvvataḥ

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Plates -yuvarājaḫ paṁca° -yuvarājaṣ paṁca° I assume that an upadhmānīya was intended here. Autopsy may tell whether it is in all respects identical to an ṣ, as found in lines 11 and 13 of the Diggubaṟṟu grant of Bhīma II. tāḻapa- If and when the original or a facsimile is available, check whether the spelling is not with ḷ. °ākhyaṁn dhaḻadiṁ munniṟiva-rājamārttaṇḍau °ākhyaṁ nvaḻadimunniṟiva rāja-mārttaṇḍo °ākhyaṁn dhaḻadiṁ munniṟiva-rāja-mārttaṇḍo ’sau See the commentary for further details on the conjectures offered for this locus. pānara- tena| Read by Hultzsch as prose, I am certain that this was intended to be a gīti stanza, emboldened by the presence of punctuation after both halves and in both cases inconsistent with the syntax and thus intended for verse segmentation. The second hemistich is unmetrical, with an extra syllable at the end. One way to resolve this is to emend kṣitīśas tena to kṣitīśena. But given the structure of the composition with a snatch of connecting prose after the stanza, I think the composer rather had something like kṣitīśo 'sti in mind, followed by tena in the connecting prose rather than within the stanza. I thus believe we have a scribal error in the text as well as in the position of the punctuation mark. Ābharadvasukālmādi- Being unable to verify it, I accept Hultzsch's reading. I wonder, however, if it is possible to read (or emend to) something involving bhāradvāja here (e.g. bhāradvājeṣu kālmādi- or subhāradvāja-kālmādi-). The word is rather long for a place name, and the donee's gotra is nowhere else stated. deṇiya- Hultzsch prints the first character as a clear de, but observes that there is a crack to the right of it, and that it may have been pe. syaūtreṇāpastaṁbaḥ I am baffled by this glaringly unmetrical line and have no suggestions to improve it. sv-abhijanas svaābhijanas I find sv-abhijana better in the context than Hultzsch's emendation svābhijana. vāra- vāara- Although I know of no attestation for vāra-goṣṭhī, I think the compound can be interpreted in the context without resorting to emendation.

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Plates

Born in the lake that is Hari’s Viṣṇu’s navel, raised high on a stalk that is Mount Meru—ever victorious is the primordial lotus, the birthplace of the Unborn Brahmā.

Greetings. Satyāśraya Pulakeśin II was eager to adorn the lineage of the majestic Cālukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hārīti, 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 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. His brother Kubja Viṣṇuvardhana reigned for eighteen years. His son Jayasiṁha I, for thirty-three. His brother Indrarāja’s Indra Bhaṭṭāraka’s son Viṣṇuvardhana II, for nine. His son Maṅgi Yuvarāja, for twenty-five. His son Jayasiṁha II, for thirteen. His younger brother by a different mother, Kokkili, for six months. His eldest brother Viṣṇuvardhana III, for thirty-seven. His son Vijayāditya I Bhaṭṭāraka, for eighteen. His son Viṣṇurāja Viṣṇuvardhana IV, for thirty-six. His son Vijayāditya II Narendramr̥garāja, for forty. His son Kali-Viṣṇuvardhana V, for eighteen months. His son Guṇakenalla Vijayāditya III, for forty-four. The son of his younger brother Vikramāditya, Cālukya-Bhīma, for thirty. His son Vijayāditya IV, for six months. His son Ammarāja I, for seven years. His son Vijayāditya V, for a fortnight. After him, King rājan Tāḻapa for a month. After defeating him, Cālukya-Bhīma’s son Vikramāditya II protected pāl- the country of Veṅgī together with the three Kaliṅgas for a year.

The son of Vijayāditya IV, Ammarāja’s brother by a different mother, Cālukya-Bhīma II now wears the turban of royalty while the moon and stars remain.

He who with his arm defeated in battle the one called Tāta-Bikyana, as well as Dhaḻadi, Munniṟiva and Rājamārttaṇḍa, now causes their subjects to sing his own public proclamation.The text of this stanza is rather hard to interpret. See the apparatus to line 18, and the commentary, about the associated reading problems. Hultzsch’s translation of his original reading ran as follows: Having conquered in a battle with his arm Tāta-Bikyana(?) . . ., this Rāja-mārtaṇḍa i.e. the sun among kings causes his fame to be sung by the people.

That shelter of all the world sarva-lokāśraya, the supremely pious Supreme Lord parameśvara of Emperors mahārājādhirāja, the Supreme Sovereign parama-bhaṭṭāraka, whose greatness is as insurmountable as the height of Meru is impossible to jump over, and who is a vessel of all arts as the moon is a receptacle for all its digits—His Majesty Viṣṇuvardhana Bhīma II commands the householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Kaṇḍeṟuvāṭi district viṣaya as follows:

There is a king kṣitīśa called Vājjaya, the purifier of the rulers mahīpa of PānaraHultzsch’s commentary speaks of the Pānara prince Vājjaya, i.e. he understands “purifier” in the sense of one who brings honour to or uplifts his own lineage. While this is entirely possible, I think it is equally possible that “purifier” is to be understood as one who purges or chastises enemies. Thus, the Pānaras or rulers of Pānara may have been enemies here. and a repository of honour, generosity, dignity and valour, whose brawny arm is the protector of my kingdom.

Being requested by him, we Bhīma II—

From Revaśarman, a resident of Ābharadvasukālmādi,I believe the name of the village may have been only the latter part of this string, and the former part may identify the donee’s grandfather as a member of the Bhāradvāja gotra. See the apparatus to this word in line 24. was born the resplendent krama-reciter Deṇiya, conversant with the Vedas and Vedāṅgas.

His well-born son is Kommaṇa, a jewel of his lineage, a follower of the Āpastamba sūtra who glowed with the brilliance of Brahmanic majesty.

Born of his mother Kandamavvā, he is Kāma in beauty and a cow of plenty surabhi to supplicants. Those Brahmins flock to his largesse like geese to a lake.

His sons and grandsons, youngsters clever in committee assemblies vāra-goṣṭhi,Hultzsch translates in assemblies of eminent men. I prefer to understand vāra to mean an official or a body of officials, as suggested by Kielhorn (1387), Subrahmanya Aiyer (27-28) and Sircar (pañcavāra). earn a succession of land grants agrahāra and high honours.

—to that krama-reciter Kommaṇa we, Bhīma II have given on the occasion of the winter solstice the village named Koḍhatalli, converted into a rent-free holding agrahāra by a remission of all taxes, the donation being sanctified by a libation of water. Let this be known to you.

The boundaries of which village are as follows. To the east …

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Plates

Naît dans le lac qu’est le nombril de Hari, grandi par la tige qu’est le Meru, le lotus primordial qu’est le lieu de naissance d’AjaNom d’un brahmane. est éternellement victorieux !

Prospérité ! Kubja Viṣṇu, frère de Satyāśraya, ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu, honorés dans l’univers entier, fils de Hāriti, 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, règna pendant dix-huit années ; son fils, Jayasiṁha, pendant trente-trois années ; le fils de son frère Indrarāja, Viṣṇuvardhana, pendant neuf années ; le fils de celui-ci, Maṁgi Yuvarāja, pendant vingt-cinq années ; son fils, Jayasiṁha, pendant treize années ; son demi-frère, Kokkili, pendant six mois ; le frère aîné de celui-ci, Viṣṇuvardhana, pendant trente-sept années ; son fils Vijayāditya Bhaṭṭāraka pendant dix-huit années ; le fils de celui-ci, Viṣṇurāja, pendant trente-six années; son fils Narendra Mr̥garāja pendant quarante années ; le fils de celui-ci, Kali Viṣṇuvarddhana, pendant dix-huit mois ; son fils, Guṇakenalla Vijayāditya, pendant quarante-quatre années ; le fils du frère cadet de ce dernier, Cālukya Bhīma, pendant trentre années ; son fils Vijayāditya pendant six mois ; le fils de celui-ci, Ammarāja, pendant sept ans ; son fils, Vijayāditya, pendant quinze jours ; après celui-ci, Tāḻaparāja pendant un mois ; ayant vaincu de dernier, le fils de Cālukya Bhīma, Vikramāditya, protégea le royaume de Veṁgī et les trois Kaliṁga pendant une année ;

le demi-frère d’Ammarāja, fils de Vijayāditya, Cālukya Bhīma noue le bandeau royal pour une durée aussi longue que celle de l’existence de la lune et des étoiles ;

lui qui, ayant vaincu au combat de son bras celui qui se nomme Tātabikyana, Rājamārttaṇḍa fait chanter par les hommes son propre panégyrique.

Pareil au Meru, sa grandeur ne peut être surpassée, pareil à la lune avec tous ses quartiers, il connaît tous les arts, lui, refuge de tous les hommes, l’illustre Viṣṇuvardhana, roi suprême des grands rois, seigneur suprême, éminent seigneur, excellent dévôt, ordonne ceci aux chefs de famille habitant le viṣaya de Kaṇḍeṟuvāṭi, rāṣṭrakūṭa en tête :

Il est un roi nommé Vājjaya, qui purifia le prince des Pānara, réceptacle de vérité, de libéralité, de fierté et d’héroïsme, dont le bras vigoureux protège mon royaume,

roi par lequel nous avons été sollicités.

De Revaśarman, habitant à Ābharadvasukālmādi, naquit le récitant Deṇiya, qui connaissait les Veda et Vedāṁga, éminent.

Sectateur du sūtra Āpastaṁba, Kommaṇa, ornement de sa famille, fut son fils, né dans la même famille, revêtu d’une lumineuse splendeur par l’éclat du Veda.

Le fils de Kandamavvā,Du fait de la mention dans la strophe précédente du père de Kommaṇa, Deṇiya, nous supposons qu’il s’agit ici de sa mère : Kandamavvā. Mais on peut aussi lire : Kandamavva. est Kāma par sa beauté, la vache des désirs pour les suppliants, ayant approché l’étang qu’est sa prospérité, ces cygnes que sont les brahmanes resplendissent.

Ses fils et petit-fils, très brillants dans les éminentes assemblées, obtiennent une succession d’agrahāra et d’hommages.

Qu’il soit connu de vous que nous donnons à ce Kommaṇa, qui connaît les récitations, le village nommé Koḍhatalli, exempté de toute taxe, en qualité d’agrahāra , après avoir fait une libation d’eau, à l’occasion du solstice d’hiver.

Les limites sont à l’estAucune lettre n’apparaît à la suite de celle-ci. Nous supposons que l’inscription n’est pas achevée.