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Plates svasti

śrīmad-asanapura-nivāsa vikaṣatānā tr̥r̥vbhuvana-mātr̥bhiḥ trāṇāM calukyānā sya naptaā vipumaṇḍalasya śrī-viṣṇuvarddhana sta-sāmanta-maṇḍalaḥ samapratihata-śaktitvāt sarvva-siddhaiḥ jayasiśāṅhaa-vallabha-mahārājaḥ

nātavāṭyāM Uccāti nāma grāme pūrvva-simesīmāyāṁ sarvvarddhi reṇḍuvaṭṭi nāma bhūmir dvi-dvādaśa-khaṇḍirkā-bīja-pramāṇena vaṁgipaṟu-vāstavyasyaĀpastamba-sabraphmacaārāiṇaḥ kaṇva-sagotrasya dvivedinaḥ durggaṇṇandiśarmmaṇaḥputrasya mātririr̥śarmmaṇaḥ ṣaḍ-aṁgavidaḥ putrāya veda-vīide samāpta-vidyaāya mātr̥śarmmaṇe Asman-maātā-pīitraor ātmaṇṇaś ca punṇyābhivr̥ddhaye sarvva-kara-parihāreṇa vaiśākha-māsi vyatīpāta-nimittea Iyam bhūmir ddattā

na kenacitd bādhā karaṇīyā.Api ca vyāsa-gītāḥ ślokā bhavanti

bahubhir vvasudhā dattā bahuvbhiś caānupālitaā yasya yasya yadā bhūmiḥ tasya tasya tadā pphalaM ṣaṣṭiṁ varṣa-sahasrāṇi svargge modati bhūmi-daḥ| Ācchettā ccānumantā cca tāny aeva narake vaseT. sva-dattām para-dattāṁ vā yo hareta vasundharāM gavāṁ śata-sahasrasya hantuḫ pibiati kilbiṣaM

traloka mahādevuḷa sammukha sulva buggi Āṇati|

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Plates svasti This word is written to the left of, and slightly below the level of, line 3. -nivāsa All known grants of Jayasiṁha I mentioning Asanapura use the term asanapura-vāsakāt. vikaṣatānā vikāṣatānāṁ tr̥vu vāna The reading is clear and may be a very bad corruption of the latter part of abhivarddhitānāṁ or perhaps vivarddhitānāṁ used in place of the former. If so, the intended expression would probably have been mahāsenenābhivarddhitānāṁ. tr̥r̥vbhuvana-mātr̥bhiḥ tr̥vu vāna Compare tribhuvana-mātr̥bhir mmātr̥bhir abhirakṣitānāṁ in line 2 of the Timmapuram plates of Viṣṇuvardhana I. °trāṇāM The phrase ending here is probably to be restored as hāritī-putrāṇāṁ, but mānavya-sagotrāṇāṁ is also possible. The latter phrase usually precedes the former (not always immediately), but may occasionally come second. In this unusually short vaṁśa-praśasti, one or another of the two may have been omitted. °sya Jayasiṁha I's grandfather was Kīrtīvarman, whose name, however, takes the standard genitive kīrttīvarmaṇaḥ in all cognate plates where he is mentioned. Together with the end of this line (see the next note), it seems possible that naptr̥ was used here in the sense of "great-grandson", and the person mentioned at the end of line 3 was Pulikeśin I Raṇavikrama. vipu° vi Although pu is partly lost at the broken edge, the reading is quite unambiguous. It suggests the continuation vipula-kīrtteḥ kīrttivarmaṇaḥ (as in the Timmapuram plates of Viṣṇuvardhana I), followed by a word meaning "grandson". However, this restoration leaves little room for text expected before the extant beginning of the next line (e.g. śakti-traya-vaśīkr̥ta-sakala-mahī, from the Koṇeki grant of Viṣṇuvardhana II). A shorter phrase of similar purport may have been used, e.g. vaśīkr̥ta-mahī. Alternatively, reading viṣṇu here is not impossible, but less likely than vipu. In this case, the introduction of Viṣṇuvardhana would presumably begin here (and the genealogy would then start with Kīrtīvarman contrary to the previous note), but I am not familiar with a description of Viṣṇuvardhana I beginning with the word viṣṇu. sta-sāmanta-maṇḍalaḥ sama sta-sāmanta-maṇḍalaḥ samā The beginning of this line suggests svāsidhārā-namita-samasta (Timmapuram plates of Viṣṇuvardhana I), while the end of the extant part suggests samadhigata-pañca-mahāśabdaḥ (Paḷḷivāḍa grant of Viṣṇuvardhana II). sarvva-siddhaiḥ I agree with NR that the title sarvasiddhi was used here. However, this title of Jayasiṁha I is never, as far as I am aware, explained with apratihata-śaktitva. That term is frequently used in cognate grants, but always in the form X iva apratihata-śaktiḥ. nātavāṭyāM nātavādhyāM The spelling of this name is nātavāḍi in the ARIE report and natavāḍi in NR's discussion. Other Eastern Cālukya grants use nātavāḍi or nātāvāḍi. In my opinion the ṭ is unambiguous here. Uccāti- The ARIE reports the name as Uccāṭi, but NR is correct in reading the dental t here. -simesīmāyāṁ What I (and NR) take to be an e marker is in fact exactly like the subscript r in grāme just above in this line, and quite unlike the e marker in the same word. reṇḍuvaṭṭi relluvaṭṭi Compare the possible village name Reṇḍubaḷḷi in the Peravali plates of Viṣṇuvardhana IV. bhūmir bhūmiṁ dvi-dvādaśa- NR interprets this to mean twice 12 khaṇḍikās. This is possible, but not paralleled in any related grant that I know. The following dvā may have been intended to correct and replace this, although dvi has a clear superscript r (syntactically correct), which dvā lacks. ṣaḍ-aṁgavidaḥ padagavidaḥ samāpta- ṣachṭ-chāstra- ātmaṇṇaś This could conceivably be read as ātmanoś, but such a strange variation to this stock phrase is unlikely to have been the composer's intent. -nimittea Iyam Scribal omission is also possible here; the composer's intent may have been nimitteneyam. However, since related grants normally use nimitte in the locative, it is more likely that this is a case of non-standard sandhi, or possibly of inaccurate gender use (nimitte + ayam). kenacitd bādhā The text is written with a tb conjunct. mahādevuḷa mahādevuka See also the commentary. sammukha sulva buggi sammukhaṁ buḍi buggi My reading of the end of line 19 is quite certain in spite of damage. It is, however, conceivable that the character which looks like su is a very badly drawn jña. I am far less certain about the first character in line 20. Here, NR probably intended to show in his edition a conjunct with a subscript ḍ and an i marker. The upper part of this glyph does not, however, resemble any i (or ī) in the inscription, and is also much larger than the lower component, implying that it is the body belonging to a primary consonant rather than a superscript vowel marker. Although its inner part differs from instances of l in the inscription, its shape is a plausible l for the time and region, and if it is indeed l, then no vowel marker is attached. The subscript part does look rather like ḍ, but taking it for a v is the only way I can extract some sense from the text. Alternatively, this character may perhaps be a thoroughly botched pte (or pti), so that assuming a likewise botched jña in the previous line and a few smaller scribal errors, the intent may have been svamukhājñapti, although I cannot explain why another person would then be named as āṇati. The name of this latter executor (or the end of his name) may perhaps be buṁggi with an anusvāra within the i mātrā, and the text read as sulva may belong to this name.

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Plates

Greetings!

From the majestic residence at Asanapura. The great-grandson of Raṇarāga the family of the Calukyas—who are empowered by Mahāsena, who are protected by the Mothers who are mothers of the three worlds —the grandson of Kīrtivarman whose fame was extensive; the son of His Majesty Viṣṇuvardhana, who circle King Jayasiṁha Vallabha, who has subdued the complete circle of rival rulers sāmanta who prevails over all sarva-siddhi thanks to his incontestable power See the apparatus to lines 2 to 6 for some possible restorations of the lost segments.

The plot of land named Sarvvarddhi Reṇḍuvaṭṭi on the eastern boundary of the village named Uccāti in Nātavāṭi district, of an extent sufficient for sowing twice twelveOr perhaps just twelve; see the apparatus to line 9. khaṇḍikās of seed—this plot of land has been given by us, King Jayasiṁha with exemption from all taxes, in order to augment the merit of our mother and father and ourselves on the occasion of vyatīpātaVyatīpāta is an astronomical moment at which the declinations of the moon and sun are of equal magnitude, related to the prediction of eclipses (). in the month of Vaiśākha, to Mātr̥śarman, a knower of the Veda who has completely acquired learning, the son of Mātr̥śarman who was learned in the six limbs ṣaḍ-aṁga of the Veda and who was in turn son of Durganandiśarman,The received text is grammatically correct and meaningful, but it is strange that the donee and his father bore the same name, while their grandfather had a different name. Normally, names recur every other generation, so they may have been mixed up here. a knower of two Vedas residing in Vaṁgipaṟu, of the Āpastamba school and the Kaṇva gotra.

Let no-one pose an obstacle to his enjoyment of his rights over it. There are moreover these ślokas sung by Vyāsa.

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 stays 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.

He who would seize land, whether given by himself or by another, imbibes the sin of the slayer of a hundred thousand cows.

Measurement in the presence of Traloka Mahādevuḷa. The executor āṇati is Buggi.See the apparatus to line 19 and the commentary.