Seal śrī-tribhuvanāṁkuśa

Plates

svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavyāa-sagotrāṇāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasaāda-samāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tāriāti-maṇḍalāṇāṁm aśvamedhāvabhr̥ttha-snāna-pavitrīkr̥ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇoḥ satyāśraya-vallabhendrasya bhrātā kubja-viṣṇuvarddhano ’ṣṭādaśa varṣāṇi veṁgī-deśam apālayaT. tad-ātmajo jayasiṁhas trayastriṁśataṁ. tad-anujendrarāja-nandano viṣṇuvarddhano nava. tat-sūnur mmāaṁgi-yuvarājaḥ paṁcaviṁśatiṁ. tat-putro jayasiṁhas trayodaśa. tad-avarajaḥ kokkiliḥ ṣaṇ māsāN. tasya jyeṣṭho bhrātā viṣṇuvarddhanas tam uccāṭya saptatriṁśataṁ. tat-putro vijayāditya-bhaṭṭārako ’ṣṭādaśa. tat-suto viṣṇuvarddhāanaḥ ṣaṭtriṁśataṁ. tat-suto vijayāditya-narendra-mr̥garājaś cāṣṭacatvāriṁśataṁ. tat-sutaḥ kali-viṣṇuvarddhano ’ddhyarddha-varṣāaṁ. tat-suto guṇagāṁka-vijayādityaś catuścatvāriṁśataṁ. tad-anuja-vikramāditya-bhūpāateḥ sūnuś cālukya-bhīma-bhūpālas triṁśataṁ. tat-putraḥ kollabigaṇḍa-vijayādityaḥ ṣaṇ māsāN. tat-sūnur ammarājaḥ sapta varṣaāni. tat-sutaṁ vijayādityaṁ baālam uccāṭya tālapo māsāam ekaM. taṁ jitvā ścalukya-bhiīma-tanayo vikramāditya Ekādaśa māsāN. tatas tālapa-rājasya suto yuddhamallaḥ sapta varṣaāṇi. tat-putraḥtaṁ jitvā kollabigaṇḍa-vijayāditya-suto bhīma-rājo dvādaśa varṣāṇi.

tasya maheśvara-mūrtter umā-samānākr̥teḥ kumārābhaḥ lokamahādevyāḥ khalu yas samabhavad ammarājākhyaḥ. jalajātapatra-cāmara-kalaśāṁkuśa-lakṣaṇāṁka-kara-caraṇa-talaḥ lasad-ājānv-avalaṁbita-bhuja-yuga-parigho girīndra-sānūraskaḥ. yo rūpeṇa manojaṁ vibhavena mahendram ahimakaram uru-mahasā haram ari-pura-dahanena nyak-kurvvan bhāti vidita-dig-avani-kīrttiḥ.

sa sakala-ripu-nr̥pati-makuṭa-taṭa-ghaṭita-maṇi-gaṇa-madhukara-nikara-paricuṁbita-caraṇa-sarasiruha-yugalo ’yuga-locana-pada-kamala-vilasad-dvirepphāyamāno mānonnato natoddhata-samasta-lokaḥ samasta-bhuvanāśraya-śrī-vijayāditya-mahāraājādhiraājaḥ parameśvaraḥ parama-bhaṭṭārakaḥ parama-brahmaṇyaḥ velanāṇḍu-viṣaya-nivāsino rāṣṭrakuūṭa-pramukhān kuṭuṁbinaḥ samāhūyettham ājñāpayati.

vidvat-kavīndra-prabhavaṁ prasiddhaṁ pūjyodayaṁ bhūri-guṇādhivāsaṁ dharmmiṣṭha-bhūmir nniyama-svadhāma pātraṁ paraṁ kāśyapa-gotram āsīT. tatra bhūsura-yathocita-vidyā -karmma-ṣaṭka-vidhi-nirmmala-dehaḥ veda-vid vidita-śāstra-samuūho viddamayya Iti viśruta-kīrttiḥ. bhūdeva-vamśāṁbudhi-śītarasśmir vvidvat-sarojaākara-bhānu-bhānuḥ tat-sūnur aṁbhojabhavopamāno vidyāmayo viddamiyaḥ prasiddhaḥ. Arundhatyā viśiṣṭasya vasiṣṭhasyopamām ayāT pativratātmayā dharmma -patnyā yaś cānamavvayā. kula-kramāyātam udāra-bhāvam ananya-dr̥ṣṭāśruta-pūrvva-rūpaṁ davdhad dharā-dhāri dharopamānaḥ tayos sutaḥ koramiyābhidhānaḥ. śrī-lokamahādevyā samavarddhyata yo ’smad-aṁbayā prītyā cāturrya-nāgarakayor āvāsa-sthānam iti manoharayoḥ. Apahasati vāgmitā vāg-vanitāṁ yatra sthitā mahā-cature Asujana-varāvārāṁ nāgaraka-jalajabhava-bahumukha-priyāṁ satataṁ. Utpadyate prasaṁgāt sujanatayā cātma-sahajayā yasya. vibhavaḥ pati-prasaṁgaś citram idaṁ sādhu-vāda Iti. rasikānām atirasikaś caturāṇām adhika-catura Evāyaṁ koramiya-nāmadheyoḥ viduṣām atyanta-vijñaānī. sevita-samasta-bhūpati-hr̥dayaḥ sthiti-bhāg guṇopapanno ’mūllyaḥ muktāphala-sac-caritaḥ koramiyāo vastu-puruṣa Ity upapannaṁ. Anāgata-jñaāna-vivekinī dhīr anindya-cāritra-parā hi ceṣṭā A-śeṣa-bhogopanatam manaś ca Aho mahat koramiyasya puṇyaṁ.

tasmai koramiya-nāmne suvarṇṇa-bhāṇḍāgāra-śrīkaraṇa-mukhyāya Elavaṟṟu nāma grāmas sarvva-kara-parihāreṇāgrahārīkr̥tyodaka-pūrvvam uttarāyaṇa-nimitte ’smābhir ddatta Iti viditam astu vaḥ.

Asyāvadhayaḥ. pūrvvataḥ gomaḍuvu sīmā. Āgneyataḥ ḍagguṁbaṟti sīmā. dakṣiṇataḥ Iṇṭhūri sīmā. nairr̥ti-paścimābhyāṁ preṁpaṟti sīmā. vāyavyataḥ tuṟimiṇḍi sīmā. Uttareśānābhyāṁ Amutunūri sīmā. Asyopari na kenacid bādhā karttavyā. yaḥ karoti sa paṁca-mahā-pātako bhavati. tathoktaṁ vyāsena.

bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phalaṁ. sva-dattāṁ para-dattāṁ vā yo hareta vasundharāṁ ṣaṣṭi-varṣa-sahasrāṇi viṣṭṭhāyāṁ jaāyate kr̥miḥ.

Ājñaptiḥ kaṭaka-rājaḥ. potanabhaṭṭa-kāvyaṁ. jontācāryya-likhitaṁ.

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Plates -tribhuvanāṁkuśa -tribhuvanāṅkuśa My scanned facsimile of the seal is not clear, but the spelling seems to be with anusvāra, as usual in related plates.

Plates guṇagāṁka- guṇagāṁka- triṁśataṁ I accept Fleet's reading here, but the anusvāra is not visible in the scanned estampage and may have been omitted. kollabigaṇḍa- kollabhigaṇḍa- Definitely a typo or oversight in Fleet's edition; the estampage clearly has b. tat-putraḥtaṁ jitvā Fleet accepts the received reading without emendation and in his translation notes that in Bhīma being here called also the son of Yuddhamalla II, we have another instance of the custom referred to by me in , p. 48, note 1. (not traced). I cannot accept this and feel certain that this is a blunder of the engraver. The wording at this locus is taṁ jitvā in the Ārumbāka grant of Bādapa and the Vandram plates of Amma II. Interestingly, the exact same mistake occurs in line 19 of the Pāmulavāka plates of Amma II. kollabigaṇḍa- kollabhigaṇḍa- Definitely a typo or oversight in Fleet's edition; the estampage clearly has b. mānonnato natoddhata mānonnatoānatoddhata- In spite of his emendation, I do not find Fleet's interpretation of this stretch as a compound convincing (see note to the translation). In my opinion the anuprāsa of the syllables nato is deliberate. Compare mānonnato natoddhatas in the Tāṇḍikoṇḍa grant of Amma II and mānonnatoddhataḥ in the Vandram plates of Amma II. Neither of these include ānata, and both, in my opinion, are different corruptions of the phrase that is correctly preserved here. Hultzsch, in his edition of the Vandram plates, expresses the same opinion. -mahāraājādhiraājaḥ -mahārājādhiraājaḥ dharmmiṣṭha- dharmmiṣṭha- -samuūho I accept Fleet's reading since together with the emendation it does not seem to be an oversight. However, the facsimile seems to have the expected ū. viśruta- virśuta- Definitely a typo in Fleet's edition. śītarasśmir śītaraśmir viddamiyaḥ viddamiya- vasiṣṭha° vaśiṣṭha° dharā-dhāri dharopamānaḥ See the note to the translation of this stanza for a possible improvement of the reading. vāgmitā vagmitā Typo in Fleet's edition. -varāvārāṁ -varādhārā I am not confident in my own emendation but find it more likely than that proposed by Fleet. The text as received is unmetrical (lacking a mora in the second foot), but as emended (either as Fleet does or as I do), the prosody is still unusual in that the caesura is after the first short syllable of the fourth foot, rather than after the third foot (a vipulā or "old āryā"). See also the note to the translation. -prasaṁgaś -prasśaṁśyaś In Fleet's emendation, śya is clearly a typo; his intent must have been sya. I am far from certain of my own emendation and interpretation, but I prefer my less invasive emendation to Fleet's, and disagree with his interpretation (for which see the note to the translation).An autopsy of the original or a good facsimile may be useful here. -hr̥dayaḥ -hr̥daya- I emend tentatively. I am thoroughly dissatisfied with Fleet's interpretation but quite uncertain of my own; see the note to the translation. Nothing of this stanza on page 4 verso is legible in my scans, but the presence of an original visarga seems possible. vastu- Nothing of this stanza on page 4 verso is legible in my scans, but I wonder if the reading is in fact vāstu-. See the note to the translation. -pūrvvam -pūvvārvvam The marker attached to vv does look like ā (of the form that starts toward the right and bends downward), but was probably intended as an alternative repha, since the descender of khyā above does not permit a regular repha here, and the stroke in question is curved in a way reminiscent of a repha. pūrvvataḥ pūvvārvvataḥ The marker here is even more like ā than in the previous instance (lacking the curve present in that one), but again, the descender of tyo above fully occupies the space over vv, so I prefer to see it as an unusually written repha. °yate kr̥miḥ. These characters seem to be quite awkwardly executed and affected by some noise. They may be a correction, or it may simply be that the edge of the plate is damaged without anything else being visible in the estampage.

Seal

Plates

Greetings. Satyāśraya Vallabhendra 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 protected pāl- the country of Veṅgī for eighteen years. His son Jayasiṁha I, for thirty-three. His younger 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 brother of inferior birth, Kokkili, for six months. After dethroning him, his eldest brother Viṣṇuvardhana III, for thirty-seven. His son Vijayāditya I Bhaṭṭāraka, for eighteen. His son Viṣṇuvardhana IV, for thirty-six. His son Vijayāditya II Narendramr̥garāja, for eight and forty. His son Kali-Viṣṇuvardhana V, for a year and a half. His son Vijayāditya III with the byname Guṇaga, for forty-four. The son of his younger brother Prince bhūpati Vikramāditya, King bhūpāla Cālukya-Bhīma, for thirty. His son Kollabigaṇḍa Vijayāditya IV, for six months. His son Ammarāja I, for seven years. After dethroning his son the child Vijayāditya V, Tālapa, for one month. After defeating him, Cālukya-Bhīma’s son Vikramāditya II, for eleven months. Then, King rājan Tālapa’s son Yuddhamalla, for seven years. After defeating him,I translate the text as suggested in the apparatus to line 22. Kollabigaṇḍa Vijayāditya’s son Bhīmarāja II, for twelve years.

To him Bhīma II, who was like Maheśvara in form, a son named Ammarāja II, who resembled Kumāra, was born from none other than his queen Lokamahādevī, who was like Umā in appearance.

The palms of his hands and the soles of his feet are marked with the omens of the conch,Alternatively, jalaja may mean a fish or perhaps a lotus. This latter is how Fleet translates this word, but he misconstrues the compound, analysing it as jalajāta-patra and apparently does not perceive that this must be some variant of a list of the five lakṣaṇas of a cakravartin. the parasol, the chowrie, the jar and the elephant goad. His two playfully moving arms are like iron bars and extend to his knees. His chest is like a cliff of a majestic mountain.

Surmounting the Mind-Born Kāma in physical beauty, the great Indra in opulence, the sun in widespread splendour and Hara Śiva in the burning of enemy fortresses, he shines with a reputation that is known in all quarters of the earth.

The pair of lotuses, which are his feet, are kissed all around by swarms of bees, which are the clusters of jewels fitted to the surfaces of the crowns of all enemy kings, while he himself plays the part of a bee flitting at the lotus that is the foot of the god with an odd number of eyes Śiva. He rises high with pride while puffed-up people all bow down. That shelter of the entire universe samasta-bhuvanāśraya, His Majesty Vijayāditya Amma II the supremely pious Supreme Lord parameśvara, Emperor mahārājādhirāja and Supreme Sovereign parama-bhaṭṭāraka, convokes and commands the householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Velanāṇḍu district viṣaya as follows:

There was once the renowned and most worthy Kāśyapa gotra, which originated from an outstanding sage and seer and was itself a source of venerable men, an abode of copious virtues, a territory of the most pious men, and the very home of religious observance niyama.

In that lineage was born a man of famous reputation by the name Viddamayya, whose body was pure thanks to learning befitting gods-on-earth Brahmins and to the performance of the six duties of a Brahmin, a knower of the Veda educated in the aggregate of treatises śāstra.

His son, a cool-rayed moon to the ocean that is the lineage of gods-on-earth Brahmins and a ray of the sun to the stand of lotuses that are the learned, was comparable to Brahmā born of the lotus. Being saturated with knowledge vidyāmaya, he was known as Viddamiya.

With his lawful wife CānamavvāFleet sees the name as Anamavvā, noting that it may also be Ānamavvā. He does not consider Cānamavvā an option, but since Cānamāmbā is an attested name (of a different person) in the Kāṭlapaṟṟu grant of Vijayāditya III, I prefer this. of faithful nature, he became comparable to the sage Vasiṣṭha who was made all the more distinctive by his wife Arundhatī.

Their son, named Koramiya, was like the earth in forbearance. He was endowed with a magnificent nature that came to him as his family inheritance, and a beauty of form never seen or heard of before, which was a support to the earth.This is the best I can make of the text, which I find rather awkward. Fleet translates along similar lines, except that he seems to construe the compound with -rūpam as qualifying -bhāvam, which I find unlikely since bhāva is masculine, but with the adjective dhārā-dhāri we need -rūpam to be neuter. The text may have a better sense that escapes both Fleet and me, but it is well within the range of possibility that the composer was carried away from sense by his effort to produce the sound effect of the third pāda. Could the correct reading be, or should it be emended to, dadhad dharā-vāridharopamānaḥ, implying that Koramiya is comparable to the earth (in forbearance) and to a raincloud (in selfless distribution of riches)?

Being an abode of delightful quick wit and sophistication, he was lovingly nurtured by our Amma II’s mother, Her Majesty Lokamahādevī.

The eloquence that resides in this extremely witty man ever ridicules that harlot of reprobates: that Lady Speech who is the mistress of the socialites Jalajabhava and Bahumukha. I am not entirely confident in my interpretation of this stanza, partly because of an engraving error and partly because of the opacity of the phrase nāgaraka-jalajabhava-bahumukha-priyāṁ. Fleet emends the error differently (see the apparatus to line 46) and translates, The eloquence which abides in him, the most clever one (and) which is (like) the sharp edge of a sword to wicked people, always laughs to scorn the woman Vāc who is dear to polished people and to Jalajabhava and to Bahumukha, noting that Jalajabhava is Brahmā (born in a lotus) and Bahumukha may be Viṣṇu (as Sahasrānana). I find Fleet’s emendation unlikely, because while dhārā does mean “edge,” there is no sword in the context here. I also do not think Koramiya would be praised for scorning the goddess of speech who is dear to gods, nor do I see how Viṣṇu would fit that picture. It is marginally possible that the poet’s intent was to say that Koramiya’s eloquence “scorns,” i.e. surpasses the real speech goddess, and that Bahumukha is a further qualification of Brahmā, who does fit the picture. But what is in my opinion more likely is that Jalajabhava and Bahumukha are living contemporary poets and/or courtiers whom Amma II finds disagreeable, e.g. for criticising him or praising his rivals. The image in this stanza would thus be that although these men do have a gift with words, it is only a courtesanly vāra Lady Speech who favours them, while Koramiya’s genuine gift is turned to ridiculing them.

How strange it is that such acclaim should have to be occasioned by his lord for one whose prodigy has come into being thanks to natural incidence and his own inborn good nature!Here too, Fleet emends and interprets the text differently. He translates, Good people say how wonderful it is that, through his innate excellence, there is produced a power that is worthy to be praised by his lord. His emendation, though more invasive than mine (see the apparatus to line 48), is not implausible and his translation is also possible. However, I feel that the terms citram and sādhu-vāda are more likely to have been used in their common specialised senses (viz., “strange” and “congratulation, acclaim”) than in the blander senses of “wonderful” and “speech of good people.” Given this intuition, I believe the intent of the composer was to say that acclaim should come as a matter of course to such an eminent person, and it is indeed strange that his king should need to commission his laudation.

This one named Koramiya is indeed the supreme connoisseur among connoisseurs, the wittiest among the witty, and surpassingly knowledgeable among scholars.

It can be established that Koramiya is a worthy vastu man the Domicile-Man vastu-puruṣa, for he attends on the hearts of all kings whose centre is worshipped by all kings, he enjoys a prominent station sthiti who possesses stability sthiti, he is endowed with virtues guṇa who is fashioned with measuring strings guṇa, invaluable amūlya who belongs to the foundation mūlya, and his virtuous conduct sac-carita is as brilliant as a pearl muktāphala and who is duly honoured sac-carita with pearls muktā and fruits phala.Once again, I disagree with Fleet, who ignores the bitextuality of the stanza, possibly because he was unaware of the concept of the vāstu-puruṣa. I make a small emendation in the first hemistich (see the apparatus to line 50) which Fleet does not make. He translates, It is well established that Koramiya is essentially a man, (since) he enjoys the abiding condition of preserving the hearts of all kings, (and since) he is not to be purchased for any value, (and since) he is possessed of excellent achievements that are like pearls. I do not think the composer would have gone to the trouble of writing a stanza just to say that the donee is “essentially a man”, and Fleet’s rendering of what he (without my emendation) sees as a long compound into “enjoys the abiding condition of preserving the hearts of all kings” does not make much sense. If, however, we read the stanza in two different ways, once as applied to the donee and once to a vāstu-puruṣa, we end up with a much more pregnant—and in fact rather brilliant, not to mention historically interesting—piece of text. Some of my translations as applied to the Domicile Man may be off: I am not sure whether kings worship the centre of one (perhaps they rather reside or abide there?), and I do not know of an explicit role played by pearls and fruit in the worship of a vāstu-puruṣa. The stanza merits further investigation and comparison with other sources on the vāstu-puruṣa.

Hey, great lowly amahat is the virtue of Koramiya, for his intellect can discern knowledge of the future does not discern knowledge he has obtained, his conduct is dedicated to blameless action adverse to blameless action, and his mind is not inclined toward consuming leftovers śeṣa bent on all sensual enjoyments.Yet again, Fleet translates the stanza at face value. However, the most straightforward interpretation of the last statement is indeed as Fleet translates it, his mind is inclined to all kinds of enjoyment, but I fail to see how this could support a claim for great virtue (much less, as Fleet puts it, religious merit). Given this, I feel we must search for alternative interpretations of all the statements, which would make their purport the opposite. While the text aho mahat easily allows the reading aho ’mahat, I do not find it easy to arrive at a negative meaning for the first two statements and a positive one for the third. Nonetheless, with a bit of a stretch such meanings can be found, and I am quite confident that the composer had something much like this in mind. That said, the positive meanings are more natural in all quarters except the one about enjoyments, whereas one would rather expect a “laudation by abuse” to work the other way round and yield the positive meaning only after careful scrutiny.

To that one named Koramiya, the head official mukhya of the treasury of gold and the chancellery, śrīkaraṇaOr, as Fleet takes it, the records office of the treasury of gold. we have given on the occasion of the winter solstice the village named Elavaṟṟu, 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.

Its boundaries are as follows. To the east, the border is Gomaḍuvu. To the southeast, the border of Ḍagguṁbaṟṟu. To the south, the border of Iṇṭhūru. To the southwest and west, the border of Preṁpaṟṟu. To the northwest, the border of Tuṟimiṇḍu. To the north and northeast, the border of Amutunūru. Let no-one pose an obstacle to his enjoyment of his rights over it. He who does so shall have the five great sins. Vyāsa spoke thus,

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.

The executor ājñapti is the castellan kaṭaka-rāja. The poetry is Potana Bhaṭṭa’s. Written likhita by Jontācārya.

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Plates

Prospérité ! Le roi Kubja Viṣṇuvardhana, frère de Satyāśraya Vallabhendra, qui orne la dynastie des Cālukya, illustres, du même gotra que les descendants de Manu, loués dans l’univers entier, fils de Hārīti, ayant reçu leur royaume par l’excellente faveur de Kauśikī, protégés par les Mères réunies, méditant aux pieds du seigneur Mahāsena, eux dont les cercles des ennemis ont été soumis en un instant à la vue du signe de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyaṇa, eux dont les corps ont été purifiés grâce aux bains consécutifs au sacrifice du cheval, a protégé la contrée de Veṅgī pendant dix huit années. Son fils Jayasiṁha pendant trente-trois ans ; Le fils d’Indrarāja, frère cadet de ce dernier, Viṣṇuvardhana, pendant neuf ans ; Le fils de celui-ci, Maṁgi, le prince héritier, pendant vingt-cinq ans ; Son fils Jayasiṁha pendant treize ans ; Le frère cadet de ce dernier, Kokkili, pendant six mois ; Son frère aîné Viṣṇuvardhana, après l’avoir chassé, pendant trente-sept ans ; Le fils de celui-ci, Vijayāditya, l’illustre seigneur, pendant dix-huit ans ; Son fils Viṣṇuvardhana pendant trente-six ans ; Le fils de celui-ci, Vijayāditya Narendra Mr̥garāja, pendant quarante-huit ans ; Son fils Kali Viṣṇuvardhana pendant un an et demi ; Le fils de ce dernier, Gunagāṁka Vijayāditya, pendant quarante-quatre ans ; Le fils du frère cadet de celui-ci, du roi Vikramāditya, le roi Cālukya Bhīma pendant trente ans ; Son fils Kollabhigaṇḍa Vijayāditya pendant six mois ; Son fils Ammarāja pendant sept ans ; Après avoir chassé le fils de ce dernier, Vijayāditya, alorsqu’il était enfant, Tālapa a protégé la terre pendant un mois ; après avoir vaincu celui-ci, le fils de Cālukya Bhīma, Vikramāditya a protégé la terre pendant onze mois ; puis le fils du roi Tālapa, Yuddhamalla, pendant sept ans ; Son fils,Assimilation erronée de Yuddhamalla et de Kollabhigaṇḍa-Vijayāditya. Il faut peut-être y voir une tentative de légitimation de Yuddhamalla, qui appartient à une branche usurpatrice de la famille. Nous savons en effet par l’inscription de Tāṇḍikoṇḍa que ce dernier est le cousin germain de Kollabhigaṇḍa-Vijayāditya. le fils de Kollabhigaṇḍa Vijayāditya, le roi Bhīma pendant douze ans ;

de ce dernier, manifestation de Maheśvara, et de Lokamahādevī, dont l’aspect était semblable à celui d’Umā, pareil à Kumāra, naquit le nommé Ammarāja.

Les paumes de ses mains et les plantes de ses pieds portent les marques du lotus, du parasol, du panache, de la coupe et du croc à éléphant. Les barres d’acier de ses deux bras charmants se déploient jusqu’à ses genoux, son torse est pareil au plateau du Roi des Montagnes.

Humiliant par sa beauté Manoja, par sa puissance le grand Indra, le soleil par son vaste éclat, Et Hara par le fait de brûler les forteresses ennemies,Śleṣa, autre traduction possible : « par le fait de brûler son ennemi, Pura ». il resplendit, sa gloire répandue aux quatre points cardinaux et sur la terre.

Celui dont les deux pieds sont des lotus baisés par les essaims d’abeilles que sont les multiples gemmes serties sur l’orbe des diadèmes de tous les souverains ennemis, qui adoptait l’attitude d’une abeille fôlatrant sur les lotus que sont les pieds du dieu aux yeux en nombre impair, exalté par son orgueil et devant lequel tous les hommes arrogants s’inclinaient, refuge de l’univers entier, l’illustre Vijayāditya, souverain suprême des grands rois, premier seigneur, illustre seigneur, très pieux, ayant convoqué tous les chefs de familles de la circonscription de Velanāṇḍu, les rāṣṭrakūṭa en tête, ordonne ceci :

Existait la famille des Kāśyapa, source d’excellents poètes et d’hommes savants, renommée, dont la prospérité méritait la vénération, siège de nombreuses vertus, demeure d’hommes très vertueux, séjour propre des austérités.

Là naquit celui dont le corps était immaculé grâce à l’observance des six préceptes et grâce aux connaisances qui conviennent aux brahmanes, qui connaissait les Veda et qui possèdait la connaissance de l’ensemble des traités, le nommé Viddamaya, dont la renommée était répandue.

Lune pour l’océan de la lignée des brahmanes, soleil dont les rayons éclairaient les massifs de lotus qu’étaient les hommes savants,Analogon : le roi est pour les savants ce que le soleil est pour les lotus. son fils fut semblable à Aṁbhojabhava,Brahma, né dans un lotus. absorbé dans la connaissance, célèbre comme Viddamaya.

Il devint semblable à Vaśiṣtḥa, surpassé par Arundhatī, grâce à Ānamavvā, fidèle à son époux, femme vertueuse.

Son fils, dont le nom était Koramiya, son successeur légitime, généreux, dont la beauté n’avait été observée sur aucun autre et ni ouie auparavant, lui qui portait la terre, semblable à la terre, fut élevé par l’illustre Lokamahādevī, notre chère Mère, appelée « séjour d’une amabilité et d’une courtoisie charmantes ».

L’éloquence, qui réside en cet homme très intelligent, rit de la désirable Vāc, tranchant les hommes mauvais, toujours chère aux hommes courtois, à JalabhavaBrahma et à Bahumukha.Viṣṇu

« A son contact, naît, du fait de la bonté qui l’accompagne depuis sa naissance, une puissance qui mérite les louanges du maître : cela est merveille ! » Telles sont les paroles des gens de bien.

Celui précisément qui porte le nom de Koramiya, le plus raffiné des hommes raffinés, le plus courtois des hommes courtois, est tout à fait le plus savant des hommes savants.

Il est établi que celui qui a en partage une place dans le cœur des rois est objet de révérence, doué de vertus que l’on ne saurait acheter à prix d’argent, dont les actions sont des perles, Koramiya, réellement un homme.

Son intelligence discerne la connaissance de l’avenir, ses actes se soucient uniquement d’une conduite irréprochable, son esprit cherche à gagner tout ce qui réjouit, ah ! grand est le mérite auspicieux de Koramiya !

Qu’il soit connu de vous que : Nous donnons à celui-ci, dont le nom est Koramiya, le chef du département de l’or, le village nommé Elavaṟṟu, exempté de toute taxe, en qualité d’agrahāra, après avoir fait une libation d’eau, à l’occasion du solstice d’hiver.

Les limites de ce village sont : à l’est la limite est Gomaḍuvu, au sud-est la limite est ḍagguṁbaṟti, au sud la limite est Iṇṭhūri, au sud-ouest et à l’ouest la limite est Preṁpaṟti, au nord la limite est Tuṟimiṇḍi, au nord-est la limite est Amutunūri. Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Vyāsa a dit ceci :

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 .

L’exécuteur est le kaṭakarāja. Le poème est de Potanabhaṭṭa. Il a été gravé par Jontācārya.