Seal śrī-tribhuvanāṁkuśa

Plates

svasti śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalāṇām aśvamedhāvabhr̥ttha-snāna-pavitrīkr̥ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇoḥ satyāśraya-vallabhendrasya bhrātā kubja-viṣṇuvarddhano ’ṣṭādaśa varṣaāṇi veṁgī-deśam apālayaT. tad-ātmajo jayasiṁhas triṁśataṁ. tad-anujendrarāja-nandano viṣṇuvarddhano nava. tat-sūnur mmaṁgi-yuvarājaḥ paṁcaviṁśatiṁ. tat-putro jayasiṁhas trayodaśa. tad-avarajaḥ korkkiliṣ ṣaṇ māsāN. tasya jyeṣṭho bhrātā viṣṇuvarddhanas tam uccāṭya saptatriṁśataṁ. tat-putro vijayāditya-bhaṭṭārako ’ṣṭādaśa. tat-suto viṣṇuvarddhanaḥ ṣaṭtriṁśataṁ. tat-suto vijayāditya-narendra-mr̥garājaś cāṣṭācatvāriṁśataṁ. tat-sutaḥ kali-viṣṇuvarddhano ’ddhyarddha-varṣaāṇi. tat-suto guṇagāṁka-vijayādityaś catuścatvāriṁśataṁ. tad-anuja-yuvarājaḥ-vikramāditya-bhūpateḥ sūnuś cālukya-bhīma-bhūpālas triṁśataṁ. tat-putraḥ kollabigaṇḍa-vijayādityaḥ ṣaṇ māsāN. tat-sūnur ammarājaḥ sapta varṣaāṇi. tat-sutaṁ vijayādityaṁ bālam uccāṭya tālapo māsam ekaṁ.

taṁ jitvā yudhi cālukya -bhīma-bhūmipates sutaḥ vikramāditya-bhūpo ’pān maāsān ekādaśa kṣitiṁ. tatas tālapa-rājasya sūnus sūnr̥ta-vāk prabhuḥ yuddhamalla-dharādhīśas sapta varṣaāṇy apād bhuvaṁ. nirjjityārjjuna-sannibho janapadāt taṁ nirggamayyoddhatāN dāyādān ina-bhānu-līna-bha-gaṇākārān vidhāyetarāN. vajrīvorjjita-nākam amma-nr̥pater bhrātā kanīyān bhuvaṁ bhīmo bhīma-parākramas samabhunak saṁvatsarān dvādaśa. tasya maheśvara-mūrtter umā-samānākr̥teḥ kumārābhaḥ lokamahādevyāḥ khalu yas samabhavad ammarājākhyaḥ. jalajātapatra-cāmara-kalaśāṁkuśa-lakṣaṇāṁka-kara-caraṇa-talaḥ. lasad-ājānv-aālaṁbita-bhuja-yuga-parīigho girīndra-sānūraṁskaḥ. vidita-dharādhipa-vidyo vividhāyudha-kovido vilīnāri-kulaḥ. kari-turagāgama-kuśalo hara-caraṇāṁbhoja-yugala-madhupaḥ śrīmāN. kavi-gāyaka-kalpatarur dvija-muni-dīnāndha-bandhu-jana-surabhiḥ yācaka-jana-cintāmaṇir avanīśa-maṇir mmahogra-mahasā dyumaṇiḥ giri-rasa-vasu-saṁkhyābde śaka-samaye mārggaśīrṣa-māse ’smiN kr̥ṣṇa-trayodaśa-dine bhr̥guvāre maitra-nakṣatre. dhanuṣi ravau ghaṭa-lagne dvādaśa-varṣāe tu janmanaḥ paṭṭaṁ. yo ’dhād udaya-girīndroe ravir iva lokānurāgāya. yasmiN śāsati nr̥peatau paripakvāneka-sasya-saṁpac-chāliḥ. satata-payo-dhenur abhīr nnirītir aparujṅ nirasta-coro deśaḥ. yo rūpeṇa manojaṁ vibhavena mahendram ahimakaram uru-mahasā. haram ari-pura-dahanena nyakkurvvāan bhāti vidita-dig-avani-rkitiḥkīrttiḥ

sa samasta-bhuvanāśraya-śrī-vijayāditya-mahārājādhirājāa-parameśvaraḥ parama-bhaṭṭārakaḥ parama-brahmaṇyaḥ pennātavāḍi-viṣaya-nivāsino rāṣṭrakūṭa-pramukhāN kuṭuṁbinas sarvvān āhūyettham ājñāpayati

viditam astu vaḥ.

jagati prathitan dharāmarāṇāṁ caraṇaṁ vājasaneyam asti bhūyaḥ. śruti-codita-dharmma-karmma-yuktaṁ vara-yogīsvara-yājñavalkya-gr̥hyaM. tatrābhavad bharadvāja -gotraḥ pātran dvijottamaḥ. kalvatoṟṟu-nivāstavyo nāmnā pāliyapeddiyaḥ. tasyāpi guṇḍaśarmmāsīt sūnur ūnetaraḥ prabhuḥ. guṇī ghr̥ṇī dhanī dānī mānī mānava-pūjitaḥ. tasyābhavat paṇḍiya-nāma-dheyas satāṁ vidheyo nuta-rūpa-dheyaḥ. putro ’yam atrasta-manāḥ pavitras trayī-samācāra-vicāra-niṣṭhaḥ.

tasmai madīya-pādārādhana-tatparāya brahmacāriṇe kārppaṭikāya bhavad-viṣaye paḷaṁkalūru-nāmā grāmas sarvvāa-kāara-parīihāram agrāhārī-kr̥tya soma-grahaṇa-nimittam asmābhir ddattas tat-karppaṭa-vimokṣanam uddiśyeti.

tasyāvadhayaḥ. pūrvvāataḥ maṟupaḍuvaṁ tasya sīmaiva sīmā. dakṣaiṇataḥ Eṇḍalūru tasya sīmaiva sīmā. paścimataḥ kāṇḍṟūru tasya sīmaiva sīmā. Uttarataḥ Ālapūruḥ dr̥ṇṭhamapūṇḍiś ca. Īśānataḥ nandigāmaḥ Etad-grāma-sīmaivāsya sīmā. Asyopari na kenacid bādhā karttavyā. yaḥ karoti sa paṁca-mahāpātaka-saṁyukto bhavati. tathā coktaṁ bhagavataā vyāsena.

bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phalaM. sva-dattāṁ para-dattāṁ vā yo hareta vasundharāM ṣaṣṭi-varṣa-sahasrāṇi viṣṭṭhāyāṁ jāyate kr̥miḥ.

Anyenāpy uktaṁ.

dānaṁ bhuvo ’nupālanam ity ubhayan dharmma-sādhanaṁ proktam iha rāgād dadāti sarvvas tasmād anupālanam mahīyo dānāT.

AĀjñāaptiḥ kaṭaka-rājaḥ. kāvyaṁ maādhavabhaṭṭasya. jontācārryāeṇa likhitaṁ.

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Plates jayasiṁhas triṁśataṁ The reign of Jayasiṁha I is stated in almost all records to have lasted 33 years. Fleet accepts 30 years as the correct duration, but his opinion is no longer considered valid in this respect. The text jayasiṁhas triṁśataṁ, found only here and in one very late Eastern Cālukya grant, may very well be the product of eyeskip omission, from the text found in other sources, jayasiṁhas trayastriṁśataṁ. korkkiliḥ kokkiliḥ kollabigaṇḍa- kollabhigaṇḍa- -aālaṁbita- Emending to -avalaṁbita- (i.e. supplying an omitted va) would likewise solve the metrical problem. In related grants, this stanza seems to occur both with ālaṁbita and avalaṁbita. °ūraṁskaḥ °ūraskaḥ The dot that Fleet does not read as a superfluous anusvāra may be random noise. -girīndroe ravir Instead of emending here as Fleet does, it is also possible to emend to girīndro ravim, to obtain a variant of this stanza found e.g. in the Maliyapūṇḍi grant. -chāliḥ While this reading occurs in several parallel copies of this stanza, I find the reading -chālī found in the Nammūru grant superior. -dahanena -hananena Parallel specimens of this stanza read dahanena (and, one other time, hypometrical and incorrect hanena) at this spot. -mahārājādhirājāa- -mahārājādhirājāaḥ Fleet's emendation is plausible, but parallels normally have a compound here. -dharmma-karmma- -dharmma- As received, the line lacks two syllables to complete the metre. My restoration is tentative (it is also possible that a word is to be supplied before dharmma), but it fits the context and makes scribal omission by eyeskip plausible. brahmacāriṇe kārppaṭikāya The characters riṇe kā are more closely spaced than normal, and there seems to be a trace of another e marker slightly to the right of the one in ṇe. Some sort of correction probably took place here; perhaps an initially inscribed ne, placed at more distance from ri, was corrected to ṇe (shifted slightly to the left to accommodate the arm on the right-hand side) when kā was already in place. paḷaṁkalūru- paḍaṁkalūru- sarvvāa-kāara-parīihāram sarvvākāra-parīhāram Fleet does not emend, but translates, with relinquishment of all dues, adding in a note that Ākāra, in this sense, is a Canarese corruption of a Sanskrit word. kāṇḍr̥ūru Fleet tentatively emends this name to kāṇṭr̥ūru. Ālapūruḥ Alapūruḥ °ācārryāeṇa °ācārryaeṇa An ā marker is attached to the right-hand side of the y, not to the repha.

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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.This may well be a scribal error for “thirty-three,” found in almost all parallel records. See the apparatus to line 7. 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 the heir-apparent yuvarāja 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 in battle, King bhūmipati Cālukya-Bhīma’s son, King bhūpa Vikramāditya II, protected the earth for eleven months.

Then, King rājan Tālapa’s son King dharādhīśa Yuddhamalla, a lord of kindly speech, protected the land for seven years.

Having vanquished him and expelled him from the country, having made other haughty rivals dāyāda resemble clusters of stars vanishing in the rays of the sun, the younger brother of King nr̥pati Amma I—Bhīma II of fearsome bhīma prowess, who took after Arjuna—ruled bhuj- the earth for twelve years, as the Thunderbolt-wielder Indra rules the high heaven.

To him Bhīma II, who was like Maheśvara in form, a son named Ammarāja II, who verily 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.

He is majestic, familiar with the sciences appropriate for kings, expert with various weapons, skilled in the lore of elephants and horses and a bee to the lotus that is the foot of Hara Śiva. The families of his enemies have melted away.

He is a wish-granting tree to poets and singers, a cow of plenty surabhi to Brahmins dvija, ascetics muni, the afflicted, the blind and his kinsfolk, a wish-fulfilling jewel to supplicants, a jewel among kings, and the jewel of the sky the sun by his great and fierce glory.

In the year that has the numbers of mountains, flavours and the Vasus 867, right to left in the Śaka reckoning, in this month of Mārgaśīrṣa, on the dark thirteenth day, a Friday, under the asterism nakṣatra Maitra =Anurādhā,

when the sun was in Sagittarius dhanus and the ascendant lagna was Aquarius ghaṭa, in the twelfth year after his birth he donned the royal turban to the delight of the people, like the sun on the lordly Mountain of Sunrise preparing to tint the world red.

While this king rules, the land is ripe with the bounty of many crops and rice,Or, as expressed in what I deem to be a superior version of this stanza, “replete with the bounty of many a ripe harvest.” See the apparatus to line 35. exempt from fear, free from disasters īti, devoid of pestilence and rid of bandits, and its cows never dry up.

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.

That shelter of the entire universe samasta-bhuvanāśraya, His Majesty Vijayāditya Amma II the supremely pious Supreme Lord parameśvara of Emperors mahārājādhirāja and Supreme Sovereign parama-bhaṭṭāraka, convokes and commands all householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Pennātavāḍi district viṣaya as follows:

Let the following be known to you.

There exists the populous Vājasaneya caraṇa of gods-on-earth Brahmins, well known in the world to possess the piety dharma and ritual action karmaThis phrase is a tentative restoration of an omission in the original; see the apparatus to line 43. prescribed by the Vedas śruti, and to follow the domestic ritual gr̥hya of that excellent lord of yogis, Yājñavalkya.

There in that caraṇa arose a most excellent Brahmin of the Bharadvāja gotra, a respectable resident of Kalvatoṟṟu, by name Pāliyapeddiya.

His son, then, was Guṇḍaśarman, a master without shortcomings, virtuous, compassionate, wealthy and open-handed, proud and respected by men.

He had a son, this one named Paṇḍiya, who is amenable to honourable men, has a respectable appearance and an intrepid mind, and is pure and solidly established in performing and reflecting upon the Vedas trayī.

To this man, who in a resolution to win my august presence’s approval has undertaken a vow of chastity brahmacārin and wearing rags kārpaṭika, we have on the occasion of an exlipse of the moon given the village named Paḷaṁkalūru in your district, converted into a rent-free holding agrahāra by a remission of all taxes, in order to release him from the vow of wearing rags.

Its boundaries are as follows. To the east is Maṟupaḍuva; the border is none other than the border of that. To the south is Eṇḍalūru; the border is none other than the border of that. To the west is Kāṇḍṟūru; the border is none other than the border of that. To the north are Ālapūru and Dr̥ṇṭhamapūṇḍi. To the northeast is Nandigāma. The border of this holding is none other than the border of that village. Let no-one pose an obstacle to his enjoyment of his rights over it. He who does so, shall be conjoined with the five great sins. So too has the reverend Vyāsa said,

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.

And another has said,

Donation and the preservation of land as granted are both said in this world to be acts of religious duty dharma. But everyone donates out of affection, therefore preservation is greater than donation.

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

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Plates

Prospérité ! 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 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 ans ; Le fils d’Indrarāja, son frère cadet, 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 ; Face IIa. Le fils de celui-ci, Vijayāditya, l’illustre seigneur, pendant dix-huit ans ; Son fils Viṣṇuvardhana pendant trente-six ans ; Son fils, le roi Vijayāditya Mr̥garāja pendant quarante-huit ans ; Le fils de ce dernier, Kali Viṣṇuvardhana, pendant un an et demi ; Son fils Guṇagāṁka Vijayāditya pendant quarante-quatre ans ; Le fils du roi Vikramāditya, prince héritier, frère cadet de ce dernier,de Guṇagāṁka le roi Cālukya Bhīma pendant trente ans ; Son fils Kollabhigaṇḍa Vijayāditya pendant six mois ; Le fils de celui-ci, Ammarāja, pendant sept ans ; Après avoir chassé son fils Vijayāditya, alors qu’il était enfant, Tālapa a protégé la terre pendant un mois ;

Après avoir vaincu ce dernier au combat, le fils du roi Cālukya Bhīma, le roi Vikramāditya a protégé la terre pendant onze mois ;

Ensuite le seigneur à la parole sincère, fils du roi Tālapa, le roi Yuddhamalla a protégé la terre pendant sept ans ;

après avoir vaincu et repoussé au combat ce dernier hors du royaume, pareil à Arjuna, ayant réduit les autres prétendants pleins d’orgueil à l’état de constellations noyées dans les rayons du soleil, comme le détenteur du Vajra sur le firmament puissant, le frère cadet d’Ammarāja, Bhīma, qui a la vaillance de Bhīma, a régné sur la terre 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 panache, de la coupe et du croc d’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.Himavant.

Il a acquis les savoirs politiques,Allusion à l’. il est expert dans les diverses armes. Il a fait disparaître les troupes ennemies, il est expert dans la science des chevaux et les éléphants, illustre, il est une abeille butinant les deux lotus que sont les pieds de Hara.

Il est pour les poètes et les chantres l’arbre combleur de vœux, pour les brahmanes, les ascètes, les malheureux, les aveugles et les amis il est la vache céleste, pour la foule des solliciteurs la pierre combleuse de désirs, joyau parmi les rois par son grand et puissant éclat, il est le joyau du jour.

Lors de l’année qui se compte en montagnes, rasa, vasu, dans l’ère śaka, au mois de Mārgaśīrṣa, en ce treizième jour de la quinzaine sombre, le jour de Bhr̥gu sous la constellation de Mitra,

sous le signe de l’arc alors que le soleil est en conjonction avec le Pot, dans la douzième année depuis sa naissance, il a revêtu la couronne par affection passionnée pour l’univers comme le soleil sur la grande montagne du levant.

Tandis que sous son règne, le riz et une grande quantité de céréales diverses murissent. Le pays est toujours pourvu de vaches à lait, exempt de crainte, de calamité, de maladie, les voleurs en sont chassés.

Humiliant par sa beauté Manoja,Kāma. par sa puissance le grand Indra, le soleil par son vaste éclat, et Hara par le fait de brûler les forteresses ennemies, il resplendit, sa gloire répandue aux quatre points cardinaux et sur la terre.

Celui-ci, 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 Pennātavāḍi, les raṣṭrakūṭa en tête, ordonne ceci :

qu’il soit connu de vous que :

Dans le monde l’école des brahmanes de VājasaneyaMaître de Yājñavalkya est très reconnue, pratiquant le dharma inspiré par la Révélation,Śruti, science révélée. ayant pour rituel domestique celui de Yajñavalkya,Maître du Yajurveda Blanc,il s’agit ici de ses Gr̥hyasūtra. seigneur des excellents ascètes.

Là était un homme du gotra de Bharadvāja,r̥ṣi auteur d’un sūtra d’une grande qualité, le meilleur des brahmanes, qui habitait à Kalvatoṟṟu, du nom de Pāliyapeddiya.

Son fils est Guṇḍaśarman, seigneur parfait, Doué de qualités, de compassion, de richesse, généreux, respecté et honoré par les hommes.

Son fils portait le nom de Paṇḍiya, il doit être donné comme exemple aux gens de bien, son apparence était objet de louanges. Ce fils dont l’esprit est intrépide possède les trois moyens de purification,C’est à dire les trois Veda. il est adonné à une réflexion sur une bonne conduite.

Nous donnons à celui-ci, tout dévoué à rendre hommage à mes pieds, à cet homme chaste,Il est étudiant brahmanique, il n’a pas encore le statut de maître de maison. ascète pélerin, personne de distinction, le village nommé Paḍaṁkalūru, en qualité d’agrahāra, exempté de toute taxe, dans votre circonscription, à l’occasion d’une éclipse de lune, avec l’intention de l’affranchir de ses pélerinages.Il aura désormais, gâce à la donation, un moyen de subsistance stable.

Les limites de celui-ci sont : à l’est Maṟupaḍuva, la limite de ce village est la limite de la donation, au sud Eṇḍalūru, la limite de ce village est la limite de la donation , à l’ouest Kāndrūru, la limite de ce village est la limite de la donation , au nord Alapūru et Dr̥iṇṭhamapūṇḍi, au nord-est Nandigāma, la limite de ce village est la limite de la donation. Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Le bienheureux Vyāsa a dit ceci :

beaucoup ont donné une terre, beaucoup l’ont protégée, celui qui possède une 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 des excréments pendant soixante mille ans.

Un autre aussi dit :

Le don d’une terre et sa protection, l’une et l’autre de ces actions sont dites procurer du mérite religieux, ici chacun donne avec plaisir, c’est pourquoi la conservation d’une donation est plus grande que la donation.

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