Cendalūr Plates of Maṅgi Yuvarāja Encoding Dániel Balogh intellectual authorship of edition Dániel Balogh DHARMA Berlin DHARMA_INSVengiCalukya00050

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Halantas. Final T in l2, l33 twice; shaped like a reduced ta with a short vertical line in place of a headmark. Final M in l41, looks like a reduced ma.

Original punctuation. The spiral opening symbol and the word svasti are to the left of lines 1 and 2 respectively. The closing spiral is rotated 180° with respect to the opening one, so that the opening spiral has its tail ending at the left pointing up, while the closing one’s tail ends on the right, pointing down. After the closing double daṇḍa there may be an additional horizontal dash contiguous with the second daṇḍa, or even connecting the two daṇḍas; but this may also be a scratch.

Other palaeographic observations. Anusvāra is at head height or lower after the character to which it belongs.

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 Initial encoding of the file
Seal śrī-vijayasiddhi
Plates 1 svasti

śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotraāṇāṁ hārītī-putrāṇāṁ loka-mātrir̥bhir mātrir̥bhir abhivarddhitānāṁ bhagavaT-śc-chrī-nārāyaṇa-prasāda-samupalabdha-vara-varāha-lāñchanānāṁsvāmi-mahāsena-pādānudhyātānāṁ Anekāśvamedha-yājināṁ caḷukyānāṁ kulam alaṁkariṣṇoḥ śrī-viṣṇuvarddhana-mahārājasya prapautraḥ Abhyuccita-śakti-siddhi-saṁpannasya pratāpopanata-rāja-maṇḍalasya sapara-nr̥pati-matta-mātaṁga-kumbha-sthala-vidāraṇa-vidhi-darśita-siṁha-vikramasya siṁhavikramasya raṇa-bhūṣaṇāyamāna-vraṇa-kiṇālaṁkr̥ta-sarvva-gātrasya Aneka-go-hiraṇya-bhūmy-ādi-pra dānaiḥ pravr̥ddha-dharmma-sañcayasya śrīmato mahārājasyendra-bhaṭṭāraka-varmmaṇaḥ pautraḥ sva-bāhu-balārjjitorjjita-kṣātra-tapo-nidheḥ vidhi-vihita-sarvva-maryyādasya pratāpoānurāgāvanata-sāmanta-cakrasya cakravartti-lakṣaṇopetasya gr̥hītāneka-tuṁgāri-vasu-dhāma-kara-dhvajasya makaradhvajasya sva-prabhāvāj jita-sakala-sāmanta-makuṭa-taṭa-ghaṭita-maṇi-kiraṇāruṇīkr̥ta-caraṇāravindasyaśrī-viṣṇuvarddhana-mahārājasya putraḥ nija-bhuja-parākramāvanamitānekaśatru-sāmantānīta-dvirada-pati-mada-dhārābhiṣeka-karddamita-saptachcchada-surabhi-ramyāṁgaṇopaviṣṭāneka-rājanyāmita-samiti-kolaāhalībhūta-rājadvāraḥ madālasa-mattakāśinī-jana-ghana-payodharāvalupyamāna-kuṁkuma-paṁkāvaśeṣa-śobhita-kanaka-giri-śilā-viśāla-vakṣaaḥ-sthalaḥ Aneka-samara-sāhasāvamardda-labdha-vijaya-siddhiḥ jaladhir iva ramyatara-lakṣmī-laḷlita-nivāsaḥ mūrtta Iva vasantaḥ samudga Iva guṇāṇāṁ dr̥ṣṭānta Iva bhūmipatīnāṁ parama-brahmaṇyaḥ mahārājānubhāva-śrī-sarvvalokāśraya-mahārājaḥkamma-rāṣṭre cendaṟura-grāme grāmeyakān atra-gata-sarvva-naiyogika-vallabhāṁś cājñāpayati

Eṣa grāmo ’smābhiḥ brāhmaṇebhyaḥ chandogebhyaḥkauṇḍinya-gotrebhyaḥ ṣaṭ-karmma-niratebhyaḥ satatāvicchinna-sapañca-mahāyajña-kriyebhyaḥ kaṭūra-vāstavyāya dve Aṁśe. vaṁgra-boyāya dve. koḷḷipuṟo-boyāya dve. pidena-boyāya dve. kuriyida-boyāya dve. kāḷabava-bgotrāya kodiṁka-boyāya dve Aṁśe Evam etebhyaḥ brabhma-deya-maryyādayā sarvva-parihāropeto devabhoga-hala-varjjaṁ Āyur-bala-vijayābhivr̥ddhaye saṁprattaḥ

tad avagamya pariharantu parihārayantu ca.yo ’smaT-śc-chāsanam atikrameTatikrāmeT sa pāpaḥ śārīran daṇḍam arhati

Api cātrājñaptir udaya-giri-śikhara-makuṭāyamāna-bhāskara Iva narabhāskaraḥ Ayyaṇānvaya-dharaṇi-maṇḍala-kula-parvvataḥ Aneka-samara-saṁghaṭṭa-vijayī parama-māheśvaraḥ śrīmad adaṇaghavarmmā

Api cātra brahma-gītāau ślokeau bhavataḥ

bhūmi-dānāt paran daānan na bhūtan na bhaviṣyati tasyaiva haraṇāTpāpan na bhūtan na bhaviṣyati sva-dattāṁ para-dattāṁ vā yo hareta vasundharāṁ gavāṁ śatasahasrasya hantuḥ pibati kilbiṣaṁ

pravarddhamāna-vijaya-rājya-saṁvatsare dvitīye vaiśākha-paurṇṇamaāsyāṁ grahaṇa-nimittaṁ dattā paṭṭikā. svasty astu sarvva-bhūtebhyaḥ. pāṁbeyena sarvvottamenādhtharvvaṇena likhitaM..

Seal
Plates -mahārāja As Hultzsch observes, the first character of this word may have been corrected from mā. -ramyāṁgaṇo° -ramyāgaṇo° Probably a typo in EH. -rājadvāraḥ -rājadvāraḥ Probably a typo in EH. chandogebhyaḥ According to EH's note, the visarga of this word, though not visible in the published estampage, is nonetheless clear in the inked impressions. adaṇaghavarmmā The pre-correction character may have been va or another character of similar shape. The intended correction may perhaps be mo instead of ṇa.
Seal
Plates

Greetings.

The great-grandson of His Majesty King mahārāja Viṣṇuvardhana, who was eager to adorn the family of the majestic Caḷukyas—who are of the Mānavya gotra, which the entire world praises, who are sons of Hārītī, who are cherished by the Mothers who are the mothers of the world, who have acquired their superior Boar emblem through the grace of the divine Lord Nārāyaṇa, who were deliberately appointed to kingship by Lord Mahāsena, and who have performed many Aśvamedha sacrifices—; grandson of the majestic King mahārāja Indra-bhaṭṭāraka-varman, who abounded in accumulated powers śakti and achievements siddhi, who had subjugated the circle of kings by his valour, who was named Siṁhavikrama “He of the courage of a lion” for having demonstrated the courage of a lion in his way of splitting apart the surface of the forehead lobes of the raging elephants of enemy kings, who was decorated in every limb by the scars of wounds that had served as his battle ornaments, and whose store of merit dharma had grown great through numerous grants of cows, gold, land and so forth; son of His Majesty King mahārāja Viṣṇuvardhana II, who was a repository of exuberant martial ferocity gained by the power of his own arms, who duly vidhi- established the status quo maryādā for all, who bowed down the circle of peripheral rulers sāmanta both through prowess and through winning their loyalty anurāga, who possessed the bodily omens of a universal sovereign cakravartin, who was named Makaradhvaja “the Crocodile-bannered love god” for having seized wealth, palaces dhāma-, tribute kara and banners dhvaja from many prominent enemies,Hultzsch analyses the compound here (lines 13-14) into gr̥hītāneka-tuṁgāri-vasudhā-makara-dhvajasya, suggesting in his discussion that vasudhā means land or territory. This is plausible; however, makara then presents a problem. Hultzsch, admitting doubt, understands this word to mean “earrings,” which is a legitimate meaning, but is chiefly used for a particular kind of earring (in the shape of a makara), and I do not find this interpretation satisfactory. Nothing in the immediate context suggests jewellery, and no related inscriptions mention the seizing of ornaments that I am aware of. I therefore propose to analyse the compound as gr̥hītāneka-tuṁgāri-vasu-dhāma-kara-dhvajasya. It is possible that Hultzsch’s analysis was also present in the composer’s mind, so that Maṅgi is simultaneously referred to as “the earthly Makaradhvaja, who has captured many prominent enemies,” but in this case the repetition of the word makaradhvajasya would be slightly redundant. and whose lotus feet were reddened by the rays of gemstones attached to the surface of the crowns of all the subordinates sāmanta vanquished by his own might: His Majesty with the style of King mahārāja, the supremely pious Sarvalokāśraya Maṅgi-yuvarāja, the doors of whose palace are cacophonous with an immeasurable gathering of many chieftains rājanya who approach his forecourt, which is pleasant with the scent of saptacchada treesSaptacchada is a name of the tree Alstonia scholaris, bearing clusters of highly fragrant flowers. I am not sure whether actual trees shading and decorating the courtyard are meant here, or whether the scent of the elephants’ rut fluid is thought to resemble that of the saptacchada flower. and muddy through being sprinkled with streams of the rut fluid of lordly elephants brought by the numerous hostile neighbours sāmanta subdued by the valour of his own arm, the surface of whose chest is as wide as a cliff of the Golden Mountain and decorated with the remnants of saffron ointment rubbed off from the firm breasts of voluptuous women languid with desire, who prevails in victory vijaya-siddhi by quashing the aggression of enemies in many battles, who resembles the sea in that his residence is most pleasant and dear to Royal Majesty while the sea is the dear residence of the most pleasant goddess Lakṣmī,It is not certain that the composer had an explicit and fully fledged bitextual interpretation in mind here, and my translation is not the only way to derive such an interpretation from the text. who is like Spring embodied in physical beauty, like a basket of virtues, like a paragon of kings—this Sarvalokāśraya commands the villagers in the village Cendaṟura in the district Kammarāṣṭra, as well as all appointed officials naiyogika and royal delegates vallabha present there:

In order to augment our lifespan, power and victory, we have given this village, with all exemptions according to the convention of a Brahmanic gift brahma-deya and excepting arable land in the possession of deities, to Chandoga Brahmins of the Kauṇḍinya gotra, who are engaged in the six duties of a Brahmin, who always ceaselessly perform the rituals of the five great sacrifices, thus to these men: to the resident of Kaṭūra, two shares; to Vaṁgra-boya, two; to Koḷḷipuṟo-boya, two; to Pidena-boya, two; to Kuriyida-boya, two; to Kodiṁka-boya of the Kāḷabava gotra, two shares.

Having understood that, let them the people addressed avoid and prevent infringement of the conferred rights. Whoever transgresses my decree, that villain deserves corporal punishment.

Furthermore, the executor ājñapti in this matter is His Majesty Aṇaghavarman,Or perhaps Amoghavarman, see the apparatus to line. I have no clue who this obviously illustrious personage may have been, nor does Hultzsch offer an opinion. the supreme devotee of Maheśvara who is a sun among men resembling the sun crowning the summit of the Sunrise Mountain, a Noble Mountain kula-parvata to the circle of the earth that is the Ayyaṇa lineage, victorious in the clash of many a battle.

Furthermore, there are two ślokas sung by BrahmāOr: by Brahmins.relevant in this matter.

There has never been and will never be a gift surpassing the gift of land, nor has there ever been or will ever be a sin surpassing the seizing of the same.

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

The tablet was given in the second year of the progressive triumphant reign, on the full moon of Vaiśākha,See the commentary. on the occasion of an eclipse. Let there be welfare svasti to all beings. Written likhita by Pāṁbeya the most excellent atharvan priest.Or, “the atharvan priest Pāṁbeya Sarvottama.

The plates were found in a pot together with the Cendalūr plates of Kumāraviṣṇu II (; 11, Kumāraviṣṇu III in the latter), which are also a grant of land at the village Cendalūra in Karmāṅka or Karmmāṅka to a Chandoga Brahmin of the Kauṇḍinya gotra. His name is Bhavaskandatrāta.

Hultzsch (2373) points out that some of the styles used in this text, namely l6 abhyuccita and pratāpopanata-; l9 Aneka-go-hiraṇya-; l11 sva-bāhu- and vidhi-vihita, were probably adopted from Pallava grants, and the phraseology of the grant portion implies the same. It is worth noting in this connection that the plates themselves are much narrower than a typical Eastern Cālukya plate, somewhet resembling Pallava ones.

According to Kielhorn’s addendum to Hultzsch’s edition of the plates, the date must correspond to an adhika Vaiśākha month, which would have received its name from the following month (Jyeṣṭha) by the Ārya-siddhānta and the Sūya-siddhānta, but from the preceding one (Vaiśākha) by Brahmagupta’s reckoning. Kielhorn in fact actually says that the date would have been more correctly described as the full-moon day of the second Vaiśākha, yet neither scholar raises the possibility that dvitīya-vaiśākha- may actually have been intended and omitted by eyeskip after dvitīye.

Reported in 7A/1905-19062 with some further details at 61-6241. Contents summarised in 1421e3. Edited from estampages by E. Hultzsch (), with estampages, without translation, with a postscript by Kielhorn on the date. The present edition by Dániel Balogh is based on a collation of Hultzsch's edition with his facsimiles.

7A/1905-19062 61-6241 1421e3