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svasti śriīmad-asanapura-vāsakāT. sva-śakti-mukha-dalita-danuja-pati-mahā-senena mahāsenenābhivarddhitānāṁ mātr̥-gaṇa-paripālitānāṁ mānavya-sagotrāṇāṁ hāriti-putrāṇāṁm aśvamedha-yājināṁ caḷukyānāṁ kula-jalanidhi-samudbhūta-rāja-ratnasya. sakala-jagad-ārtti-hara-karmmaṇaḥ śrīḥ-kiīrttivarmaṇaḥ priya-naptāḥ saty api kali-yuge kr̥ta-yuga Iva prajā-paripālanārttham avatārita-manuṣya-janmanaḥ Aidaṁyugīna-mmahā-viṣṇor vviṣṇuvarddhana-mahārājasya priya-tanayaḥ pravarddhamāna-pratāpopanata-samasta-sāmanta-maṇḍalaḥ sva-śakti-traya-triśūlāvabhinna-para-narapati-sakala-bala-cetanaḥ Aneka-samara-saṁghaṭṭa-vijayāvāpta-yaśo-viśeṣa-bhūṣaṇaḥ pratidinam aneka-sāmanta-makuṭa-maṇi-prabhā-prapraroha-parirañjita-pāda-pīṭhaḥ yudhiṣṭhira Iva dharmma-parāyaṇaḥ brar̥haspatir iva naya-jñaḥ manur iva vinaya-jñaḥ Airāvata Ivānavarata-dānocca-hastaḥ sva-jana-parijana-vatsalaḥ parama-brahmanṇyo mātā-pitr̥-pādānudhyātaḥ śrī-pridhivipr̥thivī-jayasiṁghha-vallabha-mahārājāaḥ pḻakki-viṣaye viṣaya-vr̥ddhān adhikārinaḥ kundūra-grāma-kuṭiumbinaś ca samājñāpayati

viditam astu vo yathāsmābhiś catur-vvidyā-pāragasya mitrayaśasaḥ pautrābhyāM sva-pitur guṇālaṅkr̥tasya viṣṇuyaṣasaḥ putrābhyāṁ ṣaṭ-karmma-dharmmānuṣṭhāna-parābhyāM veda-vedāṅgevtihāsa-purāṇa-mīmāṁsādy-aneka-śāstrārttha-tatva-salila-prakṣālitāntaẖ-karaṇa-paṅkābhyāM Agniṣṭoma-yājibhyāM vatsa-sagotrābhyāṁ chandoga-sabrahmacāribhyāM trisahasra-vidyālaṅkr̥ta-mukhāravindābhyāM svāmaiyaśo-viṣṇuyaśobhyāM kuḍivāḍa nāma grāmae vasatiṁ kr̥tvā kundura-grāma-siīmno dvātroiṅśadrama-nivarttanaṁ chitttvā puṇyābhivr̥ddhaye sarvva-kara-parihāreṇāgrahāriīkr̥tya mayā sambprattaṁ.

tathā bhavadbhir anyaiś ca paripālaniīyaḥ. Etābhyaām eva gaviṣmi-sagotra-bahvr̥cāa-sabrahmacāri-sva-bhāgineya-viṣṇuśarmmaṇe ’sya grāmeasya navamo bhāgo dattaḥ

Ājñaptiḥ Aneka-dharmmānuṣṭhāna-puṇya-sañcayaḥ parama-vaiṣṇavo vājapeya-yājī bhīmaśarmmā. vyāsa-gītau

bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhuūmiḥ tasya tasya tadā phalaM mā bhūd aphala-śaṅkaā vaNḥ para-datteti pārtthivaāḥ sva-dānāt phalam ānantyaM para-dānānupālanaM

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Plates °ābhivarddhitānāṁ °ābhivarddhitānāṁ The character has been corrected to rddhi by re-engraving the circular i marker in smaller size at the top of the original larger marker, connected by a vertical repha to the top of the consonant. -ratnasya. Somasekhara Sarma does not transcribe the dot after this word. It is possible that it is part of a superfluous visarga and not a punctuation mark. -ārtti -ārtti śrīḥ- śrī The superfluous visarga is very faint, but probably intentional, as it occupies horizontal space. -brahmanṇyo It seems likely that the initially inscribed nyo was partially corrected to ṇyo by changing the right-hand arm to the form of ā as attached to ṇ, but no vowel marker was added on the left. -pāragasya There is a small, curved vertical stroke to the left of ga which may be the beginning of an aborted ga engraved too far to the left, or an aborted e marker on ga that was not completed. sva-pitur pitur̥- Although in my emendation the genitive associated with an internal compound member is not as nice grammatically as the compound in Somasekhara Sarma's emendation, compare sva-pitur anūna-guṇa-...-rociṣṇor in (set 1) of the same provenance. tatva tatrtva grāmae grāme An editorial footnote in Somasekhara Sarma's edition gives the reading grāmaḥ. Compare the text of (set 1) and my commentary on it. kundura- kundūra- The ASI transcript also reads kundūra-, but this instance of the name clearly has a short u. dvātroiṅśadrama-nivarttanaṁ dvātrāṅśadvātriṁśan-nivarttanaṁāni The end of the line is difficult to read, with troṅśa poorly executed and incorrect, followed by two even more clumsily formed characters squeezed into space sufficient for one character. The anusvāra read by SS is not present. There is no certain indication that correction has taken place here, but perhaps a single character was originally inscribed at the end. There is certainly no ni (as read by SS) here. The ASI transcript reads d with a virāma in its place, but this is also definitely not the solution. The intent may have been dvātriṅśad-grāma-nivarttanaṁ or -nivarttanāni, but this does not seem to make much sense. I wonder if an abbreviation of rāja-māna is involved here. sambprattaṁ Somasekhara Sarma only emends the anusvāra to a final M, but his editor proposes samprattaḥ instead. I disagree and believe the subject is not grāmaḥ (see above); rather, bhūkhaṇḍam or an equivalent is to be understood. paripālaniīyaḥ paripālaniīyaḥ The n seems to be a correction over something else, perhaps nu ka. grāmeasya The superfluous e marker may have been struck out in the original. bhīmaśarmmā In this name, bh may be a correction, perhaps from m. In the originals, śa is indiscernible except for the top part, but the whole character is clear in the ASI estampage.

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Greetings from the majestic residence at Asanapura. The dear grandson of His Majesty Kīrtivarman, whose actions dispel the suffering of all the world, a jewel of a king arisen from the ocean that is the family of the Calukyas—who are empowered by Mahāsena who with the tip of his spear shatters the great army mahā-sena of the lords of Danu’s spawn, who are the sons of Hāriti, who are of the Mānavya gotra and who have performed the Aśvamedha sacrifice—; the dear son of King mahārāja Viṣṇuvardhana, a veritable Supreme Viṣṇu of this epoch who, even in the midst of the Kali age, has descended into a human incarnation to protect his subjects as though it were the Kr̥ta age; namely His Majesty the supremely pious King mahārāja Pr̥thivī-Jayasiṁha Vallabha, who was deliberately appointed as heir by his mother and father, whose ever-increasing valour forces the entire circle of subordinate rulers sāmanta to bow, who strikes down the entire army and even the mind of enemy kings with the trident comprised of his own three powers śakti-traya, whose special ornament is the fame acquired through victories in the clash of many a battle, whose footstool is tinted day after day by sprays of luminance from jewels in the diadems of numerous subordinates sāmanta, who is as thoroughly devoted to righteousness dharma as Yudhiṣṭhira, as versed in polity naya as Br̥haspati, and as versed in discipline vinaya as Manu, whose hand is ceaselessly raised for giving as Airāvata’s trunk is raised and his rut fluid is ceaseless, and who cherishes his kin and retainers, commands the district elders viṣaya-vr̥ddha and officials of Pḻakki district viṣaya and the householders kuṭumbin of Kundūra as follows.

Let it be known to you that to the grandsons of Mitrayaśas who had mastered the four knowledges, the sons of Viṣṇuyaśas who is decorated with the virtues of his father, namely to Svāmiyaśas and Viṣṇuyaśas of the Vatsa gotra and the Chandoga school—who are devout in the pursuit of the six duties of a Brahmin and of moral duty dharma, who have cleansed their minds of stain with the water of the truths of the Veda, the Vedāṅgas, the Itihāsas, the Purāṇas and the tenets of numerous treatises śāstra such as Mimāṁsā, who perform the Agniṣṭoma sacrifice and whose lotus mouths are ornamented by knowledge of the three thousand trisahasra-vidyāSee 145-146 for a discussion of the term.—in order to augment our merit, I have assigned a homestead in the village named Kuḍivāḍa, and donated a plot of thirty-two nivartanas sectioned off from the perimeter of Kundūra village, converted into a rent-free holding agrahāra by a remission of all taxes.

Therefore you sirs, and others, shall respect this ruling. These same two Svāmiyaśas and Viṣṇuyaśas have in turn given a ninth part of this village to their sister’s son, Viṣṇuśarman of the Gaviṣmi gotra and the Bahvr̥ca school.

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.

Have no fear, o kings, that land may not yield a reward when it was granted by another! The protection of another’s donation perpetually produces the reward obtainable from your own donation.

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Om ! Prospérité ! De la résidence de l’illustre Asanapura, le cher petit-fils de l’illustre Kīrtivarman, destructeur de la souffrance de tout l’univers, joyau des rois nés dans l’océan qu’est la lignée des Calukya,Pour ces composés cf. notre note in insc. n° 14. Même occurrence in insc. nos 16, 17, 19. rendus prospères par Mahāsena dont le pouvoir a mis en pièce les armées des rois descendants de Danu,Le même composé apparaît dans l’insc. n°16 avec le même jeu sur le terme mahāsena qui désigne la première fois l’armée des Cālukya et la seconde fois le dieu. Un composé très approchant se trouve dans l’insc. n° 12 avec le même jeu sur mahāsena : sva-bhuja-vijita-danu-tanaya-mahāsenena mahāsenābhivarddhitānān. protégés par la troupe des mères, du même gotra que les descendants de Manu, fils de Hāriti, qui accomplirent l’aśvamedha, le cher fils du grand roi Viṣṇuvardhana, grand Viṣṇu vivant dans ce yuga,Pour le commentaire de ce composé voir l’insc. n° 14 du même roi, on le rencontre aussi dans les insc. nos 16 et 17. comme si c’était le Kr̥tayuga, alors qu’on était dans le Kaliyuga, incarné en homme pour protéger l’humanité, l’illustre grand roi Pr̥thivī Jayasiṁgha Vallabha, devant l’auguste majesté duquel se courbent les cercles de tous les feudataires, toutes les forces et les cœurs des rois ennemis ayant été brisés par le trident que sont ses trois pouvoirs, orné d’une extraordinaire gloire, acquise dans les victoires des heurts des nombreux combats, dont les pieds du trône sont rougis par la splendeur des rayons lumineux émis par les pierres des diadèmes des nombreux feudataires, - tel Yudhiṣṭhira, il connaît parfaitement le dharma, tel Br̥haspati, il connaît la science politique, tel Manu, il connaît la juste conduite, tel Airāvata qui étend sa trompe chargée de mada, il étend la main pour distribuer sans cesse des dons, - dévoué à son peuple et aux autres peuples, très pieux, méditant aux pieds de sa mère et de son père, aux anciens officiers de ce viṣaya, et aux chefs de famille du village de Kundūra, dans le viṣaya de Pḻakki, ordonne :

qu’il soit connu de vous que nous donnons aux deux petits-fils de Mitrayaśas, qui connaît parfaitement les quatre Veda, aux deux fils de Viṣṇuyaśas, paré des vertus de son père, à Svāmiyaśas et Viṣṇuyaśas, voués à l’accomplissement de leurs six devoirs et du dharma, dont la boue qui occupait le cœur a été lavée par l’eau qu’est le sens véritable des divers traités, les Veda, Vedāṅga, Itihāsa, Purāṇa, Mīmaṁsa, etc., qui accomplissent l’agniṣṭoma,Sur ce sacrifice, cf. insc. n°8. Mentionné aussi in insc. nos 8, 16, 17 et 20. du même gotra que Vatsa, disciples de l’école de Chandoga, dont les bouches, qui sont des lotus, sont ornées de la connaissance des Trisahasra, le village nommé Kuḍivāḍa, dont ils ont fait leur lieu de résidence, après avoir retranché trente-deux nivartana de la limite du village de Kundūra, en vue de l’accroissemement des mérites, exempté de toute taxe et en qualité d’agrahāra.Le pronom mayā est employé abusivement car l’agent de saṁprattaḥ apparaît au tout début de la séquence : viditam astu vo yathāsmābhiś.

Alors ceci doit être protégé par vous et par les autres. Ainsi ces derniers donnent la neuvième part de ce village à Viṣṇuśarman, le fils de leur sœur, disciple de l’école de Bahvr̥ca, du même gotra que Gavismin. L’exécuteur, doué d’une multitude de mérites et voué aux nombreux dharma, excellent devôt de Viṣṇu, qui pratique le vājapeya, est Bhīmaśarman. Voici deux vers de Vyāsa :

beaucoup ont donné une terre, beaucoup l’on protégée, celui qui possède la terre en possède le fruit.

Ne conservez point d’inquiétude, ô rois, à l’idée que cette terre ait été donnée par un autre : plus que le don qu’on fait soi-même, la protection du don d’autrui porte un fruit éternel.