Seal śrī-tribhuvanāṁkuśa

Plates

svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mātr̥gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhavagavan-nārāyaṇa-prasāda-samāsādita-vara-varāhāa-lāṁcchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhāvabhr̥tha-snāna-pavitrita-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇos satyāśraya-vallabhendrasya bhrātā kubja-viṣṇuvarddhano ’ṣṭādaśa varṣāṇi veṁgī-maṇḍalam anvapālayaT. tad-ātmajo jayasiṁhas trayastriṁśataM. tad-anujendrarāja-nandano viṣṇuvarddhano nava. tat-sūnur mmaṁgi-yuvarājaḥ pañcaviṁśatiM. tat-putro jayasiṁhas trayastriṁśataM. tat-sutaḥ kokkiliḥ ṣaṇ māsāN. tasya jyeṣṭho bhrātā viṣṇuvarddhanas tam uccāṭya saptatriṁśataM. tat-putro vijayāditya-bhaṭṭārakaḥ aṣṭādaśa. tat-putro viṣṇuvarddhanaṣ vṣaṭtriṁśataM. tat-sūutaḥ vijayāditya-narendrea-mr̥garājas sāṣṭāacatvāriṁśataM. tat-putraḥ kali-viṣṇuvarddhano ’ddhyarddha-varṣaM. tat-sutaḥ guṇaka-vijayāditya-mahārājaś catuścatvāriṁśataM. tad-anuja-yuvarāja-vikramāditya-bhūbhr̥d-ātmajaś cālukya-bhīmas triṁśataM. tat-putro vijayādityaḥ ṣaṇ māsāN. tasyaāgra-sūnur āammarājas sapta varṣāṇi. tat-sutaṁ vijayādityaṁ kr̥ta-kaṇṭhikā-paṭṭa-bandhābhiṣekaM. bālam uccāṭya tāḷādhipo māsam ekaM. cālukya-bhīma-tanayo vikramāditya-rāja Ekaādaśa maāsān bhuvam apaālayaT.

meḻāṁbā-vijayāditya -nandano nandita-prajaḥ baddhvā kramāgataṁ paṭṭaṁ rakṣaty ācandram urvvarāM. Utkhātoddhatta-ripuṇā pratiropita-bandhunā. kundendu-dhavalaṁ yena nītan daśa diśo yaśaḥ līlā rājñaāṁ virājantae yasmin nātanyatra rājasu padmākara-gatan tejaḥ kim asti kumudākarae.

sa sarvvalokāśraya-śrī-viṣṇuvarddhana-mahārājaādhirāja-parameśvaraḥ parama-brahmaṇyo maātā-pitr̥-paādaānudhyaātaḥ gudravāra-viṣaya-nivāsino rāṣṭrakūṭa-pramukhān kuṭuṁbinaḥ Ittham ājñaāpayati.

vaṁgipaṟṟu-mahāgrāma -vāstavyo gotamānvayaḥ tyāūrkkiya-kramako nāmnā turāṣāḍ-vibhavo ’jani. tasya tanūjo mādhava -somayājī janārddane bhaktimāneñ jagad-ānandī vibhavair uditoditaiḥ śrī-viddamayya-kramako viprāṇāṁ utsavodayaḥ tanayo brahma-varccasvī tasyāpy atanu-pauruṣaḥ. yad-grir̥hāthititithi-pūjaāyāṁ pāda-prakṣālanāṁbhasā. Ajiraṁ karddamībhūtaṁ punāty ā saptamaṁ kulaṁ. yat-putra-pautrā vaṭavo vāra-goṣṭhiṣu vāgminaḥ paṁca-vārīṁ samāpayya. saṁpūjyante mahājanaiḥ. yasya m anuṣṭhānaṁ punānaṁ mānavo nayaḥ Abhyāso hi nirāyāso vedānāṁ praṇavasya ca.

tasmai Ākulamannaṇḍu-nāma-grāma-paṣcima-diśiḥ dāmodara-kramakopanna kṣetraṁ tat-pautra Evāyam iti sarvva-kara-parihareṇodaka-pūrvvaṁ kr̥tvaottarāyaṇa-nimitte ’smābhir ddattam iti viditam astu vaḥ.

Asyāvadhayaḥ. pūrvvataḥ pedda-koḍu. dakṣiṇataḥ koḍu. paścimataḥ kraṁkaṭavvā-sīmā. Uttaratas sa Evasaiva. Asyopari na kenacid bādhā karttavyā.

bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phalaM. sva-dattāṁ para-dattāṁ vā yo haraetsa vasundharāM ṣaṣṭiṁ varṣa-sahasrāṇi viṣṭṭhāyāṁ jaāyate kr̥miḥ.

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Plates bhavagavan-nā° These characters are spaced closely together. There may have been some sort of correction here (perhaps from bhavagannā by partially overwriting the first inscribed characters), but this is not evident from the estampage. trayastriṁśataM Kielhorn reads an anusvāra at the end, but this is a circle whereas anusvāras are dots. I am certain that a final M was intended, but the tail was not engraved. As Kielhorn observes, the text should in fact read trayodaśa here. tat-sutaḥ As Kielhorn observes, this should read tad-avarajaḥ or tad-dvaimāturānujaḥ °varddhanaṣ vṣaṭ° The same sandhi occurs in lines 11 and 13 of the Diggubaṟṟu grant of Bhīma II. It is also possible that the intent was varddhanaḥ, and the v is superfluous; compare tyaḥ ṣaṇ° in line 15. tāḷādhipo tāhādhipo Just as in the Diggubaṟṟu grant where Fleet reads the name as Tāha (lines 26 and 30), we definitely have ḷ here, distinguished from h in this hand by the fact that the final hook of the latter bends backward underneath the body (see e.g. l13 mahārājaś), while ḷa has a smaller hook that does not bend below the body. meḻāṁbā meḻāṁbā The anusvāra is present, but it is above bā rather than to the left of it. It is clearer in Elliot's rubbing in the Bibliothèque nationale than in the plate in Epigraphia Indica, but visible there too. See also the palaeographic description. Utkhātoddhatta-ripuṇā Kielhorn emends tt to t, which is of course morphologically appropriate. However, the use of tt seems to be a desperate licence of the poet (māṣam api maṣaṁ kuryāt) employed to make the line conform to the na vipulā pattern, where the fourth syllable must always be long. Thus, emending the language would result in incorrect prosody. Why the composer did not choose to save the metre by choosing a synonym instead of uddhata (e.g. utkhāta-dr̥pta-ripuṇā) remains a mystery. gudravāra- This line is below the binding hole, and other pages in this set always have two lines affected by the hole, while on this page this is the third affected line. The space is about two characters wide, as opposed to 4 to 5 character widths in the spaces that actually include the hole. The preceding taḥ is in fact below the hole, and I see no reason why gu or even gudra could not have been inscribed without skipping this space. It is thus possible that the space was not left blank because of the hole, but was a vacat in which the name of the viṣaya was filled subsequently, but this did not require all the space that had been left blank. There is, however, nothing visible in the scribal hand or the execution style to suggest that gudravāra was not engraved along with the rest of the text. gotamānvayaḥ gautamānvayaḥ The vowel mark is clear but ambiguous; it could have been intended for au as Kielhorn reads it, but it looks identical to o nearby (e.g. in kramako and vibhavo), and its tail is much shorter than that of kauśikī in line 2. tyāūrkkiya- tyākkiya- The reading is unambiguous, but I believe yā must be a scribal mistake for the similar-looking ū. Two Brahmins named Tūrkkiya (and Tūrkkaya) are mentioned in the Vandram plates of Amma II; a Turkaśarmman in the Eḍeru plates of Vijayāditya I, the Masulipatam plates of Vijayāditya III and in the Sātalūru plates of Vijayāditya III; and a Tūrkama(bhaṭṭa) in the Kākamrāṇu grant of Bhīma I and the Diggubaṟṟu grant of Bhīma II. bhaktimāneñ The last character is a clear ne, which may be a mistake for N (to be further normalised to ñ in a conjunct to the next character). -pūjaāyāṁ pāda-prakṣālanāṁbhasā The restoration is Kielhorn's. He suggests it only tentatively in a footnote (printing in his text only a lacuna between pūja and kṣā°, but I find it fully plausible and confirmed by the vestiges visible in Elliot's rubbing. m Kielhorn explicitly notes that the second character of the lacuna is lost, the plate being corroded through. The vowel of the first appears to be e, though ai or a non-cursive o are also possible. The second may be a conjunct. -grāma- I wonder if the vowel could instead be e, attached to the bottom left of the body. There is some noise there; a photo may be clearer. -kramakopanna I provisionally adopt Kielhorn's reading except that he does not indicate a gap between ko and panna. I have some doubts about reading ko, though it is plausible in context. The following character has neither ascenders nor descenders (possibly, pa). Next, pa is quite certain but nna could well be nda or something else. The next character may be na; the one after that may have the vowel e, and the last in the sequence may be va. A photo will probably reveal more. tat-pautra Here, ta is very narrow; pau has plenty of noise and has an au marker with a hook at headline height rather than a tail descending into the body zone; and the r of tra is quite small and crowds into tpau. This word may well be a correction from something else, perhaps from pota.

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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-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 thirty-three.Jayasiṁha II ruled for thirteen, not thirty-three years, which is the duration of Jayasiṁha I’s reign. His sonCorrectly: his younger brother by a different mother. 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 King mahārāja Guṇaka Vijayāditya III for forty-four. The son of his younger brother the heir-apparent yuvarāja Prince bhūbhr̥t Vikramāditya, King bhūpāla Cālukya-Bhīma, for thirty. His son Vijayāditya IV, for six months. His firstborn son Ammarāja I, for seven years. After dethroning his son the child Vijayāditya V who had been consecrated for kingship with the locket kaṇṭhikā and turban paṭṭa-bandha, Tāḷādhipa, for one month. Next, having slain him in battle, Cālukya-Bhīma’s son King rājan Vikramāditya II protected pāl- the earth for eleven months.

The delightful son of Meḻāmbā and Vijayāditya IV, who delights his subjects, has donned the hereditary turban and protects the earth while the moon remains.

Eradicating his haughty foes and reinstating his kinsmen, he has propagated his reputation, bright as jasmine or the moon, to the ten quarters.

The kingly extravagances which shine in him are not found in other kings: is the splendour manifest in a stand of day lotuses there in a stand of night lilies?

That shelter of all the world sarva-lokāśraya, the supremely pious Supreme Lord parameśvara of Emperors mahārājādhirāja, His Majesty Viṣṇuvardhana Bhīma II, who was deliberately appointed as heir by his mother and father, commands the householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Gudravāra district viṣaya as follows:

In the lineage of Gotama there arose a man as prodigious as Indra turāṣāh. Named Tūrkkiya the krama reciter, he was a resident of the great village Vaṁgipaṟṟu.

His son, the Soma sacrificer Mādhava, was devoted to Janārdana Viṣṇu and delighted everyone by his all-surpassing magnificence.

His son in turn is the krama reciter Reverend Viddamayya of no mean prowess, rich in Brahmanic splendour and the veritable arrival of a feast for priests.

His courtyard, turned into a morass by water used for washing feet in the course of the worship of guests in his house, purifies his family up to the seventh generation.

His sons and grandsons, youngsters eloquent in committee assemblies vāra-goṣṭhi, I understand vāra to mean an official or a body of officials, as suggested by Kielhorn in a note to his translation (1387) as well as by Subrahmanya Aiyer (27-28) and Sircar (pañcavāra)., are greatly honoured by dignitaries who put them on the committee of five pañca-vārī.

His observance is purifying, his guiding principle naya is that of Manu,Due to a lacuna of two characters, the interpretation of the first hemistich is not entirely certain, but its purport must have been something much like that translated here. and the recitation of the Vedas and Om praṇava is second nature to him.

Let it be known to you that on the occasion of the winter solstice we have given to him the field formerly belonging toDue to a lacuna, the interpretation of the text is again uncertain here. the krama reciter Dāmodara, to the west of the village named Ākulamannaṇḍu, converted into a rent-free holding agrahāra by a remission of all taxes, the donation being sanctified by a libation of water, on the grounds that he Viddamayya is in fact his Dāmodara’s maternal grandson.

Its boundaries are as follows. To the east, the great canal koḍuAccording to Kielhorn's note, kōḍu means “rivulet, branch of a river” in Telugu, but in Kannaḍa, “peak or top of a hill.”. To the south, a canal koḍu. To the west, the border of the village Kraṁkaṭavvā. To the north, the same. Let no-one pose an obstacle to his enjoyment of his rights over it.

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.

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Plates

Prospérité ! Kubja Viṣṇuvardhana, frère de Satyāśraya Vallabhendra, ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu, honorés dans l’univers entier, fils de Hāriti, qui obtinrent leur royaume grâce à l’excellente faveur de Kauśikī, protégés par la troupes des Mères, méditant aux pieds du seigneur Mahāsena, dont le cercle des ennemis fut soumis en un instant à la vue du signe illustre de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par le bain purificatoire de l’aśvamedha, règna pendant dix-huit années sur le royaume de Veṁgī ; son fils, Jayasiṁha, pendant trente-trois années ; le fils de son frère cadet Indrarāja, Viṣṇuvardhana, pendant neuf années ; le fils de celui-ci, Maṁgi Yuvarāja, pendant vingt-cinq années ; son fils, Jayasiṁha, pendant trente-trois années ; son fils, Kokkili, pendant six mois ; le frère aîné de celui-ci, Viṣṇuvardhana, ayant chassé ce dernier, pendant trente-sept années ; son fils Vijayāditya-Bhaṭṭāraka pendant dix-huit années ; le fils de celui-ci, Viṣṇuvardhana, pendant trente-six années; son fils Vijayāditya Narendra Mr̥garāja pendant quarante-huit années ; le fils de celui-ci, Kali Viṣṇuvarddhana, pendant un an et demi ; son fils, le grand roi Guṇaka Vijayāditya, pendant quarante-quatre années ; le fils du frère cadet de ce dernier, prince héritier, le roi Vikramāditya, Cālukya Bhīma, pendant trentre années ; son fils Vijayāditya pendant six mois ; le fils aîné de celui-ci, Ammarāja, pendant sept ans ; ayant chassé le fils de ce dernier, Vijayāditya, alors qu’il était enfant, qu’il portait le collier et avait été couronné, Tāhādhipa régna pendant un mois ; le fils de Cālukya Bhīma, le roi Vikramāditya, protégea la terre pendant onze mois ;

le fils de Meḻāṁba et Vijayāditya, qui comblait son peuple, ayant noué le bandeau héréditaire, protége la terre tant que dure la lune,

lui, qui a déraciné les orgueilleux ennemis et réinstallé les alliés, a conduit sa gloire, qui a la blancheur du jasmin et du lotus, jusqu’aux dix horizons.

En lui resplendissent les beautés des rois, en nul autre parmi les rois : l’éclat qui envahit ce massif de lotus qu’est la main de Padmā, le trouve-t-on dans un massif de lotus ?Strophe difficile reposant sur un arthāntara, les deux sujets sont identiques mais l’un est dépourvu de la qualité que l’autre possède. Dans les pāda a et b, il y a une paronomase : rājñām, rājante, rājasu, tandis que dans les pāda c et d il y a une synonymie, padma et kumuda, provoquant un virodha-śleṣa. En effet, cette synonymie engendre une contradiction. Celle-ci peut être résolue au moyen de deux hypothèses : - soit padma et kumuda désignent deux variétés de lotus, l’une étant plus lumineuse que l’autre, mais ceci semble difficile à attester ; - soit padmākara est un virodha-śleṣa, se décomposant ainsi : padmā-kara, la main de Padmā. Nous retenons cette deuxième hypothèse qui est plus pertinente.

Lui, refuge de tous les hommes, l’illustre roi suprême des grands rois, Viṣṇuvardhana, excellent seigneur, excellent dévôt, méditant aux pieds de sa mère et de son père, ordonne ceci aux chefs de famille habitant le viṣaya de Gudravāra, rāṣṭrakūṭa en tête :

habitant le mahāgrāmaD. C. Sircar, 1966, p. 176 : petit territoire regroupant plusieurs villages. de Vaṁgipaṟṟu, de la descendance de Gautama, le récitant nommé Tyākkiya naquit, lui qui avait la puissance de Turāṣāḥ.

Son fils fut Mādhava, sacrificateur de soma, dévot de Janārdhana, source de joie pour l’univers grâce à ses immenses capacités.

L’illustre récitant est Viddamayya, qui fait naître la joie des prêtres. Il a pour fils Brahmavarcasvin, dont la vertu n’est pas insignifiante.

L’eau avec laquelle on lavait les pieds des brahmanes rendait boueuse, la vaste cour de sa demeure , jusqu’à la septième génération.Le texte est très altéré mais nous pouvons en déduire le sens général en le rapprochant de la str. 30 de l’insc. n°34: yasya śrī-bhavanājira[ṁ] dvija-pada-prakṣālanāṁbu(ṁ)-sphutam nityaṁ karddamatāṇ nayaty atitarāṁ yenoddhr̥taṁ svaṁ kulam[+|] pāda a et b , str. 30, insc. 34.

Ses fils et petit-fils, jeunes brahmanes, éloquents dans les éminentes assemblées, étant entrés dans les comités de cinq membres,D. C. Sircar, 1966, p. 420 : comités d’assemblée locale. sont honorés par les notables.

Celui-ci pratique le rite de purification et suit la règle de Manu, il répète en effet sans effort les Veda et la syllabe Om.

Qu’il soit connu de vous que nous donnons à ce dernier, récitant de Dāmodara, * * *Le texte étant illisible, il est difficile de préciser la fonction de ce composé dans la phrase. , car il est son petit-fils, un terrain à l’ouest du village nommé Ākulamannaṇḍu, exempté de toute taxe, après avoir fait une libation d’eau, pendant l’ascension du soleil vers le Nord.Cette expression désigne la « remontée » du soleil vers le Nord entre le solstice d’hiver et celui de l’été, même expression dans l’insc. n°26.

Les limites de celui-ci sont : à l’est un large ruisseau,Traduction de l’éditeur. au sud un ruisseau,Traduction de l’éditeur. à l’ouest la limite de Kraṁkaṭavvā, au nord la même. Aucune charge ne doit lui être imposée.

Beaucoup ont donné une terre, beaucoup l’ont protégée, celui qui possède la terre en possède la 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.