svasti svasti om svasti sat-kīrttiḥ sa-kīrtti sa-kīrttiḥ Fleet's translation also shows that he accepts the received reading, but since it is grossly unmetrical, I think it must be a scribal error. tena-m aAneka- tena Aneka- tenamanāneka- Fleet also proposes an alternative emendation to tenaivam aneka. I prefer to assume that the m is used here in non-standard sandhi and normalise to hiatus. viśvāmitravaT viśvāmitrava(dhr̥ta) viśvāmitravaTl I am not sure what Shastree wished to express with his parentheses, but I believe that he reads T as ta and proposes emending va to dhr̥. -devasvāmi-Āinām ādityasvāmi- -devasvāmi-Ādityasvāmi- Hiatus would not be surprising in the inscription, but I believe (and think Fleet reasoned along the same lines) that sahita further on means that we have three sons plus two others here. The omission of the genitive ending here may be poor grammar on the composer's part, but it may also be eyeskip omission by the scribe. -samakālāāT -samakālāaṁ Since ā for aṁ seems an unlikely scribal error, we are probably dealing with the non-standard ablative ending -ā here. mahāyajñotsarpaṇārtthaM mahāyajña-ArpaṇārthaM -bhoge -bhogo Aṇopalyā° Aṇopalvā° Acāṭa- Ācāṭa- The scribe or the composer must have been familiar with the standard formulation beginning with a-cāṭa, but since he then wrote apraveśyaḥ, the privative must be suppressed here. -viśuddhea Ity -vibhśuddhety anuprekṣya anuprekṣya -matidr āñcchiṁdyād ācchidyamānaṁ -matidr ācchiṁdyād ācchidyamānaṁ -matird ācchiṁdyādr ācchidyamānaṁ BGS's emendations are in all probability a typographic error (and perhaps incorrect "correction" of that error by the printer) and his actual reading and emendation was probably the same as that of Fleet. vānumodeta vānumodet I suspect that this is a non-standard ending rather than a scribal mistake. Compare vase in ll. 26-27. ṣaṣṭiṁ ṣaṣṭir vaseT vaset I suspect that this is a non-standard ending rather than a scribal mistake. Compare vānumode in l. 25. dadatāṁ dātaraṁ -pratiṣṭhān tu -pratiṣṭhātpya dānā śāc chreyo dānāt śreyo Another non-standard ablative ending, compare samakālā in l. 16. kuryyāāT dānā śāc chreyo kuryyāT Fleet's emendation cannot be excluded, but compare the non-standard third-person optatives in lines 25 and 26.

Greetings! In the lineage of the Calikyas—who were deliberately appointed to kingship by Lord Mahāsena, who are of the Mānavya gotra, who are the sons of Hārītī, the shafts of whose arms are guarded by the grace of the band of Mothers, who have acquired the Boar emblem through the grace of Viṣṇu who rises from sleep reclining on the Milk Ocean—arose, endowed with the three powers śakti-traya—

Victorious is he, King nr̥pa Raṇavikrama, who cast down the prowess, pride and passion of enemy kings and who was known as Satyāśraya recognised as one who has truthfulness as his foundation through his actions that smash the evils of the Kali age.

He had a son, Kīrtivarman of true fame kīrti, steadfast in maintaining stability, with good deeds as his foundation, a lord of the earth who fulfilled his duties.

His son of great splendour is like Kandarpa Kāma embodied, familiar with moral duty dharma and mindful of what has been done for him, comparable to Pr̥thā’s son Arjuna in bravery.

It is as though he—and, indeed, Bībhatsu Arjuna—had been placed in the world by the Creator in order to tear up the arrogance of men who make a living by their weapons.

He, the Favourite of Fortune and the Earth śrī-pr̥thivī-vallabha Crown Prince yuvarāja Viṣṇuvardhana Viṣamasiddhi, whose lotus feet are rubbed by the crest jewels on the bowed diadems of numerous subordinates sāmanta and who is an ornament of the entire circle of the earth, has—on the full-moon day of Kārttika, while stationed at Kurumarathyā,Or on the road to Kuruma?, in order to acquire merit for his mother and father as well as for himself—granted, with due ceremony accompanied by a libation of water, the village named Alandatīrtha, located in the Śrīnilaya territory bhoga to the north of the Aṇopalya Brahmanical holding agrāhāra and on the southern bank of the river Bhīmarathī to Brahmins familiar with the Vedas and Vedāṅgas: Acalasvāmin, Vedasvāmin and Devasvāmin—who are the sons of Lakṣmaṇasvāmin and are of the Ghr̥ta-Kauśika gotra with Viśvāmitra as their pravaraI follow Fleet in interpreting the text to mean that Viśvāmitra was the (principal) pravara of the donees, or at least of the first three. On the basis of syntax, the text should mean “who, like Viśvāmitra, were the sons of Lakṣmaṇasvāmin,” which does not make sense. The intent may also have been say that Lakṣmaṇasvāmin was like Viśvāmitra, but I am again not sure that this controversial character is a desirable comparison. —together with Ādityasvāmin and Nāgakumāra,The structure of the text implies that the parentage and gotra given above applies only to the first three donees, but it may have been meant to apply to the last two as well. to be the inalienable property of their sons, grandsons and so on as long as the moon, sun and earth remain, for the offering of the five great sacrifices, viz. Bali, Caru, Vaiśvadeva, Agnihotra and Havana.

Let this be known to all governors of the marches paryanta-viṣayapati, subordinate rulers sāmanta, landlords grāmabhogika, headmen mahattara and others: understanding this village to be barred from constables cāṭa, men-at-arms bhaṭa, collectors kusīda and the like and to be exempt viśuddha from all revenue-taking ādāna, and bearing in mind that the world of the living is as volatile as the waves on the water of an ocean whipped by a fickle wind, therefore no transgression of this property should be made. But, if someone with a mind obscured by the shroud of the darkness of spiritual ignorance should seize it or condone its being seized, the five great sins shall be visited upon him. So too did the reverend Vyāsa, the redactor vyāsa of the Vedas speak:

A donor of land stays in heaven for sixty millennia, while a seizer of granted land and a condoner of such seizure shall reside in hell for just as many.

Many kings, beginning with Sagara, have enjoyed the bountiful land. Whosoever at any time owns the land, the fruit reward accrued of granting it belongs to him at that time.

No such merit is generated for us kings when we give land, as that which occurs when we protect the foundation of another.

O Yudhiṣṭhira, diligently preserve land that has been previously donated to the twice-born. O best of land-possessors, preserving a grant is superior to making a grant.

One must not, even at death’s door, set his mind on the property of a Brahmin! What fire has burnt, grows again, but what the brahman has burnt will not grow.

He who would seize land, whether given by himself or by another, shall be cooked in the Pot-Stewing kumbhīpāka Hells for sixty thousand years.

The seizers of a land grant will be born as black adders dwelling in dry holes in the waterless wilderness of the Vindhyas.

The above decree śāsana was written in the eighth ongoing year of His Majesty the King mahārāja.

Om ! Prospérité ! A celui qui a acquis les trois pouvoirs,Les trois pouvoirs constitutifs de la royauté : utsāha, l’audace, prabhu, la puissance, mantra, les conseils, cf. , 6, 2, 33. né dans la lignée des Calukya, qui méditent aux pieds du seigneur Mahāsena, du même gotra que les descendants de Manu, fils de Hārītī, dont les bras sont des barres de portes, protégés par la faveur de la troupe des Mères, qui ont gagné de porter la marque du sanglier par la faveur du dieu qui dort, allongé sur l’océan de lait,

Victoire au roi Raṇavikrama, dont la vaillance, l’enthousiasme et la fougue anéantirent les rois ennemis, lui qui devint Satyāśraya en accomplissant le barattement des méchants du Kaliyuga !

Son fils, pourvu de gloire, fut Kīrtivarman, riche d’une ferme constance, réceptacle de nobles actions, qui accomplit son devoir, souverain de la terre.

Le fils de celui-ci, pourvu d’un grand tejas, tel Kandarpa sous sa forme corporelle, lui qui connaissait autant le dharma que les bienfaits, avait un courage comparable à celui de Pārtha.

Comme pour éradiquer l’orgueil des hommes qui vivent des armes, lui, Bībhatsu, fut placé dans le monde par le créateur.

Celui-ci, dont les pieds de lotus sont frottés par les maîtres joyaux des diadèmes des nombreux feudataires inclinés, devenu l’ornement du cercle entier de la terre, le prince héritier illustre Pr̥thivī Vallabha Viṣṇuvardhana, alias Viṣamasiddhi, résidant à Kurumarathī, afin d’acquérir des mérites pour sa mère, son père et lui-même, lors de la pleine lune du mois de Kārtika, donne à Acalasvami, Vedasvāmi et Devasvāmi, ainsi qu’à Ādityasvāmi et Nāgakumāra, qui sont les fils de Lakṣmaṇasvāmi, - appartenant aux Viśvāmitra, qui connaissent l’ensemble des Veda et Vedāṅga, du gotra de Ghr̥takauśika, - et à leurs fils et petit-fils, aussi longtemps que dureront la lune, le soleil, la terre, afin d’accomplir les cinq grands sacrifices que sont le bali, le caru, le vaiśvadeva, l’agnihotraSur ces sacrifices, cf. insc. n°2. Le bali, le caru et le vaiśvadeva sont aussi mentionnés in insc. nos 2 et 7. Sur l’agnihotra cf. insc. n° 7. et le havana,Sur ce sacrifice, cf. ŚBr. KātyŚr., références données in Monier-Williams. dans le bhoga de Śrīnilaya, au nord de l’agrahāra d’Aṇopalya, sur la rive sud de la Bhīmarathī, le village nommé Alandatīrttha, après avoir fait une libation d’eau qui convient.

Que ceci soit connu de tous les chefs de viṣaya voisins, les feudataires, les chefs de villages, les chefs de familles,D. C. Sircar, 1966, p. 191 : chef de village, famille, communauté. etc. ; l’entrée de ce village est interdite aux troupes régulières et irrégulières ainsi qu’aux usuriers, etc., ayant déclaré qu’il était libre de tout impôt, ayant compris que le monde vivant est instable comme les vagues de l’océan, agité par un vent instable,Même idée in insc. n°7. et veillant à ce qu’aucune transgression ne soit effectuée. Le bienheureux Vyāsa, compilateur des Veda, a dit : Que celui qui, l’esprit obscurci par le voile ténébreux de l’ignorance, transgresse (cet édit), ou approuve qu’il soit transgressé, soit lié aux cinq grands crimes !

Le donateur de la terre séjourne soixante mille ans dans le ciel, que celui qui interrompt (la donation) et celui qui l’approuve demeurent aussi longtemps en enfer !

Beaucoup de rois ont joui de la terre, à commencer par Sagara, celui qui possède la terre en possède le fruit.

Ceux qui donnent et ceux qui jouissent de la terre ne gagnent pas le même mérite que ceux qui protègent une terre établie par autrui.

Donnée auparavant aux brahmanes, ô Yudhiṣṭhira, protège avec force cette terre ! la préservation, ô meilleur des princes de la terre, est plus grande que le don.

Ne porte pas de convoitise au bien d’un brahmane, même si les souffles ont quitté ta gorge, ce que le feu a brûlé croît, ce qu’un brahmane a brûlé ne croît plus.

Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre, cuit en enfer pendant soixante mille ans.

Habitant des grottes arides dans les forêts sauvages du Vindhya, ceux qui s’emparent d’une donation de terre renaissent comme serpents noirs.

Cet édit a été gravé pendant la huitième auguste année de règne de l’illustre grand roi.

First edited in rudimentary form by Ball Gangadhar Shastree (1), with a lithograph. Properly edited with new estampage by J. F. Fleet . The present edition by Dániel Balogh is based on a collation of these editions with Fleet's estampages. Shastree silently normalises spelling and punctuation, which is not shown in the apparatus here.

1 1Ind. Ch. 1