Seal śrī-tribhuvanāṁkuśa

Plates

svasti. śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānām mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyāyināṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāṁchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānāṁm aśvamedhāvabhr̥tha-snāna-pavitrīkr̥ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇos satyāśraya-vallabhendrasya bhrātā kubja-viṣṇuvarddhano ’ṣṭādaśa varṣāṇi veṁgī-deśam apālayaT| tadātmajo jayasiṁhas trayastriṁśataṁ. tad-anujendrarāja-nandano viṣṇuvarddhano nava. tat-sūnur mmaṁgi-yuvarājaḥ paṁcaviṁśatiM. tat-putro jayasiṁhas trayodaśa| tad-avarajaḥ kokkiliḥ ṣaṇ māsāN| tasya jeṣṭho bhrātā viṣṇuvarddhanas tam uccāṭya saptatriṁśataM| tat-putro vijayāditya-bhaṭṭārako ’ṣṭādaśa. tat-suto viṣṇuvarddhanaṣ vṣaṭtriṁśataM. tat-suto vijayāditya-narendra-mr̥garājasoś cāṣṭacatvāriṁśataM. tat-putraḥ kali-viṣṇuvarddhano ’dhyarddha-varṣāaM. tat-suto guṇaga-vijayādityaś catuścatvāriṁśataṁ.

tad-bhrātur vvikramāditya -bhūpateḥ sac-camūpateḥ vilasat-kaṇṭhikā-dāma -kaṇṭhasya tanayo nayī dīnānāthāturāṇān dvija-vara-samiter yyācakānāṁ yatīnān nānā-deśāgatānāṁ paṭu-vaṭu-naṭa-sad-gāyakānāṁ kavīnāṁ bandhūnām andhakānām abhilaṣita-phala-śrāṇanād rakṣaṇād yo māteva triṁśad abdān bhuvam abhunag asau cāru-cālukya-bhīmaḥ.

tat-putro vijayādityaṣ ṣaṇ māsāN| tasyāmmarājaḥ sapta| tad-anu tālapa-rājo māsaṁ| tam uccāṭya cālukya-bhīmātmajo vikramādityaḥ saṁvatsarāNaM| tad-anu yuddhamallaḥ sapta|

nirjjityārjjuna-sannibho janapadāt tan nirggamayyoddhatān dāyādān ina-bhānu-līna-bha-gaṇākārān vidhāyetarāN| vajjrīvorjjita-nākam amma-nr̥pater bhrātā kanīyān bhuvaṁ bhīmo bhīma-parākramas samabhunaK saṁvatsarāN dvādaśa. tasya maheśvara-mūrtter umā-samānākr̥tekḥ kumārābhaḥ lokamahādevyāḥ khalu yas samabhavad ammarājākhyaḥ. yasmin śāsati nr̥patau paripakvāneka-sasya-saṁpac-chālī| satata-payo-dhenur abhīr nnirītir aparujṅjṅ nijnirasta-coro-deśaḥ.

ssa samasta-bhuvanāśraya-śrī-vijayāditya-mahārājādhirāja-parameśvaraḥ parama-bhaṭṭārakaḥ parama-brahmaṇyaḥ gudravāra-viṣaya-nivāsino rāṣṭrakūṭṭa-pramukhān kuṭuṁbinas samāhūyetthamājñāpayati|

kannaśarmmaṇaḥ putrāya kauṇḍillnyagotrāya tāḻupaṟṟu-grāmaśarmmābhidhānāya mat-kula-brāhmaṇāya mama dharmmasya vāyuavyaān diśi Etadīyya-prāktana-kṣetraṁ viluptaṁ sarvva-kara-parihāram udaka-pūrvvaṁ

Asyāvadhayaḥ pūrvvataḥ va nāma grāmasya sīmaiva sīmaā| Uttarataḥ ka Asyopari na kenacid bādhā karttavyā. yaḥ karoti tathā coktaṁ vyāsena.

svāmino na paro deva I paripālakāḥ|

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Plates °rājasoś cāṣṭa° °rājas osāṣṭa° bhūpateḥ sac-camūpateḥ bhūpateḥ I supply the missing words from parallels of this stanza. The text may have been intended as a prose abbreviation of the verse original, but since all other parts of the text match, including the next stanza that also follows this one on parallels, I prefer to assume that this is a scribal omission, plausible as eyeskip at pateḥ. nayī njayī EH suggests his emendation only tentatively. We now know from parallels of the stanza that the text is correct as received. tasyāmmarājaḥ A word meaning "son" is expected here. The intent may have been tasyātmajo mmarājaḥ. -samānākr̥tekḥ I wonder if the reading is in fact with a jihvāmūlīya. nijnirasta- According to Hultzsch, an i is visible above ra and an n below it. He suggests that the preceding jni may have been engraved twice and then the second corrected to ra. śarmmaṇaḥ Hultzsch does not make this restoration. About ṇa, he observes that it looks like ṇi. tāḻupaṟṟu- Hultzsch notes that an obliterated e seems to stand over tā. śarmmābhidhānāya Hultzsch does not make this restoration. He notes that an e seems to have been engraved above ya, and a m below it. dharmma Hultzsch observes that this word is engraved over something else, with only traces visible. sarvva- Hultzsch does not make this restoration. Asyopari Hultzsch does not make this restoration. tathā Hultzsch does not make this restoration. svāmino I am not aware of any parallel to the stanza in cognate grants or in Sircar's compilation of bhūmidāna stanzas. paripālakāḥ Hultzsch prints 5 asterisks in this line to indicate a gap before this word. He does not tell us whether the plate is broken off at the bottom edge, or whether it is only worn to illegibility. The asterisks take up as much page space as 8-10 akṣaras of his text. By my estimate, the number of characters lost in line 34 ought to be around 15 to 20 characters. I arbitrarily place the line break at the beginning of the last pāda of the stanza, but the actual break may have been elsewhere. The word paripālakāḥ is metrically appropriate for the end of an anuṣṭubh stanza, but it is also possible that it is the end of a short prose sentence written after the stanza. Hultzsch prints no asterisks after this word, which I take to mean that the text ends before the plate breaks off, but I cannot exclude the possibility that some further text has been lost after this point.

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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 are humbly devoted to Lord Mahāsena,While I consistently translate the phrase (pāda+)anudhyāta, occurring in almost all Cālukya plates, as “deliberately appointed by,” the construction here is with °ānudhyāyin. Thus, the composer of this text had in mind “meditation on feet of,” or at least a humble devotion to the respected presence. This in turn may mean that the standard phrase with (pāda+)anudhyāta was also understood to have this latter meaning by this time in the Cālukya chancellery. Compare 109., 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 thirteen. His younger brother, 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 forty-eight. His son Kali-Viṣṇuvardhana V, for a year and a half. His son Guṇaga Vijayāditya III, for forty-four.

His brother Prince bhūpati Vikramāditya, the good general of the army whose neck was garlanded with the flashing locket of the heir-apparent, had a judicious son.

He, the dear Cālukya-Bhīma—who was like a mother to the destitute, the helpless and the sick, to the congregation of excellent Brahmins, to supplicants, to ascetics, as well as to clever Brahmin pupils vaṭu, actors, good singers and poets arriving from various lands, because he presented them with the objects of their desires and protected them—ruled bhuj- the earth for thirty years.

His son Vijayāditya IV Kollabigaṇḍa, for six months. His son Ammarāja I, for seven years. After him, King rājan Tālapa, for one month. After dethroning him, Cālukya-Bhīma’s son Vikramāditya II, for a year. Then Yuddhamalla, for seven.

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.

While this king rules, the land is replete with the bounty of many a ripe harvest, exempt from fear, free from disasters īti, devoid of pestilence and rid of bandits, and its cows never dry up.

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 the householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Gudravāra district viṣaya as follows:

To the one named śarman of the Kauṇḍinya gotra, son of śarman, resident of the village Tāḻupaṟṟu named , who is my kula-brāhmaṇaHultzsch translates kula-brāhmaṇa as “family priest” in his commentary, and Sircar’s IEG gives the same meaning, citing SII, probably this particular inscription. However, B. V. Krishna Rao (283) points out that a family priest would be called purohita, while a kula-brāhmaṇa is a particularly esteemed Brahmin who marries a royal princess in addition to his Brahmin wife, and whose children are raised as kṣatriyas. I am inclined to prefer his explanation. my dharma in the northwestern direction of a field formerly belonging to this one, which has been expropriated is now restored, exempt from all taxes, the donation being sanctified by a libation of water.

Its boundaries are as follows. To the east to the west, the boundary is none other than the boundary of the village named To the north, Let no-one pose an obstacle to his enjoyment of his rights over it. He who does so So too Vyāsa has said:

There is no divinity higher than one’s lord protectors.