svasti

vikramāditya-satyāśraya-śrī-pṛthuivī-vallabha-palla va-rāja-gopāla-devasya kaikeya-vaṃśodbhavoddhata-pradhāna-pu ruṣasya Aneka-guṇa-gaṇālaṃkraṛta-prāsevya-lakṣmī-nivā sa-vakṣa-sthalasya Aneka-raṇa-vipula-śatru-jana-prabhañjana-ka riī-karākāra-bāhu-dvayasya caṇḍa-mahaāsena-putrasya payve gundu-purēśvarasya pallava-rājena dattaḥ

mantri-purōhita-śrī-kara ṇamuṃ sāsirvvaruṃ Aṟunūrvvaruṃ sahitaṃ tamma prasāda-paran a pponge Āharidta-gōtrajange siṃgitale-paṇyārange kāsaṃpa ḷḷiyā sama-bhāgamāN candra-sūryyar uḷḷappinaṃ sarvva-viruddha-ra hitaṃ gōpāladevar koṭṭaR

bhuktānubhuktaṃ salutt’ iḻdudu

mane-dāṇamuṃ palage-gaṇṭaṃ modal-āge kaḻaniyuṃ vaḍagaṇṇā sīme peramaḻe paḍuvaṇṇā sīme tanvaḷḷi gārapāḻi teṅkaṇṇā sīme neydalgeṟeyā Ēri mūḍaṇṇā sīme Iḍeveṭṭadā vaḍaga ṇṇā niriraga

koḷaguppe peḻjavasi Ardhaṃ kānasoppin ardhaṃ vāral ardhaṃ karsa-piṇḍaṃ nūṟ-irppatt-entṇṭu koṃbe gāroḍaṃ pa ḍeyaṃmṃ eṇṭu mūḍe jamali ondu

Idu gōpaāla-dēvarā da tti

Itaḥ-param idān aḻivoR Ī Aṟu-nūṟu bhūmi Agra haāramuṃ vāraṇāsiyumān aḻidorā lōkakke salvāR

pallava-rājena dattaḥ pallava-rājenaasya dattaiḥ ...

Prosperity!

Donation by the Pallava king pallava-rājena dattaḥ, that is, / for the sake ofThese alternative translations reflect the uncertainty about the necessity to emend the original text like does. The emended version would mean that Gopāladeva is described as a Pallava king. The unamended version would mean that Gopāladava is a vassal of the Pallava king, who sanctions a gift sollicited by Gopāladeva. Gopāladeva, the sun of valiance vikramāditya, the refuge of truth satyāśraya, the favourite of the fortune and of the earth śrī-pṛthivī, the Pallava king pallava-rāja,The first three epithets are traditional epithets of the Cāḷukya kings. They might qualify Gopāladeva () or pallavarāja (). As for pallavarāja, it is not clear if it describes Gopāladeva as belonging to the Pallava lineage or if it is the appropriation by a vassal of the dynastic title of his overlord. It is not clear either if Pallava refers here to the Pallavas of Kāñcipuram or to the Noḷamba-Pallavas. ...

Along with his minister, his chaplain, his accountant, the one-thousand, and the six-hundred, Gopāladeva gave, free from all opposition, a half-share of the village of Kāsaṃpaḷḷi to ...

...

The donation consists in the gift of a house-site and a rice-field, the boundaries of which are as follows: the northern boundary ...; the western boundary ...; the southern boundary ...; the western boundary ....

The donation further consists in ...

This is a donation of Gopāladeva.

He who destroys this will enter the world of those who destroy this agrahāra comprising six hundred lands as well as Benares.

Salut !

Donation de Gopāladeva, roi des Pallava, soleils de bravoure et refuges de la vérité qui sont les favoris de la Fortune et de la Terre, noble et important personnage issu de la lignée de Kaikeya, qu’illustre le cortège de ses nombreuses vertus, qui se montre digne qu’on l’honore, sur la poitrine duquel repose la Fortune, et dont les deux bras, semblables à des trompes d’éléphant, ont dans plus d’un combat anéanti de puissants ennemis : le fils de Caṇḍamahāsena, le seigneur de la cité Payvegundu, le roi des Pallava.

[original translation converted to DHARMA transliteration scheme]

Hail! This is the gift of the Pallava chief Gopāladeva alias Vikramāditya-Satyāśraya, who was the favourite of Fortune and Earth, the chief among the exalted personages born of the Kaikeya family, who was adorned with a multitude of virtues and whose breast was the abode of the goddess Lakṣmī, who had a pair of arms which resembled the elephant’s trunk in shape and which had destroyed the hosts of enemies in several battles, who was the son of Caṇḍamahāsena and the lord of the city of Payvegundu.

Gopāladeva, attended by his minister, the purohita family priest, the śrīkaraṇa officer of Accounts, the one-thousand mahājanas and the six-hundred nāḍu granted, free from all opposition, to Siṃgitale-Paṇyāra of the Hārita-gotra who had earned his Gopāladeva’s favour the equal share i.e., half of the village Kāsampaḷḷi to be enjoyed as long as the sun and the moon exist. This estate was in his continued enjoyment.

The portion granted was as follows: The house site and the rice-fields beginning from the place called? Palage-gaṇṭa. The northern boundary of this was the village Peramaḻe, the western boundary consisted of the villages Taṇvaḷḷi and Gārapāḻi, the southern boundary was the embankment of the tank called Neydalgeṟe and the eastern boundary was the lake on the north of the hill called Iḍevaṭṭa.

Besides this he was granted one half of the incomes koḷaguppeFor the explanation of these terms see above p. 176. and peḻjavasi, one-half of kāna-soppu and one-half of vāral and a lump sum of one hundred and twenty eight karsa kārshāpaṇa? The meaning of kombe gāroḍam is not clear. and a pair of eight mūḍes.

This was the gift of Gopāladeva. He who destroys this will enter the world of those who destroy this agrahāra comprising six hundred lands and Benares.

On the taxes or incomes donated, see 176: The significance of certain incomes, the halves of which were granted to the donee, viz., koḷaguppe, peḻjavasi, kānasoppu and vāral is not quite clear. I may suggest, however that koḷaguppe may denote a heap (kuppe) made up of the share due to the state on every koḷa (a measure of capacity) of the produce. Javasi may mean a tax in kind on javasa (Skt. yavasa) meaning meadow grass; peḻjavasi would then be a tax levied on big (meadows of) straw. Kāna or kān means forest and soppu means foliage in Kanarese. Kānasoppu may therefore be a tax on the foliage of the forest used by the cultivators for manure and other purposes. In Tamil vāral means spoil [fn. 2: I am indebted for this suggestion to Rao Bahadur R. Narasimhachar.]; and it is not unlikely that it had the same connotation in Kanarese. The words karsa-piṇḍam [fn. 3: Since karsa-piṇḍam is specified as 128 it appears to me that it denotes the gift of a lump sum (piṇḍa). If 80, karsa may be taken to be the tadbhava of the Sanskrit word karṣa (kārṣāpaṇa). Karsapiṇḍam would then mean the kārṣāpaṇas paid in a lump unlike the taxes noted above, of which the donee was to receive a half. This explanation seems to gain strength by the use of a somewhat similar expression in an inscription, of the 11th year of the Cāḷukya king Pratāpacakravarti Jagadekamalla II (No. 503 of the Madras Epigraphical Colleotion for 1915); the passage runs as: tanna tohiya manneyavaṃ kāṇikey-aya-dāya sarvv-āya-śuddhi varṣaṃ-prati hanneraḍu gadyāṇama piṇḍ-ādānvāgi oḍambaṭṭu dhārā-pūrvvakaṃ māḍi koṭṭa. Here the twelve gadyāṇas (gold coin) were granted as a lump sum] and koṃbe-gāroḍam are obscure and do not occur in any of the Kanarese inscriptions so far published.

Reported in (ARIE/1956-1957/A/1956-1957/72).

Edited in , with facsimiles (EI 21.29) and corrigenda (EI 21, p. vii); re-edited in ; text and summary in (IP 258); text and French translation in (B 72).

Edited and translated here by Emmanuel Francis & Samana Gururaja (2024), based on and the published visual documentation therein.

unnumbered (pasted between pp. 178 and 179) 397-402 258 636-638 784-785 72 35 A/1956-1957 72