EIAD 160. Penugoṇḍa plates ― reign of Hastivarman (I?) author of digital edition Arlo Griffiths Vincent Tournier European Research Council (ERC), grant agreement no 809994 DHARMA Paris DHARMA_INSEIAD00160.xml CC BY-SA 4.0 2019-2026 Penugoṇḍa plates ― reign of Hastivarman (I?) Arlo Griffiths Arlo Griffiths Vincent Tournier Stefan Baums Ingo Strauch assistance with XML encoding and metadata verification Chloé Chollet assistance with XML encoding and metadata verification Marine Schoettel digital humanities consultant Emmanuelle Morlock digital humanities consultant Andrew Ollett

First digital edition made by École française d'Extrême-Orient (Paris, France), realized in collaboration with the HiSoMA Research Centre (Lyon, France) and hosted by TGIR Huma-Num (France) as Early Inscriptions of Āndhradeśa, in 2015-2017.

Early Inscriptions of Āndhradeśa DHARMA_INSEIAD00160

Copyright (c) 2017 by Stefan Baums, Arlo Griffiths, Ingo Strauch and Vincent Tournier.

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śrīhastivarmmā
*vijayajayapurā bhagavannārāyaṇacaraṇāravindarajovaguṇḍitaśirassa vāsasatāyukassa mahārājasirī2hatthivammassa vayaṇeṇa kānīrāhāre Appaṇo dhammāyubalavivaddhaṇatthaṁ svarnnayanārtthañ ca Amhapunnappāyananimitte °mulukulimududappamuhā gāmo bhāṇitavvo Etaṁ gāmaṁ nānāgotracaraṇa3tapasajjhāyahomavrataniyamaratāṇaṁ vedavedāṅgetihāsapurāṇanirogachandovicitapavayaṇapāragāṇaṁ yajanayājanāddhyayanāddhyāpanadānapratigrahaṣaṭkarmmaniradāṇaṁ saṭthibamhaṇāṇāṁ Amhehi prathama4kalyāṇadakṣiṇānimitte saṁpadattaṁ -->tad evan nātūṇa savvabādhaparīhārehi pariharadha Ācandatārakaṁ bhuñjantu savacchare jeṭṭhamāsakālaṭṭhamiya sā samuhāṇattī bhadrapadanakṣatre saṁpaddataṁ .bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phalam· ṣaṣṭivarṣasahasrāṇi svargge modati bhūmidaḥ Apaharttā cānumantā ca tāvan narakam r̥cchati |Amātyajayasvāmīnā
śrīhastivarmmāWe have not seen the seal.*This symbol represents siddham according to : 148, with n. 3.-guṇḍita-Understand -guṇṭhita- (: 148, n. 4).-bala-ba looks like p with ā added above as in pā/hā.Ahma-Other possible readings might be Amhaṁ- or Amhe-.mulukuli-Sircar suggests, with reference to EIAD 161, that one might restore mulukuligāme, but comparison with EIAD 159 indicates that the text may be correct as it stands, or that one might read mulukule as a separate word.-mududa--muduḍa-Alternative readings -mud/ḍud/ḍa- are possible.-ppamuhāEmend -ppamuho, as already proposed by Sircar.Etaṁ gāmaṁThis portion seems to have been damaged on the plate.3This numerical figure resembling a looped ta logically represents “3.”-niroga-Sircar understands -nīroga- (: 146, 147, 150). But we think that the word must be understood as corresponding to Skt. nirukta. Cf. Kāvyamīmāṁsā: śikṣā, kalpo, vyākaraṇaṁ, niruktaṁ, chandovicitiḥ, jyautiṣaṁ ca ṣaḍaṅgānīty ācāryāḥ.-niradāṇaṁUnderstand -niratānaṁ.saṭthi-saṭṭhi-There seems to be a dot in the subscript circle, so one must read th.-dakṣiṇā--dakṣiṇa-Sircar’s translation implies the emendation -dakṣiṇā-.tad evan nātūṇataṁ devat-atthatheṇaSircar’s reading apparently has a typographical error. Our reading is supported by EIAD 162, l. 12–13.ĀcandatārakaṁĀcandatārakaṁbhuñjantusavaccharebhuñjantu | dabe savacchareThe apparent vertical stroke interpreted by Sircar as daṇḍa must have been the u in ntu. It is unclear why Sircar wanted to emend to -vaccharā. His reading of the numeral seems too uncertain to us to be retained.-miya sā samuhāṇattī-miyaya samuhāṇattīSircar’s reading Aṭṭhamiyaya as a single word and explaining it as corresponding to Skt. Āṣṭamikāyāṁ (: 146) seem farfetched. Although we hesitantly read sā and explain it as demonstrative with samuhāṇattī, it could also be read ya. Comparison with EIAD 185, l. 34 and 187, l. 31, suggests that samuhāṇattī should follow immediately after the date in the locative, so we do not expect a separate word ya (= Skt. ca), while comparison with EIAD 185 and 187 also shows that samuhāṇattī stands for Skt. nom. sg. svamukhājñaptiḥ/svamukhājñā, so that Sircar’s suggestion The intended expression seems to be Āṇattiya: 149 n. 6 and his interpretation as equivalent to Skt. svamukhājñaptyā (p. 147) are not acceptable.bhadrapadanakṣatre saṁpadattaṁIt seems that the first word ought to have been placed in the dating formula, while the second is redundant because it occurred already in line 11.ṣaṣṭi-ṣaṣḍi-With correction to ṣaṣṭi-. It seems to us that one can simply read ṣaṣṭi-.svarggesvaggiWith correction to rgge. It seems to us that one can simply read svargge. If there be an i, it is not a normal one.Amātya-Amāttya--jayasvāmīnā-jayasvāmīnāSircar notes: The word likhitam seems to have been omitted for want of space at the end of the line: 149. But other interpretations of the unclear akṣaras are possible: jayasvāminaḥ, jayasvāmī |.

From the victorious Jayapura, by the order of the glorious great king Hastivarman, whose head is covered by the pollen of the lotus-feet of the Lord Nārāyaṇa and who is to live for a hundred years, in the district of Kānīra, the village headed by the headman of Mulukuli is to be addressed (thus):

‘In order to increase (our) own merit (dharma), longevity and strength, and in order to lead (our ascendants and descendants) to heaven and for the sake of expanding our religious merit, on the occasion of the dakṣiṇā (i.e. sacrificial fee) of a first kalyāṇa (ritual), this village is given by us to sixty Brahmins― who belong to various gotras and caraṇas and delight in penance (tapas), recitation of sacred texts (svādhyāya), oblations (homa), vows (vrata) and observances (niyama); who are experts in Veda, Vedāṅga, Itihāsa, Purāṇa, etymology (niroga, i.e. nirukta), metrics (chandovicita) and explanation of texts (pravacana); and who are devoted to the six duties (of the Brahmins, that are) conducting sacrifices (yajana), sponsoring sacrifices (yājana), study (adhyayana), teaching (adhyāpana), gift (dāna) and acceptance of gift (pratigraha).

Knowing this, exempt (it) with complete exemptions from taxes! Let them enjoy (it) as long as moon and stars (endure)!’

In the … year, on the eighth (day) of the dark (fortnight) of the month of Jyeṣṭha. This is an order from the (king’s) own mouth. Given under the lunar mansion Bhadrapada.

By numerous [kings], land has been given; and by many it has been protected. Whoever holds land at a given moment, to him does the fruit then belong.

The giver of land revels sixty thousand years in heaven; the one who steals [land] as well as the one who approves (of the theft), [to him] will befall hell for as many [years].

By the minister Jayasvāmin.

vāsasatāyukassaObviously this word cannot mean who was a hundred years old: 149, but must imply the wish of longevity. Cf. vasasatāya in EIAD 21, l. 5 and the commentary thereto.

Appaṇo … AmhapunnappāyananimitteSircar notes that these words should properly be read in the next sentence beginning with etaṁ in line 6: 148 n. 6. Our translation assumes this transposition.

First described and translated by . The text is re-edited here from Sircar’s facsimiles.

1953-53: 11, 23, no. A.14: 236: no. 858: 98-100 (no. 52)