* svasti jayaś cābhyudayaś ca.

jayatyāviṣkr̥itaṁ viṣṇōr vvārāhaṁ kṣōbhitārṇṇavaṁ. dakṣiṇōnnata -daṁṣtr̥āgra viśrānta-bhuvanaṁ vapuḥ.

svasti samasta-bhuvanāśrayaṁ śrī-pr̥ithvīvallabhaṁ mahārājādhi rāja paramēśvara paramabhaṭṭārakaṁ satyāśraya-kula-tilakaṁ cāḷukyābharaṇaṁ śrīmat-traiḷōkyamalla-va llabhaṁ .

baḷavac-cōḷa-narēṁdra-darppa-daḷanaṁ māḷavya-vaṁśārṇṇavā khilad' aurbbānaḷan aṁga-vaṁga-khasa-vēṁgī śpāṇḍya-śsaurāṣṭra-kē raḷa-nēpāḷa-turuṣka-cēra-magadha-kṣmādhīśa-dhārādharā niḷan aṁbhōdhi-vr̥itāvanī-vaḷaya doḷ cāḷukya-kaṇṭhīrava.

ant' enisida śrīmad-āhavamalla-dēvara vijaya-rājyam uttarōttarābhivr̥iddhi-pravarddhamānam ā-caṁdrārkka-tāraṁ saluttamire. tat-pāda-padmōpajīvi-samadhigata-paṁca-mahā śabda-mahā-sāmantādhipati-mahā-pracaṇḍa-daṇḍanāyakaṁ satya-rādhēyaṁ śaucāṁjanēyaṁ sujana-prasannaṁ nuḍidu-mattennaṁ śrīmat-traiḷōkyamalladēva-pādābja-bhr̥iṁgaṁ sāhasōttuṁgaṁ nāmādi-samasta-prasśa sti-sahitaṁ śrīman-mane-verggaḍe-daṇḍanāyakaṁ nāgadēvayyaṁ.

vasudhēśāgraṇi cakravartti-tiḷakaṁ traiḷō kyamallaṁ nijā vasathāmatya-padakke māḍe mahimāvaṣṭaṁbhamaṁ tāḷdi sā dhisidaṁ munnam aśādhyar app' ahitaraṁ ta d-dravyamaṁ tandu puṁ jisidaṁ svāmig' apāra-pauruṣa-guṇaṁ śrī-gaṇḍa-nārāyaṇaṁ. jalarāsśi-śrēṇiyoḷ pāl-gaḍal amara-kuja-śrēṇiyoḷ pārijātaṁ kuḷa-śaiḷa-śrēṇiyoḷ mandaram akhiḷa-nadī-śrēṇiyoḷ gaṁgey ent' a ggaḷam ent' ārādhyam ant' ī catur-udadhi-taṭī-sthūla-kallōḷa-māḷā viḷa-bhāsvad-bhūri-bhūgōḷaka-janita-vibhu-śrēṇiyoḷ nāgadēvaṁ.. subhaṭar ttan annar illeyum ene negaḻdaṁ cōḷa-kāḷāntakaṁ bhō ja-bhujaṁgāhi-dviṣaṁ gūrjjara-mada-haraṇaṁ sēguṇadhvaṁ akaṁ cē ra-bhaya-bhrānti-pradaṁ kōṁkaṇa-baḷa-daḷanaṁ hāra-nīhāra-tārā -nibha-śuṁbhat-kirtti-daṇḍādhiparoḷ atuḷa-dōr-vvikra maṁ nāgadēvaṁ.

ant' asama-samara-rasa-rabhasa-parigata-ripu-nikara-kari-vara-śiraḥ-piaraīpāṭan ācaraṇanuṁ karṇṇē-japa-tamaḥ-paṭaḷa-vighaṭana-khara-kiraṇanuṁ. cāḷukya-cakrēśvara-kaṭaka-bāhattara-niyōgi-nivaḥ ārādhyanum para-balakk' asādhyanuṁ. kāryyadol br̥ihaspatige sariyuṁ śrīmad-āhavamallana kēsariyum eṁenisi kisukāḍ ēḻpattumam toragarey-aruvattumaṁ bāḷaguḷi kāriṭṭage modalāge-palavuṁ bhatta-grāmegaḷumaṁ sarbbābhyantara-siddhiyiṁ duṣṭa-nigraha-vi śiṣṭa-pratipāḷanaṁ geydu sukha-saṁkathā-vinōdadin āluttam iḻdu.

himavat-kūutkīḷadiṁd' unnatam idu rajatādriṁdradiṁ tānē vistīr ṇṇam id' eṁd' urbbī-talaṁ baṇṇise pura-vadoḷ sūṇḍiyoḷ viśva-lōkō ttamamaṁ nāgēśvaraṁ gettisidan atiśayāvāsamaṁ cāru-cakrē śa-mahāmātyaṁ pradhān āgrani viśada-yaśō-rājitaṁ Nāgadēvaṁ. nāḍāḍiy-allad' antire mā ḍisidaṁ dēva-niḷayad' eraduṁ keladoḷ kūḍe dhavaḷāramaṁ sura-nīḍam ivene sūḷe-gēriyaṁ budha-nilaya. sogayisuva sūṇḍiyoḷ dhare pogale jasaṁ negaḷe pāl-gaḍalgaṁ peṁpiṁ migil' enipa taṭākaman osed' agaḷisidaṁ rāya-maṁtri-cūḍā-ratnaṁ. mānasa sarōvarakkaṁ tā ne migil nāga-goṇḍam ene kal-vesadim dāna-ni dhi māḍisidan abhimāna-dha nam nāgadva-daṇḍādhīśa..

antu māḍisi sśaka-varṣa 981neya vikāri saṁvatsarada māghada puṇṇame sōma-vāradandu śrīmat-traiḷōkyamalla-dēvar dakṣiṇa-dig-vijayam geydu cōḷanam yayaṁ geydu maguḷe bijayaṁ geyyuttaṁ sindavādi-nāḍa baliya grāmaṁ puḷiy-appayaṇa-viḍinol sōma-grahaṇa-nimittaṁ dharā-pūrbbaka-purassaraṁ kisukāḍ ēḻpattara baliya sivuṇūraṁ sarbba-namasyam āge tāṁbra-śāsanamaṁ cakravartti kuḍe paḍedu rājadhāni sūṇḍiya nagarēśva rada pratibaddha nāgēśvarada sōmēśvara-paṇḍita-dēvargge.

kṣitiyol divya-bratīṁdrar ppalar olar avargg' ond' uḷḷod' oṁd' illidēn eṁ ba tapō-vikhyātiy ēn emb' amaḷina-carita-khyātir ēneṁba khyātiy ēn eṁba vidyā-caturatva-khyātiy ēn eṁb' akhiḷa-guṇa-gaṇa-khyātiy eṁb' ondu pemp' ūrjjitam āyt' eṁdande sō mēśvara-yati-patiyaṁ baṇṇisal ballan āvoṁ. sakaḷa-kṣṁāpāḷa-cūḍāmaṇi-kaṣaṇa-kiṇ-ōpēta-pādābja-vaiśē ṣika-cūḍāratna-naiyāyika-sarasija-mārttaṇḍa-śsāṁkhya-prabhāvā dhikha-śabda-jñāna-padmāsana-ninag' eṇeyār eṁbinaṁ sanda mīmāṁ śsaka-gōtra-trāsi-sōmēśvara-yati-pati bhūlōka-vikhyātan ādaṁ. śiva-gēha-vyūha-khaṇḍa-sphuṭita-nava-sudhā-karmma-nirmmāpaṇakkaṁ śiva-pūjā-vyāptigaṁ tac-civa-mahima-mahā-bhōga-saṁpat-padakkaṁ śiva-yōgīṁdra-brajakkaṁ śiva-pada-yugaḷ-ānamna-vidyārtthigaḷgaṁ sivuṇūraṁ koṭṭan ēṁ puṇyada kaṇiyo jadhgac-cakradoḷ nāgadēvaṁ. jasam urbbī-bhāgamaṁ dig-vivaraman amarāvāsamaṁ tīve dharmma -vyasanaṁ kaig' aṇme sūṇḍī-puradal eseva nēgēśvarāvāsamaṁ mā ḍisi taddevāḍi-dēvaṁg' ar̥ikeya sivuṇūraṁ śiḷā-saśāsanaṁ mā ḍisi biṭṭaṁ daṇḍanāthāgraṇi sakaḷa-jagan-maṇḍanaṁ nāgadēvaṁ.

*śrīman-nāgadēvēśvarakk' āḷva dēva-bhōgaṁ sivuṇūra catur-āghāṭada sīme mūḍaṇaṁṇa-deseyal biliya kalla mugguṁgguḍḍe. āgnēyadoḷ piriya kiriya kalla mugguḍḍe. teṁka-deseyal gōsāsiya kereya teṁkaṇa meyya banniya marada mugguḍḍe. nairr̥ityadoḷ per' baḷḷaṁ mēre paḍuval pe rbaḷḷada paḍuvaṇa meyya-belada maraṁ mēre vāyavyadoḷ ā per' baḷḷada deseya vāyavyada gōṁṭinol keccan' appa kalgaḷ. baḍagaṇa deseg' ā per' baḷḷadā deseya keraṁku gallu Īśānyadoḷ uppina paḷḷaṁ mēre. antu catus-sīmeyiṁ olaguḷḷa bhūmiy-ellamaṁ taḷa-vr̥tti māḍi paccikk' ida sama-kaṭṭinol dēvargge śrīkhaṇḍa-dhūpa-nivēdya khaṇḍa-sphuṭitakke mattar nūr̥avyattu. Alliya tapōdhanar āhāra-dānakke mattar mūnuru tapōdhanargge vakkhāṇisutam irppa bhaṭṭargge mattar mūvattu. maṭhada māṇiyaran ōdisuv' ōjhargge mattar Eṁṭu. Hōmaṁ geyva brāhmanar irbbarggaṁ mattar Eṁtu. ghaḷigeya māṇiyar nnālvarggaṁ mattar irpattu. nāga-goṇḍakke mattar irppattu. dēvara bhōgakke naḍeva piriyara-vāḷa-sūlege mattar irppattu perggaḍe-vāla-sūlege mattar padinaydu bala-vakkad' eḍa-vakkada kaṁbada sūleyar nnālvarggaṁ mattar nnālvatt' Eṁtu bala-vakkad' eḍa cāmarada sūleyar nnālvarggaṁ mattar nālvatt Emtu. pātra-nālvarggaṁ mattar nālvatt' Eṁtu. bhōgada sūleyar irbbarggaṁ mattar irppatta-nālku paṟe-kā ṟaṁge mattar irppatta-nālku vaṁśigaṁge mattar panneraḍu sūḷevālaṁge mattar panneraḍu kalkuṭiga-candōjaṁge mattar mūvattu sivuṇūra manneya-sā myada teṟeyaṁ manneyaṁ daḍigayyaṁ. doḍḍayyaṁ ajjārayyan intivar mmodal ā manneyar ellaṁ tan tamma putra-pautrikaṁ śrīman-nāgēśvara-dēvarrg' āvakālamuṁ naḍasu vantāgire sōmēśvara-paṇḍita-dēvara kālaṁ karcci dhārā-pūrbbakaṁ māḍi manneya sāmyada tereyaṁ parihāram āge biṭṭar Intī dhārmmamaṁ sūṇḍiy-aruvar ggāvuṇḍugaḷu m eṅbar sseṭṭiyaruṁ kai-koṇḍu svadharmmadiṁ rakṣisuttam irppar.

goravar kkaāḷāmukhar nnaiṣṭhikar enisadoḍaṁ bhōgadoḷ mūṟu porttuṁ vara-kāntā-saṁkuḷaṁbandirade taḍev-aḍaṁ viśva-vidyārtthigaḷ bi ttaradiṁd' ā porttum ōduttiradoḍam irisalk' āgad' enduṁ varādhī śvarar end' ī dharmmamaṁ nirmmisi niyamisidaṁ sūṇḍiyoḷ nāgadēvaṁ. *kaṇi-vidyā-vibhavakk' udāharaṇey artthōpārjjanakk' ekka-lā vaṇam udyad-guṇa-ratna-rāji-geṟe-vaṭṭaudāryya-saṁpattigē gaṇaj' end' ī guṇi-śaṁkhkanaṁ pogaḷuguṁ jhātkāri-jhaṁjhāsamī raṇa-saṁbhūta-taraṁga-saṁbhr̥ita-payōdhi-prāvr̥tōrbbi-talaṁ. besanaṁ daṇḍādhināthāgraṇi sakaḷa-jagan-maṇḍanaṁ Nāgadēvaṁ besasal kaikoṇḍu sūṇḍī-purada naḍuve nāgēśvarāvāsamaṁ ci ntisal' ārggaṁ bārad' eṁb' antuṭaṇa kaḷasśa nirbbāṇam app' annegaṁ mā ḍisidaṁ vakrōkti-vācaspati paṁpati-hitar ācāryyan ī śaṁkhkarāryyaṁ.* sāmānyōyaṁ dharmma-śsētur nr̥ipāṇāṁ kāḷē kāḷē pāḷanīyō bhavadbhiḥ sarbbān ētān bhāvinaḥ pārtthivēṁdrān bhūyō bhūyō yācatē rāmacaṁdraḥ. svadattāṁ paradattāṁ vā yō harēta vasundharām. ṣaṣṭir-varṣa-sahaśsrāṇi viṣṭāyāṁ jāyatē kr̥imiḥ. suvarṇṇam ēkaṁ gām ēkāṁ bhūmēr apy ēkam aṁguḷaṁ. haran narakam āpnōti yāvad ā bhūta-saṁplavaṁ. bahubhir vvasudhā bhuktā rājabhiḥ sagarādibhiḥ. yasya yasya yadā bhūmiḥs tasya tasya tadā phalaṁ. na viṣaṁ viṣam ity āhuḥr dēva-śsvaṁ viṣam ucyatē. viṣam ēkākinaṁ hanti dēva-svaṁ putra-pautrakaṁ. viṁdhyāṭavīsv atōyāsu ṣśuṣka-kōṭara-vāsinaḥ. kr̥iṣṇa-sarppāḥ prajāyantē brahmadēva-svahārakāḥ.* madvaṁsśa-jāḥ para-mahīpati-vaṁsśa-jā vāḥ pāpād apēta manasāProbably a mistake for the usual manasō bhuvi bhūmipālāḥ. yē pāḷayanti mama dharmmam idaṁProbably an error for imaṁ; but dharma may also be neuter samastaṁ tēbhyō mayā viracitāmjaḷir ēṣa mūrdhni.*

Intī sśāsana-maryyādeya dharmmamaṁ svadharmmadiṁ pratipāḷisidavargge śrī-kurukṣētraṁ prayāge vāraṇāsi śrīparbbatam a rgghyatīrtthaṁgaḷoḷ śata-kratuvum aśvamēdhaṁ geyda phaḷamum ēḻkōṭi kavileya kōḍuṁ koḷagumaṁ ponnoḷaṁ paṁcha-ratnadolaṁ kaṭṭisi caturvvēdigaḷ appēḷkōṭi brāhma ṇarggubhayamukhi-goṭṭa phaḷamum ā tīrtthaṁgaḷoḷ ēḻkōṭi tapōdhanarggā caṁdrārkka-tāram anna-dānam ikkida phaḷamum akkum ī dharmman upēkṣisi kiḍisidavargga nituṁ tīrtthaṁgaḷol ēḻkōṭi kavileyum ēlkōṭi brāhmaṇarum ēḻkōṭi tapōdhanaruman alida pāpaṁ sārgguṁ.

nyūn ākṣaram adhikākṣaraṁ vā tat sarbbaṁ pramāṇam iti.*

*baredaṁ sūṇḍiya kuḷakaraṇi rāvapayyan īśvara-pāda-paṁkaja-bhramaraṁ maṁgaḷa mahā-śrī śrī śrī.*

Hail! Victory and success!

Victorious is the Boar-form of Viṣṇu as itself stirring up the ocean, with the universe resting on the tip of its lofty right tusk.

Hail! The asylum of the whole world, favourite of Fortune and Earth, great Emperor, supreme Lord, supreme Master, ornament of Satyāśraya's race, embellishment of the Cāḷukyas, Traiḷōkyamalla-vallabha:-

A shatterer of the pride of the potent Cōḷa monarch, a submarine fire to the whole of the ocean that is the race of the Māḷavyas, a wind to the clouds that are the kings of the Aṅgas, Vaṅgas, Khasas, and Vēṅgī, the Pāṇḍyas, Saurāṣṭras, Kēraḷas, Nēpāḷas, Turuṣkas, Cēras, and Magadhas, is the Cāḷukyan lion in the circuit of the ocean-girt earth.

While the victorious reign of king Āhavamalla, who is thus described, was proceeding in a course of successively increasing prosperity to endure as long as the moon, sun, and stars-one who lives upon his lotus-feet, who has attained the five mahā-śabdas. The mahā-sāmantādhipati, the great august General, who bears all titles such as "a Rādhēya Karṇa in truthfulness, an Añjanēya Hanumān in purity, gracious to the good one who changes not his wordsLiterally, "who, having spoken, says not otherwise" a bee to the lotus-feet of king Traiḷōkyamalla, exalted in boldness, the Steward of the Household and General, Nāgadēvayya-

When the foremost of monarchs, the ornament of emperors, Traiḷōkyamalla, raised him to the rank of minister in his own house, he, being established in dignity, conquered previously unconquerable foes, he brought and piled up for his master their treasures, he who possessed the virtue of boundless valour, a blessed Nārāyaṇa of warriors.

Among oceans how eminent is the Milk-Ocean, among celestial trees the Pārijāta, among central mountains Mandara, among all rivers Ganges! So among the noble men born on the bright spacious earth stirred by the lines of massive billows along the shores of the four oceans how worshipful is Nāgadēva!

Nowhere are there warriors like to him: Thus was Nāgadēva illustrious, a slayer of the Cōḷa KālaAs Śiva was a destroyer antaka to Kāla, so Nāgadēva was a destroyer to the Cōḷa king, a Garuḍa to the serpent Bhōja, a suppressor of the Gūrjaras' pride, a destroyer of the Sēguṇas, a cause of terror and confusion to the Cēras, a shatterer of the hosts of the Kōṁkaṇ, one who has lustrous fame like pearl-strings, hoar-frost, and stars, pearless in valour of arm among commanders.

While he, thus known as being accustomed to split the skulls of noble elephants or attacking hosts of foemen that have an unequalled lust for battle, as dissipating like the hot-rayed Sun the mass of gloom consisting of slanderers, as being adored by the company of the seventy-two officers in the camp of the Cāḷukya emperor, as being unconquerable by hosts of foemen, as being like Br̥ihaspati in management of affairs, and as being the lion of Āhavamalla, was administering the Tor̥age sixty and Bāḷguḷi and Kāriṭṭage and many other provision-villagesVillages specially allotted for his maintenance with ful internal rights, so as to suppress the wicked and protect the cultured, in enjoyment of pleasing conversations:-

Nāgadēva, the Emperor's agreeble High Minister, foremost among councillors, radiant with brilliant glory, raised in the excellent townof Sūṇḍi for Nāgēśvara a surpassing dwelling pre-eminent in the whole world, so that the people of the earth praised it, saying that it is loftier than Himālaya or Kūtkīḷa, likewise more spacious than the great Silver MOuntain Kailāsa.

He, a home for sages, in a manner that was not that of a common man constructed on each side of the temple white-plastered buildings such as might be called a nest of gods, and a quarter for public women.

In fair Sūṇḍi, while the world praised him and his fame shone brightly, that crest-jewel of royal ministers gladly caused to be dug a pond which may be said to exceed in greatness the Milk-Ocean.

The General Nāgadēva, a treasure of bounty, rich in public spirit, constructered with craft of stone-work a Nāga-goṇḍa Nāgas's tank which in its turn surpasses the Mānasa lake

Having made these structures:-On Monday, the full-moon of Māgha in the Śaka year 981, the cyclic year Vikārin, when king Traiḷōkyamalla, having made a victorious expedition through the southern region and conquered the Cōḷa, was on return back holding a triumphal progress, in the halting-camp of Puḷi, a town within the Sindavāḍi province, on the occasion of an eclipse of the moon, the emperor having issued with pouring of water a copper-plate title-deed to the effect that the village of Sivuṇūr in the Kisukāḍ seventy should be held in universally respected tenure, Nāgadēva received and assigned it to Sōmēśvara-paṇḍita-dēva, a votary of Nāgēśvara, attached to the Nagarēśvara City God of the capital Suṇḍi:-

On the earth there are many godlike great ascetics; if these have some single quality, they have not got another; but he has such unique rich distinction that men say of him "What eminence in asceticism! What eminence in stainless conduct! What eminence in erudite skill! What eminence in the series of all virtues!" Thus who now is able to praise fitly the great ascetic Sōmēśvara?

"O thou whose lotus-feet are scarred by the rubbing of the crest-jewels of all monarchs, crest-jewel of Vaiśēṣikas, sun to the lilies of Naiyāyikas, excellent in mastery of Sāṁkhya, a Brahman in grammatical science, who is peer to thee?" On this account the great ascetic Sōmēśvara, a worthy Gōtra-trāsiA variant on the title of Indra, Gōtra-bhid,"shatterer of mountain-fastnesses". Gōtra-trāsi "scaring mountains", also means "scaring families", here of Mimāṁsakas., has become renowned on earth.

For the reconstruction with fresh plaster-work of worn-out and broken masonry in a multitude of temples of Śiva, for the practice of the worship of Śiva, in order that this honour of Śiva should attain to a position of great felicity, for the benefit of the company of great Yōgins of the cult of Śiva, for the benefit of students bowing before Śiva's feet, he granted Sivuṇūr: what a mine of godliness in the domain of the world is Nāgadēva!

His fame filling the regions of the earth, the divisions of space, and the abode of the gods, and his passion for religion becoming extreme, Nāgadēva, foremost of generals, ornament of the whole world, built a splendid dwelling for Nāgēśvara in the town of Sūṇḍi, and, having caused to be made a title-deed on stone, he granted the renowned Sivuṇur to the god of Taddevāḍi.

The bounds of the four sides of access of Sivuṇūr, the sacred estate administered for the god Nāgadēvēśvara, are as follows: on the east the mugguḍḍe of the white stone; on the south-east, the mugguḍḍe of the Great Hog's Stone; on the south, the meyya-banni tree south of the Gōsāsi tank; on the Great River is the limit; on the west, the meyya-beḷa tree west of the Great River is the limit; in the north-west, the (?)red stones at the corner north-west of the same Great River; on the north, the rough stone in the same direction towards the same Great River; on the north-east, the Salt Stream is the limit.

Making thus all the land within the four bounds into a taḷa-vr̥itti estate, by an arrangement of apportionment he assigned to the god for sandalwood, incense, oblations, and repairs of worn-out and broken masonry one hundred and fifty mattar; for gifts of food to the ascetics of the place, three hundred mattar; for the professors lecturing to the ascetics, thirty mattar; for the teacher giving lessons to the youths of the monastery, eight mattar; for the two Brāhmaṇs offering libations, eight mattar; for the youths of the assembly-hall, twenty mattar; for the Nāga-goṇḍa, twenty mattar; for the public woman acting for the god's enjoyment who is attached to the piriy-ara, twenty mattar; for the public woman attached to the steward, fifteen mattar; for the four public women at the columns of the right and left sides, forty-eight mattar; for the four dancers, forty-eight mattar; for the four fan-bearing public women of the right and left sides, forty-eight mattar; for the two public women in use, twenty-four mattar; for the drummer, twenty-four mattar; for the flute-player, twelve mattar; for the steward of the public women, twelve mattar; for the stone-cutter Cāndōja, thirty mattar.

In order that the seigniors Daḍigayya, Doḍḍayya, Ajjarayya, and all the other seigniors of Sivuṇūr, their sons and grandsons, should continue to apply the revenues of lordship from the seigniory of Sivuṇūr for all time to the cult of the god Nāgēśvara, the laved Sōmēśvara-paṇḍita-dēva's feet and with pouring of water made over to him the revenues of lordships from the seigniory with immunity from imposts. Thus the six Gāvuṇḍus and eight Seṭṭis of Sūṇḍi, taking charge of this pious foundation, shall maintain it according to its proper rule.

If the GoravasŚaiva ascetics of the monastery. who are Kāḷāmukhas should not be devout, if they should be so neglectful that the company of fair women should not come for three days for enjoyment, or if all the students should fail to study actively always, the worthy superintendents must never allow them to stay: to this effect has Nāgadēva established and regulated this pious foundation at Sūṇḍi.

The earth surrounded by the ocean filled with billows raised by the roaring storm-winds praises this worthy Śaṁka, calling him a mine of splendid learning, a model for the acquisition of wealth, a site of the series of jewels of exalted virtues, a crown of the perfection of generosity: what a kaṇaju!

When Nāgadēva, foremost of generals, ornament of the whole world, issued the command, this Śaṁkarārya, a Vācaspati of punning phrase, a teacher to the loyal, undertook the charge and constructed in the middle of the town of Sūṇḍi a dwelling for Nāgēśvara, so that the finials were completed in a manner that none could possibly imagine.

seven common Sanskrit admonitory verses: Rāmabhadra again and again (bhūyo bhūyaḥ) entreats (yācate) all (sarvān) future (bhāvinaḥ) kings (pārtthivēṁdrān) that they should from time to time (kāle kāle) protect (pāḷanīyaḥ) this bridge of virtue (dharma-śētuḥ), which is (ayaṁ) common (sāmānya) to all kings (nr̥pāṇāṁ). Whoever (yo) should seize (harēta) the land (vasundharām), whether it was granted by himself (svadāttāṁ) or (vā) bestowed by another (paradattāṁ), for sixty thousand (ṣaṣṭir sahasrāṇi) years (varṣa), he is reborn (jāyatē) as a worm (kr̥miḥ) in excrement (viṣṭāyāṁ). The earth (vasudhā) has been enjoyed (bhuktā) by many (bahubhir) kings (rājabhiḥ), such as Sagara and others (sagarādhibhiḥ): whosoever (yasya yasya) at any time (yadā) is the land (bhūmiḥ), his (tasya tasya) then (tadā) the fruit (phalaṁ). It is not (na) poison (viṣam) that is called (āhuḥ) poison (viṣam), the property of the gods/endowment (dēvasvaṁ) is called (ucyate) poison (viṣam). Poison (viṣam) kills (hanti) only one person (ēkākinaṁ), but the property of the gods/endowment (dēvasvaṁ) kills sons and grandsons (putra-pautrakam). Those who seize (hāraka) the property (sva) of Brahmins (brahma) or the gods (deva) are reborn (prajāyante) as black serpents (kr̥ṣṇa-sarpāḥ) dwelling (vāsinaḥ) in dry (śuṣka) hollows (koṭara) in the waterless (atoyāsu) forests (āṭavīsu) of the Vindhyas.

a prose Kanarese admonitory formula of the usual type, followed by a prose in Sanskrit formula

Rāvapayya, town-clerk of Sūṇḍi, a bee to the lotus-feet of Īśvara, wrote this grant. Luck! Great fortune!

First edited in (EI 15-F).

Re-edited here for DHARMA (ERC n° 809994) by Antonella Santoro (2025), based on the stone in situ.

85-94 F