Niḍupaṟu grant of Jayasiṁha I

Editor: Dániel Balogh.

Identifier: DHARMA_INSVengiCalukya00008.

Hand description:

Halantas. T: ta shape (actually more like na), with elongated stem and no headmark. E.g. l1 vāsakāT, l24 vaseT.

Other palaeographic observations. The inscription features an explicit vowel killer, see apparatus note to line 6, viṣ·ṇuvardhana-. In addition to the typical southern form of ra, there occurs an alternative form with a single stem and a secondary serif at the bottom (e.g. l2 paripālitānāṁ and especially l5 karasya). Many instances of ta are objectively indistinguishable from na; otherwise, ta is distinguished by a longer right limb, but even then this right limb does not curl back under the body.

Language: Sanskrit.

Repository: Eastern Cālukya (tfb-vengicalukya-epigraphy).

Version: 2025-01-21 17:05 (4b9ab6f), last modified 2024-06-20 16:25 (b4f1e3a).

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⟨Page 1v⟩ ⟨1⟩ svast(i) śr(ī)mad-asanapura-vāsakāT⟨.⟩ sv(ā)m(i)-mahāsena-pādānudhyātānāṁ hār(i)t(ī)-putrāṇā(ṁ) mānavya⟨2⟩-sagot(r)āṇāṁ mātr̥-gaṇa-paripālitānāṁ Aśvame(dha)-yā(j)ināṁ calukyānāṁ vi(ś)u(d)dha-vaṁ(ś)o(da)⟨3⟩ya-giri-śikharodita-kṣitipaty-ahimadīdhit(e)ḥ sakala-jagad-ā⟨r⟩tti-hara-karmaṇa(ḥ) ⟨4⟩ śrī-kī⟨r⟩tivarmaṇaḥ priya-naptā śaśalā(ñcha)nasyeva sakala-jagan-ma(no)-nayanāna⟨5⟩ndana-karasya sva-rūpa-lāvaṇyāvajita-makara¿th?⟨dh⟩vajasya makaradhvajāpara-nāmnaḥ śrīmad-aida⟨ṁ⟩yugīna⟨6⟩-viṣṇoḥ viṣ·ṇuvardhana-mahārājasya priya-(t)anayaḥ pravarddhamānodaya-pra(t)āpopana(t)a-sama⟨Page 2r⟩⟨7⟩sta-sāmanta-makuṭa-taṭa-ghaṭita-maṇi-mayūkha-mañjarī-puṁja-piṁjarita-caraṇāravinda-yugalaḥ nija⟨8⟩-guṇa-dīdhiti-kalāp¿a?⟨ena⟩ kaliyuga-dhvāntaṁ nirākariṣṇuḥ Ākhaṇḍala Ivākhaṇḍita-paur¿a?⟨u⟩ṣaḥ pa⟨9⟩rama-brahmaṇyo mātā-pitr̥-pā¿t?⟨d⟩ānudhyātaḥ śrī-(ja)yasiṁha-vallabha-mahārājaḥ gaṇḍe⟨10⟩ṟuvāḍyā(ṁ) vyāghra-nadyāś cottarataḥ vanneṟu-nadyāś ca tīre gaṇḍeṟu-rājadhānyāḥ ⟨11⟩ pūrva-dig-vibhāge ¡gavyūta!⟨gavyūti⟩-dvaye niḍubaṟu nāma grāmam adhivasataḥ ku¿ḍ?⟨ṭ⟩uṁbinaḥ samavetā⟨12⟩n ājñāpayati

viditam astu vo yathāsanapura-sthāna-nivāsino (ghaṭikā-s)āmānya⟨Page 2v⟩⟨13⟩sya sa-pada-kramānukramādh(ī)ta-veda-dvayasya sa-kalpopaniṣat-purāṇetihāsāneka-dha(r)ma(śā)stra⟨14⟩-vidaḥ maṇḍaśarmanaḥ pautrāya sva-pitur adhika-guṇa-saṁpad-gaṇ¿ā?⟨o⟩pārjita-nirmala-yaśo-vi(śe)⟨15⟩ṣe(ṇa?) Ā(t)mano ⟨’⟩nvayam alam alaṁkariṣṇoḥ Agniṣṭoma-yājinaḥ śivarudraśarmana(ḥ) ⟨16⟩ putrāya dv(i)-v(e)dādhyāyine yajñāgamopaniṣan-mantrārtth¿i?⟨e⟩tihāsa-purā(ṇa)-dharma⟨17⟩śāstra-v(i)mal(ī)kr̥ta-vin¿a?⟨ī⟩ta-mataye hārīta-sagotrāya taittirīya-sabrahmacār¿a?⟨i⟩ṇe kāṭiśarmaṇe ⟨18⟩ kārtika-paurṇamā(syāṁ) mātā-pit(r)or āt(m)anaś (c)a yaśaḥ-puṇyābhi¿virdha?⟨vr̥ddha⟩ye saṁp(r)at(t)o ⟨’⟩yam niḍ(u)pa⟨Page 3r⟩⟨19⟩ṟu nāma grāmaḥ⟨.⟩ nāsya bādhā karaṇīyā

I. Indravajrā

Ājñaptir atrāryya-mano-⟨’⟩bhirāmaḥ

śrī-(v)īya(m)ā (s)[sādhu-ja]⟨20⟩nāśrayo ⟨’⟩yaṁ

bhūpendra-nīti-pravibhāga-da(kṣ)aḥ

(ve)dāṅ(g)a-vit sarva-kalāntara¿ñ?⟨j⟩ñaḥ

Atra vyāsa-gītāḥ

II. Anuṣṭubh

(sva)[-dattāṁ pa]⟨21⟩ra-dat(t)āṁ vā

yatnād rākṣa yudhiṣṭhira

(mahīṁ mahī)[ma]tāṁ śreṣṭha

dānāc ch⟨r⟩eyo ⟨’⟩nupāla(naṁ)

III. Anuṣṭubh

[bahu]⟨22⟩bhir vvasudhā (d)attā

bahubhiś cānu(pāli)tā

yasya yasya ya¿th?⟨d⟩ā bhūmi[s]

[ta](sya) [tasya] ⟨23⟩ tadā phalaṁ

IV. Anuṣṭubh

ṣaṣṭir va(r)ṣa-sahasrāṇi

svarg¿a?⟨e⟩ modati bhūmi-daḥ

Ākṣeptā cānu(ma)[ntā ca]

⟨24⟩ tān(y) e(va) narake vaseT

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⟨1⟩ svast(i) śr(ī)mad-asanapura-vāsakāT⟨.⟩ sv(ā)m(i)-mahāsena-pādānudhyātānāṁ hār(i)t(ī)-putrāṇā(ṁ) mānavya-

⟨2⟩ -sagot(r)āṇāṁ mātr̥-gaṇa-paripālitānāṁ Aśvame(dha)-yā(j)ināṁ calukyānāṁ vi(ś)u(d)dha-vaṁ(ś)o(da)-

⟨3⟩ ya-giri-śikharodita-kṣitipaty-ahimadīdhit(e)ḥ sakala-jagad-ā⟨r⟩tti-hara-karmaṇa(ḥ)

⟨4⟩ śrī-kī⟨r⟩tivarmaṇaḥ priya-naptā śaśalā(ñcha)nasyeva sakala-jagan-ma(no)-nayanāna-

⟨5⟩ ndana-karasya sva-rūpa-lāvaṇyāvajita-makara¿th?⟨dh⟩vajasya makaradhvajāpara-nāmnaḥ śrīmad-aida⟨ṁ⟩yugīna-

⟨6⟩ -viṣṇoḥ viṣ·ṇuvardhana-mahārājasya priya-(t)anayaḥ pravarddhamānodaya-pra(t)āpopana(t)a-sama-

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⟨7⟩ sta-sāmanta-makuṭa-taṭa-ghaṭita-maṇi-mayūkha-mañjarī-puṁja-piṁjarita-caraṇāravinda-yugalaḥ nija-

⟨8⟩ -guṇa-dīdhiti-kalāp¿a?⟨ena⟩ kaliyuga-dhvāntaṁ nirākariṣṇuḥ Ākhaṇḍala Ivākhaṇḍita-paur¿a?⟨u⟩ṣaḥ pa-

⟨9⟩ rama-brahmaṇyo mātā-pitr̥-pā¿t?⟨d⟩ānudhyātaḥ śrī-(ja)yasiṁha-vallabha-mahārājaḥ gaṇḍe-

⟨10⟩ ṟuvāḍyā(ṁ) vyāghra-nadyāś cottarataḥ vanneṟu-nadyāś ca tīre gaṇḍeṟu-rājadhānyāḥ

⟨11⟩ pūrva-dig-vibhāge ¡gavyūta!⟨gavyūti⟩-dvaye niḍubaṟu nāma grāmam adhivasataḥ ku¿ḍ?⟨ṭ⟩uṁbinaḥ samavetā-

⟨12⟩ n ājñāpayati viditam astu vo yathāsanapura-sthāna-nivāsino (ghaṭikā-s)āmānya-

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⟨13⟩ sya sa-pada-kramānukramādh(ī)ta-veda-dvayasya sa-kalpopaniṣat-purāṇetihāsāneka-dha(r)ma(śā)stra-

⟨14⟩ -vidaḥ maṇḍaśarmanaḥ pautrāya sva-pitur adhika-guṇa-saṁpad-gaṇ¿ā?⟨o⟩pārjita-nirmala-yaśo-vi(śe)-

⟨15⟩ ṣe(ṇa?) Ā(t)mano ⟨’⟩nvayam alam alaṁkariṣṇoḥ Agniṣṭoma-yājinaḥ śivarudraśarmana(ḥ)

⟨16⟩ putrāya dv(i)-v(e)dādhyāyine yajñāgamopaniṣan-mantrārtth¿i?⟨e⟩tihāsa-purā(ṇa)-dharma-

⟨17⟩ śāstra-v(i)mal(ī)kr̥ta-vin¿a?⟨ī⟩ta-mataye hārīta-sagotrāya taittirīya-sabrahmacār¿a?⟨i⟩ṇe kāṭiśarmaṇe

⟨18⟩ kārtika-paurṇamā(syāṁ) mātā-pit(r)or āt(m)anaś (c)a yaśaḥ-puṇyābhi¿virdha?⟨vr̥ddha⟩ye saṁp(r)at(t)o ⟨’⟩yam niḍ(u)pa-

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⟨19⟩ ṟu nāma grāmaḥ⟨.⟩ nāsya bādhā karaṇīyā Ājñaptir atrāryya-mano-⟨’⟩bhirāmaḥ śrī-(v)īya(m)ā (s)[sādhu-ja]-

⟨20⟩ nāśrayo ⟨’⟩yaṁ bhūpendra-nīti-pravibhāga-da(kṣ)aḥ (ve)dāṅ(g)a-vit sarva-kalāntara¿ñ?⟨j⟩ñaḥ Atra vyāsa-gītāḥ (sva)[-dattāṁ pa]-

⟨21⟩ ra-dat(t)āṁ vā yatnād rākṣa yudhiṣṭhira (mahīṁ mahī)[ma]tāṁ śreṣṭha dānāc ch⟨r⟩eyo ⟨’⟩nupāla(naṁ) [bahu]-

⟨22⟩ bhir vvasudhā (d)attā_ bahubhiś cānu(pāli)tā_ yasya yasya ya¿th?⟨d⟩ā bhūmi[s] [ta](sya) [tasya]

⟨23⟩ tadā phalaṁ_ ṣaṣṭir va(r)ṣa-sahasrāṇi_ svarg¿a?⟨e⟩ modati bhūmi-daḥ_ Ākṣeptā cānu(ma)[ntā ca]

⟨24⟩ tān(y) e(va) narake vaseT

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I. Indravajrā

Ājñaptir atrāryya-mano-⟨’⟩bhirāmaḥ

śrī-(v)īya(m)ā (s)[sādhu-ja]⟨20⟩nāśrayo ⟨’⟩yaṁ

bhūpendra-nīti-pravibhāga-da(kṣ)aḥ

(ve)dāṅ(g)a-vit sarva-kalāntara¿ñ?⟨j⟩ñaḥ

Atra vyāsa-gītāḥ

II. Anuṣṭubh

(sva)[-dattāṁ pa]⟨21⟩ra-dat(t)āṁ vā

yatnād rākṣa yudhiṣṭhira

(mahīṁ mahī)[ma]tāṁ śreṣṭha

dānāc ch⟨r⟩eyo ⟨’⟩nupāla(naṁ)

III. Anuṣṭubh

[bahu]⟨22⟩bhir vvasudhā (d)attā_

bahubhiś cānu(pāli)tā_

yasya yasya ya¿th?⟨d⟩ā bhūmi[s]

[ta](sya) [tasya] ⟨23⟩ tadā phalaṁ_

IV. Anuṣṭubh

ṣaṣṭir va(r)ṣa-sahasrāṇi_

svarg¿a?⟨e⟩ modati bhūmi-daḥ_

Ākṣeptā cānu(ma)[ntā ca]

⟨24⟩ tān(y) e(va) narake vaseT

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Apparatus

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⟨1⟩ hār(i)t(ī)- ⬦ hārītī- EH.

⟨4⟩ -kī⟨r⟩tivarmaṇaḥ ⬦ -kīrtivarmaṇaḥ EH.

⟨6⟩ viṣ·ṇuvardhana- • This being the last line on the page with barely any margin at the botton, a vertically composed ligature would not have fit in the space. I agree with Hultzsch that the engraver seems to have used a vowel killer here, which takes the shape of a tiny slash (Hultzsch calls it a dash) at the top right of what is otherwise a normal-looking ṣa. This is a rare and quite early example of an explicit vowel killer used in an Indian Sanskrit inscription, all the more remarkable because it is used in a conjunct, not in a final position.

⟨9⟩ gaṇḍe⟨10⟩ṟuvāḍyā(ṁ) ⬦ gaṇḍe⟨10⟩ṟuvāṭyā(ṁ) EH • In line 11 (ku¿ḍ?⟨ṭ⟩uṁbinaḥ) Hultzsch too reads the exact same consonant glyph as ḍ, emending to the expected ṭ. He probably shows a ṭ here under the influence of attestations elsewhere of variants with ṭ, but the present instance is definitely with ḍ.

⟨17⟩ -vin¿a?⟨ī⟩ta- EH • I agree with Hultzsch’s that the intent was probably vinīta, although the text is intelligible as received.

⟨18⟩ °ābhi¿virdha?⟨vr̥ddha⟩ye • I wonder whether, rather than being a strange scribal error, this is again an out-of-the ordinary way of dealing with the last line on an all but marginless page: vr̥ddha would have been very hard to fit in the space.

⟨19⟩ śrī-(v)īya(m)ā (s)[sādhu-ja]⟨20⟩nāśrayo ⬦ śrī-vīrya(m)ā(t sa)[2+] ⟨20⟩ nāśrayo EH • Hultzsch tentatively proposes śrī-vīryavān sarva-janāśrayo. This is not implausible, but even with his reading it requires multiple emendation, and I am less than convinced by his reading. I now believe that the same executor is featured in stanza 7 of the Cāmaṟṟu plates of Jayasiṁha I, where his name is Vīyamā (or Dhīyamā) and he is described as sādhu-javanāvagamya. On this basis, śrī-vīyamā sādhu-janāśrayo may be restored here with fair confidence. However, to my eye the name as engraved here seems rather to be Cīyamā, the first character being broader and more angular in shape than other instances of v (compare c in l21 dānāccheyo and multiple instances of v in l22). Since the Cāmaṟṟu plates are preposterously poorly written, the first consonant of the name may in fact be c. Also, EH’s sarva-janāśrayo cannot be ruled out. Regarding the other ambiguities in this segment, I see no indication of a superscript r in ya. In the third character, the consonant is damaged but must be m given what remains of it and the point at which the vowel marker is attached. The last extant akṣara does not seem to have a subscript component (so I doubt Hultzsch’s tsa); from the vestiges, the consonant was most likely s, n or bh.

⟨23⟩ ṣaṣṭir ⬦ ṣaṣṭi⟨ṁ⟩ EH.

Translation by Dániel Balogh

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(1–12) Greetings from the residence at majestic Asanapura. The dear grandson of His Majesty Kīrtivarman, whose actions dispel the suffering of all the world, who is a fiery-rayed sun among kings, arisen at the top of the Sunrise Mountain (udaya-giri) that is the pure family of the Calukyas—who were deliberately appointed (to kingship) by the Divine Lord Mahāsena, who are the sons of Hāritī, who are of the Mānavya gotra, who are protected by the troop of Mothers and who have performed the Aśvamedha sacrifice—;the dear son of King (mahārāja) Viṣṇuvardhana, who like the hare-marked moon gladdens the hearts and eyes of the entire world, who is a majestic Viṣṇu of this epoch, also named Makaradhvaja because he surpassed the crocodile-bannered [Kāma] by the loveliness of his figure; [namely] His Majesty the supremely pious Jayasiṁha Vallabha—who was deliberately appointed (as heir) by his mother and father, whose pair of lotus feet are engilded by a mass of beams sprayed from gems fitted to the surfaces of the crowns of all the subordinate rulers (sāmanta) forced to bow by his progressively increasing valour, who is eager to dispel the darkness of the Kali age with the cluster of light-rays that are his own virtues, and whose prowess is inviolate (akhaṇḍita) as that of Indra (ākhaṇḍala)—commands the assembled householders (kuṭumbin) inhabiting the village named Niḍubaṟu (which lies) in (the district) Gaṇḍeṟuvāḍi, to the north of the river Vyāghra and on the bank of the river Vanneṟu, two gavyūtis from the capital city (rājadhānī) Gaṇḍeṟu in the eastern direction [as follows]:

(12–19) Let it be known to you that to the grandson of Maṇḍaśarman, a resident of the locality¹ of Asanapura and an affiliate of the ¿royal college? (ghaṭikā)²who studied two Vedas along with their pada, krama and anukrama and was familiar with many legal treatises (dharmaśāstra) along with the Kalpa, Upaniṣads, Purāṇas and Itihāsas; the son of Śivarudraśarman, a performer of the Agniṣṭoma sacrifice eager to adorn his lineage with the specially pure reputation earned by his abundant wealth of virtue that exceeded [even that of] his father; [namely to] Kāṭiśarman of the Hārīta gotra and the Taittirīya school, who has studied two Vedas, whose mind has been purified and disciplined through (studying) sacrifices, the lore (āgama), the Upaniṣads, the meaning of mantras, the Itihāsas, the Purāṇas and legal treatises (dharmaśāstra), I have granted this village named Niḍupaṟu at the full moon of Kārttika in order to increase the reputation and merit of my mother, father and myself. Let no obstacle be posed to this.

I

The executor (ājñapti) in this matter is ¿His Highness Vīyamā?, this shelter of [decent men] who delights the hearts of honourable men,³ possesses majesty and valour, skilled in the branches of royal policy (nīti), familiar with the Vedāṅgas, and a connoisseur of all arts.

(20) With regard to this, [these verses were] sung by Vyāsa:

II

O Yudhiṣṭhira, diligently preserve land that has been donated, whether by yourself or another. O best of land-possessors, preserving (a grant) is superior to making a grant.

III

Many (kings) have granted land, and many have preserved it (as formerly granted). Whosoever at any time owns the land, the fruit {reward (accrued of granting it)} belongs to him at that time.

IV

A donor of land rejoices 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.

Translation into French by Estienne-Monod 2008

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(1–12) Prospérité ! De la résidence de l’illustre Asanapura, le grand roi illustre Jayasiṁha Vallabha, cher petit-fils de l’illustre Kīrtivarman, qui détruisit la souffrance dans tout l’univers, soleil des rois, levé au-dessus du sommet de la montagne de l’Orient⁴ qu’est la lignée pure des Calukya, méditant aux pieds du seigneur Mahāsena, fils de Hārītī, de la même lignée que les descendants de Manu, protégés par la troupe des Mères, eux qui pratiquaient le sacrifice de l’aśvamedha, cher fils du grand roi Viṣṇuvardhana, illustre Viṣṇu vivant dans ce yuga⁵, tel le porteur du signe du lièvre,⁶ doué de lumière, qui réjouissait les esprits et les yeux de tout l’univers, lui qui vainquit par la beauté de son corps Makaradhvaja, (et qui était) aussi nommé Makaradhvaja, lui dont les deux pieds de lotus sont rougis par les fleurs que sont les rayons des pierres précieuses serties sur l’orbe des diadèmes de tous les feudataires, inclinés devant sa prospérité et sa majesté grandissantes, lui qui dissout l’obscurité du Kaliyuga avec le faisceau de rayons lumineux que sont ses propres vertus, tel Ākhaṇḍala,⁷ mettant en pièce les hommes (ennemis), très pieux, méditant aux pieds de sa mère et de son père, ordonne aux chefs de familles, rassemblés, résidant dans le village nommé Niḍubaṟu, dans (la circonscription) de ¿Gaṇḍeṟuvāṭyām?, au nord de la rivière Vyāghra et sur la rive de la rivière Vanneṟu, à deux gavyūti à l’est de la résidence royale de Gaṇḍeṟu :

(12–19) qu’il soit connu de vous que [nous] donnons au petit-fils de Maṇḍaśarman, habitant le camp d’Asanapura, disciple des Ghaṭikā⁸, qui a étudié deux Veda avec leurs pada, krama et anukrama,⁹ qui connaissait de nombreux Dharmaśāstra, avec les Kalpa, Upaniṣad, Purāṇa et Itihāsa, au fils de Śivarudraśarman, grand ornement de sa lignée par son exceptionnelle gloire immaculée procurée par la foule des vertus et richesses de son père, qui pratiquait le sacrifice de l’agniṣṭoma,¹⁰ à Kāṭiśarman, qui étudie deux Veda, dont la pensée purifiée est versée dans les sacrifices, les Āgama, Upaniṣad, le sens des Mantra, les Itihāsa, Purāṇa et Dharmaśāstra, du même gotra que les descendants de Hārītā, appartenant à l’école de Taittirīya, ce village de Niḍupaṟu, en vue de l’accroissement de nos mérites et gloire ainsi que ceux de notre mère et de notre père. Aucune charge ne doit lui être imposée.

I

L’exécuteur noble et charmant, est l’illustre Vīryavān que voici, refuge de tous les êtres,¹¹ expert dans les subdivisions des sciences politiques royales, qui connaît le Vedāṅga, qui a appris tous les arts.

(20) Voici les vers de Vyāsa :

II

qu’elle soit donnée par lui ou par un autre, ô Yudhiṣṭhira, protège avec force la terre ; ô meilleur des possesseurs de la terre, la protection de la terre est plus méritoire que le don.

III

Beaucoup ont donné une terre, beaucoup l’on protégée, celui qui possède la terre en possède le fruit.

IV

Le donateur d’une terre se réjouit soixante mille ans dans le ciel, celui qui la prend ou qui le permet demeure aussi longtemps en enfer.

Commentary

Each plate is engraved with 6 lines, of which the third and fourth begin with an indent, skipping the space around the binding hole.

Bibliography

First reported in Krishna Sastri 1917, p. 6, appendices A/1916-1917, № 7 with a description at Krishna Sastri 1917, p. 113, § 19. Edited from estampages by E. Hultzsch (1925–1926) with estampages of the plates and photograph of the seal, with an abstract (not a full translation) of the contents. Also edited in Bhārati, Vol. II, No. 5, pp. 90 ff, not traced. The present edition by Dániel Balogh is based on a collation of Hultzsch’s text with estampages preserved at the ASI (Mysore).¹²

Primary

[EH] Hultzsch, Eugen Julius Theodor. 1925–1926. “Niduparu grant of Jayasimha I.” EI 18, pp. 55–58.

Secondary

Krishna Sastri, H. 1917. Annual report on epigraphy 1916-1917. Recording, with remarks, the progress report of the Assistant Archaeological Superintendent for epigraphy, Southern Circle, for the year 1916-1917. No place. Page 6, appendixes A/1916-1917, item 7.

Notes

1. In a discussion of the Puloṁbūra Grant, Sankaranarayanan (1977, p. 74) suggests that sthāna may be equivalent to ghaṭikā-sthāna, but the ghaṭikā is mentioned here as clearly separate. Nonetheless, sthāna may refer to some kind of institution (e.g. a residential complex?) rather than merely to a locality.
2. For the word ghaṭikā, see IEG Sircar 1966, s.v. ghaṭikā, Kielhorn 1900–1901, and Sankaranarayanan 1977, pp. 236–238, but compare Tieken and Sato 2000.
3. The name and description of this person are problematic. See the apparatus to line 19 for the uncertainties regarding this passage.
4. Montagne au-dessus de laquelle le soleil et la lune se lèvent. Le poète crée une homologie au moyen de la figure de style biṁba-pratibiṁba : Kīrtivarman est le soleil, son fils Viṣṇuvardhana la lune, la lignée des Cālukya la montagne de l’Orient.
5. Pour le commentaire de ce composé voir l’inscription n°14 du même roi, on le rencontre aussi dans les plaques nos 15 et 16.
6. La lune, Candra.
7. Indra.
8. Cf. E.P. VIII p. 26 n. 1 et S.I.I. II, p. 502, 510.
9. Mode de récitation des Veda qui consiste à dire le texte en marquant une pause après chaque mot (pada), puis chaque mot avec le suivant (krama) et à réciter un index de mots (anukrama).
10. Sur ce sacrifice, cf. insc. n°8. Mentionné aussi in insc. nos 8, 15, 16 et 20.
11. Nous retenons la leçon proposée par l’éditeur.
12. The estampages are accompanied by a Telugu transcript and do not include an image of the seal.

Display Options Word Wrap Line Numbers Comments Processing Instructions

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<p>Halantas. T: ta shape (actually more like na), with elongated stem and no headmark. E.g. l1 vāsakāT, l24 vaseT.</p>

<p>Other palaeographic observations. The inscription features an explicit vowel killer, see apparatus note to line 6, viṣ·ṇuvardhana-. In addition to the typical southern form of ra, there occurs an alternative form with a single stem and a secondary serif at the bottom (e.g. l2 paripālitānāṁ and especially l5 karasya). Many instances of ta are objectively indistinguishable from na; otherwise, ta is distinguished by a longer right limb, but even then this right limb does not curl back under the body.

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<ab><lb n="1"/>śrī-sa<unclear>r</unclear>vvasiddhi</ab>

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<p><pb n="1v"/><lb n="1"/>svast<unclear>i</unclear> śr<unclear>ī</unclear>mad-asanapura-vāsakāT<supplied reason="subaudible">.</supplied> sv<unclear>ā</unclear>m<unclear>i</unclear>-mahāsena-pādānudhyātānāṁ hār<unclear>i</unclear>t<unclear>ī</unclear>-putrāṇā<unclear>ṁ</unclear> mānavya<lb n="2" break="no"/>-sagot<unclear>r</unclear>āṇāṁ mātr̥-gaṇa-paripālitānāṁ Aśvame<unclear>dha</unclear>-yā<unclear>j</unclear>ināṁ calukyānāṁ vi<unclear>ś</unclear>u<unclear>d</unclear>dha-vaṁ<unclear>ś</unclear>o<unclear>da</unclear><lb n="3" break="no"/>ya-giri-śikharodita-kṣitipaty-ahimadīdhit<unclear>e</unclear>ḥ sakala-jagad-ā<supplied reason="omitted">r</supplied>tti-hara-karmaṇa<unclear>ḥ</unclear> <lb n="4"/>śrī-kī<supplied reason="omitted">r</supplied>tivarmaṇaḥ priya-naptā śaśalā<unclear>ñcha</unclear>nasyeva sakala-jagan-ma<unclear>no</unclear>-nayanāna<lb n="5" break="no"/>ndana-karasya sva-rūpa-lāvaṇyāvajita-makara<choice><sic>th</sic><corr>dh</corr></choice>vajasya makaradhvajāpara-nāmnaḥ śrīmad-aida<supplied reason="omitted">ṁ</supplied>yugīna<lb n="6" break="no"/>-viṣṇoḥ viṣ·ṇuvardhana-mahārājasya priya-<unclear>t</unclear>anayaḥ pravarddhamānodaya-pra<unclear>t</unclear>āpopana<unclear>t</unclear>a-sama<pb n="2r" break="no"/><lb n="7" break="no"/>sta-sāmanta-makuṭa-taṭa-ghaṭita-maṇi-mayūkha-mañjarī-puṁja-piṁjarita-caraṇāravinda-yugalaḥ nija<lb n="8" break="no"/>-guṇa-dīdhiti-kalāp<choice><sic>a</sic><corr>ena</corr></choice> kaliyuga-dhvāntaṁ nirākariṣṇuḥ Ākhaṇḍala Ivākhaṇḍita-paur<choice><sic>a</sic><corr>u</corr></choice>ṣaḥ pa<lb n="9" break="no"/>rama-brahmaṇyo mātā-pitr̥-pā<choice><sic>t</sic><corr>d</corr></choice>ānudhyātaḥ śrī-<unclear>ja</unclear>yasiṁha-vallabha-mahārājaḥ gaṇḍe<lb n="10" break="no"/>ṟuvāḍyā<unclear>ṁ</unclear> vyāghra-nadyāś cottarataḥ vanneṟu-nadyāś ca tīre gaṇḍeṟu-rājadhānyāḥ <lb n="11"/>pūrva-dig-vibhāge <choice><orig>gavyūta</orig><reg>gavyūti</reg></choice>-dvaye niḍubaṟu nāma grāmam adhivasataḥ ku<choice><sic>ḍ</sic><corr>ṭ</corr></choice>uṁbinaḥ samavetā<lb n="12" break="no"/>n ājñāpayati</p>

<p>viditam astu vo yathāsanapura-sthāna-nivāsino <unclear>ghaṭikā-s</unclear>āmānya<pb n="2v" break="no"/><lb n="13" break="no"/>sya sa-pada-kramānukramādh<unclear>ī</unclear>ta-veda-dvayasya sa-kalpopaniṣat-purāṇetihāsāneka-dha<unclear>r</unclear>ma<unclear>śā</unclear>stra<lb n="14" break="no"/>-vidaḥ maṇḍaśarmanaḥ pautrāya sva-pitur adhika-guṇa-saṁpad-gaṇ<choice><sic>ā</sic><corr>o</corr></choice>pārjita-nirmala-yaśo-vi<unclear>śe</unclear><lb n="15" break="no"/>ṣe<unclear cert="low">ṇa</unclear> Ā<unclear>t</unclear>mano <supplied reason="subaudible">’</supplied>nvayam alam alaṁkariṣṇoḥ Agniṣṭoma-yājinaḥ śivarudraśarmana<unclear>ḥ</unclear> <lb n="16"/>putrāya dv<unclear>i</unclear>-v<unclear>e</unclear>dādhyāyine yajñāgamopaniṣan-mantrārtth<choice><sic>i</sic><corr>e</corr></choice>tihāsa-purā<unclear>ṇa</unclear>-dharma<lb n="17" break="no"/>śāstra-v<unclear>i</unclear>mal<unclear>ī</unclear>kr̥ta-vin<choice><sic>a</sic><corr>ī</corr></choice>ta-mataye hārīta-sagotrāya taittirīya-sabrahmacār<choice><sic>a</sic><corr>i</corr></choice>ṇe kāṭiśarmaṇe <lb n="18"/>kārtika-paurṇamā<unclear>syāṁ</unclear> mātā-pit<unclear>r</unclear>or āt<unclear>m</unclear>anaś <unclear>c</unclear>a yaśaḥ-puṇyābhi<choice><sic>virdha</sic><corr>vr̥ddha</corr></choice>ye saṁp<unclear>r</unclear>at<unclear>t</unclear>o <supplied reason="subaudible">’</supplied>yam niḍ<unclear>u</unclear>pa<pb n="3r" break="no"/><lb n="19" break="no"/>ṟu nāma grāmaḥ<supplied reason="subaudible">.</supplied> nāsya bādhā karaṇīyā</p>

<l n="a">Ājñaptir atrāryya-mano-<supplied reason="subaudible">’</supplied>bhirāmaḥ</l>

<l n="b">śrī-<unclear>v</unclear>īya<unclear>m</unclear>ā <unclear>s</unclear><supplied reason="lost" cert="low" evidence="parallel">sādhu-ja</supplied><lb n="20" break="no"/>nāśrayo <supplied reason="subaudible">’</supplied>yaṁ</l>

<l n="c">bhūpendra-nīti-pravibhāga-da<unclear>kṣ</unclear>aḥ</l>

<l n="d"><unclear>ve</unclear>dāṅ<unclear>g</unclear>a-vit sarva-kalāntara<choice><sic>ñ</sic><corr>j</corr></choice>ñaḥ</l>

</lg>

<p>Atra vyāsa-gītāḥ</p>

<l n="a"><unclear>sva</unclear><supplied reason="lost">-dattāṁ pa</supplied><lb n="21" break="no"/>ra-dat<unclear>t</unclear>āṁ vā</l>

<l n="b">yatnād rākṣa yudhiṣṭhira</l>

<l n="c"><unclear>mahīṁ mahī</unclear><supplied reason="lost">ma</supplied>tāṁ śreṣṭha</l>

<l n="d">dānāc ch<supplied reason="omitted">r</supplied>eyo <supplied reason="subaudible">’</supplied>nupāla<unclear>naṁ</unclear></l>

</lg>

<l n="a"><supplied reason="lost">bahu</supplied><lb n="22" break="no"/>bhir vvasudhā <unclear>d</unclear>attā<space/></l>

<l n="b">bahubhiś cānu<unclear>pāli</unclear>tā<space/></l>

<l n="c">yasya yasya ya<choice><sic>th</sic><corr>d</corr></choice>ā bhūmi<supplied reason="lost">s</supplied></l>

<l n="d"><supplied reason="lost">ta</supplied><unclear>sya</unclear> <supplied reason="lost">tasya</supplied> <lb n="23"/>tadā phalaṁ<space/></l>

</lg>

<l n="a">ṣaṣṭir va<unclear>r</unclear>ṣa-sahasrāṇi<space/></l>

<l n="b">svarg<choice><sic>a</sic><corr>e</corr></choice> modati bhūmi-daḥ<space/></l>

<l n="c">Ākṣeptā cānu<unclear>ma</unclear><supplied reason="lost">ntā ca</supplied></l>

<l n="d"><lb n="24"/>tān<unclear>y</unclear> e<unclear>va</unclear> narake vaseT</l>

</lg>

</div>

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<div type="textpart" n="B"><head xml:lang="eng">Plates</head>

<rdg source="bib:Hultzsch1925-1926_02">hārītī-</rdg>

</app>

<lem>-kī<supplied reason="omitted">r</supplied>tivarmaṇaḥ</lem>

<rdg source="bib:Hultzsch1925-1926_02">-kīrtivarmaṇaḥ</rdg>

</app>

<lem>viṣ·ṇuvardhana-</lem>

<note>This being the last line on the page with barely any margin at the botton, a vertically composed ligature would not have fit in the space. I agree with Hultzsch that the engraver seems to have used a vowel killer here, which takes the shape of a tiny slash (Hultzsch calls it a dash) at the top right of what is otherwise a normal-looking <foreign>ṣa</foreign>. This is a rare and quite early example of an explicit vowel killer used in an Indian Sanskrit inscription, all the more remarkable because it is used in a conjunct, not in a final position.</note>

</app>

<lem>gaṇḍe<lb n="10" break="no"/>ṟuvāḍyā<unclear>ṁ</unclear></lem>

<rdg source="bib:Hultzsch1925-1926_02">gaṇḍe<lb n="10" break="no"/>ṟuvāṭyā<unclear>ṁ</unclear></rdg>

<note>In line 11 (<foreign>ku<choice><sic>ḍ</sic><corr>ṭ</corr></choice>uṁbinaḥ</foreign>) Hultzsch too reads the exact same consonant glyph as <foreign>ḍ</foreign>, emending to the expected <foreign>ṭ</foreign>. He probably shows a <foreign>ṭ</foreign> here under the influence of attestations elsewhere of variants with <foreign>ṭ</foreign>, but the present instance is definitely with <foreign>ḍ</foreign>.</note>

</app>

<note>I agree with Hultzsch's that the intent was probably <foreign>vinīta</foreign>, although the text is intelligible as received.</note>

</app>

<lem>°ābhi<choice><sic>virdha</sic><corr>vr̥ddha</corr></choice>ye</lem>

<note>I wonder whether, rather than being a strange scribal error, this is again an out-of-the ordinary way of dealing with the last line on an all but marginless page: <foreign>vr̥ddha</foreign> would have been very hard to fit in the space.</note>

</app>

<lem>śrī-<unclear>v</unclear>īya<unclear>m</unclear>ā <unclear>s</unclear><supplied reason="lost" cert="low" evidence="parallel">sādhu-ja</supplied><lb n="20" break="no"/>nāśrayo</lem>

<rdg source="bib:Hultzsch1925-1926_02">śrī-vīrya<unclear>m</unclear>ā<unclear>t sa</unclear><gap reason="lost" quantity="2" unit="character"/><lb n="20"/>nāśrayo</rdg>

<note>Hultzsch tentatively proposes <foreign>śrī-vīryavān sarva-janāśrayo</foreign>. This is not implausible, but even with his reading it requires multiple emendation, and I am less than convinced by his reading. I now believe that the same executor is featured in stanza 7 of the <ref target="DHARMA_INSVengiCalukya00055.xml">Cāmaṟṟu plates of Jayasiṁha I</ref>, where his name is Vīyamā (or Dhīyamā) and he is described as <foreign>sādhu-javanāvagamya</foreign>. On this basis, <foreign>śrī-vīyamā sādhu-janāśrayo</foreign> may be restored here with fair confidence. However, to my eye the name as engraved here seems rather to be Cīyamā, the first character being broader and more angular in shape than other instances of <foreign>v</foreign> (compare <foreign>c</foreign> in l21 <foreign>dānāccheyo</foreign> and multiple instances of <foreign>v</foreign> in l22). Since the Cāmaṟṟu plates are preposterously poorly written, the first consonant of the name may in fact be <foreign>c</foreign>. Also, EH's <foreign>sarva-janāśrayo</foreign> cannot be ruled out. Regarding the other ambiguities in this segment, I see no indication of a superscript <foreign>r</foreign> in <foreign>ya</foreign>. In the third character, the consonant is damaged but must be <foreign>m</foreign> given what remains of it and the point at which the vowel marker is attached. The last extant <foreign>akṣara</foreign> does not seem to have a subscript component (so I doubt Hultzsch's <foreign>tsa</foreign>); from the vestiges, the consonant was most likely <foreign>s</foreign>, <foreign>n</foreign> or <foreign>bh</foreign>.</note>

</app>

<lem>ṣaṣṭir</lem>

<rdg source="bib:Hultzsch1925-1926_02">ṣaṣṭi<supplied reason="omitted">ṁ</supplied></rdg>

</app>

</listApp>

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<div type="textpart" n="B"><head xml:lang="eng">Plates</head>

<p n="1-12">Greetings from the residence at majestic Asanapura. The dear grandson of His Majesty Kīrtivarman, whose actions dispel the suffering of all the world, who is a fiery-rayed sun among kings, arisen at the top of the Sunrise Mountain <supplied reason="explanation"><foreign>udaya-giri</foreign></supplied> that is the pure family of the Calukyas—who were deliberately appointed <supplied reason="explanation">to kingship</supplied> by the Divine Lord Mahāsena, who are the sons of Hāritī, who are of the Mānavya <foreign>gotra</foreign>, who are protected by the troop of Mothers and who have performed the Aśvamedha sacrifice—;the dear son of King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Viṣṇuvardhana, who like the hare-marked moon gladdens the hearts and eyes of the entire world, who is a majestic Viṣṇu of this epoch, also named Makaradhvaja because he surpassed the crocodile-bannered <supplied reason="subaudible">Kāma</supplied> by the loveliness of his figure; <supplied reason="subaudible">namely</supplied> His Majesty the supremely pious Jayasiṁha Vallabha—who was deliberately appointed <supplied reason="explanation">as heir</supplied> by his mother and father, whose pair of lotus feet are engilded by a mass of beams sprayed from gems fitted to the surfaces of the crowns of all the subordinate rulers <supplied reason="explanation"><foreign>sāmanta</foreign></supplied> forced to bow by his progressively increasing valour, who is eager to dispel the darkness of the Kali age with the cluster of light-rays that are his own virtues, and whose prowess is inviolate <supplied reason="explanation"><foreign>akhaṇḍita</foreign></supplied> as that of Indra <supplied reason="explanation"><foreign>ākhaṇḍala</foreign></supplied>—commands the assembled householders <supplied reason="explanation"><foreign>kuṭumbin</foreign></supplied> inhabiting the village named Niḍubaṟu <supplied reason="explanation">which lies</supplied> in <supplied reason="explanation">the district</supplied> Gaṇḍeṟuvāḍi, to the north of the river Vyāghra and on the bank of the river Vanneṟu, two <foreign>gavyūti</foreign>s from the capital city <supplied reason="explanation"><foreign>rājadhānī</foreign></supplied> Gaṇḍeṟu in the eastern direction <supplied reason="subaudible">as follows</supplied>:</p>

<p n="12-19">Let it be known to you that to the grandson of Maṇḍaśarman, a resident of the locality<note>In a discussion of the <ref target="DHARMA_INSVengiCalukya00010.xml">Puloṁbūra Grant</ref>, Sankaranarayanan (<bibl rend="omitname"><ptr target="bib:Sankaranarayanan1977_01"/><citedRange>74</citedRange></bibl>) suggests that <foreign>sthāna</foreign> may be equivalent to <foreign>ghaṭikā-sthāna</foreign>, but the <foreign>ghaṭikā</foreign> is mentioned here as clearly separate. Nonetheless, <foreign>sthāna</foreign> may refer to some kind of institution (e.g. a residential complex?) rather than merely to a locality.</note> of Asanapura and an affiliate of the <seg cert="low">royal college</seg> <supplied reason="explanation"><foreign>ghaṭikā</foreign></supplied><note>For the word <foreign>ghaṭikā</foreign>, see IEG <bibl><ptr target="bib:Sircar1966_01"/><citedRange unit="entry">ghaṭikā</citedRange></bibl>, <bibl><ptr target="bib:Kielhorn1900-1901_05"/></bibl>, and <bibl><ptr target="bib:Sankaranarayanan1977_01"/><citedRange>236-238</citedRange></bibl>, but compare <bibl><ptr target="bib:Tieken+Sato2000_01"/></bibl>.</note>who studied two Vedas along with their <foreign>pada</foreign>, <foreign>krama</foreign> and <foreign>anukrama</foreign> and was familiar with many legal treatises <supplied reason="explanation"><foreign>dharmaśāstra</foreign></supplied> along with the Kalpa, Upaniṣads, Purāṇas and Itihāsas; the son of Śivarudraśarman, a performer of the Agniṣṭoma sacrifice eager to adorn his lineage with the specially pure reputation earned by his abundant wealth of virtue that exceeded <supplied reason="subaudible">even that of</supplied> his father; <supplied reason="subaudible">namely to</supplied> Kāṭiśarman of the Hārīta <foreign>gotra</foreign> and the Taittirīya school, who has studied two Vedas, whose mind has been purified and disciplined through <supplied reason="explanation">studying</supplied> sacrifices, the lore <supplied reason="explanation"><foreign>āgama</foreign></supplied>, the Upaniṣads, the meaning of mantras, the Itihāsas, the Purāṇas and legal treatises <supplied reason="explanation"><foreign>dharmaśāstra</foreign></supplied>, I have granted this village named Niḍupaṟu at the full moon of Kārttika in order to increase the reputation and merit of my mother, father and myself. Let no obstacle be posed to this.</p>

The executor <supplied reason="explanation"><foreign>ājñapti</foreign></supplied> in this matter is <seg cert="low">His Highness Vīyamā</seg>, this shelter of <supplied reason="lost">decent men</supplied> who delights the hearts of honourable men,<note>The name and description of this person are problematic. See the apparatus to line 19 for the uncertainties regarding this passage.</note> possesses majesty and valour, skilled in the branches of royal policy <supplied reason="explanation"><foreign>nīti</foreign></supplied>, familiar with the Vedāṅgas, and a connoisseur of all arts.</p>

<p n="20">With regard to this, <supplied reason="subaudible">these verses were</supplied> sung by Vyāsa:</p>

<p rend="stanza" n="2">O Yudhiṣṭhira, diligently preserve land that has been donated, whether by yourself or another. O best of land-possessors, preserving <supplied reason="explanation">a grant</supplied> is superior to making a grant.</p>

<p rend="stanza" n="3">Many <supplied reason="explanation">kings</supplied> have granted land, and many have preserved it <supplied reason="explanation">as formerly granted</supplied>. Whosoever at any time owns the land, the fruit <seg rend="pun">reward <supplied reason="explanation">accrued of granting it</supplied></seg> belongs to him at that time.</p>

<p rend="stanza" n="4">A donor of land rejoices in heaven for sixty millennia, <supplied reason="subaudible">while</supplied> a seizer <supplied reason="explanation">of granted land</supplied> and a condoner <supplied reason="explanation">of such seizure</supplied> shall reside in hell for just as many.

</p>

</div>

</div>

<div type="textpart" n="B"><head xml:lang="eng">Plates</head>

<p n="1-12">Prospérité ! De la résidence de l’illustre Asanapura, le grand roi illustre Jayasiṁha Vallabha,

cher petit-fils de l’illustre Kīrtivarman, qui détruisit la souffrance dans tout l’univers, soleil des rois, levé au-dessus du sommet de la montagne de l’Orient<note>Montagne au-dessus de laquelle le soleil et la lune se lèvent. Le poète crée une homologie au moyen de la figure de style <foreign>biṁba-pratibiṁba</foreign> : Kīrtivarman est le soleil, son fils Viṣṇuvardhana la lune, la lignée des Cālukya la montagne de l’Orient.</note> qu’est la lignée pure des Calukya, méditant aux pieds du seigneur Mahāsena, fils de Hārītī, de la même lignée que les descendants de Manu, protégés par la troupe des Mères, eux qui pratiquaient le sacrifice de l’<foreign>aśvamedha</foreign>,

cher fils du grand roi Viṣṇuvardhana, illustre Viṣṇu vivant dans ce <foreign>yuga</foreign><note>Pour le commentaire de ce composé voir l’inscription n°14 du même roi, on le rencontre aussi dans les plaques nos 15 et 16.</note>, tel le porteur du signe du lièvre,<note>La lune, Candra.</note> doué de lumière, qui réjouissait les esprits et les yeux de tout l’univers, lui qui vainquit par la beauté de son corps Makaradhvaja, <supplied reason="explanation">et qui était</supplied> aussi nommé Makaradhvaja, lui dont les deux pieds de lotus sont rougis par les fleurs que sont les rayons des pierres précieuses serties sur l’orbe des diadèmes de tous les feudataires, inclinés devant sa prospérité et sa majesté grandissantes, lui qui dissout l’obscurité du Kaliyuga avec le faisceau de rayons lumineux que sont ses propres vertus, tel Ākhaṇḍala,<note>Indra.</note> mettant en pièce les hommes <supplied reason="explanation">ennemis</supplied>, très pieux, méditant aux pieds de sa mère et de son père, ordonne aux chefs de familles, rassemblés, résidant dans le village nommé Niḍubaṟu, dans <supplied reason="explanation">la circonscription</supplied> de <sic>Gaṇḍeṟuvāṭyām</sic>, au nord de la rivière Vyāghra et sur la rive de la rivière Vanneṟu, à deux <foreign>gavyūti</foreign> à l’est de la résidence royale de Gaṇḍeṟu :</p>

<p n="12-19">qu’il soit connu de vous que <supplied reason="subaudible">nous</supplied> donnons au petit-fils de Maṇḍaśarman, habitant le camp d’Asanapura, disciple des Ghaṭikā<note>Cf. E.P. VIII p. 26 n. 1 et S.I.I. II, p. 502, 510.</note>, qui a étudié deux Veda avec leurs <foreign>pada</foreign>, <foreign>krama</foreign> et <foreign>anukrama</foreign>,<note>Mode de récitation des Veda qui consiste à dire le texte en marquant une pause après chaque mot (<foreign>pada</foreign>), puis chaque mot avec le suivant (<foreign>krama</foreign>) et à réciter un index de mots (<foreign>anukrama</foreign>).</note> qui connaissait de nombreux Dharmaśāstra, avec les Kalpa, Upaniṣad, Purāṇa et Itihāsa, au fils de Śivarudraśarman, grand ornement de sa lignée par son exceptionnelle gloire immaculée procurée par la foule des vertus et richesses de son père, qui pratiquait le sacrifice de l’<foreign>agniṣṭoma</foreign>,<note>Sur ce sacrifice, cf. insc. n°8. Mentionné aussi in insc. nos 8, 15, 16 et 20.</note> à Kāṭiśarman, qui étudie deux Veda, dont la pensée purifiée est versée dans les sacrifices, les Āgama, Upaniṣad, le sens des Mantra, les Itihāsa, Purāṇa et Dharmaśāstra, du même <foreign>gotra</foreign> que les descendants de Hārītā, appartenant à l’école de Taittirīya, ce village de Niḍupaṟu, en vue de l’accroissement de nos mérites et gloire ainsi que ceux de notre mère et de notre père.

Aucune charge ne doit lui être imposée.</p>

L’exécuteur noble et charmant,

est l’illustre Vīryavān que voici, refuge de tous les êtres,<note>Nous retenons la leçon proposée par l’éditeur.</note>

expert dans les subdivisions des sciences politiques royales,

qui connaît le Vedāṅga, qui a appris tous les arts.</p>

<p n="20">Voici les vers de Vyāsa :</p>

<p rend="stanza" n="2">qu’elle soit donnée par lui ou par un autre, ô Yudhiṣṭhira, protège avec force la terre ;

ô meilleur des possesseurs de la terre, la protection de la terre est plus méritoire que le don.</p>

<p rend="stanza" n="3">Beaucoup ont donné une terre, beaucoup l’on protégée,

celui qui possède la terre en possède le fruit.</p>

<p rend="stanza" n="4">Le donateur d’une terre se réjouit soixante mille ans dans le ciel,

celui qui la prend ou qui le permet demeure aussi longtemps en enfer.

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<p>Each plate is engraved with 6 lines, of which the third and fourth begin with an indent, skipping the space around the binding hole.</p>

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<p>First reported in <bibl><ptr target="bib:ARIE1916-1917"/><citedRange unit="page">6</citedRange><citedRange unit="appendix">A/1916-1917</citedRange><citedRange unit="item">7</citedRange></bibl> with a description at <bibl><ptr target="bib:ARIE1916-1917"/><citedRange unit="page">113</citedRange><citedRange unit="section">19</citedRange></bibl>. Edited from estampages by E. Hultzsch (<bibl rend="omitname"><ptr target="bib:Hultzsch1925-1926_02"/></bibl>) with estampages of the plates and photograph of the seal, with an abstract (not a full translation) of the contents. Also edited in <title>Bhārati</title>, Vol. II, No. 5, pp. 90 ff, not traced. The present edition by Dániel Balogh is based on a collation of Hultzsch's text with estampages preserved at the ASI (Mysore).<note>The estampages are accompanied by a Telugu transcript and do not include an image of the seal.</note></p>

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