Pedda-Vegi plates of Jayasiṁha I

Editor: Dániel Balogh.

Identifier: DHARMA_INSVengiCalukya00009.

Hand description:

Halantas. M: l4 sthitīnāM unclear in scan; seems to be full-size, with a larger and rounder body than regular ma. But l23 phalaM: a very simple J shape N: l14 -janapadāN small, low, without headmark. T: l24 vaseT small, without headmark, elongated stem.

Original punctuation. L1: a pair of verticals, headline to slightly above baseline. L10 api ca|| likewise. L12 °ātiśete|| shorter verticals, from below headline to around midline.

Language: Sanskrit.

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

Version: 2025-01-21 17:05 (4b9ab6f), last modified 2024-08-28 18:05 (184e36f).

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⟨Page 1v⟩ ⟨1⟩ namas savitre|| svasti⟨.⟩ śrīmatām ananya-sādhāraṇa-guṇādhāra-bhūtānāṁ sva-vikramākrā⟨2⟩nta-sakala-mahībhujām mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ śaktidhara-prasādo⟨3⟩panata-samasta-vasumatī-rājyānām mātr̥-gaṇa-paripālitānām a⟨4⟩śvamedhāvabhr̥tha-snāna-paridhvaṁsitainasām anuṣṭhita-varṇṇāśrama-sthitīnāM ⟨5⟩ mātā-pitr̥-pādānuddhyātānāñ calukyānām anvavāyam unnamayato nr̥pati-gu⟨6⟩ṇa-sāmagrya-sannivāsasya kuśala-jana-kī⟨rtti⟩ta-kīrtteḥ kīrttivarmmaṇa(ḥ) tasya-priyā⟨Page 2r⟩⟨7⟩tmajasya kanīyasaḥ kāraṇa-viṣṇor iva viṣṇuva⟨r⟩mmaṇaḥ sva-bhuja-bala-vijitāri-sa⟨ṁ⟩hates sa⟨8⟩kal¿ā?⟨a⟩-dig-aṅganā-vadana-viśeṣakāya⟨⟨māna-ya⟩⟩śasas tasyānanda Iva vigrahavān sutaḥ sva-guṇa⟨9⟩-gaṇātiśayita-pūrvvajaḥ śakti-bala-vaśīkr̥tāśeṣa-ripu-balas sakala-lokāśrayā⟨10⟩cāra⟨ḥ⟩ sarvvasiddhir api ca||

I. Vasantatilakā

Induṁ rucā sura-guruñ ca dhiyā sitāś(v?)a(ṁ?)

śauryye⟨11⟩ṇa vāridhim agādhatayātma-vr̥ttaiḥ

dharmmātmajaṁ ravi-jam īhita-dāna-śaktyā

ka⟨12⟩ndarppam āhita-tanuṁ vapuṣātiśete||

Evaṁ-vidhābhirāmika-guṇaḥ śrī-ja⟨Page 2v⟩⟨13⟩yasiṁha-vallabha-mahārājaḥ kanṟeṟuvāṭi-viṣaye vleṇṭūro nāma grāmas ta⟨14⟩sya dakṣiṇato ¡gavyūta!⟨gavyūti⟩-mātrāt kombaṟu nāma grāmas tan-nivāsin¿i?⟨a⟩ḥ tad-viṣaya-vā{ṁ}⟨15⟩sinaś cānyāṁś cātra-janapadāN samavetān evam ājñāpayati⟨.⟩ sarvvā⟨N⟩ Anā⟨16⟩gata-kāla-bhāvi-¡rājariṣen!⟨rājarṣīn⟩ yathopacāra-purassara(ṁ) Itthaṁ ¡sanmānayati! [ca. 3×]

⟨17⟩ kukkanūra-vāstavyas⟨ya⟩ taittirīya-sabrahmacāriṇo gārggya-gotrasyādhigata-catuś-śāstrasyānu⟨18⟩dinānuṣṭhita-sva-karmmaṇo devaśarmmaṇaḫ put(r)asya tad-anurūpa-guṇasya svāmiśarmmaṇaḫ pu⟨Page 3r⟩⟨19⟩trāya veda-śāstra-viduṣe sva-karmma-niratāya p⟨r⟩iyātithaye somaśarmmaṇe kārt(tika)-p(au?)rṇa-[māsi]⟨20⟩-viṣuva-dine ⟨’⟩s(m)a¡t!⟨n⟩-mātā-pitror ātmanaś ca dharmmābhivr̥ddhaye ⟨’⟩smābhis sarvva-kara-parihāreṇ¿ā?⟨a⟩ Agrahā[rī-kr̥]⟨21⟩tya datto ⟨’⟩yaṁ grāmaḥ⟨.⟩ na kenacid bādhā karanīyā⟨.⟩ yas tu karoti kārayaty anumanyate vā sa pañca-ma⟨22⟩hāpātakair yyukto bhavaty⟨.⟩ api ca vyāsa-gītau ślokau bhavataḥ

II. Anuṣṭubh

bahubhir vvasudhā dattā

ba⟨23⟩hubhiś cānupālitā

yasya yasya yadā bhūmis

tasya tadā phalaM

III. Anuṣṭubh

ṣaṣṭi-varṣa⟨24⟩-sahasrāṇi

svargge modati bhūmidaḥ

Ā¿t?⟨k⟩ṣeptā cānumantā ca

tāny eva narake vaseT

IV. Upajāti

śrī⟨25⟩-sarvvasiddher vvasudhādhipasya

priyaḥ śarīrīva nayaḫ purodhāḥ

raṇe ⟨’⟩vasanno ⟨’⟩bhavad a⟨Page 3v⟩⟨26⟩sya vidvān

ājñaptir āryy¡aḥ!⟨aḥ⟩ narasi¿ṁhm?asarmmā

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⟨1⟩ namas savitre|| svasti⟨.⟩ śrīmatām ananya-sādhāraṇa-guṇādhāra-bhūtānāṁ sva-vikramākrā-

⟨2⟩ nta-sakala-mahībhujām mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ śaktidhara-prasādo-

⟨3⟩ pana◯ta-samasta-vasumatī-rājyānām mātr̥-gaṇa-paripālitānām a-

⟨4⟩ śvame◯dhāvabhr̥tha-snāna-paridhvaṁsitainasām anuṣṭhita-varṇṇāśrama-sthitīnāM

⟨5⟩ mātā-pitr̥-pādānuddhyātānāñ calukyānām anvavāyam unnamayato nr̥pati-gu-

⟨6⟩ ṇa-sāmagrya-sannivāsasya kuśala-jana-kī⟨rtti⟩ta-kīrtteḥ kīrttivarmmaṇa(ḥ) tasya-priyā-

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⟨7⟩ tmajasya kanīyasaḥ kāraṇa-viṣṇor iva viṣṇuva⟨r⟩mmaṇaḥ sva-bhuja-bala-vijitāri-sa⟨ṁ⟩hates sa-

⟨8⟩ kal¿ā?⟨a⟩-dig-aṅganā-vadana-viśeṣakāya⟨⟨māna-ya⟩⟩śasas tasyānanda Iva vigrahavān sutaḥ sva-guṇa-

⟨9⟩ -gaṇātiśayita-pūrvvajaḥ śakti-bala-vaśīkr̥tāśeṣa-ripu-balas sakala-lokāśrayā-

⟨10⟩ cāra⟨ḥ⟩ ◯ sarvvasiddhir api ca|| Induṁ rucā sura-guruñ ca dhiyā sitāś(v?)a(ṁ?) śauryye-

⟨11⟩ ṇa vāridhim agādhatayātma-vr̥ttaiḥ dharmmātmajaṁ ravi-jam īhita-dāna-śaktyā ka-

⟨12⟩ ndarppam āhita-tanuṁ vapuṣātiśete|| Evaṁ-vidhābhirāmika-guṇaḥ śrī-ja-

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⟨13⟩ yasiṁha-vallabha-mahārājaḥ kanṟeṟuvāṭi-viṣaye vleṇṭūro nāma grāmas ta-

⟨14⟩ sya dakṣiṇato ¡gavyūta!⟨gavyūti⟩-mātrāt kombaṟu nāma grāmas tan-nivāsin¿i?⟨a⟩ḥ tad-viṣaya-vā{ṁ}-

⟨15⟩ sina◯ś cānyāṁś cātra-janapadāN samavetān evam ājñāpayati⟨.⟩ sarvvā⟨N⟩ Anā-

⟨16⟩ gata-kā◯la-bhāvi-¡rājariṣen!⟨rājarṣīn⟩ yathopacāra-purassara(ṁ) Itthaṁ ¡sanmānayati! [***]

⟨17⟩ kukkanūra-vāstavyas⟨ya⟩ taittirīya-sabrahmacāriṇo gārggya-gotrasyādhigata-catuś-śāstrasyānu-

⟨18⟩ dinānuṣṭhita-sva-karmmaṇo devaśarmmaṇaḫ put(r)asya tad-anurūpa-guṇasya svāmiśarmmaṇaḫ pu-

⟨Page 3r⟩

⟨19⟩ trāya veda-śāstra-viduṣe sva-karmma-niratāya p⟨r⟩iyātithaye somaśarmmaṇe kārt(tika)-p(au?)rṇa-[māsi]-

⟨20⟩ -viṣuva-dine ⟨’⟩s(m)a¡t!⟨n⟩-mātā-pitror ātmanaś ca dharmmābhivr̥ddhaye ⟨’⟩smābhis sarvva-kara-parihāreṇ¿ā?⟨a⟩ Agrahā[rī-kr̥]-

⟨21⟩ tya datto ⟨’⟩yaṁ grāmaḥ⟨.⟩ na kenacid bādhā karanīyā⟨.⟩ yas tu karoti kārayaty anumanyate vā sa pañca-ma-

⟨22⟩ hāpā◯takair yyukto bhavaty⟨.⟩ api ca vyāsa-gītau ślokau bhavataḥ bahubhir vvasudhā dattā ba-

⟨23⟩ hubhiś cā◯nupālitā yasya yasya yadā bhūmis tasya tadā phalaM ṣaṣṭi-varṣa-

⟨24⟩ -sahasrāṇi svargge modati bhūmidaḥ Ā¿t?⟨k⟩ṣeptā cānumantā ca tāny eva narake vaseT śrī-

⟨25⟩ -sarvvasiddher vvasudhādhipasya priyaḥ śarīrīva nayaḫ purodhāḥ raṇe ⟨’⟩vasanno ⟨’⟩bhavad a-

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⟨26⟩ sya vidvān ājñaptir āryy¡aḥ!⟨aḥ⟩ narasi¿ṁhm?asarmmā

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⟨Page 1v⟩ ⟨1⟩ namas savitre|| svasti⟨.⟩ śrīmatām ananya-sādhāraṇa-guṇādhāra-bhūtānāṁ sva-vikramākrā⟨2⟩nta-sakala-mahībhujām mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ śaktidhara-prasādo⟨3⟩pana◯ta-samasta-vasumatī-rājyānām mātr̥-gaṇa-paripālitānām a⟨4⟩śvame◯dhāvabhr̥tha-snāna-paridhvaṁsitainasām anuṣṭhita-varṇṇāśrama-sthitīnāM ⟨5⟩ mātā-pitr̥-pādānuddhyātānāñ calukyānām anvavāyam unnamayato nr̥pati-gu⟨6⟩ṇa-sāmagrya-sannivāsasya kuśala-jana-kī⟨rtti⟩ta-kīrtteḥ kīrttivarmmaṇa(ḥ) tasya-priyā⟨Page 2r⟩⟨7⟩tmajasya kanīyasaḥ kāraṇa-viṣṇor iva viṣṇuva⟨r⟩mmaṇaḥ sva-bhuja-bala-vijitāri-sa⟨ṁ⟩hates sa⟨8⟩kal¿ā?⟨a⟩-dig-aṅganā-vadana-viśeṣakāya⟨⟨māna-ya⟩⟩śasas tasyānanda Iva vigrahavān sutaḥ sva-guṇa⟨9⟩-gaṇātiśayita-pūrvvajaḥ śakti-bala-vaśīkr̥tāśeṣa-ripu-balas sakala-lokāśrayā⟨10⟩cāra⟨ḥ⟩ ◯ sarvvasiddhir api ca||

I. Vasantatilakā

Induṁ rucā sura-guruñ ca dhiyā sitāś(v?)a(ṁ?)

śauryye⟨11⟩ṇa vāridhim agādhatayātma-vr̥ttaiḥ

dharmmātmajaṁ ravi-jam īhita-dāna-śaktyā

ka⟨12⟩ndarppam āhita-tanuṁ vapuṣātiśete||

Evaṁ-vidhābhirāmika-guṇaḥ śrī-ja⟨Page 2v⟩⟨13⟩yasiṁha-vallabha-mahārājaḥ kanṟeṟuvāṭi-viṣaye vleṇṭūro nāma grāmas ta⟨14⟩sya dakṣiṇato ¡gavyūta!⟨gavyūti⟩-mātrāt kombaṟu nāma grāmas tan-nivāsin¿i?⟨a⟩ḥ tad-viṣaya-vā{ṁ}⟨15⟩sina◯ś cānyāṁś cātra-janapadāN samavetān evam ājñāpayati⟨.⟩ sarvvā⟨N⟩ Anā⟨16⟩gata-kā◯la-bhāvi-¡rājariṣen!⟨rājarṣīn⟩ yathopacāra-purassara(ṁ) Itthaṁ ¡sanmānayati! [ca. 3×]

⟨17⟩ kukkanūra-vāstavyas⟨ya⟩ taittirīya-sabrahmacāriṇo gārggya-gotrasyādhigata-catuś-śāstrasyānu⟨18⟩dinānuṣṭhita-sva-karmmaṇo devaśarmmaṇaḫ put(r)asya tad-anurūpa-guṇasya svāmiśarmmaṇaḫ pu⟨Page 3r⟩⟨19⟩trāya veda-śāstra-viduṣe sva-karmma-niratāya p⟨r⟩iyātithaye somaśarmmaṇe kārt(tika)-p(au?)rṇa-[māsi]⟨20⟩-viṣuva-dine ⟨’⟩s(m)a¡t!⟨n⟩-mātā-pitror ātmanaś ca dharmmābhivr̥ddhaye ⟨’⟩smābhis sarvva-kara-parihāreṇ¿ā?⟨a⟩ Agrahā[rī-kr̥]⟨21⟩tya datto ⟨’⟩yaṁ grāmaḥ⟨.⟩ na kenacid bādhā karanīyā⟨.⟩ yas tu karoti kārayaty anumanyate vā sa pañca-ma⟨22⟩hāpā◯takair yyukto bhavaty⟨.⟩ api ca vyāsa-gītau ślokau bhavataḥ

II. Anuṣṭubh

bahubhir vvasudhā dattā

ba⟨23⟩hubhiś cā◯nupālitā

yasya yasya yadā bhūmis

tasya tadā phalaM

III. Anuṣṭubh

ṣaṣṭi-varṣa⟨24⟩-sahasrāṇi

svargge modati bhūmidaḥ

Ā¿t?⟨k⟩ṣeptā cānumantā ca

tāny eva narake vaseT

IV. Upajāti

śrī⟨25⟩-sarvvasiddher vvasudhādhipasya

priyaḥ śarīrīva nayaḫ purodhāḥ

raṇe ⟨’⟩vasanno ⟨’⟩bhavad a⟨Page 3v⟩⟨26⟩sya vidvān

ājñaptir āryy¡aḥ!⟨aḥ⟩ narasi¿ṁhm?asarmmā

Apparatus

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⟨5⟩ calukyānām ⬦ cālukyānām VR • The ARIE report also explicitly notes that the spelling of the dynasty’s name is Cālukya, but no indication whatsoever of an ā is visible in the scan, which is otherwise clear here.

⟨7⟩ viṣṇuva⟨r⟩mmaṇaḥ VR • I follow Rangacharya’s reading here, but note that in the scanned facsimile, most strokes above headline are not visible at all (except for traces of the first and last i in vijitāri).

⟨8⟩ -viśeṣakāya⟨⟨māna-ya⟩⟩śasas VR • Here too I adopt Rangacharya’s reading, which makes good sense and is a plausible pre-modern correction of an eyeskip omission. He notes that the added letters are below the line and smaller in size. In my scanned estampage, only the initial vi is clear; some of the other characters read in the line are identifiable but unclear, others are barely visible, and I see no trace of the characters added below the line.

⟨10⟩ sitāś(v?)a(ṁ?) ⬦ sitāṁś ca VR • Although my scanned estampage is not very good, Rangacharya’s reading seems to unlikely to be correct. Sitāśva is a name of Arjuna occurring in the Mahābhārata, and while it is not a common name, it is at least appropriate to the context. Compare also arjunavad apara-narapatibhir anabhilaṁghita-pauruṣyaḥ in ll10-11 of the Puloṁbūra Grant. In my scan, no anusvāra is visible in either character of this word, and reading śva is just as plausible as śca.

⟨11⟩ -tanuṁ • The anusvāra is at median height after nu.

⟨13⟩ kanṟeṟuvāṭi- ⬦ kantheṟuvāṭi- VR. — ⟨13⟩ vleṇṭūro ⬦ vleṇṭūrū VR.

⟨16⟩ ¡sanmānayati! • I prefer to retain this reading (interpreted as a denominative from the compound san-māna) and not emend/normalise to sammānayati, though the intent is much the same. — ⟨16⟩ [ca. 3×] • Text may have been deleted here. If it was not deleted but forms an integral part of the charter, then it may either belong to the previous sentence or the next one, but neither seems to lack anything.

⟨18⟩ put(r)asya • As Rangacharya notes, the subscript r of tra bends to the right, because there was no space on the left on account of the preceding ḫpu. The character looks thus rather like tya, but the intent is clear.

⟨19⟩ kārt(tika)-p(au?)rṇa-[māsi] ⬦ kārtika-[pau]rṇa-[māsi] VR • In my scanned estampage, hardly any of this string can be made out. kārttika seems to be slightly more likely, and rt may be a typo in the printed edition. Vestiges plausibly belonging to pau can be made out, but I can only discern part of ṇ after that. It is possible that Rangacharya’s māsi is also based on vestiges (and should therefore be marked up as an unclear reading rather than a restoration), but I see nothing that confirms this, so other readings such as pūrṇṇimāyāṁ or paurṇṇamāsyāṁ may be possible.

⟨20⟩ ⟨’⟩s(m)a¡t!⟨n⟩- ⬦ sva{t}- VR • I cannot be certain from my poor scan, but a bit of non-standard sandhi seems more likely than a superfluous t. — ⟨20⟩ -parihāreṇ¿ā?⟨a⟩ ⬦ -parihāreṇa VR.

⟨25⟩ raṇe ⟨’⟩vasanno ⟨’⟩bhavad • The reading is by Rangacharya’s editor in EI; Rangacharya’s own reading is raṇevasannābhavad, with a footnote saying he cannot interpret this.

⟨26⟩ āryy¡aḥ!⟨aḥ⟩ narasi¿ṁhm?asarmmā VR • Since I cannot improve on it on the basis of my scan, I adopt Rangacharya’s reading literally. He emends to āryyo and adds in a footnote that the name is meant to be Narasiṁha Śarmā (printed sic in transliteration, though his edition including text in footnotes are in Devanagari). In the scan, only āryya ... rmmā can be made out.

Translation by Dániel Balogh

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(1–10) Homage to Savitr̥. Greetings. The son—the incarnate bliss as it were—of Viṣṇuvarman, who is like Viṣṇu the (original) Cause, who defeats the conglomeration of enemies by the strength of his arm, whose reputation becomes a beauty mark on the faces of all the ladies who are the directions, [and who in turn is] the beloved younger son of that Kīrtivarman in whom the entirety of royal virtues reside together, whose fame is proclaimed by competent people, and who dignifies the dynasty of the majestic Calukyas—who are vessels of unique virtues, who surmount all kings by their boldness, who are of the Mānavya gotra and are sons of Hārīti, who bow down the kings of the entire earth by the grace of the spear-bearer (Mahāsena), who are protected by the troop of Mothers, whose faults have been altogether destroyed by bathing in the purificatory ablutions (avabhr̥tha) of the Aśvamedha sacrifice, who manage the maintenance of social class and stations in life (varṇāśrama), and who are deliberately appointed (as heirs) by [their] mothers and fathers—[this son], who surpasses his sires by the host of his virtues, who subdues the might of all enemies with the might of his power, whose conduct is that of a shelter of the complete world (sakala-lokāśraya), is Sarvasiddhi {who prevails over all}. Moreover:

I

He outstrips the moon in brightness, (Br̥haspati) the preceptor of the gods in intelligence, (Arjuna?) ¿the rider of the white horse?¹ in valour, the ocean in profundity, (Yudhiṣṭhira) the son of Dharma in personal conduct, (Karṇa) the son of the sun in power to grant what is desired, and the incarnate love god in physical beauty.

(12–16) In the district (viṣaya) Kanṟeṟuvāṭi there is a village named Vleṇṭūra, [and] a single gavyūti to the south of that there is the village named Kombaṟu. He of the above fascinating qualities, His Majesty King (mahārāja) Jayasiṁha Vallabha commands the residents of that (village) as well as the residents of that district and other assembled folk of that region as follows. With due courtesy, [he also] respectfully honours [and informs] as follows all the sagacious kings ((rājarṣi)) who shall exist in future times.

(17–22) In order to augment the spiritual accomplishment (dharma) of our mother and father and ourselves, on the day of the equinox, which was the full-moon day of Kārttika, we have converted this village into a rent-free holding (agrahāra) by a remission of all taxes and donated it to Sīmaśarman, a scholar of the Vedas and Śāstras devout in the performance of his duties and hospitable to guests, the son of Svāmiśarman who [in turn] is the son of, and as meritorious as, Devaśarman who is a resident of Kukkanūra of the Taittirīya school and of the Gārgya gotra, who has mastered the four Śāstras and who performs his duties day after day. Let no-one pose an obstacle (to his enjoyment of his rights over it). He who nonetheless does so, or orders it done or allows it, shall be afflicted by the five great sins. There are moreover these two ślokas sung by Vyāsa:

II

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.

III

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.

IV

The executor (ājñapti) of this (grant) was the beloved chief priest (purodhas) of His Majesty King Sarvasiddhi: the noble and knowledgeable Narasiṁhaśarman who was like wisdom incarnate, [but] who has fallen in battle.

Translation into French by Estienne-Monod 2008

Seal

Plates

(1–10) Hommage au soleil ! Prospérité ! Lui, qui est le cadet du fils aimé de Kīrtivarman, demeure de l’ensemble des vertus royales, dont la gloire est célébrée par les hommes de bien, qui élève la lignée des Calukya, illustres, dont les membres sont d’incomparables réceptacles de vertus, qui ont vaincu tous les rois par leur vaillance, du même gotra que les descendants de Manu, fils de Harīti, devant lesquels tous les royaumes de la terre sont inclinés grâce à la faveur de Śaktidhara,² protégés par la troupes des mères, qui ont détruit les péchés grâce aux bains purificatoires de l’aśvamedha, qui assurent le maintien des varṇa et āśrama, qui méditent aux pieds de leur mère et de leur père, [fils] de Viṣṇuvarman,³ pareil à Viṣṇu incarné, qui a vaincu des multitudes d’ennemis par la force de son bras, dont la gloire est chantée par les diverses bouches des femmes de tous les horizons, [fils qui], tel Ānanda, a pris corps, fils aîné éminent par la multitude de ses vertus, dont la force et le pouvoir ont subjugué les armées de tous les ennemis, qui est un lieu de refuge pour tous les hommes, et qui possède aussi toute la réussite,

I

[fils qui] surpasse la lune par son éclat, le précepteur des dieux par sa sagesse,⁴ par son courage, l’océan par sa profondeur, par ses exploits ; le fils du dharma, par son pouvoir d’accorder ce qu’on désire, le fils du soleil, par sa beauté Kandarpa quand il a un corps,

(12–22) ainsi, doué de charmantes vertus, l’illustre grand roi Jayasiṁha Vallabha, aux habitants du village nommé Kombaṟu, à une distance d’un gavyūti au sud du village nommé Vleṇṭūru, dans le viṣaya de Kantheṟuvāti, à ceux qui habitent ce viṣaya et aux autres (habitants du royaume), personnes rassemblées ici, honore et ordonne ceci, après avoir accompli les rites qu’exige la cérémonie, à tous les rājar̥ṣi à venir dans les temps futurs : nous donnons à Sīmaśarman, qui connaît les Veda et les traités, voué à ses devoirs, hospitalier, fils de Svāmiśarman, qui est le fils de Devaśarman, et dont les vertus sont dignes de ce dernier, [lequel Devaśarman] habitait Kukkanūra, disciple de l’école de Taittirīya, du gotra des Gārgya, [à Sīmaśarman] qui se consacre à ses devoirs, qui connaît parfaitement les quatre traités, le jour de pleine lune du mois de Kārtika, le Viṣuvadina, pour l’accroissement de notre dharma ainsi que de celui de notre mère et de notre père, le village, exempté de toute taxe, en qualité d’agrahāra. Aucune charge ne doit lui être imposée, celui qui en impose, en fait imposer ou en laisse imposer est lié aux cinq grands crimes.

II

Et les deux vers suivants du bienheureux Vyāsa [disent] : beaucoup ont donné une terre, beaucoup l’ont préservée, celui qui possède la terre en possède le fruit.

III

Celui qui donne une terre se réjouit dans le ciel pendant soixante mille années. Celui qui la prend ou le permet demeure aussi longtemps en enfer.

IV

Le chapelain aimé du roi illustre Sarva Siddhi, pareil au génie politique incarné, le noble et lettré Narasiṁhaśarma, mort au combat, fut l’exécuteur de cet (édit).

Commentary

The seal inscription is reproduced here as cited in the text of Rangacharya 1927–1928, who publishes no image. His rendering may be normalised and/or restored.

For the district kanṟeṟuvāṭi compare gaṇḍeṟuvāṭyāṁ in the Niḍupaṟu Grant, line 9.

The last line, engraved on the verso of the last plate, begins slightly to the right of the margin defined by the hole.

Bibliography

The plates were noticed in Krishna Sastri 1918, p. 11, appendices A/1917-1918, № 11 with a discussion (including the identification of place names) in Krishna Sastri 1918, p. 130. Edited (from the original?) by V. Rangacharya (1927–1928) with estampages of the plates but no image of the seal, with an abstract (not a full translation) of the contents. The present edition by Dániel Balogh is based on a collation of Rangacharya’s text with his facsimiles.

Primary

[VR] Rangacharya, V. 1927–1928. “The Pedda-Vegi plates of the Eastern Chalukya king Jaya Simha I.” EI 19, pp. 258–261.

Secondary

Krishna Sastri, H. 1918. G.O. No. 1172, 6th September 1918. Epigraphy. Recording, with remarks, the progress report of the Assistant Archaeological Superintendent for epigraphy, Southern Circle, for the year 1917-1918. No place. Page 11, appendixes A/1917-1918, item 11.

Notes

1. See the apparatus on sitāśvaṁ in line 10.
2. Mahāsena.
3. alias Viṣṇuvardhana I, fils de Kīrtivarman et frère cadet de Pulakeśin II.
4. Le terme sitāṁ est difficilement traduisible mais nous ne pouvons proposer aucune correction.

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<p>Halantas. M: l4 sthitīnāM unclear in scan; seems to be full-size, with a larger and rounder body than regular ma. But l23 phalaM: a very simple J shape N: l14 -janapadāN small, low, without headmark. T: l24 vaseT small, without headmark, elongated stem.</p>

<p>Original punctuation. L1: a pair of verticals, headline to slightly above baseline. L10 api ca|| likewise. L12 °ātiśete|| shorter verticals, from below headline to around midline.

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<ab><lb n="1"/>śrī-sarvasiddhi</ab>

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

<p><pb n="1v"/><lb n="1"/>namas savitre<g type="ddanda">.</g> svasti<supplied reason="subaudible">.</supplied> śrīmatām ananya-sādhāraṇa-guṇādhāra-bhūtānāṁ sva-vikramākrā<lb n="2" break="no"/>nta-sakala-mahībhujām mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ śaktidhara-prasādo<lb n="3" break="no"/>pana<space type="binding-hole"/>ta-samasta-vasumatī-rājyānām mātr̥-gaṇa-paripālitānām a<lb n="4" break="no"/>śvame<space type="binding-hole"/>dhāvabhr̥tha-snāna-paridhvaṁsitainasām anuṣṭhita-varṇṇāśrama-sthitīnāM <lb n="5"/>mātā-pitr̥-pādānuddhyātānāñ calukyānām anvavāyam unnamayato nr̥pati-gu<lb n="6" break="no"/>ṇa-sāmagrya-sannivāsasya kuśala-jana-kī<supplied reason="omitted">rtti</supplied>ta-kīrtteḥ kīrttivarmmaṇa<unclear>ḥ</unclear> tasya-priyā<pb n="2r" break="no"/><lb n="7" break="no"/>tmajasya kanīyasaḥ kāraṇa-viṣṇor iva viṣṇuva<supplied reason="omitted">r</supplied>mmaṇaḥ sva-bhuja-bala-vijitāri-sa<supplied reason="omitted">ṁ</supplied>hates sa<lb n="8" break="no"/>kal<choice><sic>ā</sic><corr>a</corr></choice>-dig-aṅganā-vadana-viśeṣakāya<add place="below">māna-ya</add>śasas tasyānanda Iva vigrahavān sutaḥ sva-guṇa<lb n="9" break="no"/>-gaṇātiśayita-pūrvvajaḥ śakti-bala-vaśīkr̥tāśeṣa-ripu-balas sakala-lokāśrayā<lb n="10" break="no"/>cāra<supplied reason="omitted">ḥ</supplied> <space type="binding-hole"/> sarvvasiddhir api ca<g type="ddanda">.</g></p>

<l n="a">Induṁ rucā sura-guruñ ca dhiyā sitāś<unclear cert="low">v</unclear>a<unclear cert="low">ṁ</unclear></l>

<l n="b">śauryye<lb n="11" break="no"/>ṇa vāridhim agādhatayātma-vr̥ttaiḥ</l>

<l n="c">dharmmātmajaṁ ravi-jam īhita-dāna-śaktyā</l>

<l n="d">ka<lb n="12" break="no"/>ndarppam āhita-tanuṁ vapuṣātiśete<g type="ddanda">.</g></l>

</lg>

<p>Evaṁ-vidhābhirāmika-guṇaḥ śrī-ja<pb n="2v" break="no"/><lb n="13" break="no"/>yasiṁha-vallabha-mahārājaḥ kanṟeṟuvāṭi-viṣaye vleṇṭūro nāma grāmas ta<lb n="14" break="no"/>sya dakṣiṇato <choice><orig>gavyūta</orig><reg>gavyūti</reg></choice>-mātrāt kombaṟu nāma grāmas tan-nivāsin<choice><sic>i</sic><corr>a</corr></choice>ḥ tad-viṣaya-vā<surplus>ṁ</surplus><lb n="15" break="no"/>sina<space type="binding-hole"/>ś cānyāṁś cātra-janapadāN samavetān evam ājñāpayati<supplied reason="subaudible">.</supplied> sarvvā<supplied reason="omitted">N</supplied> Anā<lb n="16" break="no"/>gata-kā<space type="binding-hole"/>la-bhāvi-<choice><orig>rājariṣen</orig><reg>rājarṣīn</reg></choice> yathopacāra-purassara<unclear>ṁ</unclear> Itthaṁ <orig>sanmānayati</orig> <gap reason="illegible" quantity="3" unit="character" precision="low"/></p>

<p><lb n="17"/>kukkanūra-vāstavyas<supplied reason="omitted">ya</supplied> taittirīya-sabrahmacāriṇo gārggya-gotrasyādhigata-catuś-śāstrasyānu<lb n="18" break="no"/>dinānuṣṭhita-sva-karmmaṇo devaśarmmaṇaḫ put<unclear reason="eccentric_ductus">r</unclear>asya tad-anurūpa-guṇasya svāmiśarmmaṇaḫ pu<pb n="3r" break="no"/><lb n="19" break="no"/>trāya veda-śāstra-viduṣe sva-karmma-niratāya p<supplied reason="omitted">r</supplied>iyātithaye somaśarmmaṇe kārt<unclear>tika</unclear>-p<unclear cert="low">au</unclear>rṇa-<supplied reason="lost" cert="low">māsi</supplied><lb n="20" break="no"/>-viṣuva-dine <supplied reason="subaudible">’</supplied>s<unclear>m</unclear>a<choice><orig>t</orig><reg>n</reg></choice>-mātā-pitror ātmanaś ca dharmmābhivr̥ddhaye <supplied reason="subaudible">’</supplied>smābhis sarvva-kara-parihāreṇ<choice><sic>ā</sic><corr>a</corr></choice> Agrahā<supplied reason="lost">rī-kr̥</supplied><lb n="21" break="no"/>tya datto <supplied reason="subaudible">’</supplied>yaṁ grāmaḥ<supplied reason="subaudible">.</supplied> na kenacid bādhā karanīyā<supplied reason="subaudible">.</supplied> yas tu karoti kārayaty anumanyate vā sa pañca-ma<lb n="22" break="no"/>hāpā<space type="binding-hole"/>takair yyukto bhavaty<supplied reason="subaudible">.</supplied> api ca vyāsa-gītau ślokau bhavataḥ</p>

<l n="a">bahubhir vvasudhā dattā</l>

<l n="b">ba<lb n="23" break="no"/>hubhiś cā<space type="binding-hole"/>nupālitā</l>

<l n="c">yasya yasya yadā bhūmis</l>

<l n="d">tasya tadā phalaM</l>

</lg>

<l n="a">ṣaṣṭi-varṣa<lb n="24" break="no"/>-sahasrāṇi</l>

<l n="b">svargge modati bhūmidaḥ</l>

<l n="c">Ā<choice><sic>t</sic><corr>k</corr></choice>ṣeptā cānumantā ca</l>

<l n="d">tāny eva narake vaseT</l>

</lg>

<l n="a">śrī<lb n="25" break="no"/>-sarvvasiddher vvasudhādhipasya</l>

<l n="b">priyaḥ śarīrīva nayaḫ purodhāḥ</l>

<l n="c">raṇe <supplied reason="subaudible">’</supplied>vasanno <supplied reason="subaudible">’</supplied>bhavad a<pb n="3v" break="no"/><lb n="26" break="no"/>sya vidvān</l>

<l n="d">ājñaptir āryy<choice><orig>aḥ</orig><reg>aḥ</reg></choice> narasi<sic>ṁhm</sic>asarmmā</l>

</lg>

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

<lem>calukyānām</lem>

<rdg source="bib:Rangacharya1927-1928_02">cālukyānām</rdg>

<note>The ARIE report also explicitly notes that the spelling of the dynasty's name is Cālukya, but no indication whatsoever of an <foreign>ā</foreign> is visible in the scan, which is otherwise clear here.</note>

</app>

<lem source="bib:Rangacharya1927-1928_02">viṣṇuva<supplied reason="omitted">r</supplied>mmaṇaḥ</lem>

<note>I follow Rangacharya's reading here, but note that in the scanned facsimile, most strokes above headline are not visible at all (except for traces of the first and last <foreign>i</foreign> in <foreign>vijitāri</foreign>).</note>

</app>

<lem source="bib:Rangacharya1927-1928_02">-viśeṣakāya<add place="below">māna-ya</add>śasas</lem>

<note>Here too I adopt Rangacharya's reading, which makes good sense and is a plausible pre-modern correction of an eyeskip omission. He notes that the added letters are below the line and smaller in size. In my scanned estampage, only the initial <foreign>vi</foreign> is clear; some of the other characters read in the line are identifiable but unclear, others are barely visible, and I see no trace of the characters added below the line.</note>

</app>

<lem>sitāś<unclear cert="low">v</unclear>a<unclear cert="low">ṁ</unclear></lem>

<rdg source="bib:Rangacharya1927-1928_02">sitāṁś ca</rdg>

<note>Although my scanned estampage is not very good, Rangacharya's reading seems to unlikely to be correct. Sitāśva is a name of Arjuna occurring in the Mahābhārata, and while it is not a common name, it is at least appropriate to the context. Compare also <foreign>arjunavad apara-narapatibhir anabhilaṁghita-pauruṣyaḥ</foreign> in ll10-11 of the <ref target="DHARMA_INSVengiCalukya00010.xml">Puloṁbūra Grant</ref>. In my scan, no <foreign>anusvāra</foreign> is visible in either character of this word, and reading <foreign>śva</foreign> is just as plausible as <foreign>śca</foreign>.</note>

</app>

<lem>-tanuṁ</lem>

<note>The <foreign>anusvāra</foreign> is at median height after <foreign>nu</foreign>.</note>

</app>

<lem>kanṟeṟuvāṭi-</lem>

<rdg source="bib:Rangacharya1927-1928_02">kantheṟuvāṭi-</rdg>

</app>

<lem>vleṇṭūro</lem>

<rdg source="bib:Rangacharya1927-1928_02">vleṇṭūrū</rdg>

</app>

<lem><orig>sanmānayati</orig></lem>

<note>I prefer to retain this reading (interpreted as a denominative from the compound <foreign>san-māna</foreign>) and not emend/normalise to <foreign>sammānayati</foreign>, though the intent is much the same.</note>

</app>

<note>Text may have been deleted here. If it was not deleted but forms an integral part of the charter, then it may either belong to the previous sentence or the next one, but neither seems to lack anything.</note>

</app>

<note>As Rangacharya notes, the subscript <foreign>r</foreign> of <foreign>tra</foreign> bends to the right, because there was no space on the left on account of the preceding <foreign>ḫpu</foreign>. The character looks thus rather like <foreign>tya</foreign>, but the intent is clear.</note>

</app>

<rdg source="bib:Rangacharya1927-1928_02">kārtika-<supplied reason="lost">pau</supplied>rṇa-<supplied reason="lost">māsi</supplied></rdg>

<note>In my scanned estampage, hardly any of this string can be made out. <foreign>kārttika</foreign> seems to be slightly more likely, and <foreign>rt</foreign> may be a typo in the printed edition. Vestiges plausibly belonging to <foreign>pau</foreign> can be made out, but I can only discern part of <foreign>ṇ</foreign> after that. It is possible that Rangacharya's <foreign>māsi</foreign> is also based on vestiges (and should therefore be marked up as an unclear reading rather than a restoration), but I see nothing that confirms this, so other readings such as <foreign>pūrṇṇimāyāṁ</foreign> or <foreign>paurṇṇamāsyāṁ</foreign> may be possible.</note>

</app>

<note>I cannot be certain from my poor scan, but a bit of non-standard sandhi seems more likely than a superfluous <foreign>t</foreign>.</note>

</app>

<lem>-parihāreṇ<choice><sic>ā</sic><corr>a</corr></choice></lem>

<rdg source="bib:Rangacharya1927-1928_02">-parihāreṇa</rdg>

</app>

<lem>raṇe <supplied reason="subaudible">’</supplied>vasanno <supplied reason="subaudible">’</supplied>bhavad</lem>

<note>The reading is by Rangacharya's editor in EI; Rangacharya's own reading is <foreign>raṇevasannābhavad</foreign>, with a footnote saying he cannot interpret this.</note>

</app>

<lem source="bib:Rangacharya1927-1928_02">āryy<choice><orig>aḥ</orig><reg>aḥ</reg></choice> narasi<sic>ṁhm</sic>asarmmā</lem>

<note>Since I cannot improve on it on the basis of my scan, I adopt Rangacharya's reading literally. He emends to āryyo and adds in a footnote that the name is meant to be <foreign>Narasiṁha Śarmā</foreign> (printed sic in transliteration, though his edition including text in footnotes are in Devanagari). In the scan, only <foreign>āryya ... rmmā</foreign> can be made out.</note>

</app>

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

<p n="1-10">Homage to Savitr̥. Greetings. The son—the incarnate bliss as it were—of Viṣṇuvarman, who is like Viṣṇu the <supplied reason="explanation">original</supplied> Cause, who defeats the conglomeration of enemies by the strength of his arm, whose reputation becomes a beauty mark on the faces of all the ladies who are the directions, <supplied reason="subaudible">and who in turn is</supplied> the beloved younger son of that Kīrtivarman in whom the entirety of royal virtues reside together, whose fame is proclaimed by competent people, and who dignifies the dynasty of the majestic Calukyas—who are vessels of unique virtues, who surmount all kings by their boldness, who are of the Mānavya <foreign>gotra</foreign> and are sons of Hārīti, who bow down the kings of the entire earth by the grace of the spear-bearer <supplied reason="explanation">Mahāsena</supplied>, who are protected by the troop of Mothers, whose faults have been altogether destroyed by bathing in the purificatory ablutions <supplied reason="explanation"><foreign>avabhr̥tha</foreign></supplied> of the Aśvamedha sacrifice, who manage the maintenance of social class and stations in life <supplied reason="explanation"><foreign>varṇāśrama</foreign></supplied>, and who are deliberately appointed <supplied reason="explanation">as heirs</supplied> by <supplied reason="subaudible">their</supplied> mothers and fathers—<supplied reason="subaudible">this son</supplied>, who surpasses his sires by the host of his virtues, who subdues the might of all enemies with the might of his power, whose conduct is that of a shelter of the complete world <supplied reason="explanation"><foreign>sakala-lokāśraya</foreign></supplied>, is Sarvasiddhi <seg rend="pun">who prevails over all</seg>. Moreover:</p>

<p rend="stanza" n="1">He outstrips the moon in brightness, <supplied reason="explanation">Br̥haspati</supplied> the preceptor of the gods in intelligence, <supplied reason="explanation" cert="low">Arjuna</supplied> <seg cert="low">the rider of the white horse</seg><note>See the apparatus on <foreign>sitāśvaṁ</foreign> in line 10.</note> in valour, the ocean in profundity, <supplied reason="explanation">Yudhiṣṭhira</supplied> the son of Dharma in personal conduct, <supplied reason="explanation">Karṇa</supplied> the son of the sun in power to grant what is desired, and the incarnate love god in physical beauty.</p>

<p n="12-16">In the district <supplied reason="explanation"><foreign>viṣaya</foreign></supplied> Kanṟeṟuvāṭi there is a village named Vleṇṭūra, <supplied reason="subaudible">and</supplied> a single <foreign>gavyūti</foreign> to the south of that there is the village named Kombaṟu. He of the above fascinating qualities, His Majesty King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Jayasiṁha Vallabha commands the residents of that <supplied reason="explanation">village</supplied> as well as the residents of that district and other assembled folk of that region as follows. With due courtesy, <supplied reason="subaudible">he also</supplied> respectfully honours <supplied reason="subaudible">and informs</supplied> as follows all the sagacious kings <supplied reason="explanation"><supplied reason="explanation"><foreign>rājarṣi</foreign></supplied></supplied> who shall exist in future times.</p>

<p n="17-22">In order to augment the spiritual accomplishment <supplied reason="explanation"><foreign>dharma</foreign></supplied> of our mother and father and ourselves, on the day of the equinox, which was the full-moon day of Kārttika, we have converted this village into a rent-free holding <supplied reason="explanation"><foreign>agrahāra</foreign></supplied> by a remission of all taxes and donated it to Sīmaśarman, a scholar of the Vedas and Śāstras devout in the performance of his duties and hospitable to guests, the son of Svāmiśarman who <supplied reason="subaudible">in turn</supplied> is the son of, and as meritorious as, Devaśarman who is a resident of Kukkanūra of the Taittirīya school and of the Gārgya <foreign>gotra</foreign>, who has mastered the four Śāstras and who performs his duties day after day. Let no-one pose an obstacle <supplied reason="explanation">to his enjoyment of his rights over it</supplied>. He who nonetheless does so, or orders it done or allows it, shall be afflicted by the five great sins. There are moreover these two <foreign>śloka</foreign>s sung by Vyāsa:</p>

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="3">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>

<p rend="stanza" n="4">The executor <supplied reason="explanation"><foreign>ājñapti</foreign></supplied> of this <supplied reason="explanation">grant</supplied> was the beloved chief priest <supplied reason="explanation"><foreign>purodhas</foreign></supplied> of His Majesty King Sarvasiddhi: the noble and knowledgeable Narasiṁhaśarman who was like wisdom incarnate, <supplied reason="subaudible">but</supplied> who has fallen in battle.

</p>

</div>

</div>

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

<p n="1-10">Hommage au soleil ! Prospérité ! Lui, qui est le cadet du fils aimé de Kīrtivarman, demeure de l’ensemble des vertus royales, dont la gloire est célébrée par les hommes de bien, qui élève la lignée des Calukya, illustres, dont les membres sont d’incomparables réceptacles de vertus, qui ont vaincu tous les rois par leur vaillance, du même <foreign>gotra</foreign> que les descendants de Manu, fils de Harīti, devant lesquels tous les royaumes de la terre sont inclinés grâce à la faveur de Śaktidhara,<note>Mahāsena.</note> protégés par la troupes des mères, qui ont détruit les péchés grâce aux bains purificatoires de l’<foreign>aśvamedha</foreign>, qui assurent le maintien des <foreign>varṇa</foreign> et <foreign>āśrama</foreign>, qui méditent aux pieds de leur mère et de leur père,

<supplied reason="subaudible">fils</supplied> de Viṣṇuvarman,<note>alias Viṣṇuvardhana I, fils de Kīrtivarman et frère cadet de Pulakeśin II.</note> pareil à Viṣṇu incarné, qui a vaincu des multitudes d’ennemis par la force de son bras, dont la gloire est chantée par les diverses bouches des femmes de tous les horizons,

<supplied reason="subaudible">fils qui</supplied>, tel Ānanda, a pris corps, fils aîné éminent par la multitude de ses vertus, dont la force et le pouvoir ont subjugué les armées de tous les ennemis, qui est un lieu de refuge pour tous les hommes, et qui possède aussi toute la réussite,</p>

<p rend="stanza" n="1"><supplied reason="subaudible">fils qui</supplied> surpasse la lune par son éclat, le précepteur des dieux par sa sagesse,<note>Le terme <foreign>sitāṁ</foreign> est difficilement traduisible mais nous ne pouvons proposer aucune correction.</note> par son courage, l’océan par sa profondeur, par ses exploits ; le fils du <foreign>dharma</foreign>, par son pouvoir d’accorder ce qu’on désire,

le fils du soleil, par sa beauté Kandarpa quand il a un corps,</p>

<p n="12-22">ainsi, doué de charmantes vertus, l’illustre grand roi Jayasiṁha Vallabha, aux habitants du village nommé Kombaṟu, à une distance d’un <foreign>gavyūti</foreign> au sud du village nommé Vleṇṭūru, dans le <foreign>viṣaya</foreign> de Kantheṟuvāti, à ceux qui habitent ce <foreign>viṣaya</foreign> et aux autres <supplied reason="explanation">habitants du royaume</supplied>, personnes rassemblées ici, honore et ordonne ceci, après avoir accompli les rites qu’exige la cérémonie, à tous les <foreign>rājar̥ṣi</foreign> à venir dans les temps futurs : nous donnons à Sīmaśarman, qui connaît les Veda et les traités, voué à ses devoirs, hospitalier, fils de Svāmiśarman, qui est le fils de Devaśarman, et dont les vertus sont dignes de ce dernier, <supplied reason="subaudible">lequel Devaśarman</supplied> habitait Kukkanūra, disciple de l’école de Taittirīya, du <foreign>gotra</foreign> des Gārgya, <supplied reason="subaudible">à Sīmaśarman</supplied> qui se consacre à ses devoirs, qui connaît parfaitement les quatre traités, le jour de pleine lune du mois de Kārtika, le Viṣuvadina, pour l’accroissement de notre <foreign>dharma</foreign> ainsi que de celui de notre mère et de notre père, le village, exempté de toute taxe, en qualité d’<foreign>agrahāra</foreign>.

Aucune charge ne doit lui être imposée, celui qui en impose, en fait imposer ou en laisse imposer est lié aux cinq grands crimes.</p>

Et les deux vers suivants du bienheureux Vyāsa <supplied reason="subaudible">disent</supplied> :

beaucoup ont donné une terre, beaucoup l’ont préservée,

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

<p rend="stanza" n="3">Celui qui donne une terre se réjouit dans le ciel pendant soixante mille années.

Celui qui la prend ou le permet demeure aussi longtemps en enfer.</p>

<p rend="stanza" n="4">Le chapelain aimé du roi illustre Sarva Siddhi, pareil au génie politique incarné,

le noble et lettré Narasiṁhaśarma, mort au combat, fut l’exécuteur de cet <supplied reason="explanation">édit</supplied>.</p>

</div>

<p>The seal inscription is reproduced here as cited in the text of <bibl><ptr target="bib:Rangacharya1927-1928_02"/></bibl>, who publishes no image. His rendering may be normalised and/or restored.</p>

<p>For the district kanṟeṟuvāṭi compare gaṇḍeṟuvāṭyāṁ in the <ref target="DHARMA_INSVengiCalukya00008.xml">Niḍupaṟu Grant</ref>, line 9.</p>

<p>The last line, engraved on the verso of the last plate, begins slightly to the right of the margin defined by the hole.</p>

</div>

<p>The plates were noticed in <bibl><ptr target="bib:ARIE1917-1918"/><citedRange unit="page">11</citedRange><citedRange unit="appendix">A/1917-1918</citedRange><citedRange unit="item">11</citedRange></bibl> with a discussion (including the identification of place names) in <bibl><ptr target="bib:ARIE1917-1918"/><citedRange unit="page">130</citedRange></bibl>. Edited (from the original?) by V. Rangacharya (<bibl rend="omitname"><ptr target="bib:Rangacharya1927-1928_02"/></bibl>) with estampages of the plates but no image of the seal, with an abstract (not a full translation) of the contents. The present edition by Dániel Balogh is based on a collation of Rangacharya's text with his facsimiles.

</p>

<bibl n="VR"><ptr target="bib:Rangacharya1927-1928_02"/></bibl>

</listBibl>

</listBibl>

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