Seal śrī-viṣamasiddhi

Plates *

svasti śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hāritī-putrāṇāṁ sapta-loka-mātr̥bhir mātr̥bhir abhivarddhitānāM kārttikeya-parirakṣaṇa-prāpta-rājya-vibhavānāṁ bhagavan-nārāyaṇa-prasāda-saṁvmāsādita-varāha-lāñcchanekṣaṇa-kṣaṇa-vaśīkr̥tāśeṣa-mahiībhr̥tāṁ mahiī-bhr̥tām ivācala-sthitīnāM Aśvamedhāvabhr̥ttha-snānāpanīta-kali-malānāṁ calukyānāṁ kulam alaṁkariṣṇuoḥ Aneka-samara-saṁghaṭṭopalabdha-vijaya-patākāvabhāsitāśeṣa-dig-maṇḍalasya viṣṇuvarddhana-mahārājasya pautraḥ sakalāvatni-pati-makuṭa-taṭa-ghaṭita-maṇi-mayūkkha-puñja-mañjarita-caraṇa-saroruhasyaḥ samādhikr̥riyā-samāsādita-sarvva-siddheḥ jayasiṁha-vallabha-mahārājasyaḥ priyānujasyendra-sama-vikramasyendra-bhaṭṭārakasya priya-tanayaḥ śakti-trayānamitāneka-rājanya-mukha-kamala-sabhābhyarccita-caraṇa-yugaḷlaḥ catur-udadhi-velā-valaya-paryyanta-prāpta-kīrttiḥ manv-ādi-praṇīta-dharmmaśāstra-pracarita-sarvva-lokāśrayaḥ cakrāadhara Iva cakravarttitaā-lakṣanālaṁkr̥ta-śarīraḥ parama-māheśvaro mātā-pitr̥-pādānudhyātaḥ śrī-viṣṇuvarddhana-mahārājaḥ sarvvān evam ājñāpayati

viditam astu sarvveṣāM. karmmarāṣṭra-viṣaye pasiṇḍipaṁṟu-niḍumrānu-midelkontha-rāvinūyu Ity etasya grāma-madhyamasya reyūru nāma-grāmaḥ bhāradvāja-gotrāya nāgaśarmmaṇaḥ pautrāya Agniśarmmaṇaḥ putraāya kuṇḍiśarmmaṇe dvāśadaśāṁśaḥ. bbhāradvāja-gotrāya nāgaśarmmaṇaḥ pautrāya śaṁkaraśarmmaṇaḥ putrāya maṇḍaśarmmaṇe daśāṁśaḥ. punar bhāradvāja-gotrāya nāgaśarmmaṇaḥ putrāya kumāraśarmmaṇe Aṣṭāṁśaḥ. kauṇḍilya-gotrāya śaṁkaraśarmmaṇe dvayaṁśaḥdvy-aṁśaḥ. kauṇḍilya-gotrāya kumāraśarmmaṇe dvayaṁśaḥdvy-aṁśaḥ. tasyānuja Agniśarmmaṇe dvayaṁśaḥdvy-aṁśaḥ. Āla-boyasya kauṇḍilya-gotrasya kattiśarmmaṇa putra kandaśarmmaṇa putra kappaśarmmaṇa catāri Aṁśaḥ. puna kappaśarmmaṇa Eka Aṁśaḥ. puna revaśarmmaṇa dve Aṁśaḥ. puna kandaśarmmaṇa dve Aṁśaḥ. puna kandaśarmmaṇa Arddhāṁśaḥ. koyila-boyasya bhāradvāja-gotra bādiśarmmaṇa muyyarddhaṁśaḥ| Utpitoṟu-boyasya kāṇva-gotra pālaśarmmaṇa Ekāṁśaḥ. kavila-boyasya gautama-gotra kuṇḍiśarmmaṇa ekkaṁśaḥ. Alapunaṁ-boyasya kāśyāpa-gotra bpādiśarmmaṇa Ekaṁśaḥ. ciṁthūr-boyasya bhāradvāja-gotra sarvvaśarmmaṇa Ekkaṁśaḥ. muduṁba-boyasya kauṇḍilya-gotra sarvvaśarmmaṇa putra jeṭṭiśarmmaṇa Ekkaṁśaḥ. puna kuṇḍiśarmmaṇa Ekkaṁśaḥ. puna śaṁkaraśarmmaṇa Ekkaṁśaḥ. puna sarvvaśarmmaṇa ekkaṁśaḥ. puna ḻuddaśarmmaṇa Ekkaṁśaḥ. kattiśarmmaṇa putra Aṁjaśarmmaṇa putra kattiśarmmaṇa Ekkaṁśaḥ. puna sarvvaśarmmaṇa tiṇṇi aṁśaḥ. devaśarmmaṇa putra samudraśarmmaṇa Ekkaṁśaḥ. puna jeṭṭiśarmmaṇa Ekkaṁśaḥ. Anantaśarmmaṇa putra Aṁjaśarmmaṇa Ekkaṁśaḥ. pālaśarmmaṇa putra revaśarmmaṇa tiṁṇi aṁśaḥ. puḻolūr-boyasya putra vasuśarmmaṇa Ekkkaṁśaḥ. benbidi-boyasya putra Āruvaśarmmaṇa Ekkaṁśaḥ. puna vedaśarmmaṇa Ekkaṁśaḥ. peNbidi-boyasya kauṇḍilya-gotra jakkiśarmmaṇa Ekkaṁśaḥ. keśava-boyasya vebaśarmmaṇa Ekkaṁśaḥ| bhāradvāja-gotra Agniśarmmaṇa putra vināyaśarmmaṇa putra sarvvaśarmmaṇa dvayaṁśaḥ. kauṇḍilya-gotra veṁṇiśarmmaṇa putra nandiśarmmmaṇa putra vāsudevaśarmmaṇa dvayaṁśaḥ. kauṇḍilya-gotra vināyaśarmmaṇa putra nandiśarmmmaṇa putra nāgaśarmmaṇa dvayaṁśaḥ| paummuddi-boyasya kauṇḍilya-gotra devaśarmmaṇa dvayaṁśaḥ. puna bādiśarmmaṇa Ekkaṁśaḥ. dūdi-boyasya kauṇḍilya-gotra gabotaśarmmaṇa Ekkaṁśaḥ| toṇḍadūr-boyasya kauśika-gotra revaśarmmaṇa Ekkaṁśaḥ. ceyūr-boyasya kauṇḍilya-gotra revaśarmmaṇa muyyarddhaṁśaḥ. miṟiboyasya kāśyāpa-gotra Anantaśarmmaṇa dvayaṁśaḥ. mudugontha-boyasya bhāradvāja-gotra duggaśarmmaṇa Ekkaṁśa. canthrūr-boyasya kāśyāpa-gotra pālaśarmmaṇa catāri Aṁśaḥ. māraṭa-boyasya koauṇḍilya-gotra veṇṇiśarmmaṇa Ekkaṁśaḥ. muddamūr-boyasya kāśyāpa-gotra revaśarmmaṇa Ekkaṁśaḥ. puna revaśarmmaṇa Ekkaṁśaḥ. beppi-boyasya kāśyāpa-gotra kumāraśarmmaṇa Ekkaṁśaḥ| ponnaḷūr-boyasya kāśyāpa- gotra sarvvaśarmmaṇa dvayaṁśaḥ| veṁgi-boyasya kāśyāpa-gotra kuṇḍiśarmmaṇa Ekkaṁśaḥ| kuntmur-boyasya bhāradvāja-gotra ḻuddaśarmmaṇa Ekkaṁśaḥ| kondāḻi-boyasya kāśyāpa- gotra kuṇḍiśarmmaṇa Ekkaṁśaḥ| muttinthi-boyasya kauṇḍilya-gotra veṇṇiśarmmaṇa Ekkaṁśaḥ| Alaṁbuna-boyasya koauṇḍilya-gotra bhaṭṭiśarmmaṇa Arddhaṁśaḥ| keśava-boyasya bhāradvāja-gotra vināyaśarmmaṇa Ekkaṁśaḥ. puna vināyaśarmmaṇa Ekkaṁśaḥ| rāṁpurboyasya kauṇḍilyagotra jeṭṭiśarmmaṇa Ekkaṁśaḥ. pulkontha-boyasya kāśyāpa-gotra revaśarmmaṇa Ekkaṁśaḥ| pandiri-boyasya bhāradvāja-gotra pavvaśarmmaṇa Ekkaṁśaḥ| keśava-boyasya vināyaśarmmaṇa Ekkaṁśaḥ| puna vināyaśarmmaṇa Ekkaṁśaḥ| māraja-boyasya kauṇḍilya-gotra cāmuṇḍiśarmmaṇa Ekkaṁśaḥ. puna śivvaśarmmaṇa Ekkaṁśaḥ| rekādi-boyasya kāśyāpa-gotra doṇaśarmmaṇa Ekkaṁśaḥ. puna rekādi-boyasya revaśarmmaṇa Ekkaṁśaḥ. munikol-boyasya bhāradvāja-gotra kandaśarmmaṇa Ekkaṁśaḥ. ceṁbudothi-boyasya kāśyāpa-gotra vīraśarmmaṇa Ekkaṁśaḥ. Eddoṇḍi-boyasya kāśyāpa-gotra nāgaśarmmaṇa Ekkaṁśaḥ. ḻuttaḷūr-boyasya kāśyāpa-gotra nāgaśarmmaṇa Ekkaṁśaḥ. ciccakudi-boyasya kāśyāpa-gotra nandiśarmmaṇa Ekkaṁśaḥ. samati-boyasya veṇṇiśarmmaṇa Ekkaṁśaḥ. maṁdu-boyasya bhāradvāja-gotra kattiśarmmaṇa dvayaṁśaḥ| bala-vijayārogya-nimittam asmābhiḥ samprāptaḥ. gamyā rājavallabhaāḥ sarvvaparihāraiḥ pariharantu parihārayantu. Api ca teṣāḥ ślokāḥ

bhūmi-dānāt paran dānaM na bhūtan na bhaviṣyati tasyaiva haraṇāt pāpan na bhūtan na bhaviṣyati. bahubhir vvasudhā dattā bahubiś cānupālitā yasya yasya yadā bhūmiḥ tasya tasya tathdā phalaM|||

varddhamāna-rājya-dvaya-saṁvatsare caitra-māse śuklapakṣe daśamyāṁ maghā-nakṣatre budha-vāreṣu svamukhājñāpta dīrghocāyisaveḷayilkanmaṟakuṇḍi Eṟasya putra vināyakasya likhitaM śāsanam idaM.

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Plates -puñja While puñja must have been intended, the engraved character is conspicuously not ñja (compare l7, mañjarita) and looks rather like ṇḍa (compare l15, maṇḍa and especially l12, pasiṇḍi). pracarita- A word was probably omitted here by the scribe. Compare the superior reading manv-ādi-praṇīta-dharmmaśāstra-pracarita-vr̥ddhiḥ in line 6 of the Peddāpurappāḍu plates (set 2). pasiṇḍipaṁṟu-niḍumrānu-midelkontha-rāvinūyu pasiṇḍi-paṁṟuniḍdḷu-mrānumi-delkontha-rāvinūyu I do not know how well-considered Fleet's segmentation of the names is. Mine is conjectural and may well be incorrect, but I believe that four villages (in the four cardinal directions) are more likely to have been listed than five. śaṁkara- The anusvāra is on top of ka, pushed out of its proper place by the descenders of putra above. kattiśarmmaṇa Up to the end of the second plate, the language (including that of the executive section) was a close approximation of standard Sanskrit and included some corrections where the originally inscribed text was not up to standard. From this point on, however, editorial corrections are absent and the language is noticeably non-standard (and perhaps progressively more so). Therefore I apply editorial correction and normalisation in the edition up to this point but, like Fleet, I abstain from doing so henceforward. Alapuṁna- Alabuṁna- ciṁthūr-boyasya I accept Fleet's reading, but find it very strange that the anusvāra is a dot placed at the baseline between the first and the second character. Could viṣṇu-boyasya have been intended and misinterpreted by the engraver? Probably not. Also compare canthrūr-boyasya in line 40, possibly the same name. Aṁjaśarmmaṇa Here too the anusvāra is a dot placed at the baseline between the first and the second character. Could Ajaśarmmaṇa have been intended? Aṁjaśarmmaṇa Here too the anusvāra is a dot placed at the baseline before the second character, at the beginning of the new line. Could Ajaśarmmaṇa have been intended? tiṁṇi Here too the anusvāra is a dot placed at the baseline before the second character. In this case, head room is crowded with the descender of rmma above and the two i mātrās, which may be the reason why the anusvāra is lowered. peNbidi-boyasya Note the use of a halanta N here, as opposed to what must be the same name, benbidi-boyasya in the previous line, composed as a ligature. The first four lines on this plate are closely spaced one below the other, and this composition was probably used to avoid having to use a character with both an overhead vowel marker and a descender. kauṇḍilya- Instead of the usual form of au, kau is composed with the regular two strokes for o, plus a third stroke on the lower left side of the consonant. veṁṇiśarmmaṇa Here too the anusvāra is a dot placed at the baseline before the second character. Could veṇiśarmmaṇa have been intended? Or did the descender of A above cause the shifting? Note that veṇṇiśarmma-, presumably the same name, occurs three times (l41, l56, l58). paummuddi-boyasya The right-hand stroke of the vowel marker in pau is clear but very narrow and shallow. It may have been added subsequently to correct a previous pe into pau. beppi-boyasya boppi-boyasya kuntmur-boyasya kutmur-boyasya rāpuṁr-boyasya Fleet corrects to rāṁpur-boyasya. Nothing interferes with the space above rā, so if that was the intended spelling, then the shift of the anusvāra is probably a scribal mistake. I believe it is also possible that the r of rbo was engraved erroneously. māraja-boyasya māraṭa-boyasya Ekkaṁśaḥ Here, the anusvāra is between ka and śa, but slightly below the headline, not at the baseline. At this horizontal position, it could not have been placed higher due to the descender of rmma above, but there is nothing above kka that would have prevented the engraver from putting it there. Still, I do not think this is the same phenomenon as the possible anusvāras at baseline level. maṁdu-boyasya Here too the anusvāra is a dot placed at the baseline before the second character. The descender of rmma above would have prevented an anusvāra right on top of ma, but one could easily have been added only slightly to the right. teṣāḥ Fleet emends to teṣāṁ, but that does not seem too meaningful in the context. I believe rather that ete was intended, and this is not a scribal mistake but a solecism of the composer. dvaya dvaitīya The damage at the end of this line is not so extensive as to obliterate without trace a putative tī. I am therefore quite certain that only dvaya was ever inscribed, intended to mean the same as dvitīya. maghā maghā Fleet notes that another nakṣatra may have been recorded here.It seems most likely to me that no characters were lost here. The right-hand margin is quite wide for the first and last line, where there is no damage whatsoever, and there should be at least some trace of any lost text here. See also the previous note to the end of line 65. svamukhājñāpta svamukhājñāaptaād Fleet construes this as part of the sentence with likhitam. I believe it is more likely to be a separate sentence, and the intended meaning is svamukhājñāptiḥ. dīrghocāyisa dīrghocāyi According to Fleet, two or three characters are lost after dīrghocāyi. Given the vestiges and the size of the margin in other lines (see the notes to the ends of the previous two lines), two seems more likely. The beginning of the next line is, however, very closely spaced. If that was the case here too, then three characters may after all have been engraved here. I am unable to come up with a plausible restoration or correction.

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Plates

Greetings. The grandson of His Majesty King mahārāja Viṣṇuvardhana, whose banners of triumph acquired in the clash of many a battle brightened the entire circle of directions, who was eager to adorn the family of the majestic Caḷukyas—who are of the Mānavya gotra, which the entire world praises, who are sons of Hāritī, who are cherished by the Mothers who are the mothers of the seven worlds, who have attained royal splendour through the protection of Kārttikeya, to whom all kings instantaneously submit at the mere sight of the Boar emblem they have acquired by the grace of the divine Nārāyaṇa, whose presence is as permanent as that of mountains, and who have cast off the filth of the Kali age by bathing in the purificatory ablutions avabhr̥tha of the Aśvamedha sacrifice—; dear son of Indra Bhaṭṭāraka, who was equal in valour to Indra and who was the beloved younger brother of His Majesty King mahārāja Jayasiṁha Vallabha, whose pair of lotus feet were bedecked by clusters of beams from gems fitted to the surfaces of the crowns of all other kings and who prevailed over all sarva-siddhi by practicing meditation samādhi; His Majesty King mahārāja Viṣṇuvardhana II, whose two feet are worshipped by a congregation of lotuses that are the faces of numerous warlords rājanya bowed down by his three powers śakti-traya, whose reputation has reached the edges of the ring comprised of the shores of the four oceans, who is the supporter of all people sarva-lokāśraya in accordance with the textbooks of moral duty dharmaśāstra composed by Manu and so on,Or, if the text is corrected on the basis of a parallel (see the apparatus to line 10), “who achieves prosperity by means in accordance with the textbooks of moral duty composed by Manu and so on, and who is the supporter of all people”. whose body is adorned by the omens characteristic of universal monarchs cakravartin like that of Viṣṇu the Wielder of the Discus, who is the supreme devotee of Maheśvara and who was deliberately appointed as heir by his mother and father, commands everyone as follows:

Let this be known to all. For the sake of our strength, victory and good health, we have presentedI assume that saṁprāpta (l. 62) was intended by the composer in the sense of saṁprāpita. Fleet translates “apportioned,” citing the dictionary meanings “effected, accomplished” for saṁprāpta. the village named Reyūru in the Karmarāṣṭra district viṣaya, situated in the middle of these villages—Pasiṇḍipaṁṟu, Nidumrānu, Midelkontha, Rāvinūyu—See the apparatus to line 12 for Fleet's segmentation of these names. to Kuṇḍiśarman of the Bhāradvāja gotra, grandson of Nāgaśarman, son of Agniśarman: twelve shares to Maṇḍaśarman of the Bhāradvāja gotra, grandson of Nāgaśarman, son of Śaṅkaraśarman: ten shares next, It seems that the occasional use of puna does not carry meaning. At least, it is not used to specify that the person mentioned is different from a person of the same name mentioned before. Many instances of puna come with names that have appeared before, some as donees and some as ancestors of donees. But some appear next to novel names, e.g. Ḻuddaśarman in line 27. Since puna mostly appears in conjunction with names whose gotra and descent are not specified (except this first instance and Rekādi-boya Revaśarman in l53), it may be possible that puna is intended to mean “of the same gotra” or “of the same descent” as the previous person. This may be further implied by the first use of puna, where the donee’s gotra is recorded as identical to that of the previous donee, and his father’s name is the same as that of the previous donee’s grandfather. However, some instances of puna later on come with names identical to that of the previous donee (l42, Revaśarman; l48, Vināyaśarman; l50, Vināyaśarman), and it does not seem likely that these were brothers with identical names. Finally, it seems that original punctuation is hardly ever present before puna (only twice, in l50 and l52), while it is used much of the time before items that do not begin with puna. This may imply that in spite of my previous observation, items beginning with puna are meant to be read with some of the information from the previous item; or it may be that the word puna is used largely in the function of punctuation. to Kumāraśarman, of the Bhāradvāja gotra, son of Nāgaśarman: eight shares to Śaṅkaraśarman of the Kauṇḍilya gotra, two shares to Kumāraśarman of the Kauṇḍilya gotra, two shares to his son Agniśarman, two shares to Kappaśarman of the Kauṇḍilya gotra, son of Kandaśarman the son of Āla-boyaFleet notes that boya appears to be a surname or class name, and is at least in some cases attached to village names. The term occurs in a similar manner in the Koṇeki grant, about which Narasimhaswami (77) remarks that it has been linked to the Sanskrit word bhogika and that it also occurs in a charter of Indravarman reported in ARIE 1921-22, Appendix A/2 and p. 97. Hultzsch (233), in his commentary on the Cendalūr plates of Maṅgi Yuvarāja, believes it is equivalent to Sanskrit vāstavya. next, to Kappaśarman, one share next, to Revaśarman, two shares next, to Kandaśarman, half a share to Koyila-boya Bādiśarman of the Bhāradvāja gotra, three half shares;Fleet observes that muyyu apparently means “three” in Kannada, though it is not listed in Caldwell’s grammar of Dravidian languages. He does, however, find it in Kittel’s (IA 2, p. 24) and two words containing it in Sanderson’s , both of which involve “three twos” meaning six. Thus, says Fleet, muyyardha may mean “three halves,” i.e. “one and a half,” but Fleet nonetheless translates “three and a half,” apparently on the basis of a hunch. I do not share this hunch and find “one and a half” much more likely, primarily because there are plenty of single and double shares donated, but only a few over two shares and I see no need for fine-tuning a higher proportion with a half-share. to Utpitoṟu-boya Pālaśarman of the Kāṇva gotra, one share to Kavila-boya Kuṇḍiśarman of the Gautama gotra, one share to Alapunaṁ-boya Bādiśarman of the Kāśyapa gotra, one share to Ciṁthūr-boya Sarvaśarman of the Bhāradvāja gotra, one share to Muduṁba-boya Jeṭṭiśarman of the Kauṇḍilya gotra, son of Sarvaśarman, one share next, to Kuṇḍiśarman, one share next, to Śaṁkaraśarman, one share next, to Sarvaśarman, one share next, to Ḻuddaśarman, one share to Kattiśarman, son of Aṁjaśarman the son of Kattiśarman, one share next, to Sarvaśarman, three shares to Samudraśarman, son of Devaśarman, one share next, to Jeṭṭiśarman, one share to Aṁjaśarman, son of Ananataśarman, one share to Revaśarman, son of Pālaśarman, three shares to Vasuśarman, son of Puḻolūr-boya, one share to Āruvaśarman, son of Benbidi-boya, one share next, to Vedaśarman, one share to Penbidi-boya Jakkiśarman of the Kauṇḍilya gotra, one share to Keśava-boya Vebaśarman, one share to Sarvaśarman of the Bhāradvāja gotra, son of Vināyaśarman the son of Agniśarman, two shares to Vāsudevaśarman of the Kauṇḍilya gotra, son of Nandiśarman the son of Veṁṇiśarman, two shares to Nāgaśarman of the Kauṇḍilya gotra, son of Nandiśarman the son of Vināyaśarman, two shares to Paummuddi-boya Devaśarman of the Kauṇḍilya gotra, two shares next, to Bādiśarman, one share to Dūdi-boya Gabotaśarman of the Kauṇḍilya gotra, one share to Toṇḍadūr-boya Revaśarman of the Kauśika gotra, one share to Ceyūr-boya Revaśarman of the Kauṇḍilya gotra, three half shares to Miṟi-boya Anantaśarman of the Kāśyapa gotra, two shares to Mudugontha-boya Duggaśarman of the Bhāradvāja gotra, one share to Canthrūr-boya Pālaśarman of the Kāśyapa gotra, four shares to Māraṭa-boya Veṇṇiśarman of the Kauṇḍilya gotra, one share to Muddamūr-boya Revaśarman of the Kāśyapa gotra, one share next, to Revaśarman, one share to Beppi-boya Kumāraśarman of the Kāśyapa gotra, one share to Ponnaḷūr-boya Sarvaśarman of the Kāśyapa gotra, two shares to Veṁgi-boya Kuṇḍiśarman of the Kāśyapa gotra, one share to Kutmur-boya Ḻuddaśarman of the Bhāradvāja gotra, one share to Kondāḻi-boya Kuṇḍiśarman of the Kāśyapa gotra, one share to Muttinthi-boya Veṇṇiśarman of the Kauṇḍilya gotra, one share to Alaṁbuna-boya Bhaṭṭiśarman of the Kauṇḍilya gotra, one half share to Keśava-boya Vināyaśarman of the Bhāradvāja gotra, one share next, to Vināyaśarman, one share to Rāṁpur-boya Jeṭṭiśarman of the Kauṇḍilya gotra, one share to Pulkontha-boya Revaśarman of the Kāśyapa gotra, one share to Pandiri-boya Pavvaśarman of the Bhāradvāja gotra, one share to Keśava-boya Vināyaśarman, one share next, to Vināyaśarman, one share to Māraja-boya Cāmuṇḍiśarman of the Kauṇḍilya gotra, one share next, to Śivaśarman, one share to Rekādi-boya Doṇaśarman of the Kāśyapa gotra, one share next, to Rekādi-boya Revaśarman, one share to Munikol-boya Kandaśarman of the Bhāradvāja gotra, one share to Ceṁbudothi-boya Vīraśarman of the Kāśyapa gotra, one share to Eddoṇḍi-boya Nāgaśarman of the Kāśyapa gotra, one share to Ḻuttaḷūr-boya Nāgaśarman of the Kāśyapa gotra, one share to Ciccakudi-boya Nandiśarman of the Kāśyapa gotra, one share to Samati-boya Veṇṇiśarman, one share to Maṁdu-boya Kattiśarman of the Bhāradvāja gotra, two shares.

Let futureI follow Fleet in understanding gamya as āgāmin. royal officers rājavallabha observe, and enforce the observance of, all exemptions with regard to it. There are also these verses relevant to this matter:

There has never been and will never be a gift surpassing the gift of land, nor has there ever been or will ever be a sin surpassing the seizing of the same.

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.

In the second year of the continuing reign, in the bright fortnight of the month Caitra, on the tenth tithi, under the asterism Maghā, on Wednesday. Executed as per the king’s direct order. dīrghocāyisa veḷayilkanmaṟakuṇḍiThis uninterpreted and partially lost sequence may be part of the writer's lineage or description.. This decree was written likhita by Vināyaka, the son of Eṟa.

Seal

Plates

Prospérité ! Le petit-fils du grand roi Viṣṇuvardhana, dont les bannières de victoire acquises dans les heurts des nombreux combats, illuminent le cercle complet des horizons, ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu, honorés dans l’univers entier, fils de Hāritī, rendus prospères par les mères, mères des sept mondes, doués de la puissance royale octroyée par la proctection de Kārtikeya, auxquels tous les rois furent soumis en un instant à la vue du signe du sanglier, faveur accordée par le bienheureux Nārāyaṇa, demeures inébranlables comme les montagnes, eux dont les souillures de l’âge de Kali furent lavées par le bain purificatoire de l’aśvamedha, le cher fils d’Indra Bhaṭṭāraka, dont la vaillance est pareille à celle d’Indra, cher frère cadet du grand roi Jayasiṁha Vallabha, dont les lotus, que sont ses pieds, sont ornés par les bouquets que sont les rayons des pierres précieuses serties sur l’orbe des diadèmes des seigneurs de la terre entière, dont tous les succès furent acquis grâce à la pratique de la méditation, ce fils dont les deux pieds sont honorés par l’assemblée de lotus que sont les nombreux visages royaux inclinés devant celui qui détient les trois pouvoirs, dont la gloire s’étend jusqu’à la frontière circulaire que forment les rives des quatre océans, refuge de tous les hommes qui suit les Dharmaśāstra composés par Manu et les autres, comme Cakradhara, son corps est orné par la marque de la souveraineté, excellent dévôt de Maheśvara, méditant aux pieds de sa mère et de son père, le grand roi illustre Viṣṇuvardhana ordonne précisément à tous :

que ceci soit connu de tous : nous donnons dans le viṣaya de Karmarāṣṭra, au milieu des villages suivants, Pasiṇḍi, Paṁṟunidu, Mrānumi, Delkontha et Rāvinūyu, le village nommé Reyūru, fractionné en parts suivantes : au petit-fils de Nāgaśarman, du gotra de Bharadvāja, fils d’Agniśarman, à Kuṇḍiśarman douze parts au petit-fils de Nāgaśarman, du gotra de Bharadvāja, fils de Śaṁkaraśarman, à Maṇḍaśarman dix parts puis au petit-fils de Nāgaśarman, du gotra de Bharadvāja, à Kumāraśarman huit parts à Śaṁkaraśarman, du gotra de Kauṇḍilya, deux parts à Kumāraśarman, du gotra de Kauṇḍilya, deux parts à son frère cadet Agniśarman, deux parts au fils de Kandaśarman, fils de Kattiśarman, du gotra de kauṇḍilya, d’ĀlaboyaLe suffixe -boya désigne un lieu (N. D. E.). Le terme n’est pas répertorié par D. C. Sircar. Il s’agit peut-être d’une altération de bhoga, il désignerait dans ce cas une subdivision territoriale. On le trouve aussi dans l’inscr. n° 22., quatre parts puis à Kappaṣarman une part puis à Revaśarman deux parts puis à Kandaśarman une demi part à Bādiśarman, du gotra de Bharadvāja, de Koyilaboya, trois parts et demiMot hybride composé de muyyu, « trois » en kannara et arddha, « un demi » en sanskrit (N. D. E.). à Pālaśarman, du gotra de Kanya, d’Utpitoṟuboya, une part à Kuṇḍiśarman, du gotra de Gautama, de Kaviloboya, une part à Pādiśarman, du gotra de Kaśyapa, d’Alabuṁnaboya, une part à Sarvaśarman, du gotra de Bharadvāja, de Ciṁthūrboya, une part à Jeṭṭiśarman, fils de Sarvaśarman, du gotra de Kuṇḍilya, de Mudubaṁboya, une part puis à Kuṇḍiśarman, une part puis à Śaṁkaraśarman, une part puis à Sarvaśarman, une part puis à Ḻuddaśarman, une part au fils d’Amjaśarman, fils de Kattiśarman, à Kattiśarman, une part puis à Sarvaśarman trois parts au fils de Devaśarman, Samudraśarman, une part puis à Jeṭṭiśarman, une part au fils d’Anantaśarman, Aṁjaśarman, une part au fils de Pālaśarman, Revaśarman, trois parts au fils de celui-ci, Vasuśarman, de Puḻolūrboya, une part au fils de celui-ci, Āruśarman, de Benbidiboya, une part puis à Vedaśarman, une part à Jakkiśarman, du gotra de Kuṇḍilya, de Penbidiboya, une part à Vebaśarman, de Keśavaboya, une part au fils de Vināyaśarman, fils d’Agniśarman, du gotra de Bharadvāja, à Sarvaśarman, deux parts au fils de Nandiśarman, fils de Veṁṇiśarman, du gotra de Kuṇḍilya, à Vāsudevaśarman, deux parts au fils de Nandiśarman, fils de Vināyaśarman, du gotra de Kuṇḍilya, à Nāgaśarman, deux parts à Devaśarman, du gotra de Kuṇḍilya, de Paummuddiboya, deux parts puis à Bādiśarman, une part à Gabotaśarman, du gotra de Kuṇḍilya, de Dūdiboya, une part à Revaśarman, du gotra de Kauśika, de Toṇḍadūrboya, une part à Revaśarman, du gotra de Kuṇḍilya, de Ceyūrboya, trois parts et demi à Anantaśarman, du gotra de Kaśyapa, de Miṟiboya, deux parts à Duggaśarman, du gotra de Bharadvāja, de Mudugonthaboya, une part à Pālaśarman, du gotra de Kaśyapa, de Canthrūrboya, quatre parts à Veṇṇiśarman, du gotra de Kuṇḍilya, de Māraṭaboya, une part à Revaśarman, du gotra de Kaśyapa, de Muddamūrboya, une part à Revaśarman, une part à Kumāraśarman, du gotra de Kaśyapa, de Boppiboya, une part à Sarvaśarman, du gotra de Kaśyapa, de Ponnaḷūrboya, deux parts à Kuṇḍiśarman, du gotra de Kaśyapa, de Vegiṁboya, une part à Ḻuddaśarman, du gotra de Bharadvāja, de Kutmurboya, une part à Kuṇḍiśarman, du gotra de Kaśyapa, de Kondaḻiboya, une part à Veṇṇiśarman, du gotra de Kuṇḍilya, de Muttinthiboya, une part à Bhaṭṭiśarman, du gotra de Kuṇḍilya, de Alabuṁnboya, une demi part à Vināyaśarman, du gotra de Bharadvāja, de Keśavaboya, une part puis à Vināyaśarman, une part à Jeṭṭiśarman, du gotra de Kuṇḍilya, de Rāṁpurboya, une part à Revaśarman, du gotra de Kaśyapa, de Pulkontaboya, une part à Pavvaśarman, du gotra de Bharadvāja, de Pandiriboya, une part à Vināyaśarman, de Keśavaboya, une part puis à Vināyaśarman, une part à Cāmuṇḍiśarman, du gotra de Kuṇḍilya, de Maraṭaboya, une part puis à Śivaśarman, une part à Doṇaśarman, du gotra de Kaśyapa, de Rekādiboya, une part puis à Revaśarman, de Rekādiboya, une part à Kandaśarman, du gotra de Bharadvāja, de Munikolboya, une part à Vīraśarman, du gotra de Kaśyapa, de Cebuṁdothiboya, une part à Nāgaśarman, du gotra de Kaśyapa, d’Eddoṇḍiboya, une part à Nāgaśarman, du gotra de Kaśyapa, de Ḻuttaḷūrboya, une part à Nandiśarman, du gotra de Kaśyapa, de Cikkakudiboya, une part à Veṇṇiśarman, de Samatiboya, une part à Kattaśarman, du gotra de Bharadvāja, de Maṁduboya, deux parts,

en vue du maintien de la puissance, la victoire et la bonne santé. Que les futurs rois favoris appliquent et fassent appliquer l’exemption de toutes les taxes Et ces vers à propos de ceux-ci :

Il n’existe pas et n’existera pas de don égal à celui d’une terre, Il n’existe pas et n’existera pas de crime égal à celui de son vol.

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

La deuxième année de notre auguste règne, au mois de Caitra, pendant la quizaine claire, le mercredi, sous la constellation de Maghā, sur les lieux de Budha, à partir des ordres émis par notre propre bouche, cet édit a été gravé par Vināyaka, fils de Dīrgocāyi... Deux lettres sont illisibles. veḷayilkanmaṟakuṇḍi Eṟa.