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10 <titleStmt>
· <title>Pedda-Gāḻidipaṟṟu grant of Amma II</title>
·
· <respStmt>
· <resp>EpiDoc Encoding</resp>
15 <persName ref="part:daba">
· <forename>Dániel</forename>
· <surname>Balogh</surname>
· </persName>
· </respStmt>
20 <respStmt>
· <resp>intellectual authorship of edition</resp>
· <persName ref="part:daba">
· <forename>Dániel</forename>
· <surname>Balogh</surname>
25 </persName>
· </respStmt>
· </titleStmt>
· <publicationStmt>
· <authority>DHARMA</authority>
30 <pubPlace>Berlin</pubPlace>
· <idno type="filename">DHARMA_INSVengiCalukya00040</idno>
· <availability>
· <licence target="https://creativecommons.org/licenses/by/4.0/">
· <p>This work is licensed under the Creative Commons Attribution 4.0 Unported
35 Licence. To view a copy of the licence, visit
· https://creativecommons.org/licenses/by/4.0/ or send a letter to
· Creative Commons, 444 Castro Street, Suite 900, Mountain View,
· California, 94041, USA.</p>
· <p>Copyright (c) 2019-2025 by Dániel Balogh.</p>
40 </licence>
· </availability>
· <date from="2019" to="2025">2019-2025</date>
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45 <msDesc>
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· <repository>DHARMAbase</repository>
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·
50
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· <summary></summary>
·
55 </msContents>
· <physDesc>
· <handDesc>
· <p>Halantas. T is written with ta and a virāma according to KR, while a special sign is used for N (l9, l15, l17).</p>
· <p>Original punctuation marks. Single punctuation marks are straight verticals with a serif on top. The final closing symbol is a series of three diminishing curved strokes, followed by a curl extending upward.</p>
60 <p>Other palaeographic observations. Anusvāra is normally to the right of the character to which it belongs, at or above headline level; in the Telugu boundary descriptions it may also be on top of the next character. ḍ and d are often indistinguishable; in the Telugu words I blindly follow KR's choice between these two, except for the name of the granted village where I disagree with him (see the apparatus to lines 56 and 61).
· </p>
·
·
·
65
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70 </sourceDesc>
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· <p>The project DHARMA has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 research and innovation programme (grant agreement no 809994).</p>
75 </projectDesc>
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· <change who="part:daba" when="2025-07-01" status="draft">Collation with photos</change>
· <change who="part:daba" when="2020-11-27" status="draft">Initial encoding of the file</change>
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95
·<div type="edition" xml:lang="san-Latn" rendition="class:83225 maturity:83213">
·<div type="textpart" n="A"><head xml:lang="eng">Seal</head>
· <ab><lb n="1"/>śrī-tribhuvan<unclear>āṁku</unclear>śa</ab>
·</div>
100<div type="textpart" n="B"><head xml:lang="eng">Plates</head>
·<pb n="1r"/>
·<lg n="1" met="vasantatilakā">
·<l n="a"><pb n="1v"/><lb n="1"/>vyākr̥ṣṭa-ratna-<choice><sic>k</sic><corr>kh</corr></choice>acitāyata-śā<choice><orig>ṁrgga</orig><reg>rṇga</reg></choice>-cāpo</l>
·<l n="b">yas sendrakārmmuka-vinīla-payoda-<choice><sic>b</sic><corr>v</corr></choice>r̥ndaM<g type="dandaSerif">.</g></l>
105<l n="c">nirbbhar<choice><sic>cc</sic><corr>ts</corr></choice>ayann iva vibhā<lb n="2" break="no"/>ti sa kr̥ṣṇa-kānti<supplied reason="omitted">r</supplied></l>
·<l n="d">vviṣṇuś śivan diśatu vo <supplied reason="subaudible">’</supplied>vadhr̥ta-trilokaḥ<g type="ddandaSerif">.</g></l>
·</lg>
·<p>svasti<supplied reason="subaudible">.</supplied> śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mā<lb n="3" break="no"/>navya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānām mātr̥-gaṇa-paripālitānāṁ svāmi<lb n="4" break="no"/>-mahāsena-pā<space type="binding-hole"/>dānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāṁcchanekṣa<lb n="5" break="no"/>ṇa-<unclear>kṣa</unclear>ṇa-vaśī<space type="binding-hole"/>kr̥tārāti-maṇḍalāṇām aśvamedhāvabhr̥tha-snāna-pavitrīkr̥ta-vapuṣāṁ cālukyānāṁ ku<lb n="6" break="no"/>lam alaṁkari<space type="binding-hole"/>ṣṇos satyāśraya-vallabhendrasya bhrātā kubja-viṣṇuvarddhana-nr̥patir aṣṭādaśa varṣāṇi <lb n="7"/>veṁgī-deśam apālayaT<g type="dandaSerif">.</g> tad-ātmajo jayasiṁhas trayastrimśataM<g type="dandaSerif">.</g> tad-anujendrarāja-nandano viṣṇuvarddhano na<lb n="8" break="no"/>va<g type="dandaSerif">.</g> tat-sūnur mmaṁgi-yuvarājaḥ paṁcaviṁśatiM<g type="dandaSerif">.</g> tat-putro jayasiṁhas trayodaśa<g type="dandaSerif">.</g> tad-avara<lb n="9" break="no"/>jaḥ kokkili<orig>ṣ</orig> ṣaṇ māsān<g type="dandaSerif">.</g> tasya jyeṣṭho bhrātā viṣṇuvarddhanas tam uccāṭya saptatriṁśataM<g type="dandaSerif">.</g> tat-putro vi<pb n="2r" break="no"/><lb n="10" break="no"/>jayāditya-bhaṭṭārako <supplied reason="subaudible">’</supplied>ṣṭādaśa<g type="dandaSerif">.</g> tat-suto viṣṇuvarddhanaṣ ṣattriṁśataM<g type="dandaSerif">.</g>
·</p>
110<lg n="2" met="anuṣṭubh">
·<l n="a">narendra-mr̥garājākhy<unclear>o</unclear></l>
·<l n="b">mr̥<lb n="11" break="no"/>garāja-parākramaḥ<g type="dandaSerif">.</g></l>
·<l n="c">vijayāditya-bhūpālaḥ</l>
·<l n="d">catvāriṁśat samā<seg met="-="><gap reason="omitted" quantity="2" unit="character"/></seg><g type="ddandaSerif">.</g></l></lg>
115<p>tat-putraẖ kali-viṣṇuvarddha<lb n="12" break="no"/>no <supplied reason="subaudible">’</supplied><unclear>dhyarddha-varṣaM<g type="dandaSerif">.</g> tat-su</unclear>to guṇaga-vijayādityaś catuścatvāriṁśataM<g type="dandaSerif">.</g>
·</p>
·<lg n="3" met="sragdharā">
·<l n="a">tad-bhrātur yy<choice><sic>o</sic><corr>au</corr></choice>varājyonnata-mahi<lb n="13" break="no"/>ma-bhr̥to vikramā<space type="binding-hole"/>ditya-bhūpāj</l>
·<l n="b">jātaś cālukya-bhīmas sakala-nr̥pa-gu<unclear>ṇo</unclear>tk<unclear>r̥</unclear>ṣṭa-cāritra-pātraḥ<g type="dandaSerif">.</g></l>
120<l n="c">dānī <lb n="14"/>kānīna-dāna<subst><del rend="corrected">t</del><add place="overstrike">s</add></subst>thi<space type="binding-hole"/>ti-virasa-karaḥ sārvvabhauma-pratāpo<g type="dandaSerif">.</g></l>
·<l n="d">rājyaṁ kr̥tvā prayātaḥ tridaśa-pati-padaṁ <lb n="15"/>triṁśad-abda-pramā<space type="binding-hole"/>ṇa<unclear>ṁ</unclear><g type="ddandaSerif">.</g></l></lg>
·<p>tat-putraḥ kaliyattigaṇḍa-vijayādityaṣ ṣaṇ māsāN<g type="dandaSerif">.</g> tat-sūnur ammarājas sa<lb n="16" break="no"/>pta-varṣ<unclear>ā</unclear>ṇ<unclear>i</unclear><g type="dandaSerif">.</g> tat-sutaṁ vijayādityaṁ kaṇṭhikā-kram<choice><sic>a</sic><corr>ā</corr></choice>yāta-paṭṭābhiṣekaṁ bālam uccāṭya<surplus><g type="dandaSerif">.</g></surplus> tāla-rājo rājyam māsa<lb n="17" break="no"/><unclear>m e</unclear>kaṁ<supplied reason="subaudible">.</supplied> cālukya-bhīma-suto vikramādityas taṁ hatvā Ekādaśa māsāN<g type="dandaSerif">.</g></p>
·<lg n="4" met="āryāgīti">
·<l n="ab">vijayādityo veṁgī-nātha<surplus><g type="dandaSerif">.</g></surplus>ẖ kaliyatti<lb n="18" break="no"/>gaṇḍa-nāmā dhīmā<choice><orig><g type="dandaSerif">.</g>n</orig><reg>N<g type="dandaSerif">.</g></reg></choice></l>
125<l n="cd">tasya sat<choice><sic>i</sic><corr>ī</corr></choice> me<unclear>ḻā</unclear>ṁbā<g type="dandaSerif">.</g> taj-ja<supplied reason="omitted">ḥ</supplied> śrī-rāja-bhīma-nr̥patir aj<choice><sic>a</sic><corr>e</corr></choice>yaḥ<g type="ddandaSerif">.</g></l>
·</lg>
·<lg n="5" met="sragdharā">
·<l n="a">satya-tyāgābhimānādy-akhi<pb n="2v" break="no"/><lb n="19" break="no"/>la-guṇa-yuto rājamārttaṇḍam ājau<g type="dandaSerif">.</g></l>
·<l n="b">jitvogram mallapākhyaṁ sa-sutam a<choice><sic>dh</sic><corr>t</corr></choice>ibalaṁ dr<unclear>o</unclear>hiṇ<unclear>o</unclear> <supplied reason="subaudible">’</supplied>py antakābh<orig>o</orig><g type="dandaSerif">.</g></l>
130<l n="c">dviḍ-bhīmo rāṣṭra<lb n="20" break="no"/>kūṭa-prabala-bala-tamas-saṁharo dvādaśābdaṁ</l>
·<l n="d">rājyaṁ kr̥tvāgamat s<supplied reason="omitted">v</supplied>aḥ<g type="dandaSerif">.</g> pranịhita-su-yaśo-dharmma-santāna-varggaḥ<g type="ddandaSerif">.</g></l>
·</lg>
·<lg n="6" met="sragdharā">
·<l n="a">vi<lb n="21" break="no"/>ṣṇoḥ pa<unclear>dme</unclear>va śa<unclear>ṁ</unclear>bhor iva giri-tanayā yasya devī sa-paṭṭā<g type="dandaSerif">.</g></l>
135<l n="b">saṁ<unclear>śuddhā</unclear> <unclear cert="low">haiha</unclear>yānān nija-kula-viṣaye puṇya-<unclear>lā</unclear>va<lb n="22" break="no"/>ṇya-gaṇyā<g type="dandaSerif">.</g></l>
·<l n="c">lokā<space type="binding-hole"/>ṁbā tat-suto <supplied reason="subaudible">’</supplied>bhūd vijita-para-balo veṁg<unclear>i</unclear>-nātho <supplied reason="subaudible">’</supplied><unclear>mma</unclear>rāj<unclear>o</unclear><g type="dandaSerif">.</g></l>
·<l n="d">rājad-rājādhir<unclear>ā</unclear>jaḫ para-nr̥pa-ma<lb n="23" break="no"/>kuṭ<unclear>o</unclear>dghr̥ṣṭa-pādā<space type="binding-hole"/>ravindaḥ<g type="dandaSerif">.</g></l>
·</lg>
·<lg n="7" met="sragdharā">
140<l n="a">veṁgī-rājyābhi<unclear>ṣ</unclear>i<unclear>kt</unclear>o nija-ripu-vijayādityam udyat-samartthaṁ<g type="dandaSerif">.</g></l>
·<l n="b">jitvānekāji-raṁga<lb n="24" break="no"/>-prajita-para-bala<space type="binding-hole"/>ṁ kaṇṭhikā-<unclear>dā</unclear>ma-<unclear>kaṇṭha</unclear><choice><orig><unclear><g type="dandaSerif">.</g> n</unclear></orig><reg>n<g type="dandaSerif">.</g> </reg></choice></l>
·<l n="c"><unclear>dāyā</unclear>da-drohi-<unclear>va</unclear>rg<unclear>g</unclear>ān api <unclear>sa</unclear> kara-balaḥ kṣattriyāditya-de<lb n="25" break="no"/>v<orig>o<g type="dandaSerif">.</g></orig></l>
·<l n="d">dhvastāri-dhvānta-rāśi<unclear>r v</unclear>vilasita-kamalas sa-pratāp<unclear>o</unclear> vi<unclear>bh</unclear>āti<g type="ddandaSerif">.</g></l>
·</lg>
145<lg n="8" met="sragdharā">
·<l n="a">yan nirmmātun nimittaṁ kr̥tam idam akhilaṁ viṣṭapam hi <lb n="26"/>tri-m<unclear>ū</unclear><supplied reason="omitted">r</supplied>tte<choice><orig><g type="dandaSerif">.</g>r</orig><reg>ḥ<g type="dandaSerif">.</g></reg></choice></l>
·<l n="b">ātmānaṁ cātmanāsmād iha sakala-guṇ<unclear>ai rā</unclear><unclear cert="low">ja-bhīmo</unclear>dva<unclear>ho</unclear> <supplied reason="subaudible">’</supplied>bhū<choice><orig><g type="dandaSerif">.</g>t</orig><reg>T<g type="dandaSerif">.</g></reg></choice></l>
·<l n="c">tejorāśiḥ prajānāṁ patir adhika-ba<lb n="27" break="no"/><unclear>la</unclear>s sa-pratāpo <supplied reason="subaudible">’</supplied>ṣṭa-mūrtti<choice><orig><g type="dandaSerif">.</g>s</orig><reg>ḥ<g type="dandaSerif">.</g></reg></choice></l>
·<l n="d">so <supplied reason="subaudible">’</supplied>yan devo <supplied reason="subaudible">’</supplied>mmarājo jana-guṇa-janako <supplied reason="subaudible">’</supplied>nan<choice><sic>u</sic><corr>ya</corr></choice>-rājāgra-cihnaḥ<g type="dandaSerif">.</g></l>
150</lg>
·<lg n="9" met="sragdharā">
·<l n="a">svar-yyātāḥ pūrvva<pb n="3r" break="no"/><lb n="28" break="no"/>-nāthā nala-nahuṣa-hariścandra-rāmādayo <supplied reason="subaudible">’</supplied>pi<g type="dandaSerif">.</g></l>
·<l n="b">pratyakṣās te yaśobhir gguṇa-vapur acalā-sthair idānī<lb n="29" break="no"/>m adr̥ṣṭāḥ<g type="dandaSerif">.</g></l>
·<l n="c">yasyoccaiḥ-<unclear>kīr</unclear>tti-r<unclear cert="low">aṁge</unclear> <unclear>bha</unclear>-gaṇa Iva jagaty advitīyodaye <supplied reason="subaudible">’</supplied>smiN|</l>
155<l n="d">rājad-rā<unclear>jā</unclear>dhirājas sa ja<lb n="30" break="no"/>yati vijayāditya-<unclear>devo</unclear> <supplied reason="subaudible">’</supplied><unclear>mma</unclear>rājaḥ<g type="dandaSerif">.</g></l>
·</lg>
·<ab>gadyaM<g type="dandaSerif">.</g></ab>
·<p>sa jagatī-patir ammarājo rāja-mahendra<supplied reason="omitted">ḥ</supplied> bhogīndra-saha<lb n="31" break="no"/>sra-bhogopahā<space type="binding-hole"/>si-dīrggha-daḳṣiṇaika-b<choice><sic>a</sic><corr>ā</corr></choice>hu-sandh<choice><orig>ri</orig><reg>r̥</reg></choice>ta-viśva-viśvaṁbharā-bhāraḥ<g type="dandaSerif">.</g>
·nārāyaṇa <lb n="32"/>Iva nirantarāna<space type="binding-hole"/>nta-bhogāspadaḥ<g type="dandaSerif">.</g> vidhur iva sukha-virājitaḥ<g type="dandaSerif">.</g> pitāmaha Iva kama<lb n="33" break="no"/>lāsanaḥ<g type="dandaSerif">.</g> g<unclear>i</unclear><space type="binding-hole"/><del><unclear>r</unclear>i</del>riśa Iva dharādhara-sutārādhitaḥ<g type="dandaSerif">.</g> ratnākara Iva samasta<lb n="34" break="no"/>-śaraṇāgata-bhūbhr̥d-āśrayaḥ<g type="dandaSerif">.</g> suvarṇṇācala Iva suvarṇṇottuṁgodayaḥ<g type="dandaSerif">.</g> himācala <lb n="35" break="no"/>Iva siṁhāsanollāsita-camarī-vāla-vyajana-virājamāna-līlaḥ<g type="ddandaSerif">.</g></p>
160<p>sa sama<lb n="36" break="no"/>sta-bhuvanāśraya-śrī-vijayāditya-mahārāj<choice><sic>a</sic><corr>ā</corr></choice>dhirāja-parameśvara-parama<pb n="3v" break="no"/><lb n="37" break="no"/>-bhaṭṭārakaḥ<surplus><g type="dandaSerif">.</g></surplus> velanāṇḍu-viṣaya-nivāsino rāṣṭrakūṭa-pramukhān kuṭ<choice><orig>i</orig><reg>u</reg></choice>ṁbinas samasta<lb n="38" break="no"/>-sāmantāntaḫpura-mahāmātra-purohitāmātya-śreṣṭhi-senāpati-śr<choice><sic>i</sic><corr>ī</corr></choice>karaṇa-dharmm<choice><sic>a</sic><corr>ā</corr></choice>dhyakṣa<lb n="39" break="no"/>-dvādaśa-sthān<choice><sic>a</sic><corr>ā</corr></choice>dhipatīn samāhūyettham ājñāpayati<supplied reason="subaudible">.</supplied></p>
·<p>viditam astu vaḥ<g type="dandaSerif">.</g></p>
·<lg n="10" met="āryāgīti">
·<l n="ab">śrīmān udapā<lb n="40" break="no"/>di m<choice><sic>ā</sic><corr>a</corr></choice>hān tri<space type="binding-hole"/>ṇaya<unclear>na</unclear>-kula-sādhur <sic>adivanaṁgrevyākhyo</sic></l>
·<l n="cd">gotr<orig>o</orig> siṁhāsanato<g type="dandaSerif">.</g><lb n="41"/>vidito <unclear>na</unclear><space type="binding-hole"/>ra<unclear>vā</unclear>hana<unclear>ś calukyeśānāM<g type="dandaSerif">.</g></unclear></l>
165</lg>
·<lg n="11" met="āryāgīti">
·<l n="ab">śrīkaraṇa-guru<unclear>r gg</unclear>urur iva<g type="dandaSerif">.</g> vibudha-guru<lb n="42" break="no"/>s sa<unclear>ka</unclear>la-rāja<space type="binding-hole"/>-si<unclear>ddhā</unclear>nta-<unclear>jñaḥ<g type="dandaSerif">.</g></unclear></l>
·<l n="cd">naravāhana Ity āsī<choice><orig><g type="dandaSerif">.</g>n</orig><reg>N<g type="dandaSerif">.</g></reg></choice> <supplied reason="omitted">n</supplied>ya<unclear>k</unclear><supplied reason="omitted">k</supplied>r̥ta-naravāha<unclear>na</unclear>ḥ prakā<unclear>śi</unclear>ta<lb n="43" break="no"/>-yaśasā<g type="dandaSerif">.</g></l>
·</lg>
170<lg n="12" met="āryāgīti">
·<l n="ab">yasyāgra-suto guṇavā<choice><orig><g type="dandaSerif">.</g><unclear>n</unclear></orig><reg>N<g type="dandaSerif">.</g></reg></choice> elaparājo guṇa-pradhāno dānī<g type="dandaSerif">.</g></l>
·<l n="cd">mānī mā<lb n="44" break="no"/>nava-carito<g type="dandaSerif">.</g> mānava-devo jinendra-pada-padmāliḥ<g type="dandaSerif">.</g></l>
·</lg><lg n="13" met="āryāgīti">
·<l n="ab">tasya sat<choice><sic>i</sic><corr>ī</corr></choice> meṇḍāṁbā<g type="dandaSerif">.</g> sīteva pati<lb n="45" break="no"/>-vratā <add place="below" rend="mark">jina-vrata</add>-caritā<g type="dandaSerif">.</g></l>
175<l n="cd">satyavatī vinayavatī<g type="dandaSerif">.</g> satatāhāra-pradāyinī dhr̥ta-dharmm<choice><sic>a</sic><corr>ā</corr></choice><g type="dandaSerif">.</g></l>
·</lg>
·<lg n="14" met="āryāgīti">
·<l n="ab">taj-jau <pb n="4r" break="no"/><lb n="46" break="no"/>sut<unclear>au</unclear> prasiddh<unclear>au</unclear><g type="dandaSerif">.</g> buddhi-par<unclear>au</unclear><surplus><g type="dandaSerif">.</g></surplus> sa<unclear>kala</unclear>-śāstra-śastra-viv<unclear>e</unclear>k<unclear>au</unclear><g type="dandaSerif">.</g></l>
·<l n="cd">bhīma-naravāhanākhy<unclear>au</unclear><g type="dandaSerif">.</g> vikhyātau rā<lb n="47" break="no"/>ma-lakṣma<unclear cert="low">ṇā</unclear><unclear>v iva loke<g type="dandaSerif">.</g></unclear></l>
180</lg>
·<lg n="15" met="āryāgīti">
·<l n="ab">y<unclear>au</unclear> bh<unclear>īmārju</unclear>na-<choice><sic>ś</sic><corr>s</corr></choice>adr̥ś<choice><sic>o</sic><corr>au</corr></choice><g type="dandaSerif">.</g> bala-yuta-baladeva-vāsud<unclear>e</unclear>va-<unclear>samā</unclear>nau<g type="dandaSerif">.</g></l>
·<l n="cd"><unclear>na</unclear><lb n="48" break="no"/><unclear>ku</unclear>la-sa<unclear>hadeva</unclear>-tulyau<g type="dandaSerif">.</g> t<choice><sic>o</sic><corr>au</corr></choice> jāt<choice><sic>o</sic><corr>au</corr></choice> jaina-dharmma-nirata-caritrau<g type="dandaSerif">.</g><g type="ddandaSerif">.</g></l>
·</lg>
185<lg n="16" met="sragdharā">
·<l n="a">śrīma<choice><orig>t</orig><reg>c</reg></choice>-cālukya-bhīma-kṣiti<unclear>pa-karuṇa</unclear><lb n="49" break="no"/><unclear>yā labdha</unclear>-sā<space type="binding-hole"/>manta-cihnau<g type="dandaSerif">.</g></l>
·<l n="b"><sic>śrīdvāraurvvaṁbaraṣṭhīvanapada</sic>-vilasac-cāmara-<unclear>c</unclear>chatra-l<unclear cert="low">ī</unclear>l<choice><orig><unclear>ā<g type="dandaSerif">.</g></unclear></orig><reg>au<g type="dandaSerif">.</g></reg></choice></l>
·<l n="c"><choice><orig><unclear cert="low">vu</unclear></orig><reg>U</reg></choice><lb n="50" break="no"/><unclear cert="low">ccair-vvis</unclear><unclear>tārikā</unclear><space type="binding-hole"/>sthau śikhi-ruha-paṭala-cchādya-sat-karkkar<unclear>ī</unclear>kau<g type="dandaSerif">.</g></l>
·<l n="d">jātau cāl<unclear>u</unclear>kya-<unclear>mū</unclear>lau <gap reason="illegible" quantity="1" unit="character"/><lb n="51" break="no"/><unclear cert="low">sa-maṇi</unclear>-<unclear>ka</unclear>ri<space type="binding-hole"/>-hayau<g type="dandaSerif">.</g> kāhalādy-abhyupetau<g type="dandaSerif">.</g></l>
190</lg>
·<lg n="17" met="sragdharā">
·<l n="a">jainācāryyo yadīyo gurur akhi<lb n="52" break="no"/>la-guṇaś candrasenākhya-śi<choice><sic>ś</sic><corr>ṣ</corr></choice>yo<choice><orig><g type="dandaSerif">.</g>ś</orig><reg>ś<g type="dandaSerif">.</g></reg></choice></l>
·<l n="b">śāstra-jñ<orig><unclear>o</unclear>r</orig> nnāthasen<orig>or</orig> m<unclear>m</unclear>uni-nuta-jayaseno muni<supplied reason="omitted">r</supplied> dd<unclear>ī</unclear>kṣitātmā<g type="dandaSerif">.</g></l>
·<l n="c">si<lb n="53" break="no"/>ddhānta-jñaḥ kalā-jñaḥ para-samaya-paṭu<add place="inline">ḥ</add> <add place="below" rend="mark">sa</add>n-nutokr̥ṣṭa-vr̥tta<choice><orig><g type="dandaSerif">.</g>s</orig><reg>s<g type="dandaSerif">.</g></reg></choice></l>
195<l n="d">sat-pātra<supplied reason="omitted">ḥ</supplied> śravakāṇāṁ kṣapaṇaka-suja<lb n="54" break="no"/>na<orig>-kṣullakarjyarjjakānāM</orig><g type="dandaSerif">.</g></l>
·</lg>
·<p>tasm<unclear>ai</unclear> tābhyāṁ rājabhīma-naravāha<choice><sic>ṇ</sic><corr>n</corr></choice>ābhyāṁ vijayavāṭikāyāṁ <pb n="4v"/><lb n="55"/>jina-bhavana-yugan ni<supplied reason="omitted">r</supplied>mmitam<supplied reason="subaudible">.</supplied> etad-dharmmārttham asmābhis sarvva-kara-parihāraṁ devabhogī<lb n="56" break="no"/>-kr̥tya pedda-gāḻidipaṟṟu nāma grāmo dattaḥ<supplied reason="subaudible">.</supplied></p>
·<p>Asyāvadhayaḥ<g type="dandaSerif">.</g> pūrvvataḥ <foreign xml:lang="tel-Latn">maṇḍayū<lb n="57"/>ri-pola-garusuna yisupakaṭṭala-ceṟuvuna naḍimi dūba</foreign><supplied reason="subaudible">.</supplied> <unclear>Ā</unclear>gneyataḥ <foreign xml:lang="tel-Latn">Ālapaṟ<unclear cert="low">t</unclear>iyuṁ jūṁṭūri<lb n="58" break="no"/><unclear>yuṁ</unclear> muyyal-ku<space type="binding-hole"/>ṭṭu<unclear>na</unclear> būruvu pa<unclear cert="low">ḍuva</unclear></foreign><g type="dandaSerif">.</g> dakṣiṇataḥ <foreign xml:lang="tel-Latn">cūṁṭūri-prānta-paṟti-yuttaraṁbuna kuṇḍi<lb n="59" break="no"/>viḍḍi-guṇṭha</foreign><g type="dandaSerif">.</g> nairr̥<space type="binding-hole"/>tyataḥ <foreign xml:lang="tel-Latn">cūṁṭūriyamma-poṭyavva-guḍi</foreign><g type="dandaSerif">.</g> paś<unclear>c</unclear>i<unclear>mataḥ</unclear> <foreign xml:lang="tel-Latn">reṭipaḍumaṭidari</foreign><g type="dandaSerif">.</g> vā<lb n="60" break="no"/>yavyataḥ <foreign xml:lang="tel-Latn">vali<space type="binding-hole"/>veri-pola-<unclear>garu</unclear>suna gārala-guṇṭha</foreign><g type="dandaSerif">.</g> Uttarataḥ <foreign xml:lang="tel-Latn">tapparāla paḍuva</foreign><g type="dandaSerif">.</g> Ī<lb n="61" break="no"/>śānataḥ <foreign xml:lang="tel-Latn">koḍa-gāḻidipaṟtiyu<unclear>ṁ</unclear> <unclear cert="low">va</unclear><unclear>l</unclear>iveriyu<unclear>ṁ</unclear> muyyal-kuṭṭuna naḍupani-guṇṭha</foreign><g type="ddandaSerif">.</g></p>
·<lg n="18" met="sragdharā">
200<l n="a">tasya s<unclear>th</unclear>eyād ala<lb n="62" break="no"/>ṁghyaṁ <choice><sic>ś</sic><corr>s</corr></choice>uciram uruta<unclear>raṁ śā</unclear>sanaṁ rājakoktaṁ<g type="dandaSerif">.</g></l>
·<l n="b">sa<choice><sic>kt</sic><corr>t-k</corr></choice><unclear>īr</unclear>tt<unclear>er</unclear> vveṁgi-pasya prakaṭa-guṇa-nidher ammarā<unclear>ja</unclear>sya <unclear>p</unclear>ū<unclear>j</unclear>yaṁ<g type="dandaSerif">.</g></l>
·<l n="c" enjamb="yes"><lb n="63"/>tatredaṁ śāsan<unclear cert="low">aṁ ca</unclear> <unclear>sthi</unclear>ta-<unclear>j</unclear>ina-nigamaṁ śauryya-bhītānyanātha</l>
·<l n="d">-vrātoccai<supplied reason="omitted">r</supplied>-mmauli-mālā-maṇi<choice><sic>v</sic><corr>k</corr></choice>a-makarik<subst><del>o</del><add place="overstrike">ā</add></subst>-malli<pb n="5r" break="no"/><lb n="64" break="no"/>kollāsitāṁghr<choice><sic>i</sic><corr>e</corr></choice>ḥ<g type="ddandaSerif">.</g></l>
·</lg>
205<p>Asyopari na kenacid bādhā karttavyā<supplied reason="subaudible">.</supplied> yaḥ karoti sa paṁca-mahāpātaka-saṁ<lb n="65" break="no"/>yukto bhavati<g type="ddandaSerif">.</g> tathā cokta<unclear>ṁ</unclear> vyāsena<g type="ddandaSerif">.</g></p>
·<lg n="19" met="anuṣṭubh">
·<l n="a">bahubhir vvasudhā dattā</l>
·<l n="b">bahubhiś cānupālitā<g type="dandaSerif">.</g></l>
·<l n="c">yasya ya<lb n="66" break="no"/>sya yadā bhūmis</l>
210<l n="d">tasya tasya tadā phalaṁ<g type="ddandaSerif">.</g></l>
·</lg>
·<lg n="20" met="anuṣṭubh">
·<l n="a">sva-dattāṁ para-dattāṁ vā</l>
·<l n="b">yo hareta vasundharāṁ</l>
215<l n="c">ṣaṣṭi-va<lb n="67" break="no"/>rṣa-sahasrā<unclear>ṇi</unclear> <space type="binding-hole"/></l>
·<l n="d">viṣṭhāyāṁ jāyate kr̥miḥ<g type="ddandaSerif">.</g></l>
·</lg>
·<lg n="21" met="śālinī">
·<l n="a">sarvvān etān bhāvinaḥ p<surplus>r</surplus>ā<unclear>r</unclear>tthivendrān</l>
220<l n="b">bhūyo <lb n="68"/>bhūyo yā<unclear>ca</unclear><space type="binding-hole"/>te rāmabhadraḥ<g type="dandaSerif">.</g></l>
·<l n="c">sāmānyo <supplied reason="subaudible">’</supplied>yaṁ dharmma-setur nr̥pāṇāṁ</l>
·<l n="d">kāle kāle pālanīy<surplus>y</surplus>o bhavadbhiḥ<g type="ddandaSerif">.</g></l>
·</lg>
·<lg n="22" met="vasantatilakā">
225<l n="a"><lb n="69"/>mad-vaṁ<unclear>śa-jāḥ para</unclear><space type="binding-hole"/>-mahīpati-vaṁśa-jā vā</l>
·<l n="b">pāpād apeta-manaso bhuvi bhāvi-bhūpāḥ<g type="dandaSerif">.</g></l>
·<l n="c">ye pālaya<lb n="70" break="no"/>nti mama dharmma<unclear>m i</unclear>maṁ samasta<supplied reason="omitted">ṁ</supplied></l>
·<l n="d">t<unclear>e</unclear>ṣāṁ mayā viracito <supplied reason="subaudible">’</supplied>ṁjalir eṣa <unclear>m</unclear>ūrdhni<g type="ddandaSerif">.</g></l>
·</lg>
230<p>Ājñapti<supplied reason="omitted">ḥ</supplied> ka<unclear>ṭa</unclear>ka-rājaḥ<g type="dandaSerif">.</g> jayantācā<lb n="71" break="no"/>ryye<unclear>ṇa</unclear> likhitaM<g type="ddandaSerif">.</g> <g type="dotMid"/> <g type="gomutraFinal"/></p>
·
·<pb n="5v"/>
·
·</div>
235</div>
·
·
·
·
240
·<div type="apparatus">
· <div type="textpart" n="A"><head xml:lang="eng">Seal</head>
· </div>
· <div type="textpart" n="B"><head xml:lang="eng">Plates</head>
245 <listApp>
· <app loc="1">
· <lem>nirbbhar<choice><sic>cc</sic><corr>ts</corr></choice>ayann</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">nirbbhar<choice><sic>cch</sic><corr>ts</corr></choice>ayann</rdg>
· </app>
250 <app loc="9">
· <lem>kokkili<orig>ṣ</orig></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">kokili<orig>ṣ</orig></rdg>
· </app>
· <app loc="11">
255 <lem source="bib:KrishnaRao1937-1938_01"><unclear>samā</unclear><seg met="-="><gap reason="omitted" quantity="2" unit="character"/></seg></lem>
· <note>Two syllables have been omitted here. Variants of this stanza exist with the endings <foreign>catvāriṁśat samāṣṭabhiḥ</foreign> (<ref target="DHARMA_INSVengiCalukya00038.xml">Maliyapūṇḍi grant of Amma II</ref>, <ref target="DHARMA_INSVengiCalukya00047.xml">Vemalūrpāḍu plates of Amma II</ref> AC), <foreign>catvāriṁśat-samo ’ṣṭabhiḥ</foreign> (<ref target="DHARMA_INSVengiCalukya00070.xml">Īnteṟu grant of Bādapa</ref>), <foreign>catvāriṁśat samās samaḥ</foreign> (<ref target="DHARMA_INSVengiCalukya00042.xml">Nammūru grant of Amma II</ref>, <ref target="DHARMA_INSVengiCalukya00102.xml">Koḻūru (spurious?) grant of Bhīma II</ref>) and <foreign>sa-catvāriṁśad aṣṭakam</foreign> (<ref target="DHARMA_INSVengiCalukya00047.xml">Vemalūrpāḍu plates of Amma II</ref> PC). The prose versions of the genealogy predominantly assign 48 years to Narendra-Mr̥garāja, and the variants of this stanza may be explained by an effort to eliminate the non-standard sandhi in the presumable original <foreign>catvāriṁśat samāṣṭabhiḥ</foreign>, I am tempted to restore this text here. The <ref target="DHARMA_INSVengiCalukya00045.xml">Tāṇḍikoṇḍa grant of Amma II</ref> records the length of his reign in a different metre and unambiguously as <foreign>aṣṭa-yuktāś catvāriṁśat samāḥ</foreign>. Scholars disagree about the length of Narendra-Mr̥garāja's reign, and Krishna Rao (<bibl><ptr target="bib:KrishnaRao1937-1938_01"/><citedRange>269-270</citedRange></bibl>; <bibl><ptr target="bib:KrishnaRao1934-1935_01"/><citedRange>27-28</citedRange></bibl>) argues vehemently for 40. He apparently accepts this record as another piece of evidence for 40 years, which is definitely not admissible, since the omitted characters could have corresponded to any of the versions cited here. I thus prefer not to restore anything here.</note>
· </app>
· <app loc="12">
· <lem>yy<choice><sic>o</sic><corr>au</corr></choice>varājyo°</lem>
260 <rdg source="bib:KrishnaRao1937-1938_01">yyauvarājyo°</rdg>
· </app>
· <app loc="14">
· <lem>kānīna-dāna<subst><del rend="corrected">t</del><add place="overstrike">s</add></subst>thi<space type="binding-hole"/>ti-virasa-karaḥ</lem>
· <rdg source="bib:KrishnaRao1937-1938_01"><seg met="++-++---"><gap reason="illegible" quantity="8" unit="character"/></seg>rasa-karaḥ</rdg>
265 <note>The reading is reasonably clear in my photographs, but not quite intelligible. I believe that <foreign>stuti</foreign> may have been intended where <foreign>tthiti</foreign> has been corrected to <foreign>sthiti</foreign>. The characters <foreign>nīnadāna</foreign> are all quite narrow and may have been written over slightly shorter erased text, but there is no clear evidence of erasure.</note>
· </app>
· <app loc="15">
· <lem>triṁśad-abda-pramā<space type="binding-hole"/>ṇa<unclear>ṁ</unclear></lem>
· <rdg source="bib:KrishnaRao1937-1938_01"><unclear>triṁśad-abdā</unclear><unclear cert="low">krameṇa</unclear></rdg>
270 <note>The correct reading, confirmed by my photographs, is given in an editorial footnote to KR's edition.</note>
· </app>
· <app loc="16">
· <lem>-kram<choice><sic>a</sic><corr>ā</corr></choice>yāta-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-kramāyāta-</rdg>
275 </app>
· <app loc="18">
· <lem>taj-jaḥ</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">taj-ja-</rdg>
· <note>Though the verse is intelligible as received, I consider my emendation warranted.</note>
280 </app>
· <app loc="18">
· <lem>aj<choice><sic>a</sic><corr>e</corr></choice>yaḥ</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">ajeyaḥ</rdg>
· </app>
285 <app loc="19">
· <lem>a<choice><sic>dh</sic><corr>t</corr></choice>ibalaṁ</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">adhibalaṁ</rdg>
· <note>Since <foreign>adhibala</foreign> seems to be attested only as a technical term in drama, I prefer to emend.</note>
· </app>
290 <app loc="20">
· <lem>s<supplied reason="omitted">v</supplied>aḥ</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">saḥ</rdg>
· </app>
· <app loc="22">
295 <lem>veṁg<unclear>i</unclear>-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">veṁgī-</rdg>
· <note>The metre requires a short vowel here. The plate is too corroded to tell definitively whether the actually inscribed vowel was long or short.</note>
· </app>
· <app loc="22">
300 <lem>-rājādhir<unclear>ā</unclear>jaḫ para-nr̥pa-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-rājādhirājo <unclear>jita-ripu</unclear>-</rdg>
· <note>The correct reading (confirmed by the photos) is indicated (as clear) in a footnote signed <q>N. L. R.</q> in KR's edition.</note>
· </app>
· <app loc="24">
305 <lem>-<unclear>kaṇṭha</unclear><choice><orig><unclear><g type="dandaSerif">.</g> n</unclear></orig><reg><g type="dandaSerif">.</g> n</reg></choice></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-<unclear>kaṇṭhaṁ</unclear><g type="dandaSerif">.</g> <surplus>n</surplus></rdg>
· <note>The dot that KR reads as an <foreign>anusvāra</foreign> is above <foreign>ṇṭha</foreign>, so it is probably damage, and the punctuation mark was placed before the conjunct as in line 18 above and several times below.</note>
· </app>
· <app loc="24">
310 <lem>kṣattriyāditya-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">kṣatriyāditya-</rdg>
· </app>
· <app loc="26">
· <lem>tri-m<unclear>ū</unclear><supplied reason="omitted">r</supplied>tter</lem>
315 <rdg source="bib:KrishnaRao1937-1938_01">tri-mūrtter</rdg>
· </app>
· <app loc="27">
· <lem>nan<choice><sic>u</sic><corr>ya</corr></choice>-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">nanya-</rdg>
320 </app>
· <app loc="28">
· <lem>gguṇa-vapur acalā-s<unclear>thai</unclear>r</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">gguṇa-vapur-acalā s<unclear>vai</unclear>r</rdg>
· </app>
325 <app loc="29">
· <lem>yasyoccaiḥ-<unclear>kīr</unclear>tti-r<unclear cert="low">aṁge</unclear> <unclear>bha</unclear>-gaṇa Iva jagaty advitīyodaye</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">yasyoccaiḥ kīrtti-rā<unclear>śir bha</unclear>-gaṇa Iva jagaty advitīyodayo</rdg>
· <note>The reading I propose is highly tentative and somewhat problematic (see the note to the translation). KR's <foreign>rāśir</foreign> does not seem possible based on the vestiges.The <foreign>r</foreign> cannot have a full-sized <foreign>ā</foreign> attached on the right; an upward stroke for <foreign>ā</foreign> cannot be excluded with certainty, but only a dot, probably an <foreign>anusvāra</foreign>, is visible at the top right of the <foreign>r</foreign>. The vowel of the next character is almost certainly <foreign>e</foreign>; the consonant body could be <foreign>ś</foreign> as read by KR, but <foreign>g</foreign> and <foreign>th</foreign> are equally possible and other readings cannot be excluded.</note>
· </app>
330 <app loc="30">
· <lem>-mahendra<supplied reason="omitted">ḥ</supplied></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-mahendra-</rdg>
· </app>
· <app loc="31">
335 <lem>-bhogopahā<space type="binding-hole"/>si-</lem>
· <note>Possibly emend to <foreign>-bhogopahāsī</foreign>; see the note to the translation.</note>
· </app>
· <app loc="31">
· <lem>-sandh<choice><orig>ri</orig><reg>r̥</reg></choice>ta-</lem>
340 <rdg source="bib:KrishnaRao1937-1938_01">-sāndrita-</rdg>
· </app>
· <app loc="33">
· <lem>g<unclear>i</unclear><space type="binding-hole"/><del><unclear>r</unclear>i</del>riśa</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">gi<surplus>vi</surplus>riśa</rdg>
345 <note>The superfluous character looks more like <foreign>ri</foreign> than <foreign>vi</foreign> to me. Its vowel is clear, while its body is very faint. It was probably deleted in the original, but it is strange that before the hole, the vowel of <foreign>gi</foreign> is all but invisible (and may have been hammered out) while the body is clear, so the two characters on either side of the hole together yield a clear <foreign>gi</foreign>.</note>
· </app>
· <app loc="36">
· <lem>-mahārāj<choice><sic>a</sic><corr>ā</corr></choice>dhirāja-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-mahārājādhirāja-</rdg>
350 </app>
· <app loc="38">
· <lem>-dharmm<choice><sic>a</sic><corr>ā</corr></choice>dhyakṣa-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-dharmmādhyakṣa-</rdg>
· </app>
355 <app loc="39">
· <lem>ettham</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">et<choice><sic>t</sic><corr>th</corr></choice>am</rdg>
· <note>The subscript <foreign>th</foreign> resembles <foreign>t</foreign> with the tail extended into a nearly full circle. It is different from a standard <foreign>th</foreign>, but clearly distinct from <foreign>t</foreign> and identical to the specimens (read as <foreign>th</foreign> by KR too) in <foreign>sthāna</foreign> earlier in this line, and in <foreign>dharmmārttham</foreign> in line 55.</note>
· </app>
360 <app loc="40">
· <lem>-sādhur <sic>adivanaṁgrevyākhyo</sic> gotr<orig>o</orig></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-sādhura <gap reason="illegible" quantity="3" unit="character"/> grevyākhyo gotr<choice><sic>o</sic><corr>aḥ</corr></choice></rdg>
· <note>These characters omitted from KR's edition are clear, but I am unable to interpret them, and presumably so was KR, hence his omission. The name of the <foreign>gotra</foreign> may be <foreign>adivanaṁgrevya</foreign> or even <foreign>adivanaṁgre</foreign> (assuming the next member is <foreign>-vyākhyo</foreign> rather than <foreign>-ākhyo</foreign>), but neither seems plausible. In KR's interpretation, the <foreign>gotra</foreign> is called <foreign>grevya</foreign>, but this too does not seem to be attested anywhere else. I prefer not to emend the endings because the text is not properly understood, but on the basis of parallel grants, it would not be surprising if the donees' lineage as a whole were introduced first. However, as <foreign>gotra</foreign> is normally neuter (and even if it was treated as masculine here, the sandhi is incorrect in <foreign>gotro siṁhāsanato</foreign>), a locative (<foreign>°ākhye gotre</foreign>) was probably intended here.</note>
· </app>
365 <app loc="41">
· <lem><unclear>calukyeśānāM</unclear></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">cālukye<unclear>śānāM</unclear></rdg>
· <note>The metre requires a short syllable here.</note>
· </app>
370 <app loc="42">
· <lem>āsī<choice><orig><g type="dandaSerif">.</g>n</orig><reg>N<g type="dandaSerif">.</g></reg></choice> <supplied reason="omitted">n</supplied>ya<unclear>k</unclear><supplied reason="omitted">k</supplied>r̥ta-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">āsīn nyakr̥ta-</rdg>
· </app>
· <app loc="43">
375 <lem>guṇavā<choice><orig><g type="dandaSerif">.</g><unclear>n</unclear></orig><reg>N<g type="dandaSerif">.</g></reg></choice> elapa-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">guṇavāN<surplus><g type="dandaSerif">.</g></surplus> melapa-</rdg>
· <note>The reading is clear. KR further observes that the vowel of the character after the punctuation mark may be <foreign>ai</foreign>, since there is a "loop-like" stroke at its bottom. This can only be an artefact of the estampage; no such stroke is visible in the photos.</note>
· </app>
· <app loc="43">
380 <lem>-pradhāno</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-pra<unclear cert="low">bhā</unclear>vo</rdg>
· <note>The correct reading was proposed by KR's editor in a footnote.</note>
· </app>
· <app loc="44">
385 <lem>-padmāliḥ<g type="dandaSerif">.</g></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-padmā<unclear>rcako</unclear><g type="ddandaSerif">.</g></rdg>
· <note>KR's reading is unmetrical. The correct reading was proposed in a note signed N. L. R. in KR's edition.</note>
· </app>
· <app loc="44">
390 <lem>sat<choice><sic>i</sic><corr>ī</corr></choice></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">satī</rdg>
· </app>
· <app loc="45">
· <lem><add place="below" rend="mark">jina-vrata</add>-</lem>
395 <note>This text was omitted due to eyeskip at <foreign>vratā</foreign>. There is a + plus-shaped mark above and to the right of <foreign>vratā</foreign> for the locus of insertion. The text to be inserted begins below <foreign>tā</foreign>, and is marked on the left with two plain vertical lines, on the right with one.</note>
· </app>
· <app loc="45">
· <lem>-dharmm<choice><sic>a</sic><corr>ā</corr></choice></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-dharmmā</rdg>
400 </app>
· <app loc="48">
· <lem>-kṣiti<unclear>pa-karuṇa</unclear><lb n="49" break="no"/><unclear>yā</unclear></lem>
· <rdg source="bib:KrishnaRao1937-1938_01"><unclear>-kṣitipati-kr̥pa</unclear><lb n="49" break="no"/>yā</rdg>
· <note>My reading is confident in spite of the poor condition of the writing.</note>
405 </app>
· <app loc="49">
· <lem><sic>śrīdvāraurvvaṁbaraṣṭhīvanapada</sic></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">śrīdvārau <unclear cert="low">rvvabaraṣṭhīvana</unclear>-pada-</rdg>
· <note>This piece of text resists all my attempts to read an intelligible sequence into it. My photographs confirm that KR had read it correctly, except that an <foreign>anusvāra</foreign> is present. The characters are not effaced, although the form of some permits a degree of ambiguity. Thus, <foreign>rau</foreign> might be <foreign>ro</foreign>, <foreign>pa</foreign> might be <foreign>ṣa</foreign>, and <foreign>da</foreign> might be <foreign>ḍa</foreign>. With probable scribal error figured in, the number of possibilities increases. See the commentary for further details.</note>
410 </app>
· <app loc="49">
· <lem>-vilasac-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-vilasa<choice><orig>t</orig><reg>c</reg></choice>-</rdg>
· <note>Unlike <foreign>śrīma<choice><orig>t</orig><reg>c</reg></choice>-</foreign> in the previous line, the text has <foreign>c-c</foreign> here.</note>
415 </app>
· <app loc="49">
· <lem>-l<unclear cert="low">ī</unclear>l<choice><orig><unclear>ā<g type="dandaSerif">.</g></unclear></orig><reg>au<g type="dandaSerif">.</g></reg></choice></lem>
· <rdg source="bib:KrishnaRao1937-1938_01"><unclear>līlau</unclear></rdg>
· <note>I am reasonably certain that <foreign>līlā</foreign> was inscribed here, with <foreign>līlau</foreign> intended, but joined in sandhi across the punctuation mark (see also the next apparatus entry) in spite of this being the end of a hemistich.</note>
420 </app>
· <app loc="49">
· <lem><choice><orig><unclear cert="low">vu</unclear></orig><reg>U</reg></choice><lb n="50" break="no"/><unclear cert="low">ccair-vvis</unclear><unclear>tārikā</unclear><space type="binding-hole"/>sthau</lem>
· <rdg source="bib:KrishnaRao1937-1938_01"><seg met="+"><gap reason="illegible" quantity="1" unit="character"/></seg><lb n="50" break="no"/><seg met="+++"><gap reason="illegible" quantity="3" unit="character"/></seg>rikasthau</rdg>
· <note>The spelling <foreign>vuccair</foreign> may be simple vernacular influence, with several parallels in the corpus, but is probably the result of sandhi across a punctuation mark; see the previous note.</note>
425 </app>
· <app loc="50">
· <lem>-<unclear>mū</unclear>lau <gap reason="illegible" quantity="1" unit="character"/></lem>
· <rdg source="bib:KrishnaRao1937-1938_01"><unclear>cūlau</unclear></rdg>
· <note>The illegible character at the end of the line (most resembling <foreign>ba</foreign> or <foreign>ja</foreign>) is hypermetrical and has probably been deleted in the original. My reading of <foreign>mūlau</foreign> is reasonably confident; see the translation for its interpretation.</note>
430 </app>
· <app loc="51">
· <lem><unclear cert="low">sa-maṇi</unclear>-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01"><seg met="---"><gap reason="illegible" quantity="3" unit="character"/></seg></rdg>
· </app>
435 <app loc="52">
· <lem>śi<choice><sic>ś</sic><corr>ṣ</corr></choice>yo<choice><orig><g type="dandaSerif">.</g>ś</orig><reg>ś<g type="dandaSerif">.</g></reg></choice></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">śi<choice><sic>ś</sic><corr>ṣ</corr></choice>y<sic>o<g type="dandaSerif">.</g>ś</sic><reg>aś</reg></rdg>
· <note>I normalise only the placement of the punctuation mark (which, as elsewhere, must have been placed so as to interrupt a word in preference to interrupting an <foreign>akṣara</foreign>). I prefer not to emend the case ending, since I am not convinced that KR's emendation corresponds to the intent of the composer. See also the next entry and the note to the translation.</note>
· </app>
440 <app loc="52">
· <lem>śāstra-jñ<orig><unclear>o</unclear>r</orig> nnāthasen<orig>o<unclear>r</unclear></orig> <unclear>mmu</unclear>ni-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">śāstra-jño<surplus>r</surplus> n<surplus>n</surplus>āthaseno m<surplus>m</surplus>uni-</rdg>
· <note>I am not convinced that KR's emendation corresponds to the composer's intent, though I am uncertain about the interpretation of this passage. See also the previous entry and the note to the translation.</note>
· </app>
445 <app loc="53">
· <lem>-paṭu<add place="inline">ḥ</add> <add place="below" rend="mark">sa</add>n-nuto°</lem>
· <note>I believe that <foreign>-paṭussannuto°</foreign> was originally intended here, but <foreign>ssa</foreign> was omitted, probably due to the similarity of <foreign>ssa</foreign> and <foreign>nnu</foreign>. Next, a single <foreign>sa</foreign> was inserted below the line (with a plus-shaped cross above, between <foreign>ṭu</foreign> and <foreign>nnu</foreign>, marking the place it belongs. There would have been no space for inserting <foreign>ssa</foreign> in this way, so finally a <foreign>visarga</foreign> was squeezed in between <foreign>ṭu</foreign> and the plus-shaped mark.</note>
· </app>
· <app loc="53">
450 <lem>-pātra<supplied reason="omitted">ḥ</supplied></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-pātraḥ</rdg>
· <note>The <foreign>visarga</foreign> is not present in the original. The text would be interpretable without it, but I agree with KR that it is smoother with.</note>
· </app>
· <app loc="54">
455 <lem><orig>-kṣullakarjyarjjakānāM</orig></lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-kṣullakār<choice><sic>j</sic><corr>y</corr></choice>yājjakānāM</rdg>
· <note>The first two instances of <foreign>ā</foreign> in KR's edition are not present in the original. I prefer not to emend, since the spelling appears to apply the two-mora rule and thus reflect an influence of Jain Prakrit.</note>
· </app>
· <app loc="55">
460 <lem>ni<supplied reason="omitted">r</supplied>mmitam etad</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">nirmmitam etad</rdg>
· <note>The character <foreign>me</foreign> has a superfluous vertical stroke down from the elbow of the right arm. The scribe probably began to write <foreign>mm</foreign> then aborted the subscript part.</note>
· </app>
· <app loc="56">
465 <lem>-gāḻidipaṟṟu</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">-gāḻiḍipaṟṟu</rdg>
· <note>As KR notes, he reads <foreign>ḍi</foreign> by a somewhat arbitrary "inclination". Indeed, <foreign>d</foreign> and <foreign>ḍ</foreign> are often indistinguishable in this script. However, the same word in line 61 appears with the prefix <foreign>koḍa</foreign>, where <foreign>ḍ</foreign> is written with a distinct upward curl at the end, whereas the similar character in the name <foreign>gāḻidipaṟṟu</foreign> ends on a downward bend.</note>
· </app>
· <app loc="57">
470 <lem>yisupakaṭṭala-</lem>
· <rdg source="bib:KrishnaRao1937-1938_01">yisu kaṭṭala-</rdg>
· <note>A character is missing from KR's edition.</note>
· </app>
· <app loc="58">
475 <lem>pa<unclear cert="low">ḍuva</unclear></lem>
· <note>The last two characters are faintly visible in KR's photo, but completely obliterated in the new photographs.</note>
· </app>
· <app loc="61">
· <lem>-gāḻidipaṟtiyuṁ</lem>
480 <rdg source="bib:KrishnaRao1937-1938_01">-gāḻiḍipaṟtiyuṁ</rdg>
· <note>See the note on line 56 above.</note>
· </app>
· <app loc="63">
· <lem><unclear cert="low">ca</unclear> <unclear>sthi</unclear>ta-</lem>
485 <rdg source="bib:KrishnaRao1937-1938_01"><unclear>pālita</unclear>-</rdg>
· <note>The reading I adopt is shown in a footnote signed N. L. R. in KR's edition. He is certainly right about <foreign>sthi</foreign> and probably right about the rest of the locus. Another possibility, less likely, is to read <foreign>śāsanāvasthita-</foreign>, with a very small (possibly subsequently inserted) vowel marker instead of an <foreign>anusvāra</foreign>.</note>
· </app>
· <app loc="63">
· <lem>-makarik<subst><del>o</del><add place="overstrike">ā</add></subst>-</lem>
490 <rdg source="bib:KrishnaRao1937-1938_01">-makarik<choice><sic>o</sic><corr>ā</corr></choice>-</rdg>
· <note>I am fairly positive that the correction was made in the original, by striking out the overhead element of the vowel marker and leaving only the right-hand stroke.</note>
· </app>
· <app loc="66">
· <lem>hareta vasundharāṁ</lem>
495 <note>The characters <foreign>tava</foreign> and the left-hand side of <foreign>su</foreign> are compressed, probably a correction written over a shorter erased text, of which no trace is visible.</note>
· </app>
·
·
·
500
· </listApp>
· </div>
·
·</div>
505
·
·
·<div type="translation" resp="part:daba">
· <div type="textpart" n="A"><head xml:lang="eng">Seal</head>
510 </div>
· <div type="textpart" n="B"><head xml:lang="eng">Plates</head>
·<p rend="stanza" n="1">He who with his dark complexion and with his long, jewel-encrusted Śārṅga bow fully drawn appears to mock a bluish flock of clouds accompanied by a rainbow: may that Viṣṇu, who bears the three worlds, apportion good grace <supplied reason="explanation"><foreign>śiva</foreign></supplied> to you.</p>
·<p n="2-10">Greetings. Satyāśraya Vallabhendra <supplied reason="explanation">Pulakeśin II</supplied> was eager to adorn the lineage of the majestic Cālukyas—who are of the Mānavya <foreign>gotra</foreign> which is praised by the entire world, who are sons of Hārītī, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who were deliberately appointed <supplied reason="explanation">to kingship</supplied> by Lord Mahāsena, to whom enemy territories instantaneously submit at the <supplied reason="subaudible">mere</supplied> sight of the superior Boar emblem they have acquired by the grace of the divine Nārāyaṇa, and whose bodies have been hallowed through washing in the purificatory ablutions <supplied reason="explanation"><foreign>avabhr̥tha</foreign></supplied> of the Aśvamedha sacrifice. His brother King <supplied reason="explanation"><foreign>nr̥pati</foreign></supplied> Kubja Viṣṇuvardhana protected <supplied reason="explanation"><foreign>pāl-</foreign></supplied> the country of Veṅgī for eighteen years. His son Jayasiṁha <supplied reason="explanation">I</supplied>, for thirty-three. His younger brother Indrarāja’s <supplied reason="explanation">Indra Bhaṭṭāraka’s</supplied> son Viṣṇuvardhana <supplied reason="explanation">II</supplied>, for nine. His son Maṅgi Yuvarāja, for twenty-five. His son Jayasiṁha <supplied reason="explanation">II</supplied>, for thirteen. His <supplied reason="subaudible">brother</supplied> of inferior birth, Kokkili, for six months. After dethroning him, his eldest brother Viṣṇuvardhana <supplied reason="explanation">III</supplied>, for thirty-seven. His son Vijayāditya <supplied reason="explanation">I</supplied> Bhaṭṭāraka, for eighteen. His son Viṣṇuvardhana <supplied reason="explanation">IV</supplied>, for thirty-six.</p>
·<p rend="stanza" n="2">King <supplied reason="explanation"><foreign>bhūpāla</foreign></supplied> Vijayāditya <supplied reason="explanation">II</supplied> who was called Narendramr̥garāja and who had the courage of a lion <supplied reason="explanation"><foreign>mr̥garāja</foreign></supplied>, <supplied reason="subaudible">reigned</supplied> for forty years <gap reason="omitted" quantity="2" unit="character"/>.<note>The characters omitted here may have meant “plus eight” or something else. See the apparatus to line 11.</note></p>
515<p rend="stanza" n="11-12">His son Kali-Viṣṇuvardhana <supplied reason="explanation">V</supplied>, for a year and a half. His son Guṇaga Vijayāditya <supplied reason="explanation">III</supplied>, for forty-four.</p>
·<p rend="stanza" n="3">From his brother Prince <supplied reason="explanation"><foreign>bhūpa</foreign></supplied> Vikramāditya, who bore the exalted distinction of being the heir-apparent <supplied reason="explanation"><foreign>yuvarāja</foreign></supplied>, was born Cālukya-Bhīma, a vessel of eminent conduct thanks to <supplied reason="subaudible">his possession of</supplied> all royal virtues. Generous <supplied reason="subaudible">enough</supplied> to make <seg cert="low">praise</seg><note>See the apparatus to line 14.</note> for the generosity of the Maid’s Son <supplied reason="explanation">Karṇa</supplied> pale <supplied reason="subaudible">in comparison</supplied>, his valour <supplied reason="subaudible">known</supplied> all over the earth, he reigned to the measure of thirty years, whereupon he departed to the presence of <supplied reason="explanation">Indra</supplied> the lord of the thirty <supplied reason="subaudible">gods</supplied>.</p>
·<p n="15-17">His son Kaliyattigaṇḍa Vijayāditya <supplied reason="explanation">IV</supplied>, for six months. His son Ammarāja <supplied reason="explanation">I</supplied>, for seven years. After dethroning his son Vijayāditya <supplied reason="explanation">V</supplied>, who had been consecrated for kingship with the locket <supplied reason="explanation"><foreign>kaṇṭhikā</foreign></supplied> and the hereditary turban <supplied reason="explanation"><foreign>paṭṭa</foreign></supplied>, King Tāla, for one month. After slaying him, Cālukya-Bhīma’s son Vikramāditya <supplied reason="explanation">II</supplied>, for eleven months.</p>
·<p rend="stanza" n="4">Clever Vijayāditya <supplied reason="explanation">IV</supplied> was the Lord of Veṅgī by the name Kaliyattigaṇḍa. His loyal wife was Meḻāmbā. From them was born the invincible king <supplied reason="explanation"><foreign>nr̥pati</foreign></supplied>, His Majesty King <supplied reason="explanation"><foreign>rājan</foreign></supplied> Bhīma <supplied reason="explanation">II</supplied>.</p>
·<p rend="stanza" n="5">Endowed with all virtues such as truthfulness, liberality and self-confidence, he, resembling Death, vanquished in battle Rājamārtaṇḍa <supplied reason="subaudible">and</supplied> the fierce and very powerful one named Mallapa <supplied reason="explanation">Yuddhamalla II</supplied> along with his sons, as well as <supplied reason="subaudible">other</supplied> ill-wishers. A <supplied reason="subaudible">veritable</supplied> Bhīma to his enemies and the dispeller of the mightily powerful darkness consisting of <seg rend="pun">the powerful armies of</seg> the Rāṣṭrakūṭas, he reigned for twelve years, whereupon, having accomplished a host of <supplied reason="subaudible">deeds of</supplied> great glory and <supplied reason="subaudible">foundations for</supplied> the propagation of piety <supplied reason="explanation"><foreign>dharma</foreign></supplied>.</p>
520<p rend="stanza" n="6">His queen <supplied reason="explanation">crowned</supplied> with the turban—as Padmā <supplied reason="explanation">Lakṣmī</supplied> to Viṣṇu, as <supplied reason="explanation">Pārvatī</supplied> the daughter of the Mountain to Śambhu <supplied reason="explanation">Śiva</supplied>—was the chaste Lokāmbā, noted for her virtue and beauty in the country of her own family, that of the Haihayas. Their son is Ammarāja <supplied reason="explanation">II</supplied>, the Lord of Veṅgī who defeats the forces of his enemies, the resplendent emperor <supplied reason="explanation"><foreign>rājādhirāja</foreign></supplied> whose lotus foot is rubbed by the crests of enemy kings.</p>
·<p rend="stanza" n="7">Anointed for the kingship of Veṅgī, he has vanquished his kinsman-enemy—Vijayāditya <supplied reason="explanation">V</supplied>, who, with his power on the rise, had triumphed over the forces of his own enemies on the field of many a battle and whose neck was wreathed with the locket <supplied reason="explanation"><foreign>kaṇṭhikā</foreign></supplied>—as well as hosts of rivals and ill-wishers. Having dispelled the enveloping darkness of enemies, he of strong arms <seg rend="pun">powerful rays</seg> shines like a divine Sun among <foreign>kṣatriya</foreign>s, full of resplendence <seg rend="pun">valour</seg> and illuminating the lotuses <seg rend="pun">delighting Kamalā <supplied reason="explanation">Royal Fortune</supplied></seg>.</p>
·<p rend="stanza" n="8">The Triple Divinity <supplied reason="explanation"><foreign>trimūrti</foreign></supplied> created this entire world <supplied reason="explanation">only</supplied> to become His efficient cause of bringing this man into existence, and <supplied reason="subaudible">thus of re-creating</supplied> Himself through Himself. Hence, the offspring of King Bhīma became <supplied reason="subaudible">endowed</supplied> with all virtues in this world: a blaze of glory, a lord of creatures <seg rend="pun">subjects</seg>, greatly powerful, valiant, possessing eight forms. This is he: the divine Ammarāja, inciter of virtue in his people, who possesses the outstanding hallmarks of an unequalled king.<note>I am not certain of the exact interpretation of this stanza. The general purport is probably close to what I translate here, but some details may have been intended differently by the composer. There are probably some metaphysical allusions or double entendres on top of the primary meaning. At least some of the epithets in <foreign>pāda</foreign> c, most notably <foreign>aṣṭa-mūrti</foreign>, suggest Śiva, who may thus be signified by <foreign>trimūrti</foreign> in <foreign>pāda</foreign> a. In the second quarter, <foreign>sakala-guṇaiḥ</foreign> may mean “<supplied reason="subaudible">fashioned</supplied> out of all <foreign>guṇa</foreign>s” in addition to “<supplied reason="subaudible">endowed</supplied> with all virtues”, and <foreign>guṇa</foreign> in <foreign>pāda</foreign> d may have the same double meaning, so that Ammarāja is said to have both a human being and the <foreign>guṇa</foreign>s themselves as his generator, in addition to being an inciter of virtue in people.</note></p>
·<p rend="stanza" n="9">Although kings of yore such as Nala, Nahuṣa, Hariścandra and Rāma, now gone to heaven, are distinctly perceivable thanks to their reputations, to those staying on earth <supplied reason="explanation"><foreign>acalā-stha</foreign></supplied> they are <supplied reason="subaudible">nonetheless</supplied> invisible as regards their qualities and <supplied reason="subaudible">physical</supplied> form. Victorious is the divine Vijayāditya <supplied reason="explanation">VI</supplied>, the resplendent emperor <supplied reason="explanation"><foreign>rājādhirāja</foreign></supplied> Ammarāja <supplied reason="explanation">II</supplied>, in whose <supplied reason="subaudible">physical</supplied> body resounding fame <supplied reason="explanation"><foreign>uccaiḥ-kīrti</foreign></supplied> is as unparalleled <supplied reason="explanation"><foreign>advitīyā</foreign></supplied> in conspicuity <supplied reason="explanation"><foreign>udaya</foreign></supplied> as the multitude of stars in this world..<note>I find this stanza difficult to interpret, compounded by a legibility problem in the second hemistich, for which see the apparatus to line 29. I believe the composer’s intent would have been much like my interpretation, but this requires some grammatical gymnastics. In the first hemistich, I interpret <foreign>guṇa-vapur</foreign> as an adverbial neuter accusative. In the second hemistich, the feminine noun <foreign>kīrti</foreign> is compared to the masculine <foreign>bha-gaṇa</foreign>, which is rather awkward.</note></p>
·<p n="30"><supplied reason="subaudible">What follows is</supplied> prose.</p>
525<p n="30-35">That master of the world, Ammarāja Rājamahendra, supports the burden of the entire all-supporting earth with a single arm, his long right one, which ridicules the thousand hoods of the lord of serpents <seg rend="pun">scoffs at the dominions of thousands of eminent rulers</seg>.<note>The serpent lord is (or the serpent lords are; compare line 72 of the <ref target="DHARMA_INSVengiCalukya00049.xml">Raṇastipūṇḍi grant of Vimalāditya</ref>) conceived as supporting the earth, but he needs (they need) a thousand hoods for that burden to rest on, while Amma needs only his one arm. Other kings each have their dominions, but Amma dominates the entire earth. The bitextual interpretation would be smoother with a small emendation, <foreign>upahāsi</foreign> to <foreign>upahāsī</foreign>, so that it is Amma himself who ridicules or scoffs at these rivals, and not his arm.</note> Like Nārāyaṇa, whose abode is the coils of <supplied reason="explanation">the serpent</supplied> Ananta, <seg rend="pun">he is the abode of uninterrupted and infinite mastery</seg>. Like the moon, whose light is pleasant, <seg rend="pun">he basks in happiness</seg>. Like the Grandfather <supplied reason="explanation">Brahmā</supplied>, whose seat is a lotus, <seg rend="pun">he is the seat of Kamalā <supplied reason="explanation">royal majesty</supplied></seg>. Like <supplied reason="explanation">Śiva</supplied> the Mountain-Dweller, who was propitiated by <supplied reason="explanation">Pārvatī</supplied> the Daughter of the Mountain, <seg rend="pun">he is worshipped by royal princesses</seg>. Like the ocean, which sheltered all mountains that came seeking its protection, <seg rend="pun">he is the succour of all kings who come seeking his protection</seg>. Like the Golden Mountain, whose heights are lofty and golden, <seg rend="pun">he has a high income of gold</seg>. Like the Himalaya, whose grace is resplendent with the fluttering of the tails of female yaks startled away from the dens of lions, <seg rend="pun">his pageantry is dazzling with a <supplied reason="explanation">golden</supplied> throne and with yaktail flywhisks</seg>.</p>
·<p n="35-39"><supplied reason="subaudible">That</supplied> shelter of the entire universe <supplied reason="explanation"><foreign>samasta-bhuvanāśraya</foreign></supplied>, His Majesty Vijayāditya, the Supreme Lord <supplied reason="explanation"><foreign>parameśvara</foreign></supplied> of Emperors <supplied reason="explanation"><foreign>mahārājādhirāja</foreign></supplied>, the Supreme Sovereign <supplied reason="explanation"><foreign>parama-bhaṭṭāraka</foreign></supplied>, convokes the householders <supplied reason="explanation"><foreign>kuṭumbin</foreign></supplied>—including foremost the territorial overseers <supplied reason="explanation"><foreign>rāṣṭrakūṭa</foreign></supplied>—who reside in Velanāṇḍu district <supplied reason="explanation"><foreign>viṣaya</foreign></supplied> <supplied reason="subaudible">and</supplied> all barons <supplied reason="explanation"><foreign>sāmanta</foreign></supplied>, the steward <supplied reason="explanation"><foreign>antaḥpura</foreign></supplied>, the dignitaries <supplied reason="explanation"><foreign>mahāmātra</foreign></supplied>, the chaplain <supplied reason="explanation"><foreign>purohita</foreign></supplied>, ministers <supplied reason="explanation"><foreign>amātya</foreign></supplied>, guild foremen <supplied reason="explanation"><foreign>śreṣṭhin</foreign></supplied>, the general <supplied reason="explanation"><foreign>senāpati</foreign></supplied>, the chancellor <supplied reason="explanation"><foreign>śrīkaraṇa</foreign></supplied>, the justiciar <supplied reason="explanation"><foreign>dharmādhyakṣa</foreign></supplied> and the twelve local magistrates <supplied reason="explanation"><foreign>sthānādhipati</foreign></supplied>,<note>The list of officials is open to different interpretations. I assume that “who reside in Velanāṇḍu district” does not apply to these people, since most of them may be members of the royal court or, in the case of <foreign>sāmanta</foreign>s, countrywide administration. But it is also possible that all of these are to be understood on a local level. It is also not certain which, if any, of these titles are to be understood in the singular. It is quite certain that several <foreign>sāmanta</foreign>s were intended and that only one <foreign>purohita</foreign>, namely the royal one, was meant. But most titles may refer to a single person in the royal court or several people holding a title on a local level. Finally, some of the terms used here may not be separate titles. It is thus possible that <foreign>mahāmātra</foreign> is to be construed as part of a compound title <foreign>antaḥpura-mahāmātra</foreign> rather than as a reference to the eighteen dignitaries (<title>Arthaśāstra</title> 12.6). Similarly, the twelve <foreign>sthānādhipati</foreign>s may be a collective name for the officials listed here (along with some others), rather than an additional group. </note> and commands them as follows:</p>
·<p n="39">Let it be known to you <supplied reason="subaudible">that</supplied></p>
·<p rend="stanza" n="10">There arose <seg cert="low">in</seg> the <foreign>gotra</foreign> <seg cert="low">named Adivanaṁgrevya</seg> a great and illustrious gentleman of the Triṇayana family: Naravāhana, who came to the notice of the throne of the Calukya rulers.<note>The details of this stanza are problematic; see also the apparatus to line 40. The interpretation “in the <foreign>gotra</foreign>” requires emending the text. KR comments that this Naravāhana <q>enjoyed the privilege and honour of sitting on <foreign>siṁhāsana</foreign></q>, but I find this unlikely and difficult to obtain from the text.</note></p>
·<p rend="stanza" n="11">Master of the chancellery <supplied reason="explanation"><foreign>śrīkaraṇa</foreign></supplied>, he was a master to the learned as the Master <supplied reason="explanation">Br̥haspati</supplied> <seg rend="pun">is a master to the gods</seg>, familiar with all political doctrines <supplied reason="explanation"><foreign>rāja-siddhānta</foreign></supplied>. Surpassing Naravāhana <supplied reason="explanation">Kubera</supplied> by his manifest glory, he was <supplied reason="subaudible">known</supplied> as Naravāhana.</p>
530<p rend="stanza" n="12">His virtuous senior son was Elaparāja, eminent in virtue, liberal and self-confident: a god among men who conducted himself according to <supplied reason="explanation">the teaching of</supplied> Manu and was a bee to the lotus that is the foot of Jinendra.</p>
·<p rend="stanza" n="13">His loyal wife was Meṇḍāmbā, devoted to her husband like Sītā and conducting herself according to the observances of the Jina. Honourable and humble, she always distributed alms of food and observed the doctrine <supplied reason="explanation"><foreign>dharma</foreign></supplied>.</p>
·<p rend="stanza" n="14">From them were born two famous sons supreme in intellect, deeply versed in all textbooks <supplied reason="explanation"><foreign>śāstra</foreign></supplied> and weapons. Named Bhīma and Naravāhana, they were well known among the people to be like Rāma and Lakṣmaṇa.</p>
·<p rend="stanza" n="15">Being similar to Bhīma and Arjuna, equal to the powerful Baladeva and Vāsudeva, and comparable to Nakula and Sahadeva, they became diligent followers of the Jaina doctrine <supplied reason="explanation"><foreign>dharma</foreign></supplied>.</p>
·<p rend="stanza" n="16">By the grace of His Majesty King Cālukya-Bhīma <supplied reason="explanation">probably II</supplied> they obtained the insignia of barony <supplied reason="explanation"><foreign>sāmanta</foreign></supplied>. Their pageantry comprises the <foreign>śrīdvāra</foreign> <gap reason="ellipsis"/>, fluttering chowries and the parasol. Their <seg cert="low">beneficence</seg> <supplied reason="explanation"><foreign>āsthā</foreign></supplied> is mightily <supplied reason="explanation"><foreign>uccaiḥ</foreign></supplied> extensive <supplied reason="explanation"><foreign>vistārika</foreign></supplied>. Their good water jars <supplied reason="explanation"><foreign>karkarī</foreign></supplied> <seg cert="low">are to be covered with a thatch of peacock feathers</seg>. They were born as hereditary retainers <supplied reason="explanation"><foreign>mūla</foreign></supplied><note>The compound /cālukya-mūlau/ may be interpreted as “ones who have their roots in the Cālukya [dynasty]”, i.e. are dependents on the royal dynasty for support and nourishment. The word /mūla/ may in fact mean ‘hereditary servant’ (<bibl><ptr target="bib:MonierWilliams1899_01"/><citedRange unit="entry">mūla</citedRange></bibl>), but no actual attestation of this meaning is known.</note> of the Cālukyas, possessing gems, elephants and horses, entitled to <supplied reason="explanation" cert="low">the music of</supplied> the <foreign>kāhalā</foreign> and so on.</p><note>Some parts of this stanza are uncertainly read (see the apparatus to lines 49-50), and several of the clearly legible phrases are difficult to interpret. See also the commentary.</note>
535<p rend="stanza" n="17">Their preceptor in Jainism is a <foreign>guru</foreign> possessed of all qualities. A disciple of the one named Candrasena, he is Nāthasena, learned in the texts <supplied reason="explanation"><foreign>śāstra</foreign></supplied>, a sage with an initiated mind, praised by <supplied reason="explanation">other</supplied> sages as Jayasena.<note>The syntax of the first half of this stanza is not clear. I translate the text as presumably interpreted by KR, since a few small emendations result in correct if cumbersome Sanskrit text with this meaning. However, the repeated use of the ending <foreign>-oḥ</foreign> seems to be deliberate (perhaps intended as a dual?), and we are left with a guru who has two names. The composer may have had in mind one of several alternative scenarios, all of which involve more serious syntactical errors. There may be three generations of teachers: “Their preceptor in Jainism is a <foreign>guru</foreign> possessed of all qualities. He is the sage Jayasena, praised by <supplied reason="explanation">other</supplied> sages, whose mind was initiated by the learned Nāthasena <supplied reason="subaudible">or: the two learned Nāthasenas?</supplied>, who had been the disciple<supplied reason="subaudible">s</supplied> of the one named Candrasena.” Or, there may be two gurus: “Their preceptors in Jainism, learned in the texts, are the two disciples of a <foreign>guru</foreign> possessed of all qualities named Candrasena: <supplied reason="subaudible">namely</supplied> Nāthasena and Jayasena of an initated mind, praised by <supplied reason="explanation">other</supplied> sages.” As a further variant, Candrasena may have been the preceptor of Nāthasena alone, while Jayasena may have had no teacher worth mentioning. Given that we have two brothers and two temples, it would be logical to assume two gurus, but the next stanza clearly speaks about one person, and so does the prose in line 54.</note> He is familiar with the doctrine <supplied reason="explanation"><foreign>siddhānta</foreign></supplied>, familiar with the arts, proficient in <foreign>parasamaya</foreign>,<note>As a Jaina technical term, <foreign>parasamaya</foreign> may apparently mean either “other doctrines” (in which case proficiency probably implies the ability to debate with them), or the non-liberated state of the soul (in which case this probably means that the master was also proficient in worldly matters). KR says in his commentary that <q>his soul became absorbed in the non-self for the liberation of mankind from bondage</q>, but I cannot judge whether this explanation is legitimate.</note> and his conduct is outstanding and praiseworthy. He is truly worthy of <supplied reason="subaudible">the respect of</supplied> lay followers <supplied reason="explanation"><foreign>śrāvaka</foreign></supplied>, ascetics <supplied reason="explanation"><foreign>kṣapaṇaka</foreign></supplied>, good people <supplied reason="explanation"><foreign>sujana</foreign></supplied>, high-level initiates <supplied reason="explanation"><foreign>kṣullaka</foreign></supplied>, monks <supplied reason="explanation"><foreign>ārjya</foreign></supplied> and nuns <supplied reason="explanation"><foreign>ārjjakā</foreign></supplied>.<note>The translations given for the Jaina technical terms here may be inaccurate. KR provides some further explanation, obtained from Pandit Ajit Prasad of Lucknow. His editor in a footnote objects to seeing the last word as <foreign>ārjjakā</foreign>, Sanskrit <foreign>āryakā</foreign>, and would prefer <foreign>ajjaka</foreign>, Sanskrit <foreign>āryaka</foreign>, but gives neither a reason for this, nor an interpretation of the preceding word <foreign>ārjya</foreign> as distinct from his proposed <foreign>āryaka</foreign>.</note></p>
·<p n="54-56">These two, Rāja-Bhīma and Naravāhana, have constructed a pair of Jina temples in Vijayavāṭikā for him <supplied reason="explanation">Jayasena</supplied>. For the endowment <supplied reason="explanation"><foreign>dharma</foreign></supplied> of this <supplied reason="explanation">pair of temples</supplied>, we <supplied reason="explanation">Amma II</supplied> have granted the village named Pedda-Gāḻidipaṟṟu, converted into divine property <supplied reason="explanation"><foreign>deva-bhoga</foreign></supplied> by a remission of all taxes.</p>
·<p n="56-61">Its boundaries <supplied reason="subaudible">are as follows</supplied>. To the east, a <seg cert="low">mound</seg> <supplied reason="explanation"><foreign>dūba</foreign></supplied> in the centre of the Yisupakaṭṭala tank <supplied reason="explanation"><foreign>ceṟuvu</foreign></supplied> at the verge of the fields of <supplied reason="explanation">the village</supplied> Maṇḍayūru.<note>Here and below, I translate the Telugu on the basis of the commentary by KR and a smattering of words picked up from related inscriptions, without any claim to authority or correctness.</note> To the southeast, <seg cert="low">a cluster of silk-cotton trees</seg> at the triple boundary juncture with <supplied reason="explanation">the villages</supplied> Ālapaṟṟu and Jūṁṭūru <supplied reason="explanation">i.e. Cūṁṭūru</supplied>. To the south, the Kuṇḍiviḍḍi pond <supplied reason="explanation"><foreign>guṇṭha</foreign></supplied> on the north of the <seg cert="low">ancient village site</seg><note>Perhaps rather, “of the boundary village”?</note> Cūṁṭūru. To the southwest, the temple of Poṭyavva, the village goddess of Cūṁṭūru. To the west, <gap reason="ellipsis"/> <supplied reason="explanation"><foreign>reṭipaḍumaṭidari</foreign></supplied>. To the northwest, the Gārala pond <supplied reason="explanation"><foreign>guṇṭha</foreign></supplied> at the verge of the fields of <supplied reason="explanation">the village</supplied> Valiveru. To the north, a <seg cert="low">swamp</seg> <supplied reason="explanation"><foreign>paḍuva</foreign></supplied> <supplied reason="explanation">belonging to the village</supplied> Tapparāla. To the northeast, the Naḍupani pond <supplied reason="explanation"><foreign>guṇṭha</foreign></supplied> at the triple boundary juncture with <supplied reason="explanation">the villages</supplied> Koḍa-Gāḻidipaṟṟu and Valiveru.</p>
·<p rend="stanza" n="18">May the most excellent decree pronounced by the <supplied reason="subaudible">two</supplied> princelings for that purpose <supplied reason="explanation"><foreign>tasya</foreign></supplied> remain inviolable for a very long time, as well as this respectable decree, which establishes the doctrine of the Jina, <supplied reason="subaudible">issued</supplied> by that Lord of Veṅgī: Ammarāja of honourable fame, the repository of manifest virtues, whose feet are intensely brightened by the jasmine buds in the jewelled tiaras and head wreaths of droves of other rulers awed by his valour.</p>
·<p n="64-65">Let no-one pose an obstacle <supplied reason="explanation">to the enjoyment of rights</supplied> over it. He who does so shall be conjoined with the five great sins. So too Vyāsa has said:</p>
540<p rend="stanza" n="19">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="20">He who would seize land, whether given by himself or by another, shall be born as a worm in faeces for sixty thousand years.</p>
·<p rend="stanza" n="21">Over and over again, Rāmabhadra begs all these future rulers: “Each in your own time, you shall respect this bulwark of legality that is universally applicable to kings!”</p>
·<p rend="stanza" n="22">Hereby I offer my respectful obeisance <supplied reason="explanation"><foreign>añjali</foreign></supplied> to <supplied reason="subaudible">all</supplied> future kings on earth, <supplied reason="subaudible">whether</supplied> born in my lineage or a different royal lineage, who with minds averted from sin observe this provision <supplied reason="explanation"><foreign>dharma</foreign></supplied> of mine in its integrity.</p>
·<p n="70-71">The executor <supplied reason="explanation"><foreign>ājñapti</foreign></supplied> is the castellan <supplied reason="explanation"><foreign>kaṭaka-rāja</foreign></supplied>. Written <supplied reason="explanation"><foreign>likhita</foreign></supplied> <supplied reason="subaudible">by</supplied> Jayantācārya.
545</p>
· </div>
·</div>
·
·
550
·<div type="translation" xml:lang="fra" source="bib:EstienneMonod2008_01">
· <div type="textpart" n="A"><head xml:lang="eng">Seal</head>
· </div>
· <div type="textpart" n="B"><head xml:lang="eng">Plates</head>
555<p rend="stanza" n="1">Lui qui, ayant bandé le grand arc Śārṇga incrusté de joyaux,
·semble ridiculiser le dieu armé d’un arc-en-ciel qui écarte les sombres cohortes de nuages,<note>Indra.</note>
·Viṣṇu, revêtu de la splendeur de Kr̥ṣṇa, qu’il vous accorde la prospérité,
·lui qui soutient les Trois Mondes !</p>
·<p n="2-10">Prospérité ! le roi Kubja Viṣṇuvardhana, frère de Satyāśraya Vallabhendra, qui orne la dynastie des Cālukya, illustres, du même <foreign>gotra</foreign> que les descendants de Manu, loués dans l’univers entier, fils de Hārīti, ayant reçu leur royaume par l’excellente faveur de Kauśikī, protégés par les Mères réunies, méditant aux pieds du seigneur Mahāsena, eux dont les cercles ennemis ont été soumis en un instant à la vue du signe de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyana, eux dont les corps ont été purifiés grâce aux bains consécutifs au sacrifice du cheval, a protégé la contrée de Veṅgī pendant dix huit années.
560Son fils Jayasiṁha pendant trente-trois ans ;
·Le fils d’Indrarāja, son frère cadet, Viṣṇuvardhana, pendant neuf ans ;
·Le fils de celui-ci, Maṁgi, le prince héritier, pendant vingt-cinq ans ;
·Son fils Jayasiṁha pendant treize ans ;
·Le frère cadet de ce dernier, Kokkili, pendant six mois ;
565Son frère aîné Viṣṇuvardhana, après l’avoir chassé, pendant trente-sept ans ;
·Le fils de celui-ci, Vijayāditya, l’illustre seigneur, pendant dix-huit ans ;
·Son fils Viṣṇuvardhana pendant trente-six ans ;</p>
·<p rend="stanza" n="2">Celui qui porte le nom de Narendra Mr̥garāja, qui possède la vaillance d’un lion,
·le roi Vijayāditya, pendant quarante ans ;<note>Même durée de règne in inscription n°47.</note></p>
570<p rend="stanza" n="11-12">
·Le fils de ce dernier, Kali Viṣṇuvardhana, pendant un an et demi ;
·Son fils Guṇaga Vijayāditya pendant quarante-quatre ans ;</p>
·<p rend="stanza" n="3">Le fils du roi Vikramāditya, frère de ce dernier, qui avait acquis l’éminent statut de prince héritier et la majesté,
·le roi Cālukya Bhīma, réceptacle de vertus royales et d’une éminente bonne conduite,
575généreux, * * *<note>L’éditeur précise que ces lettres ne sont pas lisibles.</note> possédant tout l’éclat de Bhīma,<note>ou : un éclat terrible.</note>
·par son règne, accéda au statut du Maître des Trente,<note>Indra.</note> pendant trente ans ;</p>
·<p n="15-17">
·Son fils Kaliyattigaṇḍa Vijayāditya pendant six mois ;
·Le fils de celui-ci, Ammarāja, pendant sept ans ;
580Après avoir attaqué son fils Vijayāditya Kaṇtḥika,<note>ou : qui avait été sacré roi par droit de succession. Ce mot apparaît dans d’autre inscription pour désigner le même roi.</note> qui avait été sacré roi, et l’avoir chassé alors qu’il était enfant, le roi Tāla dirigea le royaume pendant un mois ;
·Après avoir tué ce dernier, le fils du roi Cālukya Bhīma, le roi Vikramāditya a protégé la terre pendant onze mois ;</p>
·<p rend="stanza" n="4">Vijayāditya, seigneur de Veṅgī, nommé Kaliyattigaṇḍa, fut un homme avisé ;
·Son épouse vertueuse fut Meḻāṁbā ;
·Son fils, illustre roi, le seigneur Bhīma fut invincible ;</p>
585<p rend="stanza" n="5">Doué de toutes les vertus, à commencer par la sincérité, la générosité,<note>ou : renoncement, terme volontairement ambigu qui suggère à la fois une attitude désintéressée et libérale.</note> la fierté, ayant vaincu au combat Rājamartaṇḍa,
·qui se montrait féroce, que l’on appelait Mallapa, qu’accompagnait son fils, qui était très puissant, ainsi que d’autres assaillants, lui pareil à Antaka,<note>La Mort.</note>
·terrifiant pour ses ennemis, destructeur de ces ténèbres que furent les armées puissantes des Rāṣṭrakūṭa,
·après avoir douze années durant exercé la royauté, il atteignit la grande gloire, partisan<note>Le terme « <foreign>varga</foreign> » dans ce contexte désigne ce qui appartient à un groupe, ce qui est partisan du <foreign>dharma</foreign>. Une seconde interprétation, non pertinente, serait « qui brise le <foreign>dharma</foreign> ».</note> de la pérennisation du <foreign>dharma</foreign>.<note>ou : brisant par sa mort la pérénité du <foreign>dharma</foreign>.</note></p>
·<p rend="stanza" n="6">Comme Padmā<foreign><foreign>śrī</foreign>.</foreign> fut celle de Viṣṇu, comme la fille du Mont<note>Pārvatī.</note> celle de Śaṁbhu,<note>Śiva.</note> son épouse couronnée,
590d’une pureté absolue, que son éclatante beauté rendait notable au royaume de sa famille, les Haihaya,
·fut Lokāṁbā ; celui-ci eut pour fils, vainqueur des armées ennemies, Ammarāja, seigneur de Veṅgī,<note>Correct. pour <foreign>veṅgi</foreign></note>
·resplendissant souverain suprême des rois, dont les ennemis, vaincus, de leurs diadèmes polirent les pieds de lotus.</p>
·<p rend="stanza" n="7">Consacré roi de Veṅgī, ayant vaincu son propre ennemi Vijayāditya,<note>Nous ignorons qui est ce personnage, il apparaît pour la première fois dans ce corpus.</note> qui était en pleine ascension et se montrait capable,
·qui défia les forces adverses sur le théâtre de maintes batailles, qui portait autour du cou le <foreign>kaṇṭhika</foreign>,<note>Le collier du <foreign>yuvarāja</foreign>, du prince héritier.</note>
595ainsi que l’ensemble de ses co-héritiers qui l’avait attaqué, avec la force de ses bras, divin soleil des Kṣatriya,
·qui fait le plaisir des lotus par la destruction des ténébres abondantes que sont ses ennemis, resplendit, plein de majesté .</p>
·<p rend="stanza" n="8">Dans le but de recréer cet univers tout entier, <supplied reason="subaudible">d’abord</supplied> créé par la Triple Divinité,<note>Brahma, Viṣṇu et Śiva.</note> ainsi que lui-même, par lui même, naquit en ce monde, comme rejeton du roi Bhīma, doué de toutes les vertus,<note>Dans ce <foreign>pāda</foreign> (b), le terme <foreign>guṇa-</foreign> renvoie aux attributs des 5 éléments : <foreign>śabda</foreign>, <foreign>sparśa</foreign>, <foreign>rasa</foreign>, <foreign>rūpa</foreign> et <foreign>gandha</foreign>. Il désigne aussi les 6 modes d’action du roi. (<title>Arthś</title>., VII, 1 et sqq.)</note>
·trésor d’énergie, seigneur des créatures, tout puissant, majestueux, le dieu aux huit manifestations,<note>Śiva.</note> qui engendre les qualités des hommes,
·dans la personne d’Ammarāja, doué de toutes les vertus,<note>Dans ce <foreign>pāda</foreign>, (d), le terme <foreign>guṇa-</foreign> désigne les 3 qualités de la <foreign>prakr̥ti</foreign> : <foreign>sattva</foreign>, <foreign>rajas</foreign>, <foreign>tamas</foreign>. Cette signification s’applique à l’acte créateur de Śiva. Mais ce terme désigne aussi les vertus d’Ammarāja, avatar du dieu. Le śleṣa repose sur un double contexte référentiel : le roi et Śiva. Ainsi tous les qualificatifs de ce <foreign>pāda</foreign> peuvent aussi s’appliquer au dieu : <foreign>tejorāśi-</foreign> est une des ses épiclèses comme <foreign>sa-pratāpa-</foreign> (= <foreign>pratāpavat-</foreign>) et <foreign>prajānāṁ pati-</foreign> ( = <foreign>prajāpati-</foreign>).</note> trésor d’énergie virile, protecteur de ses sujets, disposant d’une armée supérieure, plein de majesté, inspirateur de la vertu pour son peuple, soumis à nulle autre bannière royale .</p>
600<p rend="stanza" n="9">Partis au ciel, les monarques d’autrefois, y compris Nala, Nahuṣa, Hariścandra et Rāma, et les autres,
·ceux-là, que leur gloire, affermie par leur vertus et leur beauté, a rendus célèbres, sont désormais invisibles,
·celui qui possède une immense renommée, qui, telle une constellation,connaît en ce monde une ascension sans pareille,
·celui-là, resplendissant souverain suprême des rois, il est vainqueur, Vijayāditya, le divin roi Amma.</p>
·<p n="30">Voici la prose :</p>
605<p n="30-35">Ce maître de l’univers, Ammarāja, qui porte le fardeau de la terre entière affermie sur son seul bras droit, qui ridiculise les mille replis des rois des serpents<note>Ananta, qui porte la terre.</note> que sont les grands princes des rois, qu’habitent des richesses éternelles et infinies, il est pareil à Nārāyaṇa qui a pour demeure les replis de l’immortel Ananta, il jouit d’une puissance infinie ; pareil à la lune qui fait briller sa beauté, il fait resplendir la joie ; pareil à l’Aïeul qui a un lotus pour siège,<note>Brahma assis sur le lotus.</note> il est le siège de la Fortune<note>La fortune.</note> ; propitié par les princes, il est pareil à Giriśa<note>Le roi des montagnes.</note> propitié par la fille du roi des Monts<note>Pārvatī.</note> ; offrant un appui à tous les souverains qui viennent lui demander protection comme l’océan offre la sienne à toutes les montagnes venues la lui demander ; possesseur d’une immense richesse, il est pareil au mont Suvarṇa, montagne dorée de l’Orient ; <supplied reason="subaudible">lui</supplied> dont la beauté resplendit, assis sur un trône, éventé par une queue de yack femelle qui accroche la lumière, il est pareil au mont Hima, demeure des lions, où les femelles yacks accrochent la lumière, où les grottes apportent la fraîcheur, dont resplendit la beauté.</p>
·<p n="35-39">Lui, refuge de l’univers entier, l’illustre Vijayāditya, roi suprême des grands rois , premier seigneur, illustre seigneur, ayant convoqué tous les chefs de familles habitant la circonscription de Velanāṇḍu, les raṣṭrakūṭa en tête, à tous les feudataires, au surintendant du gynécée, au chapelain, au ministre, au chef des commerçants, au général des armées, à l’intendant du trésor, au ministre de la justice et aux douze dirigeants de monastères, ordonne ceci :</p>
·<p n="39">Qu’il soit connu de vous que :</p>
·<p rend="stanza" n="10">Au début est né cet homme illustre, de la grande descendance des Triṇaya, excellent, * * *<note>Ce passage n’a pu être restitué par l’éditeur.</note>
·du gotra du nom de Grevya, du fait qu’il siège sur le trône, Naravāhana, célèbre chez les rois Cālukya.</p>
610<p rend="stanza" n="11">Maître des Śrīkaraṇa, tel le Précepteur,<note>Br̥haspati.</note> précepteur des dieux, il connaissait toute la science des rois
·Nommé Naravāhana, il humilia Naravāhana<note>Kubera.</note> par sa gloire éclatante.</p>
·<p rend="stanza" n="12">Son fils aîné, doué de vertus, fut Melaparāja, éminent par ses vertus, généreux,
·fier, adoptant la conduite de Manu, il fut le dieu des hommes, abeille butinant ces lotus que sont les pieds du Jina.</p>
·<p rend="stanza" n="13">Son épouse vertueuse fut Meṇḍāmbā, de même que Sītā était dévouée à son époux, elle adoptait une conduite de dévotion à l’égard du Jina, elle était douée de sincérité et de modestie, elle procurait sans cesse de la nourriture , et soutenait la doctrine.<note>Devoir des laïcs, référence à la foi jaïne.</note></p>
615<p rend="stanza" n="14">De ceux-ci naquirent deux fils, doués de renommée, d’une suprême intelligence, d’une juste compréhension des théories et de toutes les armes, célèbres sous les noms de Bhīma et de Naravāhana, pareil à Rāma et Lakṣmaṇa dans le monde.</p>
·<p rend="stanza" n="15">De ceux-ci, qui étaient pareils à Bhīma et Arjuna, semblables aux puissants Baladeva et Vasudeva, et égaux à Nakula et Sahadeva, étaient victorieux, se plaisaient à adopter la conduite des vertueux jaïns.</p>
·<p rend="stanza" n="16">Grâce à la compassion de l’illustre roi Cālukya Bhīma, ils avaient obtenu l’insigne de feudataire : portes de la prospérité, ils possédaient le charme d’un joli éventail et d’un joli parasol *** <note>Ce passage n’a pu être restitué par l’éditeur.</note> Se tenant sur *** , possédant une jarre que doit recouvrir un voile en plumes de paon, portant le diadème des Cālukya, ***<note>Ce passage n’a pu être restitué par l’éditeur.</note>, ayant des éléphants et des chevaux, ils étaient munis de gros tambours.</p>
·<p rend="stanza" n="17">Le précepteur fut le maître jaïn, doué de toutes les qualités, disciple de Candrasena,
·le sage Nāthasena, qui connaît les traités, célébré par les sages sous le nom de Jayāsena, qui avait purifié son âme, connaisseur de la doctrine, connaisseurs des arts, ayant une connaissance pénétrante des autres doctrines, loué par les hommes de bien pour sa conduite éminente, coupe de vertu aux yeux des Śrāvaka,<note>Laïcs jaïns.</note> les Kṣapaṇaka,<note>Praticiens du jaïnisme.</note> Kṣullaka,<note>Catégories de moines jaïns qui ne sont pas entièrement ordonnés.</note> qui sont des gens de bien, et des nobles Ajjaka.<note>Religieux pleinement ordonnés.</note></p>
620<p n="54-56">Pour cet homme, Rājabhīma et Naravāhana ont construit deux sanctuaires du Jina à Vijayāvaṭikā, afin de parfaire cet acte pieux,<note>Traduction du mot dharma qui prend dans ce contexte le sens d’action pieuse ou de donation.</note> nous lui avons fait don du village nommé Peḍḍagāḻiḍipaṟṟu, exempté de toute taxe, en qualité de <foreign>devabhoga</foreign>.</p>
·<p n="56-61">Les limites de celui-ci sont :
·à l’est un arbre duba vers le réservoir de Yisu Kaṭṭala, vers le pépier de Maṇḍayuru,
·au sud-est un arbre būruvu paḍuva au point de jonction de Ālapaṟti et Jūṇṭūru,
·au sud, l’étang de Kuṇḍiviḍḍi, au nord de l’ancien village de Cūṁṭūru,
625au sud-ouest, un temple de Potyavva, la divinité de Cūṁṭūru,
·à l’ouest Reṭipaḍumatiḍari,
·au nord-ouest, l’étang de Garala vers le pépier de Valiveru,
·au nord, le paḍuva de Tapparāla,
·au nord-est, l’étang de Naḍupanu, au point de jonction de Koḍa-Gāḻiḍipaṟṟu et de Valiveru.</p>
630<p rend="stanza" n="18">Que demeure très longtemps inviolable, prononcé par la bouche du roi, l’excellent commandement d’Ammarāja, doué d’une gloire véritable, roi de Veṅgī, réceptacle de vertus immaculées,
·ce commandement qui préserve l’enseignement du Jina, émis par celui dont les nobles cohortes des autres rois, terrifiés par son héroïsme, illuminent les pieds des jasmins de leurs parures et des couronnes de gemmes ornant leurs diadèmes !</p>
·<p n="64-65">Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes.
·Le bienheureux Vyāsa a dit ceci :</p>
·<p rend="stanza" n="19">beaucoup ont donné une terre, beaucoup l’ont protégée,
635celui qui possède la terre en possède le fruit.</p>
·<p rend="stanza" n="20">Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre
·renaît ver de terre dans des excréments pendant soixante mille ans.</p>
·<p rend="stanza" n="21">Rāmabhadra demande ceci à tous les princes des rois à venir de la terre, encore et encore : « ce pont du dharma commun aux rois doit toujours être protégé par vous. »</p>
·<p rend="stanza" n="22">Qu’il soit de ma lignée ou de la lignée d’autres rois, c’est pour les souverains à venir sur terre qui, l’esprit éloigné du mal, préserveront cette mienne action pieuse2320 dans son intégrité,
640que j’ai fait cette añjali sur ma tête !</p>
·<p n="70-71">L’exécuteur est le <foreign>kaṭakarāja</foreign>.
·Il a été gravé par Jayantācārya.
·</p>
·
645 </div>
·</div>
·
·
·
650
·<div type="commentary">
·<p>Caesura obscured by sandhi in v3 (sragdharā) a1, v5 (sragdharā) a1 (semivowel), v6 (sragdharā) d2. An actual punctuation mark is used at the first caesura in v5 (sragdharā) d1.</p>
·<p rend="stanza" n="16">Stanza 16 mentions several insignia or status symbols to which the grant’s initiators were entitled. The rare term <foreign>śrīdvāra</foreign> is found at the head of a list of the status symbols of a minister in line 83 of the <ref target="DHARMA_INSVengiCalukya00049.xml">Raṇastipūṇḍi grant of Vimalāditya</ref>, of a powerful underlord in the Drākṣārāma inscription of Kulottuṅga I (<bibl><ptr target="bib:Aiyer1933-1934_02"/></bibl>). It is also found in line 48 of the <ref target="DHARMA_INSVengiCalukya00039.xml">Māṁgallu grant of Amma II</ref>, where its context is obscure; it is probably associated with a distinguished subordinate, but there is definitely no list of insignia accompanying the word. The <foreign>śrīdvāra</foreign> may be equivalent to, or be a non-royal analogue of, the doorway with Gaṅgā and Yamunā mentioned in the Purāṇic genealogy, and it may also be identical or similar to the <foreign>makara-toraṇa</foreign>, another item of the Purāṇic genealogy.</p>
·<p rend="stanza" n="16">The sequence of words following <foreign>śrīdvāra</foreign> here is quite clear in the plate (see the apparatus to line 49), but the only way I see to making at least partial sense of it is to emend to <foreign>śrīdvārorvuṁbarāṣṭhīva</foreign>, involving the words <foreign>ūru</foreign> ‘thigh’, umbara ‘threshold’ or possibly ‘lintel’ and <foreign>aṣṭhīvat</foreign>, in compound also <foreign>aṣṭhīva</foreign>, ‘knee’. I assume that <foreign>ūru</foreign> and <foreign>aṣṭhīva</foreign> refer to architectonic elements of the <foreign>śrīdvāra</foreign> rather than to parts of the human anatomy, but I do not understand how these might be relevant to the context. Further on in the compound, the word <foreign>pada</foreign> ‘foot’ may also be involved (and may likewise mean part of a doorway), but the received <foreign>napada</foreign> is unintelligible, and the metre does not allow excising the <foreign>na</foreign>. Alternatively (with various changes to the emended reading), <foreign>śrīdvāra</foreign> may be followed by <foreign>uru</foreign>, <foreign>urvī</foreign> or <foreign>aurva</foreign>, while the next word may be <foreign>ambara</foreign>. These words seem even less suitable to the context, and <foreign>aṣṭhīva</foreign> seems fairly certain, since <foreign>ṣṭhīvana</foreign> ‘spitting, expectoration’ can be eliminated and anything else would require massive emendation.</p>
655<p rend="stanza" n="16">The compound continues with fluttering (<foreign>vilasat</foreign>) chowries and a parasol or parasols, both of which are frequently featured in lists of insignia. The Drākṣārāma inscription noted above includes chowries, and both the Drākṣārāma inscription and the Raṇastipūṇḍi grant list the parasol (both using the term <foreign>ātapa-vāraṇa</foreign>). It is not clear whether the chowries and parasol are simply listed here after the poorly understood other items, or if they are in a more organic relationship (e.g. chowries and parasols might decorate or constitute various parts of the <foreign>śrīdvāra</foreign>). All these items are said to comprise the <foreign>līlā</foreign> of the donees, which I translate as ‘pageantry’ because it is occasionally used in Eastern Cālukya grants in the sense of the ‘pretend play’ of status symbols surrounding a notable person (compare line 35 of this very inscription, <foreign>siṁhāsanollāsita-camarī-vāla-vyajana-virājamāna-līlaḥ</foreign>).</p>
·<p rend="stanza" n="16">The brothers are further described as <foreign>śikhi-ruha-paṭala-cchādya-sat-karkkarīkau</foreign>. A <foreign>karkarī</foreign> is a water jar or pot, probably identical to the <foreign>karaka</foreign> listed with the other insignia in the Raṇastipūṇḍi grant and possibly identical to the <foreign>kalaśa</foreign> listed as one of the bodily omens of Amma II in a stock verse occurring in multiple charters. I think <foreign>śikhi-ruha</foreign>, ‘that which grows on the tailed one (i.e. a peacock)’ must mean peacock feathers. The <foreign>piñcha</foreign>, listed in the Raṇastipūṇḍi grant among the insignia of both the minister and the donor king’s dynasty, is probably a peacock feather fan, but the present text does not appear to be speaking about that item. Possibly, some sort of blanket or veil (<foreign>paṭala</foreign>) made of peacock feathers may have served as an ornamental cover (<foreign>chādya</foreign>) for the <foreign>karkarī</foreign>.</p>
·<p rend="stanza" n="16">Going on, the donees possess gemstones, elephants and horses, which may simply indicate their wealth or may be part of the description of their pageantry. Finally, they are said to be endowed with the <foreign>kāhalā</foreign> and the rest, which probably means that they are entitled to be announced by the sound of a particular musical instrument, perhaps a kind of drum. The <foreign>kāhaḷā</foreign> may possibly be the same as the <foreign>kaḷaha</foreign> mentioned in a list of royal insignia the Sirūr inscription of the Time of Amoghavarṣa I (<bibl><ptr target="bib:Fleet1902-1903_02"/><citedRange unit="item">E</citedRange></bibl>).<note>Fleet interprets <foreign>kaḷaha</foreign> as <foreign>kalaha</foreign>, meaning ‘war conch’ with <foreign>śaṅkha</foreign> following it in the compound.</note> Various instruments, drums and the <foreign>pañcamahāśabda</foreign> are frequently featured in lists of royal status symbols . Other frequent items in comparable lists include the <foreign>śaṅkha</foreign> and flags, in particular the <foreign>pāḷidhvaja</foreign>, which are either missing from the present list, or hidden in the parts that I cannot interpret.</p>
·</div>
·
660
·
·<div type="bibliography">
· <p>First reported by Robert Sewell (<bibl rend="omitname"><ptr target="bib:Sewell1884_02"/><citedRange unit="page">13</citedRange><citedRange unit="item">84</citedRange></bibl>). Also reported in <bibl><ptr target="bib:ARIE1908-1909"/><citedRange unit="page">10</citedRange><citedRange unit="appendix">A/1908-1909</citedRange><citedRange unit="item">8</citedRange></bibl> with a description at <bibl><ptr target="bib:ARIE1908-1909"/><citedRange unit="page">108</citedRange><citedRange unit="section">60</citedRange></bibl>. Edited from inked impressions and photos by B. V. Krishna Rao (<bibl rend="omitname"><ptr target="bib:KrishnaRao1937-1938_01"/></bibl>), with photographs of 2v, 4v and the seal, and estampages of 3r, 3v and 4r. The present edition by Dániel Balogh is based on photographs taken by myself in February 2023 at the Government Museum, Chennai, collated with KR's edition and his visual documentation where available. In some loci, KR's visuals are clearer than the new photos, apparently because the cleaning of the plates in the interim has resulted in some loss of detail</p>
· <listBibl type="primary">
665 <bibl n="KR"><ptr target="bib:KrishnaRao1937-1938_01"/></bibl>
·
· </listBibl>
· <listBibl type="secondary">
· <bibl><ptr target="bib:ARIE1908-1909"/></bibl>
670 <bibl rend="omitname"><ptr target="bib:Sewell1884_02"/><citedRange unit="page">13</citedRange><citedRange unit="item">84</citedRange></bibl>
· </listBibl>
·</div>
·
·
675
· </body>
· </text>
·</TEI>
Commentary
Caesura obscured by sandhi in v3 (sragdharā) a1, v5 (sragdharā) a1 (semivowel), v6 (sragdharā) d2. An actual punctuation mark is used at the first caesura in v5 (sragdharā) d1.
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