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10 <titleStmt>
· <title>Tāṇḍikoṇḍa grant of Amma II</title>
·
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· <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_INSVengiCalukya00045</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>
· <idno/>
·
50
· </msIdentifier>
· <msContents>
· <summary></summary>
·
55 </msContents>
· <physDesc>
· <handDesc>
· <p>Halantas. Final N looks like na, but is slightly reduced in size and seems to have a horizontal line attached to the left of its head, e.g. l10 māsāN. Final M is a small circle at foot height, open at the top, with a tail that starts toward the right, then curves sharply up and then again turns right and down, extended all the way to baseline, e.g. l10 and l11 triṁśataM. Final M can also take the more common (or earlier?) form of a raised circle with a sinuous tail, e.g. l21 bhuvaM. Rare final K (l56 pāradr̥K) is a nearly full-sized ka with the sinuous tail instead of a head. Final T resembles a slightly altered/rotated ta without a headmark, but it also lacks the tail (l64 bhūpāT).</p>
· <p>Original punctuation marks are straight verticals, with a very small knob at the top and bottom that is not always present, or at least not always visible in the estampage.</p>
60 <p>Other palaeographic observations. Anusvāra is at head height after the character to which it belongs, or occasionally at median height. Dependent o is normally in the cursive form. The tail of its marker sometimes descends below headline and is thus hard to distinguish from au, but the latter's humps seem to be asymmetrical. The form consisting of two separate strokes occurs rarely, e.g. (both instances of) māno in l38. Uncommon initial O occurs in line 50. It is not very clear in the estampage, but seems to be the regular form. Initial Ī occurs in line 51, and is also not very clear, but appears to be like ra with a cross-stroke that curves down on both sides. Upadhmānīya occurs in line 59, but its details are unclear.
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·
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65
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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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95<div type="edition" xml:lang="san-Latn" rendition="class:83225 maturity:83213">
·<pb n="1r"/>
·<ab><pb n="1v"/><lb n="1"/><g type="floretIndistinct"/> O<unclear>ṁ</unclear></ab>
·<lg n="1" met="anuṣṭubh">
·<l n="a">śrī-vāgīśa-karābjānāM</l>
100<l n="b">sva-pāda-nakha-candramāḥ</l>
·<l n="c">deyā<choice><orig>t ś</orig><reg>c ch</reg></choice>iva<supplied reason="omitted">ḥ</supplied> svayaṁ śa<unclear>ṁ</unclear> va<unclear>ḥ</unclear></l>
·<l n="d"><lb n="2"/>kriyā kāryyaṁ hi kāraṇaM</l>
·</lg>
·<p>svasti<supplied reason="subaudible">.</supplied> śrīmatāṁ sakala-bhuvana-saṁstūyamāna-māna<lb n="3" break="no"/>vya-sagotrā<unclear>ṇāṁ</unclear> hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānām mātr̥-gaṇa-paripālitā<lb n="4" break="no"/>nāṁ svāmi-ma<unclear>hā</unclear><space type="binding-hole"/>sena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samā<unclear>s</unclear>ā<unclear>d</unclear>ita-<unclear>vara</unclear><lb n="5" break="no"/>-va<unclear>rā</unclear>ha-lāñcha<space type="binding-hole"/>nekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhāvabhr̥tha-snā<unclear>na-pa</unclear><lb n="6" break="no"/>vitrīkr̥ta-vapu<space type="binding-hole"/>ṣāṁ cālukyā<unclear>nāṁ</unclear> k<unclear>u</unclear>lam alaṁkariṣ<unclear>ṇ</unclear>os satyāśraya-vallabhendra<lb n="7" break="no"/>sya bhrātā kubja-viṣṇuvarddhana-nr̥patir aṣṭādaśa varṣāṇi<surplus>|</surplus> ve<unclear>ṁ</unclear>gī-deśam apālayaT<g type="ddanda">.</g> <lb n="8"/>tad-ātmajo jayasiṁhas trayastriṁśa<choice><orig>T</orig><reg>taṁ</reg></choice><g type="ddanda">.</g> tad-anujendrarāja-nandano viṣṇuvarddhano nava<g type="ddanda">.</g> ta<lb n="9" break="no"/>t-<unclear>s</unclear>ūnur mmaṁgi-yuvarājaḥ paṁcaviṁśatiṁ<supplied reason="omitted"><g type="ddanda">.</g></supplied> tat-<unclear>pu</unclear>tro jayasiṁha<unclear>s tra</unclear>yo<unclear>daśa</unclear><g type="ddanda">.</g> tad-ava<pb n="2r" break="no"/><lb n="10" break="no"/>rajaḥ kokkiliṣ ṣaṇ māsāN<g type="ddanda">.</g> tasya jyeṣṭho bhrātā viṣṇuvarddhanas tam uccāṭya saptatriṁśataM<g type="ddanda">.</g> tat-pu<lb n="11" break="no"/>tro vijayāditya-bhaṭṭārako <supplied reason="subaudible">’</supplied>py aṣṭādaśa<g type="ddanda">.</g> tat-suto viṣṇuvarddhanaṣ ṣaṭtriṁśataM<g type="ddanda">.</g></p>
105<lg n="2" met="sragdharā">
·<l n="a">tat-sūnu<unclear>r</unclear> bbh<unclear>ā</unclear><lb n="12" break="no"/>nu-<unclear>bhā</unclear>so raṇa-vigaṇanayā nīlakaṇṭhālayānāṁ<g type="ddanda">.</g></l>
·<l n="b">sa-grāmārāmakāṇāṁ sa-lalita-ramaṇī-saṁ<lb n="13" break="no"/>pad<unclear>āṁ</unclear> sat-padānāṁ<space type="binding-hole"/></l>
·<l n="c">kr̥tvā prottuṁgam aṣṭottara-śatam abhunag vīra-dhīr aṣṭa-yuktāś</l>
·<l n="d">catvā<lb n="14" break="no"/>riṁśat samā<add place="inline"><unclear>ḥ</unclear></add> kṣmāṁ <space type="binding-hole"/> jana-nuta-vijayāditya-nāmā narendraḥ<g type="ddanda">.</g></l>
110</lg>
·<p>tat-putraḥ kali-viṣṇuva<lb n="15" break="no"/><unclear>r</unclear>ddhano <supplied reason="subaudible">’</supplied>dhyarddha<space type="binding-hole"/>-varṣaṁ| tat-suto guṇagāṁka-vijayāditya-mahārājaś catuścatvā<lb n="16" break="no"/>riṁśataM| tad-anuja-yuvarāja-vikramāditya-narapātmajaḥ cālukya-bhīma-bhūpas triṁśataM</p>
·<lg n="3" met="anuṣṭubh">
·<l n="a"><lb n="17"/>tat-putro vijayādityo</l>
·<l n="b">dviṣad-indhana-pāvakaḥ</l>
115<l n="c">sa ṣaṇ māsān asau sākṣād</l>
·<l n="d">indro bhogena bhū<lb n="18" break="no"/>mipaḥ<g type="ddanda">.</g></l>
·</lg>
·<p>tat-sūnur ammarājas sapta varṣāṇi| tat-pitāmah<choice><sic>o </sic><corr>a-</corr></choice>guṇagāṁka-vijayādityānuja-yu<lb n="19" break="no"/><unclear>ddha</unclear>mallātmajaḥ tālādhipo māsam ekaM| taṁ yudhi vinihatya cālukya-bhīmātmajo vikra<unclear>mā</unclear><pb n="2v" break="no"/><lb n="20" break="no"/>dityaḥ Ari-nikara-timira-dinakaraḥ dvija-dīnānātha-bandhur ekādaśa māsāN|
·</p>
120<lg n="4" met="anuṣṭubh">
·<l n="a">tatas-tālapa-rājasya</l>
·<l n="b"><lb n="21"/>sūnus sūnr̥ta-vāk prabhuḥ|</l>
·<l n="c">yuddhamalla-dharādhīśas</l>
·<l n="d">sapta varṣāṇy apād bhuvaM<g type="ddanda">.</g></l>
125</lg>
·<lg n="5" met="śārdūlavikrīdita">
·<l n="a">nirjjityārjjuna-sanni<lb n="22" break="no"/>bho janapadāt tan nirggamayyoddhatān</l>
·<l n="b">dāyādān ina-bhānu-līna-bha-gaṇākārān vidhāyetarā<unclear>N</unclear></l>
·<l n="c"><lb n="23"/><unclear>va</unclear>jrīvorjjita-nākam amma-nr̥pater bhrātā kanīyān bhuva<unclear>ṁ</unclear></l>
130<l n="d">bhīmo bhīma-parākramas samabhunak saṁva<lb n="24" break="no"/>tsarān dvādaśa<g type="ddanda">.</g><space type="binding-hole"/></l>
·</lg>
·<lg n="6" met="āryā">
·<l n="ab">tasya maheśvara-mūrtt<choice><sic>i</sic><corr>e</corr></choice>r umā-samānākr̥teḥ<surplus>|</surplus> kumārābhaḥ</l>
·<l n="cd">loka<lb n="25" break="no"/>mahādevyāḥ <space type="binding-hole"/> khalu yas samabhavad ammarājākhyaḥ</l>
135</lg>
·<lg n="7" met="āryāgīti">
·<l n="ab">jalajātapatra-cāmara-ka<lb n="26" break="no"/>laśāṁkuśa-lakṣaṇāṁka-kara-caraṇa-talaḥ</l>
·<l n="cd">lasad-ājānv-avalaṁbita-bhuja-yuga-parigho girīndra<lb n="27" break="no"/>-sānūraskaḥ<g type="ddanda">.</g></l>
·</lg>
140<lg n="8" met="āryāgīti">
·<l n="ab">vidita-dharādhipa-vidyo vividhāyudha-kovido vilīnāri-kulaḥ|</l>
·<l n="cd">kari-turagāgama<lb n="28" break="no"/>-k<unclear>u</unclear>śalo hara-caraṇāṁbhoja-yugala-madhupaḥ śrīmāN|</l>
·</lg>
·<lg n="9" met="lalitā">
145<l n="ab">kavi-g<unclear>ā</unclear>yaka-kalpataru<choice><orig>ḥ</orig><reg>r</reg></choice> dvija-muni-<unclear>d</unclear>ī<lb n="29" break="no"/>nāndha-bandhujana-surabhiḥ</l>
·<l n="cd">yācaka-<unclear>ga</unclear>ṇa-cintāmaṇir avanīśa-maṇir mmahogra-mahasā dyuma<choice><sic>bh</sic><corr>ṇ</corr></choice><unclear>iḥ<g type="ddanda">.</g></unclear></l>
·</lg>
·<lg n="10" met="āryā">
·<l n="ab"><pb n="3r"/><lb n="30"/>nabha-vasu-vasu-saṁkhyābde śaka-samaye mārggaśīrṣa-māse <supplied reason="subaudible">’</supplied>smiN</l>
150<l n="cd">kr̥ṣṇa-trayodaśa-di<lb n="31" break="no"/>ne bhr̥guvāre maitra-nakṣatre</l>
·</lg>
·<lg n="11" met="āryā">
·<l n="ab">dhanuṣi ravau ghaṭa-lagne dvādaśa-varṣe tu janmanaḥ paṭṭaṁ|</l>
·<l n="cd">yo <lb n="32"/><supplied reason="subaudible">’</supplied>dhā<choice><sic>r</sic><corr>d</corr></choice> udaya-girīndro ravim iva lokānurāgāya<g type="ddanda">.</g></l>
155</lg>
·<lg n="12" met="āryāgīti">
·<l n="ab">yasmin śāsati nr̥patau paripakvāne<lb n="33" break="no"/>ka-<supplied reason="omitted">sasya</supplied>-saṁpac-chālī</l>
·<l n="cd">satata-payo-dhenur abhī<unclear>r</unclear> nnirītir aparu<orig>g n</orig>irasta-coro deśaḥ|</l>
·</lg>
160<lg n="13" met="āryāgīti">
·<l n="ab">yasmin vrajati kṣiti<lb n="34" break="no"/>pe ba<supplied reason="omitted">hi</supplied>r udyānāva<space type="binding-hole"/>lokanārtthaṁ bhītāḥ|</l>
·<l n="cd">tad-dig-deśādhīśā diśanti maṇi-kanaka-haya-gaje<lb n="35" break="no"/>ndra-pratatiṁ</l>
·</lg>
·<lg n="14" met="āryāgīti">
165<l n="ab">yo <space type="binding-hole"/> rūpeṇa manojaṁ vibhavena mahendram ahimakaram uru-mahasā<lb n="36"/><g type="ddanda">.</g></l>
·<l n="cd">haram ari-pura-<supplied reason="omitted">da</supplied>hanena nyak<supplied reason="omitted">k</supplied>urvvan bhāti vitata-dig-avani-kīrttiḥ|</l>
·</lg>
·<p>sa sakala-ripu-nr̥pati-maku<lb n="37" break="no"/>ṭa-taṭa-ghaṭita-ma<unclear reason="eccentric_ductus">ṇ</unclear>i-gaṇa-madhukara-nikara-paricuṁbita-caraṇa-sarasiruha-yugalo <lb n="38"/><supplied reason="subaudible">’</supplied>yuga-locana-pada-kamala-vilasan-madhupāyamāno mānonnato natoddhata<supplied reason="omitted">-samasta-loka</supplied>s samasta-bhu<lb n="39" break="no"/>vanāśraya-śrī-vijayāditya-mahārājādhirāja-parameśvaraḥ parama-bhaṭṭārakaḥ parama<pb n="3v" break="no"/><lb n="40" break="no"/>-māheśvaraḥ<g type="ddanda">.</g> guḍla-kaṇḍervvāḍi-viṣaya-nivāsino rāṣṭrakūṭa-pramukhān kuṭuṁbinaḥ sa<lb n="41" break="no"/>māhūyettham ājñāpayati<supplied reason="subaudible">.</supplied> viditam astu vaḥ<g type="ddanda">.</g></p>
·<p>vijayāvāṭyāṁ cālukya-kula-tila<lb n="42" break="no"/>ka-samasta-bhuvanāśraya-vijayāditya-narendra-mr̥garāja-pratiṣṭhāpitāya samasta<lb n="43" break="no"/>-bhuvanāśraya-nāma <unclear>d</unclear>evālaya-nivāsāya Umā-maheśvarāya Uttarāyaṇa-nimi<lb n="44" break="no"/>tt<orig>a A</orig>smad-deśa-sa<space type="binding-hole"/><unclear>n</unclear>taty-āyur-ārogyaiśvaryyābhivr̥ddhy-artthaṁ tad-devālaya-kha<lb n="45" break="no"/>ṇḍa-s<unclear>ph</unclear>uṭita-na<space type="binding-hole"/>va-ka<unclear>rmma</unclear>-bali-ni<unclear>ve</unclear>dyātodya-satra-pravart<unclear>t</unclear>anārttha<unclear>ṁ</unclear> ca<g type="ddanda">.</g> Al<unclear>p</unclear>a<lb n="46" break="no"/>-vr̥ttitayā Ālūna-viśī<unclear>rṇṇa</unclear>ṁ punarṇavī-kartuṁ sarvva-kara-parihāre<unclear>ṇa</unclear> deva-<unclear>bho</unclear>gī<unclear>k</unclear>r̥<lb n="47" break="no"/><unclear>t</unclear>yodaka-pūrvva<unclear>ṁ</unclear> tāṇḍ<choice><unclear>i</unclear><unclear>ī</unclear></choice>koṇḍa nāma grāmaḥ Ammalapūṇḍi-gollapūṇḍi-Āsuvulapa<unclear>ṟṟu</unclear>-nā<lb n="48" break="no"/>mādi-sameto <supplied reason="subaudible">’</supplied>smābhi<unclear>r</unclear> ddatta Iti<g type="ddanda">.</g></p>
170<p>Asya sa-g<orig>g</orig>rāma<unclear reason="eccentric_ductus">ṭ</unclear>ikasyāvadhayaḥ<g type="ddanda">.</g>
·pūrvvataḥ tū<lb n="49" break="no"/><unclear>ṇḍ</unclear>eṟu<g type="ddanda">.</g> Āgneyataḥ <foreign xml:lang="tel-Latn">gārala-guṇṭa</foreign><g type="ddanda">.</g> dakṣiṇata<supplied reason="omitted">ḥ</supplied> <foreign xml:lang="tel-Latn">lāmuna yuttaraṁbuna būrugu</foreign><g type="ddanda">.</g> nairr̥tyataḥ <pb n="4r"/><lb n="50"/><foreign xml:lang="tel-Latn">Oḍḍa-guṇṭa</foreign><g type="ddanda">.</g> paścimataḥ cayita nāma taṭākaM<g type="ddanda">.</g> vāyavyataḥ bhīma-samudra-nā<lb n="51" break="no"/>ma ta<unclear>ṭā</unclear>ka<supplied reason="omitted">m<g type="ddanda">.</g></supplied> <space quantity="6" unit="character"/> Uttarataḥ <foreign xml:lang="tel-Latn">Enuka-ṟālu</foreign><g type="ddanda">.</g> Īśānataḥ <foreign xml:lang="tel-Latn">regaḍu-<unclear>guṇṭa</unclear></foreign><g type="ddanda">.</g></p>
·<lg n="15" met="vaṁśastha">
·<l n="a">yuge yuge <lb n="52"/>svīkr̥ta-rudra-<unclear>mū</unclear>rttayo</l>
·<l n="b">munīśvarāḥ śrī-lakulīśvarādayaḥ<g type="ddanda">.</g></l>
175<l n="c">babhūvur atrānugr̥hīta sa<unclear>j-j</unclear>anāḥ|</l>
·<l n="d"><lb n="53"/>svayaṁ-<unclear>bhu</unclear>vo <unclear>dharmma-patha</unclear>-pradarśinaḥ|</l>
·</lg>
·<ab>tad-anvaye</ab>
·<lg n="16" met="āryāgīti">
180<l n="ab" real="+--+--++-+-+--+-+--++">kālamukhāś śruti-mukhyās svaya<unclear>ṁ</unclear>-bhuvo bhuvi <lb n="54"/>bhū-bhr̥tāṁ abhi<space type="binding-hole"/>va<unclear>ndyā</unclear><supplied reason="omitted">ḥ</supplied></l>
·<l n="cd">tat-siṁha-parṣadas te sthānasyāsyā<unclear>dhi</unclear>pataya <unclear>Iha</unclear> hi<unclear>ta-ca</unclear><lb n="55"/>ritāḥ<g type="ddanda">.</g></l></lg>
·<ab>
·teṣā<unclear>m a</unclear><space type="binding-hole"/><unclear>ma</unclear>ravaṭeśvarādy-aneka-purāṇa-devāyatana-nivāsi<unclear>nāṁ kā</unclear>lamukhā<lb n="56" break="no"/>nāṁ santatau|</ab>
·<lg n="17" met="drutavilambita">
185<l n="a">lakaśipu<unclear>r</unclear>-n<unclear>n</unclear>i<unclear>kh</unclear>ilāgama-pāradr̥K</l>
·<l n="b">paśupatir mmunipo <supplied reason="subaudible">’</supplied>pi patiś śri<unclear>yaḥ<g type="ddanda">.</g></unclear></l>
·<l n="c"><unclear>suja</unclear><lb n="57" break="no"/>la-śāka-payaḥ-phala-mūlakair</l>
·<l n="d">vvihita-dharmma-śarīra-vivarddhanaḥ|</l>
·</lg>
190<p>yas tan-muneś śiṣya<supplied reason="omitted">ḥ</supplied> prabhūta<unclear>rā</unclear>śi<unclear>r nnā</unclear>ma <lb n="58"/>paṇḍitas sākṣ<unclear>ā</unclear>d dharmmāvatāraḥ tac-chiṣyau vidyeśvara-vāmeśvarau<supplied reason="subaudible">.</supplied> tat-prabhūtarāśi-bhrātr̥-bhu<unclear>vanarā</unclear><lb n="59" break="no"/>śi-m<unclear>un</unclear>eś <unclear>ś</unclear>iṣyau paśupati<supplied reason="omitted">ḥ</supplied> prabhūtarāśiś ca| kālamukhendrādy-apara-nāmā| tac-chiṣyaḥ paśupatiḫ pa<unclear>ra</unclear><pb n="4v" break="no"/><lb n="60" break="no"/>-hita-vyasanī| tac-chiṣyo yaś ca</p>
·<lg n="18" met="anuṣṭubh">
·<l n="a">vidvān vidyeśvaro nāma</l>
·<l n="b">karttum anvarttha<unclear>ka</unclear>n ni<unclear>ja</unclear>ṁ</l>
·<l n="c">sarvva-vidyās samā<lb n="61" break="no"/><unclear>dhatte</unclear></l>
195<l n="d"><unclear>ya</unclear>thāṁbūni mahāṁbudhiḥ<g type="ddanda">.</g></l>
·</lg>
·<lg n="19" met="upajāti">
·<l n="a">tat-kīrtti-lakṣmyor yyuvarāja e<unclear>ko</unclear></l>
·<l n="b"><supplied reason="subaudible">’</supplied>py aneka-lokopakr̥tāv aneka<supplied reason="omitted">ḥ</supplied></l>
200<l n="c"><unclear>na</unclear> <lb n="62"/><unclear>nāmataḥ</unclear> kevalam artthataś ca</l>
·<l n="d">prabhūtarāśi<unclear>ḥ pra</unclear>bhur āśritānāM</l>
·</lg>
·<ab>sa svakīya-guru-sannidhau</ab>
·<lg n="20" met="upajāti">
205<l n="a">śilā<lb n="63" break="no"/>mayaṁ devakulaṁ m<surplus>m</surplus>aṭha<unclear>ṁ</unclear> ca</l>
·<l n="b">tri-bhūmikaṁ citritam atra kr̥tvā|</l>
·<l n="c">grāma-trayaṁ kṣetram ajā-saha<lb n="64" break="no"/><unclear>sraṁ</unclear></l>
·<l n="d">pra<unclear>bh</unclear>ūtarā<space type="binding-hole"/>śir llabhate sma bhūpāT</l>
·</lg>
210<p>Asyopari na kenacid bādhā karttavyā| yaḥ <unclear>ka</unclear>ro<lb n="65" break="no"/><unclear>ti sa paṁcabh</unclear>ir <unclear>mma</unclear><space type="binding-hole"/>hā-pātakair llipyate| Uktaṁ ca|</p>
·<lg n="21" met="anuṣṭubh">
·<l n="a">sva-dattāṁ para-dattāṁ vā</l>
·<l n="b">yo hareta <unclear>va</unclear><lb n="66" break="no"/>s<unclear>undha</unclear>rāM|</l>
·<l n="c"><unclear>ṣaṣṭi</unclear><surplus><unclear>r</unclear></surplus>-<unclear>v</unclear><surplus><unclear>v</unclear></surplus><unclear>a</unclear>rṣa-sahasrāṇi</l>
215<l n="d">viṣṭhāyāṁ jāyate k<choice><orig>ri</orig><reg>r̥</reg></choice>miḥ<g type="ddanda">.</g></l>
·</lg>
·<lg n="22" met="anuṣṭubh">
·<l n="a">bahubhir vvasu<unclear>dhā</unclear> dattā</l>
·<l n="b">ba<unclear>hu</unclear><lb n="67" break="no"/>bhiś cānu<unclear>pā</unclear>litā|</l>
220<l n="c">yasya yasya ya<unclear>d</unclear>ā bhūmis</l>
·<l n="d">tasya tasya tadā phalaM<g type="ddanda">.</g></l>
·</lg>
·<lg n="23" met="anuṣṭubh">
·<l n="a">śāsanasya śri<unclear>ye</unclear> <lb n="68"/>cāsya</l>
225<l n="b">dāt<choice><sic>a</sic><corr>ā</corr></choice> syād amma-bhūmipaḥ</l>
·<l n="c" enjamb="yes">vidyeśvaro guruḥ karttā</l>
·<l n="d">jñaptiḥ kaṭaka-nāyakaḥ<g type="ddanda">.</g></l></lg>
·<p part="I">Asya sama<lb n="69" break="no"/>sta-bhuvanāśraya<unclear>sya de</unclear>vālayasya dīpa-sudhā-ka<unclear>r</unclear>m<unclear>m</unclear>a-satra-nivedya-nimittam ajā-sa</p>
·
230
·</div>
·
·
·
235
·
·<div type="apparatus">
·
· <listApp>
240 <app loc="1">
· <lem><g type="floretIndistinct"/> Oṁ</lem>
· <rdg source="bib:KrishnaRao1935-1936_01">Oṁ</rdg>
· <note>KR does not mention the symbol preceding <foreign>Oṁ</foreign>, which is almost certainly a floret with fourfold symmetry.</note>
· </app>
245 <app loc="2">
· <lem>kriyā kāryyaṁ</lem>
· <rdg source="bib:KrishnaRao1935-1936_01">kriyā-kāryyaṁ</rdg>
· <note>I assume from the lack of a space in KR's Devanagari edition that he construed these two words in compound.</note>
· </app>
250 <app loc="14">
· <lem>samā<add place="inline"><unclear>ḥ</unclear></add></lem>
· <rdg source="bib:KrishnaRao1935-1936_01">samā<choice><sic>ṁ</sic><corr>ḥ</corr></choice></rdg>
· <note>The small circle above <foreign>mā</foreign> is not positioned like a regular <foreign>anusvāra</foreign>, and I take it to be part of a subsequently added <foreign>visarga</foreign>, in conjunction with a smaller dot near baseline height.</note>
· </app>
255 <app loc="15">
· <lem>-vijayāditya-mahārājaś</lem>
· <rdg source="bib:KrishnaRao1935-1936_01">-vijayādityaś</rdg>
· </app>
· <app loc="16">
260 <lem>triṁśataM</lem>
· <rdg source="bib:KrishnaRao1935-1936_01">triṁśataM|</rdg>
· <note>KR prints a clear punctuation mark here, but I do not see one and do not think one could have fit here before the plate's raised border.</note>
· </app>
· <app loc="30">
265 <lem>nabha-vasu-vasu-</lem>
· <note>See the commentary to stanza 10.</note>
· </app>
· <app loc="36">
· <lem>-<supplied reason="omitted">da</supplied>hanena</lem>
270 <note>Alternatively, <foreign>hananena</foreign> may be restored here. All parallels of this stanza that I know of read <foreign>dahanena</foreign>, but they also read <foreign>vidita</foreign> in the second hemistich where we have <foreign>vitata</foreign>.</note>
· </app>
· <app loc="37">
· <lem>-ma<unclear reason="eccentric_ductus">ṇ</unclear>i-</lem>
· <note>The <foreign>ṇ</foreign> may have been corrected from a different, narrower character, possibly <foreign>r</foreign>.</note>
275 </app>
· <app loc="37">
· <lem>-gaṇa-</lem>
· <rdg source="bib:KrishnaRao1935-1936_01">-kiraṇa-gaṇa-</rdg>
· </app>
280 <app loc="38">
· <lem>mānonnato natoddhata<supplied reason="omitted">-samasta-loka</supplied>s samasta-</lem>
· <rdg source="bib:KrishnaRao1935-1936_01">mānonnato natoddhatas samasta-</rdg>
· <note>The text as received is intelligible, but is in my opinion the result of corruption by eyeskip omission from the more elegant version found in the <ref target="DHARMA_INSVengiCalukya00035.xml">Elavaṟṟu grant of Amma II</ref>, <foreign>mānonnato natoddhata-samasta-lokaḥ samasta-</foreign>. Compare also the differently corrupt <foreign>mānonnatoddhataḥ samasta-lokaḥ samasta-</foreign> in the <ref target="DHARMA_INSVengiCalukya00046.xml">Vandram plates of Amma II</ref>, where Hultzsch too prefers to emend to the version of the Elavaṟṟu grant.</note>
· </app>
285 <app loc="43">
· <lem>-nimi<lb n="44" break="no"/>tt<orig>a A</orig>smad-</lem>
· <note>This is probably non-standard <foreign>sandhi</foreign> for <foreign>-nimitte ’smad-</foreign>, but the composer's intent may also have been <foreign>-nimittaṁ Asmad-</foreign> (for <foreign>-nimittam asmad-</foreign>).</note>
· </app>
· <app loc="46">
290 <lem>punarṇavī-kartuṁ</lem>
· <rdg source="bib:KrishnaRao1935-1936_01">punarṇavī-karttuṁ</rdg>
· </app>
· <app loc="48">
· <lem>-g<orig>g</orig>rāma<unclear reason="eccentric_ductus">ṭ</unclear>ikasyā°</lem>
295 <rdg source="bib:KrishnaRao1935-1936_01">-ggrām<choice><sic>a</sic><corr>ā</corr></choice>dikasyā°</rdg>
· <note>The <foreign>ṭ</foreign> does indeed look like <foreign>d</foreign>, but since <foreign>ṭ</foreign> of this shape does occur in related inscriptions (including <foreign>ṭe</foreign> in line 55 of the present grant), I agree with the footnote (signed N. L. R.) in KR's edition, according to which <q>The reading is correctly sagrāmaṭikasyā°</q>. Compare <foreign>sa-dvādaśa-grāmaṭiko</foreign> in the <ref target="DHARMA_INSVengiCalukya00028.xml">Eḍeru plates of Amma I</ref>, <foreign>sa-dvādaśa-grāmaṭikaḥ</foreign> in the <ref target="DHARMA_INSVengiCalukya00075.xml">Pañcapāka grant of Bhīma I</ref>, <foreign>Asya sa-grāmasyā°</foreign> in the <ref target="DHARMA_INSVengiCalukya00046.xml">Vandram plates of Amma II</ref> and <foreign>sopagrāma</foreign> (in verse) in the <ref target="DHARMA_INSVengiCalukya00069.xml">Sātalūru plates of Vijayāditya III</ref>.</note>
· </app>
· <app loc="49">
· <lem>nairr̥tyataḥ</lem>
300 <rdg source="bib:KrishnaRao1935-1936_01">nair<choice><sic>a</sic><corr>r̥</corr></choice>t<surplus>y</surplus>ataḥ</rdg>
· <note>The expected <foreign>r̥</foreign> seems quite clear in the estampage. I do not know why KR wishes to correct <foreign>tya</foreign> to <foreign>ta</foreign>.</note>
· </app>
· <app loc="51">
· <lem><space quantity="6" unit="character"/></lem>
305 <note>KR does not describe, or even mention, this space. In the estampage, it contains several white blotches at the beginning, and seems to have vestiges of subscript characters towards the end. It is thus more likely to be a deletion in the original than a vacat that was not completely filled, but both interpretations seem possible. The preceding word <foreign>taṭāka</foreign> seems to be in smaller characters than normal, and <foreign>ṭāka</foreign> is moreover quite faint. These characters may have been written over deleted text, or may have been filled subsequently in a space left blank by the initial engraver.</note>
· </app>
· <app loc="53">
· <lem>kālamukhāś <gap reason="ellipsis"/> -<unclear>ca</unclear><lb n="55"/>ritāḥ<g type="ddanda">.</g></lem>
· <note>This passage is read as prose by KR. However, its end is a regular <foreign>āryāgīti</foreign> hemistich (I am not sure whether four syllables are permitted in the sixth foot without a caesura, but it seems that the caesura after the sixth foot, occasioned by four short syllables in the seventh, compensates for that). Given this and the fact that the pedigree of the donees is normally in verse in related grants, I am quite sure we have an <foreign>āryāgīti</foreign> stanza here. The hiatus after <foreign>vandyā</foreign> may also be an indication that this is the end of a hemistich. There is only a very small metrical error in the first hemistich, which may be rectified by supplying a short syllable before or after <foreign>bhuvi</foreign>, e.g. <foreign>’tra bhuvi</foreign>, <foreign>hi bhuvi</foreign>, <foreign>bhuvi ca</foreign>, etc. The word <foreign>tad-anvaye</foreign> must then be viewed as interconnecting prose, just like the longer connecting prose beginning with <foreign>teṣām</foreign> after it.</note>
310 </app>
· <app loc="58">
· <lem>-vāmeśvarau<supplied reason="subaudible">.</supplied></lem>
· <rdg source="bib:KrishnaRao1935-1936_01">-vāmeśvarau<g type="ddanda">.</g></rdg>
· </app>
315 <app loc="64">
· <lem>karttavyā|</lem>
· <rdg source="bib:KrishnaRao1935-1936_01">karttavyā</rdg>
· </app>
· <app loc="64">
320 <lem>dāt<choice><sic>a</sic><corr>ā</corr></choice></lem>
· <rdg source="bib:KrishnaRao1935-1936_01">dātā</rdg>
· </app>
· <app loc="69">
· <lem>-bhuvanāśraya<unclear>sya</unclear></lem>
325 <rdg source="bib:KrishnaRao1935-1936_01">-bhuvanāśrayāsya</rdg>
· <note>Perhaps a typo in KR, since he does not emend.</note>
· </app>
·
·
330
· </listApp>
·
·
·</div>
335
·
·
·<div type="translation" resp="part:daba">
·<p rend="stanza" n="1">The one who <supplied reason="subaudible">just</supplied> on account of his toenails <supplied reason="subaudible">appears like</supplied> a moon to the lotuses that are the hands of the majestic Lord of Speech <supplied reason="explanation">Brahmā</supplied>—may that Śiva personally grant you wellbeing, for <supplied reason="subaudible">he is</supplied> the action <supplied reason="explanation"><foreign>kriyā</foreign></supplied>, the result <supplied reason="explanation"><foreign>kārya</foreign></supplied> and the cause <supplied reason="explanation"><foreign>kāraṇa</foreign></supplied>.<note>This stanza is a little obscure. The first hemistich is very awkward, but I believe the composer’s intent was to say that Śiva is so great that even his <supplied reason="explanation">crescent-like and shiny</supplied> toenails are far enough above Brahmā to function as moons that make the <supplied reason="explanation">night</supplied> lotuses that are the latter’s <supplied reason="explanation" cert="low">ten</supplied> hands thrive. This level of ultimate transcendence would be in contrast with the blessing that the god personally grant his favour to the reader or hearer of the stanza. In the second hemistich, “action” (<foreign>kriyā</foreign>), “result” (<foreign>kārya</foreign>) and “cause” (<foreign>kāraṇa</foreign>) probably have specific metaphysical meanings, such as the act of creation, the created world and the ultimate cause of creation respectively. Compare also <title>Śivapurāṇa</title> 7.2.5.24, where Śiva is described as <foreign>kartā kriyā ca kāryaṁ ca karaṇaṁ kāraṇaṁ</foreign>.</note></p>
340<p n="2-11">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. And 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">His son, brilliant as the sun, constructed—according to the count of his battles—a staggering one hundred and eight temples of the blue-necked <supplied reason="explanation">Śiva</supplied>, abodes of virtuous men complete with villages and parks and replete with graceful <supplied reason="explanation" cert="low">dancing</supplied> ladies. With a valiant set of mind he ruled <supplied reason="explanation"><foreign>bhuj-</foreign></supplied> the earth for forty years and eight as king <supplied reason="explanation"><foreign>narendra</foreign></supplied>, renowned among the populace by the name Vijayāditya <supplied reason="explanation">II, Narendramr̥garāja</supplied>.</p>
·<p n="14-15">His son Kali-Viṣṇuvardhana <supplied reason="explanation">V</supplied>, for a year and a half. His son King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Vijayāditya <supplied reason="explanation">III</supplied> with the byname Guṇaga, for forty-four. The son of his younger brother the heir-apparent <supplied reason="explanation"><foreign>yuvarāja</foreign></supplied> Prince <supplied reason="explanation"><foreign>narapa</foreign></supplied> Vikramāditya, King <supplied reason="explanation"><foreign>bhūpa</foreign></supplied> Cālukya-Bhīma, for thirty.</p>
·<p rend="stanza" n="3">His son was Vijayāditya <supplied reason="explanation">IV</supplied>, a fire to the kindling sticks that were his enemies. He <supplied reason="subaudible">remained</supplied> for six months a king who, as regards his dominion, was an Indra <supplied reason="subaudible">one could see</supplied> face-to-face.</p>
·<p n="18-20">His son Ammarāja <supplied reason="explanation">I</supplied>, for seven years. Lord <supplied reason="explanation"><foreign>adhipa</foreign></supplied> Tāla, for one month, who was the son of Yuddhamalla, the younger brother of his <supplied reason="explanation">Amma I’s</supplied> grandfather Vijayāditya with the byname Guṇaga. After overwhelming him in battle, Cālukya-Bhīma’s son Vikramāditya <supplied reason="explanation">II</supplied>, a sun to the darkness that was the profusion of his enemies and a patron of Brahmins <supplied reason="explanation"><foreign>dvija</foreign></supplied>, the destitute and the defenceless, <supplied reason="subaudible">reigned</supplied> for eleven months.</p>
345<p rend="stanza" n="4">Then, King <supplied reason="explanation"><foreign>rājan</foreign></supplied> Tālapa’s son King <supplied reason="explanation"><foreign>dharādhīśa</foreign></supplied> Yuddhamalla, a lord of kindly speech, protected the land for seven years.</p>
·<p rend="stanza" n="5">Having vanquished him and expelled him from the country, having made <supplied reason="subaudible">other</supplied> haughty rivals <supplied reason="explanation"><foreign>dāyāda</foreign></supplied> resemble clusters of stars vanishing in the rays of the sun, the younger brother of King <supplied reason="explanation"><foreign>nr̥pati</foreign></supplied> Amma <supplied reason="explanation">I</supplied>—Bhīma <supplied reason="explanation">II</supplied> of fearsome <supplied reason="explanation"><foreign>bhīma</foreign></supplied> prowess, who took after Arjuna—ruled <supplied reason="explanation"><foreign>bhuj-</foreign></supplied> the earth for twelve years, as the Thunderbolt-wielder <supplied reason="explanation">Indra</supplied> <supplied reason="subaudible">rules</supplied> the high heaven.</p>
·<p rend="stanza" n="6">To him <supplied reason="explanation">Bhīma II</supplied>, who was <supplied reason="subaudible">like</supplied> Maheśvara in form, a <supplied reason="subaudible">son</supplied> named Ammarāja <supplied reason="explanation">II</supplied>, who verily resembled Kumāra, was born from none other than <supplied reason="explanation">his queen</supplied> Lokamahādevī, who was like Umā in appearance.</p>
·<p rend="stanza" n="7">The palms of his hands and the soles of his feet are marked with the omens of the conch,<note>Alternatively, <foreign>jalaja</foreign> may mean a fish or perhaps a lotus.</note> the parasol, the chowrie, the jar and the elephant goad. His two playfully moving arms are like iron bars and extend to his knees. His chest is like a cliff of a majestic mountain.</p>
·<p rend="stanza" n="8"><supplied reason="subaudible">He is</supplied> majestic, familiar with the sciences <supplied reason="explanation">appropriate</supplied> for kings, expert with various weapons, skilled in the lore of elephants and horses and a bee to the lotus that is the foot of Hara <supplied reason="explanation">Śiva</supplied>. The families of his enemies have melted away.</p>
350<p rend="stanza" n="9"><supplied reason="subaudible">He is</supplied> a wish-granting tree to poets and singers, a cow of plenty <supplied reason="explanation"><foreign>surabhi</foreign></supplied> to Brahmins <supplied reason="explanation"><foreign>dvija</foreign></supplied>, ascetics <supplied reason="explanation"><foreign>muni</foreign></supplied>, the afflicted, the blind and his kinsfolk, a wish-fulfilling jewel to supplicants, a jewel among kings, and the jewel of the sky <supplied reason="explanation">the sun</supplied> by his great and fierce glory.</p>
·<p rend="stanza" n="10">In the year that has the numbers of space, the Vasus and the Vasus <supplied reason="explanation">880, right to left</supplied><note>The date of Amma II’s coronation is Śaka 867, given in parallel versions of this stanza as <foreign>giri-rasa-vasu</foreign>. See also the commentary.</note> in the Śaka reckoning, in this month of Mārgaśīrṣa, on the dark thirteenth day, a Friday, under the asterism <supplied reason="explanation"><foreign>nakṣatra</foreign></supplied> Maitra <supplied reason="explanation">=Anurādhā</supplied>,</p>
·<p rend="stanza" n="11">when the sun was in Sagittarius <supplied reason="explanation"><foreign>dhanus</foreign></supplied> and the ascendant <supplied reason="explanation"><foreign>lagna</foreign></supplied> was Aquarius <supplied reason="explanation"><foreign>ghaṭa</foreign></supplied>, in the twelfth year <supplied reason="explanation">after</supplied> his birth he donned the <supplied reason="explanation">royal</supplied> turban to the delight of the people, as the lordly Mountain of Sunrise dons the sun <seg rend="pun">to tint the world red</seg>.</p>
·<p rend="stanza" n="12">While this king rules, the land is replete with the bounty of many a ripe harvest, exempt from fear, free from disasters <supplied reason="explanation"><foreign>īti</foreign></supplied>, devoid of pestilence and rid of bandits, and its cows never dry up.</p>
·<p rend="stanza" n="13">When this king goes out with the <supplied reason="subaudible">only</supplied> purpose of admiring a park, the rulers of the countries in that direction fearfully offer up a train of gems, gold, horses and excellent elephants.</p>
355<p rend="stanza" n="14">Surmounting the Mind-Born <supplied reason="explanation">Kāma</supplied> in physical beauty, the great Indra in opulence, the sun in widespread splendour and Hara <supplied reason="explanation">Śiva</supplied> in the burning of enemy fortresses, he shines with a reputation that encompasses <supplied reason="subaudible">all</supplied> the quarters of the earth.</p>
·<p n="36-41">The pair of lotuses, which are his feet, are kissed all around by swarms of bees, which are the clusters of jewels fitted to the surfaces of the crowns of all enemy kings, <supplied reason="subaudible">while</supplied> he himself plays the part of a bee flitting at the lotus that is the foot of the <supplied reason="subaudible">god</supplied> with an odd number of eyes <supplied reason="explanation">Śiva</supplied>. He rises high with pride <supplied reason="subaudible">while</supplied> puffed-up people all bow down. That shelter of the entire universe <supplied reason="explanation"><foreign>samasta-bhuvanāśraya</foreign></supplied>, His Majesty Vijayāditya <supplied reason="explanation">Amma II</supplied> the Supreme Lord <supplied reason="explanation"><foreign>parameśvara</foreign></supplied> of Emperors <supplied reason="explanation"><foreign>mahārājādhirāja</foreign></supplied>, Supreme Sovereign <supplied reason="explanation"><foreign>parama-bhaṭṭāraka</foreign></supplied> and supreme devotee of Maheśvara, convokes and commands the householders <supplied reason="explanation"><foreign>kuṭumbin</foreign></supplied>—including foremost the territorial overseers <supplied reason="explanation"><foreign>rāṣṭrakūṭa</foreign></supplied>—who reside in Guḍla-Kaṇḍervvāḍi district <supplied reason="explanation"><foreign>viṣaya</foreign></supplied> as follows: let <supplied reason="subaudible">the following</supplied> be known to you.</p>
·<p n="41-48">On the occasion of the winter solstice, in order to enhance our realm, succession, vitality, health and dominion, we have granted the village named Tāṇḍikoṇḍa, together with <supplied reason="subaudible">its hamlets</supplied> named Ammalapūṇḍi, Gollapūṇḍi, Āsuvulapaṟṟu and so on—converted into divine property <supplied reason="explanation"><foreign>deva-bhoga</foreign></supplied> by a remission of all taxes, <supplied reason="subaudible">the donation being</supplied> sanctified by <supplied reason="explanation">a libation of</supplied> water—to the Maheśvara <supplied reason="subaudible">accompanied by</supplied> Umā, who resides in the temple named Samasta-Bhuvanāśraya in Vijayavāṭī—installed there by that forehead mark of the Cālukya dynasty, Vijayāditya <supplied reason="explanation">II</supplied> Narendramr̥garāja, the shelter of the entire universe <supplied reason="explanation"><foreign>samasta-bhuvanāśraya</foreign></supplied>,<note>There are two interesting nuances of the phrasing here. First, the recipient is Maheśvara, in the singular, merely qualified by Umā; and not Umā and Maheśvara. Second, the text as inscribed does not say the temple was founded by Narendramr̥garāja, only that this particular deity was installed there by him <supplied reason="explanation">though the former may have been the composer’s intent</supplied>.</note>—for the purpose of the renovation of what is broken and cracked <supplied reason="explanation"><foreign>khaṇḍa-sphuṭita</foreign></supplied> and for the perpetuation of sacrifices <supplied reason="explanation"><foreign>bali</foreign></supplied>, offerings <supplied reason="explanation"><foreign>nivedya</foreign></supplied>, music <supplied reason="explanation"><foreign>ātodya</foreign></supplied> and charity <supplied reason="explanation"><foreign>satra</foreign></supplied> in that temple, <supplied reason="subaudible">in other words</supplied> to make new again that which has become lost or dilapidated due to the scarcity of income.</p>
·<p n="48-51">The boundaries of this <supplied reason="subaudible">village</supplied> together with its hamlets <supplied reason="subaudible">are as follows</supplied>. To the east, Tūṇḍeṟu. To the southeast, the Gārala pond. To the south, a <foreign>būrugu</foreign> tree on the northern side of <supplied reason="explanation">the village</supplied> Lāmu.<note>I translate the Telugu phrases tentatively, based on KR’s commentary and words gleaned from other Eastern Cālukya inscriptions.</note> To the southwest, the Oḍḍa pond. To the west, the tank named Cayita. To the northwest, the tank named Bhīma-samudra. To the north, <supplied reason="explanation">a heap of boulders called</supplied> Enuka-ṟālu. To the northeast, the Regaḍu pond.</p>
·<p rend="stanza" n="15">Age after age, prominent self-created <supplied reason="explanation"><foreign>svayaṁbhū</foreign></supplied> sages—such as the Reverend Lakulīśvara—have appeared in this world, assuming the physical form <supplied reason="explanation"><foreign>mūrti</foreign></supplied> of Rudra to indulge good men and to show the way of piety <supplied reason="explanation"><foreign>dharma</foreign></supplied>.</p>
360<p n="53">In their <supplied reason="explanation">preceptorial</supplied> lineage,</p>
·<p rend="stanza" n="16">the Kālamukhas deserve the adoration of kings on earth, being predominantly Vedic <supplied reason="explanation"><foreign>śruti-mukhya</foreign></supplied> and self-created. Men belonging to their Siṁha <foreign>parṣad</foreign> are the managers <supplied reason="explanation"><foreign>adhipati</foreign></supplied> of <supplied reason="subaudible">that</supplied> place <supplied reason="explanation" cert="low">the Samasta-Bhuvanāśraya temple</supplied>, involved in beneficial <supplied reason="subaudible">works</supplied> in this world.</p>
·<p n="55-56">In the lineage of these Kālamukhas, who resided at many ancient temples such as Amaravaṭeśvara,</p>
·<p rend="stanza" n="17"><supplied reason="subaudible">there once was</supplied> Lakaśipu Paśupati <supplied reason="explanation">I</supplied>, a lord of royal majesty <supplied reason="explanation"><foreign>śrī</foreign></supplied> in spite of being an ascetic <supplied reason="explanation"><foreign>muni</foreign></supplied> master. He grasped the ultimate meaning of all sectarian teaching <supplied reason="explanation"><foreign>āgama</foreign></supplied>, and he nourished his body virtuously with good water, leafy greens, milk, fruits and roots.</p>
·<p n="57-60">A disciple of that ascetic, the sage named Prabhūtarāśi <supplied reason="explanation">I</supplied> was a veritable incarnation of the doctrine <supplied reason="explanation"><foreign>dharma</foreign></supplied>. His disciples were Vidyeśvara <supplied reason="explanation">I</supplied> and Vāmeśvara. The disciples of the ascetic Bhuvanarāśi, a brother<note>This probably means that they were disciples of the same guru, not blood brothers. See also the commentary for some thoughts on this lineage.</note> of that Prabhūtarāśi <supplied reason="explanation">I</supplied>, were Paśupati <supplied reason="explanation">II</supplied> and Prabhūtarāśi <supplied reason="explanation">II</supplied>. <supplied reason="subaudible">He</supplied> <supplied reason="explanation" cert="low">Prabhūtarāśi II</supplied> <supplied reason="subaudible">was</supplied> also called Kālamukhendra and <supplied reason="subaudible">by</supplied> other <supplied reason="subaudible">names</supplied>. His disciple was Paśupati <supplied reason="explanation">III</supplied>, engaged in benefitting others. His disciple was</p>
365<p rend="stanza" n="18">the scholar Vidyeśvara <supplied reason="explanation">II</supplied> who, to be true to his name <supplied reason="explanation">meaning lord of knowledge</supplied>, accumulated in himself all sciences as the ocean <supplied reason="subaudible">accumulates</supplied> the waters.</p>
·<p rend="stanza" n="19">The heir-apparent to his <supplied reason="explanation">Vidyeśvara II’s</supplied> reputation and opulence <supplied reason="explanation"><foreign>lakṣmī</foreign></supplied> was Prabhūtarāśi <supplied reason="explanation">III</supplied>, not only by name but also in fact <supplied reason="explanation">a man of copious wealth</supplied>, a capable master to those who sought his shelter.<note>I believe the text intends to say that Prabhūtarāśi, whose name in the monastic context means “one with a great nimbus,” was also literally a man of great wealth <supplied reason="explanation">a common meaning of <foreign>rāśi</foreign></supplied>. This is implied by the emphasis on his inheritance of his master’s <foreign>lakṣmī</foreign> as well as by the next verse’s statement that he was the patron of a temple and a monastery. However, it is also possible that the word-play in this stanza is not on the dual meaning of rāśi, but a more awkward one on the similarity of the name Prabhūtarāśi to his description <foreign>prabhur āśritānām</foreign>, “a capable master to those who sought his shelter.”</note> Although he was just one man, he became many through benefitting many people.</p>
·<p n="62">He, in the presence of his own master,</p>
·<p rend="stanza" n="20">Built here <supplied reason="explanation" cert="low">at the Samasta-Bhuvanāśraya temple</supplied> a stone temple and a painted monastery <supplied reason="explanation"><foreign>maṭha</foreign></supplied> of three stories, and <supplied reason="subaudible">this</supplied> Prabhūtarāśi received from the king three villages, land, and a thousand nanny goats.</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 tainted with the five great sins. So too it has been said:</p>
370<p rend="stanza" n="21">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="22">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="23">The donor of this decree shall be King Amma for the sake of glory. Its composer <supplied reason="explanation"><foreign>kartr̥</foreign></supplied> is the master <supplied reason="explanation"><foreign>guru</foreign></supplied> Vidyeśvara <supplied reason="explanation" cert="low">II</supplied>; the executor <supplied reason="explanation"><foreign>ājñapti</foreign></supplied> is the castellan <supplied reason="explanation"><foreign>kaṭaka-nāyaka</foreign></supplied>.</p>
·<p n="68-69">For the purpose of lights, whitewash, charity kitchen and offerings at that Samasta-Bhuvanāśraya temple, a th<supplied reason="lost">ousand</supplied> nanny goats <gap reason="lost"/><note>There was evidently a fifth plate in this set, which may have been melted down by the finder along with the seal. Since the text of the grant ends formally in line 68, it seems likely that this last sentence was added as an afterthought or appendix, and probably did not occupy much of the fifth plate. It may have stated that the goats were the gift of someone else, although they are said to be the king’s gift in verse 20. Compare the <ref target="DHARMA_INSVengiCalukya00016.xml">Jaḷayūru grant of Viṣṇuvardhana III</ref>, where a similar appendix records that the homestead land <supplied reason="explanation">to go with the royal donation of cultivable land</supplied> was the gift of the executor, and a less clear Telugu appendix in the <ref target="DHARMA_INSVengiCalukya00037.xml">Kalucuṁbaṟṟu grant of Amma II</ref>.</note>
·</p>
375
·</div>
·
·
·
380<div type="translation" xml:lang="fra" source="bib:Estienne-Monod2008_01">
·<p n="1">Om !</p>
·<p rend="stanza" n="1">Que Śiva, dont les ongles des pieds sont la lune des lotus que sont les mains de l’illustre Vāgīśa,<note>Brahma.</note> vous accorde le bonheur, se manifestant,<note>Le terme <foreign>svayam</foreign> laisse suggèrer que Śiva apparaît dans une forme accessible aux hommes. En effet le roi provoque la manifestation de la divinité. Les deux premiers pāda de ce vers posent de nombreux problèmes d’interprétation. Selon l’explication de M. Lakśmi Narasiṁhan, les ongles des pieds de Śiva ont la forme d’un croissant de lune, lune qui éclaire et fait s’épanouir les lotus.</note> en effet il est la cause agissante consistant dans l’accomplissement des rites.</p>
·<p n="2-11">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 des ennemis ont été soumis en un instant à la vue du signe de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyaṇa, 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.
·Son fils Jayasiṁha pendant trente-trois ans ;
385Le fils d’Indrarāja, frère cadet de ce dernier, 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 ;
·Son frère aîné Viṣṇuvardhana, après l’avoir chassé, pendant trente-sept ans ;
390Le 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">Son fils, resplendissant comme le soleil, faisant le décompte de ses combats,<note>S.e. : combats victorieux, il y a autant de temples que de victoires. Les 108 temples sont élevés grâce au butin des 108 victoires.</note> édifia, cent huit temples de Nīlakaṇṭha,
·nombre très élevé, flanqués de villages et de jardins, riches en ravissantes jeunes femmes, bien situés, et,
·avec le cœur d’un héros,
395régna sur la terre pendant quarante-huit années, monarque portant le nom, salué par le peuple, de Vijayāditya.</p>
·<p n="14-15">Vijayāditya Narendra pendant quarante-huit ans ;
·Son fils Kali Viṣṇuvardhana pendant un an et demi ;
·Le fils de ce dernier, Guṇagāṁka Vijayāditya, pendant quarante-quatre ans ;
·Le fils du roi Vikramāditya, prince héritier, frère cadet de ce dernier, le roi Cālukya Bhīma pendant trente ans ;</p>
400<p rend="stanza" n="3">
·son fils Vijayāditya,<note>Il s’agit de Kollabhigaṇḍa-Vijayāditya.</note> feu brûlant<note>Ce verbe n’apparaît pas dans le texte, nous l’ajoutons afin de présenter une meilleure traduction.</note> ce bois d’allumage que furent ses ennemis, souverain qui n’était autre qu’Indra prenant forme humaine,<note>« <foreign>Sākṣāt</foreign> » renvoie à la même notion que « <foreign>svayam</foreign> » dans le premier vers. Le roi est une manifestation sensible des vertus de la divinité.</note> fut roi pendant six mois à titre de régent.<note>A défaut d’information sur ce mot, nous interprétons le terme « <foreign>bhoga</foreign> » comme « usufruitier ».</note></p>
·<p n="18-20">Son fils Amma<note>Les autres inscriptions mentionnent que Tālapa chasse le fils d’Amma, Vijyāditya, et prend le pouvoir.</note> pendant sept ans ;
·Après avoir vaincu celui-ci au combat, le descendant de Yuddhamalla, qui était le frère cadet de Guṇagāṁka Vijayāditya, Tālādhipa a protégé la terre pendant un mois ;
·Après l’avoir tué au combat, le fils du roi Cālukya-Bhīma,
405Vikramāditya, soleil pour l’obscurité que sont les troupes ennemies, amical pour les brahmanes, les affligés, les hommes sans protection, les proches, a protégé la terre pendant onze mois ;</p>
·<p rend="stanza" n="4">Ensuite le seigneur à la parole sincère, fils du roi Tālapa,
·le seigneur des rois, Yuddhamalla, a protégé la terre pendant sept ans ;</p>
·<p rend="stanza" n="5">après avoir vaincu et repoussé au combat ce dernier hors du royaume, pareil à Arjuna, ayant réduit les autres prétendants pleins d’orgueil à l’état de constellation noyée dans les rayons du soleil,
·comme le détenteur du Vajra sur le firmament puissant, le frère cadet d’Ammarāja, Bhīma, qui avait la vaillance de Bhīma, a régné sur la terre pendant douze ans ;</p>
410<p rend="stanza" n="6">de ce dernier, manifestation de Maheśvara, et de Lokamahādevī,
·dont l’aspect était semblable à celui d’Umā,
·pareil à Kumāra, naquit le roi nommé Amma.</p>
·<p rend="stanza" n="7">Les paumes de ses mains et les plantes de ses pieds portent les marques du lotus, du panache, de la coupe, du croc d’éléphant.
·Les barres d’acier de ses deux bras charmants se déploient jusqu’à ses genoux, son torse est pareil au plateau du Roi des Montagnes.</p>
415<p rend="stanza" n="8">Il a acquis la science royale, il est expert dans les diverses armes, il a fait disparaître les troupes ennemies,
·il est expert dans la science des éléphants et des chevaux, illustre, il est une abeille butinant les deux lotus que sont les pieds de Hara.</p>
·<p rend="stanza" n="9">Il est pour les poètes et les chantres l’arbre combleur de vœux, pour les brahmanes, les ascètes, les malheureux, les aveugles et les amis il est la vache céleste,
·pour la foule des solliciteurs la pierre combleuse de désirs, joyau parmi les rois par son grand et puissant éclat, il est le joyau du jour.</p>
·<p rend="stanza" n="10">Lors de l’année qui se compte en <foreign>nabha</foreign>, <foreign>vasu</foreign><note>Soit 880 de l’ère <foreign>śaka</foreign>, cependant dans toutes les autres inscriptions nous trouvons le chronogramme : « <foreign>giri</foreign> (7), <foreign>rasa</foreign> (6)et <foreign>vasu</foreign> (8) », soit 867 de l’ère <foreign>śaka</foreign>, 945 de notre ère.</note> et <foreign>vasu</foreign>, dans l’ère <foreign>śaka</foreign>, au mois de Mārgaśīrṣa,
420en ce treizième jour de la quinzaine sombre, le jour de Bhr̥gu sous la constellation de Mitra,</p>
·<p rend="stanza" n="11">sous le signe de l’arc alors que le soleil est en conjonction avec le Pot, dans la douzième année depuis sa naissance,
·il a revêtu la couronne par affection passionnée pour l’univers comme le soleil sur la grande montagne du levant ;</p>
·<p rend="stanza" n="12">tandis que sous son règne, le riz et une grande quantité de céréales diverses mûrissent,
·Le pays est toujours pourvu de vaches à lait et exempt de crainte, de calamité, de maladie, les voleurs en sont chassés.</p>
425<p rend="stanza" n="13">Lorsque ce roi sort, pour contempler ses jardins, effrayés,
·Les souverains des pays situés aux horizons lui offrent une grande quantité de perles, d’or, de chevaux et de majestueux éléphants.</p>
·<p rend="stanza" n="14">Humiliant par sa beauté Manoja, par sa puissance le grand Indra, le soleil par son vaste éclat,
·Et Hara qui par le fait de brûler les forteresses ennemies, il resplendit, sa gloire répandue aux quatre points cardinaux et sur la terre.</p>
·<p n="36-41">Celui dont les deux pieds sont des lotus baisés par la douce constellation des abeilles que sont les gemmes qui couvrent l’orbe des diadèmes des souverains ennemis, venus de tous les horizons, qui adoptait l’attitude d’une abeille folâtrant sur les lotus que sont les pieds du dieu aux yeux en nombre impair,<foreign>Śiva. Le roi est humble envers la divinité et superbe vis-à-vis des autres rois.</foreign> que son orgueil exaltait, qui faisait plier les orgueilleux, refuge de l’univers entier, l’illustre Vijayāditya, souverain suprême des grands rois, premier seigneur, illustre seigneur, dévôt de Maheśvara, ayant convoqué tous les chefs de familles de la circonscription de Guḍla-Kaṇḍervvāḍi, les <foreign>rāṣṭrakūṭa</foreign> en tête, ordonne ceci :
430qu’il soit connu de vous que :</p>
·<p n="41-48">A Vijayavātī, pour Umā et Maheśvara, qui habite le temple nommé « Refuge de l’univers entier », érigé par le joyau de la lignée des Cālukya, refuge de l’univers entier, Vijayāditya Narendra Mr̥garāja, à l’occasion du solstice d’hiver, pour l’accroissement de notre pays, de notre descendance, de notre durée de vie, de notre santé, de notre souveraineté, et pour la remise à neuf des brèches et des parties endommagées du temple, l’accomplissement des offrandes,<note>Le terme <foreign>nivedya</foreign> désigne les offrandes de nourriture faites aux dieux, qui passent de l’état de statues à celui d’êtres animés. Ce procédé tend à insuffler vie à ces idoles.</note> des oblations, de la musique et du <foreign>sattra</foreign>, pour rénover, grâce aux revenus de la moitié de la donation, ce qui est tombé en ruines, nous donnons le village nommé Tāṇḍikoṇḍa accompagné des villages nommés Ammalapūṇḍi, Gollapūṇḍi, Āsuvulapaṟṟu, et les autres, exempté de toute taxe, en qualité de devabhoga, après avoir fait une libation d’eau.</p>
·<p n="48-51">Les limites de ce village et des autres sont :
·à l’est Tuṇḍeru,
·au sud-est l’étang de Gārala,
435au sud l’arbre <foreign>būrugu</foreign> situé au nord de Lāmu,
·au sud-ouest l’étang de Oḍḍa,
·à l’ouest un étang du nom de Catiya,
·au nord-ouest un étang du nom de Bhīmasamudra,
·au nord Enukaṟālu,
440au nord-est l’étang de Regaḍu.</p>
·<p rend="stanza" n="15">Age après âge, s’appropriant la forme de Rudra, les seigneurs des ascètes, parmi lesquels Śrī Lakulīśvara, naquirent en ce lieu,<note><foreign>atra</foreign> peut signifier « en ce lieu » ou « sur terre ». Dans le contexte présent il est possible que l’évocation de ces ascètes soit liée au lieu-même du temple.</note> dispensant leur bienveillance aux êtres vertueux, naissant de leur propre initiative, montrant la voie du Bien.<note>Ces ascètes, qui ont vécu dans le passé, ont accédé à la divinité comme manifestation de Rudra. Ils se sont réincarnés en naissant d’eux-mêmes pour récompenser les êtres vertueux et indiquer la voie du Bien.</note></p>
·<p n="53">Dans leur descendance,</p>
·<p rend="stanza" n="16">sont nés de leur propre initiative, sur terre, avec pour guide la Śruti, les Kālamukha ;
·ils sont respectés par les souverains des divers horizons, ils appartinrent à la Siṁha-Pariṣad ; dans ce monde ils ont une bonne conduite,</p>
445<p n="55-56">Dans la descendance de ces Kālamukha, qui habitèrent de nombreux temples anciens, tels que celui d’Amaravaṭeśvara,</p>
·<p rend="stanza" n="17">est né Lakaśipu Paśupati,<note>Ce nom est un des noms de Śiva, il indique sans doute que Lakaśipu est un disciple de Śiva.</note> qui connaît parfaitement tous les Āgama, qui, tout maître des ascètes qu’il est, est maître de la fortune,<note>Les maîtres de la fortune sont généralement les rois, non les ascètes. Lakaśipu semble conjuguer les vertus religieuses et royales.</note>
·qui, d’eau, de légumes, de lait, de fruits et de racines sustente son corps sacré.</p>
·<p n="57-60">Le disciple de cet ascète est un pandit nommé Prabhūtarāśi, incarnation sensible<note>Ce terme traduit <foreign>sākṣāt</foreign>.</note> du Bien ;
·Il a deux disciples : Vidyeśvara et Vameśvara. Le frère de Prabhūtarāśi, l’ascète Bhuvanarāśi, a deux disciples : Paśupati et Prabhūtarāśi. Le premier porte aussi le nom de Kālamukhendra.
450Ce disciple Paśupati porte aussi le titre de Parahita-Vyasanī.<note>Littéralement : « dont la mort est bénéfique à autrui ».</note>
·
·Son disciple est</p>
·<p rend="stanza" n="18">un savant nommé Vidyeśvara, afin de conformer à la réalité ce nom qui lui est propre, rassemble en lui toutes les savoirs comme le grand océan rassemble les eaux.</p>
·<p rend="stanza" n="19">Prince héritier pour ce qui est de l’éclat de sa gloire, bien que seul, il se démultiplie en rendant à l’univers plusieurs services,
455Ce n’est pas seulement par le nom, mais aussi par sa réalité, que Prabhūtarāśi fut le seigneur des êtres ayant pris en lui refuge.<note>Jeu de mot sur le terme <foreign>prābhurāśritānām</foreign>, « seigneur de ceux qui se sont réfugiés en lui ».</note></p>
·<p n="62">
·Ayant construit en présence de son maître</p>
·<p rend="stanza" n="20">un temple en pierre et un <foreign>maṭha</foreign><note>Monastère où l’on dispense un enseignement religieux.</note> de trois étages, orné des peintures,
·Ce sont ces trois villages, un champ et mille chèvres que ce Prabhūtarāśi a reçu de son seigneur.</p>
460<p n="64-65">Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes.
·On dit :</p>
·<p rend="stanza" n="21">Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre
·renaît ver de terre dans les excréments pendant soixante mille ans.</p>
·<p rend="stanza" n="22">Beaucoup ont donné une terre, beaucoup l’ont protégée,
465celui qui possède la terre en possède le fruit.</p>
·<p rend="stanza" n="23">L’illustre roi Amma a fait cette donation. L’auteur est son précepteur Vidyeśvara, l’exécuteur est le <foreign>kaṭakanāyaka</foreign>.</p>
·<p n="68-69">* * * <note>La dernière ligne du texte est illisible.</note>
·</p>
·
470
·</div>
·
·
·
475
·<div type="commentary">
·<p rend="stanza" n="10">The date of Amma II’s coronation is Śaka 867, given in parallel versions of this stanza as <foreign>giri-rasa-vasu</foreign>. KR assumes that 880 is the date of the present grant, which the composer mistakenly put into this stanza. The date could plausibly be a real one, but replacing a date expressed in <foreign>bhūtasaṁkhyā</foreign> cipher with another such date while keeping the prosody intact does not seem to be something one could do by mistake. Can it be that this is the year in which Amma formally retook his throne from Dānārṇava? It does not, of course, seem possible that he could have chosen a moment for his re-coronation at which all the astronomical details corresponded to those of his original coronation. So if the date of 880 is real, the details are probably fabricated. Incidentally, KR also believes that the grant helps us identify the date of Amma’s return to the throne, but he sees his stay in Kaliṅga as a victorious campaign against Kr̥ṣṇa II (rather than a forced exile), and Dānārṇava as a regent for Amma II. His reasoning (<bibl rend="omitname"><ptr target="bib:KrishnaRao1935-1936_01"/><citedRange>162</citedRange></bibl>) is based on his interpretation of the phrase <foreign>asmad-deśa-santaty-āyur-ārogyaiśvaryyābhivr̥ddhy-artthaṁ</foreign> in line 44, which I (as well as their editor in EI) deem to be mistaken.</p>
·<p>KR (<bibl rend="omitname"><ptr target="bib:KrishnaRao1935-1936_01"/><citedRange>164</citedRange></bibl>) summarises the preceptorial lineage of the Kālamukha teachers and illustrates it in a diagram. But, as a footnote signed N. L. R. points out, he is mistaken in his summary, according to which Bhuvanarāśi I’s disciple Paśupati II had the surname Kālamukhendra and was the preceptor of Vidyeśvara II. The lineage is quite convoluted and hard to follow due to the recurrence of names, with three Paśupatis, three Prabhūtarāśis and two Vidyeśvaras. But as received, the text can only be understood in the way I translate above. However, it seems possible that Paśupati is a title used by these ascetics and not an actual proper name, as implied by the mention of Lakaśipu Paśupati. In this case it may be that the text in line 59 should be emended to <foreign>śiṣyaḥ paśupatiḥ prabhūtarāśiś ca</foreign>, and the punctuation mark after <foreign>apara-nāmā</foreign> in the same line should be regarded as superfluous. In this case, Paśupati Prabhūtarāśi (II) would be the single disciple of Bhuvanarāśi (rather than one of two disciples). Paśupati Kālamukhendra would be Prabhūtarāśi II’s disciple and in turn the preceptor of Vidyeśvara II. None of this, however, explains why Prabhūtarāśi I, Vidyeśvara I and Vāmeśvara are listed here, since they are all collateral to the lineage of the current Prabhūtarāśi. That is, unless Vidyeśvara I and II happen to be identical. This is a wild guess that is not substantiated by anything the text explicitly says, but if this Vidyeśvara had two spiritual masters (Prabhūtarāśi I and Paśupati III), then only Vāmeśvara would be collateral to the lineage in question. Another way to simplify the lineage is to equate Prabhūtarāśi I and Prabhūtarāśi II, in which case it was this Prabhūtarāśi, also called Kālamukhendra, who had two teachers: his own brother Bhuvanarāśi and Lakaśipu. In this case too, Vidyeśvara I and II are identical (being the student of Prabhūtarāśi Kālamukhendra). However, either of these simplified scenarios could have been described much more clearly, had that been the composer’s intent.
·</p>
480</div>
·
·
·
·<div type="bibliography">
485 <p>First reported in <bibl><ptr target="bib:ARIE1914-1915"/><citedRange unit="page">9</citedRange><citedRange unit="appendix">A/1914-1915</citedRange><citedRange unit="item">11</citedRange></bibl> with a description at <bibl><ptr target="bib:ARIE1914-1915"/><citedRange unit="page">90-91</citedRange><citedRange unit="section">11</citedRange></bibl>. Edited from estampages by B. V. Krishna Rao (<bibl rend="omitname"><ptr target="bib:KrishnaRao1935-1936_01"/></bibl>), with estampages but no translation. Also edited with (probably the same set of) estampages by B. V. Krishna Rao in <title>Bhārati</title>, Vol. XV, pp. 97 ff. (not in the electronic bibliography). The present edition by Dániel Balogh is based on a collation of Krishna Rao's edition with the published images.<note>As there is no estampage of 1v in the <title>Epigraphia Indica</title> version, my edition uses an inferior scan of <title>Bhārati</title> for the verification of that page.</note></p>
· <listBibl type="primary">
· <bibl n="KR"><ptr target="bib:KrishnaRao1935-1936_01"/></bibl>
·
· </listBibl>
490 <listBibl type="secondary">
· <bibl><ptr target="bib:ARIE1914-1915"/><citedRange unit="page">9</citedRange><citedRange unit="appendix">A/1914-1915</citedRange><citedRange unit="item">11</citedRange></bibl>
· <bibl><ptr target="bib:ARIE1914-1915"/><citedRange unit="page">90-91</citedRange><citedRange unit="section">11</citedRange></bibl>
· </listBibl>
·</div>
495
·
·
· </body>
· </text>
500</TEI>
Commentary
X
KR (1935–1936, p. 164) summarises the preceptorial lineage of the Kālamukha teachers and illustrates it in a diagram. But, as a footnote signed N. L. R. points out, he is mistaken in his summary, according to which Bhuvanarāśi I’s disciple Paśupati II had the surname Kālamukhendra and was the preceptor of Vidyeśvara II. The lineage is quite convoluted and hard to follow due to the recurrence of names, with three Paśupatis, three Prabhūtarāśis and two Vidyeśvaras. But as received, the text can only be understood in the way I translate above. However, it seems possible that Paśupati is a title used by these ascetics and not an actual proper name, as implied by the mention of Lakaśipu Paśupati. In this case it may be that the text in line 59 should be emended to śiṣyaḥ paśupatiḥ prabhūtarāśiś ca, and the punctuation mark after apara-nāmā in the same line should be regarded as superfluous. In this case, Paśupati Prabhūtarāśi (II) would be the single disciple of Bhuvanarāśi (rather than one of two disciples). Paśupati Kālamukhendra would be Prabhūtarāśi II’s disciple and in turn the preceptor of Vidyeśvara II. None of this, however, explains why Prabhūtarāśi I, Vidyeśvara I and Vāmeśvara are listed here, since they are all collateral to the lineage of the current Prabhūtarāśi. That is, unless Vidyeśvara I and II happen to be identical. This is a wild guess that is not substantiated by anything the text explicitly says, but if this Vidyeśvara had two spiritual masters (Prabhūtarāśi I and Paśupati III), then only Vāmeśvara would be collateral to the lineage in question. Another way to simplify the lineage is to equate Prabhūtarāśi I and Prabhūtarāśi II, in which case it was this Prabhūtarāśi, also called Kālamukhendra, who had two teachers: his own brother Bhuvanarāśi and Lakaśipu. In this case too, Vidyeśvara I and II are identical (being the student of Prabhūtarāśi Kālamukhendra). However, either of these simplified scenarios could have been described much more clearly, had that been the composer’s intent.