Koṇḍakaḻipḻola grant of Viṣṇuvardhana III

Author of digital edition: Dániel Balogh (daba).

Palaeographic description: Halantas. Final M is reduced in size and simplified to a tick mark.

Original punctuation marks.

Other palaeographic observations. Short and long dependent i are barely distinguished (the long vowel is open at the bottom left) and have been read with the benefit of doubt where applicable.

Languages: Sanskrit (san) [Southern Brāhmī (other) (brāhmī_southern_other)], Telugu (tel) [Southern Brāhmī (other) (brāhmī_southern_other)].

Version: 2025-10-27 18:51 (1061614), last modified 2025-10-02 17:09 (9dde221).

Edition

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⟨1⟩ svasti⟨.⟩ śrīm¿ā?tā⟨ṁ⟩ sakala-bhuvana-saṁst¿u?yamāna-mānavya-sagotr¿a?-
⟨2⟩ ṇā⟨ṁ⟩ hāriti-putr¿a?ṇā⟨ṁ⟩ māt¡ri!-gaṇa-paripālit¿a?¿ṇa?M sv¿a?mi-ma-
⟨3⟩ h¿a?sena-p¿a?d¿a?nuddhy¿a?tānāM bhagavan-nār¿a?ya⟨ṇa⟩-prasāda-samāsādita-
⟨4⟩ ◯-vara-⟨varāha⟩-l¿a?ñchanekṣaṇa-kṣaṇa-vaśīkr̥t¡aṇaM śeṣa!-maṇḍa-
⟨5⟩ lānāM ¿ma?śvamedh¿a?vabhr̥¿t?a-sn¿a?na-pavitr¿i?kr̥ta-vapuṣā-
⟨6⟩ M caḷukyān¿a?M kulam ala⟨ṁ⟩kariṣṇo⟨ḥ⟩ śrī-viṣṇuvarddhana-mah¿a?rāj{y}asya A-
⟨7⟩ nanya-nr̥pati-sā¿th?¿a?raṇa-guṇa-traya-sampādi⟨ta⟩-s¿a?m¿r̥?jya-

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⟨8⟩ sya pautra¿ya? tad-anuśayita-¿pitr̥guṇavva-sampannasya? śrī-sa-
⟨9⟩ rvva-lokāśraya-mah¿a?r¿a?jasya putra¿ya? śakra Iv¿a?pratihata-śā-
⟨10⟩ san(o) ravir iva tejasv¿i? ¿ma(thapa)? Iva man¿e?-nandana-ka(ra)⟨ḥ⟩ (nārā)yaṇa
⟨11⟩ ◯Iva śrīm¿a?N śrī-viṣṇuvarddhana-mah¿a?rāja⟨ḥ⟩ parama-
⟨12⟩ -brah¿v?aṇya⟨ḥ⟩ ⟨ājñāpayati⟩ yath¿a? viditam astu vo ⟨’⟩smā(bh)i⟨ḥ⟩ vaṁgipura-va-
⟨13⟩ stavy¡a! ¡khaṇva!-¿gh?otr¿a?ya ¡tahitri⟦(na?)⟧⟨⟨ya⟩⟩! ⟦(ndiśa)⟧⟨⟨na¿ṇḍ?iśa⟩⟩(r)mma(ṇa?)⟨ḥ⟩ (putr)¿(a)?ya (d)u-
⟨14⟩ (rgganandisarmma?)ṇa⟨ḥ⟩ ¡pauvutraya! nandi¿s?a⟨r⟩mmaṇ¿a? ⟨’⟩sm¿a?bh¿e?⟨r⟩ nn¿a?tav¿a?-

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⟨15⟩ ḍi-viṣaye koṇḍakaḻipḻo(la) ⟨⟨n(ā?)⟩⟩ma{ma} grām(e grāmasya)
⟨16⟩ ¿Akneyantisi? p¿u?⟨r⟩vva¿d?a⟨ḥ⟩ kuṟikiyuru kaṟuru panta s¿i?-
⟨17⟩ m¿a?⟨.⟩ dakṣiṇata⟨ḥ⟩ ¡sila! s¿i?m¿a?⟨.⟩ pa¿c?cimata⟨ḥ⟩ ¿sila? s¿i?m¿a?⟨.⟩ Ut⟨t⟩arata⟨ḥ⟩-
⟨18⟩ ◯ koṇḍakaḻipḻo(la) pa⟨⟨ḍa⟩⟩kaṁ(ḷu)ru panta s¿i?m¿aḥ?⟨.⟩ Et(e)-
⟨19⟩ ṣ¿a? madhye ¿tva?daśa-kodrava-khaṇḍik¿a?v¿a?pa-kṣetra⟨ṁ⟩ prava(r)ddhamā-
⟨20⟩ na-vijaya-rājya-saṁvatsare pañca ¡varuṣe! (pra)(varttamā?)-
⟨21⟩ ne candra-grahaṇa-nimitte s¿e?[da](ka-pū?)[rvvaṁ mātā-pi]tr(o)-

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⟨22⟩ r ā(t)manaś ca ¿ś?va-puṇy¿a?v¿a?ptaye {ta} datta¡ḥ!⟨.⟩ Uktañ ca bhaga⟨va⟩tā vy(ā)s(e)-
⟨23⟩ na bahubhir vvasudhā bhukt¿a? bahubhiś cānupālitā yasya yasya
⟨24⟩ yad¿a? bhūmi⟨ḥ⟩ tasya ⟨tasya⟩ tadā ¿p?alaM sva-dattāṁ ⟨para-dattāṁ⟩ v¿a? yo haret¿i? vasundharā⟨ṁ⟩
⟨25⟩ ◯ṣaṣṭi-va¿ruṣ?a-sahasrāṇi viṣ¿ṭ?āyā⟨ṁ⟩ jā⟨ya⟩te kr̥miḥ
⟨26⟩ sva¿dandā? sumaha¡⟨T⟩ śa!¿kh?yaṁ duḥ¿k?am anyasya pālana⟨ṁ⟩ d¿a?naṁ vā pāla-
⟨27⟩ na⟨ṁ⟩ veti d¿a?⟨nā⟩¡chre!yo ⟨’⟩n¿a?p¿a?la⟨na⟩M

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⟨Page 1v⟩ ⟨1⟩ svasti⟨.⟩ śrīm⟨a⟩tā⟨ṁ⟩ sakala-bhuvana-saṁst⟨ū⟩yamāna-mānavya-sagotr⟨ā⟩⟨2⟩ṇā⟨ṁ⟩ hāriti-putr⟨ā⟩ṇā⟨ṁ⟩ māt⟨r̥⟩-gaṇa-paripālit⟨ā⟩⟨nā⟩M sv⟨ā⟩mi-ma⟨3⟩h⟨ā⟩sena-p⟨ā⟩d⟨ā⟩nuddhy⟨ā⟩tānāM bhagavan-nār⟨ā⟩ya⟨ṇa⟩-prasāda-samāsādita⟨4⟩◯-vara-⟨varāha⟩-l⟨ā⟩ñchanekṣaṇa-kṣaṇa-vaśīkr̥t¡aṇaM śeṣa!-maṇḍa⟨5⟩lānāM ⟨A⟩śvamedh⟨ā⟩vabhr̥⟨th⟩a-sn⟨ā⟩na-pavitr⟨ī⟩kr̥ta-vapuṣā⟨6⟩M caḷukyān⟨ā⟩M kulam ala⟨ṁ⟩kariṣṇo⟨ḥ⟩ śrī-viṣṇuvarddhana-mah⟨ā⟩rāj{y}asya A⟨7⟩nanya-nr̥pati-sā⟨dh⟩⟨ā⟩raṇa-guṇa-traya-sampādi⟨ta⟩-s⟨ā⟩m⟨rā⟩jya⟨Page 2r⟩⟨8⟩sya pautra⟨ḥ⟩ tad-anuśayita-¿pitr̥guṇavva-sampannasya? śrī-sa⟨9⟩rvva-lokāśraya-mah⟨ā⟩r⟨ā⟩jasya putra⟨ḥ⟩ śakra Iv⟨ā⟩pratihata-śā⟨10⟩san(o) ravir iva tejasv⟨ī⟩ ¿ma(thapa)? Iva man⟨o⟩-nandana-ka(ra)⟨ḥ⟩ (nārā)yaṇa ⟨11⟩ ◯Iva śrīm⟨ā⟩N śrī-viṣṇuvarddhana-mah⟨ā⟩rāja⟨ḥ⟩ parama⟨12⟩-brah⟨m⟩aṇya⟨ḥ⟩ ⟨ājñāpayati⟩

yath⟨ā⟩ viditam astu vo ⟨’⟩smā(bh)i⟨ḥ⟩ vaṁgipura-va⟨13⟩stavy⟨āya⟩ ⟨kāṇva⟩-⟨g⟩otr⟨ā⟩ya ⟨taittirīyāya⟩ ⟦(ndiśa)⟧⟨⟨na⟨nd⟩iśa⟩⟩(r)mma(ṇa?)⟨ḥ⟩ (putr)⟨ā⟩ya (d)u⟨14⟩(rgganandisarmma?)ṇa⟨ḥ⟩ ⟨pautrāya⟩ nandi⟨ś⟩a⟨r⟩mmaṇ⟨e⟩ ⟨’⟩sm⟨ā⟩bh⟨i⟩⟨r⟩ nn⟨ā⟩tav⟨ā⟩⟨Page 2v⟩⟨15⟩ḍi-viṣaye koṇḍakaḻipḻo(la) ⟨⟨n(ā?)⟩⟩ma{ma} grām(e grāmasya) ⟨16⟩ ⟨Āgneyyān diśi⟩ p⟨ū⟩⟨r⟩vva⟨t⟩a⟨ḥ⟩ kuṟikiyuru kaṟuru panta s⟨ī⟩⟨17⟩m⟨ā⟩⟨.⟩ dakṣiṇata⟨ḥ⟩ ⟨śilā⟩ s⟨ī⟩m⟨ā⟩⟨.⟩ pa⟨ś⟩cimata⟨ḥ⟩ ⟨śilā⟩ s⟨ī⟩m⟨ā⟩⟨.⟩ Ut⟨t⟩arata⟨ḥ⟩⟨18⟩◯ koṇḍakaḻipḻo(la) pa⟨⟨ḍa⟩⟩kaṁ(ḷu)ru panta s⟨ī⟩m⟨ā⟩⟨.⟩ Et(e)⟨19⟩ṣ⟨āṁ⟩ madhye ⟨dvā⟩daśa-kodrava-khaṇḍik⟨ā⟩v⟨ā⟩pa-kṣetra⟨ṁ⟩ prava(r)ddhamā⟨20⟩na-vijaya-rājya-saṁvatsare pañca ⟨varṣe⟩ (pra)(varttamā?)⟨21⟩ne candra-grahaṇa-nimitte s⟨o⟩[da](ka-pū?)[rvvaṁ mātā-pi]tr(o)⟨Page 3r⟩⟨22⟩r ā(t)manaś ca ⟨s⟩va-puṇy⟨ā⟩v⟨ā⟩ptaye {ta} datta⟨ṁ⟩⟨.⟩ Uktañ ca bhaga⟨va⟩tā vy(ā)s(e)⟨23⟩na

1. Anuṣṭubh

bahubhir vvasudhā bhukt⟨ā⟩

bahubhiś cānupālitā

yasya yasya ⟨24⟩ yad⟨ā⟩ bhūmi⟨ḥ⟩

tasya ⟨tasya⟩ tadā ⟨ph⟩alaM

2. Anuṣṭubh

sva-dattāṁ ⟨para-dattāṁ⟩ v⟨ā⟩

yo haret⟨a⟩ vasundharā⟨ṁ⟩

⟨25⟩ ◯ṣaṣṭi-va⟨rṣ⟩a-sahasrāṇi

viṣ⟨ṭh⟩āyā⟨ṁ⟩ jā⟨ya⟩te kr̥miḥ

3. Anuṣṭubh

⟨26⟩ sva⟨n dātuṁ⟩ sumaha⟨c cha⟩⟨k⟩yaṁ

duḥ⟨kh⟩am anyasya pālana⟨ṁ⟩

d⟨ā⟩naṁ vā pāla⟨27⟩na⟨ṁ⟩ veti

d⟨ā⟩⟨nā⟩⟨c chre⟩yo ⟨’⟩n⟨u⟩p⟨ā⟩la⟨na⟩M

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⟨Page 1v⟩ ⟨1⟩ svasti⟨.⟩ śrīm¿ā?⟨a⟩tā⟨ṁ⟩ sakala-bhuvana-saṁst¿u?⟨ū⟩yamāna-mānavya-sagotr¿a?⟨ā⟩⟨2⟩ṇā⟨ṁ⟩ hāriti-putr¿a?⟨ā⟩ṇā⟨ṁ⟩ māt¡ri!⟨r̥⟩-gaṇa-paripālit¿a?⟨ā⟩¿ṇa?⟨nā⟩M sv¿a?⟨ā⟩mi-ma⟨3⟩h¿a?⟨ā⟩sena-p¿a?⟨ā⟩d¿a?⟨ā⟩nuddhy¿a?⟨ā⟩tānāM bhagavan-nār¿a?⟨ā⟩ya⟨ṇa⟩-prasāda-samāsādita⟨4⟩◯-vara-⟨varāha⟩-l¿a?⟨ā⟩ñchanekṣaṇa-kṣaṇa-vaśīkr̥t¡aṇaM śeṣa!-maṇḍa⟨5⟩lānāM ¿ma?⟨A⟩śvamedh¿a?⟨ā⟩vabhr̥¿t?⟨th⟩a-sn¿a?⟨ā⟩na-pavitr¿i?⟨ī⟩kr̥ta-vapuṣā⟨6⟩M caḷukyān¿a?⟨ā⟩M kulam ala⟨ṁ⟩kariṣṇo⟨ḥ⟩ śrī-viṣṇuvarddhana-mah¿a?⟨ā⟩rāj{y}asya A⟨7⟩nanya-nr̥pati-sā¿th?⟨dh⟩¿a?⟨ā⟩raṇa-guṇa-traya-sampādi⟨ta⟩-s¿a?⟨ā⟩m¿r̥?⟨rā⟩jya⟨Page 2r⟩⟨8⟩sya pautra¿ya?⟨ḥ⟩ tad-anuśayita-¿pitr̥guṇavva-sampannasya? śrī-sa⟨9⟩rvva-lokāśraya-mah¿a?⟨ā⟩r¿a?⟨ā⟩jasya putra¿ya?⟨ḥ⟩ śakra Iv¿a?⟨ā⟩pratihata-śā⟨10⟩san(o) ravir iva tejasv¿i?⟨ī⟩ ¿ma(thapa)? Iva man¿e?⟨o⟩-nandana-ka(ra)⟨ḥ⟩ (nārā)yaṇa ⟨11⟩ ◯Iva śrīm¿a?⟨ā⟩N śrī-viṣṇuvarddhana-mah¿a?⟨ā⟩rāja⟨ḥ⟩ parama⟨12⟩-brah¿v?⟨m⟩aṇya⟨ḥ⟩ ⟨ājñāpayati⟩

yath¿a?⟨ā⟩ viditam astu vo ⟨’⟩smā(bh)i⟨ḥ⟩ vaṁgipura-va⟨13⟩stavy¡a!⟨āya⟩ ¡khaṇva!⟨kāṇva⟩-¿gh?⟨g⟩otr¿a?⟨ā⟩ya ¡tahitri⟦(na?)⟧⟨⟨ya⟩⟩!⟨taittirīyāya⟩ ⟦(ndiśa)⟧⟨⟨na¿ṇḍ?⟨nd⟩iśa⟩⟩(r)mma(ṇa?)⟨ḥ⟩ (putr)¿(a)?⟨ā⟩ya (d)u⟨14⟩(rgganandisarmma?)ṇa⟨ḥ⟩ ¡pauvutraya!⟨pautrāya⟩ nandi¿s?⟨ś⟩a⟨r⟩mmaṇ¿a?⟨e⟩ ⟨’⟩sm¿a?⟨ā⟩bh¿e?⟨i⟩⟨r⟩ nn¿a?⟨ā⟩tav¿a?⟨ā⟩⟨Page 2v⟩⟨15⟩ḍi-viṣaye koṇḍakaḻipḻo(la) ⟨⟨n(ā?)⟩⟩ma{ma} grām(e grāmasya) ⟨16⟩ ¿Akneyantisi?⟨Āgneyyān diśi⟩ p¿u?⟨ū⟩⟨r⟩vva¿d?⟨t⟩a⟨ḥ⟩ kuṟikiyuru kaṟuru panta s¿i?⟨ī⟩⟨17⟩m¿a?⟨ā⟩⟨.⟩ dakṣiṇata⟨ḥ⟩ ¡sila!⟨śilā⟩ s¿i?⟨ī⟩m¿a?⟨ā⟩⟨.⟩ pa¿c?⟨ś⟩cimata⟨ḥ⟩ ¿sila?⟨śilā⟩ s¿i?⟨ī⟩m¿a?⟨ā⟩⟨.⟩ Ut⟨t⟩arata⟨ḥ⟩⟨18⟩◯ koṇḍakaḻipḻo(la) pa⟨⟨ḍa⟩⟩kaṁ(ḷu)ru panta s¿i?⟨ī⟩m¿aḥ?⟨ā⟩⟨.⟩ Et(e)⟨19⟩ṣ¿a?⟨āṁ⟩ madhye ¿tva?⟨dvā⟩daśa-kodrava-khaṇḍik¿a?⟨ā⟩v¿a?⟨ā⟩pa-kṣetra⟨ṁ⟩ prava(r)ddhamā⟨20⟩na-vijaya-rājya-saṁvatsare pañca ¡varuṣe!⟨varṣe⟩ (pra)(varttamā?)⟨21⟩ne candra-grahaṇa-nimitte s¿e?⟨o⟩[da](ka-pū?)[rvvaṁ mātā-pi]tr(o)⟨Page 3r⟩⟨22⟩r ā(t)manaś ca ¿ś?⟨s⟩va-puṇy¿a?⟨ā⟩v¿a?⟨ā⟩ptaye {ta} datta¡ḥ!⟨ṁ⟩⟨.⟩ Uktañ ca bhaga⟨va⟩tā vy(ā)s(e)⟨23⟩na

1. Anuṣṭubh

bahubhir vvasudhā bhukt¿a?⟨ā⟩

bahubhiś cānupālitā

yasya yasya ⟨24⟩ yad¿a?⟨ā⟩ bhūmi⟨ḥ⟩

tasya ⟨tasya⟩ tadā ¿p?⟨ph⟩alaM

2. Anuṣṭubh

sva-dattāṁ ⟨para-dattāṁ⟩ v¿a?⟨ā⟩

yo haret¿i?⟨a⟩ vasundharā⟨ṁ⟩

⟨25⟩ ◯ṣaṣṭi-va¿ruṣ?⟨rṣ⟩a-sahasrāṇi

viṣ¿ṭ?⟨ṭh⟩āyā⟨ṁ⟩ jā⟨ya⟩te kr̥miḥ

3. Anuṣṭubh

⟨26⟩ sva¿dandā?⟨n dātuṁ⟩ sumaha¡⟨T⟩ śa!⟨c cha⟩¿kh?⟨k⟩yaṁ

duḥ¿k?⟨kh⟩am anyasya pālana⟨ṁ⟩

d¿a?⟨ā⟩naṁ vā pāla⟨27⟩na⟨ṁ⟩ veti

d¿a?⟨ā⟩⟨nā⟩¡chre!⟨c chre⟩yo ⟨’⟩n¿a?⟨u⟩p¿a?⟨ā⟩la⟨na⟩M

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Apparatus

Plates

⟨4⟩ -vaśīkr̥t¡aṇaM śeṣa!-maṇḍa⟨5⟩lānāM • NR suggests the emendation -vaśīkr̥tāśeṣārāti-maṇḍalānām. However, this form does not seem to occur in related grants. In later grants of the dynasty, -vaśīkr̥tārāti-maṇḍalānām is standard, while several grants issued by the first few generations of rulers have -vaśīkr̥tāśeṣa-mahībhr̥tām or -vaśīkr̥tāśeṣa-mahīkṣitām. The two phrases seem to be confounded here.

⟨7⟩ -sāth¿a?⟨ā⟩raṇa- ⬦ -sā¿ya?⟨dhā⟩raṇa- NR • This must be an error of the Devanagari typesetter in NR’s edition. — ⟨7⟩ guṇa-traya • It may be better to emend this to guṇasya śakti-traya; see note to the translation.

⟨8⟩ pautra¿ya?⟨aḥ⟩ ⬦ pautrāya NR. — ⟨8⟩ -anuśapita- ⬦ -anuśapita- NR • A Devanagari typesetting error. — ⟨8⟩ ¿pitr̥guṇavva-sampannasya? ⬦ pitr̥guṇ¿avva?⟨aiś ca⟩ sampannasya NR • NR’s emendation (in fact pitr̥guṇaiṣca, clearly a typographic mistake) renders the text intelligible, but has no parallel in related grants. Several of these (e.g. the Nutulapaṟu grant and London plates of Maṁgi Yuvarāja) describe Maṁgi with the words samatiśayita-pitr̥-guṇa-śakti-sampanna, where I prefer to emend to -guṇaḥ, separating this phrase from the next. It is very likely that something much the same was intended here.

⟨9⟩ putra⟨ḥ⟩ ya⟨ḥ⟩ ⬦ putra⟨ḥ⟩{ya} NR • I do not find ya superfluous; assuming that yaḥ was intended, this is a perfectly normal way to connect to the subsequent string of qualifiers for the reigning king. However, if the received reading is indeed pautraya in the previous line, then it is also possible that the dative forms pautrāya and putrāya had been intended here, incorrectly, to describe the king.

⟨10⟩ ¿ma(thapa)? ⬦ ¿mataya?⟨manmatha⟩ NR • NR’s tentative emendation (printed manmadha, a Devanagari typo) does not seem satisfactory. In the received text, the second character may be ta but looks more like tha. The third character is definitely not ya; in addition to a misshapen pa, it could be a misshapen ca. Related grants sometimes compare the king to the moon in similar phrase, compare śaśalāñchanasyeva sakala-jagan-mano-nayanānandana-karasya (of Viṣṇuvardhana I in the Niḍupaṟu grant of Jayasiṁha I) and candra Iva sarvva-jana-mano-nayana-nandanaḥ (of Jayasiṁha II in the Cendaṟa grant of Jayasiṁha II). Being immediately subsequent to a comparison to the sun (as in the second parallel cited here) also makes the moon likely here, and the word kara could well have been used punningly if the object of the comparison were indeed the moon. My best guess at the composer’s intent is therefore mr̥gāṅka, but since this presumes an egregious scribal mistake, I do not make the emendation in the text. Emending to mādhava would be less invasive, but inferior in the context.

⟨12⟩ ⟨ājñāpayati⟩ • The text omitted here may well have been longer. NR only notes that “some portion seems to be missing” at this point. — ⟨12⟩ yath¿a?⟨ā⟩ ⬦ ya¿dhe?⟨thā⟩ NR.

⟨13⟩ ¡khaṇva!⟨kāṇva⟩- • The ARIE reporter reads the gotra as khaṇḍi and emends to kauṇḍinya. I concur with NR that it is khaṇva. — ⟨13⟩ ¡tahitri⟦(na?)⟧⟨⟨ya⟩⟩!⟨taittirīyāya⟩ ⟦(ndiśa)⟧⟨⟨na¿ṇḍ?⟨nd⟩iśa⟩⟩(r)mma(ṇa?)⟨ḥ⟩ (putr)¿(a)?⟨ā⟩ya ⬦ ¿tahitriya?⟨taittirīya⟩-naṇḍiśarmmaṇa⟨ḥ⟩ putr¿a?⟨ā⟩ya NR • In addition to the anomalies, this locus is confusing because of the descenders of stu and smā in the line above, the presence of scribal correction, and the faintness of the estampage. I am fairly certain that originally, tahitri was followed by nandi and a now illegible character that may have been śa, but also ṣa or ma. The first two of these were probably beaten out and replaced, lower down, by yana. The third, at the same height (and extending above and below the pre-correction character) was replaced by ṇḍi instead of the expected ndi. The śa after this is very faint and may also have been deleted or re-inscribed shallowly. After that, mma is positioned higher. Of the following ṇa, only the faintest trace is discernible in the estampage, and most of pu is also indistinct. — ⟨13⟩ (d)u⟨14⟩(rgganandisarmma?)ṇa⟨ḥ⟩ ⬦ (du)⟨14⟩[****][4*]ṇa⟨ḥ⟩ NR • My reading of the name is extremely tentative and partly conjectural, see also the commentary. The name may have been deleted in the original. Of the first character in line 14, only a headmark and part of an arc from the top of the body remain. These are consistent with reading g, and since the headmark is raised, a subscript consonant is likely. Of the following character, the headmark is distinct and the vestiges of the body imply na. Next, part of a headmark and a dependent i remain, but nothing of the body. Of the following character, there is again a largely discernible headmark and some vestiges of the body, from which sa is slightly more likely than śa (cf. the spelling of the next name in the line), but many other readings could be possible. The vestiges of the next character strongly suggest rm, and in any case, śarmma or sarmma is certainly expected here in the context. The following ṇa is pristine.

⟨14⟩ ¡pauvutraya!⟨pautrāya⟩ • I wonder if putrāya was in fact intended here and pautrāya in the previous line. In that case, the sequence of grandfather and father would be more standard, and we would have (partly) identical names for the grandfather and grandson rather than, unusually, for the father and son. — ⟨14⟩ [’]sm¿a?⟨ā⟩bh¿e?⟨i⟩⟨r⟩ nn¿a?⟨ā⟩tav¿a?⟨ā⟩⟨Page 2v⟩⟨15⟩ḍi- ⬦ [’]sm¿a?⟨ai⟩ ¿bh?⟨p⟩enn¿a?⟨ā⟩tav¿a?⟨ā⟩⟨Page 2v⟩⟨15⟩¿ḍh?⟨ḍ⟩i- NR • The ARIE reporter gives the name of the district as (penn)atavāḍi. Although my emendation results in two iterations of asmābhiḥ in the sentence, given the typical formulation of related grants I am certain that NR’s emendation is inappropriate. No related charters use asmai in such a context, while many put asmābhiḥ here. The district names Nātavāḍi and Pennātavāḍi are both attested and may be identical or the latter may be an extension of the former.

⟨15⟩ koṇḍakaḻipḻola • NR’s accompanying text uses “Koṇḍakariplola” in transliteration, while his edition in a mixture of Devanagari and Telugu script shows “कोण्डक ఱిपो లుल”, which I take to be a typographic approximation of koṇḍakaṟipḻola. See also the second instance of the name in line 18. The actual reading begins beyond doubt with koṇḍakaḻipḻo. The last character’s body is shaped like that of la, but it completely lacks the tail curving back and down above the body. The tail is present in all instances of la except for the two occurrences of this name here and in line 18 below. As it is, the received character could be read as ba in related inscriptions of a slightly later time, but again, all instances of ba in the present inscription differ from it in that they have a closed box for a body. — ⟨15⟩ ⟨⟨n(ā?)⟩⟩ma{ma} ⬦ n¿a?⟨ā⟩ma{ma} NR • The narrow nā (or perhaps na) is almost certainly a subsequent insertion; if the vowel marker is present, it is close to the stem and faint. The second ma may have been deleted in the original or redundant as judged by NR. It also seems possible that mahā- had been intended. — ⟨15⟩ grām(e grāmasya) ⬦ grāma[***][3*] NR • The locus is damaged, but my reading is reasonably confident.

⟨16⟩ p¿u?⟨ū⟩⟨r⟩vva¿d?⟨t⟩a⟨ḥ⟩ • In the character da, there are two dots placed to the left and right of the stem, just above the body. They may be a scribal mark indicating an error (though why this one error out of dozens?), or possibly a very strange manner of inserting a visarga subsequently. — ⟨16⟩ kuṟikiyuru ⬦ kuṟikiyūru NR • NR’s article uses “Krokiyuru”, but his edition’s text is correct. — ⟨16⟩ kaṟuru ⬦ kaṟūru NR.

⟨18⟩ koṇḍakaḻipḻola • See the note on this word in line 15 above. For this instance, NR’s mixture of Devanagari and Telugu characters seems to read koṇḍakaṟipoṭila. — ⟨18⟩ pa⟨⟨ḍa⟩⟩kaṁ(ḷu)ru ⬦ padakaṁkūru NR • The last character is rather awkward, but I am fairly confident of its reading. Compare also the village Paḷaṁkalūru granted in the Paḷaṁkalūru grant of Amma II and located near Nandigāma, the findspot of the present plates.

⟨20⟩ (pra)(varttamā?)⟨21⟩ne ⬦ prava(rddhamā)⟨21⟩ne NR • I am very unhappy with this word and guess tentatively. Interestingly, the previous (and expected) instance of pravarddhamāna is right above this one. After the unclear but fairly certain pra (below and slightly to the right of the pra above), we have a plausible va (alternatively: ca, bha, below and a hair to the left of the rddha of the previous line), and at the end, a very likely ma (though probably not mā, below and a hair to the right of the mā above). There is nothing discernible between the possible va and the possible ma, and NR’s rddha would have to have been much compressed to fit here. My alternative rtta would also have to have been compressed, but a faint stroke to the left of tro in the next line may be the remnant of a subscript t. Reading pravarttamāne would also eliminate the redundancy with the earlier pravarddhamāna, but the usage is strange.

⟨21⟩ s¿e?⟨o⟩[da](ka-pū?)[rvvaṁ mātā-pi]tr(o)° ⬦ sodaka-pūrvvaṁ (mātā-pitro)° NR • The characters marked here as lost and supplied are completely invisible in the estampage.

⟨22⟩ bhaga⟨va⟩tā ⬦ bhagavatā NR.

⟨23⟩ bhukt¿a?⟨ā⟩ • Although this word occurs in grants of Pulakeśin II, all Eastern Cālukya grants except the pre-royal Sātārā plates of Viṣṇuvardhana I use this stanza with dattā.

⟨25⟩ jā⟨ya⟩te ⬦ jāyate NR.

⟨27⟩ d¿a?⟨ā⟩⟨nā⟩¡chre!⟨c chre⟩yo ⬦ ¿da?⟨dānāT⟩dhke yo NR • I assume that dhke in NR’s edition must be a typo for cchre or chre.

Translation

Plates

⟨1–12⟩ The grandson of His Majesty King (mahārāja) Viṣṇuvardhana (II), who attained sovereignty through his triad of virtues in which he was quite beyond other kings¹ and who was eager to adorn the lineage of the majestic Caḷukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hāriti,² who are protected by the band of Mothers, who were deliberately appointed (to kingship) by Lord Mahāsena, to whom ⟨all kings⟩³ instantaneously submit at the [mere] 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 (avabhr̥tha) of the Aśvamedha sacrifice; the son of His Majesty King (mahārāja) Vijayasiddhi (Maṅgi Yuvarāja), ¿who surpasses the virtues of his father, and who is endowed with [the three] power[s]?:⁴ His Majesty the supremely pious King (mahārāja) Viṣṇuvardhana (III)—whose command is as incontrovertible as that of Śakra, who blazes like the sun, who gladdens the mind like ¿the moon {with its rays}?⁵ and who is as majestic as Nārāyaṇa {possesses Śrī}—⟨commands as follows⟩

⟨12–23⟩ To wit: let it be known to you that to Nandiśarman, a resident of Vaṁgipura of the ¿Kāṇva?⁶ gotra and the Taittirīya [school], son of Nandiśarman and grandson of Du¿rganandiśarma?n,⁷ we have given, at the village named Koṇḍakaḻipḻola in Nātavāḍi district (viṣaya), in the southeastern direction of the village—To the east, the border is ¿the road between? Kuṟikiyuru and Kaṟuru.⁸ To the south, the border is ¿a (demarcation) stone?. To the west, the border is ¿a (demarcation) stone?. To the north, the border is ¿the road between? Koṇḍakaḻipḻola and Padakaṁkūru—in the midst of these [boundaries], a field (sufficient) for sowing twelve khaṇḍikās of kodrava seed in order to acquire merit (puṇya) for our mother and father and ourselves, in ¿the course of?⁹ the year that is the fifth year of our progressive victorious reign, on the occasion of an eclipse of the moon [the donation being] sanctified by (a libation of) water. The reverend Vyāsa too has said:

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

He who would seize land, whether given by himself or by another, shall be born as a worm in faeces for sixty thousand years.

It is possible (i.e. easy) to give away what is yours, [even if it is] a great thing; [but] it is hard to preserve that [given away] by another. [When it comes to] the question, “donation or preservation [of previous grants]?”—[the answer is that] preservation is superior to donation.

Commentary

⟨13–14⟩ The name partly lost here may have been durgganandiśarmmaṇaḥ. This name occurs in the Uccāti grant of Jayasiṁha I found together with the present grant (and perhaps originally issued to members of a single family), and the name Dugamaḍiśarman in the Cendaṟa grant of Jayasiṁha II (also found together) may be a variant or corruption of the same name, as also observed by NR. The donee of the latter grant is Dugamaḍiśarman of Vaṅgipaṟu and of the Kāṇva gotra (though an Āpastamba), son of Maḍiśarman and grandson of Dugamaḍiśarman. Assuming that the present donee is Nandiśarman, son of Durganandiśarman and grandson of Nandiśarman (see also the apparatus note to putraya in this line), it is tempting to speculate that the present donee is the son of the donee of the Cendaṟa grant.

Bibliography

Reported in ARIE 1997–98, p. 18, appendices A/1997-98, № 4 without discussion of details. Edited from the original plates by N. Ramesan (1988, № C), without facsimiles and without translation. The present edition by Dániel Balogh is based on estampages preserved at the ASI, Mysore, collated with Ramesan’s edition. Minor errors in the printed edition are not shown in the apparatus.

Primary

[NR] Ramesan, N. 1988. “Three Eastern Chālukyan copper plate grants from Nandigāma.” In: Epigraphia Āndhrica vol. V. Edited by N. Mukunda Rao. Epigraphical series 19. Hyderabad: Govt. of Andhra Pradesh, pp. 18–29.

Secondary

ARIE 1997–98. Annual report on Indian epigraphy for 1997-98. Edited by T. S. Ravishankar. New Delhi: Archaeological Survey of India, 2011. Page 18, appendixes A/1997-98, item 4.

Notes

1. I do not know what triad of virtues (guṇa-traya) may have been intended here. Finding no similar phrase in related grants, I suspect that this may be a scribal omission (see the apparatus to line 7). With the emendation I suggest there, the meaning would be “whose virtues were quite beyond other kings and who attained sovereignty through the triad of his powers.”
2. The phrase “who attained kingship by the grace of Kauśikī’s boon” is practically universal at this point and was probably omitted here out of neglect.
3. See the apparatus to line 4 for the tentative restoration that I translate here.
4. See the apparatus to line 8 for the tentative restoration that I translate here.
5. See the apparatus to line 10.
6. See the apparatus to line 13.
7. The name is mostly lost. The father and grandfather may have been mixed up by the scribe. See also the commentary and the apparatus to lines 13 and 14.
8. Here and below in connection to Koṇḍakaḻipḻola and Padakaṁkūru, I assume without complete confidence that panta is a form of Sanskrit patha or pathin. The same form occurs in the Nutulapaṟu grant of Maṅgi Yuvarāja in association of a (probable) village name. The form panthaḥ is used with a village name (explicitly specified as a village) in the Pamiḍimukkala plates (set 2) of Viṣṇuvardhana II and the Peddāpurappāḍu plates (set 3) of Viṣṇuvardhana II, where it is distinguished from a rathyā-mārgaḥ.
9. See the apparatus to line 20 for my doubts concerning the reading of this phrase.

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<pb n="2v" break="no"/><lb n="15" break="no"/>ḍi-viṣaye koṇḍakaḻipḻo<unclear reason="eccentric_ductus">la</unclear> <add place="inline">n<unclear cert="low">ā</unclear></add>ma<surplus>ma</surplus> grām<unclear>e grāmasya</unclear> <lb n="16"/><choice><sic>Akneyantisi</sic><corr>Āgneyyān diśi</corr></choice> p<choice><sic>u</sic><corr>ū</corr></choice><supplied reason="omitted">r</supplied>vva<choice><sic>d</sic><corr>t</corr></choice>a<supplied reason="omitted">ḥ</supplied> <foreign xml:lang="tel-Latn">kuṟikiyuru kaṟuru panta</foreign> s<choice><sic>i</sic><corr>ī</corr></choice><lb n="17" break="no"/>m<choice><sic>a</sic><corr>ā</corr></choice><supplied reason="subaudible">.</supplied> dakṣiṇata<supplied reason="subaudible">ḥ</supplied> <choice><orig>sila</orig><reg>śilā</reg></choice> s<choice><sic>i</sic><corr>ī</corr></choice>m<choice><sic>a</sic><corr>ā</corr></choice><supplied reason="subaudible">.</supplied> pa<choice><sic>c</sic><corr>ś</corr></choice>cimata<supplied reason="subaudible">ḥ</supplied> <choice><sic>sila</sic><corr>śilā</corr></choice> s<choice><sic>i</sic><corr>ī</corr></choice>m<choice><sic>a</sic><corr>ā</corr></choice><supplied reason="subaudible">.</supplied> Ut<supplied reason="omitted">t</supplied>arata<supplied reason="subaudible">ḥ</supplied> <lb n="18" break="no"/><space type="binding-hole"/> <foreign xml:lang="tel-Latn">koṇḍakaḻipḻo<unclear reason="eccentric_ductus">la</unclear> pa<add place="below">ḍa</add>kaṁ<unclear reason="eccentric_ductus">ḷu</unclear>ru panta</foreign> s<choice><sic>i</sic><corr>ī</corr></choice>m<choice><sic>aḥ</sic><corr>ā</corr></choice><supplied reason="subaudible">.</supplied> Et<unclear>e</unclear><lb n="19" break="no"/>ṣ<choice><sic>a</sic><corr>āṁ</corr></choice> madhye <choice><sic>tva</sic><corr>dvā</corr></choice>daśa-kodrava-khaṇḍik<choice><sic>a</sic><corr>ā</corr></choice>v<choice><sic>a</sic><corr>ā</corr></choice>pa-kṣetra<supplied reason="omitted">ṁ</supplied> prava<unclear>r</unclear>ddhamā<lb n="20" break="no"/>na-vijaya-rājya-saṁvatsare pañca <choice><orig>varuṣe</orig><reg>varṣe</reg></choice> <unclear>pra</unclear><unclear cert="low">varttamā</unclear><lb n="21" break="no"/>ne candra-grahaṇa-nimitte s<choice><sic>e</sic><corr>o</corr></choice><supplied reason="lost" evidence="previouseditor">da</supplied><unclear cert="low">ka-pū</unclear><supplied reason="lost" evidence="previouseditor">rvvaṁ mātā-pi</supplied>tr<unclear>o</unclear><pb n="3r" break="no"/><lb n="22" break="no"/>r ā<unclear reason="eccentric_ductus">t</unclear>manaś ca <choice><sic>ś</sic><corr>s</corr></choice>va-puṇy<choice><sic>a</sic><corr>ā</corr></choice>v<choice><sic>a</sic><corr>ā</corr></choice>ptaye <surplus>ta</surplus> datta<choice><orig>ḥ</orig><reg>ṁ</reg></choice><supplied reason="subaudible">.</supplied> Uktañ ca bhaga<supplied reason="omitted">va</supplied>tā vy<unclear>ā</unclear>s<unclear>e</unclear><lb n="23" break="no"/>na

</p>

<l n="a">bahubhir vvasudhā bhukt<choice><sic>a</sic><corr>ā</corr></choice></l>

<l n="b">bahubhiś cānupālitā</l>

<l n="c">yasya yasya<lb n="24"/>yad<choice><sic>a</sic><corr>ā</corr></choice> bhūmi<supplied reason="omitted">ḥ</supplied></l>

<l n="d">tasya <supplied reason="omitted">tasya</supplied> tadā <choice><sic>p</sic><corr>ph</corr></choice>alaM</l>

</lg>

<l n="a">sva-dattāṁ <supplied reason="omitted">para-dattāṁ</supplied> v<choice><sic>a</sic><corr>ā</corr></choice></l>

<l n="b">yo haret<choice><sic>i</sic><corr>a</corr></choice> vasundharā<supplied reason="omitted">ṁ</supplied></l>

<l n="c"><lb n="25"/><space type="binding-hole"/>ṣaṣṭi-va<choice><sic>ruṣ</sic><corr>rṣ</corr></choice>a-sahasrāṇi</l>

</lg>

<l n="a"><lb n="26"/>sva<choice><sic>dandā</sic><corr>n dātuṁ</corr></choice> sumaha<choice><orig><supplied reason="omitted">T</supplied> śa</orig><reg>c cha</reg></choice><choice><sic>kh</sic><corr>k</corr></choice>yaṁ</l>

<l n="b">duḥ<choice><sic>k</sic><corr>kh</corr></choice>am anyasya pālana<supplied reason="omitted">ṁ</supplied></l>

</lg>

</div>

</div>

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

<lem>-vaśīkr̥t<orig>aṇaM śeṣa</orig>-maṇḍa<lb n="5" break="no"/>lānāM</lem>

<note>NR suggests the emendation <foreign>-vaśīkr̥tāśeṣārāti-maṇḍalānām</foreign>. However, this form does not seem to occur in related grants. In later grants of the dynasty, <foreign>-vaśīkr̥tārāti-maṇḍalānām</foreign> is standard, while several grants issued by the first few generations of rulers have <foreign>-vaśīkr̥tāśeṣa-mahībhr̥tām</foreign> or <foreign>-vaśīkr̥tāśeṣa-mahīkṣitām</foreign>. The two phrases seem to be confounded here.</note>

</app>

<note>This must be an error of the Devanagari typesetter in NR's edition.</note>

</app>

<lem>guṇa-traya</lem>

<note>It may be better to emend this to <foreign>guṇasya śakti-traya</foreign>; see note to the translation.</note>

</app>

<lem>pautra<choice><sic>ya</sic><corr>aḥ</corr></choice></lem>

<rdg source="bib:Ramesan1988_01">pautrāya</rdg>

</app>

<lem>-anuśapita-</lem>

<rdg source="bib:Ramesan1988_01">-anuśapita-</rdg>

<note>A Devanagari typesetting error.</note>

</app>

<lem><sic>pitr̥guṇavva-sampannasya</sic></lem>

<rdg source="bib:Ramesan1988_01">pitr̥guṇ<choice><sic>avva</sic><corr>aiś ca</corr></choice> sampannasya</rdg>

<note>NR's emendation (in fact <foreign>pitr̥guṇaiṣca</foreign>, clearly a typographic mistake) renders the text intelligible, but has no parallel in related grants. Several of these (e.g. the <ref target="DHARMA_INSVengiCalukya00014.xml">Nutulapaṟu grant</ref> and <ref target="DHARMA_INSVengiCalukya00048.xml">London plates</ref> of Maṁgi Yuvarāja) describe Maṁgi with the words <foreign>samatiśayita-pitr̥-guṇa-śakti-sampanna</foreign>, where I prefer to emend to <foreign>-guṇaḥ</foreign>, separating this phrase from the next. It is very likely that something much the same was intended here.</note>

</app>

<lem>putra<supplied reason="omitted">ḥ</supplied> ya<supplied reason="omitted">ḥ</supplied></lem>

<rdg source="bib:Ramesan1988_01">putra<supplied reason="omitted">ḥ</supplied><surplus>ya</surplus></rdg>

<note>I do not find <foreign>ya</foreign> superfluous; assuming that <foreign>yaḥ</foreign> was intended, this is a perfectly normal way to connect to the subsequent string of qualifiers for the reigning king. However, if the received reading is indeed <foreign>pautraya</foreign> in the previous line, then it is also possible that the dative forms <foreign>pautrāya</foreign> and <foreign>putrāya</foreign> had been intended here, incorrectly, to describe the king.</note>

</app>

<lem><sic>ma<unclear reason="eccentric_ductus">thapa</unclear></sic></lem>

<rdg source="bib:Ramesan1988_01"><choice><sic>mataya</sic><corr>manmatha</corr></choice></rdg>

<note>NR's tentative emendation (printed <foreign>manmadha</foreign>, a Devanagari typo) does not seem satisfactory. In the received text, the second character may be <foreign>ta</foreign> but looks more like <foreign>tha</foreign>. The third character is definitely not <foreign>ya</foreign>; in addition to a misshapen <foreign>pa</foreign>, it could be a misshapen <foreign>ca</foreign>. Related grants sometimes compare the king to the moon in similar phrase, compare <foreign>śaśalāñchanasyeva sakala-jagan-mano-nayanānandana-karasya</foreign> (of Viṣṇuvardhana I in the <ref target="DHARMA_INSVengiCalukya00008.xml">Niḍupaṟu grant of Jayasiṁha I</ref>) and <foreign>candra Iva sarvva-jana-mano-nayana-nandanaḥ</foreign> (of Jayasiṁha II in the <ref target="DHARMA_INSVengiCalukya00060.xml">Cendaṟa grant of Jayasiṁha II</ref>). Being immediately subsequent to a comparison to the sun (as in the second parallel cited here) also makes the moon likely here, and the word <foreign>kara</foreign> could well have been used punningly if the object of the comparison were indeed the moon. My best guess at the composer's intent is therefore <foreign>mr̥gāṅka</foreign>, but since this presumes an egregious scribal mistake, I do not make the emendation in the text. Emending to <foreign>mādhava</foreign> would be less invasive, but inferior in the context.</note>

</app>

<lem><supplied reason="omitted">ājñāpayati</supplied></lem>

<note>The text omitted here may well have been longer. NR only notes that <q>some portion seems to be missing</q> at this point.</note>

</app>

</app>

<lem><choice><orig>khaṇva</orig><reg>kāṇva</reg></choice>-</lem>

<note>The ARIE reporter reads the <foreign>gotra</foreign> as <foreign>khaṇḍi</foreign> and emends to <foreign>kauṇḍinya</foreign>. I concur with NR that it is <foreign>khaṇva</foreign>.</note>

</app>

<lem><choice><orig>tahitri<subst><del><unclear cert="low">na</unclear></del><add place="overstrike">ya</add></subst></orig><reg>taittirīyāya</reg></choice> <subst><del><unclear>ndiśa</unclear></del><add place="overstrike">na<choice><sic>ṇḍ</sic><corr>nd</corr></choice>iśa</add></subst><unclear>r</unclear>mma<unclear cert="low">ṇa</unclear><supplied reason="omitted">ḥ</supplied> <unclear>putr</unclear><choice><sic><unclear>a</unclear></sic><corr>ā</corr></choice>ya</lem>

<rdg source="bib:Ramesan1988_01"><choice><sic>tahitriya</sic><corr>taittirīya</corr></choice>-naṇḍiśarmmaṇa<supplied reason="omitted">ḥ</supplied> putr<choice><sic>a</sic><corr>ā</corr></choice>ya</rdg>

<note>In addition to the anomalies, this locus is confusing because of the descenders of <foreign>stu</foreign> and <foreign>smā</foreign> in the line above, the presence of scribal correction, and the faintness of the estampage. I am fairly certain that originally, <foreign>tahitri</foreign> was followed by <foreign>nandi</foreign> and a now illegible character that may have been <foreign>śa</foreign>, but also <foreign>ṣa</foreign> or <foreign>ma</foreign>. The first two of these were probably beaten out and replaced, lower down, by <foreign>yana</foreign>. The third, at the same height (and extending above and below the pre-correction character) was replaced by <foreign>ṇḍi</foreign> instead of the expected <foreign>ndi</foreign>. The <foreign>śa</foreign> after this is very faint and may also have been deleted or re-inscribed shallowly. After that, <foreign>mma</foreign> is positioned higher. Of the following <foreign>ṇa</foreign>, only the faintest trace is discernible in the estampage, and most of <foreign>pu</foreign> is also indistinct.</note>

</app>

<lem><unclear>d</unclear>u<lb n="14" break="no"/><unclear cert="low">rgganandisarmma</unclear>ṇa<supplied reason="omitted">ḥ</supplied></lem>

<note>My reading of the name is extremely tentative and partly conjectural, see also the commentary. The name may have been deleted in the original. Of the first character in line 14, only a headmark and part of an arc from the top of the body remain. These are consistent with reading g, and since the headmark is raised, a subscript consonant is likely. Of the following character, the headmark is distinct and the vestiges of the body imply <foreign>na</foreign>. Next, part of a headmark and a dependent <foreign>i</foreign> remain, but nothing of the body. Of the following character, there is again a largely discernible headmark and some vestiges of the body, from which sa is slightly more likely than <foreign>śa</foreign> (cf. the spelling of the next name in the line), but many other readings could be possible. The vestiges of the next character strongly suggest <foreign>rm</foreign>, and in any case, <foreign>śarmma</foreign> or <foreign>sarmma</foreign> is certainly expected here in the context. The following <foreign>ṇa</foreign> is pristine.</note>

</app>

<lem><choice><orig>pauvutraya</orig><reg>pautrāya</reg></choice></lem>

<note>I wonder if <foreign>putrāya</foreign> was in fact intended here and <foreign>pautrāya</foreign> in the previous line. In that case, the sequence of grandfather and father would be more standard, and we would have (partly) identical names for the grandfather and grandson rather than, unusually, for the father and son.</note>

</app>

<note>The ARIE reporter gives the name of the district as <foreign><unclear>penn</unclear>atavāḍi</foreign>. Although my emendation results in two iterations of <foreign>asmābhiḥ</foreign> in the sentence, given the typical formulation of related grants I am certain that NR's emendation is inappropriate. No related charters use <foreign>asmai</foreign> in such a context, while many put <foreign>asmābhiḥ</foreign> here. The district names Nātavāḍi and Pennātavāḍi are both attested and may be identical or the latter may be an extension of the former.</note>

</app>

<lem>koṇḍakaḻipḻola</lem>

<note>NR's accompanying text uses <q>Koṇḍakariplola</q> in transliteration, while his edition in a mixture of Devanagari and Telugu script shows <q>कोण्डक ఱిपो లుल</q>, which I take to be a typographic approximation of <foreign>koṇḍakaṟipḻola</foreign>. See also the second instance of the name in line 18. The actual reading begins beyond doubt with <foreign>koṇḍakaḻipḻo</foreign>. The last character's body is shaped like that of <foreign>la</foreign>, but it completely lacks the tail curving back and down above the body. The tail is present in all instances of <foreign>la</foreign> except for the two occurrences of this name here and in line 18 below. As it is, the received character could be read as <foreign>ba</foreign> in related inscriptions of a slightly later time, but again, all instances of <foreign>ba</foreign> in the present inscription differ from it in that they have a closed box for a body.</note>

</app>

<note>The narrow <foreign>nā</foreign> (or perhaps <foreign>na</foreign>) is almost certainly a subsequent insertion; if the vowel marker is present, it is close to the stem and faint. The second <foreign>ma</foreign> may have been deleted in the original or redundant as judged by NR. It also seems possible that <foreign>mahā-</foreign> had been intended.</note>

</app>

<lem>grām<unclear>e grāmasya</unclear></lem>

<rdg source="bib:Ramesan1988_01">grāma<gap reason="undefined" quantity="3" unit="character"/></rdg>

<note>The locus is damaged, but my reading is reasonably confident.</note>

</app>

<note>In the character <foreign>da</foreign>, there are two dots placed to the left and right of the stem, just above the body. They may be a scribal mark indicating an error (though why this one error out of dozens?), or possibly a very strange manner of inserting a <foreign>visarga</foreign> subsequently.</note>

</app>

<lem>kuṟikiyuru</lem>

<rdg source="bib:Ramesan1988_01">kuṟikiyūru</rdg>

<note>NR's article uses <q>Krokiyuru</q>, but his edition's text is correct.</note>

</app>

<lem>kaṟuru</lem>

<rdg source="bib:Ramesan1988_01">kaṟūru</rdg>

</app>

<lem>koṇḍakaḻipḻola</lem>

<note>See the note on this word in line 15 above. For this instance, NR's mixture of Devanagari and Telugu characters seems to read <foreign>koṇḍakaṟipoṭila</foreign>.</note>

</app>

<rdg source="bib:Ramesan1988_01">padakaṁkūru</rdg>

<note>The last character is rather awkward, but I am fairly confident of its reading. Compare also the village Paḷaṁkalūru granted in the <ref target="DHARMA_INSVengiCalukya00043.xml">Paḷaṁkalūru grant of Amma II</ref> and located near Nandigāma, the findspot of the present plates.</note>

</app>

<lem><unclear>pra</unclear><unclear cert="low">varttamā</unclear><lb n="21" break="no"/>ne</lem>

<rdg source="bib:Ramesan1988_01">prava<unclear>rddhamā</unclear><lb n="21" break="no"/>ne</rdg>

<note>I am very unhappy with this word and guess tentatively. Interestingly, the previous (and expected) instance of <foreign>pravarddhamāna</foreign> is right above this one. After the unclear but fairly certain <foreign>pra</foreign> (below and slightly to the right of the <foreign>pra</foreign> above), we have a plausible <foreign>va</foreign> (alternatively: <foreign>ca</foreign>, <foreign>bha</foreign>, below and a hair to the left of the <foreign>rddha</foreign> of the previous line), and at the end, a very likely <foreign>ma</foreign> (though probably not <foreign>mā</foreign>, below and a hair to the right of the <foreign>mā</foreign> above). There is nothing discernible between the possible <foreign>va</foreign> and the possible <foreign>ma</foreign>, and NR's <foreign>rddha</foreign> would have to have been much compressed to fit here. My alternative <foreign>rtta</foreign> would also have to have been compressed, but a faint stroke to the left of <foreign>tro</foreign> in the next line may be the remnant of a subscript <foreign>t</foreign>. Reading <foreign>pravarttamāne</foreign> would also eliminate the redundancy with the earlier <foreign>pravarddhamāna</foreign>, but the usage is strange.</note>

</app>

<lem>s<choice><sic>e</sic><corr>o</corr></choice><supplied reason="lost" evidence="previouseditor">da</supplied><unclear cert="low">ka-pū</unclear><supplied reason="lost" evidence="previouseditor">rvvaṁ mātā-pi</supplied>tr<unclear>o</unclear>°</lem>

<rdg source="bib:Ramesan1988_01">sodaka-pūrvvaṁ <unclear>mātā-pitro</unclear>°</rdg>

<note>The characters marked here as lost and supplied are completely invisible in the estampage.</note>

</app>

<lem>bhaga<supplied reason="omitted">va</supplied>tā</lem>

<rdg source="bib:Ramesan1988_01">bhagavatā</rdg>

</app>

<lem>bhukt<choice><sic>a</sic><corr>ā</corr></choice></lem>

<note>Although this word occurs in grants of Pulakeśin II, all Eastern Cālukya grants except the pre-royal <ref target="DHARMA_INSVengiCalukya00001.xml">Sātārā plates of Viṣṇuvardhana I</ref> use this stanza with <foreign>dattā</foreign>.</note>

</app>

<rdg source="bib:Ramesan1988_01">jāyate</rdg>

</app>

<rdg source="bib:Ramesan1988_01"><choice><sic>da</sic><corr>dānāT</corr></choice>dhke yo</rdg>

<note>I assume that <foreign>dhke</foreign> in NR's edition must be a typo for <foreign>cchre</foreign> or <foreign>chre</foreign>.</note>

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

<p n="1-12">The grandson of His Majesty King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Viṣṇuvardhana <supplied reason="explanation">II</supplied>, who attained sovereignty through his triad of virtues in which he was quite beyond other kings<note>I do not know what triad of virtues <supplied reason="explanation"><foreign>guṇa-traya</foreign></supplied> may have been intended here. Finding no similar phrase in related grants, I suspect that this may be a scribal omission (see the apparatus to line 7). With the emendation I suggest there, the meaning would be “whose virtues were quite beyond other kings and who attained sovereignty through the triad of his powers.”</note> and who was eager to adorn the lineage of the majestic Caḷukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hāriti,<note>The phrase “who attained kingship by the grace of Kauśikī’s boon” is practically universal at this point and was probably omitted here out of neglect.</note> who are protected by the band of Mothers, who were deliberately appointed <supplied reason="explanation">to kingship</supplied> by Lord Mahāsena, to whom <supplied reason="omitted">all kings</supplied><note>See the apparatus to line 4 for the tentative restoration that I translate here.</note> 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">avabhr̥tha</supplied> of the Aśvamedha sacrifice; the son of His Majesty King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Vijayasiddhi <supplied reason="explanation">Maṅgi Yuvarāja</supplied>, <seg cert="low">who surpasses the virtues of his father, and who is endowed with <supplied reason="subaudible">the three</supplied> power<supplied reason="subaudible">s</supplied></seg>:<note>See the apparatus to line 8 for the tentative restoration that I translate here.</note> His Majesty the supremely pious King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Viṣṇuvardhana <supplied reason="explanation">III</supplied>—whose command is as incontrovertible as that of Śakra, who blazes like the sun, who gladdens the mind like <seg cert="low">the moon <seg rend="pun">with its rays</seg></seg><note>See the apparatus to line 10.</note> and who is as majestic as Nārāyaṇa <seg rend="pun">possesses Śrī</seg>—<supplied reason="omitted">commands as follows</supplied></p>

<p n="12-23">To wit: let it be known to you that

to Nandiśarman, a resident of Vaṁgipura of the <seg cert="low">Kāṇva</seg><note>See the apparatus to line 13.</note> <foreign>gotra</foreign> and the Taittirīya <supplied reason="subaudible">school</supplied>, son of Nandiśarman and grandson of Du<seg cert="low">rganandiśarma</seg>n,<note>The name is mostly lost. The father and grandfather may have been mixed up by the scribe. See also the commentary and the apparatus to lines 13 and 14.</note> we have given, at the village named Koṇḍakaḻipḻola in Nātavāḍi district <supplied reason="explanation"><foreign>viṣaya</foreign></supplied>, in the southeastern direction of the village—To the east, the border is <seg cert="low">the road between</seg> Kuṟikiyuru and Kaṟuru.<note>Here and below in connection to Koṇḍakaḻipḻola and Padakaṁkūru, I assume without complete confidence that <foreign>panta</foreign> is a form of Sanskrit <foreign>patha</foreign> or <foreign>pathin</foreign>. The same form occurs in the <ref target="DHARMA_INSVengiCalukya00014.xml">Nutulapaṟu grant of Maṅgi Yuvarāja</ref> in association of a (probable) village name. The form <foreign>panthaḥ</foreign> is used with a village name (explicitly specified as a village) in the <ref target="DHARMA_INSVengiCalukya00089.xml">Pamiḍimukkala plates (set 2) of Viṣṇuvardhana II</ref> and the <ref target="DHARMA_INSVengiCalukya00096.xml">Peddāpurappāḍu plates (set 3) of Viṣṇuvardhana II</ref>, where it is distinguished from a <foreign>rathyā-mārgaḥ</foreign>.</note> To the south, the border is <seg cert="low">a <supplied reason="explanation">demarcation</supplied> stone</seg>. To the west, the border is <seg cert="low">a <supplied reason="explanation">demarcation</supplied> stone</seg>. To the north, the border is <seg cert="low">the road between</seg> Koṇḍakaḻipḻola and Padakaṁkūru—in the midst of these <supplied reason="subaudible">boundaries</supplied>, a field <supplied reason="explanation">sufficient</supplied> for sowing twelve <foreign>khaṇḍikā</foreign>s of <foreign>kodrava</foreign> seed in order to acquire merit <supplied reason="explanation"><foreign>puṇya</foreign></supplied> for our mother and father and ourselves, in <seg cert="low">the course of</seg><note>See the apparatus to line 20 for my doubts concerning the reading of this phrase.</note> the year that is the fifth year of our progressive victorious reign, on the occasion of an eclipse of the moon <supplied reason="subaudible">the donation being</supplied> sanctified by <supplied reason="explanation">a libation of</supplied> water. The reverend Vyāsa too has said:</p>

<p rend="stanza" n="1">Many <supplied reason="explanation">kings</supplied> have enjoyed the 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="2">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="3">It is possible <supplied reason="explanation">i.e. easy</supplied> to give away what is yours, <supplied reason="subaudible">even if it is</supplied> a great thing; <supplied reason="subaudible">but</supplied> it is hard to preserve that <supplied reason="subaudible">given away</supplied> by another. <supplied reason="subaudible">When it comes to</supplied> the question, “donation or preservation <supplied reason="subaudible">of previous grants</supplied>?”—<supplied reason="subaudible">the answer is that</supplied> preservation is superior to donation.

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<p n="13-14">The name partly lost here may have been <foreign>durgganandiśarmmaṇaḥ</foreign>. This name occurs in the <ref target="DHARMA_INSVengiCalukya00059.xml">Uccāti grant of Jayasiṁha I</ref> found together with the present grant (and perhaps originally issued to members of a single family), and the name Dugamaḍiśarman in the <ref target="DHARMA_INSVengiCalukya00060.xml">Cendaṟa grant of Jayasiṁha II</ref> (also found together) may be a variant or corruption of the same name, as also observed by NR. The donee of the latter grant is Dugamaḍiśarman of Vaṅgipaṟu and of the Kāṇva <foreign>gotra</foreign> (though an Āpastamba), son of Maḍiśarman and grandson of Dugamaḍiśarman. Assuming that the present donee is Nandiśarman, son of Durganandiśarman and grandson of Nandiśarman (see also the apparatus note to <foreign>putraya</foreign> in this line), it is tempting to speculate that the present donee is the son of the donee of the Cendaṟa grant.

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<p>Reported in <bibl><ptr target="bib:ARIE1997-1998"/><citedRange unit="page">18</citedRange><citedRange unit="appendix">A/1997-98</citedRange><citedRange unit="item">4</citedRange></bibl> without discussion of details. Edited from the original plates by N. Ramesan (<bibl rend="omitname"><ptr target="bib:Ramesan1988_01"/><citedRange unit="item">C</citedRange></bibl>), without facsimiles and without translation. The present edition by Dániel Balogh is based on estampages preserved at the ASI, Mysore, collated with Ramesan's edition. Minor errors in the printed edition are not shown in the apparatus.</p>

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