Penuṁbulugu grant of Amma I

Editor: Dániel Balogh.

Identifier: DHARMA_INSVengiCalukya00101.

Hand description:

Final consonants use a conspicuous tail. M (e.g. l2) is reduced and simplified; T (e.g. l7), N (e.g. l10) and rare K (l13, l42) are only slightly reduced.

Original punctuation marks are vertical bars, occasionally doubled, often (in Hand 1) with a serif at the top, which may be barely noticeable.

Anusvāra is normally a dot above the right-hand side of the character to which it belongs, but it may also be a circle, and especially from plate 4 onward it may be at headline height to the right of the character to which it belongs. One variant of the ornamental e marker, attached at the bottom left of the body but rising up to headline height on the right of the character, looks identical to the form of r̥ attached to k. The stroke for superscript repha, when combined with an i marker, is a notch in the bottom right of the circle, which may be a mere squiggle if vertical space is limited. There is an instance of rare jh in the ligature jjhi in line 49.

Language: Sanskrit.

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

Version: (c66dc65), last modified (e50dfba).

Edition

Seal

⟨1⟩ śrī-tri(bhuvanāṁkuśa)

Plates

⟨Page 1r⟩
I. Anuṣṭubh

⟨Page 1v⟩ ⟨1⟩ cakraṁ suda(rśanaṁ) śaureś

a

śakra-lokaika-pālanaṁ

b

vakrāri-dāraṇaṁ va⟨s⟩ syu(r?)

c

vvikramāś ca mude ¡tt!⟨t⟩rayaḥ|

d

svasti⟨.⟩ śrī⟨2⟩matāṁ sakala-bhuvana-saṁstūyamāna mānavya-sagotrāṇāM hāritī-putrā(ṇā)ṁ kauśik(ī-vara)-prasāda-la⟨3⟩bdha-rājyānāṁ mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānuddhyātānāṁ bhagavan-nārāyaṇa⟨4⟩-prasāda-samāsādita-vara-varāha-lāṁchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhā⟨5⟩vabhr̥tha-snāna-pavitrīkr̥ta-vapuṣāṁ calukyānāṁ kulam alaṁkariṣṇoḥ

II. Anuṣṭubh

satyāśraya-vallabhasya

a

⟨6⟩ bhrātāṣṭādaśa vatsarān

b

abhūt pūrvvaṁ kubja-viṣṇu-

c

varddhano veṁg¿ī?⟨i⟩-vallabhaḥ

d
III. Anuṣṭubh

jayasiṁha-vallabho ⟨’⟩bhū⟨7⟩t

a

triṁśatan trika-saṁyutāṁ

b

tad-bhrātendrākhya-bhaṭṭāro

c

rājā sapta dinān abhūT|

d
IV. Anuṣṭubh

navābdān viṣṇurājeto

a

jajñe maṁgi⟨8⟩-yuvarājaḥ

b

pañcaviṁśatim ato ⟨’⟩bhūj

c

jayasiṁhas trayodaśa|

d
V. Anuṣṭubh

dvaimāturānujas tasya

a

ṣaṇ māsān kokkili(ḥ)⟨9⟩(pra)bhuḥ

b
VI. Anuṣṭubh

yuddhe svānujam uccāṭya

a

viṣṇurājas tad-agra(ja)ḥ|

b

sapta¡t(t)!⟨t⟩riṁ(śa)(t samā?) (rā)j¿a?⟨ā⟩

c

rājīva-sad(r̥śānanaḥ|)

d
VII. Anuṣṭubh

⟨Page 2r⟩ ⟨10⟩ tata Ās(ī)d vijayādityo

a

(rā)jāṣṭādaśa vatsarāN

b

tato ⟨’⟩bhūd{d} viṣṇurāja⟨ḥ⟩ ṣaṭ-

c

triṁ(śata)m ¿i?⟨a⟩⟨khi⟩leśvaraḥ

d
VIII. Anuṣṭubh

ta(t-putro) ⟨11⟩ vijayādityaś

a

ca(tvāriṁśat sa)māḫ prabhuḥ|

b
IX. Anuṣṭubh

gaṁga-raṭṭa-balābhy¿o?⟨āṁ⟩ yo

a

yuddh⟨v⟩ā ni(r)jj(i)tya (ta?)d-ba(laṁ?)

b

(śi?)vālay¿a?⟨ā⟩n a(ṣṭaśa)⟨12⟩taṁ

c

kr̥tavān yuddha-saṁkhya(yā)

d
X. Anuṣṭubh

(kali-viṣṇuvarddhanā)khyas

a

tat-sūnus sārddha-vatsaraṁ

b

caturbbhir vijayādityaś

c

ca(tvāri)ṁśa(ta)⟨13⟩m asya tuK|

d
XI. Mālinī

tad-anuja-yu(varājā)d vikramāditya-nāmnaḥ

a

prabhur abhavad arāti-vrāta-tūlānilaughaḥ

b

ni(ru)⟨14⟩pama-nr̥pa-bhīmas triṁśataṁ vatsarāṇāṁ

c

nija-guṇa-gaṇa-kīrtti-vyāpta-dik-cakravālaḥ

d
XII. Śārdūlavikrīḍita

tat-putro ripu-ku(ṁbhi-kuṁbha-da?)⟨15⟩lana-pro(n)mukta-muktāphala-

a

-jyotir-bbhāsura-kha(ḍga)-rakṣita-jagat (so) ⟨’⟩rkkā(ne)gallādhipaḥ

b

veṁgī-deśa(m apā)⟨16⟩c ca(lu)kya-tilakaḥ ṣaṇ-māsam evāma(ra)-

c

-strī-saṁyoga-(sa)mutsukas (s)a vija(yā)dityaḥ pratā(p)onnataḥ(|)

d
XIII. Anuṣṭubh

(ajāyata) ⟨17⟩ sutas ta(s)ya

a

bhū-bhāro¡dd!⟨d⟩vahanana{ḥ}-kṣamaḥ

b

Am(m)arājo jayādhāro

c

dhīro d¿a?⟨ā⟩yāda-vīra-hā|

d

sa hi bhuva(n)ai(ka-vīrā)⟨18⟩(para-nāmā) (gaṇḍara)(gaṇḍa?)(ḥ rājamahendra I)ti vikhyāta-nāmadheyaḥ|

XIV. Sragdharā

(śāke yāte) ⟨’⟩(gni-veda-dvirada-parimi?)(te) (va?)⟨Page 2v⟩⟨19⟩(tsa)(re?) śrī-vr̥(ṣā)khye

a

(j)itvārīn siṁha-(la)g(n)e (śaś)i(ni gatavati tvāṣṭram ādityavāre)

b

[vaiśākhe] (ś)u(k)la-(pakṣe) (vyadh?)i[⏑⏑⏑⏑](ne?) (paṭṭa)⟨20⟩-(ba)ndhaṁ kramāptaṁ

c

cakrīvācandra(tā)ra(ṁ p)rabhur avanibhr̥tā(ṁ v)ikra(me)ṇāmma-(rājaḥ|)

d
XV. Lalitā

(śā)(sa)ti yasmin rājani nara-nr̥(ga)-nala-(nahuṣa?)⟨21⟩-(bha)rata-rāma-nibhe

ab

kr̥ta-yuga-l¿i?⟨ī⟩lāṁ dharaṇi(r) vvitanoti catus-samudra-velā-valay¿aṁ?⟨ā⟩

cd

yasya ca

XVI. Vasantatilakā

helā-v(i)kr̥ṣṭa-ka(ravāla-vi)⟨22⟩(dār)itāri-

a

-vītālakāsya-vara-vāra-¿(m)ī?⟨vi⟩lāsinīṣu|

b

pāṇḍu-prabhāsu jayinaḥ pratibiṁbiteva

c

vikrānti(r aṁsa)la⟨23⟩-(bhujā)dhyuṣitā vibhāti||

d
XVII. Drutavilambita

bala-rajo ⟨’⟩(pi?) (turaṁga-khu)roddhataṁ

a

na sahate nu niruddha-divākaraṁ

b

Atanu gaṇḍa(ra)⟨24⟩ga(ṇḍa)-mahīpater

c

ari-nr̥paḥ kuta (va)(rāṁ?) patākinīM||

d

yaś ca śiva Iva śakti-traya-saṁpanno na virūpākṣaḥ| n(ārā)⟨25⟩ya⟨ṇa⟩ Iva lakṣmī-vallabho na malināṁgaḥ| brahmeva sāma-(yo)nir nna bahu-mukhaḥ| sura-karīvānavarata-dānārdrīkr̥ta-karo na ⟨26⟩ rajo-bahulaḥ| dhanada Iva dhanī pu¿n?⟨ṇ⟩ya-janeśvaraś ca| jaladhir iva gāṁbhīryya-guṇānvito ⟨’⟩gādha-satvaś ca| dinakara Iva sad-vr̥tta-ma⟨27⟩(ṇḍala)ḥ| guha Ivāpratihata-(śa)kti(r mme)rur ivālaṁghya-mahimā| śaśīva ku(muda-vana)-dyota(nas sa sarvva-lokāśraya)⟨Page 3r⟩⟨28⟩Ity addhā⟨.⟩ tathā hi

XVIII. Sragdharā

pātālaṁ pāti dhātrī-bharam atilaghayan bhoginān tad-dharāṇāṁ

a

satyenot¿t?⟨th⟩abhya bhūmiṁ ⟨29⟩ manu-naya-carito madhya⟦ṁ vvā⟧⟨⟨maṁ⟩⟩ ¡vv!⟨vv⟩āpi lokaṁ|

b

jitvārīn kaṁ¡ṭṭ!⟨ṭ⟩akān apy anavarata-mahā-saptatantu-prapaṁcaiḥ

c

devā⟨30⟩n tat-prīti-dānair ddivam api sukhayann amma-rāj(ā)dhirājaḥ|

d
XIX. Āryā

vi(ja)yāditye (ga)tavati kāla-vaśād astam o⟨31⟩jaso rāśau|

ab

rājamahendraś candro jagad-ānandī samabhyuditaḥ|

cd

yaś ca

XX. Anuṣṭubh

bandhu-padma-vanādityaḥ

a

⟨32⟩ kāminī-jana-manmathaḥ|

b

vakrāri-bhūpa-cakrājau

c

vaivasvata-sama-prabhaḥ|

d

sa sarvva-lo⟨33⟩kāśraya-śrī-viṣṇuvarddhana-mahārājādhirāja-parameśvara-parama-bhaṭṭārakaḥ parama-bra⟨34⟩hmaṇyaḥ parama-māheśvaro mātā-pitr̥-pādānudhyātaḥ dakṣiṇa-kaṇḍeṟuvāḍi-viṣaya-ni(vā)⟨35⟩sino rāṣṭrakūṭa-pramukhān kuṭuṁbinaḥ mantri-purohita-senāpati-yuvarājādh(yakṣa?)-pra⟨36⟩bhr̥tīṁś ca rāja-pu⟨ru⟩(ṣā?)ṁ(s sa?)rvvā(n āhūyet)[th](am āj)[ñ](āpa)yati viditam astu (va)ḥ

XXI. Mālinī

(śrita-śi?)[⏑⏑](viśeṣe)⟨Page 3v⟩⟨37⟩k(auśike?) sa(t?)va-(go?)(t)r(e?)

a

prathitatara-mah(i)mn(i) prāpta-sa(t-pauruṣa)-śrīḥ

b

Abhijan¿u?⟨a⟩-maha(n)ī(ya)(s s?)(vā)(tta?)lūru⟨38⟩-prasiddhaḫ

c

prabhur eṟeyamaśarmmā dharma-varmmājaniṣṭa|

d
XXII. Anuṣṭubh

vikhyāto (ve)(nnamaryy)(ā?)khya -

a

-dvi(vedī?) tat-suto ⟨39⟩ ⟨’⟩jani(|)

b

yad-vedi-madhyam adhyāste

c

havyāya maghavānvahaM|

d
XXIII. Śārdūlavikrīḍita

tasyāsīd aravindanābh(i)-sadr̥śas sūnus satā⟨40⟩m agraṇīr

a

vvidyābhyāsa-viśeṣa-dhī-guṇa-gaṇa-tyāgābhimānonnataḥ|

b

svācārā(bha)raṇa-pra⟨41⟩galbha-janatā-saṁgrāhi-sad-bāndhavaḥ

c

śrīmac-cāmyaṇa-nāmadheya-ruciro ni(tyo)daya⟨42⟩s satyavāK|

d
XXIV. Anuṣṭubh

prabaddhādhvara-santāne|

a

veda-śāstro¡j!⟨jj⟩valīkr̥te

b

Ācāra-nirate bhā(ti)|

c

yat-ku⟨43⟩le brahma-varccasaM||

d
XXV. Anuṣṭubh

Ajasraṁ havir ādātuṁ

a

yenāhūtaś śatakratuḥ

b

śacyā sannaddha Evāste

c

(sa)⟨44⟩māruhyābhramūpatiM|

d

yasya ca

XXVI. Anuṣṭubh

prāsāda-candraśālāsu

a

pañjara-stha-śukāvaliḥ

b

apīpaṭha(d ya)thā⟨45⟩(mnā)ya(m)

c

(ā)mnāya-skhalitār¡bhbh!⟨bbh⟩akāN|

d

Api ca

XXVII. Upajāti

Ātithya-nirmmāṇa-paramparāyā(m)

a

(p)ādodakai(ẖ kardda?)⟨Page 4r⟩⟨46⟩mitam pavitraM

b

yasyājir¿e?⟨aṁ⟩ naiva sahasra-raśmir

c

nnidāgha-kāle ⟨’⟩(pi gha?)n(ī)karo(ti)|

d

yaś ca|

XXVIII. Vasantatilakā

satyā⟨47⟩śraya-prabh¡ri!⟨r̥⟩ti-tat-kula-jādhirāja-

a

-siṁhāsana-krama-gatodita-vaṁśa-jātaḥ

b

veṁ¡gg!⟨g⟩ī-viśeṣa-viṣa⟨48⟩yeśvara-rājadhānī-

c

-grāmāgrahāra-mahanīya-nija-prabhāvaḥ|

d

kiñ ca|

XXIX. Upajāti

yad-dhāmni nityan dharaṇī⟨49⟩-surāṇām

a

bhuktojjhitam bhūri sugandhi labdhvā|

b

bahir nnigartteṣu visarppi sarppir

c

ddā⟨50⟩serakā dhanyatarā bhavanti||

d

yaś ca|

XXX. Āryā

vajrendranīla-marakata-paṁkajarāgādi-vividha⟨51⟩maṇi-bhedaṁ

ab

Addhā buddhabhaṭādīn atiśay⟨y⟩āgastya Iva vetti||

cd

yaś ca bu⟨d⟩dhyā suraguruṁ ca⟨52⟩ritena manun tejasā divasakaraṁ sāreṇa meruṁ gāṁbhī⟨r⟩yyeṇāṁbhonidhiṁ kṣamayā kṣamā{ṁ}m apratihata-śa⟨53⟩ktyā śaktidhara⟨ṁ⟩ parākrameṇa cakradharaṁ rūpa-vilāsena makaraketanam ¿atiya?-jñānena śiśirakara-śikhara⟨54⟩m adhyayana-pariṇatatayā caturāna⟨na⟩m u¿s?⟨ṣ⟩anasan nītyā{ṁ} sakala-ka⟨⟨(lā?)⟩⟩}va¡t!⟨t⟩(ve?)na pūrṇa-can(d)ram ati(śa)⟨Page 4v⟩⟨55⟩yya varttate|

tasm(ai) sakala-guṇa-gaṇālaṁkr̥tāya veda-vedāṅga-pāragāya ṣaṭkarmma-niratā(ya s)uca⟨56⟩ritābharaṇāpara-nāmadheyāyāmātya-cāmyanaśarmmaṇe samasta-rājya-bhārodvaha(na)-parito(ṣ)(ā?)⟨57⟩d uttarāyaṇa-nimittena sarvva-kara-parihāram udaka-pūrvva{ṁ}m agrahārī-kr̥tya sa-grāmaṭikaṁ penuṁbu⟨58⟩lugu nāma grāmo ⟨’⟩smābhir ddatta Iti|

Asya grāmasyāvadhayaḥ pūrvvataḥ|| duggaṟe⟨59⟩nipūṇḍi-sīmaiva s¿i?⟨ī⟩ma|| Āgneyataḥ śaṁkaraṁbu-sīmaiva sīma|| dakṣiṇataḥ (nai)⟨60⟩r¿i?⟨r̥⟩tyataś ca kolaṁkulūri sīmaiva sīma|| paścimataḥ vāyavyataś ca nammūri ⟨61⟩ sīmaiva sīma|| Uttarataḥ ¡Ī!⟨i⟩śānyataś ca koṇḍayūri sīmaiva sīma|| Asyāgrahāra⟨62⟩syopari na kenacid bādhā karttavyā⟨.⟩ yaś ca bādhāṁ karoti sa paṁca-mahā-pātaka-sa(ṁyu)⟨63⟩kto bhavati| tathā coktaṁ bhagavatā vyāsena||

XXXI. Anuṣṭubh

sva-dattāṁ para-da(ttāṁ vā)

a

(yo) hare(ta vasundharāṁ)

b

[ṣa]⟨Page 5r⟩⟨64⟩ṣṭiṁ varṣa-sahasrāṇ¡āṁ!⟨i⟩

c

(v)i(ṣṭh)āyāṁ jāyate k¡ri!⟨r̥⟩miḥ||

d

yaś ca dharmmaṁ paripālayati sa sva(r)gga-(pha)⟨65⟩la-viśeṣa-bhāg bhavati⟨.⟩ tathā cok+taM||

XXXII. Anuṣṭubh

bahubhir vvasudhā dattā

a

bahubhiś cānupālitā

b

yasya yasya ⟨66⟩ yadā bhūmis

c

tasya tasya tadā phala(M)(||?)

d

[rā](ma)bhadreṇāpi dharmmaṁ kr̥tvā tad-(r)a(kṣaṇā)rt(th)aṁ dharmma-pra⟨67⟩tipālana-¿katā? bhāvi(no bhū)pālāḥ prār¡tth!⟨th⟩yante||

XXXIII. Śālinī

sarvvān e(tā)[n bhāvinaḥ pā](rtthi)vendrāN

a

⟨68⟩ ⟨bhū⟩yo bhūyo yā(ca)te rāmabhadraḥ

b

sāmānyo ⟨’⟩ya⟨ṁ⟩ dharmma-(se)[tur nnr̥](pā)ṇāṁ

c

kāle kā⟨69⟩le pālanīyo bhavadbhiḥ|

d

Ājñap(t)i⟨ḥ⟩ (ka)ṭa(ka-r)ājaḥ| mādha(va)bhaṭṭasya kāvyaM|| ⟨70⟩ koṇḍācāryyeṇa likhitaM||

tad-viṣaye r(ā)(jā vākapadra?)-[na]mmūru-nivāsino rāṣṭrakūṭa-pra⟨71⟩mukhān kuṭuṁbinas samāhūyettham ājñāpayati| tasmai (svā)mi-kumāraśarmmaṇe sa-harṣam uttarāya(ṇa)⟨72⟩-nimittena| nammūrāgney⟨y⟩ān diśi caturvvi(ṁ)śati-khaṇḍika-kodrava-bīja-vāpa-pramāṇa-kṣetraṁ (rāja)-(mānena?) ⟨Page 5v⟩ ⟨73⟩ (sarvva-ka?)[ra]-(pari?)[hā](ram u?)[daka]-(pūrvva?)[m agrahārīkr̥tyāsmābhir] (dda?)[ttam iti] (viditam astu?) [va]ḥ||

⟨74⟩ (tasya) [kṣe](tra?)-[sīmāna](ś ca?) (pūrvvataḥ) (penuṁbulu?)-(sīmaiva sīmā|) [da](kṣi)[ṇa](taḥ) [ca. 3×](r?)(i-sīmaiva sīmā|) ⟨75⟩ (paścimataḥ) [ca. 3×] (veṁggiśa?)[rmma]-(pa)nnasa| u(tta)[rata](ś ca katevu?)(||)

XXXIV. Anuṣṭubh

(mad-dattaṁ sad-dvijā)tibh(yo)

a

yo ⟨’⟩(nu)(pā?)la⟨76⟩(ya)t¿a?⟨e⟩ nr̥(pa)(ḥ?)

b

mac-chi(ro)-maku⟦(sa?)⟧⟨⟨(ṭa)⟩⟩-(nyasta)(M?)

c

tasya (rā)jña(ḫ pada)-dvaya(M)

d

(Ā)jñaptiḥ kaṭaka-rāja(ḥ|?)

Apparatus

Seal

Plates

⟨1⟩ vakrāri- ⬦ cakrāri- S • Since ca and va can look exceedingly similar, S’s reading cannot be excluded, but I prefer my reading in the context. — ⟨1⟩ va⟨s⟩ S • Here S’s reading and emendation make the best sense, but ca is also possible.

⟨4⟩ -samāsā◯dita-vara-varāha- ⬦ -samāsādimā-varā-varaha- S. — ⟨4⟩ -lāṁchanekṣaṇa-kṣaṇa- ⬦ -lāṁchanekṣaṇa- S. — ⟨4⟩ -saṁyutāṁ ⬦ -saṁyutā¿ṁ?⟨N⟩ S • S’s emendation seems unnecessary.

⟨9⟩ -sad(r̥śānanaḥ|) ⬦ -sad-varānana⟨ḥ⟩ S.

⟨10⟩ vijayādityo ⬦ vijayādityā⟨t⟩ S. — ⟨10⟩ ¿i?⟨a⟩⟨khi⟩leśvaraḥ ⬦ ileśvaraḥ S • The stanza, with the same anomaly, has an exact parallel in the Varaṇaveṇḍi grant of Bhīma II (see also the commentary). The emendation I propose is still unmetrical in spite of having the correct number of syllables, unless the composer considered a sa-vipulā to be legitimate, as implied by stanza 4. The alternative emendation triṁśataṁ maṇḍaleśvaraḥ would be metrically correct, but is much more invasive. Conversely, triṁśataṁ tamileśvaraḥ would be hardly invasive at all, but but would involve unlikely spelling and a claim not paralleled elsewhere. None of these terms ending in °eśvara are attested in Veṅgī Cālukya genealogies.

⟨11⟩ (-putro) ⬦ -suto S. — ⟨11⟩ gaṁga-raṭṭa-balābhy¿o?⟨āṁ⟩ ⬦ śagaraṭṭa-balābhyo S • Compare stanza 7 of the Varaṇaveṇḍi grant of Bhīma II. — ⟨11⟩ yuddh⟨v⟩ā ⬦ yuddhā⟨n⟩ S. — ⟨11⟩ -ba(laṁ?) (śi?)vālay¿a?⟨ā⟩n a(ṣṭaśa)⟨12⟩taṁ kr̥tavān ⬦ bala […] laya […] ⟨12⟩ kr̥tavān S.

⟨12⟩ (kali-) ⬦ śrī- S.

⟨13⟩ tuK ⬦ tu S. — ⟨13⟩ -yu(varājā)d ⬦ […]rajad S. — ⟨13⟩ -tūlānilaughaḥ ⬦ -tūlānilohaḥ S • The composer’s intent may have been -tūlānalaughaḥ. The received reading is paralleled in the Varaṇaveṇḍi grant of Bhīma II, while in the Drujjūru grant of Amma I, according to its editor (Kielhorn), an originally inscribed i was struck out in the plate to correct to a.

⟨15⟩ -pro(n)mukta- ⬦ -drāṅ-mukta- S • The body of nmu may have been corrected from ṇ, but not ṅ. — ⟨15⟩ (so) ⟨’⟩rkkā(ne)gallādhipaḥ ⬦ sorkkena galpādhipaḥ S • The epithet Arkkānegalla is not attested anywhere else, but arka may imply Vijayāditya, while ānegalla (cf. Kannada āne = elephant; galla = cheek) appears to parallel Karigalla, a style attested for Viṣṇuvardhana V and probably also for some of the earlier Viṣṇuvardhanas. The first hemistich may then be an explanation of this epithet. Note that the e of āne must be short for the metre to scan correctly. — ⟨15⟩ (apā)⟨16⟩c ⬦ adā⟨16⟩c S.

⟨18⟩ (gaṇḍara)(gaṇḍa?)(ḥ) ⬦ śaṇḍa-randaḥ S. — ⟨18⟩ ⟨’⟩(gni-?) S • S and the ARIE report agree in reading gni here, but the character is quite effaced. See also the commentary about the date. — ⟨18⟩ (-parimi?)(te) ⬦ -pati-mite S • The ARIE report agrees with S’s reading. See also the commentary about the date. — ⟨18⟩ (va?)⟨Page 2v⟩⟨19⟩(tsa)(re?) ⬦⟨Page 2v⟩⟨19⟩yāte S.

⟨19⟩ [vaiśākhe] ⬦ […] S • These characters are completely illegible at present, but the ARIE gives the month as Vaiśākha, and if there is any basis to that, then this must have been the locus where it was read. — ⟨19⟩ (ś)u(k)la-(pakṣe) ⬦ […] S • The locus is badly worn, but given the context and the ARIE’s mention of śu in the date, the reading is very probable. — ⟨19⟩ (vyadh?)i[⏑⏑⏑⏑](ne?) ⬦ […] S • At the beginning of this stretch, perhaps read/restore ‘dhyadhika? The end of this locus may have been where the ARIE reporter read kali-dina. I am unable to suggest a plausible reconstruction.

⟨20⟩ (rājaḥ|) ⬦ rāje S. — ⟨20⟩ -nala-(nahuṣa?)- ⬦ […] S.

⟨21⟩ helā-v(i)kr̥ṣṭa- ⬦ helāvakr̥ṣṭa- S. — ⟨21⟩ -(vi)⟨22⟩(dār)itāri ⬦ -vi⟨22⟩daḷi-āri S.

⟨23⟩ -(bhujā)dhyuṣitā ⬦ -bhuja-vyudito S. — ⟨23⟩ ⟨’⟩(pi?) (turaṁga-khu)roddhataṁ ⬦ […](rodhatāṁ) S.

⟨24⟩ (va)(rāṁ?) patākinīM ⬦ […] S.

⟨27⟩ -dyota(nas sa sarvva-lokāśraya) ⬦ -dyotana[…] S.

⟨28⟩ satyenot¿t?⟨th⟩abhya ⬦ satyānottabhya S.

⟨29⟩ madhya⟦ṁ vvā⟧⟨⟨maṁ⟩⟩ ¡vv!⟨vv⟩āpi ⬦ madhyaṁ (maṁ)ddhāpi S.

⟨31⟩ vakrāri- ⬦ cakrāri- S.

⟨34⟩ -kaṇḍeṟuvāḍi- ⬦ -kaṇṭeṟuvāṭi- S.

⟨35⟩ -yuvarājādh(yakṣa?)- ⬦ -yuvarājā(para)ma- S.

⟨36⟩ astu (va)ḥ ⬦ astu […] S. — ⟨36⟩ (śrita-śi?)[⏑⏑](viśeṣe) ⬦ […] S.

⟨37⟩ k(auśike?) sa(t?)va-(go?)(t)r(e?) ⬦ ke sa(rvva) S.

⟨38⟩ -maha(n)ī(ya)(s s?)(vā)(tta?)lūru- ⬦ -mananīya sālkalūru- S • The ARIE reads the name as Sāttalūru. — ⟨38⟩ (ve)(nnamaryy)(ā?)khya - ⬦ Annamāryyākhya- S • The ARIE reports the name as Vinnamayya. The repha is certain, and ve is almost certain; the ornate e marker is what S took to be the stem and descender of A.

⟨39⟩ ⟨’⟩jani ⬦ jenī S. — ⟨39⟩ aravindanābh(i)- ⬦ aravindanābha- S.

⟨42⟩ prabaddhādhvara- ⬦ prabaddhoddhara- S.

⟨44⟩ yasya ⬦ ya¿ś?⟨s⟩ya S. — ⟨44⟩ -śukāvaliḥ ⬦ -¿s?⟨ś⟩ukāvaliḥ S.

⟨45⟩ (p)ādodakai(ẖ kardda?)⟨Page 4r⟩⟨46⟩mitam ⬦ (p)ādodakair (māna)⟨Page 4r⟩⟨46⟩-mitam S.

⟨46⟩ yasyājir¿e?⟨aṁ⟩ naiva ⬦ yasy(ājire)neva S • The received reading is certain here, but I find the stanza impossible to interpret without some sort of interpretation. See also the note to the translation. — ⟨46⟩ -raśmir nnidāgha- ⬦ -raśmin nidāgha- S. — ⟨46⟩ ⟨’⟩(pi gha?)n(ī)karo(ti) ⬦ […] na karoti S.

⟨47⟩ -jādhirāja ⬦ -jādi-rāja S.

⟨48⟩ dharaṇī- ⬦ caraṇa- S.

⟨49⟩ visarppi sarppir ddā⟨50⟩serakā ⬦ […] ⟨50⟩ […] S.

⟨50⟩ -paṁkajarāgādi- ⬦ -paṁkaja-rāś⟨y⟩-ādi- S.

⟨51⟩ atiśay⟨y⟩āgastya ⬦ atiśayāgastya S. — ⟨51⟩ suraguruṁ ⬦ suraguru- S.

⟨53⟩ ¿atiya?-jñānena • The word atiya seems to be a scribal mistake. The intended word may have been atimāya, but this is not certain enough to make the emendation in the text. Other possibilities include atigha and atiśaya. — ⟨53⟩ -śikhara⟨54⟩m ⬦ -śīkara⟨54⟩m S • I assume that śikhara is used in the sense of śekhara.

⟨54⟩ u¿s?⟨ṣ⟩anasan ⬦ uśamasan S. — ⟨54⟩ -ka⟨⟨(lā?)⟩⟩}va¡t!⟨t⟩(ve?)na ⬦ (kava tana) S • The interlinear character above and to the right of ka is illegible but could conceivably be lā. The clearly preserved ta is accompanied by traces that imply a subscript v and possibly a faint and small e marker squeezed in below the descender of jñā in the previous line.

⟨55⟩ pūrṇa-can(d)ram ati(śa)⟨Page 4v⟩⟨55⟩yya ⬦ pūrṇa-vandanātiśa⟨Page 4v⟩⟨55⟩yya S.

⟨56⟩ cāmyanaśarmmaṇe • The name is clearly Cāmyana here, but Cāmyaṇa in line 41 above. — ⟨56⟩ -parito(ṣ)(ā?)⟨57⟩d ⬦ -parito[1*]⟨56⟩d S.

⟨57⟩ sa-grāmaṭikaṁ ⬦ grām¿a?⟨ā⟩dikaṁ S. — ⟨57⟩ penuṁbu⟨58⟩lugu ⬦ penubu⟨58⟩lugu S • What I take to be an anusvāra at headline height to the right of nu might conceivably be a random mark on the plate, but it is quite a neat circle. The identification of the village with modern Penumuli also implies that a nasal is expected here.

⟨60⟩ ko◯laṁkulūri ⬦ kolaṁkalūri S.

⟨62⟩ bādhāṁ karoti ⬦ bādhā{ṁ} karoti S.

⟨66⟩ -(r)a(kṣaṇā)rt(th)aṁ ⬦ -rakṣaṇārtthaḥ S.

⟨67⟩ ¿ka◯tā? ⬦ ka◯¿t?⟨th⟩ā S • S’s emendation is not acceptable. The composer’s intention may have been -kr̥te or perhaps -kr̥to. — ⟨67⟩ [pā](rtthi)vendrāN ⟨68⟩ ⟨bhū⟩yo ⬦ pārtthivendrāN bhū⟨68⟩yo S • There is definitely neither °N bhū nor n bhū at the end of line 67, where the plate is only slightly worn.

⟨70⟩ r(ā)(jā vākapadra?)-[na]mmūru- ⬦ […] nammūru- S • Here, rā is quite certain and rājā is plausible on the basis of the vestiges, but vākapadra is based on all but illegible traces and may be completely off the mark except for the clear subscript r of the last character. No settlement with a similar name can be found on a modern map, while most of the other toponyms in the grant are confidently identifiable.

⟨72⟩ -nimittena| nammūr° ⬦ -nimitte nammūr° S. — ⟨72⟩ -pramāṇa-kṣetraṁ (rāja)-(mānena?) ⬦ -pramāṇaṁ (dattaṁ) S.

⟨73⟩ (sarvva?)- … [va]ḥ|| ⬦ […] S • Apart from the final visarga and punctuation mark, nothing in this line is really legible. I am reasonably confident that it ends with viditam astu vaḥ. Donation formulae ending with asmābhir ddattam iti viditam astu vaḥ occur in sevaral grants of the dynasty of the time of Amma I and later. My restoration of the earlier part of the line is extremely tentative and may well be incorrect. It is based mainly on expected phrases and barely discernible vestiges that are always ambiguous. In particular, udaka-pūrvvam is problematic, since the lacuna that I fill with daka could easily accommodate three, possibly four characters.

⟨74⟩ (tasya) … (sīmā|) ⬦ […] S • Apart from the names of directions and the phrase -sīmaiva sīmā, my restorations in this line are again tentative. The reading of penuṁbulu is plausible from the vestiges, but penuṁbulugu is not possible.

⟨75⟩ (paścimataḥ) … (||) ⬦ […] S. — ⟨75⟩ (mad-dattaṁ) … ⟨’⟩(nu)(pā?)la⟨76⟩(ya)t¿a?⟨e⟩ nr̥(pa)(ḥ?) ⬦ […] ⟨76⟩ (yata kr̥) S.

⟨76⟩ mac-chi◯(ro)-maku⟦(sa?)⟧⟨⟨(ṭa)⟩⟩-(nyasta)(M?) ⬦ […] (ma ku) […] S. — ⟨76⟩ tasya (rā)jña(ḫ pada)-dvaya(M) ⬦ […]ya|| S.

Translation by Dániel Balogh

Seal

Plates

I
The Sudarśana discus {a pleasant-looking realm}, the single-handed protection of Indra’s world {of powerful subjects}, the destruction of the hunchbacked enemy {of crooked enemies} — may you rejoice at [these] three exploits of Viṣṇu {brave achievements of [the king,] the son of a hero}.

(1–5) Greetings. The lineage of the majestic Cālukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hāritī, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who were deliberately appointed (to kingship) by Lord Mahāsena, to whom enemy territories 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—of the one [who was] eager to adorn [that lineage],

II
[namely] of Satyāśraya Vallabha (Pulakeśin II), the brother [was] Kubja Viṣṇuvardhana, who long ago became the Vallabha [ruler] of Veṅgī for eighteen years.
III
[Then] Jayasiṁha Vallabha became [king] for thirty together with a trio (i.e. 33) [years]. His brother the sovereign (bhaṭṭāra) named Indra became king for seven days.
IV
For nine years, Viṣṇurāja (Viṣṇuvardhana II). From this one was born Maṅgi Yuvarāja, [who reigned] for twenty five [years]. From him arose Jayasiṁha (II), [reigning for] thirteen.
V
His younger brother by a different mother, the lord Kokkili, for six months.
VI
His elder brother Viṣṇurāja (Viṣṇuvardhana III) with a lotuslike face [was] king for thirty-seven years, having deposed his own younger brother in battle.
VII
Then Vijayāditya (I) was king for eighteen years. Then Viṣṇurāja (Viṣṇuvardhana III) became ¿the lord of all?1 for thirty-six [years].
VIII
His son Vijayāditya (II) was lord for forty years,
IX
he who, having fought against the armies of the Gaṅgas and the Rāṣṭrakūṭas (raṭṭa) and overcome their forces, built a hundred and eight Śiva temples according to the count of [his] battles.
X
His son named Kali Viṣṇuvardhana [reigned] for a year and a half. His offspring Vijayāditya (III) for forty [together] with four.
XI
[Born] from his younger brother the prince (yuvarāja) named Vikramāditya, the peerless (nirupama) King (nr̥pa) Bhīma—a torrential gale to whom enemy hosts were but fluff—became for thirty years the ruler, the fame of the host of whose innate virtues pervaded the circle of the compass.
XII
His son, the forehead ornament of the Calukya [dynasty], that King (adhipa) ¿Arkānegalla?2 [so named because he] safeguarded the world with his sword brilliant with the gleam of pearls released by splitting the forehead domes of enemy elephants— that Vijayāditya (IV), outstanding in valour, protected the country of Veṅgī only for six months, being eager to cohabit with the women of the immortals.
XIII
A son fit to bear the burden of the earth was born to him: stalwart Ammarāja, the vessel of victory, slayer of the champions of his rivals (dāyāda).

(17–18) He, also known as the only hero of the world, renowned by the names Gaṇḍaragaṇḍa [and] Rājamahendra—

XIV
having defeated his enemies, [attained] the tying of the hereditary turban (of royalty) upon the passing of the Śaka year measured by fires, Vedas and elephants (843, right to left), in the auspicious [solar month] named Taurus (vr̥ṣa), with Leo (siṁha) ascendant (lagna), when the moon had entered Tvaṣṭr̥’s [lunar mansion] (the Citrā nakṣatra), on a Sunday, ¿[in the lunar month] Vaiśākha?, during the bright fortnight […], [becoming] through his valour Ammarāja, lord of kings for ever and anon, like the discus-bearer (Viṣṇu).
XV
When this king—like unto Nara, Nr̥ga, Nala, Nahuṣa, Bharata and Rāma—rules, the earth girt in the shores of the four oceans puts on a display of [being in] the Kr̥ta epoch.

(21) Also, his—

XVI
valiance, which [habitually] dwells in the brawny arms of this victor, seems to be reflected in the choice concubines of the enemies hewn asunder by his frolickingly drawn sword, their faces devoid of tresses, their allure paled.
XVII
An enemy king cannot even cope with the thick sun-obscuring dust of King Gaṇḍaragaṇḍa’s troops, struck up by the hooves of their horses—much less with his ¿excellent? army.

(24–28) He who is endowed with the three powers (śakti-traya) like Śiva,3 but not ugly-eyed {does not have an odd number of eyes}; who is the favourite of Royal Majesty like Nārāyaṇa {the beloved of Lakṣmī}, but not dirty-bodied {dark-skinned}; who is a springhead of conciliation (sāman) like Brahmā {the source of sāman hymns} but not a blabbermouth {many-faced}; whose hand is gentle with gifts like a divine elephant {whose trunk is moist with rut fluid}, but not dominated by passion {covered in dust}; who is both wealthy and an auspicious ruler like Kubera {who is affluent and a lord of virtuous people}; who is both possessed of the quality of profundity and unfathomable in magnanimity like the ocean {which is possessed of the quality of deepness and essentially unplumbable}; whose realm, like the sun’s {orb}, is honest in behaviour {perfectly round}; whose power, like Guha’s {spear}, is irresistible; whose majesty, like Meru’s {hugeness} is inviolable {insurmountable}; who manifests favour (avana) to the dejected (ku-mud) like the moon {which illuminates clusters (vana) of night lotuses (kumuda)}—he is truly [deserving of the epithet] “shelter of all the world (sarva-lokāśraya)”. To explain—

XVIII
The Emperor (rājādhirāja) Amma succours the underworld by making the earth’s burden extremely light for the serpents that uphold it, since he buttresses the earth with his truthfulness; likewise the middle world, through conduct along the precepts of Manu and by overcoming enemies and disruptive elements (kaṇṭaka); also heaven, by gratifying the gods through incessant proliferations of great sacrifices and through grants that please them.
XIX
When Vijayāditya {the Sun of Valour} succumbed to fate and went down in a blaze of glory, there arose Rājamahendra, a moon to delight the world.

(31) Also, he is—

XX
to the clusters of lotuses which are his kinsmen: the sun; to amorous women: the Love God; in battle against the armies of crooked enemy kings: dazzling as the God of Death.

(32–26) That shelter of all the world (sarva-lokāśraya), His Majesty Viṣṇuvardhana, Supreme Lord (parameśvara) of Emperors (mahārājādhirāja), the Supreme Sovereign (parama-bhaṭṭāraka), supremely pious and supreme devotee of Maheśvara, who was deliberately appointed (as heir) by his mother and father, convokes all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—as well as royal agents (rājapuruṣa) such as ministers (mantrin), chaplains (purohita), generals (senāpati), princes (yuvarāja), superintendents (adhyakṣa) and so on, who reside in Southern Kaṇḍeṟuvāḍi district (viṣaya) and commands them as follows. Let it be known to you:

XXI
¿In the gotra of excellence [named] Kauśika, which is attended by special […]? and the greatness of which is widely known, there was born the magnificent (prabhu) Eṟeyamaśarman, reputedly [??originating from?] ¿Svāttalūru?, whose armour was religious duty (dharma), who was respectable on account of his birth and who achieved distinction through virtuous valour.
XXII
The son born to him was the famous dvivedin named Vennamaryya, the middle of whose sacrificial platform (vedi) Indra attends day after day to [partake of] oblations.
XXIII
He had a son, a principal among the true, comparable to the Lotus-Navelled (Viṣṇu), prominent on account of his intellect [honed to] excellence by the exercise of learning, his host of virtues, his selflessness and his respectability. Ornamented by his own conduct, assertive, influential with the populace, true to his kinsfolk, eternally ascendant, honest of speech, he shone forth with the name His Excellency Cāmyaṇa.
XXIV
Brahmanical glory glows in his family, which conducts a succession of sacrifices, is illuminated by the Vedas and Śāstras and is dedicated to [proper] conduct.
XXV
Invoked by him to partake of offerings, Indra is perpetually present, embraced by Śacī and mounted on his elephant.

(44) Also,

XXVI
the flock of parrots living in cages in the dormers (candraśālā) of his mansion has given doctrinally correct teaching to children who have fumbled their memorised texts.

(45) Moreover,

XXVII
his [very] courtyard [has become] purificatory, being so muddied by water for [washing] feet in his perpetual rendition of welcome to guests that not even the thousand-rayed sun, not even at the height of summer, can dry it.4

(46) Furthermore, he—

XXVIII
was born in a lofty lineage associated in succession since Satyāśraya (Pulakeśin II) with the thrones of the emperors born of his dynasty, [so that] his innate power as the governor (īśvara) of the specific district (viṣaya) of Veṅgī is worthy of respect in royal towns (rājadhānī), villages (grāma) and Brahmanical holdings (agrahāra).

(48) In addition,

XXIX
at his house, [even] outcastes (dāseraka) luxuriate, having access to the copious, scented clarified butter that flows out continuously through the drains after being tasted and left over by gods-on-earth (Brahmins).

(50) Also, he—

XXX
knows the distinction of various gems—such as diamonds, sapphires, emeralds and rubies—as well as Agastya [himself], better indeed than Buddhabhaṭa and his ilk.5

(51–55) Also, he continuously surpasses (Br̥haspati) the guru of the gods in intellect, Manu in conduct, the sun in brilliance, Meru in firmness, the ocean in profundity, the earth in tolerance, (Skanda) the Spear-Bearer in invincible power, (Viṣṇu) the Discus-Bearer in heroism, the Crocodile-Bannered (Kāma) in aesthetic pleasure, the Moon-Crested (Śiva) in ¿transcendental?6 wisdom, the Four-Faced (Brahmā) in completeness of learning, Uṣanas in diplomacy (nīti), the full moon in the possession of all arts {moon digits}.

(55–58) To that Minister (amātya) Cāmyanaśarman,7 whose other name is Sucaritābharaṇa (“He whose ornament is good conduct”), who is decorated with the complete host of virtues, who has fully mastered the Vedas and Vedāṅgas and is engaged in the six duties (of a Brahmin), we [Amma I], being pleased by his shouldering of the burden of the entire kingdom, have on the occasion of the winter solstice given the village Penuṁbulugu along with its hamlets, converted to a Brahmanical holding (agrahāra) by a remission of all taxes, [the donation being] sanctified by (a libation of) water.

(58–63) The boundaries of that village [are as follows]. To the east, the border is none other than the border of Duggaṟenipūṇḍi. To the southeast, the border is none other than the border of Śaṁkaraṁbu. To the south and southwest, the border is none other than the border of Kolaṁkulūru. To the west and northwest, the border is none other than the border of Nammūru. To the north and northeast, the border is none other than the border of Koṇḍayūru. Let no-one pose an obstacle (to his enjoyment of his rights) over this holding (agrahāra). Whoever poses an obstacle shall be conjoined with the five great sins. So too has the reverend Vyāsa said:

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

(64–65) Whoever preserves this establishment (dharma) shall enjoy the special reward of heaven. So too it is said:

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

(66–67) Rāmabhadra too, upon creating an establishment (dharma), implores future kings to protect the establishment, ¿in order to?8 preserve it:

XXXIII
Over and over again, Rāmabhadra begs all these future rulers: “Each in your own time, you shall respect this bulwark of legality that is universally applicable to kings!”

(69–70) The executor is the castellan (kaṭaka-rāja). The poetry is Mādhava Bhaṭṭa’s. Written (likhita) by Koṇḍācārya.

(70–73) In that [same] district, the king convokes all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa) residing in ¿Vākapadra and?9 Nammūru and commands them as follows. To that Master (svāmin) Kumāraśarman10 on the occasion of the winter solstice we have with pleasure given a field of an extent [sufficient for sowing] twenty-four khaṇḍikas of kodrava seed by the royal measure in the southeastern direction of Nammūru, ¿converted to a Brahmanical holding (agrahāra) by a remission of all taxes, [the donation being] sanctified by (a libation of) water.?11 Let this be known to you.

(74–75) ¿The borders of that field [are as follows].? To the east, the border is none other than the border of ¿Penuṁbulu?.12 To the south, the border is none other than the border of […]. To the west, the pannasa […] of ¿Veṁgiśarman?. And to the north, ….

XXXIV
A king who protects that which I have given to worthy Brahmins: the pair of that king’s feet are placed on the crown of my head.

(76) The executor (ājñapti) is the castellan (kaṭaka-rāja).

Commentary

The unusual versified genealogy is largely identical to that in the Varaṇaveṇḍi grant of Bhīma II. Stanzas 2 to 5 are verbatim the same as 1 to 4ab of the Varaṇaveṇḍi grant; stanza 6 here is an elaboration of 4cd there; stanza 7 here is identical (down to textual corruption) to 5 there; the two-line stanza 8 is a compressed alternative to the full stanza 6 there; 9 here is almost identical to 7 there; 10 here is a shorter version of 8-9 there; 11 here is identical to 10 there. The introduction of Vijayāditya IV (12 here and 10 there) are different, and after him we come to the reigning Amma I here, while the king list continues there.

Stanza 14 gives the date of Amma I’s coronation. According to the ARIE report, the date of Śaka expired 843 (agni-veda-dviradapati), Vr̥ṣa, Vaiśākha śu 13 (kali-dina), Sunday, Citrā (Tvāṣṭra)-nakṣatra and Siṁha-lagna regularly correspond to 921 AD, April 22nd. As Sampath observes, “The tithi and month though not readable has been taken to be śukla-paksha trayodaśī and Vaiśākha respectively. The word kali-dina is not traceable.” In the bhūtasaṁkhyā date, the first word might instead be abdhi, in which case the year is 844. However, the vestiges now visible in my photos are more in favour if the ARIE’s reading of gni; compare bdha in line 3 and gne in lines 59 and 72. The body of this character looks rather like dh but may well be a g with the legs closed at the bottom; the subscript component is all but destroyed, but is probably too small to be dh. The ARIE reporter presumably worked from the original, which may have been in a better condition at the time. Yet he was not infallible, since his reading dviradapati is almost certainly mistaken. I do not see the thirteenth tithi mentioned by number, and even if kali-dina is based on a correct reading, then I am not aware of this term meaning the thirteenth tithi. A reference to the kali-ahargaṇa system also seems unlikely. The readable parts of the stanza lack a finite verb (or absolutive) of which paṭṭa-bandham is the object. See also the apparatus to lines 18-19.

(34) This stanza is so far unique in the Veṅgī corpus, but a close variant is recorded by Sircar (number 87 of the land-grant stanzas and attested from an Eastern Gaṅga grant), which as follows: mad-dattaṁ sad-dvijātibhyo pāti ya iha daivikam mac-chiro-mukuṭa-nyastaṁ tasya rājñaḥ pada-dvayam.

Bibliography

Reported in Narasimhaswamy 1964, p. 38, appendices A/1960-61, № 3 with description at Narasimhaswamy 1964, p. 14. Edited from inked impressions by M. D. Sampath (1984) without facsimiles, with a summary of the contents but no translation. The present edition by Dániel Balogh is based on photographs taken by myself in 2023 at the Telangana State Archaeology Museum, Hyderabad and photographs of the estampages kept at ASI Mysore, collated with Sampath’s edition. Typographic and other minor errors in Sampath’s edition are not indicated in the apparatus here.

Primary

[S] Sampath, M. D. 1984. “Vinnakōṭa plates of Amma I.” In: Svasti Śrī: Dr. B.Ch. Chhabra felicitation volume. Edited by Koluvail Vyasaraya Ramesh, Agam Prasad and S. P. Tewari. Delhi: Agam Kala Prakashan, pp. 127–135.

Secondary

Narasimhaswamy, H. K. 1964. Annual report on Indian epigraphy for 1960-61. Delhi: Manager of Publications. Page 38, appendixes A/1960-61, item 3.

Narasimhaswamy, H. K. 1964. Annual report on Indian epigraphy for 1960-61. Delhi: Manager of Publications. Page 14.

Notes

  1. 1. The text is incorrect here and the intended meaning not quite certain; see the apparatus to line 10.
  2. 2. See the apparatus to line 15 about this epithet.
  3. 3. The reference is to Śiva’s icchā-śakti, jñāna-śakti and kriyā-śakti and to the king’s prabhu-śakti, mantra-śakti and utsāha-śakti.
  4. 4. The stanza involves some difficult-to-read spots and my interpretation of it requires emendation, for which see the apparatus to lines 45-46. Nonetheless, I am quite certain that the message intended by the composer was what I translate, or something very close to it. Compare stanza 30 of the Kākamrāṇu grant of Bhīma I, yasya śrī-bhavanājiraṁ dvija-pada-prakṣālanāṁbu sphuṭaṁ nityaṁ karddamatāṇ nayaty and stanza 7 of the Ākulamannaṇḍu grant of Bhīma II, yad-gr̥hātithi-pūjāyāṁ pāda-prakṣālanāṁbhasā| Ajiraṁ karddamībhūtaṁ punāty ā saptamaṁ kulaṁ.
  5. 5. The most prominent texts on gemmology are the Ratnaparīkṣā of Buddhabhaṭa (or Buddhabhaṭṭa) and the Agastimata. The terms vajra, indranīla, marakata and padmarāga seem, in this order, to be four of the first five among the 16 kinds of gems described by Buddhabhaṭa, with pearls being the fifth kind of mahā-ratna (Finot 1896, p. VII), so the composer of this stanza may have been familiar with the work.
  6. 6. See the apparatus to line 53.
  7. 7. The name involves a dental n here, but a retroflex ṇ above.
  8. 8. See the apparatus to line 53.
  9. 9. This reading is very uncertain; see the apparatus to line 70.
  10. 10. The wording implies that this Kumāraśarman should have been introduced before, but he is not mentioned in the primary grant and his relationship, if any, to Cāmyaṇa remains unclear.
  11. 11. This part of the text is a largely conjectural restoration. See the apparatus to line 73.
  12. 12. There may be a different name or word here; see the apparatus to line 74.