Pillar from Guṇṭupalli ― reign of Nandivarman II, year 4 or 44

Editors: Arlo Griffiths, Vincent Tournier.

Identifier: DHARMA_INSEIAD00164.

Hand description:

Language: Sanskrit.

Repository: Early Andhra (tfb-eiad-epigraphy).

Version: 2025-05-06 06:25 (a154659), last modified 2025-04-17 07:44 (77e39b7).

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⟨1⟩ svasti śrīvijayaveṅgīpurāt· śalaṅkakulāmalākāśaśaśāṅkasya bhagavattām(m)ra(bha)ktyā kr̥tadharmmanava [3+] ⟨2⟩ viṣṇugr̥hacāturvvaidyaśālādya(ne)kavidha(pu)ṇyakarmmaparipūtayaśaśśarīrasya nānāprakā(ra)[viṣaya]⟨3⟩rasavijayasya mahārājasadr̥śadhanavisarggasya bhūpatisattamas(ya) [śrīhasti]⟨4⟩varmmadharmmamahārājasya prapautraḥ dayānukampāparāyaṇasyānekaśatasahasrahi[raṇyagobhū]⟨5⟩(jī)vatarupradānārjjitadharmmasya prajānāndīkarasya śrīnandivarmmamahārājasya (pautraḥ) [Īṣanmā]⟨6⟩tropakārāpakārakr̥tapratīkārasya pratāpopanatasāmantasya prabhūtaprak(ā)[madhanapra]⟨7⟩dasya dviṭpakṣacaṇḍadaṇḍasya mahārājācaṇḍavarmmaṇaḥ putro bhagavaccitra[rathasvāmipādā]⟨8⟩nuddhyāto bappabhaṭṭārakapādabhaktaḫ paramabhāgavataś śālaṅkāyanavaṁśaprabhavo [mahārājaśrī]⟨9⟩vijayanandivarmmā (veṅgī)viṣayamutuḍabhū(ta)ṭṭā(ṇḍa)kagrāmeyakān (samā)jñāpaya[ti] [<symbol>][Asti] [cāyaṁ] [grāmaḥ] ⟨10⟩ (A)s(ma)tkulagotrābhīvr̥ddhaye (dhātu) [5×](sya) (daśabalasukr̥tabalinas) (tyāga) ⟨Fragment right⟩ ⟨11⟩ ⟨Fragment left⟩bhagavato buddhasya śiṣyāṇāṁ sa(dmano) bhara(ṇārthaṁ) ṣaṣṭe(ndri)yodbhūtānubhūta ⟨Fragment right⟩ ⟨12⟩ ⟨Fragment left⟩varṣṣiṇo kṣullakānandasthaviravasupī(ṭhācāryyāya?) nā(ta)viṣaye Ā ⟨Fragment right⟩ ⟨13⟩ ⟨Fragment left⟩(nā?)garājena Ātmanaḥ puṇyapratāpasatyayaśo[bhivr̥ddhaye] […]vihārani[vāsināṁ] ⟨Fragment right⟩ ⟨14⟩ ⟨Fragment left⟩siddhārthakānāṁ vima […]ritaḥ […]to […]vāsi(ne) ⟨Fragment right⟩ ⟨15⟩ ⟨Fragment left⟩sthānavarāya sarvvabhūtaśaraṇāya […]variṣṭhāyo ⟨Fragment right⟩ ⟨16⟩ ⟨Fragment left⟩(ya)tivarāya Ācandrārkkatārakapr̥thi[vīsamakālaṁ] […] ⟨17⟩ ⟨Fragment left⟩(saddhāmasya) vihāra(sya) […]dāyapradeyaṁ ⟨Fragment right⟩ ⟨18⟩ ⟨Fragment left⟩dadhyatakra […]sāmantabhaṭṭavara(bhūparihāraṁ) [vandyamā]⟨19⟩[nasphu](ra)daṅghri(bhyaḥ) buddhaśiṣyebhyaḥ sa[mpradattaḥ] ⟨20⟩ [paṭṭi]kā dat(t)ā (saṁ) [1×]Iti <symbol>

I. Anuṣṭubh

bahubhir vvasudhā bhu(ktā)

(bahu)bhiś cānu[pālitā]

[yasya] [yasya] [yadā] [bhūmiś]

[tasya] [ta]⟨21⟩[sya] tadā phalam· (<symbol>)

II. Anuṣṭubh

ṣaṣṭivarṣṣasahasrā(ṇi)

(svargge) (ti)[ṣṭhati] [bhūmidaḥ]

[Ākṣeptā] [cānumantā] [ca]

⟨22⟩ [tāny] [eva] narake vaset· <symbol>

III. Anuṣṭubh

bhūmidānāt paran dānan

na bhūtan na bhavi[ṣyati]

[tasyaiva] [haraṇāt] [pāpan]

[na] [bhūtan] [na] ⟨23⟩ [bha]viṣyati <symbol>

IV. Anuṣṭubh

yathā candramaso vr̥ddhir

ahany ahani (jāyate)

(tathā) bhūmikr̥taṁ pu[ṇyam]

[sasye] [sasye] [vivarddhate] [<symbol>]

⟨1⟩ svasti śrīvijayaveṅgīpurāt· śalaṅkakulāmalākāśaśaśāṅkasya bhagavattām(m)ra(bha)ktyā kr̥tadharmmanava [***]
⟨2⟩ viṣṇugr̥hacāturvvaidyaśālādya(ne)kavidha(pu)ṇyakarmmaparipūtayaśaśśarīrasya nānāprakā(ra)[viṣaya]-
⟨3⟩ rasavijayasya mahārājasadr̥śadhanavisarggasya bhūpatisattamas(ya) [śrīhasti]-
⟨4⟩ varmmadharmmamahārājasya prapautraḥ dayānukampāparāyaṇasyānekaśatasahasrahi[raṇyagobhū]-
⟨5⟩ (jī)vatarupradānārjjitadharmmasya prajānāndīkarasya śrīnandivarmmamahārājasya (pautraḥ) [Īṣanmā]-
⟨6⟩ tropakārāpakārakr̥tapratīkārasya pratāpopanatasāmantasya prabhūtaprak(ā)[madhanapra]-
⟨7⟩ dasya dviṭpakṣacaṇḍadaṇḍasya mahārājācaṇḍavarmmaṇaḥ putro bhagavaccitra[rathasvāmipādā]-
⟨8⟩ nuddhyāto bappabhaṭṭārakapādabhaktaḫ paramabhāgavataś śālaṅkāyanavaṁśaprabhavo [mahārājaśrī]-
⟨9⟩ vijayanandivarmmā (veṅgī)viṣayamutuḍabhū(ta)ṭṭā(ṇḍa)kagrāmeyakān (samā)jñāpaya[ti] [<symbol>][Asti] [cāyaṁ] [grāmaḥ] 
⟨10⟩ (A)s(ma)tkulagotrābhīvr̥ddhaye (dhātu) [*****](sya) (daśabalasukr̥tabalinas) (tyāga) ⟨Fragment right⟩
⟨11⟩ ⟨Fragment left⟩bhagavato buddhasya śiṣyāṇāṁ sa(dmano) bhara(ṇārthaṁ) ṣaṣṭe(ndri)yodbhūtānubhūta ⟨Fragment right⟩
⟨12⟩ ⟨Fragment left⟩varṣṣiṇo kṣullakānandasthaviravasupī(ṭhācāryyāya?) nā(ta)viṣaye Ā ⟨Fragment right⟩
⟨13⟩ ⟨Fragment left⟩(nā?)garājena Ātmanaḥ puṇyapratāpasatyayaśo[bhivr̥ddhaye] […]vihārani[vāsināṁ] ⟨Fragment right⟩
⟨14⟩ ⟨Fragment left⟩siddhārthakānāṁ vima […]ritaḥ […]to […]vāsi(ne) ⟨Fragment right⟩
⟨15⟩ ⟨Fragment left⟩sthānavarāya sarvvabhūtaśaraṇāya […]variṣṭhāyo ⟨Fragment right⟩
⟨16⟩ ⟨Fragment left⟩(ya)tivarāya Ācandrārkkatārakapr̥thi[vīsamakālaṁ] […]
⟨17⟩ ⟨Fragment left⟩(saddhāmasya) vihāra(sya) […]dāyapradeyaṁ ⟨Fragment right⟩
⟨18⟩ ⟨Fragment left⟩dadhyatakra […]sāmantabhaṭṭavara(bhūparihāraṁ) [vandyamā]-
⟨19⟩ [nasphu](ra)daṅghri(bhyaḥ) buddhaśiṣyebhyaḥ sa[mpradattaḥ] 
⟨20⟩ [paṭṭi]kā dat(t)ā (saṁ) [*]Iti <symbol>bahubhir vvasudhā bhu(ktā) (bahu)bhiś cānu[pālitā] [yasya] [yasya] [yadā] [bhūmiś] [tasya] [ta]-
⟨21⟩ [sya] tadā phalam· (<symbol>)ṣaṣṭivarṣṣasahasrā(ṇi) (svargge) (ti)[ṣṭhati] [bhūmidaḥ] [Ākṣeptā] [cānumantā] [ca] 
⟨22⟩ [tāny] [eva] narake vaset· <symbol>bhūmidānāt paran dānan na bhūtan na bhavi[ṣyati] [tasyaiva] [haraṇāt] [pāpan] [na] [bhūtan] [na]
⟨23⟩ [bha]viṣyati <symbol>yathā candramaso vr̥ddhir ahany ahani (jāyate) (tathā) bhūmikr̥taṁ pu[ṇyam] [sasye] [sasye] [vivarddhate] [<symbol>]

I. Anuṣṭubh

bahubhir vvasudhā bhu(ktā)

(bahu)bhiś cānu[pālitā]

[yasya] [yasya] [yadā] [bhūmiś]

[tasya] [ta]⟨21⟩[sya] tadā phalam· (<symbol>)

II. Anuṣṭubh

ṣaṣṭivarṣṣasahasrā(ṇi)

(svargge) (ti)[ṣṭhati] [bhūmidaḥ]

[Ākṣeptā] [cānumantā] [ca]

⟨22⟩ [tāny] [eva] narake vaset· <symbol>

III. Anuṣṭubh

bhūmidānāt paran dānan

na bhūtan na bhavi[ṣyati]

[tasyaiva] [haraṇāt] [pāpan]

[na] [bhūtan] [na] ⟨23⟩ [bha]viṣyati <symbol>

IV. Anuṣṭubh

yathā candramaso vr̥ddhir

ahany ahani (jāyate)

(tathā) bhūmikr̥taṁ pu[ṇyam]

[sasye] [sasye] [vivarddhate] [<symbol>]

Apparatus

⟨1⟩ -tām(m)rā- Sankaranarayanan 1977–1978 • Sankaranarayanan notes: “The reading could be -tāmbra as well. Another probable, but doubtful reading, as stated above, is Bhagavat-(Śa)m(bhu)bhaktyā” (Sankaranarayanan 1977–1978, p. 93).

⟨2⟩ -cāturvvaidya- ⬦ cāturvvidyā Sarma 1988; cāturvaidya- Sankaranarayanan 1977–1978. — ⟨2⟩ [-viṣaya-] • Restitution proposed by Sankaranarayanan 1977–1978 in note.

⟨3⟩ [śrī-hasti-] • Restitution proposed by Sankaranarayanan 1977–1978 in note.

⟨4⟩ -hi[raṇya-go-bhū-] • Restitution proposed by Sankaranarayanan 1977–1978 in note.

⟨5⟩ prajānāndīkarasya ⬦ prajānā(ṁ) hitakarasya Sankaranarayanan 1977–1978. — ⟨5⟩ [īṣān-mā] • Restitution proposed by Sankaranarayanan 1977–1978 in note.

⟨5-6⟩ -[mā]tropakārāpakārakr̥tapratīkārasya ⬦ -[mā]trā-opakār-āpakāra-pratīkārasya or [-mā]tr-opakār-āpakāra-āpkaras-pratīkārasya Sankaranarayanan 1977–1978 • This seems to be the underluying reading behind what we find, marred by printing errors, on pp. 88 and 94; -[mā]tr-opakār-āpakāra-kṛta-pratīkārasya (Sankaranarayanan 2009).

⟨6-7⟩ -prak(ā)[ma-dhana-pra]dasya • Restitution proposed by Sankaranarayanan 1977–1978 in note.

⟨7⟩ dviṭpakṣa- ⬦ dvitpakṣa- Sankaranarayanan 1977–1978 • Corrected in Sankaranarayanan 2009.

⟨7-8⟩ -citra[rathasvāmipādā]nuddhyāto • Restitution proposed by Sankaranarayanan 1977–1978 in note.

⟨8⟩ [-mahārāja-śrī-] • Restitution proposed by Sankaranarayanan 1977–1978 in note.

⟨9⟩ (veṅgī)viṣaya- ⬦ vaca(ḍa)viṣaya- Sankaranarayanan 1977–1978 • He believes that what he reads vaca(ḍa) is the name of a village (itself eponymous of a district). Our restitution of the first two akṣaras, ignored by Sankaranarayanan, is conjectural. Other possibilities would be nātaviṣaya- or nāgaviṣaya- (cf. l. 12) — ⟨9⟩ -mutuḍabhū(ta)ṭṭā(ṇḍa)kagrāmeyakān Sankaranarayanan 1977–1978 • We are unable to read the first eight akṣara read by Sankaranarayanan, but the text is certainly unacceptable as it stands. One might expect something like -mutuḍasahitān, a toponym and then grāmeyakān. — ⟨9⟩ [-ti | Asti cāyaṁ grāmaḥ] • Restitution proposed by Sankaranarayanan 1977–1978 in note (with typing error sati for asti, corrected in Sankaranarayanan 2009)

⟨10⟩ (dhātu)[5×](sya)(daśabalasukr̥tabalinas) ⬦ (dhātuvara)…(daśabala¬sukr̥ta-balinas) Sankaranarayanan 1977–1978 • Sankaranarayanan does not evaluate the length of the lacuna after (dhātuvara) but notes: “These mutilated expressions in this line remind us of dhātu-vara-parigṛihītasya ([reference to EIAD 8], line 3); and daśa-bala-balinaḥ puṇya-jñāna-sambhāra-bhārasya ([reference to EIAD 174]). These are the epithets of the Buddha and of the Buddha-sangha as the case may be” (Sankaranarayanan 1977–1978, p. 94). Even giving substantial benefit of the doubt, we have difficulty believing that the text really contained the akṣaras dhātuvara, but it is certainly impossible, for lack of space, to presume here anything like the compound dhātuvaraparigr̥hītasya.

⟨12⟩ varṣṣiṇo kṣullakānanda- • Sankaranarayanan notes: “Or varshshiṇ=ākshullak-” (Sankaranarayanan 1977–1978, p. 95). Later, he notes: “Or ‘varṣine’kṣullakā” (Sankaranarayanan 2009, p. 73). — ⟨12⟩ nā(ta)viṣaye ⬦ na(ta)viṣaye Sankaranarayanan 1977–1978 • Changed to nā(ta)viṣaye in Sankaranarayanan 2009.

⟨13⟩ yaśo[bhivr̥ddhaye] • Restitution proposed by Sankaranarayanan 1977–1978 in note.

⟨14⟩ siddhārthakānāṁ Sankaranarayanan 1977–1978 • There appears to be a stroke connected to the repha, and it is not impossible to imagine that it made a whole loop representing the vowel i.

⟨16⟩ -pr̥thi[vīsamakālaṁ] • Restitution proposed by Sankaranarayanan 1977–1978 in note.

⟨17⟩ vihāra(sya) ⬦ vihāra .. Sankaranarayanan 1977–1978.

⟨18⟩ -dadhy • Sankaranarayanan refers in his note to the privilege a-harita-paṁnāsaka-puppa-phala-duddha-dadhi-ghaṭa-ggahaṁ mentioned in the Kānukollu plates of Nandivarman I (EIAD 161), lines 20-2.

⟨18-19⟩ [vandyamāna-sphu](ra)d- • Restitution proposed by Sankaranarayanan 1977–1978 in note.

⟨19⟩ sa[mpradattaḥ] • Restitution proposed by Sankaranarayanan 1977–1978 in note; sa[mpradattam] would be equally possible.

⟨20⟩ [paṭṭi]kā Sankaranarayanan 1977–1978 — ⟨20⟩ (saṁ)[1×] Iti ⬦ (saṁ) 4 Iti Sankaranarayanan 1977–1978 • Sankaranarayanan notes: “we have here only a symbol denoting 4 that can be compared with numerals denoting 4 in other epigraphs. The reading here can also be, as stated above, dattā 40 4. The reading of the next expression iti is purely conjectural” (Sankaranarayanan 1977–1978, p. 95).

Translation

(1-9) Hail! From the illustrious and victorious city of Veṅgī, the great-grandson of the illustrious Hastivarman, great king according to dharma, who was the moon in the pure sky of the lineage of Śalaṅka, whose body of fame was purified by many kinds of meritorious acts such as his acts of dharma, his (founding) of new temples for … Viṣṇu and of cāturvaidyaśālās (made) out of devotion for the Lord Tāmra, who in many ways obtained victory over his tastes for sensual objects (nānāprakāraviṣayarasa¬vijayasya), who released riches like the great king (i.e. Kubera?), and who is the most excellent/learned among kings (bhūpatisattama); the grandson of the illustrious great king Nandivarman, who was entirely devoted to sympathy and compassion, who earned merit (dharma) through numerous gifts of thousands of hundreds (of pieces of) [gold, cows, land] and living trees, and who caused the joy of his subjects; the son of the great king Acaṇḍavarman, who responded to even [the slightest] service or offense (Īṣanmātropakārāpakārapratīkārasya), due to whose splendor the neighboring kings prostrated, who gave in abundance riches of desired objects (prabhūtaprakāmadhana-pradasya), whose punishment was terrible to the multitude of (or: those siding with) his enemies; the [illustrious] and victorious [great king] Nandivarman, who is favored by [the feet] of the Lord Citrarathasvāmin, devoted to the feet of his lord father, supreme devotee of the Lord (i.e. Viṣṇu), and born in the lineage of the Śālaṅkāyanas, orders the villagers of … along with their headmen of the Veṅgī (?) district: (9-20) ‘There is this village; in order to increase our lineage and gotra … to maintain the dwelling of the disciples of the Bhagavant Buddha, …, who possesses the benefit of the ten powers (daśabalasukr̥tabalin), … liberality (tyāga) … what is produced and perceived by the mind (ṣaṣṭe[ndri]yodbhūtānubhūta) … showering (varṣiṇo) … to the great (akṣullaka), felicitous, and venerable master Vasupīṭha in the district Nāta (or Nāga?) … by [Nā?]garāja … in order to increase his merit, splendor, faithfulness and fame … in favor of (the community of monks of the school) of the Siddhārthakas [residing] in the monastery … which is the best place of …, which is a refuge for all beings, … the most excellent … and consists of the best among ascetics, [for as long as] the moon, sun, stars and earth … to be given as present (dāyapradeyaṁ) to the monastery, the excellent dwelling-place (saddhāmasya) … sour milk (dadhy atakra …) … the exemption (applicable) on land of the best among bhaṭṭas in the neighborhood (sāmantabhaṭṭavarabhūparihāraṁ) … presented to the disciples of the Buddha, whose [glittering feet are honored]. [A charter] was given (in the) year … .’ (20-23) I. By many land has been ruled (bhukta); and by many it has been protected. Whoever holds land at a given moment, to him does the fruit then belong. II. The giver of land remains sixty thousand years in heaven; the one who confiscates [land] as well as the one who approves [the confiscation] will reside as many [years] in hell. III. There is not and will not be any higher gift than the gift of land. There is not and will not be any worse sin than the theft of the same. IV. As much as the moon victoriously grows from day to day, the land-made merit prospers from crop to crop.

Commentary

(1) tām(m)rā-²

(3) mahārājasadr̥śadhanavisarggasya³

(3) bhūpatisattamas(ya)⁴

(7) dviṭpakṣacaṇḍadaṇḍasya⁵

(11) ṣaṣṭe(ndri)yodbhūtānubhūta⁶

(12) kṣullakānandasthaviravasupī(ṭhācāryyāya?)⁷

(14) siddhārthakānāṁ⁸

Bibliography

First described and very tentatively edited by Sarma 1988, pp. 78–81. Improved edition by Sankaranarayanan 1977–1978, published in fact in 1992 and revised as Sankaranarayanan 2009. The text is re-examined here from the available visual documentation, which is very poor. The apparently good estampage used by Sankaranarayanan is not available to us. We thus rely heavily on his edition and can suggest improvements only in few passages. Many conjectural restorations by Sankaranarayanan are pertinent and are recorded in our apparatus.

Secondary

No name. 1887–. Annual report on Indian epigraphy. Madras; Calcutta; New Delhi: Government of Madras; Archaeological Survey of India. Pages 1977–78: no. B.44.

No name. N.d. Indian Archaeology: a review. New Delhi: Archaeological Survey of India. Pages 1977–78: 60–1.

Sarma, I. Karthikeya. 1978. “Epigraphical discoveries at Guntupalli.” JESI 5, pp. 48–61. Pages 56–8.

Krishnan, K. G. and J. Sundaram. 1989. Uṭṭaṅkita Sanskrit Vidyā-Araṇya epigraphs, vol. III: Sanskrit inscriptions 320 to 600 A.D. Reprint 2006. Mysore: Uṭṭaṅkita Vidyā-Araṇya Trust. Pages 135–7 (no. 68).

Tsukamoto Keishō 塚本啓祥. 1996. インド仏教碑銘の研究 I, Text, Note, 和訳 Indo Bukkyō himei no kenkyū I: Text, Note, Wayaku [A comprehensive study of the Indian Buddhist inscriptions, Part I: Text, Notes and Japanese Translation]. Kyōto-shi 京都市: Heirakuji Shoten 平楽寺書店. Page no. Gunt 9.

Hanumantha Rao, B. S. L., N. S. Ramachandra Murthy, B. Subrahmanyam and Īmani Śivanāgireḍḍi. 1998. Buddhist inscriptions of Andhradesa. Secunderabad: Ananda Buddha Vihara Trust. Pages 113–4 (no. 11).

Sarma, I. Karthikeya. 2002. The ancient city of Veṅgīpurā: Archaeological excavations at Peddavegi. Delhi: Book India Pub. Co. Page 24.

Notes

1. This kind of grant is typically found engraved on copper plates. As Sankaranarayanan argues, it seems likely that we have on this pillar a copy of a copper-plate grant, maybe commissioned, as he suggests, by the monks of the endowed monastery. The text starts with a four-tiered genealogy of the Śālaṅkāyana kings from the donor Nandivarman to his great grandfather Hastivarman. The king orders villagers concerning a gift to a Buddhist community or even to the Buddha (the last part of the text are heavily lacunose).
2. Sankaranarayanan 1977–1978, pp. 83–84 has a long discussion about who this god Tāmra is and concludes that he is Rudra-Śiva in the form of the rising sun.
3. On the identification of mahārāja as Kubera, see Sankaranarayanan 1977–1978, p. 85.
4. On sattama with the meaning of “learned,” see Sankaranarayanan 1977–1978, p. 86.
5. As pointed out by Sankaranarayanan 1977–1978, p. 88 we have here a pravacana of the name of the king Acaṇḍavarman, taken in the sense of “‘one who has no violent person excelling him’, i.e., the most violent person”.
6. On ṣaṣṭendriya as manas, see Sankaranarayanan 1977–1978.
7. Sankaranarayanan notes : “A Buddhabhikṣu is also introduced and praised (line 12 ff. much damaged). His names was perhaps Vasupīṭhācārya and had the title(?) akṣullakānanda-sthavira” ‘an elderly monk of the congregation full of bliss of high order’” (Sankaranarayanan 2009, p. 60).
8. The context suggests that we have here a Sanskrit form of the name of the school known as Siddhatthaka to the Kathāvatthu-aṭṭakathā, attributed to Buddhaghosa, as one of the Andhaka schools. This would represent the only safe epigraphic evidence of this school known so far. Cf. Tournier, in preparation.

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[1] Inventory no. EIAD: 164

[2] Raghunath no.: —

[3] Srinivasan & Sankaranarayanan no.: —

[4] Tsukamoto no.: Gunt 9

[5] Lüders no.:

[6] Support : Pillar (maṇḍapa-column)

[7] (Faces:) Lines:

[8] H:

[9] W:

[10] D:

[11] H:

[12] W:

[13] Language(s): Sanskrit

[14] Original locality: Guntupalli

[15] Present locality: unknown

[16] Primary bibliography: Sankaranarayanan 1977-78 (= 2009a). —Sarma 1988: 78-81 (I-12).

[17] Secondary bibliography: ARIE 1977-78: B.44. — IAR 1977-78: 60-1. — Sarma 1978: 56-8. — Krishnan & Sundaram 1989: 135-7 (no. 68). — Hanumantha Rao et al. 1998: 113-4 (no. 11).

[18] Visual documentation: Srinivasan 1973: pl. II. — Sankaranarayanan 1977-78. — Sarma 1978, pl. VIII; 1988, fig. 29 (A, B, C).

[19] Substance of inscription: Gift of a land to a vihāra

[20] Remarks: engraved below EIAD216.

[21] : SA6 Guṇṭupalli Pillar Inscription

-->

<title>Pillar from Guṇṭupalli ― reign of Nandivarman II, year 4 or 44</title>

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<text xml:space="preserve"><body><div type="edition" xml:lang="san-Latn"><ab><lb n="1"/>svasti śrīvijayaveṅgīpurāt· śalaṅkakulāmalākāśaśaśāṅkasya bhagavattām<unclear>m</unclear>ra<unclear>bha</unclear>ktyā kr̥tadharmmanava <gap reason="lost" quantity="3" unit="character"/><lb n="2"/>viṣṇugr̥hacāturvvaidyaśālādya<unclear>ne</unclear>kavidha<unclear>pu</unclear>ṇyakarmmaparipūtayaśaśśarīrasya nānāprakā<unclear>ra</unclear><supplied reason="lost">viṣaya</supplied><lb n="3" break="no"/>rasavijayasya mahārājasadr̥śadhanavisarggasya bhūpatisattamas<unclear>ya</unclear> <supplied reason="lost">śrīhasti</supplied><lb n="4" break="no"/>varmmadharmmamahārājasya prapautraḥ dayānukampāparāyaṇasyānekaśatasahasrahi<supplied reason="lost">raṇyagobhū</supplied><lb n="5" break="no"/><unclear>jī</unclear>vatarupradānārjjitadharmmasya prajānāndīkarasya śrīnandivarmmamahārājasya <unclear>pautraḥ</unclear> <supplied reason="lost">Īṣanmā</supplied><lb n="6" break="no"/>tropakārāpakārakr̥tapratīkārasya pratāpopanatasāmantasya prabhūtaprak<unclear>ā</unclear><supplied reason="lost">madhanapra</supplied><lb n="7" break="no"/>dasya dviṭpakṣacaṇḍadaṇḍasya mahārājācaṇḍavarmmaṇaḥ putro bhagavaccitra<supplied reason="lost">rathasvāmipādā</supplied><lb n="8" break="no"/>nuddhyāto bappabhaṭṭārakapādabhaktaḫ paramabhāgavataś śālaṅkāyanavaṁśaprabhavo <supplied reason="lost">mahārājaśrī</supplied><lb n="9" break="no"/>vijayanandivarmmā <unclear>veṅgī</unclear>viṣayamutuḍabhū<unclear>ta</unclear>ṭṭā<unclear>ṇḍa</unclear>kagrāmeyakān <unclear>samā</unclear>jñāpaya<supplied reason="lost">ti</supplied> <supplied reason="lost"><g>|</g></supplied><supplied reason="lost">Asti</supplied> <supplied reason="lost">cāyaṁ</supplied> <supplied reason="lost">grāmaḥ</supplied> <lb n="10"/><unclear>A</unclear>s<unclear>ma</unclear>tkulagotrābhīvr̥ddhaye <unclear>dhātu</unclear> <gap reason="illegible" quantity="5" unit="character"/><unclear>sya</unclear> <unclear>daśabalasukr̥tabalinas</unclear> <unclear>tyāga</unclear> <milestone unit="fragment" n="right"/><lb n="11"/><milestone unit="fragment" n="left"/>bhagavato buddhasya śiṣyāṇāṁ sa<unclear>dmano</unclear> bhara<unclear>ṇārthaṁ</unclear> ṣaṣṭe<unclear>ndri</unclear>yodbhūtānubhūta <milestone unit="fragment" n="right"/><lb n="12"/><milestone unit="fragment" n="left"/>varṣṣiṇo kṣullakānandasthaviravasupī<unclear>ṭhācāryyāya?</unclear> nā<unclear>ta</unclear>viṣaye Ā <milestone unit="fragment" n="right"/><lb n="13"/><milestone unit="fragment" n="left"/><unclear>nā?</unclear>garājena Ātmanaḥ puṇyapratāpasatyayaśo<supplied reason="lost">bhivr̥ddhaye</supplied> <gap reason="lost" extent="unknown" unit="character"/>vihārani<supplied reason="lost">vāsināṁ</supplied> <milestone unit="fragment" n="right"/><lb n="14"/><milestone unit="fragment" n="left"/>siddhārthakānāṁ vima <gap reason="lost" extent="unknown" unit="character"/>ritaḥ <gap reason="lost" extent="unknown" unit="character"/>to <gap reason="lost" extent="unknown" unit="character"/>vāsi<unclear>ne</unclear> <milestone unit="fragment" n="right"/><lb n="15"/><milestone unit="fragment" n="left"/>sthānavarāya sarvvabhūtaśaraṇāya <gap reason="lost" extent="unknown" unit="character"/>variṣṭhāyo <milestone unit="fragment" n="right"/><lb n="16"/><milestone unit="fragment" n="left"/><unclear>ya</unclear>tivarāya Ācandrārkkatārakapr̥thi<supplied reason="lost">vīsamakālaṁ</supplied> <gap reason="lost" extent="unknown" unit="character"/><lb n="17"/><milestone unit="fragment" n="left"/><unclear>saddhāmasya</unclear> vihāra<unclear>sya</unclear> <gap reason="lost" extent="unknown" unit="character"/>dāyapradeyaṁ <milestone unit="fragment" n="right"/><lb n="18"/><milestone unit="fragment" n="left"/>dadhyatakra <gap reason="lost" extent="unknown" unit="character"/>sāmantabhaṭṭavara<unclear>bhūparihāraṁ</unclear> <supplied reason="lost">vandyamā</supplied><lb n="19" break="no"/><supplied reason="lost">nasphu</supplied><unclear>ra</unclear>daṅghri<unclear>bhyaḥ</unclear> buddhaśiṣyebhyaḥ sa<supplied reason="lost">mpradattaḥ</supplied> <lb n="20"/><supplied reason="lost">paṭṭi</supplied>kā dat<unclear>t</unclear>ā <unclear>saṁ</unclear> <gap reason="illegible" quantity="1" unit="character"/>Iti <g>|</g></ab><lg met="Anuṣṭubh" n="1"><l n="a">bahubhir vvasudhā bhu<unclear>ktā</unclear> </l><l n="b"><unclear>bahu</unclear>bhiś cānu<supplied reason="lost">pālitā</supplied> </l><l n="c"><supplied reason="lost">yasya</supplied> <supplied reason="lost">yasya</supplied> <supplied reason="lost">yadā</supplied> <supplied reason="lost">bhūmiś</supplied> </l><l n="d"><supplied reason="lost">tasya</supplied> <supplied reason="lost">ta</supplied><lb n="21" break="no"/><supplied reason="lost">sya</supplied> tadā phalam· <unclear><g>|</g></unclear></l></lg><lg met="Anuṣṭubh" n="2"><l n="a">ṣaṣṭivarṣṣasahasrā<unclear>ṇi</unclear> </l><l n="b"><unclear>svargge</unclear> <unclear>ti</unclear><supplied reason="lost">ṣṭhati</supplied> <supplied reason="lost">bhūmidaḥ</supplied> </l><l n="c"><supplied reason="lost">Ākṣeptā</supplied> <supplied reason="lost">cānumantā</supplied> <supplied reason="lost">ca</supplied> </l><l n="d"><lb n="22"/><supplied reason="lost">tāny</supplied> <supplied reason="lost">eva</supplied> narake vaset· <g>|</g></l></lg><lg met="Anuṣṭubh" n="3"><l n="a">bhūmidānāt paran dānan </l><l n="b">na bhūtan na bhavi<supplied reason="lost">ṣyati</supplied> </l><l n="c"><supplied reason="lost">tasyaiva</supplied> <supplied reason="lost">haraṇāt</supplied> <supplied reason="lost">pāpan</supplied> </l><l n="d"><supplied reason="lost">na</supplied> <supplied reason="lost">bhūtan</supplied> <supplied reason="lost">na</supplied><lb n="23"/><supplied reason="lost">bha</supplied>viṣyati <g>|</g></l></lg><lg met="Anuṣṭubh" n="4"><l n="a">yathā candramaso vr̥ddhir </l><l n="b">ahany ahani <unclear>jāyate</unclear> </l><l n="c"><unclear>tathā</unclear> bhūmikr̥taṁ pu<supplied reason="lost">ṇyam</supplied> </l><l n="d"><supplied reason="lost">sasye</supplied> <supplied reason="lost">sasye</supplied> <supplied reason="lost">vivarddhate</supplied> <supplied reason="lost"><g>|</g></supplied></l></lg></div><div type="apparatus"><listApp><app loc="1"><lem source="bib:Sankaranarayanan1977-1978_01">-tām<unclear>m</unclear>rā-</lem><note>Sankaranarayanan notes: <cit><quote>The reading could be <hi rend="italic">-tāmbra</hi> as well.

Another probable, but doubtful reading, as stated above, is <hi rend="italic">Bhagavat-<unclear>Śa</unclear>m<unclear>bhu</unclear>bhaktyā</hi></quote><bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/>:

<citedRange>93</citedRange></bibl></cit>.</note></app><app loc="1"><note><gap reason="lost" quantity="3" unit="character"/></note><note>Sankaranarayanan notes: <cit><quote>Some two or three letters are (sic) lost here are perhaps

Śiva or Śrīśiva</quote><bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/>:

<citedRange>93</citedRange></bibl></cit>.</note></app><app loc="2"><lem>-cāturvvaidya-</lem><rdg source="bib:Sarma1988_01">cāturvvidyā</rdg><rdg source="bib:Sankaranarayanan1977-1978_01">cāturvaidya-</rdg></app><app loc="2"><note>On the compound ending in <foreign xml:lang="san-Latn">-śarīrasya</foreign>, Sankaranarayanan notes: <cit><quote>Here the intended <hi rend="italic">vigraha</hi> is <hi rend="italic">dharmāḥ cha Śiva-Vishṇu <gap reason="lost" quantity="2" unit="character"/> śālādīni puṇya-karmāṇi

cha, dharma <gap reason="lost" quantity="3" unit="character"/> karmāṇi</hi> (a Dvandva compound); <hi rend="italic">kṛitani cha tāni dharma <gap reason="lost" quantity="3" unit="character"/> karmāṇi cha</hi> (a Karmadhāraya

compound); <hi rend="italic">taiḥ paripūtam yaśa ēva śarīraṃ

yasya, tasya</hi> (a Bahuvrīhi compound)</quote><bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/>:

<citedRange>93</citedRange></bibl></cit>.</note></app><app loc="2"><lem><supplied reason="lost">-viṣaya-</supplied></lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note.</note></app><app loc="3"><lem><supplied reason="lost">śrī-hasti-</supplied></lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note.</note></app><app loc="4"><lem>-hi<supplied reason="lost">raṇya-go-bhū-</supplied></lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note.</note></app><app loc="5"><lem>prajānāndīkarasya</lem><rdg source="bib:Sankaranarayanan1977-1978_01">prajānā<unclear>ṁ</unclear>

hitakarasya</rdg></app><app loc="5"><lem><supplied reason="lost">īṣān-mā</supplied></lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note.</note></app><app loc="5-6"><lem>-<supplied reason="lost">mā</supplied>tropakārāpakārakr̥tapratīkārasya</lem><rdg source="bib:Sankaranarayanan1977-1978_01">-<supplied reason="lost">mā</supplied>trā-opakār-āpakāra-pratīkārasya or <supplied reason="lost">-mā</supplied>tr-opakār-āpakāra-āpkaras-pratīkārasya</rdg><note>This seems to be the underluying reading behind what we find, marred

by printing errors, on pp. 88 and 94; <foreign xml:lang="san-Latn">-<supplied reason="lost">mā</supplied>tr-opakār-āpakāra-kṛta-pratīkārasya</foreign>

(<bibl><ptr target="bib:Sankaranarayanan2009_01"/></bibl>).</note></app><app loc="6-7"><lem>-prak<unclear>ā</unclear><supplied reason="lost">ma-dhana-pra</supplied>dasya</lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note.</note></app><app loc="7"><lem>dviṭpakṣa-</lem><rdg source="bib:Sankaranarayanan1977-1978_01">dvitpakṣa-</rdg><note>Corrected in <bibl><ptr target="bib:Sankaranarayanan2009_01"/></bibl>.</note></app><app loc="7-8"><lem>-citra<supplied reason="lost">rathasvāmipādā</supplied>nuddhyāto</lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note.</note></app><app loc="8"><lem><supplied reason="lost">-mahārāja-śrī-</supplied></lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note.</note></app><app loc="9"><lem><unclear>veṅgī</unclear>viṣaya-</lem><rdg source="bib:Sankaranarayanan1977-1978_01">vaca<unclear>ḍa</unclear>viṣaya-</rdg><note>He believes that what he reads <foreign xml:lang="san-Latn">vaca<unclear>ḍa</unclear></foreign> is the name of a village

(itself eponymous of a district). Our restitution of the first two

akṣaras, ignored by Sankaranarayanan, is conjectural. Other

possibilities would be <foreign xml:lang="san-Latn">nātaviṣaya-</foreign> or <foreign xml:lang="san-Latn">nāgaviṣaya-</foreign> (cf. l. 12)</note></app><app loc="9"><lem source="bib:Sankaranarayanan1977-1978_01">-mutuḍabhū<unclear>ta</unclear>ṭṭā<unclear>ṇḍa</unclear>kagrāmeyakān</lem><note>We are unable to read the first eight <foreign xml:lang="san-Latn">akṣara</foreign> read by Sankaranarayanan, but the text is

certainly unacceptable as it stands. One might expect something like

<foreign xml:lang="san-Latn">-mutuḍasahitān</foreign>, a toponym and

then <foreign xml:lang="san-Latn">grāmeyakān</foreign>.</note></app><app loc="9"><lem><supplied reason="lost">-ti | Asti cāyaṁ grāmaḥ</supplied></lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note (with

typing error sati for <foreign xml:lang="san-Latn">asti</foreign>,

corrected in <bibl><ptr target="bib:Sankaranarayanan2009_01"/></bibl>)</note></app><app loc="10"><lem><unclear>dhātu</unclear><gap reason="illegible" quantity="5" unit="character"/><unclear>sya</unclear><unclear>daśabalasukr̥tabalinas</unclear></lem><rdg source="bib:Sankaranarayanan1977-1978_01"><unclear>dhātuvara</unclear>…<unclear>daśabala¬sukr̥ta-balinas</unclear></rdg><note>Sankaranarayanan does not evaluate the length of the lacuna after

<foreign xml:lang="san-Latn"><unclear>dhātuvara</unclear></foreign>

but notes: <cit><quote>These mutilated expressions in this line remind us of <hi rend="italic">dhātu-vara-parigṛihītasya</hi> ([reference to

EIAD <ref target="DHARMA_INSEIAD00008.xml">8</ref>], line 3); and <hi rend="italic">daśa-bala-balinaḥ

puṇya-jñāna-sambhāra-bhārasya</hi> ([reference to EIAD <ref target="DHARMA_INSEIAD00174.xml">174</ref>]). These are the epithets of

the Buddha and of the Buddha-<hi rend="italic">sangha</hi> as

the case may be</quote><bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/>:

<citedRange>94</citedRange></bibl></cit>. Even giving substantial benefit of the doubt, we have difficulty

believing that the text really contained the akṣaras <foreign xml:lang="san-Latn">dhātuvara</foreign>, but it is certainly

impossible, for lack of space, to presume here anything like the

compound <foreign xml:lang="san-Latn">dhātuvaraparigr̥hītasya</foreign>.</note></app><app loc="12"><lem>varṣṣiṇo kṣullakānanda-</lem><note>Sankaranarayanan notes: <cit><quote>Or <hi rend="italic">varshshiṇ=ākshullak-</hi></quote><bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/>:

<citedRange>95</citedRange></bibl></cit>. Later, he notes: <cit><quote>Or ‘<hi rend="italic">varṣine’kṣullakā</hi></quote><bibl><ptr target="bib:Sankaranarayanan2009_01"/>:

<citedRange>73</citedRange></bibl></cit>.</note></app><app loc="12"><lem>nā<unclear>ta</unclear>viṣaye</lem><rdg source="bib:Sankaranarayanan1977-1978_01">na<unclear>ta</unclear>viṣaye</rdg><note>Changed to <foreign xml:lang="san-Latn">nā<unclear>ta</unclear>viṣaye</foreign> in <bibl><ptr target="bib:Sankaranarayanan2009_01"/></bibl>.</note></app><app loc="13"><lem>yaśo<supplied reason="lost">bhivr̥ddhaye</supplied></lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note.</note></app><app loc="14"><lem source="bib:Sankaranarayanan1977-1978_01">siddhārthakānāṁ</lem><note>There appears to be a stroke connected to the <hi rend="italic">repha</hi>, and it is not impossible to imagine that it made a

whole loop representing the vowel <foreign>i</foreign>.</note></app><app loc="16"><lem>-pr̥thi<supplied reason="lost">vīsamakālaṁ</supplied></lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note.</note></app><app loc="17"><lem>vihāra<unclear>sya</unclear></lem><rdg source="bib:Sankaranarayanan1977-1978_01">vihāra ..</rdg></app><app loc="18"><lem>-dadhy</lem><note>Sankaranarayanan refers in his note to the privilege <foreign xml:lang="san-Latn">a-harita-paṁnāsaka-puppa-phala-duddha-dadhi-ghaṭa-ggahaṁ</foreign>

mentioned in the Kānukollu plates of Nandivarman I (EIAD <ref target="DHARMA_INSEIAD0161.xml">161</ref>), lines 20-2.</note></app><app loc="18-19"><lem><supplied reason="lost">vandyamāna-sphu</supplied><unclear>ra</unclear>d-</lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note.</note></app><app loc="19"><lem>sa<supplied reason="lost">mpradattaḥ</supplied></lem><note>Restitution proposed by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl> in note; <foreign xml:lang="san-Latn">sa<supplied reason="lost">mpradattam</supplied></foreign> would be equally possible.</note></app><app loc="20"><lem source="bib:Sankaranarayanan1977-1978_01"><supplied reason="lost">paṭṭi</supplied>kā</lem></app><app loc="20"><lem><unclear>saṁ</unclear><gap reason="illegible" quantity="1" unit="character"/> Iti</lem><rdg source="bib:Sankaranarayanan1977-1978_01"><unclear>saṁ</unclear> 4

Iti</rdg><note>Sankaranarayanan notes: <cit><quote>we have here only a symbol denoting 4 that can be compared

with numerals denoting 4 in other epigraphs. The reading here

can also be, as stated above, <hi rend="italic">dattā</hi> 40 4.

The reading of the next expression iti is purely

conjectural</quote><bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/>:

<citedRange>95</citedRange></bibl></cit>.</note></app></listApp></div><div type="translation"><ab>(1-9) Hail! From the illustrious and victorious city of Veṅgī, the

great-grandson of the illustrious Hastivarman, great king according to <foreign xml:lang="san-Latn">dharma</foreign>, who was the moon in the pure sky of

the lineage of Śalaṅka, whose body of fame was purified by many kinds of

meritorious acts such as his acts of <foreign xml:lang="san-Latn">dharma</foreign>, his (founding) of new temples for … Viṣṇu and of <foreign xml:lang="san-Latn">cāturvaidyaśālās</foreign> (made) out of devotion for

the Lord Tāmra, who in many ways obtained victory over his tastes for sensual

objects (<foreign xml:lang="san-Latn">nānāprakāraviṣayarasa¬vijayasya</foreign>), who released riches like the great

king (i.e. Kubera?), and who is the most excellent/learned among kings (<foreign xml:lang="san-Latn">bhūpatisattama</foreign>); the grandson of the

illustrious great king Nandivarman, who was entirely devoted to sympathy and

compassion, who earned merit (<foreign xml:lang="san-Latn">dharma</foreign>)

through numerous gifts of thousands of hundreds (of pieces of) [gold, cows,

land] and living trees, and who caused the joy of his subjects; the son of the

great king Acaṇḍavarman, who responded to even [the slightest] service or

offense (<foreign xml:lang="san-Latn">Īṣanmātropakārāpakārapratīkārasya</foreign>), due to whose splendor the

neighboring kings prostrated, who gave in abundance riches of desired objects

(<foreign xml:lang="san-Latn">prabhūtaprakāmadhana-pradasya</foreign>), whose punishment was terrible to the multitude

of (or: those siding with) his enemies; the [illustrious] and victorious [great

king] Nandivarman, who is favored by [the feet] of the Lord Citrarathasvāmin,

devoted to the feet of his lord father, supreme devotee of the Lord (i.e.

Viṣṇu), and born in the lineage of the Śālaṅkāyanas, orders the villagers of …

along with their headmen of the Veṅgī (?) district:

(9-20) ‘There is this village; in order to increase our lineage and <foreign xml:lang="san-Latn">gotra</foreign> … to maintain

the dwelling of the disciples of the Bhagavant Buddha, …, who possesses the benefit

of the ten powers (<foreign xml:lang="san-Latn">daśabalasukr̥tabalin</foreign>), … liberality (<foreign xml:lang="san-Latn">tyāga</foreign>) … what is

produced and perceived by the mind (<foreign xml:lang="san-Latn">ṣaṣṭe[ndri]yodbhūtānubhūta</foreign>) … showering

(<foreign xml:lang="san-Latn">varṣiṇo</foreign>) … to the great (<foreign xml:lang="san-Latn">akṣullaka</foreign>), felicitous, and venerable master Vasupīṭha

in the district Nāta (or Nāga?) … by [Nā?]garāja … in order to increase his

merit, splendor, faithfulness and fame … in favor of (the community of monks of

the school) of the Siddhārthakas [residing] in the monastery … which is the best

place of …, which is a refuge for all beings, … the most excellent … and

consists of the best among ascetics, [for as long as] the moon, sun, stars and

earth … to be given as present (<foreign xml:lang="san-Latn">dāyapradeyaṁ</foreign>) to the monastery, the excellent

dwelling-place (<foreign xml:lang="san-Latn">saddhāmasya</foreign>) … sour milk (<foreign xml:lang="san-Latn">dadhy atakra</foreign> …) … the exemption

(applicable) on land of the best among bhaṭṭas in the neighborhood

(<foreign xml:lang="san-Latn">sāmantabhaṭṭavarabhūparihāraṁ</foreign>) … presented to the disciples of the Buddha,

whose [glittering feet are honored]. [A charter] was given (in the) year … .’

(20-23) I. By many land has been ruled (<foreign xml:lang="san-Latn">bhukta</foreign>); and by many it has been protected. Whoever holds land at

a given moment, to him does the fruit then belong.

II. The giver of land remains sixty thousand years in heaven; the one who confiscates [land] as well as the

one who approves [the confiscation] will reside as many [years] in hell.

III. There is not and will not be any higher gift than the gift of land. There is not

and will not be any worse sin than the theft of the same.

IV. As much as the moon victoriously grows from day to day, the land-made merit prospers from crop

to crop. </ab></div><div type="commentary"><p><note>This kind of grant is typically found engraved on copper plates. As

Sankaranarayanan argues, it seems likely that we have on this pillar a

copy of a copper-plate grant, maybe commissioned, as he suggests, by the

monks of the endowed monastery. The text starts with a four-tiered

genealogy of the Śālaṅkāyana kings from the donor Nandivarman to his

great grandfather Hastivarman. The king orders villagers concerning a

gift to a Buddhist community or even to the Buddha (the last part of the

text are heavily lacunose).</note></p><p n="1"><term>tām<unclear>m</unclear>rā-</term><note><bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/>:

<citedRange>83-84</citedRange></bibl> has a long discussion

about who this god Tāmra is and concludes that he is Rudra-Śiva in the

form of the rising sun.</note></p><p n="3"><term>mahārājasadr̥śadhanavisarggasya</term><note>On the identification of <foreign xml:lang="san-Latn">mahārāja</foreign> as Kubera, see <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/>:

<citedRange>85</citedRange></bibl>.</note></p><p n="3"><term>bhūpatisattamas<unclear>ya</unclear></term><note>On <foreign xml:lang="san-Latn">sattama</foreign> with the meaning of

“learned,” see <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/>:

<citedRange>86</citedRange></bibl>.</note></p><p n="7"><term>dviṭpakṣacaṇḍadaṇḍasya</term><note>As pointed out by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/>:

<citedRange>88</citedRange></bibl> we have here a <foreign xml:lang="san-Latn">pravacana</foreign> of the name of the king

Acaṇḍavarman, taken in the sense of <quote>‘one who has no violent person

excelling him’, i.e., the most violent person</quote>.</note></p><p n="11"><term>ṣaṣṭe<unclear>ndri</unclear>yodbhūtānubhūta</term><note>On <foreign xml:lang="san-Latn">ṣaṣṭendriya</foreign> as <foreign xml:lang="san-Latn">manas</foreign>, see <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl>.</note></p><p n="12"><term>kṣullakānandasthaviravasupī<unclear>ṭhācāryyāya?</unclear></term><note>Sankaranarayanan notes : <cit><quote>A Buddhabhikṣu is also introduced and praised (line 12 ff.

much damaged). His names was perhaps Vasupīṭhācārya and had the

title(?) <hi rend="italic">akṣullakānanda-sthavira</hi>” ‘an

elderly monk of the congregation full of bliss of high

order’</quote><bibl><ptr target="bib:Sankaranarayanan2009_01"/>:

<citedRange>60</citedRange></bibl></cit>.</note></p><p n="14"><term>siddhārthakānāṁ</term><note>The context suggests that we have here a Sanskrit form of the name of

the school known as Siddhatthaka to the Kathāvatthu-aṭṭakathā,

attributed to Buddhaghosa, as one of the Andhaka schools. This would

represent the only safe epigraphic evidence of this school known so far.

Cf. Tournier, in preparation.</note></p></div><div type="bibliography"><p>First described and very tentatively edited by <bibl><ptr target="bib:Sarma1988_01"/>: <citedRange>78-81</citedRange></bibl>. Improved

edition by <bibl><ptr target="bib:Sankaranarayanan1977-1978_01"/></bibl>, published in fact in 1992 and

revised as <bibl><ptr target="bib:Sankaranarayanan2009_01"/></bibl>. The text is re-examined here from

the available visual documentation, which is very poor. The apparently good

estampage used by Sankaranarayanan is not available to us. We thus rely heavily

on his edition and can suggest improvements only in few passages. Many

conjectural restorations by Sankaranarayanan are pertinent and are recorded in

our apparatus.</p><listBibl type="primary"><bibl/></listBibl><listBibl type="secondary"><bibl><ptr target="bib:ARIE"/><citedRange>1977-78: no. B.44</citedRange></bibl><bibl><ptr target="bib:IAR"/><citedRange>1977-78: 60-1</citedRange></bibl><bibl><ptr target="bib:Sarma1978_01"/>: <citedRange>56-8</citedRange></bibl><bibl><ptr target="bib:Krishnan+Sundaram1989_01"/>: <citedRange>135-7 (no. 68)</citedRange></bibl><bibl><ptr target="bib:Tsukamoto1996_01"/>: <citedRange>no. Gunt 9</citedRange></bibl><bibl><ptr target="bib:HanumanthaRao+al1998_01"/>: <citedRange>113-4 (no. 11)</citedRange></bibl><bibl><ptr target="bib:Sarma2002_01"/>: <citedRange>24</citedRange></bibl></listBibl></div></body></text>

</TEI>