Nareṅgal, Kalamēśvara Temple, time of Vikramāditya VI, Śaka year 872

(1) Oṁ! Praise to Śiva!

I

II

(3) The Cāḷukya family, whose wife is the Fortune, that has spread the spotless fame up to the glorious abode in the succession, that supports the entire world, shines on earth.

(3–5) The Cāḷukya kings, praised by many people, in succession: Jayasimha, the best jewel among kings, he who was born in that family in order to continue [the dynasty] and keep the earth protected with heroism; he, of incomparable splendour, held a vast kingdom; by whose conduct the entire surface of earth, was purified like by the waters of a sacred ford.

(5–6) Just like that, from that famous king, his son Ahavamalla became king: the proud hero, whose arm was praised in the game of the battle, the best warrior among the husbands of the earth.

IV

V

(9–11) Hail! May the victorious reign of the glorious Tribhuvanamalladēva, the shelter of the world, who was the beloved of the glorious earth, the great king among kings, the supreme Lord, paramabhaṭṭaraka, the distinctive mark of Satyāśrayakuḷa, who was the ornament of the Cāḷukya lineage, keep increasing its prosperity further and further as long as the moon, the sun, and stars keep shedding their light.

VI

(13–15) Born into that family, who had the grat glory, skilled in various sciences, he was the protector of the earth from enemies, possessing a fearsome arm, who had pride in victory, great and excellent hero, distinguished ruled, whose conduct was the vastness of [his]success, and was the glory of the Sinda’s lineage, king Ācugi obtained fame. Endowed woth the incomparable valor, tn the very presence of the Cāḷukya king in the battle-field: you could not think about it the king Ācugi, is there anyone else comparable in greatness to that valian warrior?

(16–17) Like that, the well-known brothers of the king Ācugi—king Nāka, king Siṃga, king Dāsa, king Dāva, king Caunda, king Cāva—were distinguished as beholders of eminent qualities. Among them, the king Caunda, fearsome in battle, known as the dwelling place of the royal fortune, the force of whose excellent arm was terrible against all enemies, the glorious abode of fortune.

(18–19) From that above-described king, king Bamma, the son of king Ācugi, became famous through the might of [his] arm as one who was beloved to the women of the entire kingdom. The best among the formidable kings in battle; eager bee to the glorious feet of lotus of the supreme lord; whose conduct was as elevated as a mountain; ocean of virtues; by whom a garland of praises had been received from the learned men.

(19–22) From that king, the divine Ācugi [was born], known as the husband of glorious woman which is [his] kingdom, the abode of qualities, expert on the sciences and techniques that are praised on earth, he had the distinguishing mark of rulers; and, having chased away and run after the subdued kings who had conquered many forts, having killed those who were made turbid by their pride; having taken possession of territories of the enemy kings; having acquired the glory originated from bright and virtuous actions, and thus pleasure, the ruler Ācarasa, became famous as the husband of the lovely woman [which is the] Fortune, the shelter of all happiness.

(23–24) The King Vikrama, shining like the sun, in order to command the lion in battle, who triumphed over the Hoysala, took Gōva, destroyed in battle Lakṣma by means of his might, removed Malva, such as defeated the Pandyas, furthermore, and seized the Konkan. So that, the chieftain Ācarasa was known entirely dedicated to the production of dharma. That wife,

(25) the extremely devoted wife, with pure conduct, the great pious wife, Mahādēvi acquired the glory being known as the ornament of the head, among the queens of the greatest chieftain of the world.

(26) To Mādēvi, thus described, together with the king Ācara, who is described as the distinguished king praised by mankind, was born the king Permadi, in order to bring joy to the population of the entire world.

(27–29) He conquered the hostile villages of the warriors; he subdued the flocks of furious kings; he acquired many countries with his strength; he threatened the rising of the excessive glory of the enemy kings; he purified the sin originated from the influence of the Kāḷi age. Whose deeds, famous in the world, silenced enemies; he who was the sun in the darkness of the great chieftains: such was Permadidēva.

(29–31) Hail! To king Permadi, for it to proceed perpetually [his] success, every day, by means of his meritorious actions, such as his pure conduct, practice of ablutions, worship to the gods, practice of hōma, great donations, worship of the twice-born, the teachers and the ascetics; on the account [of his knowledge] of the Dharmashastra, Arthashastra and Vēdas; through the donation of all kind of celestial food; by means of the delight of the excellent assembly that listened to many news poems;

(31–32) pleasantly enjoying with happiness together with [his] fortunate wife hich was [his] reign: he was the lovely new Bhōja.

(32–37) Hail! The Great Chieftain; entitled to the five big drums; generous Lord of glory and wealth; the sun of the lotus flower of the Sinda’s family; whose bow was made of flowers among chieftains; impetuous master, rider of restive horses; he who possessed the perfect characteristic marks; he who was praised by the group of poets, orators and gamaka; abode of a multitude of good qualities; who had for the ornament of [his] ear the good listening of the Śivāgama; he who was the support of all learned men; preceptor of abundant wellness; like Cānakya accurate with various means of success; he who was unmovable on [his] word; well versed in fine arts, science of weapons, etc; expert in the battlefield; like Indra in enjoying the pleasure; like Ravinandana in endless donations; like Śiva [against] the multitude of many types of forts; he who carried the conduct of the first king; he who was a diamond cage for those who take protection with him; he who was the elephant [which shows] the direction among chieftains; he who enjoyed the experience of the sentiment of poems and sacred songs. Becoming illuminated with bestowal of desired kindness obtained from the Glorious God who is the main pillar ².

(37–41) The king Permadideva, the Glorious main chief of the provinces, adorned with [this] multitude of name and other, obtaining the favor of the deity of the main pillar, was ruling the reign in [his] royal residence at Erambarage, with happiness and pleasing conversation. [He was ruling] impartially all of these: the Kisukaḍu Seventy, Kelavādi Three-hundred, Bagaḍa Seventy, Narayaṁgal Twelve. Protecting the ancient faiths, he would always proclaim all of [his] orders for acts of dharma on every religious occasion, in order to manifest [his] compassion.

(41–42) The radiant Kuntaḷa region of the Bharata land became a distinctive mark on the surface of the earth, surrounded by the waters of the ocean. In that place was the beautiful Narayaṁgal land, full of fruits.

(43–44) This [Narayaṁgal] with lotus-gardens diffusing various divine fragrances; with the tanks whose fresh waters provide excellent pleasure; with many restful groves; with grains savory, beginning with the fragrance of the Tāli, pervades throughout all of directions; it is beautiful, captivating the minds of travelers; the best in the world, to be honored perpetually.

(45–51) In the two parts of the so charming Narayaṁgal, which shone by the excellents heads of the village, who were intent on protecting dharma, virtuous men, who had risen countless merits. There, in the middle of the village of the southern division, was built the temple for the Glorious local God Śrīmūlasthana for the aṅgabhōga of the God. Four landmark stones, composed of a liṅga together with, sages and a cow, were placed to the thirty-six mattars [of land] which were free from all taxes to be paid to local authorities to be continued as long as the moon, the sun and stars might last: to the north from the way of Muduvoḷal, to the south from Navayavala, to the east from the rent-free of chieftain Vāsi, to the west of land on which revenue was paid.

(52–53) Four landmark stones, composed of a liṅga together with ascetics and a cow, were placed [as boundary marks] to six mattars that were made a grant to be respected by all: to the south of the road of Muduvōḷ, north of the rent-free land of Bannira-Bammagavunda, to the east of the land in which revenue was paid, and west of the rent-free of Kāṭigāvuṇḍa.

(53–55) Four landmark stones, composed of a liṅga, ascetics and a cow as four wood sticks to six mattars that were made a grant to be respected by all: to the west of Kuyyavaḷḷa, the cultivated land of Tippēśvaradēva, to the east of Chiguravala, to the north of land on which revenue was paid, and to the south of land on which revenue was paid.

(55–57) The garden place of the God: four landmarks stones, composed of a liṅga together with ascetics and a cow, were respectfully placed as the four boundary marks for one mattar: to east of the fertile soil of the chief Navayarakēta, to the west from the fertile land of Daṇḍanāyaka Cavuṇḍamēya, to the north of the land on which revenue was paid, and to the south of the path of Belegeṟe.

(57–59) The temple of the God is to the north of [the temple of] Cuṁgiśvara, to the south of the main road, to the west of the main door, and to the east of [another] main road. Thus, the activities are going on with honor: aṣṭabhōga, the lamp of the God, the oil machine [for producing the oil for the dīpa][…]

(59–60) One golden coin has been given for the tablet for engraving a royal edict of God[…]importantly the chieftains which are sixty farm holders for the Kelidēva God[…]