Commemorative stone of Cākala
Editors: Jens Thomas, J. Ramayya Pantulu.
Identifier: DHARMA_INSTelugu00067.
Language: Telugu.
Repository: Telugu Inscriptions (tfb-telugu-epigraphy).
Version: (585a60b), last modified (ec27c2b).
Edition
⟨1⟩ svasti śrī puliya⟨2⟩(ḍi)ya makanṟu E⟨3⟩mmu(du)ru Ēḷuvari ⟨4⟩ koḍuku Uppa(du)la cā⟨5⟩kala gunḍu gu(da)liya ⟨6⟩ kalavanṟu
Apparatus
Translation by Jens Thomas
Svasti! Upp(ā)ḍula Cākala, "hero" of Śrī Puliyāḍi, son of the ruler of this Madūru, is (here) at the confluence of the Kuṇḍu (river).
Bibliography
The inscription was noted in No name 1986, p. 35, appendix B/1906, № 469 and first published by J. Ramayya Pantulu (1948, p. 334, № 610). K. M. Sastri and B. Radha Krishna re-editet the text based on that edition. K. M. Sastri provided a summary: “Refers to the son of a certain Puliyaḍiyamakanṟu, ruler of Emmuduru.” (1969, p. 334).
Primary
[RP] Ramayya Pantulu, J. 1948. South-Indian inscriptions (texts). Volume X: Telugu inscriptions from the Madras Presidency. South Indian Inscriptions 10. Delhi: Manager of Publications. Page 334, item 610.
Secondary
No name. 1986. Annual reports on Indian epigraphy (1906-1910). Reprint. New Delhi: Director General, Archaeolgical survey of India. Page 35, appendix B/1906, item 469.
Sastri, Korada Mahadeva. 1969. Historical grammar of Telugu with special reference to Old Telugu c. 200 B.C. - 1000 A.D. Anantapur: Sri Vekateswara Univ. Page 334, item 70.
Radhakrishna, Budaraju. 1971. Early Telugu inscriptions (up to 1100 A.D.): with texts, glossary & brief linguistic history. Hyderabad: Andhra Pradesh Sahitya Akademi. Page 45, item 63.
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<lb n="1"/>svasti śrī puliya<lb n="2" break="no"/><unclear>ḍi</unclear>ya makanṟu E<lb n="3" break="no"/>mmu<unclear>du</unclear>ru Ēḷuvari
<lb n="4"/>koḍuku Uppa<unclear>du</unclear>la cā<lb n="5" break="no"/>kala gunḍu gu<unclear>da</unclear>liya
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<!--The translation is yet sort of preliminary --><p>Svasti! Upp(ā)ḍula Cākala, "hero" of Śrī Puliyāḍi, son of the ruler of this Madūru, is (here) at the confluence of the Kuṇḍu (river).</p>
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The text is given as in the edition but spaces have been added where a word boundary was deemed probable. The translation follows a slightly emended text.
The personal name puliya<unclear>ḍi</unclear>ya seems to be Puliyāḍi, lit. "smoeone who is like a tiger" (with the Kannaḍa suffix -āḍi/āḷi). The suffix -ya is a genitive and "Kannaḍism" as can be often found in the earlier inscriptions.
Makanṟu (later magaḍu), lit. "a man", can denote different things: a son, husband, hero, or ruler. I opted for "hero" since Cākala seems to have been a subordinate of Puliyāḍi, and since koḍuku is used for "son" later. It may be noted, however, that magaḍu (in its earlier spellings) is attested as "son" in the old Telugu inscriptions and that three generations are sometimes mentioned, e. g. in INSTelugu00083 (<bibl><ptr target="bib:RamayyaPantulu1948_01"/><citedRange unit="page">337</citedRange><citedRange unit="item">621</citedRange></bibl>). Therefore, it is also possible that Cākala was the grandson of Puliyāḍi.<!-- perhaps more here on the use of magaḍu as "son" with names that seem to be of Kannaḍa origin; furthermore, it is questionable in regard to INSTelugu00083 whether really the name of the hero is omitted in favour of the father's and grandfather's name (my translation reflects this). In Telugu maga seems to predominantly denote a "male" whereas in Kannaḍa it denotes a "son" and "male"; in Tamil it seems to rather denote a "child, infant". The semantics have to be settled -->
Emmu<unclear>du</unclear>ru <hi rend="italic">might</hi> be equivalent to im-Madūru 'this Madūru'. The inscription was found in Kāmanūru and a village named Madūru is situated approximately 4 km to the south-east of Kāmanūru. Another village of that name can be found in a distance of approximately 50 km. Hence, the qualification "this Madūru" may have been meaningful.
Since dental ⟨da⟩ and retroflex ⟨ḍa⟩ can be very similar in the older script, Uppa<unclear>du</unclear>la was interpreted as Uppāḍula and gu<unclear>da</unclear>liya as gūḍaliya. The vowel lenght is added in reference to the place name Uppāḍa (that probably is not the place referred to in the inscription). Gūḍaliya is probably an inflected form of kūḍali 'joining, union', confer Kannaḍa kūḍal 'confluence of a river'. The suffix -ya was interpreted as locative although the regular form should have been -na.
Guṇḍu is the name of the river (Kuṇḍēru) that flows in the south and west of Kāmanūru. According to ARIE the inscription was found "in the bed of the stream at Kâmanûru". At this location there is a confluence of the Kuṇḍēru with another smaller river the name of which I could not find. It is possible, however, that this smaller river was (or is) also called Kuṇḍu wherefore only this single name was mentioned.
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The inscription was noted in <bibl><ptr target="bib:ARIE1906-1910"/><citedRange unit="page">35</citedRange><citedRange unit="appendix">B/1906</citedRange><citedRange unit="item">469</citedRange></bibl> and first published by J. Ramayya Pantulu (<bibl rend="omitname"><ptr target="bib:RamayyaPantulu1948_01"/><citedRange unit="page">334</citedRange><citedRange unit="item">610</citedRange></bibl>). K. M. Sastri and B. Radha Krishna re-editet the text based on that edition. K. M. Sastri provided a summary: <cit><quote>Refers to the son of a certain Puliyaḍiyamakanṟu, ruler of Emmuduru.</quote><bibl rend="omitname"><ptr target="bib:Sastri1969_01"/><citedRange unit="page">334</citedRange></bibl></cit>.
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Commentary
The text is given as in the edition but spaces have been added where a word boundary was deemed probable. The translation follows a slightly emended text. The personal name puliya(ḍi)ya seems to be Puliyāḍi, lit. "smoeone who is like a tiger" (with the Kannaḍa suffix -āḍi/āḷi). The suffix -ya is a genitive and "Kannaḍism" as can be often found in the earlier inscriptions. Makanṟu (later magaḍu), lit. "a man", can denote different things: a son, husband, hero, or ruler. I opted for "hero" since Cākala seems to have been a subordinate of Puliyāḍi, and since koḍuku is used for "son" later. It may be noted, however, that magaḍu (in its earlier spellings) is attested as "son" in the old Telugu inscriptions and that three generations are sometimes mentioned, e. g. in INSTelugu00083 (Ramayya Pantulu 1948, p. 337, № 621). Therefore, it is also possible that Cākala was the grandson of Puliyāḍi. Emmu(du)ru might be equivalent to im-Madūru ’this Madūru’. The inscription was found in Kāmanūru and a village named Madūru is situated approximately 4 km to the south-east of Kāmanūru. Another village of that name can be found in a distance of approximately 50 km. Hence, the qualification "this Madūru" may have been meaningful. Since dental ⟨da⟩ and retroflex ⟨ḍa⟩ can be very similar in the older script, Uppa(du)la was interpreted as Uppāḍula and gu(da)liya as gūḍaliya. The vowel lenght is added in reference to the place name Uppāḍa (that probably is not the place referred to in the inscription). Gūḍaliya is probably an inflected form of kūḍali ’joining, union’, confer Kannaḍa kūḍal ’confluence of a river’. The suffix -ya was interpreted as locative although the regular form should have been -na. Guṇḍu is the name of the river (Kuṇḍēru) that flows in the south and west of Kāmanūru. According to ARIE the inscription was found "in the bed of the stream at Kâmanûru". At this location there is a confluence of the Kuṇḍēru with another smaller river the name of which I could not find. It is possible, however, that this smaller river was (or is) also called Kuṇḍu wherefore only this single name was mentioned.