Peṇukapaṟu grant of Jayasiṁha I

Editor: Dániel Balogh.

Identifier: DHARMA_INSVengiCalukya00004.

Hand description:

Halantas. L1 purāT almost full-size ta, probably not curly, no headmark. L4 mahīkṣitāM unclear in scan. L27 vaseT: like ta without a curl, no headmark, and a pretty long stem.

Language: Sanskrit.

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

Version: 2024-12-20 17:45 (c66dc65), last modified 2024-04-08 17:17 (f2b7c34).

Seal

⟨1⟩ śrī-sa[r]vvasiddhi

⟨2⟩ (jayasiṁha?)

Plates

⟨Page 1r⟩

⟨Page 1v⟩ ⟨1⟩ svasti śrīmad-vijayodayapurāT bhagava¿pvi?⟨t-svā⟩mi-mahāsena-pādānu⟨2⟩dhyātānā⟨ṁ⟩ sapta-loka-mātr̥bhi⟨ḥ⟩ sapta-mātr̥bhiḥ pariva(r)ddhi⟨tā⟩nāṁ bhagavan-n¿a?⟨ā⟩rāyaṇa⟨3⟩-prasāda-samā¿nā?⟨sā⟩dita-va(r)āha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥t¿a?⟨ā⟩śeṣa⟨4⟩-mahīkṣitāM mānavya-sagotrāṇāṁ hāriti-putrāṇā{ṁ}m aśvamedhā⟨5⟩vabhr̥tha-snāna-pavitrīkr̥ta-gātrāṇā⟨ṁ⟩ calukyā{ṁ}nāṁ kulam alaṅkariṣṇ¿ā?⟨o⟩ś catu⟨6⟩r udadhi-salila-samullaṁghita-kīrtteḥ srī-kīrttivarmmaṇaḥ pautr¿ā?⟨aḥ⟩ samāśrit¿a?⟨ā⟩⟨7⟩n¿a?⟨āṁ⟩ kāmadhenu-caritasya Aneka-ripu-durgga-pramathanāvāpta-vi⟨Page 2r⟩⟨8⟩ṣama-siddheḥ ya¿ṣ?⟨s⟩ya ca ¿s?⟨ś⟩astram āpanna-trāṇāya vigrahaḫ parābhi⟨9⟩māna-bhaṁgāya śikṣ¿a?⟨i⟩taṁ vinayāya vibhavārjjana⟨ṁ⟩ pradānā⟨10⟩ya pradānan dharmmāya dharmma⟨ḥ⟩ śreyovāptaye tasya tanaya⟨ḥ⟩ ⟨11⟩ śaśadhara Iva sarvva-loka{ḥ}-hr̥dayānandakaraḥ su⟨12⟩ra-gaja Ivāvicchinna-dāna-salila-¡kinna!⟨kīrṇṇa⟩-niketaḥ ca⟨13⟩kradhara ¿nā?⟨I⟩vāpratihata-cakra⟨ḥ⟩ droṇa Iva kr̥pānugataḥ sva-bā⟨14⟩hu-¿pā?⟨ba⟩lopārjjita-sarvvasiddhiḥ samara-śata-saṅka(ṭo?)tka¿dh?⟨ṭ⟩a-vijaya⟨Page 2v⟩⟨15⟩-vīra-dhvajaḥ śrī-jayasiṁha-vallabha-mahārājaḥ parama-brahma⟨16⟩ṇyo mātā-pitr̥-pādānudhyāta⟨ḥ⟩ sa⟨r⟩vv¿a?⟨ā⟩n evam ājñāpayaty

astu vo vidi⟨17⟩tam asmābhiḥ gudrahāra-viṣaye marddavalli-pūrvva-pārśve peṇukapa⟨18⟩ṟu nāma {grāma}grām¿a?⟨o⟩ viṣuva-nimitte vijaya-rājya-saṁvatsare⟨19⟩Aṣṭādaś¿a?⟨e⟩ pogulūra-vāstavyasya bhāradvāja-sagotrasya bhā⟨20⟩radvāja-sūtrasyādhīta-v¿o?⟨e⟩da-dvayasya śivaśarmmaṇa⟨ḥ⟩ pautrāya gr̥h¿i?⟨ī⟩⟨21⟩ta-sāhasrasyādhigata-veda-dvayasya devaśarmmaṇaḥ putrāya ⟨Page 3r⟩ ⟨22⟩ ṣaṭ-karmma-niratāya Aśīti-tarkāya guptaśarmmaṇe sarvva-kara-pa⟨23⟩rihāreṇāgrah¿a?⟨ā⟩rī-kr̥tya pratigraho dattaḥ⟨.⟩ na kaiścid apy asyo(pari bā)⟨24⟩dhā kara¿n?⟨ṇ⟩īyā⟨.⟩ Uktañ ca bhagavat¿a?⟨ā⟩ veda-vyāsena vyāsen¿ā?⟨a⟩

I. Anuṣṭubh

bahubhir vva⟨25⟩sudhā dat⟨t⟩ā

bahubhiś cānupālitā

yasya yasya yadā bhūmi⟨26⟩s

tasya tasya tadā phalaṁ

II. Anuṣṭubh

ṣaṣṭi-varṣa-sahasrāṇi

svargge modati bhū⟨27⟩¿v?⟨m⟩id¿ā?⟨aḥ⟩

Ākṣeptā cānumantā ca

tāny ¿a?⟨e⟩va narake vaseT

III. Anuṣṭubh

mantr(i)-purohita⟨s ta⟩(sya?)

⟨28⟩ yathendrasya ⟨⟨br̥⟩⟩haspatiḥ

¿A?⟨Ā⟩jñaptis siyaśarmmāsya

vājapeyejya-ya(bh/s)uciḥ

⟨Page 3v⟩ ⟨29⟩ kada(ḥ?) [.]ū(ṭa)katanaḥ damuna dalita noga

Seal

⟨1⟩ śrī-sa[r]vvasiddhi

⟨2⟩ (jayasiṁha?)

Plates

⟨Page 1r⟩

⟨Page 1v⟩

⟨1⟩ svasti śrīmad-vijayodayapurāT bhagava¿pvi?⟨t-svā⟩mi-mahāsena-pādānu-

⟨2⟩ dhyātānā⟨ṁ⟩ sapta-loka-mātr̥bhi⟨ḥ⟩ sapta-mātr̥bhiḥ pariva(r)ddhi⟨tā⟩nāṁ bhagavan-n¿a?⟨ā⟩rāyaṇa-

⟨3⟩ -prasāda-samā¿nā?⟨sā⟩dita-va(r)āha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥t¿a?⟨ā⟩śeṣa-

⟨4⟩ -mahīkṣi◯tāM mānavya-sagotrāṇāṁ hāriti-putrāṇā{ṁ}m aśvamedhā-

⟨5⟩ vabhr̥tha-snāna-pavitrīkr̥ta-gātrāṇā⟨ṁ⟩ calukyā{ṁ}nāṁ kulam alaṅkariṣṇ¿ā?⟨o⟩ś catu-

⟨6⟩ r udadhi-salila-samullaṁghita-kīrtteḥ srī-kīrttivarmmaṇaḥ pautr¿ā?⟨aḥ⟩ samāśrit¿a?⟨ā⟩-

⟨7⟩ n¿a?⟨āṁ⟩ kāmadhenu-caritasya Aneka-ripu-durgga-pramathanāvāpta-vi-

⟨Page 2r⟩

⟨8⟩ ṣama-siddheḥ ya¿ṣ?⟨s⟩ya ca ¿s?⟨ś⟩astram āpanna-trāṇāya vigrahaḫ parābhi-

⟨9⟩ māna-bhaṁgāya śikṣ¿a?⟨i⟩taṁ vinayāya vibhavārjjana⟨ṁ⟩ pradānā-

⟨10⟩ ya pradānan dharmmāya dharmma⟨ḥ⟩ śreyovāptaye tasya tanaya⟨ḥ⟩

⟨11⟩ śaśadha◯ra Iva sarvva-loka{ḥ}-hr̥dayānandakaraḥ su-

⟨12⟩ ra-gaja ◯ Ivāvicchinna-dāna-salila-¡kinna!⟨kīrṇṇa⟩-niketaḥ ca-

⟨13⟩ kradhara ¿nā?⟨I⟩vāpratihata-cakra⟨ḥ⟩ droṇa Iva kr̥pānugataḥ sva-bā-

⟨14⟩ hu-¿pā?⟨ba⟩lopārjjita-sarvvasiddhiḥ samara-śata-saṅka(ṭo?)tka¿dh?⟨ṭ⟩a-vijaya-

⟨Page 2v⟩

⟨15⟩ -vīra-dhvajaḥ śrī-jayasiṁha-vallabha-mahārājaḥ parama-brahma-

⟨16⟩ ṇyo mātā-pitr̥-pādānudhyāta⟨ḥ⟩ sa⟨r⟩vv¿a?⟨ā⟩n evam ājñāpayaty astu vo vidi-

⟨17⟩ tam asmābhiḥ gudrahāra-viṣaye marddavalli-pūrvva-pārśve peṇukapa-

⟨18⟩ ṟu nāma ◯ {grāma}grām¿a?⟨o⟩ viṣuva-nimitte vijaya-rājya-saṁvatsare-

⟨19⟩ Aṣṭāda◯ś¿a?⟨e⟩ pogulūra-vāstavyasya bhāradvāja-sagotrasya bhā-

⟨20⟩ radvāja-sūtrasyādhīta-v¿o?⟨e⟩da-dvayasya śivaśarmmaṇa⟨ḥ⟩ pautrāya gr̥h¿i?⟨ī⟩-

⟨21⟩ ta-sāhasrasyādhigata-veda-dvayasya devaśarmmaṇaḥ putrāya

⟨Page 3r⟩

⟨22⟩ ṣaṭ-karmma-niratāya Aśīti-tarkāya guptaśarmmaṇe sarvva-kara-pa-

⟨23⟩ rihāreṇāgrah¿a?⟨ā⟩rī-kr̥tya pratigraho dattaḥ⟨.⟩ na kaiścid apy asyo(pari bā)-

⟨24⟩ dhā kara¿n?⟨ṇ⟩īyā⟨.⟩ Uktañ ca bhagavat¿a?⟨ā⟩ veda-vyāsena vyāsen¿ā?⟨a⟩ bahubhir vva-

⟨25⟩ sudhā da◯t⟨t⟩ā bahubhiś cānupālitā yasya yasya yadā bhūmi-

⟨26⟩ s tasya tasya tadā phalaṁ ṣaṣṭi-varṣa-sahasrāṇi svargge modati bhū-

⟨27⟩ ¿v?⟨m⟩id¿ā?⟨aḥ⟩ Ākṣeptā cānumantā ca tāny ¿a?⟨e⟩va narake vaseT mantr(i)-purohita⟨s ta⟩(sya?)

⟨28⟩ yathendrasya ⟨⟨br̥⟩⟩haspatiḥ ¿A?⟨Ā⟩jñaptis siyaśarmmāsya vājapeyejya-ya(bh/s)uciḥ

⟨Page 3v⟩

⟨29⟩ kada(ḥ?) [.]ū(ṭa)katanaḥ damuna dalita noga

Seal

⟨1⟩ śrī-sa[r]vvasiddhi

⟨2⟩ (jayasiṁha?)

Plates

⟨Page 1r⟩

⟨Page 1v⟩ ⟨1⟩ svasti śrīmad-vijayodayapurāT bhagava¿pvi?⟨t-svā⟩mi-mahāsena-pādānu⟨2⟩dhyātānā⟨ṁ⟩ sapta-loka-mātr̥bhi⟨ḥ⟩ sapta-mātr̥bhiḥ pariva(r)ddhi⟨tā⟩nāṁ bhagavan-n¿a?⟨ā⟩rāyaṇa⟨3⟩-prasāda-samā¿nā?⟨sā⟩dita-va(r)āha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥t¿a?⟨ā⟩śeṣa⟨4⟩-mahīkṣi◯tāM mānavya-sagotrāṇāṁ hāriti-putrāṇā{ṁ}m aśvamedhā⟨5⟩vabhr̥tha-snāna-pavitrīkr̥ta-gātrāṇā⟨ṁ⟩ calukyā{ṁ}nāṁ kulam alaṅkariṣṇ¿ā?⟨o⟩ś catu⟨6⟩r udadhi-salila-samullaṁghita-kīrtteḥ srī-kīrttivarmmaṇaḥ pautr¿ā?⟨aḥ⟩ samāśrit¿a?⟨ā⟩⟨7⟩n¿a?⟨āṁ⟩ kāmadhenu-caritasya Aneka-ripu-durgga-pramathanāvāpta-vi⟨Page 2r⟩⟨8⟩ṣama-siddheḥ ya¿ṣ?⟨s⟩ya ca ¿s?⟨ś⟩astram āpanna-trāṇāya vigrahaḫ parābhi⟨9⟩māna-bhaṁgāya śikṣ¿a?⟨i⟩taṁ vinayāya vibhavārjjana⟨ṁ⟩ pradānā⟨10⟩ya pradānan dharmmāya dharmma⟨ḥ⟩ śreyovāptaye tasya tanaya⟨ḥ⟩ ⟨11⟩ śaśadha◯ra Iva sarvva-loka{ḥ}-hr̥dayānandakaraḥ su⟨12⟩ra-gaja ◯ Ivāvicchinna-dāna-salila-¡kinna!⟨kīrṇṇa⟩-niketaḥ ca⟨13⟩kradhara ¿nā?⟨I⟩vāpratihata-cakra⟨ḥ⟩ droṇa Iva kr̥pānugataḥ sva-bā⟨14⟩hu-¿pā?⟨ba⟩lopārjjita-sarvvasiddhiḥ samara-śata-saṅka(ṭo?)tka¿dh?⟨ṭ⟩a-vijaya⟨Page 2v⟩⟨15⟩-vīra-dhvajaḥ śrī-jayasiṁha-vallabha-mahārājaḥ parama-brahma⟨16⟩ṇyo mātā-pitr̥-pādānudhyāta⟨ḥ⟩ sa⟨r⟩vv¿a?⟨ā⟩n evam ājñāpayaty

astu vo vidi⟨17⟩tam asmābhiḥ gudrahāra-viṣaye marddavalli-pūrvva-pārśve peṇukapa⟨18⟩ṟu nāma ◯ {grāma}grām¿a?⟨o⟩ viṣuva-nimitte vijaya-rājya-saṁvatsare⟨19⟩Aṣṭāda◯ś¿a?⟨e⟩ pogulūra-vāstavyasya bhāradvāja-sagotrasya bhā⟨20⟩radvāja-sūtrasyādhīta-v¿o?⟨e⟩da-dvayasya śivaśarmmaṇa⟨ḥ⟩ pautrāya gr̥h¿i?⟨ī⟩⟨21⟩ta-sāhasrasyādhigata-veda-dvayasya devaśarmmaṇaḥ putrāya ⟨Page 3r⟩ ⟨22⟩ ṣaṭ-karmma-niratāya Aśīti-tarkāya guptaśarmmaṇe sarvva-kara-pa⟨23⟩rihāreṇāgrah¿a?⟨ā⟩rī-kr̥tya pratigraho dattaḥ⟨.⟩ na kaiścid apy asyo(pari bā)⟨24⟩dhā kara¿n?⟨ṇ⟩īyā⟨.⟩ Uktañ ca bhagavat¿a?⟨ā⟩ veda-vyāsena vyāsen¿ā?⟨a⟩

I. Anuṣṭubh

bahubhir vva⟨25⟩sudhā da◯t⟨t⟩ā

bahubhiś cānupālitā

yasya yasya yadā bhūmi⟨26⟩s

tasya tasya tadā phalaṁ

II. Anuṣṭubh

ṣaṣṭi-varṣa-sahasrāṇi

svargge modati bhū⟨27⟩¿v?⟨m⟩id¿ā?⟨aḥ⟩

Ākṣeptā cānumantā ca

tāny ¿a?⟨e⟩va narake vaseT

III. Anuṣṭubh

mantr(i)-purohita⟨s ta⟩(sya?)

⟨28⟩ yathendrasya ⟨⟨br̥⟩⟩haspatiḥ

¿A?⟨Ā⟩jñaptis siyaśarmmāsya

vājapeyejya-ya(bh/s)uciḥ

⟨Page 3v⟩ ⟨29⟩ kada(ḥ?) [.]ū(ṭa)katanaḥ damuna dalita noga

Apparatus

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Plates

⟨1⟩ bhagava¿pvi?⟨t-svā⟩mi- • A very surprising spelling mistake that seems quite clear. I believe the reason for it is correction in the pre-drawing for the plate, where the handwriter probably wrote svā, then corrected to tsvā by adding t on top; this in turn was interpreted as pvi by the engraver.

⟨2⟩ -loka-mātr̥bhi⟨ḥ⟩ • In this word, bhi is raised and rather flattened: its body seems to be mostly level with the headline. Fleet thinks it was inserted subsequently above the line, but if so, the space between the preceding and following characters was much wider than normal. — ⟨2⟩ sapta-mātr̥bhiḥ • The lower dot of the visarga merges into the bottom of the following pa. The visarga may have been inserted subsequently, and the lower left part of pa may have been re-engraved to make room for it.

⟨3⟩ -va(r)āha- • Though read as clear by Fleet, rā actually looks like vā, descending hardly lower than the preceding vā and closed into a rounded loop.

⟨7⟩ -vi⟨Page 2r⟩⟨8⟩ṣama-siddheḥ • Before ṣa, at the top left of the page, there is a circle at headline height. Fleet does not comment on it. It may be the vowel marker of an aborted repetition of vi, but no trace of a body is discernible in the scan. I would expect to read āvāpta-siddher viṣamasiddheḥ or some other phrase that includes Viṣamasiddhi as a name, and a derivation of the name. The circle could also be an editorial mark indicating that eyeskip needs to be corrected here.

⟨14⟩ -saṅka(ṭo?)tka¿dh?⟨ṭ⟩a- ⬦ saṅkaṭ¿e?⟨o⟩tka¿dha?⟨ṇṭha⟩ JFF • The glyph I read as ṭo resembles de (or perhaps ḍe) rather than ṭe, as read by Fleet. Fleet must be correct in interpreting the stroke below the body as an e mātrā, paralleled by several similar attachments in this inscription. I think that in addition to that, what looks like the stem of d was meant to be the right-hand part of the o mātrā. The bottom attachment for the left-hand marker and the distorted shape of the right-hand one would have been occasioned by the descender of nu above, and the right arm of the vowel mark would have been misinterpreted by the engraver as a headmark and stem. Compare e attached to the bottom of rgge in line 26, where the descender of sya above did not allow attaching the vowel marker at the top. In the second part of the word, I think the emendation °otkaṭa is more appropriate to the context and presumes a much more likely scribal mistake than Fleet’s °otkaṇṭha.

⟨17⟩ marddavalli ⬦ ma(rdda/ddā)valli JFF • The marker added to dd seems to be identical to the repha e.g. in pūrvva in the same line. I would expect an ā marker to be horizontal.

⟨24⟩ Uktañ ca JFF • I accept Fleet’s reading, and this was obviously intended, but in the poorly scanned facsimile, these characters look like ukā co.

⟨27⟩ mantr(i)- ⬦ mantrī JFF • The vowel mark is partly obscured by dots in a circular shape. They may signify a correction of ī into i, but I cannot be sure from my poor scan. I think the word ought to be read in compound, while Fleet prints a space after it. — ⟨27⟩ -purohita⟨s ta⟩(sya?) ⬦ purohit(a/ā)(sya?) JFF • The first character with t could indeed be tā, but several instances above where the headline was similarly elongated on the right were read as ta by Fleet where ta was expected. I restore tentatively, but I think my restoration fits the context and corrects the metre. Given the bad quality of my scan and Fleet’s own uncertainty about the last character, it is also possible that sta is engraved here and sya needs to be supplied. Finally, there seems to be a spot, possibly a kākapada, to the right of ta, so perhaps the missing character was in fact added by the engraver somewhere.

⟨28⟩ °ejya- ⬦ °ejy(a/o)- JFF • In the scan, I see no indication of o, and since I expect the text to be in anuṣṭubh, I think the alternative reading given by Fleet may be ruled out. — ⟨28⟩ -ya(bh/s)uciḥ JFF • I adopt Fleet’s reading because I cannot improve on it from my poor scan. I see no trace of the final visarga. I wonder if it is possible to read (or emend to) °ejyayā śuciḥ here; intuitively, yājinaḥ seems most likely. These characters are spaced more widely than the rest of the line.

⟨29⟩ kada(ḥ?) ⬦ radaḥ JFF • I am quite certain the first character is a cursive ka (where the descender starts from the right-hand arm). This last line, which Fleet remarks is "quite unintelligible", is probably in a different hand than the rest of the inscription. The characters are quite widely spaced throughout the line. My scan of this last page is even worse than the rest, and the condition of the text is also much worse.

⟨X⟩ [.]ū(ṭa)katana ⬦ [1+][.]ūṭakatanaḥ JFF • I wonder if we have the word dūtakaḥ here, perhaps followed by tena. In the rest of the line, I blindly adopt Fleet’s readings. In my scan, na is indistinguishable, but the rest of Fleet’s characters are plausible if less than clear.

Translation by Dániel Balogh

Seal

Plates

(1–16) Greetings from the majestic Udayapura of victory. The grandson of the majestic Kīrtivarman, whose fame has crossed the four oceans and who was eager to adorn the family of the Calukyas —who were deliberately appointed (to kingship) by the Divine Lord Mahāsena, who are cherished by the seven Mothers who are the mothers of the seven worlds, to whom all kings instantaneously submit at the [mere] sight of the Boar emblem they have acquired by the grace of the divine Nārāyaṇa, who are of the Mānavya gotra, who are the sons of Hāriti, and whose limbs have been hallowed through washing in the purificatory ablutions (avabhr̥tha) of the Aśvamedha sacrifice; —the son of [Viṣamasiddhi], who behaved like a Cow of Plenty (kāmadhenu) toward those who sought his protection, [but] who prevailed over adversity (viṣama-siddhi) in beleaguering numerous enemy forts, whose weapons [served only] for saving the afflicted, whose wars [served only] for crushing his enemies’ conceit, whose education [served] for discipline (vinaya), whose accumulation of wealth [served only] for largesse, whose largesse [served only] for moral duty (dharma), whose moral duty [served] for the attainment of transcendence (śreyas); —His Majesty the supremely pious King (mahārāja) Jayasiṁha Vallabha, who was deliberately appointed (as heir) by his mother and father, who, like the moon, delights the hearts of all people, who, like a divine elephant {sprinkling his stall with an uninterrupted stream of rut fluid}, sprinkles his habitation with an uninterrupted stream of gifts whose armies are indomitable as the {discus} of (Viṣṇu) the Discus-Wielder, who is attended by mercy as Droṇa {is followed by Kr̥pā}, who has prevailed over all (sarva-siddhi) by the strength of his arms, whose valiant banner stands proud in the press of a hundred battles, —commands everyone as follows.

(16–24) Let it be known to you that in the eighteenth year of [our] triumphant reign, on the occasion of the equinox we have given as a donation (pratigraha) the village named Peṇukapaṟu on the eastern side of Marddavalli in the district (viṣaya) of Gudrahāra, converted to a rent-free holding (agrahāra) by a remission of all taxes, to Guptaśarman, a devout performer of the six duties (of a Brahmin) who has [mastered] the eighty doctrines (tarka), —grandson of Śivaśarman, a resident of Pogulūra who belongs to the gotra of Bharadvāja, follows the teaching (sūtra) of Bharadvāja and has studied the two Vedas; son of Devaśarman, who has acquired the thousand (cows as a ritual fee?)¹ and mastered the two Vedas. Let no-one pose an obstacle (to his enjoyment of his rights) over it. So too did the reverend Vyāsa, the redactor (vyāsa) of the Vedas speak:

I

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.

II

A donor of land rejoices in heaven for sixty millennia, [while] a seizer (of granted land) and a condoner (of such seizure) shall reside in hell for just as many.

III

The executor (ājñapti) of this (grant) is Siyaśarman, ¿purified by? the Vājapeya sacrifice, who is minister and house priest (purohita) to that (king) as Br̥haspati is to Indra.²

Translation into French by Estienne-Monod 2008

Seal

Plates

(1–16) Prospérité ! De l’illustre camp victorieux d’Udaya, le petit-fils de l’illustre Kīrtivarman, dont la gloire est allée au-delà des eaux des quatre océans, ornement de la lignée des Calukya, méditant aux pieds du bhienheureux seigneur Mahāsena, rendus prospères par les mères des sept mondes, auxquels tous les rois ont été soumis en instant à la vue du signe du sanglier, faveur octroyée par le bienheureux Nārāyaṇa, du même gotra que les descendants de Manu, fils de Hāriti, dont les corps ont été purifiés par le bain purificatoire de l’aśvamedha, le fils de celui qui se comportait comme la vache des désirs envers ceux qui lui demandaient protection, (fils) de celui qui remporta le succès contre l’adversité³ en détruisant les places inaccessibles des nombreux ennemis, et qui possèdait une arme pour protéger les affligés, qui guerroyait pour briser en éclats l’orgueil des ennemis, qui était instruit pour avoir une bonne conduite, qui acquerait des richesse pour [les] donner, qui donnait pour assurer le règne du dharma, qui pratiquait le dharma pour conquérir la gloire,⁴ (ce fils) comme Śaśadhara⁵ dont les rayons réjouisssent le cœur de tout l’univers,⁶ apporte le bonheur dans le cœur de tous les hommes, comme Suragaja dont le corps est inondé d’un flot continu de madha,⁷ son corps est inondé par le flot continu des dons, comme Cakradhara⁸ dont le disque n’a pas d’adversaire,⁹ son royaume n’est point attaqué, comme Droṇa suivi par Kr̥pā,¹⁰ il éprouve de la compassion, pourvu de tous les succès obtenus par la force de son propre bras, bannière de victoire et d’héroïsme dressée dans les heurts de centaines de combats, le grand roi illustre Jayasiṁha Vallabha, très pieux, méditant aux pieds de sa mère et de son père, ordonne précisément à tous :

(16–24) qu’il soit connu de vous que nous donnons en présent, dans le viṣaya de Gudrahāra, sur la côte est de Mardavalli, le village nommé Peṇukapaṟu, à l’occasion de l’équinoxe, la dix-huitième année de son règne victoirieux, au fils de Devaśarman, - qui a appris deux veda, sectateur de Bharadvāja, du même gotra que les descendants de Bharadvāja, - (fils) qui habite à Pogulūra, qui se plaît dans (l’accomplissement) des six devoirs et qui possède les quatre-vingt raisonnements,¹¹ à Guptaśarman, exempté de toute taxe, en qualité d’agrahāra. Aucune charge ne doit lui être imposée. Et le bienheureux Vyāsa qui connaît les Veda a dit ceci :

I

beaucoup ont donné une terre, beaucoup l’ont préservée, celui qui possède la terre en possède le fruit.

II

Celui qui donne une terre se réjouit dans le ciel pendant soixante mille années. Celui qui la prend ou le permet demeure en enfer aussi longtemps.

(27–28) Celui qui est son ministre et chapelain, comme Br̥haspati est celui d’Indra, Siyaśarman est l’exécuteur de ce (don).¹²

Commentary

It would be good to CHECK a printed IA13 for the plates, and even the original if it can be located. The final stanza (which Fleet probably did not see as a stanza and did not bother with trying to interpret) seems interesting, and perhaps sense can be made of the last line too. The findspot is probably Pedamaddali at 16°20’47.0"N 80°57’03.5"E, presently Andhra Pradesh, Krishna district, Pamarru subdistrict.

Bibliography

Edited from the original plates by J. F. Fleet (1884) with estampages of the plates and drawing(?) of the seal. The present edition by Dániel Balogh is based on a collation of Fleet’s edition with the published estampages.

Primary

[JFF] Fleet, John Faithfull. 1884. “Sanskrit and Old Canarese inscriptions: No. CXLIV.” IA 13, pp. 137–138.

Notes

1. According to Sircar Sircar 1966, s.v. gr̥hītasāhasra, the word gr̥hītasāhasra probably means ‘one from whom one thousand coins have been realised,’ but it is not clear why he proposes this interpretation. The editor of the inscription he refers to for attestation (Gai [1963] 1959–1960, p. 293) believes it may mean a person learned in the Sāmaveda, which is said to have a thousand branches. Since mastery of the Vedas is mentioned separately here, I believe a different interpretation is due. However, compare trisahasra-pāragābhyāM in the Guḍivāḍa Plates (set 1), and trisahasra-vidyālaṅkr̥ta-mukhāravindābhyāṁ in (set 2). See Sankaranarayanan 1977, pp. 145–146 for further discussion of the term.
2. This stanza is tentatively translated on the basis of the restoration and interpretation I suggest in the apparatus. I do not venture to translate the final line of prose.
3. Le composé viṣamasiddhi désigne, dans les insc. nos 10 à 12, Viṣṇuvardhana I, il est sans doute ici question de ce roi, père de Jayasiṁha I.
4. L’auteur de la praśasti s’inspire d’une figure de style, l’ekāvalī ( M.C. Porcher, 1978 p. 274), notamment présente dans le Raghuvaṁśa, I, 5-9, où l’on trouve le même usage du datif de but.
5. La lune.
6. śabdaśleṣa reposant sur le mot kara qui désigne un agent et un rayon de lumière.
7. śabdaśleṣa reposant sur le mot dāna qui désigne le don et la sérosité, madha, qui s’écoule des tempes des éléphants. Nous entendons ici le terme niketa, demeure, siège, dans le sens de « corps » du roi.
8. Viṣṇu.
9. śabdaśleṣa reposant sur le mot cakra qui désigne le royaume du souverain et le disque de Viṣṇu.
10. śabdaśleṣa reposant sur le mot kr̥pā qui désigne la compassion du roi et l’épouse de Droṇa.
11. Peut-être une allusion au Tarkasaṁgraha, traité sur l’atman, qui « définit l’âme comme le substrat de la connaissance », in L. Renou, S. Filliozat, 1985, vol.II, § 1461.
12. La dernière ligne du texte est illisible.

Display Options Word Wrap Line Numbers Comments Processing Instructions

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<p>astu vo vidi<lb n="17" break="no"/>tam asmābhiḥ gudrahāra-viṣaye marddavalli-pūrvva-pārśve peṇukapa<lb n="18" break="no"/>ṟu nāma <space type="binding-hole"/> <surplus>grāma</surplus>grām<choice><sic>a</sic><corr>o</corr></choice> viṣuva-nimitte vijaya-rājya-saṁvatsare <lb n="19" break="no"/>Aṣṭāda<space type="binding-hole"/>ś<choice><sic>a</sic><corr>e</corr></choice> pogulūra-vāstavyasya bhāradvāja-sagotrasya bhā<lb n="20" break="no"/>radvāja-sūtrasyādhīta-v<choice><sic>o</sic><corr>e</corr></choice>da-dvayasya śivaśarmmaṇa<supplied reason="omitted">ḥ</supplied> pautrāya gr̥h<choice><sic>i</sic><corr>ī</corr></choice><lb n="21" break="no"/>ta-sāhasrasyādhigata-veda-dvayasya devaśarmmaṇaḥ putrāya

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<l n="a">bahubhir vva<lb n="25" break="no"/>sudhā da<space type="binding-hole"/>t<supplied reason="omitted">t</supplied>ā</l>

<l n="b">bahubhiś cānupālitā</l>

<l n="c">yasya yasya yadā bhūmi<lb n="26" break="no"/>s</l>

<l n="d">tasya tasya tadā phalaṁ</l>

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<l n="a">ṣaṣṭi-varṣa-sahasrāṇi</l>

<l n="b">svargge modati bhū<lb n="27" break="no"/><choice><sic>v</sic><corr>m</corr></choice>id<choice><sic>ā</sic><corr>aḥ</corr></choice></l>

<l n="c">Ākṣeptā cānumantā ca</l>

<l n="d">tāny <choice><sic>a</sic><corr>e</corr></choice>va narake vaseT</l>

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<l n="a">mantr<unclear>i</unclear>-purohita<supplied reason="omitted">s ta</supplied><unclear cert="low">sya</unclear></l>

<l n="b"><lb n="28"/>yathendrasya <add place="below">br̥</add>haspatiḥ</l>

<l n="c"><choice><sic>A</sic><corr>Ā</corr></choice>jñaptis siyaśarmmāsya</l>

<l n="d">vājapeyejya-ya<choice><unclear>bh</unclear><unclear>s</unclear></choice>uciḥ</l>

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<p><pb n="3v"/><lb n="29"/>kada<unclear cert="low">ḥ</unclear> <seg type="component" subtype="body"><gap reason="illegible" quantity="1" unit="component"/></seg>ū<unclear>ṭa</unclear>katanaḥ damuna dalita noga

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<lem>bhagava<choice><sic>pvi</sic><corr>t-svā</corr></choice>mi-</lem>

<note>A very surprising spelling mistake that seems quite clear. I believe the reason for it is correction in the pre-drawing for the plate, where the handwriter probably wrote <foreign>svā</foreign>, then corrected to <foreign>tsvā</foreign> by adding <foreign>t</foreign> on top; this in turn was interpreted as <foreign>pvi</foreign> by the engraver.</note>

</app>

<note>In this word, <foreign>bhi</foreign> is raised and rather flattened: its body seems to be mostly level with the headline. Fleet thinks it was inserted subsequently above the line, but if so, the space between the preceding and following characters was much wider than normal.</note>

</app>

<lem>sapta-mātr̥bhiḥ</lem>

<note>The lower dot of the <foreign>visarga</foreign> merges into the bottom of the following <foreign>pa</foreign>. The <foreign>visarga</foreign> may have been inserted subsequently, and the lower left part of <foreign>pa</foreign> may have been re-engraved to make room for it.</note>

</app>

<note>Though read as clear by Fleet, <foreign>rā</foreign> actually looks like <foreign>vā</foreign>, descending hardly lower than the preceding <foreign>vā</foreign> and closed into a rounded loop.</note>

</app>

<lem>-vi<pb n="2r" break="no"/><lb n="8" break="no"/>ṣama-siddheḥ</lem>

<note>Before <foreign>ṣa</foreign>, at the top left of the page, there is a circle at headline height. Fleet does not comment on it. It may be the vowel marker of an aborted repetition of <foreign>vi</foreign>, but no trace of a body is discernible in the scan. I would expect to read <foreign>āvāpta-siddher viṣamasiddheḥ</foreign> or some other phrase that includes Viṣamasiddhi as a name, and a derivation of the name. The circle could also be an editorial mark indicating that eyeskip needs to be corrected here.</note>

</app>

<lem>-saṅka<unclear reason="eccentric_ductus" cert="low">ṭo</unclear>tka<choice><sic>dh</sic><corr>ṭ</corr></choice>a-</lem>

<rdg source="bib:Fleet1884_01">saṅkaṭ<choice><sic>e</sic><corr>o</corr></choice>tka<choice><sic>dha</sic><corr>ṇṭha</corr></choice></rdg>

<note>The glyph I read as <foreign>ṭo</foreign> resembles <foreign>de</foreign> (or perhaps <foreign>ḍe</foreign>) rather than <foreign>ṭe</foreign>, as read by Fleet. Fleet must be correct in interpreting the stroke below the body as an <foreign>e mātrā</foreign>, paralleled by several similar attachments in this inscription. I think that in addition to that, what looks like the stem of <foreign>d</foreign> was meant to be the right-hand part of the <foreign>o mātrā</foreign>. The bottom attachment for the left-hand marker and the distorted shape of the right-hand one would have been occasioned by the descender of <foreign>nu</foreign> above, and the right arm of the vowel mark would have been misinterpreted by the engraver as a headmark and stem. Compare <foreign>e</foreign> attached to the bottom of <foreign>rgge</foreign> in line 26, where the descender of <foreign>sya</foreign> above did not allow attaching the vowel marker at the top. In the second part of the word, I think the emendation <foreign>°otkaṭa</foreign> is more appropriate to the context and presumes a much more likely scribal mistake than Fleet's <foreign>°otkaṇṭha</foreign>.</note>

</app>

<lem>marddavalli</lem>

<rdg source="bib:Fleet1884_01">ma<choice><unclear>rdda</unclear><unclear>ddā</unclear></choice>valli</rdg>

<note>The marker added to <foreign>dd</foreign> seems to be identical to the <foreign>repha</foreign> e.g. in <foreign>pūrvva</foreign> in the same line. I would expect an <foreign>ā</foreign> marker to be horizontal.</note>

</app>

<lem source="bib:Fleet1884_01">Uktañ ca</lem>

<note>I accept Fleet's reading, and this was obviously intended, but in the poorly scanned facsimile, these characters look like <foreign>ukā co</foreign>.</note>

</app>

<lem>mantr<unclear>i</unclear>-</lem>

<rdg source="bib:Fleet1884_01">mantrī</rdg>

<note>The vowel mark is partly obscured by dots in a circular shape. They may signify a correction of <foreign>ī</foreign> into <foreign>i</foreign>, but I cannot be sure from my poor scan. I think the word ought to be read in compound, while Fleet prints a space after it.</note>

</app>

<lem>-purohita<supplied reason="omitted">s ta</supplied><unclear cert="low">sya</unclear></lem>

<rdg source="bib:Fleet1884_01">purohit<choice><unclear>a</unclear><unclear>ā</unclear></choice><unclear cert="low">sya</unclear></rdg>

<note>The first character with <foreign>t</foreign> could indeed be <foreign>tā</foreign>, but several instances above where the headline was similarly elongated on the right were read as <foreign>ta</foreign> by Fleet where <foreign>ta</foreign> was expected. I restore tentatively, but I think my restoration fits the context and corrects the metre. Given the bad quality of my scan and Fleet's own uncertainty about the last character, it is also possible that <foreign>sta</foreign> is engraved here and <foreign>sya</foreign> needs to be supplied. Finally, there seems to be a spot, possibly a <foreign>kākapada</foreign>, to the right of <foreign>ta</foreign>, so perhaps the missing character was in fact added by the engraver somewhere.</note>

</app>

<note>In the scan, I see no indication of <foreign>o</foreign>, and since I expect the text to be in <foreign>anuṣṭubh</foreign>, I think the alternative reading given by Fleet may be ruled out.</note>

</app>

<note>I adopt Fleet's reading because I cannot improve on it from my poor scan. I see no trace of the final <foreign>visarga</foreign>. I wonder if it is possible to read (or emend to) <foreign>°ejyayā śuciḥ</foreign> here; intuitively, <foreign>yājinaḥ</foreign> seems most likely. These characters are spaced more widely than the rest of the line.</note>

</app>

<rdg source="bib:Fleet1884_01">radaḥ</rdg>

<note>I am quite certain the first character is a cursive <foreign>ka</foreign> (where the descender starts from the right-hand arm). This last line, which Fleet remarks is "quite unintelligible", is probably in a different hand than the rest of the inscription. The characters are quite widely spaced throughout the line. My scan of this last page is even worse than the rest, and the condition of the text is also much worse.</note>

</app>

<lem><seg type="component" subtype="body"><gap reason="illegible" quantity="1" unit="component"/></seg>ū<unclear>ṭa</unclear>katana</lem>

<rdg source="bib:Fleet1884_01"><gap reason="lost" quantity="1" unit="character"/><seg type="component" subtype="body"><gap reason="illegible" quantity="1" unit="component"/></seg>ūṭakatanaḥ</rdg>

<note>I wonder if we have the word <foreign>dūtakaḥ</foreign> here, perhaps followed by <foreign>tena</foreign>. In the rest of the line, I blindly adopt Fleet's readings. In my scan, <foreign>na</foreign> is indistinguishable, but the rest of Fleet's characters are plausible if less than clear.</note>

</app>

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

<p n="1-16">Greetings from the majestic Udayapura of victory.

The grandson of the majestic Kīrtivarman, whose fame has crossed the four oceans and who was eager to adorn the family of the Calukyas

—who were deliberately appointed <supplied reason="explanation">to kingship</supplied> by the Divine Lord Mahāsena, who are cherished by the seven Mothers who are the mothers of the seven worlds, to whom all kings instantaneously submit at the <supplied reason="subaudible">mere</supplied> sight of the Boar emblem they have acquired by the grace of the divine Nārāyaṇa, who are of the Mānavya <foreign>gotra</foreign>, who are the sons of Hāriti, and whose limbs have been hallowed through washing in the purificatory ablutions <supplied reason="explanation"><foreign>avabhr̥tha</foreign></supplied> of the Aśvamedha sacrifice;

—the son of <supplied reason="subaudible">Viṣamasiddhi</supplied>, who behaved like a Cow of Plenty <supplied reason="explanation"><foreign>kāmadhenu</foreign></supplied> toward those who sought his protection, <supplied reason="subaudible">but</supplied> who prevailed over adversity <supplied reason="explanation"><foreign>viṣama-siddhi</foreign></supplied> in beleaguering numerous enemy forts, whose weapons <supplied reason="subaudible">served only</supplied> for saving the afflicted, whose wars <supplied reason="subaudible">served only</supplied> for crushing his enemies’ conceit, whose education <supplied reason="subaudible">served</supplied> for discipline <supplied reason="explanation"><foreign>vinaya</foreign></supplied>, whose accumulation of wealth <supplied reason="subaudible">served only</supplied> for largesse, whose largesse <supplied reason="subaudible">served only</supplied> for moral duty <supplied reason="explanation"><foreign>dharma</foreign></supplied>, whose moral duty <supplied reason="subaudible">served</supplied> for the attainment of transcendence <supplied reason="explanation"><foreign>śreyas</foreign></supplied>;

—His Majesty the supremely pious King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Jayasiṁha Vallabha, who was deliberately appointed <supplied reason="explanation">as heir</supplied> by his mother and father, who, like the moon, delights the hearts of all people, who, like a divine elephant <seg rend="pun">sprinkling his stall with an uninterrupted stream of rut fluid</seg>, sprinkles his habitation with an uninterrupted stream of gifts whose armies are indomitable as the <seg rend="pun">discus</seg> of <supplied reason="explanation">Viṣṇu</supplied> the Discus-Wielder, who is attended by mercy as Droṇa <seg rend="pun">is followed by Kr̥pā</seg>, who has prevailed over all <supplied reason="explanation"><foreign>sarva-siddhi</foreign></supplied> by the strength of his arms, whose valiant banner stands proud in the press of a hundred battles,

—commands everyone as follows.

</p>

<p n="16-24">Let it be known to you that in the eighteenth year of <supplied reason="subaudible">our</supplied> triumphant reign, on the occasion of the equinox we have given as a donation <supplied reason="explanation"><foreign>pratigraha</foreign></supplied> the village named Peṇukapaṟu on the eastern side of Marddavalli in the district <supplied reason="explanation"><foreign>viṣaya</foreign></supplied> of Gudrahāra, converted to a rent-free holding <supplied reason="explanation"><foreign>agrahāra</foreign></supplied> by a remission of all taxes, to Guptaśarman, a devout performer of the six duties <supplied reason="explanation">of a Brahmin</supplied> who has <supplied reason="subaudible">mastered</supplied> the eighty doctrines <supplied reason="explanation"><foreign>tarka</foreign></supplied>,

—grandson of Śivaśarman, a resident of Pogulūra who belongs to the <foreign>gotra</foreign> of Bharadvāja, follows the teaching <supplied reason="explanation"><foreign>sūtra</foreign></supplied> of Bharadvāja and has studied the two Vedas; son of Devaśarman, who has acquired the thousand <supplied reason="explanation" cert="low">cows as a ritual fee</supplied><note>According to Sircar <bibl><ptr target="bib:Sircar1966_01"/><citedRange unit="entry">gr̥hītasāhasra</citedRange></bibl>, the word <foreign>gr̥hītasāhasra</foreign> probably means ‘one from whom one thousand coins have been realised,’ but it is not clear why he proposes this interpretation. The editor of the inscription he refers to for attestation (<bibl><ptr target="bib:Gai1959-1960_02"/><citedRange>293</citedRange></bibl>) believes it may mean a person learned in the <title>Sāmaveda</title>, which is said to have a thousand branches. Since mastery of the Vedas is mentioned separately here, I believe a different interpretation is due. However, compare <foreign>trisahasra-pāragābhyāM</foreign> in the Guḍivāḍa Plates <ref target="DHARMA_INSVengiCalukya00005.xml">(set 1)</ref>, and <foreign>trisahasra-vidyālaṅkr̥ta-mukhāravindābhyāṁ</foreign> in <ref target="DHARMA_INSVengiCalukya00006.xml">(set 2)</ref>. See <bibl><ptr target="bib:Sankaranarayanan1977_01"/><citedRange>145-146</citedRange></bibl> for further discussion of the term.</note> and mastered the two Vedas. Let no-one pose an obstacle <supplied reason="explanation">to his enjoyment of his rights</supplied> over it. So too did the reverend Vyāsa, the redactor <supplied reason="explanation"><foreign>vyāsa</foreign></supplied> of the Vedas speak:</p>

<p rend="stanza" n="1">Many <supplied reason="explanation">kings</supplied> have granted land, and many have preserved it <supplied reason="explanation">as formerly granted</supplied>. Whosoever at any time owns the land, the fruit <seg rend="pun">reward <supplied reason="explanation">accrued of granting it</supplied></seg> belongs to him at that time.</p>

<p rend="stanza" n="2">A donor of land rejoices in heaven for sixty millennia, <supplied reason="subaudible">while</supplied> a seizer <supplied reason="explanation">of granted land</supplied> and a condoner <supplied reason="explanation">of such seizure</supplied> shall reside in hell for just as many.</p>

<p rend="stanza" n="3">The executor <supplied reason="explanation"><foreign>ājñapti</foreign></supplied> of this <supplied reason="explanation">grant</supplied> is Siyaśarman, <seg cert="low">purified by</seg> the Vājapeya sacrifice, who is minister and house priest <supplied reason="explanation"><foreign>purohita</foreign></supplied> to that <supplied reason="explanation">king</supplied> as Br̥haspati is to Indra.<note>This stanza is tentatively translated on the basis of the restoration and interpretation I suggest in the apparatus. I do not venture to translate the final line of prose.</note></p>

</div>

</div>

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

<p n="1-16">Prospérité ! De l’illustre camp victorieux d’Udaya, le petit-fils de l’illustre Kīrtivarman, dont la gloire est allée au-delà des eaux des quatre océans, ornement de la lignée des Calukya, méditant aux pieds du bhienheureux seigneur Mahāsena, rendus prospères par les mères des sept mondes, auxquels tous les rois ont été soumis en instant à la vue du signe du sanglier, faveur octroyée par le bienheureux Nārāyaṇa, du même <foreign>gotra</foreign> que les descendants de Manu, fils de Hāriti, dont les corps ont été purifiés par le bain purificatoire de l’aśvamedha, le fils de celui qui se comportait comme la vache des désirs envers ceux qui lui demandaient protection, <supplied reason="explanation">fils</supplied> de celui qui remporta le succès contre l’adversité<note>Le composé <foreign>viṣamasiddhi</foreign> désigne, dans les insc. nos 10 à 12, Viṣṇuvardhana I, il est sans doute ici question de ce roi, père de Jayasiṁha I.</note> en détruisant les places inaccessibles des nombreux ennemis, et qui possèdait une arme pour protéger les affligés, qui guerroyait pour briser en éclats l’orgueil des ennemis, qui était instruit pour avoir une bonne conduite, qui acquerait des richesse pour <supplied reason="subaudible">les</supplied> donner, qui donnait pour assurer le règne du <foreign>dharma</foreign>, qui pratiquait le <foreign>dharma</foreign> pour conquérir la gloire,<note>L’auteur de la <foreign>praśasti</foreign> s’inspire d’une figure de style, l’<foreign>ekāvalī</foreign> ( M.C. Porcher, 1978 p. 274), notamment présente dans le Raghuvaṁśa, I, 5-9, où l’on trouve le même usage du datif de but.</note> <supplied reason="explanation">ce fils</supplied> comme Śaśadhara<note>La lune.</note> dont les rayons réjouisssent le cœur de tout l’univers,<note><foreign>śabdaśleṣa</foreign> reposant sur le mot <foreign>kara</foreign> qui désigne un agent et un rayon de lumière.</note> apporte le bonheur dans le cœur de tous les hommes, comme Suragaja dont le corps est inondé d’un flot continu de <foreign>madha</foreign>,<note><foreign>śabdaśleṣa</foreign> reposant sur le mot <foreign>dāna</foreign> qui désigne le don et la sérosité, <foreign>madha</foreign>, qui s’écoule des tempes des éléphants. Nous entendons ici le terme niketa, demeure, siège, dans le sens de « corps » du roi.</note> son corps est inondé par le flot continu des dons, comme Cakradhara<note>Viṣṇu.</note> dont le disque n’a pas d’adversaire,<note><foreign>śabdaśleṣa</foreign> reposant sur le mot <foreign>cakra</foreign> qui désigne le royaume du souverain et le disque de Viṣṇu.</note> son royaume n’est point attaqué, comme Droṇa suivi par Kr̥pā,<note><foreign>śabdaśleṣa</foreign> reposant sur le mot <foreign>kr̥pā</foreign> qui désigne la compassion du roi et l’épouse de Droṇa.</note> il éprouve de la compassion, pourvu de tous les succès obtenus par la force de son propre bras, bannière de victoire et d’héroïsme dressée dans les heurts de centaines de combats, le grand roi illustre Jayasiṁha Vallabha, très pieux, méditant aux pieds de sa mère et de son père, ordonne précisément à tous : </p>

<p n="16-24">qu’il soit connu de vous que nous donnons en présent, dans le viṣaya de Gudrahāra, sur la côte est de Mardavalli, le village nommé Peṇukapaṟu, à l’occasion de l’équinoxe, la dix-huitième année de son règne victoirieux, au fils de Devaśarman, - qui a appris deux veda, sectateur de Bharadvāja, du même <foreign>gotra</foreign> que les descendants de Bharadvāja, - <supplied reason="explanation">fils</supplied> qui habite à Pogulūra, qui se plaît dans <supplied reason="explanation">l’accomplissement</supplied> des six devoirs et qui possède les quatre-vingt raisonnements,<note>Peut-être une allusion au <title>Tarkasaṁgraha</title>, traité sur l’atman, qui « définit l’âme comme le substrat de la connaissance », in L. Renou, S. Filliozat, 1985, vol.II, § 1461.</note> à Guptaśarman, exempté de toute taxe, en qualité d’<foreign>agrahāra</foreign>.

Aucune charge ne doit lui être imposée.

Et le bienheureux Vyāsa qui connaît les Veda a dit ceci :

</p>

<p rend="stanza" n="1">beaucoup ont donné une terre, beaucoup l’ont préservée,

celui qui possède la terre en possède le fruit.</p>

<p rend="stanza" n="2">Celui qui donne une terre se réjouit dans le ciel pendant soixante mille années.

Celui qui la prend ou le permet demeure en enfer aussi longtemps.

</p>

<p n="27-28">Celui qui est son ministre et chapelain, comme Br̥haspati est celui d’Indra, Siyaśarman est l’exécuteur de ce <supplied reason="explanation">don</supplied>.<note>La dernière ligne du texte est illisible.</note>

</p>

</div>

<p>It would be good to CHECK a printed IA13 for the plates, and even the original if it can be located. The final stanza (which Fleet probably did not see as a stanza and did not bother with trying to interpret) seems interesting, and perhaps sense can be made of the last line too. The findspot is probably Pedamaddali at 16°20'47.0"N 80°57'03.5"E, presently Andhra Pradesh, Krishna district, Pamarru subdistrict. </p>

</div>

<p>Edited from the original plates by J. F. Fleet (<bibl rend="omitname"><ptr target="bib:Fleet1884_01"/></bibl>) with estampages of the plates and drawing(?) of the seal. The present edition by Dániel Balogh is based on a collation of Fleet's edition with the published estampages.</p>

<bibl n="JFF"><ptr target="bib:Fleet1884_01"/></bibl>

</listBibl>

<bibl/>

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