Zulakallu plates of Vijayāditya I

Editor: Dániel Balogh.

Identifier: DHARMA_INSVengiCalukya00018.

Languages: Sanskrit, Telugu.

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

Version: 2024-09-03 17:08 (195df1d), last modified 2024-03-01 17:13 (c23ca32).

Edition

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Physical
Full

⟨Page 1r⟩

⟨Page 1v⟩ ⟨1⟩ svasti⟨.⟩ śrīmatā(ṁ) sakala-bhuvana-sa(ṁ)stūyamāna-mānavya-sagotrāṇā(ṁ) hāritī-putrāṇ(āṁ) ⟨2⟩ kauśik¡i!⟨ī⟩-vara-prasāda-labdha-rājy¿a?⟨ā⟩nāṁ mātr̥-gaṇa-parip(ā)litānāṁ sv¿a?⟨ā⟩mi-mahāsena-pādā⟨3⟩nudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lā⟨ṁ⟩chanekṣaṇa-kṣaṇa⟨4⟩-vaśīkr̥tārāti-maṇḍalānāṁ Aśvamedhāvabhr̥tha-snāna-pavit¿r̥?⟨rī⟩kr̥ta-vapuṣā{ṁ}⟨5⟩ñ calukyānā(ṁ) kulam alaṁkariṣṇoḥ vividha-yuddha-labdha-vijaya-siddher bhuvana-man(o)⟨6⟩-⟨’⟩⟨bhi⟩rāma-maṁgi-yuvarājasya pautraḥ naya-vinaya-vikramopārjita-cāru-bhūri-kīrtte⟨ḥ⟩ sarvva⟨7⟩-lokāśr¿ā?⟨a⟩ya-śrī-viṣṇuvarddhana-mah¿a?⟨ā⟩rājasya priya-t¿ā?⟨a⟩nayaḥ svāsi-dhārā-prabhāvāv¿ā?⟨a⟩⟨Page 2r⟩⟨8⟩rjitāśeṣa-bhūpāla-makuṭa-koṭi-māṇik¡k!⟨y⟩a-śāṇa-kaṣaṇa-masr̥ṇa-nakha-maṇi-kiraṇa⟨9⟩-kesarodbhāsita-pāda-padma-yuga¡ḷ!⟨l⟩aḥ prabhu-mantrotsāha-śakti-sampa{r}nnaḥ parama⟨10⟩-¿p?⟨b⟩rahmaṇya⟨ḥ⟩ parama-māheśvaro mātā-pitr̥-pādānudhyāta(ḥ) samasta-bhuvanāśraya⟨ḥ⟩ ⟨11⟩ śrī-vijayāditya-mahārājādhirāja-parameśvara-bhaṭṭāraka(ḥ) pallināṇḍu-vi⟨12⟩ṣaya-nivāsino rāṣṭrak¿u?⟨ū⟩ṭa-pramukhān kuṭuṁbina⟨ḥ⟩ sarvvān ittham ājñ¡a!⟨ā⟩payati

vidita⟨13⟩m astu vo ⟨’⟩smābhiḥ paṟandhūru-v¡a!⟨ā⟩stavyāya bhāradvāja-sagotrāya ¿A?⟨Ā⟩pastam¡bh!⟨b⟩a-sū⟨14⟩tr¿a?⟨ā⟩ya tait⟨t⟩ir(ī)ya-sabrahmacāriṇe veda-vedāṁga-vid¡e!⟨o⟩ rudraśarmaṇaḥ pautrāya sva-karmā⟨Page 2v⟩⟨15⟩nuṣṭhāna-nipu¿n?⟨ṇ⟩¡āya!⟨asya⟩ yajñaśarmmaṇa⟨ḥ⟩ putrāya veda-vedā⟨ṁ⟩getihāsa-purāṇa⟨16⟩-pāragāya catu⟨ḥ⟩-ṣaṣ¿ṭh?⟨ṭ⟩i-kalābhijñāya sākṣāT brahma Iva golaśarmmaṇe sarvva-kara⟨17⟩-parihār¿i?⟨ī⟩-kr̥tyāyur-ārogyaiśvaryy¿a?⟨ā⟩bhiv¡ri!⟨r̥⟩ddhaye Alluvālu nāma grāmo dattaḥ

⟨18⟩ Asy¿a?⟨ā⟩vadhi⟨ḥ⟩ p¿u?⟨ū⟩rvvata(ḥ) cuvikandhi-pokarusu-s¿i?⟨ī⟩m¿aḥ?⟨ā⟩⟨.⟩ dakṣi¿n?⟨ṇ⟩ataḥ juvikalu⟨.⟩ paści⟨19⟩mataḥ cintapali⟨.⟩ Ut⟨t⟩arata(ḥ) mupaṟu

sūryya-⟨⟨graha¿n?⟨ṇ⟩a-nimit⟨t⟩e Udaka-pūrva(ṁ) kr̥tv¿a?⟨ā⟩ sa⟩⟩⟦(ri)⟧⟨⟨rva-ka⟩⟩⟨20⟩⟦(hāreṇa dattaM)⟧⟨⟨ra-parih¿a?⟨ā⟩re¿n?⟨ṇ⟩a datta⟩⟩m⟨.⟩ asyopari na kenaci¡t b!ādhā k¿ā?⟨a⟩raṇ¿a?⟨ī⟩yā⟨.⟩ karoti ya⟨ḥ⟩ sa pa⟨21⟩ñca-mahā-pātaka-saṁyukto bhavati⟨.⟩ vyāsenāpy ukt¡aM!⟨.⟩ śloka(ḥ)

I. Anuṣṭubh

bahubhi⟨Page 3r⟩⟨22⟩r vasudhā dattā

bahubhiś cānupālitā

yasya yasya yadā bhūmis

tasya t¿ā?⟨a⟩sya t¿ā?⟨a⟩⟨23⟩dā phalaM

II. Anuṣṭubh

sva-d¿ā?⟨a⟩ttām para-dattāṁ ⟨⟨vā⟩⟩

yo hare⟨⟨ta⟩⟩ vasundharā(ṁ)

ṣaṣṭir vvarṣa-s{r}ahasr¿a?⟨ā⟩ṇi

viṣṭhā⟨24⟩yāṁ j(ā)yate kr̥miḥ

III. Anuṣṭubh

brahma-svan tu viṣa⟨ṁ⟩ ghora⟨ṁ⟩

na viṣa⟨ṁ⟩ viṣam ucyate

viṣa⟨25⟩m (e)kākin¿ā?⟨a⟩ṁ hanti

brahma-svaM putra-p¡avi!⟨au⟩trikaM

IV. Anuṣṭubh

¿ya?⟨Ā⟩jña¿tp?⟨pt⟩ir asya dha(r)masya

nirmalo dharma-sa(ṁ)gra⟨26⟩ha⟨ḥ⟩

boḻama nāma loke ⟨’⟩smi(ṁ?)

puṇya-cit⟨t⟩o naro¿k?⟨t⟩tamaḥ

maramācāryyeṇa likhitaM

⟨Page 3v⟩

⟨Page 1r⟩ 
⟨Page 1v⟩ 
⟨1⟩ svasti⟨.⟩ śrīmatā(ṁ) sakala-bhuvana-sa(ṁ)stūyamāna-mānavya-sagotrāṇā(ṁ) hāritī-putrāṇ(āṁ) 
⟨2⟩ kauśik¡i!⟨ī⟩-vara-prasāda-labdha-rājy¿a?⟨ā⟩nāṁ mātr̥-gaṇa-parip(ā)litānāṁ sv¿a?⟨ā⟩mi-mahāsena-pādā-
⟨3⟩ nudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lā⟨ṁ⟩chanekṣaṇa-kṣaṇa-
⟨4⟩ -vaśīkr̥◯tārāti-maṇḍalānāṁ Aśvamedhāvabhr̥tha-snāna-pavit¿r̥?⟨rī⟩kr̥ta-vapuṣā{ṁ}-
⟨5⟩ ñ calukyānā(ṁ) kulam alaṁkariṣṇoḥ vividha-yuddha-labdha-vijaya-siddher bhuvana-man(o)-
⟨6⟩ -⟨’⟩⟨bhi⟩rāma-maṁgi-yuvarājasya pautraḥ naya-vinaya-vikramopārjita-cāru-bhūri-kīrtte⟨ḥ⟩ sarvva-
⟨7⟩ -lokāśr¿ā?⟨a⟩ya-śrī-viṣṇuvarddhana-mah¿a?⟨ā⟩rājasya priya-t¿ā?⟨a⟩nayaḥ svāsi-dhārā-prabhāvāv¿ā?⟨a⟩-
⟨Page 2r⟩ 
⟨8⟩ rjitāśeṣa-bhūpāla-makuṭa-koṭi-māṇik¡k!⟨y⟩a-śāṇa-kaṣaṇa-masr̥ṇa-nakha-maṇi-kiraṇa-
⟨9⟩ -kesarodbhāsita-pāda-padma-yuga¡ḷ!⟨l⟩aḥ prabhu-mantrotsāha-śakti-sampa{r}nnaḥ parama-
⟨10⟩ -¿p?⟨b⟩rahmaṇya⟨ḥ⟩ parama-māheśvaro mātā-pitr̥-pādānudhyāta(ḥ) samasta-bhuvanāśraya⟨ḥ⟩ 
⟨11⟩ śrī-vija◯yāditya-mahārājādhirāja-parameśvara-bhaṭṭāraka(ḥ) pallināṇḍu-vi-
⟨12⟩ ṣaya-nivāsino rāṣṭrak¿u?⟨ū⟩ṭa-pramukhān kuṭuṁbina⟨ḥ⟩ sarvvān ittham ājñ¡a!⟨ā⟩payati vidita-
⟨13⟩ m astu vo ⟨’⟩smābhiḥ paṟandhūru-v¡a!⟨ā⟩stavyāya bhāradvāja-sagotrāya ¿A?⟨Ā⟩pastam¡bh!⟨b⟩a-sū-
⟨14⟩ tr¿a?⟨ā⟩ya tait⟨t⟩ir(ī)ya-sabrahmacāriṇe veda-vedāṁga-vid¡e!⟨o⟩ rudraśarmaṇaḥ pautrāya sva-karmā-
⟨Page 2v⟩ 
⟨15⟩ nuṣṭhāna-nipu¿n?⟨ṇ⟩¡āya!⟨asya⟩ yajñaśarmmaṇa⟨ḥ⟩ putrāya veda-vedā⟨ṁ⟩getihāsa-purāṇa-
⟨16⟩ -pāragāya catu⟨ḥ⟩-ṣaṣ¿ṭh?⟨ṭ⟩i-kalābhijñāya sākṣāT brahma Iva golaśarmmaṇe sarvva-kara-
⟨17⟩ -parihār¿i?⟨ī⟩-kr̥tyāyur-ārogyaiśvaryy¿a?⟨ā⟩bhiv¡ri!⟨r̥⟩ddhaye Alluvālu nāma grāmo dattaḥ 
⟨18⟩ Asy¿a?⟨ā⟩◯vadhi⟨ḥ⟩ p¿u?⟨ū⟩rvvata(ḥ) cuvikandhi-pokarusu-s¿i?⟨ī⟩m¿aḥ?⟨ā⟩⟨.⟩ dakṣi¿n?⟨ṇ⟩ataḥ juvikalu⟨.⟩ paści-
⟨19⟩ mataḥ cintapali⟨.⟩ Ut⟨t⟩arata(ḥ) mupaṟu sūryya-⟨⟨graha¿n?⟨ṇ⟩a-nimit⟨t⟩e Udaka-pūrva(ṁ) kr̥tv¿a?⟨ā⟩ sa⟩⟩⟦(ri)⟧⟨⟨rva-ka⟩⟩-
⟨20⟩ ⟦(hāreṇa dattaM)⟧⟨⟨ra-parih¿a?⟨ā⟩re¿n?⟨ṇ⟩a datta⟩⟩m⟨.⟩ asyopari na kenaci¡t b!ādhā k¿ā?⟨a⟩raṇ¿a?⟨ī⟩yā⟨.⟩ karoti ya⟨ḥ⟩ sa pa-
⟨21⟩ ñca-mahā-pātaka-saṁyukto bhavati⟨.⟩ vyāsenāpy ukt¡aM!⟨.⟩ śloka(ḥ)  bahubhi-
⟨Page 3r⟩ 
⟨22⟩ r vasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya t¿ā?⟨a⟩sya t¿ā?⟨a⟩-
⟨23⟩ dā phalaM   sva-d¿ā?⟨a⟩ttām para-dattāṁ ⟨⟨vā⟩⟩ yo hare⟨⟨ta⟩⟩ vasundharā(ṁ) ṣaṣṭir vvarṣa-s{r}ahasr¿a?⟨ā⟩ṇi viṣṭhā-
⟨24⟩ yāṁ j(ā)◯yate kr̥miḥ_   brahma-svan tu viṣa⟨ṁ⟩ ghora⟨ṁ⟩ na viṣa⟨ṁ⟩ viṣam ucyate viṣa-
⟨25⟩ m (e)kākin¿ā?⟨a⟩ṁ hanti brahma-svaM putra-p¡avi!⟨au⟩trikaM   ¿ya?⟨Ā⟩jña¿tp?⟨pt⟩ir asya dha(r)masya nirmalo dharma-sa(ṁ)gra-
⟨26⟩ ha⟨ḥ⟩ boḻama nāma loke ⟨’⟩smi(ṁ?) puṇya-cit⟨t⟩o naro¿k?⟨t⟩tamaḥ  maramācāryyeṇa likhitaM 
⟨Page 3v⟩ 

⟨Page 1r⟩

⟨Page 1v⟩ ⟨1⟩ svasti⟨.⟩ śrīmatā(ṁ) sakala-bhuvana-sa(ṁ)stūyamāna-mānavya-sagotrāṇā(ṁ) hāritī-putrāṇ(āṁ) ⟨2⟩ kauśik¡i!⟨ī⟩-vara-prasāda-labdha-rājy¿a?⟨ā⟩nāṁ mātr̥-gaṇa-parip(ā)litānāṁ sv¿a?⟨ā⟩mi-mahāsena-pādā⟨3⟩nudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lā⟨ṁ⟩chanekṣaṇa-kṣaṇa⟨4⟩-vaśīkr̥◯tārāti-maṇḍalānāṁ Aśvamedhāvabhr̥tha-snāna-pavit¿r̥?⟨rī⟩kr̥ta-vapuṣā{ṁ}⟨5⟩ñ calukyānā(ṁ) kulam alaṁkariṣṇoḥ vividha-yuddha-labdha-vijaya-siddher bhuvana-man(o)⟨6⟩-⟨’⟩⟨bhi⟩rāma-maṁgi-yuvarājasya pautraḥ naya-vinaya-vikramopārjita-cāru-bhūri-kīrtte⟨ḥ⟩ sarvva⟨7⟩-lokāśr¿ā?⟨a⟩ya-śrī-viṣṇuvarddhana-mah¿a?⟨ā⟩rājasya priya-t¿ā?⟨a⟩nayaḥ svāsi-dhārā-prabhāvāv¿ā?⟨a⟩⟨Page 2r⟩⟨8⟩rjitāśeṣa-bhūpāla-makuṭa-koṭi-māṇik¡k!⟨y⟩a-śāṇa-kaṣaṇa-masr̥ṇa-nakha-maṇi-kiraṇa⟨9⟩-kesarodbhāsita-pāda-padma-yuga¡ḷ!⟨l⟩aḥ prabhu-mantrotsāha-śakti-sampa{r}nnaḥ parama⟨10⟩-¿p?⟨b⟩rahmaṇya⟨ḥ⟩ parama-māheśvaro mātā-pitr̥-pādānudhyāta(ḥ) samasta-bhuvanāśraya⟨ḥ⟩ ⟨11⟩ śrī-vija◯yāditya-mahārājādhirāja-parameśvara-bhaṭṭāraka(ḥ) pallināṇḍu-vi⟨12⟩ṣaya-nivāsino rāṣṭrak¿u?⟨ū⟩ṭa-pramukhān kuṭuṁbina⟨ḥ⟩ sarvvān ittham ājñ¡a!⟨ā⟩payati

⟨18⟩ Asy¿a?⟨ā⟩◯vadhi⟨ḥ⟩ p¿u?⟨ū⟩rvvata(ḥ) cuvikandhi-pokarusu-s¿i?⟨ī⟩m¿aḥ?⟨ā⟩⟨.⟩ dakṣi¿n?⟨ṇ⟩ataḥ juvikalu⟨.⟩ paści⟨19⟩mataḥ cintapali⟨.⟩ Ut⟨t⟩arata(ḥ) mupaṟu

I. Anuṣṭubh

bahubhi⟨Page 3r⟩⟨22⟩r vasudhā dattā

bahubhiś cānupālitā

yasya yasya yadā bhūmis

tasya t¿ā?⟨a⟩sya t¿ā?⟨a⟩⟨23⟩dā phalaM

II. Anuṣṭubh

sva-d¿ā?⟨a⟩ttām para-dattāṁ ⟨⟨vā⟩⟩

yo hare⟨⟨ta⟩⟩ vasundharā(ṁ)

ṣaṣṭir vvarṣa-s{r}ahasr¿a?⟨ā⟩ṇi

viṣṭhā⟨24⟩yāṁ j(ā)◯yate kr̥miḥ_

III. Anuṣṭubh

brahma-svan tu viṣa⟨ṁ⟩ ghora⟨ṁ⟩

na viṣa⟨ṁ⟩ viṣam ucyate

viṣa⟨25⟩m (e)kākin¿ā?⟨a⟩ṁ hanti

brahma-svaM putra-p¡avi!⟨au⟩trikaM

IV. Anuṣṭubh

¿ya?⟨Ā⟩jña¿tp?⟨pt⟩ir asya dha(r)masya

nirmalo dharma-sa(ṁ)gra⟨26⟩ha⟨ḥ⟩

boḻama nāma loke ⟨’⟩smi(ṁ?)

puṇya-cit⟨t⟩o naro¿k?⟨t⟩tamaḥ

maramācāryyeṇa likhitaM

⟨Page 3v⟩

Apparatus

⟨2⟩ -parip(ā)litānāṁ GSG ⬦ -parip(ā)litānā⟨ṁ⟩ NV • I accept Gai’s explanation that the dot above and to the left of nā is an anusvāra meant to be read with this syllable. — ⟨2⟩ sv¿a?⟨ā⟩mi- GSG ⬦ svām¿ī?⟨i⟩- NV.

⟨5⟩ -man(o)⟨6⟩-⟨’⟩⟨bhi⟩rāma- ⬦ -man(o)⟨6⟩-rāma- GSG NV • Compare bhuvana-mano-’bhirāma- in the Eḍeru plates of Vijayāditya I.

⟨6⟩ -cāru-bhūri- GSG ⬦ -cāru- NV.

⟨7⟩ -prabhāvāv¿ā?⟨a⟩⟨Page 2r⟩⟨8⟩rjitāśeṣa- ⬦ -prabhāvo¿v?⟨p⟩ā⟨Page 2r⟩⟨8⟩rjitāśeṣa GSG; -prabhā{bhā}vā⟨Page 2r⟩⟨8⟩rjitāśeṣa NV.

⟨12⟩ ājñ¡a!⟨ā⟩payati ⬦ ājñāpayati GSG NV.

⟨13⟩ paṟandhūru- GSG ⬦ paṟanthūru- NV • The spelling of (presumably) the same toponym is paṟantūr in the Pasapubaṟṟu grant of Viṣṇuvardhana III, but the present form looks like dh in all estampages. — ⟨13⟩ ¿A?⟨Ā⟩pastam¡bh!⟨b⟩a- ⬦ (Ā)pastam¡bh!⟨b⟩a- GSG; Āpastambha- NV. — ⟨13⟩ -sū⟨14⟩tr¿a?⟨ā⟩ya NV ⬦ -sū⟨14⟩trāya GSG.

⟨14⟩ tait⟨t⟩ir(ī)ya- ⬦ tait⟨t⟩ir¿i?⟨ī⟩ya- NV; t{r}ait⟨t⟩ir(ī)ya- GSG • What Gai probably saw as a partially preserved subscript r is the second stroke of the ai marker. — ⟨14⟩ -vid¡e!⟨o⟩ • Previous editors do not suggest this emendation, but since the donee’s expertise in the Vedas and Vedāṅgas is mentioned in lines 15-16, the present compound must qualify his grandfather.

⟨15⟩ -nipu¿n?⟨ṇ⟩¡āya!⟨asya⟩ • Previous editors do not suggest the emendation of the ending, but on the basis of the structure of this passage I feel quite certain that this compound was intended to describe the donee’s father.

⟨17⟩ °āyur-ārogyai° GSG ⬦ °ārogyai° NV.

⟨18⟩ cuvikandhi- NV ⬦ cuvikaṇṭhi- GSG. — ⟨18⟩ -pokarusu- • Can this be a scribal error for polakarusu? Compare polagarusu in several cognate inscriptions. — ⟨18⟩ s¿i?⟨ī⟩m¿aḥ?⟨ā⟩ NV ⬦ sīma GSG.

⟨19⟩ -⟨⟨graha¿n?⟨ṇ⟩a-nimit⟨t⟩e Udaka-pūrva(ṁ) kr̥tv¿a?⟨ā⟩ sa⟩⟩⟦(ri)⟧⟨⟨rva-ka⟩⟩⟨20⟩⟦(hāreṇa dattaM)⟧⟨⟨ra-parih¿a?⟨ā⟩re¿n?⟨ṇ⟩a datta⟩⟩m • According to Gai, the characters pūrvaṁ, the rva of sarva, and re in line 20 are engraved over an erasure. This is indeed where vestiges of earlier writing are most conspicuous, but the scope of correction is much larger. The previously inscribed text must have been quite a bit shorter given how compressed the post-correction text is. (The last 15 characters in line 19 occupy as much space as 10 characters in the previous line and fewer than 8 in the following one.) The starting point of the alteration is uncertain; sūryya may already be a correction, but the first vestiges of pre-correction text are at graha, which are also the first conspicuously narrow and closely spaced characters. The pre-correction text can be made out with fair certainty at the end of line 19 and the beginning of line 20, but not before, except for a superscript r atop the post-correction pū, an r̥ marker below U, and a possible ka overlapping with gra. The pre-correction text probably omitted sūryyagrahaṇa-nimitte and may have started with Udaka-pūrvvaṁ kr̥tvā sarvva-kara-pari°. This is largely consistent with the spacing and the vestiges, except that there seem to have been three pre-correction characters with descenders at the spot where pūrvvaṁ is expected. In line 20, a stroke resembling a superscript r atop tta must be a final M from the end of the pre-correction text, but there are no traces at all of a following initial A. The pre-correction text may thus have been dattaM masyopari. There is certainly no correction involved from syopari onward, and it is also certain that this segment must already have been in place when the correction was made, otherwise there would have been no need to squeeze the post-correction text into a very small space. — ⟨19⟩ -pūrva(ṁ) kr̥tv¿a?⟨ā⟩ GSG ⬦ -pūrv¿a?⟨ī⟩-kr̥tya NV • What looks like a subscript y here is quite certainly a subscript v combined with vestiges of the pre-correction text.

⟨21⟩ ukt¡aM!⟨.⟩ śloka(ḥ) ⬦ ukt¿aM?⟨āḥ⟩ ślok¿a?⟨āḥ⟩ GSG; uktaṁ ślokaḥ NV.

⟨24⟩ viṣa⟨ṁ⟩ viṣam ⬦ viṣa(ṁ) viṣam GSG; viṣa⟨ṁ⟩ NV. — ⟨24⟩ ucyate GSG ⬦ uc{c}yate NV.

⟨25⟩ -p¡avi!⟨au⟩trikaM NV ⬦ -p¡avi!⟨au⟩tr¡i!⟨a⟩kaM GSG • I prefer the normalisation pautrikam; compare Sircar 1965, p. 190, № 98. I moreover wonder if the intent was not paitr̥kam; compare ¡pavu!⟨pau⟩trāya in line 13 of the Jaḷayūru grant of Viṣṇuvardhana III — ⟨25⟩ -sa(ṁ)gra⟨26⟩ha⟨ḥ⟩ GSG ⬦ -sa⟨ṁ⟩gra⟨26⟩ha⟨M⟩ NV.

⟨26⟩ nāma NV ⬦ -nām¿a?⟨ā⟩ GSG • I prefer to see nāma as a neuter accusative, next to the name that is understood to be in the nominative, not in compound. — ⟨26⟩ maramācāryyeṇa NV ⬦ māramācāryyeṇa GSG.

Translation by Dániel Balogh

(1–12) Greetings. The grandson of Maṅgi Yuvarāja, the heart’s delight of the world who prevailed in victory (vijaya-siddhi) in diverse battles and who was eager to adorn the lineage of the majestic Calukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hāritī, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who were deliberately appointed (to kingship) by Lord Mahāsena, to whom the realms of adversaries instantaneously submit at the [mere] sight of the superior Boar emblem they have acquired by the grace of the divine Nārāyaṇa, and whose bodies have been hallowed through washing in the purificatory ablutions (avabhr̥tha) of the Aśvamedha sacrifice—; the dear son of His Majesty King (mahārāja) Viṣṇuvardhana (III), who earned his great good reputation by his political acumen (naya), discipline (vinaya) and valour and who was the shelter of all the world (sarva-lokāśraya); His Majesty the supremely pious Supreme Lord (parameśvara) of Emperors (mahārājādhirāja), the Sovereign (bhaṭṭāraka) Vijayāditya (I), shelter of the entire universe (samasta-bhuvanāśraya), supreme devotee of Maheśvara, who was deliberately appointed (as heir) by his mother and father, whose pair of feet is illuminated by a nimbus of rays from the jewels that are his toenails, which have been rubbed smooth by the grindstones that are rubies at the tips of the crowns of the totality of kings won over by the prowess of the blade of his sword, and who is endowed with the powers (śakti) of mastery (prabhu), counsel (mantra) and energy (utsāha), commands all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in Pallināṇḍu district (viṣaya) as follows:

(12–17) Let it be known to you that in order to enhance our vitality, health and dominion, we have given the village named Alluvālu, converted into [a holding] exempt from all taxes, to Golaśarman of the Bhāradvāja gotra and the Taittirīya school, an adherent of the Āpastamba sūtra, a resident of Paṟandhūru who has completely mastered the Vedas, Vedāṅgas, Itihāsas, Purāṇas, and who is conversant with the sixty-four arts [so that he is] practically a tangible manifestation of Brahman, grandson of Rudraśarman who was versed in the Vedas and Vedāṅgas, son of Yajñaśarman, who was adept in the performance of his duties.

(18–19) Its boundary on the east is the perimeter of Cuvikandhi pokarusu;¹ on the south, Juvikalu; on the west, Cintapali; on the north, Mupaṟu.

(19–21) It was given on the occasion of an eclipse of the sun, with a remission of all taxes, [the donation being] sanctified by (a libation of) water. Let no-one pose an obstruction (to his enjoyment of his rights) over it. He who does so shall incur the five great sins. Vyāsa too has said. [What follows is] śloka verse.

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

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

III

The property of a Brahmin is horrible poison: it is not [actual] poison that is [properly] called poison. Poison kills just the one man, while [seizing] the property of a Brahmin [destroys] his progeny.

IV

The executor (ājñapti) of this ruling (dharma) is the immaculate and pious-minded ¿superintendent of justice? (dharma-saṁgraha)², that greatest of men known in this world as Boḻama.

(26) Written (likhita) by Māramācārya.

Translation into French by Estienne-Monod 2008

(1–12) Prospérité ! le petit-fils de Maṁgi Yuvarāja, qui remporta le succès grâce à ses victoires dans les nombreux combats, qui charmait les esprits de l’univers, ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu, honorés par tous les êtres, fils de Hārīti, qui obtinrent leur royaume grâce à l’excellente faveur de Kauśiki, protégés par la troupe des Mères, méditant aux pieds de Mahāsena, dont les cercles ennemis furent soumis en un instant à la vue du signe du sanglier illustre, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par les bains purificatoires de l’aśvamedha, le cher fils de celui dont la gloire séduisante et immense fut procurée par le sens politique, la droite conduite et la vaillance, refuge de tous les hommes, l’illustre grand roi Viṣṇuvardhana, [ce cher fils] dont les deux pieds de lotus sont illuminés par une coiffe de rayons [émanant] de ces gemmes que sont ses ongles tendres, qui se frottent à cette pierre de touche que sont les joyaux [sertis sur] le faîte des diadèmes de tous les rois, gagnés [à sa cause] par la puissance de la lame de son épée, lui qui est doté des pouvoirs que sont la majesté, l’usage des bons conseils et la vigueur,³ très pieux, excellent dévôt de Maheśvara, méditant aux pieds de sa mère et de son père, refuge de tous les êtres, l’illustre Vijayāditya, roi suprême des grands rois, illustre seigneur, noble, ordonne ceci à tous les chefs de familles habitant dans le viṣaya de Pallināṇḍu, rāṣṭrakūṭa en tête :

(12–17) qu’il soit connu de vous que nous donnons au petit-fils de Rudraśarman, habitant à Paṟandhūru, du même gotra que les descendants de Bhāradvāja, adepte du sūtra Āpastambha, disciple de l’école des Taittirīya, qui connaît les Veda et Vedāṁga, expert dans l’exécution de ses devoirs, au fils de Yajñaśarman, maîtrisant tout à fait les Veda, Vedāṁga, Itihāsa et Purāṇa, qui connaît les soixante-quatre arts, tel Brahmā incarné, à Golaśarman, exempté de toute taxe, en vue de l’accroissement de notre vie, santé et souveraineté, le village nommé Alluvālu.

(18–21) La limite de celui-ci est à l’est la frontière de Cuvikaṇṭhipokarusu, au sud Juvikalu, à l’ouest Cintapali, au nord Mupaṟu; à l’occasion de l’éclipse de soleil, après avoir fait une libation d’eau, exempté de toute taxe, [nous] donnons [ce village].⁴ Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Vyāsa a prononcé les vers :

I

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

II

Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre renaît ver de terre dans les excréments pendant soixante mille ans.

III

Le bien d’un brahmane est un terrible poison, ce n’est pas le poison qu’on appelle poison : un poison tue un seul homme, le bien d’un brahmane le fils et le petit-fils.

IV

L’exécuteur de cette donation, immaculé, trésor du dharma, est le nommé Boḻama, au cœur pur, le meilleur des hommes dans ce monde.

(26) (Celle-ci) a été gravée par le maître Mārama.

Commentary

According to Gai’s report, the emblem of the seal was destroyed by the local goldsmith near the findspot, so the seal now "looks like an empty bowl." Thus, the emblem must have been a separate component that could be popped out of the seal.

The village Mupaṟu is not identical to Mḻopaṟṟu of the 00054 Mḻopaṟṟu grant attributed to Maṅgi Yuvarāja and Mṟropaṟṟu of the 00097 Pulgoṭlapaṁbuluru grant of Vijayāditya III. The latter two are the same, but the present Mupaṟu is in a different district, and shares no boundaries with either of these two charters even though the latter grant is to the south of Mṟropaṟṟu.

Bibliography

Reported in Sircar 1959, p. 24, appendices A/1954-1955, № 1. Edited from estampages and photographs by G. S. Gai(1965-1966, pp. 300–302, № B), without translation, with estampages of the plates. Also edited, perhaps independently of Gai, by N. Venkataramanayya(1974), also without translation and with estampages. These estampages seem to be much clearer (yet without any indication that they were retouched manually) than those published by Gai, but the edition is of an inferior standard. The present edition by Dániel Balogh is based on a collation of the published editions and facsimiles with estampages preserved at the ASI headquarters, Mysore, and a Devanagari transcript attached to these estampages. Minor misreadings/typos in Venkataramanayya’s edition are not indicated in my apparatus.

Primary

[GSG] Gai, Govind Swamirao. 1965-1966. “Two grants of Eastern Chalukya Vijayaditya I.” EI 36, pp. 297–302. Pages 300–302, item B.

[NV] Venkataramanayya, N. 1974. “The Alluvālu Grant of Vijayāditya I.” In: Epigraphia Āndhrica vol. III. By N. Venkataramanayya. Edited by P.V. Parabrahma Sastry. Epigraphical series 7. Hyderabad: Govt. of Andhra Pradesh, pp. 1–4.

Secondary

Sircar, Dines Chandra. 1959. Annual report on Indian epigraphy for 1954-55. Delhi: Manager of Publications (Department of Archaeology). Page 24, appendixes A/1954-1955, item 1.

Notes

1. Perhaps: the uncultivated land belonging to Cuvikandhu?
2. I assume that dharma-saṁgraha is synonymous to dharmādhyakṣa or dharmādhikaraṇika, but it may be the title of a different official, or it may be used in a non-technical figurative sense as “storehouse of justice”.
3. Les trois pouvoirs constitutifs de la royauté, Arthaśāstra, 6, 2, 30 -33.
4. dattam : anacoluthe, on attendrait un nominatif masculin singulier accordé à grāmo.

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Halantas. T in l16 sākṣāT: simplified, slightly reduced, without headmark. M: a very small J shape raised to head height, examples in l21 uktaM; l23 phalaM; l25, pavitrikaM.

Other palaeographic observations. Anusvāra is on top of the next character (inside the i marker) in l6 maṁgi, l12 kuṭuṁbina. In the kr̥, the vowel marker is attached on the left of the k's loop, forming a bowl below the descender, and ending on the right at head level. The character looks exactly identical to kra, e.g. in vikramopārjita (l6). Since Gai reads it as kr̥ without any objection and similar forms of kr̥ are found in Indoskript, I accept this form as legitimate. Examples: l4 vaśīkr̥tā°; l4 pavitrīkr̥ta; l17 -kr̥tyā°; l19 kr̥tva; l24 kr̥miḥ.

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</lg>

<l n="a">sva-d<choice><sic>ā</sic><corr>a</corr></choice>ttām para-dattāṁ <add place="below">vā</add></l>

<l n="b">yo hare<add place="inline">ta</add> vasundharā<unclear>ṁ</unclear></l>

<l n="c">ṣaṣṭir vvarṣa-s<surplus>r</surplus>ahasr<choice><sic>a</sic><corr>ā</corr></choice>ṇi</l>

<l n="d">viṣṭhā<lb n="24" break="no"/>yāṁ j<unclear>ā</unclear><space type="binding-hole"/>yate kr̥miḥ<space/></l>

</lg>

<l n="a">brahma-svan tu viṣa<supplied reason="omitted">ṁ</supplied> ghora<supplied reason="omitted">ṁ</supplied></l>

<l n="b">na viṣa<supplied reason="omitted">ṁ</supplied> viṣam ucyate</l>

<l n="c">viṣa<lb n="25" break="no"/>m <unclear>e</unclear>kākin<choice><sic>ā</sic><corr>a</corr></choice>ṁ hanti</l>

<l n="d">brahma-svaM putra-p<choice><orig>avi</orig><reg>au</reg></choice>trikaM</l>

</lg>

<l n="a"><choice><sic>ya</sic><corr>Ā</corr></choice>jña<choice><sic>tp</sic><corr>pt</corr></choice>ir asya dha<unclear>r</unclear>masya</l>

<l n="b">nirmalo dharma-sa<unclear>ṁ</unclear>gra<lb n="26" break="no"/>ha<supplied reason="omitted">ḥ</supplied></l>

<l n="c">boḻama nāma loke <supplied reason="subaudible">’</supplied>smi<unclear cert="low">ṁ</unclear></l>

<l n="d">puṇya-cit<supplied reason="omitted">t</supplied>o naro<choice><sic>k</sic><corr>t</corr></choice>tamaḥ</l>

</lg>

maramācāryyeṇa likhitaM

</div>

<lem source="bib:Gai1965-1966_01">-parip<unclear>ā</unclear>litānāṁ</lem>

<rdg source="bib:Venkataramanayya1974_01">-parip<unclear>ā</unclear>litānā<supplied reason="omitted">ṁ</supplied></rdg>

<note>I accept Gai's explanation that the dot above and to the left of <foreign>nā</foreign> is an <foreign>anusvāra</foreign> meant to be read with this syllable.</note>

</app>

</app>

<note>Compare <foreign>bhuvana-mano-’bhirāma-</foreign> in the <ref target="DHARMA_INSVengiCalukya00020.xml">Eḍeru plates of Vijayāditya I</ref>.</note>

</app>

<lem source="bib:Gai1965-1966_01">-cāru-bhūri-</lem>

</app>

<lem>-prabhāvāv<choice><sic>ā</sic><corr>a</corr></choice><pb n="2r" break="no"/><lb n="8" break="no"/>rjitāśeṣa-</lem>

<rdg source="bib:Gai1965-1966_01">-prabhāvo<choice><sic>v</sic><corr>p</corr></choice>ā<pb n="2r" break="no"/><lb n="8" break="no"/>rjitāśeṣa</rdg>

<rdg source="bib:Venkataramanayya1974_01">-prabhā<surplus>bhā</surplus>vā<pb n="2r" break="no"/><lb n="8" break="no"/>rjitāśeṣa</rdg>

</app>

<lem>ājñ<choice><orig>a</orig><reg>ā</reg></choice>payati</lem>

<rdg source="bib:Gai1965-1966_01 bib:Venkataramanayya1974_01">ājñāpayati</rdg>

</app>

<lem source="bib:Gai1965-1966_01">paṟandhūru-</lem>

<rdg source="bib:Venkataramanayya1974_01">paṟanthūru-</rdg>

<note>The spelling of (presumably) the same toponym is <foreign>paṟantūr</foreign> in the <ref target="DHARMA_INSVengiCalukya00092.xml">Pasapubaṟṟu grant of Viṣṇuvardhana III</ref>, but the present form looks like <foreign>dh</foreign> in all estampages.</note>

</app>

<lem><choice><sic>A</sic><corr>Ā</corr></choice>pastam<choice><orig>bh</orig><reg>b</reg></choice>a-</lem>

<rdg source="bib:Gai1965-1966_01"><unclear>Ā</unclear>pastam<choice><orig>bh</orig><reg>b</reg></choice>a-</rdg>

<rdg source="bib:Venkataramanayya1974_01">Āpastambha-</rdg>

</app>

<rdg source="bib:Gai1965-1966_01">-sū<lb n="14" break="no"/>trāya</rdg>

</app>

<note>What Gai probably saw as a partially preserved subscript <foreign>r</foreign> is the second stroke of the <foreign>ai</foreign> marker.</note>

</app>

<note>Previous editors do not suggest this emendation, but since the donee's expertise in the Vedas and Vedāṅgas is mentioned in lines 15-16, the present compound must qualify his grandfather.</note>

</app>

<note>Previous editors do not suggest the emendation of the ending, but on the basis of the structure of this passage I feel quite certain that this compound was intended to describe the donee's father.</note>

</app>

<lem source="bib:Gai1965-1966_01">°āyur-ārogyai°</lem>

<rdg source="bib:Venkataramanayya1974_01">°ārogyai°</rdg>

</app>

<lem source="bib:Venkataramanayya1974_01"><foreign xml:lang="tel-Latn">cuvikandhi-</foreign></lem>

<rdg source="bib:Gai1965-1966_01"><foreign xml:lang="tel-Latn">cuvikaṇṭhi-</foreign></rdg>

</app>

<lem><foreign xml:lang="tel-Latn">-pokarusu-</foreign></lem>

<note>Can this be a scribal error for <foreign>polakarusu</foreign>? Compare <foreign>polagarusu</foreign> in several cognate inscriptions.</note>

</app>

</app>

<lem>-<add place="overstrike">graha<choice><sic>n</sic><corr>ṇ</corr></choice>a-nimit<supplied reason="omitted">t</supplied>e Udaka-pūrva<unclear>ṁ</unclear> kr̥tv<choice><sic>a</sic><corr>ā</corr></choice> sa</add><subst><del><unclear>ri</unclear></del><add place="overstrike">rva-ka</add></subst><lb n="20" break="no"/><subst><del><unclear>hāreṇa dattaM</unclear></del><add place="overstrike">ra-parih<choice><sic>a</sic><corr>ā</corr></choice>re<choice><sic>n</sic><corr>ṇ</corr></choice>a datta</add></subst>m</lem>

<note>According to Gai, the characters <foreign>pūrvaṁ</foreign>, the <foreign>rva</foreign> of <foreign>sarva</foreign>, and <foreign>re</foreign> in line 20 are engraved over an erasure. This is indeed where vestiges of earlier writing are most conspicuous, but the scope of correction is much larger. The previously inscribed text must have been quite a bit shorter given how compressed the post-correction text is. (The last 15 characters in line 19 occupy as much space as 10 characters in the previous line and fewer than 8 in the following one.) The starting point of the alteration is uncertain; <foreign>sūryya</foreign> may already be a correction, but the first vestiges of pre-correction text are at <foreign>graha</foreign>, which are also the first conspicuously narrow and closely spaced characters. The pre-correction text can be made out with fair certainty at the end of line 19 and the beginning of line 20, but not before, except for a superscript <foreign>r</foreign> atop the post-correction <foreign>pū</foreign>, an <foreign>r̥</foreign> marker below <foreign>U</foreign>, and a possible <foreign>ka</foreign> overlapping with <foreign>gra</foreign>. The pre-correction text probably omitted <foreign>sūryyagrahaṇa-nimitte</foreign> and may have started with <foreign>Udaka-pūrvvaṁ kr̥tvā sarvva-kara-pari°</foreign>. This is largely consistent with the spacing and the vestiges, except that there seem to have been three pre-correction characters with descenders at the spot where <foreign>pūrvvaṁ</foreign> is expected. In line 20, a stroke resembling a superscript <foreign>r</foreign> atop <foreign>tta</foreign> must be a final <foreign>M</foreign> from the end of the pre-correction text, but there are no traces at all of a following initial <foreign>A</foreign>. The pre-correction text may thus have been <foreign>dattaM masyopari</foreign>. There is certainly no correction involved from <foreign>syopari</foreign> onward, and it is also certain that this segment must already have been in place when the correction was made, otherwise there would have been no need to squeeze the post-correction text into a very small space.</note>

</app>

<lem source="bib:Gai1965-1966_01">-pūrva<unclear>ṁ</unclear> kr̥tv<choice><sic>a</sic><corr>ā</corr></choice></lem>

<note>What looks like a subscript <foreign>y</foreign> here is quite certainly a subscript <foreign>v</foreign> combined with vestiges of the pre-correction text.</note>

</app>

<lem>ukt<orig>aM</orig><supplied reason="subaudible">.</supplied> śloka<unclear>ḥ</unclear></lem>

<rdg source="bib:Venkataramanayya1974_01">uktaṁ ślokaḥ</rdg>

</app>

<lem>viṣa<supplied reason="omitted">ṁ</supplied> viṣam</lem>

<rdg source="bib:Gai1965-1966_01">viṣa<unclear>ṁ</unclear> viṣam</rdg>

</app>

<lem source="bib:Gai1965-1966_01">ucyate</lem>

</app>

<lem source="bib:Venkataramanayya1974_01">-p<choice><orig>avi</orig><reg>au</reg></choice>trikaM</lem>

<note>I prefer the normalisation <foreign>pautrikam</foreign>; compare <bibl><ptr target="bib:Sircar1965_01"/><citedRange unit="page">190</citedRange><citedRange unit="item">98</citedRange></bibl>. I moreover wonder if the intent was not <foreign>paitr̥kam</foreign>; compare <foreign><choice><orig>pavu</orig><reg>pau</reg></choice>trāya</foreign> in line 13 of the <ref target="DHARMA_INSVengiCalukya00016.xml">Jaḷayūru grant of Viṣṇuvardhana III</ref></note>

</app>

</app>

<note>I prefer to see <foreign>nāma</foreign> as a neuter accusative, next to the name that is understood to be in the nominative, not in compound.</note>

</app>

<lem source="bib:Venkataramanayya1974_01">maramācāryyeṇa</lem>

<rdg source="bib:Gai1965-1966_01">māramācāryyeṇa</rdg>

</app>

</listApp>

</div>

Greetings. The grandson of Maṅgi Yuvarāja, the heart’s delight of the world who prevailed in victory <supplied reason="explanation"><foreign>vijaya-siddhi</foreign></supplied> in diverse battles and who was eager to adorn the lineage of the majestic Calukyas—who are of the Mānavya <foreign>gotra</foreign> which is praised by the entire world, who are sons of Hāritī, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who were deliberately appointed <supplied reason="explanation">to kingship</supplied> by Lord Mahāsena, to whom the realms of adversaries instantaneously submit at the <supplied reason="subaudible">mere</supplied> sight of the superior Boar emblem they have acquired by the grace of the divine Nārāyaṇa, and whose bodies have been hallowed through washing in the purificatory ablutions <supplied reason="explanation"><foreign>avabhr̥tha</foreign></supplied> of the Aśvamedha sacrifice—; the dear son of His Majesty King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Viṣṇuvardhana <supplied reason="explanation">III</supplied>, who earned his great good reputation by his political acumen <supplied reason="explanation"><foreign>naya</foreign></supplied>, discipline <supplied reason="explanation"><foreign>vinaya</foreign></supplied> and valour and who was the shelter of all the world <supplied reason="explanation"><foreign>sarva-lokāśraya</foreign></supplied>; His Majesty the supremely pious Supreme Lord <supplied reason="explanation"><foreign>parameśvara</foreign></supplied> of Emperors <supplied reason="explanation"><foreign>mahārājādhirāja</foreign></supplied>, the Sovereign <supplied reason="explanation"><foreign>bhaṭṭāraka</foreign></supplied> Vijayāditya <supplied reason="explanation">I</supplied>, shelter of the entire universe <supplied reason="explanation"><foreign>samasta-bhuvanāśraya</foreign></supplied>, supreme devotee of Maheśvara, who was deliberately appointed <supplied reason="explanation">as heir</supplied> by his mother and father, whose pair of feet is illuminated by a nimbus of rays from the jewels that are his toenails, which have been rubbed smooth by the grindstones that are rubies at the tips of the crowns of the totality of kings won over by the prowess of the blade of his sword, and who is endowed with the powers <supplied reason="explanation"><foreign>śakti</foreign></supplied> of mastery <supplied reason="explanation"><foreign>prabhu</foreign></supplied>, counsel <supplied reason="explanation"><foreign>mantra</foreign></supplied> and energy <supplied reason="explanation"><foreign>utsāha</foreign></supplied>, commands all householders <supplied reason="explanation"><foreign>kuṭumbin</foreign></supplied>—including foremost the territorial overseers <supplied reason="explanation"><foreign>rāṣṭrakūṭa</foreign></supplied>—who reside in Pallināṇḍu district <supplied reason="explanation"><foreign>viṣaya</foreign></supplied> as follows:

Let it be known to you that in order to enhance our vitality, health and dominion, we have given the village named Alluvālu, converted into <supplied reason="subaudible">a holding</supplied> exempt from all taxes, to Golaśarman of the Bhāradvāja <foreign>gotra</foreign> and the Taittirīya school, an adherent of the Āpastamba <foreign>sūtra</foreign>, a resident of Paṟandhūru who has completely mastered the Vedas, Vedāṅgas, Itihāsas, Purāṇas, and who is conversant with the sixty-four arts <supplied reason="subaudible">so that he is</supplied> practically a tangible manifestation of Brahman, grandson of Rudraśarman who was versed in the Vedas and Vedāṅgas, son of Yajñaśarman, who was adept in the performance of his duties.

Its boundary on the east is the perimeter of Cuvikandhi <foreign>pokarusu</foreign>;<note>Perhaps: the uncultivated land belonging to Cuvikandhu?</note> on the south, Juvikalu; on the west, Cintapali; on the north, Mupaṟu.

It was given on the occasion of an eclipse of the sun, with a remission of all taxes, <supplied reason="subaudible">the donation being</supplied> sanctified by <supplied reason="explanation">a libation of</supplied> water. Let no-one pose an obstruction <supplied reason="explanation">to his enjoyment of his rights</supplied> over it. He who does so shall incur the five great sins. Vyāsa too has said. <supplied reason="subaudible">What follows is</supplied> <foreign>śloka</foreign> verse.

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.

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

The property of a Brahmin is horrible poison: it is not <supplied reason="subaudible">actual</supplied> poison that is <supplied reason="subaudible">properly</supplied> called poison. Poison kills just the one man, while <supplied reason="subaudible">seizing</supplied> the property of a Brahmin <supplied reason="subaudible">destroys</supplied> his progeny.

The executor <supplied reason="explanation"><foreign>ājñapti</foreign></supplied> of this ruling <supplied reason="explanation"><foreign>dharma</foreign></supplied> is the immaculate and pious-minded <seg cert="low">superintendent of justice</seg> <supplied reason="explanation"><foreign>dharma-saṁgraha</foreign></supplied><note>I assume that <foreign>dharma-saṁgraha</foreign> is synonymous to <foreign>dharmādhyakṣa</foreign> or <foreign>dharmādhikaraṇika</foreign>, but it may be the title of a different official, or it may be used in a non-technical figurative sense as “storehouse of justice”.</note>, that greatest of men known in this world as Boḻama.

Written <supplied reason="explanation"><foreign>likhita</foreign></supplied> by Māramācārya.

</div>

Prospérité ! le petit-fils de Maṁgi Yuvarāja,

qui remporta le succès grâce à ses victoires dans les nombreux combats, qui charmait les esprits de l’univers, ornement de la lignée des Calukya, illustres, du même <foreign>gotra</foreign> que les descendants de Manu, honorés par tous les êtres, fils de Hārīti, qui obtinrent leur royaume grâce à l’excellente faveur de Kauśiki, protégés par la troupe des Mères, méditant aux pieds de Mahāsena, dont les cercles ennemis furent soumis en un instant à la vue du signe du sanglier illustre, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par les bains purificatoires de l’<foreign>aśvamedha</foreign>, le cher fils de celui dont la gloire séduisante et immense fut procurée par le sens politique, la droite conduite et la vaillance, refuge de tous les hommes, l’illustre grand roi Viṣṇuvardhana, <supplied reason="subaudible">ce cher fils</supplied> dont les deux pieds de lotus sont illuminés par une coiffe de rayons <supplied reason="subaudible">émanant</supplied> de ces gemmes que sont ses ongles tendres, qui se frottent à cette pierre de touche que sont les joyaux <supplied reason="subaudible">sertis sur</supplied> le faîte des diadèmes de tous les rois, gagnés <supplied reason="subaudible">à sa cause</supplied> par la puissance de la lame de son épée, lui qui est doté des pouvoirs que sont la majesté, l’usage des bons conseils et la vigueur,<note>Les trois pouvoirs constitutifs de la royauté, <title>Arthaśāstra</title>, 6, 2, 30 -33.</note> très pieux, excellent dévôt de Maheśvara, méditant aux pieds de sa mère et de son père, refuge de tous les êtres, l’illustre Vijayāditya, roi suprême des grands rois, illustre seigneur, noble, ordonne ceci à tous les chefs de familles habitant dans le <foreign>viṣaya</foreign> de Pallināṇḍu, <foreign>rāṣṭrakūṭa</foreign> en tête :

qu’il soit connu de vous que nous donnons au petit-fils de Rudraśarman, habitant à Paṟandhūru, du même <foreign>gotra</foreign> que les descendants de Bhāradvāja, adepte du <foreign>sūtra</foreign> Āpastambha, disciple de l’école des Taittirīya, qui connaît les Veda et Vedāṁga, expert dans l’exécution de ses devoirs, au fils de Yajñaśarman, maîtrisant tout à fait les Veda, Vedāṁga, Itihāsa et Purāṇa, qui connaît les soixante-quatre arts, tel Brahmā incarné, à Golaśarman, exempté de toute taxe, en vue de l’accroissement de notre vie, santé et souveraineté, le village nommé Alluvālu.

La limite de celui-ci est à l’est la frontière de Cuvikaṇṭhipokarusu, au sud Juvikalu, à l’ouest Cintapali, au nord Mupaṟu; à l’occasion de l’éclipse de soleil, après avoir fait une libation d’eau, exempté de toute taxe, <supplied reason="subaudible">nous</supplied> donnons <supplied reason="subaudible">ce village</supplied>.<note><foreign>dattam</foreign> : anacoluthe, on attendrait un nominatif masculin singulier accordé à <foreign>grāmo</foreign>.</note> Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Vyāsa a prononcé les vers :

beaucoup ont donné une terre, beaucoup l’ont protégée,

celui qui possède la terre en possède le fruit.

Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre

renaît ver de terre dans les excréments pendant soixante mille ans.

Le bien d’un brahmane est un terrible poison, ce n’est pas le poison qu’on appelle poison :

un poison tue un seul homme, le bien d’un brahmane le fils et le petit-fils.

L’exécuteur de cette donation, immaculé, trésor du dharma,

est le nommé Boḻama, au cœur pur, le meilleur des hommes dans ce monde.

(Celle-ci) a été gravée par le maître Mārama.

</div>

According to Gai's report, the emblem of the seal was destroyed by the local goldsmith near the findspot, so the seal now "looks like an empty bowl." Thus, the emblem must have been a separate component that could be popped out of the seal.

The village Mupaṟu is not identical to Mḻopaṟṟu of the 00054 Mḻopaṟṟu grant attributed to Maṅgi Yuvarāja and Mṟropaṟṟu of the 00097 Pulgoṭlapaṁbuluru grant of Vijayāditya III. The latter two are the same, but the present Mupaṟu is in a different district, and shares no boundaries with either of these two charters even though the latter grant is to the south of Mṟropaṟṟu.

</div>

Reported in <bibl><ptr target="bib:ARIE1954-1955"/><citedRange unit="page">24</citedRange><citedRange unit="appendix">A/1954-1955</citedRange><citedRange unit="item">1</citedRange></bibl>. Edited from estampages and photographs by G. S. Gai(<bibl rend="omitname"><ptr target="bib:Gai1965-1966_01"/><citedRange unit="page">300-302</citedRange><citedRange unit="item">B</citedRange></bibl>), without translation, with estampages of the plates. Also edited, perhaps independently of Gai, by N. Venkataramanayya(<bibl rend="omitname"><ptr target="bib:Venkataramanayya1974_01"/></bibl>), also without translation and with estampages. These estampages seem to be much clearer (yet without any indication that they were retouched manually) than those published by Gai, but the edition is of an inferior standard. The present edition by Dániel Balogh is based on a collation of the published editions and facsimiles with estampages preserved at the ASI headquarters, Mysore, and a Devanagari transcript attached to these estampages. Minor misreadings/typos in Venkataramanayya's edition are not indicated in my apparatus.

</listBibl>

</listBibl>

</div>

</body>

</text>

</TEI>