Eḍeru plates of Vijayāditya I

Editor: Dániel Balogh.

Identifier: DHARMA_INSVengiCalukya00020.

Language: Sanskrit.

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

Version: 2024-09-03 17:08 (195df1d), last modified 2024-03-01 17:13 (947e74b).

Edition

Logical
Physical
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⟨1⟩ śrī-tribhuvan¿a?⟨ā⟩ṁkuśa

Plates

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⟨Page 1v⟩ ⟨1⟩ svasti⟨.⟩ śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotr¿a?⟨ā⟩ṇ(ā)ṁ hārī⟨2⟩ti-putrāṇām kauś¿ī?⟨i⟩k¡i!-vara-prasā⟨da⟩-labdha-rājyānāṁ bhagavan-nār¿a?⟨ā⟩yaṇa-prasāda-sam¿a?⟨ā⟩⟨3⟩sādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānāṁ Aśva⟨4⟩medhāvabhr̥¿t?⟨th⟩a-snāna-pavitr¿i?⟨ī⟩kr̥ta-vapuṣāṁ caḷukyānāṁ kulam alaṁka⟨5⟩riṣṇor vvividha-yuddha-labdha-vijaya-siddhe⟨ḥ⟩ bhuvana-mano-⟨’⟩bhirāma-vikramar¿a?⟨ā⟩⟨6⟩masya pautraḥ pratāpāvanata-para-maṇḍala-nr̥pati-maṇḍalasya śrī-vi⟨7⟩ṣ(ṇ)uva¿n?⟨rd⟩dhana-mahārājasya priya-tanayaḥ nija-bhuja-niśit¿a?⟨ā⟩si-dh¿a?⟨ā⟩⟨Page 2r⟩⟨8⟩rā-praśamita-para-cakra-vikramaḥ śak(t)i-trayālaṁkr̥ta(ḥ) kṣīra-sāgara ⟨9⟩ Iva lakṣmī-prabh¿ā?⟨a⟩vo dinakara Iva satata-rañjita-pa¿t?⟨d⟩maḥ śaśadha⟨10⟩ra Iva (ku)-mud-avana-priyo dharmmaja Iva nija-dharmma-nirmmalo ⟨11⟩ dharmmaj(ā)nuja Iva duśśāsana-kṣaya-karaḥ merur iva sthira-sthi⟨12⟩tir atula-tulā-dhr̥ta-kaḷadhauta-dhauta-durbala-malinaḥ para⟨13⟩ma-brahmaṇyo viṣ¿n?⟨ṇ⟩ur iva jiṣ¿n?⟨ṇ⟩u⟨ḥ⟩ samasta-bhuvan¿a?⟨ā⟩śraya-śrī-vija⟨14⟩yāditya-mahārājādhir¿a?⟨ā⟩ja-parameśva⟨ra⟩-bhaṭṭārakaḥ kaṇḍe{(ḥ)}ṟuv(ā)⟨Page 2v⟩⟨15⟩ḍi-viṣaye va(ṇḍṟ?)(upi)(ṭeyu?) (n)āma grāmasya kū(ṭa)ka-pramukhāN ⟨16⟩ kuṭuṁbinas sarvvān ittham ājñāpayati

viditam astu vo ⟨’⟩smābhiḥ ⟨17⟩ minamini-v¡a!⟨ā⟩stavyāya kāśy¿ā?⟨a⟩pa-gotrāya Āpastaṁ¿bh?⟨b⟩a-sūtrāya tai¡trī!⟨ttirrī⟩⟨18⟩ya-b¿v?⟨r⟩ahmacāriṇe turka(śa)rmma-¡tredi!⟨trivedi⟩-pautr(ā)⟨ya⟩ veda-ved(āṁ)ga-vi⟨19⟩d¡e!⟨aḥ⟩ ṣaṭ-karmma-nirat¡āya!⟨asya⟩ doṇaśa(r)mma-trivedi-putrā⟨ya⟩ b¿v?⟨r⟩āh(m)aṇa-gu⟨20⟩ṇa-gaṇālaṁk¿a?⟨r̥⟩tāya paḷḷa-bhaṭṭ¿a?⟨ā⟩rak¿a?⟨ā⟩ya sū⟨r⟩yya-grahaṇa-nimi⟨21⟩tte Asminn eva grāme dvādaśa-khaṇḍika-kodrava-bīja-saṁsthānaṁ ⟨Page 3r⟩ ⟨22⟩ (kṣetra)(ñ ca?), Āvāsana(ṁ) sarvva-kara-parihā(rī)⟨kr̥tya⟩ (datta)[ṁ tac-ca]t(ur-a)vadhi ⟨23⟩ pūrvvataḥ koṟṟapaṟu-sīm¿aḥ?⟨ā⟩⟨.⟩ dakṣ¿a?⟨i⟩ṇataḥ (ta)ṭ(ā)kaḥ⟨.⟩ pa(ścima)taḥ ṟa⟨24⟩māṭī⟨.⟩ Uttarataḥ reṇ¿v?⟨ḍ⟩uvaṭi boḷa-reṇḍuvaṭi⟨.⟩ ¡Ette! ca(t)ur-avadhi⟨.⟩

I. Anuṣṭubh

⟨25⟩ ¿A?⟨Ā⟩jñaptir asya dharmmasya

nirmmalo dharmma-saṁgraha⟨ḥ⟩

boḻama nāma lo⟨26⟩ke ⟨’⟩smi¿t?⟨n⟩

puṇya-citt(o) narottamaḥ

II. Anuṣṭubh

bahubhir vvasudhā dattā

bahubhiś cānu ⟨27⟩ pālitā

yasya ya¿y?⟨s⟩ya yadā bhūmis

tasya tasya tad(ā pha)la(M)

III. Anuṣṭubh

sva-datt¿a?⟨ā⟩(M) ⟨28⟩ para-dattām vā

yo haret¿⟦i⟧⟨⟨u⟩⟩?⟨a⟩ vasundharāM

ṣaṣṭiṁ varṣa-sahasrāṇi

viṣ¿ṭ?⟨ṭh⟩ā¿s?⟨y⟩āṁ jāyate k¡r(a)!⟨r̥⟩mi⟨ḥ⟩

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⟨1⟩ śrī-tribhuvan¿a?⟨ā⟩ṁkuśa

Plates

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⟨Page 1v⟩

⟨1⟩ svasti⟨.⟩ śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotr¿a?⟨ā⟩ṇ(ā)ṁ hārī-

⟨2⟩ ti-putrāṇām kauś¿ī?⟨i⟩k¡i!-vara-prasā⟨da⟩-labdha-rājyānāṁ bhagavan-nār¿a?⟨ā⟩yaṇa-prasāda-sam¿a?⟨ā⟩-

⟨3⟩ sādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānāṁ Aśva-

⟨4⟩ medhāva◯bhr̥¿t?⟨th⟩a-snāna-pavitr¿i?⟨ī⟩kr̥ta-vapuṣāṁ caḷukyānāṁ kulam alaṁka-

⟨5⟩ riṣṇor vvividha-yuddha-labdha-vijaya-siddhe⟨ḥ⟩ bhuvana-mano-⟨’⟩bhirāma-vikramar¿a?⟨ā⟩-

⟨6⟩ masya pautraḥ pratāpāvanata-para-maṇḍala-nr̥pati-maṇḍalasya śrī-vi-

⟨7⟩ ṣ(ṇ)uva¿n?⟨rd⟩dhana-mahārājasya priya-tanayaḥ nija-bhuja-niśit¿a?⟨ā⟩si-dh¿a?⟨ā⟩-

⟨Page 2r⟩

⟨8⟩ rā-praśamita-para-cakra-vikramaḥ śak(t)i-trayālaṁkr̥ta(ḥ) kṣīra-sāgara

⟨9⟩ Iva lakṣmī-prabh¿ā?⟨a⟩vo dinakara Iva satata-rañjita-pa¿t?⟨d⟩maḥ śaśadha-

⟨10⟩ ra Iva (ku)-mud-avana-priyo dharmmaja Iva nija-dharmma-nirmmalo

⟨11⟩ dharmmaj(ā)◯nuja Iva duśśāsana-kṣaya-karaḥ merur iva sthira-sthi-

⟨12⟩ tir atula-tulā-dhr̥ta-kaḷadhauta-dhauta-durbala-malinaḥ para-

⟨13⟩ ma-brahmaṇyo viṣ¿n?⟨ṇ⟩ur iva jiṣ¿n?⟨ṇ⟩u⟨ḥ⟩ samasta-bhuvan¿a?⟨ā⟩śraya-śrī-vija-

⟨14⟩ yāditya-mahārājādhir¿a?⟨ā⟩ja-parameśva⟨ra⟩-bhaṭṭārakaḥ kaṇḍe{(ḥ)}ṟuv(ā)-

⟨Page 2v⟩

⟨15⟩ ḍi-viṣaye va(ṇḍṟ?)(upi)(ṭeyu?) (n)āma grāmasya kū(ṭa)ka-pramukhāN

⟨16⟩ kuṭuṁbinas sarvvān ittham ājñāpayati viditam astu vo ⟨’⟩smābhiḥ

⟨17⟩ minamini-v¡a!⟨ā⟩stavyāya kāśy¿ā?⟨a⟩pa-gotrāya Āpastaṁ¿bh?⟨b⟩a-sūtrāya tai¡trī!⟨ttirrī⟩-

⟨18⟩ ya-b¿v?⟨r⟩a◯hmacāriṇe turka(śa)rmma-¡tredi!⟨trivedi⟩-pautr(ā)⟨ya⟩ veda-ved(āṁ)ga-vi-

⟨19⟩ d¡e!⟨aḥ⟩ ṣaṭ-karmma-nirat¡āya!⟨asya⟩ doṇaśa(r)mma-trivedi-putrā⟨ya⟩ b¿v?⟨r⟩āh(m)aṇa-gu-

⟨20⟩ ṇa-gaṇālaṁk¿a?⟨r̥⟩tāya paḷḷa-bhaṭṭ¿a?⟨ā⟩rak¿a?⟨ā⟩ya sū⟨r⟩yya-grahaṇa-nimi-

⟨21⟩ tte Asminn eva grāme dvādaśa-khaṇḍika-kodrava-bīja-saṁsthānaṁ

⟨Page 3r⟩

⟨22⟩ (kṣetra)(ñ ca?), Āvāsana(ṁ) sarvva-kara-parihā(rī)⟨kr̥tya⟩ (datta)[ṁ tac-ca]t(ur-a)vadhi

⟨23⟩ pūrvvataḥ koṟṟapaṟu-sīm¿aḥ?⟨ā⟩⟨.⟩ dakṣ¿a?⟨i⟩ṇataḥ (ta)ṭ(ā)kaḥ⟨.⟩ pa(ścima)taḥ ṟa-

⟨24⟩ māṭī⟨.⟩ Uttarataḥ reṇ¿v?⟨ḍ⟩uvaṭi boḷa-reṇḍuvaṭi⟨.⟩ ¡Ette! ca(t)ur-avadhi⟨.⟩

⟨25⟩ ¿A?⟨Ā⟩jñapti◯r asya dharmmasya nirmmalo dharmma-saṁgraha⟨ḥ⟩ boḻama nāma lo-

⟨26⟩ ke ⟨’⟩smi¿t?⟨n⟩ puṇya-citt(o) narottamaḥ bahubhir vvasudhā dattā bahubhiś cānu

⟨27⟩ pālitā yasya ya¿y?⟨s⟩ya yadā bhūmis tasya tasya tad(ā pha)la(M) sva-datt¿a?⟨ā⟩(M)

⟨28⟩ para-dattām vā yo haret¿⟦i⟧⟨⟨u⟩⟩?⟨a⟩ vasundharāM ṣaṣṭiṁ varṣa-sahasrāṇi viṣ¿ṭ?⟨ṭh⟩ā¿s?⟨y⟩āṁ jāyate k¡r(a)!⟨r̥⟩mi⟨ḥ⟩

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Plates

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⟨Page 1v⟩ ⟨1⟩ svasti⟨.⟩ śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotr¿a?⟨ā⟩ṇ(ā)ṁ hārī⟨2⟩ti-putrāṇām kauś¿ī?⟨i⟩k¡i!-vara-prasā⟨da⟩-labdha-rājyānāṁ bhagavan-nār¿a?⟨ā⟩yaṇa-prasāda-sam¿a?⟨ā⟩⟨3⟩sādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānāṁ Aśva⟨4⟩medhāva◯bhr̥¿t?⟨th⟩a-snāna-pavitr¿i?⟨ī⟩kr̥ta-vapuṣāṁ caḷukyānāṁ kulam alaṁka⟨5⟩riṣṇor vvividha-yuddha-labdha-vijaya-siddhe⟨ḥ⟩ bhuvana-mano-⟨’⟩bhirāma-vikramar¿a?⟨ā⟩⟨6⟩masya pautraḥ pratāpāvanata-para-maṇḍala-nr̥pati-maṇḍalasya śrī-vi⟨7⟩ṣ(ṇ)uva¿n?⟨rd⟩dhana-mahārājasya priya-tanayaḥ nija-bhuja-niśit¿a?⟨ā⟩si-dh¿a?⟨ā⟩⟨Page 2r⟩⟨8⟩rā-praśamita-para-cakra-vikramaḥ śak(t)i-trayālaṁkr̥ta(ḥ) kṣīra-sāgara ⟨9⟩ Iva lakṣmī-prabh¿ā?⟨a⟩vo dinakara Iva satata-rañjita-pa¿t?⟨d⟩maḥ śaśadha⟨10⟩ra Iva (ku)-mud-avana-priyo dharmmaja Iva nija-dharmma-nirmmalo ⟨11⟩ dharmmaj(ā)◯nuja Iva duśśāsana-kṣaya-karaḥ merur iva sthira-sthi⟨12⟩tir atula-tulā-dhr̥ta-kaḷadhauta-dhauta-durbala-malinaḥ para⟨13⟩ma-brahmaṇyo viṣ¿n?⟨ṇ⟩ur iva jiṣ¿n?⟨ṇ⟩u⟨ḥ⟩ samasta-bhuvan¿a?⟨ā⟩śraya-śrī-vija⟨14⟩yāditya-mahārājādhir¿a?⟨ā⟩ja-parameśva⟨ra⟩-bhaṭṭārakaḥ kaṇḍe{(ḥ)}ṟuv(ā)⟨Page 2v⟩⟨15⟩ḍi-viṣaye va(ṇḍṟ?)(upi)(ṭeyu?) (n)āma grāmasya kū(ṭa)ka-pramukhāN ⟨16⟩ kuṭuṁbinas sarvvān ittham ājñāpayati

viditam astu vo ⟨’⟩smābhiḥ ⟨17⟩ minamini-v¡a!⟨ā⟩stavyāya kāśy¿ā?⟨a⟩pa-gotrāya Āpastaṁ¿bh?⟨b⟩a-sūtrāya tai¡trī!⟨ttirrī⟩⟨18⟩ya-b¿v?⟨r⟩a◯hmacāriṇe turka(śa)rmma-¡tredi!⟨trivedi⟩-pautr(ā)⟨ya⟩ veda-ved(āṁ)ga-vi⟨19⟩d¡e!⟨aḥ⟩ ṣaṭ-karmma-nirat¡āya!⟨asya⟩ doṇaśa(r)mma-trivedi-putrā⟨ya⟩ b¿v?⟨r⟩āh(m)aṇa-gu⟨20⟩ṇa-gaṇālaṁk¿a?⟨r̥⟩tāya paḷḷa-bhaṭṭ¿a?⟨ā⟩rak¿a?⟨ā⟩ya sū⟨r⟩yya-grahaṇa-nimi⟨21⟩tte Asminn eva grāme dvādaśa-khaṇḍika-kodrava-bīja-saṁsthānaṁ ⟨Page 3r⟩ ⟨22⟩ (kṣetra)(ñ ca?), Āvāsana(ṁ) sarvva-kara-parihā(rī)⟨kr̥tya⟩ (datta)[ṁ tac-ca]t(ur-a)vadhi ⟨23⟩ pūrvvataḥ koṟṟapaṟu-sīm¿aḥ?⟨ā⟩⟨.⟩ dakṣ¿a?⟨i⟩ṇataḥ (ta)ṭ(ā)kaḥ⟨.⟩ pa(ścima)taḥ ṟa⟨24⟩māṭī⟨.⟩ Uttarataḥ reṇ¿v?⟨ḍ⟩uvaṭi boḷa-reṇḍuvaṭi⟨.⟩ ¡Ette! ca(t)ur-avadhi⟨.⟩

I. Anuṣṭubh

⟨25⟩ ¿A?⟨Ā⟩jñapti◯r asya dharmmasya

nirmmalo dharmma-saṁgraha⟨ḥ⟩

boḻama nāma lo⟨26⟩ke ⟨’⟩smi¿t?⟨n⟩

puṇya-citt(o) narottamaḥ

II. Anuṣṭubh

bahubhir vvasudhā dattā

bahubhiś cānu ⟨27⟩ pālitā

yasya ya¿y?⟨s⟩ya yadā bhūmis

tasya tasya tad(ā pha)la(M)

III. Anuṣṭubh

sva-datt¿a?⟨ā⟩(M) ⟨28⟩ para-dattām vā

yo haret¿⟦i⟧⟨⟨u⟩⟩?⟨a⟩ vasundharāM

ṣaṣṭiṁ varṣa-sahasrāṇi

viṣ¿ṭ?⟨ṭh⟩ā¿s?⟨y⟩āṁ jāyate k¡r(a)!⟨r̥⟩mi⟨ḥ⟩

⟨Page 3v⟩

Apparatus

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Plates

⟨9⟩ -rañjita- FK ⬦ -rakṣita- NS.

⟨10⟩ (ku)-mud-avana- • For the secondary meaning, segment this compound into kumuda-vana-.

⟨12⟩ -kaḷadhauta- FK ⬦ kaṅka dhauta NS.

⟨13⟩ -brahmaṇyo ⬦ -brāhmaṇyo NS FK • I see no trace of ā in the otherwise clear scanned estampage. Since neither of the previous editors emend their reading, I must assume that this is a typo in both editions.

⟨14⟩ kaṇḍe{(ḥ)}ṟuv(ā)⟨Page 2v⟩⟨15⟩ḍi- ⬦ kaṇḍeṟuv(ā)⟨Page 2v⟩⟨15⟩ḍi- FK; kaṇḍeṟuv(ā)⟨Page 2v⟩⟨15⟩ṭi- NS • Kielhorn does not read this superfluous visarga, but does mention it in a note. Naṭeśa Śāstrī ignores it. It may have been deleted in some way, but it seems quite clear and it also seems to occupy horizontal space.

⟨15⟩ va(ṇḍṟ?)(upi)(ṭeyu?) ⬦ vana […] NS; vamṟupi(ṟ/ḻ)eyu JFF; va(ṇḍ)ṟupiṭe(y)u FK • I adopt Kielhorn’s reading and only cite him as a separate witness to show the level of his confidence, which I do not share. Kielhorn further remarks that this name is identical to that of the village said to be to the west of Koṟṟapaṟṟu in line 44 the Koṟṟapaṟṟu grant, which was read by Hultzsch as vā(ṇḍhṟū)pe(dayū) and by Fleet as vāṇḍṟūpedayū. I am particularly doubtful of reading the second character as ṇḍṟu, since the upper part does not look line ṇ, and I discern no indication of ṟ in the subscript parts. Possible alternatives include sthu, ñju and nthru, but all of these are likewise problematic. — ⟨15⟩ kū(ṭa)ka- FK ⬦ ku […] ka NS.

⟨18⟩ turka(śa)rmma- FK ⬦ turkavarmma- NS • Kielhorn affirms that the problematic character is distinctly (śa), and does not mark it unclear in his edition. He further emends the name to tūrkaśarmma-, noting that this form occurs in another Eastern Cālukya plate (Masulipatam plates of Vijayāditya III) and in a Pallava inscription. — ⟨18⟩ -pautr(ā)⟨ya⟩ ⬦ -pautr¿a?⟨āya⟩ FK. — ⟨18⟩ -vi⟨19⟩d¡e!⟨aḥ⟩ … -nirat¡āya!⟨asya⟩ • Though no previous editor suggests an emendation here, on the basis of the structure of this passage I feel quite certain that this compound was intended to describe the donee’s father, not the donee himself. My emendation is indicative of this, but incomplete, since to express this purport in textbook grammar, doṇaśarmma-trivedi-putrāya would also need to be emended to doṇaśarmma-trivedinaḥ putrāya.

⟨20⟩ paḷḷa- FK ⬦ pa(dma?) NS.

⟨21⟩ -khaṇḍika- FK ⬦ -veṇḍika- NS. — ⟨21⟩ -saṁsthānaṁ FK ⬦ -saṁsthitaṁ NS.

⟨X⟩ (kṣetra)(ñ ca?) FK ⬦ […] NS • As Kielhorn notes, the third character is quite clear, but hard to interpret. Indeed, ñca seems to be the best bet, though if ca is present in the sentence, it ought to be after Āvāsanaṁ (as also noted by Kielhorn). Alternatively, the character might be kha, erroneously for khaṇḍaṁ, in which case the following sign may be an anusvāra at median height instead of a superfluous punctuation mark.

⟨22⟩ (datta)[ṁ tac-ca]t(ur-a)vadhi ⬦ […] NS; da(ttaṁ|?) cat(u)r-avadhi FK • While I largely agree with Kielhorn, I do not see a clear ca before tu. Kielhorn remarks that ete catvāro vadhayaḥ or simply tasyāvadhayaḥ would be expected in the context. I find that dattaṁ tac-catur-avadhi is possible from the vestiges and fits the context even though it is rather awkward in language.

⟨23⟩ (ta)ṭ(ā)kaḥ FK ⬦ ta(ṟu?)kaḥ NS. — ⟨23⟩ ṟa⟨24⟩māṭī ⬦ ṟu⟨24⟩māṭi NS; ṟa⟨24⟩māṭi FK.

⟨24⟩ reṇ¿v?⟨ḍ⟩uvaṭi boḷa-reṇḍuvaṭi FK ⬦ reṇvuvaṭi-bauha-reṇvuvaṭi NS. — ⟨24⟩ ¡Ette! FK ⬦ […] NS.

⟨25⟩ saṁgraha⟨ḥ⟩ ⬦ saṁgrahaḥ NS; ¿sagraṁhaṁ?⟨saṁgrahe⟩ FK. — ⟨25⟩ boḻama nāma lo⟨26⟩ke ⟨’⟩smi¿t?⟨n⟩ ⬦ bādhamāna-male⟨26⟩¿kasvat?⟨kaścit⟩ NS; boḻama-nām¿a?⟨ā⟩ lo⟨26⟩ke smi¿t?⟨n⟩ FK • 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⟩ -citt(o) ⬦ -vitto NS; -citt¿e?⟨o⟩ FK.

⟨27⟩ ya¿y?⟨s⟩ya ⬦ yasya NS FK.

⟨28⟩ haret¿⟦i⟧⟨⟨u⟩⟩?⟨a⟩ • I accept Kielhorn’s opinion as to which of the engraved vowel marks was corrected into which.

Translation by Dániel Balogh

Seal

Plates

(1–16) Greetings. The grandson of Vikramarāma (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 Caḷukyas—who are of the Mānavya [gotra] which is praised by the entire world, who are sons of Hāriti, who attained kingship by the grace of Kauśikī’s boon, 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 by his valour subjugated the circle of the rulers of foreign realms;¹ 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, who is as eager to conquer as Viṣṇu, who represses the onslaught of enemy armies by the sharp swordblade [wielded by his] own arm, who is adorned by the three powers (śakti-traya), who gives rise to prosperity as the Milk Ocean {produced Lakṣmī}, who constantly delights Fortune (Padmā) ² as the sun {makes the lotuses bloom pink}, who is fond of fostering the joy of the earth as the moon {is the beloved of waterlilies},³ who is immaculate due to his innate righteousness (dharma), like (Yudhiṣṭhira) the son of Dharma, who eradicates abusive governance (duḥśāsana) as (Bhīma) the younger brother of the son of Dharma {who killed Duḥśāsana}, whose position is as steady as {the endurance} of Mount Meru {is permanent}, and whose impurity, slight (to begin with), has been washed off by gold weighed in an unrivalled [number of] balance scales⁴—(this Vijayāditya) commands all householders (kuṭumbin)—including foremost the overseers (kūṭaka)—of the village Vaṇḍṟupiṭeyu in Kaṇḍeṟuvāḍi district (viṣaya) as follows:

(16–24) Let it be known to you that on the occasion of an eclipse of the sun we have given in this very village a field comprising (an area sufficient for sowing) twelve [khaṇḍikā]s of [kodrava] seed and a homestead, with exemption from all taxes, to the Master (bhaṭṭāraka) Paḷḷa of the Kāśyapa [gotra], an adherent of the Āpastamba [sūtra] of the Taittirīya school, a resident of Minamini who is decorated with a host of Brahmin virtues, grandson of the Trivedin Turkaśarman and son of the Trivedi Doṇaśarman who was familiar with the Vedas and Vedāṅgas and devoted to the six duties (of a Brahmin). ⁵ [Its] four boundaries [are]: to the east, the perimeter of Koṟṟapaṟu; to the south, a pond; to the west, Ṟamāṭī; to the north, Reṇḍuvaṭi [and?] Boḷa-reṇḍuvaṭi. These are the four boundaries.

I

The executor (ājñapti) of this ruling (dharma) is the immaculate and pious-minded ¿superintendent of justice? (dharma-saṁgraha)⁶, that greatest of men known in this world as Boḻama.

II

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.

III

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

Translation into French by Estienne-Monod 2008⁷

Seal

Plates

(1–16) Prospérité ! le petit-fils de Vikramarāma, Vijayasiddhi,⁸ ornement de la lignée des Calūkya, 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, 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 du grand roi illustre Viṣṇuvardhana, devant la majesté duquel s’incline le cercle des rois des provinces étrangères, [le roi] dont la vaillance soumit les armées ennemies au moyen de la lame d’une épée aiguisée [tenue] par son bras, paré des trois pouvoirs, - tel l’océan de lait donne naissance à Lakṣmī, ainsi donne-t-il naissance à la prospérité, comme le soleil protège sans cesse les lotus, ainsi abrite-t-il sans cesse la Fortune, comme l’astre lunaire est l’ami des massifs de lotus, ainsi aime-t-il créer sur terre une joie abondante, comme le fils de Dharma, il est purifié par ses propres actes dharmiques, comme le frère cadet du fils de Dharma causa la perte de Duḥśāsana, ainsi cause-t-il la perte de ceux qui mènent une politique néfaste, comme le Meru possède une inébranlable assise, ainsi montre-t-il une inébranlable fermeté, l’or, pesé sur la balance au-delà de toute pesée, a plus d’une fois effacé les fautes infimes dont il s’était souillé, - excellent dévôt, tel Viṣṇu, il est vainqueur, refuge de l’univers entier, l’illustre Vijayāditya, roi suprême des grands rois, excellent souverain, grand seigneur, ordonne ceci aux chef du village […] , dans le viṣaya de Kaṇḍeṟuvāṭi, et à tous les habitants :

(16–24) qu’il soit connu de vous que, par nous, à Padma-Bhaṭṭāraka, habitant Minamini, du gotra des Kāśyapa, qui suit le sūtra Āpastaṁba, disciple de l’école des Taittiriya, petit-fils de Turkavarman versé dans trois Veda, qui connaît le Vedāṁga, voué à ses six devoirs,⁹ fils de Droṇaśarman versé dans deux Veda, orné par une multitude de vertus brahmaniques, à l’occasion de l’éclipse de soleil, dans ce même village, un terrain sur lequel douze veṇḍika¹⁰ de kodrava peuvent être semés, exempté de toute taxe. A l’est, la limite de Koṟṟupaṟu, au sud Taṟuka, à l’ouest R̥umāṭi, au nord Reṇvuvaṭi-Bauha-Reṇvuvaṭi, […] les quatre limites.

I

L’exécuteur de ce don, immaculé, trésor du dharma, dans [ce monde] exposé aux soulliures, [est] le meilleur des hommes, ayant sa pureté comme richesse.

II

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

III

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.

Commentary

According to Naṭeśa Śāstrī, the name of the findspot is transliterated Īḍeru. Kielhorn uses Ēḍēru. A village named Iḍiyūru is mentioned (as a bordering village) in lines 64 and 66 of the Kalucuṁbaṟṟu grant of Amma II, which Fleet in the preamble to his edition (1902-1903, p. 179) identifies as modern "Eedooroo", a mile and a half west-northwest of "Kunsamurroo", a village three miles south-by-west of Attili. I assume, but have not checked, that this is the same village.

Naṭeśa Śāstrī does not discuss the issuer. Kielhorn says he was Vijayāditya II, without any discussion or reasoning. Estienne-Monod cautiously assigns the plates to Vijayāditya I or II, though she seems to prefer Vijayāditya I because of the epithet bhaṭṭāraka, which is strongly associated with that ruler Estienne-Monod 2008, p. 435, n. 1369. Since the name (and the complete signature stanza) of the executor is the same as that in the Zulakallu plates and Nemmaḷūru grant of Vijayāditya I, we can now be sure that the issuer is indeed Vijayāditya I. The ruler’s grandfather is here called Vikramarāma, which must thus have been Maṅgi Yuvarāja’s epithet. The description of Maṅgi Yuvarāja as vividha-yuddha-labdha-vijaya-siddhi and bhuvana-mano-rāma in the Zulakallu plates (lines 5-6) is also practically identical to the description of Vikramarāma here, confirming this supposition.

Bibliography

A rudimentary translation was published in Madras Government Order No. 367 of 7 April 1873.¹¹ Reported in Sewell 1884, p. 26, № 180. First edited, possibly from the original plates, by S. M. Naṭeśa Śāstrī (1884, pp. 55–57, № 2), with a translation, without facsimile.¹² Some readings revised in Fleet 1891, p. 101. Re-edited from estampages by F. Kielhorn (1898-1899, pp. 118–122, № A), with an abstract of the contents and with inked rubbings produced by Hultzsch. The present edition by Dániel Balogh is based on a collation of the above editions with Kielhorn’s facsimiles. No image of the seal is available, so the seal legend is reproduced here as reported by Kielhorn.

Primary

[NS] Naṭeśa Śāstrī, S. M. 1884. “Two Eastern Chalukya Copper-Plates.” IA 13, pp. 50–57. Pages 55–57, item 2.

[FK] Kielhorn, Lorenz Franz. 1898-1899. “Six Eastern Chalukya copper-plate inscriptions.” EI 5, pp. 118–142. Pages 118–122, item A.

Secondary

[JFF] Fleet, John Faithfull. 1891. “The Chronology of the Eastern Chalukya Kings.” IA 20, pp. 1–15, 93–104, 266–285. Page 101.

Sewell, Robert. 1884. List of inscriptions, and sketch of the dynasties of southern India. Archaeological Survey of Southern India 2. Madras: Government Press. Page 26, item 180.

Notes

1. I translate the text as received, but I suspect corruption; perhaps the intent was [pratāpāvanata-para-nr̥pati-maṇḍalasya], “subjugated the circle of enemy rulers,” or [pratāpāvanata-parimaṇḍala-nr̥pati-maṇḍalasya], “subjugated the realms of surrounding kings.”
2. Kielhorn suggests one more alternative interpetation for this bitextual simile, according to which the king delights myriads (padma) of people.
3. This bitextual simile requires the compound to be broken up in two separate ways; see the apparatus on line 10.
4. That is, gold weighed on a scale against his body, the tulāpuruṣa mahādāna.
5. The two phrases qualifying Doṇaśarman in my translation may, instead, go with the donee himself; see the apparatus on line 18.
6. 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”.
7. Estienne-Monod translates Naṭeśa Śāstrī’s text.
8. Cf. insc. nos 10, 11 et 12 où ce biruda est glosé.
9. L’étude des Veda, leur enseignement, l’accomplissement des sacrifices, officier aux sacrifices d’autrui, faire des dons, en recevoir. Manusmr̥ti, X, 75.
10. Sans doute une unité de mesure, nous n’avons pu identifier ce terme.
11. Not traced.
12. Though PEM’s metadata say a facsimile is present - CHECK a printed IA13 volume

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<l n="a"><lb n="25"/><choice><sic>A</sic><corr>Ā</corr></choice>jñapti<space type="binding-hole"/>r asya dharmmasya</l>

<l n="b">nirmmalo dharmma-saṁgraha<supplied reason="omitted">ḥ</supplied></l>

<l n="c">boḻama nāma lo<lb n="26" break="no"/>ke <supplied reason="subaudible">’</supplied>smi<choice><sic>t</sic><corr>n</corr></choice></l>

<l n="d">puṇya-citt<unclear>o</unclear> narottamaḥ</l>

</lg>

<l n="a">bahubhir vvasudhā dattā</l>

<l n="b">bahubhiś cānu<lb n="27"/>pālitā</l>

<l n="c">yasya ya<choice><sic>y</sic><corr>s</corr></choice>ya yadā bhūmis</l>

<l n="d">tasya tasya tad<unclear>ā pha</unclear>la<unclear>M</unclear></l>

</lg>

<l n="a">sva-datt<choice><sic>a</sic><corr>ā</corr></choice><unclear>M</unclear> <lb n="28"/>para-dattām vā</l>

<l n="b">yo haret<choice><sic><subst><del rend="corrected">i</del><add place="inline">u</add></subst></sic><corr>a</corr></choice> vasundharāM</l>

<l n="c">ṣaṣṭiṁ varṣa-sahasrāṇi</l>

<l n="d">viṣ<choice><sic>ṭ</sic><corr>ṭh</corr></choice>ā<choice><sic>s</sic><corr>y</corr></choice>āṁ jāyate k<choice><orig>r<unclear>a</unclear></orig><reg>r̥</reg></choice>mi<supplied reason="omitted">ḥ</supplied></l>

</lg>

</div>

</div>

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

<lem source="bib:Kielhorn1898-1899_01">-rañjita-</lem>

<rdg source="bib:NatesaSastri1884_01">-rakṣita-</rdg>

</app>

<lem><unclear>ku</unclear>-mud-avana-</lem>

<note>For the secondary meaning, segment this compound into <foreign>kumuda-vana-</foreign>.</note>

</app>

<lem source="bib:Kielhorn1898-1899_01">-kaḷadhauta-</lem>

<rdg source="bib:NatesaSastri1884_01">kaṅka dhauta</rdg>

</app>

<lem>-brahmaṇyo</lem>

<rdg source="bib:NatesaSastri1884_01 bib:Kielhorn1898-1899_01">-brāhmaṇyo</rdg>

<note>I see no trace of <foreign>ā</foreign> in the otherwise clear scanned estampage. Since neither of the previous editors emend their reading, I must assume that this is a typo in both editions.</note>

</app>

<lem>kaṇḍe<surplus><unclear>ḥ</unclear></surplus>ṟuv<unclear>ā</unclear><pb n="2v" break="no"/><lb n="15" break="no"/>ḍi-</lem>

<rdg source="bib:Kielhorn1898-1899_01">kaṇḍeṟuv<unclear>ā</unclear><pb n="2v" break="no"/><lb n="15" break="no"/>ḍi-</rdg>

<rdg source="bib:NatesaSastri1884_01">kaṇḍeṟuv<unclear>ā</unclear><pb n="2v" break="no"/><lb n="15" break="no"/>ṭi-</rdg>

<note>Kielhorn does not read this superfluous <foreign>visarga</foreign>, but does mention it in a note. Naṭeśa Śāstrī ignores it. It may have been deleted in some way, but it seems quite clear and it also seems to occupy horizontal space.</note>

</app>

<rdg source="bib:Fleet1891_05">vamṟupi<choice><unclear>ṟ</unclear><unclear>ḻ</unclear></choice>eyu</rdg>

<rdg source="bib:Kielhorn1898-1899_01">va<unclear>ṇḍ</unclear>ṟupiṭe<unclear>y</unclear>u</rdg>

<note>I adopt Kielhorn's reading and only cite him as a separate witness to show the level of his confidence, which I do not share. Kielhorn further remarks that this name is identical to that of the village said to be to the west of Koṟṟapaṟṟu in line 44 the <ref target="DHARMA_INSVengiCalukya00021.xml">Koṟṟapaṟṟu grant</ref>, which was read by Hultzsch as <foreign>vā<unclear>ṇḍhṟū</unclear>pe<unclear>dayū</unclear></foreign> and by Fleet as <foreign>vāṇḍṟūpedayū</foreign>. I am particularly doubtful of reading the second character as <foreign>ṇḍṟu</foreign>, since the upper part does not look line <foreign>ṇ</foreign>, and I discern no indication of <foreign>ṟ</foreign> in the subscript parts. Possible alternatives include <foreign>sthu</foreign>, <foreign>ñju</foreign> and <foreign>nthru</foreign>, but all of these are likewise problematic.</note>

</app>

</app>

<lem source="bib:Kielhorn1898-1899_01">turka<unclear>śa</unclear>rmma-</lem>

<rdg source="bib:NatesaSastri1884_01">turkavarmma-</rdg>

<note>Kielhorn affirms that the problematic character is distinctly <unclear>śa</unclear>, and does not mark it unclear in his edition. He further emends the name to <foreign>tūrkaśarmma-</foreign>, noting that this form occurs in another Eastern Cālukya plate (Masulipatam plates of Vijayāditya III) and in a Pallava inscription.</note>

</app>

<lem>-pautr<unclear>ā</unclear><supplied reason="omitted">ya</supplied></lem>

<rdg source="bib:Kielhorn1898-1899_01">-pautr<choice><sic>a</sic><corr>āya</corr></choice></rdg>

</app>

<lem>-vi<lb n="19" break="no"/>d<choice><orig>e</orig><reg>aḥ</reg></choice> <gap reason="ellipsis"/> -nirat<choice><orig>āya</orig><reg>asya</reg></choice></lem>

<note>Though no previous editor suggests an emendation here, on the basis of the structure of this passage I feel quite certain that this compound was intended to describe the donee's father, not the donee himself. My emendation is indicative of this, but incomplete, since to express this purport in textbook grammar, <foreign>doṇaśarmma-trivedi-putrāya</foreign> would also need to be emended to <foreign>doṇaśarmma-trivedinaḥ putrāya</foreign>.</note>

</app>

<lem source="bib:Kielhorn1898-1899_01">paḷḷa-</lem>

</app>

<lem source="bib:Kielhorn1898-1899_01">-khaṇḍika-</lem>

<rdg source="bib:NatesaSastri1884_01">-veṇḍika-</rdg>

</app>

<lem source="bib:Kielhorn1898-1899_01">-saṁsthānaṁ</lem>

<rdg source="bib:NatesaSastri1884_01">-saṁsthitaṁ</rdg>

</app>

<lem source="bib:Kielhorn1898-1899_01"><unclear>kṣetra</unclear><unclear reason="eccentric_ductus" cert="low">ñ ca</unclear></lem>

<note>As Kielhorn notes, the third character is quite clear, but hard to interpret. Indeed, <foreign>ñca</foreign> seems to be the best bet, though if <foreign>ca</foreign> is present in the sentence, it ought to be after <foreign>Āvāsanaṁ</foreign> (as also noted by Kielhorn). Alternatively, the character might be <foreign>kha</foreign>, erroneously for <foreign>khaṇḍaṁ</foreign>, in which case the following sign may be an <foreign>anusvāra</foreign> at median height instead of a superfluous punctuation mark.</note>

</app>

<lem><unclear>datta</unclear><supplied reason="lost" cert="low">ṁ tac-ca</supplied>t<unclear>ur-a</unclear>vadhi</lem>

<rdg source="bib:Kielhorn1898-1899_01">da<unclear cert="low">ttaṁ|</unclear> cat<unclear>u</unclear>r-avadhi</rdg>

<note>While I largely agree with Kielhorn, I do not see a clear <foreign>ca</foreign> before <foreign>tu</foreign>. Kielhorn remarks that <foreign>ete catvāro vadhayaḥ</foreign> or simply <foreign>tasyāvadhayaḥ</foreign> would be expected in the context. I find that <foreign>dattaṁ tac-catur-avadhi</foreign> is possible from the vestiges and fits the context even though it is rather awkward in language.</note>

</app>

</app>

</app>

<lem source="bib:Kielhorn1898-1899_01">reṇ<choice><sic>v</sic><corr>ḍ</corr></choice>uvaṭi boḷa-reṇḍuvaṭi</lem>

<rdg source="bib:NatesaSastri1884_01">reṇvuvaṭi-bauha-reṇvuvaṭi</rdg>

</app>

</app>

<lem>saṁgraha<supplied reason="omitted">ḥ</supplied></lem>

<rdg source="bib:NatesaSastri1884_01">saṁgrahaḥ</rdg>

<rdg source="bib:Kielhorn1898-1899_01"><choice><sic>sagraṁhaṁ</sic><corr>saṁgrahe</corr></choice></rdg>

</app>

<lem>boḻama nāma lo<lb n="26" break="no"/>ke <supplied reason="subaudible">’</supplied>smi<choice><sic>t</sic><corr>n</corr></choice></lem>

<rdg source="bib:NatesaSastri1884_01">bādhamāna-male <lb n="26" break="no"/><choice><sic>kasvat</sic><corr>kaścit</corr></choice></rdg>

<rdg source="bib:Kielhorn1898-1899_01">boḻama-nām<choice><sic>a</sic><corr>ā</corr></choice> lo<lb n="26" break="no"/>ke smi<choice><sic>t</sic><corr>n</corr></choice></rdg>

<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>

<rdg source="bib:NatesaSastri1884_01">-vitto</rdg>

</app>

<rdg source="bib:NatesaSastri1884_01 bib:Kielhorn1898-1899_01">yasya</rdg>

</app>

<lem>haret<choice><sic><subst><del rend="corrected">i</del><add place="inline">u</add></subst></sic><corr>a</corr></choice></lem>

<note>I accept Kielhorn's opinion as to which of the engraved vowel marks was corrected into which.</note>

</app>

</listApp>

</div>

</div>

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

<p n="1-16">Greetings. The grandson of Vikramarāma <supplied reason="explanation">Maṅgi Yuvarāja</supplied>, 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 Caḷukyas—who are of the Mānavya <supplied reason="subaudible">gotra</supplied> which is praised by the entire world, who are sons of Hāriti, who attained kingship by the grace of Kauśikī’s boon, 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 by his valour subjugated the circle of the rulers of foreign realms;<note>I translate the text as received, but I suspect corruption; perhaps the intent was <supplied reason="subaudible">pratāpāvanata-para-nr̥pati-maṇḍalasya</supplied>, “subjugated the circle of enemy rulers,” or <supplied reason="subaudible">pratāpāvanata-parimaṇḍala-nr̥pati-maṇḍalasya</supplied>, “subjugated the realms of surrounding kings.”</note> 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, who is as eager to conquer as Viṣṇu, who represses the onslaught of enemy armies by the sharp swordblade <supplied reason="subaudible">wielded by his</supplied> own arm, who is adorned by the three powers <supplied reason="explanation"><foreign>śakti-traya</foreign></supplied>, who gives rise to prosperity as the Milk Ocean <seg rend="pun">produced Lakṣmī</seg>, who constantly delights Fortune <supplied reason="explanation">Padmā</supplied> <note>Kielhorn suggests one more alternative interpetation for this bitextual simile, according to which the king delights myriads (<foreign>padma</foreign>) of people.</note> as the sun <seg rend="pun">makes the lotuses bloom pink</seg>, who is fond of fostering the joy of the earth as the moon <seg rend="pun">is the beloved of waterlilies</seg>,<note>This bitextual simile requires the compound to be broken up in two separate ways; see the apparatus on line 10.</note> who is immaculate due to his innate righteousness <supplied reason="explanation"><foreign>dharma</foreign></supplied>, like <supplied reason="explanation">Yudhiṣṭhira</supplied> the son of Dharma, who eradicates abusive governance <supplied reason="explanation"><foreign>duḥśāsana</foreign></supplied> as <supplied reason="explanation">Bhīma</supplied> the younger brother of the son of Dharma <seg rend="pun">who killed Duḥśāsana</seg>, whose position is as steady as <seg rend="pun">the endurance</seg> of Mount Meru <seg rend="pun">is permanent</seg>, and whose impurity, slight <supplied reason="explanation">to begin with</supplied>, has been washed off by gold weighed in an unrivalled <supplied reason="subaudible">number of</supplied> balance scales<note>That is, gold weighed on a scale against his body, the <foreign>tulāpuruṣa mahādāna</foreign>. </note>—<supplied reason="explanation">this Vijayāditya</supplied> commands all householders <supplied reason="explanation"><foreign>kuṭumbin</foreign></supplied>—including foremost the overseers <supplied reason="explanation"><foreign>kūṭaka</foreign></supplied>—of the village Vaṇḍṟupiṭeyu in Kaṇḍeṟuvāḍi district <supplied reason="explanation"><foreign>viṣaya</foreign></supplied> as follows:</p>

<p n="16-24">Let it be known to you that on the occasion of an eclipse of the sun we have given in this very village a field comprising <supplied reason="explanation">an area sufficient for sowing</supplied> twelve <supplied reason="subaudible">khaṇḍikā</supplied>s of <supplied reason="subaudible">kodrava</supplied> seed and a homestead, with exemption from all taxes, to the Master <supplied reason="explanation"><foreign>bhaṭṭāraka</foreign></supplied> Paḷḷa of the Kāśyapa <supplied reason="subaudible">gotra</supplied>, an adherent of the Āpastamba <supplied reason="subaudible">sūtra</supplied> of the Taittirīya school, a resident of Minamini who is decorated with a host of Brahmin virtues, grandson of the Trivedin Turkaśarman and son of the Trivedi Doṇaśarman who was familiar with the Vedas and Vedāṅgas and devoted to the six duties <supplied reason="explanation">of a Brahmin</supplied>. <note>The two phrases qualifying Doṇaśarman in my translation may, instead, go with the donee himself; see the apparatus on line 18. </note> <supplied reason="lost" cert="low">Its</supplied> four boundaries <supplied reason="subaudible">are</supplied>: to the east, the perimeter of Koṟṟapaṟu; to the south, a pond; to the west, Ṟamāṭī; to the north, Reṇḍuvaṭi <supplied reason="subaudible" cert="low">and</supplied> Boḷa-reṇḍuvaṭi. These are the four boundaries.</p>

<p rend="stanza" n="1">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 <supplied reason="subaudible">dharma-saṁgraha</supplied> is synonymous to <supplied reason="subaudible">dharmādhyakṣa</supplied> or <supplied reason="subaudible">dharmādhikaraṇika</supplied>, 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.</p>

<p rend="stanza" n="2">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="3">He who would seize land, whether given by himself or by another, shall be born as a worm in faeces for sixty thousand years.

</p>

</div>

<note type="credit" resp="part:daba">Estienne-Monod translates Naṭeśa Śāstrī's text.</note>

</div>

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

<p n="1-16">Prospérité ! le petit-fils de Vikramarāma, Vijayasiddhi,<note>Cf. insc. nos 10, 11 et 12 où ce biruda est glosé.</note> ornement de la lignée des Calūkya, 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, 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 du grand roi illustre Viṣṇuvardhana, devant la majesté duquel s’incline le cercle des rois des provinces étrangères,

<supplied reason="subaudible">le roi</supplied> dont la vaillance soumit les armées ennemies au moyen de la lame d’une épée aiguisée <supplied reason="subaudible">tenue</supplied> par son bras, paré des trois pouvoirs, - tel l’océan de lait donne naissance à Lakṣmī, ainsi donne-t-il naissance à la prospérité, comme le soleil protège sans cesse les lotus, ainsi abrite-t-il sans cesse la Fortune, comme l’astre lunaire est l’ami des massifs de lotus, ainsi aime-t-il créer sur terre une joie abondante, comme le fils de Dharma, il est purifié par ses propres actes dharmiques, comme le frère cadet du fils de Dharma causa la perte de Duḥśāsana, ainsi cause-t-il la perte de ceux qui mènent une politique néfaste, comme le Meru possède une inébranlable assise, ainsi montre-t-il une inébranlable fermeté, l’or, pesé sur la balance au-delà de toute pesée, a plus d’une fois effacé les fautes infimes dont il s’était souillé, - excellent dévôt, tel Viṣṇu, il est vainqueur, refuge de l’univers entier, l’illustre Vijayāditya, roi suprême des grands rois, excellent souverain, grand seigneur, ordonne ceci aux chef du village <gap reason="lost"/> , dans le viṣaya de Kaṇḍeṟuvāṭi, et à tous les habitants :</p>

<p n="16-24">qu’il soit connu de vous que, par nous, à Padma-Bhaṭṭāraka, habitant Minamini, du <foreign>gotra</foreign> des Kāśyapa, qui suit le <foreign>sūtra</foreign> Āpastaṁba, disciple de l’école des Taittiriya, petit-fils de Turkavarman versé dans trois Veda, qui connaît le Vedāṁga, voué à ses six devoirs,<note>L’étude des Veda, leur enseignement, l’accomplissement des sacrifices, officier aux sacrifices d’autrui, faire des dons, en recevoir. <title>Manusmr̥ti</title>, X, 75.</note> fils de Droṇaśarman versé dans deux Veda, orné par une multitude de vertus brahmaniques, à l’occasion de l’éclipse de soleil, dans ce même village, un terrain sur lequel douze <foreign>veṇḍika</foreign><note>Sans doute une unité de mesure, nous n’avons pu identifier ce terme.</note> de <foreign>kodrava</foreign> peuvent être semés, exempté de toute taxe.

A l’est, la limite de Koṟṟupaṟu,

au sud Taṟuka,

à l’ouest R̥umāṭi,

au nord Reṇvuvaṭi-Bauha-Reṇvuvaṭi, <gap reason="lost"/> les quatre limites.</p>

<p rend="stanza" n="1">L’exécuteur de ce don, immaculé, trésor du dharma,

dans <supplied reason="subaudible">ce monde</supplied> exposé aux soulliures, <supplied reason="subaudible">est</supplied> le meilleur des hommes, ayant sa pureté comme richesse.</p>

<p rend="stanza" n="2">Beaucoup ont donné une terre, beaucoup l’ont protégée,

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

<p rend="stanza" n="3">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.</p>

</div>

<p>According to Naṭeśa Śāstrī, the name of the findspot is transliterated Īḍeru. Kielhorn uses Ēḍēru. A village named Iḍiyūru is mentioned (as a bordering village) in lines 64 and 66 of the <ref target="DHARMA_INSVengiCalukya00037.xml">Kalucuṁbaṟṟu grant of Amma II</ref>, which Fleet in the preamble to his edition (<bibl rend="omitname"><ptr target="bib:Fleet1902-1903_01"/><citedRange>179</citedRange></bibl>) identifies as modern "Eedooroo", a mile and a half west-northwest of "Kunsamurroo", a village three miles south-by-west of Attili. I assume, but have not checked, that this is the same village.</p>

<p>Naṭeśa Śāstrī does not discuss the issuer. Kielhorn says he was Vijayāditya II, without any discussion or reasoning. Estienne-Monod cautiously assigns the plates to Vijayāditya I or II, though she seems to prefer Vijayāditya I because of the epithet <foreign>bhaṭṭāraka</foreign>, which is strongly associated with that ruler <bibl><ptr target="bib:Estienne-Monod2008_01"/><citedRange unit="page">435</citedRange><citedRange unit="note">1369</citedRange></bibl>. Since the name (and the complete signature stanza) of the executor is the same as that in the <ref target="DHARMA_INSVengiCalukya00018.xml">Zulakallu plates</ref> and <ref target="DHARMA_INSVengiCalukya00066.xml">Nemmaḷūru grant</ref> of Vijayāditya I, we can now be sure that the issuer is indeed Vijayāditya I. The ruler's grandfather is here called Vikramarāma, which must thus have been Maṅgi Yuvarāja's epithet. The description of Maṅgi Yuvarāja as <foreign>vividha-yuddha-labdha-vijaya-siddhi</foreign> and <foreign>bhuvana-mano-rāma</foreign> in the Zulakallu plates (lines 5-6) is also practically identical to the description of Vikramarāma here, confirming this supposition.

</p></div>

<p>A rudimentary translation was published in Madras Government Order No. 367 of 7 April 1873.<note>Not traced.</note> Reported in <bibl><ptr target="bib:Sewell1884_02"/><citedRange unit="page">26</citedRange><citedRange unit="item">180</citedRange></bibl>. First edited, possibly from the original plates, by S. M. Naṭeśa Śāstrī (<bibl rend="omitname"><ptr target="bib:NatesaSastri1884_01"/><citedRange unit="page">55-57</citedRange><citedRange unit="item">2</citedRange></bibl>), with a translation, without facsimile.<note>Though PEM's metadata say a facsimile is present - CHECK a printed IA13 volume</note> Some readings revised in <bibl><ptr target="bib:Fleet1891_05"/><citedRange>101</citedRange></bibl>. Re-edited from estampages by F. Kielhorn (<bibl rend="omitname"><ptr target="bib:Kielhorn1898-1899_01"/><citedRange unit="page">118-122</citedRange><citedRange unit="item">A</citedRange></bibl>), with an abstract of the contents and with inked rubbings produced by Hultzsch. The present edition by Dániel Balogh is based on a collation of the above editions with Kielhorn's facsimiles. No image of the seal is available, so the seal legend is reproduced here as reported by Kielhorn.</p>

</listBibl>

</listBibl>

</div>

</body>

</text>

</TEI>

Eḍeru plates of Vijayāditya I

Edition

Seal

Plates

I. Anuṣṭubh

II. Anuṣṭubh

III. Anuṣṭubh

Seal

Plates

Seal

Plates

I. Anuṣṭubh

II. Anuṣṭubh

III. Anuṣṭubh

Apparatus

Seal

Plates

Translation by Dániel Balogh

Seal

Plates

I

II

III

Translation into French by Estienne-Monod 20087

Seal

Plates

I

II

III

Commentary

Bibliography

Primary

Secondary

Notes

Translation into French by Estienne-Monod 2008⁷