Koṟṟapaṟṟu grant of Vijayāditya II

Editor: Dániel Balogh.

Identifier: DHARMA_INSVengiCalukya00021.

Language: Sanskrit.

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

Version: (765e461), last modified (e18436c).

Edition

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⟨1⟩ śri-tribhuvanāṁkuśa

Plates

⟨Page 1r⟩

⟨Page 1v⟩ ⟨1⟩ svasti⟨.⟩ śrīmatā(ṁ) sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hāritī-putrāṇā(ṁ) ⟨2⟩ kauśi(kī)-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pā⟨3⟩dānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñchanekṣa(ṇa)⟨4⟩-kṣaṇa-(va)śīkr̥(tārā)ti-maṇḍalānā⟨ṁ⟩ Aśvamedhāvabhr̥¿t?⟨th⟩a-snāna-pavitrīkr̥ta-vapu⟨5⟩ṣ(āṁ) caḷukyānāṁ kula(m a)la(ṁ)kariṣṇo{ḥ}r aneka-samara-saṁghaṭṭa-labdha-nija-bhuja-vija⟨6⟩ya-śr¿ī?⟨i⟩yaḥ niravadyodāra-guṇa-gaṇālaṁkr̥tasya srī-vijayāditya-mahārājasya ⟨7⟩ pautraḥ s(phu)rita-karavā¡ḷ!a-dhārā-vaśīkr̥tārāti-bhū-maṇḍalasya sva-carita-nyak⟨k⟩r̥ta-⟨Page 2r⟩⟨8⟩nr̥ga-(na)¡(ḷ)!(a)-nahuṣā(ṁba)r(ī)ṣa-yayāte⟨ḥ⟩ vi(ṣṇo)r iva sva-cakra-nandakasya viṣṇuvarddhana-mahā⟨9⟩rā(ja)sya priya-tanayaḥ pratā⟨pā⟩nurāgāva(na)ta-samasta-sāmanta-maulī-lā¡ḷ!ita-śāsanaḥ ⟨10⟩ kṣatroci(ta-śa)k(t)i-traya-(pā)trībhūtaḥ A(neka)-saṁgrāma-vijayāsādita-vikrama-dhava¡(ḷ)!aḥ ya⟨11⟩ma-daṇḍa-caṇḍa-(d)o(r-d)da(ṇḍa-ma)ṇḍalāgra-nakha-khaṇḍita-ripu-kari-gaṇḍastha¡ḷ!¿e?⟨o⟩ narendramr̥ga⟨12⟩rāj¡ā!⟨aḥ⟩ Arāti-ṣaḍvargga-nigraha-karaḥ samadhigata-rāj¿ā?⟨a⟩-vidyā-catuṣṭayaḥ catur-upāya-pra⟨13⟩yoga-caturaḥ duṣṭ¿ā?⟨a⟩-nigraha-śiṣṭānugraha-karaḥ madhumathana Iva (sva-vi)kramākrānta-bhū-cak⟨r⟩aḥ ⟨14⟩ yudhiṣṭhira Iva bhīmā(r)juna-parākrama-sahāya⟨ḥ⟩ daśaratha-suta Iva sīt(ā-nanda)na-karaḥ manu(r i)⟨Page 2v⟩⟨15⟩va san-mārgga-da(r)śśī padmāk¿ā?⟨a⟩ra Iva Ar¿ī?⟨i⟩-timira-nikara-vidhvaṁsanāditya⟨ḥ⟩ parama-brahmaṇya⟨ḥ⟩ (parama)-m(āhe)⟨16⟩śvaraḥ (sama)sta-bh¿ū?⟨u⟩vanāśraya-śrī-vijayāditya-mahārājādhirāja-parameśvara-bhaṭṭā(ra)ka(ḥ) [kaṇḍeṟu]⟨17⟩(vā)ḍi-(viṣa)ya-nivāsino rāṣṭrakūṭ{ṭ}a-pramukha-k¿ū?⟨u⟩ṭuṁbinaḥ sarvvān i(ttha)m ājñāpaya(t)i

(vidi)ta(m astu) ⟨18⟩ (vo) ⟨’⟩(smābhiḥ) penpaṇḍuru-vāstavyāya kauśika-¿ś?⟨g⟩otrāya hiraṇy¡ā!⟨a⟩keśi-(sūtrāya) veda⟨19⟩-ve(dāṁga)-p¿a?⟨ā⟩ragāya veṇamaśarmmaṇe nalūceri-vāstavyāya kauśika-(gotrāya) hi⟨20⟩raṇyakeś¿ī?⟨i⟩-sūtrāya caṭiśarmmaṇe poḍeṁgu-vāstavyāya gauta(ma-go)trāya (h)i(raṇya)⟨21⟩keśi-sūtrāya vidaśarmmaṇe poḍ¿a?⟨e⟩ṁgu-vāstavyāya saṁk¿rī?⟨r̥⟩ti-gotrāya h(i)raṇy¡ā!⟨a⟩keśi-sū⟨Page 3r⟩⟨22⟩trāya maviṇḍiśarmmaṇe poḍeṁgu-vāstavy¿a?⟨ā⟩ya ¡A!⟨ha⟩rita-gotrāya hiraṇy¡ā!⟨a⟩(k)e(ś)i-s(ū)trāya ya⟨23⟩(jña)śarmmaṇe poḍeṁgu-v¡a!⟨ā⟩stavyāya saṁk¡ri!⟨r̥⟩ti-gotrāya hiraṇy¡ā!⟨a⟩keśi-sūtrā(ya) [ca. 2×][śa](rmma)⟨24⟩(ṇe kr)ovāśiri-v¡a!⟨ā⟩stavyāya ¡A!⟨ha⟩rita-gotrāya ¡A!⟨Ā⟩pastamba-sūtrā(ya) (kanda/kuṇḍa)(śa)rmma⟨25⟩(ṇe U)rpuṭūru-v¡a!⟨ā⟩stavyāya bhāradvāja-gotrāya ¡A!⟨Ā⟩pa(stamba-sū)t(r)āya ⟨26⟩ (viṣṇuśa)rmmaṇe vaṁgipaṟṟu-v¡a!⟨ā⟩stavyāya kauṇḍinya-gotrā⟨ya⟩ ¡(A)!⟨Ā⟩(pastamba-sūtrā)⟨27⟩(ya gu)ñjadevaśarmmaṇe vaṁgipaṟṟu-v¡a!⟨ā⟩stavyāya śāṇḍily¿ā?⟨a⟩-gotrā(ya) ¡A!⟨Ā⟩pa⟨28⟩(stamba-sū)trā⟨ya⟩ bhadraśarmmaṇe vaṁgipaṟṟu-v¡a!⟨ā⟩stavyāya kauṇḍinya-(g)otrā(ya) ¡(A)!⟨Ā⟩(pa)⟨Page 3v⟩⟨29⟩stamba-sū(trāya) viṣṇuśarmmaṇe vaṁgipaṟṟu-v¡a!⟨ā⟩stavyāya kauṇḍiny¿ā?⟨a⟩-gotrāya ¡A!⟨Ā⟩⟨30⟩(pas)t(amba-sū)trāya nārāyaṇaśarmmaṇe cānturu-v¡a!⟨ā⟩stavyāya (bh)āra(dvāja-gotrā)⟨31⟩ya ¡A!⟨Ā⟩(pa)stamba-sūtrāya droṇaśarmmaṇe cānturu-(v)¡(a)!⟨ā⟩(stav)y(āya bh)āradvā⟨32⟩(ja-go)trāya Āpastamba-sūtrāya nār(ā)yaṇaśarmmaṇe krovaśiri-v¡(a)!⟨ā⟩(sta)vyā⟨33⟩ya harita-gotrāya Āpastamba-sūtrāya mādhavaśarmmaṇe krovaśiri-v¡a!⟨ā⟩sta⟨Page 4r⟩⟨34⟩vy(ā)ya par¡as!⟨āś⟩ara-gotrāya ¡A!⟨Ā⟩pastamba-sūtrāya vennamaśarmmaṇe krovaśiri-v¡a!⟨ā⟩stavyāya vat(s)a-go⟨35⟩trāya ¡A!⟨Ā⟩pastamba-sūtrāya Arudiśarmmaṇe Urpuṭūru-v¡a!⟨ā⟩stavyāya bhāra(dv)ā(ja-g)otrāya ⟨36⟩ ¡A!⟨Ā⟩(pasta)mba-sūtrāya nandiśarmmaṇe kārañcedu-v¡a!⟨ā⟩stavyāya bhāradvāja-g(otrā)ya ¡A!⟨Ā⟩(pa)⟨37⟩sta(mba-sūtrā)ya viṣṇuśarmmaṇe kārañcedu- v¡a!⟨ā⟩stavyāya bhāradvāja-gotrāya ¡A!⟨Ā⟩(pas)tam(b)a-(s)ūtrā⟨38⟩(ya bhā)ra(māśa)rmmaṇe kārañcedu-v¡a!⟨ā⟩stavyāya bhāradvāja-gotrāya ¡A!⟨Ā⟩pastamba-sūtrāya ya¿ñj?⟨jñ⟩aśa⟨Page 4v⟩⟨39⟩(rmmaṇe cāntu)⟨ru⟩-(v)¡(a)!⟨ā⟩(stavyāya) bhāradvāja-gotrāya ¡A!⟨Ā⟩pastamba-sūtrāya bādadiśarmmaṇe krājaṁ⟨40⟩-(v)¡(a)!⟨ā⟩(sta)vy(āya kau)ṇḍi(nya-go)t(r)āya ¡A!⟨Ā⟩pastamba-sūtrāya veṇṇaśarmmaṇe rāyūru-v¡a!⟨ā⟩stavy(ā)⟨41⟩(ya) ¡(A)!g(n)iv¡(ai)!śya-go(trāya) ¡A!⟨Ā⟩pastamba-sūtrāya ṟompayaśarmmaṇe veda-vedāṁga-ratebhyaḥ ⟨42⟩ (ṣaṭ-karmma)-niratebhya⟨ḥ⟩ cat¡ru!⟨ur⟩-viṁś¿ā?⟨a⟩ti-brāhmaṇebhy¡ā!⟨aḥ⟩ candr¿u?⟨a⟩-grahaṇa-nimitte Udaka-pū⟨43⟩(rvva)⟨ṁ⟩ (koṟṟapaṟṟu)-nā(ma)-grā(ma)s sarvv¿ā?⟨a⟩-kara-parih(ā)raṁ (kr̥tvā) dattaḥ

Asyāvadhi-vi(bhedaḥ)⟨.⟩ (pū)rvva(ta)⟨ḥ⟩ A⟨44⟩(tūgupaṟṟu)⟨.⟩ (dakṣiṇataḥ vā)(na/ma)(pa)ṟṟu⟨.⟩ paścimataḥ vā(ṇḍ)ṟūpe(da)yū⟨.⟩ Utt¿ā?⟨a⟩rataḥ gani(yyā)ra(ṁ?)⟨45⟩bu⟨.⟩ Ete(ṣām ap?)y a(va?)(tta)⟨.⟩ Asyopari na kenacid bādhā karaṇīyā⟨.⟩ karo(t)i yas sa pa⟨Page 5r⟩⟨46⟩(ñca-ma)hā-pātaka-(saṁ)yu(kto) bhavati⟨.⟩ vyā(se)nāpy uktaṁ

I. Anuṣṭubh

bahubhir vvasudhā dattā

a

(bahubh)iś cānu⟨47⟩pāli(tā)

b

(yas)ya yasya yadā bhūmis

c

tasya tasya tadā (pha)laṁ

d
II. Anuṣṭubh

sva-d¿ā?⟨a⟩ttāṁ para-(dattāṁ vā)

a

(yo ha)reta ⟨48⟩ vasu(ndharāṁ)

b

(ṣa)ṣ(ṭ)i-¿varuṣa?⟨varṣa⟩-sahasrāṇi

c

viṣṭhāyāṁ jāyate kr̥miḥ

d
III. Anuṣṭubh

(kalpa-koṭi-sahasrāṇ)i

a

⟨49⟩ (svargge) [ti][ṣṭha]ti bhūmi-da⟨ḥ⟩

b

¿A?⟨Ā⟩kṣeptā cānumantā ca

c

tāny eva narake vase(T)

d

(rāmeṇā)py u⟨50⟩(ktaṁ)

IV. Śālinī

sa(rv)v(ā)n (e)va(ṁ) bhāvinaḥ pārtthivendrāN

a

bhūyo-bhūyo yācate rāmabhadraḥ

b

sāmānyo ⟨’⟩ya(ṁ) dharmma-se⟨51⟩(tur) nr̥pā(ṇāṁ)

c

kāle-kāle pālanīyo bhavadbhiḥ

d
V. Anuṣṭubh

narendra-mr̥garājasya

a

bhrāt¿a?⟨ā⟩ haihaya-vaṁśa-jaḥ

b

Ājñapti⟨52⟩r asya dharmmasya

c

{r}nr̥parudr¿a?⟨o⟩ nr̥pottama⟨ḥ⟩

d

vijayavāḍa-vāstavy¡āya!⟨ena⟩ Akṣaralalitācāryyeṇa likhita(M)

⟨Page 5v⟩

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Plates

⟨13⟩ -bhū-cak⟨r⟩aḥ JFF ⬦ -bhu(vana)ḥ EH • These words are quite unclear in the only facsimile I have at the moment (Elliot’s impression from Edinburgh). From that, bhū and bhu are both conceivable, and ca is more likely than va. Only the top of the next character is visible, and that confirms ka. I see no visarga, and Fleet and Hultzsch may have supplied rather than read one.

⟨14⟩ bhīmā(r)juna- ⬦ bhīmārjuna- EH; bhīmā¿jān?⟨rjju⟩na- JFF • It seems from my not very clear facsimile that instead of a repha on top of the j, an ā marker was added to its middle prong. This is probably what Fleet’s notation was intended to convey. As far as I can tell, pre-modern correction is not present. The added stroke may have been intended as a repha, and may have been added to the middle prong instead of the top because the descender of gra in the previous line occupies the space above j.

⟨16⟩ [kaṇḍeṟu]⟨17⟩vāḍi- ⬦[4×]⟨17⟩vādi- EH;[ca. 3×]⟨17⟩vāḍi- JFF • Hultzsch prints four asterisks for the gap, while Fleet notes that it is three or four characters in extent. Nothing is discernible in Elliot’s impression, and the extent of the gap is about the same as that of the sequence ditam astu in the next line. However, given that the village vāṇḍṟūpedayū (line 44) must, as pointed out by Kielhorn (1898–1899, p. 120, n. 10), be identical to va(ṇḍṟ?)(upi)(ṭeyu?) in line 15 of the Eḍeru plates, the name of the viṣaya may be confidently restored to that named in that earlier grant.

⟨18⟩ (vo) ⟨’⟩(smābhiḥ) ◯ penpaṇḍuru- JFF ⬦ vaḥ (A)bhipendaṇḍuru- EH • Fleet (who prints all of this segment as clear) notes that he is certain of reading npa where Hultzsch read nda, since the end stroke of the subscript consonant is clearly continued upward. This is confirmed by Elliot’s rubbing.

⟨19⟩ nalūceri- EH ⬦ valūceri- JFF • Fleet explicitly notes that in his opinion Hultzsch was wrong to read the first character as na. But in Elliot’s Edinborough rubbing, it is very definitely na. — ⟨19⟩ -(gotrāya) • Fleet prints only ya as unclear, but none of these characters are at all discernible in the Edinburgh rubbing (except, strangely, for vestiges of ya). The illegible section seems too long for three characters; perhaps sagotrāya was in fact inscribed.

⟨20⟩ poḍeṁgu- JFF ⬦ podeṁgu- EH • See the commentary on the spelling of this name here and in its subsequent iterations.

⟨24⟩ (kanda/kuṇḍa)(śa)rmma⟨25⟩(ṇe) JFF ⬦ (kāma)śarmma⟨25⟩ṇe EH.

⟨26⟩ -gotrā⟨ya⟩ EH ⬦ -gotrāya JFF • A small ya may have been inserted inline after trā, but there is definitely no proper ya here.

⟨34⟩ vy(ā)ya par¡as!⟨āś⟩ara-gotrāya • These characters are crowded together and compressed horizontally. They may have been written over a shorter deleted stretch.

⟨36⟩ kārañcedu- JFF ⬦ kārahaidu- EH.

⟨37⟩ kārañcedu- JFF ⬦ kārahaidu- EH.

⟨38⟩ kārañcedu- JFF ⬦ kārahaidu- EH.

⟨39⟩ krājaṁ- JFF ⬦ krāja- EH • I wonder if the correct reading is in fact krāṁja, with the anusvāra shifted to the right. It is definitely above ja, slightly to the left of its centre.

⟨43⟩ -vi(bhedaḥ) JFF ⬦ -vic(āraḥ) EH • Fleet prints the whole word as clear. In the Edinburgh rubbing, the first two characters are unclear and the last wholly indistinct, but Fleet’s reading fits what can be made out better.

⟨44⟩ vā(ṇḍ)ṟūpe(da)yū JFF ⬦ vā(ṇḍhṟū)pe(dayū) EH • Fleet prints the whole of this word as clearly read. — ⟨44⟩ gani(yyā)ra(ṁ?)⟨45⟩bu ⬦ gan(i/a)yyāra(ṁ?)⟨45⟩bu JFF; gana(yyā)ra⟨45⟩bu EH.

⟨45⟩ Ete(ṣām ap?)y a(va?)(tta) JFF ⬦ ca(turviṁśatyai) datta⟨ḥ⟩ EH • The Edinburgh rubbing does not help much, so I provisionally adopt Fleet’s reading, which he prints as clear except for va, though he does not venture to interpret it. The correct reading probably involves some variation on etac-catur-avadhi (this phrase is repeated at this point in line 17 of the Jaḷayūru grant of Viṣṇuvardhana III, where it is part of a complete sentence; and line 23 of the Eḍeru plates of Vijayāditya I, where it stands on its own); or possibly something like eteṣām ity āghāṭāḥ. The character Fleet reads as pya could very well be dhya, perhaps the end of the word avadhi in sandhi. — ⟨45⟩ pa⟨Page 5r⟩⟨46⟩(ñca)- JFF ⬦ pa⟨Page 5r⟩⟨46⟩śca- EH • Probably a typo in Hultzsch. Fleet prints ñca as clear, but the first two characters are wholly indistinct in the Edinburgh rubbing.

⟨49⟩ [ti]◯[ṣṭha]ti ⬦ (tiṣṭha)ti JFF; (mo)dati EH • In the Edinburgh rubbing, no trace can be made out of the two characters shown here as lost, yet both previous editors show their version as a reading, not a restoration. Checking a photo of the original may help.

Translation by Dániel Balogh

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Plates

(1–17) Greetings. The grandson of His Majesty King (mahārāja) Vijayāditya (I) whose majesty consisted in the victory of his own arms attained in the clash of many a battle, who was adorned by a host of irreproachable (niravadya) and noble virtues, 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 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 (IV) who subdued the entire territory of his enemies by the blade of his flashing scimitar, who by his conduct surpassed Nr̥ga, Nala, Nahuṣa, Ambarīṣa and Yayāti, and who gladdened his domain like Viṣṇu {who delights in his discus}; His Majesty the supremely pious Supreme Lord (parameśvara) of Emperors (mahārājādhirāja), the Sovereign (bhaṭṭāraka) Vijayāditya (II), shelter of the entire universe (samasta-bhuvanāśraya), the supreme devotee of Maheśvara, whose commands are received with humble love1 by the totality of peripheral rulers (sāmanta) bowed down [both] through prowess and through [winning their] loyalty (anurāga), who has become a vessel for the triad of powers (śakti) befitting the warrior class (kṣatra), who shines with the triumph achieved through victory in numerous conflicts, a lion of a king (narendra-mr̥garāja) who devastates the cheeks of the elephants which are his enemies with his claw that is the sabre [held in] his polelike arms that are as awesome as the staff of Yama, who subdues the sextet (ṣaḍvarga) of (moral) enemies, has mastered the quartet of royal sciences and is skilled in the application of the four policies (upāya), who punishes the wicked and rewards the learned, who has conquered the circle of the earth with his valour like (Viṣṇu) the tormentor of Madhu {who stepped over the earth with his strides}, who relies on his fearsome and shining courage as Yudhiṣṭhira {is assisted by Bhīma and Arjuna}, who gladdens Sītā2 like (Rāma) the son of Daśaratha, who perceives the correct way like Manu {who has shown it}, a sun to dispel the mass of darkness that is his enemies, ¿as the sun dispels darkness in a stand of lotuses?3—[this Vijayāditya II] commands all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in [Kaṇḍeṟu]vāḍi district (viṣaya) as follows:

(18–43) Let it be known to you that on the occasion of an eclipse of the moon we have given the village named Koṟṟapaṟṟu, with a remission of all taxes and sanctified by (a libation of) water, to twenty-four Brahmins devoted to the Vedas and Vedāṅgas and engaged in the six duties (of a Brahmin):

  • to Veṇamaśarman, resident of Penpaṇḍuru, of the Kauśika gotra and the Hiraṇyakeśi sūtra, who is thoroughly versed in the Vedas and Vedāṅgas
  • to Caṭiśarman, resident of Nalūceri, of the Kauśika gotra and the Hiraṇyakeśi sūtra
  • to Vidaśarman, resident of Podeṁgu, of the Gautama gotra and the Hiraṇyakeśi sūtra
  • to Maviṇḍiśarman, resident of Podeṁgu, of the Saṁkr̥ti gotra and the Hiraṇyakeśi sūtra
  • to Yajñaśarman, resident of Podeṁgu, of the Harita gotra and the Hiraṇyakeśi sūtra
  • to […]śarman, resident of Podeṁgu, of the Saṁkr̥ti gotra and the Hiraṇyakeśi sūtra
  • to Kandaśarman, resident of Krovāśiri, of the Harita gotra and the Āpastamba sūtra
  • to Viṣṇuśarman, resident of Urpuṭūru, of the Bhāradvājagotra and the Āpastamba sūtra
  • to Guñjadevaśarman, resident of Vaṁgipaṟṟu, of the Kauṇḍinya gotra and the Āpastamba sūtra
  • to Bhadraśarman, resident of Vaṁgipaṟṟu, of the Śāṇḍilya gotra and the Āpastamba sūtra
  • to Viṣṇuśarman, resident of Vaṁgipaṟṟu, of the Kauṇḍinya gotra and the Āpastamba sūtra
  • to Nārāyaṇaśarman, resident of Vaṁgipaṟṟu, of the Kauṇḍinya gotra and the Āpastamba sūtra
  • to Droṇaśarman, resident of Cānturu, of the Bhāradvāja gotra and the Āpastamba sūtra
  • to Nārāyaṇaśarman, resident of Cānturu, of the Bhāradvāja gotra and the Āpastamba sūtra
  • to Mādhavaśarman, resident of Krovaśiri, of the Harita gotra and the Āpastamba sūtra
  • to Vennamaśarman, resident of Krovaśiri, of the Parāśara gotra and the Āpastamba sūtra
  • to Arudiśarman, resident of Krovaśiri, of the Vatsa gotra and the Āpastamba sūtra
  • to Nandiśarman, resident of Urpuṭūru, of the Bhāradvāja gotra and the Āpastamba sūtra
  • to Viṣṇuśarman, resident of Kārañcedu, of the Bhāradvāja gotra and the Āpastamba sūtra
  • to Bhāramāśarman, resident of Kārañcedu, of the Bhāradvāja gotra and the Āpastamba sūtra
  • to Yajñaśarman, resident of Kārañcedu, of the Bhāradvāja gotra and the Āpastamba sūtra
  • to Bādadiśarman, resident of Cānturu, of the Bhāradvāja gotra and the Āpastamba sūtra
  • to Veṇṇaśarman, resident of Krājaṁ, of the Kauṇḍinyagotra and the Āpastamba sūtra
  • to Ṟompayaśarman, resident of Rāyūru, of the Āgniveśya gotra and the Āpastamba sūtra

(43–45) The layout of its boundaries [is as follows]: To the east, Atūgupaṟṟu. To the south, Vānapaṟṟu. To the west, Vāṇḍṟūpedayū. To the north, Ganiyyārabu. (These are its boundaries. ?)4 Let no-one pose an obstacle (to their enjoyment of their rights) over it. He who does so shall be conjoined with the five great sins. Vyāsa too has said:

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
A donor of land stays in heaven for thousands of millions of aeons, [while] a seizer (of granted land) and a condoner (of such seizure) shall reside in hell for just as long.

(49–50) And Rāma has said:

IV
Over and over again, Rāmabhadra begs all future rulers thus: “Each in your own time, you shall respect this bulwark of legality that is universally applicable to kings!”
V
The executor (ājñapti) of this provision (dharma) is Nr̥parudra, that foremost of rulers who is a brother of Narendra-Mr̥garāja, born of the Haihaya lineage.

(52) Written (likhita) by Akṣaralalitācārya, resident of Vijayavāḍa.

Translation into French by Estienne-Monod 2008

Seal

Plates

(1–17) Prospérité ! Le petit-fils de l’illustre grand roi Vijayāditya, orné d’une multitude de nobles vertus, exempt de blâme, fortune de victoire remportée par son bras dans les heurts des nombreux combats, ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu, honorés par tous les êtres, fils de Hāritī, qui obtinrent leur royaume grâce à l’excellente faveur de Kauśikī, protégés par la troupes des Mères, méditant aux pieds du seigneur Mahāsena, qui soumirent les cercles de leurs ennemis en un instant à la vue du signe de l’illustre sanglier, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par les bains purificatoires de l’aśvamedha, le fils aimé du grand roi Viṣṇuvardhana, qui soumit le cercle des territoires ennemis par la lame de son épée éclatante, qui humilia par ses exploits Nr̥ga, Naḷa,Nahuṣa, Aṁbarīṣa et Yayāti, qui fit le bonheur de son royaume comme Viṣṇu a Nandaka comme disque, Narendra Mr̥ga Rāja,5 dont les diadèmes de tous les feudataires, inclinés par affection devant sa majesté, caressent les commandements, devenu le vase d’élection des trois pouvoirs qui conviennent aux kṣatriya, resplendissant de l’héroïsme accumulé par ses victoires dans de nombreux combats, qui déchirait les tempes de ces éléphants qu’étaient ses ennemis, de cette griffe qu’était son cimeterre, brandi par son bras puissant pareil au bâton de Yama ; qui réprime les six ennemis intérieurs de l’homme, qui a acquis les quatre sciences royales, expert dans l’application des quatre méthodes,6 qui accomplit les bienfaits prescrits pour supprimer les souillures, dont l’armée par sa vaillance a soumis la terre7 comme Madhumathana avec ses [trois] pas, par sa propre vaillance, a soumis Bhū ; doué d’une bravoure terrifiante et éclante comme Yudhiṣṭhira est secondé par la bravoure de Bhīma et d’Arjuna ; il fait le bonheur de la terre comme le fils de Daśaratha fait celui de Sītā ; il montre la bonne voie comme Manu ; comme le soleil qui disperse les nuées de ténèbres que sont les ennemis sur l’étang de lotus,8 très pieux, dévoué à Maheśvara, refuge de l’univers entier, l’illustre Vijayādita, grand roi des rois, seigneur suprême et excellent, ordonne ceci à tous les chefs de famille avec à leurs têtes les rāṣṭrakūṭa, habitants dans le viṣaya de […]vāḍi :

(18–45) qu’il soit connu de vous que nous donnons

  • à Veṇamaśarman, habitant à Penpaṇḍuru, du gotra de Kuśika, qui suit le sūtra d’Hiraṇyakeśin, qui connaît parfaitement les Veda et Vedāṁga,
  • Caṭiśarman, habitant à Valūceri, du gotra de Kuśika, qui suit le sūtra d’Hiraṇyakeśin,
  • Vidaśarman, habitant à Poḍeṁgu, du gotra de Gotama, qui suit le sūtra d’Hiraṇyakeśin,
  • Maviṇḍiśarman, habitant à Poḍeṁgu, du gotra de Saṁkr̥ti, qui suit le sūtra d’Hiraṇyakeśin,
  • Yajñaśarman, habitant à Poḍeṁgu, du gotra de Harita, qui suit le sūtra d’Hiraṇyakeśin,
  • […]śarman, habitant à Poḍeṁgu, du gotra de Saṁkr̥ti, qui suit le sūtra d’Hiraṇyakeśin,
  • Kandaśarman, habitant à Krovāśiri, du gotra de Harita, qui suit le sūtra d’Āpastamba,
  • Viṣṇuśarman, habitant à Urpuṭūru, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba,
  • Guñjadevaśarman, habitant à Vaṁgipaṟṟu, du gotra de Kuṇḍinya, qui suit le sūtra d’Āpastamba,
  • Bhadraśarman, habitant à Vaṁgipaṟṟu, du gotra deŚāṇḍilya, qui suit le sūtra d’Āpastamba,
  • Viṣṇuśarman, habitant à Vaṁgipaṟṟu, du gotra de Kuṇḍinya, qui suit le sūtra d’Āpastamba,
  • Nārāyaṇaśarman, habitant à Vaṁgipaṟṟu, du gotra de Kuṇḍinya, qui suit le sūtra d’Āpastamba,
  • Droṇavaśarman, habitant à Cānturu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba,
  • Nārāyaṇavaśarman, habitant à Cānturu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba,
  • Madhavaśarman, habitant àKrovaśiri, du gotra de Harita, qui suit le sūtra d’Āpastamba,
  • Vennamaśarman, habitant à Krovaśiri, du gotra de Parāśara, qui suit le sūtra d’Āpastamba,
  • Arudiśarman, habitant à Krovaśiri, du gotra de Vatsa, qui suit les sūtra d’Āpastamba,
  • Nandiśarman, habitant à Urpuṭūru, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba,
  • Viṣṇuśarman, habitant à Kārañcedu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba,
  • Bhārāmāśarman, habitant à Kārañcedu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba,
  • Yajñaśarman, habitant à Kārañcedu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba,
  • Bādādiśarman, habitant à Cānturu, du gotra de Bhāradvāja, qui suit le sūtra d’Āpastamba,
  • Veṇṇaśarman, habitant à Krājam, du gotra de Kuṇḍilya, qui suit le sūtra d’Āpastamba,
  • Ṟompayaśarman, habitant à Rāyūru, du gotra d’Agnivaiśya, qui suit le sūtra d’Āpastamba,
à ces vingt-quatre brahmanes, voués aux Veda et Vedāmga, qui se consacrent à leurs six devoirs, à l’occasion de l’éclipse de lune, après avoir fait une libation d’eau, le village nommé Koṟṟapaṟṟu, exempté de toute taxe. Voici les frontières qui le délimitent : à l’est Atūgupaṟṟu, au sud Vānapaṟṟu, à l’ouest Vāṇḍṟūpedayū, au nord Ganiyyārabu. [Nous] donnons à ces vingt-quatre brahmanes ce village.9 Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Et Vyāsa a dit ceci :

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
Celui qui donne une terre se réjouit dans le ciel pendant dix millions de cycles cosmiques ; celui qui prend une terre ou le permet gît en enfer aussi longtemps.

(49–50) Rāma a dit :

IV
Rāmabhadra demande à tous les rois existant et à venir de protéger éternellement ce pont du dharma des rois commun à tous.
V
Le frère du roi Narendra Mr̥ga, né dans la lignée des Haihaya, l’excellent roi Nr̥pa Rudra est l’exécuteur de ce don.

(52) Ceci a été gravé par Akṣara Lalitācārya, habitant à Vijayāvāḍa.

Commentary

In all iterations of the settlement name poḍeṁgu (ll 20, 21, 22 and 23, the second instance with a instead of e), I defer to Fleet’s opinion that it is written with a retroflex ḍ. Hultzsch reads a dental d in all instances, while Fleet remarks that in line 20, the character is not distinct from d, but in all other instances it is clearly ḍ. The distinction Fleet perceives escapes me. It may be that ḍ is more conspicuously notched at the bottom and/or that the end of ḍ curves more conspicously upward. Both these features are clearly present in the definite ḍ of vijayavāḍa in l52 and in the instance of this place name in l23. That in l22 seems to have a non-notched bottom but a knob at the end, while that in l21 is unclear, but probably has both a notch at the bottom and an upward curve at the end. Conversely, definite instances of d appear to have a smooth bottom and little or no upward curve at the end, but a notch may be present, e.g. in l28 bhadra.

Bibliography

First edited from the original plates by E. Hultzsch (1890, pp. 31–36, № 35), with a translation skipping some details and an estampage. Also edited from the original plates by J. F. Fleet (1891), with an abstract of the contents and an estampage. Subsequently noticed in Gai 1967, p. 49, appendices A/1962-63, № 18. The present edition by Dániel Balogh is based on a collation of the above editions with inked impressions made by Sir Walter Elliot.10

Primary

[EH] Hultzsch, Eugen Julius Theodor. 1890. South-Indian inscriptions, Tamil and Sanskrit, from stone and copper-plate edicts at Mamallapuram, Kanchipuram, in the North Arcot district, and other parts of the Madras Presidency, chiefly collected in 1886-87. Volume I. South Indian Inscriptions 1. Madras: Government Press. Pages 31–36, item 35.

[JFF] Fleet, John Faithfull. 1891. “Sanskrit and Old-Kanarese inscriptions: No. 196. Copper-plate grant of Narendramrigaraja-Vijayaditya II.” IA 20, pp. 414–418.

Secondary

Gaur, Albertine. 1975. Indian charters on copper plates in the Department of Oriental Manuscripts and Printed Books. London: British Museum Publications. Pages 14–15, item Ind. Ch. 23.

Notes

  1. 1. Literally, affectionately [placed] on the tops of their heads.
  2. 2. The bitextual meaning of this statement is not straightforward. As Hultzsch notes in his translation, Sītā is probably equated to Lakṣmī here and thus, the king is said to gladden Royal Fortune.
  3. 3. This meaning of this last statement is not clear. Hultzsch is probably correct to assume that one or more words have been omitted, either after iva or before it.
  4. 4. Unintelligible at present in the original. See the apparatus to line 45 for some speculation.
  5. 5. Biruda désignant, par śleṣa, à la fois le roi et Narasiṁha. L’épithète yama ....gaṇḍasthalaḥ superpose la scène du lion déchirant la tempe des éléphants à celle du roi tuant ses ennemis.
  6. 6. La conciliation, le don, la corruption, la punition. Arthaśāstra, 1, 14, 12 ; 11, 1, 3.
  7. 7. Autre traduction possible : « dont la vaillance a soumis le cercle de la terre ». Mais elle ne met pas en valeur le parallélisme avec l’action de Madhumatana (traduction du śleṣa).
  8. 8. Hultzsch suppose que le texte est incomplet car habituellement la comparaison comportant deux procès comportent aussi deux comparés. Il manque ici un terme signifiant « qui réjouit », qui compléterait ainsi la comparaison : soleil chassant les ténèbres ennemis, soleil réjouissant les étangs de lotus. Des comparaisons approchantes apparaissent notamment dans les inscr. nos 13, 18, 19, 41, 48, str.13.
  9. 9. Le passage est incompréhensible, nous traduisons la correction de Hultzsch.
  10. 10. There is no facsimile in any of my scans of SII1 or IA20, though PEM’s metadata say a facsimile is present in both editions. This needs checking. The Edinburgh volume of Elliot’s impressions includes these plates, but I have no photo of folio 71, which should have the impressions of 3r, 3v and 4r. These pages were collated with the rubbings in the Bibliothèque nationale de France.