Ceruvu Mādhavaram plates of Viṣṇuvardhana V

Editor: Dániel Balogh.

Identifier: DHARMA_INSVengiCalukya00022.

Language: Sanskrit.

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

Version: 2024-10-02 17:18 (765e461), last modified 2024-09-12 17:10 (e18436c).

Edition

Logical
Physical
Full

⟨Page 1r⟩

I. Anuṣṭubh

⟨Page 1v⟩ ⟨1⟩ sarvvākāram aśeṣ¿ā?⟨a⟩sya

jagatas sarvvadā śivaṁ

go-brāhmaṇ¿ā?⟨a⟩-nr̥pā¿n?⟨ṇ⟩āñ ca

⟨2⟩ śivaṁ bh⟦ā⟧⟨⟨a⟩⟩vatu sa⟨r⟩vvataḥ

svast¿a?⟨i⟩⟨.⟩ śrīmatāṁ sakala-bhuvana-saṁst¿u?⟨ū⟩yamāna-mā⟨3⟩navya-sagotrāṇāṁ hārīti-putrāṇāṁ kauś¿ī?⟨i⟩kī-vara-prasāda-labdha-rājyānāṁ m{m}ā⟨4⟩tr̥-gaṇa-paripāl¿ī?⟨i⟩tānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagava⟨5⟩n-nārāyaṇa-prasāda-sam¿a?⟨ā⟩s¿a?⟨ā⟩dita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥⟨6⟩tā{ṁ}rāti-maṇḍalānām aśvamedhā⟨⟨(va)⟩⟩bhr̥¿t?⟨th⟩a-snāna-pavitr¿i?⟨ī⟩kr̥ta-vapuṣāṁ samadhi⟨7⟩gatāśeṣ¿o?⟨a⟩-mahāśabd(ān)ām pa(ḍ)a-ḍhakkā-pā¿h?⟨ḷ⟩i-ketana-śvetātapatra-¿mi?⟨vī⟩(j)yamāna⟨Page 2r⟩⟨8⟩-(cā)mara-kalāpa-gopura-dv(ā)r(o)bhaya-pārśva-pratiṣṭhāpita-gaṁgā-yamunā⟨nāṁ cālukyānām anvaye⟩ ⟨9⟩ pr̥thivī-vallabha-mahārājādhirāja-parameśvara⟨ḥ⟩ parama-brahmaṇya(ḥ) para⟨10⟩ma-⟨mā⟩heśva(ra)⟨ḥ⟩ māt¿a?⟨ā⟩-pitr̥-pād(ā)nu(ddh)yātas sarvva-lokāśraya-śrī-viṣṇuvarddha(na)-ma⟨11⟩hār(ā)ja⟨ḥ⟩ tasya ¡suta! vijayāditya-¡mahārājasya! ¡putra!⟨putreṇa⟩ kali-viṭṭara⟨12⟩¡¿(namana)?⟨nāmena⟩!⟨nāmnā⟩ śrī-viṣṇuvarddhana-¡mahārājñā!⟨mahārājena⟩ nagara-sahitena liṁga-pra⟨ti⟩ṣṭhā⟨ṁ⟩ kr̥tvā ⟨13⟩ vijayavāṭa-pure ¡tasya!⟨tasmai⟩ nagareśvara-bhaṭṭārak¿a?⟨ā⟩ya Aṣṭottara-śa(ta-kha)⟨14⟩ṇḍikā-⟨ko⟩dravāvāpa-kṣetra(ṁ) kāśyapa-gotra-droṇakuṟṟa-bhaṭṭa-haste suv¿ā?⟨a⟩⟨Page 2v⟩⟨15⟩rṇṇa⟨ṁ⟩ ¡datta!⟨dattvā⟩ gr̥hītvā datta⟨ṁ⟩⟨.⟩ Ujjay¿(ā)?⟨i⟩nyā⟨ṁ⟩ gaṁgaṟa-guh¡a!-vāsin(o) balasoma-bhaga⟨16⟩¡vantasya!⟨vataḥ⟩ ¡śiyṣa!⟨śiyṣasya⟩ Amr̥tasom¡a-Ā!cā(r)yyasya ¡śiyṣa!⟨śiyṣāya⟩ paśupati-¿bhavot?⟨bhagavat⟩-p¿a?⟨ā⟩d¡a!⟨āya⟩

⟨17⟩ kaṇḍeṟuvāḍi-viṣaya-vāsinaḥ rāṣṭrakūṭa-pramukhān kuṭuṁbinas sarvv¿a?⟨ā⟩n ittham (ā)⟨18⟩(jñā)payati⟨.⟩ viditam astu vo ⟨’⟩smābhi⟨ḥ⟩ Uttarāyaṇa-nimitte sodaka-pū⟨19⟩rvva⟨ṁ⟩ sarvva-kara-parihāra⟨ṁ kr̥tvā dattaṁ⟩

tasyā(va)dhaya⟨ḥ⟩⟨.⟩ pūrvvataḥ mahā-pathaḥ⟨.⟩ dakṣinataḥ ma⟨20⟩h¿a?⟨ā⟩-pathaḥ⟨.⟩ paścimataḥ mahā-pathaḥ⟨.⟩ (U)tt¿ā?⟨a⟩rataḥ ci(ṇṭh?)agu(ṇṭh?)ī(p?)u(nn?)a nāma grāma⟨ḥ⟩⟨.⟩

⟨21⟩ Asyopari na kenacid bādhā karaṇ(ī)yā⟨.⟩ yaḥ karot(i) sa pañca-mahāp(ā)⟨Page 3r⟩⟨22⟩taka-sa(ṁ)yukto bhavat(i)⟨.⟩ vyāsen(ā)py u(k)ta(M)

II. Anuṣṭubh

bahubhir vvasudhā dattā

bahubhiś cā⟨23⟩nupālitā

yasya yasya yadā bhūmis

tasya tasya tadā (ph/p)alam

III. Anuṣṭubh

sva-dattā(ṁ) pa⟨24⟩ra-dattāṁ vā

yo hareta vasu{ṁ}ndharāṁ

ṣaṣṭiṁ vvarṣa-sahasr¿a?⟨ā⟩ṇi

viṣṭhāyā(ṁ) jāya⟨25⟩te kr̥miḥ

IV. Anuṣṭubh

na viṣaṁ viṣam ity āhuḥ

de⟨va⟩-sva(ṁ) viṣam ucyate

viṣam ekāki⟨26⟩na⟨ṁ⟩ ha(nti)

deva-sva(ṁ) putra-pautrika(M)

V. Anuṣṭubh

Ājñaptir asya dharmmasya

viṣṇuvarddhana-m(ā)tu⟨27⟩l¿ā?⟨aḥ⟩

vikram¿a?⟨ā⟩kr¿a?⟨ā⟩nta-bhū-cakr¿(e)?⟨o⟩

vikramāditya-bhūpatiḥ

VI. Anuṣṭubh

nagareśvara-bhaṭṭ(ā)ra-

-(tā)m⟨r⟩a⟨28⟩-¿saśāna?⟨śāsana⟩-¿saśāna?⟨śāsana⟩¿ma?⟨M⟩

r¿a?⟨ā⟩m¿a?⟨ā⟩c¿a?⟨ā⟩ryy(eṇ)ālikhi⟨taṁ⟩

na¿k?⟨g⟩areśvara-bhaṭṭārak(ā)ya~

⟨Page 3v⟩

⟨Page 1r⟩ 
⟨Page 1v⟩ 
⟨1⟩ sarvvākāram aśeṣ¿ā?⟨a⟩sya jagatas sarvvadā śivaṁ go-brāhmaṇ¿ā?⟨a⟩-nr̥pā¿n?⟨ṇ⟩āñ ca 
⟨2⟩ śivaṁ bh⟦ā⟧⟨⟨a⟩⟩vatu sa⟨r⟩vvataḥ   svast¿a?⟨i⟩⟨.⟩ śrīmatāṁ sakala-bhuvana-saṁst¿u?⟨ū⟩yamāna-mā-
⟨3⟩ navya-sagotrāṇāṁ hārīti-putrāṇāṁ kauś¿ī?⟨i⟩kī-vara-prasāda-labdha-rājyānāṁ m{m}ā-
⟨4⟩ tr̥◯-gaṇa-paripāl¿ī?⟨i⟩tānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagava-
⟨5⟩ n-nārāyaṇa-prasāda-sam¿a?⟨ā⟩s¿a?⟨ā⟩dita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥-
⟨6⟩ tā{ṁ}rāti-maṇḍalānām aśvamedhā⟨⟨(va)⟩⟩bhr̥¿t?⟨th⟩a-snāna-pavitr¿i?⟨ī⟩kr̥ta-vapuṣāṁ samadhi-
⟨7⟩ gatāśeṣ¿o?⟨a⟩-mahāśabd(ān)ām pa(ḍ)a-ḍhakkā-pā¿h?⟨ḷ⟩i-ketana-śvetātapatra-¿mi?⟨vī⟩(j)yamāna-
⟨Page 2r⟩ 
⟨8⟩ -(cā)mara-kalāpa-gopura-dv(ā)r(o)bhaya-pārśva-pratiṣṭhāpita-gaṁgā-yamunā⟨nāṁ cālukyānām anvaye⟩ 
⟨9⟩ pr̥thivī-vallabha-mahārājādhirāja-parameśvara⟨ḥ⟩ parama-brahmaṇya(ḥ) para-
⟨10⟩ ma-⟨mā⟩heśva(ra)⟨ḥ⟩ māt¿a?⟨ā⟩-pitr̥-pād(ā)nu(ddh)yātas sarvva-lokāśraya-śrī-viṣṇuvarddha(na)-ma-
⟨11⟩ hā◯r(ā)ja⟨ḥ⟩ tasya ¡suta! vijayāditya-¡mahārājasya! ¡putra!⟨putreṇa⟩ kali-viṭṭara-
⟨12⟩ ¡¿(namana)?⟨nāmena⟩!⟨nāmnā⟩ śrī-viṣṇuvarddhana-¡mahārājñā!⟨mahārājena⟩ nagara-sahitena liṁga-pra⟨ti⟩ṣṭhā⟨ṁ⟩ kr̥tvā 
⟨13⟩ vijayavāṭa-pure ¡tasya!⟨tasmai⟩ nagareśvara-bhaṭṭārak¿a?⟨ā⟩ya Aṣṭottara-śa(ta-kha)-
⟨14⟩ ṇḍikā-⟨ko⟩dravāvāpa-kṣetra(ṁ) kāśyapa-gotra-droṇakuṟṟa-bhaṭṭa-haste suv¿ā?⟨a⟩-
⟨Page 2v⟩ 
⟨15⟩ rṇṇa⟨ṁ⟩ ¡datta!⟨dattvā⟩ gr̥hītvā datta⟨ṁ⟩⟨.⟩ Ujjay¿(ā)?⟨i⟩nyā⟨ṁ⟩ gaṁgaṟa-guh¡a!-vāsin(o) balasoma-bhaga-
⟨16⟩ ¡vantasya!⟨vataḥ⟩ ¡śiyṣa!⟨śiyṣasya⟩ Amr̥tasom¡a-Ā!cā(r)yyasya ¡śiyṣa!⟨śiyṣāya⟩ paśupati-¿bhavot?⟨bhagavat⟩-p¿a?⟨ā⟩d¡a!⟨āya⟩ 
⟨17⟩ kaṇḍeṟuvāḍi-viṣaya-vāsinaḥ rāṣṭrakūṭa-pramukhān kuṭuṁbinas sarvv¿a?⟨ā⟩n ittham (ā)-
⟨18⟩ (jñā)◯payati⟨.⟩ viditam astu vo ⟨’⟩smābhi⟨ḥ⟩ Uttarāyaṇa-nimitte sodaka-pū-
⟨19⟩ rvva⟨ṁ⟩ sarvva-kara-parihāra⟨ṁ kr̥tvā dattaṁ⟩ tasyā(va)dhaya⟨ḥ⟩⟨.⟩ pūrvvataḥ mahā-pathaḥ⟨.⟩ dakṣinataḥ ma-
⟨20⟩ h¿a?⟨ā⟩-pathaḥ⟨.⟩ paścimataḥ mahā-pathaḥ⟨.⟩ (U)tt¿ā?⟨a⟩rataḥ ci(ṇṭh?)agu(ṇṭh?)ī(p?)u(nn?)a nāma grāma⟨ḥ⟩⟨.⟩ 
⟨21⟩ Asyopari na kenacid bādhā karaṇ(ī)yā⟨.⟩ yaḥ karot(i) sa pañca-mahāp(ā)-
⟨Page 3r⟩ 
⟨22⟩ taka-sa(ṁ)yukto bhavat(i)⟨.⟩ vyāsen(ā)py u(k)ta(M)  bahubhir vvasudhā dattā bahubhiś cā-
⟨23⟩ nupālitā yasya yasya yadā bhūmis tasya tasya tadā (ph/p)alam   sva-dattā(ṁ) pa-
⟨24⟩ ra-dattāṁ vā yo hareta vasu{ṁ}ndharāṁ ṣaṣṭiṁ vvarṣa-sahasr¿a?⟨ā⟩ṇi viṣṭhāyā(ṁ) jāya-
⟨25⟩ te ◯ kr̥miḥ   na viṣaṁ viṣam ity āhuḥ de⟨va⟩-sva(ṁ) viṣam ucyate viṣam ekāki-
⟨26⟩ na⟨ṁ⟩ ha(nti) deva-sva(ṁ) putra-pautrika(M)   Ājñaptir asya dharmmasya viṣṇuvarddhana-m(ā)tu-
⟨27⟩ l¿ā?⟨aḥ⟩ vikram¿a?⟨ā⟩kr¿a?⟨ā⟩nta-bhū-cakr¿(e)?⟨o⟩ vikramāditya-bhūpatiḥ   nagareśvara-bhaṭṭ(ā)ra- -(tā)m⟨r⟩a-
⟨28⟩ -¿saśāna?⟨śāsana⟩-¿saśāna?⟨śāsana⟩¿ma?⟨M⟩ r¿a?⟨ā⟩m¿a?⟨ā⟩c¿a?⟨ā⟩ryy(eṇ)ālikhi⟨taṁ⟩ na¿k?⟨g⟩areśvara-bhaṭṭārak(ā)ya~  
⟨Page 3v⟩ 

⟨Page 1r⟩

I. Anuṣṭubh

⟨Page 1v⟩ ⟨1⟩ sarvvākāram aśeṣ¿ā?⟨a⟩sya

jagatas sarvvadā śivaṁ

go-brāhmaṇ¿ā?⟨a⟩-nr̥pā¿n?⟨ṇ⟩āñ ca

⟨2⟩ śivaṁ bh⟦ā⟧⟨⟨a⟩⟩vatu sa⟨r⟩vvataḥ

svast¿a?⟨i⟩⟨.⟩ śrīmatāṁ sakala-bhuvana-saṁst¿u?⟨ū⟩yamāna-mā⟨3⟩navya-sagotrāṇāṁ hārīti-putrāṇāṁ kauś¿ī?⟨i⟩kī-vara-prasāda-labdha-rājyānāṁ m{m}ā⟨4⟩tr̥◯-gaṇa-paripāl¿ī?⟨i⟩tānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagava⟨5⟩n-nārāyaṇa-prasāda-sam¿a?⟨ā⟩s¿a?⟨ā⟩dita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥⟨6⟩tā{ṁ}rāti-maṇḍalānām aśvamedhā⟨⟨(va)⟩⟩bhr̥¿t?⟨th⟩a-snāna-pavitr¿i?⟨ī⟩kr̥ta-vapuṣāṁ samadhi⟨7⟩gatāśeṣ¿o?⟨a⟩-mahāśabd(ān)ām pa(ḍ)a-ḍhakkā-pā¿h?⟨ḷ⟩i-ketana-śvetātapatra-¿mi?⟨vī⟩(j)yamāna⟨Page 2r⟩⟨8⟩-(cā)mara-kalāpa-gopura-dv(ā)r(o)bhaya-pārśva-pratiṣṭhāpita-gaṁgā-yamunā⟨nāṁ cālukyānām anvaye⟩ ⟨9⟩ pr̥thivī-vallabha-mahārājādhirāja-parameśvara⟨ḥ⟩ parama-brahmaṇya(ḥ) para⟨10⟩ma-⟨mā⟩heśva(ra)⟨ḥ⟩ māt¿a?⟨ā⟩-pitr̥-pād(ā)nu(ddh)yātas sarvva-lokāśraya-śrī-viṣṇuvarddha(na)-ma⟨11⟩hā◯r(ā)ja⟨ḥ⟩ tasya ¡suta! vijayāditya-¡mahārājasya! ¡putra!⟨putreṇa⟩ kali-viṭṭara⟨12⟩¡¿(namana)?⟨nāmena⟩!⟨nāmnā⟩ śrī-viṣṇuvarddhana-¡mahārājñā!⟨mahārājena⟩ nagara-sahitena liṁga-pra⟨ti⟩ṣṭhā⟨ṁ⟩ kr̥tvā ⟨13⟩ vijayavāṭa-pure ¡tasya!⟨tasmai⟩ nagareśvara-bhaṭṭārak¿a?⟨ā⟩ya Aṣṭottara-śa(ta-kha)⟨14⟩ṇḍikā-⟨ko⟩dravāvāpa-kṣetra(ṁ) kāśyapa-gotra-droṇakuṟṟa-bhaṭṭa-haste suv¿ā?⟨a⟩⟨Page 2v⟩⟨15⟩rṇṇa⟨ṁ⟩ ¡datta!⟨dattvā⟩ gr̥hītvā datta⟨ṁ⟩⟨.⟩ Ujjay¿(ā)?⟨i⟩nyā⟨ṁ⟩ gaṁgaṟa-guh¡a!-vāsin(o) balasoma-bhaga⟨16⟩¡vantasya!⟨vataḥ⟩ ¡śiyṣa!⟨śiyṣasya⟩ Amr̥tasom¡a-Ā!cā(r)yyasya ¡śiyṣa!⟨śiyṣāya⟩ paśupati-¿bhavot?⟨bhagavat⟩-p¿a?⟨ā⟩d¡a!⟨āya⟩

⟨17⟩ kaṇḍeṟuvāḍi-viṣaya-vāsinaḥ rāṣṭrakūṭa-pramukhān kuṭuṁbinas sarvv¿a?⟨ā⟩n ittham (ā)⟨18⟩(jñā)◯payati⟨.⟩ viditam astu vo ⟨’⟩smābhi⟨ḥ⟩ Uttarāyaṇa-nimitte sodaka-pū⟨19⟩rvva⟨ṁ⟩ sarvva-kara-parihāra⟨ṁ kr̥tvā dattaṁ⟩

⟨21⟩ Asyopari na kenacid bādhā karaṇ(ī)yā⟨.⟩ yaḥ karot(i) sa pañca-mahāp(ā)⟨Page 3r⟩⟨22⟩taka-sa(ṁ)yukto bhavat(i)⟨.⟩ vyāsen(ā)py u(k)ta(M)

II. Anuṣṭubh

bahubhir vvasudhā dattā

bahubhiś cā⟨23⟩nupālitā

yasya yasya yadā bhūmis

tasya tasya tadā (ph/p)alam

III. Anuṣṭubh

sva-dattā(ṁ) pa⟨24⟩ra-dattāṁ vā

yo hareta vasu{ṁ}ndharāṁ

ṣaṣṭiṁ vvarṣa-sahasr¿a?⟨ā⟩ṇi

viṣṭhāyā(ṁ) jāya⟨25⟩te ◯ kr̥miḥ

IV. Anuṣṭubh

na viṣaṁ viṣam ity āhuḥ

de⟨va⟩-sva(ṁ) viṣam ucyate

viṣam ekāki⟨26⟩na⟨ṁ⟩ ha(nti)

deva-sva(ṁ) putra-pautrika(M)

V. Anuṣṭubh

Ājñaptir asya dharmmasya

viṣṇuvarddhana-m(ā)tu⟨27⟩l¿ā?⟨aḥ⟩

vikram¿a?⟨ā⟩kr¿a?⟨ā⟩nta-bhū-cakr¿(e)?⟨o⟩

vikramāditya-bhūpatiḥ

VI. Anuṣṭubh

nagareśvara-bhaṭṭ(ā)ra-

-(tā)m⟨r⟩a⟨28⟩-¿saśāna?⟨śāsana⟩-¿saśāna?⟨śāsana⟩¿ma?⟨M⟩

r¿a?⟨ā⟩m¿a?⟨ā⟩c¿a?⟨ā⟩ryy(eṇ)ālikhi⟨taṁ⟩

na¿k?⟨g⟩areśvara-bhaṭṭārak(ā)ya~

⟨Page 3v⟩

Apparatus

⟨1⟩ aśeṣ¿ā?⟨a⟩sya ⬦ aśeṣasya HKN. — ⟨1⟩ -nr̥pā¿n?⟨ṇ⟩āñ ⬦ -nr̥pā¿na?⟨ṇā⟩ñ HKN.

⟨2⟩ bh⟦ā⟧⟨⟨a⟩⟩vatu ⬦ bh¿ā?⟨a⟩vatu HKN.

⟨3⟩ hārīti- ⬦ hāritī- HKN. — ⟨3⟩ kauś¿ī?⟨i⟩kī- ⬦ kauśikī- HKN.

⟨4⟩ -paripāl¿ī?⟨i⟩tānāṁ ⬦ -paripālitānāṁ HKN.

⟨5⟩ -sam¿a?⟨ā⟩s¿a?⟨ā⟩dita- ⬦ -samāsādita- HKN.

⟨6⟩ °ā{ṁ}rāti- ⬦ °¿a?⟨ā⟩{ṁ}rāti- HKN • Possibly corrected from an erroneous nāṁ to tāṁ. — ⟨6⟩ °ā⟨⟨(va)⟩⟩bhr̥¿t?⟨th⟩a- ⬦ °ā⟨va⟩bhr̥¿t?⟨th⟩a- HKN • A small and not very distinct va seems to have been written above the spaca between dhā and bhr̥. A kākapada may also be present.

⟨7⟩ -śabd(ān)ām pa(ḍ)a- ⬦ -śabda-(jhaṁ)pada- HKN • The mark following śabda looks like a visarga but must, in my opinion, be a damaged ā marker. Narasimhaswami’s jhaṁ can be excluded. The word I read as paḍa may perhaps be paṭa, but paḍa is the reading in several related passages, for which see the commentary. I assume the word to be synonymous to paṭaha. — ⟨7⟩ -pā¿h?⟨ḷ⟩i- ⬦ -pā¿h?⟨l⟩i- HKN • The inscribed h is in all probability a scribal error for the similar-looking ḷ, which could in turn be regularised to l. See also the commentary for related passages. — ⟨7⟩ -¿mi?⟨vī⟩(j)yamāna HKN • I adopt Narasimhaswami’s emendation with some misgivings, but without any better suggestion. The character read as j may possibly be ṣ.

⟨8⟩ -dv(ā)r(o)bhaya- ⬦ -(dvārobhaya)r(o)- HKN • The consonants are all clear, but there is probably only one vowel marker between dv and r (i.e. dvaro or dvārā was probably inscribed). — ⟨8⟩ -yamunā⟨nāṁ cālukyānām anvaye⟩ ⬦ -yamunā HKN • I tentatively supply what I think must have been omitted by the scribe, though the words intended by the composer may have been different. See also the commentary for some thoughts on this passage.

⟨10⟩ -lokāśraya- ⬦ -¿ma?⟨lo⟩kāśraya- HKN • The first character does rather resemble ma, but it was definitely intended to be a cursive lo.

⟨11⟩ tasya ¡suta! vijayāditya-¡mahārājasya! • Understand tasya sutasya vijayāditya-mahārājasya or tasya suto vijayāditya-mahārājas tasya.

⟨12⟩ ¡¿namana?⟨nāmena⟩!⟨nāmnā⟩ • I assume that the non-standard form nāmena was intended, and may in fact have been inscribed with a small ā attached to the top of n and a small e attached to the body of m.

⟨19⟩ -parihāra⟨ṁ kr̥tvā dattaṁ⟩ • Narasimhaswami restores parihāraḥ kr̥taḥ here and suggests a series of emendations to make coherent sentences in which the king is the explicit subject of ājñāpayati and the implicit agent of this sentence.

⟨21⟩ (U)tt¿ā?⟨a⟩rataḥ HKN • There may have been a second vowel marker on the left of ttā (which would thus have been tto), and the marker on the left may have been deleted by a series of small cross-strokes. It is even possible that datto was first inscribed instead of Utta.

⟨20⟩ ci(ṇṭh?)agu(ṇṭh?)ī(p?)u(nn?)a ⬦ cintaguṇṭi(punta) HKN.

⟨21⟩ grāma⟨ḥ⟩ HKN • From the facsimile, the text in fact looks more like grame, but I give the engraver (and Narasimhaswami) the benefit of doubt.

⟨27⟩ vikram¿a?⟨ā⟩kr¿a?⟨ā⟩nta- ⬦ vikrama-¿hra?⟨krā⟩nta- HKN • Narasimhaswami’s reading of h insted of k is probably a typo in his edition; the character is clear.

Translation by Dániel Balogh

I

Let all manner of thing always be well for all the world, and let it be well in all regards for cows, Brahmins and kings.

(2–16) Greetings. ⟨In the dynasty of the Cālukyas⟩—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, 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, whose bodies have been hallowed through washing in the purificatory ablutions (avabhr̥tha) of the Aśvamedha sacrifice, who have attained the five great sounds¹ [and whose insignia of power are?] the ¿kettledrum? (paḍa), the ¿hand drum? (ḍhakkā), the pennant garland (pāli-ketana), the rippling cluster of chowries, and (images of) Gaṅgā and Yamunā stationed on the two sides of the doorway of their ceremonial gate (gopura)—[was born] His Majesty King (mahārāja) Viṣṇuvardhana (IV), the supremely pious Emperor (mahārājādhirāja) and Supreme Lord (parameśvara), beloved of the Earth (pr̥thivī-vallabha) and shelter of all the world (sarva-lokāśraya), the supreme devotee of Maheśvara, who was deliberately appointed (as heir) by his mother and father. His son King (mahārāja) Vijayāditya (II)’s son His Majesty Viṣṇuvardhana (V) who is named Kali-Viṭṭara has, jointly with the town assembly (nagara), installed a liṅga and has granted land (sufficient) for sowing a hundred and eight khaṇḍikās of kodrava seed to that (deity) Nagareśvara Bhaṭṭāraka in the town of Vijayavāṭa, having purchased (the land) by handing over gold to Droṇakuṟṟa Bhaṭṭa of the Kāśyapa gotra. [The donation was made?] to His Reverence (bhavotpada)² Paśupati, disciple of the preceptor (ācārya) Amr̥tasoma who was the disciple of His Reverence (bhagavanta) Balasoma, who lived in the Gaṁgaṟa cave in Ujjayini.

(17–19) [Viṣṇuvardhana V] commands all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in Kaṇḍeṟuvāḍi district (viṣaya) as follows: let it be known to you that we have given (this land) with exemption from all taxes on the occasion of the winter solstice, [the donation being] sanctified by (a libation of) water.

(19–20) Its boundaries [are as follows]. To the east, the high road. To the south, the high road. To the west, the high road. To the north, the village named ¿Ciṇṭhaguṇṭhīpunna?.

(21–22) Let no-one pose an obstacle (to his enjoyment of his rights) over it. He who does so, shall be conjoined with the five great sins. Vyāsa too has said,

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.

IV

It is not [actual] poison that is [properly] called poison: it is the property of a god that is said to be poison. Poison kills just the one man, while [seizing] the property of a god [destroys] his progeny.

V

The executor (ājñapti) of this provision (dharma) is the maternal uncle of Viṣṇuvardhana: King (bhūpati) Vikramāditya, who has conquered the circle of the earth with his valour.

VI

[This] royal decree (śāsana), which is the copperplate charter (tāmra-śāsana) of Nagareśvara Bhaṭṭāra, was written (ālikhita/likhita) by ¿Rāmācārya? ¿for the sake of Nagareśvara Bhaṭṭāraka?.

Translation into French by Estienne-Monod 2008

I

Prospérité éternelle pour l’univers entier, ici, Que les vaches, les brahmanes et les rois aient en toutes choses la prospérité !

(1–16) Prospérité ! [Ornement de la lignée des Calukya] illustres, du même gotra que les descendants de Manu, honorés dans l’univers entier, 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, dont le cercle des ennemis fut soumis en un instant à la vue du signe illustre de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par le bain purificatoire de l’aśvamedha, celui qui a érigé sur les deux rives de la Gaṅgā et de la Yamunā des portails et des Gopura en grand nombre, qui sont le blanc parasol et le chasse-mouches que l’on agite, emblèmes des souverains des Ḍhakka, [environnés] des clameurs-bruits intenses- de tous ceux qui s’y pressent, [est] Pr̥thivīvallabha, roi suprême des grands rois, seigneur suprême, très pieux, illustre dévôt de Maheśvara, méditant aux pieds de sa mère et de son père, fils du grand roi Vijayāditya, [lui-même] fils du grand roi illustre Viṣṇuvardhana, refuge de tous les hommes, [cet] illustre grand roi nommé Kali Viṭṭara a donné, après avoir érigé avec un conseil de marchands³ un liṅga dans la ville de Vijayavāṭa, un terrain, où l’on peut semer cent huit khaṇḍikā de kodrava, qui a été acheté⁴ à l’excellent chef des marchands, par l’intermédiaire Droṇakuṟṟabhaṭṭa,⁵ du gotra de Kaśyapa, aux pieds du bienheureux Paśupati, disciple du maître Amr̥tasoma, [ lui-même] disciple du bienheureux Balasoma d’Ujjayinī, habitant à Gaṁgaṟa-Guhā.

(17–19) A tous les chefs de familles habitant dans le viṣaya de Kaṇḍeṟuvāḍi, rāṣṭrakūṭa en tête, [le roi] ordonne ceci : qu’il soit connu de vous que par nous, à l’occasion du solstice d’été, après avoir fait une libation d’eau, [ce terrain] est exempté de toute taxe.

(19–20) Ses limites sont : à l’est la grande route, au sud la grande route, à l’ouest la grande route, au nord le village nommé Cintaguṇṭipunta.

(21–22) Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Vyāsa a dit :

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.

IV

Le poison n’est pas un poison, dit-on : c’est le bien d’un dieu qu’on appelle [poison] : un poison tue un seul homme, le bien d’un dieu tue le fils et le petit-fils.

V

L’exécuteur de cette donation est l’oncle de Viṣṇuvardhana, le seigneur Vikramāditya, dont le vaillance a conquis le cercle de la terre.

VI

Le commandement que contient cette charte de cuivre, émanant de l’excellent chef des marchands, a été gravé par le maître Rāma pour le compte de l’excellent chef des marchands.

Commentary

For the strange and in all likelihood corrupt passage in lines 7-8, compare grants of the Western Cālukya Vijayāditya, which include some variations of the phrase gaṁgā-yamunā-pāḷi-dhvaja-paḍa-ḍhakkā-mahāśabda-cihnaka-māṇikya-mataṁgajādīn [as things that Vijayāditya conferred on (or acquired for the sake of?) his father], e.g. Fleet 1880, lines 23-24 and Sankalia 1921–1922 lines 24-25. Compare also gaṁgā-yamunā-pāḷi-dhvaja-daḍakkādi-paṁca-mahāśabda-cihne in lines 13-14 of an inscription of Pulikeśi I ((1878). Narasimhaswami cites the parallel dvāri pratiṣṭhāpita-gaṅgā-yamunā-candrāditya-pāli-ketana-samadhigataḥ pañca-mahāśabda from the Sātalūru plates of Vijayāditya III.⁶ The composer of the present inscription probably intended the compound ending with -yamunā in a way similar to my restoration in the edition, though it is also possible that this compound was meant to qualify Viṣṇuvardhana (rather than the dynasty), and was intended to end in something like -lakṣaṇaḥ.

In the concluding verse, quarter c may have been intended as a na-vipulā; in addition to the emendations already encoded in the text, emending °ācāryyeṇālikhitaṁ to °ācāryyeṇa likhitaṁ would produce a legitimate na-vipulā. Alternatively, ālikhitaṁ may be deliberate and a bha-vipulā may have been intended, but the initial part of the line does not match that expected in a bha-vipulā with any conceivable emendation. Given the state of the text, the intended wording may also have been something quite different. Further, with no possible way to fit the last quarter to an anuṣṭubh template, the entire text of this "stanza" may in fact have been intended as prose. I

Bibliography

Reported in Sircar 1958, p. 14, appendices A/1953-1954, № 1 with discussion in Sircar 1958, p. 2. Discussed before edition by N. Lakshminarayan Rao in Journal of Oriental Research (Madras), vol. 23, p89ff.⁷ Edited (with estampages, no translation) by H. K. Narasimhaswami (1967–1968). The present edition by Dániel Balogh is based on a collation of Narasimhaswami’s text with his facsimiles.

Primary

[HKN] Narasimhaswami, H. K. 1967–1968. “Cheruvu-Madhavaram Plates of Kali-Vishnuvardhana.” EI 37, pp. 41–44.

Secondary

Sircar, Dines Chandra. 1958. Annual report on Indian epigraphy for 1953-54. Delhi: Manager of Publications (Department of Archaeology). Page 14, appendixes A/1953-1954, item 1.

Sircar, Dines Chandra. 1958. Annual report on Indian epigraphy for 1953-54. Delhi: Manager of Publications (Department of Archaeology). Page 2.

Notes

1. The expression pañca-mahāśabda probably refers to being honoured by the sound of five musical instruments, but may also mean five titles beginning with “great”. See Fleet 1888, pp. 296–298, n. 9 for a discussion.
2. Intended for bhagavat-pāda or bhavat-pāda.
3. D.C. Sircar, 1966, p. 208.
4. unique mention de notre corpus sur un échange de valeurs lors d’une donation.
5. littéralement : ayant donné de l’or à Droṇakuṟṟabhaṭṭa.
6. Narasimhaswami or the Bhāratī editor emends -samadhigataḥ to -samadhigata-, but this is not warranted in that context.
7. Not traced; the year is probably 1953; article title and page range not known.

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<lb n="17"/>kaṇḍeṟuvāḍi-viṣaya-vāsinaḥ rāṣṭrakūṭa-pramukhān kuṭuṁbinas sarvv<choice><sic>a</sic><corr>ā</corr></choice>n ittham <unclear>ā</unclear><lb n="18" break="no"/><unclear>jñā</unclear><space type="binding-hole"/>payati<supplied reason="omitted">.</supplied> viditam astu vo <supplied reason="subaudible">’</supplied>smābhi<supplied reason="omitted">ḥ</supplied> Uttarāyaṇa-nimitte sodaka-pū<lb n="19" break="no"/>rvva<supplied reason="omitted">ṁ</supplied> sarvva-kara-parihāra<supplied reason="omitted" cert="low">ṁ kr̥tvā dattaṁ</supplied>

tasyā<unclear>va</unclear>dhaya<supplied reason="omitted">ḥ</supplied><supplied reason="omitted">.</supplied> pūrvvataḥ mahā-pathaḥ<supplied reason="omitted">.</supplied> dakṣinataḥ ma<lb n="20" break="no"/>h<choice><sic>a</sic><corr>ā</corr></choice>-pathaḥ<supplied reason="omitted">.</supplied> paścimataḥ mahā-pathaḥ<supplied reason="omitted">.</supplied> <unclear>U</unclear>tt<choice><sic>ā</sic><corr>a</corr></choice>rataḥ ci<unclear cert="low">ṇṭh</unclear>agu<unclear cert="low">ṇṭh</unclear>ī<unclear cert="low">p</unclear>u<unclear cert="low">nn</unclear>a nāma grāma<supplied reason="omitted">ḥ</supplied><supplied reason="omitted">.</supplied>

<lb n="21"/>Asyopari na kenacid bādhā karaṇ<unclear>ī</unclear>yā<supplied reason="omitted">.</supplied> yaḥ karot<unclear>i</unclear> sa pañca-mahāp<unclear>ā</unclear><pb n="3r" break="no"/><lb n="22" break="no"/>taka-sa<unclear>ṁ</unclear>yukto bhavat<unclear>i</unclear><supplied reason="omitted">.</supplied> vyāsen<unclear>ā</unclear>py u<unclear>k</unclear>ta<unclear>M</unclear>

<l n="a">bahubhir vvasudhā dattā</l>

<l n="b">bahubhiś cā<lb n="23" break="no"/>nupālitā</l>

<l n="c">yasya yasya yadā bhūmis</l>

<l n="d">tasya tasya tadā <choice><unclear>ph</unclear><unclear>p</unclear></choice>alam</l>

</lg>

<l n="a">sva-dattā<unclear>ṁ</unclear> pa<lb n="24" break="no"/>ra-dattāṁ vā</l>

<l n="b">yo hareta vasu<surplus>ṁ</surplus>ndharāṁ</l>

<l n="c">ṣaṣṭiṁ vvarṣa-sahasr<choice><sic>a</sic><corr>ā</corr></choice>ṇi</l>

<l n="d">viṣṭhāyā<unclear>ṁ</unclear> jāya<lb n="25" break="no"/>te <space type="binding-hole"/> kr̥miḥ</l>

</lg>

<l n="a">na viṣaṁ viṣam ity āhuḥ</l>

<l n="b">de<supplied reason="omitted">va</supplied>-sva<unclear>ṁ</unclear> viṣam ucyate</l>

<l n="c">viṣam ekāki<lb n="26" break="no"/>na<supplied reason="omitted">ṁ</supplied> ha<unclear>nti</unclear></l>

<l n="d">deva-sva<unclear>ṁ</unclear> putra-pautrika<unclear>M</unclear></l>

</lg>

<l n="a">Ājñaptir asya dharmmasya</l>

<l n="b">viṣṇuvarddhana-m<unclear>ā</unclear>tu<lb n="27" break="no"/>l<choice><sic>ā</sic><corr>aḥ</corr></choice></l>

<l n="c">vikram<choice><sic>a</sic><corr>ā</corr></choice>kr<choice><sic>a</sic><corr>ā</corr></choice>nta-bhū-cakr<choice><sic><unclear>e</unclear></sic><corr>o</corr></choice></l>

<l n="d">vikramāditya-bhūpatiḥ</l>

</lg>

<l n="a" enjamb="yes">nagareśvara-bhaṭṭ<unclear>ā</unclear>ra</l>

<l n="b">-<unclear>tā</unclear>m<supplied reason="omitted">r</supplied>a<lb n="28" break="no"/>-<choice><sic>saśāna</sic><corr>śāsana</corr></choice>-<choice><sic>saśāna</sic><corr>śāsana</corr></choice><choice><sic>ma</sic><corr>M</corr></choice></l>

<l n="c" real="+++++--+">r<choice><sic>a</sic><corr>ā</corr></choice>m<choice><sic>a</sic><corr>ā</corr></choice>c<choice><sic>a</sic><corr>ā</corr></choice>ryy<unclear>eṇ</unclear>ālikhi<supplied reason="omitted">taṁ</supplied></l>

<l n="d">na<choice><sic>k</sic><corr>g</corr></choice>areśvara-bhaṭṭārak<unclear>ā</unclear>ya<g type="dashDouble">.</g></l>

</lg>

</div>

<rdg source="bib:Narasimhaswami1967-1968_01">aśeṣasya</rdg>

</app>

</app>

</app>

<lem>hārīti-</lem>

<rdg source="bib:Narasimhaswami1967-1968_01">hāritī-</rdg>

</app>

<rdg source="bib:Narasimhaswami1967-1968_01">kauśikī-</rdg>

</app>

<lem>-paripāl<choice><sic>ī</sic><corr>i</corr></choice>tānāṁ</lem>

<rdg source="bib:Narasimhaswami1967-1968_01">-paripālitānāṁ</rdg>

</app>

<rdg source="bib:Narasimhaswami1967-1968_01">-samāsādita-</rdg>

</app>

<note>Possibly corrected from an erroneous <foreign>nāṁ</foreign> to <foreign>tāṁ</foreign>.</note>

</app>

<note>A small and not very distinct <foreign>va</foreign> seems to have been written above the spaca between <foreign>dhā</foreign> and <foreign>bhr̥</foreign>. A <foreign>kākapada</foreign> may also be present.</note>

</app>

<rdg source="bib:Narasimhaswami1967-1968_01">-śabda-<unclear>jhaṁ</unclear>pada-</rdg>

<note>The mark following <foreign>śabda</foreign> looks like a <foreign>visarga</foreign> but must, in my opinion, be a damaged <foreign>ā</foreign> marker. Narasimhaswami's <foreign>jhaṁ</foreign> can be excluded. The word I read as <foreign>paḍa</foreign> may perhaps be <foreign>paṭa</foreign>, but <foreign>paḍa</foreign> is the reading in several related passages, for which see the commentary. I assume the word to be synonymous to <foreign>paṭaha</foreign>.</note>

</app>

<note>The inscribed <foreign>h</foreign> is in all probability a scribal error for the similar-looking <foreign>ḷ</foreign>, which could in turn be regularised to <foreign>l</foreign>. See also the commentary for related passages.</note>

</app>

<lem source="bib:Narasimhaswami1967-1968_01">-<choice><sic>mi</sic><corr>vī</corr></choice><unclear>j</unclear>yamāna</lem>

<note>I adopt Narasimhaswami's emendation with some misgivings, but without any better suggestion. The character read as <foreign>j</foreign> may possibly be <foreign>ṣ</foreign>.</note>

</app>

<lem>-dv<unclear>ā</unclear>r<unclear>o</unclear>bhaya-</lem>

<rdg source="bib:Narasimhaswami1967-1968_01">-<unclear>dvārobhaya</unclear>r<unclear>o</unclear>-</rdg>

<note>The consonants are all clear, but there is probably only one vowel marker between <foreign>dv</foreign> and <foreign>r</foreign> (i.e. <foreign>dvaro</foreign> or <foreign>dvārā</foreign> was probably inscribed).</note>

</app>

<lem>-yamunā<supplied reason="omitted">nāṁ cālukyānām anvaye</supplied></lem>

<rdg source="bib:Narasimhaswami1967-1968_01">-yamunā</rdg>

<note>I tentatively supply what I think must have been omitted by the scribe, though the words intended by the composer may have been different. See also the commentary for some thoughts on this passage.</note>

</app>

<lem>-lokāśraya-</lem>

<rdg source="bib:Narasimhaswami1967-1968_01">-<choice><sic>ma</sic><corr>lo</corr></choice>kāśraya-</rdg>

<note>The first character does rather resemble <foreign>ma</foreign>, but it was definitely intended to be a cursive <foreign>lo</foreign>.</note>

</app>

<lem>tasya <orig>suta</orig> vijayāditya-<orig>mahārājasya</orig></lem>

<note>Understand <foreign>tasya sutasya vijayāditya-mahārājasya</foreign> or <foreign>tasya suto vijayāditya-mahārājas tasya</foreign>.</note>

</app>

<lem><choice><orig><choice><sic>namana</sic><corr>nāmena</corr></choice></orig><reg>nāmnā</reg></choice></lem>

<note>I assume that the non-standard form <foreign>nāmena</foreign> was intended, and may in fact have been inscribed with a small <foreign>ā</foreign> attached to the top of <foreign>n</foreign> and a small <foreign>e</foreign> attached to the body of <foreign>m</foreign>.</note>

</app>

<lem>-parihāra<supplied reason="omitted" cert="low">ṁ kr̥tvā dattaṁ</supplied></lem>

<note>Narasimhaswami restores <foreign>parihāraḥ kr̥taḥ</foreign> here and suggests a series of emendations to make coherent sentences in which the king is the explicit subject of <foreign>ājñāpayati</foreign> and the implicit agent of this sentence.</note>

</app>

<lem source="bib:Narasimhaswami1967-1968_01"><unclear>U</unclear>tt<choice><sic>ā</sic><corr>a</corr></choice>rataḥ</lem>

<note>There may have been a second vowel marker on the left of <foreign>ttā</foreign> (which would thus have been <foreign>tto</foreign>), and the marker on the left may have been deleted by a series of small cross-strokes. It is even possible that <foreign>datto</foreign> was first inscribed instead of <foreign>Utta</foreign>.</note>

</app>

<rdg source="bib:Narasimhaswami1967-1968_01">cintaguṇṭi<unclear>punta</unclear></rdg>

</app>

<lem source="bib:Narasimhaswami1967-1968_01">grāma<supplied reason="omitted">ḥ</supplied></lem>

<note>From the facsimile, the text in fact looks more like <foreign>grame</foreign>, but I give the engraver (and Narasimhaswami) the benefit of doubt.</note>

</app>

<lem>vikram<choice><sic>a</sic><corr>ā</corr></choice>kr<choice><sic>a</sic><corr>ā</corr></choice>nta-</lem>

<rdg source="bib:Narasimhaswami1967-1968_01">vikrama-<choice><sic>hra</sic><corr>krā</corr></choice>nta-</rdg>

<note>Narasimhaswami's reading of <foreign>h</foreign> insted of <foreign>k</foreign> is probably a typo in his edition; the character is clear.</note>

</app>

</listApp>

</div>

Let all manner of thing always be well for all the world, and let it be well in all regards for cows, Brahmins and kings.

Greetings. <supplied reason="omitted">In the dynasty of the Cālukyas</supplied>—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, 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, whose bodies have been hallowed through washing in the purificatory ablutions <supplied reason="explanation"><foreign>avabhr̥tha</foreign></supplied> of the Aśvamedha sacrifice, who have attained the five great sounds<note>The expression <foreign>pañca-mahāśabda</foreign> probably refers to being honoured by the sound of five musical instruments, but may also mean five titles beginning with “great”. See <bibl><ptr target="bib:Fleet1888_01"/><citedRange unit="page">296-298</citedRange><citedRange unit="note">9</citedRange></bibl> for a discussion.</note> <supplied reason="subaudible" cert="low">and whose insignia of power are</supplied> the <seg cert="low">kettledrum</seg> <supplied reason="explanation"><foreign>paḍa</foreign></supplied>, the <seg cert="low">hand drum</seg> <supplied reason="explanation"><foreign>ḍhakkā</foreign></supplied>, the pennant garland <supplied reason="explanation"><foreign>pāli-ketana</foreign></supplied>, the rippling cluster of chowries, and <supplied reason="explanation">images of</supplied> Gaṅgā and Yamunā stationed on the two sides of the doorway of their ceremonial gate <supplied reason="explanation"><foreign>gopura</foreign></supplied>—<supplied reason="subaudible">was born</supplied> His Majesty King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Viṣṇuvardhana <supplied reason="explanation">IV</supplied>, the supremely pious Emperor <supplied reason="explanation"><foreign>mahārājādhirāja</foreign></supplied> and Supreme Lord <supplied reason="explanation"><foreign>parameśvara</foreign></supplied>, beloved of the Earth <supplied reason="explanation"><foreign>pr̥thivī-vallabha</foreign></supplied> and shelter of all the world <supplied reason="explanation"><foreign>sarva-lokāśraya</foreign></supplied>, the supreme devotee of Maheśvara, who was deliberately appointed <supplied reason="explanation">as heir</supplied> by his mother and father. His son King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Vijayāditya <supplied reason="explanation">II</supplied>’s son His Majesty Viṣṇuvardhana <supplied reason="explanation">V</supplied> who is named Kali-Viṭṭara has, jointly with the town assembly <supplied reason="explanation"><foreign>nagara</foreign></supplied>, installed a <foreign>liṅga</foreign> and has granted land <supplied reason="explanation">sufficient</supplied> for sowing a hundred and eight <foreign>khaṇḍikā</foreign>s of <foreign>kodrava</foreign> seed to that <supplied reason="explanation">deity</supplied> Nagareśvara Bhaṭṭāraka in the town of Vijayavāṭa, having purchased <supplied reason="explanation">the land</supplied> by handing over gold to Droṇakuṟṟa Bhaṭṭa of the Kāśyapa <foreign>gotra</foreign>. <supplied reason="subaudible" cert="low">The donation was made</supplied> to His Reverence <supplied reason="explanation"><foreign>bhavotpada</foreign></supplied><note>Intended for <foreign>bhagavat-pāda</foreign> or <foreign>bhavat-pāda</foreign>.</note> Paśupati, disciple of the preceptor <supplied reason="explanation"><foreign>ācārya</foreign></supplied> Amr̥tasoma who was the disciple of His Reverence <supplied reason="explanation">bhagavanta</supplied> Balasoma, who lived in the Gaṁgaṟa cave in Ujjayini.

<supplied reason="subaudible">Viṣṇuvardhana V</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 Kaṇḍeṟuvāḍi district <supplied reason="explanation"><foreign>viṣaya</foreign></supplied> as follows: let it be known to you that we have given <supplied reason="explanation">this land</supplied> with exemption from all taxes on the occasion of the winter solstice, <supplied reason="subaudible">the donation being</supplied> sanctified by <supplied reason="explanation">a libation of</supplied> water.

Its boundaries <supplied reason="subaudible">are as follows</supplied>. To the east, the high road. To the south, the high road. To the west, the high road. To the north, the village named <seg cert="low">Ciṇṭhaguṇṭhīpunna</seg>.

Let no-one pose an obstacle <supplied reason="explanation">to his enjoyment of his rights</supplied> over it. He who does so, shall be conjoined with the five great sins. Vyāsa too has said,

Many <supplied reason="subaudible">kings</supplied> have granted land, and many have preserved it <supplied reason="subaudible">as formerly granted</supplied>. Whosoever at any time owns the land, the fruit <seg rend="pun">reward <supplied reason="subaudible">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.

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

The executor <supplied reason="explanation"><foreign>ājñapti</foreign></supplied> of this provision <supplied reason="explanation"><foreign>dharma</foreign></supplied> is the maternal uncle of Viṣṇuvardhana: King <supplied reason="explanation"><foreign>bhūpati</foreign></supplied> Vikramāditya, who has conquered the circle of the earth with his valour.

<supplied reason="subaudible">This</supplied> royal decree <supplied reason="explanation"><foreign>śāsana</foreign></supplied>, which is the copperplate charter <supplied reason="explanation"><foreign>tāmra-śāsana</foreign></supplied> of Nagareśvara Bhaṭṭāra, was written <supplied reason="explanation"><foreign>ālikhita/likhita</foreign></supplied> by <seg cert="low">Rāmācārya</seg> <seg cert="low">for the sake of Nagareśvara Bhaṭṭāraka</seg>.

</div>

Prospérité éternelle pour l’univers entier, ici,

Que les vaches, les brahmanes et les rois aient en toutes choses la prospérité !

Prospérité ! <supplied reason="subaudible">Ornement de la lignée des Calukya</supplied> illustres, du même <foreign>gotra</foreign> que les descendants de Manu, honorés dans l’univers entier, 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, dont le cercle des ennemis fut soumis en un instant à la vue du signe illustre de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par le bain purificatoire de l’<foreign>aśvamedha</foreign>,

celui qui a érigé sur les deux rives de la Gaṅgā et de la Yamunā des portails et des Gopura en grand nombre, qui sont le blanc parasol et le chasse-mouches que l’on agite, emblèmes des souverains des Ḍhakka, <supplied reason="subaudible">environnés</supplied> des clameurs-bruits intenses- de tous ceux qui s’y pressent, <supplied reason="subaudible">est</supplied> Pr̥thivīvallabha, roi suprême des grands rois, seigneur suprême, très pieux, illustre dévôt de Maheśvara, méditant aux pieds de sa mère et de son père,

fils du grand roi Vijayāditya, <supplied reason="subaudible">lui-même</supplied> fils du grand roi illustre Viṣṇuvardhana, refuge de tous les hommes, <supplied reason="subaudible">cet</supplied> illustre grand roi nommé Kali Viṭṭara a donné, après avoir érigé avec un conseil de marchands<note>D.C. Sircar, 1966, p. 208.</note> un <foreign>liṅga</foreign> dans la ville de Vijayavāṭa, un terrain, où l’on peut semer cent huit <foreign>khaṇḍikā</foreign> de <foreign>kodrava</foreign>, qui a été acheté<note>unique mention de notre corpus sur un échange de valeurs lors d’une donation.</note> à l’excellent chef des marchands, par l’intermédiaire Droṇakuṟṟabhaṭṭa,<note>littéralement : ayant donné de l’or à Droṇakuṟṟabhaṭṭa.</note> du <foreign>gotra</foreign> de Kaśyapa, aux pieds du bienheureux Paśupati, disciple du maître Amr̥tasoma, <supplied reason="subaudible"> lui-même</supplied> disciple du bienheureux Balasoma d’Ujjayinī, habitant à Gaṁgaṟa-Guhā.

A tous les chefs de familles habitant dans le viṣaya de Kaṇḍeṟuvāḍi, <foreign>rāṣṭrakūṭa</foreign> en tête, <supplied reason="subaudible">le roi</supplied> ordonne ceci : qu’il soit connu de vous que par nous, à l’occasion du solstice d’été, après avoir fait une libation d’eau, <supplied reason="subaudible">ce terrain</supplied> est exempté de toute taxe.

Ses limites sont :

à l’est la grande route,

au sud la grande route,

à l’ouest la grande route,

au nord le village nommé Cintaguṇṭipunta.

Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Vyāsa a dit :

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 poison n’est pas un poison, dit-on : c’est le bien d’un dieu qu’on appelle <supplied reason="subaudible">poison</supplied> : un poison tue un seul homme, le bien d’un dieu tue le fils et le petit-fils.

L’exécuteur de cette donation est l’oncle de Viṣṇuvardhana,

le seigneur Vikramāditya, dont le vaillance a conquis le cercle de la terre.

Le commandement que contient cette charte de cuivre, émanant de l’excellent chef des marchands, a été gravé par le maître Rāma pour le compte de l’excellent chef des marchands.

</div>

For the strange and in all likelihood corrupt passage in lines 7-8, compare grants of the Western Cālukya Vijayāditya, which include some variations of the phrase <foreign>gaṁgā-yamunā-pāḷi-dhvaja-paḍa-ḍhakkā-mahāśabda-cihnaka-māṇikya-mataṁgajādīn</foreign> [as things that Vijayāditya conferred on (or acquired for the sake of?) his father], e.g. <bibl><ptr target="bib:Fleet1880_02"/></bibl>, lines 23-24 and <bibl><ptr target="bib:Sankalia1921-1922_01"/></bibl> lines 24-25. Compare also <foreign>gaṁgā-yamunā-pāḷi-dhvaja-daḍakkādi-paṁca-mahāśabda-cihne</foreign> in lines 13-14 of an inscription of Pulikeśi I ((<bibl rend="omitname"><ptr target="bib:Fleet1878_03"/></bibl>). Narasimhaswami cites the parallel <foreign>dvāri pratiṣṭhāpita-gaṅgā-yamunā-candrāditya-pāli-ketana-samadhigataḥ pañca-mahāśabda</foreign> from the <ref target="DHARMA_INSVengiCalukya00069.xml">Sātalūru plates of Vijayāditya III</ref>.<note>Narasimhaswami or the <title>Bhāratī</title> editor emends <foreign>-samadhigataḥ</foreign> to <foreign>-samadhigata-</foreign>, but this is not warranted in that context.</note> The composer of the present inscription probably intended the compound ending with <foreign>-yamunā</foreign> in a way similar to my restoration in the edition, though it is also possible that this compound was meant to qualify Viṣṇuvardhana (rather than the dynasty), and was intended to end in something like <foreign>-lakṣaṇaḥ</foreign>.

In the concluding verse, quarter c may have been intended as a na-vipulā; in addition to the emendations already encoded in the text, emending °ācāryyeṇālikhitaṁ to °ācāryyeṇa likhitaṁ would produce a legitimate na-vipulā. Alternatively, ālikhitaṁ may be deliberate and a bha-vipulā may have been intended, but the initial part of the line does not match that expected in a bha-vipulā with any conceivable emendation. Given the state of the text, the intended wording may also have been something quite different. Further, with no possible way to fit the last quarter to an anuṣṭubh template, the entire text of this "stanza" may in fact have been intended as prose. I

</div>

Reported in <bibl><ptr target="bib:ARIE1953-1954"/><citedRange unit="page">14</citedRange><citedRange unit="appendix">A/1953-1954</citedRange><citedRange unit="item">1</citedRange></bibl> with discussion in <bibl><ptr target="bib:ARIE1953-1954"/><citedRange>2</citedRange></bibl>. Discussed before edition by N. Lakshminarayan Rao in Journal of Oriental Research (Madras), vol. 23, p89ff.<note>Not traced; the year is probably 1953; article title and page range not known.</note> Edited (with estampages, no translation) by H. K. Narasimhaswami (<bibl rend="omitname"><ptr target="bib:Narasimhaswami1967-1968_01"/></bibl>). The present edition by Dániel Balogh is based on a collation of Narasimhaswami's text with his facsimiles.

</listBibl>

</listBibl>

</div>

</body>

</text>

</TEI>