Bezvāḍa plates of Bhīma I

Editor: Dániel Balogh.

Identifier: DHARMA_INSVengiCalukya00024.

Hand description:

Halantas. M: if I am correct in reading l20 śāśvataM (see apparatus), then this is probably shaped like a tick mark. N: l21 dattavāN has a reduced body with an elongated stem and no headmark; l46 pratāpavāN seems to have either a headmark or a horizontal line attached to the stem, which may continue in a long straight vertical (a virāma sign?) upward.

Original punctuation marks are regular, plain vertical bars approximately from footline to headline, e.g. l25 ājñāpayati|. If Kielhorn is correct in reading a punctuation mark in line 21 (see apparatus), then that is of the same shape.

Other palaeographic observations. Oṁ in line 1 is written with a regular alphabetic character. The character ra is now teardrop-shaped, and those in l4, vara-varāha have dots in their centres. Kielhorn does not remark on this, but these characters differ from tha only in being slightly narrower. Rare initial Ai (if that is what it is; see apparatus) occurs in line 32, as well as the relatively rare initial Ī.

Language: Sanskrit.

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

Version: 2024-12-20 17:45 (c66dc65), last modified 2024-09-13 15:59 (7554ccb).

Seal

⟨1⟩ śrī-tribhuvan¿a?⟨ā⟩ṁkuśa

Plates

⟨Page 1r⟩

⟨Page 1v⟩ ⟨1⟩ oṁ namo ¿nna?⟨nā⟩rāyaṇāya⟨.⟩ svasti⟨.⟩ śrīmatāṁ sakala-bhuvana-saṁstūyamāna⟨2⟩-mānavya-sagotrānāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mā⟨3⟩tr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nā⟨4⟩rāyaṇa-prasāda-samāsādita-vara-varāha-lā{ṁ}ñchanekṣaṇa⟨5⟩-kṣaṇa-vaś(ī)kr̥tārāti-maṇḍalānāṁ Aśvamedhāvabhr̥tha-snāna-pavitrīkr̥⟨6⟩ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇoḥ sattyāśraya-valla⟨7⟩bhendrasya bhrātā kubja-viṣṇuvarddhano ⟨’⟩ṣṭādaśa varṣāṇi⟨.⟩ tat-putro ja⟨Page 2r⟩⟨8⟩yasiṁgha-vallabhas trayas¡triṁśa{r}d! varṣāṇi⟨.⟩ tad-anuj¡a-I!ndra-bhaṭṭārakasya ⟨9⟩ priya-tanayo viṣṇuvarddhan¡a! nava saṁvatsarāṇi⟨.⟩ tat-putro maṁgi-yu⟨10⟩varāj¡a! paṁca-viṁśa¡t! saṁvatsarāṇi⟨.⟩ tat-putro jayasiṁgh¡a! tra⟨11⟩yodaśa saṁvatsar¡aḥ!⟨.⟩ tad-⟨d⟩vaimāturān¿ū?⟨u⟩jaḥ kokkil¡ī! ṣa¿n?⟨ṇ⟩ mā⟨12⟩s¡aḥ!⟨.⟩ tasya j⟨y⟩eṣṭho bhrātā viṣṇuva⟨r⟩ddhan¡a! svānuja{mada}m uccāṭya sapta⟨13⟩triṁśa¡t! sam¡a!ḥ⟨.⟩ tat-tanujo vijayādittya-bhaṭṭārakaḥ Aṣṭādaśa sam¡a!ḥ⟨.⟩ ⟨14⟩ tad-auraso viṣṇurājaḥ ṣaṭtriṁśa¡d! abdāni⟨.⟩ tat-(suto) vijayādityaḥ catvāriṁśa⟨Page 2v⟩⟨15⟩¡t! sam¡a!ḥ Aṣṭottaraśata-śrīm¿ā?⟨a⟩n-narendreśvara-kārakaḥ⟨.⟩ tad-ātmajaḥ ka⟨16⟩li-viṣṇuvarddhanas sārddha sam¡a!ḥ⟨.⟩ tan-nandano vijayāditya catu⟨17⟩ścatvāriṁśa¡d! varṣāṇi⟨.⟩ tad-bhrātur yyuvarājasya vikramādi⟨18⟩tya-bhūpateḥ putro bhīmaḥ

I. Śārdūlavikrīḍita

śrīmān kīrtti-śaśāṁka-raśmi-viśa⟨19⟩dībhūtākhilāśāvani-

-vyomā śrī-kusumāyudhena guṇinā vidvaj-ja⟨20⟩nānandanaḥ

vīro ⟨’⟩sau nija-paṭṭa-bandha-samaye santuṣṭavāñ śāśvata(M?)

grā⟨21⟩maṁ śrī-jayadhāma-bhīma-nr̥patis sa⟨ṁ⟩prārt¿t?⟨th⟩ito dattavāN

sa sarvva-lo⟨Page 3r⟩⟨22⟩kāśraya-śrī-viṣṇuvarddhana-mahārājādhirāja-parameśvara-parama⟨23⟩-bhaṭṭārakaḥ parama-brahmaṇya Uttara-kaṇḍerṟvāḍi-viṣaya-nivāsino ⟨24⟩ rāṣṭrakūṭa-pramukhān kuṭuṁbinas sarvvān samāhūye⟨25⟩ttham ājñāpayati|

viditam astu vaḥ k(au)ṇḍinya-gotraḥ Umma⟨26⟩rakaṇṭhibol veda-vedāṁga-pāragaḥ revamayy¡a!⟨.⟩ tat-putro ⟨Page 3v⟩ ⟨27⟩ droṇabhaṭṭaḥ⟨.⟩ tat-putr¡aḥ! potamayya-kramayita-nāmne k(ḻa?)kipa⟨28⟩ṟṟu nāma grām¡a! sarvva-kara-parihāram udaka-pūrvvaṁ kr̥tvāsmābhi⟨r⟩ datta⟨29⟩¡m! iti⟨.⟩ Asyāvadhayaḥ⟨.⟩ pūrvvataḥ potaṟeṁgari-ceṟuvu⟨.⟩ Āgn(e)⟨30⟩yataḥ paruvula-guṇṭha⟨.⟩ dakṣ¿a?⟨i⟩ṇataḥ cāki-ceṟuvu⟨.⟩ nai¡ri!⟨rr̥⟩tyataḥ sī⟨31⟩maiva sīm¿a?⟨ā⟩⟨.⟩ paśc¿a?⟨i⟩mataḥ cintaṟeni-ceṟuvu⟨.⟩ vāyavyataḥ juvvi-guṇṭha⟨.⟩ ⟨Page 4r⟩ ⟨32⟩ Uttarataḥ ¡Ī!⟨Ai⟩śānataḥ Airiviya-guṇṭha⟨.⟩ Asyopari ke⟨33⟩nacid bādhāṁ karoti yaḥ sa paṁcabhir mmahā-pātakair ll¿ī?⟨i⟩pyate⟨.⟩ vyāsa⟨34⟩-gītāś ślok¿a?⟨ā⟩ḥ

II. Anuṣṭubh

bahubhir vvasudhā datt¿aḥ?⟨ā⟩

bahubhiś cānupāli ⟨35⟩ tā

yasya yasya yadā bhūmiḥ

tasya tasya tadā phalaṁ||

III. Anuṣṭubh

ṣaṣ¿ṭh?⟨ṭ⟩i(ṁ) ⟨36⟩ varṣa-saha¿ś?⟨s⟩rāṇi|

svargge mo(da)ti bhūmidaḥ|

Ākṣeptā cā⟨Page 4v⟩⟨37⟩vamantā ca

tānny eva narake vase⟨T⟩|||

IV. Vasantatilakā

ma⟦p⟧⟨⟨d⟩⟩-vaṁśa-jā⟨ḥ⟩ para-mahīpati⟨38⟩-vaṁśa-jā vā||

pāpād apeta-manaso bhuvi bhāvi-bhūpā⟨ḥ⟩|

ye ⟨39⟩ pālayanti mama dharmmam im¿ā?⟨a⟩ṁ sa{ṁ}mastaṁ|

⟨40⟩ teṣāṁ m{m}ayā viracito ⟨’⟩ṁjalir eṣa mūrdhni||

V. Śālinī

sāmā⟨41⟩nyo ⟨’⟩yan dharmma-setur nr̥pāṇāṁ

kāle kāle pālanī⟨Page 5r⟩⟨42⟩yo bhavadbhiḥ

sarvvān etān bhāvinaḥ pārt¿t?⟨th⟩ivendrān

bhūyo bhūyo ⟨43⟩ yācate rāmabhadraḥ

VI. Indravajrā

yānīha dattāni purā narendr¿e?⟨ai⟩ḥ

dānāni dha⟨44⟩rmmārt¿t?⟨th⟩a-yaśas{s}-karāṇi

nirmmāl{l}ya-¿vargga?⟨vānta⟩-praṭimāni tāni

ko ⟨45⟩ nāma sā¿d?⟨dh⟩uḥ (punar ādad)īt¿āḥ?⟨a⟩

VII. Anuṣṭubh

Ājñ¿ā?⟨a⟩ptir asya dharmmasya|

kaḍeya⟨46⟩-rājaḥ pratāpavāN|

pitāmaho bhavān{n} yasya

pāṇḍar¡a!⟨ā⟩ṁgaḥ parantapaḥ

⟨Page 5v⟩ ⟨47⟩ koṇḍ¡a!⟨ā⟩cāryya-likhitam

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⟨1⟩ śrī-tribhuvan¿a?⟨ā⟩ṁkuśa

Plates⟨Page 1r⟩ 
⟨Page 1v⟩ 
⟨1⟩ oṁ namo ¿nna?⟨nā⟩rāyaṇāya⟨.⟩ svasti⟨.⟩ śrīmatāṁ sakala-bhuvana-saṁstūyamāna-
⟨2⟩ -mānavya-sagotrānāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mā-
⟨3⟩ tr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nā-
⟨4⟩ rāyaṇa-pra◯sāda-samāsādita-vara-varāha-lā{ṁ}ñchanekṣaṇa-
⟨5⟩ -kṣaṇa-vaś(ī)kr̥tārāti-maṇḍalānāṁ Aśvamedhāvabhr̥tha-snāna-pavitrīkr̥-
⟨6⟩ ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇoḥ sattyāśraya-valla-
⟨7⟩ bhendrasya bhrātā kubja-viṣṇuvarddhano ⟨’⟩ṣṭādaśa varṣāṇi⟨.⟩ tat-putro ja-
⟨Page 2r⟩ 
⟨8⟩ yasiṁgha-vallabhas trayas¡triṁśa{r}d! varṣāṇi⟨.⟩ tad-anuj¡a-I!ndra-bhaṭṭārakasya 
⟨9⟩ priya-tanayo viṣṇuvarddhan¡a! nava saṁvatsarāṇi⟨.⟩ tat-putro maṁgi-yu-
⟨10⟩ varāj¡a! paṁ◯ca-viṁśa¡t! saṁvatsarāṇi⟨.⟩ tat-putro jayasiṁgh¡a! tra-
⟨11⟩ yodaśa ◯ saṁvatsar¡aḥ!⟨.⟩ tad-⟨d⟩vaimāturān¿ū?⟨u⟩jaḥ kokkil¡ī! ṣa¿n?⟨ṇ⟩ mā-
⟨12⟩ s¡aḥ!⟨.⟩ tasya j⟨y⟩eṣṭho bhrātā viṣṇuva⟨r⟩ddhan¡a! svānuja{mada}m uccāṭya sapta-
⟨13⟩ triṁśa¡t! sam¡a!ḥ⟨.⟩ tat-tanujo vijayādittya-bhaṭṭārakaḥ Aṣṭādaśa sam¡a!ḥ⟨.⟩
⟨14⟩ tad-auraso viṣṇurājaḥ ṣaṭtriṁśa¡d! abdāni⟨.⟩ tat-(suto) vijayādityaḥ catvāriṁśa-
⟨Page 2v⟩ 
⟨15⟩ ¡t! sam¡a!ḥ Aṣṭottaraśata-śrīm¿ā?⟨a⟩n-narendreśvara-kārakaḥ⟨.⟩ tad-ātmajaḥ ka-
⟨16⟩ li-viṣṇuvarddhanas sārddha sam¡a!ḥ⟨.⟩ tan-nandano vijayāditya catu-
⟨17⟩ ścatvāriṁśa◯¡d! varṣāṇi⟨.⟩ tad-bhrātur yyuvarājasya vikramādi-
⟨18⟩ tya-bhūpa◯teḥ putro bhīmaḥ  śrīmān kīrtti-śaśāṁka-raśmi-viśa-
⟨19⟩ dībhūtākhilāśāvani- -vyomā śrī-kusumāyudhena guṇinā vidvaj-ja-
⟨20⟩ nānandanaḥ vīro ⟨’⟩sau nija-paṭṭa-bandha-samaye santuṣṭavāñ śāśvata(M?) grā-
⟨21⟩ maṁ śrī-jayadhāma-bhīma-nr̥patis sa⟨ṁ⟩prārt¿t?⟨th⟩ito dattavāN  sa sarvva-lo-
⟨Page 3r⟩ 
⟨22⟩ kāśraya-śrī-viṣṇuvarddhana-mahārājādhirāja-parameśvara-parama-
⟨23⟩ -bhaṭṭārakaḥ parama-brahmaṇya Uttara-kaṇḍerṟvāḍi-viṣaya-nivāsino 
⟨24⟩ rāṣṭrakū◯ṭa-pramukhān kuṭuṁbinas sarvvān samāhūye-
⟨25⟩ ttham ājñāpayati| viditam astu vaḥ k(au)ṇḍinya-gotraḥ Umma-
⟨26⟩ rakaṇṭhibol veda-vedāṁga-pāragaḥ revamayy¡a!⟨.⟩ tat-putro 
⟨Page 3v⟩ 
⟨27⟩ droṇabhaṭṭaḥ⟨.⟩ tat-putr¡aḥ! potamayya-kramayita-nāmne k(ḻa?)kipa-
⟨28⟩ ṟṟu nāma grām¡a! sarvva-kara-parihāram udaka-pūrvvaṁ kr̥tvāsmābhi⟨r⟩ datta-
⟨29⟩ ¡m! iti⟨.⟩ A◯syāvadhayaḥ⟨.⟩ pūrvvataḥ potaṟeṁgari-ceṟuvu⟨.⟩ Āgn(e)-
⟨30⟩ yataḥ paru◯vula-guṇṭha⟨.⟩ dakṣ¿a?⟨i⟩ṇataḥ cāki-ceṟuvu⟨.⟩ nai¡ri!⟨rr̥⟩tyataḥ sī-
⟨31⟩ maiva sīm¿a?⟨ā⟩⟨.⟩ paśc¿a?⟨i⟩mataḥ cintaṟeni-ceṟuvu⟨.⟩ vāyavyataḥ juvvi-guṇṭha⟨.⟩ 
⟨Page 4r⟩ 
⟨32⟩ Uttarataḥ ¡Ī!⟨Ai⟩śānataḥ Airiviya-guṇṭha⟨.⟩ Asyopari ke-
⟨33⟩ nacid bādhāṁ karoti yaḥ sa paṁcabhir mmahā-pātakair ll¿ī?⟨i⟩pyate⟨.⟩ vyāsa-
⟨34⟩ -gītāś ślo◯k¿a?⟨ā⟩ḥ  bahubhir vvasudhā datt¿aḥ?⟨ā⟩ bahubhiś cānupāli
⟨35⟩ tā yasya yasya yadā bhūmiḥ tasya tasya tadā phalaṁ||   ṣaṣ¿ṭh?⟨ṭ⟩i(ṁ) 
⟨36⟩ varṣa-saha¿ś?⟨s⟩rāṇi| svargge mo(da)ti bhūmidaḥ| Ākṣeptā cā-
⟨Page 4v⟩ 
⟨37⟩ vamantā ca tānny eva narake vase⟨T⟩|||   ma⟦p⟧⟨⟨d⟩⟩-vaṁśa-jā⟨ḥ⟩ para-mahīpati-
⟨38⟩ -vaṁśa-jā vā|| pāpād apeta-manaso bhuvi bhāvi-bhūpā⟨ḥ⟩| ye 
⟨39⟩ pālayanti mama dharmmam im¿ā?⟨a⟩ṁ sa{ṁ}mastaṁ| 
⟨40⟩ teṣāṁ m{m}ayā viracito ⟨’⟩ṁjalir eṣa mūrdhni||   sāmā-
⟨41⟩ nyo ⟨’⟩yan dharmma-setur nr̥pāṇāṁ kāle kāle pālanī-
⟨Page 5r⟩ 
⟨42⟩ yo bhavadbhiḥ sarvvān etān bhāvinaḥ pārt¿t?⟨th⟩ivendrān bhūyo bhūyo 
⟨43⟩ yācate rāmabhadraḥ   yānīha dattāni purā narendr¿e?⟨ai⟩ḥ dānāni dha-
⟨44⟩ rmmārt¿t?⟨th⟩a-ya◯śas{s}-karāṇi nirmmāl{l}ya-¿vargga?⟨vānta⟩-praṭimāni tāni ko 
⟨45⟩ nāma sā¿d?⟨dh⟩uḥ (punar ādad)īt¿āḥ?⟨a⟩   Ājñ¿ā?⟨a⟩ptir asya dharmmasya| kaḍeya-
⟨46⟩ -rājaḥ pratāpavāN| pitāmaho bhavān{n} yasya pāṇḍar¡a!⟨ā⟩ṁgaḥ parantapaḥ  
⟨Page 5v⟩ 
⟨47⟩ koṇḍ¡a!⟨ā⟩cāryya-likhitam  

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⟨1⟩ śrī-tribhuvan¿a?⟨ā⟩ṁkuśa

Plates

⟨Page 1r⟩

⟨Page 1v⟩ ⟨1⟩ oṁ namo ¿nna?⟨nā⟩rāyaṇāya⟨.⟩ svasti⟨.⟩ śrīmatāṁ sakala-bhuvana-saṁstūyamāna⟨2⟩-mānavya-sagotrānāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mā⟨3⟩tr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nā⟨4⟩rāyaṇa-pra◯sāda-samāsādita-vara-varāha-lā{ṁ}ñchanekṣaṇa⟨5⟩-kṣaṇa-vaś(ī)kr̥tārāti-maṇḍalānāṁ Aśvamedhāvabhr̥tha-snāna-pavitrīkr̥⟨6⟩ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇoḥ sattyāśraya-valla⟨7⟩bhendrasya bhrātā kubja-viṣṇuvarddhano ⟨’⟩ṣṭādaśa varṣāṇi⟨.⟩ tat-putro ja⟨Page 2r⟩⟨8⟩yasiṁgha-vallabhas trayas¡triṁśa{r}d! varṣāṇi⟨.⟩ tad-anuj¡a-I!ndra-bhaṭṭārakasya ⟨9⟩ priya-tanayo viṣṇuvarddhan¡a! nava saṁvatsarāṇi⟨.⟩ tat-putro maṁgi-yu⟨10⟩varāj¡a! paṁ◯ca-viṁśa¡t! saṁvatsarāṇi⟨.⟩ tat-putro jayasiṁgh¡a! tra⟨11⟩yodaśa ◯ saṁvatsar¡aḥ!⟨.⟩ tad-⟨d⟩vaimāturān¿ū?⟨u⟩jaḥ kokkil¡ī! ṣa¿n?⟨ṇ⟩ mā⟨12⟩s¡aḥ!⟨.⟩ tasya j⟨y⟩eṣṭho bhrātā viṣṇuva⟨r⟩ddhan¡a! svānuja{mada}m uccāṭya sapta⟨13⟩triṁśa¡t! sam¡a!ḥ⟨.⟩ tat-tanujo vijayādittya-bhaṭṭārakaḥ Aṣṭādaśa sam¡a!ḥ⟨.⟩ ⟨14⟩ tad-auraso viṣṇurājaḥ ṣaṭtriṁśa¡d! abdāni⟨.⟩ tat-(suto) vijayādityaḥ catvāriṁśa⟨Page 2v⟩⟨15⟩¡t! sam¡a!ḥ Aṣṭottaraśata-śrīm¿ā?⟨a⟩n-narendreśvara-kārakaḥ⟨.⟩ tad-ātmajaḥ ka⟨16⟩li-viṣṇuvarddhanas sārddha sam¡a!ḥ⟨.⟩ tan-nandano vijayāditya catu⟨17⟩ścatvāriṁśa◯¡d! varṣāṇi⟨.⟩ tad-bhrātur yyuvarājasya vikramādi⟨18⟩tya-bhūpa◯teḥ putro bhīmaḥ

I. Śārdūlavikrīḍita

śrīmān kīrtti-śaśāṁka-raśmi-viśa⟨19⟩dībhūtākhilāśāvani-

-vyomā śrī-kusumāyudhena guṇinā vidvaj-ja⟨20⟩nānandanaḥ

vīro ⟨’⟩sau nija-paṭṭa-bandha-samaye santuṣṭavāñ śāśvata(M?)

grā⟨21⟩maṁ śrī-jayadhāma-bhīma-nr̥patis sa⟨ṁ⟩prārt¿t?⟨th⟩ito dattavāN

sa sarvva-lo⟨Page 3r⟩⟨22⟩kāśraya-śrī-viṣṇuvarddhana-mahārājādhirāja-parameśvara-parama⟨23⟩-bhaṭṭārakaḥ parama-brahmaṇya Uttara-kaṇḍerṟvāḍi-viṣaya-nivāsino ⟨24⟩ rāṣṭrakū◯ṭa-pramukhān kuṭuṁbinas sarvvān samāhūye⟨25⟩ttham ājñāpayati|

viditam astu vaḥ k(au)ṇḍinya-gotraḥ Umma⟨26⟩rakaṇṭhibol veda-vedāṁga-pāragaḥ revamayy¡a!⟨.⟩ tat-putro ⟨Page 3v⟩ ⟨27⟩ droṇabhaṭṭaḥ⟨.⟩ tat-putr¡aḥ! potamayya-kramayita-nāmne k(ḻa?)kipa⟨28⟩ṟṟu nāma grām¡a! sarvva-kara-parihāram udaka-pūrvvaṁ kr̥tvāsmābhi⟨r⟩ datta⟨29⟩¡m! iti⟨.⟩ A◯syāvadhayaḥ⟨.⟩ pūrvvataḥ potaṟeṁgari-ceṟuvu⟨.⟩ Āgn(e)⟨30⟩yataḥ paru◯vula-guṇṭha⟨.⟩ dakṣ¿a?⟨i⟩ṇataḥ cāki-ceṟuvu⟨.⟩ nai¡ri!⟨rr̥⟩tyataḥ sī⟨31⟩maiva sīm¿a?⟨ā⟩⟨.⟩ paśc¿a?⟨i⟩mataḥ cintaṟeni-ceṟuvu⟨.⟩ vāyavyataḥ juvvi-guṇṭha⟨.⟩ ⟨Page 4r⟩ ⟨32⟩ Uttarataḥ ¡Ī!⟨Ai⟩śānataḥ Airiviya-guṇṭha⟨.⟩ Asyopari ke⟨33⟩nacid bādhāṁ karoti yaḥ sa paṁcabhir mmahā-pātakair ll¿ī?⟨i⟩pyate⟨.⟩ vyāsa⟨34⟩-gītāś ślo◯k¿a?⟨ā⟩ḥ

II. Anuṣṭubh

bahubhir vvasudhā datt¿aḥ?⟨ā⟩

bahubhiś cānupāli ⟨35⟩ tā

yasya yasya yadā bhūmiḥ

tasya tasya tadā phalaṁ||

III. Anuṣṭubh

ṣaṣ¿ṭh?⟨ṭ⟩i(ṁ) ⟨36⟩ varṣa-saha¿ś?⟨s⟩rāṇi|

svargge mo(da)ti bhūmidaḥ|

Ākṣeptā cā⟨Page 4v⟩⟨37⟩vamantā ca

tānny eva narake vase⟨T⟩|||

IV. Vasantatilakā

ma⟦p⟧⟨⟨d⟩⟩-vaṁśa-jā⟨ḥ⟩ para-mahīpati⟨38⟩-vaṁśa-jā vā||

pāpād apeta-manaso bhuvi bhāvi-bhūpā⟨ḥ⟩|

ye ⟨39⟩ pālayanti mama dharmmam im¿ā?⟨a⟩ṁ sa{ṁ}mastaṁ|

⟨40⟩ teṣāṁ m{m}ayā viracito ⟨’⟩ṁjalir eṣa mūrdhni||

V. Śālinī

sāmā⟨41⟩nyo ⟨’⟩yan dharmma-setur nr̥pāṇāṁ

kāle kāle pālanī⟨Page 5r⟩⟨42⟩yo bhavadbhiḥ

sarvvān etān bhāvinaḥ pārt¿t?⟨th⟩ivendrān

bhūyo bhūyo ⟨43⟩ yācate rāmabhadraḥ

VI. Indravajrā

yānīha dattāni purā narendr¿e?⟨ai⟩ḥ

dānāni dha⟨44⟩rmmārt¿t?⟨th⟩a-ya◯śas{s}-karāṇi

nirmmāl{l}ya-¿vargga?⟨vānta⟩-praṭimāni tāni

ko ⟨45⟩ nāma sā¿d?⟨dh⟩uḥ (punar ādad)īt¿āḥ?⟨a⟩

VII. Anuṣṭubh

Ājñ¿ā?⟨a⟩ptir asya dharmmasya|

kaḍeya⟨46⟩-rājaḥ pratāpavāN|

pitāmaho bhavān{n} yasya

pāṇḍar¡a!⟨ā⟩ṁgaḥ parantapaḥ

⟨Page 5v⟩ ⟨47⟩ koṇḍ¡a!⟨ā⟩cāryya-likhitam

Apparatus

Seal

Plates

⟨4⟩ -lā{ṁ}ñchanekṣaṇa- • According to Kielhorn’s note, the superfluous anusvāra may have been struck out in the original.

⟨5⟩ -maṇḍalānāṁ • Kielhorn notes that originally -maṁṇḍalānāṁ may have been inscribed.

⟨12⟩ svānuja{mada}m FK • Again, I accept Kielhorn’s judgement but wonder: the extra mada seems to be a very unusual scribal mistake. Could svānujam adam be a solecism for svānujam amum, or a scribal mistake for svānujam aḷam (i.e. svānujam alam)? Compare also line 4 of the Nūtimaḍugu plates of Vikramāditya II, which reads (with some doubt) svānujam ājāv uccāṭya.

⟨15⟩ -śrīm¿ā?⟨a⟩n- FK • I follow Kielhorn in emending here, though I interpret the compound differently (see note to translation). The emendation is not strictly necessary, as the text would also be intelligible with -śrīmān in apposition to vijayādityaḥ, but I believe it was more likely intended to qualify the temple. See also the commentary on the possibility that this is part of a stanza.

⟨20⟩ śāśvata(M?) ⬦ śāśvata⟨ṁ⟩⟦|⟧ FK • According to Kielhorn, a superfluous punctuation mark was struck out here. As far as I can see in the estampage, a slightly damaged final M is likewise possible and is slightly more likely in the context, though both an omitted anusvāra and a punctuation mark after the third pāda are entirely plausible.

⟨23⟩ -kaṇḍerṟuvāḍi- • Kielhorn suggests emending to kaṇḍeṟuvāḍi. While this is clearly the same name, I prefer not to alter the spelling used here.

⟨26⟩ revamayy¡a! • Kielhorn notes that what looks like an ā mātrā attached to ma is in fact the vestige of an earlier character ki, hammered out. In the published estampage, the visible remnant is clearly a headmark and not a vowel marker, but nothing else is visible.

⟨27⟩ -kramayita- • Kielhorn suggests that this word is a mistake for kramayuta, a word used to describe a Brahmin as conversant with kramapāṭha recitation (see Sircar IEG s.v.). It is very plausible to assume that this was the intended meaning, but I prefer not to make the emendation in the text itself, especially since this is said to be part of the name. — ⟨27⟩ k(ḻa?)kipaṟṟu- ⬦ kūkipaṟṟu- FK • The character which Kielhorn confidently reads as kū is conspicuously different from that in rāṣṭrakūṭa (l. 24) and does not resemble any specimen of kū in Indoskript from a comparable region of space and time. It is most probably kḻa, though with some stretch it could perhaps be kva or another combination. I feel certain that kū can be ruled out.

⟨29⟩ potaṟeṁgari- ⬦ potaṟyaṁgari- FK • I feel confident that the stroke attached to ṟ, starting at the left-hand side of the body, curling underneath, then bending up to slightly above headline height on the right is not a subscript y (which in my judgement would bulge slightly to the left and pass at a greater depth below the primary consonant) but an ornamentally extended e marker. What seems to be an extension of the tail of this stroke to the right and down is quite certainly a headmark left over from the deleted earlier inscription on the plate.

⟨30⟩ -guṇṭha • Kielhorn emends to -guṇṭa. — ⟨30⟩ sī⟨31⟩maiva • As Kielhorn observes, a toponym is missing before this word. There is a conspicuous dot between the top of s and the upper dot of the preceding visarga, which may be a remnant of the previous inscription on the plate (but which does not look like a headmark), or may be an editorial mark indicating that something needs to be inserted here.

⟨31⟩ -guṇṭha • Kielhorn emends to -guṇṭa.

⟨32⟩ Airiviya- • Kielhorn prints this reading without doubt, and it is definitely plausible. However, I have doubts about the presence of ai in what must be a toponym in a local language. What looks like Ai could well be ba, and the small stroke inside the hook at the top may be a remnant from the previous inscription. — ⟨32⟩ -guṇṭha • Kielhorn emends to -guṇṭa. — ⟨32⟩ ke⟨33⟩nacid bādhāṁ karoti yaḥ sa • Kielhorn suggests emending to yaḥ kaścid bādhāṁ karoti sa, which essentially takes over the composer’s job. I believe a scribal mistake is more likely, and the composer’s intent had been kenacid bādhā na karttavyā bādhāṁ karoti yaḥ sa, from which the received text was produced by eyeskip omission.

⟨36⟩ cā⟨Page 4v⟩⟨37⟩vamantā • Kielhorn emends to cānumantā. While that is certainly the standard text of this stanza, the received reading is meaningful and unlikely to have been produced from the expected text by scribal error, so I assume it to have been intended so by the composer.

⟨37⟩ tānny • CHECK when a facsimile is available: is this the actual spelling or is this a typo in Kielhorn?

⟨43⟩ narendr¿e?⟨ai⟩ḥ • Not noted by Kielhorn, re seems to have been corrected from ri or rī. — ⟨43⟩ -¿vargga?⟨vānta⟩- • I emend here, as Kielhorn does, to the expected text of this stanza (cf. cāvamantā in line 36 above), since the received reading is plausibly obtained from the expected one by scribal error. However, it is possible that vargga was actually intended, in the sense of a dharmaśāstric category of things that are impure to reuse.

⟨45⟩ kaḍeya ⟨46⟩ -rājaḥ • I assume that this term, which makes the line hypermetrical, was pronounced with a short e, and thus the poet seems to have availed of licence permitting the use of three short syllables where two syllables are expected.

⟨46⟩ bhavān{n} yasya • Kielhorn emends to ’bhavad yasya, which I find overly invasive.

Translation by Dániel Balogh

Seal

Plates

(1–18) Om! Obeisance to Nārāyaṇa! Greetings! Satyāśraya Vallabhendra (Pulakeśin II) was eager to adorn the lineage of the majestic Cālukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hārīti, 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. His brother Kubja Viṣṇuvardhana [reigned] for eighteen years. His son Jayasiṁha Vallabha (I), for thirty-three years. His younger brother Indra Bhaṭṭāraka’s dear son Viṣṇuvardhana (II), for nine years. His son Maṅgi Yuvarāja, for twenty-five years. His son Jayasiṁha (II), for thirteen years. His younger brother by a different mother, Kokkili, for six months. After dethroning his younger brother, his eldest brother Viṣṇuvardhana (III), for thirty-seven years. His son Vijayāditya (I) Bhaṭṭāraka, for eighteen years. His son Viṣṇurāja (Viṣṇuvardhana IV), for thirty-six years. His son Vijayāditya (II), who erected a hundred and eight majestic Narendreśvara [temples], for forty years. His son Kali Viṣṇuvardhana (V), for a year and a half. His son Vijayāditya (III), for forty-four years. The son of his brother the heir-apparent (yuvarāja) Prince (bhūpati) Vikramāditya, [is] Bhīma (I).

I

That majestic hero, His Majesty King (nr̥pati) Bhīma, the abode of triumph, the delighter of learned society, for whom the earth and heavens have turned brilliant in all directions with the rays of the moon that is his reputation [was] petitioned [for a donation] by the meritorious Śrī Kusumāyudha and, being well pleased, granted a village in perpetuity at the time of his coronation (paṭṭa-bandha).],¹

(21–25) This shelter of all the world (sarva-lokāśraya), His Majesty Viṣṇuvardhana (Bhīma I), the supremely pious Supreme Lord (parameśvara) of Emperors (mahārājādhirāja), the Supreme Sovereign (parama-bhaṭṭāraka), convokes and commands all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in Northern Kaṇḍerṟvāḍi district (viṣaya) as follows:

(25–34) Let [this] be known to you: [there was] Revamayya, the bol of (the village?) ¿Ummarakallu?,² of the Kauṇḍinya gotra, thoroughly versed in the Vedas and Vedāṅgas. His son [was] Droṇabhaṭṭa. To his son named Potamayya Kramayita³ we have granted the village named Kḻakipaṟṟu with a remission of all taxes, [the donation being] sanctified by (a libation of) water. Its boundaries [are as follows]. To the east, Potaṟeṁgari-ceṟuvu. To the southeast, Paruvula-guṇṭha. To the south, Cāki-ceṟuvu. To the southwest, the perimeter is the perimeter itself. ⁴ To the west, Cintaṟeni-ceṟuvu. To the northwest, Juvvi-guṇṭha. To the north [and] northeast, Airiviya-guṇṭha. [Let no-]one pose an obstacle (to his enjoyment of his rights) over it. He who does so shall be tainted with the five great sins. [The following] verses [were] sung by Vyāsa:

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

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

IV

Hereby I offer my respectful obeisance (añjali) to [all] future kings on earth, [whether] born in my lineage or a different royal lineage, who with minds averted from sin observe this provision (dharma) of mine in its integrity.

V

“Each in your own time, you shall respect this bulwark of legality that is universally applicable to kings!”—[thus] Rāmabhadra begs all these future rulers over and over again.

VI

The donations given by kings in olden days to generate merit (dharma), wealth (artha) and fame are [now] comparable to discarded garlands or vomit. What decent man would ever partake of them again?⁵

VII

The executor (ājñapti) of this provision (dharma) is the valiant castellan (kaḍeya-rāja),⁶ whose grandfather was Lord Pāṇḍarāṅga, the scorcher of foes.

(47) Written (likhita) by Koṇḍācārya.

Translation into French by Estienne-Monod 2008

Seal

Plates

(1–18) Om ! Hommage à Nārāyaṇa ! Prospérité ! Kubja Viṣṇuvardhana, frère de Satyāśraya Vallabhendra, 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, [règna] pendant dix-huit années ; son fils, Jayasiṁha Vallabha, pendant trente-trois années ; le cher fils de son frère cadet Indra Bhaṭṭāraka, Viṣṇuvardhana, pendant neuf années ; le fils de celui-ci, Maṁgi Yuvarāja, pendant vingt-cinq années ; son fils, Jayasiṁha, pendant treize années ; son demi-fère cadet, Kokkili, pendant six mois ; le frère aîné de celui-ci, Viṣṇuvardhana, ayant chassé son cadet, pendant trente-sept années ; son fils Vijayāditya Bhaṭṭāraka pendant dix-huit années ; le fils de celui-ci, Viṣṇurāja, pendant trente-six années ; son fils Vijayāditya pendant quarante années, lui qui fit construire cent huit [temples nommés] Narendreśvara⁷ ; le fils de ce dernier, Kali Viṣṇuvarddhana, une année et demi ; son fils Vijayāditya pendant quarante-quatre années ; du roi Vikramāditya, prince héritier et frère de ce dernier, Bhīma,

I

[fut] illustre, dont la gloire, comme les rayons de la lune, illumine tous les horizons, la terre et le ciel tout entiers, qui réjouit les savants. ce héros, à l’occasion de son couronnement, l’illustre roi Bhīma, demeure de la victoire, ayant été sollicité par l’illustre et vertueux Kusumāyudha, et l’ayant satisfait, a donné pour toujours un village.

(21–25) Refuge de tous les hommes, l’illustre Viṣṇuvardhana, roi suprême des grands rois, émiment souverain, excellent seigneur, très pieux, ordonne ceci à tous les chefs de familles qu’il avait convoqués, les rāṣṭrakūṭa en tête, habitant dans le viṣaya d’Uttarakaṇḍeṟuvāḍi : qu’il soit connu de vous que Remayya, du gotra de Kauṇḍinya, [habitant à ] Ummarakaṇṭhibol, maîtrise parfaitement les Veda et Vedāṁga. Son fils [est] Droṇabhaṭṭa. Nous donnons au fils de celui-ci, nommé Potamayya, kramayuta,⁸ le village nommé Kūkipaṟṟu, exempté de toute taxe, après avoir fait une libation d’eau. Les limites de ce dernier sont, à l’est, Potaṟyaṁgari-Ceṟuvu, au sud est, Paruvula-Guṇṭa, au sud, Cāki-Ceṟuvu, au sud ouest, la limite est la même, à l’ouest Cintaṟeni-Ceṟuvu, au nord ouest, Juvvi-Guṇṭa, au nord et au nord est, Airiviya-Guṇṭa. Aucune charge ne doit lui être imposée, celui qui en impose est souillé aux cinq grands crimes. [Voici] les stances de Vyāsa :

II

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

III

Le donateur d’une terre se réjouit pendant soixante mille ans dans le ciel, celui qui interrompt [la donation] ou le permet, gît aussi longtemps en enfer.

IV

Qu’ils soient nés dans ma lignée ou dans la lignée d’autres souverains, pour les futurs rois sur terre, dont les pensées sont éloignées du mal, qui protègent ce don qui est le mien dans son intégrité, je fais cette añjali sur ma tête.

V

Ce pont du dharma commun aux rois doit toujours être protégé par vous, Rāmabhadra demande ceci à tous les rois à venir, encore et encore.

VI

Ces dons que firent ici-bas les rois autrefois, sources de dharma, d’artha et de gloire, semblables à des guirlandes usées, qui, portant le nom de saint homme, les reprendrait ?

VII

L’exécuteur de ce don est le kaḍeyarāja,⁹ doué de majesté, dont le grand-père était Pāṇḍarāṁga, destructeur des ennemis.

(47) [Cet édit] a été gravé par Koṇḍācārya.

Commentary

The recto of the first plate contains, from the (viewer’s) left to right, depictions of a conch shell, the sun and a club. The plates are palimpsests (Kielhorn: "quasi-palimpsests"), with the possible exception of the first plate. The earlier writing is well beaten out on plates 2 to 4, but quite clear on both sides of plate 5. The script of the earlier writing is close to that of the principal text, and the earlier text contains (on 5 verso) the words sa sarvva-lokāśraya-śrī-viṣṇuvarddhana-ma(hārā), so the earlier text was probably another grant of Bhīma I, unfinished or revoked for some reason. Kielhorn points out that this is the earliest record known (to his date) which gives a full Eastern Cālukya genealogy with lengths of reigns.

As Kielhorn notes, the text Aṣṭottaraśata-śrīmān-narendreśvara-kārakaḥ in line 15 qualifies as half of an anuṣṭubh stanza. Given that all the rest of the genealogy in prose, this is probably coincidence, and thus the text is encoded as prose. It is, however, quite possible that the phrase as a whole was (even unwittingly) lifted out of a well-known metrical composition in praise of Narendramr̥garāja. Another interesting detail is that the length of this king’s reign varies in records (see Fleet 1891, pp. 11, 100). If Sircar (in Majumdar 1955, p. 133) is correct in asserting that the reign in fact lasted 48 years, then the preceding phrase can also be restored to anuṣṭubh metre by emending to tat-suto vijayādityo ’ṣṭacatvāriṁśataṁ samāḥ. Could there have been an official Purāṇa-style metrical version of the entire genealogy, of which this (and the parallels in other plates) are edited and slightly garbled versions? Many other parts of the genealogy can be easily manicured into verse, and the text tad-bhrātur yyuvarājasya vikramāditya-bhūpateḥ in lines 17-18 is again a perfect hemistich (and the following words, putro bhīmaḥ, may be perceived as the beginning of another hemistich). Kielhorn notes this too, and points to a parallel with a full anuṣṭubh stanza: tad-bhrātur yyuvarājasya vikramāditya-bhūbhujaḥ nandanaś śauca-kandarppa triṁśad varṣāṇi bhīma-rāṭ (ll 13-14 of the Guṇḍugolanu grant of Amma II). Another thing: can the variety of synonyms (for "year" and "son") used in the genealogy be a remnant of a verse chronicle where the synonyms had been chosen on metrical grounds?

Bibliography

Edited from estampages by F. Kielhorn (1898–1899, pp. 127–131, № C), with an abstract of the contents and with inked rubbings supplied by Hultzsch. The present edition by Dániel Balogh is based on a collation of Kielhorn’s text with his facsimiles.¹⁰

Primary

[FK] Kielhorn, Lorenz Franz. 1898–1899. “Six Eastern Chalukya copper-plate inscriptions.” EI 5, pp. 118–142. Pages 127–131, item C.

Notes

1. The clauses of this complex sentence are dispersed over the stanza, and the role of Śrī Kusumāyudha (the “flower-bannered,” i.e. Kāma) is obscure. Kielhorn translates “who gladdens the learned with the excellent god of love” while admitting that he does not “see the exact force of this statement.” On the basis of the syntax, Kusumāyudha was most likely the name of, or an allusion to, the person who suggested the donation to the king (i.e. kusumāyudhena is the agent of saṁprārtthito). He is probably the Raṇamarddaka chief who was instrumental in raising Bhīma to the throne.
2. Kielhorn understands the text here to mean Revamayya of the village Ummarakaṇṭhibol, but it seems more likely that the word also includes a term indicating his relation to that village. According to Jens Thomas (personal communication, 21/08/2020), the word bōḷu, probably meaning a village official, is attested as bolu in some Telugu inscriptions, and Ummarakaṇṭhi may be the oblique case of *Ummarakallu (containing kallu, "stone"). I therefore tentatively translate as above.
3. See also the apparatus to line 27.
4. A place name was probably omitted here, so that the southwestern boundary of the granted land is the perimeter of another feature.
5. I translate the stanza as emended to its standard text. The actual text might translate “comparable to the class of discarded garlands;” see also the apparatus to line 43.
6. The term kaḍeya-rāja, equivalent to kaḍa-eṟeya and kaṭaka-rāja, is normally understood to mean a chief officer of the royal camp (cf. Fleet 1902–1903, pp. 183–185 and Sircar 1966, s.vv. kaṭaka-rāja). However, as it seems to denote a very high hereditary office in the Cālukyan court, I believe it had in this case no direct association with any army camps.
7. Les temples portent les biruda de ceux qui ont ordonné leur construction, cf. introduction p.29. Les insc. n° 34, str.13-14, 38, 41 et 54, str.2, évoquent ces temples.
8. D’après F. Kielhorn, ce terme est un synomyme de kramaka ou kramavid (note 9 p. 129).
9. Variante de kaṭakarāja, « chef de camp de l’armée ».
10. The estampages do not include page 4 verso in the reprinted Epigraphia Indica, so this edition follows Kielhorn literally for that page.

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<title>Bezvāḍa plates of Bhīma I</title>

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<forename>Dániel</forename>

<surname>Balogh</surname>

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<resp>intellectual authorship of edition</resp>

<forename>Dániel</forename>

<surname>Balogh</surname>

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<pubPlace>Berlin</pubPlace>

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<p>Halantas. M: if I am correct in reading l20 śāśvataM (see apparatus), then this is probably shaped like a tick mark. N: l21 dattavāN has a reduced body with an elongated stem and no headmark; l46 pratāpavāN seems to have either a headmark or a horizontal line attached to the stem, which may continue in a long straight vertical (a virāma sign?) upward.</p>

<p>Original punctuation marks are regular, plain vertical bars approximately from footline to headline, e.g. l25 ājñāpayati|. If Kielhorn is correct in reading a punctuation mark in line 21 (see apparatus), then that is of the same shape.

</p>

<p>Other palaeographic observations. Oṁ in line 1 is written with a regular alphabetic character. The character ra is now teardrop-shaped, and those in l4, vara-varāha have dots in their centres. Kielhorn does not remark on this, but these characters differ from tha only in being slightly narrower. Rare initial Ai (if that is what it is; see apparatus) occurs in line 32, as well as the relatively rare initial Ī.

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<p>The project DHARMA has received funding from the European Research Council (ERC)

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<ab><lb n="1"/>śrī-tribhuvan<choice><sic>a</sic><corr>ā</corr></choice>ṁkuśa</ab>

</div>

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

<p><pb n="1v"/><lb n="1"/>oṁ namo <choice><sic>nna</sic><corr>nā</corr></choice>rāyaṇāya<supplied reason="subaudible">.</supplied> svasti<supplied reason="subaudible">.</supplied> śrīmatāṁ sakala-bhuvana-saṁstūyamāna<lb n="2" break="no"/>-mānavya-sagotrānāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānāṁ mā<lb n="3" break="no"/>tr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nā<lb n="4" break="no"/>rāyaṇa-pra<space type="binding-hole"/>sāda-samāsādita-vara-varāha-lā<surplus>ṁ</surplus>ñchanekṣaṇa<lb n="5" break="no"/>-kṣaṇa-vaś<unclear>ī</unclear>kr̥tārāti-maṇḍalānāṁ Aśvamedhāvabhr̥tha-snāna-pavitrīkr̥<lb n="6" break="no"/>ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇoḥ sattyāśraya-valla<lb n="7" break="no"/>bhendrasya bhrātā kubja-viṣṇuvarddhano <supplied reason="subaudible">’</supplied>ṣṭādaśa varṣāṇi<supplied reason="subaudible">.</supplied> tat-putro ja<pb n="2r" break="no"/><lb n="8" break="no"/>yasiṁgha-vallabhas trayas<orig>triṁśa<surplus>r</surplus>d</orig> varṣāṇi<supplied reason="subaudible">.</supplied> tad-anuj<orig>a-I</orig>ndra-bhaṭṭārakasya <lb n="9"/>priya-tanayo viṣṇuvarddhan<orig>a</orig> nava saṁvatsarāṇi<supplied reason="subaudible">.</supplied> tat-putro maṁgi-yu<lb n="10" break="no"/>varāj<orig>a</orig> paṁ<space type="binding-hole"/>ca-viṁśa<orig>t</orig> saṁvatsarāṇi<supplied reason="subaudible">.</supplied> tat-putro jayasiṁgh<orig>a</orig> tra<lb n="11" break="no"/>yodaśa <space type="binding-hole"/> saṁvatsar<orig>aḥ</orig><supplied reason="subaudible">.</supplied> tad-<supplied reason="omitted">d</supplied>vaimāturān<choice><sic>ū</sic><corr>u</corr></choice>jaḥ kokkil<orig>ī</orig> ṣa<choice><sic>n</sic><corr>ṇ</corr></choice> mā<lb n="12" break="no"/>s<orig>aḥ</orig><supplied reason="subaudible">.</supplied> tasya j<supplied reason="omitted">y</supplied>eṣṭho bhrātā viṣṇuva<supplied reason="omitted">r</supplied>ddhan<orig>a</orig> svānuja<surplus>mada</surplus>m uccāṭya sapta<lb n="13" break="no"/>triṁśa<orig>t</orig> sam<orig>a</orig>ḥ<supplied reason="subaudible">.</supplied> tat-tanujo vijayādittya-bhaṭṭārakaḥ Aṣṭādaśa sam<orig>a</orig>ḥ<supplied reason="subaudible">.</supplied><lb n="14"/>tad-auraso viṣṇurājaḥ ṣaṭtriṁśa<orig>d</orig> abdāni<supplied reason="subaudible">.</supplied> tat-<unclear>suto</unclear> vijayādityaḥ catvāriṁśa<pb n="2v" break="no"/><lb n="15" break="no"/><orig>t</orig> sam<orig>a</orig>ḥ Aṣṭottaraśata-śrīm<choice><sic>ā</sic><corr>a</corr></choice>n-narendreśvara-kārakaḥ<supplied reason="subaudible">.</supplied> tad-ātmajaḥ ka<lb n="16" break="no"/>li-viṣṇuvarddhanas sārddha sam<orig>a</orig>ḥ<supplied reason="subaudible">.</supplied> tan-nandano vijayāditya catu<lb n="17" break="no"/>ścatvāriṁśa<space type="binding-hole"/><orig>d</orig> varṣāṇi<supplied reason="subaudible">.</supplied> tad-bhrātur yyuvarājasya vikramādi<lb n="18" break="no"/>tya-bhūpa<space type="binding-hole"/>teḥ putro bhīmaḥ</p>

<l n="a" enjamb="yes">śrīmān kīrtti-śaśāṁka-raśmi-viśa<lb n="19" break="no"/>dībhūtākhilāśāvani</l>

<l n="b">-vyomā śrī-kusumāyudhena guṇinā vidvaj-ja<lb n="20" break="no"/>nānandanaḥ</l>

<l n="c">vīro <supplied reason="subaudible">’</supplied>sau nija-paṭṭa-bandha-samaye santuṣṭavāñ śāśvata<unclear cert="low">M</unclear></l>

<l n="d">grā<lb n="21" break="no"/>maṁ śrī-jayadhāma-bhīma-nr̥patis sa<supplied reason="omitted">ṁ</supplied>prārt<choice><sic>t</sic><corr>th</corr></choice>ito dattavāN</l>

</lg>

<p>sa sarvva-lo<pb n="3r" break="no"/><lb n="22" break="no"/>kāśraya-śrī-viṣṇuvarddhana-mahārājādhirāja-parameśvara-parama<lb n="23" break="no"/>-bhaṭṭārakaḥ parama-brahmaṇya Uttara-kaṇḍerṟvāḍi-viṣaya-nivāsino <lb n="24"/>rāṣṭrakū<space type="binding-hole"/>ṭa-pramukhān kuṭuṁbinas sarvvān samāhūye<lb n="25" break="no"/>ttham ājñāpayati|</p>

<p>viditam astu vaḥ k<unclear>au</unclear>ṇḍinya-gotraḥ Umma<lb n="26" break="no"/>rakaṇṭhibol veda-vedāṁga-pāragaḥ revamayy<orig>a</orig><supplied reason="subaudible">.</supplied> tat-putro <pb n="3v"/><lb n="27"/>droṇabhaṭṭaḥ<supplied reason="subaudible">.</supplied> tat-putr<orig>aḥ</orig> potamayya-kramayita-nāmne k<unclear reason="eccentric_ductus" cert="low">ḻa</unclear>kipa<lb n="28" break="no"/>ṟṟu nāma grām<orig>a</orig> sarvva-kara-parihāram udaka-pūrvvaṁ kr̥tvāsmābhi<supplied reason="omitted">r</supplied> datta<lb n="29" break="no"/><orig>m</orig> iti<supplied reason="subaudible">.</supplied> A<space type="binding-hole"/>syāvadhayaḥ<supplied reason="subaudible">.</supplied> pūrvvataḥ potaṟeṁgari-ceṟuvu<supplied reason="subaudible">.</supplied> Āgn<unclear>e</unclear><lb n="30" break="no"/>yataḥ paru<space type="binding-hole"/>vula-guṇṭha<supplied reason="subaudible">.</supplied> dakṣ<choice><sic>a</sic><corr>i</corr></choice>ṇataḥ cāki-ceṟuvu<supplied reason="subaudible">.</supplied> nai<choice><orig>ri</orig><reg>rr̥</reg></choice>tyataḥ sī<lb n="31" break="no"/>maiva sīm<choice><sic>a</sic><corr>ā</corr></choice><supplied reason="subaudible">.</supplied> paśc<choice><sic>a</sic><corr>i</corr></choice>mataḥ cintaṟeni-ceṟuvu<supplied reason="subaudible">.</supplied> vāyavyataḥ juvvi-guṇṭha<supplied reason="subaudible">.</supplied> <pb n="4r"/><lb n="32"/>Uttarataḥ <choice><orig>Ī</orig><reg>Ai</reg></choice>śānataḥ Airiviya-guṇṭha<supplied reason="subaudible">.</supplied> Asyopari ke<lb n="33" break="no"/>nacid bādhāṁ karoti yaḥ sa paṁcabhir mmahā-pātakair ll<choice><sic>ī</sic><corr>i</corr></choice>pyate<supplied reason="subaudible">.</supplied> vyāsa<lb n="34" break="no"/>-gītāś ślo<space type="binding-hole"/>k<choice><sic>a</sic><corr>ā</corr></choice>ḥ</p>

<l n="a">bahubhir vvasudhā datt<choice><sic>aḥ</sic><corr>ā</corr></choice></l>

<l n="b">bahubhiś cānupāli<lb n="35"/>tā</l>

<l n="c">yasya yasya yadā bhūmiḥ</l>

<l n="d">tasya tasya tadā phalaṁ<g type="ddanda">.</g></l>

</lg>

<l n="a">ṣaṣ<choice><sic>ṭh</sic><corr>ṭ</corr></choice>i<unclear>ṁ</unclear> <lb n="36"/>varṣa-saha<choice><sic>ś</sic><corr>s</corr></choice>rāṇi|</l>

<l n="b">svargge mo<unclear>da</unclear>ti bhūmidaḥ|</l>

<l n="c">Ākṣeptā cā<pb n="4v" break="no"/><lb n="37" break="no"/>vamantā ca</l>

<l n="d">tānny eva narake vase<supplied reason="omitted">T</supplied>|||</l>

</lg>

<l n="a">ma<subst><del rend="corrected">p</del><add place="overstrike">d</add></subst>-vaṁśa-jā<supplied reason="omitted">ḥ</supplied> para-mahīpati<lb n="38" break="no"/>-vaṁśa-jā vā<g type="ddanda">.</g></l>

<l n="b">pāpād apeta-manaso bhuvi bhāvi-bhūpā<supplied reason="omitted">ḥ</supplied>|</l>

<l n="c">ye <lb n="39"/>pālayanti mama dharmmam im<choice><sic>ā</sic><corr>a</corr></choice>ṁ sa<surplus>ṁ</surplus>mastaṁ|</l>

<l n="d"><lb n="40"/>teṣāṁ m<surplus>m</surplus>ayā viracito <supplied reason="subaudible">’</supplied>ṁjalir eṣa mūrdhni<g type="ddanda">.</g></l>

</lg>

<l n="a">sāmā<lb n="41" break="no"/>nyo <supplied reason="subaudible">’</supplied>yan dharmma-setur nr̥pāṇāṁ</l>

<l n="b">kāle kāle pālanī<pb n="5r"/><lb n="42" break="no"/>yo bhavadbhiḥ</l>

<l n="c">sarvvān etān bhāvinaḥ pārt<choice><sic>t</sic><corr>th</corr></choice>ivendrān</l>

<l n="d">bhūyo bhūyo <lb n="43"/>yācate rāmabhadraḥ</l>

</lg>

<l n="a">yānīha dattāni purā narendr<choice><sic>e</sic><corr>ai</corr></choice>ḥ</l>

<l n="b">dānāni dha<lb n="44" break="no"/>rmmārt<choice><sic>t</sic><corr>th</corr></choice>a-ya<space type="binding-hole"/>śas<surplus>s</surplus>-karāṇi</l>

<l n="c">nirmmāl<surplus>l</surplus>ya-<choice><sic>vargga</sic><corr>vānta</corr></choice>-praṭimāni tāni</l>

<l n="d">ko <lb n="45"/>nāma sā<choice><sic>d</sic><corr>dh</corr></choice>uḥ <unclear>punar ādad</unclear>īt<choice><sic>āḥ</sic><corr>a</corr></choice></l>

</lg>

<l n="a">Ājñ<choice><sic>ā</sic><corr>a</corr></choice>ptir asya dharmmasya|</l>

<l n="b" real="---++-+-+">kaḍeya<lb n="46" break="no"/>-rājaḥ pratāpavāN|</l>

<l n="c">pitāmaho bhavān<surplus>n</surplus> yasya</l>

<l n="d">pāṇḍar<choice><orig>a</orig><reg>ā</reg></choice>ṁgaḥ parantapaḥ</l>

</lg>

<p><pb n="5v"/><lb n="47"/>koṇḍ<choice><orig>a</orig><reg>ā</reg></choice>cāryya-likhitam

</p>

</div>

</div>

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

<lem>-lā<surplus>ṁ</surplus>ñchanekṣaṇa-</lem>

<note>According to Kielhorn's note, the superfluous <foreign>anusvāra</foreign> may have been struck out in the original.</note>

</app>

<lem>-maṇḍalānāṁ</lem>

<note>Kielhorn notes that originally <foreign>-maṁṇḍalānāṁ</foreign> may have been inscribed.</note>

</app>

<lem source="bib:Kielhorn1898-1899_01">svānuja<surplus>mada</surplus>m</lem>

<note>Again, I accept Kielhorn's judgement but wonder: the extra <foreign>mada</foreign> seems to be a very unusual scribal mistake. Could <foreign>svānujam adam</foreign> be a solecism for <foreign>svānujam amum</foreign>, or a scribal mistake for <foreign>svānujam aḷam</foreign> (i.e. <foreign>svānujam alam</foreign>)? Compare also line 4 of the <ref target="DHARMA_INSVengiCalukya00064.xml">Nūtimaḍugu plates of Vikramāditya II</ref>, which reads (with some doubt) <foreign>svānujam ājāv uccāṭya</foreign>.</note>

</app>

<note>I follow Kielhorn in emending here, though I interpret the compound differently (see note to translation). The emendation is not strictly necessary, as the text would also be intelligible with <foreign>-śrīmān</foreign> in apposition to <foreign>vijayādityaḥ</foreign>, but I believe it was more likely intended to qualify the temple. See also the commentary on the possibility that this is part of a stanza.</note>

</app>

<lem>śāśvata<unclear cert="low">M</unclear></lem>

<rdg source="bib:Kielhorn1898-1899_01">śāśvata<supplied reason="omitted">ṁ</supplied><del>|</del></rdg>

<note>According to Kielhorn, a superfluous punctuation mark was struck out here. As far as I can see in the estampage, a slightly damaged final <foreign>M</foreign> is likewise possible and is slightly more likely in the context, though both an omitted <foreign>anusvāra</foreign> and a punctuation mark after the third <foreign>pāda</foreign> are entirely plausible.</note>

</app>

<lem>-kaṇḍerṟuvāḍi-</lem>

<note>Kielhorn suggests emending to <foreign>kaṇḍeṟuvāḍi</foreign>. While this is clearly the same name, I prefer not to alter the spelling used here.</note>

</app>

<lem>revamayy<orig>a</orig></lem>

<note>Kielhorn notes that what looks like an <foreign>ā mātrā</foreign> attached to <foreign>ma</foreign> is in fact the vestige of an earlier character <foreign>ki</foreign>, hammered out. In the published estampage, the visible remnant is clearly a headmark and not a vowel marker, but nothing else is visible.</note>

</app>

<lem>-kramayita-</lem>

<note>Kielhorn suggests that this word is a mistake for <foreign>kramayuta</foreign>, a word used to describe a Brahmin as conversant with <foreign>kramapāṭha</foreign> recitation (see Sircar IEG s.v.). It is very plausible to assume that this was the intended meaning, but I prefer not to make the emendation in the text itself, especially since this is said to be part of the name.</note>

</app>

<lem>k<unclear reason="eccentric_ductus" cert="low">ḻa</unclear>kipaṟṟu-</lem>

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

<note>The character which Kielhorn confidently reads as <foreign>kū</foreign> is conspicuously different from that in <foreign>rāṣṭrakūṭa</foreign> (l. 24) and does not resemble any specimen of <foreign>kū</foreign> in Indoskript from a comparable region of space and time. It is most probably <foreign>kḻa</foreign>, though with some stretch it could perhaps be <foreign>kva</foreign> or another combination. I feel certain that <foreign>kū</foreign> can be ruled out.</note>

</app>

<lem>potaṟeṁgari-</lem>

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

<note>I feel confident that the stroke attached to <foreign>ṟ</foreign>, starting at the left-hand side of the body, curling underneath, then bending up to slightly above headline height on the right is not a subscript <foreign>y</foreign> (which in my judgement would bulge slightly to the left and pass at a greater depth below the primary consonant) but an ornamentally extended <foreign>e</foreign> marker. What seems to be an extension of the tail of this stroke to the right and down is quite certainly a headmark left over from the deleted earlier inscription on the plate.</note>

</app>

<lem>-guṇṭha</lem>

<note>Kielhorn emends to <foreign>-guṇṭa</foreign>.</note>

</app>

<lem>sī<lb n="31" break="no"/>maiva</lem>

<note>As Kielhorn observes, a toponym is missing before this word. There is a conspicuous dot between the top of <foreign>s</foreign> and the upper dot of the preceding <foreign>visarga</foreign>, which may be a remnant of the previous inscription on the plate (but which does not look like a headmark), or may be an editorial mark indicating that something needs to be inserted here.</note>

</app>

<lem>-guṇṭha</lem>

<note>Kielhorn emends to <foreign>-guṇṭa</foreign>.</note>

</app>

<lem>Airiviya-</lem>

<note>Kielhorn prints this reading without doubt, and it is definitely plausible. However, I have doubts about the presence of <foreign>ai</foreign> in what must be a toponym in a local language. What looks like <foreign>Ai</foreign> could well be <foreign>ba</foreign>, and the small stroke inside the hook at the top may be a remnant from the previous inscription.</note>

</app>

<lem>-guṇṭha</lem>

<note>Kielhorn emends to <foreign>-guṇṭa</foreign>.</note>

</app>

<lem>ke<lb n="33" break="no"/>nacid bādhāṁ karoti yaḥ sa</lem>

<note>Kielhorn suggests emending to <foreign>yaḥ kaścid bādhāṁ karoti sa</foreign>, which essentially takes over the composer's job. I believe a scribal mistake is more likely, and the composer's intent had been <foreign>kenacid bādhā na karttavyā bādhāṁ karoti yaḥ sa</foreign>, from which the received text was produced by eyeskip omission.</note>

</app>

<lem>cā<pb n="4v" break="no"/><lb n="37" break="no"/>vamantā</lem>

<note>Kielhorn emends to <foreign>cānumantā</foreign>. While that is certainly the standard text of this stanza, the received reading is meaningful and unlikely to have been produced from the expected text by scribal error, so I assume it to have been intended so by the composer.</note>

</app>

<lem>tānny</lem>

<note>CHECK when a facsimile is available: is this the actual spelling or is this a typo in Kielhorn?</note>

</app>

<lem>narendr<choice><sic>e</sic><corr>ai</corr></choice>ḥ</lem>

<note>Not noted by Kielhorn, <foreign>re</foreign> seems to have been corrected from <foreign>ri</foreign> or <foreign>rī</foreign>.</note>

</app>

<lem>-<choice><sic>vargga</sic><corr>vānta</corr></choice>-</lem>

<note>I emend here, as Kielhorn does, to the expected text of this stanza (cf. <foreign>cāvamantā</foreign> in line 36 above), since the received reading is plausibly obtained from the expected one by scribal error. However, it is possible that <foreign>vargga</foreign> was actually intended, in the sense of a dharmaśāstric category of things that are impure to reuse.</note>

</app>

<lem>kaḍeya<lb n="46"/>-rājaḥ</lem>

<note>I assume that this term, which makes the line hypermetrical, was pronounced with a short <foreign>e</foreign>, and thus the poet seems to have availed of licence permitting the use of three short syllables where two syllables are expected.</note>

</app>

<lem>bhavān<surplus>n</surplus> yasya</lem>

<note>Kielhorn emends to <foreign>’bhavad yasya</foreign>, which I find overly invasive.</note>

</app>

</listApp>

</div>

</div>

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

<p n="1-18">Om! Obeisance to Nārāyaṇa! Greetings! Satyāśraya Vallabhendra <supplied reason="explanation">Pulakeśin II</supplied> was eager to adorn the lineage of the majestic Cālukyas—who are of the Mānavya <foreign>gotra</foreign> which is praised by the entire world, who are sons of Hārīti, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who were deliberately appointed <supplied reason="explanation">to kingship</supplied> by Lord Mahāsena, to whom the realms of adversaries instantaneously submit at the <supplied reason="subaudible">mere</supplied> sight of the superior Boar emblem they have acquired by the grace of the divine Nārāyaṇa, and whose bodies have been hallowed through washing in the purificatory ablutions <supplied reason="explanation"><foreign>avabhr̥tha</foreign></supplied> of the Aśvamedha sacrifice. His brother Kubja Viṣṇuvardhana <supplied reason="subaudible">reigned</supplied> for eighteen years. His son Jayasiṁha Vallabha <supplied reason="explanation">I</supplied>, for thirty-three years. His younger brother Indra Bhaṭṭāraka’s dear son Viṣṇuvardhana <supplied reason="explanation">II</supplied>, for nine years. His son Maṅgi Yuvarāja, for twenty-five years. His son Jayasiṁha <supplied reason="explanation">II</supplied>, for thirteen years. His younger brother by a different mother, Kokkili, for six months. After dethroning his younger brother, his eldest brother Viṣṇuvardhana <supplied reason="explanation">III</supplied>, for thirty-seven years. His son Vijayāditya <supplied reason="explanation">I</supplied> Bhaṭṭāraka, for eighteen years. His son Viṣṇurāja <supplied reason="explanation">Viṣṇuvardhana IV</supplied>, for thirty-six years. His son Vijayāditya <supplied reason="explanation">II</supplied>, who erected a hundred and eight majestic Narendreśvara <supplied reason="subaudible">temples</supplied>, for forty years. His son Kali Viṣṇuvardhana <supplied reason="explanation">V</supplied>, for a year and a half. His son Vijayāditya <supplied reason="explanation">III</supplied>, for forty-four years. The son of his brother the heir-apparent <supplied reason="explanation"><foreign>yuvarāja</foreign></supplied> Prince <supplied reason="explanation"><foreign>bhūpati</foreign></supplied> Vikramāditya, <supplied reason="subaudible">is</supplied> Bhīma <supplied reason="explanation">I</supplied>.</p>

<p rend="stanza" n="1">That majestic hero, His Majesty King <supplied reason="explanation"><foreign>nr̥pati</foreign></supplied> Bhīma, the abode of triumph, the delighter of learned society, for whom the earth and heavens have turned brilliant in all directions with the rays of the moon that is his reputation <supplied reason="subaudible">was</supplied> petitioned <supplied reason="subaudible">for a donation</supplied> by the meritorious Śrī Kusumāyudha and, being well pleased, granted a village in perpetuity at the time of his coronation <supplied reason="explanation"><foreign>paṭṭa-bandha</foreign></supplied>.],<note>The clauses of this complex sentence are dispersed over the stanza, and the role of Śrī Kusumāyudha (the “flower-bannered,” i.e. Kāma) is obscure. Kielhorn translates <q>who gladdens the learned with the excellent god of love</q> while admitting that he does not <q>see the exact force of this statement.</q> On the basis of the syntax, Kusumāyudha was most likely the name of, or an allusion to, the person who suggested the donation to the king (i.e. <foreign>kusumāyudhena</foreign> is the agent of <foreign>saṁprārtthito</foreign>). He is probably the Raṇamarddaka chief who was instrumental in raising Bhīma to the throne.</note></p>

<p n="21-25">This shelter of all the world <supplied reason="explanation"><foreign>sarva-lokāśraya</foreign></supplied>, His Majesty Viṣṇuvardhana <supplied reason="explanation">Bhīma I</supplied>, the supremely pious Supreme Lord <supplied reason="explanation"><foreign>parameśvara</foreign></supplied> of Emperors <supplied reason="explanation"><foreign>mahārājādhirāja</foreign></supplied>, the Supreme Sovereign <supplied reason="explanation"><foreign>parama-bhaṭṭāraka</foreign></supplied>, convokes and 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 Northern Kaṇḍerṟvāḍi district <supplied reason="explanation"><foreign>viṣaya</foreign></supplied> as follows:</p>

<p n="25-34">Let <supplied reason="subaudible">this</supplied> be known to you: <supplied reason="subaudible">there was</supplied> Revamayya, the <foreign>bol</foreign> of <supplied reason="explanation" cert="low">the village</supplied> <seg cert="low">Ummarakallu</seg>,<note>Kielhorn understands the text here to mean Revamayya of the village Ummarakaṇṭhibol, but it seems more likely that the word also includes a term indicating his relation to that village. According to Jens Thomas (personal communication, 21/08/2020), the word <foreign>bōḷu</foreign>, probably meaning a village official, is attested as <foreign>bolu</foreign> in some Telugu inscriptions, and Ummarakaṇṭhi may be the oblique case of *Ummarakallu (containing <foreign>kallu</foreign>, "stone"). I therefore tentatively translate as above.</note> of the Kauṇḍinya <foreign>gotra</foreign>, thoroughly versed in the Vedas and Vedāṅgas. His son <supplied reason="subaudible">was</supplied> Droṇabhaṭṭa. To his son named Potamayya Kramayita<note>See also the apparatus to line 27.</note> we have granted the village named Kḻakipaṟṟu with a remission of all taxes, <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, Potaṟeṁgari-ceṟuvu. To the southeast, Paruvula-guṇṭha. To the south, Cāki-ceṟuvu. To the southwest, the perimeter is the perimeter itself. <note>A place name was probably omitted here, so that the southwestern boundary of the granted land is the perimeter of another feature.</note> To the west, Cintaṟeni-ceṟuvu. To the northwest, Juvvi-guṇṭha. To the north <supplied reason="subaudible">and</supplied> northeast, Airiviya-guṇṭha. <supplied reason="subaudible">Let no-</supplied>one pose an obstacle <supplied reason="explanation">to his enjoyment of his rights</supplied> over it. He who does so shall be tainted with the five great sins. <supplied reason="subaudible">The following</supplied> verses <supplied reason="subaudible">were</supplied> sung by Vyāsa:</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">A donor of land stays in heaven for thousands of millions of aeons, <supplied reason="subaudible">while</supplied> a seizer <supplied reason="explanation">of granted land</supplied> and a disdainer <supplied reason="explanation">of a previous grant</supplied> shall reside in hell for just as long.</p>

<p rend="stanza" n="4">Hereby I offer my respectful obeisance <supplied reason="explanation"><foreign>añjali</foreign></supplied> to <supplied reason="subaudible">all</supplied> future kings on earth, <supplied reason="subaudible">whether</supplied> born in my lineage or a different royal lineage, who with minds averted from sin observe this provision <supplied reason="explanation"><foreign>dharma</foreign></supplied> of mine in its integrity.</p>

<p rend="stanza" n="5">“Each in your own time, you shall respect this bulwark of legality that is universally applicable to kings!”—<supplied reason="subaudible">thus</supplied> Rāmabhadra begs all these future rulers over and over again.</p>

<p rend="stanza" n="6">The donations given by kings in olden days to generate merit <supplied reason="explanation"><foreign>dharma</foreign></supplied>, wealth <supplied reason="explanation"><foreign>artha</foreign></supplied> and fame are <supplied reason="subaudible">now</supplied> comparable to discarded garlands or vomit. What decent man would ever partake of them again?<note>I translate the stanza as emended to its standard text. The actual text might translate “comparable to the class of discarded garlands;” see also the apparatus to line 43.</note></p>

<p rend="stanza" n="7">The executor <supplied reason="explanation"><foreign>ājñapti</foreign></supplied> of this provision <supplied reason="explanation"><foreign>dharma</foreign></supplied> is the valiant castellan <supplied reason="explanation"><foreign>kaḍeya-rāja</foreign></supplied>,<note>The term <foreign>kaḍeya-rāja</foreign>, equivalent to <foreign>kaḍa-eṟeya</foreign> and <foreign>kaṭaka-rāja</foreign>, is normally understood to mean a chief officer of the royal camp (cf. <bibl><ptr target="bib:Fleet1902-1903_01"/><citedRange>183-185</citedRange></bibl> and <bibl><ptr target="bib:Sircar1966_01"/><citedRange unit="entry">kaṭaka-rāja</citedRange></bibl>). However, as it seems to denote a very high hereditary office in the Cālukyan court, I believe it had in this case no direct association with any army camps.</note> whose grandfather was Lord Pāṇḍarāṅga, the scorcher of foes.</p>

<p n="47">Written <supplied reason="explanation"><foreign>likhita</foreign></supplied> by Koṇḍācārya.</p>

</div>

</div>

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

<p n="1-18">Om ! Hommage à Nārāyaṇa ! Prospérité ! Kubja Viṣṇuvardhana, frère de Satyāśraya Vallabhendra, ornement de la lignée des Calukya, 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>, <supplied reason="subaudible">règna</supplied> pendant dix-huit années ;

son fils, Jayasiṁha Vallabha, pendant trente-trois années ;

le cher fils de son frère cadet Indra Bhaṭṭāraka, Viṣṇuvardhana, pendant neuf années ;

le fils de celui-ci, Maṁgi Yuvarāja, pendant vingt-cinq années ;

son fils, Jayasiṁha, pendant treize années ;

son demi-fère cadet, Kokkili, pendant six mois ;

le frère aîné de celui-ci, Viṣṇuvardhana, ayant chassé son cadet, pendant trente-sept années ;

son fils Vijayāditya Bhaṭṭāraka pendant dix-huit années ;

le fils de celui-ci, Viṣṇurāja, pendant trente-six années ;

son fils Vijayāditya pendant quarante années,

lui qui fit construire cent huit <supplied reason="subaudible">temples nommés</supplied> Narendreśvara<note>Les temples portent les <foreign>biruda</foreign> de ceux qui ont ordonné leur construction, cf. introduction p.29. Les insc. n° 34, str.13-14, 38, 41 et 54, str.2, évoquent ces temples.</note> ;

le fils de ce dernier, Kali Viṣṇuvarddhana, une année et demi ;

son fils Vijayāditya pendant quarante-quatre années ;

du roi Vikramāditya, prince héritier et frère de ce dernier, Bhīma,</p>

<p rend="stanza" n="1"><supplied reason="subaudible">fut</supplied> illustre, dont la gloire, comme les rayons de la lune, illumine tous les horizons, la terre et le ciel tout entiers, qui réjouit les savants. ce héros, à l’occasion de son couronnement, l’illustre roi Bhīma, demeure de la victoire, ayant été sollicité par l’illustre et vertueux Kusumāyudha, et l’ayant satisfait, a donné pour toujours un village.</p>

<p n="21-25">Refuge de tous les hommes, l’illustre Viṣṇuvardhana, roi suprême des grands rois, émiment souverain, excellent seigneur, très pieux, ordonne ceci à tous les chefs de familles qu’il avait convoqués, les <foreign>rāṣṭrakūṭa</foreign> en tête, habitant dans le <foreign>viṣaya</foreign> d’Uttarakaṇḍeṟuvāḍi : qu’il soit connu de vous que Remayya, du <foreign>gotra</foreign> de Kauṇḍinya, <supplied reason="subaudible">habitant à </supplied> Ummarakaṇṭhibol, maîtrise parfaitement les Veda et Vedāṁga. Son fils <supplied reason="subaudible">est</supplied> Droṇabhaṭṭa. Nous donnons au fils de celui-ci, nommé Potamayya, <foreign>kramayuta</foreign>,<note>D’après F. Kielhorn, ce terme est un synomyme de <foreign>kramaka</foreign> ou <foreign>kramavid</foreign> (note 9 p. 129).</note> le village nommé Kūkipaṟṟu, exempté de toute taxe, après avoir fait une libation d’eau.

Les limites de ce dernier sont, à l’est, Potaṟyaṁgari-Ceṟuvu, au sud est, Paruvula-Guṇṭa, au sud, Cāki-Ceṟuvu, au sud ouest, la limite est la même, à l’ouest Cintaṟeni-Ceṟuvu, au nord ouest, Juvvi-Guṇṭa, au nord et au nord est, Airiviya-Guṇṭa. Aucune charge ne doit lui être imposée, celui qui en impose est souillé aux cinq grands crimes.

<supplied reason="subaudible">Voici</supplied> les stances de Vyāsa :</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">Le donateur d’une terre se réjouit pendant soixante mille ans dans le ciel,

celui qui interrompt <supplied reason="subaudible">la donation</supplied> ou le permet, gît aussi longtemps en enfer.</p>

<p rend="stanza" n="4">Qu’ils soient nés dans ma lignée ou dans la lignée d’autres souverains,

pour les futurs rois sur terre, dont les pensées sont éloignées du mal,

qui protègent ce don qui est le mien dans son intégrité,

je fais cette añjali sur ma tête.</p>

<p rend="stanza" n="5">Ce pont du dharma commun aux rois doit toujours être protégé par vous, Rāmabhadra demande ceci à tous les rois à venir, encore et encore.</p>

<p rend="stanza" n="6">Ces dons que firent ici-bas les rois autrefois, sources de <foreign>dharma</foreign>, d’<foreign>artha</foreign> et de gloire,

semblables à des guirlandes usées, qui, portant le nom de saint homme, les reprendrait ?</p>

<p rend="stanza" n="7">L’exécuteur de ce don est le <foreign>kaḍeyarāja</foreign>,<note>Variante de <foreign>kaṭakarāja</foreign>, « chef de camp de l’armée ».</note> doué de majesté,

dont le grand-père était Pāṇḍarāṁga, destructeur des ennemis.</p>

<p n="47"><supplied reason="subaudible">Cet édit</supplied> a été gravé par Koṇḍācārya.

</p>

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<p>The recto of the first plate contains, from the (viewer's) left to right, depictions of a conch shell, the sun and a club. The plates are palimpsests (Kielhorn: "quasi-palimpsests"), with the possible exception of the first plate. The earlier writing is well beaten out on plates 2 to 4, but quite clear on both sides of plate 5. The script of the earlier writing is close to that of the principal text, and the earlier text contains (on 5 verso) the words sa sarvva-lokāśraya-śrī-viṣṇuvarddhana-ma<unclear>hārā</unclear>, so the earlier text was probably another grant of Bhīma I, unfinished or revoked for some reason. Kielhorn points out that this is the earliest record known (to his date) which gives a full Eastern Cālukya genealogy with lengths of reigns.</p>

<p>As Kielhorn notes, the text <foreign>Aṣṭottaraśata-śrīmān-narendreśvara-kārakaḥ</foreign> in line 15 qualifies as half of an <foreign>anuṣṭubh</foreign> stanza. Given that all the rest of the genealogy in prose, this is probably coincidence, and thus the text is encoded as prose. It is, however, quite possible that the phrase as a whole was (even unwittingly) lifted out of a well-known metrical composition in praise of Narendramr̥garāja. Another interesting detail is that the length of this king's reign varies in records (see <bibl><ptr target="bib:Fleet1891_05"/><citedRange>11, 100</citedRange></bibl>). If Sircar (in <bibl><ptr target="bib:Majumdar1955_01"/><citedRange>133</citedRange></bibl>) is correct in asserting that the reign in fact lasted 48 years, then the preceding phrase can also be restored to <foreign>anuṣṭubh</foreign> metre by emending to <foreign>tat-suto vijayādityo 'ṣṭacatvāriṁśataṁ samāḥ</foreign>. Could there have been an official Purāṇa-style metrical version of the entire genealogy, of which this (and the parallels in other plates) are edited and slightly garbled versions? Many other parts of the genealogy can be easily manicured into verse, and the text <foreign>tad-bhrātur yyuvarājasya vikramāditya-bhūpateḥ</foreign> in lines 17-18 is again a perfect hemistich (and the following words, <foreign>putro bhīmaḥ</foreign>, may be perceived as the beginning of another hemistich). Kielhorn notes this too, and points to a parallel with a full <foreign>anuṣṭubh</foreign> stanza: <foreign>tad-bhrātur yyuvarājasya vikramāditya-bhūbhujaḥ nandanaś śauca-kandarppa triṁśad varṣāṇi bhīma-rāṭ</foreign> (ll 13-14 of the <ref target="DHARMA_INSVengiCalukya00036.xml">Guṇḍugolanu grant of Amma II</ref>). Another thing: can the variety of synonyms (for "year" and "son") used in the genealogy be a remnant of a verse chronicle where the synonyms had been chosen on metrical grounds?</p>

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<p>Edited from estampages by F. Kielhorn (<bibl rend="omitname"><ptr target="bib:Kielhorn1898-1899_01"/><citedRange unit="page">127-131</citedRange><citedRange unit="item">C</citedRange></bibl>), with an abstract of the contents and with inked rubbings supplied by Hultzsch. The present edition by Dániel Balogh is based on a collation of Kielhorn's text with his facsimiles.<note>The estampages do not include page 4 verso in the reprinted <title>Epigraphia Indica</title>, so this edition follows Kielhorn literally for that page.</note></p>

<bibl n="FK"><ptr target="bib:Kielhorn1898-1899_01"/><citedRange unit="page">127-131</citedRange><citedRange unit="item">C</citedRange></bibl>

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