Kākamrāṇu grant of Bhīma I

Editor: Dániel Balogh.

Identifier: DHARMA_INSVengiCalukya00025.

Language: Sanskrit.

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

Version: (195df1d), last modified (9316733).

Edition

Seal

⟨1⟩ śrī-tribhuvanāṁkuśa

Plates

⟨Page 1r⟩

⟨Page 1v⟩ ⟨1⟩ (@)O¡n! namo nārāyaṇāya|

I. Āryāgīti

jayatu nija-khaḍga-sādhita-nikhila-dharā-maṇḍalaika-patir anavadya⟨2⟩¡ś!

ab

cālukya-bhīma-nr̥patir bhaya-nata-ripu-nr̥pati-makuṭa-lālita-caraṇaḥ|

cd

svasti⟨.⟩ śrīmatā(ṁ) ⟨3⟩ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrānāṁ hārīti-putrāṇāṁ kauśikī-vara-pra⟨4⟩sāda-labdha-rājyānām mātr̥-gaṇa-paripālitānāṁ svāmi-mahāsena-pādānudhyātānāṁ ⟨5⟩ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥⟨6⟩tārāti-maṇḍal(ā)nām aśvamedhāvabhr̥tha-snāna-pavitrīkr̥ta-vapuṣāṁ

II. Anuṣṭubh

cālukyānām a⟨7⟩bhūd vaṁśe

a

vijayāditya-vallabhaḥ

b

satyāśraya Iti khyāta-

c

-nāmnāpi bhuvi viśrutaḥ|

d
III. Anuṣṭubh

tasyānu⟨8⟩jaḥ prabhuḥ khyāto

a

viṣṇuvarddhana-saṁjñitaḥ

b

sa durjjayaṁ samuccāṭya

c

veṅgī-maṇḍalam āptavāN

d
IV. Anuṣṭubh

⟨9⟩ Aṣṭau daśa ca varṣāṇi

a

kr̥tvāsau rājyam uttamaM

b

yayau nāka-vadhū-bhoga-

c

-vāṁchayā marutāṁ ⟨10⟩ padaM|

d
V. Anuṣṭubh

tat-putro jayasiṁhākhyo

a

bhūri-siṁha-parākramaḥ

b

trayastriṁśat samāḥ pr̥thvī{ṁ}m

c

abhu(ṁ)ktā⟨11⟩-catur-aṁbudhi|

d
VI. Anuṣṭubh

viṣṇurājas tad-anujasy-

a

endrarājasya nandanaḥ

b

sa dhātrī¡n! nava varṣāṇi

c

pālayām ā⟨Page 2r⟩⟨12⟩sa l(ī)layā|

d
VII. Anuṣṭubh

tasyāpi tanayo maṁgi-

a

-yuvarājākhya-bhūpatiḥ

b

nyāyenāpālayad dhātrī(ṁ)

c

(vatsarā)⟨13⟩n paṁcaviṁśatiṁ|

d
VIII. Anuṣṭubh

tasmāj jātaḥ sutaḥ śrīmāN

a

jayasiṁho mahīpatiḥ

b

sa trayodaśa varṣā(ṇi)

c

(rā)⟨14⟩jyaṁ cakre nr̥pottamaḥ|

d
IX. Anuṣṭubh

dvaimāturas tad-anujaḥ

a

kokkilir nnāma viśrutaḥ

b

ṣaṇ-māsa-mātram e(vā)⟨15⟩sau

c

pālayitvāmucad dharāṁ|

d
X. Anuṣṭubh

tad-agrajas tu vikhyāto

a

viṣṇuvarddhana-nāmavāN|

b

saptatriṁśat sa(māḥ) ⟨16⟩ p¡ri!⟨r̥⟩thvīṁ

c

rarakṣa sakalām imāṁ|

d
XI. Anuṣṭubh

sūnus tadīyo vijayā-

a

ditya-nāmā mahīpatiḥ

b

so ⟨’⟩pi pāli(ta)⟨17⟩vān urvvīm

c

aṣtau daśa ca vatsarāN|

d
XII. Anuṣṭubh

viṣṇu-bhūpas tato jāto

a

viṣṇuvad bali-marddanaḥ

b

ṣa⟨18⟩ṭtriṁśad vatsarān dhātrīm

c

āpālya prayayau divaṁ|

d
XIII. Anuṣṭubh

tasya sūnur abhūd dhīmān

a

vijayā(d)i⟨19⟩tya-saṁjñitaḥ

b

Aṣṭottara-śata-khyāta-

c

-yuddha-labdha-jayonnatiḥ|

d
XIV. Anuṣṭubh

tāvaṁty eva punaḥ kr̥tvā

a

śaṁbhor ā(ya)⟨20⟩tanāny api

b

catvāriṁśat samāḥ p¡ri!⟨r̥⟩thvīṁ

c

pralīnārim apālayaT|

d
XV. Anuṣṭubh

viṣṇuvarddhana-nāmābhūt

a

tat-sūnu(r vvi)⟨21⟩jitāhitaḥ

b

so ⟨’⟩pi varṣaṁ sa-ṣaṇ-māsaṁ

c

bubhuje dharaṇī-talaṁ|

d
XVI. Sragdharā

jātas tasyāpi sūnur nnirupama-vi⟨22⟩(ja)yāditya-nāmā mahīśaḥ

a

prakhyātaś śāradendūj⟨j⟩vala-dhavala-yaśo-vyāpta-dik-cakravālaḥ

b

nānā⟨23⟩-dvīpāntarābhyāgata-para-narapa-śrīmad-uttuṁga-mauli-

c

-sthānūnāṁghri-dvayābjaḥ p¡r(i)!⟨r̥⟩thu-guṇa-ni⟨Page 2v⟩⟨24⟩layas satya-ratnā¿g?⟨k⟩arāṁkaḥ

d
XVII. Anuṣṭubh

sa catvāriṁśataṁ cābdā¡n!

a

caturaś ca tataḥ paraṁ

b

(n)yā(ye)nāpālya (dha)⟨25⟩raṇīṁ

c

purandara-puraṁ gataḥ|

d
XVIII. Anuṣṭubh

tasyānujaḥ prabhuḥ khyāto

a

vikramāditya-saṁjñitaḥ

b

trāsa-namrāri-(bhū)⟨26⟩(p)āla-

c

-mauli-mālārccita-kramaḥ|

d
XIX. Anuṣṭubh

Atha nissanna-bhūpālād

a

gāmakāṁbābhavat sutā

b

lakṣmīr i(va ma)⟨27⟩hāṁbhodheḥ

c

pārvvatīva himācalātT|

d
XX. Anuṣṭubh

tasyāṁ ⟨ca⟩ gāmakāṁbāyāṁ

a

vikramāditya-bhūpateḥ

b

pārvvatyā⟨28⟩m andhakārātes

c

sūnur gguha IvābhavaT|

d
XXI. Anuṣṭubh

cālukya-bhīma-nāmāṁkaḥ

a

cālukya-kula-varddhana(ḥ)

b

(ga)r¡bh!bha⟨29⟩-stha Eva bhū-rājya-

c

-paṭṭa-bandhārccito janaiḥ|

d
XXII. Anuṣṭubh

yaj-janma-mātreṇaivātra

a

dharmmo niścalatāṁ ga⟨30⟩taḥ

b

vedā gauravam atyaṁta⟨ṁ⟩

c

loke satyaṁ pratiṣṭhitaM|

d
XXIII. Anuṣṭubh

parjjanyaḥ kāma-varṣitvaṁ

a

ja(ga)t sa⟨31⟩rvvaṁ nirītitāṁ

b

durjjanā vilayaṁ sarvve

c

sasyaṁ cākr̥ṣṭa-pacyatāṁ|

d
XXIV. Anuṣṭubh

yasya pratāpa-santāpa-

a

-khidyamā⟨32⟩nās sadā dviṣaḥ

b

pāda-cchāyān na muṁcanti

c

dvīpāntara-samāgatāḥ|

d
XXV. Anuṣṭubh

yat-prasāda-taror aindra{ṁ}m

a

apakva-pha⟨33⟩lavat padaṁ

b

yasya krodhānalasyāpi

c

vahnir aurvvaḥ kaṇāyate|

d
XXVI. Sragdharā

kāliṁgān kosalā{ṁ}n apy aṭavija-nr̥patī⟨34⟩n oḍra-nāthān udīcyān

a

prācyān lāṭān avantīn malayaja-sahitān koṁkaṇā¡n! cola-pāṇḍyān

b

sarvvān(e)tā⟨35⟩(n v)ijitya prakaṭita-mahimā cāru-kīrttiṁ digantaṁ

c

prāpayyāsthāpayad yo nirupama-caritaḥ śrī-(ja)ya-(staṁ)⟨Page 3r⟩⟨36⟩bham (e?)(taM)

d

t{r}atra cālukya-bhīma-nr̥patau rājya(ṁ kurvva)ti sat(i)(|?)

XXVII. Anuṣṭubh

(Āsī)d (d)ivākaro nāma

a

(mahāsā)⟨37⟩rtthākhya-vāṁśa-jaḥ

b

Oṟeyūr-grāma-vāstavyo

c

dharmma-śīlo dayā-(pa)raḥ

d
XXVIII. Anuṣṭubh

ta(smāt t)u ka(ḍe?)(yaśreṣṭhi)

a

-(nā)mā (jāta)⟨38⟩s (s)utottamaḥ

b

Ā¿ḍ?⟨ḍh⟩yatvena maha¡tv!⟨ttv⟩ena

c

kuberañ cātyaśeta (yaḥ|)

d
XXIX. Anuṣṭubh

tasmād yaḥ ponnakāṁbā(yāṁ)

a

(jā)to (vai)⟨39⟩śyādhipas sutaḥ

b

khyātaḥ polayanākhyo yaḥ

c

satya-vāg anaghaḥ śuciḥ|

d
XXX. Śārdūlavikrīḍita

yasya śrī-bha(van)āji(raṁ) ⟨40⟩ dvija-pada-prakṣālanāṁbu sphuṭaṁ

a

nityaṁ karddamatā{ṁ}n nayaty atitarāṁ yenoddhr̥taṁ svaṁ kula(ṁ)

b

(kr̥tv)ā ya(ś ca) ⟨41⟩ śivālayaṁ surasarit-tīre prayāge ⟨’⟩dadāt

c

taṁ dharmmaṁ vara-bhīma-bhūmipataye c(āl)u(kya-bhī)⟨42⟩meśvaraM|

d

tasmai vaiśyeśvarāya poleyanākhyāyaiva (guṇa-v)iśiṣṭāya sa rā(jā) cā(lu)⟨43⟩kya-bhīma-nr̥patiḥ kākamrāṇu nāma grāmaṁ brāhmaṇebhyo dātum agrahāram a(dā)T| dat⟨t⟩vā ca (sa) ⟨44⟩ Eva rājā rāṣṭrakūṭa-pramukhān kuṭuṁbina Āhūyettham ā(jñāpa)yati

viditam astu vo ⟨’⟩smā(bhi)⟨45⟩r o(ṁ)ger-mmārgga-viṣaye kākamrāṇu-nāma-grāmaḥ sarvva-kara-parihāreṇa brāhmaṇ(e)bhyo dātuṁ po⟨46⟩leyana-śreṣṭhine datta Iti| sa ca poleyana-śre(ṣṭh)ī ta(d)ānīm eva brāhmaṇebhya{ḥ}s taṁ grāmam a(dā)⟨47⟩T|

tatra samastaṁ grāmaṁ sama-pravibhā(ga)t(v)e(na dvau?) bh(āg)(au?) kr̥(tvā p)ū(r)vva-(svāmibh)y(ām) ¿(ā)?⟨e⟩(kam arddham a)⟨Page 3v⟩⟨48⟩nyān guṇavad-brāhmaṇāN ṣaṭ-karmma-niratān śruti-śāstra-pāragān anviṣya tebhy¡a!⟨aḥ⟩ Aparam arddhaṁ| te ⟨49⟩ ca brāhamaṇāḥ sva nāma gotrābhyāṁ labdhāṁśa-pramāṇena ca p¡ri!⟨r̥⟩thaK p¡ri!⟨r̥⟩thak kathyante|

kauśika-gotr(ā)⟨50⟩ya cāmyanabhaṭṭāya Ervvokotsava-prathama-hala-dhāvana-vināyakotsava-mūka-paṭala⟨51⟩(ka)-śulka-sahitam atra grāme daśa bhāgāḥ| kauṇḍinya-gotra-bhāskarabhaṭṭāya dvau bhāgau| kāśyapa-go⟨52⟩(tra)-janneyabhaṭṭāya| harita-gotra-viṭṭeyabhaṭṭāya| bhāradvāja-vennamabhaṭṭāya| Etad-gotra-meḻe⟨53⟩yabhaṭṭāya| harita-gotra vennamabhaṭṭāya| kauṇḍinya-gotra-govarddhanabhaṭṭāya| bhāradvāja⟨54⟩-kāmadeva-tredi-bhaṭṭāya| tad-gotra-vennamabhaṭṭāya| harita-gotra-vennamabhaṭṭāya| kapi⟨55⟩-gotra-dāmeyabhaṭṭāya| Ātreya-gotra-komareyabhaṭṭāya| bhāradvāja-vennamabhaṭṭā⟨56⟩ya| kata-gotra-nandamabhaṭṭāya| kapi-gotra-cīḻamabhaṭṭāya| Etebhyaḥ pratyekam ekaiko bh(ā)⟨57⟩gaḥ| gārgya-gotra-tūrkamabhaṭṭāya dvau bhāgau| bhāradvāja-revama-⟨⟨nāma⟩⟩-dvivedāya| Etad-go(tra)⟨58⟩-divākara-dvivedāya| Etad-gotra-ḻuddapa-dvivedāya| bhāradvāja-sarvvaya-dvivedāya| Eta(d-go)⟨59⟩(tra)-mādhava-dvivedāya| doṇapoḍi-caturvvedāya| cikita-gotra-revama-(dv)i(v)edāya| (bhāra)⟨Page 4r⟩⟨60⟩dvāja-ḻuddapa-dvivedāya| kauṇḍinya-poteya-dvivedāya| harita-cāmikuṟṟa-dviv(e)dāya| E(te)⟨61⟩bhyo dvivedebhyaḥ pratyekam ekaiko bhāgaḥ(|) bhāradvāja-gotra-kannama-kramavide Eko bhāgaḥ| ⟨62⟩ kāśyapa-gotra-vennamaśarmmaṇe dvau bhāgau| tad-anuja-kuṇḍiśarmmaṇe Eko bhāgaḥ| kāśyapa-vā⟨63⟩manāya trayo bhāgā⟨ḥ⟩| tad-gotra-viddamaśarmmaṇe catvāro bhāgāḥ(|) harita-gotra-kandeya-krama⟨64⟩vide arddha-bhāg¿ā?⟨a⟩ḥ| kāśyapa-gotra-bhīmaśarmmaṇe dvau bhāgau| vatsa-gotra-potamaśarmmaṇe dvau bhā⟨65⟩gau|| kāśyapa-siddhaśarmmaṇe ca¡⟦(tvāro|?)⟧⟨⟨tu-bhāga⟩⟩!⟨catur-bhāgāḥ|⟩ vatsa-gotra-vikramaśarmmaṇe dvau bhāgau| kauśika-go⟨66⟩tra-nāgadevāya dvau bhāgau| bhāradvāja-gotrāya dāmaśarmmaṇe dvau bhāgau| meṇḍeya⟨67⟩-dvived¡e!⟨āya⟩ tri-khaṇḍik¿a?⟨ā⟩(ḥ|) meḻeyaśarmmaṇe dvau bhāgau| mūlaghaṭika-śubhākaraśarmmaṇe| kauṇḍinya⟨68⟩-mayindamaśarmmaṇe| tad-gotra-koṇḍamaśarmmaṇe| kauśika-gotra-divākaraśarmmaṇe| tad-gotra-mā⟨69⟩dhavaśarmmaṇe| tad-gotra-divākarapeddeyaśarmmaṇe| vennamaśarmmaṇe| harita-meḻeyaśa⟨70⟩rmmaṇe(|) harita-nārāyaṇaśarmmaṇe| kauṇḍinya-vimalasamudrāya| harita-droṇaśarmma⟨71⟩ṇe| nārayaṇaśarmmaṇe| vatsa-gotra-sarvvadevaśarmmaṇe| Etebhy¡o! pratyekam ekaiko bh(ā)⟨Page 4v⟩⟨72⟩ga(ḥ)| kāśyapa-gotrāya bhavasvāmibhaṭṭāya dvau bhāgau(|) tad-gotrāya mahākālabhaṭṭā⟨73⟩ya Eko bhāgaḥ| ⟦(kauśika-gotrāya )(meḻe?)(yaśarmmaṇe Eko bhāgaḥ|)⟧ vājasaneyi⟨74⟩-kāśyapa-gotrāya vikramayyaśarmmaṇe dvādaśa bhāgā(ḥ)| bhāradvāja-gotra-koṇḍya(ma)⟨75⟩-ṣaḍaṁga-vedavide Eko bhāgaḥ| vājasaneyi-kauśika-gotra-beṇayaḍiśarmmaṇe tra⟨76⟩yo bhāgāḥ| tad-gotra-bejayitaśarmmaṇe trayo bhāgāḥ| tad-gotra-bikyaṇaśa(rmma)⟨77⟩ṇ(e) trayo bhāgāḥ| vatsāra-gotrāya nāgāṁba-putrāya kanīyase ku(ṇḍi)⟨78⟩śarmmaṇe dvau bhāgau| pārāśara-gotrāya paṇḍaraṅgaśarmmaṇe Eko bhāgaḥ| kau⟨79⟩śika-gotrāya cāmyanabhaṭṭāya paṁca⟦ma⟧ bhāgāḥ| vājasaneyi-kāśyapa-gotrāya (cā)⟨80⟩myaṇaśarmmaṇe trayo bhāgāḥ| vājasaneyi-kauśika-gotrāya potamayyaśarmma(ṇe) ⟨81⟩ dvau bhāgau| bhāradvāja-gotrāya kāmaśarmmaṇe Eko bhāgaḥ| tad-gotrāya Ailama⟨82⟩(śa)rmmaṇe Eko bhāgaḥ| kauśika-gotrāya bhīmaśarmmaṇe paṁca bhāgāḥ| kāśyapa-go(trā)⟨Page 5r⟩⟨83⟩(ya) dāmaśarmmaṇe dvau bhāgau(|) gautama-gotrāya doṇeya-kramavide Eko bhāgaḥ| tad-go⟨84⟩trāya cāmyana-kramavide sārddha-bhāgaḥ| kauṇḍinya-goleya-kramavide Eko bhāgaḥ| harita-(ve)⟨85⟩nnama-kramavide Eko bhāgaḥ| bhāradvāja-sarvvadeva-kramavide kāśyapa-keśava-dvivedāya ⟨86⟩ kauṇḍinya-keśava-kramavide lohita-śrīdhara-kramavide pratyekam arddha-bhāgaḥ| kauśika⟨87⟩-śrīdhara-kramavide khaṇḍikā-trayaṁ| bhāradvāja-nandiśarmmaṇe Eko bhāgaḥ| śrīvatsa-go(trā)⟨88⟩ya bavvaṇaśarmmaṇe Eko bhāgaḥ| tad-gotra-mācyaṇabhaṭṭāya dvau bhāgau| bhāra(dvā)⟨89⟩ja-gotrāya tāḻamaśarmmaṇe Eko bhāgaḥ| kauśika-gotra-kautamabhaṭṭāya ⟨90⟩ dvau bhāgau| harita-gotra-vennama-kramavide Eko bhāgaḥ| suva(rṇṇa)kāra-bhīmanāya A⟨91⟩kkasāla-sahitaṁ tri-khaṇḍika-kodrava-bīja-pramāṇa-kṣetraṁ dattaM|

⟨Page 5v⟩

Apparatus

Seal

Plates

⟨4⟩ -pādānudhyātānāṁ NV ⬦ -pādānudhyānāṁ SS • Typo in Sankaranarayanan’s edition.

⟨9⟩ kr̥tvāsau rājyam NV ⬦ kr̥tvā saurājyam SS • The spacing may simply be a typo in Sankaranarayanan’s edition.

⟨13⟩ jayasiṁho SS ⬦ jayasiṁha- NV.

⟨17⟩ ṣa⟨18⟩ṭtriṁśad SS ⬦ sa⟨18⟩ṣa-triṁśad NV • NV’s reading appears to be a compound typo.

⟨19⟩ tāvaṁty SS ⬦ tāvaty NV. — ⟨19⟩ śaṁbhor SS ⬦ śaṁbhār NV.

⟨24⟩ cābdā¡n! SS ⬦ cābdām NV.

⟨27⟩ tasyāṁ ⟨ca⟩ SS ⬦ tasyāṁ NV • I adopt Sankaranarayanan’s emendation (which he prints as cā, clearly a typo) of the otherwise hypometrical line. This is a straightforward and plausible correction, though not necessarily the intent of the composer, which may have been e.g. tasyāṁ tu, tasyāṁ vai or etasyāṁ. — ⟨27⟩ -bhūpateḥ SS ⬦ -bhūpāleḥ NV.

⟨30⟩ atyaṁta⟨ṁ⟩ ⬦ atyaṁtaṁ SS NV • The only anusvāra is above ta; since it is above the centre of the character, it was probably intended to be pronounced before ta. There is also a fainter dot above the preceding ma, but if this is an anusvāra, then it is at an incorrect point.

⟨35⟩ (e?)(taM) NV ⬦ āṁtaM SS • The problematic part is unclear in the estampage, but slightly clearer in the photo. Both previous editors print their reading as clear. SS’s reading is slightly more attractive in the context, but there certainly seems to be no ā attached to the preceding m, nor space for such a vowel mark. There does, on the other hand, appear to be a faint indication of an e marker in the photograph. I thus favour NV’s reading. See also the commentary.

⟨37⟩ ka(ḍe?)(yaśreṣṭhi) ⬦ ka(di)yaśreṣṭhi SS; kundeyaśreṣṭhī NV • My conjectural reading is informed by a supposition that the first component of the name is identical to kaḍeya (found in this form e.g. in the Bezvāḍa plates of Bhīma I), equivalent to Sanskrit kaṭaka. I cannot exclude either of the previously suggested readings, but it seems to me that the vowel of the problematic character, especially in the estampage, is e rather than i. The consonant part of this character does not appear to be a conjunct, but rather a ḍ (or possibly d) that is lowered in order to make room for its vowel marker. The curved stroke next to the preceding k seems to be noise rather than an u marker.

⟨38⟩ Ā¿ḍ?⟨ḍh⟩yatvena ⬦ Ādyatvena SS NV. — ⟨38⟩ cātyaśeta (yaḥ|) SS ⬦ cātyaśet (yaT) NV • NV’s yaT may be a typo like his omission of the final a.

⟨39⟩ °āji(raṁ) SS ⬦ °ājira- NV.

⟨42⟩ tasmai … (v)iśiṣṭāya • Sankaranarayanan identifies this stretch of text as an āryā hemistich and assigns it the stanza number 31. The segment is, however, not in āryā. It could, with some stretch, be identified as an āryāgīti hemistich, but that would require emending poleyanā° to polayanā° (as found in line 39 above, but not in the other occurrences) and would still leave the third and sixth feet with prosodic patterns not permitted in those positions. Moreover, the sentence clearly continues in prose after this stretch, so I am positive that this segment too is nothing but prose, and its resemblance to āryāgīti is merely chance. — ⟨42⟩ °aiva SS ⬦ °aiva⟨ṁ⟩- NV.

⟨46⟩ a(dā)⟨47⟩T SS ⬦ apālaya⟨47⟩T NV • NV’s reading is clearly impossible.

⟨47⟩ samastaṁ grāmaṁ NV ⬦ samasta-grāmam SS • The m printed by Sankaranarayanan instead of the second anusvāra is probably a typo, but the absence of the first anusvāra in his reading is probably deliberate. — ⟨47⟩ -pravibhā(ga)t(v)e(na dvau?) bh(āg)(au?) ⬦ -pravibhāgatvena (dvau) bhāgau SS; -pravibhāgatvena (cārddhan) bhāgan NV • This segment is all but illegible in the published photo and barely better in the estampage. I indicate unclear readings as printed by Sankaranarayanan. NV’s reading may perhaps be a typo for cārddhau bhāgau, but the least legible area is unlikely to hide two characters. SS’s reading makes good sense in the context and is plausible from the vestiges. It seems likewise possible that the correct reading is pravibhāgatvenārddhau bhāgau — ⟨47⟩ ¿(ā)?⟨e⟩(kam) NV ⬦ e(kam) SS • This segment is also barely legible in the available visual aids. NV’s reading (which he prints as clear throughout) seems slightly more likely than SS’s.

⟨50⟩ Ervvokotsava- ⬦ Eṟvvākotsava- SS • Apparently not a typo in Sankaranarayanan, but the reading is clear in the published photo (with the left-hand stroke of the vowel bending down on the left of the body, rather than being a sinuous curve above it, probably because of the presence of the descender of trā above). See also the commentary.

⟨52⟩ -janneya° NV ⬦ -jannaya° SS • The marker of e is clear in the form bending down on the left of the consonant, rather than a sinuous stroke above it, which would not have been possible here due to interference from lka above. — ⟨52⟩ meḻe⟨53⟩ya° ⬦ mere⟨53⟩ya° SS; meṟe⟨53⟩ya° NV • The r in SS’s reading is probably be a typo for ṟ. The rubbing definitely seems to have ḻ, not ṟ.

⟨56⟩ -cīḻama° ⬦ -vīṟama° SS; -cīṟama° NV.

⟨57⟩ -⟨⟨nāma⟩⟩- • According to NV’s note, “Traces of a Krāra under na and aitva under ma are clearly visible.” I am not familiar with his terms, but I presume that he means a subscript r under na and a vowel marker for ai under ma. The former is indeed quite clear; the latter is somewhat dubious. The engraver may have initially inscribed dvideda or dvivedine, and then gone back to correct these characters to nāma dvi(ve), but this is far from the only possibility.

⟨58⟩ -ḻuddapa- NV ⬦ -ṟuddapa- SS.

⟨59⟩ doṇapoḍi- • According to Sankaranarayanan’s note, this name could also be read as Auṇapoḍi-. I find that very unlikely; I would expect an initial Au not to have the loop at the top left that is typical of many o markers in this script, and to have no notch at the bottom.

⟨60⟩ -ḻuddapa- NV ⬦ -ṟuddapa- SS. — ⟨60⟩ E(te)⟨61⟩bhyo NV ⬦ E⟨61⟩bhyo SS • Though obscured in the photo, te can be made out quite well in the rubbing.

⟨65⟩ -siddha◯śarmmaṇe ⬦ -siddhamaśarmmaṇe SS. — ⟨65⟩ ca¡⟦(tvāro|?)⟧⟨⟨tu-bhāga⟩⟩!⟨catur-bhāgāḥ|⟩ SS ⬦ catu⟨r⟩-bhāg¡a!⟨āḥ|⟩ SS; cat¿ū?⟨u⟩⟨r⟩-bhāga⟨ḥ⟩ NV • I believe that catvāro| was originally inscribed, after which tvā was corrected into tu, ro into bhā, and the punctuation mark into a slightly crowded ga. The reason NV reads ū rather than u is the remnant of the original vowel marker in tvā.

⟨66⟩ meṇḍeya- • These characters may have been written over struck-out earlier text.

⟨67⟩ meḻeya° ⬦ meṟeya° SS; -meḷeya° NV • NV’s ḷ must have been intended for ḻ.

⟨69⟩ meḻeya° ⬦ meṟeya° SS; -meḷeya° NV • NV’s ḷ must have been intended for ḻ.

⟨73⟩ ⟦(kauśika-) … (bhāgaḥ|)⟧ • According to Sankaranarayanan’s note, the deleted text is in a different hand. The characters do seem more cursive, but since they are all very faint, they could very well be in the original hand. — ⟨73⟩ (meḻe?)(ya)° ⬦ vāliya° SS; caliya° NV • I am very uncertain about the first two characters of this name, and though the two previous editors offer almost identical readings, I find those unlikely. The first character definitely has a conspicuous stroke below it, which I take to be an e attached underneath the body. It could, however, also be an ornamentally extended ā, in which case the consonant is indeed most likely to be v or c. Since there are several other Meḻeyaśarmans in the text, this reading seems plausible here. — ⟨73⟩ vājasaneyi- SS ⬦ vājasaneyi(ne) NV • There is no room for a normal ne here and I believe what NV reads as ne is just a rough spot at the rim.

⟨75⟩ -beṇayaḍi° SS ⬦ -beṇayadi° NV • In the script of the plates, ḍ and d are usually indistinguishable (see e.g. ṣaḍaṁga-vedavide at the beginning of this line). I would normally expect the end of d not to curl upward as it does in the present character, so I prefer to read ḍ.

⟨77⟩ ku(ṇḍi)° SS ⬦ kuṇḍa° NV • I think an i marker is faintly visible in the photo, though not in the estampage.

⟨78⟩ pārāśara- NV ⬦ parāśara- SS.

⟨79⟩ (cā)⟨80⟩myaṇa° • All other instances of this name are spelt with n, while here we have ṇ. Sankaranarayanan’s edition, wrongly, prints ṇ in the occurrence earlier in line 79 (and n here). — ⟨79⟩ paṁca⟦ma⟧ SS ⬦ paṁca⟦mo⟧ NV.

⟨84⟩ harita-(ve)⟨85⟩nnama- SS ⬦ hartia⟨85⟩nnama- NV • The exchanged rti in NV is surely a typo, but the absence of ve may not be. Only the vowel marker is visible in the photo, but some of the body can be seen in the estampage; ve is plausible.

⟨87⟩ bhāradvāja- SS ⬦ bhār¿ā?⟨a⟩dvāja- NV • The two extra strokes to the right of ra are probably not part of the writing, though it is possible that an ā was partially engraved and then cancelled.

Translation by Dániel Balogh

Seal

Plates

(1) Om! Obeisance to Nārāyaṇa.

I
Victory to the impeccable sovereign lord of the entire circle of the earth, which he has mastered with his own sword: King (nr̥pati) Cālukya-Bhīma, whose feet are caressed by the crowns of kings (nr̥pati) bowed down in fear.

(2–6) Greetings. [In the dynasty 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,1 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—

II
In [this] dynasty of the Cālukyas was born Vijayāditya Vallabha (Pulakeśin II), also known on [this] earth by the epithet Abode of Truth (satyāśraya).
III
His renowned and mighty younger brother was named [Kubja] Viṣṇuvardhana. He obtained the country (maṇḍala) of Veṅgī after extirpating Durjaya.2
IV
Having ruled most excellently for eight and ten years, he passed on to heaven because he was eager to enjoy the divine ladies.
V
His son, named Jayasiṁha (I) and possessing the valour of many lions (siṁha), possessed (bhuj-) for thirty-three years over the land up to the four oceans.
VI
The son of his younger brother King Indra was King Viṣṇu (Viṣṇuvardhana II). He effortlessly protected (pāl-) the earth for nine years.
VII
His son in turn, the king (bhūpati) called Maṅgi Yuvarāja, protected (pāl-) the earth justly for twenty-five years.
VIII
From him was born a majestic son, King (mahīpati) Jayasiṁha (II). That most excellent king reigned for thirteen years.
IX
His younger brother by a different mother was widely known by the name Kokkili. Having ruled (pāl-) it for a mere six months, he relinquished the earth.
X
That one’s famous elder brother, Viṣṇuvardhana (III) by name, protected (rakṣ-) this entire earth for thirty-seven years.
XI
His son was the king (mahīpati) named Vijayāditya (I). He in turn protected (pāl-) the earth for eight and ten years.
XII
From him was born King (bhūpa) Viṣṇu(vardhana IV), a crusher of the mighty just as Viṣṇu {is the crusher of Bali},3 who went on to heaven after protecting (pāl-) the earth for thirty-six years.
XIII
His son was the clever one named Vijayāditya (II), prominent because of his victories attained in a hundred and eight famous battles.
XIV
Afterward erecting just as many (viz, 108) abodes of Śambhu, he ruled for forty years over an earth devoid of enemies.
XV
His son was named Viṣṇuvardhana (V) who conquered his enemies. He possessed (bhuj-) the earth for a year and six months.
XVI
To him too was born a son: the famous king (mahīśa) named Vijayāditya (III) the Peerless (nirupama)4 Bynamed “jewel-mine of truthfulness” (satya-ratnākara), he was an abode of extensive virtues and his reputation, glowing brightly like an autumnal moon, pervaded the circle of the compass. The lotus of his two feet stood on, and was not lower than, the majestic and elevated crowns of foreign kings arriving from various other continents.
XVII
Having protected (pāl-) the earth justly for forty years and then four more, he went to the palace (pura) of Purandara (Indra).
XVIII
His mighty and famous younger brother was called Vikramāditya (I), whose footsteps were adorned by a string of the crowns of enemy kings bowed down in fear.
XIX
Now from King (bhūpāla) Nissanna5 there arose a daughter Gāmakāmbā, as Lakṣmī from the great ocean, as Pārvatī from the Himalaya.
XX
From that Gāmakāmbā was born the son of King (bhūpati) Vikramāditya, as Guha (Kārttikeya) [the son] of (Śiva) the Enemy of Andhaka [was born] from Pārvatī.
XXI
Distinguished by the name Cālukya-Bhīma (I), this uplifter of the Cālukya lineage was honoured by the people with coronation to kingship over the earth even while unborn.
XXII
By his mere birth righteousness (dharma) came to stability in this [world], the Vedas to utter dignity, and truthfulness became established among the people.
XXIII
Rain came whenever desired, the entire world was rid of disasters (īti), all criminals disappeared, and crops needed no ploughing to yield a harvest.
XXIV
Enemies, (even) coming from other continents, are ever so enervated by the sunlight of his valour that they do not relinquish the shade of his feet.
XXV
The position of Indra is like [only] an unripe fruit of the tree of his favour, and Aurva’s fire is dwarfed by the blaze of his wrath.
XXVI
Those of Kaliṅga and Kosala, the forest rulers (nr̥pati), the lords of Oḍra, those of the north, of the west, of Lāṭa, of Avanti, those of Koṅkaṇa along with those of Malaya, the Colas and the Pāṇḍyas—having asserted his greatness by defeating all of these, peerless in conduct, he propagated his exquisite reputation to the horizons and erected this majestic victory pillar.6

(36) During the reign of this King (nr̥pati) Cālukya-Bhīma,

XXVII
There was a scion named Divākara of the family called Mahāsārtha (“Great Caravan”), a resident of Oṟeyūr village, pious in conduct, bent on charity.
XXVIII
To him was born an excellent son named Kaḍiyaśreṣṭhin, who surpassed even Kubera in affluence and grandeur.
XXIX
A son, an overlord of Vaiśyas, was born to him of (his wife) Ponnakāmbā. Honest, guiltless and pure, he was called Polayana.
XXX
The courtyard of his splendid mansion has been patently turned into a complete morass by his constant washing of Brahmins’ feet. He has uplifted his family. He has even commissioned a temple of Śiva on the bank of the Divine River (Ganges) in Prayāga, and has bestowed that pious establishment (dharma)7 on the excellent King (bhūmipati) Bhīma, [naming it] the Cālukya-Bhīmeśvara.8

(42–44) To that lord among Vaiśyas, the very one called Poleyana of excellent virtue, that ruler (rājan) King (nr̥pati) Cālukya-Bhīma has granted the village named Kākamrāṇu as a rent-free holding (agrahāra), to be donated to Brahmins. And having given it, that very king summons householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—and commands them as follows:

(44–47) Let it be known to you that we have granted the village named Kākamrāṇu in Oṁger-mārga district (viṣaya) to the magnate (śreṣṭhin) Poleyana, to be donated to Brahmins with a remission of all taxes. The magnate Poleyana in turn has immediately donated that village to Brahmins.

(47–49) Having for this purpose divided the whole village into two equally apportioned parts, [he has given] one half to [the village’s] two previous landlords (svāmin)9 and, having sought out other worthy Brahmins devoted to the six duties and versed in the Veda (śruti) and the treatises (śāstra), [he has given] the other half to those. And those Brahmins are recounted singly, each with his name and gotra, along with the extent of the share received.

(49–91)

  • To Cāmyana Bhaṭṭa of the Kauśika gotra, ten shares of this village along with the duties (śulka) on the first ¿plough run? of the Ervvoka festival, and on the mūka ¿baskets? (paṭalaka) of the festival of Vināyaka.10
  • To Bhāskara Bhaṭṭa of the Kauṇḍinya gotra, two shares.
  • To Janneya Bhaṭṭa of the Kāśyapa gotra,
  • to Viṭṭeya Bhaṭṭa of the Harita gotra,
  • to Vennama Bhaṭṭa the Bhāradvāja,
  • to Mereya Bhaṭṭa of the same gotra,
  • to Vennama Bhaṭṭa of the Harita gotra,
  • to Govardhana Bhaṭṭa of the Kauṇḍinya gotra,
  • to Kāmadeva-tredi Bhaṭṭa the Bhāradvāja,
  • to Vennama Bhaṭṭa of the same gotra,.
  • to Vennama Bhaṭṭa of the Harita gotra,
  • to Dāmeya Bhaṭṭa of the Kapi gotra,
  • to Komareya Bhaṭṭa of the Ātreya gotra,
  • to Vennama Bhaṭṭa the Bhāradvāja,
  • to Nandama Bhaṭṭa of the Kata gotra,
  • to Cīḻama Bhaṭṭa of the Kapi gotra,
  • —to each of these, one share per person. To Tūrkama Bhaṭṭa of the Gārgya gotra, two shares.
  • To the Dvivedin named Revama the Bhāradvāja,
  • to the Dvivedin Divākara of the same gotra,
  • to the Dvivedin Ḻuddapa of the same gotra,
  • to the Dvivedin Sarvvaya the Bhāradvāja,
  • to the Dvivedin Mādhava of the same gotra,
  • to the Caturvedin Doṇapoḍi,
  • to the Dvivedin Revama of the Cikita gotra,
  • to the Dvivedin Ḻuddapa the Bhāradvāja,
  • to the Dvivedin Poteya the Kauṇḍinya,
  • to the Dvivedin Cāmikuṟṟa the Harita,
  • to the Dvivedin of the gotra,
  • to the Dvivedin of the gotra,
  • —to each of these Dvivedins, one share per person.
  • To the Kramavid11 Kannama of the Bhāradvāja gotra, one share.
  • To Vennamaśarman of the Kāśyapa gotra, two shares.
  • To his son Kuṇḍiśarman, one share.
  • To Vāmana the Kāśyapa, three shares.
  • To Viddamaśarman of the same gotra, four shares.
  • To the kramavid Kandeya of the Harita gotra, half a share.
  • To Bhīmaśarman of the Kāśyapagotra, two shares.
  • To Potamaśarman of the Vatsa gotra, two shares.
  • To Siddhaśarman the Kāśyapa, four shares.
  • To Vikramaśarman of the Vatsagotra, two shares.
  • To Nāgadeva of the Kauśika gotra, two shares.
  • To Dāmaśarman of the Bhāradvāja gotra, two shares.
  • To the Dvivedin Meṇḍeya, three khaṇḍikās.
  • To Meḻeyaśarman, two shares.
  • To Śubhākaraśarman of the ¿main royal college? (mūlaghaṭika),12
  • to Mayindamaśarman the Kauṇḍinya,
  • to Koṇḍamaśarman of the same gotra,
  • to Divākaraśarman of the Kauśika gotra,
  • to Mādhavaśarman of the same gotra,
  • to Divākarapeddeyaśarman of the same gotra,
  • to Vennamaśarman,
  • to Meḻeyaśarman the Harita,
  • to Nārāyaṇaśarman the Harita,
  • to Vimalasamudra the Kauṇḍinya,
  • to Droṇaśarman the Harita,
  • to Nārāyaṇaśarman,
  • to Sarvadevaśarman of the Vatsa gotra,
  • —to each of these, one share per person.
  • To Bhavasvāmi Bhaṭṭa of the Kāśyapa gotra, two shares.
  • To Mahākāla Bhaṭṭa of the same gotra, one share.13
  • To Vikramayyaśarman of the Vājasaneyi-Kāśyapagotra, twelve shares.
  • To Koṇḍyama of the Bhāradvājagotra, knower of the Veda [complete with its] six limbs, one share.
  • To Beṇayaḍiśarman of the Vājasaneyi-Kauśika gotra, three shares.
  • To Bejayitaśarman of the same gotra, three shares.
  • To Bikyaṇaśarman of the same gotra, three shares.
  • To Kuṇḍiśarman of the Vatsāra gotra, younger son of Nāgāmba, two shares.
  • To Paṇḍaraṅgaśarman of the Parāśara gotra, one share.
  • To Cāmyana Bhaṭṭa of the Kauśika gotra, five shares
  • To Cāmyaṇaśarman of the Vājasaneyi-Kāśyapagotra, three shares.
  • To Potamayyaśarman of the Vājasaneyi-Kauśika gotra, two shares.
  • To Kāmaśarman of the Bhāradvāja gotra, one share.
  • To Ailamaśarman of the same gotra, one share.
  • To Bhīmaśarman of the Kauśika gotra, five shares.
  • To Dāmaśarman of the Kāśyapa gotra, two shares.
  • To the Kramavid Doṇeya of the Gautama gotra, one share.
  • To the Kramavid Cāmyana of the same gotra, a share and a half.
  • To the Kramavid Goleya the Kauṇḍinya, one share.
  • To the Kramavid Vennama the Harita, one share.
  • To the Kramavid Sarvadeva the Bhāradvāja,
  • to the Dvivedin Keśava the Kāśyapa,
  • to the Kramavid Keśava the Kauṇḍinya,
  • to the Kramavid Śrīdhara of the Lohita,
  • —a half share per person.
  • To the Kramavid Śrīdhara the Kauśika, three khaṇḍikās.
  • To Nandiśarman the Bhāradvāja, one share.
  • To Bavvaṇaśarman of the Śrīvatsa gotra, one share.
  • To Mācyaṇa Bhaṭṭa of the same gotra, two shares.
  • To Tāḻamaśarman of the Bhāradvāja gotra, one share.
  • To Kautama Bhaṭṭa of the Kauśika gotra, two shares.
  • To the Kramavid Vennama of the Harita gotra, one share.
  • To the goldsmith Bhīmana, land to the extent (sufficient for sowing) three khaṇḍikās of kodrava seed has been given, including a goldsmith’s workshop.14

Translation into French by Estienne-Monod 2008

Seal

Plates

(1) Om ! Hommage à Nārāyaṇa !

I
Que soit victorieux le souverain unique, immaculé, qui subjuga le cercle de la terre entière par son épée, le souverain Cālukya Bhīma, aux pieds ornés par les diadèmes des souverains ennemis, ployant sous la crainte !

(2–6) Prospérité ! [Ils étaient] 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 :15

II
Dans la lignée des Cālukya naquit Vijayāditya Vallabha célébré sur terre également sous le nom de Satyaśraya,
III
Le frère cadet de celui-ci, célèbre roi, connu [sous le nom de] Viṣṇuvardhana, ayant détrôné Durjayaṁ,16 acquit le royaume de Veṅgī.
IV
Après qu’il eut régné avec une grande justice pendant dix-huit années, désireux de s’unir aux jeunes femmes célestes, il suivit le chemin des Marut.
V
Son fils, nommé Jayasiṁha, à la vaillance d’un puissant lion, gouverna la terre jusqu’aux quatre océans pendant trente-trois années.
VI
Viṣṇurāja, fils d’Indrarāja, le frère cadet de ce dernier, gouverna la terre pendant neuf années avec facilité.
VII
Puis le fils de ce dernier, le roi nommé Maṁgi Yuvarāja, gouverna la terre avec justice pendant vingt-cinq années.
VIII
Naquit de celui-ci un fils : l’illustre roi Jayasiṁha, le meilleur roi sur terre, qui régna pendant treize années.
IX
Son demi-frère, connu sous le nom de Kokkili ayant protégé la terre pendant seulement six mois, renonça.
X
Puis, le frère aîné de ce dernier, célèbre, sous le nom de Viṣṇuvardhana, gouverna cette terre toute entière pendant trente-sept années.
XI
Son fils, le roi nommé Vijayāditya, protégea aussi la terre pendant dix-huit années.
XII
Ensuite naquit le roi Viṣṇu, qui, comme Viṣṇu fut le meurtrier de Bali, il fut le destructeur des puissants, comme celui des impôts,17 après qu’il eut protégé la terre pendant trente-six années, il gagna le ciel.
XIII
Son fils fut connu comme le sage Vijayāditya, grandit par les victoires remportées dans cent huit célèbres batailles.
XIV
Après qu’il eut fait [ériger] un aussi grand nombre de temples de Śambhu, il protégea la terre, débarrassée des ses ennemis, pendant quarante années.
XV
Le fils de ce dernier fut le nommé Viṣṇuvardhana, qui terrassa les ennemis et régna sur l’étendue de la terre pendant un an et demi.
XVI
Puis, de celui-ci naquit un fils nommé Nirupama Vijayāditya, roi célèbre, dont l’étincelante et éclatante gloire se répandit sur le cercle des horizons comme une lune d’automne. Les deux lotus qu’étaient ses grands pieds reposaient sur les lumineux et hauts diadèmes des autres rois, venus de tous les autres continents, [lui], séjour d’abondantes vertus, portant la marque véridique d’une masse de joyaux.
XVII
Ensuite ce [roi] [régna] pendant quarante-quatre années. après avoir protégé la terre avec justice, il gagna la ville de Purandara.18
XVIII
Son frère cadet [fut] un roi célèbre, connu sous le nom de Vikramāditya, dont les diadèmes des rois ennemis, ployés par la terreur, [formaient] une guirlande qui ornait les pas.
XIX
Alors naquit du roi Nissanna une fille : Gāmakāṁbā, telle Lakṣmī [qui naquit ] du grand océan19 et Pārvatī du Mont Himavant.
XX
De cette Gāmakāṁbā et du roi Vikramāditya naquit un fils comme Guha [né] de Pārvvatī et Andhakārāti .
XXI
Marqué du nom de Cālukya Bhīma, celui qui fit prospérer la lignée des Cālukya, alors qu’il était encore dans le ventre [de sa mère], [fut] honoré du bandeau de la royauté sur la terre par le peuple.
XXII
Sa seule naissance fit que le dharma devint constant en ce monde, les veda furent extrêment honorés et la vérité élut domicile dans le monde,
XXIII
La pluie se déversait à souhait, le monde entier était affranchi des calamités, les méchants furent anéantis et partout les moissons fleurissaient sans l’intervention de la charrue.
XXIV
Les ennemis, sans cesse éreintés par son ardente majesté, venus des autres continents, ne quittaient [plus] l’ombre de ses pieds.
XXV
En comparaison de l’arbre de ses faveurs, le royaume d’Indra offre des fruits immatures, et quand il est enflammé par la colère, le feu d’Aurva n’est plus qu’étincelle.
XXVI
[Ayant vaincu] les Kāliṁga, Kosala, les rois Aṭavi, les souverains des Oḍra, les Udīcya, les Prācya, les Lāṭa, les Avanti, alliés aux Malaya, Koṁkaṇa, Cola et Pāṇḍya, ayant vaincu tous ceux-ci, lui dont la grandeur s’était manifestée, ayant fait atteindre la limite des horizons à sa gloire charmante, lui dont les exploits furent sans pareils, il érigea un illustre pilier de victoire, [situé] au bout du monde.
XXVII
Puis tandis que le seigneur Cālukya Bhīma régnait dans ce monde, naquit le nommé Divākara dans la lignée appelée Mahāsārtha, habitant le village d’Oṟeyūr, dont le caractère était enclin au dharma, doué de compassion.
XXVIII
De celui-ci naquit un excellent fils nommé Kadiyaśreṣṭhin,20 qui par sa prééminence et sa grandeur surpassa Kubera.
XXIX
De ce dernier et de Ponnakāṁbā naquit un fils, chef des marchands,21 connu sous le nom de Polayana, doué d’une parole sincère, sans reproche, pur.
XXX
L’eau avec laquelle on lavait les pieds des brahmanes rendait boueuse, aux yeux de tous, la vaste cour de sa demeure, [lui] qui éleva de façon exceptionnelle sa propre lignée, et qui, ayant fait ériger un temple de Śiva, sur les rivages de la Surasarit,22 à Prayāga donna comme donation pieuse le temple [nommé] Cālukya Bhīma pour23 l’excellent souverain Bhīma.

(42–44) A ce chef des marchands, précisément nommé Poleyana, aux vertus éminentes, le roi, seigneur Cālukya Bhīma, donna le village nommé Kākamrānu pour que celui-ci le donnât aux brahmanes en qualité d’agrahāra.24 Et, après avoir fait cette donation, après avoir rassemblé les chefs de familles, rāṣṭrakūṭa en tête, ce même roi ordonne ceci :

(44–47) qu’il soit connu de vous que nous donnons le village nommé Kākamrāṇu, exempté de toute taxe, dans le viṣaya de Omger-Mārga, à Poleyanaśreṣṭhin pour que celui-ci le donne aux brahmanes. Et c’est alors que ce Poleyanaśreṣṭhin a donné ce village aux brahmanes.

(47–49) Alors, ayant fait de la totalité du village deux lots égaux, il accorda une moitié aux deux maîtres précédents,Ces deux brahmanes ne sont pas mentionnés nommément. L’éditeur suggère qu’il s’agit des deux propriétaires originaux du terrain. et chercha d’autres brahmanes vertueux, voués aux six devoirs, se consacrant à la Śruti et aux śāstra, pour leur [accorder] l’autre moitié. Et ces brahmanes sont énumérés au moyen de leur nom et de leur gotra, d’après l’importance de la part reçue, un par un :

(49–91)

  • à Cāmyanabhaṭṭa, du gotra de Kauśika, dix parts dans ce village avec [le droit de percevoir] les taxes pour la fête d’Eṟuvāka, [marquant le] premier coup de charrue, et les taxes mūkapaṭalaka pour la fête de Vināyaka;25
  • deux parts à Bhāskarabhatta du gotra de Kauṇḍinya,
  • à Jannayabhaṭṭa du gotra de Kāśyapa,
  • à Viṭṭeyabhaṭṭa du gotra de Harita,
  • à Vennamabhaṭṭa [du gotra] de Bhāradvāja,
  • à Mereyabhaṭṭa du gotra du précédent,
  • à Vennamabhaṭṭa du gotra de Harita,
  • à Govarddhanabhaṭṭa du gotra de Kauṇḍinya,
  • à Kāmadeva, qui maîtrise les trois Veda, du gotra de Bhāradvāja,
  • à Vennamabhaṭṭa du gotra du précédent ,
  • à Komareyabhaṭṭa du gotra d’Ātreya,
  • à Vennamabhaṭṭa [du gotra] de Bhāradvāja,
  • à Nandamabhaṭṭa du gotra de Kata ,
  • à Vīṟamabhaṭṭa du gotra de Kapi,
  • à ceux-ci une part chacun,
  • deux parts à Tūrkamabhaṭṭa du gotra de Gārgya,
  • à celui qui maîtrise les deux Veda, nommé Revama, [du gotra] de Bhāradvāja,
  • à celui qui maîtrise les deux Veda, Divākara, du gotra du précédent,
  • à celui qui maîtrise les deux Veda, Ṟuddapa, du gotra du précédent,
  • à celui qui maîtrise les deux Veda, Sarvvaya, [du gotra] de Bhāradvāja,
  • à celui qui maîtrise les deux Veda, Mādhava,du gotra du précédent,
  • à celui qui maîtrise les quatre Veda, Doṇapoḍi,
  • à celui qui maîtrise les deux Veda, Revama, du gotra de Cikita,
  • à celui qui maîtrise les deux Veda, Ṟuddapa, du gotra de Bhāradvāja,
  • à celui qui maîtrise les deux Veda, Poteya,[du gotra] de Kauṇḍinya,
  • à celui qui maîtrise les deux Veda, Cāmikuṟṟa, [du gotra] de Harita,
  • à ceux-ci, qui maîtrisent les deux Veda, une part chacun,
  • une part au récitant kramavid,26 Kannama, du gotra de Bhāradvāja,
  • deux parts à Vennamaśarman, du gotra de Kāśyapa,
  • une part à Kuṇḍiśarman, frère cadet de ce dernier,
  • trois parts à Vāmana [du gotra] de Kāśyapa,
  • quatre parts à Viddamaśarman du gotra du précédent,
  • une demi part au récitant kramavid Kandeya du gotra de Harita,
  • deux parts à Bhīmaśarman du gotra de Kāśyapa,
  • deux parts à Potamaśarman du gotra de Vatsa,
  • quatre parts à Siddhamaśarman du gotra de Kāśyapa,
  • deux parts à Vikramaśarman du gotra de Vatsa,
  • deux parts à Nāgadeva du gotra de Kauśika,
  • deux parts à Dāmaśarman du gotra de Bhāradvāja,
  • trois khaṇḍika à celui qui maîtrise les deux Veda, Meṇḍeya,
  • deux parts à Mereyaśarman,
  • à Śubhākaraśarman du gotra de Mūlaghatika,
  • à Mayindamaśarman du gotra de Kauṇḍinya,
  • à Koṇḍamaśarman du gotra du précédent ,
  • à Divākaraśarman du gotra de Kauśika,
  • à Mādhavaśarman du gotra du précédent,
  • à Divākara Peddeyaśarman du gotra du précédent,
  • à Vennamaśarman,
  • à Meṟeyaśarman [du gotra] de Harita,
  • à Nārāyaṇaśarman [du gotra] de Harita,
  • à Vimalasamudra [du gotra] de Kauṇḍinya,
  • à Droṇaśarman [du gotra] de Harita,
  • à nārayaṇaśarman,
  • à Sarvadevaśarman du gotra de Vatsa,
  • à ceux-ci, une part chacun ;
  • deux parts à Bhavasvāmibhaṭṭa du gotra de Kāśyapa,
  • une part à Mahākālabhaṭṭa du gotra du précédent,
  • douze parts à Vikramayyaśarman du gotra de Vājasaneyin Kāśyapa,
  • une part à celui qui maîtrise les deux Veda et les six Aṅga, Koṇḍyama, du gotra de Bhāradvāja,
  • trois parts à Beṇayaḍiśarman du gotra de Vājasaneyin Kauśika,
  • trois parts à Bejayitaśarman du gotra du précédent,
  • trois parts à Bikyaṇaśarman du gotra du précédent,
  • deux parts à Kuṇḍiśarman, le plus jeune fils de Nāgāṁba, du gotra de Vatsāra,
  • une part à Paṇḍaraṅgaśarman du gotra de Parāśara,
  • cinq parts à Cāmyaṇabhaṭṭa du gotra de Kauśika,
  • trois parts à Cāmyanaśarman du gotra de Vājasaneyin Kāśyapa,
  • deux parts à Potamayyaśarman du gotra de Vājasaneyin Kāśyapa,
  • une part à Ailamaśarman du gotra de Bhāradvāja,
  • cinq parts à Bhīmaśarman du gotra de Kauśika,
  • deux parts à Dāmaśarman du gotra de Kāśyapa,
  • une part au récitant kramavid Doṇeya du gotra de Gautama,
  • une part et demi au récitant kramavid Cāmyana du gotra du précédent,
  • une part au récitant kramavid Goleya [du gotra] de Kauṇḍinya,
  • une part au récitant kramavid Vennama du gotra de Harita,
  • une part et demi à chacun des suivants : au récitant kramavid Sarvadeva du gotra de Bhāradvāja, à Keśava [du gotra] de Kāśyapa, qui maîtrise les deux Veda, au récitant kramavid Keśava [du gotra] de Kauṇḍinya, au récitant kramavid Śrīdhara [du gotra] de Lohita ;
  • trois khaṇḍika au récitant kramavid Śrīdhara [du gotra] de Kauśika,
  • une part à Nandiśarman [du gotra] de Bhāradvāja,
  • une part à Bavvaṇaśarman du gotra de Śrīvatsa,
  • deux parts à Mācyaṇabhaṭṭa du gotra du précédent ,
  • une part à Tāḻamaśarman du gotra de Bhāradvāja,
  • deux part à Kautamabhaṭṭa du gotra de Kauśika,
  • une part au récitant kramavid Vennama du gotra de Harita,
  • [il] donne à Bhīmana, l’orfèvre, un terrain rapportant en semence trois khaṇḍika de kodrava auquel s’ajoute un atelier pour frapper monnaie.27

Commentary

According to Venkataramanayya 1974, p. 16, there are two lines of writing on 1v, “which the scribe seems to have engraved by mistake”. No facsimile of that page has been published, so a look at the original is desirable.

The break between lines a and b of stanza 6 is fused in sandhi. V7a is one of the uncommon cases where the last syllable of an odd pāda is short by nature. V11ab are broken in the middle of a word. In v16 (sragdharā) the first caesura is fused in each of the first three pādas. In v26 (sragdharā) we have semivowel sandhi at the first caesura of pāda a.

Although according to Sankaranarayanan, the description of Bhīma’s conquests in stanza 26 is “nothing but a first rate hyperbole and serves nothing more than as an evidence to the knowledge of Indian geography of the Chālukyan praśasti-kāra”, I believe the explicit mention of a jaya-stambha erected in commemoration means he must have achieved at least some martial success along these lines. If I am correct to read etam in line 35 (along with Venkataramanayya), then it in fact seems probable that stanza 26 (perhaps along with others) is a verbatim copy of the inscription on that actual victory pillar. Interestingly, a jaya-stambha erected by Bhīma’s son Kollabigaṇḍa Vijayāditya after defeating the Kaliṅgas is also mentioned in line 22 of the Diggubaṟṟu grant of Bhīma II, which is corroborated by other sources as well. Could father and son have participated in the Kaliṅga campaign together?

For eṟvvākotsava in line 50, Sankaranarayanan notes that the term must be connected to the Telugu word ēruvāka, meaning the commencement of cultivation. Both in his edition and in his discussion, the spelling is ēṟvvāka (once also ēṟuvāk-ōtsava), yet the reading is clearly with rvvo in the plate. See also line 27 of the Cevuru plates of Amma I, which mention an ervvoka-cenu (where cenu means a field), likewise spelt with rvvo and likewise linked by its editor to the Telugu word ēruvāka. Venkataramanayya cites Brown’s Telugu dictionary to record that in modern times, the ēruvāka festival is celebrated on Jyeṣṭha śukla 11. I add to this speculatively that the prathama-hala-dhāvana mentioned in the text may refer to the race now called kambala (ಕಂಬಳ) in Kannada. Concerning the vināyakotsava-mūka-paṭalaka-śulka, Sankaranarayanan notes that Vināyaka may have been a harvest deity originally, though this seems to add little of relevance except in tentatively identifying the time of this festival as“at the time of the harvest or earlier”. He further adds that mūka could be a mistake for mūṣika, in which case the expression would mean “the dues (believed to serve as) a cover or veil (of the corns) against the rats”, which is rather far-fetched even if we assume an omitted character in the otherwise carefully written inscription. I have no better explanation of the term to offer, except to add that Telugu mūka (మూక) also seems to mean a crowd or a host in addition to its Sanskrit meaning of “dumb,” and that paṭala(ka) can, in addition to “veil,” mean a basket, a thatch and a lid. According to Venkataramanayya, Mūkā is a name of Durgā perceived as a goddess of vegetation, and in some parts of Andhra Pradesh an image of hers is carried in a basket from house to house.

Bibliography

Reported in Narasimhaswamy 1964, p. 38, appendices A/1960-61, № 1 with discussion at ibid., p. 13. Edited (from photos, impressions and the original) by S. Sankaranarayanan (1973, pp. 81–95, № 1), with photographs of the plates and seal (no translation). Also edited by N. Venkataramanayya (1974) with photo of the seal and inked rubbings of the plates (no translation). The present edition by Dániel Balogh is based on a collation of the previous editions and the visual aids published with them. Both editions contain plenty of typographic mistakes; only significant ones are shown in the apparatus here and others are silently assumed to have been correctly read by the original editors.

Primary

[NV] Venkataramanayya, N. 1974. “The Kākumrānu grant of Chāḷukya Bhīma I.” In: Epigraphia Āndhrica vol. III. By N. Venkataramanayya. Edited by P.V. Parabrahma Sastry. Epigraphical series 7. Hyderabad: Govt. of Andhra Pradesh, pp. 16–27.

[SS] Sankaranarayanan, S. 1973. “Two copper-plate charters of Chalukya Bhima I from Vinnakota.” EI 39, pp. 81–104. Pages 81–95, item 1.

Secondary

Narasimhaswamy, H. K. 1964. Annual report on Indian epigraphy for 1960-61. Delhi: Manager of Publications. Page 38, appendixes A/1960-61, item 1.

Narasimhaswamy, H. K. 1964. Annual report on Indian epigraphy for 1960-61. Delhi: Manager of Publications. Page 13.

Notes

  1. 1. Or, alternatively, by the grace of Kauśikī’s bridegroom, i.e. Śiva. In spite of its slight awkwardness, I prefer the former interpretation because the Bādāmi Cālukyas refer to themselves as nourished (saṁvardhita) by Kauśikī.
  2. 2. See Sankaranarayanan 1973, pp. 87–88 for some speculation on who this Durjaya may have been. The name, if a name it is, is said to occur only here and in the Kāṭlapaṟṟu grant of Vijayāditya III, but compare durjjayād balito hr̥tāṁ in line 7 of the Kalucuṁbaṟṟu grant of Amma II. There remains the possibility that durjaya is to be understood metonymically in the vague sense of “a tough enemy,” and it is also quite possible that veṅgī-maṇḍala was not actually conquered by Kubja Viṣṇuvardhana, this act being projected backward onto him.
  3. 3. Sankaranarayanan (1973, p. 88) is convinced that the name Bali signifies a victory of Viṣṇuvardhana over a king of the Bāṇa lineage, who traced themselves from the demon Bali. While the possibility of such an allusion cannot be ruled out, I find it more likely that Bali is to be understood as a name only in the context of Viṣṇu, and in the prima facie meaning it simply stands for “powerful enemies.”
  4. 4. In the word nirupama Sankaranarayanan (1973, pp. 88–89) sees an implication that Vijayāditya’s maternal grandfather (known to be a Rāṣṭrakūṭa, but not identified precisely) was Nirupama Dhruva of Mānyakheṭa. Again, this is definitely possible, but must be taken with a pinch of salt, as nirupama may be simply another empty superlative. The occurrence of the same word in stanza 26, applied to Cālukya-Bhīma, appears even more likely to be innocuous, though Sankaranarayanan (1973, p. 83) does raise the possibility that it may mean he took after his grandfather. Cālukya-Bhīma is also called nirupama in line 15 of the Drujjūru grant of Amma I, where it may well be a fixed epithet.
  5. 5. This name is not otherwise known and probably belongs to an underlord of the Cālukya kings. He may, perhaps, be a descendant of the executor of some of Maṅgi Yuvarāja’s grants, whose name was read as /nissarami(ji?)/ by Fleet in the Nutulapaṟu grant and as /nissa(ra)(bh/n)i(nt?)i/ by me in the London Plates of Maṅgi Yuvarāja.
  6. 6. The reading for “this” is dubious (see the apparatus to line 35), but seems probable. The most straightforward explanation for the presence of this word here would be that this stanza (perhaps along with others) is a verbatim copy of the inscription on an actual victory pillar.
  7. 7. I understand dharma to refer to the temple itself as a manifestation of piety, much as the word is used in the phrase deya-dharma.
  8. 8. According to Sankaranarayanan (1973, p. 89), the temple is more likely to have been built in the land of Veṅgī, since we know of several Bhīmeśvara temples there, but of none around Ilahabad. He adds that Prayāga was Gurjara-Pratīhāra territory at the time, and there is no evidence of a close relationship of the Eastern Cālukyas with that dynasty. He therefore suggests that the locative prayāge be construed with the act of giving, i.e. dedicating the temple to the king (which the merchant would have performed while on pilgrimage), and not with that of commissioning the temple. This is not impossible, but I find it unlikely that the act of bestowing the temple (and the merit accruing therefrom) on the king, definitely a public relations affair, should have taken place in a distant land. The merchant may well have travelled to Prayāga for business as well as pilgrimage, and sponsored a shrine there. This need not have been large, prominent, or even long-lived and thus the fact that no Bhīmeśvara temple survives there has very little weight as evidence that one was not once established there. It is also possible that the Surasarit and the Prayāga of this stanza refer to a river and a place in South India, perhaps even in Veṅgī, where the sacred geography of the subcontinent was re-envisioned in local topography. Venkataramanayya believes the temple was built in Prayāga, but does not discuss this further.
  9. 9. The two previous landlords are apparently not named here and probably held copperplate grants of their own for this village.
  10. 10. See the commentary for some speculation about this obscure passage.
  11. 11. I.e. a Brahmin learned in the recitation method called krama.
  12. 12. For the word ghaṭikā, see IEG Sircar 1966, s.v. ghaṭikā, Kielhorn 1900-1901, and Sankaranarayanan 1977, pp. 236–238. According to Sankaranarayanan (Sankaranarayanan 1973, p. 85, n. 1), mūlaghaṭikā means an institution of primary education, which seems anachronistic.
  13. 13. An item has been deleted here: “To ¿Meḻeya?śarman of the Kauśika gotra, one share.”
  14. 14. While Sankaranarayanan (1973, pp. 86–87) is correct in pointing out that the word akṣaśālā and its variants are usually interpreted to mean a mint, I find it unlikely that a donated village could have included a mint and that a humble goldsmith would have been given charge of it or, as Sankaranarayanan suggests, of the dues payable by the village to the mint. It seems far more likely that the word means, here at least, the workshop of a goldsmith.
  15. 15. Les composés de ce paragraphe sont au génitif pluriel et qualifient les Cālukya.
  16. 16. Seule mention de cet événement dans l’ensemble de notre corpus.
  17. 17. śleṣopama, l’un des comparé ayant lui-même deux sens : bali désigne à la fois l’ennemi de Viṣṇu, les « puissants » et les « impôts ».
  18. 18. Cité des dieux gouvernée par Indra.
  19. 19. Lakṣmī est née de l’ocean de lait. (V. Mani, 2003, p. 449)
  20. 20. Le terme śreṣṭhin indique que ce personnage appartient à une famille de chef de marchands.
  21. 21. Nous fondons notre traduction sur les expressions comprenant le même terme relevées in D. C. Sircar, 1966, p. 360.
  22. 22. Gaṁgā.
  23. 23. L’emploi du datif bhūmi-pataye indique que le roi est le bénéficiaire, « yajamāna », en tant qu’ordonnateur de la donation, plus que le destinataire de celle-ci.
  24. 24. Poleyana est le vijnãpti de la donation.
  25. 25. Le sens du composé eṟvvākotsava-prathamahala-dhāvana-vināyakotsava-mūkapaṭalaka-śulka-sahitā est obscur. Les termes mūkapaṭalaka-śulka semblent désigner un type de taxes, mais ils n’apparaissent dans aucun index qui permette une étude comparative. Nous reprenons dans la traduction les explications données par l’éditeur de l’inscription p. 86.
  26. 26. Technique de récitation des Veda.
  27. 27. ou les revenus d’une taxe sur la frappe de la monnaie, D. C. Sircar, 1966, p. 14.