Cāmaṟṟu plates of Jayasiṁha I

Editor: Dániel Balogh.

Identifier: DHARMA_INSVengiCalukya00055.

Language: Sanskrit.

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

Version: 2024-10-02 17:18 (765e461), last modified 2024-09-13 15:59 (7554ccb).

Edition

Logical
Physical
Full

Seal

⟨1⟩ śrī-sarvvasiddhi

Plates

⟨Page 1r⟩

⟨1⟩ svasti śrīmat-piṣṭapurā⟨T⟩⟨.⟩ svām¿(ī?)?⟨i⟩-m¿ā?⟨a⟩hāsena-pādānu(d)dhyātānā⟨ṁ⟩ ⟨2⟩ h¿a?⟨ā⟩rītī-putrāṇā⟨ṁ⟩ mānavya-sagotrāṇā⟨ṁ⟩ kura⟨3⟩mara-sv¿a?⟨ā⟩mi-vara-la¿(ph)?⟨b⟩(dha)-r¿a?⟨ā⟩jyānā⟨ṁ⟩ ¡śrīmaM-c(aḷkī)!nā⟨ṁ⟩ Aśvame⟨4⟩dha-yājinā¿vā?⟨m a⟩nvaya-mahodadh¿o?⟨eḥ⟩ Amr̥ta ¡yi!⟨I⟩va bhūta-trāṇā⟨Page 1v⟩⟨5⟩ya sambhūta⟨ḥ⟩ kī(r)t(t)iva(r)mmā⟨.⟩ tasya putras t¿i?⟨a⟩t-pādānu(d)dhyāta⟨ḥ⟩ śakti-traya-sa⟨6⟩mpādita-mahā-dhanaugha-vi¿c?⟨bh⟩avo jagati sa¿th?⟨t⟩-kī(r)ty-abhilak¿s?⟨ṣ⟩ito nānā⟨7⟩-yuddha-vijay¿i?⟨ī⟩ p¡ri!⟨r̥⟩¿d?⟨th⟩i¿ś?⟨v⟩īpati-makuṭa-maṇi-⟨ma⟩yūkha-dhauta-pā⟨8⟩dāravin¿t?⟨d⟩a-¿j?⟨y⟩ugala⟨ḥ⟩ śrīmā¿na?⟨N⟩ makaradhvajo viṣṇur ivāparo viṣṇu⟨9⟩vardhana-m¿ā?⟨a⟩hār¿a?⟨ā⟩j¿(e)?⟨aḥ⟩⟨.⟩ tasya putras tat-p¿a?⟨ā⟩dānu(d)dhyāto¿maho(śva)?⟨Page 2r⟩⟨10⟩¿losaddhipayyatha-ma(d)dhya? siṅgha ¡yi!⟨I⟩va vikr¿a?⟨ā⟩nta⟨ḥ⟩ śrī-ja⟨ya⟩siṅgha-valla⟨11⟩bha-mahār¿a?⟨ā⟩j¡ā!⟨o⟩ mātā-pitr̥-¡puṇya-vividuye!⟨puṇyābhivr̥ddhaye⟩ Intra⟨⟨pu⟩⟩ra-v¿a?⟨ā⟩stavyā⟨12⟩ya bhūtisv¿a?⟨ā⟩mi-catu(r)v(v)eda-p¿o?⟨au⟩trāya ¿(pa)dagā(d)dhyāyino? bodasvā⟨13⟩mi-putrāya k¿o?⟨au⟩tsa-sagotr¿a?⟨ā⟩ya dvivedāya svāmiśarmmaṇ(e?) kr̥⟨14⟩ṣṇa-biṇṇāyā Uttara-taṭe nātāvāḍi-viṣaye viḷetti nāma ⟨Page 2v⟩ ⟨15⟩ grā⟨ma⟩m āgrahārī-kr̥tya sarvva-bādhā-parih¿a?⟨ā⟩reṇa Uda(ka)-pūrvveṇa ⟨16⟩ pratta⟨M⟩

viditam astu sarvva-viṣaya-vāsi(nā?)⟨ṁ⟩ As(m)ad-bhr̥tyānāñ ca⟨.⟩ ⟨17⟩ sarvva(th?)¿a?⟨ā⟩s¿th?⟨m⟩a⟨d⟩-dharmm¿ā?⟨o⟩ rakṣaṇ¿i?⟨ī⟩ya⟨ḥ⟩⟨.⟩ sarvva-dharmma-śāstra-vid ¿o?⟨ā⟩jñ¿(ā)?⟨a⟩pt¿a?⟨i⟩⟨ḥ⟩⟨18⟩Atra śrī-Ammā⟨.⟩ Api cokta⟨M⟩

I. Anuṣṭubh

¿p?⟨ṣ⟩a¿p?⟨ṣ⟩ṭi-var¿p?⟨ṣ⟩a-saha¿p?⟨s⟩rāṇi

svargge modati bhūmi⟨19⟩-da⟨ḥ⟩

¿A?⟨Ā⟩kṣ(e)ptā cānumantā ca

⟨tāva⟩n¿n?⟨t⟩i narake vase¿(M)?⟨T⟩

II. Anuṣṭubh

¿l?⟨b⟩ahubhi⟨r⟩ vvasudhā da⟨Page 3r⟩⟨20⟩ttā

bahu(bh)iś cānupālit(ā)

⟦(sya)⟧⟨⟨ya⟩⟩sya yasya yadā bhūmi⟨ḥ⟩

tasya tasya tadā phala(M)

III. Anuṣṭubh

⟨21⟩ ṣaṣṭ¿ī?⟨i⟩-va¿riṣa?⟨rṣa⟩-sahasrāṇi

sva⟨r⟩gge modati bhūmi-daḥ

Ākṣeptā cā⟨22⟩numant(ā) ca

t¿a?⟨ā⟩van¿n?⟨t⟩i narake ⟨va⟩seT

IV. Anuṣṭubh

bahubhi¿vvi?⟨r vva⟩sudhā dattā

bahubhiś cānupāli⟨23⟩tā

yasya yasya yadā bh¿u?⟨ū⟩mis

tasya tasya tadā phala⟨M⟩

V. Anuṣṭubh

(sva-dat)¿a?⟨ā⟩⟨ṁ⟩ para-datt(ā)⟨ṁ⟩⟨24⟩vā

yat(n)ād rakṣa yudhiṣṭhira

mahī(ṁ) mahīmatā⟨ṁ⟩ śr¿a?⟨e⟩ṣṭha

d¿a?⟨ā⟩nāT śr¿a?⟨e⟩y¿ā?⟨o⟩ ⟨’⟩nup(ā)lana⟨M⟩

VI. Indravajrā

d(ā)nā⟨25⟩ni da¿n?⟨t⟩āni purā narendrai⟨Page 3v⟩⟨26⟩{ndrepuṇa}⟨⟨r⟩⟩

⟨⟨ddā⟩⟩⟨nā⟩ni dharmmā¿tthi?⟨rttha⟩-yaśas-k¿ā?⟨a⟩rāṇi

nirmmā¡(la)!⟨lya⟩-(v)ānta-pratimāni tā⟨27⟩ni

ko nāma sādhu⟨ḥ⟩ punar ādadāti¿ḥ?⟨|⟩

VII. Indravajrā

dha¿mmi?⟨rmmā⟩śraya⟨ḥ⟩ kalpa-taru(ḥ) prajānā⟨ṁ⟩

śr¿i?⟨ī⟩-v¿i?⟨ī⟩⟨28⟩yamā sādhu-ja{va}nāvagam(y)a⟨ḥ⟩

¿a?⟨Ā⟩jñaptir asmin kaḍu-rāja kāti

⟨29⟩nītyā samulla(ṁ?)ghita-loka-netraḥ

Seal

⟨1⟩ śrī-sarvvasiddhi

Plates

⟨Page 1r⟩

⟨1⟩ svasti śrīmat-piṣṭapurā⟨T⟩⟨.⟩ svām¿(ī?)?⟨i⟩-m¿ā?⟨a⟩hāsena-pādānu(d)dhyātānā⟨ṁ⟩

⟨2⟩ ◯h¿a?⟨ā⟩rītī-putrāṇā⟨ṁ⟩ mānavya-sagotrāṇā⟨ṁ⟩ kura-

⟨3⟩ mara◯-sv¿a?⟨ā⟩mi-vara-la¿(ph)?⟨b⟩(dha)-r¿a?⟨ā⟩jyānā⟨ṁ⟩ ¡śrīmaM-c(aḷkī)!nā⟨ṁ⟩ Aśvame-

⟨4⟩ dha-yājinā¿vā?⟨m a⟩nvaya-mahodadh¿o?⟨eḥ⟩ Amr̥ta ¡yi!⟨I⟩va bhūta-trāṇā-

⟨Page 1v⟩

⟨5⟩ ya sambhūta⟨ḥ⟩ kī(r)t(t)iva(r)mmā⟨.⟩ tasya putras t¿i?⟨a⟩t-pādānu(d)dhyāta⟨ḥ⟩ śakti-traya-sa-

⟨6⟩ mpādi◯ta-mahā-dhanaugha-vi¿c?⟨bh⟩avo jagati sa¿th?⟨t⟩-kī(r)ty-abhilak¿s?⟨ṣ⟩ito nānā-

⟨7⟩ -yuddha◯-vijay¿i?⟨ī⟩ p¡ri!⟨r̥⟩¿d?⟨th⟩i¿ś?⟨v⟩īpati-makuṭa-maṇi-⟨ma⟩yūkha-dhauta-pā-

⟨8⟩ dāravin¿t?⟨d⟩a-¿j?⟨y⟩ugala⟨ḥ⟩ śrīmā¿na?⟨N⟩ makaradhvajo viṣṇur ivāparo viṣṇu-

⟨9⟩ vardhana-m¿ā?⟨a⟩hār¿a?⟨ā⟩j¿(e)?⟨aḥ⟩⟨.⟩ tasya putras tat-p¿a?⟨ā⟩dānu(d)dhyāto¿maho(śva)?-

⟨Page 2r⟩

⟨10⟩ ¿losaddhipayyatha-ma(d)dhya? siṅgha ¡yi!⟨I⟩va vikr¿a?⟨ā⟩nta⟨ḥ⟩ śrī-ja⟨ya⟩siṅgha-valla-

⟨11⟩ bha-mahār¿a?⟨ā⟩j¡ā!⟨o⟩ mātā-pitr̥-¡puṇya-vividuye!⟨puṇyābhivr̥ddhaye⟩ Intra⟨⟨pu⟩⟩ra-v¿a?⟨ā⟩stavyā-

⟨12⟩ ya bhū◯tisv¿a?⟨ā⟩mi-catu(r)v(v)eda-p¿o?⟨au⟩trāya ¿(pa)dagā(d)dhyāyino? bodasvā-

⟨13⟩ mi-pu◯trāya k¿o?⟨au⟩tsa-sagotr¿a?⟨ā⟩ya dvivedāya svāmiśarmmaṇ(e?) kr̥-

⟨14⟩ ṣṇa-biṇṇāyā Uttara-taṭe nātāvāḍi-viṣaye viḷetti nāma

⟨Page 2v⟩

⟨15⟩ grā⟨ma⟩m āgrahārī-kr̥tya sarvva-bādhā-parih¿a?⟨ā⟩reṇa Uda(ka)-pūrvveṇa

⟨16⟩ pratta⟨M⟩◯ viditam astu sarvva-viṣaya-vāsi(nā?)⟨ṁ⟩ As(m)ad-bhr̥tyānāñ ca⟨.⟩

⟨17⟩ sa◯rvva(th?)¿a?⟨ā⟩s¿th?⟨m⟩a⟨d⟩-dharmm¿ā?⟨o⟩ rakṣaṇ¿i?⟨ī⟩ya⟨ḥ⟩⟨.⟩ sarvva-dharmma-śāstra-vid ¿o?⟨ā⟩jñ¿(ā)?⟨a⟩pt¿a?⟨i⟩⟨ḥ⟩-

⟨18⟩ Atra śrī-Ammā⟨.⟩ Api cokta⟨M⟩ ¿p?⟨ṣ⟩a¿p?⟨ṣ⟩ṭi-var¿p?⟨ṣ⟩a-saha¿p?⟨s⟩rāṇi svargge modati bhūmi-

⟨19⟩ -da⟨ḥ⟩ ¿A?⟨Ā⟩kṣ(e)ptā cānumantā ca ⟨tāva⟩n¿n?⟨t⟩i narake vase¿(M)?⟨T⟩ ¿l?⟨b⟩ahubhi⟨r⟩ vvasudhā da-

⟨Page 3r⟩

⟨20⟩ ttā bahu(bh)iś cānupālit(ā) ⟦(sya)⟧⟨⟨ya⟩⟩sya yasya yadā bhūmi⟨ḥ⟩ tasya tasya tadā phala(M)

⟨21⟩ ṣaṣṭ¿ī?⟨i⟩◯-va¿riṣa?⟨rṣa⟩-sahasrāṇi sva⟨r⟩gge modati bhūmi-daḥ Ākṣeptā cā-

⟨22⟩ numant(ā) ◯ ca t¿a?⟨ā⟩van¿n?⟨t⟩i narake ⟨va⟩seT bahubhi¿vvi?⟨r vva⟩sudhā dattā bahubhiś cānupāli-

⟨23⟩ tā ya◯sya yasya yadā bh¿u?⟨ū⟩mis tasya tasya tadā phala⟨M⟩ (sva-dat)¿a?⟨ā⟩⟨ṁ⟩ para-datt(ā)⟨ṁ⟩-

⟨24⟩ vā yat(n)ād rakṣa yudhiṣṭhira mahī(ṁ) mahīmatā⟨ṁ⟩ śr¿a?⟨e⟩ṣṭha d¿a?⟨ā⟩nāT śr¿a?⟨e⟩y¿ā?⟨o⟩ ⟨’⟩nup(ā)lana⟨M⟩ d(ā)nā-

⟨25⟩ ni da¿n?⟨t⟩āni purā narendrai-

⟨Page 3v⟩

⟨26⟩ {ndrepuṇa}⟨⟨r⟩⟩ ⟨⟨ddā⟩⟩⟨nā⟩ni dharmmā¿tthi?⟨rttha⟩-yaśas-k¿ā?⟨a⟩rāṇi nirmmā¡(la)!⟨lya⟩-(v)ānta-pratimāni tā-

⟨27⟩ ni ko nā◯ma sādhu⟨ḥ⟩ punar ādadāti¿ḥ?⟨|⟩ dha¿mmi?⟨rmmā⟩śraya⟨ḥ⟩ kalpa-taru(ḥ) prajānā⟨ṁ⟩ śr¿i?⟨ī⟩-v¿i?⟨ī⟩-

⟨28⟩ ya◯mā sādhu-ja{va}nāvagam(y)a⟨ḥ⟩ ¿a?⟨Ā⟩jñaptir asmin kaḍu-rāja kāti-

⟨29⟩ nītyā ◯ samulla(ṁ?)ghita-loka-netraḥ

Seal

⟨1⟩ śrī-sarvvasiddhi

Plates

⟨Page 1r⟩

⟨1⟩ svasti śrīmat-piṣṭapurā⟨T⟩⟨.⟩ svām¿(ī?)?⟨i⟩-m¿ā?⟨a⟩hāsena-pādānu(d)dhyātānā⟨ṁ⟩ ⟨2⟩ ◯h¿a?⟨ā⟩rītī-putrāṇā⟨ṁ⟩ mānavya-sagotrāṇā⟨ṁ⟩ kura⟨3⟩mara◯-sv¿a?⟨ā⟩mi-vara-la¿(ph)?⟨b⟩(dha)-r¿a?⟨ā⟩jyānā⟨ṁ⟩ ¡śrīmaM-c(aḷkī)!nā⟨ṁ⟩ Aśvame⟨4⟩dha-yājinā¿vā?⟨m a⟩nvaya-mahodadh¿o?⟨eḥ⟩ Amr̥ta ¡yi!⟨I⟩va bhūta-trāṇā⟨Page 1v⟩⟨5⟩ya sambhūta⟨ḥ⟩ kī(r)t(t)iva(r)mmā⟨.⟩ tasya putras t¿i?⟨a⟩t-pādānu(d)dhyāta⟨ḥ⟩ śakti-traya-sa⟨6⟩mpādi◯ta-mahā-dhanaugha-vi¿c?⟨bh⟩avo jagati sa¿th?⟨t⟩-kī(r)ty-abhilak¿s?⟨ṣ⟩ito nānā⟨7⟩-yuddha◯-vijay¿i?⟨ī⟩ p¡ri!⟨r̥⟩¿d?⟨th⟩i¿ś?⟨v⟩īpati-makuṭa-maṇi-⟨ma⟩yūkha-dhauta-pā⟨8⟩dāravin¿t?⟨d⟩a-¿j?⟨y⟩ugala⟨ḥ⟩ śrīmā¿na?⟨N⟩ makaradhvajo viṣṇur ivāparo viṣṇu⟨9⟩vardhana-m¿ā?⟨a⟩hār¿a?⟨ā⟩j¿(e)?⟨aḥ⟩⟨.⟩ tasya putras tat-p¿a?⟨ā⟩dānu(d)dhyāto¿maho(śva)?⟨Page 2r⟩⟨10⟩¿losaddhipayyatha-ma(d)dhya? siṅgha ¡yi!⟨I⟩va vikr¿a?⟨ā⟩nta⟨ḥ⟩ śrī-ja⟨ya⟩siṅgha-valla⟨11⟩bha-mahār¿a?⟨ā⟩j¡ā!⟨o⟩ mātā-pitr̥-¡puṇya-vividuye!⟨puṇyābhivr̥ddhaye⟩ Intra⟨⟨pu⟩⟩ra-v¿a?⟨ā⟩stavyā⟨12⟩ya bhū◯tisv¿a?⟨ā⟩mi-catu(r)v(v)eda-p¿o?⟨au⟩trāya ¿(pa)dagā(d)dhyāyino? bodasvā⟨13⟩mi-pu◯trāya k¿o?⟨au⟩tsa-sagotr¿a?⟨ā⟩ya dvivedāya svāmiśarmmaṇ(e?) kr̥⟨14⟩ṣṇa-biṇṇāyā Uttara-taṭe nātāvāḍi-viṣaye viḷetti nāma ⟨Page 2v⟩ ⟨15⟩ grā⟨ma⟩m āgrahārī-kr̥tya sarvva-bādhā-parih¿a?⟨ā⟩reṇa Uda(ka)-pūrvveṇa ⟨16⟩ pratta⟨M⟩◯

viditam astu sarvva-viṣaya-vāsi(nā?)⟨ṁ⟩ As(m)ad-bhr̥tyānāñ ca⟨.⟩ ⟨17⟩ sa◯rvva(th?)¿a?⟨ā⟩s¿th?⟨m⟩a⟨d⟩-dharmm¿ā?⟨o⟩ rakṣaṇ¿i?⟨ī⟩ya⟨ḥ⟩⟨.⟩ sarvva-dharmma-śāstra-vid ¿o?⟨ā⟩jñ¿(ā)?⟨a⟩pt¿a?⟨i⟩⟨ḥ⟩⟨18⟩Atra śrī-Ammā⟨.⟩ Api cokta⟨M⟩

I. Anuṣṭubh

¿p?⟨ṣ⟩a¿p?⟨ṣ⟩ṭi-var¿p?⟨ṣ⟩a-saha¿p?⟨s⟩rāṇi

svargge modati bhūmi⟨19⟩-da⟨ḥ⟩

¿A?⟨Ā⟩kṣ(e)ptā cānumantā ca

⟨tāva⟩n¿n?⟨t⟩i narake vase¿(M)?⟨T⟩

II. Anuṣṭubh

¿l?⟨b⟩ahubhi⟨r⟩ vvasudhā da⟨Page 3r⟩⟨20⟩ttā

bahu(bh)iś cānupālit(ā)

⟦(sya)⟧⟨⟨ya⟩⟩sya yasya yadā bhūmi⟨ḥ⟩

tasya tasya tadā phala(M)

III. Anuṣṭubh

⟨21⟩ ṣaṣṭ¿ī?⟨i⟩◯-va¿riṣa?⟨rṣa⟩-sahasrāṇi

sva⟨r⟩gge modati bhūmi-daḥ

Ākṣeptā cā⟨22⟩numant(ā) ◯ ca

t¿a?⟨ā⟩van¿n?⟨t⟩i narake ⟨va⟩seT

IV. Anuṣṭubh

bahubhi¿vvi?⟨r vva⟩sudhā dattā

bahubhiś cānupāli⟨23⟩tā

ya◯sya yasya yadā bh¿u?⟨ū⟩mis

tasya tasya tadā phala⟨M⟩

V. Anuṣṭubh

(sva-dat)¿a?⟨ā⟩⟨ṁ⟩ para-datt(ā)⟨ṁ⟩⟨24⟩vā

yat(n)ād rakṣa yudhiṣṭhira

mahī(ṁ) mahīmatā⟨ṁ⟩ śr¿a?⟨e⟩ṣṭha

d¿a?⟨ā⟩nāT śr¿a?⟨e⟩y¿ā?⟨o⟩ ⟨’⟩nup(ā)lana⟨M⟩

VI. Indravajrā

d(ā)nā⟨25⟩ni da¿n?⟨t⟩āni purā narendrai⟨Page 3v⟩⟨26⟩{ndrepuṇa}⟨⟨r⟩⟩

⟨⟨ddā⟩⟩⟨nā⟩ni dharmmā¿tthi?⟨rttha⟩-yaśas-k¿ā?⟨a⟩rāṇi

nirmmā¡(la)!⟨lya⟩-(v)ānta-pratimāni tā⟨27⟩ni

ko nā◯ma sādhu⟨ḥ⟩ punar ādadāti¿ḥ?⟨|⟩

VII. Indravajrā

dha¿mmi?⟨rmmā⟩śraya⟨ḥ⟩ kalpa-taru(ḥ) prajānā⟨ṁ⟩

śr¿i?⟨ī⟩-v¿i?⟨ī⟩⟨28⟩ya◯mā sādhu-ja{va}nāvagam(y)a⟨ḥ⟩

¿a?⟨Ā⟩jñaptir asmin kaḍu-rāja kāti

⟨29⟩nītyā ◯ samulla(ṁ?)ghita-loka-netraḥ

Apparatus

Seal

Plates

⟨2⟩ kura⟨3⟩mara◯-sv¿a?⟨ā⟩mi- ⬦ ku{ra}⟨3⟩māra-svāmi-vara- KPS • While emendation to kumāra-svāmi is attractive, that name is not attested in any cognate grant, and the acquisition of a kingdom is never connected to Kumāra, while kauśikī-vara-prasāda-labdha-rājyānāṁ is quite ubiquitous. Sanction by Kumāra may of course be connected to the likewise ubiquitous phrase svāmi-mahāsena-pādānuddhyātānāṁ. I wonder if kurumara-svāmi is rather a local deity, perhaps connected to the locality kurumarathyā° mentioned in the Sātārā plates of Viṣṇuvardhana I. For the acquisition of a kingdom through what may be a local deity, compare svāmi-bhaṭṭāraka-pāda-padma-prasādāvāptarājyānāṁ in the Guḍivāḍa plates (set 1) of Jayasiṁha I.

⟨3⟩ ¡śrīmaM-c(aḷkī)!nā⟨ṁ⟩ ⬦ śrī-¿(vīravakhkhaṇ)?⟨vīra-lakṣṇa⟩ KPS • KPS’s readingis not satisfactory, and their emendation makes no sense in the context even assuming that their intent was vīra-lakṣaṇa. What they read as vī is clearly ma. The tick-mark shaped glyph they read as ra is in my opinion a (rather late-seeming) final M, presumably intended for T. Their va is ca, possibly corrected to or from cā. The next character might conceivably be khka (though not khkha), but I think it was in fact meant to be ḷkī, although the execution of the ḷ component is very poor. Compare the attested forms caḷikyānāṁ and calikyānāṁ.

⟨4⟩ -yājinā¿vā?⟨m a⟩nvaya-mahodadh¿o?⟨eḥ⟩ ⬦ -y¿a?⟨ā⟩jiṇā ¿cātraya?⟨kṣatriya⟩-mahodadh¿o?⟨ā⟩ KPS • The intent may also have been -yājinām anvaye mahodadhau, but a compound seems more likely in such an expression.

⟨5⟩ sambhūta⟨ḥ⟩ kī(r)t(t)iva(r)mmā⟨.⟩ tasya putras ⬦ saṁbhūta-kīrttivarmm¿ā?⟨a⟩ṇasya p¿u?⟨au⟩tras KPS.

⟨6⟩ -mahā-dhanaugha-vi¿c?⟨bh⟩avo ⬦ mahā-dāha¿no?⟨nā⟩ya-deva vo- KPS.

⟨7⟩ -⟨ma⟩yūkha-dhauta- ⬦ -⟨ma⟩yūkh¿e?⟨a⟩-¿cota?⟨c-ot⟩- KPS. — ⟨7⟩ viṣṇ¿o?⟨u⟩r ivāparo ⬦ viṣṇor ivāpar¿o?⟨a⟩- KPS.

⟨9⟩¿maho(śva)?⟨Page 2r⟩⟨10⟩¿losaddhipayyatha-ma(d)dhya? ⬦ mah¿o?⟨e⟩śva⟨Page 2r⟩⟨10⟩¿l?⟨r⟩a-siddhi-paryya⟨nta⟩-dha⟨r⟩bhvavya KPS • In spite of the ungainly execution of most characters, this nonsensical string is quite clearly legible. At the end of line 9, śva may have been meant for, corrected to, or corrected from jva. In line 10, lo might on its own be interpreted as pha, but the glyph is exactly identical to the cursive lo in line 29; it cannot be la as read by KPS (nor can the next character be si). ddhi may be dvi. yya might perhaps be yu and seems to have been corrected, probably from ya or yā, when the next line had already been engraved, as its subscript component stays to the right of the intervening jā there. tha may perhaps be rtha; out of context, it could also be interpreted as a clumsy ḻa. The ligature I read as ddhya could be taken for ndhya or bhvya (which is probably what KPS had read and misprinted bhvavya), but is the same glyph as that in several instances of the word pādānuddhyāta (ll 1, 5, 9; see also the palaeographic description). All in all, I am unable to offer a plausible correction. The composer’s intent may have involved mahojvalodadhi-paryyanta, but the word expected after this would be yaśāḥ or kīrttiḥ, while madhya is the only directly intelligible word recognisable in the received reading.

⟨11⟩ -mahār¿a?⟨ā⟩j¡ā!⟨o⟩ ⬦ -mahār¿a?⟨ā⟩j¿e?⟨a⟩⟨sya⟩ KPS. — ⟨11⟩ -¡puṇya-vividuye!⟨puṇyābhivr̥ddhaye⟩ ⬦ -puṇyā¿v?⟨bh⟩ivr̥ddhaye KPS • The du engraved instead of ddha is in all probability a scribal mistake, but the rest of the strangeness here may reflect vernacularised usage. — ⟨11⟩ Intra⟨⟨pu⟩⟩ra- ⬦ guntapura KPS • pu is probably a correction from ra. KPS’s Guntapura is impossible; the principal stroke of the first character does resemble ga, but definitely not gu, and with the two dashes below it, it can only have been meant for initial I. Thus, KPS’s identification with modern Guntur must also be dismissed. The intended name may, however, be Indrapura.

⟨12⟩ -p¿o?⟨au⟩trāya ⬦ -hotrāya KPS. — ⟨12⟩ ¿(pa)dagā(d)dhyāyino? ⬦ ¿go?⟨kā⟩nvāyine KPS • I am unable to interpret the beginning of this string or to explain why KPS do not read the first two characters. The akṣara I read as pa begins with a loop rather than a headmark and thus bears some resemblance to the Central Indian la used in this inscription, but it lacks the extended tail which I believe would be required in absence of a superscript vowel marker. There is an oblique stroke attached to the bottom right of this glyph, which is much too small to be a subscript r and the wrong shape to be an u marker, so I assume that it is an irrelevant slip of the chisel. The character I read as ddhyā is the same as that in several instances of anuddhyāta (see also the palaeographic description), so the latter part of the segment is secure. Throughout the corpus, when the term adhyāyin occurs in the description of a Brahmin, the expression is veda-dvayādhyāyin or an equivalent, but this cannot have been meant here. Could the intent have been pada-Adhyāyino or pr̥thag-adhyāyino? Or could padagādhyāyino be correct and mean a religious student who is a footsoldier? — ⟨12⟩ bodasvā⟨13⟩mi- ⬦ poḷasvā⟨13⟩mi- KPS.

⟨14⟩ -biṇṇāyā ⬦ -be{r}ṇṇāyā(ṁ) KPS • The i is unequivocal and may be a rendering of a short e sound. — ⟨14⟩ viḷetti ⬦ viḷeṣṭi KPS • The name of the village was correctly read for ARIE. KPS’s incorrect reading is repeated in their discussion, so it is not a typo in the edition.

⟨15⟩ grā⟨ma⟩m āgrahārī-kr̥tya ⬦ grāmāgrahārī kr̥tvā KPS.

⟨16⟩ pratta⟨M⟩ ⬦ pr¿e?⟨o⟩kta⟨M⟩|| KPS. — ⟨16⟩ -vās¿ī?⟨i⟩(nāṁ?) ⬦ -vā¿sī?⟨si⟩¿ṇā?⟨ne⟩ KPS • KPR’s text is vāsī(si)ṇ(ne) with a macron over the opening parenthesis of (ne). I assume that their reading is ṇā.

⟨17⟩ sa◯rvva(th?)¿a?⟨ā⟩s¿th?⟨m⟩a⟨d⟩-dharmm¿ā?⟨o⟩ ⬦ sarvv¿i?⟨a⟩-¿da?⟨vīdha⟩ sva-dharmmmā KPS. — ⟨17⟩ sva-dharmm¿ā?⟨o⟩ rakṣaṇ¿i?⟨ī⟩ya⟨ḥ⟩ ⬦ sva-dharmmā rakṣaṇ{ṇ}¿i?⟨ī⟩ya KPS • I emend tentatively, not being fully satisfied with my reconstruction of the sentence. — ⟨17⟩ -vid ¿o?⟨ā⟩jñ¿(ā)?⟨a⟩pt¿a?⟨i⟩⟨ḥ⟩⟨18⟩Atra ⬦ -vid¿o?⟨ā⟩jñ¿e?⟨ā⟩pta⟨18⟩gratpa KPS • KPS emend in the body of their edition to -vidājñāpta (which is not intelligible to me), and then apparently re-emend to in a footnote attached to “gratpa” in the next line, which says, “The word is unnecessary. Read as ājñaptirasya.”. The reading of Atra is unambiguous.

⟨18⟩ śrī-Ammā⟨.⟩ Api ⬦ śrī-¿grammāgraṣi?⟨dharmmarakṣitā⟩ KPS.

⟨19⟩ ⟨tāva⟩n¿n?⟨t⟩i narake ⬦ [tāny eva] n¿i?⟨a⟩rake KPS • For the justification of my restoration, compare the less corrupt iteration of the same locus in line 22. — ⟨19⟩ vase¿(M)?⟨T⟩ ⬦ va[sed iti] KPS.

⟨21⟩ ṣaṣṭ¿ī?⟨i⟩ • What I (and KPS) read as ī is represented by a dot in the circle of i. The intent may instead be ṣaṣṭiṁ.

⟨22⟩ t¿a?⟨ā⟩van¿n?⟨t⟩i ⬦ tāny eva KPS. — ⟨22⟩ ⟨va⟩seT ⬦ vased ¿a?⟨i⟩⟨ti⟩ KPS.

⟨23⟩ (sva-dat)¿a?⟨ā⟩ • The dharacters datta may be a correction over something else. — ⟨23⟩ d¿a?⟨ā⟩nāT śr¿a?⟨e⟩y¿ā?⟨o⟩ ⬦ dāna¿ś?⟨c⟩ chreyo KPS.

⟨25⟩ da¿n?⟨t⟩āni purā narendrai⟨Page 3v⟩⟨26⟩{ndrepuṇa}⟨⟨r ddā⟩⟩⟨nā⟩ni ⬦ da¿nt?⟨tv⟩eva narendra ⟨Page 3v⟩ ⟨26⟩ {nadre}puṇa¿r?⟨n⟩ā KPS • The superfluous ndre in line 26 is obviously a repetition of ndrai in the previous line and one or the other was meant to be ignored. I have no explanation for the superfluous puṇa. I am quite certain that rddāni is a corruption of rddānāni, which produces a correct continuation of the stanza except for the fact that dānāni is repeated (as if yānīha had been inscribed instead of in the first quarter dānāni). In this segment, pu may be a correction, and rddā has definitely been re-engraved, but apparently over another (slightly larger and clearer) rendition of the same character.

⟨27⟩ śr¿i?⟨ī⟩-v¿i?⟨ī⟩⟨28⟩ya◯mā sādhu-ja{va}nāvagam(y)a⟨ḥ⟩ ⬦ śrīma⟨28⟩yaṁ-āsādhu ja vanāvagamya KPS • The executor’s name looks rather like Dhīyamā here, but compare stanza 1 of the Niḍupaṟu grant of Jayasiṁha I, where the name of (probably) the same person is Vīyamā (or possibly Cīyamā). The i of this name must be long for the metre to be correct. After nāvaga, this line dips to avoid the descender of mmi in the previous line, and there are several dots that seem to form a semicircle around that descender, as if to demarcate the space where the next line can be engraved. The character read as mya has a misshapen subscript component that looks rather like ṭ, but the intent is quite certain.

⟨28⟩ ¿a?⟨Ā⟩jñaptir asmin kaḍu-rāja kāti ⬦ Ājñaptir asya ¿kuṭku?⟨kaṭaka⟩-rāja kaṇḍi KPS • The term kaḍu-rāja is clear, although I know of no other attestations. However, compare kaḍa-eṟeya in the Jaḷayūru grant of Viṣṇuvardhana III and kaḍeya-rāja in the Bezvāḍa plates and Moga grant of Bhīma I, noting also that in the Bezvāḍa plates, kaḍeya is used in place of two syllables of an anuṣṭubh stanza. The reading of kāti is also clear and unambiguous, but I cannot interpret this string in any other way than as another name of this person.

⟨29⟩ nītyā ◯ samulla(ṁ?)ghita-loka-netraḥ ⬦ ¿nitya?⟨tavya⟩ samullayati lokanetraḥ KPS • KPS believe that the engraver of the grant was named Lokanetra. They may have understood their “samullayati” (probably a misprint of samullayita) to stand for samullikhita or a similar word. Although I am not certain of the correct interpretation (see my translation), the reading as established by me is certain. What I read as an anusvāra in samullaṁghita is rather a horizontal stroke attached to the left top of gh, and given the almost complete absence of anusvāras in the inscription, this may be just a slip of the chisel; nonetheless, an anusvāra is then to be supplied.

Translation by Dániel Balogh

Seal

Plates

(1–16) Greetings from majestic Piṣṭapura. From the great ocean that is the lineage of the majestic ¿Caḷkis?, who were deliberately appointed (to kingship) by the Lord Mahāsena, who are the sons of Hārītī, who are of the Mānavya gotra, who have attained kingship through the boon of Lord ¿Kuramara?,¹ who perform the Aśvamedha sacrifice, there arose Kīrtivarman, like nectar (amr̥ta) {arising from the great ocean} for the salvation of living beings. His son, deliberately appointed (as successor) by him, was King (mahārāja) Viṣṇuvardhana, the majestic Crocodile-bannered (love god) (makaradhvaja), [resembling] another Viṣṇu, whose opulence was a great mass of wealth achieved by means of his three powers (śakti-traya), who was recognised in the world for by just reputation, victorious in diverse battles, whose two lotus feet were washed by rays from the gemstones on the crowns of kings. His son, deliberately appointed (as successor) by him, His Majesty King (mahārāja) Jayasiṁha Vallabha, …² who is courageous like a lion (siṁha), in order to increase his mother’s and father’s merit, has granted the village named Viḷetti, [located] in Nātavāḍi district (viṣaya) on the northern bank of the (river) Kr̥ṣṇa-biṇṇā, converted into a rent-free holding (agrahāra) by a remission of all burdens, to the grandson of the caturvedin Bhūtisvāmin, the son of Bodasvāmin who was a student of the padaga,³ [namely] to the dvivedin Svāmiśarman of the Kautsa gotra, a resident of Intrapura, [the donation being] sanctified by (a libation of) water.

(16–18) Let [this] be known to all residents of the district and to our (Jayasiṁha’s) retainers (bhr̥tya). Our ruling (dharma) is to be preserved by all means. The executor in this [matter], conversant with all legal treatises (dharma-śāstra), is His Highness Ammā. Moreover, it is said:

I

A donor of land rejoices in heaven for sixty millennia, [while] a seizer [of granted land] and a condoner [of such seizure] shall reside in hell for as many.

II

Many [kings] have granted land, and many have preserved [former grants]. Whosoever at any time owns the land, the fruit/reward [accrued of granting it] belongs to him at that time.

III

⁴A donor of land rejoices in heaven for sixty millennia, [while] a seizer [of granted land] and a condoner [of such seizure] shall reside in hell for as many.

IV

Many [kings] have granted land, and many have preserved [former grants]. Whosoever at any time owns the land, the fruit/reward [accrued of granting it] belongs to him at that time.

V

O Yudhiṣṭhira, diligently preserve land that has been donated, whether by yourself or another. O best of land-possessors, preserving [a grant] is superior to making a grant.

VI

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

VII

The executor (ājñapti) in [the matter of] this [provision] is His Highness Vīyamā, the Castellan (kaḍu-rāja) Kāti,⁵ a foundation of proper order (dharma), a wishing-tree for subjects, approachable by virtuous men, who ¿has risen above the common purview? through his political skill (nīti).

Commentary

Very unusually, both sides of each plate are inscribed. Katti and Padmanabha Sastry (1995, p. 100) incorrectly report that the verso of the third plate is not inscribed; their edition shows the last four lines of the text as being on 3 recto.

Bibliography

Reported in Katti 2006, p. 23, appendices A/1990-91, № 8 with some further details at Katti 2006, pp. 3–4. Edited from inked impressions by Madhav N. Katti and C. A. Padmanabha Sastry (1995), without facsimiles and without translation. The present edition by Dániel Balogh is based on photographs taken by myself in 2023 at the ASI Museum, Amaravati, collated with the above edition.⁶

Primary

[KPS] Katti, Madhav N. and C. A. Padmanabha Sastry. 1995. “An Eastern Chālukya copper plate charter from Chāmaṟṟu.” Journal of the Epigraphical Society of India (Bharatiya Purabhilekha Patrika) 21, pp. 100–103.

Secondary

Katti, Madhav N. 2006. Annual report on Indian epigraphy for 1990-91. New Delhi: Archaeological Survey of India. Page 23, appendixes A/1990-91, item 8.

Katti, Madhav N. 2006. Annual report on Indian epigraphy for 1990-91. New Delhi: Archaeological Survey of India. Pages 3–4.

Notes

1. See the apparatus to line 2.
2. I am unable to interpret the text here. It may meant to say something about Jayasiṁha’s fame extending to the oceans. See the apparatus to line 9.
3. I cannot interpret this word. See the apparatus to line 12 for the associated problems.
4. Stanzas III and IV are repetitions of stanzas I and II, for no clear reason.
5. I am not sure if Kāti is another name of the executor or a description that I fail to understand.
6. Katti and Padmanabha Sastry’s edition contains an inordinate number of typographic (or other) mistakes. Divergence from my readings is only shown in the apparatus where it is meaningful and potentially significant.

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

<lb n="1"/>svasti śrīmat-piṣṭapurā<supplied reason="omitted">T</supplied><supplied reason="subaudible">.</supplied> svām<choice><sic><unclear cert="low">ī</unclear></sic><corr>i</corr></choice>-m<choice><sic>ā</sic><corr>a</corr></choice>hāsena-pādānu<unclear reason="eccentric_ductus">d</unclear>dhyātānā<supplied reason="omitted">ṁ</supplied>

<lb n="2"/><space type="binding-hole"/>h<choice><sic>a</sic><corr>ā</corr></choice>rītī-putrāṇā<supplied reason="omitted">ṁ</supplied> mānavya-sagotrāṇā<supplied reason="omitted">ṁ</supplied> kura<lb n="3" break="no"/>mara<space type="binding-hole"/>-sv<choice><sic>a</sic><corr>ā</corr></choice>mi-vara-la<choice><sic><unclear reason="eccentric_ductus">ph</unclear></sic><corr>b</corr></choice><unclear reason="eccentric_ductus">dha</unclear>-r<choice><sic>a</sic><corr>ā</corr></choice>jyānā<supplied reason="omitted">ṁ</supplied> <orig>śrīmaM-c<unclear reason="eccentric_ductus">aḷkī</unclear></orig>nā<supplied reason="omitted">ṁ</supplied> Aśvame<lb n="4" break="no"/>dha-yājinā<choice><sic>vā</sic><corr>m a</corr></choice>nvaya-mahodadh<choice><sic>o</sic><corr>eḥ</corr></choice> Amr̥ta <choice><orig>yi</orig><reg>I</reg></choice>va bhūta-trāṇā<pb n="1v"/><lb n="5" break="no"/>ya sambhūta<supplied reason="omitted">ḥ</supplied> kī<unclear>r</unclear>t<unclear reason="eccentric_ductus">t</unclear>iva<unclear>r</unclear>mmā<supplied reason="subaudible">.</supplied> tasya putras t<choice><sic>i</sic><corr>a</corr></choice>t-pādānu<unclear reason="eccentric_ductus">d</unclear>dhyāta<supplied reason="omitted">ḥ</supplied> śakti-traya-sa<lb n="6" break="no"/>mpādi<space type="binding-hole"/>ta-mahā-dhanaugha-vi<choice><sic>c</sic><corr>bh</corr></choice>avo jagati sa<choice><sic>th</sic><corr>t</corr></choice>-kī<unclear>r</unclear>ty-abhilak<choice><sic>s</sic><corr>ṣ</corr></choice>ito nānā<lb n="7" break="no"/>-yuddha<space type="binding-hole"/>-vijay<choice><sic>i</sic><corr>ī</corr></choice> p<choice><orig>ri</orig><reg>r̥</reg></choice><choice><sic>d</sic><corr>th</corr></choice>i<choice><sic>ś</sic><corr>v</corr></choice>īpati-makuṭa-maṇi-<supplied reason="omitted">ma</supplied>yūkha-dhauta-pā<lb n="8" break="no"/>dāravin<choice><sic>t</sic><corr>d</corr></choice>a-<choice><sic>j</sic><corr>y</corr></choice>ugala<supplied reason="omitted">ḥ</supplied> śrīmā<choice><sic>na</sic><corr>N</corr></choice> makaradhvajo viṣṇur ivāparo viṣṇu<lb n="9" break="no"/>vardhana-m<choice><sic>ā</sic><corr>a</corr></choice>hār<choice><sic>a</sic><corr>ā</corr></choice>j<choice><sic><unclear reason="eccentric_ductus">e</unclear></sic><corr>aḥ</corr></choice><supplied reason="subaudible">.</supplied> tasya putras tat-p<choice><sic>a</sic><corr>ā</corr></choice>dānu<unclear reason="eccentric_ductus">d</unclear>dhyāto <sic>maho<unclear reason="eccentric_ductus">śva</unclear></sic><pb n="2r" break="no"/><lb n="10" break="no"/><sic>losaddhipayyatha-ma<unclear reason="eccentric_ductus">d</unclear>dhya</sic> siṅgha <choice><orig>yi</orig><reg>I</reg></choice>va vikr<choice><sic>a</sic><corr>ā</corr></choice>nta<supplied reason="omitted">ḥ</supplied> śrī-ja<supplied reason="omitted">ya</supplied>siṅgha-valla<lb n="11" break="no"/>bha-mahār<choice><sic>a</sic><corr>ā</corr></choice>j<choice><orig>ā</orig><reg>o</reg></choice> mātā-pitr̥-<choice><orig>puṇya-vividuye</orig><reg>puṇyābhivr̥ddhaye</reg></choice> Intra<add place="overstrike">pu</add>ra-v<choice><sic>a</sic><corr>ā</corr></choice>stavyā<lb n="12" break="no"/>ya bhū<space type="binding-hole"/>tisv<choice><sic>a</sic><corr>ā</corr></choice>mi-catu<unclear>r</unclear>v<unclear reason="eccentric_ductus">v</unclear>eda-p<choice><sic>o</sic><corr>au</corr></choice>trāya <sic><unclear reason="eccentric_ductus">pa</unclear>dagā<unclear reason="eccentric_ductus">d</unclear>dhyāyino</sic> bodasvā<lb n="13" break="no"/>mi-pu<space type="binding-hole"/>trāya k<choice><sic>o</sic><corr>au</corr></choice>tsa-sagotr<choice><sic>a</sic><corr>ā</corr></choice>ya dvivedāya svāmiśarmmaṇ<unclear cert="low">e</unclear> kr̥<lb n="14" break="no"/>ṣṇa-biṇṇāyā Uttara-taṭe nātāvāḍi-viṣaye viḷetti nāma <pb n="2v"/><lb n="15"/>grā<supplied reason="omitted">ma</supplied>m āgrahārī-kr̥tya sarvva-bādhā-parih<choice><sic>a</sic><corr>ā</corr></choice>reṇa Uda<unclear>ka</unclear>-pūrvveṇa<lb n="16"/>pratta<supplied reason="omitted">M</supplied><space type="binding-hole"/></p>

<p>viditam astu sarvva-viṣaya-vāsi<unclear cert="low">nā</unclear><supplied reason="omitted">ṁ</supplied> As<unclear reason="eccentric_ductus">m</unclear>ad-bhr̥tyānāñ ca<supplied reason="subaudible">.</supplied><lb n="17"/>sa<space type="binding-hole"/>rvva<unclear reason="eccentric_ductus" cert="low">th</unclear><choice><sic>a</sic><corr>ā</corr></choice>s<choice><sic>th</sic><corr>m</corr></choice>a<supplied reason="omitted">d</supplied>-dharmm<choice><sic>ā</sic><corr>o</corr></choice> rakṣaṇ<choice><sic>i</sic><corr>ī</corr></choice>ya<supplied reason="omitted">ḥ</supplied><supplied reason="subaudible">.</supplied> sarvva-dharmma-śāstra-vid <choice><sic>o</sic><corr>ā</corr></choice>jñ<choice><sic><unclear reason="eccentric_ductus">ā</unclear></sic><corr>a</corr></choice>pt<choice><sic>a</sic><corr>i</corr></choice><supplied reason="omitted">ḥ</supplied><lb n="18" break="no"/>Atra śrī-Ammā<supplied reason="subaudible">.</supplied> Api cokta<supplied reason="omitted">M</supplied></p>

<l n="b">svargge modati bhūmi<lb n="19" break="no"/>-da<supplied reason="omitted">ḥ</supplied></l>

<l n="c"><choice><sic>A</sic><corr>Ā</corr></choice>kṣ<unclear>e</unclear>ptā cānumantā ca</l>

<l n="d"><supplied reason="omitted">tāva</supplied>n<choice><sic>n</sic><corr>t</corr></choice>i narake vase<choice><sic><unclear reason="eccentric_ductus">M</unclear></sic><corr>T</corr></choice></l>

</lg>

<l n="a"><choice><sic>l</sic><corr>b</corr></choice>ahubhi<supplied reason="omitted">r</supplied> vvasudhā da<pb n="3r" break="no"/><lb n="20" break="no"/>ttā</l>

<l n="b">bahu<unclear>bh</unclear>iś cānupālit<unclear>ā</unclear></l>

<l n="c"><subst><del rend="corrected"><unclear>sya</unclear></del><add place="overstrike">ya</add></subst>sya yasya yadā bhūmi<supplied reason="omitted">ḥ</supplied></l>

<l n="d">tasya tasya tadā phala<unclear reason="eccentric_ductus">M</unclear></l>

</lg>

<l n="a"><lb n="21"/>ṣaṣṭ<choice><sic>ī</sic><corr>i</corr></choice><space type="binding-hole"/>-va<choice><sic>riṣa</sic><corr>rṣa</corr></choice>-sahasrāṇi</l>

<l n="b">sva<supplied reason="omitted">r</supplied>gge modati bhūmi-daḥ</l>

<l n="c">Ākṣeptā cā<lb n="22" break="no"/>numant<unclear>ā</unclear> <space type="binding-hole"/> ca</l>

<l n="d">t<choice><sic>a</sic><corr>ā</corr></choice>van<choice><sic>n</sic><corr>t</corr></choice>i narake <supplied reason="omitted">va</supplied>seT</l>

</lg>

<l n="a">bahubhi<choice><sic>vvi</sic><corr>r vva</corr></choice>sudhā dattā</l>

<l n="b">bahubhiś cānupāli<lb n="23" break="no"/>tā</l>

<l n="c">ya<space type="binding-hole"/>sya yasya yadā bh<choice><sic>u</sic><corr>ū</corr></choice>mis</l>

<l n="d">tasya tasya tadā phala<supplied reason="omitted">M</supplied></l>

</lg>

<l n="b">yat<unclear reason="eccentric_ductus">n</unclear>ād rakṣa yudhiṣṭhira</l>

<l n="c">mahī<unclear>ṁ</unclear> mahīmatā<supplied reason="omitted">ṁ</supplied> śr<choice><sic>a</sic><corr>e</corr></choice>ṣṭha</l>

</lg>

<l n="a">d<unclear>ā</unclear>nā<lb n="25" break="no"/>ni da<choice><sic>n</sic><corr>t</corr></choice>āni purā narendrai<pb n="3v" break="no"/><lb n="26" break="no"/><surplus>ndrepuṇa</surplus><add place="overstrike">r</add></l>

<l n="b"><add place="overstrike">ddā</add><supplied reason="omitted">nā</supplied>ni dharmmā<choice><sic>tthi</sic><corr>rttha</corr></choice>-yaśas-k<choice><sic>ā</sic><corr>a</corr></choice>rāṇi</l>

<l n="c">nirmmā<choice><orig><unclear>la</unclear></orig><reg>lya</reg></choice>-<unclear>v</unclear>ānta-pratimāni tā<lb n="27" break="no"/>ni</l>

<l n="d">ko nā<space type="binding-hole"/>ma sādhu<supplied reason="omitted">ḥ</supplied> punar ādadāti<choice><sic>ḥ</sic><corr>|</corr></choice></l>

</lg>

<l n="a">dha<choice><sic>mmi</sic><corr>rmmā</corr></choice>śraya<supplied reason="omitted">ḥ</supplied> kalpa-taru<unclear>ḥ</unclear> prajānā<supplied reason="omitted">ṁ</supplied></l>

<l n="b">śr<choice><sic>i</sic><corr>ī</corr></choice>-v<choice><sic>i</sic><corr>ī</corr></choice><lb n="28" break="no"/>ya<space type="binding-hole"/>mā sādhu-ja<surplus>va</surplus>nāvagam<unclear reason="eccentric_ductus">y</unclear>a<supplied reason="omitted">ḥ</supplied></l>

<l n="c"><choice><sic>a</sic><corr>Ā</corr></choice>jñaptir asmin kaḍu-rāja kāti</l>

<l n="d"><lb n="29" break="no"/>nītyā <space type="binding-hole"/> samulla<unclear cert="low">ṁ</unclear>ghita-loka-netraḥ</l>

</lg>

</div>

</div>

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

<rdg source="bib:Katti+PadmanabhaSastry1995_01">ku<surplus>ra</surplus><lb n="3" break="no"/>māra-svāmi-vara-</rdg>

<note>While emendation to <foreign>kumāra-svāmi</foreign> is attractive, that name is not attested in any cognate grant, and the acquisition of a kingdom is never connected to Kumāra, while <foreign>kauśikī-vara-prasāda-labdha-rājyānāṁ</foreign> is quite ubiquitous. Sanction by Kumāra may of course be connected to the likewise ubiquitous phrase <foreign>svāmi-mahāsena-pādānuddhyātānāṁ</foreign>. I wonder if <foreign>kurumara-svāmi</foreign> is rather a local deity, perhaps connected to the locality <foreign>kurumarathyā°</foreign> mentioned in the <ref target="DHARMA_INSVengiCalukya00001.xml">Sātārā plates of Viṣṇuvardhana I</ref>. For the acquisition of a kingdom through what may be a local deity, compare <foreign>svāmi-bhaṭṭāraka-pāda-padma-prasādāvāptarājyānāṁ</foreign> in the <ref target="DHARMA_INSVengiCalukya00005.xml">Guḍivāḍa plates (set 1) of Jayasiṁha I</ref>.</note>

</app>

<lem><orig>śrīmaM-c<unclear reason="eccentric_ductus">aḷkī</unclear></orig>nā<supplied reason="omitted">ṁ</supplied></lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">śrī-<choice><sic><unclear>vīravakhkhaṇ</unclear></sic><corr>vīra-lakṣṇa</corr></choice></rdg>

<note>KPS's readingis not satisfactory, and their emendation makes no sense in the context even assuming that their intent was <foreign>vīra-lakṣaṇa</foreign>. What they read as <foreign>vī</foreign> is clearly ma. The tick-mark shaped glyph they read as <foreign>ra</foreign> is in my opinion a (rather late-seeming) final <foreign>M</foreign>, presumably intended for <foreign>T</foreign>. Their <foreign>va</foreign> is <foreign>ca</foreign>, possibly corrected to or from <foreign>cā</foreign>. The next character might conceivably be <foreign>khka</foreign> (though not <foreign>khkha</foreign>), but I think it was in fact meant to be <foreign>ḷkī</foreign>, although the execution of the <foreign>ḷ</foreign> component is very poor. Compare the attested forms <foreign>caḷikyānāṁ</foreign> and <foreign>calikyānāṁ</foreign>.</note>

</app>

<lem>-yājinā<choice><sic>vā</sic><corr>m a</corr></choice>nvaya-mahodadh<choice><sic>o</sic><corr>eḥ</corr></choice></lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">-y<choice><sic>a</sic><corr>ā</corr></choice>jiṇā <choice><sic>cātraya</sic><corr>kṣatriya</corr></choice>-mahodadh<choice><sic>o</sic><corr>ā</corr></choice></rdg>

<note>The intent may also have been <foreign>-yājinām anvaye mahodadhau</foreign>, but a compound seems more likely in such an expression.</note>

</app>

<lem>sambhūta<supplied reason="omitted">ḥ</supplied> kī<unclear>r</unclear>t<unclear reason="eccentric_ductus">t</unclear>iva<unclear>r</unclear>mmā<supplied reason="subaudible">.</supplied> tasya putras</lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">saṁbhūta-kīrttivarmm<choice><sic>ā</sic><corr>a</corr></choice>ṇasya p<choice><sic>u</sic><corr>au</corr></choice>tras</rdg>

</app>

<lem>-mahā-dhanaugha-vi<choice><sic>c</sic><corr>bh</corr></choice>avo</lem>

</app>

<lem>-<supplied reason="omitted">ma</supplied>yūkha-dhauta-</lem>

</app>

<lem>viṣṇ<choice><sic>o</sic><corr>u</corr></choice>r ivāparo</lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">viṣṇor ivāpar<choice><sic>o</sic><corr>a</corr></choice>-</rdg>

</app>

<lem><sic>maho<unclear reason="eccentric_ductus">śva</unclear></sic><pb n="2r" break="no"/><lb n="10" break="no"/><sic>losaddhipayyatha-ma<unclear reason="eccentric_ductus">d</unclear>dhya</sic></lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">mah<choice><sic>o</sic><corr>e</corr></choice>śva<pb n="2r" break="no"/><lb n="10" break="no"/><choice><sic>l</sic><corr>r</corr></choice>a-siddhi-paryya<supplied reason="omitted">nta</supplied>-dha<supplied reason="omitted">r</supplied>bhvavya</rdg>

<note>In spite of the ungainly execution of most characters, this nonsensical string is quite clearly legible. At the end of line 9, <foreign>śva</foreign> may have been meant for, corrected to, or corrected from <foreign>jva</foreign>. In line 10, <foreign>lo</foreign> might on its own be interpreted as <foreign>pha</foreign>, but the glyph is exactly identical to the cursive <foreign>lo</foreign> in line 29; it cannot be <foreign>la</foreign> as read by KPS (nor can the next character be <foreign>si</foreign>). <foreign>ddhi</foreign> may be <foreign>dvi</foreign>. <foreign>yya</foreign> might perhaps be <foreign>yu</foreign> and seems to have been corrected, probably from <foreign>ya</foreign> or <foreign>yā</foreign>, when the next line had already been engraved, as its subscript component stays to the right of the intervening <foreign>jā</foreign> there. <foreign>tha</foreign> may perhaps be <foreign>rtha</foreign>; out of context, it could also be interpreted as a clumsy <foreign>ḻa</foreign>. The ligature I read as <foreign>ddhya</foreign> could be taken for <foreign>ndhya</foreign> or <foreign>bhvya</foreign> (which is probably what KPS had read and misprinted <foreign>bhvavya</foreign>), but is the same glyph as that in several instances of the word <foreign>pādānuddhyāta</foreign> (ll 1, 5, 9; see also the palaeographic description). All in all, I am unable to offer a plausible correction. The composer's intent may have involved <foreign>mahojvalodadhi-paryyanta</foreign>, but the word expected after this would be <foreign>yaśāḥ</foreign> or <foreign>kīrttiḥ</foreign>, while <foreign>madhya</foreign> is the only directly intelligible word recognisable in the received reading.</note>

</app>

<lem>-mahār<choice><sic>a</sic><corr>ā</corr></choice>j<choice><orig>ā</orig><reg>o</reg></choice></lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">-mahār<choice><sic>a</sic><corr>ā</corr></choice>j<choice><sic>e</sic><corr>a</corr></choice><supplied reason="omitted">sya</supplied></rdg>

</app>

<lem>-<choice><orig>puṇya-vividuye</orig><reg>puṇyābhivr̥ddhaye</reg></choice></lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">-puṇyā<choice><sic>v</sic><corr>bh</corr></choice>ivr̥ddhaye</rdg>

<note>The <foreign>du</foreign> engraved instead of <foreign>ddha</foreign> is in all probability a scribal mistake, but the rest of the strangeness here may reflect vernacularised usage.</note>

</app>

<lem>Intra<add place="overstrike">pu</add>ra-</lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">guntapura</rdg>

<note><foreign>pu</foreign> is probably a correction from <foreign>ra</foreign>. KPS's Guntapura is impossible; the principal stroke of the first character does resemble <foreign>ga</foreign>, but definitely not <foreign>gu</foreign>, and with the two dashes below it, it can only have been meant for initial <foreign>I</foreign>. Thus, KPS's identification with modern Guntur must also be dismissed. The intended name may, however, be Indrapura.</note>

</app>

<lem>-p<choice><sic>o</sic><corr>au</corr></choice>trāya</lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">-hotrāya</rdg>

</app>

<lem><sic><unclear reason="eccentric_ductus">pa</unclear>dagā<unclear reason="eccentric_ductus">d</unclear>dhyāyino</sic></lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01"><choice><sic>go</sic><corr>kā</corr></choice>nvāyine</rdg>

<note>I am unable to interpret the beginning of this string or to explain why KPS do not read the first two characters. The <foreign>akṣara</foreign> I read as <foreign>pa</foreign> begins with a loop rather than a headmark and thus bears some resemblance to the Central Indian <foreign>la</foreign> used in this inscription, but it lacks the extended tail which I believe would be required in absence of a superscript vowel marker. There is an oblique stroke attached to the bottom right of this glyph, which is much too small to be a subscript <foreign>r</foreign> and the wrong shape to be an <foreign>u</foreign> marker, so I assume that it is an irrelevant slip of the chisel. The character I read as <foreign>ddhyā</foreign> is the same as that in several instances of <foreign>anuddhyāta</foreign> (see also the palaeographic description), so the latter part of the segment is secure. Throughout the corpus, when the term <foreign>adhyāyin</foreign> occurs in the description of a Brahmin, the expression is <foreign>veda-dvayādhyāyin</foreign> or an equivalent, but this cannot have been meant here. Could the intent have been <foreign>pada-Adhyāyino</foreign> or <foreign>pr̥thag-adhyāyino</foreign>? Or could <foreign>padagādhyāyino</foreign> be correct and mean a religious student who is a footsoldier?</note>

</app>

<lem>bodasvā<lb n="13" break="no"/>mi-</lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">poḷasvā<lb n="13" break="no"/>mi-</rdg>

</app>

<lem>-biṇṇāyā</lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">-be<surplus>r</surplus>ṇṇāyā<unclear>ṁ</unclear></rdg>

<note>The <foreign>i</foreign> is unequivocal and may be a rendering of a short <foreign>e</foreign> sound.</note>

</app>

<lem>viḷetti</lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">viḷeṣṭi</rdg>

<note>The name of the village was correctly read for ARIE. KPS's incorrect reading is repeated in their discussion, so it is not a typo in the edition.</note>

</app>

<lem>grā<supplied reason="omitted">ma</supplied>m āgrahārī-kr̥tya</lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">grāmāgrahārī kr̥tvā</rdg>

</app>

<lem>pratta<supplied reason="omitted">M</supplied></lem>

</app>

<note>KPR's text is <foreign>vāsī(si)ṇ(ne)</foreign> with a macron over the opening parenthesis of <foreign>(ne)</foreign>. I assume that their reading is <foreign>ṇā</foreign>.</note>

</app>

<lem>sa<space type="binding-hole"/>rvva<unclear reason="eccentric_ductus" cert="low">th</unclear><choice><sic>a</sic><corr>ā</corr></choice>s<choice><sic>th</sic><corr>m</corr></choice>a<supplied reason="omitted">d</supplied>-dharmm<choice><sic>ā</sic><corr>o</corr></choice></lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">sarvv<choice><sic>i</sic><corr>a</corr></choice>-<choice><sic>da</sic><corr>vīdha</corr></choice> sva-dharmmmā</rdg>

</app>

<lem>sva-dharmm<choice><sic>ā</sic><corr>o</corr></choice> rakṣaṇ<choice><sic>i</sic><corr>ī</corr></choice>ya<supplied reason="omitted">ḥ</supplied></lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">sva-dharmmā rakṣaṇ<surplus>ṇ</surplus><choice><sic>i</sic><corr>ī</corr></choice>ya</rdg>

<note>I emend tentatively, not being fully satisfied with my reconstruction of the sentence.</note>

</app>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">-vid<choice><sic>o</sic><corr>ā</corr></choice>jñ<choice><sic>e</sic><corr>ā</corr></choice>pta<lb n="18" break="no"/>gratpa</rdg>

<note>KPS emend in the body of their edition to <foreign>-vidājñāpta</foreign> (which is not intelligible to me), and then apparently re-emend to in a footnote attached to <q><foreign>gratpa</foreign></q> in the next line, which says, <q>The word is unnecessary. Read as <foreign>ājñaptirasya</foreign>.</q>. The reading of <foreign>Atra</foreign> is unambiguous.</note>

</app>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">śrī-<choice><sic>grammāgraṣi</sic><corr>dharmmarakṣitā</corr></choice></rdg>

</app>

<lem><supplied reason="omitted">tāva</supplied>n<choice><sic>n</sic><corr>t</corr></choice>i narake</lem>

<note>For the justification of my restoration, compare the less corrupt iteration of the same locus in line 22.</note>

</app>

</app>

<note>What I (and KPS) read as <foreign>ī</foreign> is represented by a dot in the circle of <foreign>i</foreign>. The intent may instead be <foreign>ṣaṣṭiṁ</foreign>.</note>

</app>

</app>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">vased <choice><sic>a</sic><corr>i</corr></choice><supplied reason="omitted">ti</supplied></rdg>

</app>

<note>The dharacters <foreign>datta</foreign> may be a correction over something else.</note>

</app>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">dāna<choice><sic>ś</sic><corr>c</corr></choice> chreyo</rdg>

</app>

<lem>da<choice><sic>n</sic><corr>t</corr></choice>āni purā narendrai<pb n="3v" break="no"/><lb n="26" break="no"/><surplus>ndrepuṇa</surplus><add place="overstrike">r ddā</add><supplied reason="omitted">nā</supplied>ni</lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">da<choice><sic>nt</sic><corr>tv</corr></choice>eva narendra <pb n="3v"/><lb n="26"/><surplus>nadre</surplus>puṇa<choice><sic>r</sic><corr>n</corr></choice>ā</rdg>

<note>The superfluous <foreign>ndre</foreign> in line 26 is obviously a repetition of <foreign>ndrai</foreign> in the previous line and one or the other was meant to be ignored. I have no explanation for the superfluous <foreign>puṇa</foreign>. I am quite certain that <foreign>rddāni</foreign> is a corruption of <foreign>rddānāni</foreign>, which produces a correct continuation of the stanza except for the fact that <foreign>dānāni</foreign> is repeated (as if <foreign>yānīha</foreign> had been inscribed instead of in the first quarter <foreign>dānāni</foreign>). In this segment, <foreign>pu</foreign> may be a correction, and <foreign>rddā</foreign> has definitely been re-engraved, but apparently over another (slightly larger and clearer) rendition of the same character.</note>

</app>

<lem>śr<choice><sic>i</sic><corr>ī</corr></choice>-v<choice><sic>i</sic><corr>ī</corr></choice><lb n="28" break="no"/>ya<space type="binding-hole"/>mā sādhu-ja<surplus>va</surplus>nāvagam<unclear reason="eccentric_ductus">y</unclear>a<supplied reason="omitted">ḥ</supplied></lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">śrīma<lb n="28" break="no"/>yaṁ-āsādhu ja vanāvagamya</rdg>

<note>The executor's name looks rather like Dhīyamā here, but compare stanza 1 of the <ref target="DHARMA_INSVengiCalukya00008.xml">Niḍupaṟu grant of Jayasiṁha I</ref>, where the name of (probably) the same person is Vīyamā (or possibly Cīyamā). The <foreign>i</foreign> of this name must be long for the metre to be correct. After <foreign>nāvaga</foreign>, this line dips to avoid the descender of <foreign>mmi</foreign> in the previous line, and there are several dots that seem to form a semicircle around that descender, as if to demarcate the space where the next line can be engraved. The character read as <foreign>mya</foreign> has a misshapen subscript component that looks rather like <foreign>ṭ</foreign>, but the intent is quite certain.</note>

</app>

<lem><choice><sic>a</sic><corr>Ā</corr></choice>jñaptir asmin kaḍu-rāja kāti</lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01">Ājñaptir asya <choice><sic>kuṭku</sic><corr>kaṭaka</corr></choice>-rāja kaṇḍi</rdg>

<note>The term <foreign>kaḍu-rāja</foreign> is clear, although I know of no other attestations. However, compare <foreign>kaḍa-eṟeya</foreign> in the <ref target="DHARMA_INSVengiCalukya00016.xml">Jaḷayūru grant of Viṣṇuvardhana III</ref> and <foreign>kaḍeya-rāja</foreign> in the <ref target="DHARMA_INSVengiCalukya00024.xml">Bezvāḍa plates</ref> and <ref target="DHARMA_INSVengiCalukya00026.xml">Moga grant</ref> of Bhīma I, noting also that in the Bezvāḍa plates, <foreign>kaḍeya</foreign> is used in place of two syllables of an <foreign>anuṣṭubh</foreign> stanza. The reading of <foreign>kāti</foreign> is also clear and unambiguous, but I cannot interpret this string in any other way than as another name of this person.</note>

</app>

<lem>nītyā <space type="binding-hole"/> samulla<unclear cert="low">ṁ</unclear>ghita-loka-netraḥ</lem>

<rdg source="bib:Katti+PadmanabhaSastry1995_01"><choice><sic>nitya</sic><corr>tavya</corr></choice> samullayati lokanetraḥ</rdg>

<note>KPS believe that the engraver of the grant was named Lokanetra. They may have understood their <q><foreign>samullayati</foreign></q> (probably a misprint of <foreign>samullayita</foreign>) to stand for <foreign>samullikhita</foreign> or a similar word. Although I am not certain of the correct interpretation (see my translation), the reading as established by me is certain. What I read as an <foreign>anusvāra</foreign> in <foreign>samullaṁghita</foreign> is rather a horizontal stroke attached to the left top of <foreign>gh</foreign>, and given the almost complete absence of <foreign>anusvāra</foreign>s in the inscription, this may be just a slip of the chisel; nonetheless, an <foreign>anusvāra</foreign> is then to be supplied.</note>

</app>

</listApp>

</div>

</div>

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

<p n="1-16">Greetings from majestic Piṣṭapura. From the great ocean that is the lineage of the majestic <seg cert="low">Caḷkis</seg>, who were deliberately appointed <supplied reason="explanation">to kingship</supplied> by the Lord Mahāsena, who are the sons of Hārītī, who are of the Mānavya <foreign>gotra</foreign>, who have attained kingship through the boon of Lord <seg cert="low">Kuramara</seg>,<note>See the apparatus to line 2.</note> who perform the Aśvamedha sacrifice, there arose Kīrtivarman, like nectar <supplied reason="explanation"><foreign>amr̥ta</foreign></supplied> <seg rend="pun">arising from the great ocean</seg> for the salvation of living beings. His son, deliberately appointed <supplied reason="explanation">as successor</supplied> by him, was King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Viṣṇuvardhana, the majestic Crocodile-bannered <supplied reason="explanation">love god</supplied> <supplied reason="explanation"><foreign>makaradhvaja</foreign></supplied>, <supplied reason="subaudible">resembling</supplied> another Viṣṇu, whose opulence was a great mass of wealth achieved by means of his three powers <supplied reason="explanation"><foreign>śakti-traya</foreign></supplied>, who was recognised in the world for by just reputation, victorious in diverse battles, whose two lotus feet were washed by rays from the gemstones on the crowns of kings. His son, deliberately appointed <supplied reason="explanation">as successor</supplied> by him, His Majesty King <supplied reason="explanation"><foreign>mahārāja</foreign></supplied> Jayasiṁha Vallabha, <gap reason="ellipsis"/><note>I am unable to interpret the text here. It may meant to say something about Jayasiṁha’s fame extending to the oceans. See the apparatus to line 9.</note> who is courageous like a lion <supplied reason="explanation"><foreign>siṁha</foreign></supplied>, in order to increase his mother’s and father’s merit, has granted the village named Viḷetti, <supplied reason="subaudible">located</supplied> in Nātavāḍi district <supplied reason="explanation"><foreign>viṣaya</foreign></supplied> on the northern bank of the <supplied reason="explanation">river</supplied> Kr̥ṣṇa-biṇṇā, converted into a rent-free holding <supplied reason="explanation"><foreign>agrahāra</foreign></supplied> by a remission of all burdens, to the grandson of the <foreign>caturvedin</foreign> Bhūtisvāmin, the son of Bodasvāmin who was a student of the <foreign>padaga</foreign>,<note>I cannot interpret this word. See the apparatus to line 12 for the associated problems. </note> <supplied reason="subaudible">namely</supplied> to the <foreign>dvivedin</foreign> Svāmiśarman of the Kautsa <foreign>gotra</foreign>, a resident of Intrapura, <supplied reason="subaudible">the donation being</supplied> sanctified by <supplied reason="explanation">a libation of</supplied> water.</p>

<p n="16-18">Let <supplied reason="subaudible">this</supplied> be known to all residents of the district and to our <supplied reason="explanation">Jayasiṁha’s</supplied> retainers <supplied reason="explanation"><foreign>bhr̥tya</foreign></supplied>. Our ruling <supplied reason="explanation"><foreign>dharma</foreign></supplied> is to be preserved by all means. The executor in this <supplied reason="subaudible">matter</supplied>, conversant with all legal treatises <supplied reason="explanation"><foreign>dharma-śāstra</foreign></supplied>, is His Highness Ammā. Moreover, it is said:</p>

<p rend="stanza" n="1">A donor of land rejoices in heaven for sixty millennia, <supplied reason="subaudible">while</supplied> a seizer <supplied reason="subaudible">of granted land</supplied> and a condoner <supplied reason="subaudible">of such seizure</supplied> shall reside in hell for as many.</p>

<p rend="stanza" n="2">Many <supplied reason="subaudible">kings</supplied> have granted land, and many have preserved <supplied reason="subaudible">former grants</supplied>. Whosoever at any time owns the land, the fruit/reward <supplied reason="subaudible">accrued of granting it</supplied> belongs to him at that time.</p>

<p rend="stanza" n="3"><note>Stanzas III and IV are repetitions of stanzas I and II, for no clear reason.</note>A donor of land rejoices in heaven for sixty millennia, <supplied reason="subaudible">while</supplied> a seizer <supplied reason="subaudible">of granted land</supplied> and a condoner <supplied reason="subaudible">of such seizure</supplied> shall reside in hell for as many.</p>

<p rend="stanza" n="4">Many <supplied reason="subaudible">kings</supplied> have granted land, and many have preserved <supplied reason="subaudible">former grants</supplied>. Whosoever at any time owns the land, the fruit/reward <supplied reason="subaudible">accrued of granting it</supplied> belongs to him at that time.</p>

<p rend="stanza" n="5">O Yudhiṣṭhira, diligently preserve land that has been donated, whether by yourself or another. O best of land-possessors, preserving <supplied reason="subaudible">a grant</supplied> is superior to making a grant.</p>

<p rend="stanza" n="6">The donations given by kings in olden days—donations conducive to 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?</p>

<p rend="stanza" n="7">The executor <supplied reason="explanation"><foreign>ājñapti</foreign></supplied> in <supplied reason="subaudible">the matter of</supplied> this <supplied reason="subaudible">provision</supplied> is His Highness Vīyamā, the Castellan <supplied reason="explanation"><foreign>kaḍu-rāja</foreign></supplied> Kāti,<note>I am not sure if Kāti is another name of the executor or a description that I fail to understand.</note> a foundation of proper order <supplied reason="explanation"><foreign>dharma</foreign></supplied>, a wishing-tree for subjects, approachable by virtuous men, who <seg cert="low">has risen above the common purview</seg> through his political skill <supplied reason="explanation"><foreign>nīti</foreign></supplied>.</p>

</div>

<p>Very unusually, both sides of each plate are inscribed. Katti and Padmanabha Sastry (<bibl rend="omitname"><ptr target="bib:Katti+PadmanabhaSastry1995_01"/><citedRange>100</citedRange></bibl>) incorrectly report that the verso of the third plate is not inscribed; their edition shows the last four lines of the text as being on 3 recto.</p>

</div>

<p>Reported in <bibl><ptr target="bib:ARIE1990-1991"/><citedRange unit="page">23</citedRange><citedRange unit="appendix">A/1990-91</citedRange><citedRange unit="item">8</citedRange></bibl> with some further details at <bibl><ptr target="bib:ARIE1990-1991"/><citedRange>3-4</citedRange></bibl>. Edited from inked impressions by Madhav N. Katti and C. A. Padmanabha Sastry (<bibl rend="omitname"><ptr target="bib:Katti+PadmanabhaSastry1995_01"/></bibl>), without facsimiles and without translation. The present edition by Dániel Balogh is based on photographs taken by myself in 2023 at the ASI Museum, Amaravati, collated with the above edition.<note>Katti and Padmanabha Sastry's edition contains an inordinate number of typographic (or other) mistakes. Divergence from my readings is only shown in the apparatus where it is meaningful and potentially significant.</note></p>

</listBibl>

</listBibl>

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</TEI>