Pañcapāka grant of Bhīma I
Editor: Dániel Balogh.
Identifier: DHARMA_INSVengiCalukya00075.
Languages: Sanskrit, Telugu.
Repository: Eastern Cālukya (tfb-vengicalukya-epigraphy).
Version: (195df1d), last modified (44ecfe4).
Edition
Seal
⟨1⟩ śrī-tribhuvanāṁkuśa
Plates
⟨Page 1r⟩⟨Page 1v⟩ ⟨1⟩ svasti⟨.⟩ śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hārīti-pu⟨2⟩trāṇāṁ kauśikī-vara-prasāda-labdha-rājyānām mātr̥-gaṇa-paripālitānāṁ svāmi-ma(hā)⟨3⟩sena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varā⟨4⟩ha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhāvabhr̥tha-snā⟨5⟩na-pavitrīkr̥ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇus satyāśraya-vallabhe⟨6⟩ndro nāma babhūva|
I. Āryāgīti
tad-bhrātātha kanīyāN kubja-śrī-viṣṇuvarddhano manujendraḥ|
absama⟨7⟩dhiṣṭhitāndhra-viṣayāN dūrād utsāryya durjjayān atula-balāN
cdII. Gīti
saṁprāpya ca tat-(p)ra⟨Page 2r⟩⟨8⟩thamaṁ| sa tu veṁgī-deśam ātmasāt kr̥tya|
abjita-manu-caritas tasmiN varṣāṇy aṣṭādaśāk(a)r(o)⟨9⟩d rājyaM
cdIII. Gīti
tat-putro jayasiṁhas samās trayastriṁśataṁ bhuvam arakṣaT|
abtad-bhrātur indra-nr̥⟨10⟩pates s¿u?⟨ū⟩nu⟨ḥ⟩ śrī viṣṇuvarddhano rājyaM
cdIV. Gīti
varṣāṇi navākārṣīt tat-s¿ū?⟨u⟩nur mmaṁgir ū(r)jjito vijayī
ab⟨11⟩ sa ca paṁcādhika-viṁśati| varṣāṇy akarod anākulaṁ rājyaM|
cdV. Gīti
tasya suto jaya⟨12⟩siṁhas trayodaśābdāny arakṣad avani-talaM|
abdvaimāturānujo ⟨’⟩sya ca rājya(ṁ) ⟨13⟩ ṣaḍ akuruta kokkilir mmāsāN|
cdVI. Āryā
tasyātha tam uc¿v?⟨c⟩āṭya| jyeṣṭha⟨ḥ⟩ śrī-viṣṇuvarddhano nr̥patiḥ
ab⟨14⟩ Akr̥ta kr̥tī jita-śatrus saptatriṁśat samā rājyaM|
cdVII. Āryā
tasya ca vijayādityo| bhaṭṭ(ā)⟨Page 2v⟩⟨15⟩raka-śabda-kīrttitas tanayaḥ
abAṣṭādaśa varṣāṇi kṣamā-talam apālayad vijayī||
cdVIII. Gīti
⟨16⟩ tanayo ⟨’⟩sya viṣṇuvarddhana-nr̥pati¡ṣ! ṣaṭtriṁśataṁ samā rājyaM
abkr̥tavān atha tat-sūnur vvija⟨17⟩yādityo narendra-mr̥garājaḥ|
cdIX. Āryāgīti
yaḥ karttāṣṭottara-śata-śivālayānāṁ sva-yuddha-ja⟨18⟩ya-saṁkhyānāM
abAṣṭācatvāriṁśad varṣāṇi kṣmām apālayat sa samastāM
cdX. Āryāgīti
kali-vi⟨19⟩ṣṇuvarddhano ⟨’⟩sya ca tanayo ⟨’⟩rddhādhikam ilām arakṣad varṣaM
abtasya ca vijayādityas sūnuḥ ⟨20⟩ para-cakra-rāma-nr̥patir gguṇagaḥ
cdXI. Āryāgīti
sa catuścatvāriṁśad varṣāṇi kṣmām apālayan manu-caritaḥ|
abXII. Śārdūlavikrīḍita
ta⟨21⟩d-bhrātur yyuvarāja-vikrama-raver ggāmāṁbikāyāṁ sutaḥ
ayo gauryyām ajanīśvarād i(va) ⟨Page 3r⟩ ⟨22⟩ guhaś cālukya-bhīmādhipaḥ|
bso ⟨’⟩yaṁ raṭṭa-balaṁ vijitya ca ripūn nirmmūlam unmūlayaT
c⟨23⟩ baddhv(ā) paṭṭam abhūd ananya-sadr̥śo bhūmeḥ patiś śāśvataḥ|
dXIII. Śārdūlavikrīḍita
yasmin rājani rakṣati kṣiti-ta⟨24⟩laṁ ¡stenādi! nāśaṁ gatāḥ|
a¡jārā-māraṇa-bhīravas! su-caritā jātā nirītir mmahī|
bdeśāc ¿v?⟨c⟩a tri⟨25⟩vidhāsur ā¿s?⟨ś⟩u niragād (v)r̥ṣṭir janecchānugā|
crogā nāśa-gatā dvijaiś ca su-kr̥tā ⟨26⟩ yāgā ¡yatho ku-kriyāḥ!||
dXIV. Āryā
manur iva sakala-janānāṁ janaka Ivāśeṣa-bhr̥⟨27⟩tya-varggāṇāM
akāma Iva kāminīnāṁ yo ⟨’⟩rtthi-janānāṁ ca kalpataruḥ|
bsa sarvva-lokāśraya⟨28⟩-śrī-viṣṇuvarddhana-mahārājādhirāja-parameśvara-pa⟨ra⟩ma-bhaṭṭārakaḥ parama-brahmaṇyo m(ā)⟨Page 3v⟩⟨29⟩(tā-p)it(r̥)-pādānudhyātaḥ Ānvīkṣiky-ādi-nīti-nipuṇaḥ guha Ivāpratihata-śaktiḥ vai⟨30⟩(na)teya Iva vinatānanda-jananaḥ| yudhiṣṭhira Iva (bh)īma-senoddhr̥ta-pracaṇḍārāti-maṇḍa⟨31⟩(laḥ po)t(t?)u(pa)-viṣaya-nivāsino rāṣṭrakūṭa-pramukhāN kuṭuṁbinas sarvvān ittha⟨32⟩(m ājñāpa)yati
viditam astu vaḥ| kauṇḍinya-gotrāya| vājasaneya-sa⟨33⟩brahmacāriṇe sabbiśarmmaṇaḥ pautrāya| vīthiśarmmaṇaḥ putrāya ḻaṁgāthi⟨34⟩kaśvarābhidhānāya Asmat-khaḍga-sahāya-nimittaṁ| sodaka-p¡au!⟨ū⟩rvvaṁ sarvva-kara-parihāra⟨35⟩m agrāhārīkr̥tya pañcapāka nāma (grā)mas sa-dvādaśa-grāmaṭikaḥ| koppani-grāmaṭi⟨Page 4r⟩⟨36⟩kā| potūri-parvvataś ca| vallani-grāmaṭikā ca (p)odaṟupākaś cāsmābhis saṁprada⟨37⟩ttā (It)i(|)
Et(e)ṣām avadhayaḥ| pūrvvataḥ potūri-parvvatasya pūrvvāntaḥ| Ā⟨38⟩gneyataḥ sattavu nāma paṁdri mro(ḍ)lāni garuguś ca| dakṣiṇataḥ (kana)ṟuvatas sa⟨39⟩kāśāT Umm(e)ṁggim āgataḥ purāṇa-panthāḥ|| nairr̥tyāṁ ca sa Eva panthāḥ⟨40⟩paścima(ta)ḥ Ummeṁggi-koppani-grāmaṭikayor mmadhye nij(jh)ar(a)-nadī| vā⟨41⟩yavyata(ḥ) śa(rkara)ku(t?)ti-sīmaiva sīmā| Uttarataḥ paṁpā nadī| ¡Ī!⟨Ai⟩śānataḥ cīku⟨42⟩lūri vā(ka?)-sīmaiva sīmā||
Asya dharmmasyopari na kenacid bādhā karttavyā⟨.⟩ yaḥ karo⟨Page 4v⟩⟨43⟩ti sa paṁca-mahāpātaka-(s)aṁyukto narakaṁ gamiṣyati⟨.⟩ tathā ca bhagavatā vyāseno⟨44⟩ktaM||
XV. Anuṣṭubh
bahubhir vvasudhā dattā|
abahubhiś cānupālitā|
byasya yasya ya⟨45⟩dā bhūmis
ctasya tasya tadā phalaM||
dXVI. Anuṣṭubh
sva-dattāṁ para-dattāṁ vā
ayo hare⟨46⟩ta vasundharāṁ
bṣaṣṭiṁ varṣa-sahasrāṇi
cviṣṭhāyāṁ jāyat¿ya?⟨e⟩ kr̥miḥ|
dXVII. Śālinī
⟨47⟩ sarvvān etān bhāvi(na)ḥ pārtthivendrāN
abhūyo bhūyo yācate rāmabhadraḥ
b⟨48⟩ sāmānyo ⟨’⟩yaṁ{|} dharmma-setur nnr̥pāṇāṁ
ckāle kāle pālanīyo bhavadbhiḥ||
dXVIII. Vasantatilakā
ma⟨49⟩d-(v)aṁśa-jāḥ para-mahīpati-vaṁśa-jā (v)ā
apāpād apeta-manaso bhuvi bhāvi-bhū⟨Page 5r⟩⟨50⟩pāḥ|
bye pālayanti mama dharmmam imaṁ samastaṁ
cteṣām mayā viracit(o) ⟨’⟩ṁja⟨51⟩lir eṣa mūrddhni||
dĀjṇaptir asya dharmmasya kaḍeya-rājaḥ||
XIX. Upajāti
grāme ⟨’⟩tra gāvas sa-pa⟨52⟩yaḥ-pravāhāḥ|
aprabhūta-sat-sasya-phalā ca bhūmiḥ|
bviprāś ca ve(deṣu) vidhi⟨53⟩-pravīṇā|
cbhūyāsur ā-kalpam anūna-satyāḥ||
dXX. Āryā
śivam astu sarvva-ja⟨54⟩gataḥ para-hita-niratā bhavantu bhūta-gaṇāḥ|
abdoṣāḥ prayāntu nāśaṁ ⟨55⟩ sarvvatra sukhī bhavatu lokaḥ|| ⁋
cdApparatus
Seal
Plates
⟨24⟩ ¡stenādi! • This word seems to have been used for the sake of the metre instead of the expected stenādayaḥ, agreeing with gatāḥ. — ⟨24⟩ ¡jārā-māraṇa-bhīravas! • This is probably again lengthening for the sake of the metre, instead of jarā-maraṇa-. — ⟨24⟩ tri⟨25⟩vidhāsu◯r ā¿s?⟨ś⟩u • I find this string difficult to understand. I emend to ś tentatively. Further scribal error may be involved, but given the awkwardness of the rest of the stanza, I believe that the composer is at fault. See the translation for my interpretation.
⟨26⟩ ¡yatho ku-kriyāḥ! • This segment is again awkward, but I see no other way to interpret it. See my translation.
⟨33⟩ ḻaṁgāthi⟨34⟩kaśvarā° • All characters of the name are quite clear, but it is a weird name. There is a small chance that thi is in fact dhi, and that a faint e is attached to the bottom left of ka. Since the ending is Sanskrit, I assume that ke was in fact intended, though probably inscribed as ka.
⟨36⟩ parvvataś • This word may have been corrected from pūrvvataś with the vowel marker placed only below the consonant, not ascending on the right (as happens with d elsewhere in the plates). — ⟨36⟩ (p)odaṟupākaś • The ambiguous first character was in all probability intended to be po, but it may perhaps be bo or dho.
⟨38⟩ paṁdri • The anusvāra is above and to the right of dri; Jens Thomas suggests reading it with pa.
⟨40⟩ nij(jh)ar(a)-nadī • See the hand description about the component I read as jh. What I read as ra may be ru, but the possible vowel marker is a horizontal stroke (not a hook), it is short, and it contacts the following na, so it is either a random scratch or a subsequent correction. There is also a dot or circle above na that looks much like an anusvāra, but if it is one, then it is superfluous.
⟨42⟩ vā(ka?)- • The second character may perhaps be ra or ru.
⟨46⟩ jāyat¿ya?⟨e⟩ • It appears that the engraver mistook a pre-drawn e (as in yācate in the next line) attached at the bottom for a subscript y.
⟨47⟩ bhāvi(na)ḥ • This may be a correction from an initial bhāvi| or bhāviḥ|. — ⟨47⟩ ⟨’⟩yaṁ{|} • This may be a correction from an initial yaḥ|. The daṇḍa does not seem to have been deleted. — ⟨47⟩ ve(deṣu) • This is certainly the intended word, but at least in the facsimile, the left side of ṣ looks like a vowel marker attached to de, so that the characters appear more like doku. Perhaps deṣu is a correction from something else.
Translation by Dániel Balogh
Seal
Plates
(1–6) Greetings. Eager to adorn the lineage of the majestic Cālukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hārīti, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who were deliberately appointed (to kingship) by Lord Mahāsena, to whom the realms of adversaries instantaneously submit at the [mere] sight of the superior Boar emblem they have acquired by the grace of the divine Nārāyaṇa, and whose bodies have been hallowed through washing in the purificatory ablutions (avabhr̥tha) of the Aśvamedha sacrifice—there arose the one named Satyāśraya Vallabhendra (Pulakeśin II).
I
Then his younger brother, the ruler of men named His Majesty Kubja Viṣṇuvardhana drove far away the immeasurably powerful Durjayas, who had established themselves in the Āndhra territory (viṣaya).
II
And obtaining the country of Veṅgī, which had been theirs previously, he made it his own and reigned for eighteen years, surpassing Manu in his conduct.
III–IV
His son Jayasiṁha (I) protected the earth for thirty-three years. The son of his brother King (nr̥pati) Indra, His Majesty Viṣṇuvardhana (II) reigned for nine years. His son was the powerful, victorious Maṅgi. He in turn reigned for twenty years and five, free from trouble.
V
His son Jayasiṁha (II) protected the surface of the earth for thirteen years. And Kokkili, his younger brother by a different mother, reigned for six months.
VI
Then his eldest [brother], dethroning him, reigned as His Majesty King (nr̥pati) Viṣṇuvardhana (III) for thirty-seven years, with his aims accomplished and his enemies defeated.
VII
And his son Vijayāditya (I), renowned by the title Bhaṭṭāraka, protected the surface of the earth victoriously for eighteen years.
VIII–IX
His son King (nr̥pati) Viṣṇuvardhana (IV) reigned for thirty-six years. Then his son Vijayāditya (II) Narendramr̥garāja—who commissioned a hundred and eight temples (ālaya) of Śiva according to the number of his battles—protected the entire earth for forty-eight years.
X–XI
And his son Kali-Viṣṇuvardhana (V) protected the earth for a year and a half. His son was Vijayāditya (III), [also known as] King (nr̥pati) Paracakrarāma [and] Guṇaga. He, conducting himself like Manu, protected the earth for forty-four years.
XII
The son who was begotten by his brother the heir-apparent (yuvarāja) Vikramaravi (i.e. Vikramāditya) on Gāmāmbikā, as Guha (Skanda) [was begotten] by Īśvara (Śiva) on Gaurī, is Lord (adhipa) Cālukya-Bhīma. He, this one here, has defeated the forces of the Raṭṭas (Rāṣṭrakūṭas) and, uprooting the last vestiges of his enemies, has donned the turban (paṭṭa) and become the eternal lord of the earth, like none other.
XIII
While this king has been protecting the surface of the earth, thieves and the like have disappeared, ¿and adopted good conduct, being afraid of old age and death?;1 the earth has become free from calamities (īti), and the three kinds of ¿grief? have ¿swiftly? departed the country;2 the rain follows the desire of the populace; diseases have ceased to exist; and the Brahmins perform the sacrifices well ¿even if they are hard to perform?.3
XIV
[He is] like Manu to all people, like a father to all classes of his dependants (bhr̥tya), like Kāma to amorous women and [like] a wish-granting tree to supplicants.
(27–32) That shelter of all the world (sarva-lokāśraya), the supremely pious Supreme Lord (parameśvara) of Emperors (mahārājādhirāja), His Majesty Viṣṇuvardhana (Bhīma I), who was deliberately appointed (as heir) by his mother and father, skilled in procedures (nīti) such as critical investigation (ānvīkṣikī); whose power is as irresistible as {the spear} of Guha (Skanda); who engenders joy in those who bow [to him] like Vainateya (Garuḍa) {who engenders joy in Vinatā}; who eradicates the realms of fierce enemies with his awesome army like Yudhiṣṭhira {who does so through Bhīmasena}4—commands all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in Pottupa district (viṣaya) as follows.
(32–37) Let it be known to you that to the one named ¿Ḻaṁgāthikaśvara?, of the Kauṇḍinya gotra and the Vājasaneya school, grandson of Sabbiśarman and son of Vīthiśarman, on the occasion of [his having been] a help to our sword, we have given, [the donation being] sanctified by (a libation of) water and converted into a rent-free holding (agrahāra) by a remission of all taxes, the village named Pañcapāka along with [its] twelve hamlets, as well as the hamlet Koppani, the hill of [the village] Potūru, the hamlet Vallani and [the village?] Podaṟupāka.
(37–42) The boundaries of these [are as follows].5 To the east, the eastern extremity of the hill of [the village] Potūru. To the southeast, the ¿way shelter? (paṁdri) named Sattavu and ¿the scree of the hill? (mroḍlāni garugu). To the south, the old road coming from the vicinity of Kanaṟuvat toward Ummeṁggi. To the southwest too, that same road. To the west, the Nijjhara river between the hamlets of Ummeṁggi and Koppani. To the northwest, the border is none other than the border of Śarkarakutti. To the north, the Paṁpā river. To the northeast, the border is none other than the border of … (cīkulūri vāka).
(42–44) Let no-one pose an obstacle over this ruling (dharma). He who does so shall go to hell, conjoined with the five great sins. So too has the reverend Vyāsa said.
XV
Many (kings) have granted land, and many have preserved it (as formerly granted). Whosoever at any time owns the land, the fruit {reward} (accrued of granting it) belongs to him at that time.
XVI
He who would seize land, whether given by himself or by another, shall be born as a worm in faeces for sixty millennia.
XVII
Over and over again, Rāmabhadra begs all these future kings: “Each in your own time, you shall respect this framework of legality that is universally applicable to kings!”
XVIII
Hereby I offer my respectful obeisance (añjali) to [all] future kings on earth, [whether] born in my lineage or a different royal lineage, who with minds averted from sin observe this ruling (dharma) of mine in its integrity.
(51) The executor (ājñapti) of this ruling (dharma) is the castellan (kaḍeya-rāja).
XIX
In this village, as long as the aeon lasts, may the cows overflow with milk, the land produce copious good crops, and the Brahmins be adept in the ritual of the Vedas, excelling in truth.
XX
Let it be well for all the world. Let the hosts of creatures be intent on benefitting others. Let faults fade away. Let the people be happy everywhere.
Bibliography
A "Paṇḍipāka grant," probably identical to the present one, is said to be published in Journal of the Telugu Academy vol. 11 pp. 256-257 (not traced), and to be described in Mad. Govt. MSS. Library Catalogue 15-6-36, pp. 185-91 (not traced). The present edition has been prepared for DHARMA by Dániel Balogh on the basis of inked rubbings in Sir Walter Elliot’s collection.6 Elliot may have prepared an edition that never reached publication (see his note in the commentary).
Notes
- 1. The text is somewhat problematic here; see the apparatus to line 24. I believe the beginning of pāda b may be connected to the topic of the first quarter, as in my tentative translation. Fear of ageing and death motivates to good conduct through a concern for the afterlife. The word māraṇa may have been intended as it is (“killing,” i.e. capital punishment), but coupled with jarā (lengthened for the sake of the metre into jārā), it is much more likely that the word intended is maraṇa, “dying,” also lengthened for the sake of the metre. If this phrase is not connected to the first quarter, then the sense is that those who are afraid of old age and death have adopted good conduct. This, however, is rather bland and says nothing about the merit of the king.
- 2. The text is again problematic; see the apparatus to line 24. Failing to find a better solution, I make a minor emendation (āsu to āśu) and interpret asu to mean “grief,” though this is attested only in lexicons and neuter in gender. Nonetheless, trividhāsu was probably intended to mean the same as duḥkha-traya, the three kinds of grief, usually enumerated as ādhyātmika, ādhibhautika and ādhidaivika: grief originating from within one’s person, from living beings (and/or the physical world), and from the gods (fate).
- 3. The text is again awkward; see the apparatus to line 26. I believe the composer used yatho (yathā+u; or perhaps equivalent to atho with an epenthetic y?) in the sense of “even” or perhaps “all the more so if,” and ku-kriya in the sense of duṣkara. This interpretation is, however, problematic; duṣkarāḥ would have fit the metre perfectly if this was what the composer had wished to express. Emending yatho to yato would result in an interpretable, though still very awkward sentence meaning “diseases have ceased to exist [along with] bad deeds, because the Brahmins perform the sacrifices well.
- 4. This last bitextual simile is rather lame on account of the long segment uddhr̥ta-pracaṇḍārāti-maṇḍalaḥ, which does not seem to carry a double entendre. The Pr̥thivipallavapaṭṭana grant of Viṣṇuvardhana IV uses yudhiṣṭhira iva bhīmasenānvitaḥ to the same effect. Perhaps pracaṇḍa and/or pracaṇḍārāti is meant to refer to a particular person in one of the meanings.
- 5. The Telugu phrases in the boundary description are translated very tentatively, with the aid of Jens Thomas.
- 6. Scans of these impressions were obtained by Emmanuel Francis from the Edinburgh University Library and supplemented by Andrew Grout.
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<authority>DHARMA</authority>
<pubPlace>Berlin</pubPlace>
<idno type="filename">DHARMA_INSVengiCalukya00075</idno>
<availability>
<licence target="https://creativecommons.org/licenses/by/4.0/">
<p>This work is licensed under the Creative Commons Attribution 4.0 Unported
Licence. To view a copy of the licence, visit
https://creativecommons.org/licenses/by/4.0/ or send a letter to
Creative Commons, 444 Castro Street, Suite 900, Mountain View,
California, 94041, USA.</p>
<p>Copyright (c) 2019-2025 by Dániel Balogh.</p>
</licence>
</availability>
<date from="2019" to="2025">2019-2025</date>
</publicationStmt>
<sourceDesc><!-- only the handDesc can be filled in at this stage -->
<msDesc><!-- //// NB: the msIdentifier had to be added for validation purposes ///. It will be edited later with the metadata spreadsheet -->
<msIdentifier>
<repository>DHARMAbase</repository>
<idno/>
<!-- don't modify this -->
<!--<altIdentifier type="PEM"><idno type="corpus">CalE53</idno></altIdentifier>-->
</msIdentifier>
<msContents><!-- describe the intellectual content of an inscription -->
<summary><!-- //// NOT MANDATORY ////--></summary>
<!-- offers the possibility to give a summary of the inscription's content -->
</msContents>
<physDesc>
<handDesc>
<p>Halantas. Final N (e.g. l6, l7) is a simplified na without a headmark. Final T (l39) is a slightly reduced ta with an elongated vertical stem without a headmark. Final M (l44, l45) is a stylised ma (lacking the right limb), with an extension that begins horizontally and then turns sharply upward.</p>
<p>Original punctuation marks are short, straight verticals with small serifs. The closing gomūtra symbol is a series of 4 diminishing bars (in addition to the first two, which I interpret as a separate double daṇḍa). The fourth bar is only a dot, and this is followed by a final dot from which a flourish extends right and then up, vaguely resembling a tick mark.</p>
<p>Other palaeographic observations. Anusvāra is normally at the top right of the character to which it belongs, but sometimes (e.g. l1 sagotrāṇāṁ) above the next character. There is a probable instance of rare jh in line 35. This subscript component begins with a shape resembling ka or ña. Attached to this, on its right-hand side, slightly below the crossbar, there is a wavy horizontal line which then turns upward at a soft right angle. In addition, there is a circle like an <foreign>anusvāra</foreign>, placed to the right of this additional stroke, on a level with its horizontal component. The circle may be irrelevant, but it does not look like random damage. Dependent o is always written with two separate strokes.
<!-- The script name(s) will be inserted here at a later stage from the metadata spreasheet. At this stage, you can mention here in a free-text paragraph any characteristics of the writing observed more than once in this inscription that seem unusual/uncommon or otherwise noteworthy given the general characteristics of the script in question. See EG 11.2. --></p>
<!-- If you need to identify individual hands (EG §7.5/) in addition to one or more paragraphs of general palaeographic description, wrap <summary> around the <p> or <p>s above, and, outside <summary>, create <handNote> elements for each hand as follows:
<summary><p><p/></summary>
<handNote xml:id="Pallava00001_hand1"></handNote>
<handNote xml:id="Pallava00001_hand2"></handNote>
-->
</handDesc>
</physDesc>
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<projectDesc>
<p>The project DHARMA has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 research and innovation programme (grant agreement no 809994).</p>
</projectDesc>
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<change who="part:daba" when="2021-11-04" status="draft">Initial encoding of the file</change>
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<text xml:space="preserve">
<body>
<div type="edition" xml:lang="san-Latn" rendition="class:83225 maturity:83213">
<div type="textpart" n="A"><head xml:lang="eng">Seal</head>
<ab><lb n="1"/>śrī-tribhuvanāṁkuśa</ab>
</div>
<div type="textpart" n="B"><head xml:lang="eng">Plates</head>
<pb n="1r"/><p><pb n="1v"/><lb n="1"/>svasti<supplied reason="subaudible">.</supplied> śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mānavya-sagotrāṇāṁ hārīti-pu<lb n="2" break="no"/>trāṇāṁ kauśikī-vara-prasāda-labdha-rājyānām mātr̥-gaṇa-paripālitānāṁ svāmi-ma<unclear>hā</unclear><lb n="3" break="no"/>sena-pādā<space type="binding-hole"/>nudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varā<lb n="4" break="no"/>ha-lāñcha<space type="binding-hole"/>nekṣaṇa-kṣaṇa-vaśīkr̥tārāti-maṇḍalānām aśvamedhāvabhr̥tha-snā<lb n="5" break="no"/>na-pavitrīkr̥<space type="binding-hole"/>ta-vapuṣāṁ cālukyānāṁ kulam alaṁkariṣṇus satyāśraya-vallabhe<lb n="6" break="no"/>ndro nāma babhūva<g type="dandaSerif">.</g></p>
<lg n="1" met="āryāgīti">
<l n="ab">tad-bhrātātha kanīyāN kubja-śrī-viṣṇuvarddhano manujendraḥ<g type="dandaSerif">.</g></l>
<l n="cd">sama<lb n="7" break="no"/>dhiṣṭhitāndhra-viṣayāN dūrād utsāryya durjjayān atula-balāN</l>
</lg>
<lg n="2" met="gīti">
<l n="ab">saṁprāpya ca tat-<unclear>p</unclear>ra<pb n="2r" break="no"/><lb n="8" break="no"/>thamaṁ<g type="dandaSerif">.</g> sa tu veṁgī-deśam ātmasāt kr̥tya<g type="dandaSerif">.</g></l>
<l n="cd">jita-manu-caritas tasmiN varṣāṇy aṣṭādaśāk<unclear>a</unclear>r<unclear>o</unclear><lb n="9" break="no"/>d rājyaM</l>
</lg>
<lg n="3" met="gīti">
<l n="ab">tat-putro jayasiṁhas samās trayastriṁśataṁ bhuvam arakṣaT<g type="dandaSerif">.</g></l>
<l n="cd">tad-bhrātur indra-nr̥<lb n="10" break="no"/>pates s<choice><sic>u</sic><corr>ū</corr></choice>nu<supplied reason="omitted">ḥ</supplied> śrī vi<space type="binding-hole"/>ṣṇuvarddhano rājyaM</l>
</lg>
<lg n="4" met="gīti">
<l n="ab">varṣāṇi navākārṣīt tat-s<choice><sic>ū</sic><corr>u</corr></choice>nur mmaṁgir ū<unclear>r</unclear>jjito vijayī</l>
<l n="cd"><lb n="11"/>sa ca paṁcā<space type="binding-hole"/>dhika-viṁśati<g type="dandaSerif">.</g> varṣāṇy akarod anākulaṁ rājyaM<g type="dandaSerif">.</g></l>
</lg>
<lg n="5" met="gīti">
<l n="ab">tasya suto jaya<lb n="12" break="no"/>siṁhas tra<space type="binding-hole"/>yodaśābdāny arakṣad avani-talaM<g type="dandaSerif">.</g></l>
<l n="cd">dvaimāturānujo <supplied reason="subaudible">’</supplied>sya ca rājya<unclear>ṁ</unclear> <lb n="13"/>ṣaḍ akuruta kokkilir mmāsāN<g type="dandaSerif">.</g></l>
</lg>
<lg n="6" met="āryā">
<l n="ab">tasyātha tam uc<choice><sic>v</sic><corr>c</corr></choice>āṭya<g type="dandaSerif">.</g> jyeṣṭha<supplied reason="omitted">ḥ</supplied> śrī-viṣṇuvarddhano nr̥patiḥ</l>
<l n="cd"><lb n="14"/>Akr̥ta kr̥tī jita-śatrus saptatriṁśat samā rājyaM<g type="dandaSerif">.</g></l>
</lg>
<lg n="7" met="āryā">
<l n="ab">tasya ca vijayādityo<g type="dandaSerif">.</g> bhaṭṭ<unclear>ā</unclear><pb n="2v" break="no"/><lb n="15" break="no"/>raka-śabda-kīrttitas tanayaḥ</l>
<l n="cd">Aṣṭādaśa varṣāṇi kṣamā-talam apālayad vijayī<g type="ddandaSerif">.</g></l>
</lg>
<lg n="8" met="gīti">
<l n="ab"><lb n="16"/>tanayo <supplied reason="subaudible">’</supplied>sya viṣṇuvarddhana-nr̥pati<orig>ṣ</orig> ṣaṭtriṁśataṁ samā rājyaM</l>
<l n="cd">kr̥tavān atha tat-sūnur vvija<lb n="17" break="no"/>yādityo <space type="binding-hole"/> narendra-mr̥garājaḥ<g type="dandaSerif">.</g></l>
</lg>
<lg n="9" met="āryāgīti">
<l n="ab">yaḥ karttāṣṭottara-śata-śivālayānāṁ sva-yuddha-ja<lb n="18" break="no"/>ya-saṁkhyā<space type="binding-hole"/>nāM</l>
<l n="cd">Aṣṭācatvāriṁśad varṣāṇi kṣmām apālayat sa samastāM</l>
</lg>
<lg n="10" met="āryāgīti">
<l n="ab">kali-vi<lb n="19" break="no"/>ṣṇuvarddhano <supplied reason="subaudible">’</supplied>sya <space type="binding-hole"/> ca tanayo <supplied reason="subaudible">’</supplied>rddhādhikam ilām arakṣad varṣaM</l>
<l n="cd">tasya ca vijayādityas sūnuḥ <lb n="20"/>para-cakra-rāma-nr̥patir gguṇagaḥ</l>
</lg>
<lg n="11" met="āryāgīti">
<l n="ab">sa catuścatvāriṁśad varṣāṇi kṣmām apālayan manu-caritaḥ<g type="dandaSerif">.</g></l>
</lg>
<lg n="12" met="śārdūlavikrīḍita">
<l n="a">ta<lb n="21" break="no"/>d-bhrātur yyuvarāja-vikrama-raver ggāmāṁbikāyāṁ sutaḥ</l>
<l n="b">yo gauryyām ajanīśvarād i<unclear>va</unclear> <pb n="3r"/><lb n="22"/>guhaś cālukya-bhīmādhipaḥ<g type="dandaSerif">.</g></l>
<l n="c">so <supplied reason="subaudible">’</supplied>yaṁ raṭṭa-balaṁ vijitya ca ripūn nirmmūlam unmūlayaT</l>
<l n="d"><lb n="23"/>baddhv<unclear>ā</unclear> paṭṭam abhūd ananya-sadr̥śo bhūmeḥ patiś śāśvataḥ<g type="dandaSerif">.</g></l>
</lg>
<lg n="13" met="śārdūlavikrīḍita">
<l n="a">yasmin rājani rakṣati kṣiti-ta<lb n="24" break="no"/>laṁ <orig>stenādi</orig> nāśaṁ gatāḥ<g type="dandaSerif">.</g></l>
<l n="b"><orig>jārā-māraṇa-bhīravas</orig> su-caritā jātā nirītir mmahī<g type="dandaSerif">.</g></l>
<l n="c">deśāc <choice><sic>v</sic><corr>c</corr></choice>a tri<lb n="25" break="no"/>vidhāsu<space type="binding-hole"/>r ā<choice><sic>s</sic><corr>ś</corr></choice>u niragād <unclear>v</unclear>r̥ṣṭir janecchānugā<g type="dandaSerif">.</g></l>
<l n="d">rogā nāśa-gatā dvijaiś ca su-kr̥tā <lb n="26"/>yāgā <space type="binding-hole"/> <orig>yatho ku-kriyāḥ</orig><g type="ddandaSerif">.</g></l>
</lg>
<lg n="14" met="āryā">
<l n="a">manur iva sakala-janānāṁ janaka Ivāśeṣa-bhr̥<lb n="27" break="no"/>tya-varggāṇāM</l>
<l n="b">kāma Iva kāminīnāṁ yo <supplied reason="subaudible">’</supplied>rtthi-janānāṁ ca kalpataruḥ<g type="dandaSerif">.</g></l>
</lg>
<p>sa sarvva-lokāśraya<lb n="28" break="no"/>-śrī-viṣṇuvarddhana-mahārājādhirāja-parameśvara-pa<supplied reason="omitted">ra</supplied>ma-bhaṭṭārakaḥ parama-brahmaṇyo m<unclear>ā</unclear><pb n="3v" break="no"/><lb n="29" break="no"/><unclear>tā-p</unclear>it<unclear>r̥</unclear>-pādānudhyātaḥ Ānvīkṣiky-ādi-nīti-nipuṇaḥ guha Ivāpratihata-śaktiḥ vai<lb n="30" break="no"/><unclear>na</unclear>teya Iva vinatānanda-jananaḥ<g type="dandaSerif">.</g> yudhiṣṭhira Iva <unclear reason="eccentric_ductus">bh</unclear>īma-senoddhr̥ta-pracaṇḍārāti-maṇḍa<lb n="31" break="no"/><unclear>laḥ po</unclear>t<unclear cert="low">t</unclear>u<space type="binding-hole"/><unclear>pa</unclear>-viṣaya-nivāsino rāṣṭrakūṭa-pramukhāN kuṭuṁbinas sarvvān ittha<lb n="32" break="no"/><unclear>m ājñāpa</unclear><space type="binding-hole"/>yati</p>
<p>viditam astu vaḥ<g type="dandaSerif">.</g> kauṇḍinya-gotrāya<g type="dandaSerif">.</g> vājasaneya-sa<lb n="33" break="no"/>brahmacā<space type="binding-hole"/>riṇe sabbiśarmmaṇaḥ pautrāya<g type="dandaSerif">.</g> vīthiśarmmaṇaḥ putrāya ḻaṁgāthi<lb n="34" break="no"/>kaśvarābhidhānāya Asmat-khaḍga-sahāya-nimittaṁ<g type="dandaSerif">.</g> sodaka-p<choice><orig>au</orig><reg>ū</reg></choice>rvvaṁ sarvva-kara-parihāra<lb n="35" break="no"/>m agrāhārīkr̥tya pañcapāka nāma <unclear>grā</unclear>mas sa-dvādaśa-grāmaṭikaḥ<g type="dandaSerif">.</g> koppani-grāmaṭi<pb n="4r" break="no"/><lb n="36" break="no"/>kā<g type="dandaSerif">.</g> potūri-parvvataś ca<g type="dandaSerif">.</g> vallani-grāmaṭikā ca <unclear reason="eccentric_ductus">p</unclear>odaṟupākaś cāsmābhis saṁprada<lb n="37" break="no"/>ttā <unclear>It</unclear>i<unclear><g type="dandaSerif">.</g></unclear></p>
<p>Et<unclear>e</unclear>ṣām avadhayaḥ<g type="dandaSerif">.</g> pūrvvataḥ potūri-parvvatasya pūrvvāntaḥ<g type="dandaSerif">.</g> Ā<lb n="38" break="no"/>gneyataḥ sattavu nāma <foreign xml:lang="tel-Latn">paṁdri mro<unclear>ḍ</unclear>lāni garuguś</foreign> ca<g type="dandaSerif">.</g> dakṣiṇataḥ <unclear>kana</unclear>ṟuvatas sa<lb n="39" break="no"/>kāśāT <space type="binding-hole"/> Umm<unclear>e</unclear>ṁggim āgataḥ purāṇa-panthāḥ<g type="ddandaSerif">.</g> nairr̥tyāṁ ca sa Eva panthāḥ<lb n="40" break="no"/>paścima<space type="binding-hole"/><unclear>ta</unclear>ḥ Ummeṁggi-koppani-grāmaṭikayor mmadhye nij<unclear reason="eccentric_ductus">jh</unclear>ar<unclear>a</unclear>-nadī<g type="dandaSerif">.</g> vā<lb n="41" break="no"/>yavyata<unclear>ḥ</unclear> śa<unclear>rkara</unclear>ku<unclear cert="low">t</unclear>ti-sīmaiva sīmā<g type="dandaSerif">.</g> Uttarataḥ paṁpā nadī<g type="dandaSerif">.</g> <choice><orig>Ī</orig><reg>Ai</reg></choice>śānataḥ <foreign xml:lang="tel-Latn">cīku<lb n="42" break="no"/>lūri vā<unclear cert="low">ka</unclear>-</foreign>sīmaiva sīmā<g type="ddandaSerif">.</g></p>
<p>Asya dharmmasyopari na kenacid bādhā karttavyā<supplied reason="subaudible">.</supplied> yaḥ karo<pb n="4v" break="no"/><lb n="43" break="no"/>ti sa paṁca-mahāpātaka-<unclear>s</unclear>aṁyukto narakaṁ gamiṣyati<supplied reason="subaudible">.</supplied> tathā ca bhagavatā vyāseno<lb n="44" break="no"/>ktaM<g type="ddandaSerif">.</g>
</p>
<lg n="15" met="anuṣṭubh">
<l n="a">bahubhir vvasudhā dattā<g type="dandaSerif">.</g></l>
<l n="b">bahubhiś cānupālitā<g type="dandaSerif">.</g></l>
<l n="c">yasya yasya ya<lb n="45" break="no"/>dā bhūmi<space type="binding-hole"/>s</l>
<l n="d">tasya tasya tadā phalaM<g type="ddandaSerif">.</g></l>
</lg>
<lg n="16" met="anuṣṭubh">
<l n="a">sva-dattāṁ para-dattāṁ vā</l>
<l n="b">yo hare<lb n="46" break="no"/>ta vasu<space type="binding-hole"/>ndharāṁ</l>
<l n="c">ṣaṣṭiṁ varṣa-sahasrāṇi</l>
<l n="d">viṣṭhāyāṁ jāyat<choice><sic>ya</sic><corr>e</corr></choice> kr̥miḥ<g type="dandaSerif">.</g></l>
</lg>
<lg n="17" met="śālinī">
<l n="a"><lb n="47"/>sarvvān etān bhāvi<unclear>na</unclear>ḥ pārtthivendrāN</l>
<l n="b">bhūyo bhūyo yācate rāmabhadraḥ</l>
<l n="c"><lb n="48"/>sāmānyo <supplied reason="subaudible">’</supplied>yaṁ<surplus><g type="dandaSerif">.</g></surplus> dharmma-setur nnr̥pāṇāṁ</l>
<l n="d">kāle kāle pālanīyo bhavadbhiḥ<g type="ddandaSerif">.</g></l>
</lg>
<lg n="18" met="vasantatilakā">
<l n="a">ma<lb n="49" break="no"/>d-<unclear>v</unclear>aṁśa-jāḥ para-mahīpati-vaṁśa-jā <unclear>v</unclear>ā</l>
<l n="b">pāpād apeta-manaso bhuvi bhāvi-bhū<pb n="5r" break="no"/><lb n="50" break="no"/>pāḥ<g type="dandaSerif">.</g></l>
<l n="c">ye pālayanti mama dharmmam imaṁ samastaṁ</l>
<l n="d">teṣām mayā viracit<unclear>o</unclear> <supplied reason="subaudible">’</supplied>ṁja<lb n="51" break="no"/>lir eṣa mūrddhni<g type="ddandaSerif">.</g></l>
</lg>
<p>Ājṇaptir asya dharmmasya kaḍeya-rājaḥ<g type="ddandaSerif">.</g></p>
<lg n="19" met="upajāti">
<l n="a">grāme <supplied reason="subaudible">’</supplied>tra gāvas sa-pa<lb n="52" break="no"/>yaḥ-pravāhāḥ<g type="dandaSerif">.</g></l>
<l n="b">prabhūta-sat-sasya-phalā ca bhūmiḥ<g type="dandaSerif">.</g></l>
<l n="c">viprāś ca ve<unclear reason="eccentric_ductus">deṣu</unclear> vidhi<lb n="53" break="no"/>-pravīṇā<g type="dandaSerif">.</g><space type="binding-hole"/></l>
<l n="d">bhūyāsur ā-kalpam anūna-satyāḥ<g type="ddandaSerif">.</g></l>
</lg>
<lg n="20" met="āryā">
<l n="ab">śivam astu sarvva-ja<lb n="54" break="no"/>gataḥ para<space type="binding-hole"/>-hita-niratā bhavantu bhūta-gaṇāḥ<g type="dandaSerif">.</g></l>
<l n="cd">doṣāḥ prayāntu nāśaṁ <lb n="55"/>sarvvatra sukhī bhavatu lokaḥ<g type="ddandaSerif">.</g> <g type="gomutraFinalBars"/></l>
</lg>
<pb n="3v"/>
</div>
</div>
<div type="apparatus">
<div type="textpart" n="A"><head xml:lang="eng">Seal</head>
</div>
<div type="textpart" n="B"><head xml:lang="eng">Plates</head>
<listApp>
<app loc="24">
<lem><orig>stenādi</orig></lem>
<note>This word seems to have been used for the sake of the metre instead of the expected <foreign>stenādayaḥ</foreign>, agreeing with <foreign>gatāḥ</foreign>.</note>
</app>
<app loc="24">
<lem><orig>jārā-māraṇa-bhīravas</orig></lem>
<note>This is probably again lengthening for the sake of the metre, instead of <foreign>jarā-maraṇa-</foreign>.</note>
</app>
<app loc="24">
<lem>tri<lb n="25" break="no"/>vidhāsu<space type="binding-hole"/>r ā<choice><sic>s</sic><corr>ś</corr></choice>u</lem>
<note>I find this string difficult to understand. I emend to <foreign>ś</foreign> tentatively. Further scribal error may be involved, but given the awkwardness of the rest of the stanza, I believe that the composer is at fault. See the translation for my interpretation.</note>
</app>
<app loc="26">
<lem><orig>yatho ku-kriyāḥ</orig></lem>
<note>This segment is again awkward, but I see no other way to interpret it. See my translation.</note>
</app>
<app loc="33">
<lem>ḻaṁgāthi<lb n="34" break="no"/>kaśvarā°</lem>
<note>All characters of the name are quite clear, but it is a weird name. There is a small chance that <foreign>thi</foreign> is in fact <foreign>dhi</foreign>, and that a faint <foreign>e</foreign> is attached to the bottom left of <foreign>ka</foreign>. Since the ending is Sanskrit, I assume that <foreign>ke</foreign> was in fact intended, though probably inscribed as <foreign>ka</foreign>.</note>
</app>
<app loc="36">
<lem>parvvataś</lem>
<note>This word may have been corrected from <foreign>pūrvvataś</foreign> with the vowel marker placed only below the consonant, not ascending on the right (as happens with <foreign>d</foreign> elsewhere in the plates).</note>
</app>
<app loc="36">
<lem><unclear reason="eccentric_ductus">p</unclear>odaṟupākaś</lem>
<note>The ambiguous first character was in all probability intended to be <foreign>po</foreign>, but it may perhaps be <foreign>bo</foreign> or <foreign>dho</foreign>.</note>
</app>
<app loc="38">
<lem><foreign xml:lang="tel-Latn">paṁdri</foreign></lem>
<note>The <foreign>anusvāra</foreign> is above and to the right of <foreign>dri</foreign>; Jens Thomas suggests reading it with <foreign>pa</foreign>.</note>
</app>
<app loc="40">
<lem>nij<unclear reason="eccentric_ductus">jh</unclear>ar<unclear>a</unclear>-nadī</lem>
<note>See the hand description about the component I read as <foreign>jh</foreign>. What I read as <foreign>ra</foreign> may be <foreign>ru</foreign>, but the possible vowel marker is a horizontal stroke (not a hook), it is short, and it contacts the following <foreign>na</foreign>, so it is either a random scratch or a subsequent correction. There is also a dot or circle above <foreign>na</foreign> that looks much like an <foreign>anusvāra</foreign>, but if it is one, then it is superfluous.</note>
</app>
<app loc="42">
<lem>vā<unclear cert="low">ka</unclear>-</lem>
<note>The second character may perhaps be <foreign>ra</foreign> or <foreign>ru</foreign>.</note>
</app>
<app loc="46">
<lem>jāyat<choice><sic>ya</sic><corr>e</corr></choice></lem>
<note>It appears that the engraver mistook a pre-drawn <foreign>e</foreign> (as in <foreign>yācate</foreign> in the next line) attached at the bottom for a subscript <foreign>y</foreign>.</note>
</app>
<app loc="47">
<lem>bhāvi<unclear>na</unclear>ḥ</lem>
<note>This may be a correction from an initial <foreign>bhāvi<g type="dandaSerif">.</g></foreign> or <foreign>bhāviḥ<g type="dandaSerif">.</g></foreign>.</note>
</app>
<app loc="47">
<lem><supplied reason="subaudible">’</supplied>yaṁ<surplus><g type="dandaSerif">.</g></surplus></lem>
<note>This may be a correction from an initial <foreign>yaḥ<g type="dandaSerif">.</g></foreign>. The <foreign>daṇḍa</foreign> does not seem to have been deleted.</note>
</app>
<app loc="47">
<lem>ve<unclear reason="eccentric_ductus">deṣu</unclear></lem>
<note>This is certainly the intended word, but at least in the facsimile, the left side of <foreign>ṣ</foreign> looks like a vowel marker attached to <foreign>de</foreign>, so that the characters appear more like <foreign>doku</foreign>. Perhaps <foreign>deṣu</foreign> is a correction from something else.</note>
</app>
</listApp>
</div>
</div>
<div type="translation" resp="part:daba">
<div type="textpart" n="A"><head xml:lang="eng">Seal</head>
</div>
<div type="textpart" n="B"><head xml:lang="eng">Plates</head>
<p n="1-6">Greetings. Eager to adorn the lineage of the majestic Cālukyas—who are of the Mānavya <foreign>gotra</foreign> which is praised by the entire world, who are sons of Hārīti, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who were deliberately appointed <supplied reason="explanation">to kingship</supplied> by Lord Mahāsena, to whom the realms of adversaries instantaneously submit at the <supplied reason="subaudible">mere</supplied> sight of the superior Boar emblem they have acquired by the grace of the divine Nārāyaṇa, and whose bodies have been hallowed through washing in the purificatory ablutions <supplied reason="explanation"><foreign>avabhr̥tha</foreign></supplied> of the Aśvamedha sacrifice—there arose the one named Satyāśraya Vallabhendra <supplied reason="explanation">Pulakeśin II</supplied>.</p>
<p rend="stanza" n="1">Then his younger brother, the ruler of men named His Majesty Kubja Viṣṇuvardhana drove far away the immeasurably powerful Durjayas, who had established themselves in the Āndhra territory <supplied reason="explanation"><foreign>viṣaya</foreign></supplied>.</p>
<p rend="stanza" n="2">And obtaining the country of Veṅgī, which had been theirs previously, he made it his own and reigned for eighteen years, surpassing Manu in his conduct.</p>
<p rend="stanza" n="3-4">His son Jayasiṁha <supplied reason="explanation">I</supplied> protected the earth for thirty-three years. The son of his brother King <supplied reason="explanation"><foreign>nr̥pati</foreign></supplied> Indra, His Majesty Viṣṇuvardhana <supplied reason="explanation">II</supplied> reigned for nine years. His son was the powerful, victorious Maṅgi. He in turn reigned for twenty years and five, free from trouble.</p>
<p rend="stanza" n="5">His son Jayasiṁha <supplied reason="explanation">II</supplied> protected the surface of the earth for thirteen years. And Kokkili, his younger brother by a different mother, reigned for six months.</p>
<p rend="stanza" n="6">Then his eldest <supplied reason="subaudible">brother</supplied>, dethroning him, reigned as His Majesty King <supplied reason="explanation"><foreign>nr̥pati</foreign></supplied> Viṣṇuvardhana <supplied reason="explanation">III</supplied> for thirty-seven years, with his aims accomplished and his enemies defeated.</p>
<p rend="stanza" n="7">And his son Vijayāditya <supplied reason="explanation">I</supplied>, renowned by the title Bhaṭṭāraka, protected the surface of the earth victoriously for eighteen years.</p>
<p rend="stanza" n="8-9">His son King <supplied reason="explanation"><foreign>nr̥pati</foreign></supplied> Viṣṇuvardhana <supplied reason="explanation">IV</supplied> reigned for thirty-six years. Then his son Vijayāditya <supplied reason="explanation">II</supplied> Narendramr̥garāja—who commissioned a hundred and eight temples <supplied reason="explanation"><foreign>ālaya</foreign></supplied> of Śiva according to the number of his battles—protected the entire earth for forty-eight years.</p>
<p rend="stanza" n="10-11">And his son Kali-Viṣṇuvardhana <supplied reason="explanation">V</supplied> protected the earth for a year and a half. His son was Vijayāditya <supplied reason="explanation">III</supplied>, <supplied reason="subaudible">also known as</supplied> King <supplied reason="explanation"><foreign>nr̥pati</foreign></supplied> Paracakrarāma <supplied reason="subaudible">and</supplied> Guṇaga. He, conducting himself like Manu, protected the earth for forty-four years.</p>
<p rend="stanza" n="12">The son who was begotten by his brother the heir-apparent <supplied reason="explanation"><foreign>yuvarāja</foreign></supplied> Vikramaravi <supplied reason="explanation">i.e. Vikramāditya</supplied> on Gāmāmbikā, as Guha <supplied reason="explanation">Skanda</supplied> <supplied reason="subaudible">was begotten</supplied> by Īśvara <supplied reason="explanation">Śiva</supplied> on Gaurī, is Lord <supplied reason="explanation"><foreign>adhipa</foreign></supplied> Cālukya-Bhīma. He, this one here, has defeated the forces of the Raṭṭas <supplied reason="explanation">Rāṣṭrakūṭas</supplied> and, uprooting the last vestiges of his enemies, has donned the turban <supplied reason="explanation"><foreign>paṭṭa</foreign></supplied> and become the eternal lord of the earth, like none other.</p>
<p rend="stanza" n="13">While this king has been protecting the surface of the earth, thieves and the like have disappeared, <seg cert="low">and adopted good conduct, being afraid of old age and death</seg>;<note>The text is somewhat problematic here; see the apparatus to line 24. I believe the beginning of <foreign>pāda</foreign> b may be connected to the topic of the first quarter, as in my tentative translation. Fear of ageing and death motivates to good conduct through a concern for the afterlife. The word <foreign>māraṇa</foreign> may have been intended as it is (“killing,” i.e. capital punishment), but coupled with <foreign>jarā</foreign> (lengthened for the sake of the metre into <foreign>jārā</foreign>), it is much more likely that the word intended is <foreign>maraṇa</foreign>, “dying,” also lengthened for the sake of the metre. If this phrase is not connected to the first quarter, then the sense is that those who are afraid of old age and death have adopted good conduct. This, however, is rather bland and says nothing about the merit of the king.</note> the earth has become free from calamities <supplied reason="explanation"><foreign>īti</foreign></supplied>, and the three kinds of <seg cert="low">grief</seg> have <seg cert="low">swiftly</seg> departed the country;<note>The text is again problematic; see the apparatus to line 24. Failing to find a better solution, I make a minor emendation (<foreign>āsu</foreign> to <foreign>āśu</foreign>) and interpret <foreign>asu</foreign> to mean “grief,” though this is attested only in lexicons and neuter in gender. Nonetheless, <foreign>trividhāsu</foreign> was probably intended to mean the same as <foreign>duḥkha-traya</foreign>, the three kinds of grief, usually enumerated as <foreign>ādhyātmika</foreign>, <foreign>ādhibhautika</foreign> and <foreign>ādhidaivika</foreign>: grief originating from within one’s person, from living beings (and/or the physical world), and from the gods (fate).</note> the rain follows the desire of the populace; diseases have ceased to exist; and the Brahmins perform the sacrifices well <seg cert="low">even if they are hard to perform</seg>.<note> The text is again awkward; see the apparatus to line 26. I believe the composer used <foreign>yatho</foreign> (<foreign>yathā+u</foreign>; or perhaps equivalent to <foreign>atho</foreign> with an epenthetic <foreign>y</foreign>?) in the sense of “even” or perhaps “all the more so if,” and <foreign>ku-kriya</foreign> in the sense of <foreign>duṣkara</foreign>. This interpretation is, however, problematic; <foreign>duṣkarāḥ</foreign> would have fit the metre perfectly if this was what the composer had wished to express. Emending <foreign>yatho</foreign> to <foreign>yato</foreign> would result in an interpretable, though still very awkward sentence meaning “diseases have ceased to exist <supplied reason="subaudible">along with</supplied> bad deeds, because the Brahmins perform the sacrifices well.</note>
</p>
<p rend="stanza" n="14"><supplied reason="subaudible">He is</supplied> like Manu to all people, like a father to all classes of his dependants <supplied reason="explanation"><foreign>bhr̥tya</foreign></supplied>, like Kāma to amorous women and <supplied reason="subaudible">like</supplied> a wish-granting tree to supplicants.
</p>
<p n="27-32">That shelter of all the world <supplied reason="explanation"><foreign>sarva-lokāśraya</foreign></supplied>, the supremely pious Supreme Lord <supplied reason="explanation"><foreign>parameśvara</foreign></supplied> of Emperors <supplied reason="explanation"><foreign>mahārājādhirāja</foreign></supplied>, His Majesty Viṣṇuvardhana <supplied reason="explanation">Bhīma I</supplied>, who was deliberately appointed <supplied reason="explanation">as heir</supplied> by his mother and father, skilled in procedures <supplied reason="explanation"><foreign>nīti</foreign></supplied> such as critical investigation <supplied reason="explanation"><foreign>ānvīkṣikī</foreign></supplied>; whose power is as irresistible as <seg rend="pun">the spear</seg> of Guha <supplied reason="explanation">Skanda</supplied>; who engenders joy in those who bow <supplied reason="subaudible">to him</supplied> like Vainateya <supplied reason="explanation">Garuḍa</supplied> <seg rend="pun">who engenders joy in Vinatā</seg>; who eradicates the realms of fierce enemies with his awesome army like Yudhiṣṭhira <seg rend="pun">who does so through Bhīmasena</seg><note>This last bitextual simile is rather lame on account of the long segment <foreign>uddhr̥ta-pracaṇḍārāti-maṇḍalaḥ</foreign>, which does not seem to carry a double entendre. The <ref target="DHARMA_INSVengiCalukya00019.xml">Pr̥thivipallavapaṭṭana grant of Viṣṇuvardhana IV</ref> uses <foreign>yudhiṣṭhira iva bhīmasenānvitaḥ</foreign> to the same effect. Perhaps <foreign>pracaṇḍa</foreign> and/or <foreign>pracaṇḍārāti</foreign> is meant to refer to a particular person in one of the meanings.</note>—commands all householders <supplied reason="explanation"><foreign>kuṭumbin</foreign></supplied>—including foremost the territorial overseers <supplied reason="explanation"><foreign>rāṣṭrakūṭa</foreign></supplied>—who reside in Pottupa district <supplied reason="explanation"><foreign>viṣaya</foreign></supplied> as follows.</p>
<p n="32-37">Let it be known to you that to the one named <seg cert="low">Ḻaṁgāthikaśvara</seg>, of the Kauṇḍinya <foreign>gotra</foreign> and the Vājasaneya school, grandson of Sabbiśarman and son of Vīthiśarman, on the occasion of <supplied reason="subaudible">his having been</supplied> a help to our sword, we have given, <supplied reason="subaudible">the donation being</supplied> sanctified by <supplied reason="explanation">a libation of</supplied> water and converted into a rent-free holding <supplied reason="explanation"><foreign>agrahāra</foreign></supplied> by a remission of all taxes, the village named Pañcapāka along with <supplied reason="subaudible">its</supplied> twelve hamlets, as well as the hamlet Koppani, the hill of <supplied reason="subaudible">the village</supplied> Potūru, the hamlet Vallani and <supplied reason="subaudible" cert="low">the village</supplied> Podaṟupāka.</p>
<p n="37-42">The boundaries of these <supplied reason="subaudible">are as follows</supplied>.<note>The Telugu phrases in the boundary description are translated very tentatively, with the aid of Jens Thomas.</note> To the east, the eastern extremity of the hill of <supplied reason="subaudible">the village</supplied> Potūru. To the southeast, the <seg cert="low">way shelter</seg> <supplied reason="explanation"><foreign>paṁdri</foreign></supplied> named Sattavu and <seg cert="low">the scree of the hill</seg> <supplied reason="explanation"><foreign>mroḍlāni garugu</foreign></supplied>. To the south, the old road coming from the vicinity of Kanaṟuvat toward Ummeṁggi. To the southwest too, that same road. To the west, the Nijjhara river between the hamlets of Ummeṁggi and Koppani. To the northwest, the border is none other than the border of Śarkarakutti. To the north, the Paṁpā river. To the northeast, the border is none other than the border of <gap reason="ellipsis"/> <supplied reason="explanation"><foreign>cīkulūri vāka</foreign></supplied>.</p>
<p n="42-44">Let no-one pose an obstacle over this ruling <supplied reason="explanation"><foreign>dharma</foreign></supplied>. He who does so shall go to hell, conjoined with the five great sins. So too has the reverend Vyāsa said.</p>
<p rend="stanza" n="15">Many <supplied reason="explanation">kings</supplied> have granted land, and many have preserved it <supplied reason="explanation">as formerly granted</supplied>. Whosoever at any time owns the land, the fruit <seg rend="pun">reward</seg> <supplied reason="explanation">accrued of granting it</supplied> belongs to him at that time.</p>
<p rend="stanza" n="16">He who would seize land, whether given by himself or by another, shall be born as a worm in faeces for sixty millennia.</p>
<p rend="stanza" n="17">Over and over again, Rāmabhadra begs all these future kings: “Each in your own time, you shall respect this framework of legality that is universally applicable to kings!”</p>
<p rend="stanza" n="18">Hereby I offer my respectful obeisance <supplied reason="explanation"><foreign>añjali</foreign></supplied> to <supplied reason="subaudible">all</supplied> future kings on earth, <supplied reason="subaudible">whether</supplied> born in my lineage or a different royal lineage, who with minds averted from sin observe this ruling <supplied reason="explanation"><foreign>dharma</foreign></supplied> of mine in its integrity.</p>
<p n="51">The executor <supplied reason="explanation"><foreign>ājñapti</foreign></supplied> of this ruling <supplied reason="explanation"><foreign>dharma</foreign></supplied> is the castellan <supplied reason="explanation"><foreign>kaḍeya-rāja</foreign></supplied>.</p>
<p rend="stanza" n="19">In this village, as long as the aeon lasts, may the cows overflow with milk, the land produce copious good crops, and the Brahmins be adept in the ritual of the Vedas, excelling in truth.</p>
<p rend="stanza" n="20">Let it be well for all the world. Let the hosts of creatures be intent on benefitting others. Let faults fade away. Let the people be happy everywhere.</p>
</div>
</div>
<div type="commentary">
<p>Walter Elliot's note on Folio 64 of the Edinburgh collection: <q>In possession of Pottúru Appana Carnam <supplied reason="explanation">i.e. karaṇam</supplied> of Guntúr // Recd from K Jagamatham July 1857 // Records a grant of Vahiputra Soma Vi** by Yuvaraja Vikramarka & his son Chalukya Bhima in SS // See copy & abstt translation in the E Chalukya Book</q>.</p>
</div>
<div type="bibliography">
<p>A "Paṇḍipāka grant," probably identical to the present one, is said to be published in <title>Journal of the Telugu Academy</title> vol. 11 pp. 256-257 (not traced), and to be described in <title>Mad. Govt. MSS. Library Catalogue</title> 15-6-36, pp. 185-91 (not traced). The present edition has been prepared for DHARMA by Dániel Balogh on the basis of inked rubbings in Sir Walter Elliot's collection.<note>Scans of these impressions were obtained by Emmanuel Francis from the Edinburgh University Library and supplemented by Andrew Grout.</note> Elliot may have prepared an edition that never reached publication (see his note in the commentary).</p>
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<bibl n="XX"/>
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</listBibl>
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</body>
</text>
</TEI>
Commentary
Walter Elliot’s note on Folio 64 of the Edinburgh collection: “In possession of Pottúru Appana Carnam (i.e. karaṇam) of Guntúr // Recd from K Jagamatham July 1857 // Records a grant of Vahiputra Soma Vi** by Yuvaraja Vikramarka & his son Chalukya Bhima in SS // See copy & abstt translation in the E Chalukya Book”.