Guḍivāḍa plates (set 2) of Jayasiṁha I

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Plates

² °ābhiva⟨⟨r⟩⟩ddhitānāṁ ◇ °ābhiva⟨r⟩ddhitānāṁ MSS • The character has been corrected to rddhi by re-engraving the circular i marker in smaller size at the top of the original larger marker, connected by a vertical repha to the top of the consonant.
³ -ratnasya| • Somasekhara Sarma does not transcribe the dot after this word. It is possible that it is part of a superfluous visarga and not a punctuation mark.
⁴ -ārtti ◇ -ā⟨r⟩tti MSS — ⁴ śrī{(ḥ)}- ◇ śrī MSS • The superfluous visarga is very faint, but probably intentional, as it occupies horizontal space.
¹¹ -brahma¿n?⟨ṇ⟩yo • It seems likely that the initially inscribed nyo was partially corrected to ṇyo by changing the right-hand arm to the form of ā as attached to ṇ, but no vowel marker was added on the left.
¹³ -pāragasya • There is a small, curved vertical stroke to the left of ga which may be the beginning of an aborted ga engraved too far to the left, or an aborted e marker on ga that was not completed.
¹⁴ sva-pitu⟨r⟩ ◇ pit¿u?⟨r̥⟩- MSS • Although in my emendation the genitive associated with an internal compound member is not as nice grammatically as the compound in Somasekhara Sarma’s emendation, compare sva-pitur anūna-guṇa-...-rociṣṇor in (set 1) of the same provenance.
¹⁵ ta¡t!va ◇ tat¿r?⟨tv⟩a MSS
¹⁸ grām¿a?⟨e⟩ ◇ grāme MSS • An editorial footnote in Somasekhara Sarma’s edition gives the reading grāma⟨ḥ⟩. Compare the text of (set 1) and my commentary on it. — ¹⁸ kundura- ◇ kundūra- MSS • The ASI transcript also reads kundūra-, but this instance of the name clearly has a short u. — ^18–19 dvātr¿o?⟨i⟩(ṅ)śa¿(drama?)? /-⟨ni⟩varttana⟨ṁ⟩ ◇ ¿dvātrā(ṅśa)?⟨dvātriṁśan⟩-ni/varttan¡aṁ!⟨āni⟩ MSS • The end of the line is difficult to read, with troṅśa poorly executed and incorrect, followed by two even more clumsily formed characters squeezed into space sufficient for one character. The anusvāra read by SS is not present. There is no certain indication that correction has taken place here, but perhaps a single character was originally inscribed at the end. There is certainly no ni (as read by SS) here. The ASI transcript reads d with a virāma in its place, but this is also definitely not the solution. The intent may have been dvātriṅśad-grāma-nivarttanaṁ or -nivarttanāni, but this does not seem to make much sense. I wonder if an abbreviation of rāja-māna is involved here.
¹⁹ sam¡b!⟨p⟩rattaṁ • Somasekhara Sarma only emends the anusvāra to a final M, but his editor proposes samprattaḥ instead. I disagree and believe the subject is not grāmaḥ (see above); rather, bhūkhaṇḍam or an equivalent is to be understood.
²⁰ paripāla⟨⟨(n)⟩⟩¿i?⟨ī⟩yaḥ ◇ paripālan¿i?⟨ī⟩yaḥ MSS • The n seems to be a correction over something else, perhaps nu ka.
²¹ grām¿e?⟨a⟩sya • The superfluous e marker may have been struck out in the original.
²² bhīmaśarmmā • In this name, bh may be a correction, perhaps from m. In the originals, śa is indiscernible except for the top part, but the whole character is clear in the ASI estampage.

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^1-13Greetings from the majestic residence at Asanapura. The dear grandson of His Majesty Kīrtivarman, whose actions dispel the suffering of all the world, a jewel of a king arisen from the ocean that is the family of the Calukyas—who are empowered by Mahāsena who with the tip of his spear shatters the great army (mahā-sena) of the lords of Danu’s spawn, who are the sons of Hāriti, who are of the Mānavya gotra and who have performed the Aśvamedha sacrifice—; the dear son of King (mahārāja) Viṣṇuvardhana, a veritable Supreme Viṣṇu of this epoch who, even in the midst of the Kali age, has descended into a human incarnation to protect his subjects as though it were the Kr̥ta age; [namely] His Majesty the supremely pious King (mahārāja) Pr̥thivī-Jayasiṁha Vallabha, who was deliberately appointed [as heir] by his mother and father, whose ever-increasing valour forces the entire circle of subordinate rulers (sāmanta) to bow, who strikes down the entire army and [even] the mind of enemy kings with the trident comprised of his own three powers (śakti-traya), whose special ornament is the fame acquired through victories in the clash of many a battle, whose footstool is tinted day after day by sprays of luminance from jewels in the diadems of numerous subordinates (sāmanta), who is as thoroughly devoted to righteousness (dharma) as Yudhiṣṭhira, as versed in polity (naya) as Br̥haspati, and as versed in discipline (vinaya) as Manu, whose hand is ceaselessly raised for giving as Airāvata’s {trunk is raised and his rut fluid is ceaseless}, and who cherishes his kin and retainers, commands the district elders (viṣaya-vr̥ddha) and officials of Pḻakki district (viṣaya) and the householders (kuṭumbin) of Kundūra [as follows].

^13-19Let it be known to you that to the grandsons of Mitrayaśas who had mastered the four knowledges, the sons of Viṣṇuyaśas who is decorated with the virtues of his father, [namely] to Svāmiyaśas and Viṣṇuyaśas of the Vatsa gotra and the Chandoga school—who are devout in the pursuit of the six duties (of a Brahmin) and of moral duty (dharma), who have cleansed their minds of stain with the water of the truths of the Veda, the Vedāṅgas, the Itihāsas, the Purāṇas and the tenets of numerous treatises (śāstra) such as Mimāṁsā, who perform the Agniṣṭoma sacrifice and whose lotus mouths are ornamented by knowledge of the three thousand (trisahasra-vidyā)^↓1—in order to augment [our] merit, I have assigned a homestead in the village named Kuḍivāḍa, and donated [a plot of] thirty-two nivartanas sectioned off from the perimeter of Kundūra village, converted into a rent-free holding (agrahāra) by a remission of all taxes.

^20-21Therefore you sirs, and others, shall respect [this ruling]. These same two (Svāmiyaśas and Viṣṇuyaśas) have [in turn] given a ninth part of this village to their sister’s son, Viṣṇuśarman of the Gaviṣmi gotra and the Bahvr̥ca school.

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.

Have no fear, o kings, that [land] may not yield a reward when it was granted by another! The protection of another’s donation perpetually [produces] the reward [obtainable] from [your] own donation. 

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^1-13Om ! Prospérité ! De la résidence de l’illustre Asanapura, le cher petit-fils de l’illustre Kīrtivarman, destructeur de la souffrance de tout l’univers, joyau des rois nés dans l’océan qu’est la lignée des Calukya,^↓2 rendus prospères par Mahāsena dont le pouvoir a mis en pièce les armées des rois descendants de Danu,^↓3 protégés par la troupe des mères, du même gotra que les descendants de Manu, fils de Hāriti, qui accomplirent l’aśvamedha, le cher fils du grand roi Viṣṇuvardhana, grand Viṣṇu vivant dans ce yuga,^↓4 comme si c’était le Kr̥tayuga, alors qu’on était dans le Kaliyuga, incarné en homme pour protéger l’humanité, l’illustre grand roi Pr̥thivī Jayasiṁgha Vallabha, devant l’auguste majesté duquel se courbent les cercles de tous les feudataires, toutes les forces et les cœurs des rois ennemis ayant été brisés par le trident que sont ses trois pouvoirs, orné d’une extraordinaire gloire, acquise dans les victoires des heurts des nombreux combats, dont les pieds du trône sont rougis par la splendeur des rayons lumineux émis par les pierres des diadèmes des nombreux feudataires, - tel Yudhiṣṭhira, il connaît parfaitement le dharma, tel Br̥haspati, il connaît la science politique, tel Manu, il connaît la juste conduite, tel Airāvata qui étend sa trompe chargée de mada, il étend la main pour distribuer sans cesse des dons, - dévoué à son peuple et aux autres peuples, très pieux, méditant aux pieds de sa mère et de son père, aux anciens officiers de ce viṣaya, et aux chefs de famille du village de Kundūra, dans le viṣaya de Pḻakki, ordonne :

^13-19qu’il soit connu de vous que nous donnons aux deux petits-fils de Mitrayaśas, qui connaît parfaitement les quatre Veda, aux deux fils de Viṣṇuyaśas, paré des vertus de son père, à Svāmiyaśas et Viṣṇuyaśas, voués à l’accomplissement de leurs six devoirs et du dharma, dont la boue qui occupait le cœur a été lavée par l’eau qu’est le sens véritable des divers traités, les Veda, Vedāṅga, Itihāsa, Purāṇa, Mīmaṁsa, etc., qui accomplissent l’agniṣṭoma,^↓5 du même gotra que Vatsa, disciples de l’école de Chandoga, dont les bouches, qui sont des lotus, sont ornées de la connaissance des Trisahasra, le village nommé Kuḍivāḍa, dont ils ont fait leur lieu de résidence, après avoir retranché trente-deux nivartana de la limite du village de Kundūra, en vue de l’accroissemement des mérites, exempté de toute taxe et en qualité d’agrahāra.^↓6

^20-23Alors ceci doit être protégé par vous et par les autres. Ainsi ces derniers donnent la neuvième part de ce village à Viṣṇuśarman, le fils de leur sœur, disciple de l’école de Bahvr̥ca, du même gotra que Gavismin. L’exécuteur, doué d’une multitude de mérites et voué aux nombreux dharma, excellent devôt de Viṣṇu, qui pratique le vājapeya, [est] Bhīmaśarman. [Voici] deux vers de Vyāsa :

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

Ne conservez point d’inquiétude, ô rois, à l’idée que (cette terre) ait été donnée par un autre : plus que le don qu’on fait soi-même, la protection du don d’autrui porte un fruit éternel.