Current Version: draft, 2025-01-14Z
Editor: Dániel Balogh.
DHARMA Identifier: INSVengiCalukya00018
Hand Description:
Halantas. T in l16 sākṣāT: simplified, slightly reduced, without headmark. M: a very small J shape raised to head height, examples in l21 uktaM; l23 phalaM; l25, pavitrikaM.
Other palaeographic observations. Anusvāra is on top of the next character (inside the i marker) in l6 maṁgi, l12 kuṭuṁbina. In the kr̥, the vowel marker is attached on the left of the k’s loop, forming a bowl below the descender, and ending on the right at head level. The character looks exactly identical to kra, e.g. in vikramopārjita (l6). Since Gai reads it as kr̥ without any objection and similar forms of kr̥ are found in Indoskript, I accept this form as legitimate. Examples: l4 vaśīkr̥tā°; l4 pavitrīkr̥ta; l17 -kr̥tyā°; l19 kr̥tva; l24 kr̥miḥ.
No metadata were provided in the table for this inscription
⎘ plate 1v 1svasti[.] śrīmatā(ṁ) sakala-bhuvana-sa(ṁ)stūyamāna-mānavya-sagotrāṇā(ṁ) hāritī-putrāṇ(āṁ)
2kauśik¡i!⟨ī⟩-vara-prasāda-labdha-rājy¿a?⟨ā⟩nāṁ mātr̥-gaṇa-parip(ā)litānāṁ sv¿a?⟨ā⟩mi-mahāsena-pādā-
3nudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lā⟨ṁ⟩chanekṣaṇa-kṣaṇa-
4-vaśīkr̥◯tārāti-maṇḍalānāṁ Aśvamedhāvabhr̥tha-snāna-pavit¿r̥?⟨rī⟩kr̥ta-vapuṣā{ṁ}-
5ñ calukyānā(ṁ) kulam alaṁkariṣṇoḥ vividha-yuddha-labdha-vijaya-siddher bhuvana-man(o)-
6-[’]⟨bhi⟩rāma-maṁgi-yuvarājasya pautraḥ naya-vinaya-vikramopārjita-cāru-bhūri-kīrtte⟨ḥ⟩
sarvva-
7-lokāśr¿ā?⟨a⟩ya-śrī-viṣṇuvarddhana-mah¿a?⟨ā⟩rājasya priya-t¿ā?⟨a⟩nayaḥ svāsi-dhārā-prabhāvāv¿ā?⟨a⟩-
⎘ plate 2r 8rjitāśeṣa-bhūpāla-makuṭa-koṭi-māṇik¡k!⟨y⟩a-śāṇa-kaṣaṇa-masr̥ṇa-nakha-maṇi-kiraṇa-
9-kesarodbhāsita-pāda-padma-yuga¡ḷ!⟨l⟩aḥ prabhu-mantrotsāha-śakti-sampa{r}nnaḥ parama-
10-¿p?⟨b⟩rahmaṇya⟨ḥ⟩ parama-māheśvaro mātā-pitr̥-pādānudhyāta(ḥ) samasta-bhuvanāśraya⟨ḥ⟩
11śrī-vija◯yāditya-mahārājādhirāja-parameśvara-bhaṭṭāraka(ḥ) pallināṇḍu-vi-
12ṣaya-nivāsino rāṣṭrak¿u?⟨ū⟩ṭa-pramukhān kuṭuṁbina⟨ḥ⟩ sarvvān ittham ājñ¡a!⟨ā⟩payati
vidita-
13m astu vo [’]smābhiḥ paṟandhūru-v¡a!⟨ā⟩stavyāya bhāradvāja-sagotrāya ¿A?⟨Ā⟩pastam¡bh!⟨b⟩a-sū-
14tr¿a?⟨ā⟩ya tait⟨t⟩ir(ī)ya-sabrahmacāriṇe veda-vedāṁga-vid¡e!⟨o⟩ rudraśarmaṇaḥ pautrāya sva-karmā-
⎘ plate 2v 15nuṣṭhāna-nipu¿n?⟨ṇ⟩¡āya!⟨asya⟩ yajñaśarmmaṇa⟨ḥ⟩ putrāya veda-vedā⟨ṁ⟩getihāsa-purāṇa-
16-pāragāya catu⟨ḥ⟩-ṣaṣ¿ṭh?⟨ṭ⟩i-kalābhijñāya sākṣāT brahma Iva golaśarmmaṇe sarvva-kara-
17-parihār¿i?⟨ī⟩-kr̥tyāyur-ārogyaiśvaryy¿a?⟨ā⟩bhiv¡ri!⟨r̥⟩ddhaye Alluvālu nāma grāmo dattaḥ
18Asy¿a?⟨ā⟩◯vadhi⟨ḥ⟩ p¿u?⟨ū⟩rvvata(ḥ) cuvikandhi-pokarusu-s¿i?⟨ī⟩m¿aḥ?⟨ā⟩[.] dakṣi¿n?⟨ṇ⟩ataḥ juvikalu[.] paści-
19mataḥ cintapali[.] Ut⟨t⟩arata(ḥ) mupaṟu
sūryya-⟨⟨graha¿n?⟨ṇ⟩a-nimit⟨t⟩e Udaka-pūrva(ṁ) kr̥tv¿a?⟨ā⟩ sa⟩⟩⟦(ri)⟧⟨⟨rva-ka⟩⟩-
20⟦(hāreṇa dattaM)⟧⟨⟨ra-parih¿a?⟨ā⟩re¿n?⟨ṇ⟩a datta⟩⟩m[.] asyopari na kenaci¡t b!ādhā k¿ā?⟨a⟩raṇ¿a?⟨ī⟩yā[.] karoti ya⟨ḥ⟩ sa pa-
21ñca-mahā-pātaka-saṁyukto bhavati[.] vyāsenāpy ukt¡aM![.] śloka(ḥ)
maramācāryyeṇa likhitaM
2 -parip(ā)litānāṁ GSG ◇ -parip(ā)litānā⟨ṁ⟩ NV • I accept Gai’s explanation that the dot above and to the left of nā is an anusvāra meant to be read with this syllable. — 2 sv¿a?⟨ā⟩mi- GSG ◇ svām¿ī?⟨i⟩- NV
5–6 -man(o)/-[’]⟨bhi⟩rāma- ◇ -man(o)/-rāma- GSG NV • Compare bhuvana-mano-’bhirāma- in the Eḍeru plates of Vijayāditya I.
6 -cāru-bhūri- GSG ◇ -cāru- NV
7–8 -prabhāvāv¿ā?⟨a⟩ /rjitāśeṣa- ◇ -prabhāvo¿v?⟨p⟩ā/rjitāśeṣa GSG; -prabhā{bhā}vā/rjitāśeṣa NV
12 ājñ¡a!⟨ā⟩payati ◇ ājñāpayati GSG NV
13 paṟandhūru- GSG ◇ paṟanthūru- NV • The spelling of (presumably) the same toponym is paṟantūr in the Pasapubaṟṟu grant of Viṣṇuvardhana III, but the present form looks like dh in all estampages. — 13 ¿A?⟨Ā⟩pastam¡bh!⟨b⟩a- ◇ (Ā)pastam¡bh!⟨b⟩a- GSG; Āpastambha- NV — 13–14 -sū/tr¿a?⟨ā⟩ya NV ◇ -sū/trāya GSG
14 tait⟨t⟩ir(ī)ya- ◇ tait⟨t⟩ir¿i?⟨ī⟩ya- NV; t{r}ait⟨t⟩ir(ī)ya- GSG • What Gai probably saw as a partially preserved subscript r is the second stroke of the ai marker. — 14 -vid¡e!⟨o⟩ • Previous editors do not suggest this emendation, but since the donee’s expertise
in the Vedas and Vedāṅgas is mentioned in lines 15-16, the present compound must qualify
his grandfather.
15 -nipu¿n?⟨ṇ⟩¡āya!⟨asya⟩ • Previous editors do not suggest the emendation of the ending, but on the basis
of the structure of this passage I feel quite certain that this compound was intended
to describe the donee’s father.
17 °āyur-ārogyai° GSG ◇ °ārogyai° NV
18 cuvikandhi- NV ◇ cuvikaṇṭhi- GSG — 18 -pokarusu- • Can this be a scribal error for polakarusu? Compare polagarusu in several cognate inscriptions. — 18 s¿i?⟨ī⟩m¿aḥ?⟨ā⟩ NV ◇ sīma GSG
19–20 -⟨⟨graha¿n?⟨ṇ⟩a-nimit⟨t⟩e Udaka-pūrva(ṁ) kr̥tv¿a?⟨ā⟩ sa⟩⟩⟦(ri)⟧⟨⟨rva-ka⟩⟩/⟦(hāreṇa dattaM)⟧⟨⟨ra-parih¿a?⟨ā⟩re¿n?⟨ṇ⟩a datta⟩⟩m • According to Gai, the characters pūrvaṁ, the rva of sarva, and re in line 20 are engraved over an erasure. This is indeed where vestiges of earlier
writing are most conspicuous, but the scope of correction is much larger. The previously
inscribed text must have been quite a bit shorter given how compressed the post-correction
text is. (The last 15 characters in line 19 occupy as much space as 10 characters
in the previous line and fewer than 8 in the following one.) The starting point of
the alteration is uncertain; sūryya may already be a correction, but the first vestiges of pre-correction text are at
graha, which are also the first conspicuously narrow and closely spaced characters. The
pre-correction text can be made out with fair certainty at the end of line 19 and
the beginning of line 20, but not before, except for a superscript r atop the post-correction pū, an r̥ marker below U, and a possible ka overlapping with gra. The pre-correction text probably omitted sūryyagrahaṇa-nimitte and may have started with Udaka-pūrvvaṁ kr̥tvā sarvva-kara-pari°. This is largely consistent with the spacing and the vestiges, except that there
seem to have been three pre-correction characters with descenders at the spot where
pūrvvaṁ is expected. In line 20, a stroke resembling a superscript r atop tta must be a final M from the end of the pre-correction text, but there are no traces at all of a following
initial A. The pre-correction text may thus have been dattaM masyopari. There is certainly no correction involved from syopari onward, and it is also certain that this segment must already have been in place
when the correction was made, otherwise there would have been no need to squeeze the
post-correction text into a very small space. — 19 -pūrva(ṁ) kr̥tv¿a?⟨ā⟩ GSG ◇ -pūrv¿a?⟨ī⟩-kr̥tya NV • What looks like a subscript y here is quite certainly a subscript v combined with vestiges of the pre-correction text.
21 ukt¡aM![.] śloka(ḥ) ◇ ukt¿aM?⟨āḥ⟩ ślok¿a?⟨āḥ⟩ GSG; uktaṁ ślokaḥ NV
24 viṣa⟨ṁ⟩ viṣam ◇ viṣa(ṁ) viṣam GSG; viṣa⟨ṁ⟩ NV — 24 ucyate GSG ◇ uc{c}yate NV
25 -p¡avi!⟨au⟩trikaM NV ◇ -p¡avi!⟨au⟩tr¡i!⟨a⟩kaM GSG • I prefer the normalisation pautrikam; compare Sircar 1965: page 190, № 98. I moreover wonder if the intent was not paitr̥kam; compare ¡pavu!⟨pau⟩trāya in line 13 of the Jaḷayūru grant of Viṣṇuvardhana III — 25–26 -sa(ṁ)gra/ha⟨ḥ⟩ GSG ◇ -sa⟨ṁ⟩gra/ha⟨M⟩ NV
26 nāma NV ◇ -nām¿a?⟨ā⟩ GSG • I prefer to see nāma as a neuter accusative, next to the name that is understood to be in the nominative,
not in compound. — 26 maramācāryyeṇa NV ◇ māramācāryyeṇa GSG
1-12Greetings. The grandson of Maṅgi Yuvarāja, the heart’s delight of the world who prevailed in victory (vijaya-siddhi) in diverse battles and who was eager to adorn the lineage of the majestic Calukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hāritī, 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—; the dear son of His Majesty King (mahārāja) Viṣṇuvardhana (III), who earned his great good reputation by his political acumen (naya), discipline (vinaya) and valour and who was the shelter of all the world (sarva-lokāśraya); His Majesty the supremely pious Supreme Lord (parameśvara) of Emperors (mahārājādhirāja), the Sovereign (bhaṭṭāraka) Vijayāditya (I), shelter of the entire universe (samasta-bhuvanāśraya), supreme devotee of Maheśvara, who was deliberately appointed (as heir) by his mother and father, whose pair of feet is illuminated by a nimbus of rays from the jewels that are his toenails, which have been rubbed smooth by the grindstones that are rubies at the tips of the crowns of the totality of kings won over by the prowess of the blade of his sword, and who is endowed with the powers (śakti) of mastery (prabhu), counsel (mantra) and energy (utsāha), commands all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in Pallināṇḍu district (viṣaya) as follows:
12-17Let it be known to you that in order to enhance our vitality, health and dominion, we have given the village named Alluvālu, converted into [a holding] exempt from all taxes, to Golaśarman of the Bhāradvāja gotra and the Taittirīya school, an adherent of the Āpastamba sūtra, a resident of Paṟandhūru who has completely mastered the Vedas, Vedāṅgas, Itihāsas, Purāṇas, and who is conversant with the sixty-four arts [so that he is] practically a tangible manifestation of Brahman, grandson of Rudraśarman who was versed in the Vedas and Vedāṅgas, son of Yajñaśarman, who was adept in the performance of his duties.
18-19Its boundary on the east is the perimeter of Cuvikandhi pokarusu;↓1 on the south, Juvikalu; on the west, Cintapali; on the north, Mupaṟu.
19-21It was given on the occasion of an eclipse of the sun, with a remission of all taxes, [the donation being] sanctified by (a libation of) water. Let no-one pose an obstruction (to his enjoyment of his rights) over it. He who does so shall incur the five great sins. Vyāsa too has said. [What follows is] śloka verse.
26Written (likhita) by Māramācārya.
1-12Prospérité ! le petit-fils de Maṁgi Yuvarāja, qui remporta le succès grâce à ses victoires dans les nombreux combats, qui charmait les esprits de l’univers, ornement de la lignée des Calukya, illustres, du même gotra que les descendants de Manu, honorés par tous les êtres, fils de Hārīti, qui obtinrent leur royaume grâce à l’excellente faveur de Kauśiki, protégés par la troupe des Mères, méditant aux pieds de Mahāsena, dont les cercles ennemis furent soumis en un instant à la vue du signe du sanglier illustre, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par les bains purificatoires de l’aśvamedha, le cher fils de celui dont la gloire séduisante et immense fut procurée par le sens politique, la droite conduite et la vaillance, refuge de tous les hommes, l’illustre grand roi Viṣṇuvardhana, [ce cher fils] dont les deux pieds de lotus sont illuminés par une coiffe de rayons [émanant] de ces gemmes que sont ses ongles tendres, qui se frottent à cette pierre de touche que sont les joyaux [sertis sur] le faîte des diadèmes de tous les rois, gagnés [à sa cause] par la puissance de la lame de son épée, lui qui est doté des pouvoirs que sont la majesté, l’usage des bons conseils et la vigueur,↓3 très pieux, excellent dévôt de Maheśvara, méditant aux pieds de sa mère et de son père, refuge de tous les êtres, l’illustre Vijayāditya, roi suprême des grands rois, illustre seigneur, noble, ordonne ceci à tous les chefs de familles habitant dans le viṣaya de Pallināṇḍu, rāṣṭrakūṭa en tête :
12-17qu’il soit connu de vous que nous donnons au petit-fils de Rudraśarman, habitant à Paṟandhūru, du même gotra que les descendants de Bhāradvāja, adepte du sūtra Āpastambha, disciple de l’école des Taittirīya, qui connaît les Veda et Vedāṁga, expert dans l’exécution de ses devoirs, au fils de Yajñaśarman, maîtrisant tout à fait les Veda, Vedāṁga, Itihāsa et Purāṇa, qui connaît les soixante-quatre arts, tel Brahmā incarné, à Golaśarman, exempté de toute taxe, en vue de l’accroissement de notre vie, santé et souveraineté, le village nommé Alluvālu.
18-21La limite de celui-ci est à l’est la frontière de Cuvikaṇṭhipokarusu, au sud Juvikalu, à l’ouest Cintapali, au nord Mupaṟu ; à l’occasion de l’éclipse de soleil, après avoir fait une libation d’eau, exempté de toute taxe, [nous] donnons [ce village].↓4 Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Vyāsa a prononcé les vers :
26(Celle-ci) a été gravée par le maître Mārama.
According to Gai’s report, the emblem of the seal was destroyed by the local goldsmith near the findspot, so the seal now “looks like an empty bowl." Thus, the emblem must have been a separate component that could be popped out of the seal.
The village Mupaṟu is not identical to Mḻopaṟṟu of the 00054 Mḻopaṟṟu grant attributed to Maṅgi Yuvarāja and Mṟropaṟṟu of the 00097 Pulgoṭlapaṁbuluru grant of Vijayāditya III. The latter two are the same, but the present Mupaṟu is in a different district, and shares no boundaries with either of these two charters even though the latter grant is to the south of Mṟropaṟṟu.
Reported in ARIE 1954-1955: page 24, appendix A/1954–1955, № 1. Edited from estampages and photographs by G. S. Gai(1965-1966: pages 300–302, № B), without translation, with estampages of the plates. Also edited, perhaps independently of Gai, by N. Venkataramanayya(1974), also without translation and with estampages. These estampages seem to be much clearer (yet without any indication that they were retouched manually) than those published by Gai, but the edition is of an inferior standard. The present edition by Dániel Balogh is based on a collation of the published editions and facsimiles with estampages preserved at the ASI headquarters, Mysore, and a Devanagari transcript attached to these estampages. Minor misreadings/typos in Venkataramanayya’s edition are not indicated in my apparatus.
↑1. Perhaps: the uncultivated land belonging to Cuvikandhu?
↑2. I assume that dharma-saṁgraha is synonymous to dharmādhyakṣa or dharmādhikaraṇika, but it may be the title of a different official, or it may be used in a non-technical
figurative sense as “storehouse of justice”.
↑3. Les trois pouvoirs constitutifs de la royauté, Arthaśāstra, 6, 2, 30 -33.
↑4. dattam : anacoluthe, on attendrait un nominatif masculin singulier accordé à grāmo.