Current Version: draft, 2024-09-02Z
Editor: Dániel Balogh.
DHARMA Identifier: INSVengiCalukya00040
Hand Description:
Halantas. T is written with ta and a virāma according to KR, while a special sign is used for N (l9, l15, l17).
Original punctuation marks. Single punctuation marks are straight verticals with a serif on top; I assume the case is the same in the plates for which no facsimiles are available.
Other palaeographic observations. Anusvāra is normally to the right of the character to which it belongs, but in the Telugu boundary descriptions it seems to be on top of the next character (however, none of these are clear). ḍ and d are often indistinguishable; in the Telugu words I blindly follow KR’s choice between these two, except for the name of the granted village where I disagree with them (see the apparatus to lines 56 and 61).
No metadata were provided in the table for this inscription
svasti[.] śrīmatāṁ sakala-bhuvana-saṁstūyamāna-mā 3navya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśikī-vara-prasāda-labdha-rājyānām mātr̥-gaṇa-paripālitānāṁ
svāmi-
4-mahāsena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāṁchanekṣa-
5ṇa-(kṣa)ṇa-vaśīkr̥tārāti-maṇḍalāṇām aśvamedhāvabhr̥tha-snāna-pavitrīkr̥ta-vapuṣāṁ
cālukyānāṁ ku-
6lam alaṁkariṣṇos satyāśraya-vallabhendrasya bhrātā kubja-viṣṇuvarddhana-nr̥patir aṣṭādaśa
varṣāṇi
7veṁgī-deśam apālayaT| tad-ātmajo jayasiṁhas trayastrimśataM| tad-anujendrarāja-nandano
viṣṇuvarddhano na-
8va| tat-sūnur mmaṁgi-yuvarājaḥ paṁcaviṁśatiM| tat-putro jayasiṁhas trayodaśa| tad-avara-
9jaḥ ko¡k!ili¡ṣ! ṣaṇ māsān| tasya jyeṣṭho bhrātā viṣṇuvarddhanas tam uccāṭya saptatriṁśataM| tat-putro
vi-
⎘ plate 2r 10jayāditya-bhaṭṭārako [’]ṣṭādaśa| tat-suto viṣṇuvarddhanaṣ ṣattriṁśataM|
tat-putraẖ kali-viṣṇuvarddha-
12no [’](dhyarddha-varṣaM| tat-su)to guṇaga-vijayādityaś catuścatvāriṁśataM|
tat-putraḥ kaliyattigaṇḍa-vijayādityaṣ ṣaṇ māsāN| tat-sūnur ammarājas sa-
16(pta)-varṣāṇi| tat-sutaṁ vijayādityaṁ kaṇṭhikā-kramāyāta-paṭṭābhiṣekaṁ bālam uccāṭya{|}
tāla-rājo rājyam māsa-
17(m e)kaṁ| cālukya-bhīma-suto vikramādityas taṁ hatvā ekādaśa māsāN|
gadya(M)|
sa jagatī-patir ammarājo rāja-mahendra⟨ḥ⟩ bhogīndra-saha-
31sra-bhogopahā◯sī d(īrggha)-daḳṣiṇaika-b¿a?⟨ā⟩hu-sandh¡ri!⟨r̥⟩ta-viśva-viśvaṁbharā-bhāraḥ| nārāyaṇa
32Iva nirantarāna◯nta-bhogāspadaḥ| vidhur iva sukha-virājitaḥ| pitāmaha Iva kama-
33lāsanaḥ| g(i)◯⟦(r)i⟧riśa Iva dharādhara-sutārādhitaḥ| rat(n)ākara I(va) sa(ma)sta-
34-śaraṇāgata-bhūbhr̥d-āśrayaḥ| suvarṇṇācala Iva suvarṇṇottuṁgodayaḥ| himācala-
35Iva siṁhāsanollāsita-camarī-vāla-vyajana-virājamā(na)-līlaḥ|
sa sama-
36sta-bhuvanāśraya-śrī-vijayāditya-mahārāj¿a?⟨ā⟩dhirāja-parameśvara-parama-
⎘ plate 3v 37-bhaṭṭārakaḥ{|} velanāṇḍu-viṣaya-nivāsino rāṣṭrakūṭa-pramukhān kuṭ¡i!⟨u⟩ṁbinas samasta-
38-sāmantāntaḫpura-mahāmātra-(pur)ohitāmātya-śreṣṭhi-senāpati-śr¿i?⟨ī⟩karaṇa-dharmm¿a?⟨ā⟩dhyakṣa-
39-dvādaśa-s(th)ān¿a?⟨ā⟩dhipatīn samāhūyet(th)am ājñāpayati[.]
viditam astu vaḥ|
tasmai tābhyāṁ rāja(bh)īma-naravāha¿ṇ?⟨n⟩ābhyāṁ vijayavā(ṭ)ikāyāṁ
⎘ plate 4v 55(ji)na-bhavana-yugan ni(r)mmitam[.] etad-dharmmārttham asmābhis sarvva-kara-parihāraṁ
devabhogī-
56-kr̥tya pedda-gāḻidipaṟṟu nāma grāmo dattaḥ[.]
Asyāvadhayaḥ| pūrvvataḥ maṇḍayū
57ri-pola-garusuna yisupakaṭṭala-ceṟuvuna naḍimi dūba[.] (Ā)gneyataḥ Ālapaṟ(t?)iyuṁ jūṁṭūri-
58(yuṁ) muyyal-ku◯ṭṭu(na) būruvu paḍuva| dakṣiṇataḥ cūṁṭūri-prānta-(pa)ṟti-yuttaraṁbuna kuṇḍi-
59viḍḍi-guṇṭha| nairr̥◯tyataḥ (c)ū(ṁ)ṭūriyamma-poṭyavva-guḍi| paś(c)i(mataḥ) reṭipaḍumaṭidari| vā-
60yavyataḥ vali◯veri-pola-(garu)suna gārala-guṇṭha| Uttarataḥ t(e)pparāla paḍuva| Ī-
61śānataḥ koḍa-gāḻidipaṟtiyu(ṁ) (va?)(l)i(v/c)eriyu(ṁ) muyyal-kuṭṭuna naḍupani-guṇṭha|
Asyopari na kenacid bādhā karttavyā[.] yaḥ karoti sa paṁca-mahāpātaka-saṁ-
65yukto bhavati| tathā coktaṁ vyāsena|
Ājñapti⟨ḥ⟩ kaṭaka-rājaḥ| jayantācā-
71ryyeṇa likhitaM| unknown
2-10Greetings. Satyāśraya Vallabhendra (Pulakeśin II) was 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 Hārītī, 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 enemy territories 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. His brother King (nr̥pati) Kubja Viṣṇuvardhana protected (pāl-) the country of Veṅgī for eighteen years. His son Jayasiṁha (I), for thirty-three. His younger brother Indrarāja’s (Indra Bhaṭṭāraka’s) son Viṣṇuvardhana (II), for nine. His son Maṅgi Yuvarāja, for twenty-five. His son Jayasiṁha (II), for thirteen. His [brother] of inferior birth, Kokkili, for six months. After dethroning him, his eldest brother Viṣṇuvardhana (III), for thirty-seven. His son Vijayāditya (I) Bhaṭṭāraka, for eighteen. His son Viṣṇuvardhana (IV), for thirty-six.
15-17His son Kaliyattigaṇḍa Vijayāditya (IV), for six months. His son Ammarāja (I), for seven years. After dethroning his son Vijayāditya (V), who had been consecrated for kingship with the locket (kaṇṭhikā) and the hereditary turban (paṭṭa), King Tāla, for one month. After slaying him, Cālukya-Bhīma’s son Vikramāditya (II), for eleven months.
30[What follows is] prose.
30-35That master of the world, Ammarāja Rājamahendra, who scoffs at the dominions of thousands of eminent kings {ridicules the thousand hoods of the lord of serpents } [since] he upholds the burden of the entire earth with a single arm, his long right one.↓4 Like Nārāyaṇa, whose abode is the coils of (the serpent) Ananta, {he is the abode of uninterrupted and infinite mastery}. Like the moon, whose light is pleasant, {he basks in happiness}. Like the Grandfather (Brahmā), whose seat is a lotus, {he is the seat of Kamalā (royal majesty)}. Like (Śiva) the Mountain-Dweller, who was propitiated by (Pārvatī) the Daughter of the Mountain, {he is worshipped by royal princesses}. Like the ocean, which sheltered all mountains that came seeking its protection, {he is the succour of all kings who come seeking his protection}. Like the Golden Mountain, whose heights are lofty and golden, {he has a high income of gold}. Like the Himalaya, whose grace is resplendent with the fluttering of the tails of female yaks startled away from the dens of lions, {his pageantry is aglitter with a (golden) throne and with yaktail flywhisks}.
35-39[That] shelter of the entire universe (samasta-bhuvanāśraya), His Majesty Vijayāditya, the Supreme Lord (parameśvara) of Emperors (mahārājādhirāja), the Supreme Sovereign (parama-bhaṭṭāraka), convokes the householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in Velanāṇḍu district (viṣaya) [and] all barons (sāmanta), the steward (antaḥpura), the dignitaries (mahāmātra), the chaplain (purohita), ministers (amātya), guild foremen (śreṣṭhin), the general (senāpati), the chancellor (śrīkaraṇa), the justiciar (dharmādhyakṣa) and the twelve local magistrates (sthānādhipati),↓5 and commands them as follows:
39Let it be known to you [that]
54-56These two, Rāja-Bhīma and Naravāhana, have constructed a pair of Jina temples in Vijayavāṭikā for him (Jayasena). For the endowment (dharma) of this (pair of temples), we (Amma II) have granted the village named Pedda-Gāḻidipaṟṟu, converted into divine property (deva-bhoga) by a remission of all taxes.
56-61Its boundaries [are as follows]. To the east, a ¿mound? (dūba) in the centre of the Yisupakaṭṭala tank (ceṟuvu) at the verge of the fields of (the village) Maṇḍayūru.↓10 To the southeast, ¿a cluster of silk-cotton trees? at the triple boundary juncture with (the villages) Ālapaṟṟu and Jūṁṭūru (i.e. Cūṁṭūru). To the south, the Kuṇḍiviḍḍi pond (guṇṭha) on the north of the ¿ancient village site?↓11 Cūṁṭūru. To the southwest, the temple of Poṭyavva, the village goddess of Cūṁṭūru. To the west, ... (reṭipaḍumaṭidari). To the northwest, the Gārala pond (guṇṭha) at the verge of the fields of (the village) Valiveru. To the north, a ¿swamp? (paḍuva) (belonging to the village) Tepparāla. To the northeast, the Naḍupani pond (guṇṭha) at the triple boundary juncture with (the villages) Koḍa-Gāḻidipaṟṟu and Valiveru.
64-65Let no-one pose an obstacle (to the enjoyment of rights) over it. He who does so shall be conjoined with the five great sins. So too Vyāsa has said:
70-71The executor (ājñapti) is the castellan (kaṭaka-rāja). Written (likhita) [by] Jayantācārya.
2-10Prospérité ! le roi Kubja Viṣṇuvardhana, frère de Satyāśraya Vallabhendra, qui orne la dynastie des Cālukya, illustres, du même gotra que les descendants de Manu, loués dans l’univers entier, fils de Hārīti, ayant reçu leur royaume par l’excellente faveur de Kauśikī, protégés par les Mères réunies, méditant aux pieds du seigneur Mahāsena, eux dont les cercles ennemis ont été soumis en un instant à la vue du signe de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyana, eux dont les corps ont été purifiés grâce aux bains consécutifs au sacrifice du cheval, a protégé la contrée de Veṅgī pendant dix huit années. Son fils Jayasiṁha pendant trente-trois ans ; Le fils d’Indrarāja, son frère cadet, Viṣṇuvardhana, pendant neuf ans ; Le fils de celui-ci, Maṁgi, le prince héritier, pendant vingt-cinq ans ; Son fils Jayasiṁha pendant treize ans ; Le frère cadet de ce dernier, Kokkili, pendant six mois ; Son frère aîné Viṣṇuvardhana, après l’avoir chassé, pendant trente-sept ans ; Le fils de celui-ci, Vijayāditya, l’illustre seigneur, pendant dix-huit ans ; Son fils Viṣṇuvardhana pendant trente-six ans ;
15-17 Son fils Kaliyattigaṇḍa Vijayāditya pendant six mois ; Le fils de celui-ci, Ammarāja, pendant sept ans ; Après avoir attaqué son fils Vijayāditya Kaṇtḥika,↓18 qui avait été sacré roi, et l’avoir chassé alors qu’il était enfant, le roi Tāla dirigea le royaume pendant un mois ; Après avoir tué ce dernier, le fils du roi Cālukya Bhīma, le roi Vikramāditya a protégé la terre pendant onze mois ;
30Voici la prose :
30-35Ce maître de l’univers, Ammarāja, qui porte le fardeau de la terre entière affermie sur son seul bras droit, qui ridiculise les mille replis des rois des serpents↓32 que sont les grands princes des rois, qu’habitent des richesses éternelles et infinies, il est pareil à Nārāyaṇa qui a pour demeure les replis de l’immortel Ananta, il jouit d’une puissance infinie ; pareil à la lune qui fait briller sa beauté, il fait resplendir la joie ; pareil à l’Aïeul qui a un lotus pour siège,↓33 il est le siège de la Fortune↓34 ; propitié par les princes, il est pareil à Giriśa↓35 propitié par la fille du roi des Monts↓36 ; offrant un appui à tous les souverains qui viennent lui demander protection comme l’océan offre la sienne à toutes les montagnes venues la lui demander ; possesseur d’une immense richesse, il est pareil au mont Suvarṇa, montagne dorée de l’Orient ; [lui] dont la beauté resplendit, assis sur un trône, éventé par une queue de yack femelle qui accroche la lumière, il est pareil au mont Hima, demeure des lions, où les femelles yacks accrochent la lumière, où les grottes apportent la fraîcheur, dont resplendit la beauté.
35-39Lui, refuge de l’univers entier, l’illustre Vijayāditya, roi suprême des grands rois, premier seigneur, illustre seigneur, ayant convoqué tous les chefs de familles habitant la circonscription de Velanāṇḍu, les raṣṭrakūṭa en tête, à tous les feudataires, au surintendant du gynécée, au chapelain, au ministre, au chef des commerçants, au général des armées, à l’intendant du trésor, au ministre de la justice et aux douze dirigeants de monastères, ordonne ceci :
39Qu’il soit connu de vous que :
54-56Pour cet homme, Rājabhīma et Naravāhana ont construit deux sanctuaires du Jina à Vijayāvaṭikā, afin de parfaire cet acte pieux,↓47 nous lui avons fait don du village nommé Peḍḍagāḻiḍipaṟṟu, exempté de toute taxe, en qualité de devabhoga.
56-61Les limites de celui-ci sont : à l’est un arbre duba vers le réservoir de Yisu Kaṭṭala, vers le pépier de Maṇḍayuru, au sud-est un arbre būruvu paḍuva au point de jonction de Ālapaṟti et Jūṇṭūru, au sud, l’étang de Kuṇḍiviḍḍi, au nord de l’ancien village de Cūṁṭūru, au sud-ouest, un temple de Potyavva, la divinité de Cūṁṭūru, à l’ouest Reṭipaḍumatiḍari, au nord-ouest, l’étang de Garala vers le pépier de Valiveru, au nord, le paḍuva de Tapparāla, au nord-est, l’étang de Naḍupanu, au point de jonction de Koḍa-Gāḻiḍipaṟṟu et de Valiveru.
64-65Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Le bienheureux Vyāsa a dit ceci :
70-71L’exécuteur est le kaṭakarāja. Il a été gravé par Jayantācārya.
Caesura obscured by sandhi in v3 (sragdharā) a1, v5 (sragdharā) a1 (semivowel), v6 (sragdharā) d2. An actual punctuation mark is used at the first caesura in v5 (sragdharā) d1.
First reported by Robert Sewell (1884: page 13, № 84). Also reported in ARIE 1908-1909: page 10, appendix A/1908–1909, № 8 with a description at ARIE 1908-1909: page 108, §60. Edited from inked impressions and photos by B. V. Krishna Rao (1937-1938), with photographs of 2v, 4v and the seal, and estampages of 3r, 3v and 4r. The present edition by Dániel Balogh is based on a collation of KR’s edition with the published images.↓48
↑1. The characters omitted here may have meant “plus eight” or something else. See the
apparatus to line 11.
↑2. I am not certain in my interpretation of the last quarter of this stanza.
↑3. I am not certain of the exact interpretation of this stanza. The general purport is
probably close to what I translate here, but some details may have been intended differently
by the composer. There are probably some metaphysical allusions or double entendres
on top of the primary meaning. At least some of the epithets in pāda c, most notably aṣṭa-mūrti, suggest Śiva, who may thus be signified by trimūrti in pāda a. In the second quarter, sakala-guṇaiḥ may mean “[fashioned] out of all guṇas” in addition to “[endowed] with all virtues”, and guṇa in pāda d may have the same double meaning, so that Ammarāja is said to have both a human
being and the guṇas themselves as his generator, in addition to being an inciter of virtue in people.
↑4. The two parts of this statement work together: the serpent lord is (or lords are;
compare line 72 of the Raṇastipūṇḍi grant of Vimalāditya) conceived as supporting the earth, but he needs (they need) a thousand hoods for
that burden to rest on, while Amma needs only his one arm. Other kings each have their
dominions, but Amma dominates the entire earth. There is no evident bitextual reading
of the second part, but a more metaphorical interpretation such as “with a single,
far reaching and dexterous arm” may have been intended.
↑5. The list of officials is open to different interpretations. I assume that “who reside
in Velanāṇḍu district” does not apply to these people, since most of them may be members
of the royal court or, in the case of sāmantas, countrywide administration. But it is also possible that all of these are to be
understood on a local level. It is also not certain which, if any, of these titles
are to be understood in the singular. It is quite certain that several sāmantas were intended and that only one purohita, namely the royal one, was meant. But most titles may refer to a single person in
the royal court or several people holding a title on a local level. Finally, some
of the terms used here may not be separate titles. It is thus possible that mahāmātra is to be construed as part of a compound title antaḥpura-mahāmātra rather than as a reference to the eighteen dignitaries (Arthaśāstra 12.6). Similarly, the twelve sthānādhipatis may be a collective name for the officials listed here (along with some others),
rather than an additional group.
↑6. The details of this stanza are problematic; see also the apparatus to line 40. The
interpretation “in the gotra” requires emending the text. I cannot interpret the word adivana. KR comments that this Naravāhana ‘enjoyed the privilege and honour of sitting on siṁhāsana’, but I find this unlikely and difficult to obtain from the text.
↑7. The syntax of the first half of this stanza is not clear. I translate the text as
interpreted by KR, since a few small emendations result in correct if cumbersome Sanskrit
text with this meaning. But the repeated use of the ending -oḥ seems to be deliberate (perhaps intended as a dual?), and by this interpretation
our guru has two names. Alternatively, the text may mean: “He is the sage Jayasena,
praised by (other) sages, whose mind was initiated by the learned Nāthasena [or: the two learned Nāthasenas?], who was [or: were] the disciple[s] of the one named Candrasena.” Finally, given that we have two brothers and two temples,
the composer’s intent may perhaps have been “Their preceptors in Jainism, learned
in the texts, are the two disciples of a guru possessed of all qualities named Candrasena: [namely] Nāthasena and Jayasena of an initated mind, praised by (other) sages.” If this latter is the case, then the next stanza is to be understood as referring
to both.
↑8. As a Jaina technical term, parasamaya may apparently mean either “other doctrines” (in which case proficiency probably
implies the ability to debate with them), or the non-liberated state of the soul (in
which case this probably means that the master was also proficient in worldly matters).
KR says in his commentary that ‘his soul became absorbed in the non-self for the liberation of mankind from bondage’, but I cannot judge whether this explanation is legitimate.
↑9. The translations given for the Jaina technical terms here may be inaccurate. KR provides
some further explanation, obtained from Pandit Ajit Prasad of Lucknow. Their editor
in a footnote objects to seeing the last word as ārjjakā, Sanskrit āryakā, and would prefer ajjaka, Sanskrit āryaka, but gives neither a reason for this, nor an interpretation of the preceding word
ārjya as distinct from his proposed āryaka.
↑10. Here and below, I translate the Telugu on the basis of the commentary by KR and a
smattering of words picked up from related inscriptions, without any claim to authority
or correctness.
↑11. Perhaps rather, “of the boundary village”?
↑12. The syntax of this stanza is quite awkward. I see no other way to make sense of rājakoktam and the two iterations of śāsanam than to assume that the text from stheyād to rājakoktaṁ was intended to stand as if in quote marks, referring to a charter issued by Bhīma
and Naravāhana, which is now endorsed by a royal charter.
↑13. Indra.
↑14. Même durée de règne in inscription n°47.
↑15. L’éditeur précise que ces lettres ne sont pas lisibles.
↑16. ou : un éclat terrible.
↑17. Indra.
↑18. ou : qui avait été sacré roi par droit de succession. Ce mot apparaît dans d’autre
inscription pour désigner le même roi.
↑19. ou : renoncement, terme volontairement ambigu qui suggère à la fois une attitude désintéressée
et libérale.
↑20. La Mort.
↑21. Le terme « varga » dans ce contexte désigne ce qui appartient à un groupe, ce qui est partisan du
dharma. Une seconde interprétation, non pertinente, serait « qui brise le dharma ».
↑22. ou : brisant par sa mort la pérénité du dharma.
↑23. Pārvatī.
↑24. Śiva.
↑25. Correct. pour veṅgi
↑26. Nous ignorons qui est ce personnage, il apparaît pour la première fois dans ce corpus.
↑27. Le collier du yuvarāja, du prince héritier.
↑28. Brahma, Viṣṇu et Śiva.
↑29. Dans ce pāda (b), le terme guṇa- renvoie aux attributs des 5 éléments : śabda, sparśa, rasa, rūpa et gandha. Il désigne aussi les 6 modes d’action du roi. (Arthś., VII, 1 et sqq.)
↑30. Śiva.
↑31. Dans ce pāda, (d), le terme guṇa- désigne les 3 qualités de la prakr̥ti : sattva, rajas, tamas. Cette signification s’applique à l’acte créateur de Śiva. Mais ce terme désigne
aussi les vertus d’Ammarāja, avatar du dieu. Le śleṣa repose sur un double contexte
référentiel : le roi et Śiva. Ainsi tous les qualificatifs de ce pāda peuvent aussi s’appliquer au dieu : tejorāśi- est une des ses épiclèses comme sa-pratāpa- (= pratāpavat-) et prajānāṁ pati- (= prajāpati-).
↑32. Ananta, qui porte la terre.
↑33. Brahma assis sur le lotus.
↑34. La fortune.
↑35. Le roi des montagnes.
↑36. Pārvatī.
↑37. Ce passage n’a pu être restitué par l’éditeur.
↑38. Br̥haspati.
↑39. Kubera.
↑40. Devoir des laïcs, référence à la foi jaïne.
↑41. Ce passage n’a pu être restitué par l’éditeur.
↑42. Ce passage n’a pu être restitué par l’éditeur.
↑43. Laïcs jaïns.
↑44. Praticiens du jaïnisme.
↑45. Catégories de moines jaïns qui ne sont pas entièrement ordonnés.
↑46. Religieux pleinement ordonnés.
↑47. Traduction du mot dharma qui prend dans ce contexte le sens d’action pieuse ou de
donation.
↑48. As there is no image of 1v, 2r and 5r, my edition follows Krishna Rao precisely for
these pages unless otherwise noted, and the position of the binding hole is not indicated
on these pages.