Nāgiyapūṇḍi grant of Amma II

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¹ śrīmatā(ṁ) • Instead of an anusvāra, the ending may be a very small final M.
⁴ -lāñchanekṣaṇa- ◇ -lāñcchiṇekṣaṇa- SR
⁹ kokkiliḥ ◇ kokilih SR
¹⁵ dāvaṁ ◇ dhāvam SR — ¹⁵ praveśya ◇ praveśyah SR
¹⁶ -man⟦a⟧⟨⟨āḥ⟩⟩ ◇ -mana SR — ^16–17 -bhūpati/(r) ◇ -bhūpate SR
¹⁷ samā¿n?⟨s⟩ ◇ samās SR — ¹⁷ caturbhir ◇ catubhir SR
¹⁸ sac-cam¿u?⟨ū⟩ ◇ sad-dhamma SR — ¹⁸ -dāma- ◇ -dhāma- SR
²⁰ bandhūnām ◇ panthhvānām SR
²² a⟨bhu⟩nag asau ◇ abhunag aso SR
²⁵ r¿a?⟨ā⟩j{y}asya ◇ rājasya SR • The superfluous y may have been beaten out in the original, but it is distinct. It is also possible that the reason why it is thinner is that is an erroneous scribal addition.
²⁷ vidhāyetarāN| ◇ vidhāyotarām SR
²⁸ sa⟨ma⟩bhunak ◇ samabhunak SR
³¹ lasad-ājānv-avala(ṁ)bita- ◇ lasadajanva valapita SR
³² vrajati ◇ vijati SR — ³² (-d)e[[śādhīśā di]]śanti ◇ -deśanti SR
³⁴ -da⟨ha⟩nena ◇ -dahanena SR — ³⁴ nyakkurvv¿ā?⟨a⟩n ◇ nyam kurvvan SR
³⁶ śakaṭamantani- ◇ sakadamantani- SR
^37–38 sarvvān āhūye/t¿t?⟨th⟩am ājñāpayati ◇ sarvvanāhū yo/tsamājñāpayati SR
³⁸ -guṇo ◇ -dhyāno SR • The legs of gu are close together but the character is not closed at the bottom, and its headmark is different from that of dh (q.v. the next line) and compare gu in line 41 below.
³⁹ yas tu sūryya- ◇ yastasūryye SR — ³⁹ [’]bhūT śaṁkara- ◇ bhūtaś śaṁkara- SR — ^39–40 -rājā/(hv)¿ā?⟨a⟩yo ◇ -rājā/jñayo SR
⁴⁰ tasy¿a?⟨ā⟩sīd yas sūnur ddha⟨r⟩mma-yuto ◇ tasya sadyassānuddhammayutām SR
⁴¹ (g)uṇavā⟨N⟩ ◇ duṇavā SR • Here, g is closed at the bottom and may well have been mistaken for dha by the engraver, though the headmark is that associated with g. SR’s reading was clearly meant to be dhuṇavā. Compare the note to line 38 above. — ⁴¹ Irandiya° ◇ Iraṇḍiya SR • The reading is perfectly clear.
⁴² śauca- ◇ śobha- SR
⁴⁴ ca ◯ ⟨ta⟩syāś ◇ casyāś SR — ⁴⁴ bikkirājākhyaḥ ◇ bikirājākhyaḥ SR — ^44–45 Āsī¿Iya?⟨n naya⟩-(śā?)strajña/ś śuc¿a?⟨i⟩-dr̥K ◇ srāsi Iyi śāstrajña/ś śubhadruKah SR • A substantial chunk is definitely missing from the verse here. I am quite certain that Iya (written with the cursive single-stroke I, quite similar to nna) is a scribal error for nnaya. If so, then śāstra is a plausible continuation, but the first character is unclear. It has no discernible middle stroke and its bottom appears to be closed; on the whole, it looks identical to ma (in madhya) below, though different from other instances of ma (e.g. line 40). The string śuca may have been intended for śubha, but the engraved character is not bha. The extant part of the second hemistich is metrical as it is; the omitted text may have belonged after it, or perhaps between dr̥K and the preceding word.
⁴⁵ tas⟦ya⟧⟨⟨m¿e?⟨ai⟩⟩⟩ ◇ tasye SR • The character looks like sme, with the left limb of the subscript m extended into a long curl that comes up on the right of the body. I believe that tasya was initially inscribed, then this was corrected into tasme (for tasmai) by adding a loop (the body of m) inside the subscript y and an overhead stroke for e. — ⁴⁵ bikkirāj¿a?⟨ā⟩ya ◇ bikirājaya SR
⁴⁸ E(dh)urāṟu ◇ vidhurāṟu SR • Or possibly Eḻurāṟu. The first character is definitely an initial E; the second is closed at the top and appears to have a headmark on two sides of the top, as in dh.
⁵⁰ bah⟦a⟧⟨⟨u⟩⟩bhir • The originally inscribed ha had a tail extended backward below the body, so the u is clearly a subsequent addition.
⁵¹ bah⟦a⟧⟨⟨u⟩⟩bhiś • Again, the original ha had an extended tail. — ⁵¹ cānupālitā(|) ◇ cānupālitam SR • The final ā is clear. What I read as a punctuation mark does look like an anusvāra; I assume this is the serif of a faint vertical line.
⁵² ⟨⟨bhū⟩⟩mi◯s • Probably, ba or bū was first engraved, then corrected to bhū. — ⁵² vasu(n)ndharā⟨ṁ⟩ • The primary consonant of the third character does not look like n, but was probably intended for n and corrected from something else. Perhaps ma was first engraved.
⁵³ ṣaṣṭi¿(r)?⟨ṁ⟩ varṣa- • The text looks like ṣaṣṭiverṣa, which must have been intended for ṣaṣṭirvarṣa.

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^1-13Greetings. 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 Hārīti, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who are humbly devoted to Lord Mahāsena,^↓1, 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 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 younger brother, 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. His son Vijayāditya (II) Narendramr̥garāja, for forty-eight. His son Kali-Viṣṇuvardhana (V), for a year and a half. His dear son—

The fearless-hearted lord who with his own flashing sword gleefully caused the uppermost member (head) of King (rājan) Maṅgi to topple from his body to the field of battle as lightning [causes] the summit [to topple] from a towering mountain to the earth; [and who, by] intrepidly driving the one named the Kannara [along] with Śaṁkila from the spacious inhabited land into the badland (durgama) [and] pressing them swiftly into a forest fire (dāva), protected the one named Baddega.

That majestic King Vijayāditya (III, Guṇaga) enjoyed (bhuj-) the earth for forty and four years together with his brothers.

His brother Prince (bhūpati) Vikramāditya, the good general of the army whose neck was garlanded with the flashing locket (of the heir-apparent), had a judicious son:

He, the dear Cālukya-Bhīma—who [was] like a mother to the destitute, the helpless and the sick, to the congregation of excellent Brahmins, to supplicants, to ascetics, as well as to clever Brahmin pupils (vaṭu), actors, good singers and poets arriving from various lands, because he presented them with the objects of their desires and protected them—ruled (bhuj-) the earth for thirty years.

^22-25His son Kollabigaṇḍa Vijayāditya (IV), for six months. His son Ammarāja (I), for seven years. After dethroning his son the child Vijayāditya (V), Tālapa, for one month. After defeating him, Cālukya-Bhīma’s son Vikramāditya (II), for eleven months. Then, King (rājan) Tālapa’s son Yuddhamalla, for seven years.

Having vanquished him and expelled him from the country, having made [other] haughty rivals (dāyāda) resemble clusters of stars vanishing in the rays of the sun, the younger brother of King (nr̥pati) Amma (I)—Bhīma (II) of fearsome (bhīma) prowess, who took after Arjuna—ruled (bhuj-) the earth for twelve years, as the Thunderbolt-wielder (Indra) [rules] the high heaven.

To him (Bhīma II), who was [like] Maheśvara in form, a [son] named Ammarāja (II), who verily resembled Kumāra, was born from none other than (his queen) Lokamahādevī, who was like Umā in appearance.

The palms of his hands and the soles of his feet are marked with the omens of the conch,^↓2 the parasol, the chowrie, the jar and the elephant goad. His two playfully moving arms are like iron bars and extend to his knees. His chest is like a cliff of a majestic mountain.

When this king goes out with the [only] purpose of admiring a park, the rulers of the countries in that direction fearfully offer up a train of gems, gold, horses and excellent elephants.

Surmounting the Mind-Born (Kāma) in physical beauty, the great Indra in opulence, the sun in widespread splendour and Hara (Śiva) in the burning of enemy fortresses, he shines with a reputation that is known in [all] quarters of the earth.

^34-38That shelter of the entire universe (samasta-bhuvanāśraya), His Majesty Vijayāditya (Amma II) the supremely pious Supreme Lord (parameśvara), Emperor (mahārājādhirāja) and Supreme Sovereign (parama-bhaṭṭāraka), convokes and commands all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in Śakaṭamantani district (viṣaya) as follows. Let [the following] be known to you.

In the lineage of the Sun (sūrya-vaṁśa) there arose one called Tāḍaparāja: intelligent, majestic, of widespread fame, of pleasant qualities, a bee to the lotus that is the foot of Śaṁkara.

He had a moon-faced son named Irandiyarāja, endowed with righteousness (dharma), engaged in the worship of the gods, devoted to gods-on-earth (Brahmins).

His lotus-eyed wife—faithful to her husband, endowed with purity, morality and beauty, gentle and fertile—was named Bijjekavvā.

He (Irandiyarāja) and she (Bijjekavvā) had a son named Bikkirāja—¿learned in the texts (śāstra) of polity (naya), pure?, <...> -eyed.^↓3

^45-47To that Bikkirāja, I have given the village named Nāgiyapūṇḍi, located within your district, exempt from all taxes and codified in a [copperplate] charter.

^47-50The boundaries of that village [are as follows]. To the east, Edhurāṟu. To the south, Penumaṇḍa. To the west, Ponnāṟu. To the north, Tevidipuṇḍi. Let no-one pose an obstacle (to his enjoyment of his rights) over it. By doing so, one shall be conjoined with the five great sins. Vyāsa too has said,

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.

He who would seize land, whether given by himself or by another, shall be born as a worm in faeces for sixty thousand years.

⁵⁴The executor (ājñapti) is the castellan (kaṭaka-rāja). Written (likhita) by Jontācārya.

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^1-13Om ! Prospérité ! 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 Nārāyaṇa, 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 ; Son fils, le roi Vijayāditya Narendra Mr̥igarāja pendant quarante-huit ans ; Le fils de ce dernier, Kali Viṣṇuvardhana, pendant un an et demi ; Le cher fils né de son sang

fit avec joie tomber de son corps sur le sol la tête du roi de Maṁgi, sur le champ de bataille, avec son épée resplendissante, comme l’éclair fait tomber la cime d’une haute montagne. Après avoir chassé du pays étendu l’inaccessible Kannarāṁka qui n’éprouvait nulle crainte, sans se hâter, le seigneur abordable, l’esprit serein, atteignit Baḍḍegāṁka.

Cet illustre souverain, Vijayāditya, gouverna la terre de concert avec ses frères pendant quarante-quatre années.

Le fils de son frère, le roi Vikramāditya, qui fut un seigneur vertueux pour les hommes vertueux, dont le cou était orné du kaṇṭhika,^↓4 fut un fin politique qui, par le don^↓5 du fruit désiré et la protection accordée aux affligés, aux hommes sans protecteur, aux malheureux, à la congrégation des prêtres, aux solliciteurs, aux ascètes, à ceux qui venaient chercher refuge des diverses contrées, aux danseurs de paṭu-vaṭu,^↓6 aux bons chantres, aux poètes, aux voyageurs,^↓7 aux aveugles, fut comme une mère, ce charmant Cālukya Bhīma gouverna la terre pendant trente ans.

^22-25Son fils Kollabhigaṇḍa Vijayāditya pendant six mois ; Le fils de celui-ci, Ammarāja, pendant sept ans ; Après avoir chassé son filsVijayāditya, alors qu’il était enfant, Tālapa pendant un mois ; Ayant vaincu ce dernier, le fils de Cālukya Bhīma, Vikramāditya pendant onze mois ; Ensuite le fils du roi Tālapa, Yuddhamalla pendant sept ans ;

Après avoir vaincu et repoussé au combat ce dernier hors du royaume, pareil à Arjuna, ayant réduit les autres prétendants pleins d’orgueil à l’état de constellations noyées dans les rayons du soleil, comme le détenteur du Vajra sur le firmament puissant, le frère cadet du roi Amma, Bhīma, qui a la vaillance de Bhīma, a régné sur la terre pendant douze ans,

de ce dernier, manifestation de Maheśvara, et de Lokamahādevī, dont l’aspect était semblable à celui d’Umā, pareil à Kumāra, celui qui naquit fut le nommé Ammarāja.

Les paumes de ses mains et les plantes de ses pieds portent les marques des pétales de lotus, du parasol, du panache, de la coupe et du croc à éléphant. Les barres d’acier de ses deux bras charmants se déploient jusqu’à ses genoux, son torse est pareil au plateau du Roi des Montagnes.

Lorsque ce roi sort, pour contempler ses jardins, effrayés, Les souverains des pays situés aux horizons lui offrent une grande quantité de perles, de l’or, de chevaux et de majestueux éléphants.

Humiliant par sa beauté Manoja, par sa puissance le grand Indra, le soleil par son vaste éclat, et Hara par le fait de brûler les forteresses ennemies, il resplendit, sa gloire répandue aux quatre points cardinaux et sur la terre.

^34-38Celui-ci, refuge de l’univers entier, l’illustre Vijayāditya, souverain suprême des grands rois, premier seigneur, illustre seigneur, très pieux, ayant convoqué tous les chefs de familles de la circonscription de Sakadamanti, les rāṣṭrakūṭa en tête, ordonne ceci : Qu’il soit connu de vous que :

Celui qui, illustre, ayant une gloire immense, se livrait à une charmante méditation, est né dans la lignée du soleil, abeille butinant les lotus que sont les pieds de Śankara, qui doit être connu de tous comme Tādaparāja, qui se plaît à rendre hommage aux dieux, absorbé dans la dévotion envers les brahmanes, appelé Iraṇḍiyarāja, qui a le visage de la lune.

Son épouse fut une femme nommée Bijjekavvā, qui avait des yeux de lotus, fidèle, pourvue d’une excellente conduite, vertueuse, qui lui a apportait un fils.

Celui qui fut son fils, devant qui ses ennememis, dont il détruisait la gloire, s’inclinaient, fut le nommé Bikirāja, connaisseur de traités, brillant, * * *.^↓8

^45-47Je donne par cet édit à ce Bikirāja, le village nommé Nāgiyapūṇḍi, situé au milieu de votre circonscription, exempté de toute taxe.

^47-50Les limites de ce village sont : à l’est Vidurār̥u, au sud Penumaṇḍa, à l’ouest Ponnār̥u, au nord Tevidipūṇḍi. Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Vyāsa a dit :

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

Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre renaît ver de terre dans des excréments pendant soixante mille ans.

¹⁵L’exécuteur est le kaṭakarāja. L’édit a été gravé par Jontācārya.