Nammūru grant of Amma II

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⁶ -sūnu⟨r⟩ ◇ -s¿a?⟨ū⟩nu⟨r⟩ EH • Probably a typo in EH. — ^6–7 ta/t- • There is a dot after ta at the end of the line. It seems to be wedge-shaped and is thus most likely the headmark of an aborted tpu that the engraver decided could not be fitted in the available space and started again in the next line. But it may also be a space filler, or an anusvāra intended to go with the preceding paṁcaviṁśati.
⁸ triṁ(śata)⟨ṁ⟩ ◇ triṁ(śata)ṁ EH • Though the rubbing is not very clear here, there is no room after ta for an anusvāra.
¹³ vr̥tta⟨⟨ṁ⟩⟩ ◇ vr̥ttaṁ EH • If an original anusvāra is present here, it can only be the small dot right next to the headmark of tta and must thus be a later addition.
¹⁵ -vargga⟨⟨s⟩⟩ svarggaṁ ◇ -vargga⟨ḥ⟩ svarggaṁ EH • It seems to me that s was added to the top of sva to create ssva.
¹⁶ abhunag ◇ abhuvanag EH • This seems to be a typo in EH, since he does not emend the reading.
¹⁸ (-chālī) • CHECK this locus. The stanza occurs in several other grants, apparently always with chāliḥ (once with sahitaḥ).
¹⁹ -p⟨r⟩atatiṁ ◇ -pa¿tatiṁ?⟨dātīN⟩ EH • Hultzsch’s emendation, which he proposes only tentatively and which does not fit the context very well, may be discarded in light of the parallel stanza in the Nāgiyapūṇḍi grant.
²¹ rāṣṭrak¿u?⟨ū⟩ṭa- ◇ rāṣṭrakūṭa- EH — ²¹ samāh⟦ā⟧⟨⟨¿u?⟨ū⟩⟩⟩yettham ◇ samāhūyettham EH • An originally inscribed hā was corrected into hu, intended for hū.
²⁵ -nimittena nammūru- • I adopt Hultzsch’s segmentation of the words here. However, given that the phrasing is normally with nimitte (or nimittaṁ) in other grants of the dynasty, perhaps that reading should be preferred here, in which case the name of the village is Nanammūru.
²⁶ -kodravāvāpa- ◇ -kodravāvāpaṁ EH • The dot after pa is above the headline and occupies no horizontal space, so if it was meant to be an anusvāra, it can only be a subsequent addition. But all related grants that include a similar phrase have āvāpa in compound to ksẹtra, so such an addition is unlikely.
³⁰ vasundharā(M) ◇ vasundharā¿N?⟨M⟩ EH • While this glyph is open at the bottom, it is much smaller than other instances of N and raised, resembling M apart from the open bottom.
³¹ cānupālit¿aṁ?⟨ā⟩ ◇ cānupālitaṁ EH • I prefer to emend to the standard text of this stanza, though EH is correct that emendation is not essential.

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^1-9Greetings. 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 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 years. His son Vijayāditya (I) Bhaṭṭāraka, for eighteen. His son Viṣṇuvardhana (IV), for thirty-six.

King (bhūpāla) Vijayāditya (II) who was called Narendramr̥garāja and who had the courage of a lion (mr̥garāja), [reigned] fairly for forty years.

^10-13His son Kali-Viṣṇuvardhana (V), for a year and a half. His son (Guṇaga) Vijayāditya (III), for forty-four. The son of his brother Vikramāditya, King (bhūpāla) Cālukya-Bhīma, for thirty. His son (Kollabigaṇḍa) Vijayāditya (IV), for six months. His son Ammarāja (I), for seven [years]. Directly after him, King (rājan) Tāḻapa, for one month. After dethroning him, King (bhūpa) Cālukya-Bhīma’s son Vikramāditya (II), for a year. After him, King (rājan) Tālapa’s son Yuddhamalla, for seven.

¹³[What follows is] syllabic verse.

Having driven him out of the country, though he had proliferated beyond measure, King (kṣitipati) Bhīma (II)—the stalwart younger brother of Ammarāja by a different mother, who had defeated a host of enemy kings by his own arm; a kinsman to suppliants, Brahmins, sages, women, the helpless and the destitute, and a cow of plenty (kāma-dhenu) to his kinsmen—ruled (bhuj-) the earth for twelve years as the Thunderbolt-Bearer (Indra) [rules] heaven.

To him (Bhīma II), who was [like] the One with the Moon on His Forehead (Śiva) in form, from (his queen) Lokamahādevī, who was like Umā in appearance, was born a [son], who was the equal of Kumāra and a wildfire to the forest [consisting] of the hearts of enemy kings.

While this king rules, the land is replete with the bounty of many a ripe harvest, exempt from fear, free from disasters (īti), devoid of pestilence and rid of bandits, and its cows never dry up.

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.

^19-22[That] shelter of the entire universe (samasta-bhuvanāśraya) named the Majestic Ammarāja (II), His Majesty Vijayāditya, the supremely pious Supreme Lord (parameśvara) of Emperors (mahārājādhirāja), the Supreme Sovereign (parama-bhaṭṭāraka), convokes and commands the householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in Gudla-Kaṇḍeṟvāḍi district (viṣaya) as follows:

^22-26To the grandson of His Reverence Viṣṇuśarman, who was born in the extremely pure Kāśyapa gotra and who was skilled in all arts and (branches of) lore (āgama); the son of Cāmyanaśarman, who was devoted to conducting himself according to the teaching of Manu; to Viṣṇuśarman, a resident of Geraṇḍa who is thoroughly versed in the Vedas and Vedāṅgas, engaged in the the six duties (of a Brahmin), devoted to the Lord^↓2 and dedicated to honourable observances, on the occasion of the winter solstice we have given a field (sufficient) for sowing twelve khaṇḍikās of kodrava seed by the royal measure in the eastern direction of the village named Nammūru,^↓3 with a remission of all taxes, [the donation being] sanctified by (a libation of) water.

^26-29The boundaries of this [field are as follows]. To the east, the border is a pond with a demarcation stone. To the south, the border is none other than the border of the pannasa^↓4 of Pandi-Pedderi. To the west, the border is Kroppeṭi Tūrppu. To the north, the Īndula pond. The field is situated within these [boundaries]. Let no-one pose an obstacle (to his enjoyment of his rights) over it. He who does so shall have the five great sins.

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

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.

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^1-9Prospérité ! 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 la faveur de l’excellente 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 illustre du sanglier, faveur octroyée par le bienheureux Nārāyaṇa, eux dont les corps ont été purifiés grâce aux bains consécutifs au sacrifice du cheval, a protégé le maṇḍala de Veṅgī pendant dix huit années. Son fils Jayasiṁha pendant trente-trois ans ; Le fils d’Indrarāja, frère cadet de ce dernier, 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 ;

Le fils de ce dernier, nommé Narendra Mr̥garāja, qui avait le courage du lion, le roi Vijayāditya pendant quarante-quatre ans^↓5 ;

^10-13Son fils Kali-Viṣṇuvardhana pendant un an et demi ; Son fils Vijayāditya^↓6 pendant quarante^↓7 ans ; Le fils du roi Vikramāditya, prince héritier, le roi Cālukya Bhīma pendant trente ans ; Le fils de ce dernier, Vijayāditya,^↓8 pendant six mois ; Son fils, le Ammarāja, pendant sept ans ; Puis Tālapa pendant un mois ; Après avoir chassé ce dernier, le fils du roi Cālukya Bhīma, le roi Vikramāditya a protégé la terre pendant un an ; Puis, fils du roi Tālapa, le roi Yuddhamalla pendant sept ans ;

¹³Voici les vers :

Après avoir chassé ce dernier hors du pays, celui dont l’intelligence jouit d’une extrême renommée, le demi-frère cadet d’Ammarāja ; courageux, qui, pour les pauvres, les brahmanes, les ascètes et les femmes, fut un protecteur, pour les affligés, les aveugles et fut un parent, pour ses proches une vache des désirs, qui de son propre bras fut victorieux des hordes de souverains d’ennemis, le roi Bhīma gouverna la terre pendant douze ans, tel le détenteur du Vajra gouvernant le ciel.

Celui qui, de ce dernier, manifestation du dieu portant la lune sur son diadème,^↓9 et de Lokamahādevī, qui avait revêtu l’apparence d’Umā, pareil à Kumāra, feu de forêt pour le cœur des souverains ennemis,^↓10

Tandis que sous son règne, le riz et une grande quantité de céréales diverses murissent Le pays est toujours pourvu de vaches à lait, exempt de crainte, de calamité, de maladie, les voleurs en sont chassés.

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

^19-22Celui-ci, qui porte le nom d’Ammarāja, 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 Guḍla-Kaṇḍeṟvāḍi, placés les rāṣṭrakūṭa en tête, ordonne ceci :

^22-26Nous donnons, comme marque de respect de notre part, au petit-fils de Viṣṇuśarman, au fils de Cāmyanaśarman,qui se plaît à se conduire selon ce qui est approuvé par Manu, né dans le très pur gotra de Kaśyapa, qui connaît avec exactitude tous les arts et les Āgama, à Viṣṇuśarman, qui réside à Geraṇḍa, qui a étudié complétement le Veda et les Vedāṅga, qui se complait dans les six activités, dévoué envers son seigneur, adonné à des nobles entreprises, exempté de toute de taxe, après avoir fait une libation d’eau, à l’occasion du solstice d’été, un champ où l’on peut semer douze khaṇḍikā de kodrava, situé à l’est du village nommé Nammūru.

^26-29Les limites de ce champ sont : à l’est la limite est une pierre dressée, au sud sa limite est la limite de Pandi-Pederri, un pannasa, à l’ouest sa limite est la limite de Kroppeṭhi et Tūrppu, au nord l’étang de Īndula. Le champ se trouve enclos entre ces limites. Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes.

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.

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