Paḷaṁkalūru grant of Amma II

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⁷ jayasiṁhas triṁśataṁ • The reign of Jayasiṁha I is stated in almost all records to have lasted 33 years. Fleet accepts 30 years as the correct duration, but his opinion is no longer considered valid in this respect. The text jayasiṁhas triṁśataṁ, found only here and in one very late Eastern Cālukya grant, may very well be the product of eyeskip omission, from the text found in other sources, jayasiṁhas trayastriṁśataṁ.
⁹ ko{r}kkiliḥ ◇ kokkiliḥ JFF
¹⁵ kollabigaṇḍa- ◇ kollabhigaṇḍa- JFF
²⁶ -¿a?⟨ā⟩laṁbita- JFF • Emending to -avalaṁbita- (i.e. supplying an omitted va) would likewise solve the metrical problem. In related grants, this stanza seems to occur both with ālaṁbita and avalaṁbita.
²⁷ °ūra{ṁ}skaḥ ◇ °ūraskaḥ JFF • The dot that Fleet does not read as a superfluous anusvāra may be random noise.
^33–34 -girī/ndr¿o?⟨e⟩ ravir JFF • Instead of emending here as Fleet does, it is also possible to emend to girīndro ravim, to obtain a variant of this stanza found e.g. in the Maliyapūṇḍi grant.
³⁵ -chāliḥ • While this reading occurs in several parallel copies of this stanza, I find the reading -chālī found in the Nammūru grant superior.
³⁷ -⟨da⟩hanena ◇ -ha⟨na⟩nena JFF • Parallel specimens of this stanza read dahanena (and, one other time, hypometrical and incorrect hanena) at this spot.
³⁸ -mahārājādhirāj¿ā?⟨a⟩- ◇ -mahārājādhirāj¿ā?⟨aḥ⟩ JFF • Fleet’s emendation is plausible, but parallels normally have a compound here.
⁴³ -dharmma-⟨karmma-⟩ ◇ -dharmma- JFF • As received, the line lacks two syllables to complete the metre. My restoration is tentative (it is also possible that a word is to be supplied before dharmma), but it fits the context and makes scribal omission by eyeskip plausible.
⁴⁹ brahmacāriṇe kārppaṭikāya • The characters riṇe kā are more closely spaced than normal, and there seems to be a trace of another e marker slightly to the right of the one in ṇe. Some sort of correction probably took place here; perhaps an initially inscribed ne, placed at more distance from ri, was corrected to ṇe (shifted slightly to the left to accommodate the arm on the right-hand side) when kā was already in place.
⁵⁰ paḷaṁkalūru- ◇ paḍaṁkalūru- JFF — ⁵⁰ sarvv¿ā?⟨a⟩-k¿ā?⟨a⟩ra-par¿ī?⟨i⟩hāram ◇ sarvvākāra-parīhāram JFF • Fleet does not emend, but translates, ‘with relinquishment of all dues’, adding in a note that ‘Ākāra, in this sense, is a Canarese corruption of a Sanskrit word.’
⁵⁴ kāṇḍr̥ūru • Fleet tentatively emends this name to kāṇṭr̥ūru. — ⁵⁴ Ālapūruḥ ◇ Alapūruḥ JFF
⁶⁴ °ācārry¿(ā)?⟨e⟩ṇa ◇ °ācārry¿a?⟨e⟩ṇa JFF • An ā marker is attached to the right-hand side of the y, not to the repha.

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^1-17Greetings. 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 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 Kubja Viṣṇuvardhana protected (pāl-) the country of Veṅgī for eighteen years. His son Jayasiṁha (I), for thirty.^↓1 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. His son Vijayāditya (II) Narendramr̥garāja, for eight and forty. His son Kali-Viṣṇuvardhana (V), for a year and a half. His son Vijayāditya (III) with the byname Guṇaga, for forty-four. The son of his younger brother the heir-apparent (yuvarāja) Prince (bhūpati) Vikramāditya, King (bhūpāla) Cālukya-Bhīma, for thirty. His 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 in battle, King (bhūmipati) Cālukya-Bhīma’s son, King (bhūpa) Vikramāditya (II), protected the earth for eleven months.

Then, King (rājan) Tālapa’s son King (dharādhīśa) Yuddhamalla, a lord of kindly speech, protected the land 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.

[He is] majestic, familiar with the sciences (appropriate) for kings, expert with various weapons, skilled in the lore of elephants and horses and a bee to the lotus that is the foot of Hara (Śiva). The families of his enemies have melted away.

[He is] a wish-granting tree to poets and singers, a cow of plenty (surabhi) to Brahmins (dvija), ascetics (muni), the afflicted, the blind and his kinsfolk, a wish-fulfilling jewel to supplicants, a jewel among kings, and the jewel of the sky (the sun) by his great and fierce glory.

In the year that has the numbers of mountains, flavours and the Vasus (867, right to left) in the Śaka reckoning, in this month of Mārgaśīrṣa, on the dark thirteenth day, a Friday, under the asterism (nakṣatra) Maitra (=Anurādhā),

when the sun was in Sagittarius (dhanus) and the ascendant (lagna) was Aquarius (ghaṭa), in the twelfth year (after) his birth he donned the (royal) turban to the delight of the people, like the sun on the lordly Mountain of Sunrise {preparing to tint the world red}.

While this king rules, the land is ripe with the bounty of many crops and rice,^↓3 exempt from fear, free from disasters (īti), devoid of pestilence and rid of bandits, and its cows never dry up.

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.

^38-41That shelter of the entire universe (samasta-bhuvanāśraya), His Majesty Vijayāditya (Amma II) the supremely pious Supreme Lord (parameśvara) of Emperors (mahārājādhirāja) and Supreme Sovereign (parama-bhaṭṭāraka), convokes and commands all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in Pennātavāḍi district (viṣaya) as follows:

⁴¹Let [the following] be known to you.

There exists the populous Vājasaneya caraṇa of gods-on-earth (Brahmins), well known in the world to possess the piety (dharma) ¿and ritual action (karma)?^↓4 prescribed by the Vedas (śruti), and to follow the domestic ritual (gr̥hya) of that excellent lord of yogis, Yājñavalkya.

There (in that caraṇa) arose a most excellent Brahmin of the Bharadvāja gotra, a respectable resident of Kalvatoṟṟu, by name Pāliyapeddiya.

His son, then, was Guṇḍaśarman, a master without shortcomings, virtuous, compassionate, wealthy and open-handed, proud and respected by men.

He had a son, this one named Paṇḍiya, who is amenable to honourable men, has a respectable appearance and an intrepid mind, and is pure and solidly established in performing and reflecting upon the Vedas (trayī).

^48-52To this man, who in a resolution to win my august presence’s approval has undertaken [a vow of] chastity (brahmacārin) and wearing rags (kārpaṭika), we have on the occasion of an exlipse of the moon given the village named Paḷaṁkalūru in your district, converted into a rent-free holding (agrahāra) by a remission of all taxes, in order to release him from [the vow of] wearing rags.

^52-57Its boundaries [are as follows]. To the east is Maṟupaḍuva; the border is none other than the border of that. To the south is Eṇḍalūru; the border is none other than the border of that. To the west is Kāṇḍṟūru; the border is none other than the border of that. To the north are Ālapūru and Dr̥ṇṭhamapūṇḍi. To the northeast is Nandigāma. The border of this (holding) is none other than the border of that village. Let no-one pose an obstacle (to his enjoyment of his rights) over it. He who does so, shall be conjoined with the five great sins. So too has the reverend Vyāsa 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.

⁶¹And another has said,

Donation and the preservation of land [as granted] are both said in this world to be acts of religious duty (dharma). [But] everyone donates out of affection, therefore preservation is greater than donation.

^63-64The executor (ājñapti) is the castellan (kaṭaka-rāja). The poetry is Mādhavabhaṭṭa’s. Written (likhita) [by] Jontācārya.

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^1-17Prospérité ! 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 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 ; Face IIa. 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 Mr̥garāja pendant quarante-huit ans ; Le fils de ce dernier, Kali Viṣṇuvardhana, pendant un an et demi ; Son fils Guṇagāṁka Vijayāditya pendant quarante-quatre ans ; Le fils du roi Vikramāditya, prince héritier, frère cadet de ce dernier,^↓5 le roi Cālukya Bhīma pendant trente ans ; Son fils Kollabhigaṇḍa Vijayāditya pendant six mois ; Le fils de celui-ci, Ammarāja, pendant sept ans ; Après avoir chassé son fils Vijayāditya, alors qu’il était enfant, Tālapa a protégé la terre pendant un mois ;

Après avoir vaincu ce dernier au combat, le fils du roi Cālukya Bhīma, le roi Vikramāditya a protégé la terre pendant onze mois ;

Ensuite le seigneur à la parole sincère, fils du roi Tālapa, le roi Yuddhamalla a protégé la terre 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 d’Ammarāja, 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, naquit le nommé Ammarāja.

Les paumes de ses mains et les plantes de ses pieds portent les marques du lotus, du panache, de la coupe et du croc d’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.^↓6

Il a acquis les savoirs politiques,^↓7 il est expert dans les diverses armes. Il a fait disparaître les troupes ennemies, il est expert dans la science des chevaux et les éléphants, illustre, il est une abeille butinant les deux lotus que sont les pieds de Hara.

Il est pour les poètes et les chantres l’arbre combleur de vœux, pour les brahmanes, les ascètes, les malheureux, les aveugles et les amis il est la vache céleste, pour la foule des solliciteurs la pierre combleuse de désirs, joyau parmi les rois par son grand et puissant éclat, il est le joyau du jour.

Lors de l’année qui se compte en montagnes, rasa, vasu, dans l’ère śaka, au mois de Mārgaśīrṣa, en ce treizième jour de la quinzaine sombre, le jour de Bhr̥gu sous la constellation de Mitra,

sous le signe de l’arc alors que le soleil est en conjonction avec le Pot, dans la douzième année depuis sa naissance, il a revêtu la couronne par affection passionnée pour l’univers comme le soleil sur la grande montagne du levant.

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.

Humiliant par sa beauté Manoja,^↓8 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.

^38-41Celui-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 Pennātavāḍi, les raṣṭrakūṭa en tête, ordonne ceci :

⁴¹qu’il soit connu de vous que :

Dans le monde l’école des brahmanes de Vājasaneya^↓9 est très reconnue, pratiquant le dharma inspiré par la Révélation,^↓10 ayant pour rituel domestique celui de Yajñavalkya,^↓11 seigneur des excellents ascètes.

Là était un homme du gotra de Bharadvāja,^↓12 d’une grande qualité, le meilleur des brahmanes, qui habitait à Kalvatoṟṟu, du nom de Pāliyapeddiya.

Son fils est Guṇḍaśarman, seigneur parfait, Doué de qualités, de compassion, de richesse, généreux, respecté et honoré par les hommes.

Son fils portait le nom de Paṇḍiya, il doit être donné comme exemple aux gens de bien, son apparence était objet de louanges. Ce fils dont l’esprit est intrépide possède les trois moyens de purification,^↓13 il est adonné à une réflexion sur une bonne conduite.

^48-52Nous donnons à celui-ci, tout dévoué à rendre hommage à mes pieds, à cet homme chaste,^↓14 ascète pélerin, personne de distinction, le village nommé Paḍaṁkalūru, en qualité d’agrahāra, exempté de toute taxe, dans votre circonscription, à l’occasion d’une éclipse de lune, avec l’intention de l’affranchir de ses pélerinages.^↓15

^52-57Les limites de celui-ci sont : à l’est Maṟupaḍuva, la limite de ce village est la limite de la donation, au sud Eṇḍalūru, la limite de ce village est la limite de la donation, à l’ouest Kāndrūru, la limite de ce village est la limite de la donation, au nord Alapūru et Dr̥iṇṭhamapūṇḍi, au nord-est Nandigāma, la limite de ce village est la limite de la donation. Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Le bienheureux Vyāsa a dit ceci :

beaucoup ont donné une terre, beaucoup l’ont protégée, celui qui possède une 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.

⁶¹Un autre aussi dit :

Le don d’une terre et sa protection, l’une et l’autre de ces actions sont dites procurer du mérite religieux, ici chacun donne avec plaisir, c’est pourquoi la conservation d’une donation est plus grande que la donation.

^63-64L’exécuteur est le kaṭakarāja. Le poème est de Mādhavabhaṭṭa. Il a été gravé par Jontācārya.