Current Version: draft, 2024-09-02Z
Editor: Dániel Balogh.
DHARMA Identifier: INSVengiCalukya00046
Hand Description:
Halantas. Final T looks like a full-sized ta with a curly tail instead of a headmark (l7). Final N is not quite clear but looks like a small and raised na with the tail (l9); it may also be rather like a tailed circle, resembling final M (l14).
Original punctuation. The opening symbol is a floret with four petals and four spikes arranged alternately around, but not touching, a central circle. Sentence punctuation marks are straight verticals with a serif on top.
Other palaeographic observations. Anusvāra is at head height after the character to which it belongs. Dependent o is written using both the two-stroke and the cursive single-stroke variant. The latter’s tail can extend down below the headline. The opening symbol is a flower comprised of a circle, four petals in the cardinal directions, and four spikes in the intercardinals, all detached from the centre.
No metadata were provided in the table for this inscription
⎘ plate 1v 1floretQuatrefoilsvast(i) śrīmat(āṁ sa)kala-bhuvana-(saṁ)stūyamāna-mānavya-sagotrāṇāṁ hā-
2r(ī)ti-putrāṇāṁ k(au)śikī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripāl¿ī?⟨i⟩tānāṁ svā-
3mi-mahāsena-pādānudhyāy¿ī?⟨i⟩nāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-
4-vara-varāha◯-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārā(ti)-maṇḍalānām a-
5śvamedhāva◯bhr̥¿t?⟨th⟩a-snāna-pavitrīkr̥ta-vapuṣāṁ cālukyānāṁ kulam a-
6laṁkariṣṇoḥ ◯ saty¿a?⟨ā⟩śraya-vallabhendra⟨sya⟩ bhrātā kubja-viṣṇu(va)rddhano [’]ṣṭāda-
7śa varṣ¿a?⟨ā⟩ṇi veṁg(ī-deśam a)p(āla)yaT| tat-putro ja(yasiṁ)has (tr)ayastriṁśataṁ| ta-
8d-anujendrarā(ja)-[nandano] (v)iṣṇuvarddhano nava| tat-sūnu(r) mma(ṁ)g(i)-yuvarājaḥ
paṁcavi-
9(ṁśa)ti(ṁ| ta)[t-putro jaya]si(ṁh)as trayodaśa| tad-avarajaḥ kokkiliḥ ṣaṇ-māsāN|
⎘ plate 2r 10(ta)sya jyeṣṭho bhrātā viṣṇuvarddhanas tam uccāṭya saptatriṁśataṁ| tat-putro vijayāditya-bhaṭṭāra-
11ko [’]ṣṭādaśa| tat-suto viṣṇuvarddhanaḥ ṣaṭtriṁśataṁ| tat-suto vijayāditya-narendra-mr̥garāja-
12(ś c)āṣṭācatvāriṁśataṁ| tat-sutaḥ kali-viṣṇuvarddhano [’]¡ddh!yarddha-varṣaṁ| tat-suto guṇagāṁka-vijayā-
13dityaś catuścatvā◯riṁśataṁ| tad-anuja-yuvarāja-vikramāditya-bhūpateḥ sūnuś cālu-
14kya-bh¿i?⟨ī⟩ma-bhūpā◯las triṁśataṁ| tat-putraḥ kollabigaṇḍa-vijayādityaḥ ṣaṇ māsāN| tat-sūnur
a-
15mmarājaḥ sapta ◯ va⟨r⟩ṣāṇi| tat-suta-vijayādityaṁ bālam uccāṭya tālapo māsam ekaṁ⟨|⟩
16taṁ jitvā cālukya-(bhīma-ta)nayo vikramāditya Ekādaśa māsāN| tatas tālapa-rājasya
suto yuddha-
17(ma)llaḥ sapta varṣāṇi| taṁ jitvā kollabigaṇḍa-vijayāditya-suto bhīma-rājo dvādaśa
varṣāṇi|
sa sakala-ripu-nr̥pati-makuṭa-taṭa-ghaṭita-maṇi-gaṇa-
31-madhukara◯-nikara-paricuṁbita-caraṇa-sarasiruha-yuga-
32lo [’]yu⟨ga⟩-lo◯cana-pada-kamala-vilasad-dvirephāyamāno mā-
33nonnato ⟨nato⟩ddhata{ḥ}-samasta-lokaḥ samasta-bhuvanāśraya-śrī-vija-
34yāditya-mahārājādhirāja-pa⟨ra⟩meśvaraḥ parama-bhaṭṭārakaḥ parama-bra-
35hmaṇyaḥ mātā-pitr̥-pādānudhyātaḥ pāvunavāra-viṣaye prāndeṟu-
36-(dvāda?)śa-grāma-nivāsino rāṣṭrakūṭa-pramukhān (ku)ṭuṁbinas samāhū-
⎘ plate 3v 37yettham ājñāpayati|
tasmai kuppan¿a?⟨ā⟩m(ā)tyā(ya)
62mad-¿b?⟨bh⟩aktāya tāṇḍeṟu nāma grāmam agrahār¿i?⟨ī⟩kr̥ty¿o?⟨ā⟩smābhi⟨r⟩ datta⟨ṁ⟩| ya(sya bhava?)d-vi-
63ṣaye prāndoṟti (beṭi?)pūṇḍi nāma sa-haṭaka-bhāgam agrahā⟨rī⟩kr̥tya sarvva-(kara)-
64-par¿a?⟨i⟩⟨hāreṇa⟩ datta Iti viditam astu va(ḥ)|
Asya sa-grāmasyāvadhaya⟨ḥ⟩ [...]
⎘ plate 5r [ca. 6 lines illegible]
Ājñaptiḥ kaṭ{ṭ}akarājaḥ[.] mahā(kā?)⟨la⟩-bhaṭṭa-k¿a?⟨ā⟩vyaṁ[.] jontācāryyeṇa likhitaṁ|
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 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 land 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 eight and forty. His son Kali-⟨Viṣṇu⟩vardhana (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, Cālukya-Bhīma’s son Vikramāditya (II), for eleven months. Then, King (rājan) Tālapa’s son Yuddhamalla, for seven years. After defeating him, Kollabigaṇḍa Vijayāditya’s son Bhīmarāja (II), for twelve years.
30-37The pair of lotuses, which are his feet, are kissed all around by swarms of bees, which are the clusters of jewels fitted to the surfaces of the crowns of all enemy kings, [while] he himself plays the part of a bee flitting at the lotus that is the foot of the [god] with an odd number of eyes (Śiva). He rises high with pride [while] puffed-up people all bow down. That 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 the householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—who reside in the twelve-village [territory of] Prāndeṟu in Pāvunavāra district (viṣaya) as follows:
37-61[...]
61-64To that Minister Kuppana, who is my devoted [servant], we have granted the village named Tāṇḍeṟu, converted into a rent-free holding (agrahāra). ¿The [hamlet] named Beṭipūṇḍi of [the village] Prāndoṟu in your district [comprises a part] of this [donation]?, granted, along with the ¿dues from the market?, as a rent-free holding with a remission of all taxes.↓5 I think it is at least conceivable that haṭa is a variant of (or an error for) the word haṭṭa meaning a market, and haṭaka-bhāga may then mean either the dues payable to the landlord of the market (designated haṭṭaka), or simply market-related dues. Let this be known to you.
64Its boundaries, ¿together with the hamlet?,↓6 [are as follows]. [...]
64-71[...]
72The executor (ājñapti) is the castellan (kaṭaka-rāja). The poetry is Mahākā¿la?bhaṭṭa’s. Written (likhita) [by] Jontācārya.
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 ; 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 Mr̥igarāja 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,↓7 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 pendant onze mois ; Ensuite le fils du roi Tālapa, le roi Yuddhamalla la terre pendant sept ans ; Après avoir vaincu celui-ci, le fils de Kollabhigaṇḍa Vijayāditya, le roi Bhīma pendant douze ans ;
30-37Celui dont les deux pieds sont des lotus baisés par les essaims d’abeilles que sont les gemmes qui couvrent l’orbe des diadèmes des souverains ennemis, venus de tous les horizons, qui adoptait l’attitude d’une abeille folâtrant sur les lotus que sont les pieds du dieu aux yeux en nombre impair, dont l’orgueil s’accroissait et devant lequel les hommes arrogants s’inclinaient, refuge de l’univers entier, l’illustre Vijayāditya, souverain suprême des grands rois, premier seigneur, illustre seigneur, très pieux, méditant aux pieds de sa mère et de son père, ayant convoqué tous les chefs de familles des douze villages de la circonscription de Pāvunavāra, dont le chef-lieu est Prāndoṟu, les rāṣṭrakūṭa en tête, ordonne ceci :
37-61[...]
61-64qu’il soit connu de vous que : [Nous donnons] à ce Kuppanāmatya, pour sa dévotion envers nous, le village nommé Tāṇḍeṟu, en qualité d’agrāhāra, et dans votre circonscription de Prāndoṟu, le village nommé Betipūṇḍi, avec une part d’or, en qualité d’agrāhāra, exempté de toute taxe. Que ceci soit connu de vous.
64Les limites de ce village sont : * * *↓11
64-71[...]
72L’exécuteur est le kaṭakarāja. Le poème est de Mahākābhaṭṭa. Il a été gravé par Jontācārya.
Part of the inscription is a palimpsest. Plate 2 appears to have been recycled from an earlier (or aborted) grant, so that the text up to line 20 on 2v has been retained from the original. After kīrttiḥ in line 20 of the primary text, i.e. around the middle of the second line of plate 2v, the earlier text has been overwritten. The characters dig-avani, preceding kīrttiḥ, may have been re-engraved at this time, but do not seem to cover any different earlier text. There is no clear indication that the newly inscribed characters are in a different hand. What Hultzsch could make out of the previous text runs as follows:
20sa samasta-bhuvanāśraya-śrī-vijayāditya-ma-
21hārājādhirāja-parameśvaraḥ parama-bhaṭṭārakaḥ parama-brahmaṇyo mātā-pitr̥-pādānudhyā-
22yī veṁgī-sahasra-rāṣṭrakūṭa-pramukhāN kuṭuṁbinas samāhūyettham ājñā-
23payati[.] viditam a [...] sa-vaṁśe vaśiṣṭha-gotro vidvāN Ā
In addition, both sides of plate 5 also show traces of earlier writing. Hultzsch reports nothing more about this, but since plate 5 is only inscribed on the recto, the writing on its verso has probably been beaten out instead of being effaced by later writing or damage.
About the badly legible parts of the text, Hultzsch provides the following information. The entire stretch from line 37 to line 61 seems to be in verse, probably a total of 16 stanzas that he numbers 8 to 23. In addition to being heavily effaced, it is in poor Sanskrit or has many scribal mistakes.
Stanza 8 praises the gotra Mitrayu. Stanza 9 introduces a Tūrkkaya-Peddiya of this gotra. Stanza 10 says he lived in the large village of Rāvipaṟṟu. Verse 11 introduces his son Vijayāditya, and verse 12 his grandson Tūrkkiya Yajvan. According to stanza 14, Tūrkkiya Yajvan and his wife Kandamāmbā had a son named Kuppanayya. Kuppanayya is described as amātya (v15) and sāmanta (v16). He had the additional name Vipranārāyaṇa (v21), and founded a Śiva temple at Drākṣārāma.
Lines 67 to 72 are nearly identical to lines 57-60 of the Elavaṟṟu grant, which reads yaḥ karoti sa paṁca-mahāpātako bhavati| tathoktaṁ vyāsena| bahubhir vvasudhā dattā (etc.) … | sva-dattāṁ para-dattāṁ vā (etc.)… Hultzsch adds that the present grant differs from this in having tathā coktaṁ vyāsa-bhaṭṭ¿a?⟨ā⟩rake¿n?⟨ṇ⟩a at the introduction of the verses.
Noticed in ARIE 1905-1906: page 9, appendix A/1905–1906, № 34, with some additional details at ARIE 1905-1906: 62. Edited from inked impressions (subsequently collated with the original plates) by E. Hultzsch (1907-1908), with partial facsimiles and no translation. Rubbings of pages 1v to 3r have been published. For the badly preserved remainder, Hultzsch provides some summary and some segments of transcribed text, but no full edition. The present edition by Dániel Balogh is based on a collation of Hultzsch’s edition with the available estampages, and reconstitutes parts of the remaining text as far as possible from Hultzsch’s information.
↑1. While I consistently translate the phrase (pāda+)anudhyāta, occurring in almost all Cālukya plates, as “deliberately appointed by,” the construction
here is with °ānudhyāyin. Thus, the composer of this text had in mind “meditation on feet of,” or at least
a humble devotion to the respected presence. This in turn may mean that the standard
phrase with (pāda+)anudhyāta was also understood to have this latter meaning by this time in the Cālukya chancellery.
Compare Ferrier and Törzsök 2008: 109.
↑2. Alternatively, jalaja may mean a fish or perhaps a lotus.
↑3. This stanza exists in related grants in two versions, one with °girīndre ravir and another with °girīndro ravim. The present text is not clear enough to tell which reading we have; I translate
the latter, which I consider slightly superior.
↑4. Or, as expressed in what I deem to be a superior version of this stanza, “replete
with the bounty of many a ripe harvest.” See the apparatus to line 35.
↑5. I am very hesitant in my interpretation of this passage. Hultzsch emends haṭaka to hāṭaka, translating as follows: ‘… to whom (the village) named Beṭipūṇḍi (in the neighbourhood) of Prāndoṟu in your district, together with the share of gold, was given…’ He adds that prāndoṟti is a Telugu genitive of prāndoṟu, and that he cannot tell ‘whether the present grant refers to Tāṇḍeṟu or to Beṭipūṇḍi or to both, and whether
only the second or both of them belonged to the Pāvunavāra viṣaya.’ It is perhaps more likely that yasya here refers not to the donee, but to the donation expressed in the first sentence.
If so, then the text most likely means that Beṭipūṇḍi is a hamlet formerly attached
to the village of Prāndoṟu in Pāvunavāra district, and it is now being re-allocated
to the object of the grant, Tāṇḍeṟu, which is probably in a different district (adjacent
to the border of Pāvunavāra district). The text sa-haṭaka-bhāgam poses a problem separate from the the difficulty of interpreting the first part of
this sentence. Hultzsch’s emendation is meaningful, but hāṭaka is a rare word and I am not aware of it being ever used in a similar context. However,
at least one cognate inscription does use hāṭaka, though in a different context. See line 26 of the Andhra Sahitya Parishad plates of Śaktivarman.
↑6. This is another problematic spot in the text. Hultzsch emends it by suppressing sa, which results in perfectly meaningful text, “The boundaries of this village.” However,
I think sa-grāmasya is intentional (or erroneous for an intended sa-grāmaṭikasya). This ties in with my interpretation of the previous problem spot (for which see
the previous note), where I believe that a hamlet formerly attahed to another village
is hereby reallocated to the donated village. This in turn is the reason why at this
point the boundaries must be specified so that the above-mentioned hamlet is included
in the donated land.
↑7. Frère de Guṇagāṁka
↑8. Ce passage est illisible. Le vers étant récurrent dans le corpus (cf. str. 11, 47,
str. 8, 54), nous nous inspirons des autres formulations.
↑9. Ce mot est illisible.
↑10. Les pāda a et b ne sont pas lisibles, nous restituons ici la formule stéréotypée que
nous avons rencontrée dans les autres inscriptions.
↑11. Ce passage n’a pu être restitué par l’éditeur.
↑12. Seuls les mots « ya te kr̥miḥ » sont lisibles.