Current Version: draft, 2024-09-02Z
Editor: Dániel Balogh.
DHARMA Identifier: INSVengiCalukya00086
Hand Description:
Halantas are reduced/simplified consonant characters with a tail that starts out horizontally to the right, turns upward at a sharp angle (which may have a point downwards), ascends vertically, then turns softly to the right. Final N (l8, 13, 16). Final T (l21). Final M (l8).
Original punctuation marks.
Other palaeographic observations. Anusvāra is normally to the right of the associated character, at or above headline. It is occasionally (l10, aṁbudhi; l60, Elaṁbaṟa) above the next character. Upadhmānīya (l26, perhaps l45, l47, l51, l52, l53, l69) identical in form to ṟ. Initial Ai may occur in line 64.
No metadata were provided in the table for this inscription
⎘ plate 1v 1o(n) nam(o nārāya)¿n?⟨ṇ⟩āya[.] svasti[.] (ś)rī(matāṁ sa)kala-bhuvana-saṁstūyamāna-māna(v)ya-
2-sagotrāṇāṁ hārīti-putrāṇā(ṁ) kauśikī-vara-prasāda-labdha-rājyānām (m)ā(t)r̥-(ga)[ṇa-]
3-paripālitānāṁ svāmi-mahāsena-pā(d)ānudhyātānāṁ bhagavan-nārāya(ṇa-pra)-
4sāda-samāsādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tārāti-(ma)ṇḍa(lānā)-
5m aśvamedhā◯vabhr̥tha-snāna-pavitrīk(r̥)ta-vapuṣāṁ
(E)va(ṁ)
38sthite|
tatra sa vijayāditya-rājā-
54dhirāja-parameśvara-(pa)rama-bhaṭṭārakaḥ parama-brahmaṇyas sārvvabhaumo nirvvarttitā-
⎘ plate 4v 55śeṣa-jagad-vyāpāro bhūtvā dharmmaika-niṣṭha⟨ḥ⟩ saN premānurakta-cittata(yā A)-
56sādhāraṇa-karuṇayā ca tasmai rājāditya-dvijottamāya sūryya-grahaṇa-(nimi)-
57tte kāṭlapaṟṟu nāma grāmaM sarvva-kara-parihāreṇa AgrahāraM (prādā)T[.]
58datvā ca veṁgī-sahasra-grāma-deśa-rāṣṭrakūṭa-pramukhāN kuṭumbina Ittham ā-
59jñāpayati◯
viditam astu vo [’]smābhir vveṁgī-sahasrākhya-viṣaye
60rājādityā◯yāsmai kāṭlapaṟṟu-grāmas sarvva-kara-parihāre¿n?⟨ṇ⟩ā(gra)-
61hāro datta Iti[.] Asya grāmasyāvadhayaḥ[.] pūrvvataḥ velivroluḥ sīmā|
62(Ā)gneyataḥ Elaṁbaṟa-ceṟuvu| dakṣiṇataḥ virppaṟṟu(|) nairr̥tyāṁ virppaṟṟ(u-grā)-
63ma-kṣetraṁ| paścimataḥ rāvulapaṟṟu| vāyavyataḥ (gogu)lamaṇḍa| Uttarataḥ
⎘ plate 5r 64ba(m)(m?)(i)ni(pa)ṟ(ṟu) bo(d)yama(p)ūṇḍi| (Ai?)śānyān diśi (ve?)li(vrol)i-k(ṣ)etraṁ|
Eta(d-aṣṭa-dik-sī)-
65m(ā?)-(madhya-var)tt(i grāmaḥ| A)syopa(r)i (na) kenacid bā(dhā) ka(r)tta(v)yā| yaḥ
karoti sa pa(ṁ)-
66(ca-mahāpātaka-saṁy)ukto bha(va)ti| bha(gava)tā vyā(senāp)y (uk)taṁ|
Ā(j)ña(p)tir asya pā(ṇḍa)rāṁgaḥ[.] (śi)-
72vam astu| (śān)tir a(st)u|
1Om! Obeisance to Nārāyaṇa.
2-5Greetings. [In the dynasty 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 the realms of adversaries 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—
37-38In these circumstances,
53-59Thereupon that Vijayāditya, the supremely pious Supreme Lord (parameśvara) of Emperors (rājādhirāja), the Supreme Sovereign (parama-bhaṭṭāraka) and Universal Ruler (sārvabhauma), having concluded all worldly activity and being dedicated solely to dharma, with a fondly loving mind and with extraordinary sympathy, has on the occasion of an eclipse of the sun given the village named Kāṭlapaṟṟu, as a Brahmanical holding (agrahāra) with an exemption from all taxes, to that most excellent Brahmin Rājāditya. And having given it, he commands the householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—of the Veṅgī thousand-village territory (deśa) as follows:
59-66Let it be known to you that we have given the village Kāṭlapaṟṟu in the district (viṣaya) called the Veṅgī-thousand to this Rājāditya as a Brahmanical holding (agrahāra) with an exemption from all taxes. The boundaries of this village [are as follows]. To the east, the border is Velivrolu. To the southeast, the Elaṁbaṟa reservoir (ceṟuvu). To the south, Virppaṟṟu. To the southwest, the fields [belonging to] the village Virppaṟṟu. To the west, Rāvulapaṟṟu. To the northwest, Gogulamaṇḍa. To the north, Bamminipaṟṟu [and] Bodyamapūṇḍi. In the northeastern direction, the fields of Velivrolu. The village is situated in the midst of these boundaries in the eight directions. Let 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 has the reverend Vyāsa said:
71-72The executor (ājñapti) of this [grant] is Pāṇḍarāṅga. Let it be well. Let there be peace.
Obscured caesura in v18a and d (śārdūlavikrīḍita).
Up to stanza XIV, the text is identical to that of the Kākamrāṇu grant of Bhīma I, down to the level of some spelling idiosyncrasies, except that the opening stanza in praise of Bhīma is not present here. Our stanzas XX and XXII also appear there, describing Bhīma while here they describe Vijayāditya III. These two charters represent the earliest occurrences of a full king list among the Eastern Cālukya charters known to me, and the only instances of a fully versified king list. It cannot be ascertained whether this list was composed in the reign of Vijayāditya III or Bhīma I, since the present grant may well have been issued when Vijayāditya III was no longer active. At any rate, given the awkward (or incorrect) syntax in some of the stanzas not shared with the Kākamrāṇu grant (including much of the donee’s description), I suspect that the verse king list was composed by someone with a better command of Sanskrit, and the writer of the present grant simply adopted it from the official records.
Reported in ARIE 1938-1939: page 7, appendix A/1938–39, № 3 with discussion at ARIE 1938-1939: page 72, §5. Edited from estampages by K. V Ramesh and M. D. Sampath (1977-1978), with facsimiles, without translation. The present edition by Dániel Balogh is based on a collation of Ramesh and Sampath’s edition with their estampages.
↑1. See Sankaranarayanan 1973: 87–88 for some speculation on who this Durjaya may have been. The name, if a name it is,
is said to occur only here and in the Kākamrāṇu grant of Bhīma I, but compare durjjayād balito hr̥tāṁ in line 7 of the Kalucuṁbaṟṟu grant of Amma II. There remains the possibility that durjaya is to be understood metonymically in the vague sense of “a tough enemy,” and it is
also quite possible that veṅgī-maṇḍala was not actually conquered by Kubja Viṣṇuvardhana, this act being projected backward
onto him.
↑2. Sankaranarayanan (1973: 88), as well as RS (Ramesh and Sampath 1977–1978: 37) are convinced that the name Bali signifies a victory of Viṣṇuvardhana over a king
of the Bāṇa lineage, who traced themselves from the demon Bali. While the possibility
of such an allusion cannot be ruled out, I find it more likely that Bali is to be
understood as a name only in the context of Viṣṇu, and in the prima facie meaning
it simply stands for “powerful enemies.”
↑3. As RS (Ramesh and Sampath 1977–1978: 37–38) observe, the Indrarāja referred to here is probably the Rāṣṭrakūṭa Indra, younger
brother of Govinda III.
↑4. The syntax is awkward here, as the stanza appears to be a single sentence, but its
logical subject Vijayāditya III is in the instrumental (as the agent of a passive
construction) in the first three quarters, and in the nominative (as the subject of
an active construction) in the fourth. See also the commentary.
↑5. Again, the syntax of the stanza is awkward, and the images are not very coherent.
The sentence about Vijayāditya being a parable (dharmopadeśa) can be fitted into the whole by assuming that is is the thought of the people, but
this is not explicitly indicated by anything. The syntactical role of the compound
ending in °aikadeśa is not clear; I have assumed it to be a locative expressing a condition, but the
passive causative participle gamitam would expect an instrumental expressing an agent here, as in the translation.
↑6. Again, I find the stanza awkward. The first image of course refers to Rāma’s Causeway,
but it is not clear to me whether the poet speaks about the monkey army constructing
that causeway from rocks (called mountains here), or to some episode I am not aware
of in which the monkey constructed mountains. The second image is about Kailāsa as
the home of Pārvatī (and, implicitly, Śiva), but the flowers seem to have been picked
by Pārvatī elsewhere, then hung (as garlands?) on the trees.
↑7. I do not know any attestation of the compound śodhanā-dīpikā, but it seems to be a lantern carried by a night guard as he patrols a palace. My
translation “searchlight” may invoke too modern an image, but I use it nonetheless
because it is close to a literal translation.
↑8. This passage is rather obscure. See the commentary.
↑9. The reference is to the three debts: that to the gods, to be paid by performing sacrifices;
that to one’s ancestors, to be paid by performing rituals in their honour and begetting
descendants; and that to the sages, by reciting the Vedas.
↑10. If “two families” had been mentioned here, then the text would clearly mean his paternal
and maternal family. Since the text strongly implies more than two, either the family
of his lord is to be understood as the third, or this Peddana II traced his descent
from more than one matriline (e.g. his grandmother as well as mother may have come
from notable families).