Vedatulūru grant of Bhīma I

Metadata

Current Version: draft, 2024-09-02Z

Editor: Dániel Balogh.

DHARMA Identifier: INSVengiCalukya00100

Hand Description:

Halantas. Final M is a raised and reduced complex form with a curly vertical attachment. Final N (e.g. l7) is likewise raised and reduced, but fully shaped, with the curly vertical attachment. Final T (l14) is also the reduced but fullly complex form with a sinuous vertical attachment.

Original punctuation marks are verticals of varying length; the short ones may be aligned to the top or middle. The various vertical marks do not seem to be distinguished in function, but multiples of a mark are used at some major junctures.

Other palaeographic observations. The writing is neat and calligraphic, with many curlicues that are uncommon in related grants. Anusvāra is a fairly large circle above and to the right of the consonant to which it belongs. Rare jha occurs in line 21.

Additional Metadata

No metadata were provided in the table for this inscription

Edition

Seal

¹śrī-tribhuvan(āṁ)kuśa

Plates

^{⎘ plate 1v}¹svasti[.] śrīmatāṁ sakala-bhuvana-sa⟨ṁ⟩stūyamāna-mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ
²kauśikī-vara-prasāda-labdha-rājyānāṁ mātr̥-gaṇa-paripālitānāM svāmi-mahās(e)-
³na-pādānuddhyātānāṁ bhagavan-nārāyaṇa-prasāda-samāsādita-vara-varāha-lāñchane-
⁴kṣaṇa-kṣaṇa-vaśīkr̥tā◯rāti-maṇḍalānām aśvamedhāvabhr̥(tha-snāna)-⟦[?9×]⟧⟨⟨(pavitrī?)[?4×](trīkr̥ta?)⟩⟩-
⁵-vapuṣāṁ cālu◯kyānā(ṁ ku)lam alaṁkariṣ(ṇ)os saty(āśraya-va)llabh(e)ndrasy¿ā?⟨a⟩ bhrātā ku-
⁶bja-viṣṇuvarddhaṇo ◯ [’]ṣṭādaśa varṣāṇi| tat-suto jayasiṁhas trayastriṁśataM| tad-anu-
⁷jendrarāja-nandano viṣṇuvarddhano nava[.] tad-ātmajo maṁgi-yuvarājaḥ pañcaviṁśati(ṁ)[.] tat-ta-
⁸nujo jayasiṁhas trayodaśa[.] tad-anujaḥ kokkiliṣ ṣa⟦(sā)⟧⟨⟨ṇ mā⟩⟩sāN[.] ta(d-agrajo vi)ṣṇurājo [’]nu-
⁹jaṁ kokkilim uccāṭya saptatriṁśataM| tat-tanujo vijayāditya-bhaṭṭāraka EkānnaviṁśatiM(|)
¹⁰¿tattākali? viṣṇurājaḥ ṣaṭtriṁśataM[.] tat-sūnu(r) vvijayādity(o) dakṣiṇa-gaṁga-pakṣa-kṣaya-karo [’](ṣṭa) -
^{⎘ plate 2r}¹¹śata-narendreśvarāṇāṁ karttā catvāriṁśataM[.] tat-tanayaḥ kali-viṣṇuvarddhano [’]ddhyarddha-varṣaM[.] tat-putraḥ

I. Āryāgīti

¹²kiraṇapuram acalapuram uru-nellūrapuraṁ vidāhya caitat ⟨t⟩ripuraṁ

martya-maheśva⟨⟨ra-nā⟩⟩mn¿a?⟨ā⟩ khyāta¹³-yaśo-rāśir ābabhau yas satataM|||

Atha ca

II. Anuṣṭubh

kāliṁga-gaṁga-rūpyādi

kośaleśa-dvipādi ¹⁴ca

pāṇḍya-pallava-hemādi

balā⟨t⟩ tyāgārttham ¿a?⟨ā⟩haraT

sa vijayādityaś catuś-ca-
¹⁵tvāriṁśataṁ veṁgī◯-deśam anuvarṣam avarddhayaT[.] tad-anujanmano yuvarāja-
¹⁶sya vikramākrā◯nta-sakala-dharā-cakrasya vikramāditya-bhūpateḥ priya-ta-
¹⁷nayaḥ

III. Svāgatā

yasya khaḍga-jala-vā⟨r⟩ddhi-nimagn¿ā?⟨a⟩ṁ

kr̥ṣṇa-vallabha-balaṁ sa-sapatnaM

mr̥ṇma¹⁸yan tu caturaṁga-balaṁ vā

kṣipram eva vilayaṁ gatam ājau||

Atha ca

IV. Sragdharā

tigmāṁśor aṁ¹⁹śu-jālair udaya-giri-juṣo vyāpta-lokās tamisrā

yad vādityaprasāda-dvirada ^{⎘ plate 2v}²⁰-vara-guru-skandha-bhāsvat-sva-mūrtteḥ

yasyeṣvāsa-pramuktair iṣubhir abhihata-praṣṭha-pr̥ṣṭhā ²¹vyadhāvaN

karṇṇāṭā durddurūṭā jhaṭiti paṭu-naṭad-ghoṭakā lāṭakāś ca||

sa sakala-ripu-
²²-nr̥pati-makuṭa-ta(ṭa)-ghaṭita-maṇi-kiraṇa-mañjarī-puṁja-kiṁjalka-piṁjarita-caraṇa-
²³-sarasiruha-yugalas sarvva-lokāśraya-śrī-cālukya-bhīma-mahārājādhirāja-parame-
²⁴śvaraḥ parama-bra◯hmaṇyo rāṣṭrakūṭa-pramukhān kuṭuṁbinas samāhūyettham ā-
²⁵jñāpayati

vi◯ditam astu vo [’]smābhiḥ mama priyātmaj¡o! ṣoḍaśa-vā¡ri(ṣ)!⟨rṣ⟩ikaḥ[.]
²⁶yas tu

V. Indravajrā

Āhlādanenendum ¿ajā? kalābhiḥ{s}

tyāgena karṇṇam manum ātma-vr̥t⟨t⟩yā

rūpeṇa kā²⁷ma⟨ṁ⟩ yamam āji-śaktyā

jīvan dhiyārkam mahasātiś(e)te|

VI. Āryāgīti

niravadyapura-raṇe kari-tu²⁸raga-dhanur-ddurddarogra-vallabha-daṇḍaM

Āruhya gaja-patim mr̥gapatir iva ha ^{⎘ plate 3r}²⁹riṇān vikīryya vihasan⟨n⟩ aghasaT

VII. Āryāgīti

peruvaṁgūr-grāma-raṇe vallabha-daṇḍe¿ṇ?⟨n⟩a gu³⁰ṇḍayākhyaṁ hatvā

nirllo¿ṭ?⟨ṭh⟩ya ca dāyādān avanim aśeṣān nirākulām mahyam a³¹{ma}dāT

VIII. Anuṣṭubh

dat⟨t⟩vārtthibhyo dhanaṁ kāmam

mahya-dh¿a?⟨ā⟩trīm bhayan dviṣāM

nikṣipya dikṣu ³²sat-kīrttīn

nāka-lo◯kam agād a¿ś?⟨s⟩au

IX. Anuṣṭubh

kaṭākṣeṇāpi nāpaśyad

(v)eśyāś ca pa³³ra-yoṣitaḥ ◯

ā¿s?⟨ś⟩u bībhatsayā nūnaM

riraṁsur amarā(ṁ)ganāḥ

ta-
³⁴sya dīnānātha-bandhor bandhu-vatsalasya| Iṟimaṟtigaṇḍāpara-nāmnaś śubha-dhāmna⟨ḥ⟩
³⁵p¿a?⟨ā⟩ral{l}aukikaṁ kāryyaṁ kr̥tv¿a?⟨ā⟩ ni⟦mita⟧⟨⟨tya-śrā⟩⟩ddha-nimitta⟨ṁ⟩ caturddaśa-vidyāsthāna-pā-
³⁶rāvāra-pāragebhyaḥ vismr̥ta-viriṁcānana-vana-vanaja-sarasvaty-eka-nivāsā -
^{⎘ plate 3v}³⁷yamāna-mānanīyānanebhyaḥ sapta-soma-saṁsthārādhita-svāhāpati-sanni-
³⁸dhānebhyaḥ sva-karmmānuṣ¿ṭ?⟨ṭh⟩āna-niṣ¿ṭ?⟨ṭh⟩a-praṣ¿ṭ?⟨ṭh⟩ebhyaḥ Āpastamba-sūtra-(pā)tr(e)bhyaḥ k¡o!⟨au⟩ṇḍi-
³⁹¿d?⟨ny⟩a-gotrebhyaḥ Adhyapa| janneya| savitareya| tāḻava| śarmmabhyaḥ| harita-go-
⁴⁰trebhyaḥ padmeya| ◯ paṇḍyama| revama| cāmikuṟṟa| doṇiya| cāmyaṇa-śa-
⁴¹rmmabhyaḥ| bhāra◯dvāja-gotrebhyaḥ śrīdhara| kuṟutama| triko(ṭi)| poteya
⁴²doṇeya-śarmmabhyaḥ| vatsa-gotrebhyaḥ mādhava| cakrapāṇi| dantyama-śarmmabhyaḥ
⁴³kāśyapa-gotrebhyaḥ| Apcatā(ta| pa)rameya| parama| janniya-śarmmabhyaḥ| kau-
⁴⁴śika-gotrābhy¿a?⟨ā⟩M| mahīdhara| keśava-śarmmabhy(āM|) katu-gotrābhyāM| komaradi|
^{⎘ plate 4r}⁴⁵raviyaṇa-śarmmabhyāM| gautama-gotrābhyāM vāmana| bhadraṇa-śarmmabhyā(M|)
⁴⁶pūtimāṣa-gotrāya dārapaśarmmaṇe| pau¡r!⟨ru⟩kutsa-gotrāya Appaśarmma-
⁴⁷ṇe| vādhrya¿st?⟨śv⟩a-gotrāya tūrkkaśarmmaṇe| gārgeya-gotrāya keśavaśarmmaṇe|
⁴⁸nānā-gotrebhyaḥ ◯ dāmodara| nāgameya| doṇeya| doṇeya| ⟦he⟧⟨⟨ma⟩⟩heśvara|
⁴⁹devata| Amara◯-sarmmabhyaḥ| yājñavalk¡i!⟨ya⟩-sūtrāya kauṇḍinya-gotrāya
⁵⁰trikoṭiśarmmaṇe| hiraṇyakeśi-sūtrāya vatsa-gotrāya māvya¿s?⟨ś⟩armmaṇe||
⁵¹prāvacana-sūtrāya kauśika-gotrāya nīlamaśarmmaṇe| parāśara-go-
⁵²trāya govamaśarmmaṇe| kauśika-gotrāya muruga(śarmma)ṇe| y(ā) -
^{⎘ plate 4v}⁵³jñavalk¡i!⟨ya⟩-sūtrāya kāśyapa-gotrāya māciśarmmaṇe| bhāradvāja-go-
⁵⁴trāya puruṣottamaśarmmaṇe| ¿saparyyaṁ? sarvva-kara-parihāreṇo(daka-p)ū-
⁵⁵rvvam uttara-kaṇḍeṟuvāḍi-viṣaye vedatulūru nāma grāmo datta(ḥ)

A-
⁵⁶sya sīm¿a?⟨ā⟩no ◯ vakṣyante[.] pūrvvataḥ kalvapāgu nāma ⟨⟨bra⟩⟩hma-⟨⟨grā⟩⟩ma-
⁵⁷s (s)īmā| Āgne◯yataḥ kodakāṭūru nāma grāmas sīmā| dakṣiṇa-
⁵⁸taḥ mrā(n)koṇḍa nāmāgrahāras sīmā[.] paścimataḥ māroḍuṁbal(l)i nāma deva-
⁵⁹-bhogo grāmas sīmā| vāyavy¿ā?⟨a⟩taḥ tarigoṭlu nāma brahma-(bhogo grāma)s (s)ī-
⁶⁰mā| Uttaratas sevennu nāma grāmas sīmā| Īśānataḥ (ma)durp(p)al(l)ī nāma
^{⎘ plate 5r}⁶¹brahma-grāma{ḥ}s sīmā| Iṇḍupugarugu nāmāgrahāraś ca

Asya mahāgrahāra-
⁶²syopari na kenacid bādhā karaṇīyā[.] yaḥ karoti sa paṁca-mahā-pātaka-saṁyukto bha-
⁶³vati[.] vyāsenāpy uktaM

X. Anuṣṭubh

sva-dattāM para-dattāṁ vā

yo hareta vasundharāM

ṣaṣṭi-(var)ṣa-sa⁶⁴hasrāṇi

viṣ¿ṭ?⟨ṭh⟩āyāṁ ◯ jāyate kr̥miḥ

XI. Anuṣṭubh

ṣaṣṭiṁ varṣa-sahasrāṇi

svargge modati bhūmi⁶⁵daḥ

Ākṣeptā cā◯numantā ca

tāny eva narake vaseT

XII. Anuṣṭubh

bahubhir vvasudhā dattā

bahu(bh)i⁶⁶ś (c)ānupālitā

yasya yasya yadā bhūmis

tasya tasya tadā phalaM

XIII. Śālinī

sarvvān etān bhāvinaḥ pā⁶⁷(r)t¿t?⟨th⟩(ive)ndrān

bhūyo bhūyo yācate rāmabhadraḥ

sāmānyo [’]yan dha⟨⟨rmma-(s)etur nnr̥pā⟩⟩ṇāṁ

kāl(e) kāle pā⁶⁸lanī(yo bha)vadbhiḥ

Āj⟨ñ⟩ap⟨t⟩ir asya kaḍeya-rājaḥ

XIV. Āryāgīti

sarvva-ka¡ḷ!⟨l⟩āgama-kuśala(ṁ) koṇḍācā(ryyaṁ sa)ma⁶⁹sta-lipi-vidam anaghaM

Ālekhayad āgama-vi¡t ś!āsanam api bhaṭṭa-vāmana(ḥ?) kavi-vr̥ṣabha(ḥ?)

Apparatus

Seal

Plates

¹ -sagotrāṇāṁ • ṇāṁ may have been corrected from ṇa, with the vowel mark added on top and the anusvāra over the next character.
⁴ -⟦[?9×]⟧⟨⟨(pavitrī?)[?4×](trīkr̥ta?)⟩⟩ • About 10 characters after snāna have been inscribed twice. Vestiges of the deleted text are visible but not legible. The post-correction text is also barely legible, as this segment is in the middle of a patch in the plate that has been worn quite smooth. Only the word pavitrīkr̥ta is expected here.
¹⁰ ¿tattākali? • Note that the person introduced here is Viṣṇuvardhana IV, while Kali-Viṣṇuvardhana V comes below. I disagree with the ARIE report, according to which Viṣṇuvardhana IV is given the surname Kali, and believe that this is some sort of mistake.The composer’s intent may have been tat-tokaM, misconstrued by the scribe from a smudged pre-drawing. I am not aware of tat-tokam occurring in genealogies before the time of Bhīma II, but any other word relevant here would require much greater emendation. The closely parallel Attili grant of Bhīma I has tat-tanujo viṣṇurājaḥ here.
¹² vidāhya ... khyāta- • The text from dāhya onward in line 12 is compressed and may have been written over a carefully deleted shorter earlier text. The PC characters ra-nā are certainly a correction, probably written over śva.
²⁵ priyātmaj¡o! ṣoḍaśa- • Because of the incorrect sandhi, I wonder whether the intended text was priyātmajo ṣṭāḍaśa-.
²⁶ ¿ajā? • I am unable to interpret this word in the context and wonder if it is a scribal mistake for athā or adhā.
³² a¿ś?⟨s⟩au • My emendation is tentative. There is no real need for a pronoun in this stanza.
⁴⁸ doṇeya| doṇeya| • In the first instance, the vowel marker of do consists of a vertical before and after the body, while in the second, it is a śiromātrā and a following vertical.
⁵⁴ ¿saparyyaṁ? • I cannot interpret this word. My conjecture is that it is a scribal mistake for ¿saparyyāyaṁ?, but that word is not attested in cognate grants. It is also conceivable that it is an an unusual (and perhaps incorrectly written) technical term.
⁵⁵ vedatulūru • The ARIE reports this name as Veḍatulūru. It is certainly not Veḍatalūru, as sometimes seen in secondary literature. Throughout the charter, da (e.g. l. 47) and ḍa (e.g. l. 25) are quite indistinguishable, but I feel that da is more likely here.
⁵⁶ ⟨⟨bra⟩⟩hma-⟨⟨grā⟩⟩ma° • bra may be a correction from gra, and grā is probably a correction from something involving an o marker. Compare the term brahma-bhoga below.
⁶⁷ dha⟨⟨rmma-(s)etur nnr̥pā⟩⟩ṇāṁ • rmma has been deleted and re-engraved in a narrower width. The next four characters are also very narrow additions over something shorter that has been completely erased.
⁶⁹ āgama-vi¡t ś!āsanam • The sandhi is resolved at the caesura.

Translation by Dániel Balogh

Seal

Plates

^1-11Greetings! Satyāśraya Vallabhendra (Pulakeśin II) was eager to adorn the lineage of the majestic Caḷukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hāriti, 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. His brother Kubja Viṣṇuvardhana [reigned] for eighteen years. His son Jayasiṁha (I), for thirty-three. His younger brother Indrarāja’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 the younger brother Kokkili, his elder brother Viṣṇurāja (Viṣṇuvardhana III), for thirty-seven. His son Vijayāditya (I) Bhaṭṭāraka, for nineteen. His son^↓1 Viṣṇurāja (Viṣṇuvardhana IV), for thirty-six years. His son Vijayāditya (II), the annihilator of the faction [supported by] the Sounthern Gaṅgas and the builder of a hundred and eight Narendreśvara [temples], [reigned] for forty [years]. His son Kali Viṣṇuvardhana (V), for a year and a half. His son—

who shone ever in a nimbus of glory by the name “Mortal Maheśvara (Śiva),” [for] having burned the three cities of Kiraṇapura, Acalapura and spacious Nellūrapura;

¹³furthermore,

II.

forcibly seized, in order to donate it, the silver and other [goods] of the Kāliṅgas and the Gaṅgas, the elephants and other [goods] of the Lords of Kośala, and the gold and other [goods] of the Pāṇdyas and the Pallavas;

^14-17—that Vijayāditya (III) strengthened the land of Veṅgī year after year for forty-four [years]. His younger brother was the Heir Apparent Prince (bhūpati) Vikramāditya who conquered the entire circle of the earth by his valour (vikrama). His dear son—

III.

whose swords were the water of an ocean, swallowed by which the {four-branched} forces of Kr̥ṣṇa Vallabha along with his (Bhīma I’s) rivals dissolved in battle like a {chess} army made of (unbaked) clay {swallowed by the actual ocean};

¹⁸furthermore,

IV.

Do shrouds of darkness, though they may cover the world, [disperse at once when struck] by clusters of rays from the sharp-rayed sun as it mounts the Sunrise Mountain? Or did the dastardly Karṇāṭas and the Lāṭakas with their smartly prancing horses disperse at once when their leaders were struck in the back by arrows released from the bow of this one as his blazing form mounted the massive shoulder of the superb elephant Ādityaprasāda?

^21-25—that shelter of all the world (sarva-lokāśraya), His Majesty Cālukya-Bhīma (I), the supremely pious Supreme Lord (parameśvara) of Emperors (mahārājādhirāja), whose pair of lotus feet are engilded by the pollen of a mass of beam clusters from gems fitted to the surfaces of the crowns of all enemy kings, convokes and commands all householders (kuṭumbin)—including foremost the territorial overseers (rāṣṭrakūṭa)—as follows:

^25-26Let it be known to you that…^↓2 My beloved sixteen-year-old son, who—

surpasses the moon in delightfulness ¿and even? in [the mastery of] moon-digits {arts}, Karṇa in self-sacrifice, Manu in intrinsic [moral] conduct, Kāma in beauty, Yama in martial puissance, Jīva (Br̥haspati) in intellect, and the sun in splendour;

VI.

mounted on a king of elephants in the battle of Niravadyapura, laughingly scattered and devoured the troops of the fierce Vallabha bristling with elephants, horses and bowmen, as the king of beasts (scatters and devours) gazelles;

VII.

by defeating the one named Guṇḍaya along with the Vallabha’s army in the battle of Peruvaṁgūr village and dispossessing [our rival] collaterals, handed me the entire earth unimpeded.

VIII.

Having given riches to beseechers, love to his lady mother and terror to his enemies; having cast his true reputation in [all] directions, he went to the world of heaven,

IX.

being obviously eager the sooner to ravish divine ladies, since he despised prostitutes or the wives of others, having never so much as cast a lewd glance at them.

^33-55Having performed the last rites (pāralaukikaṁ kāryam) for that friend of the destitute and the helpless, that cherisher of his dependents, that storehouse of auspiciousness whose other name was Iṟimaṟtigaṇḍa, for the purpose of perpetual offerings (nitya-śrāddha) we have given^↓4—¿with due ceremony?^↓5 sanctified by (a libation of) water and with a remission of all taxes—the village named Vedatulūru in Uttara-Kaṇḍeṟuvāḍi district (viṣaya) to [Brahmins] versed in the length and breadth of the fourteen repositories of knowledge (vidyā-sthāna), in whose estimable mouths Sarasvatī—neglecting the wild lotus that is the mouth of the Creator—sets up her sole abode, who stay in the presence of Svāhā’s Lord (fire) gratified through the seven Soma sacrifices (sapta-soma-saṁsthā), and who are foremost in devotion to the performance of their duties, [namely]

followers of the Āpastamba sūtra and of the Kauṇḍinya gotra: Adhyapa-, Janneya-, Savitareya- and Tāḻava-śarman;
of the Harita gotra: Padmeya-, Paṇḍyama-, Revama-, Cāmikuṟṟa-, Doṇiya- and Cāmyaṇa-śarman;
of the Bhāradvāja gotra: Śrīdhara-, Kuṟutama-, Trikoṭi-, Poteya- and Doṇeya-śarman;
of the Vatsa gotra: Mādhava-, Cakrapāṇi- and Dantyama-śarman;
of the Kāśyapa gotra: Apcatāta-, Parameya-, Parama- and Janniya-śarman;
of the Kauśika gotra: Mahīdhara- and Keśava-śarman;
of the Katu gotra: Komaradi- and Raviyaṇa-śarman;
of the Gautama gotra: Vāmana- and Bhadraṇa-śarman;
of the Pūtimāṣa gotra: Dārapaśarman;
of the Paurukutsa gotra: Appaśarman;
of the Vādhryaśva gotra: Tūrkkaśarman;
of the Gārgeya gotra: Keśavaśarman;
of diverse gotras: Dāmodara-, Nāgameya-, Doṇeya-, Doṇeya-, Maheśvara-, Devata- and Amara-śarman;
of the Yājñavalkya sūtra and of the Kauṇḍinya gotra: Trikoṭiśarman
of the Hiraṇyakeśi sūtra and of the Vatsa gotra: Māvyaśarman
of the Prāvacana sūtra and of the Kauśika gotra: Nīlamaśarman;
of the Parāśara gotra: Govamaśarman;
of the Kauśika gotra: Murugaśarman;
of the Yājñavalkya sūtra and of the Kāśyapa gotra: Māciśarman;
of the Bhāradvāja gotra: Puruṣottamaśarman

^55-61Its boundaries shall [now] be enumerated. To the east, the boundary is the Brahmanical village named Kalvapāgu. To the southeast, the boundary is the village named Kodakāṭūru. To the south, the boundary is the Brahmanical holding (agrahāra) named Mrānkoṇḍa. To the west, the boundary is the village named Māroḍuṁballi, which is the property of a god (deva-bhoga). To the northwest, the boundary is the village named Tarigoṭlu, which is Brahmanical property (brahma-bhoga). To the north, the boundary is the village named Sevennu. To the northeast, the boundary is the Brahmanical village named Madurppallī, as well as the Brahmanical holding (agrahāra) named Iṇḍupugarugu.

^61-63Let no-one pose an obstacle [to the enjoyment of rights] over this great Brahmanical holding (mahāgrahāra). He who does so shall be conjoined with the five great sins. Vyāsa too has said:

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

XI.

A donor of land stays in heaven for thousands of millions of aeons, [while] a seizer (of granted land) and a condoner (of such seizure) shall reside in hell for just as long.

XII.

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.

XIII.

Over and over again, Rāmabhadra begs all these future kings: “Each in your own time, you shall respect this framework of legality that is universally applicable to kings!”

⁶⁸The executor of this [ruling] is the Castellan (kaḍeya-rāja).

XIV.

It was Bhaṭṭa Vāmana, a bull among poets and a knower of the lore (āgama), who had the impeccable Koṇḍācārya—skilled in all traditions (āgama) of the arts and familiar with all scripts—write out [this] decree.

Commentary

The text of this stanza is literally identical to its parallel in the Attili grant of Bhīma I.

III.

The first two lines of this stanza occur in Attili grant of Bhīma I, but this is the only complete version that I am aware of.

IV.

This stanza has much in common with stanza 5 of the Moga grant of Bhīma I, including an almost identical last quarter.

Bibliography

Reported in ARIE 1913-1914: page 10, appendix A/1913–14, № 1 with discussion on ARIE 1913-1914: pages 84–85, §6. Referred to by several Telugu scholars in secondary literature, but not previously edited to my knowledge. The present edition was created for DHARMA by Dániel Balogh, on the basis of photographs taken by myself in February 2023 at the Government Museum, Chennai.

Primary

Secondary

ARIE 1913-1914. Page 10, appendix A/1913–14, № 1.

Notes

↑1. I translate the probable intended meaning, but the text is erroneous here; see the apparatus to line 10.
↑2. The word asmābhiḥ in line 25 belongs with the participle dattaḥ in line 55. Most of the text from here to that point is a single highly complex sentence, except that the description of the son in lines 25-33 is a parenthetical addition that does not integrate with the syntax of the framework sentence.
↑3. I translate the conjecture suggested in the apparatus note to line 26.
↑4. The “we” of this sentence is in line 25, while “given” is in line 55.
↑5. I translate my conjectural emendation; see the apparatus to line 54.