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Success! During the increasingly victorious reign of the illustrious mahārājādhirāja, parameśvara, pṛthvīvallabha, the illustrious mahārāja Amoghvarṣa I, while the great Chief, the illustrious Pullaśakti is governing the whole country of Koṅkaṇa headed by Purī—Pullaśakti who meditates on the feet of the illustrious Kapardin I and who has obtained the titles of mahāsāmanta and koṅkaṇavallabha by his (i.e. Amoghvarṣa’s) grace—the respectable old amātya, the illustrious Viṣṇugupta, son of the sarvādhyakṣa, the illustrious Pūrṇahari, after having made obeisance to the holy community (saṅgha) at the famous Kṛṣṇagiri, has donated, out of great kindness, twenty drammas for the worship of the holy Buddha; three drammas for the repairs of what may be damaged or ruined in this very vihāra. For the raiment of the venerable community, five drammas shall be expended and for religious books, one dramma. As a perpetual endowment, he has deposited here forty drammas and forty, and also one hundred and twenty drammas. The disposition as to the expenditure of these drammas should be guarded like one’s wife and sons. In the year 765.

Success! Hail! On Wednesday, the second tithi of the dark fortnight of Āśvina falling in the cyclic year Prajāpati, when seven hundred and seventy-five years—in figures too, 775 years—of the era of the Śaka King had passed, on the aforesaid lunar day of the said fortnight of the said month and year, during the increasingly victorious reign of the paramabhaṭṭāraka, mahārājādhirāja and parameśvara, the illustrious Amoghvarṣa I, who meditates on the feet of the paramabhaṭṭāraka, mahārājādhirāja and parameśvara, the illustrious Jagattuṅgadeva (i.e. Govinda. III), during the increasingly victorious reign of the illustrious king Kapardin II, the Chief among the mahāsāmantas, who has obtained the five mahāśabdas, and who meditates on the feet of the illustrious Pullaśakti, who was the lord of the entire Koṅkaṇa, which he had obtained through his (i.e. Amoghvarṣa’s) grace, and who was the Chief among the mahāsāmantas and had obtained the five mahāṣabdas—

Lines 4-5 -

The Gomin Avighanākara, a devout worshipper of the Sugata (i.e. Buddha), who has come to this very place from the country of Gauḍa, has made a perpetual endowment of one hundred drammas for the rooms for meditation and the clothing of the monks at this mahārāja-mahāvihāra on the famous Kṛṣṇagiri.

This perpetual endowment will be used by me so long as I live. On my death, competent persons shall fix the interest and shall necessarily donate it for the above-mentioned purpose and shall cause no obstruction.

He who will misappropriate this will be born in the Avīci, Parītāpa, Kumbhīpāka and other hells, and will have for his food cow-flesh vomited by dogs.

This deed has been approved and confirmed in the presence of the venerable community and has been caused to be written.

The witnesses of this are the Pattiyāṇaka Yōga and the ācārya of the village Cikhyallapallikā. Religious merit will accrue to the adviser and the witnesses.

Line 6 –

O heavenly Buddha! Never will fortune attend him who wrongs living beings. To him who is of good conduct, will I give. He should approach as a worthy recipient. To him shall necessarily be given, for sin is not noticed in him.

Herein whatever may be deficient in letters or redundant in letters, all that is authoritative.

Line 1-3 -

Success! Hail! When seven hundred and ninety-nine—in figures 799—years of the era of the Śaka king had passed and during the increasingly victorious reign of the mahārājādhirāja and parameśvara, the illustrious Amoghavarṣa I, and during the prosperous rule of the illustrious Kapardin II, the mahāsāmanta and the lord of Konkana graciously granted by him (i.e. Amoghvarṣa I), the respectable Veva has made over a hundred drammas to the venerable community dwelling in the mahāvihāra on the famous hill of Kṛṣṇagiri, and has thereby established a room suitable for meditation together with the clothing and other gifts to be made to the monks. This endowment should, out of compassion for the venerable monks, be preserved as long as the moon, the sun and other luminaries’ shine. He who will not preserve this endowment shall be guilty of the five sins which result in immediate retribution and shall suffer great pain in the Avīci and other hells.

Line 4-6 –

This deed has been approved in the presence of the community of the ācāryas and has been confirmed by it and has been caused to be written. Witnesses of this are the ācārya Dharmākaramitra, the Gomin Avighnākara and Pattiyānayoga.

Fortune, earth and so forth are obtained by one’s religious merit.

Verse 1

May the Goddess of Fortune, who resorts to Viṣṇu, whose eyes are longish like a fresh garden lotus, prosper, and may Śiva always abide with Umā (Pārvatī) whose eyes are longish like a lotus!

Verse 2

May he (i.e. Viṣṇu) whose navel-lotus Brahmā has made his abode, protect you—and also Śiva, whose head has been adorned by a lovely digit of the moon!

Verse 3

From the eye of Atri was born the Moon, who has numerous nectar-like rays, who has gratified gods and who is capable of collecting into a mass the joys of the world.

Verse 4

From his body was born Budha, who is honoured by the lord of gods; from him was born Purūravas, and from the latter, Āyu.

Verse 5

Among kings who were thus born uninterruptedly in that family there was born Yayāti, whose son was Yadu.

Verse 6

From him was produced on the earth the race of the Yadus, which was an ornament of the three worlds, and had the other name of the illustrious Rāṣṭrakūṭa—where Hari (i.e. Kṛṣṇa) took birth.

Verse 7

In that family was born the king Dantidurga. After him ruled his uncle Kṛṣṇarāja I, thereafter Govindarāja I, next, Nirupama and after him Jagattuṅga. His son was Amoghvarṣa I, the abode of all good qualities, and his son was Akālavarṣa. Thereafter was born as his successor the illustrious Emperor Indrarāja III of abundant and well-known fame.

Verse 8

His illustrious brother was Amoghvarṣa III, who, having completely uprooted his (i.e. Indra III’s) son Gojjiga (Govinda IV), who had committed injustice, himself ruled over the earth successfully.

Verse 9

He, who was reckoned among the ascetics, having washed away his sins as he gave away his wealth for his spiritual welfare, attained great holiness.

Verse 10

He who sat under three white royal umbrellas and who by his handsome form surpassed the god of love, shone as if he was waited upon by the autumnal moon which assumed three forms, mistaking him for the great Lord Śiva.

Verse 11

Kṛṣṇarāja III, who was born to him as the six-faced Kārttikeya was to Śambhu, as the Moon was to the sage Atri, as Rāma was to Daśaratha, and as Jayanta was to Indra, became like him the lord of the Earth that has the four oceans for her girdle.

Verse 12

Though he has jewelled ornaments and is a connoisseur of decoration, he, strange as it may appear, wears on his arm a blue lotus.

Verse 13

The gifts to gods and Brāhmaṇas which his royal predecessors had confiscated, forgetting the extreme fickleness, like that of the ears of a lordly elephant, of fortune, youth and life, were restored to them together with other gifts by him, realising in his mind the worthlessness of the world. He also donated to pious men living in the temples of Śiva crores of cows and gold coins.

Verse 14

While he who has the splendour of a lion is ruling over the earth which has great mountains and an excellent girdle of the four oceans and great princes.

Verse 15

He, who subdued the four types of neighbouring princes, fully resembled a conjurer as he has overpowered those who were very agile, deceitful, destructive and fierce, who had their circles of feudatory princes, and who did not follow the settled agreements and were violent on account of their policy and natural prowess, even as conjurer over-powers serpents which are very agile, deceptive, destructive, fierce, curling, unmindful of time and which become violent by the use of incantations and their natural propensity.

Verse 16

While that king Kṛṣṇa III is ruling over the earth, there was born the illustrious prince Chadvai in the untarnished family of Śīlāra, adorned with all good qualities.

Verse 17

There lived the Vidyādhara named Jīmūtavāhana, the son of Jīmūtaketu, who, by his own deeds, surpassed the fame of others, who became enriched by his policy and valour—the illustrious one who, by surrendering his own body, rescued serpents.

Verse 18

Having heard about him who endeared himself to the gods in heaven, … the forbears of the Śilāhāras resorted to him for their birth out of regard for his merits.

Verse 19

The forbears of the Śilāhāras in the guise of Śīlāra, protected the ocean which had been terrified by the arrow of Paraśurāma, and since then have obtained that name viz. Śīlāra.

Verse 20

In the family known as Śīlāra there shone the king Kapardin I, who his arms vanquished the god of love and who, having churned the ocean, namely, his enemies, bore royal fortune in the form of his golden bracelet.

Verse 21

His son was named Pulaśakti, who resembled Pṛthu and was famous like Arjuna. His prowess was well known on the earth. To the feet of that king all his feudatories paid obeisance.

Verse 22

To him was born a son, also known as Kapardin (i.e. Kapardin II), who became a king. After him was Vappuvana of unmeasured prowess, who ruled over the circle of the earth.

Verse 23

From him was born Jhañjha, who is constantly praised throughout the world, being endowed with all multitudes of merits. He, like Indra, became well known on account of his military qualities.

Verse 24

His younger brother was the victorious king Goggi, who was known as second Jhañjha. From him was born the famous Vajjaḍa.

Verse 25

His younger brother also, King Chadaya, resembles Bali in liberality. By his very name as by that of the great Hari, his enemies were routed.

Line 39-43

That Chadvaideva—who has obtained the five mahāśabdas, whose soiled hands have been washed clean by the streams of water flowing from the eyes of the wives of his enemies vanquished by his numerous chāṭas and bhaṭas mounted on horses, and who has a series of good fortunes in the form of victories which eclipsed the enemies’ glories—informs all śaulkikas, gaulmikas and chauroddharaṇikas, according as they may be concerned, whether they are named here or not, and whether of the future of the present time, and also his brother princes, spies, neighbours as well as the neighbouring farmers as follows:-

Line 44-57

“Having noticed that human life is transitory like the showers of clouds, the flashes of lightning in the windless region and the bursting of bubbles of water, and having realised the worthlessness or worldly existence very unstable like scanty water, I, after worshipping the divine Śiva Bhaṭṭāraka, the jewel-like nails of whose feet are honoured by all gods and demons, have granted by a copper charter, after having poured water on the hand of the donee, three fields according to the measure current in the viṣaya in the eastern direction of the village Śālaṇaka comprised in the viṣaya (district) of Pāṇāḍa—the boundaries of which are as follows:—on the east, the boundary of Mañcakapallī; on the south, the road to Vakholā and also Lavaṇacarikā; on the west, the ditch. . . . ; on the north, the joining of the two streams—the three fields marked with these four boundaries, together with the clusters of trees and the poḍhaka (tank) situated near the stream Gaṁhīrā, and inclusive of the kāranja trees—to Chāḍādevabhaṭṭa of the Kāśyapa gōtra, who is a religious student of the Ṛgveda and who is conversant with the Vedas, the Vedāṅgas, Vedānta, the Purāṇas, Mīmāṁsā, Smṛti and Nyāya, and is a resident of Janhupura, for the performance of vaiśvadeva, bali, caru, agnihotra and other sacrifices, for being enjoyed by sons, grandsons and lower descendants as long as the moon, the sun and the earth will endure—on the occasion of a lunar eclipse on the tithi of Aṅgārikā, for the augmentation of religious merit and fame in this world and here-after of My parents and Myself.

Line 58-60

Therefore, future rulers, knowing that the religious merit of a gift of land is shared by them also, should preserve this religious gift; for this attainment of the reward of religious merit due to the protection of a gift of land is common to all.

Line 61

And this has been declared by the holy Vyāsa, the redactor of the Vedas: -

(Here follow nine benedictory and imprecatory verses.)

Line 74

This religious gift is known to have been made by the illustrious Vajjaḍadeva, the son of the illustrious Goggi. The illustrious Chadvaideva is giving this charter as thus known.

Success! Obeisance to Puruṣottama!

Verse 1

May he (i.e. Viṣṇu), whose navel-lotus Brahmā has made his abode, protect you, and also Śiva, whose head has been adorned by a lovely digit of the moon!

Verse 2

May the faces of Brahmā, sanctified as they are by the recitation of the Vedas, which are the abode of the names of all creatures and things in the creation of the moveable and immoveable worlds, secure your well-being completely!

Verse 3

There was the incomparable king, Govindarāja I; thereafter there was Karkarāja I.  Then there was the king, the illustrious Indrarāja I, and thereafter his son Dantivarman. Then there was the well-known and illustrious king Kṛṣṇarāja I, the son of Karkarāja I, who exterminated his enemies. From him was born Govindarāja II, and thereafter reigned his younger brother, the illustrious Emperor Dhruva.

Verse 4

His son, eminent on account of his merits, named Jagattuṅga (Govinda III), reigned after him. Thereafter reigned his son Amoghvarṣa I, known as Vallabha and thereafter reigned his son Kṛṣṇa II.

Verse 5

Thereafter there reigned the illustrious Indradeva III, the son of Jagattuṅga known as Nityavarṣa, the lord of the earth, who was feared on account of the eminence of his valour.

Verse 6

From him was born Amoghvarṣa II, who ruled only for a year, and who, to the delight of the people poured forth large streams of gold even as a cloud pours large showers of water.

Verse 7

Then there sat on the throne his younger brother, the illustrious king Govindarāja IV known as Suvarṇavarṣa, who rescued royal fortune even as Hari in his Boar incarnation lifted the earth, and who, being of great might and having an invincible and well equipped army that delighted all good people, was Puruṣottama (Viṣṇu) himself, who bear the excellent Nandaka sword and the unfailing Sudarśaṇa discus.

Verse 8

Then there reigned for a long period Amoghvarṣa III, the uncle of Suvarṇavarṣa (Gold-rainer, i.e. Govinda IV), the younger brother of Nityavarṣa (i.e. Indra III), ridding his kingdom of troublesome people by his austerities and adventurous spirit.

Verse 9

The illustrious Amoghvarṣa III shrines, having destroyed all wicked people, he who looking resplendent, raised the bow of his elder brother Indra and with the sharp edge of his sword and the assistance of princes, put an end to the terrible battle in the capital of the illustrious Rāṣṭrakūṭa prince Karkara, caused by a conflict of wicked people, even as a beneficent cloud removes all dust, and with the rainbow appearing high up in the sky, extinguishes wild fire caused by friction of bamboos by means of hail-stones and lightning.

Verse 10

Therefore, when that king Baddiga (Amoghvarṣa III) went to the abode of Śambhu to make it look brighter with his fame, though it was already very bright, the girl in the form of royal fortune went over to Kṛṣṇarāja III, having bathed, as it were, under the showers from golden vessels.

Verse 11

When he marched for victory, none of the princes looked bright—Chola trembled through fear; the lord of elephants fled to the caves caused by the stream of the Gaṅgā; the lord of horses was overwhelmed with apprehension; and the Andhra king sought shelter in the cavity of a mountain; the Pāṇḍya king was deprived of his royal fortune; and the rulers of the islands disappeared in the water of the ocean.

Verse 12

He (i.e. Kṛṣṇa III), the righteous king, whose fame was sung by the whole world, by the might of his sword, made the earth have only one royal umbrella—the earth stretching from the western mountain, the lands near which are familiar with the rushing waves of the ocean, to the eastern mountain, the peak of which is dug up by the hard hoofs of the horses of the rising Sun, and from Himālaya, the abode of the lord of wealth (Kubera), to the city of the ten-faced Rāvaṇa (i.e. Ceylon).

Verse 13

When that lord, the Emperor, who overran the whole world, who delighted the people and who, being possessed of bright splendour, destroyed the enemies even as the moon of great brightness withers day-lotuses, disappeared and obtained heavenly abode by the decree of fate, the king known by the name of the illustrious Khoṭṭigadeva sat on the throne.

Verse 14

Thereafter, there was born Kakkaladeva, the son of Nirupama, who had the form of the god of love, whose spotless fame is well-known throughout the world, and who was waited upon by a multitude of princes.

Verse 15

When that king, the lord of the people, was destroyed through misfortune by the mighty Tailappa even as a bright lamp is put out by a strong storm and the kingdom of the Raṭṭas was reduced to a tale of the past—

Verse 16

There appeared here Jīmūtavāhana, the son of Jīmūtaketu, well-known on the earth—the ornament of the Śīlāra family, who the faultless one, by offering his own body, saved all serpents from Garuḍa.

Verse 17

In his family was born Kapardin I, the destroyer of enemies, who was greatly pleased with learned people, who was most praiseworthy and contented on the surface of the earth, who was fond of residing inside a water-fort, who pleased his favourite people, who caused consternation to the enemies’ cities and destroyed dreadful Nāga kings.

Verse 18

From him there was the mighty Pulaśakti with his body horripilated, who, large-hearted as he was, was generous like Karṇa, with his showers of gold. Then there was his son Kapardin II, the magnanimous one, who vanquished the armies of the enemies and was a saviour to the whole earth.

Verse 19

Then was born from him Vappuvanna, the saviour of the world, who exterminated with his long arms the mighty armies of his enemies and who, with his fame, adorned the entire circle of the earth.

Verse 20

From that Vappuvanna was born that well-known son named Jhañjha, who manifested the greater and greater rise of his family.

Verse 21

Even the four-faced Brahmā was not able to enumerate all his good qualities, white like autumnal clouds, what to say of persons who are not endowed with four faces!

Verse 22

Then there reigned his younger brother, the illustrious Goggirāja, who by his arms vanquished powerful enemies and whose power was well-known, who possessed in a double degree the good qualities of the illustrious Jhañjha by his liberality, who won a victory over the Nāgas and bore the name of Īrmaḍi Jhañjha.

Verse 23

He ruled his kingdom which was looked after by his minister, the illustrious Nāgama, who, resembling his younger brother, extolled him. He (the king), who followed the righteous path and had the bow and arrows in his hands, appeared with this minister graceful like Rāma, followed by Lakṣmaṇa.

Verse 24

The enemy’s army, bending before him, vies with his bow. So also, noble birth and virtues vie with his bow of a good bamboo with an excellent string, when it is held in the hand while fighting.

Verse 25

With his army which had the complete splendour of Indra, and waited at his gate, he, bending his bow, attained the rank of a Maṇḍalika.

Verse 26

Thereafter, the meritorious and illustrious king Vajjaḍadeva obtained the kingdom—he who had a multitude of merits and excellent fame acquired by the conquests of his enemies’ kingdom.

Verse 27

To him was born a son, the illustrious Aparājita by name, who ruled his kingdom, who was in the habit of bestowing gifts unceasingly, who was valorous, proficient in political science and an abode of glory.

Verse 28

He has a clear intellect and is possessed of discrimination, has fixed his mind on religious observances, is waited upon by wise men, is engaged in good deeds and possesses great courage. He is the abode of all good qualities, fulfils the desires of suppliants, destroys his numerous enemies as a lion kills elephants and is well-known as the foremost among princes.

Verse 29

He has beautiful bodily splendour, engages himself in noble pastimes, has filled the three worlds with his matchless fame, is skilled in all arts and is blameless in this world. He has excellent fortune and has vanquished all his foes.

Verse 30

He is always adored by princes; he appears as the god of love to young women; he having a clear intellect, is regarded as Vācaspati in respect of political wisdom; he is adept in consideration of what ought to be and what ought not to be done; he is the ocean of serenity; he is fond of taking strong measures by reason of his power; he is endowed with preeminent merits and is great in charity; he is an abode of fortune and learning, and has greatly endeared himself to all people.

Verse 31

Possessing the power of Hara (Śiva), he by his prowess rules impartially by his commands over the Saṁyāṇa country which he has conquered, the large Puṇaka country which is submissive to him the Sahya territory which has lovely surroundings, Saṅgameśvara won by his soldiers, and the Chipulaṇa territory which submitted to him the moment his name was mentioned.

Verse 32

His power of supremacy extends from the country of Lāṭa to that of Bhillama, and from the western ocean to Candrapura.

Verse 33

With the able and illustrious Ammaṇaiya, who is his mahāmātya and mantrin, he shines here like Indra with his teacher Bṛhaspati.

Line 44

In the past the Raṭṭa kingdom was overthrown and destroyed after the calamities that befell the illustrious paramabhaṭṭāraka, mahārājādhirāja, parameśvara Kakkaladeva, who meditated on the feet of the illustrious paramabhaṭṭāraka, mahārājādhirāja, parameśvara Khoṭṭigadeva, who meditated on the feet of the illustrious paramabhaṭṭāraka, mahārājādhirāja, parameśvara Kṛṣṇarāja in Mānyakheṭa.

Line 47-52 

The mahāmaṇḍaleśvara, the illustrious Aparājitadevarāja—who is adorned with all great royal titles obtained by his valour such as mahāsāmantādhipati (the foremost among the Mahāsāmantas), tagarāpuraparameśvara (the lord of the city of Tagara), ‘he who is a Śīlāra king, born in the family of Jīmutavāhaṇa,’ ‘he who has the banner of the Golden Eagle,’  ‘he who has the titles of abhimānamahodadhi (the ocean of pride), vimala-gala-gaṇḍa (the hero with a spotless neck), paśchima-samudrādhipati (the lord of the Western Ocean), gaṇḍara-gaṇḍa (the hero of heroes), dīpti-mārtaṇḍa (the Sun of splendour), gaṇḍa-vaṇgara (the gold among heroes), gaṇḍa-ruddha–phoḍi (the rescuer of those captured by hostile warriors), gaṇḍa-nārāyaṇa (the Viṣṇu among heroes), nanni-samudra (the ocean of truth), pusiganju–vāta (one who is afraid of falsehood), villa-viḍeṅga (clever in the use of the bow), jhampaḍācārya (clever in striking fear), ahita-kāl-ānala (fire of destruction to his enemies ), birudaṇka-Rāma (Rāma among title–holders) and maṇḍalika-trinetra (Śiva among the Maṇḍalikas)—Aparājitadevarāja informs, by salutation, honour and order, all people, whether prominent or otherwise, according as they may be concerned—the people such as future village-headmen, sāmantas, princes, officers, heads of towns, the three classes of people and local guilds, as follows :-

Line 53

“Be it known to you –

Verse 34

Prosperity is unstable, youth is momentary, life is as it were in the jaws of the God of death. Notwithstanding this, people are indifferent as regards the acquisition of the other world. Oh, how astonishing is this action of men!

Line 55-66

Having realised with a clear mind that this whole world is transitory and unsubstantial like the inside of a plantain tree and that religious merit is the only real and eternal friend, We have donated, with great devotion and with the ceremony such as pouring water on the hand of the donee, for the acquisition of religious merit, in this life and hereafter, of our father and mother and for the increase of great religious merit and fame of ourself, after having bathed and worshipped duly and with pure devotion the gods such as Hari      (Viṣṇu), Hiraṇyagarbha (Brahmā) and dahana (Fire), on sunday, the 15th tithi in the dark fortnight of Śrāvaṇa in the cyclic year Vijaya in the expired year nine hundred increased by fifteen in figures 915, of the era of the Śaka king, on the very holy occasion of a solar eclipse, when the disc of the hot-rayed sun  was swallowed by the planet Rāhu, and when the sun was in the rāśi (zodiacal sign) of Siṁha (Lion), to the Brāhmaṇa Kolama, who has mastered the krama recension, who is a son of Harideva, proficient in the Sāmaveda, who is of the Kāśyapa gotra and the Ṛgveda śākhā, who hails from Karahāṭa and has come here for some purpose, the pallikā (village) named Palaccha-ucchikā comprised in the territorial division of Vihale situated in the viṣaya      (district) of Chikhkhalāḍa, which is included in the country of Purī-koṅkaṇa comprising fourteen hundred villages, the boundaries of which are as follows:- on the east, the vīraka (waste land) of the village of Mānecholī;  on the south, the boundary of Koṭilevallī; on the west, the boundary of Majjigrāma; on the north also, the same boundary—the pallikā marked with these four boundaries, together with bhoga and bhāga, together with clusters of trees, extending to its farthest limit, together with wood, grass and water, together with the right to levy fines for the ten offences, together with all produce, but excluding the previously made grants to gods and Brāhmaṇas, to be enjoyed by a succession of sons and sons’ sons etc., together with all rights to deposits, the fines levied for crimes against unmarried girls and the right to the property of sonless persons and so forth, free from the entrance of the cātas and bhaṭas, and free from all taxes.

Line 67-71  

Therefore, none should cause any obstruction while he together with his descendants and relatives is enjoying or allowing others to enjoy, and while he is himself ploughing or allowing others to plough the lands in the aforementioned village as he might wish so long as the moon and the sun endure. This grant should always be protected honoured and consented to by future rulers whether of our family or others, who should be afraid of falling into the deep vale of evil deeds and apprehensive of the agonies caused by falling into the hell Avīci, terrible with thousands of sparks of burning fire.

Whoever, with his mind clouded by the mass of the darkness of ignorance, would confiscate this gift or would allow it to be confiscated, would incur the five major sins together with the minor ones.

Line 72  

And it has been declared by the holy Vedavyāsa: -

(Here follow twelve benedictory and imprecatory verses.)

Line 85  

The mahāmaṇḍaleśvara, the illustrious king Aparājitadeva records his approval of the grant as detailed above by the hand of the scribe.

            “This has been approved by Me, the illustrious King Aparājitadeva.”

Verse 46

While the illustrious amātya named Ammaṇaiya is in office with the approval of the king, who is the hero of heroes, and while the illustrious Jhañjhamaiya is holding the office of the Minister for Peace and War, Uddāma, born in the family of the kāyasthas, who is a son of Cakkaiya, has indeed written this charter approved by all for the Kramavid Kolama.

Verse 47

Whatever is written or not written here, whether proper or improper, whether explicitly stated or not, whether good or bad, all that should be regarded as authoritative at all times.

Success!

Verse 1
May he, Viṣṇu, whose navel-lotus Brahmā has made his abode, protect you, and also Śiva, whose head has been adorned by a lovely digit of the moon!

Verse 2
May the faces of Brahmā, sanctified as they are by the recitation of the Vedas, which are the abode of the names of all creatures and things in the creation of the movable and immovable worlds, secure your well-being completely!

Verse 3
There was the incomparable king Govindarāja I; thereafter, there was Karkarāja I. Then there was the king, the illustrious Indrarāja I, and thereafter his son Dantivarman. Then there was the well-known and illustrious king Kṛṣṇarāja I, the son of Karkarāja I, who exterminated his enemies. From him was born Govindarāja II, and thereafter reigned his younger brother, the illustrious Emperor Dhruva.

Verse 4
His son, eminent on account of his merits, named Jagattuṅga (Govinda III), reigned after him. Thereafter reigned his son Amoghavarṣa I, known as Vallabha, and thereafter reigned his son Kṛṣṇa II.

Verse 5
Thereafter, there reigned the illustrious Indradeva III, the son of Jagattuṅga, known as Nityavarṣa, the lord of the earth, who was feared on account of the eminence of his valour.

Verse 6
From him was born Amoghavarṣa II, who ruled only for a year, and who, to the delight of the people, poured forth large streams of gold even as a cloud pours large showers of water.

Verse 7
Then there sat on the throne his younger brother, the illustrious king Govindarāja IV, known as Suvarṇavarṣa, who rescued royal fortune even as Hari, in his Boar incarnation, lifted the earth, and who, being of great might and having an invincible and well-equipped army that delighted all good people, was Puruṣottama (Viṣṇu) himself, who bore the excellent Nandaka sword and the unfailing Sudarśaṇa discus.

Verse 8
Then there reigned for a long period Amoghavarṣa III, the uncle of Suvarṇavarṣa (Gold-rainer, i.e. Govinda IV), the younger brother of Nityavarṣa (i.e. Indra III), ridding his kingdom of troublesome people by his austerities and adventurous spirit.

Verse 9
The illustrious Amoghavarṣa III, having destroyed all wicked people—he who, looking resplendent, raised the bow of his elder brother Indra and with the sharp edge of his sword and the assistance of princes, put an end to the terrible battle in the capital of the illustrious Rāṣṭrakūṭa prince Karkara, caused by a conflict of wicked people—even as a beneficent cloud removes all dust and, with the rainbow appearing high up in the sky, extinguishes wild fire caused by the friction of bamboos by means of hail-stones and lightning.

Verse 10
Therefore, when that king Baddiga (Amoghavarṣa III) went to the abode of Śambhu to make it look brighter with his fame, though it was already very bright, the girl in the form of royal fortune went over to Kṛṣṇarāja III, having bathed, as it were, under the showers from golden vessels.

Verse 11
When he marched for victory, none of the princes looked bright—the Chola trembled through fear; the lord of elephants fled to the caves caused by the stream of the Gaṅgā; the lord of horses was overwhelmed with apprehension; and the Andhra king sought shelter in the cavity of a mountain. The Pāṇḍya king was deprived of his royal fortune, and the rulers of the islands disappeared in the waters of the ocean.

Verse 12
He, i.e. Kṛṣṇa III, the righteous king, whose fame was sung by the whole world, by the might of his sword, made the earth have only one royal umbrella—the earth stretching from the western mountain, the lands near which are familiar with the rushing waves of the ocean, to the eastern mountain, the peak of which is dug up by the hard hoofs of the horses of the rising Sun, and from Himālaya, the abode of the lord of wealth (Kubera), to the city of the ten-faced Rāvaṇa (i.e. Laṅkā).

Verse 13
When that lord, the Emperor, who overran the whole world, who delighted the people and who, being possessed of bright splendour, destroyed the enemies even as the moon of great brightness withers day-lotuses, disappeared and obtained heavenly abode by the decree of fate, the king known by the name of the illustrious Khoṭṭigadeva sat on the throne.

Verse 14
Thereafter, there was born Kakkaladeva, the son of Nirupama, who had the form of the god of love, whose spotless fame is well-known throughout the world, and who was waited upon by a multitude of princes.

Verse 15
When that king, the lord of the people, was destroyed through misfortune by the mighty Tailappa, even as a bright lamp is put out by a strong storm, the kingdom of the Raṭṭas was reduced to a tale of the past.

Verse 16
There appeared here Jīmūtavāhana, the son of Jīmūtaketu, well-known on the earth, the ornament of the Śīlāra family, who, the faultless one, by offering his own body, saved all serpents from Garuḍa.

Verse 17
In his family was born Kapardin I, the destroyer of enemies, who was greatly pleased with learned people, who was most praiseworthy and contented on the surface of the earth, who was fond of residing inside a water-fort, who pleased his favourite people, who caused consternation to the enemies’ cities and destroyed dreadful Nāga kings.

Verse 18
From him there was the mighty Pulaśakti, with his body horripilated, who, large-hearted as he was, was generous like Karṇa with his showers of gold. Then there was his son Kapardin II, the magnanimous one, who vanquished the armies of the enemies and was a saviour to the whole earth.

Verse 19
Then was born from him Vappuvanna, the saviour of the world, who exterminated with his long arms the mighty armies of his enemies and who, with his fame, adorned the entire circle of the earth.

Verse 20
From that Vappuvanna was born that well-known son named Jhañjha, who manifested the greater and greater rise of his family.

Verse 21
Even the four-faced Brahmā was not able to enumerate all his good qualities, white like autumnal clouds—what to say of persons who are not endowed with four faces!

Verse 22
Then there reigned his younger brother, the illustrious Goggirāja, who by his arms vanquished powerful enemies and whose power was well-known; who possessed in a double degree the good qualities of the illustrious Jhañjha by his liberality; who won a victory over the Nāgas and bore the name of Īrmaḍi Jhañjha.

Verse 23
Thereafter, the meritorious and illustrious king Vajjaḍadeva obtained the kingdom—he who had a multitude of merits and excellent fame acquired by the conquests of his enemies’ kingdoms.

Verse 24
To him was born a son, the illustrious Aparājita by name, who ruled his kingdom, who was in the habit of bestowing gifts unceasingly, who was valorous, proficient in political science and an abode of glory.

Verse 25
He, Aparājita, is the God of death to cruel foes; he is an abode of excellent splendour, the wish-fulfilling tree to suppliants, a source of delight to the eyes of the people, an ocean of courage, a sprouting root of good fortune, an abode of good learning and a store of artistic excellence. He is Bṛhaspati in respect of political wisdom; he is an excellent abode of religious merit; he has a clear intellect and exhibits the highest dalliance of the Goddess of prosperity.

Verse 26
Possessing the power of Hara (Śiva), he by his prowess rules impartially by his commands over the Saṁyāṇa country, which he has conquered, the large Puṇaka country which is submissive to him, the Sahya territory which has lovely surroundings, Saṅgameśvara won by his soldiers, and the Chipulaṇa territory which submitted to him the moment his name was mentioned.

Verse 27
His power of supremacy extends from the country of Lāṭa to that of Bhillama, and from the western ocean to Candrapura.

Verse 28
Joined with the mahāmātya and mantrin, the illustrious Keśapārya, he shines here like Indra united with Bṛhaspati.

Line 42-45
In the past, the Raṭṭa kingdom was overthrown and destroyed after the calamities that befell the illustrious paramabhaṭṭāraka, mahārājādhirāja, parameśvara Kakkaladeva, who meditated on the feet of the illustrious paramabhaṭṭāraka, mahārājādhirāja, parameśvara Khoṭṭigadeva, who meditated on the feet of the illustrious paramabhaṭṭāraka, mahārājādhirāja, parameśvara Kṛṣṇarāja in Mānyakheṭa.

Line 46-52
The mahāmaṇḍaleśvara, the illustrious King Aparājitadeva, who is adorned with all royal titles obtained by his valour such as:
“he who has obtained the five mahāśabdas (the right to the five musical instruments),”
Mahāsāmantādhipati (the foremost among the Mahāsāmantas),
Tagarapuraparameśvara (the lord of the city of Tagara),
“he who is a Śīlāra king born in the family of Jimūṭavāhana,”
“he who has the banner of the Golden Eagle,”
“he who has the titles of Abhimānamahodadhi (the great ocean of pride), Vimala-gala-gaṇḍa (the hero with a spotless neck), Dīptimārtaṇḍa (the Sun of splendour), Gaṇḍa-ruddha-phoḍi (the rescuer of people captured by hostile warriors), Gaṇḍara-gaṇḍa (the hero of heroes), Paścimasamudrādhipati (the lord of the Western Ocean), Koṅkaṇa-vallabha (the lord of Koṅkaṇa), Rāja-gaṇḍa-kandarpa (Cupid in the form of the royal hero), Nanni-samudra (the ocean of truth), Birudaṇka-Rāma (Rāma among title-holders), Sahaja-Vidyādhara (Vidyādhara by birth), Kali-gal-āṇkusa (the goad of the neck of the Kali Age), Villa-viḍeṅga (clever in the use of the bow), and Maṇḍalikatrinetra (Śiva among Māṇḍalikas),”

King Aparājitadeva informs, by salutation, honour and order, all people, whether prominent or otherwise, according as they may be concerned—such as future village-headmen, sāmantas, princes, officers, heads of towns, the three classes of townsmen, and local guilds—as follows:

Line 53
“Be it known to you—

Verse 29
Prosperity is unstable, youth is momentary, life is, as it were, in the jaws of the God of Death. Notwithstanding this, people are indifferent as regards the acquisition of the other world. Oh! How astonishing is this action of men!

Line 55-75

Having realised that all this is unsubstantial and transitory by nature and that religious merit is the only real and eternal friend, We have donated, for the acquisition of the reward by our parents in this world and the next, and for the increase of our own religious merit and fame, here at our residence in the prosperous sthānaka, today, on Sunday, the 15th tithi of the dark fortnight of Śrāvaṇa in the cyclic year Vijaya and the expired year nine hundred increased by fifteen, in figures 915, of the era of the Śaka king, on the very holy occasion of a solar eclipse, which is effective in dispelling the mass of darkness in the form of all sins, and leads to the attainment of heaven and liberation by the accumulation of great religious merit—

—to the celibate Brāhmaṇa Kolama, who has mastered the Krama recension of the Vedas, who is of the Kāśyapa gotra and the Ṛgveda śākhā, who is a son of the Brāhmaṇa Haradeva, proficient in the Sāmaveda, who hails from Karahāṭa and is a resident of Khēṭaka in the deśa (territorial division) of Puṇaka, and who has come here for some purpose—

—for the performance of the obligatory rites such as bali, caru, vaiśvadeva, agnihotra, reception of guests who may come, and also to his descendants for the performance of the appropriate religious rites—for the acquisition of religious merit, fame and welfare of ourselves and also of our parents—

—the ārāmaka (orchard) in the Chammēlēvā-khāḍī situated in the village Sālaṇaka, comprised in the viṣaya (district) of Pāṇāda in the maṇḍala (country) of Purī-Koṅkaṇa, consisting of fourteen hundred villages, the boundaries of which are as follows:—
on the east, a royal road;
on the south, the ārāmaka of the Brāhmaṇa Upādhyāya Rudra;
on the west, the ārāmaka of the Brāhmaṇa Sīhapā-iya;
on the north, a royal road.

The ārāmaka, thus defined with its four boundaries, together with udraṅga and uparikara, together with clusters of trees in it, extending to its boundaries, together with wood, grass, and water, together with the right to levy fines for the ten offences, but exclusive of principal deposits, together with the right to fines levied for crimes against unmarried girls and the right to the property of sonless persons, together with all sources of income and the right to all produce, but excluding the previously made grants to gods and Brāhmaṇas, and free from obstruction and from the entrance of cāṭas and bhaṭas.

Line 76-80
Therefore, this gift of the ārāmaka, with its four boundaries well determined, should be protected and agreed to as long as the moon and the sun is endured by us and by future rulers, who should be afraid of falling into the deep vale of evil deeds, apprehensive of the agonies caused by falling into the hell of Avīci, terrible with the masses of thousands of sparks of burning fire.

Whoever, with his mind clouded by the mass of darkness of ignorance, would confiscate this gift or would allow it to be confiscated, would incur all five major sins together with the minor ones.

Line 81
And it has been said by the holy Vedavyāsa:—

(Here follow eleven benedictory and imprecatory verses.)

Line 92
Besides, he who has granted this charter, though he knows writing, records his approval here by the hand of the scribe:

“This has been approved by Me, the mahāmaṇḍaleśvara, the illustrious King Aparājitadeva, the son of the illustrious Vajjaḍadeva. Whatever is explicitly stated or not stated, whatever is written or not written, whatever is deficient or redundant in syllables—all that is authoritative.”

Verse 34

To those future rulers on the earth, whether born in our family or in the families of other kings, who with their minds turned away from sin will protect this religious gift of mine—I fold my hands on my head in salutation.

Line 97-100

While the illustrious Keśapārya is acting as Amātya and the illustrious Jhañjhamaiya is occupying the post of the Minister for Peace and War, by the order of the illustrious King Aparājitadeva, who is the hero of heroes, this charter has indeed been written correctly by the son of Cakkaiya, named Uddāma, born in a Kāyastha family, for the sake of the Brāhmaṇa Kolama.

May there be well-being!