Amṛtapura stone edict (IN10004)

Victorious in the world is the Śiva śāsana, borne on the heads of mortal celestial and divine kings, ever bestowing fortune by the increase of works of merit. The chief of generals Amita may he preserve as long as the constellations endure,—having the amrita of song in being hymned by Nārada, having the amṛita of sweet favour in the beautiful smiles of Gauri, having the amrita of speech in the praises of Indra,—Amṛitanātha, the lord of the three worlds. Viṣṇnu, who from the bright rays of Siri's lotus eyes falling on him, looks like Īśa ; and Īśa, who from Girijā's glances of favour falling on him, looks like Viṣṇu ; so that the devotion of their followers is confused between them,—the gods Hari and Hara, may they ever protect Amita. That the king's commands should be borne as ornaments on their heads by the bowing sons of Kṣatri- yas, and be as chains of mountains guarding the country in the four quarters,—the valour to so bring the earth into subjection to Ballāḷa-Dēva, belongs to Amita,—can it belong to others ? To describe the descent of that niśśanka-pratāpa-cakravartti :—In the middle of the milk ocean which is celebrated for the birth of the amrita, the moon, Lakṣmī, the kaustubha, the pāriiāta, Airāvata, Uccaiśrava, and the apsaras,—like a ship laden with Siri, the kaustubha jewel, Hari, the âankha and chakra, was Śeṣa ; and in that milk ocean the stem of the god's navel lotus rose up like the mast ; while born in it Brahma was like the helmsman. From Brahma's mind were born seven munis. Among them Atri, as if envious of Viṣṇnu for having made Brahma to be born from his lotus navel, caused the Moon to be born from his lotus eyes, a purer place of origin. A joy to the eyes of the Moon, a present help to the god of love, bright with the rays of the moon, was born the son of king Nrisimha, a light to the Lunar race. That son of a king, by his delight in the study of elephants, was celebrated in the world as Budha, who was like the elephant-riding chakravartti Ballāḷa. His son was Purūrava. To him and to Urvvasi of the world of gods was born the celebrated Ayu. His son was Nahusha ; his son Yayāti. And after several others had been born, Yadu was born in the Sōma-vamśa. From his greatness the Sōma-vamśa acquired the name of Yādava. In that Yādava race arose Saḷa, who, when he was worshipping the goddess Vāsantikā in the celebrated S'aâaka-pura, a tiger with rolling eyes, terrific aspect and immense body, leaped forth ; seeing which, the muni gave him his fan (kuñca), saying poy Saḷa (strike, Saḷa!), after which, the name of those Yādava kings became Poysaḷa. As if laughing at the bravery of killing a lion with an arrow, he killed the tiger with the sele (or cane), and this became the ensign of the Poysaḷa race. Here follows the usual genealogy of the Hoysaḷas. Of Ballāḷa (Viṣṇu's elder brother) it says that he drove back in battle the force which came to attack him,so that even the Mâlava emperor Jagadēva, whose proud elephant he made to scream out- said « Well done, horseman " to which he replied " I am not only a horseman : I am vîra-Ballāḷa," and by his slaughter excited the astonishment of the world. When Bittiga appeared as a wrestler on the battle field, Kanchi turned its back, Koṅgu at once left the place, the great Virāta-kōte cried out, Koyatûr was tossed about and ruined, Cakragotta gave way, the Seven Konkanas cast away their weapons and fell into the sea- As long as king Vishnu was on his expedition of victory, what kings could stand before him ?—as when that king Râma cams they turned to works of charity, so the foreign kings occupied themselves with the tulâpurusha, hiranyagarbha^ and the building of temples. The while he himself erected so many temples that the stars can be more easily numbered, constructed innumerable tanks and founded innumerable agrahâras. His son Narasimha defeated Pāndya, who had taken up a position and sounded his drums, and choked up the Tungabhadrā with the corpses of his great army. After various praises of Ballāḷa, it says,—The lusty elephant Cōḷa, the great lion Simhala, Sēvuna ever a ārabha, these three kings he will not be without so smiting on their heads that they sink into their bodies, this royal bhêrunda, this royal emperor, a Ballâja in the battle. The wild fire Ballāḷa's fury burns up the forest Sēvuna's army with sounds (various imitatiye words are given) that terrify the wild animals. Farther verses describing the fighting with Sēvuna. Be it well. When, (with usual titles), the nissanka-pratâpa-chakravartti Hoysaḷa vîra-Ballāḷa, Dêva, having returned from a season of victorious expeditions to the north for the purpose of putting duwn the evil and upholdiug the good, was in the residence of Hallavûr, otherwise called Vijaya- samudram, ruling the kingdom of the world in peace and wisdom :— From the bright rays of the toe-nails of his feet, a celebrated new pârijâta brought into blossom in a beautiful character, with sprouts full of mercy, honoured by the assembly of the wise,— Be it well. A king's house filled with immeasurable merit, a ganda-bliērunda, a master of all manner of designs, a jewel lamp in the council of the Yâdava kings, a minister who was an embodi- ment of the praise of the world, a judge over the chiefs, as a saviour the sole refuge,—was Amita, profound as the ocean. To describe the dessent of that head-jewel of dandanāthas. Praise of Catta- Setti, whose wife was Jakkiyakka. Their son was Hariyana-Setti ; (his praises). His wife was Saggiyakka, and their son was Amṛitēśvara-dandanāyaka. Verses in his praise. What he said was in one place like a copper sâsana, in another place like a stone sâsana : in giving and protecting he was like uniraśāsam (or human śāsana), while the tongue that uttered his praise was a permanent copper sâsana, He constructed a tank in Belva}. i, like an ocean newly created by Brahma ; and another in Gaduge. And in Amntasamudra he erected a splendid temple of Amritêsvara ; its praises. Praises of Amṛitēśvara-dandanātha's brothers, Kalidēva, Masanayya, Basava, and of himself. Beit well. (With numerous epithets, including) obtainer of a boon from the god Amritêâvara, the cause prosperity to the kingdom of the niśśankvpratāpa-chakravartti vîra-Ballāḷa-Dēva who wäö the san in the sky of the Yādava race; a jewelled tōrana for the auspicious home of the goddess of victory ; pārijāta from the ocean the womb of Suggāmbika, who in all beauty was like the moonlight of the autumn moon to the waterlily the fourth class (caturtha-Icula) ; a jewel-mirror in which the circle of clever ministers might daily view the art of making peace and war, of promoting destruction, alliance or dissension ; a jewel ornament to the Yādava camp ; a deadly ràkshasa to the Cōḷa general ; a Trinētra to the Madana the Mālava general ; a thunderbolt to the mountain the Gūrjjara general ; a ganda-bhērunda to royal generals ; a swan ornament to the Chôla girls ; a star garland to the Kerala women ; exciting the love of the disdainful Mâlava women; an earring to the affectionate Karnnâta women ; a Kêdâra to the chief Jangamas ; a benefactor of all people,—the possessor of such greatness, Amritêsvara-dandanâyaka set up in Amṛita- samudra in the Kaggiya-vritti the god Amṛitēśvara, and (on the date specified), in the presence of the god Vajrēśvara, with worship of his feet, having received it with pouring of water from the hands of the pratâpa-chakravariti vîra-Ballāḷa-Dēva,—for the decorations and illuminations of the god Amritêâvara which he had made, for the Caitra purification, for the god's pūjāri and servants, for gifts of food to Brahmans, and for temple repairs, granted agrahâra Huniseyakatte in Asandi-nâd, with all ceremonies. Here follow a number of other grants for the same god by various people. And heggade Jakkaya (also called the minister Jakka, son of Rudrayya) having caused the temple of Amritêâvara to be made with great beauty by Order of Amṛitēśvara-dandaniāyaka, he being pleased, gave him 12 kambha of rice-land by the Ganga pole. Also 60 kambha for the davasi- gas, and 40 for the offerings to the god. Altogether one matta twelve kambha. And all the townsmen having grain shops in Dôrasamudra (a number named) made contributions for the god. Usual final verses. The Bhālanētra of great poets, the friend oi good poets, Jannayya's poetry. The coiled leaf in the ear of Sarasvati, of pleasing form, Lokkigundi Mahadēvanna's disciple Nakanna's writing. The confounder of titled engravers, the sculptor Mallōja's engraving. Great good fortune. Certain gaudas (named) made grants to certain Brahmans (named) of Amṛitēśvara-pura.