He who is resplendent as the young sun, whose glory has pervaded [all] directions of the compass, this illustrious Uttamāśraya, son of Satyāśraya, is victorious.
Hail!
(2-16) The illustrious Vikramendrabhaṭṭārakavarman, who was entrusted with the burden of kingship, as he was still a child, by the council of the ministers, on account of his accomplishment in the virtues of royal seers, joined (samasta) with his superior heroism worthy of his [father], who is extremely righteous (paramadhārmika) and a conqueror through Dharma (dharmavijayin), the pair of whose excellent feet is illuminated by the rays of the gems of the diadems of many neighboring rulers as they bow [to him], who belongs to the Viṣṇukuṇḍins, who have obtained the rule and protection over their subjects through the blessings received at the feet of the Bhagavant Śrīparvatasvāmin, who abound in the glory of the brahmins and kṣatriyas and who, like Viṣṇu, are accomplished in prowess and restraint, who is the beloved son of of the illustrious Indrabhaṭṭārakavarman, who completely destroyed the veil of the dense darkness in the form of all [his] kinsmen by means of the lustre of the sun which was his own hand surrounded by the rows of hands that held [and the rows of rays in the form of] glittering swords, who acquired the rulership over the whole domain of a cakravartin by means of victories over innumerable four-tusked (elephants in the battles) and who was the son of the illustrious Vikramendravarman [I], who was the son of a great Vākāṭaka queen, was a great poet and a devout worshipper of the Sugata, and who was the dear son of the mahārāja, the illustrious Mādhavavarman, who, day after day, perfectly carried out, the performance of all difficult, desire-fulfilling, rites prescribed by the śruti [such as] eleven Aśvamedhas, Bahusuvarṇas, Pauṇḍarikas, a thousand of Kratus, and all the oblations such as human sacrifice and the royal consecration, who was the lord of earth adorned with the bracelet [or: the circle] of the waters of the Revā [i.e. the Narmadā] as well as of the oceans in the east, south, and west, and who was the son of the mahārāja, the illustrious Govindavarman, whose belief in the Instruction of the Sugata was born from the favour/support of a miraculous vision of he who has the six super knowledges (ṣaḍabhijña, i.e. the Buddha), whose accumulation of boundless brāhma-merit has been obtained in the foundation/establishment of many mahāvihāras whose array of brilliance rivaled with that of the temples of the [non-Buddhist] gods [or: the residence of Indra, the Vibudha[pati]; or: the abode of the moon], after dutifully honoring all royal seers, who will be true ornaments in the his own or in other dynasty, informs in this respect:
(18-21) ‘She who gave birth under the pretext of a son, to the [very] heap of virtues [like] political wisdom/restraint, endowed with charming personality, bearing the glorious name Mādhavarāja and having an unsurpassed might, manifest in forcibly seizing the royal seats (i.e., cities) that had been completely beneficial to other royal families of reputed might;
(21-24) who (Paramabhaṭṭārikāmahādevī), by taking birth, adorned the Śrī-Pr̥thivīmūla family—just as Śrī (Lakṣmī) [did] the ocean—which, by the abundance of rays of lights causes the extensive quarters of space to shine; whose greatness is manifest in (its) honorable and unique marriage-relationship with the Viṣṇukuṇḍi family; and [therefore] whose noble descent stands in the foremost among the family of all feudatories/neighboring kings;
(24-29) on account of whom (Paramabhaṭṭārikāmahādevī) the glorious Govindarāja resembling Govinda (Viṣṇu) by virtues, beauty and wealth, did not crave for Śrī having corporeal body, who gave rise to the fame that resembled the kaustubha gem that shines uniquely at the centre of the necklace in the form of the row of kings of the past and future of the family [sprung] from the Śrīparvata; and who beautified the whole of the Dakṣiṇāpatha by varied attractive and sublime works viz., the wonderful stūpas and monasteries [built] in every district;
(29-30) in the glorious Paramabhaṭṭārikāmahāvihāra founded by Paramabhaṭṭārikā-mahādevī as if she was desirous of highly beautifying the glorious Indrapura;
(30-33) on the eleventh year of the increasingly victorious reign, on the eighth lunar day of the dark fortnight of the month of Kārtika, the village named Irundora is gifted by us with the exemption from all obstacles and with all the constituents of the gift (or with all custom-duties) for the enjoyment of the universal congregation of the excellent monks.
(34-36) [This gift] may also be well protected by all the sage-kings following [the path] of the śruti, smr̥ti, and sadācāra. Whosoever, being victim of greed, carelessness, or the wickedness of [his] mean servants, proceeds on this [gift] with a view to destroy the charity, to him will accrue these sins enjoined in the smr̥tis.’
II.
The destiny of those who slay their master, a cow, a brahmin, a child, a woman or a learned man, will be the one of him who seizes the livelihood that is marked by a (royal) charter.
III.
By numerous [kings], land has been given; and by many it has been protected. Whoever holds land at a given moment, to him does the fruit then belong.
IV.
The giver of land revels in heaven for sixty thousand years; the one who seizes [land] as well as the one who approves (of the seizing) will reside as many [years] in hell.
(41-44) Having made the Pallava named Siṁha as weak as a fragment of the sprout and having returned back and come first to Śakrapura, the king widely known as Uttamāśraya, issued this edict when four hundred and eighty-eight years of the lot of the Śakas have elapsed.
(44-45) The ājñāpana [of this charter] is that Śrīmūlarāja who is born of a reputed family; who is the foremost among the kings; and by whom the down-fallen fortune of the family of the overlord is restored by means of political wisdom and valor.