The Tālagunda pillar inscription of Kakusthavarman is an epigraphic record in Sanskrit found in the ruined Pranavalingeshwara temple northwest of village Talagunda, Karnataka, India. It is engraved on hard grey granite and dated to between 455 and 470 CE. It gives an account of a Kadamba dynasty and the times of king Śāntivarma in northwest Karnataka.
Location The pillar is located in front of the ruined and partially restored Prāṇaveśvara Śiva temple also called Pranavalingeshwara temple in Talagunda village, Shikaripur taluk in Shimoga district, Karnataka, India. It is close to the Karnataka State Highway 1, about 90 kilometers west of Davanagere and 80 kilometers northwest of Shivamogga city.
Publication The inscription was discovered in 1894 by B. L. Rice, then Director of Archaeological Researches in Mysore and a celebrated pioneer of historical studies in Karṇāṭaka. He gave a photograph to the colonial era Indologist Buhler, who published it 1895. The inscription's historical significance caught the attention of the epigraphist Fleet who published some notes.
Rice published a translation of the inscription in 1902, in volume 7 of Epigraphia Carnatica.Epigraphia Carnatica 7 (Sk.176), p. 200ff. A more accurate reading of the inscription and more exhaustive interpretation and translation was published by the Sanskrit scholar Kielhorn in Epigraphia Indica in 1906.E. Hultzsch (editor), Epigraphica Indica 8 (1906), pp. 24-36. Sircar included the record in his Select Inscriptions.D. C. Sircar, Select Inscriptions, p. 450ff. More recent collections have included the inscription again, notably those by B. R. Gopal,B. R. Gopal, Corpus of Kadamba Inscriptions (Mysore, 1985), pp. 10ff. and G. S. Gai.G. S. Gai, Inscriptions of the Kadambas (Delhi, 1996), p. 64ff.
Description
The inscription is engraved into a hard grey granite pillar and installed in front of a 5th-century Shiva temple. However, the temple was largely destroyed and only ruins had survived when the pillar was rediscovered in late 19th-century. The pillar is high with a square top. It is octagonal shaft that slightly tapers and narrows as it goes up. The width of the octagonal face is . The inscription is on all faces, but on 7 of the 8 faces, it consists of two vertical lines that start at the bottom of the pillar. On the eighth face, there is just one short line. The inscription begins with Siddham like numerous early inscriptions in India, and it invokes "Namo Shivaya".
The language is excellent classical Sanskrit (Paninian Sanskrit). The script is kadamba and the font is floral box-type.
The inscription consists of 34 poetic verses that respect the chanda rules of Sanskrit. However, it uses a mix of meters such as Pushpitagra, Indravajra, Vasantatilaka, Prachita and others. Each verse has four padas. The inscription's first 24 verses are the earliest known use of matrasamaka meter. These features suggest that the of this inscription had an intimate expertise in classical Sanskrit and Vedic literature on prosody.
Translations The earliest translation of the inscription was published in a prose form by B.L. Rice. A more detailed verse by verse translation was published later by F. Kielhorn.
B.L. Rice 1902 translation (Epigrahica Carnatica, Volume 7 Part 1, Inscription 176)
Siddham. Obeisance to Siva. Victorious is the one form filled with all the combination of vedas, the eternal, Sthanu, adorned with shining matted hair intermingled with the light of the moon. After him the Brahmins, the most excellent of the twice-born, reciters of the Sama, Rig and Yajur vedas; whose favour daily preserves the three worlds from the fear of sin.
By degrees the equal of Surendra in wealth, was the king Kakusthavarmma, of great intellect, the Kadamba Senani (or god of war), the moon in the sky of a great race (brihad-anvaya).
Now there was a family of the twice-born, the circle of the moonlight of whose virtues was widely extended, born in the gotra of the Haritipatra, the chief rishi Manavya of the path of three rishis. Their hair was wet with constant bathing in the holy water of the final ablutions after many kinds of sacrifices, perfect (masters of learning) in having performed the (bath on completion of vedic study), maintaining the (sacred) fire according to precept, and drinking soma juice. The interior of their house resounded with the six modes of reading (the sacred books), preceded by the syllable Om, and they grew fat on full Chatturmasya homas, sacrificial animals and the funeral offerings at the parvas. Their house was the daily resort of guests, and they performed the bathing and daily rites at the three times. They had one Kadamba tree, sprung up and blossoming in the space near their house from tending which they acquired the name and qualities of that tree, and it was the general designation of that group of Brahmins.
In the Kadamba family thus descended, was an illustrious one, an eminent twice-born, named MayuraSarma, adorned with sacred learning, good disposition, purity and other such (virtues). He set out for the city of the Pallava kings, together with his guru Virasarmma, and desiring to be proficient in pravachana, entered into all religious centres () and (so) became a quick (or ready) debater (or disputant).
There, being enraged by a sharp quarrel connected with the Pallava horse (or stables), he said — In this Kali-yuga, Oh! shame; through the Kshatras Brahmanhood is (reduced to mere) grass, if, even though with perfect devotion to the race of gurus he strive to study the sakha (or branch of the Veda to which he belongs), the fruition of the vedas (brahma-siddhi) be dependent on kings. What can be more painful than this?
Therefore, with the hand accustomed to handle kusa grass, (sacrificial) fuel, stone, ladle, ghee and oblations of grain, he seized flashing weapons, resolved to conquer the world.
Quickly overcoming in fight the frontier guards of the Pallava kings, he took up his abode in an inaccessible forest situated in the middle of Sriparvata. He levied many taxes from the great Bana and other kings, from which causes the Pallava kings were made to frown. But they (those causes) also helped him to make good his resolution and carry out his designs; and he shone surrounded by them as with ornaments, aud with the preparations for a vigorous campaign.
The kings of Kanchi, his enemies, coming (against him) eagerly bent upon war, he journeyed under difficult disguises and penetrating to their camping grounds by night, came upon their ocean of an army and smote them down like a powerful falcon. Eating the food of disaster and being helpless, he made them bear (after him) the sword in his hand. The Pallava kings having experienced his power, saying (to themselves)-—Even (our) valour and ancestry are not (found) worthy of salvation — quickly accepted friendship with him. By his brave deeds in battle he brought honour to the kings who followed him, and he (himself) obtained from the Pallavas the honour of a crown borne in the sprouts (pallava) of their hands; as well as a territory bounded by the water of the dancing waves, retiring and advancing, of the Amararnnava, as far as to the limit of Premara, with an undertaking that it should not be entered (or invaded) by others. And having meditated on Senapati, together with the Mothers, he was anointed by Shadanana, whose feet are illumined by the crowns of the host of gods.
His son was Kanguvarmma, surrounded on high by the sacrifices of great wars, all kings bowing before him, his head fanned by beautiful white chamaras.
His son, made the sole lord of the lady the Kadambaland, was Bhagiratha, the great Sagara himself secretly born in the Kadamba-kula.
Then the son of that honoured king, of widespread fame, the king Raghu, of great good fortune, like Prithu having defeated his enemies by his valour, caused the earth (prithvi) to be enjoyed by his owu race. His face marked with the weapons of his enemies in combat with opposing warriors, smiter of enemies who withstood him, versed in the path of the s'mti, a poet, liberal, skilled in many arts, and beloved by his subjects.
His brother, of handsome form, his voice like the sound from the clouds, diligent in (striving for) moksha and the three objects of human desire, affectionate to his family, the king Bhagirathi, in sport the king of beasts, his fame proclaimed him throughout the world as Kakustha. Whose war, with the best (), kindness to the needy, just protection of his subjects, lifting up of the humble, honouring the chief twice-born with the best of his wealth, — his intelligence being the greatest ornament to this king who was an ornament to his family, — caused the kings to consider him as Kakustha, the friend of the gods, come here. As herds of deer tormented by the heat, entering into groups of trees, take refuge in their shade and obtain relief for their panting minds, so relatives and dependents exposed to injury from superiors () obtained comfort to their troubled minds by entering his country. With their accumulation of all manner of the essence of wealth, with gateways scented with the ichor from lordly lusty elephants, with the sweet sounds of songs, — the goddess of Fortune contentedly (or steadily) enjoys herself in his houses for a long time.
This sun among kings, by the rays his daughters roused up the beds of lotus the families of the Gupta and other kings, whose filaments are affection, regard, love and respect, served like bees by many princes. He had the help of the gods, was surrounded by the prosperous, possessed the three energies, and was seated on a throne, reverenced by head-jewels of feudatories not to be subdued by the other five qualities.
He, here, — in the Siddhi-giving temple of the divine Bhava, the original god, served by the hosts of siddha, gandharvvas and rakshasas, ever praised by Brahmans devoted to the various modes of niyama, homa and diksha, and by these who have completed study, with auspicious repetition of mantras; worshipped with devotion by Satakarni and other fortunate kings seeking to obtain moksha for themselves, — in order that it might with great ease be provided with water, — king Kakusthavarmma — made this auspicious tank.
Being ordered by his son, the King Santivarma — of wide fame from new-found happiness, of a beautiful form adorned with the acquisition of three crowns, — Kubja had his own poem inscribed on the surface of this stone.
Obeisance to the divine Mahadeva, dweller in Sthanaknndur. Prosperity to this place to which all from all sides come. Be it well with its people.
F Kielhorn 1906 translation (Epigraphica Indica, Volume 8)
(Be it) accomplished ! Obeisance to Shiva
(Verse 1.) Victorious is the eternal Sthanu, whose one body is framed by the coalescence of all the gods; who is adorned with a mass of matted hair, lustrous because inlaid with the rays of the moon.
(V. 2.) After him, (victorious are) the gods on earth, the chief of the twice-born, who recite the Sama-, Rig- and Yajur-vedas; whose favour constantly guards the three worlds from the fear of evil.
(V. 3.) And next, (victorious is) Kakusthavarman, whose form is like that of the lord of the gods (and) whose intelligence is vast; the king who is the moon in the firmament of the great lineage of the Kadamba leaders of armies.
(V. 4.) There was a high family of twice-born, the circle of whose virtues, resembling the moon's rays, was (ever) expanding; in which the sons of H&riti trod the path of the three Vedas, (and) which had sprung from the gotta of Manavya, the foremost of Rishis.
(V. 5.) Where the hair was wet from being constantly sprinkled with the holy water of the purificatory rites of manifold sacrifices; which well knew how to dive into the sacred lore, kindled the fire and drank the Soma according to precept.