गुप्त अभिलेख संग्रह (जे. एफ. फ्लीट - गुप्त सम्राटों एवं परवर्ती नरेशों के ऐतिहासिक पाषाण व ताम्रलेख)

64 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
also six more, at night, on the sixth day of (the month) Praushṭhapada. And these
(other rivers) which take their source from (the mountain) Raivataka,¹ (and also) this
Palâśinî, beautiful with (its) sandy stretches,—(all of them) the mistresses of the ocean,—
having dwelt so long in captivity, went again, in due accordance with the scriptures, to
their lord (the sea). (And) having noticed the great bewilderment, caused by the excess
of rain, (the mountain) Ûrjayat, desirous of appropriating the wives of the mighty ocean,
stretched forth as it were a hand, consisting of the river (Palâśinî), decorated with the
numerous flowers that grew on the edges of (its) banks.
(L. 17.)—[Then on all sides] the people fell into despair, discussing how they should
act; and, spending the whole night awake in vain, in great anxiety they reflected,—“Here
in a moment, (the lake) Sudarśana has (by the overflowing of its waters) assumed an
unpleasing appearance² towards all the people, (as if it were) a man (?); having
the appearance of the ocean, quite full of water, can it ever (again) become pleasing of
aspect, ................?”
(L. 18.)— ............he³ having become ............ and displaying the height
of devotion towards his father, (and) holding in full view, for the welfare of the king and
of the city also, religion, which has such auspicious results,—in a century of years, in-
creased by thirty and seven others also, .............. attentive to the sacred
writings ................. whose majesty is well known. Then, having sacrificed to
the gods with oblations of clarified butter and with obeisances; and having gratified the
twice-born with (presents of) riches; and having paid respect to the citizens with such
honours as they deserved, and to such of (his) servants as were worthy of notice, and to
(his) friends with presents,—in the first fortnight of the month ...... belonging to
the hot season,⁴ on the first day, he, having practised (all the above) respectful
observances for two months, made an immeasurable expenditure of wealth, and, [built
an embankment] a hundred cubits in all in length, and sixty and eight in breadth, and
seven (?) men's height in elevation, .......... of two hundred cubits. (Thus), having
done honour to the kings, he laboriously built up, with a great masonry work, properly
constructed, the lake Sudarśana, which is renowned as not being evil by nature, so that
it should last for all eternity,—agitated by the defiances of the ruddy-geese which display
(their) beauty along the edges of the firmly-built embankment, and by the settling down
(in its waters) of the herons and the swans ................ pure waters; on the
earth .............. the sun and the moon.
(L. 23.)—And may the city become prosperous; full of inhabitants; cleansed from
sin by prayers sung by many hundreds of Brâhmaṇs; [and free from] drought and famine
for a hundred years .............................. [Thus] ends the composition
of the description of the restoration of (the lake) Sudarśana.
Second Part.
(L. 24.)— ............ of him (Skandagupta), who destroyed the pride of (his)
haughty enemies; who is of great glory; who is the banner of his lineage; who is the lord

¹ Raivataka is the hill opposite to Ûrjayat or Girnâr.
² There is a play on the words su-darśana ‘having a good appearance,’ and dur-darśana
‘having a bad appearance.’
³ i.e. Chakrapâlita.
⁴ Grîshma, the hot season, consists of the two months Jyeshṭha (May-June) and Âshâḍha (June-
July). The name of one or the other of them is now illegible in this line.

THE GUPTA INSCRIPTIONS; No. 15, PLATE IX A 65
of the whole earth; whose pious deeds are even more wonderful than his supreme
sovereignty over kings; . . . . . . . . . .
(L. 24.)— . . . . . . . . . . . (Parṇadatta), the protector of the island, and the leader
of great . . . . . . . . of armies for the subjugation of (his) enemies.
(L. 25.)—By his son, who is endowed with his own good qualities, (and) whose life
is devoted to (the worship of) the feet of (the god) Gôvinda, . . . . . . . . . . . . . . . . . .;
—by him, who causes the citizens to bow down by his own prowess, having there
attained . . . . . . . . . . . . . . . . . . . . . . . . and the feet, which are like waterlilies, of
(the god) Vishṇu, with a great expenditure of wealth and time [there was built a
temple] of that famous (god Vishṇu) who carries the discus, . . . . . . . . . . . enemies, (and)
who became (incarnate and) human by the exercise of his own free will. (Thus) by
Chakrapâlita, who is of a straightforward mind, there has been caused to be built a
temple of (the god) Chakrabhṛit, in a century of years, together with the thirty-eighth
(year), . . . . . . . . . . . the time of the Guptas.¹
(L. 27.)— . . . . . . . . . . . . . . . . . . . . . . . . uprisen, as it were, of the mountain
Ûrjayat, shines as if displaying (its) lordship on the forehead of the city.
(L. 28.)—And another . . . . . . . . . . . . . . . . . . . on the forehead . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
obstructing the path of the birds, is resplendent . . . . . . . . . . . .
No. 15; PLATE IXA.
KAHAUM STONE PILLAR INSCRIPTION OF SKANDAGUPTA.
THE YEAR 141.
THIS inscription appears to have been discovered by Dr. Francis Buchanan (Hamil-
ton),—whose Survey of the Provinces, subject to the Presidency of Bengal, was com-
menced in 1807 and was continued during seven years, and whose manuscript results were
transmitted in 1816 to the Court of Directors of the East India Company,—and to have
been first brought to notice in his reports, from which Mr. Montgomery Martin compiled,
and in 1838 published, the book entitled Eastern India, in which the inscription is noticed
in Vol. II. p. 366 f., with a reduced lithograph (id. Plate v. No. 2).—In the same year, in
the Jour. Beng. As. Soc. Vol. VII. p. 37 f., Mr. James Prinsep published his reading
of the text, and a translation of it,² accompanied by a lithograph (id. Plate i.) reduced
from a copy made by Mr. D. Liston.—In 1860, in the Jour. Amer. Or. Soc. Vol. VI.
p. 530, Dr. FitzEdward Hall published his reading of the first verse of the inscription,
and a translation, which was subsequently revised and reprinted in the Jour. Beng. As.
Soc. Vol. XXX. p 3, note. — In 1871, in the Archæol. Surv. Ind. Vol. I. p. 93 f. and
Plate xxx., General Cunningham published another lithograph, reduced from his own ink-
impression. — And finally, in 1881, in the Ind. Ant. Vol. X. p. 125 f., Dr. Bhagwanlal
Indraji published his revised reading of the text, and a translation of it, accompanied by a
lithograph reduced from an impression made by him when he visited Kahâum in 1873.
¹ See page 57 above, note 4.
² The translation is reprinted in Thomas' edition of Prinsep's Essays, Vol. I. p. 250.

66 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
Kahâum or **Kahâwaṁ,**¹ the ancient Kakubha or Kakubhagrâma of this in-
scription, is a village about five miles to the west by south of Salampur-Majhaulî,² the
chief town of the Salampur-Majhaulî Pargaṇâ in the Dêôriyâ or Dêwariyâ³ Tahsîl or Sub-
Division of the Gôrakhpur District in the North-West Provinces. The grey-sandstone
column on which the inscription is, stands a short distance on the north of the village.⁴
Of the sculptures on the column, the most important are five standing naked figures,
—one in a niche on the western face of the square base; and one in a niche on each side of
the square block immediately below the circular stone with an iron spike in it, which, the
original pinnacle having been lost, now forms the top of the column. As appears to have
been first fully recognised by Dr. Bhagwanlal Indraji, these are distinctly Jain images.
He suggested that they represent the five favourite Tîrthaṁkaras,—Âdinâtha, Śântinâtha,
Nêminâtha, Pârśva, and Mahâvîra. And they are in all probability the five images of
Âdikartṛis, or Jain Tîrthaṁkaras, referred to in the inscription itself.
The writing, which covers a space of about 2′ 2½″ broad by 1′ 8″ high, is on the
three northern faces of the octagonal portion of the column; and the bottom line appears to
be about 7′ 6″ above the level of the ground. It is evidently in a state of excellent preservation
throughout.—The size of the letters varies from ⅜″ to ⅞″. The characters belong to the
northern class of alphabets, and are of the same type with those of the Allahâbâd posthu-
mous pillar inscription of Samudragupta, No. 1, p. 1 ff. above, Plate i.—The language is
Saṁskṛit; and, except for the opening word siddham, the inscription is in verse through-
out.—In respect of orthography, the only points that call for notice are (1) the use of
the dental nasal, instead of the anusvâra, before ś, in vanśa, line 2, and ttrinśat, line 4;
and (2) the usual doubling of k and t, in conjunction with a following r, e.g. in chakkrê,
line 9 (but not in śakrô, line 3), and puttrô, line 6.—My lithograph has been prepared
from a lithograph of the same kind, handed to me by Dr. Burgess, from which was
prepared the opposite lithograph, with the letters in black on a white ground, publish-
ed with Dr. Bhagwanlal Indraji’s paper. One or two letters, imperfect in that litho-
graph, have been cleared out on the authority of General Cunningham's ink-impressions,
which, though not adapted for complete reproduction, sufficed for this purpose.
The inscription refers itself to the reign of the Early Gupta king Skandagupta.
It is dated, in words, in the year one hundred and forty-one (A.D. 460-61); and in the
month Jyêshṭha (May-June); but without any specification of the day of the month or fort-
night. As is shewn by the images in the niches of the column, as well as by the tenour of the
record itself, this is distinctly a Jain inscription. And the object of it is, to record that a
certain Madra set up five stone images of Âdikartṛis or Tîrthaṁkaras,—i.e. apparently
the five images in the niches of the column,—and the column itself, at the village of
Kakubha or Kakubhagrâma, i.e. Kahâum.
¹ The ‘Kahaon, Kahong, Kangho, and Kuhaon, of maps, &c. Indian Atlas, Sheet No. 103.
Lat. 26° 16′ N.; Long. 83° 55′ E.
² The ‘Sullempoor-Mujhowlee’ of maps.
³ The ‘Deorya’ of maps.
⁴ For a full description, with drawings, of the column and other remains at Kahâum, see Archæol.
Surv. Ind. Vol. I. p. 91 ff. and Plate xxix., and id. Vol. XVI. p. 129 f. and Plate xxix.

THE GUPTA INSCRIPTIONS; No. 15. PLATE IX A. 67
TEXT.¹
1 Siddham² [II*] Yasy³=ôpasthâna-bhûmir=nṛipati-śata-śiraḥ⁴-pâta-vât-âvadhûtâ
2 Guptânâṁ vanśa-jasya pravisṛita-yaśasas=tasya sarvv-ôttam-arddhêḥ
3 râjyê Śakr-ôpamasya kshitipa-śata-patêḥ Skandaguptasya śântê
4 varshê ttriṅśad-daś-aik-ôttaraka-śatatamê Jyêshṭha-mâsi prapannê I(II)
5 Khyâtê=smin=grâma-ratnê Kakubha iti janais=sâdhu-saṁsarga-pûtê I⁵
6 puttrô yas=Sômilasya prachura-guṇa-nidhêr=Bhaṭṭisômô mahât[m]â
7 tat-sûnû Rudrasôma[ḥ*] prithula-mati-yaśâ Vyâghra ity=anya-saṁjñô I⁶
8 Madras=tasy=âtmajô=bhûd=dvija-guru-yatishu prâyaśaḥ prîtimân=yaḥ I(II)
9 Puṇya-skandhaṁ sa chakkrê jagad=idam=akhilaṁ saṁsarad=vîkshya bhîtô
10 śrêyô-rtthaṁ bhûta-bhûtyai pathi niyamavatâm=arhatâm=âdikarttṝn
11 pañch=êndrâṁ(n) sthâpayitvâ dharaṇidharamayân=sannikhâtas=tatô=yam
12 śaila-stambhaḥ su-chârur=giri-vara-śikhar-âgr-ôpamaḥ kîrtti-karttâ [II*]
TRANSLATION.
Perfection has been attained! In the tranquil⁷ reign of Skandagupta, whose hall
of audience is shaken by the wind caused by the falling down (in the act of performing
obeisance) of the heads of a hundred kings; who is born in the lineage of the Guptas;
whose fame is spread far and wide; who excels all others in prosperity; who resembles
(the god) Śakra; (and) who is the lord of a hundred kings;—in the one hundredth year,
increased by thirty and ten and one; the month Jyêshṭha having arrived;—
(Line 5.)—In this jewel of a village, which is known by people under the name of
Kakubha, (and) which is pure from association with holy men,⁸—(there was) the high-
minded Bhaṭṭisôma, who (was) the son of Sômila, that receptacle of many good qualities.
His son (was) Rudrasôma, of great intellect and fame, who had the other appellation of
Vyâghra.⁹ His son was Madra, who (was) especially full of affection for Brâhmans and
religious preceptors and ascetics.
¹ From Gen. Cunningham’s ink-impression, together with the lithograph from which my
lithograph is reduced.
² In the original, this word is in the margin; the si opposite the commencement of line 2, and
the ddham opposite, and partly above, the commencement of line 3.
³ Metre, Sragdharâ, throughout.
⁴ The mark in the original after this visarga would seem to be an accidental slip of the engra-
ver’s tool, rather than intended for a mark of punctuation, which is not required here.
⁵ and ⁶. In each case, the mark of punctuation is unnecessary.
⁷ śântê.—It is unnecessary to explain in detail the interpretation of this word. The difficulty
is,—not the correct rendering of it, which is perfectly obvious,—but to comprehend how it ever came
to be read śântêḥ, and to be interpreted by "of the repose, i.e. death," i.e. "after the decease (of
Skandagupta);" or, being read śântê correctly, to comprehend how it ever came to be interpre-
ted as meaning "(the empire of Skandagupta) being quiescent," or "(the empire of Skandagupta)
being extinct (for the hundred and forty-first year)."—The correct interpretation appears to have
been first pointed out by Bhau Daji; "in the year one hundred and forty-one, in the peaceful reign
of Skandagupta" (Jour. Bo. Br. R. As. Soc. Vol. VIII. p. 246.)
⁸ The proper context is—"(there was) Madra;" who is mentioned in line 8. The intervening
genealogical matter is by way of a parenthesis.
⁹ For some similar instances of second names, see page 27 above, note 4.
K 2.

68 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
(L. 9.)—He, being alarmed when he observed the whole of this world (to be ever)
passing through a succession of changes, acquired for himself a large mass of religious
merit. (And by him),—having set up, for the sake of final beatitude (and) for the wel-
fare of (all) existing beings, five excellent¹ (images), made of stone,² (of) those who led
the way³ in the path of the Arhats who practise religious observances,—there was then
planted in the ground this most beautiful pillar of stone, which resembles the tip of the
summit of the best of mountains, (and) which confers fame (upon him).
No. 16; PLATE IX B.
INDOR COPPER-PLATE INSCRIPTION OF SKANDAGUPTA.
THE YEAR 146.
THIS inscription was discovered in 1874 by Mr. A. C. L. Carlleyle, First Assistant to
the Director-General of the Archæological Survey of India; and was first brought to
notice, in the same year, in the Jour. Beng. As. Soc. Vol. XLIII. Part I. p. 363 ff., where
a lithograph of it was published, prepared by General Cunningham (id. Plate xix.), accom-
panied by a version of the text, and a translation of it, by Dr. Rajendralala Mitra.
The inscription is on a copper-plate which was found in a small stream at Indor,
the ancient Indrapura and Indrâpura of the inscription, a large and lofty mound about
five miles to the north-west of Dibhâî,⁴ the chief town of the Dibhâî Pargaṇâ in the
Anupshahar⁵ Tahsîl or Sub-Division of the Bulandshahar District in the North-West Pro-
vinces. Until recent years, Indôr was a small inhabited village; but it is now only a khêḍâ,
or deserted mound, and is not shewn in maps. I obtained the original plate, for examina-
tion, from the possession of General Cunningham.
The plate is a single one, inscribed on one side only, measuring about 8¼" by 5¼" at the
ends and 5⅞" in the middle. The edges of it are here and there slightly thicker than the
surface of the plate, with small depressions inside them at the same places; but there does
not seem to have been any intention of purposely fashioning the edges thicker all round,
so as to serve as a rim to protect the writing.⁶ The surface of the plate is in some places
¹ indrân.—Bhagwanlal Indraji, in his published version, first pointed out the kind of meaning
to be given to this word here.
² lit. ‘made of (the substance of) mountains.’
³ âdikartrîn; lit. ‘originators.’—Bhagwanlal Indraji first pointed out the correct meaning of
this word, as referring here to five of the Tîrthaṁkaras or sanctified teachers of the Jains.
⁴ The ‘Dabhai, Dhubhai, Dibai, and Dubhaee,’ of maps, &c. Indian Atlas Sheet, No. 67. Lat.
28° 12' N.; Long. 78° 18' E.—The position of Indôr, with reference to Dibhâî, is shewn in the sketch
map given in Archæol. Surv. Ind. Vol. XII. Plate i
⁵ The ‘Anoopshuhur and Anupshahr’ of maps, &c.
⁶ Dr. Burnell allotted the earliest instances of arranging for the preservation of the writing or
copper-plates, by beating up the margins round the plates and then flattening the edges, to the ninth
or tenth century A.D. (South-Indian Palæography, p. 92). But there are plenty of earlier instances,
in the south, as well as in the north of India. These raised rims were obtained, at first, by thickening
the plates at the edges, in the process of fashioning them. Afterwards, it became customary to beat
the plates out quite smooth, and then to turn them up at the edges and fuse them together at the cor-
ners; and some of the Eastern Chalukya plates, made in this way, have raised rims a good quarter of
an inch high.

CORPUS INSCRIPTIONUM INDICARUM.

Vol. III.
Plate ix.

A.—Kahaum Pillar Inscription of Skandagupta.—The Year 141.

Text

यस्मिन्वर्षे शते यत्परिकथयति गुप्तराज्यप्रवृत्तौ
चत्वारिंशदेकयुक्तेऽथ समनुविहिते ज्येष्ठमासे प्रपन्ने [। *]
ख्यातेऽस्मिन्ग्रामरत्ने ककुभ इति जनैर्यः सदा स्तूयतेऽय-
न्तत्रेभाढ्यो द्विजन्मा श्रितमुनिरमलप्रख्यकीर्त्तिर्यशस्वी [॥ १॥]
सोमिलस्तत्सुतोऽभूत्कविकुलवृषभः शम्भुपुत्रप्रकल्पः
पुत्रस्तस्यापि रुद्रस्तुलितपितृगुणो रुद्रसोमाभिधानः [। *]
तत्सूनुः शान्तरूपो गुरुयतिरुचितो मद्रनामा प्रदिष्टः
प्रख्यातो यस्य जातो विजितरिपुगणः साधुवृत्तस्तपस्वी [॥ २॥]
पुण्यस्कन्धं स कृत्वा स्वकुलमितरदप्युद्धरन्नात्मनेन
शैलेन्द्रस्तम्भमुच्चन्द्विजवरनमितं स्थापयामास कान्तम् [। *]
चक्रे चेहात्मपञ्च प्रतिमतनुमतां कार्तिकेयाञ्जिनेन्द्रान्
नीत्वा श्रेयोऽभिवृद्धिं सकलजनहितं श्रेयसे मद्रनामा [॥ ३॥]

B.—Indor Plate of Skandagupta.—The Year 146.

Text

सिद्धम् [॥ *] संवत्सरशते षट्चत्वारिंशदधिके गुप्तनृपराज्यभुक्तौ परम-
भट्टारक-महाराजाधिराज-श्री-स्कन्दगुप्त-प्रवर्द्धमान-विजय-राज्य-
संवत्सरेऽन्तर्वेद्यां विषयापति-शर्व्वनागे भोगानुमोदिते
ब्राह्मण-देवविष्णुना वत्स्यसगोत्रेण छन्दोग-कौथुम-सब्रह्मचारिणा
उपरिष्टाद्-भर्तृपुर-प्रावेश्यान्तर्भूते इन्द्रपुरके क्षत्रिय-
अचलावर्म्म-भ्रुकुण्ठाभ्यां भगवतः सवितुः प्रवर्त्तित-दीर्घ-सत्रस्य
तस्यैवायतनस्य दीपोपयोगार्थं मयैवाग्रतः सतताविच्छिन्न-
दीपार्थं क्षत्रिय-जयदत्ताचलाश्रितेभ्यः इन्द्रपुर-वास्तव्य-
अष्टाविंशति-तैलिकानां श्रेण्याः प्रदत्तं पल-द्वयं तैलस्य
नित्यं यैरेतद्-अनुपालयद्भिः न कश्चिद्-व्याघातः कर्त्तव्यः [। *] यश्-
चैतत्प्रवर्त्तितं दीप-सत्रं विलोपयेत् स पञ्चभिर्-महा-पातकैः
संयुक्तः स्यात् [॥ *] फाल्गुन-मासस्य शुक्लैकादश्याम् [॥ *]

The provided image is completely blank and contains no visible text, inscription, or content to transcribe.

THE GUPTA INSCRIPTIONS; No. 16, PLATE IX B. 69
a good deal corroded by rust ; the inscription, however, with care, is legible with certainty
throughout. The plate is fairly thick ; but the letters, being rather deeply engraved,
shew through distinctly on a great part of the back of it. The engraving is clean and
well executed ; the majority of the letters, however, shew, as usual, marks of the working
of the engraver's tool.—There is no hole in the plate for a ring with a seal on it ; nor
are there any indications of a seal having been soldered on to it, as,—from the instance
of the spurious Gayâ grant of Samudragupta, No. 60 below, Plate xxxvii. ; illustrated
also, in the present series by the Asîrgaḍh seal of Śarvavarman, No. 47 below, Plate xxxA.,
and the Sônpat seal of Harshavardhana, No. 52 below, Plate xxxiiB. ; and, elsewhere,
by the Dighwâ-Dubaulî grant of the Mahârâja Mahêndrapâla¹ and the Bengal Asiatic
Society's grant of the Mahârâja Vinâyakapâla,²—seems to have been the early custom
in the north of India.—The weight of the plate is 1 lb. 2 oz.—The average size
of the letters is between ⅛" and ⅜". The characters belong to the northern class of
alphabets, and in essential details are of the same type with those of the Mathurâ inscrip-
tion of Chandragupta II., No. 4, p. 25 ff. above, Plate iiiA. The initial i has an entirely
different form from that of the other northern type ; contrast it in indrapura and itô,
line 8, with iva in Plate i. page 9 above, line 30, and iti in Plate ixA. page 67 , line 7. In
line 10, we have a form of the numerical symbol for 2.—The language is Sanskrit ;
and all the formal part of the inscription, from paramabhaṭṭâraka, line 3, to samakâlîyaṁ,
line 10, is in prose. From a linguistic point of view, we have to notice the affix ka, in
chandrâpuraka, line 5, indrâpuraka,³ line 6, and especially pratishṭhâpitaka, line 7. It
is a weaker form, without vṛiddhi of the vowel in the first syllable, of the ka with which
the adjectives of locality, used in lines 19 and 20 of the Allahâbâd posthumous pillar
inscription of Samudragupta, No. 1, page 7 above, are formed ; and it is the origin of
the modern Hindî genitive terminations kâ, kê, and kî, and of similar declensional forms.
Other instances of it are given by No. 25 below, Plate xvB. line 13, kâritaka ; No. 26.
Plate xvi. line 10, utpadyamânaka ; No. 27, Plate xvii. line 9, pratishṭhâpitaka, and line
12, utpadyamânaka ; No. 28, Plate xviii. line 13, anumôditaka, line 14, uparilikhitaka and
pratishṭhâpitaka, and line 18, utpadyamânaka ; No. 29, Plate xixA. line 10, uparilikhitaka
and line 15, utpadyamânaka ; No. 31, Plate xx. line 9, utpannaka, lines 9 and 16
utpadyamânaka, and line 11, kâritaka ; No. 41, Plate xxvii. line 11, atisṛishṭaka ; and
No. 62, Plate xxxviiiB. line 4, pravishṭaka.—In respect of orthography, we have to
notice (1) the use of the guttural nasal, instead of the anusvâra, before ś and h, in
chatvâriṅśad, line 3 f., and siṅha, line 6; (2) the doubling of k, and usually of t, in
conjunction with a following r, e.g. in apakkramaṇa, line 8 f., and pauttraḥ, line 5, (but not
in putrô in the same line); and (3) the doubling of v after the anusvâra, in saṁvvatsara,
line 3.
The inscription refers itself to the reign of the Early Gupta king Skandagupta,
whose feudatory, the Vishayapati⁴ Śarvanâga, was governing Antarvêdi⁵ or the country
¹ Ind. Ant. Vol. XV. p. 105 ff. ² id. p. 138 ff.
³ As regards these two words, Monier Williams, in his Sanskrit Dictionary, gives puraka as
another form of pura, 'a city;' but refers only to 'Arghâshṭapuraka' as an authority for the word.
This city, however, only owes its existence to one of the early misreadings of Mantarâja-
Paishṭapuraka in line 19 of the Allahâbâd inscription, No. 1, page 7 above.
⁴ Vishayapati is a technical official title, meaning 'the lord, or governor, of a vishaya.'—
See p. 32 above, note 7.
⁵ Antarvêdî may perhaps also denote any Doab or region between two rivers of repute and
sanctity.—It also means, as an adjective, 'belonging to the inside of the sacrificial ground.'—It occurs,

Jîvanta-pravarâyâ itô=dhishṭhânâd=apakkrama-
9 ṇa-saṁpravêśa-yathâsthirâyâḥ âjasrikaṁ grahapatêr=dvija-mûlya-dattam=Anayâ
tu śrêṇyâ yad=abhagna-yôgam
10 prattha(tha)m-ârh-âvya[va*]chchhinna-saṁsthaṁ dêyaṁ tailasya tulyêna⁷ pala-
dvayaṁ tu⁸ 2 chandr-ârkka-samakâlyaṁ [ll*]

Wait, let's look at Yaṁ in line 1:
Is it Yam¹ or Yaṁ²?
Wait, look at line 1:
"1 Siddham [ll*] Yaṁ¹ viprâ..."
Wait, why would it be Yam¹ if footnote 1 is "From the original plate"?
Wait! Look at the top:
TEXT.¹ has ¹.
Then Yam¹? Wait, look at Yam: does it have a superscript 1 or 2?
Look at footnote 2: "² Metre, Śârdûlavikrîḍita."
If footnote 2 is Metre, Śârdûlavikrîḍita, then the superscript in line 1 MUST be ²!
Wait, look at

THE GUPTA INSCRIPTIONS; No. 16, PLATE IX B. 71
11 Yô¹ vyakkramêd²=dâyam=imam nibaddham gô-ghnô guru-ghnô dvija-
ghâtakaḥ saḥ³ taiḥ pâtakai[ḥ*]
12 pañchabhir=anvitô=dhar=gachchhên⁴=naraḥ s-ôpanipâtakaiś=ch=êti ||
TRANSLATION.
Perfection has been attained! May that Sun, the rich source of rays that pierce (the
darkness which is) the envelope of the earth, protect you,—whom Brâhmaṇs, of enlightened
minds, (have recourse to)⁵ according to due rite, (and thus become) the utterers of praises
in meditation, which are directed solely to him; whose limit, either vertically or from side to
side, neither the gods nor the demons could ascertain; (and) by having recourse to
whom, mankind, when they have lost control of themselves through much disease and
agitation of the mind, acquire consciousness (again)!
(Line 3.)—In the augmenting victorious reign⁶ of the Paramabhaṭṭâraka and Mahâ-
râjâdhirâja, the glorious Skandagupta; in the year one hundred, increased by forty-six;
(and) while the month Phâlguna is current for the increase of the enjoyment, in (the land
of) Antarvêdî, of the Vishayapati Śarvanâga, who has been accepted (with favour) by
his⁷ feet;—
(L. 5.)—The Brâhmaṇ Dêvavishṇu, who belongs to the community of Chaturvêdins
of Padmâ of the town of Chandrâpura,—who is the son of Dêva, (and) the son's son of
Haritrâta, (and) the son of the son's son of Duḍika; who always recites the hymns of the
agnihôtra-sacrifice;⁸ who belongs to the Râṇâyanîya (śâkhâ); (and) who is of the
Varshagana gôtra,—for the increase of his own fame gives an endowment, (of which the
interest is) to be applied to (the maintenance of) a lamp for the divine Sun, which has
been established (in a temple) by the Kshatriyas Achalavarman and Bhrukuṇṭhasiṁha,
merchants of the town of Indrâpura,⁹ on the east of the settlement, (and) actually
touching.......¹⁰ of the settlement of the town of Indrapura.
(L. 8.)—This gift of a Brâhmaṇ's endowment of (the temple of) the Sun, (is) the per-
petual property of the guild of oil-men, of which Jîvanta is the head, residing at the town
of Indrapura, as long as it continues in complete unity, (even) in moving away from this
settlement. But there should be given by this guild, for the same time as the moon and
the sun endure, two palas¹¹ of oil by weight, (or in figures) by weight 2, uninterrupted in
use, (and) continuing without any diminution from the original value.
(L. 11.)—Whosoever shall transgress this grant that has been assigned,—that man,
(becoming as guilty as) the slayer of a cow, (or) the slayer of a spiritual preceptor, (or)
¹ Metre, Indravajrâ. ² Read yô vikkramêd; or, better, yô=tikkramêd.
³ Read sa. ⁴ Read dhô gachchhên.
⁵ Supply saṁśritya, from the third pâda of the verse.
⁶ See page 38 above, note 5.
⁷ i.e. Skandagupta's.
⁸ agnihôtra, 'an oblation to the god Agni, consisting chiefly of milk, oil, and sour gruel, offered
every morning and evening; the maintenance of the sacred fire.'
⁹ Here, line 6, the vowel of the second syllable is long; in lines 7 and 8 below, it is short.
¹⁰ The meaning of mâḍḍasydta is not apparent.
¹¹ pala, a particular weight, = 4 suvarṇas (gold-pieces), or 64 mâshas (beans); see the Mâna-
vadharmaśâstra, viii. 135, Burnell's Translation, p. 200.

72 CORPUS INSCRIPTIONUM INDICARUM. VOL. III.
the slayer of a Brâhmaṇ, shall go down (into hell), invested with (the guilt of) those (well-
known) five sins,¹ together with the minor sins.²

No. 17; PLATE X.

GANGDHAR STONE INSCRIPTION OF VISVAVARMAN.

THE YEAR 480.

THIS inscription, which is now published for the first time, was brought to my notice
in 1883, through a photograph sent to me by Colonel W. Muir, then Political Agent at
Kôṭâ in Central India.
Gaṅgdhâr³ is a village about fifty-two miles south-west of Jhâlrâpâṭaṇ, the chief
town of the Jhâlâwâḍ⁴ State in the Western Mâlwa division of Central India. The
inscription is on a stone-tablet standing under a tamarind-tree about a mile to the north
of the village; evidently on the site of an old ruined temple.
At the top of the stone there is some sculpture, which I cannot quite make out in the
rough drawing of it that was brought to me with the ink-impression; but it is probably a
sixteen-leaved waterlily.—The writing covers the entire front of the stone, about 2' 0¾"
high by 3' 8" broad. Twelve letters are broken away and lost in the first part of line 1;
eleven in line 2; three in line 3; and two or three all the way down from there as far as
line 36. In lines 4 to 36, however, it is in most cases easy to supply what has been lost.
In lines 37 to 40, again, from three to six letters are broken away at the beginning, and
from two to four at the end of each line. The inscription was thus of a somewhat
irregular shape, lines 1 to 6 and 37 to 41 being rather longer than lines 7 to 36; which
looks as if the stone on which it was engraved was a panel in the wall of a temple.—The
size of the letters varies from about ⅜" to ⁹⁄₁₆". The characters belong to the southern
class of alphabets; and give a specimen of what may be called the Western Mâlwa
alphabet of the fifth century A.D. They include, however, in khaḍga, line 5, and in
several other places, not merely a separate form of the lingual ḍ, as distinct from the
dental d, in accordance with the custom of the northern alphabets, but a quite unique
form of it, which does not occur in any other early inscription that I know of, and which
is the clear prototype of the modern Dêvanâgarî form of this letter. They also include
the very rare initial au, in aupamya, line 6.—The language is Saṁskṛit; and except for
the words siddhir=astu at the end, the inscription is in verse throughout.—In respect of
orthography, we have to notice (1) the use of the jihvâmûlîya, e.g. in chakitaik=kriyatê,
¹ i.e. the pañcha mahâpâtakâni; see page 38 above, note 4.
² The upanipâtakâni,—or more usually upapâtakâni; the longer form being used in this verse
for the sake of the metre,—are sins of the second degree, such as killing a cow, sacrificing for those
for whom sacrifices ought not to be made, &c.. &c.: see the Mânavadharmaśâstra, xi. 60 to 67, Bur-
nell's Translation, p. 332 f.
³ The 'Gangrar, Gungra, and Gungurar,' of maps. Indian Atlas, Sheet No. 35. Lat. 23° 56' N.;
Long. 75° 41' E.—The modern name must be connected with Gargarâ, the ancient name, according to
line 23 of this inscription, of the small river, now called 'Kalisind,' on which it stands. But it is not
apparent how the dental dh came to be introduced into it; nor why it appears as r in the corrupt
English forms.
⁴ The 'Jhalawar, Jhallawar, and Jhallowa,' of maps, &c.

THE GUPTA INSCRIPTIONS; No. 17, PLATE X. 73
line 11, and subhujaḥ=khadga, line 26; (2) the use of the guttural nasal, instead of the
anusvâra, before ś, in vaṅśa, line 29, and aṅśumân, line 35; but not in vaṁsa in line 2;
(3) the frequent doubling of k, g, t, and p, in conjunction with a following r, e.g. in
vikkramêṇa, line 8; samaggraṁ, line 4; vittrasta, line 13; and appratimêna, line 4; and
of bh, in vyabbhra, line 9; and (4) the same in respect of kh, t, bh, and s, in conjunc-
tion with a following y, e.g. in prakkshyâta, line 2, and vikkhyâpayan, line 26; bhrittya,
line 4, and prattyasta, line 14; abbhyudyata, line 15; and yassya, lines 11, 12, 14, 16,
and 31.
The inscription is of the time of a prince named Viśvavarman. It is dated, in
words, when four hundred and eighty years had expired, i.e. in the four hundred and
eighty-first year, on the thirteenth day of the bright fortnight of the month Kârttika
(October-November).$^1$ The era is not specified in this record; but of course the date
$^1$ The passage containing the date, line 19 f., is not an easy one to deal with. — The date of
four hundred and ninety-three, given in the next inscription, for Visvavarman's son Bandhuvarman,
shews that the number of the centuries in the present passage must be four. And the reading that
I give is exactly in accordance with the appearance of the original. But there are the objections,
(1) that it is a violation of the metre, since it gives us, in chaturshu, an amphibrach where a
dactyl is required; and (2) that it leaves kritêshu, 'made, done, performed,' as a superfluous and
rather unmeaning word, unless we somewhat strain its meaning by giving it the sense of 'fully
completed (years).'—In the sense of '(years) accomplished, i. e. expired,' kritêshu occurs in line 1
of the Byânâ inscription of Vishṇuvardhana, of the year 428, No. 59 below, Plate xxxviC. But,
though this use of it is unusual, it is justifiable there, as it is not accompanied by yâtêshu,
'having gone by,' or any similar word.—My first inclination about the present passage was,
that kritêshu was used in the sense of 'made, effected, established by;' and that the three aksharas
preceding it contained the name of the founder of the era. But Dr. R. G. Bhandarkar, with whom I
discussed the passage, was of opinion that krita could not be used in such a sense; and I am not
able to quote anything opposed to his opinion. Moreover, that interpretation would have left us
without any word to specify the centuries of the date.—My next inclination was to read cha tsapu-
kritêshu, which would satisfy the metrical requirements, and may be justified by the appearance of
the original; and to look upon tsapu as intended for a vocalisation of the numerical symbol for four
hundred; "made by (the utterance of) tsapu." The very peculiar expression, sôttarapadêshu,
which follows, seemed to point to something of this kind being intended. And Dr. Bühler has given
an instance of a pronunciative value being certainly allotted to the symbol for four (Ind. Ant. Vol.
VI. p. 47 f.) But to this interpretation there are the objections, (1) that the word cha would be rather
superfluous and unmeaning; and (2) that the symbol for four hundred does not resemble the syllables
tsapu. — Dr. Bhandarkar also suggested that the word 'four' is expressed by kṛita (in kritêshu).
But this would leave the preceding two or three aksharas altogether unexplained. And, though Kṛita,
as the name of the first of the four ages, is capable, on the numerical-word system, of being used to
represent the number four, this system was not in use in inscriptions in India at this early time. The
period of the invention of the system in question still remains to be determined. That the use of it
was known to Varâhamihira (died A.D. 587; Jour. R. As. Soc. N. S. Vol. I. p. 407), is shewn by
his employing, in the Brihat-Saṁhitâ, viii. 20, 21, the words Rudra for 'eleven,' Râma for 'three,'
aga (mountain) for 'seven,' and śara (arrow) and vishaya (object of sense) for 'five.' And it has been
supposed that it was used by Âryabhaṭa (born A.D. 476; id. p. 405); but Dr. Bhau Daji (id. p. 404) has
pointed out, from his own MS., that the half-verse in question, the only apparent instance, giving the
number of the revolutions of the planet Jupiter in numerical words, is not really Âryabhaṭa's (a point
that is supported also by the metre; for the two lines together make up a verse in the Upagîti metre;
whereas Âryabhaṭa used the Âryâ metre, and the first line is the second half of a verse in that metre),
but is an addition, in all probability by Utpala or Bhaṭṭôtpala (about A.D. 966; id. p. 410). The
earliest epigraphical instances, at present available, are, in Cambodia, the Bayang inscription, dated
Śaka-Saṁvat 526 (A.D. 604-5) and 546 (Barth's Inscriptions Sanscrites du Cambodge, p. 36, line 11),
where the dates are expressed by the (five) arrows (of Kâmadêva), Dasra (one of the two Aśvinau),
and the (six) flavours, and by the (five) senses, the (four) oceans, and the (six) seasons; and, in India
L

74 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
has to be referred to the era, dating from the tribal constitution of the Mâlavas, that is
mentioned specifically in the next inscription, which gives us the year four hundred and
ninety-three for Viśvavarman’s son, Bandhuvarman, the feudatory of Kumâragupta.
This Mâlava era is the Vikrama era,¹ commencing B.C. 57; and the result for the
present inscription is A.D. 423-24 expired, or 424-25 current; which shews that
Viśvavarman, also, was a contemporary of Kumâragupta. The inscription belongs
partly to the Vaishṇava, and partly to the Śâkta or Tântrika form of religion; the object
of it being to record how a certain Mayûrâksha, a minister of Viśvavarman built a
temple of Vishṇu,—also a temple of the divine Mothers,—and also a large drinking-well.
TEXT.²
1 [— — ◡³ — ◡ ◡ ◡ — ◡ ◡ — ◡]masya Vishṇôr=bbhujas=surapati-dvipa-hasta-
[sa]rppa[— — ◡ — ◡ ◡ ◡ — ◡ ◡ — ◡ — — ◡]
2 [— ◡ ◡ ◡ — ◡ ◡ — ◡ ◡ — —] [॥] Prakkhyâta-vîryya-yaśas[âṁ] ksh[i]tip-
âdhipânâṁ vaṁś-ôdbhavô [◡]gativi[◡ ◡ — ◡ — ◡ ◡ ◡
◡ — ◡]
3 [◡ — ◡] kântaś=śrîmân=babhûva Naravarmma-nṛipaḥ prakâśaḥ ॥
Yajñais=surân=muni-gaṇâ[n]=[n]i[ya]mair=udârai[ḥ] [— — ◡ — ◡ ◡ ◡
◡ — ◡ — —]
4 [mânê]na bhṛittya-janam-a-ppratimêna lôkê yô=tôshayat=su-charitaiś=cha
jagat=samaggram ॥ Hasty-aśva-sâdhana[◡ — ◡ ◡ — ◡ — — ◡ ◡
— ◡ ◡]
5 [◡]khaḍga-marîch[i*]matsu ॥(।) saṅgrâma-mûrddhasu mukhaṁ samudîkshya
yasya nâśaṁ=prayânty=ari-gaṇâ bhaya-nashṭa-chêshṭâḥ [॥] [Tasy=âtmajaḥ]⁴
[◡ ◡ ◡ — ◡]
6 [◡ —]jau mahâtmâ buddhyâ Bṛihaspati-samas=sakalêndu-vaktraḥ ॥(।)
aupamyabhûta iva Râma-Bhagîrathâbhyâṁ râ[— ◡ — ◡ ◡]
7 [◡ —] [bhu]vi Viśvavarmmâ ॥ Dhairyyêṇa Mêrum=abhijâti-guṇêna
Vainyaṁ=induṁ prabhâ-samudayêna balêna Vishṇuṁ [।] [saṁ]-
8 [va]rttak-ânalam=a-sahyatamâñ=cha dîptyâ yô vikkramêṇa cha sur-
âdhipatiṁ vijigyê ॥ Vyâvṛitta-mârgga iva bhâ.
9 [nur=asa]hya-mûrttir=vyabbhr-ôday-âdhikatar-ôj[j]vala-ghôra-dîptiḥ ॥(।) yaś=
śakyatê na ripubhir=bbhaya-vihval-âkshair=udvî-
10 [kshituṁ ksha]ṇam=api ppragṛihîta-śastraḥ ॥ Nirbbhûshaṇair=avigat-âsra-
jal-ârdra-gaṇḍair=vvichchhinna-maṇḍanatay=ôj[j*]vala-nashṭa-
itself, the record of Śaka-Saṁvat 867 (A.D. 945-46) for the accession of the Eastern Chalukya
king Amma II. (Ind. Ant. Vol. VII. p. 16, line 31), in which the date is expressed by the (eight)
demi-gods called Vasu, the (six) flavours, and the (seven) mountains.—The supposition that the
present passage contains one of these numerical words, is certainly not tenable. And, after full con-
sideration, I can see nothing to be done, save to take the reading chaturshu; to accept the violation
of the metre; and, as we also have yâtêshu, to translate kṛitêshu by 'fully-complete.'—In the same
verse, there is also a violation of the metre (or some other mistake) in the words saumyêshu=asîta;
and, in line 11, the final long î of kâminî is shortened for metrical purposes.
¹ See the Preface.
² From the ink-impression and a paper estampage.
³ Metre, Vasantatilaka; and in the next seventeen verses.
⁴ Also tasy=ânujaḥ, “his younger brother,” will suit the metre.

THE GUPTA INSCRIPTIONS; No. 17, PLATE X. 75
11 [śôbhai]ḥ ||(|) yasy=âri-kâmini -mukhâmburuhair=bbalasya pûrvvaṁ pratâpa-
chakitaiḥ=kriyatê praṇâmaḥ || Ratn-ôdgama-dyuti-
12 [vira]ñjita-kûla-tâlair=uttrasta-nakkra-makara-kshata-ph[ê]na-mâlaiḥ ||(|) chaṇḍ-
ânil-ôddhata-taraṅga-samasta-hastair=yyassy=â-
[rṇṇavai]r=api balâni namahkriyantê || Bhûr=uddhri(ddhṛi)ta-druma-
vikampita-śaila-kîla-vittrasta-vidruta-mṛiga-dvija-śûnya(nya)-gu- ~
14 [lmâ] [|] yassy=ônnata-pravisham[î]kri(kṛi)ta-râjamârggâ ssainya²-prayâṇa-samayê
vinimajjat=îva || Prattyasta-mauli-
15 [ma]ṇi-raśmi-nakha-prabh-ândhair=abbhyudyat-âñjalitayâ śabal-âgragaṇḍaiḥ ||(|)
vidyâdharaiḥ ppriyatamâ-bhuja-pâśa-ba-
16 [ddhair=yya]ssy=âdarâd=divi yaśâ[ṁ]si namahkriyantê || Agrê=pi yâ(yô)
vayasi samparivarttamânaś=śâstr-ânusâra-pari-
17 [varddhita]-śuddha-buddhiḥ ||(|) sad-dharmma-mârggam=iva râjasu darśa-
yishyan=rakshâ-vidhiṁ Bharata-vaj=jagataḥ=karôti || Tasmin=pra-
18 [śâsa]ti mahîṁ=nṛipati-pravîrê svarggaṁ yathâ surapatâv=amita-prabhâvê ||(|)
n=âbhûd=adharmma-niratô vyasan-ânvitô
19 [vâ lôkê] kadâchana janas=sukha-varjjitô vâ || Yâtêshu chatu[r]shu³
kri(kṛi)têshu śatêshu sausyaishvâ(? shṭhâ)śîta-⁴sôttarapadêshv=iha vatsa-
20 [rêshu] ||(|) śuklê trayôdaśa-dinê bhuvi Kârttikasya mâsasya sarvva-jana-
chitta-sukh-âvahasya || Nîl-ôtpala-pra-
21 [sṛita-rê]ṇv-aruṇ-âmbu-kîrṇṇê bandhûka-bâṇa-kusum-ôj[j]vala-kânan-ântê .।(|)*
nidrâ-vyapâya-samayê Madhusûdanasya kâ-
22 [lê prabu]ddha-kumud-âgara-śuddha-târê || Vâpî-taḍâga-surasadmasabh-ôdupâna⁵-
nânâvidh-ôpavana-saṅkrama-dîrghik[â]-
23 [bhiḥ] ||(|) sê(i)shṭâm=iv=âbharaṇa-jâtibhir=aṅganâṁ svâṁ yô Garggarâ-
taṭa-puraṁ sakka(ma)laṅ-chakâra || Râjñas=tritîyam=iva chakshur=udâ-
24 [ra-vṛitti]r=ddêva-dvijâti-guru-b[â]ndhava-sâdhu(?)-bhaktaḥ ||(|) śâstrai[h] stutê*
cha vinay[ê] vyavahâra-hînê yô=pakshapâta-rahitô nidadh[au]*
25 [sva-chint]âm || Sarvvasya jîvitam=a-nityam=a-sâravach=cha dôlâ-chalâm=anu-
vichintya tathâ vibhûtim ||(|) nyây-âga[tê]-
26 [na vi]bhavêna parâñ=cha bhaktim vikkhyâpayann=upaṇ chakkra-gadâ-
dharasya || Pîna⁶-vyâyata-vṛitta-lambi-subhujaḥ=khaḍga-vraṇ[ai]-
27 [r=aṅki]taḥ ||(|) karṇṇ-ânta-pratisarppamâna(na)-nayana[h] gyâ(śyâ)m-âvadâta-*
chchhaviḥ ||(|) darpp-âvishkri(shkṛi)ta-sô(śô)ra-śattru-mathanô dushṭh(shṭ)-
âśva-
28 [--] balî ||(|) bhaktyâ ch=âsuhṛidâñ=cha bândhava-samô dharmm-ârttba-
kâm-ôditah || Prajñâ-śauryya-kul-ôdgatô diśi-
29 [diśi] prakkhyâta-vîryyô vaśî (|) puttrê Vishṇubhatê tathâ Haribhatê
sambaddha-vaṁśa-kriyaḥ ||(|) êta-
¹ The final long î of kâminî is shortened for the sake of the metre.
² Read sainya. ³ See page 73 above, note 1.
⁴ Read saumyêshv=aśîta; which, however, entails another violation of the metre, since aśîta, 'the eightieth,' gives us an amphibrach where an antibacch is required.—We might satisfy the requirements of the metre by reading saumyê=shṭ-âśîta, which would give the 'eighty-eighth (year).' But this would also give us a locative singular, saumyê, where the locative plural, saumyêshu, is required in apposition with śatêshu.
⁵ Read ôdapana, or ôdupâna. ⁶ Metre, Śârdûlavikrîḍita; and in the next verse.
L 2.

76 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
30 [t=pâpa]-path-âvarôdhî vipula-śrî-vallabhê(bhai)r=âtmajaiḥ ||[|] Vishṇô[ḥ*]
sthânam=akârayad=bhagava-
31 'taś=śrî]mân=Mayûrâkshakaḥ || Kailâsa¹-tuṅga-śikhara-ppratimasya yassya
dṛishṭv=âkri(kṛi)tiṁ pra-
32 [muditai]r=vvadan-âravindi(ndai)ḥ ||[|] vidyâdharâḥ ppriyatamâ-sahitâḥ su-
śôbham=âdarśi(rśa)-bimba-
33 [m=iva] yânty=avalôkayantaḥ || · Yân²=dṛishṭvâ sura-sundarî-kara-tala-
vyâghṛishṭa-prishṭha-kshaṇam ||[|] prattyâ
34 [vartta]na-śaṅkinô ratha-hayân=âkri(kṛi)shya chañchat-saṭân ||[|] puṇy-ôdarka-
mati-prabhâva-munibhis=saṁ
35 [stû]yamânô=mbarê (||) saṁrajy=âñjali-kuṭṭalan³=nata-śirâ bhîtaḥ prayâtty=
aṁśumân || Mâtṛi(tṝ)ṇâñ⁴=cha
36 [pramu]dita-ghan-âtyarttha-nihrâdinînâm ||[|] tântr-ôdbhûta-prabala-pavan-ôd-
varttit-âmbhônidhinâm ||[|]
37 ── ── ── ◡ ◡]gatam=idaṁ ḍâkinî-saṁprakîrṇṇam ||[|] vêśm=âtyuggraṁ
nṛipati-sachivô=kârayat=puṇya-hêtôḥ || Pâtâlê⁵ [◡ ◡ ─]
38 [◡ ─ ◡]ratibhir=gguptaṁ bhujaṅg-ô[pa*]maiḥ ||[|] śita-svâdu-viśuddha-bhûri-
salilaṁ sôpâni(na)-mâl-ôj[j*]valam ||[|] da(?)[─ ─ ◡ ◡]
39 [─ ◡ ─ ◡]gahanaṁ kshîrôdadhi-sparddhinam ||[|] kûpañ=ch=ainam=akârayad=
guṇa-nidhiḥ śrîmân=Mayûrâkshakaḥ || Yâvach⁶=ch[─ ─ ◡ ◡ ◡]
40 [◡ ◡ ─] sâgarâ ratnavantô nânâ-gulma-druma-vanavatî yâvad=urvvî sa-
śai(?)lâ ||[|] yâvach=ch=êndur=ggraha-gaṇa-chitaṁ vyôma bha[sika]-
41 [rôti tâ]vat=kîrttir=bbhavatu vipulâ śrî-Mayûrâkshakasy=êditi⁷ Siddhir=
astu [||*]
TRANSLATION.
.................................................... the arm of (the god) Vishṇu ;
......................... the serpentine movements of the trunk of (Airâvata) the
elephant of (Indra) the lord of the gods ...................................!
(Line 2.)—Born in a lineage of rulers of the earth who were possessed of renowned
prowess and fame ................................................................
beautiful ............ there was the illustrious king Naravarman, the famous one ;—
who pleased the gods with sacrifices, the saints with observances of a noble nature .....
.................................................. (his) servants with honourable
treatment that was unequalled in the world, and the whole earth with excellent achieve-
ments ;—[who] ............ the appliances of elephants and horses ...............
......... in [battle-fields] which were full of the rays of (his) sword ; (and whose)
enemies, losing the power of motion through fear, are destroyed (by simply) seeing his face
in the van of war.
(L. 5.)—[His son⁸] ........................ magnanimous ; equal to Brihaspati in
intellect ; possessed of a countenance like the full-moon ; the standard of comparison, as it
¹ Metre, vasantatilaka.
² Metre, Śârdûlavikrîḍita.
³ Read saṁkuchy=âñjali-kuṭmalan
⁴ Metre, Mandâkrântâ.
⁵ Metre, Śârdûlavikrîḍita.
⁶ Metre, Mandâkrântâ.
⁷ The composer, or the writer, seems to have become confused here between Mayûrâkshakasy=
êti, which is the correct reading, and Mayûrâkshakasya syâd=iti.
⁸ Or possibly "[his younger brother]" ; see page 74 above, note 4.

Here is the complete transcription of the page, including the plate headings, the text of the Gangdhar Stone Inscription of Viśvavarman (Vikrama / Mālava Year 480 = 423–424 CE; Fleet No. 17, Corpus Inscriptionum Indicarum, Vol. III, Plate X), and the accompanying epigraphical apparatus.

Plate Headings & Metadata

Vol. III
Plate X
CORPUS INSCRIPTIONUM INDICARUM.
Gangdhar Inscription of Visvavarman — The Year 480

Sanskrit Text of the Inscription (Fleet No. 17)

(Metres: vv. 1–3, 6, 8, 10, 11, 14–16, 21, 23, 24, 26, 27, 29, 31, 33, 34, 38–41, Śārdūlavikrīḍita; vv. 4, 7, 9, 12, 17, 18, 20, 25, 28, 30, 32, 35–37, Vasantatilakā; v. 5, Sragdharā; vv. 13, 19, 22, Mālinī)

[१] [सिद्धम् ॥] [य]स्य [स्मृ]ति-[मा]त्रे[ण . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[२] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[३] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[४] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[५] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[६] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[७] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[८] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[९] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[१०] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[११] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[१२] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[१३] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[१४] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[१५] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[१६] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[१७] [यात]ष्व् अतीतेषु कृतेषु पक्षे त्रि[षु चापि मासि] कार्तिक-[शुक्लस्य]
[१८] त्रयोदशी-दिने विहित-शुभ-कर्मणि ।
[१९] यातेषु चतुर्षु वर्ष-शतेषु व्यधिकेषु चाशीतौ
[२०] [गतेषु सम्वत्सर-गणे]षु मालवानां गणाश्रिते ।
[२१] तस्याभूत् सचिवो विपुल-मतिरमात्य-मुख्यः
[२२] मयूरक्षकाख्यः सतत-विहित-पुण्य-क्रिया-विशुद्ध-धीः ।
[२३] विष्णु-स्थानं कारितमनेन सुविशालं कैलास-शिखराकारम्
[२४] जगति विख्यातं परम-भक्त्या भगवतो विष्णोः ॥
[२५] मातृणां च प्रमुदित-घनोद्भूत-डाकिनी-सम्प्रकीर्णम्
[२६] वेइमात्युग्रं डाकिनी-सम्प्रकीर्णोदित-घोर-नादम् ।
[२७] तन्त्रोद्भूत-तन्त्र-विधि-युक्तं कारितमनेन
[२८] लोक-रक्षार्थं धर्म-कीर्ति-प्रवर्धनम् ॥
[२९] तथा च कूपः कारितो ऽनेन महा-सलिलाशयः
[३०] पुण्य-यश-विवृद्धये सर्व-सत्त्व-हितैषिणा ॥
[३१] यावत्-सूर्य-शशाङ्कौ दिवि भातो यावद्-वसुन्धरा
[३२] तावत्-कीर्ति-प्रसाद-कर्मेदं तिष्ठतु शाश्वतम् ॥
[३३] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[३४] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[३५] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[३६] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[३७] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[३८] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[३९] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[४०] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]
[४१] [. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ]

Bottom Margin Labels

J. F. FLEET, BO. C.S.
SCALE .28
W. GRIGGS, PHOTO-LITH.

Historical and Epigraphical Summary

• Find-spot: Gangdhār (गंगधार), Jhalawar district, Rajasthan.
• Dynasty / King: Aulikara dynasty of Western Malwa; King Viśvavarman (Śrī-Viśvavarman), son of King Naravarman.
• Date: Mālava / Kṛta / Vikrama Samvat 480 (यातेषु चतुर्षु वर्षशतेषु व्यधिकेषु चाशीतौ = 480 expired), month of Kārttika, bright fortnight, 13th day (śukla trayodaśī) = c. October/November 423 CE.
• Sponsor / Officer: King Viśvavarman's prime minister, Mayūrākṣaka (Mayūrākṣa).
• Purport:
  1. Erection of an imposing temple of Viṣṇu resembling the peak of Mount Kailāsa.
  2. Construction of an esoteric shrine/temple dedicated to the Mātṛs (Divine Mothers / Sapta Mātṛkās), accompanied by Ḍākinīs and constructed according to Tantric rites (Tantrodbhūta / Tantra-vidhi). This is historically one of the earliest epigraphical mentions of Tantra and Ḍākinīs in ancient India.
  3. Excavation of a deep well (vāpī) with abundant water for public welfare and merit.

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THE GUPTA INSCRIPTIONS; No. 17, PLATE X. 77
were, for (even) Râma and Bhagîratha; . . . . . . . . . . . . . . . . . . . . . . . . on the earth,
(was) Viśvavarman;—who surpassed (the mountain) Mêru in firmness, Vainya in here-
ditary virtue, the moon in development of lustre, (the god) Vishṇu in strength, and the
most unendurable fire of universal destruction in brilliance, and (Indra) the lord of the
gods in prowess;—who, when he grasps (his) weapon, cannot be gazed upon even
for a moment by (his) enemies, whose eyes are blinded by fear, just like a sun, which,
turning back upon (its) course, has an unendurable form and a brilliant and terrible lustre
that is heightened by rising in a cloudless sky;—to whom obeisance is performed by the
waterlilies which are the faces of the lovely women of (his) enemies, frightened before-
hand by (hearing of) the prowess of (his) strength, (and now) destitute of ornaments,
moist on the cheeks with the water of the tears that cling there, (and) deprived of beauty by
having their wearing of adornments stopped;—whose forces, moreover, have reverence done
to them by [the oceans], the palmyra-trees on the shores of which are beautified by the
lustre of the production of jewels (from the waters); the rows of the foam on which are
broken through by the terrified sharks and marine monsters; (and) all of whose hands,
which are their waves, are shaken about by a fierce wind;—at the time of the journeying
forth of whose army, the earth has (its) thickets emptied of the beasts and birds which
flee away from fear of the lances that uproot the trees and make the mountains tremble,
and, having (its) highways made uneven by protuberances, sinks down as it were (under
the tread of his troops);—whose reputation has respect paid to it in a reverential manner
in the sky by the Vidyâdharas, bound in the fetters of the arms of (their) mistresses, who
are blinded by the radiance, directed towards (them), of the rays of the jewels in (his)
diadem, (and) the upper parts of whose cheeks are shaded by the lifting up of (their)
joined hands in the act of respectful salutation;—and who, even when he was still in early
youth, nourished (his) pure intellect by following the sacred writings, and now effects the
protection of the world like Bharata, pointing out, as it were, the path of the true religion
among kings. While he, the king, the bravest among kings, is governing the earth, just
as (Indra) the lord of the gods, of unmeasured majesty, (governs) the heavens, there is
never any one [among mankind] who delights in wickedness, [or] is beset by misfortune, or
is destitute of happiness
(L. 19.)—And when four hundred fully-complete auspicious years,¹ together with the
eightieth (year), had here gone by; on the bright thirteenth day of the month Kârttika
which brings happiness to the thoughts of all mankind;—in the season² which abounds
with waters that are of a reddish-brown colour with the pollen that is discharged from the
blue waterlilies; when the skirts of the groves are radiant with the flowers of the bandhûka³
and bâṇa⁴-trees; when there is the time of the awakening from sleep of (the god)
Madhusûdana;⁵ (and) when the stars are as pure as a bed of waterlilies in full bloom;—
(L. 22.)—He who has adorned (this) city on the banks of the Gargarâ with irrigation
wells, tanks, and temples and halls of the gods, drinking-wells, and pleasure-gardens of

¹ See page 73 above, note 1; and page 75, note 4.
² i.e. Śarad, the autumn, consisting of the two months Âśvayuja (September-October) and Kârt-
tika (October-November).
³ bandhûka; 'a shrub bearing a red flower; Pentapetes Phœnicea; Terminalia Tomentosa.'
⁴ bâṇa; 'the blue-flowering Barleria.'
⁵ Vishṇu, who sleeps during the four months of the rainy season. His slumber commences on
the eleventh day of the bright fortnight of the month Âshâḍha (June-July), and ends on the eleventh
day of the bright fortnight of Kârttika (October-November).

78 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
various kinds, and causeways, and long pools, just as if (he were adorning his own) beloved
wife with different sorts of ornaments ; he who is, as it were, the third eye of the king ; who
is of noble behaviour ; who is devoted to gods, Brâhmans, spiritual preceptors, relations,
and holy men ; and who, (by nature) not free from partiality (for this particular virtue),
has (always) applied (his) thoughts to courteous behaviour, destitute of litigation, which
is applauded by the sacred writings ;—he who, having reflected that the life of every man
lasts not for ever and is full of feebleness, and that prosperity is as unstable as a swing, is
displaying, by means of (his) lawfully acquired riches, the most extreme devotion towards
(the god Vishṇu) who bears the discus and the club ;¹—he who has two handsome arms
that are muscular and long and round and pendulous ; who is [marked] with the wounds of
swords ; whose eyes stretch to the tips of (his) ears ; who is possessed of a clear skin like
that of a young woman of tender age ; who destroys (his) enemies when they display
energy through pride ; who is powerful . . . . . . . . . . . . . . . . . . . . . . . . . ; who through devo-
tion behaves like a relation towards (his) enemies ; who is experienced in (the combined
pursuit, without mutual conflict, of) religion and wealth and pleasure :—
(L. 28.)—He, the illustrious Mayûrâkshaka,—who is sprung from a family possessed
of wisdom and prowess ; whose heroism is renowned in every region ; who holds himself
under control ; (and) who has accomplished, in his son Vishṇubhaṭa and also Haribhaṭa,
the duty of (continuing his) lineage,—caused to be built by his sons, the favourites of great
good fortune, this shrine of the divine (god) Vishṇu, which blocks up the path of sin,—
seeing the aspect of which, resembling the lofty peak of (the mountain) Kailâsa, the
Vidyâdharas, accompanied by their mistresses, come and gaze into it with happy faces
that are like waterlilies, as if it were the very lustrous surface of a mirror ;—(and) seeing
which (aspect), at the moment when the surface (of the roof) has been polished by the
palms of the hands of the lovely women of the gods, the sun, who in the sky is praised in
chorus by the saints possessed of superhuman power of mind resulting from religious merit,
reins in his chariot-horses with (their) tossing manes, which think (from the reflection)
that they are returning towards (themselves), and, joining (his hands) together (so that
they resemble) an expanding bud in respectful salutation, runs away in fear with bent-down
head.
(L. 35.)—Also, for the sake of religious merit, the counsellor of the king caused to
be built this very terrible abode, . . . . . . . . . . . . . . . . . . . . . . . . . (and) filled full of
female ghouls, of the divine Mothers, who utter loud and tremendous shouts in joy, (and)
who stir up the (very) oceans with the mighty wind rising from the magic rites of their
religion.
(L. 37.)—And the illustrious Mayûrâkshaka, the receptacle of virtuous qualities,
caused to be made this well, which is protected by . . . . . . . . . . . . . . . . . . . . in the
lower regions, resembling serpents ; which possesses much water, cool, and sweet, and
pure ; (and) which rivals the ocean.
(L. 39.)—As long as the oceans . . . . . . . . . . . . . . . . . . . . . . are full of jewels ; as
long as the earth, with (its) mountains, abounds with many thickets and trees and woods ;
and as long as the moon lights up the sky that is inlaid with the host of the planets ;—so
long let the fame of the illustrious Mayûrâkshaka remain abundant ! Let there be
success !
¹ This compound combines two well-known names of Vishṇu,—Chakradhara, and Gadâdhara.

THE GUPTA INSCRIPTIONS; No. 18, PLATE XI. 79
No. 18; PLATE XI.
MANDASOR STONE INSCRIPTION OF KUMARAGUPTA
AND BANDHUVARMAN.
THE MALAVA YEARS 493 AND 529.
THIS inscription, which I published, for the first time, in 1886, in the Ind. Ant. Vol.
XV. p. 194 ff., was discovered through information given by the late Mr. Arthur
Sulivan, who, in 1879, sent to General Cunningham, from Mandasôr, a hand-copy of the
fragmentary pillar inscription of Yaśôdharman, No. 34 below, Plate xxiC. I saw this
copy in 1883, and, recognising in it the name of Mihirakula, sent my copyists, in March
1884, to take impressions of this fragment and of any other inscriptions that they might
find. In the search made by them, they discovered the present inscription, and also the
entire duplicate copy of the pillar inscription of Yaśôdharman, No. 33 below, Plate xxiB.,
which had escaped the notice of Mr. Sulivan.
**Mandasôr,**¹ or more properly Daśôr, the ancient **Daśapura,**² on the north or left

¹ The 'Mandesar, Mandesor, Mandesur, Mandisore, Mandosar, Mandsaur, Mundesor, and
Mundesoor,' of maps, &c. Indian Atlas, Sheet No. 35. Lat. 24° 3' N.; Long. 75° 8' E.
² Daśôr is the name by which, in preference to Mandasôr, the town is habitually spoken of by the
villagers and agriculturists of the locality and neighbourhood, and even as far as Indôr. And in some
bilingual sanads or warrants, of about a century and a half ago, I found this form, Daśôr, used in the
vernacular passages, while the Persian passages of the same documents give the form Mandasôr. So
also, Paṇḍits still habitually use the form Daśapura in their correspondence; a practice with which
we may compare the use, also by Paṇḍits, of Ahipura and Nakhapura for respectively Sampgaum and
Ugargôl in the Belgaum District; except that it is doubtful whether these are original Saṁskṛit names,
or only pedantic Saṁskṛit translations of original vernacular names.—The local explanation of the
name is, that the place was originally a city of the Purâṇic king Daśaratha. But, on this view, the
modern name should be Dasrathôr. The true explanation evidently is that,—just as now the town-
ship includes from twelve to fifteen outlying hamlets or divisions; Khilchîpur, Jankûpurâ, Râmpuriyâ,
Chandrapurâ, Bâlâgañj, &c.,—so, when it was originally constituted, it included exactly ten (daśa)
such hamlets (pura).—As regards the fuller form of Mandasôr, by which alone the town is known
officially and is entered in maps, I cannot at present explain the origin of it. But Dr. Bhagwanlal
Indraji suggested to me that it may perhaps represent Manda-Daśapura, "the distressed or afflicted
Daśapura," in commemoration of the overthrow of the town, and the destruction of the Hindu tem-
ples in it, by the Musalmâns, in memory of which, even to the present day, the Nâgar Brâhmaṇs of
the place will not drink the water there. And, as tending to support this suggestion, I would mention
that one of the Paṇḍits whom I questioned on the spot, gave me Mannadasôr as another form of the
name. Another suggestion, by Mr. F. S. Growse, is that the name combines the two names of Maḍ
and Daśapura; the former of them (see Ind. Ant. Vol. XV. p. 195) being the name of a village, also
called Afzalpur, about eleven miles south-east of Mandasôr, from which, it is said, were brought, from
ruined Hindu temples, the stones that were used in the construction of the Musalmân fort at Manda-
sôr. The true explanation, whatever it may be, would probably be found in the Daśapura-Mâhât-
mya, which is extant, but which I did not succeed in obtaining for examination.—In addition to the
present inscription, the ancient Saṁskṛit name, Daśapura, occurs also in line 2 of an early Nâsik in-
scription of Ushavadâta (Archæol. Surv. West. Ind. Vol. IV. p. 99, and Plate lii. No. 5); and in
another inscription at Mandasôr itself, dated (Vikrama)-Saṁvat 1321 (A.D. 1264-65) Guru(vâra) or
Thursday, the fifth day of the bright fortnight of the month Bhâdrapada, which is on a white stone
built into the wall on the left hand inside the inner gate of the eastern entrance of the Fort.—Under
the same name, the place is also mentioned, in connection with Avanti (Ujjain), in the Bṛihat-
Saṁhitâ, xiv. vv. 11-16 (Kern's Translation, Jour. R. As. Soc. N. S. Vol. V. p. 83).