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

COR 83
dvitīyaḥ ||
Vol. III. Mandasor Inscription
chanānāṁ
vri(vṛi)shê
pâlayaty=
ûr=udâraṁ
2
dgat-êndv-
4 nivishṭa-
-[ra]chanê
[ch]andrâṁśu-
6
Rôddhra-
abhirâmê |
8 [..]ikasâkhê ||
âlavânâm¹
10 m=ri(ṛi)tau
trayôdaśê |
itêna
12 ya tatô=
saṁskâ-
14 '-unnatam=
śi-bhânvôr=
16 vasu ch=
Spashṭair²=
pushp-
18 rê Hara-
20 | kâlê
va nabhô
vana-varêṇa
22
jaṭânâṁ |
am=udâraṁ
24
in apposition
¹ emendation
M 2.

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THE GUPTA INSCRIPTIONS; No. 18, PLATE XI. 83
mûrt-tir=abhibhâty=an-alaṁkṛitô=pi rûpêṇa yaḥ=kusumachâpa iva dvitîyaḥ ||
Vaidhavya¹-tîvra-vyasana-kshatânâṁ
16 smri(smṛi)tvâ yam=adyâpy=ari-sundarîṇâṁ | bhayâd=bhavaty=âyata-lôchanânâṁ
ghana-stan-âyâsa-karaḥ prakampaḥ || Tasminn²=êva kshitipati-vri(vṛi)shê
Barhdhuvarmmaṇy=udârê samyak-sphîtaṁ Daśapuram=idaṁ pâlayaty=
unnat-âṁśê | śilp-âvâptair=ddhana-samudayaiḥ paṭṭavâyair=udâraṁ
śrêṇîbhûtair=bbhavanam=atulaṁ kâritaṁ
17 dîpta-raśmêḥ || Vistîrṇṇa³-tuṅga-śikharaṁ śikhari-prakâśam=abhyudgat-êndv-
amala-raśmi-kalâpa-gauraṁ | yad=bhâti paśchima-purasya nivishṭa-
kânta-chûḍâmaṇi-pratisaman=nayan-âbhiramaṁ || Râmâ-sanâtha-[ra]chanê
dara-bhâskar-âṁśu-vahni-pratâpa-subhagê jala-lîna-mînê | chandrâṁśu-
harmyatala-
18 chandana-tâlavṛinta-hâr-ôpabhôdha(ga)-rahitê hima-dagdha-padmê || Rôddhra-
priyaṅgu-taru-kuṇḍalatâ-vikôśa-pushp - âsava - pramud[i]t - âli - kal - âbhirâmê |
kâlê tushâra-kaṇa-karkkaśa-śîta-vâta-vêga-praṇṛitta-lavalî-nagan-aikaśâkhê ||
Smara⁴-vaśaga-taruṇajana-vallabhâṅganâ-vipula-kânta-pîn-ôru-
19 stana-jaghana-ghan-âliṅgana-nirbhartsita-tuhina-hima-pâtê || Mâlavânâṁ⁵
gaṇa-sthityâ yât[ê] śata-chatushṭayê | tri-navaty-adhikê=bdânâm=ri(ṛi)tau
sêvya-ghana-svanê || Sahasya-mâsa-śuklasya praśastê=hni trayôdaśê |
maṅgal-âchâra-vidhinâ prâsâdô=yaṁ nivêśitaḥ || Bahunâ samatîtêna
20 kâlên=ânyaiś=cha pârtthivaiḥ | vyaśîryyat=aika-dêśô=sya bhavanasya tatô=
dhunâ || Sva-yaśô-v[r]i(vṛi)ddhayê sarvvam=aty-udâram=udârayâ saṁskâ-
ritam=idaṁ bhûyaḥ śrêṇyâ bhânumatô gṛihaṁ || Aty⁶-unnatam=
avadâtaṁ nabha[ḥ]-spriśann=iva⁷ manôharaiḥ śikharaiḥ | śaśi-bhânvôr=
abhyudayêshv=amala-mayûkh-âyatana-
21 bhûtaṁ || Vatsara-śatêshu pañchasu viśaṁty⁸-adhikêshu navasu ch=
âbdêshu | yâtêshv=abhiramya-Tapasya-mâsa-śukla-dvitîyâyâṁ || Spashtair⁹=
aśôkataru-kêtaka-sinduvâra-lôlâtimuktakalatâ-madayantikânâṁ | pushp-
ôdgamair=abhinavair=adhigamya nûnam=aikyaṁ vijṛimbhita-śarê Hara-
pû(dhû)ta-dêhê ||
22 Madhu¹⁰-pâna-mudita-madhukara-kul-ôpagîta-nagan(ṇ)-aika-pṛithu-śâkhê | kâlê
nava-kusum-ôdgama-dantura-kâmta-prachura-rôddhrê || Śaśin=êva nabhô
vimalaṁ kaus[t]ubha-maṇin=êva Śârṅgiṇô vakshaḥ | bhavana-varêṇa
tath=êdaṁ puram=akhilam=alaṁkṛitam=udâram || Amalina¹¹-śaśi-
23 lêkhâ-danturaṁ piṅgalânâṁ parivahati samûhaṁ yâvad=Îśô jaṭânâṁ |
vikaṭa-kamala-mâlâm=aṁsa-saktâṁ cha Śârṅgî bhavanam=idam=udâraṁ

¹ Metre, Upajâti of Indravajrâ and Upêndravajrâ.
² Metre, Mandâkrântâ.
³ Metre, Vasantatilaka; and in the next two verses. ⁴ Metre, Âryâ.
⁵ Metre, Ślôka (Anushṭubh); and in the next three verses.
⁶ Metre, Âryâ; and in the next verse.
⁷ spriśan is the nominative singular of the masculine; whereas the neuter spriśat, in apposition
with gṛihaṁ, is what is required. This, however, would not suit the metre. The only emendation
that suits the metre, is to alter the construction and read nabhaḥ spriśat=iva.
⁸ Read viṁśaty. ⁹ Metre, Vasantatilaka.
¹⁰ Metre, Âryâ; and in the next verse. ¹¹ Metre, Mâlinî.
M 2.

84 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
śâśvatan=tâvad=astu ॥ Śrêṇy¹-âdêśêna bhaktyâ cha kâritaṁ
bhavanaṁ ravêḥ । pûrvvâ ch=êyaṁ² prayatnêna rachitâ
Vatsabhaṭṭinâ ॥
24 Svasti kartṛi-lêkhaka-vâchaka-śrôtṛibhyaḥ ॥ Siddhir=astu ॥
TRANSLATION.
Perfection has been attained ! May that Sun protect you,—who is worshipped by the
hosts of the gods for the sake of existence, and by the Siddhas³ who wish for super-
natural powers, (and) by ascetics, entirely given over to abstract meditation (and) having
worldly attractions well under control, who wish for the final liberation of the soul, and,
with devotion, by saints, practising strict penances, (who wish to become) able to coun-
teract curses ; (and) who is the cause of the destruction and the commencing (again) of
the universe ! Reverence to that Sun,—whom (even) the Brâhmaṇical sages, though they
knew the knowledge of the truth (and) exerted themselves, failed to comprehend ; and
who nourishes the whole of the three worlds with (his) rays diffused in all directions ; who,
when he is risen, is praised by Gandharvas,⁴ gods, Siddhas, Kinnaras,⁵ and Naras ;⁶
and who grants (their) desires to those who worship (him) ! May that Sun, decorated
with glorious beams, protect you,—who shines, day after day, with the mass of (his) rays
flowing down over the wide and lofty summit of the lordly mountain of dawn, (and) who
is of a dark-red colour like the cheeks of intoxicated women !
(Line 3)—From the district of Lâṭa, which is pleasing with choice trees that are
bowed down by the weight of (their) flowers, and with temples and assembly-halls of the
gods, and with vihâras, (and) the mountains of which are covered over with vegetation, to
(this) city of Daśapura there came, full of respect,—first, in thought ; and afterwards
(in person) in a band, together with (their) children and kinsmen,—men who were
renowned in the world for (skill in their) craft (of silk-weaving), and who, being mani-
festly attracted by the virtues of the kings of the country, gave no thought to the
continuous discomforts produced by the journey and its accompaniments. And in course
(of time) this (city) became the forehead-decoration of the earth, which is adorned with
a thousand mountains whose rocks are besprinkled with the drops of rut that trickle down
from the sides of the temples of rutting elephants, (and) which has for (its) decorative
ear-ornaments the trees weighed down with flowers. Here⁷ the lakes, crowded with
kâraṇḍava-ducks, are beautiful,—having the waters close to (their) shores made variegated
with the many flowers that fall down from the trees growing on the banks, (and) being
adorned with full-blown waterlilies. The lakes are beautiful (in some places) with the
¹ Metre, Ślôka (Anushṭubh).
² Supply praśastiḥ.—See page 87 below, note 10.
³ Siddhas ; semi-divine beings, supposed to be of great purity and holiness, and said to be
specially characterised by the possession of the eight supernatural faculties. Their habitation is in
the sky, or in the middle region between the earth and the sky.
⁴ Gandharvas ; the celestial musicians.
⁵ Kinnaras ; mythical beings, with a human figure and the head of a horse, reckoned among the
Gandharvas, and celebrated as musicians.
⁶ Naras ; mythical beings, allied to the Gandharvas and Kinnaras.
⁷ The original has, as far as line 8, the relative construction, which I have changed, for con-
venience of translation, into the absolute.

THE GUPTA INSCRIPTIONS; No. 18, PLATE XI. 85
swans that are encaged in the pollen that falls from the waterlilies shaken by the tremu-
lous waves; and in other places with the waterlilies bent down by the great burden of
their filaments. Here the woods are adorned with lordly trees, that are bowed down by
the weight of their flowers and are full of the sounds of the flights of bees that hum loudly
through intoxication (caused by the juices of the flowers that they suck), and with the
women from the city who are perpetually singing. Here the houses have waving flags,
(and) are full of tender women, (and) are very white (and) extremely lofty, resembling
the peaks of white clouds lit up with forked lightning. And other long buildings on the
roofs of the houses, with arbours in them, are beautiful,—being like the lofty summits of (the
mountain) Kailâsa; being vocal with songs (like those) of the Gandharvas; having pictured
representations arranged (in them); (and) being adorned with groves of waving plantain-
trees. Here, cleaving asunder the earth, there rise up houses which are decorated with
successions of storeys; which are like rows of aerial chariots; (and) which are as pure
as the rays of the full-moon. This (city) is beautiful (through) being embraced by two
charming rivers,¹ with tremulous waves, as if it were the body of (the god) Smara
(embraced) in secrecy by (his wives) Prîti and Rati, possessed of (heaving) breasts. Like
the sky with the brilliant multitudes of planets, it shines with Brâhmaṇs endowed with truth,
patience, self-control, tranquillity, religious vows, purity, fortitude, private study, good con-
duct, refinement, and steadfastness, (and) abounding in learning and penances, and free
from the excitement of surprise.
(L. 8.)—So assembling together, (and) day by day received into greater friendship
by (their) constant associates, (and) honourably treated like sons by the kings, in joy and
happiness they settled in (this) city. Some of them (became) excessively well acquainted
with the science of archery, (in which the twanging of the bow is) pleasing to the ear;
others, devoting themselves to hundreds of excellent achievements, (became) acquainted
with wonderful tales; and others, unassuming in (their) modesty (and) devoted to dis-
courses of the true religion, (became) able to say much that was free from harshness
(and yet was) salutary. Some excelled in their own business (of silk-weaving); and by
others, possessed of high aims, the science of astrology was mastered; and even to-day
others of them, valorous in battle, effect by force the destruction of (their) enemies. So
also others, wise, possessed of charming wives, (and) belonging to a famous and mighty
lineage, are decorated with achievements that befit (their) birth; and others, true to
(their) promises (and) firm in friendship with the accompaniment of confidence, are skilled
in conferring favours upon (their) intimates. (And so) the guild shines gloriously all
around, through those who are of this sort, and through others who,—overcoming the
attachment for worldly objects; being characterised by piety; (and) possessing most
abundant goodness,—(are) very gods in an earthly habitation.
(L. 11.)—(Just as) a woman, though endowed with youth and beauty (and) adorned
with the arrangement of golden necklaces and betel-leaves and flowers, goes not to meet
(her) lover in a secret place, until she has put on a pair of coloured silken cloths,—(so)
the whole of this region of the earth, is (almost superfluously) adorned through them,
(as if) with a silken garment, agreeable to the touch, variegated with the arrangement of
different colours, (and) pleasing to the eye.
¹ Of these rivers, one, of course, is the Śiwanâ, on the north bank of which the town stands.
The other must be the ‘Sumli,’ which now flows into the Śiwanâ about three miles to the north-east
of the town.

86 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
(L. 12.)—Having reflected that the world is very unsteady, being blown about by
the wind like the charming ear-ornaments, (made of) sprigs, of the women of the Vidyâ-
dharas; (and similarly) the estate of man; and also accumulations of wealth, large
(though they may be),—they became possessed of a virtuous (and) stable understanding;
and then;¹—
(L. 13.)—While Kumâragupta was reigning over the (whole) earth, whose
pendulous marriage-string is the verge of the four oceans; whose large breasts are (the
mountains) Sumêru and Kailâsa;² (and) whose laughter is the full-blown flowers
showered forth from the borders of the woods;—
(L. 13.)—There was a ruler, king Viśvavarman,³ who was equal in intellect
to Śukra and Bṛihaspati, who became the most eminent of princes on the earth; (and)
whose deeds in war were equal to (those of) Pârtha;—who was very compassionate to the
unhappy; who fulfilled his promises to the miserable and the distressed; who was exces-
sively full of tenderness; (and) who was a very tree of plenty to (his) friends, and the
giver of security to the frightened, and the friend of (his) country;—
(L. 14.)—His son (was) king Bandhuvarman, possessed of firmness and states-
manship; beloved by (his) kinsmen; the relative, as it were, of (his) subjects; the
remover of the afflictions of (his) connections; pre-eminently skilful in destroying the
ranks of (his) proud enemies. Handsome, youthful, dexterous in war, and endowed with
humility, king though he was, yet was he never carried away by passion, astonishment,
and other (evil sentiments); being the very incarnation of erotic passion, he resembled in
beauty, even though he was not adorned with ornaments, a second (Kâmadêva) armed
with the bow that is made of flowers. Even to-day, when the long-eyed lovely women of
(his) enemies, pained with the fierce pangs of widowhood, think of him, they stagger
about through fear, in such a way as to fatigue (their) firm and compact breasts.
(L. 16.)—While he, the noble Bandhuvarman, the best of kings, the strong-
shouldered one,⁴ was governing this city of Daśapura, which had been brought to a
state of great prosperity,—a noble (and) unequalled temple of the bright-rayed (Sun), was
caused to be built by the silk-cloth weavers, as a guild, with the stores of wealth acquired
by (the exercise of their) craft;—(a temple) which, having broad and lofty spires, (and)
resembling a mountain, (and) white as the mass of the rays of the risen moon, shines,
charming to the eye, having the similarity of (being) the lovely crest-jewel, fixed (in its
proper place), of (this) city of the west.
(L. 17.)—In that season⁵ which unites men with (their) lovely mistresses; which is
agreeable with the warmth of the fire of the rays of the sun (shining) in the glens; in
¹ The context is "a noble (and) unequalled temple of the bright-rayed (Sun) was caused to be
built" &c., in line 16; all that intervenes, is by way of a parenthesis.
² Conf. Bṛihat-Saṁhitâ, xliii. 35, where the earth is described as having the mountains of
sunrise and sunset for lips, and the Himâlaya and Vindhya for breasts.—Compare also line 34 of the
Alînâ grant of Śîlâditya VII. of the year 447, No. 39 below, Plate xxv., where the Sahya and Vindhya
mountains are called the breasts of the earth.—Similes of this kind doubtless varied in accordance
with the extent of the kingdoms in which the inventors of them resided.
³ This, again, is a second parenthesis, the real context of the preceding verse being the descrip-
tion of Bandhuvarman in line 14 ff.
⁴ lit. 'high-shouldered.'
⁵ i.e. Hêmanta, the cold weather, consisting of the months Mârgaśîrsha (November-December)
and Pausha or Sahasya (December-January).

THE GUPTA INSCRIPTIONS; No. 18, PLATE XI. 87
which the fishes lie low down in the water ; which (on accoun. of the cold) is destitute of
the enjoyment of the beams of the moon, and (sitting in the open air on) the flat roofs of
houses, and sandal-wood perfumes, and palmleaf-fans, and necklaces ;—in which the
waterlilies are bitten by the frost ; which is charming with the humming of the bees that
are made happy by the juice of the full-blown flowers of the rôdhra¹ and priyaṁgu-
plants² and the jasmine-creepers ; in which the lavalî-trees³ a d the solitary branches
of the nagaṇâ-bushes⁴ are made to dance with the force of the wind that is harsh and
cold with particles of frost ;—(and) in which (the cold induced by) the falling of frost and
snow is derided by the close embraces of the large and beautiful and plump and bulky
breasts and thighs of young men and (their) mistresses, completely under the influence
of love ;—when, by (the reckoning from) the tribal constitution of the Mâlavas, four
centuries of years, increased by ninety-three, had elapsed ; in that season when the low
thunder of the muttering of clouds is to be welcomed (as indicating the approach of
warmth again) ;—on the excellent thirteenth day of the bright fortnight of the month
Sahasya,—this temple was established, with the ceremony of auspicious benediction.
(L. 19.)—And, in the course of a long time, under other kings, part of this temple fell
into disrepair ; so now, in order to increase their own fame, the whole of this most noble
house of the Sun has been repaired again by the munificent corporation ;—(this temple)
which is very lofty (and) pure ; which touches the sky, as it were, with (its) charming spires;
(and) which is the resting-place of the spotless rays of the moon and the sun at (their)
times of rising. Thus, when five centuries of years, increased by twenty, and nine years
had elapsed ; on the charming second lunar day of the bright fortnight of the month
Tapasya ;—in the season⁵ when (Kâmadêva), whose body was destroyed by Hara, develops
(his number of five) arrows by attaining unity with the fresh bursting-forth of the flowers of
the aśôka⁶ and kêtaka⁷ and sinduvâra-trees,⁸ and the pendulous atimuktaka-creeper,⁹ and
the wild-jasmine ;—when the solitary large branches of the nagaṇâ-bushes are full of the
songs of the bees that are delighted by drinking the nectar ; (and) when the beautiful and
luxuriant rôdhra-trees swing to and fro with the fresh bursting forth of (their) flowers,—
the whole of this noble city was decorated with (this) best of temples ; just as the pure sky
is decorated with the moon, and the breast of (the god) Śârṅgin with the kaustubha-jewel.
As long as (the god) Îśa wears a mass of tawny matted locks, undulating with the spotless
rays of the moon (on his forehead) ; and (as long as) (the god) Śârṅgin (carries) a garland
of lovely waterlilies on his shoulder ;—so long may this noble temple endure for ever !
(L. 23.)—By the command of the guild, and from devotion, (this) temple of the Sun
was caused to be built ; and this (eulogy)¹⁰ that precedes was, with particular care, compos-
¹ rôdhra, also lôdhra ; the tree Symplocos Racemosa.
² priyaṁgu ; a medicinal plant and perfume ; Panicum Italicum ; Sinapis Ramosa ; saffron.
³ lavalî ; the Averrhoa Acida.
⁴ nagaṇâ ; the Cardiospermum Halicacabum.
⁵ i.e. Śiśira, the cool or dewy season, consisting of the months Mâgha (January-February) and
Phâlguna or Tapasya (February-March).
⁶ aśôka ; the tree or shrub Jonesia Aśôka.
⁷ kêtaka ; the tree Pandanus Odoratissimus.
⁸ sinduvâra ; the tree or shrub Vitex Negundo.
⁹ atimuktaka ; a certain creeper, tree, or shrub, with apparently white flowers.
¹⁰ praśasti.—This was the customary technical term applied to inscriptions on stone. It has to
be supplied here; but it is of constant occurrence ; e.g. in line 27 of the Aphsaḍ inscription of

88 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
ed by Vatsabhaṭṭi. Hail to the composer and the writer, and those who read or listen (to it)!
Let there be success!
No. 19; PLATE XIIA.
ERAN STONE PILLAR INSCRIPTION OF BUDHAGUPTA.
THE YEAR 165.
THIS inscription was discovered in 1838 by Captain T. S. Burt, of the Engineers, and
was first brought to notice in the same year, in the Jour. Beng. As. Soc. Vol. VII. p. 633 f.
when Mr. James Prinsep published his reading of the text, and a translation of it,¹ accom-
panied by a lithograph (id. Plate xxxi.), reduced from an ink-impression made by Captain
Burt.—In 1861, in the same Journal, Vol. XXX. p. 17 ff., Dr. FitzEdward Hall published
his revised reading of the text, from the original pillar, and a translation of it.—And finally,
in 1880, in the Archæol. Surv. Ind. Vol. X. p. 82, General Cunningham, in reprinting Dr.
Hall’s translation, pointed out that the aksharas in line 3,—in which Mr. Prinsep had found
a reference to the Surâshtras; and which Dr. Hall read as samsurabhâ, and translated by
"chosen land of the gods,"—were in reality a repetition of the date in numerical symbols,
as had, in fact, been suggested, though without particularisation, by Dr. Hall himself, in
the Jour. Beng. As. Soc. Vol. XXXI. p. 127, note.
This is another inscription from Êraṇ² in the Khurâi Sub-Division of the Sâgar Dis-
trict in the Central Provinces. It is on the west face towards the bottom of the lower and
square part of a large monolith red-sandstone column, which stands near the well-known
group of temples about half a mile to the west of the village, and which seems from its
position to be specially connected with a small double temple that General Cunningham
has named the "Lakshmî Temple,"³ separated by the intervening "Vishṇu Temple" from
the "Varâha Temple," or temple of the Boar, at which there is the well-known inscription
of Tôramâṇa, No. 36 below.
The writing, which covers a space of about 2' 6½" broad by 1' 7½" high, has suffered a
good deal in places from the weather; but on the original column the whole inscription can
be read with certainty, except a few letters at the proper left side that have been quite
worn away by sharpening tools on the edge of the stone. The bottom line of the inscrip-
tion is about 3' 3" above the plinth from which the column rises.—The size of the letters
varies from ⅜" to ¾". The characters belong to the northern class of alphabets; they
approximate in some respects to the type of the Allahâbâd posthumous pillar inscription
of Samudragupta, No. 1 above, Plate i., and in others to that of the Mathurâ inscription of
Chandragupta II., No. 4, Plate iiiA.; but they also present some developments and differ-
ences that must be attributed partly to their somewhat later age, and partly to the parti-
cular locality to which the inscription belongs. I should be inclined to name them a variety,
with northern characteristics, of the Central India alphabet of towards the end of the fifth
Âdityasêna, No. 42 below, Plate xxviii.—The only instance that I can quote of its use to denote a
copper-plate charter, is in line 20-21 of the ‘Chicacole’ grant of the Mahârâja Indravarman of the
year 128 (Ind. Ant. Vol. XIII. p. 121).
¹ The translation is reprinted in Thomas' edition of Prinsep's Essays, Vol. I. p. 249.
² See page 18 above, and note 1.
³ Archæol. Surv. Ind. Vol. X. p. 87, and Plates xxv. and xxvi.

THE GUPTA INSCRIPTIONS; No. 19, PLATE XII A. 89
century A.D. The letter r, as the first part of a compound consonant, is formed some-
times within the top line of the writing, e.g. in arṇṇava, line 1, and sometimes above it,
e.g. in paryyaṅka, in the same line. The characters include, in line 3, forms of the nu-
merical symbols for 5, 60, and 100.—The language is Sanskrit; and the inscription is
in verse as far as line 4, and the rest in prose.—In respect of orthography, the only
point that calls for notice is the constant doubling of t, in conjunction with a following r,
e.g. in maittrāyaṇīya, line 5; pauttrēṇa, line 6; and pittrôḥ, line 8.
The inscription refers itself to the reign of Budhagupta, whose feudatory, the Mahâ-
râja Suraśmichandra, was governing the country lying between the river Kālindī, or
the Jamnā, and the Narmadā. It is dated, completely in words, and partly in numerical
symbols, in the year one hundred and sixty-five (A.D. 484-85), on the twelfth lunar day
of the bright fortnight of the month Âshâḍha (June-July), and on Suraguruvâra or Thursday.
It is a Vaishṇava inscription. And the object of it is to record the erection of the column,
which is called a dhvaja-stambha or 'flag-staff'¹ of the god Vishṇu, under the name of
Janârdana, by a Mahârâja named Mâtṛivishṇu and his younger brother, Dhanya-
vishṇu.
TEXT.²
1 Jayati³ vibhus=chatur-bhujaś=chatur-arṇṇava-vipula-salila-paryyaṅkaḥ jagataḥ
sthity-utpatti-nya[y-âdi⁴]-
2 hêtur=Ggaruḍa-kêtuḥ [॥*] Śatê pañcha-shashṭy-adhikê varshāṇāṁ bhûpatau
cha Budhaguptê | Âshâḍha-mâsa-ś[ukla]-
3 dvâ⁵daśyâṁ Suragurôr=ddivasê | (॥) Saṁ 100 60 5 [॥*] Kālindî⁶-
Narmmadayôr=mmadhyaṁ pâlayati lôkapâla-guṇair=jjagati mahâr[âja]-
4 śriyam=anubhavati Suraśmichandrê cha | (॥) Asyâṁ saṁvatsara-mâsa-
divasa-pûrvvâyâṁ⁷ sva-karmm-âbhiratasya kratu-yâji[naḥ]
5 adhîta-svâdhyâyasya vipr-a..shêr=Mmaittrâyaṇîya-vṛishabhasy=Êndravishṇôḥ pra-
pauttrêṇa pitur=guṇ-ânukâriṇô Varuṇav[i]sh[ṇôḥ]
6 pauttrêṇa pitaram=anu-jâtasya sva-vaṁśa-vṛiddhi-hêtôr=Harivishṇôḥ puttrêṇ-
âtyanta-bhagavad-bhaktêna Vidhâtur=ichchhayâ svayaṁvaray=êva r[â]ja-
7 lakshmy=âdhigatêna chatuḥ-samudra-paryyanta-prathita-yaśasâ akshîṇa-mâna-
dhanên=ânêka-śattru-samara-jishṇunâ mahârâja-Mâtṛivishṇun[â]
8 tasy=aiv=ânujêna tad-anuvidhâyin[â] tat-prasâda-parigṛi[hî]têna Dhanya-
vishṇunâ cha | mâtṛi(tâ)pittrôḥ puṇy-âpyâyan-ârtham=êsha bhagavataḥ |⁸
9 puṇyajan-ârdanasya Janârddanasya dhvaja-stambhô=bhyuchchhritaḥ [॥*]
Svasty=astu gô-brâhmaṇa-p[u]rôgâbhyaḥ sarvva-prajâbhya iti | (॥)
¹ Compare dhvaja, 'standard,' as applied to the Mêharaulî column, in line 6 of No. 32 below,
Plate xxiA.
² From the original stone.
³ Metre Âryâ; and in the next verse.—In the first pâda of this, and of the second verse,
we have the proper number of twelve syllabic instants; but they are not arranged in accordance with
the usual rule for this metre.
⁴ I have adopted Dr. Hall's suggestion for supplying the effaced letters. In the last legible
syllable, part of the subscript y is quite distinct, and the consonant above it seems to be a broken n;
and the requirements of both the metre and the sense are properly met by supplying yâdi for the
effaced syllables.
⁵ This akshara is somewhat damaged; but it is very distinctly dvâ. Prinsep's reading of
trayôdaśyâṁ is proved to be wrong by the metre, if by nothing else.
⁶ Metre, Âryâ. ⁷ Supply tithau. ⁸ This mark of punctuation is unnecessary.
N₂

90 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
TRANSLATION.
Victorious is the lord, the four-armed (god Vishṇu)—whose couch is the broad
waters of the four oceans; who is the cause of the continuance, the production, and the
destruction, &c., of the universe; (and) whose ensign is Garuḍa!
(Line 2.)—In a century of years, increased by sixty-five; and while Budhagupta (is)
king; on the twelfth lunar day of the bright fortnight of the month Âshâḍha; on the day
of Suraguru;¹ (or in figures) the year 100 (and) 60 (and) 5:—
(L. 3.)—And while Suraśmichandra is governing, with the qualities of a regent of
one of the quarters of the world,² (the country that lies) between the (rivers) Kâlindî
and Narmadâ, (and) is enjoying in the world the glory of (being) a Mahârâja;—
(L. 4.)—On this (lunar day), (specified) as above by the year and month and day;
—by the Mahârâja Mâtṛivishṇu, who is excessively devoted to the Divine One;
who, by the will of (the god) Vidhâtri, was approached (in marriage-choice) by the god-
dess of sovereignty, as if by a maiden choosing (him) of her own accord (to be her
husband); whose fame extends up to the borders of the four oceans; who is possessed
of unimpaired honour and wealth; (and) who has been victorious in battle against many
enemies;—who is the son of the son's son of Indravishṇu, who was attentive to his duties;
who celebrated sacrifices; who practised private study (of the scriptures); who was a
Brâhmaṇ saint; (and) who was the most excellent (of the followers) of the Maitrâyaṇîya
(śâkhâ);—who is the son's son of Varuṇavishṇu, who imitated the virtuous qualities of
(his) father;—(and) who is the son of Harivishṇu, who was the counterpart of (his) father
in meritorious qualities,³ (and) was the cause of the advancement of his race;—
(L. 8.)—(By him) and by his younger brother Dhanyavishṇu, who is obedient to
him, (and) has been accepted with favour by him,—this flag-staff of the divine (god)
Janârdana, the troubler of the demons,⁴ has been erected, for the purpose of increasing
the religious merit of (their) parents.
(L. 9.)—Let prosperity attend all the subjects, headed by the cows and the
Brâhmaṇs!
¹ i.e. "on Thursday."—Suraguru, 'the preceptor of the gods,' is another name of Bṛihaspati,
from which latter name the day takes its customary appellation of Bṛihaspativâra.
² lôkapâla.—The lôkapâlas, or guardians of the points of the compass, are sometimes reckoned
as eight, viz. 1, Indra, of the east; 2, Agni, of the south-east; 3, Yama, of the south; 4, Nirṛiti, or
sometimes Sûrya, of the south-west; 5, Varuṇa, of the west; 6, Vâyu, of the north-west; 7, Kubêra,
of the north; and 8, Îśâna, or sometimes Chandra, and sometimes Pṛithivî, of the north-east;—and
sometimes as four, viz. Nos. 1, 3, 5, and 7, above.
³ pitaram=anu-jâtasya.—Dr. Hall explained this expression in the Jour. Beng. As. Soc. Vol.
XXX. p. 139, note, by a passage quoted in the St. Petersburg Dictionary from the Pañchatantra;
viz.—
Jâtaḥ putrô=nujâtaś=cha atijâtas=tath=aiva cha |
apajâtaś=cha lôkê=smin=mantavyâḥ śâstra=vêdibhiḥ ||
Mâtṛi-tulya-guṇô jâtas=tv=anujâtaḥ pituḥ samaḥ |
atijâtô=dhikas=tasmâd=apajâtô=dham-âdhamaḥ ||
"By those who know the scriptures, (sons) are to be understood among men as being a jâta son, or
an anujâta, or an atijâta, or an apajâta. A jâta (is) one whose virtues are equal to (those of
his) mother; an anujâta (is) equal to (his) father (in virtue); an atijâta surpasses that (father); (and
an apajâta (is) altogether inferior (to him.)"
⁴ puṇyajana, lit. 'a good, pious, or virtuous man,' also denotes 'a class of supernatural beings,
a fiend, a goblin, a demon.'

Vol. III. CORPUS INSCRIPTIONUM INDICARUM. Plate XII.
A.—Eran Pillar Inscription of Budhagupta.—The Year 165.
TEXT (Inscription A)
जयति विभुश्चतुर्भुजश्चतुरर्णवविपुलसलिलपर्य्यङ्कः [।*] जगत्स्थितिसर्गादिहेतुरुन्नतकेतुर्जगद्गर्भः [॥*]
भूपतौ बुधगुप्ते च कालिन्दीनर्म्मदयोर्मध्ये [।*] पालयति पृथिवीं पृथिवीपतौ पृथुयशोहेतौ [॥*]
सम्वत्सरशते पञ्चषष्ट्यधिके १ षष्ट्यधिके वैशाखमासशुक्लपक्षद्वादश्याम् [।*] सुरगुरोर्द्दिवसे सुरारिविमर्दिनः पुण्ये [॥*]
नृपतेर्म्महाराजशर्मणो नप्तारं कुलधरस्य पुत्रं च [।*] मातृविष्णोर्ज्ज्येष्ठं भ्रातरमपि च धन्यविष्णुम् [॥*]
धर्म्मध्वजमिममग्रतो भगवतो जनार्द्दनस्य [।*] स्थापितवन्तौ स्वपुण्यवृद्धये कुलवृद्धये चैव [॥*]
मातुलस्यात्मनश्चापि पुण्यकीर्त्तिविवृद्धये [।*] यदत्र पुण्यं तद्भवतु सर्व्वलोकानां श्रेयसे [॥*]
स्वस्ति गोब्राह्मणपुरोगाभ्यः सर्व्वप्रजाभ्य इति [॥*]
SCALE .25
B.—Eran Posthumous Pillar Inscription of Goparāja.—The Year 191.
TEXT (Inscription B)
ओं [।*] श्रीसर्व्वराजप्रतिपक्षशत्रुः प्रख्यातककर्म्मा पृथुचारुकीर्त्तिः [।*]
बभूव गोपराजो नाम्ना पार्थसमो बली [॥*]
भानुगुप्तो महावीरो जगत्प्रख्यातपुरुषः [।*]
तेन सार्द्धं महाराज गोपराजोऽनुसंस्थितः [॥*]
युद्ध्वा सुतुमुले युद्धे स्वर्गतो ह्यरिघातिनः [।*]
भक्ता चानुरक्ता च प्रिया च विपुलोत्तमा [।*]
लग्नानुगता भार्य्या हुताशं प्रविष्टा [॥*]

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THE GUPTA INSCRIPTIONS; No. 20, PLATE XII B. 91
No. 20; PLATE XII B.
ERAN POSTHUMOUS STONE PILLAR INSCRIPTION
OF GOPARAJA.
THE YEAR 191.
THIS inscription, which has not previously been published, was discovered in 1874-75
or 1876-77 by General Cunningham, and was first brought to notice by him in 1880, in the
Archæol. Surv. Ind. Vol. X. p. 89 f.
It is another inscription from Êraṇ,¹ in the Khurâî Sub-Division of the Sâgar
District in the Central Provinces. It is on a small pillar, afterwards converted into a liṅga
or phallic emblem of Śiva, which stands under some tall trees near the left bank of the
Bînâ, about half a mile to the south-east of Êraṇ, and half-way between it and the neigh-
bouring village of Pêhêlêjpur.² The original lower part of the pillar is now broken away
and lost ; the remnant of it is about 3' 11" high and 1' 6" in diameter. The bottom part
is octagonal ; and the inscription is at the top of this octagonal part, on three of the eight
faces, each of which is about 7" broad ; the bottom line is about six inches above the level of
the ground. Above this, the pillar is sixteen-sided. Above this, it is again octagonal ;
and the faces here have sculptures of men and women, who are probably intended for the
Gôparâja of the inscription, and his wife and friends ; the compartment immediately above
the centre of the inscription, represents a man and a woman, sitting, who must be
Gôparâja and his wife. Above this, the pillar is again sixteen-sided. Above this, it is
once more octagonal ; and on two of the faces here, there are the remains of a quite
illegible inscription of four lines, in characters of the same type with those of the inscrip-
tion now published. Above this, the pillar curves over in sixteen flutes or ribs, into a
round top. The pillar was converted into a liṅga, by fitting an ablution-trough to it ; this
was attached over the part where the inscription lay ; and it was only by the breaking of
it, that the greater part of the inscription was disclosed to view.
The writing, which covers a space of about 1' 9" broad by 11" high, has suffered a
good deal from the weather, and from the sharpening of tools on the edges of the stone ;
but, on the original pillar, it is fairly legible almost throughout ; and the only historical
items that have been lost are, in line 2, the name of Gôparâja's grandfather, and of the
family to which he belonged.—The size of the letters varies from ⅜" to ⅝". The
characters belong to the northern class of alphabets, and, though not quite so well
formed, are of almost precisely the same type with those of the Êraṇ pillar inscription of
Budhagupta, No. 19 above, Plate xiiA. The letter r, as the first part of a compound
consonant, is formed within the top line of the writing in pârtha, line 5, and bhâryâ, line 7;
but above it in sârddham, line 5. The characters include, in line 2, forms of the
numerical symbols for 1, 7, 90, and 100.—The language is Sanskrit; and, the
inscription is in prose as far as the end of the date, in line 2, and the rest in verse.—In
respect of orthography, the only points that call for notice are (1) the use of the guttural
nasal, instead of the anusvâra, before ś, in vaṅśa, lines 1 and 4; and (2) the doubling of
k and t, in conjunction with a following r; e.g. in vikkrânta and puttra, line 3.
¹ See page 18 above, and note 1.
² The 'Pahlechpur' of Gen. Cunningham's map (Archæol. Surv. Ind. Vol. X. Pl. xxiii.)
N 2.

92 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
The inscription, which does not refer itself to the reign of any particular king, is
dated, in both words and numerical symbols, in the year one hundred and ninety-one
(A.D. 510-11), on the seventh lunar day of the dark fortnight, and solar day¹ of the month,
of Śrāvaṇa (July-August). It is a non-sectarian inscription ; the object of it being only to
record that, in the company of a powerful king named Bhānugupta, a chieftain or noble
named Gōparāja came to the place where the pillar was set up, and fought a battle ; that
Gōparāja was killed ; and that his wife accompanied him, by cremating herself on his
funeral pyre.²
TEXT.³
1 Ôm Samvatsara-śatê êka-navaty-uttarê Śrāvaṇa-bahula-paksha-sap[t]amy[ām]
2 samvat 100 90 1 Śrāvaṇa ba⁴ di 7 ॥ [—]la(?)ksha⁵-vaṁśād=
utpannô [— —]
3 râj-êti-viśrutaḥ tasya puttrô=ti-vikkrāntô nâmnâ râj=âtha Mâdhavaḥ ॥
Gôparâja[ḥ]
4 sutas=tasya Śrīmân=vikhyâta-paurushaḥ Śarabharâja-dauhittraḥ sva-vaṁśa-
tilakô=dhu(?)nâ(?) [॥]
5 Śrī⁶-Bhânuguptô jagati pravîrô râjâ mahân=Pârtha-samô=ti-śûraḥ tên=âtha
sârddhan=tv=iha Gôpar[â]j[ô]
¹ The day is indicated as a solar day, as well as lunar, by the use, in the numerical-symbol
record, of di, the abbreviation of dina, dinê, divasa, or divasê, in addition to, in the fuller record,
saptamî, which denotes the lunar tithi.—The abbreviation di is preceded by ba, which stands for
bahula-paksha or bahula-pakshê. Sometimes, instead of ba, we have va; e.g. in line 17 of the
Bengal Asiatic Society's grant of the Mahârâja Vinâyakapâla, samvatsrô (sic) 100 80 8 Phâlguna va
di 9 (Ind. Ant. Vol. XV. p. 141); in which case va may, according to the general orthography
of the particular record, stand for ba; or it may be an abbreviation of vadya, which is a synonym
of bahula, and is of common enough use in the present day, though it was not so in ancient times.
The corresponding method of denoting the bright fortnight, is by the use of the abbreviation śu,
which represents śukla or śuddha, similarly in composition with paksha or pakshê; e.g. in line 14 of
the Bôdh-Gayâ inscription of Mahânâman, No. 71 below, Plate xliA., samvat 200 60 9 Chaittra śu
di 8.—These abbreviations, śu di and ba di or va di, are often quoted as if they were words in them-
selves (śudi, badi, vadi), meaning respectively 'the bright fortnight' and 'the dark fortnight.'
And Monier Williams, in his Sanskṛit Dictionary, gives vadi as an indeclinable word, meaning 'in
the dark half of a month;' with the remark that, according to some, it stands for badi, and is a con-
traction of bahula-dina; but with an intimation of his own opinion that it represents vadya. But
I doubt whether the Hindus themselves, even when using the abbreviations, look on them as words.
And it is worth noting that Molesworth and Candy's Marâṭhî Dictionary, which is very comprehen-
sive, does not include these expressions, either as abbreviations, or as words. Even if a modern
practice of treating these abbreviations as words, should be proved, it is an erroneous practice. By
origin, the syllables are nothing but distinct and separate abbreviations, of which the first denotes
the fortnight of the month, and the second; the day of the month or fortnight. And this is the
point of view from which they have to be looked at, in dealing with any ancient records.
² i.e., according to the colloquial expression, she became Satî ('Suttee').—With this early in-
stance of the cremation of widows, we may compare the indication of the same practice that is given
in Bhagwanlal Indraji's Nêpâl inscription No. 1, of Mânadêva (Ind. Ant. Vol. IX. p. 164, line 7 f., and
p. 165), when Râjyavatî, the widow of Dharmadêva, bids her son Mânadêva take up the government,
in order that she may follow her deceased husband to the other world. This instance belongs to about
A.D. 705 (see id. Vol. XIV. pp. 344, 350).—As noted by Gen. Cunningham, there are several other
Satî-pillars, but of much later date, at Êraṇ.
³ From the original stone. ⁴ i.e. bahula-paksha.
⁵ Metre, Ślôka (Anushṭubh); and in the next verse.
⁶ Metre, Indravajrâ; and in the following verse.

THE GUPTA INSCRIPTIONS; No. 21. 93
6 mittrân=uva(?)tya(?)ra(?) kil=ânuyâtaḥ || Kṛitvâ [cha*] y[u]ddhaṁ su-
mahat-prak[â]śaṁ svarggaṁ gatô divya-narê(?)[ndra-kalpaḥ]
7 bhakt=ânuraktâ cha¹ priyâ cha kântâ bh[â]r[y]=â[va]lag[n]=ânugat=
âg[n]i-r[â]śim ||
TRANSLATION.
Ôm! In a century of years, increased by ninety-one; on the seventh lunar day of
the dark fortnight of (the month) Śrâvaṇa; (or in figures) the year 100 (and) 90 (and) 1;
(the month) Śrâvaṇa; the dark fortnight; the day 7:—
(Line 2.)—(There was) a king, renowned under the name of . . . . râja, sprung from
the . . laksha(?) lineage; and his son (was) that very valorous king (who was known) by
the name (of) Mâdhava.
(L. 3.)—His son was the illustrious Gôparâja, renowned for manliness; the
daughter’s son of the Śarabha king; who is (even) now(?) the ornament of (his) lineage.
(L. 5.)—(There is) the glorious Bhânugupta, the bravest man on the earth, a mighty
king, equal to Pârtha, exceedingly heroic; and, along with him, Gôparâja followed
. . . . . . . . (his) friends (and came) here. [And*] having fought a very famous battle,
he,² [who was but little short of being equal to] the celestial [king (Indra)], (died and)
went to heaven; and (his) devoted, attached, beloved, and beauteous wife, in close com-
panionship, accompanied (him) onto the funeral pyre.
No. 21; (No PLATE.)
KHÔH COPPER-PLATE INSCRIPTION OF THE
MAHARAJA HASTIN.
THE YEAR 156.
THIS inscription appears to have been discovered, about 1852, by Colonel Ellis, Poli-
tical Agent at Nâgaudh, and was first brought to notice in 1858, in Mr. Thomas’ edition
of Prinsep’s Essays, Vol. I. p. 251 f., by Professor H. H. Wilson’s translation, combining
both this and the next inscription of the year 163, from Mr. Thomas’ reading of the texts.
—In 1861, in the Jour. Beng. As. Soc. Vol. XXX. p. 6 ff., Dr. Fitz-Edward Hall published
his reading of the text, and a translation of it, from the original plates.—And in 1879, in
the Archæol. Surv. Ind. Vol. IX. p. 11, No. 1, General Cunningham, in partially reprinting
Dr. Hall’s translation, substituted a close approximation to the correct interpretation of
the date, agreeing with Professor H. H. Wilson and differing from Dr. Hall; and also
gave a lithograph of the passage containing the date (id. Plate iv. No. 1.)
The inscription is on some copper-plates that were found somewhere in the valley
near the village of Khôh,³ about three miles south-west of Uchaharâ,⁴ the present capital
¹ The metre is faulty here, as the cha, which should remain short, is lengthened by the following
double consonant, pr.
² Gôparâja.
³ The ‘Kho’ of maps. It should be in the Indian Atlas, Sheet No. 89, but is not shewn there.
— khôh means literally ‘a cave.’
⁴ The ‘Oochaira, Uchahara, Uchara, Uchera, Ucheyra, Uhchehra, Unchehra, Unchehrah, Unchera,
Urchara, and Urcharah,’ of maps, &c. Indian Atlas, Sheet No. 89. Lat. 24° 23′ N.; Long. 80° 51′ E.—

94 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
of the Native State of Nâgaudh or Nâgaundh¹ in the Baghelkhaṇḍ division of Central
India. They were originally deposited in the Library of the Saṁskṛit College at Benares ;
but, with the ring and seal, were lost sight of in being transferred from there to the
Allâhâbâd Museum, and thence to the Provincial Museum at Lucknow (Lakhnau). I
am informed that the second plate has been recently found at Lucknow. But I have
not been able to obtain it, or an ink-impression of it, for examination. And I, therefore,
edit the inscription here from a hand-copy made by General Cunningham, which, though
not suitable for lithography, suffices admirably for reading the text.
The plates, two in number, and inscribed on one side only, appear to have been in
a state of excellent preservation throughout. From the original accounts, they seem to
have been connected as usual by a ring, the ends of which were secured in the lower
part of a seal, the front of which had on it the legend, Śrî-mahârâja-Hastinaḥ,
" of the illustrious Mahârâja Hastin," as on the seal of his grant of the year 191, No. 23
below, Plate xiv.—The characters belong to the northern class of alphabets, and are of
the same type as those of the following inscription of the same Mahârâja of the year 163,
No. 22 below, Plate xiii. The letter r in conjunction with a following y, is formed
in two ways; in kâryaḥ, line 14, and kuryât, line 14-15, the r is written within the top
line of the writing, with only a single y below it, as in kuryât, line 12, and sûryadatta,
line 19, of No. 23 below, Plate xiv.; while in sûryyadatta, lines 10 and 21, and maryyâdâḥ,
line 12, it is formed above the top line, as in the case of conjunction with other letters,
and the y is doubled.—The language is Saṁskṛit; and, except for the benedictive and
imprecatory verses in lines 16 to 20, the entire inscription is in prose.—In respect of
orthography, we have to notice (1) the use of the dental nasal, instead of the anusvâra,
before ś, in vanśa, line 6; (2) the doubling of k and t, in conjunction with a following r,
e.g. in vakkrâ, line 20; and sagôttra and puttra, line 9; (3) the doubling of dh, in conjunc-
tion with a following y, in avaddhyânêna, line 15; and (4) the occasional use of b for v, in
saṁbatsarê, line 2; and barsha, line 19.

In addition to 'Uchahara,' Gen. Cunningham uses three other forms, 'Uchahaṛa,' 'Uchahada,' and
'Uchahaḍa,' (Archæol. Surv. Ind. Vol. IX. p. 5); but, in my inquiries at Satnâ, I could not obtain
anything in support of them.—He has also proposed (id. p. 10) to identify Uchaharâ with 'Udyâra,'
the supposed capital of Svâmidatta mentioned in line [19 of the Allâhâbâd pillar inscription, No. 1;
but the real reading there (page 7 above) gives Giri-Koṭṭûra, or "Koṭṭûra on the hill."—Uchaharâ
is probably by no means an unique name; as the maps give an 'Ocharah,' ten miles towards the north-
east, an 'Oocharah,' twenty-nine miles north by east, an 'Uchera,' thirty-one miles to the south-east
by east, and another 'Uchera,' about fifty-nine miles to the south-east by south, from the place under
reference.
¹ The 'Nagode, Nagound, and Nagudh,' of maps, &c. Indian Atlas, Sheet No. 70. Lat. 24° 33' N.;
Long. 80° 37' E.—On the badges of the Police Sepoys, I found the name written Nâgaud. But the
correct form is undoubtedly Nâgaudh, which is sometimes nasalised and pronounced Nâgaundh.—The
Râjâ is officially called the 'Râjâ of Nagode;' and Nâgaudh was formerly the capital of the State.
The present capital is Uchaharâ. And the Political Agency is now at Satnâ, which, in reality the name
of a river, has been adopted as the name of the station on the Great Indian Peninsula Railway. The
station and the Agency are really in the lands of the village of Bardâḍîh.—Gen. Cunningham has pro-
posed (Archæol. Surv. Ind. Vol. IX. p. 12) to identify Nâgaudh with the Nâgadêya that is mentioned
in line 5 of the Kârîtalâî plates of the Mahârâja Jayanâtha of the year 174, No. 26 below. But the
name would rather seem to be derived from nâga-vadha or nâga-bandha, 'the slaughter or the capture
of the hooded-serpents or of the Nâga tribe;' whereas Nâgadêya would mean 'the gift to the hooded-
serpents, or to the Nâga tribe.'

THE GUPTA INSCRIPTIONS; No. 21. 95
The inscription is one of the Parivrâjaka¹ Mahârâja Hastin. It is dated, in
words, "in the enjoyment of sovereignty by the Gupta kings,"² in the year one hundred
and fifty-six (A.D. 475-76), in the Mahâ-Vaiśâkha samvatsara,³ and on the third lunar
day of the bright fortnight of the month Kârttika (October-November). The inscription
is non-sectarian, except for the opening invocation of the god Śiva, under the name of
Mahâdêva. The object of it is to record the grant, by the Mahârâja Hastin, of the
village of Vasuntarashanḍika to Gôpasvâmin and other Brahmans.
TEXT.⁴
First Plate.
1 Namô Mahâdêvâya ॥ Svasti Shatpañchâś-ôttarê=bda-śatê Gupta-nṛipa-
2 râjya-bhuktau Mahâ-Vaiśâkha-saṁbatsarê⁵ ।⁶ Kârttika-mâsa-śukla-paksha-tṛitîyâ-
3 yâm=asyân=divasa-pûrvvâyâm⁷ nṛipatiparivrâjaka-kul-ôtpannêna ।⁸ mahâ-
4 râja-Dêvâḍhya⁹-pranaptrâ mâ(ma)hârâja-Prabhañjana-naptranâ¹⁰ mahârâja-
Dâmôdara-sutêna
¹ parivrâjaka means literally 'a wandering religious mendicant, an ascetic in the fourth and last
religious order or stage of life.'—The compound used in line 3 of the Text, nṛipati-parivrâjaka, 'a
kingly ascetic,' is of the same class with râj-arshi, 'a royal saint, a saint of royal descent.' Compare
also râjâdhirâj-arshi, 'a saintly sovereign,' which is applied to Chandragupta II. in the Udayagiri
cave inscription, No. 6, page 35 above, line 3.—The particular kingly ascetic, from whom Hastin's
family derived its origin, was Suśarman (see No. 25 below, Plate xvB. line 5 f.)—The word parivrâ-
jaka seems to have been adopted as the regular and habitual appellation of the family. At any rate,
it furnishes, for distinctive purposes, a convenient and unobjectionable name for it.
² Gupta-nṛipa-râjya-bhuktau; line 1f.—The same expression occurs in Nos. 22, 23, and 25.
It indicates clearly that the Gupta dynasty and sway were still continuing; and of course the date
refers to the era used by the Guptas. But there is nothing in the expression, tending to give the era
the name of the "Gupta era."—Prof. H. H. Wilson's translation of this date, combined with that of
the following inscription, No. 22, (Prinsep's Essays, Vol. I. p. 251) was "in the 163rd year of the oc-
cupation of the kingdom by the Gupta kings." And this was substantially correct. But he added a
note that bhuktê or bhuktau might be read muktê or muktau, 'from the end or cessation.'—In pub-
lishing this translation, Mr. Thomas pointed out that the reading muktê or muktau could not possibly
be admitted. And, following this, Dr. Hall (Jour. Beng. As. Soc. Vol. XXX. pp. 3 f., note, and 6, 12)
adopted the reading bhuktau or bhuktê; but laid down the dictum that bhukti, "if unqualified by a
temporal particle, denotes 'possession,' or 'fruition,' only as a thing of the past;" and he then pro-
ceeded to translate the passage by "in the year one hundred and fifty-six of the extinction of the
sovereignty of the Gupta kings;" and again "one hundred and sixty-three years after the domination,
of the Guptas had been laid to rest."—Gen. Cunningham (Archæol. Surv. Ind. Vol. IX. p. 11) gave
"in the year one hundred and fifty-six of the enjoyment of sovereignty by the Gupta kings." And
this, again, was substantially correct, though not grammatically.—As in the case of śântê, in line 3 of
the Kahâum pillar inscription of Skandagupta (see page 67 above, note 7), it is impossible to ima-
gine how bhukti, lit. 'the act of enjoying or eating; enjoyment, eating; fruition, possession,
usufruct,' ever came to be applied in the sense of 'extinction;' except under the influence of a pre-
conceived bias, so strong as to prevent entirely the critical consideration which would at once have
shewn the error.
³ saṁvatsara, 'a year,' is used principally, if not entirely, to denote (as is indicated by the first
component, saṁ, 'with, together with') years that have a close connection with those that precede and
follow them; i.e. years of cycles, eras, and reigns.—In the present case, the twelve-year cycle of the
planet Jupiter is referred to.
⁴ From Gen. Cunningham's hand-copy. ⁵ Read saṁvatsarê.
⁶ This mark of punctuation is unnecessary. ⁷ Supply tithau.
⁸ This mark of punctuation is unnecessary. ⁹ See page 97 below, note 4. ¹⁰ Read naptrâ.

kul-ôtthaiḥ mat-`

Line 16 (Plate line 13, part 2):
pâdapiṇḍ-ôpajî-

Line 17 (Plate line 14, part 1):
14 vibhir=vvâ kâlântarêshv=api na vyâghâtaḥ kâryaḥ [l*] êvam=âjñâpta⁷

Line 18 (Plate line 14, part 2):
yô=nyathâ ku-

Line 19 (Plate line 15, part 1):
15 ryât=tam=ahaṁ dêhântara-gatô=pi mahat=âvaddhyânêna nirddahêd⁸=Uktaṁ

Line 20 (Plate line 15, part 2):
cha bhagavatâ pa-

Line 21 (Plate line 16, part 1):
16 ram-arshiṇâ vêda-vyâsêna l Pûrvvâ⁹-dattâṁ dvijâtibhyô yatnâd=

Line 22 (Plate line 16, part 2):
`rakshya(

THE GUPTA INSCRIPTIONS; No. 21. 97
Vaiśâkha saṁvatsara; on the third lunar day of the bright fortnight of the month
Kârttika,—on this (lunar day), (specified) as above by the day (&c.),¹—
(Line 3.)—By the Mahârâja, the illustrious Hastin,—who is born in the family of
a kingly ascetic;²—who is the great-grandson³ of the Mahârâja Dêvâdhya;⁴—who
is the grandson of the Mahârâja Prabhañjana;—who is the son of the Mahârâja
Dâmôdara;—who is the giver of thousands of cows, and elephants, and horses, and gold,
and many lands;—who is earnest in paying respect to (his) spiritual preceptor and (his)
father and mother;—who is extremely devoted to the gods and Brâhmans;—who has been
victorious in many hundreds of battles;—(and) who causes the happiness of his own race,—
(L. 7.)—(By him),—for the purpose of increasing his own religious merit, (and) in
order to cause (himself) to ascend by the steps of the ladder that leads to heaven,—the
village of Vasuntarashaṇḍika is granted to the Brâhmaṇ Gôpasvâmin, of the Vâja-
sanêya-Mâdhyamdina (śâkhâ) and the Kautsa gôtra, and to Bhavasvâmin, Sandhyâputra,
Divâkaradatta, Bhâskaradatta, and Sûryadatta.
(L. 11.)—On all sides (there are) trenches (of demarcation);⁵ (and) on the north by
the west, the boundaries are those that have been previously enjoyed. (This village is
made the property) of Sandhyâputra and the others, with the udranga⁶ and the upari-
It also occurs, governing a dative case, at the end of the Mandasôr inscription of Kumâragupta and
Bandhuvarman, No. 18, page 84 above, line 24; and as a neuter noun, signifying ‘prosperity,’ in
conjunction with astu, ‘let there be,’ the two together governing a dative, at the end of the Êraṇ
pillar inscription of Budhagupta, No. 19, page 89 above, line 9, and at the end of the Êraṇ inscrip-
tion of Tôramâṇa, No. 36 below, Plate xxiiiA. line 8.
¹ The text (line 3) has asyâñ=divasa-pûrvvâyâṁ, in apposition with which tithau has to be
supplied.—The same expression was used in the Gaḍhwâ inscription of Chandragupta II No. 7,
page 37 above, line 2 f.; and it occurs in other places also.—But the fuller and more formal
expression was asyâṁ saṁvatsara-mâsa-divasa pûrvâyâṁ, “on this (lunar day), (specified as above
by the saṁvatsara (or year) and month and day,” which occurs, for instance, in the Majhgawâṁ grant
of the Mahârâja Hastin of the year 191, No. 23 below, Plate xiv. line 2 f Another variety of the
expression is asyâñ=divasa-mâsa-saṁvatsar-ânupûrvvyâṁ, in the Shâhpur image inscription of Âdi-
tyasêna, No. 43 below, Plate xxixA. line 2.—In the Bilsaḍ pillar inscription of Kumâragupta, No. 10
page 44 above, line 7, we have asyâṁ=divasa-pûrvvâyâṁ, without the specification of any details
except the year
² See page 95 above, note 1.
³ In this and the other three formal inscriptions of this family, Nos. 22, 23, and 25 below,
pranaptṛi and naptṛi are used, instead of the more customary and stricter terms, prapautra, or ‘son
of a son’s son,’ and pautra, ‘son’s son;’ see page 15 above, note 3. Pranaptri and naptri
may denote, at any rate in early times, descendants through a daughter, as well as through a son;
and I therefore translate them by the less binding expressions of ‘great-grandson’ and ‘grandson.’
We may, however, assume with safety that they are used here to denote descendants through sons.
⁴ F. E. Hall (Jour. Beng. As. Soc. Vol. XXX. p. 6, and p. 8, note) read this name as Dêvâhya, and
rejected H. H. Wilson’s reading of Dwrhya (which is evidently a misprint for Dêvârhya, i.e. Dêvâḍhya)
with the remark—“in both inscriptions, the name is most legibly incised; and Mr. Thomas’ deciphe-
ments bear out my lection unhesitatingly.” The fact remains, however, that in all the three inscrip-
tions of Hastin, and in the inscription of Saṁkshôbha, the name is unmistakably Dêvâḍhya; as,
indeed, would be recognised at once by any careful reader, acquainted with Sanskrit, since ahya or
âhya is no real word or termination at all; and Prof. H. H. Wilson was right, and Dr. FitzEdward
Hall was wrong.
⁵ garta; lit. ‘a hollow, a hole, a cave.
⁶ udranga is a technical fiscal term.—Dr. Bühler has brought to notice (Ind. Ant. Vol. XII.
p. 189, note 39) that in the Śâśvatakôsha, Zachariæ’s edition, pp. xxix., 260, it is explained by uddhâra
O.

98 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
kara,¹ (and with the privilege that it is) not to be entered by the irregular or regular
troops;² (but) with the exception of (the right to fines imposed on) thieves.³
(L. 13.)—Therefore, even in future times, no obstacle (to the enjoyment of this
grant) is to be caused by those who are born in Our family, or by my feudatories.⁴ This
injunction having been given, he who behaves otherwise,—him I will consume with a great
contempt, even when I have passed into another body.
(L. 15.)—And it has been said by the venerable supreme sage,⁵ the arranger of the
and udgrantha (? udgrâha), and thus seems to mean ‘the share of the produce collected usually for
the king.’—The only passage in which it occurs otherwise than among the technical conditions of a
grant, is in connection with Kharagraha II.; e.g. in line 46 of the Alînâ grant of Śîlâditya VII. of the
year 447, No. 39 below, Plate xxv.—In this passage, as it is given in line 46 of the grant of Śîlâditya
III. of the year 352 (Ind. Ant. Vol. XI. p. 308), it appears to be spelt with a double d, uddraṅga; so
also in line 10 of the grant of the Mahârâja Guhasêna of the year 246 (id. Vol. IV. p. 175.)
¹ uparikara is a technical fiscal term, the meaning of which has not been made clear. But I
would suggest that the first component is the Prâkṛit word upari or upri (see Molesworth and Candy’s
Marâṭhî Dictionary, and Wilson’s Glossary of Indian Terms; and that the term denotes ‘a tax levied
on cultivators who have no proprietary rights in the soil.’
² a-châṭa-bhaṭa-prâvêśya; a technical term of constant occurrence.—Dr. Bhagwanlal Indraji
(Ind. Ant. Vol. IX. p. 175, note 41) takes châṭa-bhaṭa as meaning