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

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

THE GUPTA INSCRIPTIONS; No. 21. 99
Vêdas,—“O Yudhishṭhira, best of kings,¹ carefully preserve land that has previously been
given to the twice-born; (verily) the preservation (of a grant) (is) more meritorious than
making a grant! The earth has been enjoyed by many kings, commencing with Sagara;
whosoever at any time possesses the earth, to him belongs, at that time, the reward (of
this grant that is now made, if he continue it)! The giver of land enjoys happiness in
heaven for sixty thousand years; (but) the confiscator (of a grant), and he who assents
(to an act of confiscation), shall dwell for the same number of years in hell!”
(L. 20.)—And (this charter)² has been written³ by Sûryadatta, the [great*]-grand-

No. 28, Plate xviii., and line 3 of No. 30, Plate xixB., these verses are said to be from the Mahâbhârata.
And in line 19 of the Khôh grant of the Mahârâja Saṁkshôbha of the year 214, No. 31 below, Plate
xx., it is also added that they are in the Śataśâhasrî-Saṁhitâ of the Mahâbhârata.—These verses are
nearly always attributed, in the inscriptions, to Vyâsa. But, in line 27-28 of the Karṇûl grant of the
third year of Vikramâditya I. (Jour. Bo. Br. R. As. Soc. Vol. XVI. p. 237), the verse commencing
Bahubhir=vasudhâ bhuktâ, the second in the present inscription, with one other not in this inscription,
is allotted to Manu; a point which may be of some interest in connection with Dr. Bühler's discovery
(see Ind. Ant. Vol. XIV. p. 324) that about one-tenth of Manu's verses occur in the Mahâbhârata.
¹ mahimat, or mahîmat, in the sense of a 'king' (lit. 'possessed of the earth') is not a diction-
ary word. But its meaning, based on its etymology, is obvious; and it is further borne out by the
various reading kshitibhṛitâṁ, which occurs in the same verse in line 32 of the Chhârôlî grant of a
Râshṭrakûṭa king Kakka of Śaka-Saṁvat 679 (Jour. Bo. Br. R. As. Soc. Vol. XVI. p. 109). Another
various reading, in a slight variety of the same verse, is matimatâṁ, 'wise, prudent.' in line 40 of the
Nausârî grant of Jayabhaṭa II. of the year 456 (Ind. Ant. Vol. XIII. p. 79).
² śâsana, 'a charter;' or tâmra-śâsana, 'a copper-charter.'—These were the technical terms
for conveyances of this kind. The first word, śâsana, occurs, for instance, in line 4 of the legend on
the seals of the Chammak and Siwanî grants of the Mahârâja Pravarasêna II., Nos. 55 and 56 below,
Plate xxxiii C. and D. The second, tâmra-śâsana, occurs, for instance, in line 10 of the Majhgawâṁ
grant of the Mahârâja Hastin of the year 191, No. 23 below, Plate xiv.—See also p. 87 above, note
10, where I have given an instance (the only one known to me) of a copper-plate charter being called
praśasti, which word is properly the technical term for an inscription on stone.
³ likhitam.—This refers either to the manual drafting of the record, or to the writing of it on
the plates, for the guidance of the engraver, who then had to follow the writing and impress it with
his tools. And of course it is to be understood, in the case of a high official like Sûryadatta, who in
No. 22 below, Plate xiii. line 29 f. has the title of Mahâsâṁdhivigrahika, that the writing was done
by one of his clerks; not by himself.—The process of engraving is always denoted by utkîrṇâ
(praśastiḥ), e.g. in line 25 of the Mandasôr inscription of Yaśôdharman and Vishṇuvardhana,
No. 35 below, Plate xxii.; or utkîrṇam (śâsanam), e.g. in line 23 of the Âraṅg grant of the Râja
Mahâ-Jayarâja, No. 40 below, Plate xxvi.—It might be thought that likhitam may refer to the com-
position or drawing up of the record. But this part of the process is always denoted by a derivative
from the root kṛi, 'to make,' e.g. praśastêḥ kartâ, in line 17 of the Aihoḷe Mêguṭi inscription of
Pulikêśin II. of Śaka-Saṁvat 556 (Ind. Ant. Vol. VIII. p. 242); or rach, 'to compose,' e.g. rachitâ
(praśastiḥ), in line 23 of No. 18 above, page 84. And in line 37 of a grant of Âlhaṇadêva of
Vikrama-Saṁvat 1218 (Indian Inscriptions, No. 10), we have the double expression rachayâm-chakâra
lilikhê ch=êdaṁ mahâ-śâsanam.—Some of the functions connected with a copper-charter are very
well indicated in line 46 of the Kapâlêswar grant of Mahâ-Bhavagupta, (Ind. Ant. Vol. V. pp. 57, 58)
where the proper translation (from my own reading of the original) runs,—“This triplicate copper-
charter has been written by the illustrious Mâhuka,—the son of Priyaṁkarâditya,—a writer
(Kâyastha) belonging to (the office of) the Mahâsâṁdhivigrahin, the Rânaka, the illustrious Malla-
datta. (This) charter, presented by the lord of Kôsala, by which the village-headman (Mahattama) is
to be informed,—Puṇḍarîkâksha received it (apparently to superintend the engraving), transferred to
copper. It has been engraved by Mâdhava, the son of Vâsu.”
O 2.

100 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
son of the Amâtya$^1$ Vakra; the grandson of the Bhôgika$^2$ and Amâtya Naradatta; (and)
the son of the Bhôgika Ravidatta. The Dûtaka$^3$ (is) Bhâgraha.$^4$

No. 22; PLATE XIII.

KHOH COPPER-PLATE INSCRIPTION OF THE

MAHARAJA HASTIN.

THE YEAR 163.

THIS inscription, again, appears to have been discovered about 1852, by Colonel Ellis,
Political 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 preceding inscription of the year 156, from Mr. Thomas
$^1$ Amâtya, lit. 'an inmate of the same house; a counsellor,' is a technical official title.
$^2$ Bhôgika, lit. 'one who enjoys or possesses,' is explained in Monier Williams' Sanskrit Diction-
ary by 'housekeeper, groom.' In the inscriptions it is a technical official title, possibly connected with
the territorial terms bhôga and bhukti.—If we may judge by the passage in line 8 of the Kâvî grant
of Jayabhata II. (Ind. Ant. Vol. V. p. 114), the Bhôgikas came in rank below the Sâmantas and above
the Vishayapatis.
$^3$ Dûtaka, and occasionally Dûta (e.g. in line 14 of the Nirmand grant of the Mahâsâmanta and
Mahârâja Samudrasêna, No. 80 below, Plate xliv.), lit. 'a messenger,' is the technical title of an
officer employed in connection with formal grants. The term is most commonly used in connection
with copper-charters. But there are a few instances in which it occurs in inscriptions on stone; e.g.
Dr. Bhagwanlal Indraji's Nêpâl inscriptions, No. 3, line 21 (Ind. Ant. Vol. IX. p. 167), No. 4, line 17-
18 (id. p. 168), No. 6, line 13 (id. p. 170), &c. And these are sufficient to shew that the Dûtaka's
office was to carry, not the actual charter itself, for delivery into the hands of the grantees, but the
king's sanction and order to the local officials, whose duty it then was to have the charter drawn up
and delivered. And, in accordance with this, there is no mention of any Dûtaka when we have such
expressions as âjñâ svayam, "the order (is) (that of the grantor's) own self," e.g. in line 19 of the
'Chicacole' grant of the Mahârâja Indravarman of the year 128 (Ind. Ant. Vol. XIII. p. 121); sva-
mukh-âjñâ, "the order (is) (that of the grantor's) own mouth," e.g. in line 24 of the Khôh grant of
the Mahârâja Samkshôbha, No. 25 below, Plate xvB.; âjñaptih sva-mukham, with the same meaning,
e.g. in line 34 of the Gôdâvarî grant of the Râja Prithivimûla (Jour. Bo. Br. R. As. Soc. Vol. XVI.
p. 118); and sva-mukh-âjñayâ utkirnam, "engraved at the order of (the grantor's) own mouth,"
e.g. in line 23 of the Ârang plates of the Râja Mahâ-Jayarâja, No. 40 below, Plate xxvi.—As pointed
out by Dr. Kielhorn (Ind. Ant. Vol. XIV. p. 161, note 28), Âjñâdâpaka, lit. 'conveyer of orders,'
in line 29 of the Ujjain grant of Vâkpatirâja of Dhârâ (id. p. 160) seems to have been another regular
title of the same officer; though this is, I think, at present the only instance in which it occurs.—
And it is now plain that it is the same office which is referred to in such expressions as âjñâ
mahâmahattara-Gaurîsarmâ, "the order (is) (conveyed by) the Mahâmahattara Gaurîsarman," in
line 24 of the 'Chicacole' grant of the Mahârâja Indravarman of the year 146 (id. Vol. XIII.
p. 123); âjñaptis=Siyasarmâ, in line 28 of the 'Pedda-Maddâli' grant of Jayasimha I. (id. Vol. XIII.
p. 138); and âjñâptih Dâmakirttibhôjakah &c., in line 12-13 of the Halsî grant of the eighth year of
Mrigêśavarman (id. Vol VI. p. 24 f.).—Line 13 of the Khôh grant of the Mahârâja Śarvanâtha of the
year 197, No. 30 below, Plate xixB., mentions, in addition to the ordinary Dûtaka, another Dûtaka,
sent as a messenger to a second writer, who was ordered to insert certain additional privileges. And
this, again, is in favour of my position that the Dûtaka carried the orders for the drawing up of a
charter, not the charter itself.
$^4$ In No. 22 below, Plate xiv. line 30, this name occurs with the short vowel a in the first syl-
lable. It is impossible to decide which form is correct, as the first component may be either bhâ,
'light, splendour, lustre,' or bha, 'a star, a planet.'

THE GUPTA INSCRIPTIONS; No. 22, PLATE XIII. 101
reading of the texts.—In 1861, in the Jour. Beng. As. Soc. Vol. XXX. p. 10 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 f., No. 2, General
Cunningham, in partially reprinting Dr. Hall’s translation, substituted a close approxima-
tion to the correct interpretation of the date, agreeing with Professor Wilson and differing
from Dr. Hall; and also gave a lithograph of the passage containing the date (id. Plate
iv. No. 2.)
The inscription is on another set of copper-plates that were found, with the plates
containing the inscription of the same Mahârâja Hastin of the year 156, No. 21 above,
somewhere in the valley near the village of Khôh,¹ in the Nâgaudh State in the Baghêl-
khaṇḍ division of Central India. They were originally deposited in the Library of the
Sanskrit College at Benares, but were transferred, first to the Provincial Museum at
Allahâbâd, and then to the Provincial Museum at Lucknow, where they now are; but
without their ring and seal, which were lost during the transfers.
The plates, which are inscribed on one side only, are three in number. The first two
measure about 7½" by 5⅝", and the third, which was evidently added as an afterthought,
when it was found that the inscription could not be completed on the front of the second
and that the back of it was not suitable for engraving, about 5⅝" by 2⅜". They are quite
smooth, the edges being neither fashioned thicker, nor raised into rims. Except,
however, for the small piece broken away at the beginning of the third plate, the writing is
in a state of excellent preservation throughout. The plates are rather thin; and the letters,
being rather deeply engraved, shew through so plainly on the backs of them that even
vowel-marks can be read there; and it is evidently owing to this, that the inscription was
finished on a third and smaller plate, instead of on the back of the second. The engraving
is well executed; but the interiors of the majority of the letters shew, as usual, marks of
the working of the engraver’s tool.—There is a hole in the upper part² of each plate for a
ring, with a seal attached to it; but the ring and seal are not now forthcoming. From
the original accounts, the seal appears to have 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 weight of the three plates is 1 lb. 1¾ oz.—The average
size of the letters is between ⅛" and ¼". The characters belong to the northern class
of alphabets; and the present inscription, with the following, from No. 24, Plate xvA., to
No. 31, Plate xx., illustrates what may be called the standard alphabet, with northern
characteristics, of Central India, from towards the end of the fifth to the middle of the
sixth century A.D. In sûryadatta, line 30, on the one hand, and, on the other, in kâryya,
line 20, and kuryyât, line 21, we have further illustrations of the two methods of writing r
in combination with a following y, on which I have commented at page 94 above. In
brahmachâriṇe and cha, line 8, châṭa, line 16, and dânâch, line 23, we have a form of ch
which belongs properly to a somewhat later period, and to the southern alphabets; but
which is perhaps indicative of the current and non-official form of the letter in Central
India in this period.—The language is Saṁskṛit; and, except for the benedictive and
imprecatory verses in lines 22 to 28, the inscription is in prose throughout It has been
¹ See page 93 above, and note 3.
² When the rings are arranged as in these plates, it is customary to find the ring-hole in the bottom
of the first plate and the top of the second. But all the grants of this family, and of the Mahârâjas
of Uchchakalpa, as far as Plate xx., have the ring-holes in the top of each plate as here.

102 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
engrossed with less care than is usual in epigraphical records of this early date.—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, in conjunction with a following
r, in vakkrâ, line 28; (3) the doubling of t, under the same circumstances, in ttri, line 1;
chaittra, line 2; and other places; but not in putrêṇa, line 29; (4) the doubling of dh, in
conjunction with a following y, in maddhyêma, line 18; but not in avadhyânêna, line 21;
and (5) the use of v for b, in lamvôshṭha, line 14.
The inscription is one of the Parivrâjaka Mahârâja Hastin. It is dated, in words,
“in the enjoyment of sovereignty by the Gupta kings,” in the year one hundred and
sixty-three¹ (A.D. 482-83), in the Mahâ-Aśvayuja saṁvatsara, and on the second lunar
day of the bright fortnight of the month Chaitra (March-April). Except for the opening
invocation of the god Śiva, under the name of Mahâdêva, the inscription is non-sectarian.
And the object of it is to record the grant, by the Mahârâja Hastin, of the agrahâra of
Kôrparika to certain Brâhmans.
TEXT.²
First Plate.
1 Namô Mahâdêvâya (||) Svasti Ttri-shashṭy-uttarê=bda-śatê Gupta-nṛipa-
râjya-bhuktau
2 Mah-Âśvayuja-saṁvatyarê³ Chaittra-mâsa-śukla-paksha-dvitîy[â]yâm=asy[â]n=
divasa-
3 pûrvv[â]yâ[m]⁴ nṛipatiparivrâjaka-kul-ôtpannêna mahârâja-Dêvâḍhya-
pranapt[r*]â
¹ In respect of the date of this inscription, Gen. Cunningham (Archæol. Surv. Ind. Vol. IX.
pp. 9 and 11, and Vol. X. p. 116) has expressed the opinion that one hundred and sixty-three
is a mistake for one hundred and seventy-three. And certainly the record in No. 21, page .95
above, that the year 156 was Mahâ-Vaiśâkha, leads primâ facie to the conclusion that 163 would
be Mahâ-Mârgaśîrsha, and that Mahâ-Aśvayuja would be (either 161 or) 173; especially since the
record of No. 25, page 112 below, that 209 was Mahâ-Aśvayuja, points to the names of the saṁvatsaras
running in regular succession, without any adjustment by expunction, through this period of fifty-four
years. But Gen. Cunningham’s suggestion that the apparent error is “a mistake of the engraver, who
has written shasht ” (sic.) “(60) instead of sapt ” (sic.) “(70), which in Gupta characters might easily
happen,” takes no account of an additional akshara that must then have been omitted altogether.
“Increased by seventy-three” would be, not ttri-sapty-uttarê, but ttri-saptaty-uttarê. And it would
not be an easy matter for the engraver to turn this full and correct form into ttri-shashṭy-uttarê.
Gen. Cunningham’s present tables for the twelve-year cycle of Jupiter (Archæol. Surv. Ind. Vol. IX.
p. 118 ff.; and Indian Eras, Table xvii. Col. 10, p. 135 ff.) will have to be re-examined. In this
process, with the possibility, which there always is, of the drafters of these epigraphical records
making a mistake between current and expired years, it may turn out that this passage really
does contain a mistake; which, if it does exist, is more likely to be in the direction of ttri, ‘three,’
having been engraved instead of dvi, ‘two,’ and perhaps of the drafter of the record having also
written one hundred and sixty-two, instead of one hundred and sixty-one.—Meanwhile, Dr. Thibaut,
who is a competent authority, has recorded his opinion (Ind. Ant. Vol. XI. p. 322) that “observation
has, as we know, never been the strong point of Hindu astronomers; and if, according to their system,
a certain year was to be called Mahâ-Chaitra, they would scarcely have hesitated to do so, even if they
had found that the name was not justified by Jupiter’s actual position.” And, until the matter is
definitely settled one way or the other, it is better to adhere to the distinct reading of the year one
hundred and sixty-three.
² From the original plates. ³ Read saṁvatsarê. ⁴ Supply tithau.

THE GUPTA INSCRIPTIONS; No. 22, PLATE XIII. 103
4 mahârâja-śrî-Prabhañjana-naptra mahârâja-Dâmôdara-sutêna gô-sahasra-
5 hasty-aśva-hiraṇy-ânêka-bhûmi-pradêna guru-pitṛi-mâtṛi-pûja-tanatparêṇ¹=â-
6 tyanta-dêva-brâhmaṇa-bhaktêna naika-samara-śata-vijayinâ sva-vaṁś-âmôdaka-
7 rêṇa mahârâja-śrî-Hastinâ sva-puṇy-âpyâyan-ârtham=Agnisv[â*]miputtra-
Bharadvâja-
8 sagôttra-Vâji(ja)sanêyasabrahmachariṇê² Dêvasvâminê³ Śarvvasvâminê
cha
9 Gôrisvâminê Vâji(ja)sanêya-sabrahmachâriṇê Kautsa-sagôttrâya Di-
10 vâkarasvâminê cha Sv[â*]tisvâminê Vâjasanêya-sabrâ(bra)hmachâriṇê
Bhârgga-
11 va-sagôttrâya Varuṇaśarmmaṇaḥ⁴ Bappasvâminê Vâsula-sagôttr[â*]ya
12 Kaṭha-sabrahmachâriṇê Kumâradêvarêva⁵ Vâji(ja)sanêya-sabrâhmachari-
13 na⁶ Mât[ri*]śarmmaḥ⁷ Nâgaśa[r*]mma Rukharadêvaḥ⁸ Kaudravadêvaḥ⁹
Vishṇ[u*]dêvaḥ¹⁰
Second Plate.
14 Dêvanâga Kumârasêna¹¹ Rudraśarmma l¹² Dêvadâ(?)ṅgarâ(?)¹³
Lamvô(mbô)shṭha Dêdamita¹⁴
15 Mahadêva Guṇṭhaka ity-êvam-âdibhyô brâhmaṇêbhy=ôttare paṭṭe
Kôrppari-
16 k-âgrahâraḥ s-ôdraṅgaḥ s-ôparikaraḥ a-châṭa-bhaṭa-prâvêśyô=tisṛishṭaḥ-
17 s¹⁵=Tasy=âghâtâḥ pûrvvêṇa Kôrpparagarttâ l uttarêṇ=Ânimuktakakôṇakaḥ
18 Vaṅgara-grâmakasya dakshiṇa-p[â*]rsvê Valaka-maddhyêma¹⁷ vṛikaḥ
amvrâta-saṁtâra-
19 kaḥ¹⁸ [l*] paśchimêna Nâgasarî l dakshiṇêna Balavarmma-parichchhêdaḥ [ll*]
Tad=asma-
20 [t*]-kul-ôtthair=mmat-pâdami(pi)ṇḍ-ôpajîvibhir=vvâ¹⁹ kâlântarêshv=api na
vyâghâtaḥ kâryya[ḥ*] [l*]
21 êvam=âjñâpta²⁰ yô=nyathâ kuryyân(t)=tam=ahaṁ dêhantara-gatô=pi mahat=
âvadhyânê-
¹Read pûjâ-tatparêṇ.—The engraver omitted to cut the â of jâ; and to cancel the na, when he
inserted, partly above the line and somewhat small, the ta for which na had been engraved by mistake.
²Read châriṇê.
³First nai was engraved ; and then it was corrected into nê, by partial erasure of the upper stroke
of the ai.
⁴Read śarmmaṇê. ⁵Read dêvâya. ⁶Read châriṇê.
⁷Read śarmma.—From here, down to ity-êvam-âdibhyô in line 15, is properly a compound ; but
it is spoilt by the three nominative cases at the end of this line, and by the unnecessary mark of
punctuation in the next line.
⁸, ⁹, and ¹⁰Read dêva.
¹¹After this na, some letter, which is not quite certain, was engraved and then cancelled.
¹²This mark of punctuation is unnecessary.
¹³Read dêvadâṅgiraḥ (?).
¹⁴This is perhaps a mistake for dêvamitra.
¹⁵Read brâhmaṇêbhya uttarê. ¹⁶Read tisṛishṭas. ¹⁷Read maddhyamê.
¹⁸Read amrâta; and probably sambhâraka.
¹⁹First rnna was engraved, and then it was corrected into rvvâ.
²⁰Read âjñaptê or âjñâpitê.

104 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
22 na nirddahêd¹=Uktañ=cha bhagavatâ param-arshiṇâ vêda-vyâsêna [I*]
Pûrvva²-dattâ[ṁ*]
23 dvijâtibhyô yatnâd=rakshya(ksha) Yudhishṭhiraḥ³ mahî[ṁ*] mah[i*]matâṁ
śrêshṭha dânâch=chhrê-
24 yô=nupâlanaṁ I(II) Bahubhir=vvasudhâ bhuktâ râjabhiḥ Sagar-âdibhiḥ
sa(ya)sya ya-
25 yasya⁴ yadâ bhûmis=tasya [tasya*] tadâ phalan(m) [II*] Sva-
dattâ[ṁ*] para-dattâṁ vâ yô harê-
26 ta vasundharâḥ(m) sa vishṭh[â*]yâ[ṁ*] krimir=bhûtvâ pitrabhi⁵ saha
pachyatê [II*

Corpus Inscriptionum Indicarum, Vol. III, No. 22, Plate XIII

Khoh Copper-Plate Inscription of the Mahārāja Hastin (The Gupta Year 163)

Description & Provenance

• Location: Khoh (near Uchehra / Nagod), Satna District, Madhya Pradesh.
• Dynasty: Parivrājaka Mahārājas of Ucchakalpa/Hastin.
• King: Mahārāja Hastin (son of Dāmodara, grandson of Prabhāñjana, great-grandson of Devāḍhya).
• Date: Gupta-nṛpa-rājya-bhuktau Samvatsara 163 (163 Gupta Era = c. 482–483 CE), Chaitra-māsa śukla-pakṣa tṛtīyā (3rd day of the bright half of Chaitra).

I. Sanskrit Text (Devanāgarī)

First Plate (Plate i)

ॐ नमो महादेवाय ॥ स्वस्ति त्रिषष्ट्युत्तरेऽब्दशते गुप्तनृपराज्यभुक्तौ महा-
राज-हस्तिनः प्रवर्द्धमान-विजय-राज्ये सम्वत्सरे १६३ चैत्र-मास-शुक्ल-
पक्ष-तृतीयायाम् अस्यान्दिवस-पूर्व्वायाम् नृपति-परिव्राजक-कुलोत्पन्नेन
नप्तृ-प्रणप्तृभ्याम् महाराज-देवाढ्य-प्रभाञ्जन-प्रणप्त्रा महाराज-दामोदर-सुतेन
गो-सहस्र-हस्त्य-श्व-हिरण्यानेकाग्रहार-प्रदेन गुरु-पितृ-मातृ-शुश्रूषण-परेण
अनेक-समर-शत-विजयिना स्व-वंशामल-कराम्बुरुहेण समप्रद्वेष-पक्षेण
परम-भागवतेन महाराज-हस्तिना स्व-पुण्याप्यायनाय कोरपार-
क-ग्रामे गोपाल-स्वामि-भव-स्वामि-मातृ-स्वामि-दत्त-स्वामि-भव-नाग-प्रभृति-
नानागोत्र-चरणेभ्यो ब्राह्मणेभ्यो रोहिणी-पुत्राय च गो-सहस्र-प्रदान-
समये पूर्व्व-दत्तक-मर्यादया विहित-प्रसादेन ताम्र-शासनेनातिसृष्टः [। *]
तद् युष्मद्वंशजैस् तावत् कालं प्रतिपालनीयो यावच् चन्द्रादित्य-तारका-
नक्षत्र-ग्रह-नक्षत्र-समकालिकत्वं भवति [। *] यो वास्मात् कुलात् समुत्पन्नो
ऽन्यो वा भूपातिर् लोभात् प्रमादाद् वास्यापहर्त्ता स पञ्चभिर् महापातकैः

Second Plate (Plate ii)

सोपपातकैः संयुक्तः स्यात् [। *] उक्तञ्च भगवता परमर्षिणा वेदव्यासेन
व्यासेन [॥ *] पूर्व्वदत्तां द्विजातिभ्यो यत्नाद् रक्ष युधिष्ठिर [। *] महीं महीमतां श्रेष्ठ
तच्छ्रेयो ह्यनुपालनम् [॥ *] बहुभिर् वसुधा भुक्ता राजभिः सगरादिभिः [। *]
यस्य यस्य यदा भूमिस् तस्य तस्य तदा फलम् [॥ *] षष्टिं वर्ष-सहस्राणि
स्वर्गे मोदति भूमिदः [। *] आच्छेत्ता चानुमन्ता च तान्येव नरके वसेत् [॥ *]
स्वदत्तां परदत्तां वा यो हरेत वसुन्धराम् [। *] स विष्ठायां कृमिर् भूत्वा
पितृभिः सह पच्यते [॥ *] विन्ध्याटवीष्व् अतोयासु शुष्क-कोटर-वासिनः [। *]
कृष्णाहयो हि जायन्ते भूमिदानं हरन्ति ये [॥ *] अग्नेर् अपत्यं प्रथमं
सुवर्णं भूर् वैष्णवी सूर्य-सुताश्च गावः [। *] लोकास् त्रयस् तेन जिता भवन्ति
यः काञ्चनं गाञ्च महीञ्च दद्यात् [॥ *] दूतको ऽत्र महाबलाधिकृत-नागसिंहः [॥ *]
लिखितञ्च भोगिक-सूर्यदत्त-पौत्रेण भोगिक-रवि-पुत्रेण कर्णिक-विष्णुदत्तेनेति [॥ *]
सम्बत् १६३ चैत्र-दि ३ [॥ *]

Seal (Circular/Oval Seal)

नृपति-परिव्राजक-
कुलोत्पन्न-महाराज-
हस्तिनः [॥ *]

II. Roman Transliteration

First Plate (Plate i)

Oṁ namo Mahādevāya || Svasti triṣaṣṭy-uttare-'bda-śate Gupta-nṛpa-rājya-bhuktau mahā-
rāja-Hastinaḥ pravarddhamāna-vijaya-rājye samvatsare 163 Chaitra-māsa-śukla-
pakṣa-tṛtīyāyām asyān-divasa-pūrvvāyām nṛpati-parivrājaka-kul-otpannena
naptṛ-praṇaptṛbhyām mahārāja-Devāḍhya-Prabhañjana-praṇaptrā mahārāja-Dāmodara-sutena
go-sahasra-hasty-aśva-hiraṇy-ānek-āgrahāra-pradena guru-pitṛ-mātṛ-śuśrūṣaṇa-pareṇa
aneka-samara-śata-vijayinā sva-vaṁś-āmala-kar-āmburuheṇa sama-pradveṣa-pakṣeṇa
parama-bhāgavatena mahārāja-Hastinā sva-puṇy-āpyāyanāya Korapāra-
ka-grāme Gopāla-svāmi-Bhava-svāmi-Mātṛ-svāmi-Datta-svāmi-Bhava-nāga-prabhṛti-
nānā-gotra-caraṇebhyo brāhmaṇebhyo Rohiṇī-putrāya ca go-sahasra-pradāna-
samaye pūrvva-dattaka-maryādayā vihita-prasādena tāmra-śāsanen-ātisṛṣṭaḥ [| *]
tad yuṣmad-vaṁśajais tāvat kālaṁ pratipālanīyo yāvac candr-āditya-tārakā-
nakṣatra-graha-nakṣatra-samakālikatvaṁ bhavati [| *] yo v-āsmāt kulāt samutpanno
'nyo vā bhūpatir lobhāt pramādād v-āsy-āpaharttā sa pañcabhir mahāpātakaiḥ

Second Plate (Plate ii)

sopapātakaiḥ saṁyuktaḥ syāt [| *] Uktañ ca bhagavatā paramarṣiṇā Veda-Vyāsena
Vyāsena [|| *] Pūrvva-dattāṁ dvijātibhyo yatnād rakṣa Yudhiṣṭhira [| *] mahīṁ mahīmatāṁ śreṣṭha
tac-chreyo hy anupālanam [|| *] Bahubhir vvasudhā bhuktā rājabhiḥ Sagar-ādibhiḥ [| *]
yasya yasya yadā bhūmis tasya tasya tadā phalam [|| *] Ṣaṣṭiṁ varṣa-sahasrāṇi
svarge modati bhūmi-daḥ [| *] ācchettā c-ānumantā ca tāny eva narake vaset [|| *]
Sva-dattāṁ para-dattāṁ vā yo hareta vasundharām [| *] sa viṣṭhāyāṁ kṛmir bhūtvā
pitṛbhiḥ saha pacyate [|| *] Vindhy-āṭavīṣv ato-yāsu śuṣka-koṭara-vāsinaḥ [| *]
kṛṣṇ-āhayo hi jāyante bhūmi-dānaṁ haranti ye [|| *] Agner apatyaṁ prathamaṁ
suvarṇaṁ bhūr Vvaiṣṇavī sūrya-sutāś ca gāvaḥ [| *] lokās trayas tena jitā bhavanti
yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyāt [|| *] Dūtako 'tra mahābalādhikṛta-Nāgasiṁhaḥ [|| *]
Likhitañ ca bhogika-Sūryadatta-pautreṇa bhogika-Ravi-putreṇa karṇika-Viṣṇudatten-eti [|| *]
Sambat 163 Chaitra-di 3 [|| *]

Seal

Nṛpati-parivrājaka-
kul-otpanna-mahārāja-
Hastinaḥ [|| *]

III. Translation

[Lines 1–3]
Om! Reverence to Mahādeva! Hail! In the year one hundred and sixty-three (163) of the enjoyment of sovereignty by the Gupta kings, in the augmenting, victorious reign of the Mahārāja Hastin, in the year 163, on the third lunar day of the bright fortnight of the month Chaitra,—on this lunar day specified as above:—

[Lines 3–10]
By the Mahārāja Hastin, born of the family of kingly ascetics (Nṛpati-parivrājaka), the great-grandson of the Mahārāja Devāḍhya, the grandson of the Mahārāja Prabhañjana, the son of the Mahārāja Dāmodara; who is the donor of thousands of cows, elephants, horses, gold, and many agrahāra grants; who is devoted to ministering to his spiritual preceptors and parents; victorious in many hundreds of battles; a spotless lotus-like hand unto his own race; impartial towards friends and foes; a most devout worshipper of the Bhagavat (Parama-bhāgavata);—for the increase of his own spiritual merit, at the village of Korapāraka, (this land) has been granted by a copper-plate charter to the Brāhmaṇas Gopālasvāmin, Bhavasvāmin, Mātṛsvāmin, Dattasvāmin, Bhavanāga, and others of diverse gotras and caraṇas, and unto the son of Rohiṇī, at the time of making a gift of a thousand cows, according to the customary rules of former grants.

[Lines 11–14]
Therefore, this grant should be maintained and preserved by those born in your lineage as long as the moon, the sun, the planets, and the stars endure. And whatever king born of this family or of another, through avarice or negligence, shall confiscate it, he shall become invested with the five great sins (mahāpātaka) together with the minor sins (upapātaka).

[Lines 14–23]
And it has been said by the venerable supreme sage Vyāsa, the arranger of the Vedas:
"O Yudhiṣṭhira, best of rulers, carefully preserve land previously given to the twice-born; for preserving land is far more meritorious than granting it."
"The earth has been enjoyed by many kings, commencing with Sagara; whoever possesses the land at any time, reaps the fruit thereof at that time."
"The giver of land rejoices in heaven for sixty thousand years; both the confiscator and he who consents to confiscation dwell in hell for the same duration."
"He who takes away land given by himself or by others becomes a worm in excrement and rots together with his ancestors."
"Those who confiscate a grant of land are reborn as black serpents dwelling in dried-up tree-hollows in the waterless tracts of the Vindhya forests."
"Gold is the first offspring of Fire; the Earth belongs to Viṣṇu; and cows are the daughters of the Sun. All three worlds are won by him who gives gold, a cow, and land."

[Lines 23–25]
The Dūtaka (messenger/executor) here is the Mahābalādhikṛta (commander-in-chief) Nāgasiṁha. And this was written by the Karṇika (scribe) Viṣṇudatta, son of the Bhogika Ravi, and grandson of the Bhogika Sūryadatta.
The Year 163, the 3rd day of Chaitra.

[Seal]
(Of) the Mahārāja Hastin, descended from the family of the royal ascetics (Nṛpati-parivrājaka).

The provided image is completely blank (solid white with no visible text, inscriptions, or markings). Please provide an image that contains the page or inscription text to transcribe.

THE GUPTA INSCRIPTIONS; No. 22, PLATE XIII. 105
uparikara, and (with the privilege that it is) not to be entered by the irregular or regular
troops, to (certain) Brâhmaṇs, commencing with Dêvasvâmin, the son of Agnisvâmin, of
the Bharadvâja gôtra (and) a student of the Vâjasanêya (śâkhâ), and Śarvasvâmin, (and)
Gôrisvâmin,—Divâkarasvâmin, of the Kautsa gôtra, a student of the Vâjasanêya (śâkhâ),
(and) Svâtisvâmin,—Varuṇaśarman, of the Bhârgava gôtra, a student of the Vâjasanêya
(śâkhâ), (and) Bappasvâmin,—Kumâradêva, of the Vâsula gôtra, a student of the Kaṭha
(śâkhâ),—(and) Mâtṛiśarman, a student of the Vâjasanêya (śâkhâ), (and) Nâgaśar-
man, Rukharadêva, Kaudravadêva, Vishṇudêva, Dêvanâga, Kumârasêna, Rudraśarman,
Dêvadâṅgiras (?), Lambôshṭha, Dêvamitra (?), Mahadêva, (and) Guṇṭhaka.
(L. 17.)—The boundaries of it (are),—on the east, (the boundary-trench or village
called) Kôrparagartâ; on the north, Animuktakaśôṇaka, (and) a vṛika-tree¹ in the centre
of Valaka on the south side of the village of Vaṅgara, (and) a clump² of amrâta-trees;³
on the west, (the tank or village called) Nâgasarî; (and) on the south, the parichchhêda⁴
of Balavarman.
(L. 19.)—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. 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. 22.)—And it has been said by the venerable supreme sage, the arranger of the
Vêdas,—“O Yudhishṭhira, best of kings, carefully preserve land that has previously been
given to the twice-born; (verily) the preservation (of a grant) (is) more meritorious than
making a grant! The earth has been enjoyed by many kings, commencing with Sagara;
whosoever at any time possesses the earth, to him belongs, at that time, the reward (of
this grant that is now made, if he continue it)! He becomes a worm in ordure, and is
tormented together with his ancestors, who confiscates land that has been given, whether
by himself, or by another! The giver of land enjoys happiness in heaven for sixty thou-
sand years; (but) the confiscator (of a grant), and he who assents (to an act of confisca-
tion), shall dwell for the same number of years in hell!”
(L. 28.)—And (this charter) has been written by the Mahâsâṁdhivigrahika⁵
Sûryadatta; the great-grandson of the Amâtya Vakra; the grandson of the Bhôgika
Naradatta; (and) the son of the Bhôgika Ravidatta. Bhagraha⁶ (is) the Dûtaka.
¹ vṛika; the Sesbana Grandiflora.
² Or,—if we keep the original reading of saṁtâraka,—‘the ferry (at the place) of the amrâta-
trees.’
³ amrâta; the hog-plum, Spondias Mangifera.
⁴ parichchhêda; lit. ‘division, separation,’ is a technical territorial term, the exact purport of
which cannot be at present suggested.
⁵ Mahâsâṁdhivigrahika, lit. ‘a great officer entrusted with the arrangement of peace and
war,’ is a technical official title denoting an official superior to the Sâṁdhivigrahikas (see page 16
above, note 6). Another of his titles was Mahâsaṁdhivigrahâdhikârâdhipati; e.g. in line 18-19
of the grant of Gôvinda III. of Śaka-Samvat 726 (Ind. Ant. Vol. XI. p. 127.)
⁶ See page 100 above, note 4.
P A

106 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.

No. 23; PLATE XIV.

MAJHGAWAM COPPER-PLATE INSCRIPTION OF THE

MAHARAJA HASTIN.

THE YEAR 191.

THIS inscription,—which was first brought to notice by General Cunningham, in 1879,
in the Archæol. Surv. Ind. Vol. IX. pp. 7 and 13 f., No. 5, where he published a trans-
lation of it, with a lithograph of the two passages containing the date (id. Plate iv. No. 5),
—is on some copper-plates that were discovered in 1870, in ploughing a field at the
village of Majhgawâm,¹ about three miles towards the south-west from Uchaharâ, the
capital of the Nâgaudh State in the Bâghêlkhaṇḍ division of Central India. I obtained
the original plates, for examination, from the possession of the Râjâ of Nâgaudh, through
the kindness of Major D. W. K. Barr, Political Agent, Satnâ.
The plates, which are inscribed on one side only, are two in number, each measuring
about 8⅛" by 5⅞". They are quite smooth, the edges being neither fashioned thicker nor
raised into rims. Except, however, for the small piece broken away at the beginning of
the second plate, the inscription is in a stote of perfect preservation throughout. The
plates are not very thick; and the letters, which are rather deeply engraved, shew through
on the backs of them. The engraving is very good, but, as usual, the interiors of many
of the letters shew marks of the working of the engraver's tool.—In the upper part of each
plate, there is a hole for a ring, with a seal attached to it. The ring and seal are not
now forthcoming; but fortunately General Cunningham had preserved a pencil-rubbing of
the seal, from which I have been able to give a lithograph. It represents a pointed oval
seal, about 2⅛" by 1", with the legend Śrîr-mmahd²râja-Hastinah, "of the illustrious
Mahârâja Hastin."—The weight of the two plates is 1 lb. 14 oz.—The average size of the
letters is between ⅛" and ¼". The characters belong to the northern class of alpha-
bets, and are of the peculiar 'nail-headed' type, on which I have commented at page 19
above; thus giving another variety, with northern characteristics, of the Central India
alphabet of the period. They include the very rare initial au, in aupamanyava, line 8.
In kuryât, line 12, and sûryadatta, line 19, we have further illustrations of the first
method of writing r in combination with a following y, on which I have commented at
page 94 above. In chhrêyô, line 14, yô, line 16, apânîyêshu, line 17, and yê, line 18,
we have a form of y, differing from the form used throughout the rest of this inscription,
e.g. in dêvâya, line 1, and tritîyâyâm, line 2. It belongs properly to a somewhat later
development of the northern alphabet, as used in formal official records; and we find it, for
instance, throughout the Bôdh-Gayâ inscription of Mahânâman, of the year 269, No. 71
below, Plate xliA., but it is perhaps indicative of the current form of the letter in this
period.³ The characters also include, in lines 20 and 21, forms of the numerical

¹ This name, given in maps, &c., as 'Majgama, Majgowa, Majhgawan, Mugjowan, Mujgoah,
Mujgowan, and Munjgowa,' is a very common one in that part of the country. The present village
should be in the Indian Atlas, Sheet No. 89; but it is not entered there, unless 'Moghanî' (Lat.
24° 22' N.; Long. 80° 47' E.) is intended for it.
² Read śrî-mahâ.
³ To quote another early instance, the same form occurs also in vijaya, in line 1 of the 'Kondakur
grant of the Pallava prince Vijayabuddhavarman (Ind. Ant. Vol. IX. p. 101 and Plate); but the cor-

THE GUPTA INSCRIPTIONS; No. 23, PLATE XIV. 107
symbols for 1, 3, 90, and 100.—The language is Sanskrit; and, except for the bene-
dictive and imprecatory verses in lines 13 to 18, the entire inscription is in prose.—In
respect of orthography, we have to notice (1) the use of the guttural nasal, instead of
the anusvâra, before h, in siṅha, line 20; (2) the doubling of k, g, and t, in conjunc-
tion with a following r, in vakkrâ, line 18; viggrahika, line 19; and chaittra, line 2,
and pittrôr, line 7; but not in other places, e.g. in sagôtrêbhyaś, line 8; (3) the doubling
of dh, in conjunction with a following y, in avaddhyânêna, line 12; (4) the occasional
use of b for v, in sambatsara, line 2 (twice), and sambat, line 20; and (5) the occasional
use of v for b, in vrâhmaṇa, line 5, and vahubhir, line 14.
The inscription is one of the Parivrâjaka Mahârâja Hastin. It is dated, both in
words and in numerical symbols, "in the enjoyment of sovereignty by the Gupta kings,"
in the year one hundred and ninety-one (A.D. 510-11), in the Mahâ-Chaitra saṁvat-
sara, and on the third lunar day of the dark fortnight, and the third solar day of the
whole month, of Mâgha (January-February).¹ Except for the opening invocation of the
god Śiva, under the name of Mahâdêva, the inscription is non-sectarian The object of
it is to record the grant, by the Mahârâja Hastin, at the request of a certain person
named Mahâdêvidêva, of the village of Vâlugarta to certain Brâhmaṇs.
*TEXT.²
First Plate.
1 Namô Mahâdêvâya || Svasty=Êka-navaty-uttarê=bda-śatê Gupta-nṛpa-
râjya-bhuktau śrîmati pravarddhamâna³-
2 Mahâ-Chaittra-samba(mva)tsarê Mâgha-mâsa-bahula-paksha-tṛitîyâyâm=asyâ[ṁ]
samba(mva)tsara-mâsa-divasa-pûrvvâ-
3 yâṁ⁴ [|] Nṛipatiparivrâjaka-kul-ôtpannêna mahârâja-Dêvâḍhya-pranaptrâ
mahârâja-śrî-Prabhañjana-naptrâ mahâ-
4 râja-śrî-Dâmôdara-sutêna gô-sahasra-hasty-aśva-hiraṇy-ânêka-bhûmi-pradêna
guru-pitṛi-mâtṛi-pûjâ-
5 tatparêṇ=âtyanta-dêva-vrâ(brâ)hmaṇa-bhaktên=ânêka-samara-śata-vijayinâ sva-
vaṁś-âmôdakarêṇa mahâ-
6 râja-śrî-Hastinâ Mahâdêvidêva-sukha-vijñaptyâ Vâlugarttô nâma grâmaḥ
pûrvv-âghâṭa-parichchhêda-ma-
7 ryâdayâ s-ôdraṅgaḥ s-ôparikarô=ch[a]ṭa-bhaṭa-prâvêśyaḥ mâtâpittrôr=
âtmanaś=cha puṇy-âbhivṛiddhayê Mahâdê-

rect ancient form of the letter is used throughout the rest of this inscription also, e.g. in yuva, line 2, and vijaya, line 3.
¹ The double record of this date is of considerable importance. In line 2, the day is distinctly specified as the third lunar day of the dark fortnight; while, in line 21, in numerical symbols, it is shewn as the third day of the month, without any specification of the fortnight. So, again, in No. 25 below, page 114 f., the thirteenth lunar day of the bright fortnight of Chaitra (line 2 f.), is shewn in line 24 as the twenty-ninth solar day of the whole month. The four entries together prove that, as might be expected in the case of an era belonging to Northern India, the arrangement of the fort-nights of the months of the Gupta year followed the northern custom, with the dark fortnight preceding the bright.
² From the original plates.
³ The vowel ô, of nô, appears to have been engraved and then cancelled here. In Plate xvB, l. 2, the reading is as I transcribe it here.
⁴ Supply tithau.
P 2.

108 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
8 vidêva-sukhaṁ cha svargga-sôpâna-paṅktim=ârôpayatâ Aupamanyava-
sagôtrêbhyaś=Chhandôga-Kauthuma-
9 sabrahmachâribhyô=mibhya¹ brâhmaṇêbhyaḥ Gôvindasvâmi- । Gômika²-
svâmi-Dêvasvâmibhyaḥ putra-pau-
10 tr-ânvay-ôpabhôgyas=tâmra-śâsanên=âgrâhârô=tisṛishṭaḥ chaura-varjjam [I*] Tad=
asmat-kul-ôtthair=mmat-pâda-
11 piṇḍ-ôpajîvibhir=vvâ kâl-ântarêshv=api na vyâghâtaḥ karaṇîyaḥ [I*]
êvam=âjñâptê³ , yô=nyathâ
12 kuryât=tam=ahaṁ dêhântara-gatô=pi mahat=âvaddhyânêna nirddahêyam=
Uktaṁ cha bhagavatâ parama-
Second Plate.
13 [r]sh[i]ṇâ vêda-vyâsêna Vyâsêna ॥(I) Pûrvva⁴-dattâṁ dvijâtibhyô yatnâd=
raksha Yudhishṭhira mahî[m*]
14 mahimatâṁ śrêshṭha dânâch=chhrêyô=nupâlanaṁ ।(॥) Va(ba)hubhir=
vvasudhâ bhuktâ râjabhiḥ Sagar-âdibhiḥ ya-
15 sya yasya yadâ bhûmis=tasya tasya tadâ phalaṁ [II*] Shashṭiṁ
varsha-sahasr[â*]ṇi svarggê môdati bhûmi-daḥ
16 âkshêptâ ch=ânumantâ cha tâny=êva narakê vasêt [II*] Sva-dattâṁ
para-dattâṁ=bâ(vâ) yô harêta vasundharâm
17 sa vishṭhâyâṁ kkrimir=bhûtvâ pitṛibhiḥ saha majjatê [II*]
A-pânîyêshv=araṇyêshu śushka-kôṭara-vâsinaḥ
18 kṛishṇ-âhayô=bhijâyantê pûrvva-dâyaṁ haranti yê ॥ Likhitaṁ⁵ cha
Vakkr-âmâtya-pranaptṛi-naptṛâ⁶
19 bhôgika-Naradatta-pranaptrâ Ravidatta-naptrâ Sûryadatta-puttrêṇa mahâ-
sândhivigrahika-
20 Vibhudattên=êti [I*] Mahâva(ba)lâdhikṛita-Nâgasiṁhô dûtakaḥ [II*]
Saṁba(mva)t 100 90 1
21 Mâgha di 3 [II*]
TRANSLATION.
Reverence to (the god) Mahâdêva ! Hail ! In a century of years, increased by ninety-
one ; in the enjoyment of sovereignty by the Gupta kings; in the prosperous augment-
ing Mahâ-Chaitra saṁvatsara ; on the third lunar day of the dark fortnight of the month
Mâgha,—on this (lunar day), (specified) as above by the saṁvatsara and month and
day,⁷—
¹ Read mîbhyô.
² Read gôvindasvâmi-gômika.
³ Read âjñaptê, or âjñâpitê.
⁴ Metre, Ślôka (Anushṭubh); and in the following four verses.
⁵ Supply śâsanam.
⁶ This must be a mistake for either naptṛi-naptṛâ, or pranaptṛi-putrêṇa ; since, as the text
stands, it passes over the generation between Vakra and Naradatta.
⁷ See page 97 above, note 1.

CORPUS INSCRIPTIONUM INDICARUM

Vol. III. — Plate xiv

Majhgawam Plates of the Maharaja Hastin.—The Year 191.

Seal

**** महाराजहस्तिनः [॥]
(Mahārāja-Hastinaḥ)

First Plate (Plate i)

ॐ स्वस्ति [।] नमो महादेवाय ॥ स्वस्ति नृपभुक्तौ गुप्तराज्ये संवत्सरशते एकनवतित्तरे
महामाघे संवत्सरे कार्त्तिकमासबहुलपक्षेतृतीयायाम् [।] अस्यां संवत्सरमास-
दिवसपूर्व्वायाम् नृपतिपरम्पराभ्यागतराज्येन गोसहस्रहस्त्यश्वरथसुवर्ण्ण-
प्रदस्यानेकसमरशतविजयिनः प्रवृत्तधर्म्मक्रियाकवचस्यात्यन्त-
भगवद्भक्तस्य महात्मनः श्रीमहाराजदेवनाथप्रपौत्रेण स्ववंशामल-
विभूषणस्य श्रीमहाराजप्रभञ्जनपौत्रेण श्रीमहाराजदामोदरपुत्रेण
गोगजवाजिशतसहस्रप्रदेन नित्यपुण्याभिरतेन मातापितृपादशुश्रूषणरतेन
परमभागवतेनात्यन्तदेवद्विजगुरुयतिपूजातत्परेण विविधविचित्रधर्म्मोपचीयमानशुभचरितस्य प्रथितयश-
सो नृपतेर्व्वंशकृतः श्रीमहाराजहस्तिना [।*] एतेषां ब्राह्मणानां गोत्राणां
वाजिवाजसनेयशाखाचरणवत्सभारद्वाजसगोत्रायैव काण्वगोत्रब्राह्मणच-
रणायैवं वात्स्यायैवं वैय्याघ्रपद्यायैवं शाण्डिल्यायैवं वाभ्रवायैवं कौत्सगोत्रायैवं
कौण्डिन्यसगोत्रायैवमेतेषां ब्राह्मणानां गोत्रचरणाय स्वपुण्याभिवृद्धये दत्तं ग्रामं वासु-

Second Plate (Plate ii)

मण्वरिका [।] तस्याघाटाः पूर्व्वेण कोरपारकसीमा । दक्षिणेण
वराहरिपर्ब्बतशिखरसीमा । पश्चिमेन सिरीषपद्रकसीमा । उत्तरेण
मण्वरिकार्द्धसीमा । एवमयं चतुराघाटविशुद्धो ग्रामोस्योद-
कपूर्व्वेणाग्रहारेणातिसृष्टः सोद्रङ्गः सोपरिकरः अचट-
भटप्रावेश्यः सर्व्वकरत्यागेन सर्व्वविष्टिपरिहारेण च । यत-
स्तदस्मत्कुलप्रसूतेनान्यैर्व्वा न व्याघातो विधेयः ॥ उक्तं च भगवता वेदव्यासेन
व्यासेन [।] पूर्व्वदत्तां द्विजातिभ्यो यत्नाद्रक्ष युधिष्ठिर [।] महीं महिमतां श्रेष्ठ
दानाच्छ्रेयो नुपालनम् [॥] षष्टिं वर्षसहस्राणि स्वर्गे मोदति भूमिदः [।] आच्छेत्ता
चानुमन्ता च तान्येव नरके वसेत् [॥]

English Translation (Summary)

• Lines 1–2: Om! Hail! Reverence to Mahādeva! Hail! In the enjoyment of sovereignty by the Gupta kings, in a century of years increased by ninety-one (i.e. the year 191), in the Mahā-Māgha samvatsara, on the third tithi of the dark fortnight of the month Kārttika; on this date specified by the year, month, and day;
• Lines 2–9: By the Mahārāja Hastin, great-grandson of the illustrious Mahārāja Devanātha; grandson of the illustrious Mahārāja Prabhañjana; son of the illustrious Mahārāja Dāmodara;—giver of thousands of cows, elephants, horses, chariots, and gold; victorious in many hundreds of battles; a devout worshipper of the Divine One (Bhagavat); intent on honoring gods, Brāhmans, and preceptors; who has augmented his fame and virtue;
• Lines 9–15: For the increase of religious merit, the village of Vāsumanvarikā is granted to Brāhmans of various gotras and śākhās (Vatsa-Bhāradvāja, Kāṇva, Vātsya, Vaiyāghrapadya, Śāṇḍilya, Vābhrava, Kautsa, Kauṇḍinya).
• Boundaries: On the east, the boundary of Korapāraka; on the south, the summit ridge of the Varāhari mountain; on the west, the boundary of Sirīshapadraka; on the north, the boundary of Maṇvarikārdha.
• Lines 15–21: The grant is made an Agrahāra, with udranga and uparikara, free from the entry of royal irregular and regular troops (a-chāṭa-bhaṭa-prāveśya), exempted from all taxes and forced labor (sarva-vishṭi-parihāra). Concluding with the customary benedictive and imprecatory verses ascribed to Vyāsa.

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THE GUPTA INSCRIPTIONS; No. 23, PLATE XIV. 109
(Line 3.)—By the Mahârâja, the illustrious Hastin,—who is born in the family of a
kingly ascetic;—who is the great-grandson of the Mahârâja Dêvâdhya;—who is the
grandson of the Mahârâja, the illustrious Prabhañjana;—who is the son of the
Mahârâja, the illustrious 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 Brâhmaṇs;—who has been victorious in many hundreds of battles;—(and) who
causes the happiness of his own race,—
(L. 6.)—(By him), at the agreeable request of Mahâdêvidêva, the village named
Vâlugarta, in accordance with the usage of the specification of (its) ancient boundaries,
with the udranga and the uparikara, (and with the privilege that it is) not to be entered
by the irregular or the regular troops, is granted as an agrahâra, by a copper-charter,—
for the purpose of increasing the religious merit of (his) parents and of himself, and in
order to erect the steps of a ladder leading to heaven, acceptable to Mahâdêvidêva,—to
these Brâhmaṇs, of the Aupamanyava gôtra, students of the Chhandôga-Kauthuma
(śâkhâ), (viz.) Gôvindasvâmin, Gômikasvâmin, and Dêvasvâmin,—to be enjoyed by
(their) sons and sons' sons, with the exception of (the proceeds of fines imposed on)
thieves.
(L. 10.)—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. 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. 12.)—And it has been said by the venerable supreme sage, Vyâsa, the arranger
of the Vêdas,—"O Yudhishṭhira, best of kings, carefully preserve land that has previously
been given to the twice-born; (verily) the preservation (of a grant) is more meritorious
than making a grant! The earth has been enjoyed by many kings, commencing with
Sagara; whosoever at any time possesses the earth, to him belongs, at that time, the
reward (of this grant that is now made, if he continue it)! The giver of land enjoys
happiness in heaven for sixty thousand years; (but) the confiscator (of a grant), and he
who assents (to an act of confiscation), shall dwell for the same number of years in hell!
He becomes a worm in ordure, and is tormented together with his ancestors, who
confiscates land that has been given, whether by himself or by another! Those who
confiscate a previous grant, are born (again) as black serpents, inhabiting the dried-up
hollows of trees, in desert places destitute of water!"
(L. 18.)—And (this charter) has been written by the Mahâsâṁdhivigrahika
Vibhudatta, the son¹ of the great-grandson of the Amâtya Vakra; the great-grandson
of the Bhôgika Naradatta; the grandson of Ravidatta; (and) the son of Sûryadatta.
The Mahâbalâdhikṛita² Nâgasiṁha (is) the Dûtaka. The year 100 (and) 90 (and) 1;
(the month) Mâgha; the day 3.
¹ See page 108 above, note 6.
² Mahâbalâdhikṛita, lit. 'a great officer placed at the head of the forces,' is a technical official
title, denoting an officer superior to the Balâdhikṛitas.—The latter title, Balâdhikṛita, occurs in line 2
of the Shâhpur image inscription of Âdityasêna, No. 43 below, Plate xxixA.—A synonym for Mahâ-
balâdhikṛita was Mahâbalâdhyaksha, which occurs in Mr. Bendall's Nêpâl inscription of Harsha-
Saṁvat 34 (Journey in Nêpâl, p. 75, line 17.)

110 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.

No. 24; PLATE XV A.

BHUMARA STONE PILLAR INSCRIPTION OF THE MAHARAJAS HASTIN AND SARVANATHA.

THIS inscription appears to have been discovered by General Cunningham; and was
first brought to notice by him, in 1879, in the Archæol. Surv. Ind. Vol. IX. pp. 8 f. and
16, No. 9, where he published his translation of it, accompanied by a lithograph (id. Plate
iv. No. 9.)
Bhumarâ¹ is a village about nine miles to the north-west of Uchaharâ, in the Nâgaudh
State in the Baghêlkhaṇḍ division of Central India. From line 3 of the inscription, the
ancient name of the place seems to have been Âmblôda. The inscription is on one of
the faces of the bottom and rectangular part of a small red-sandstone pillar, popularly
called thâḍî-patthar or "the standing stone," in the lands of this village.
The writing, which covers a space of about 10½" broad by 1' 6¾" high, is in a state
of very fair preservation throughout.—The size of the letters varies from ⅜" to ⅞". The
characters belong to the northern class of alphabets. They include, in line 9, forms of
the numerical symbols² for 9 and 10.—The language is Sanskrit; and the entire in-
scription is in prose.—In respect of orthography, we have to notice (1) the doubling of
t, in conjunction with a following r, in puttra, line 5; (2) the doubling of dh, in conjunction
with a following y, in anuddhyâta, line 2; and (3) the use of b for v, in sambatsarê,
line 8.
The inscription is one of the two Mahârâjas Hastin, of the Parivrâjaka family,
and Śarvanâtha,³ of Uchchakalpa. It is dated, in numerical symbols, on the nine-
teenth day,⁴ without any specification of the fortnight, of the month Kârttika (October-
¹ The ‘Bhomara and Bumra’ of maps. Indian Atlas, Sheet No. 70. Lat. 24° 25' N.; Long
80° 41' E.—Gen. Cunningham wrote the name ‘Bhubhara.’ And, at Satnâ, it was given to me as
‘Bhurbhurâ.’ But my office-people brought back the name as either Bumarâ or Bhumarâ, and said that
the villagers do not know of any other form of the name. Of these two forms, Bhumarâ agrees most
closely with the names in the maps, and seems to be the correct one.
² I am a little doubtful about the second symbol, which occurs again in line 24 of No. 25 below,
Plate xvB., and line 14 of No. 71, Plate xliA. But it resembles most a rather straight and upright
form of the symbol for 9. The only other possibilities are 7 or 8.
³ For this Mahârâja, see Nos. 28, 29, 30, and 31 below.
⁴ Other instances will be met with, in the present series, of the number of a day exceeding sixteen,
which is the extreme number in a lunar fortnight, bright or dark. And such instances are still more
common in other inscriptions.—In such cases, whether there is any mention of a lunar fortnight or
not, and also in cases in which the number of the day does not exceed sixteen, and the lunar fortnight
is not mentioned, it is sometimes thought that the reference is to the solar, not the luni-solar, months
and year. But I do not consider that this necessarily follows. At Hulgûr, in the Baṅkâpur Tâlukâ
or Sub-Division of the Dhârwâḍ District, there is an inscription of the Yâdava king Mahâdêva of
Dêvagiri, in which the date (line 15 ff.) is Saka-varshada 1189neya Prabhava-saṁvatsarada Jyêshṭha
ba 30 Budhavâra sûryagrahaṇad-andu, "(the month) Jyêshṭha of the Prabhava saṁvatsara, which is
the 1189th Saka year (A.D. 1267-68); the dark fortnight; (the solar day or lunar tithi) 30 (of the
month); Wednesday; at the time of an eclipse of the sun." And we also have the Kôṭâ inscription
of the Sâmanta Dêvadatta, in which the date (Ind. Ant. Vol. XIV. p. 351 f.) runs Saṁvat 800 70 9
Mâgha śu di 20, "the year 800 (and) 70 (and) 9 (A.D. 822-23); (the month) Mâgha; the bright fort-
night; the day 20 (of the month)." Of these, the first is a southern date, according to the arrange-

THE GUPTA INSCRIPTIONS; NO. 24, PLATE XVA. 111
November), in the Mahâ-Mâgha samvatsara, without any reference to an era. But the
choice lies only between Gupta-Samvat 189 and 201; and, as we have for the Mahârâja
Hastin the early date of the year 156, in No. 21 above, page 93, the preference is in
favour of the year one hundred and eighty-nine (A. D. 508-9). The inscription is non-
sectarian; the object of it being simply to record the erection, at Âmblôda, of a boundary-
pillar between the territories of the two Mahârâjas in question.
One point of importance in connection with this inscription, is that its existence on
stone furnishes definite evidence that the Parivrâjaka Mahârâjas and the Mahârâjas of
Uchchakalpa really did belong to this part of the country. This is a point on which stone-
inscriptions give testimony of a kind that can never be derived from the mere finding, in a
certain locality, of copper-plates, which, being small and portable, are always liable to be
carried to a considerable distance from the places to which they properly belong,¹ and can
only be applied territorially when the places mentioned in them can be identified.
TEXT.²
1 Svasti Mahâdêva-pâd[â]-
2 nuddhyâtô(ta)-mahârâja-Hasti-
3 râjyê Âmblô³dê mahârâja-
4 Śarvvanâtha-bhôgê Indana-
5 naptrâ Vâsu-grâmika-puttra-
6 Śivadâsêna vala-ya-
7 shṭi uchchhritah⁴ [I*] Mahâ-
Mâghê
8 samba(mva)tsarê Kârttika-
mâsa
9 divasa 10 9 [II*]
TRANSLATION.
Hail! In (the boundary of) the kingdom of the Mahârâja Hastin, who meditates on
the feet of (the god) Mahâdêva; at (the village of) Âmblôda; (and) in (the boundary)
ment by which the bright half of the month comes first; and the second is a northern date, according
to the arrangement by which the dark half comes first. These instances, of course, are exceptional
ones. But they suffice to shew that, both in northern and in southern India, down to comparatively
late times, the numbering of the solar days and lunar tithis of the month up to thirty did occasionally
continue alongside of the more usual reckoning by fortnights, in which the lunar tithis of each fort-
night are denoted by the numbers one to fifteen only, and the solar days by the numbers one to
fourteen, fifteen, or sixteen, as the case may be.
¹ A marked instance of the distances to which copper-plates and seals may travel, is afforded by
the finding of the seal of the Maukhari Śarvavarman, No. 47 below, at Asîrgaḍh in the Nimâḍ District
in the Central Provinces. Its original locality must have been some hundreds of miles to the
east of this.
² From the ink-impression.
³ The engraver seems to have first engraved hlô, or perhaps dhlô, and then corrected it into
mblô.
⁴ Read valaya-yashṭir=uchchhritâ. — As regards the correction of vala into valaya, vala-yashṭi
or bala-yashṭi gives no meaning; whereas the appropriateness of valaya-yashṭi, 'boundary-staff or
pillar,' is apparent. The mistake arose from the omission to repeat, at the beginning of line 7, the
ya at the end of line 6.

112 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
of) the bhôga¹ of the Mahârâja Śarvanâtha,—(this) boundary-pillar has been set up by
Śivadâsa, the grandson of Indana, and the son of the Grâmika² Vâsu;—in the Mahâ-
Mâgha saṁvatsara; the month Kârttika; the day 10 (and) 9.

No. 25; PLATE XV B.

KHÔH COPPER-PLATE INSCRIPTION OF THE

MAHARAJA SAMKSHOBHA.

THE YEAR 209.

THIS inscription,—which was first brought to notice by General Cunningham, in 1879,
in the Archæol. Surv. Ind. Vol. IX. p. 15, No. 7, where he published a translation of
it, with a lithograph of the two passages containing the date (id. Pl. iv. No. 4),—is
on another set of copper-plates that appear to have been found somewhere in the valley
near the village of Khôh,³ in the Nâgaudh State in the Baghelkhaṇḍ division of Central
India. I obtained the original plates, for examination, from the possession of the Râjâ of
Nâgaudh, through the kindness of Major D. W. K. Barr.
The plates, which are inscribed on one side only, are two in number, the first
measuring about 8⁷/₁₆" by 4⅞", and the second about 8¹/₁₆" by 4⅞". They are quite
smooth, the edges being neither fashioned thicker, nor raised into rims. They have
apparently been subjected to the action of fire; but the inscription is in a state of very
good preservation throughout. The plates are fairly thick; but the letters are deep, and
shew through very distinctly on the backs of them. The engraving is good; but, as usual,
the interiors of the letters shew marks of the working of the engraver's tool.—In the
upper part of each plate, there is a hole for a ring to connect them. The ring is about ¼"
thick and 2¼" in diameter. It had not been cut, when the grant came under my notice;
but one end of it had been forced out of the socket of the seal, so that it could be
separated from the plates. The seal, in the lower part of which the ends of the ring were
originally fused and so secured, is rectangular, about 1⅝" by ⅞". It must have had a
legend, on a countersunk surface; but it is now perfectly illegible, and not worth repro-
ducing by a lithograph. Also, from the shape of the seal, as contrasted with that of
the Khôh grant of the Mahârâja Hastin of the year 191, No. 23 above, Plate xiv.,
and compared with the seal of the Khôh grant of the Mahârâja Śarvanâtha of the
year 193, No. 28 below, Plate xviii., it would seem to be a seal of one of the Mahârâjas
of Uchchakalpa, rather than of one of the Parivrâjaka Mahârâjas.—The weight of
the two plates is 1 lb. 8¼ oz., and of the ring and seal, 6 oz.; total 1 lb. 14¼ oz.—The
average size of the letters is about ³/₁₆". The characters belong to the northern class
of alphabets. They include the somewhat rare initial ô, in ôpâni, line 14. In kuryât, line
17, and in kâryyaḥ, line 16, we have further illustrations of the two methods of forming r,
in combination with a following y, on which I have commented at page 94 above.
The characters also include, in line 24, forms of the numerical symbols⁴ for 9 and 20.

¹ bhôga, lit. 'enjoyment, possession, government,' is a technical territorial term, probably of
much the same purport as the bhukti of other inscriptions.
² Grâmika, 'a villager, the headman of a village,' is a technical official title corresponding to the
modern Kanarese Gauḍa and Marâṭhî Pâṭîl.
³ See page 93 above, and note 3.
⁴ As regards the symbol for 9, see page 110 above, note 2.