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

THE GUPTA INSCRIPTIONS; No. 39, PLATE XXV. 181
of whose strength was manifested by clapping (his) hands on the temples of the rutting ele-
phants of (his) foes; who had the collection of the rays of the nails of (his) feet inter-
spersed with the lustre of the jewels in the locks of hair on the tops of the heads of (his)
enemies who were made to bow down by his prowess; whose title of ‘king’ was obvious and
suitable, because he pleased the hearts of (his) subjects by preserving the proper rites
of the path prescribed by all the traditionary laws; who in beauty, lustre, stability, pro-
fundity, wisdom, and wealth, surpassed (respectively) (the god) Smara, the moon, (Himâ-
laya) the king of mountains, the ocean, (Bṛihaspati) the preceptor of the gods, and (the
god) Dhanêśa; who, through being intent upon giving freedom from fear to those who
came for protection, was indifferent to all the (other) results of his vigour, as if they were
(of as little value as) straw; who delighted the hearts of learned people and (his) friends
and favourites, by giving (them) wealth greater (even) than their requests; (and) who was,
as it were, the personified happiness of the circumference of the whole earth.
(Line 7.)—His son, whose sins were all washed away by the torrent of the waters of
(the river) Jâhnavî spread out by the diffusio .. [of the rays*] of the nails of his feet, (was)
the most devout worshipper of (the god) Mahêśvara, the illustrious Dharasêna (II.),—
whose riches were the sustenance of a hundred thousand favourites; who was with
eagerness, as if from a desire for (his) beauty, resorted to by (all) the virtuous qualities of
an inviting kind; who astonished all archers by the speciality of (his) innate strength and
(skill acquired by) practice; who was the preserver of religious grants bestowed by
former kings; who averted calamities that would have afflicted (his) subjects; who was
the exponent of (the condition of being) the one (joint) habitation of wealth and learning;
whose prowess was skilful in enjoying¹ the goddess of the fortunes of the compact ranks of
(his) enemies; (and) who possessed a spotless princely glory, acquired by (his) prowess.
(L. 10.)—His son, who meditated on his feet, (was) the most devout worshipper of
(the god) Mahêśvara, the illustrious Śîlâditya (I.), who acquired the second name of
Dharmâditya by the pursuit of wealth, happiness, and riches, illumined by conformity
with religion,—who pervaded all the regions with the excess of (his) wonderful good
qualities that gladdened all mankind; who supported the great burden of weighty desires
on a cushion that was (his) shoulder, radiant with the lustre of (his) scimetar that was
possessed of the brilliance of victory in a hundred battles; who, though (his) intellect was
pure through mastering the endmost divisions of the limits of all the sciences, was easily
to be gratified with even a small amount of good conversation; who, though (his) heart
possessed a profundity that could be fathomed by no people, yet had a most agreeable
disposition that was displayed by the excess of (his) good actions; (and) who acquired an
eminent reputation by clearing out the blocked-up path (of the good behaviour) of the
kings of the Kṛita age.
(L. 14.)—His younger brother,² who meditated on his feet, (was) the most devout
worshipper of (the god) Mahêśvara, the illustrious Kharagraha (I.),—who possessed a
wealth [of vigour*] that was not worn out, either with fatigue or with pleasurable enjoyment,
when, bearing the yoke as if he were a most choice bullock, he was carrying on (his)
shoulders, with the sole object of fulfilling his commands,³ the goddess of sovereignty, even
while she was still an object to be longed for by (his) elder (brother) who, excessively full
¹See page 169 above, note 3. ² See page 177 above, note 1.
³ i.e. the commands of Śîlâditya I.

182 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
of respect (for him), (behaved) as if he were (the god Indra) the elder (brother) of Upêndra;¹
who, though (his) footstool was covered over with the lustre of the jewels on the heads of a
hundred kings subdued by (his) wealth of power, had a disposition that was not embued
with the sentiment of haughtiness (induced) by contempt for other people; by (whose)
enemies, even though renowned for manliness and pride, no remedy, except the perform-
ance of obeisance alone, could be successfully employed; the collection of whose pure
virtues effected the happiness of the whole world; who forcibly destroyed all the specious
procedure of (this wicked) Kali age; whose very noble heart was not tainted by any of
the faults that assert an ascendancy over inferior people; who was renowned for manli-
ness; who excelled in knowledge of the sacred writings; (and) who manifested (his)
attainment of being accounted the first among heroes, by being spontaneously chosen
(as her lord and husband) by the goddess of the fortunes of the assembled hostile
kings.
(L. 19.)—His son, who meditated on his feet, (was) the most devout worshipper of
(the god) Mahêśvara, the illustrious Dharasêna (III.),—who, by mastering all the
sciences, produced an excess of joy in the minds of all learned people; who, with (his)
goodness and wealth and liberality, and with (his) heroism, broke the chariot-axles that
were the thoughts of (his) enemies who, occupied in intense reflection (upon his might),
lost the power of acting in concert (against him); who, though thoroughly well conver-
sant with the devious divisions o. the many sacred writings and the arts and sciences and
the proceedings of mankind, still had a nature that was of the most gracious kind; who,
though possessed of innate affability, was (still further) decorated with the grace of
modesty; who destroyed the display of pride of (his) opponents by the staff of (his) arm
that was uplifted in the act of capturing banners of victory in a hundred battles; (and)
whose commands were hailed with joy by the whole array of kings whose pride, induced
by (their) skill in the use of weapons, was subdued by the power of his own bow.
(L. 22.)—His younger brother, who meditated on his feet, (was) the most devout
worshipper of (the god) Mahêśvara, the illustrious **Dhruvasêna (II.),**² whose famous
second name of Bâlâditya was established as one of appropriate meaning, through the
(whole) world being pervaded by the affection of mankind that was produced by (his)
rising,³—who surpassed all previous kings in excellent achievements; who was the accom-
plisher of objects, even such as were hard to be attained ;⁴ who was, as it were, the very
personification of manhood; who, as if he were Manu, was spontaneously resorted to by
(his) subjects, the action of whose thoughts excelled in affection for (his) great good
qualities; who mastered all the arts and sciences ; who, in beauty, put to shame the
moon, which (lustrous as it is, still) is marked with spots; who pervaded with (his) great
brilliance all the intermediate spaces between the points of the compass; who destroyed
¹ Upêndra, the younger brother of Indra, is Vishṇu. The allusion seems to be to the contest
between Vishṇu (in his incarnation as Kṛishṇa) and Indra concerning the tree of Indra's paradise, in
which Vishṇu was victorious and had homage done to him by Indra (see the Vishṇu-Purâṇa, book V.
chap. xxx.; Hall's edition of Wilson's Translation, Vol. V. p. 97 ff.)—On this analogy, it would seem
that the two brothers, Śîlâditya I. and Kharagraha I., had some dispute about the leadership of their
family ; and that eventually Śîlâditya I. conceded the question to his younger brother.
² See page 175 above, note 15.
³ The play on words is on the meaning of bâl-âditya, 'the young sun, the rising sun.
⁴ Or "who was the conqueror of territories, even such as were hard to be subdued."

THE GUPTA INSCRIPTIONS; No. 39, PLATE XXV. 183
the mass of darkness; who, being a sun that was always risen, was (ever) conferring
upon (his) subjects confidence of the highest kind, that was fully justified, (and) was the
result of the very various objects with which he busied himself (for their welfare), (and)
was filled out with (constant) augmentation; who, being clever (on the one side) in deter-
mining peace and war and reconciliation (and on the other) in settling the euphonic
joining of letters and the analysis of words and composition, was thoroughly well
versed even in both the rituals of sovereignty and of Śâlaturîya,¹ (the text-books on the
one side) of those who give commands suitable to the rank (of their subordinates) (and on
the other side) of those who apply substituted grammatical forms suitable to the places
(that they are to fill), (and on the one side) of those who are eminent in refinement effected
by the employment of an increase of virtue, (and on the other side) of those who excel in
the perfection of language effected by the employment of the guṇa² and vṛiddhi³ changes
of vowels; who, though naturally valorous, possessed a heart that was tender through
compassion; who, though well acquainted with sacred learning, was free from pride;
who, though beautiful, was full of tranquillity; (and) who, though firm in friendship,
repudiated people pervaded with faults.
(L. 28.)—His son, whose forehead, resembling a portion of the moon, had on it a
spot that was the mark caused by rubbing against the earth in performing obeisance to
the waterlilies that were his feet, (was) the most devout worshipper of (the god) Mahê-
śvara, the Paramabhaṭṭâraka, Mahârâjâdhirâja, Paramêśvara, and *Chakravartin,*⁴ the
glorious Dharasêna (IV.),—who, in very childhood, had a speciality of sacred learning
that was as pure as the beauty of the pearl-ornaments worn in (his) ears; who had the
waterlilies that were (his) fingers besprinkled with the stream of (constant) liberality;
who intensified the happiness of the earth by the lenient levying of taxes, as if he were
intensifying the happiness of a maiden by tenderly taking (her) hand (in marriage); who,
as if he were (the very personification of) the science of archery of bowmen, perceived
at once all objects that should be aimed at; (and) whose commands were like the jewels
in the locks of hair worn on the heads of all the chieftains who bowed down before (him).
(L. 32.)—Of the son⁵ of the illustrious **Śîlâditya (I.),**⁶ who was the (elder) brother
of his father's father⁷ (Kharagraha I.), (and) who was, as it were, (the god) Śârṅga-
¹ The grammarian Pâṇini, as having been born in the town of Śalâtura. The play on words here
rests on the ordinary and grammatical meanings of saṁdhi, vigraha, and the other terms employed.
² The formative change of i, and î, u and û, ri and rî, and lṛi, into ê, ô, ar or ra and al.
³ The formative change of a, i and î, u and û, ri and lṛi, into â, ai, au, âr or râ, and âl.
⁴ Chakravartin is explained by Monier Williams, in his Sanskrit Dictionary, as meaning “a
ruler, the wheels (chakra) of whose chariot roll everywhere without obstruction;” or “the ruler of a
chakra or country described as extending from sea to sea.” Another explanation is given in the
Vishṇu-Purâṇa, book I. chap. xiii. verse 46 (see Hall’s edition of H. H. Wilson’s Translation, Vol. I.
p. 183, and note 1), viz. “a discus (chakra), the sign of (the god) Vishṇu, (is to be found among the
marks) on the hands of all Chakravartins; (and such a ruler is one) whose prowess cannot be with-
stood even by the gods.”—The word Chakravartin denotes ‘an universal ruler;’ and is one of the
technical titles of paramount sovereignty, though it is not of such frequent occurrence as the others
are (see page 10 above, note 3).—This Dharasêna’s own grant of the year 326, inserts, after
Chakravartin, the epithet “who meditated on the feet of (his) illustrious grandfather” (see page 176
above, note 4).
⁵ See page 176 above, note 5. ⁶ Mentioned in line 14 above.
⁷ i.e. of the father’s father of the last-mentioned king, Dharasêna IV.

184 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
pâṇi,—(viz.) of the illustrious Dêrabhaṭa, who performed obeisance with (his) limbs
bowed down through attachment; whose head was always rendered pure, as if by (the
river) Mandâkinî, by the very dazzling lustre, proceeding from the waterlilies that were
his feet,¹ of the jewels that were the nails of (his) feet; who, as if he were
Agastya, was a royal saint, displaying courtesy on all sides; who with the exceed-
ingly white circle of (his) fame, that adorned the points of the compass, formed an
entire halo round the moon in the sky; (and) who was the lord of the earth which has
(the mountains) Sahya and Vindhya for (its) lovely breasts,² the nipples of which are
(their) summits that are made of a dark-blue colour by the clouds (resting upon them),—
the son³ (was) the most devout worshipper of (the god) Mahêśvara, the illustrious
Dhruvasêna (III.),—who accepted in marriage the goddess of royalty, just as if she
were longing to choose (him) of her own accord, from the assemblage of kings, full
of affection (for him) (and) wearing fine garments that were (their) resplendent reputa-
tions, which offered (her to him); who relied upon (his) heroism, which was never exerted
in vain, as if upon a scimetar which bowed down the array of (his) fierce enemies; who,
in the autumn season,⁴ according to proper custom levied taxes from (his) enemies' lands,
the quiet state of which was upset by (his) bow, the arrows of which were forcibly drawn
out to the full; who, having (his) ears already decorated with an excess of sacred learn-
ings, radiant with a variety of topics, had them (still further) adorned with the embellish-
ment of jewels, as if it were (with that sacred learning) repeated again and again; (and)
who,—holding up a fore-arm which, (covered) with gleaming bracelets and wings of
beautiful insects and rays of jewels, was as it were a fresh sprout of a śaivala-plant⁵
looking charming in the waters that were (his) ceaseless gifts,—embraced the (whole)
earth with (his) arms which, wearing great jewelled bands, behaved as if they were the
banks of the shores of the ocean.
(L. 39.)—His elder⁶ brother (was) the most devout worshipper of (the god) Mahê-
śvara, the illustrious Kharagraha (II.), who, in a very clear and suitable manner, had the
second name of Dharmâditya—whose slender body was embraced in a very public fashion
by the goddess of fortune herself, who was minded, as it were, to destroy the pollution of
the touches of other kings; who surpassed all (other) kings by the greatness of (his) ex-
ceedingly brilliant achievements; who had the waterlilies that were (his) feet studded with
the rays of the jewels in the locks of hair on the tops of (their) heads of the whole assem-
blage of chieftains who bowed down when they had been subdued by the violence of (their)
excessive affection (for him); who broke the pride of the multitude of (his) enemies with the
large and lofty staff of (his) arm; who scorched the whole race of (his) foes with (his) very
hot brilliance that spread itself abroad; who delivered over (all his) wealth to the ranks of
(his) favourites;⁷ who had a mace that he hurled, and a nice-looking discus that he threw;
who discarded childish sports; who never treated the twice-born with contempt; who ac-
¹ i.e. the feet of Dharasêna IV.
² See page 86 above, note 2.
³ See page 176 above, note 9.
⁴ As being suitable for campaigns, and also for marriages, as indicated by the secondary mean-
ing of this sentence, in which para-bhuvâṁ means "his enemies' daughters."
⁵ The aquatic plant, Vallisneria Octandra.
⁶ See page 177 above, note 1.
⁷ In this and some of the following sentences, he is, through their secondary meanings, compared
and contrasted with the god Vishṇu.

THE GUPTA INSCRIPTIONS; No. 39, PLATE XXV. 185
quired the (whole) surface of the earth by (his) prowess alone ; who approved not of making
his couch among stupid people ; who was one of the best of men of a kind that was unpre-
cedented ; who, as if he were the personification of religion, properly regulated the prac-
tices of the different castes and stages of life ; whose lofty and excellent white banner of
religion was hailed by the three worlds that were gladdened by (his) collecting together,
in the joy of (his) very upright disposition, and then assenting to (the continuance of the
enjoyment of), even those grants to gods and Brâhmaṇs that had been confiscated by
previous kings, who were made avaricious by a little greed ; who glorified his own lineage ;
(and) who, having done worship to the gods and Brâhmaṇs and spiritual preceptors, filled
all the circuit of the regions with the continuity of (his) excellent reputation acquired by
(their) satisfaction produced by (his) settlement of liberal grants of the udranga¹ and
other (rights) which were ceaselessly made (by him) according to the merits (of the
recipients.)
(L. 47.)—Of his elder brother,² the illustrious Śîlâditya (II.),³—who made all the
regions white with (his) fame, as if with the light of the full-moon that makes the beauty
of the waterlilies to develop itself ; (and) who was the lord of the earth, the bulky breasts
of which are the Vindhya mountains of a dark-blue colour like cakes of ointment made of
pounded aloe-bark,—the son (was) the Paramabhaṭṭâraka, Mahârâjâdhirâja, and Paramê-
śvara, the glorious Śîlâdityadêva (III.),—who day by day increased (his) circle of
accomplishments, like the new cold-rayed (moon) day by day increasing (its) digits ; who
adorned the goddess of sovereignty, like a young lordly lion adorning a forest on a mountain ;
who, like (the god Kârttikêya) who has the banner of a peacock, was adorned with a beauti-
ful lock of hair on the top of the head, and was possessed of excessively great energy and
majesty ; who was [full of glory (and) possessed ample treasures*],⁴ like the approach of
autumn, [which is full of warmth (and) causes the waterlilies to bloom *] ; [who used to part
asunder in battle the elephants of (his) enemies, just as the young sun, hot (even) in (its)
rising, parts asunder the clouds*] ; [who used to steal in war the lives*] of (his) enemies ;
who was a most devout worshipper of (the god) Mahêśvara ; (and) who meditated on the
feet of the Paramabhaṭṭâraka, Mahârâjâdhirâja, and Paramêśvara, (his) glorious uncle.⁵
(L. 51.)—His son (was) the Paramabhaṭṭâraka, Mahârâjâdhirâja, and Paramêśvara,
the glorious Śîlâdityadêva (IV.),—[who achieved*] supreme lordship⁶ [by engaging in
the creation of another world] ; the diffused fire of whose great prowess played about on
the temples of (his) enemies' elephants, which were split open by the blows of (his) sword
that was drawn in anger ; who acquired a firm position on the earth by encircling it about
¹ See page 97 above, note 6. ² See page 177 above, note 4.
³ In Dr. Bühler's genealogical table (Ind. Ant. Vol. V. p. 208 ; and Archæol. Surv. West. Ind.
Vol. III. p. 26), this Śîlâditya, because he did not actually reign, is passed over without being
numbered ; with the result that the last of the family, the maker of the present grant, is called Śîlâditya
VI., instead of Śîlâditya VII. But this arrangement, if endorsed, would place us under the incon-
venience of having to refer to him in a very roundabout way, by specifying his father, son, or brother,
in any discussion of the history of the family. He belongs to the direct line of descent ; and all con-
siderations of expediency require that he should be duly numbered, quite as much as his grandfather
and descendants of the same name.
⁴ See page 177 above, note 8.
⁵ bâva.—See page 178 above, note 1, and page 186 below, note 1.
⁶ See page 178 above, note 2.—In this passage, Śîlâditya IV. is likened to the god Śiva, under the
name of Paramêśvara or 'the supreme lord,' and as the creator (see page 155 above, note 1.)
2 A.

186 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
with a rampart; whose umbrella was constituted by the canopy of (his) fame, white as the
clusters of foam of the ocean of milk when it was stirred about by the shaking of the churn-
ing-stick, which hung out from a mighty staff that was his own arm, (and) which enve-
loped the whole circumference of the earth; who was a most devout worshipper of (the
god) Mahêśvara; (and) who meditated on the feet of the Paramabhaṭṭâraka, Mahâ-
râjâdhirâja, and Paramêśvara, (his) glorious father.'
¹ bappa.—This word has already occurred in line 50 above, where, however, it is a mistake for
bâva, 'uncle.'—The word bâva, qualified by the paramount titles, in the epithet paramabhaṭṭâraka-
mahârâjâdhirâja-paramêśvara-śrî-bâva-pâd-ânudhyâta, actually occurs (1) only in respect of the Para-
mabhaṭṭâraka, Mahârâjâdhirâja, and Paramêśvara Śîlâditya III., a most devout worshipper of the god
Mahêśvara (Śiva), in line 46 of the grant of his son Śîlâditya IV. of the year 372 (Ind. Ant. Vol. V.
p. 212; and Archæol. Surv. West. Ind. Vol. III. p. 99), and in lines 45 and 46 respectively of the two
grants of Śîlâditya V. of the year 403 (Jour. Bo. Br. R. As. Soc. Vol. XI. p. 343). No other instance
of the use of bâva is known to me.—The word bappa is of far more frequent use. In the Valabhî
grants it occurs, qualified by the same paramount titles, in paramabhaṭṭâraka-mahârâjâdhirâja-
paramêśvara-śrî-bappa-pâd-ânudhyâta, an epithet that is applied (2) here and in lines 54-55, 57-58,
and 63 below, and in other grants as far as they go, to Śîlâditya IV. V. VI. and VII., each of whom came
in direct succession after his father, and each of whom had the paramount titles of Paramabhaṭṭâraka,
Mahârâjâdhirâja, and Paramêśvara, and was also a most devout worshipper of the god Mahêśvara.
Among the inscriptions of other families, the same expression, bappa-pâd-ânudhyâta, without any
qualifying titles of bappa, is used as an epithet (3) of the Bhaṭṭâraka and Mahârâja Śivadêva I. of
Nêpâl (Ind. Ant. Vol. XIV. p. 98, line 1-2); (4) of the Mahâsâmanta Aṁśuvarman of Nêpâl, who was
also favoured by the feet of the god Paśupati, i.e. Śiva (id. Vol. IX. p. 169, No. 6, line 2, and p. 170,
No. 7, line 4-5); (5) of Jishṇugupta of Nêpâl, who again was also favoured by the feet of the god
Paśupati (id. Vol. IX. p. 171, No. 9, line 4, and p. 173, No. 10, line 6-7); and (6) of the Paramabhaṭ-
ṭâraka and Mahârâjâdhirâja Śivadêva II. of Nêpâl, who again was also favoured by the feet of the
god Paśupati, and was a most devout worshipper of the god Mahêśvara (id. Vol. IX. p. 174, No. 12,
line 2, and p. 176, No. 13, line 2).—The same expression bappa-pâd-ânudhyâta, with the feudatory
titles of Mahârâja and Bhaṭṭâraka qualifying bappa, occurs in paramadaivata-bappa-bhaṭṭâraka-
mahârâja-śrî-pâd-ânudhyâta, an epithet (7) of the Bhaṭṭâraka and Mahârâja Vasantasêna of Nêpâl
(id. Vol. IX. p. 167, No. 3, line 1-2).—And finally, a compound of almost identical import, viz. bappa-
pâda-bhakta, “devoted to the feet of bappa,” occurs, with the title Bhaṭṭâraka qualifying bappa, in
the epithet bappa-bhaṭṭâraka-pâda-bhakta, which is applied (8) to the Pallava Mahârâja Siṁhavar-
man II., who was a most devout worshipper of Bhagavat, i.e. the Divine One, or Vishṇu (id. Vol. V.
p. 155, line 13); (9) to the Veṅgi Mahârâja Vijayanandivarman, also a most devout worshipper of
Bhagavat (id. Vol. V. p. 176, line 1); and (10) to the Pallava Mahârâja Nandivarman, again a most
devout worshipper of Bhagavat (id. Vol. VIII. p. 168, line 14-15); and, with the further qualifying
title of Mahârâja, in the epithet bappa-bhaṭṭâraka-mahârâja-pâda-bhakta, which is applied (11) to
the Pallava Yuvamahârâja Vishṇugôpavarman, again a most devout worshipper of Bhagavat (id. Vol.
V. p. 51, line 14).—In publishing the two grants of Śîlâditya V. of the year 403, Mr. V. N. Mandlik
(Jour. Bo. Br. R. As. Soc. Vol. XI. p. 355, note) treated the words bappa and bâva, quite un-
necessarily, as identical, and considered that they denoted “some great teacher of the Śaiva faith, or
some remarkable great king of that name; but more probably the former, from the adjectives used;”
or, again, some “sage, venerated equally in all parts of Hindustân.” So, also, Dr. Bhagwanlal
Indraji (Ind. Ant. Vol. IX. p. 167, note 17) has recorded his opinion that bappa is “a general title
used by chief priests.” And I myself (id. Vol. X. p. 57 f., note 4), have suggested that the name is
that of “some king or pontiff of very early times, whose authority was recognised universally in his
own day, and was afterwards preserved in the tradition of several distinct regal families.”—These
suggested explanations, however, cannot be upheld.—In the first place, the epithet in which bappa
occurs belongs undoubtedly to persons of the Śaiva faith in instances 1 to 6 above. But Nos. 8 to 11
shew that it was applicable just as much to followers of the Vaishṇava faith.—In the second place, as
pointed out by Dr. Bühler (id. Vol. V. p. 208 f.) the feudatory title Mahârâja which qualifies bappa
in Nos. 7 and 11 above, and, still more, the paramount sovereign titles of Paramabhaṭṭâraka, Mahâ-
râjâdhirâja, and Paramêśvara, which qualify it in the instances grouped under No. 2, shew that the
word must refer to some one of noble or regal birth, and cannot denote a priest, no matter how high

THE GUPTA INSCRIPTIONS; No. 39, PLATE XXV. 187
(L. 53.)—[His son] (was) the Paramabhaṭṭāraka, Mahârâjâdhirâja, and Paramê-
śvara, the glorious Śîlâdityadêva (V.),—the waterlilies of whose feet were tinted by be-
ing covered over with the rays of the jewels in the locks of hair on the tops of the heads
of all the chieftains, who did obeisance through the affection (produced) by (his)
his rank in the hierarchy might be.—As regards the question of bappa being a proper name, the word
does occur in this way, as the name of an official, the Balâdhikṛita and Bhôgika Bappa (id. Vol. V.
p. 212, and Archæol. Surv. West. Ind. Vol. III. p. 99, line 59) ; as the name of someone after whom
was named the Bappa-pâdîya-vihâra, or "Buddhist monastery of the feet of Bappa," at Valabhî (Ind.
Ant. Vol. VI. p. 12, line 19) ; in Bappasvâmin, one of the grantees in the Khôh grant of the Parivrâjaka
Mahârâja Hastin, of the year 163 (No. 22 above, p. 103, line 11) ; in Bappârya, one of the grantees
in line 53 of the Chammak grant of the Vâkâṭaka Mahârâja Pravarasêna II. (No. 55 below, Plate
xxxiv. line 53) ; and in Bappabhaṭṭi, a Jain teacher, allotted to Vikrama-Saṁvat 800 to 895 (Ind. Ant.
Vol. XI. p. 253). The same word is probably a component of Bappûra, the name of the family to
which, as recorded in an unpublished inscription of Maṅgalîśa (Dynasties of the Kanarese Districts,
pp. 19, 22), Durlabhâdêvî, the wife of the Early Chalukya king Pulikêśin I., belonged. A similar word
bâppa, probably derived from it, occurs in Bâppadêva, the name of a Sênâpati in the Siwanî grant of
Pravarasêna II. (No. 56 below, Plate xxxv. line 35). And, finally, Bappa has been preserved by tradi-
tion, in 'Mewar,' as the more familiar appellation of an early Gôhila chief, who is said to have estab-
lished the power of that tribe on the overthrow of the Bhillas or Bhîls (see Tod's Annals of Râja-
sthân, chapter II., Calcutta Reprint, Vol. I. p. 238 ff. ; also pp. 121, 253, 258 f. ; see also Ind. Ant.
Vol. XV. p. 275, note 26).—But the idea that, in the technical expression under discussion, bappa
denotes some particular priest, whether of the Śaiva or Vaishṇava faith, whose memory had been pre-
served in different parts of India from very early times, has been disposed of above. And, this being
so, it remains difficult, on the supposition that the word is a proper name, to imagine how it should have
cropped up again from time to time, under precisely similar circumstances, in such different parts of
the country, and such varying periods, as are indicated by instances 2 to 11 above.—The true explana-
tion of the word first occurred to me from noticing the way in which the titles that qualify bappa vary
in accordance with the titles of the persons to whom the epithet bappa-pad-ânudhyâta is applied ; and
it is fully borne out by the epithet śrî-ajjaka-pâd-ânudhyâta, which is applied only to Dharasêna IV.
in his complete grant of the year 326 (Jour. Bo. Br. R. As. Soc. Vol. X. p. 79, line 38; and Ind. Ant.
Vol. I. p. 16), and in his grant of the same year of which only the translation of the second plate has
been published (Ind. Ant. Vol. I. p. 45). This expression, which, if it had not been so completely
overlooked, would probably have made the matter clear long ago, dropped out in all the subsequent
Valabhî grants, even in those of Dharasêna IV. himself of the year 330 ; probably on account of some-
thing in the official relations between Śîlâditya I. and Kharagraha I. which remains to be cleared up.
But it occurs in these two instances; and, in accordance with Dr. R. G. Bhandarkar's rendering (id.
Vol. I. p. 16), it undoubtedly means "meditating on the feet of (his) illustrious grandfather." Ajja
in Kanarese, and ajâ and âjâ in Marâṭhî, are the ordinary words for 'a grandfather' in the preser
day. And it is evident that ajjaka is the older Prâkṛit word, from which these have been derived.
On this analogy, bappa suggests itself at once as the old Prâkṛit form of the modern bâp, 'a father.'
And now it becomes clear why the word is qualified by the paramount titles in its connection with the
paramount sovereign Śîlâditya IV. and his successors, the reason being that the father of each of them
was himself a paramount sovereign ; and, on the other hand, why, in its connection with feudatories,
it has either no qualificatory title at all, or only the feudatory titles Mahârâja and Bhaṭṭâraka, as in
the case of Vasantasêna, Siṁhavarman, Vijayanandivarman, Nandivarman, and Vishṇugôpavarman.
The rule thus disclosed also shews why, in the case of Śivadêva II., himself a paramount sovereign,
bappa has no qualifying term ; for, the way in which he is introduced in lines 11-12 of the Nêpâ[l]
inscription No. 15 (id. Vol. IX. p. 178 ; see also Vol. XIV. p. 348) shews that he brought in a new
branch of the Ṭhâkurî family, and that his father Narêndradêva, even if he held the rank of Mahârâja,
was at least not a paramount sovereign. And the same rule explains why, in connection with the
paramount sovereign Dharasêna IV., ajjaka is qualified by nothing more than the ordinary title śrî,
for, he himself was the first paramount sovereign in the family ; and his grandfather, Kharagraha I.,
was at the best only a Mahârâja.—The analogy of ajjaka and bappa now suffices fully to clear up
the meaning of the word bâva. It suggests at once that it is nothing but the older Prâkṛit word from
which have been derived, with somewhat differing significations in Marâṭhî, bâbâ, 'a term of respect-
2 A 2.

188 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
splendour; who was a most devout worshipper of (the god) Mahêśvara; (and) who medi-
tated on the feet of the Paramabhaṭṭâraka, Mahârâjâdhirâja, and Paramêśvara, (his)
glorious [father].
(L. 55.)—His son (was) the Paramabhaṭṭâraka, Mahârâjâdhirâja, and Paramê-
śvara, the glorious Śîlâdityadêva (VI.),—who allayed the pride of the strength of
(his) enemies; who was the auspicious asylum of great victory; whose breast dallied
with the embraces of the goddess of fortune; whose unrestrained energy exceeded (even)
that of (the god Vishṇu) who assumed the form of the man-lion;¹ who effected the pro-
tection of the whole earth by eradicating the hostile kings; who was the best of men;
who tinted the faces of all the women that are the distant regions with the rays of the nails
of (his) feet shining with the rubies in the tiaras of the powerful princes who bowed down
before (him); who was a most devout worshipper of (the god) Mahêśvara; (and) who
meditated on the feet of the Paramabhaṭṭâraka, Mahârâjâdhirâja, and Paramêśvara, (his)
glorious father.
ful mention for a father or an elderly person;’ bâwâ, ‘a term of respectful mention for a Gôsâvî, Guru,
father, or elderly person,’ and bhâwâ, ‘a husband’s brother, especially an elder brother;’ and in
Kanarese, bâva, ‘the son of a mother’s brother, or father’s sister, a man or woman’s brother-in-law
(in every case, if older than one’s self),’ and bhâva, ‘a husband or wife’s elder brother, a maternal
uncle’s son (similarly, in every case, if older than one’s self).’ Looking for its application in connec-
tion with Śîlâditya III., we note, in the first place, that the grants shew very clearly that his father
Śîlâditya II. did not reign at all, which explains why the epithet bappa-pâd-ânudhyâta is not used in
respect of him; and, in the second place, that the only paramount sovereign before him was his
father’s distant cousin Dharasêna IV., who, so far as paramount sovereignty is concerned, was his im-
mediate predecessor. This shews us that bâva was used, here at least, to denote ‘a male relative, of
the same generation with a father,’ or roughly ‘an uncle;’ and explains why bâva is qualified here
with the paramount titles. And the fact that, after the first adoption of this technical expression, the
Valabhî succession was in each instance direct from father to son, explains why the expression bâva-
pâd-ânudhyâta does not occur again.—In Kanarese, bappa appears in the form of boppa (marked in
Sanderson’s edition of Reeve’s Kanarese Dictionary as a word common to most Hindu languages),
in boppana-siṅga, ‘the lion of (his) father,’ an epithet applied to the Raṭṭa chieftain Lakshmîdêva II.,
the son and successor of Kârtavîrya IV. (Archæol. Surv. West. Ind. Vol. III. p. 113, line 63-64). In
confirmation of this I may quote, with the analogous introduction of terms of relationship, ayyana-
siṅga, ‘the lion of (his) father,’ a title of the Śilâhâra chieftain Gaṇḍarâditya of Kôlâpur (Jour. Bo.
Br. R. As. Soc. Vol. XIII. p. 3, line 21), and also of his son Vijayâditya (Dynasties of the Kanarese
Districts, p. 105); mâvana-siṅga, ‘the lion of (his) father-in-law,’ applied to the Daṇḍanâyaka
Kêśavâdityadêva (Archæol. Surv. West. Ind. Vol. III. p. 106, line 17-18); aṇṇana-gandhavâraṇa,
‘the choice elephant of (his) elder brother,’ applied to the Daṇḍanâyaka Sômêśvarabhaṭṭa in the
same inscription (id. line 11-12); aṇṇan-aṅkakâṟa ‘the warrior or champion of (his) elder brother,’
applied to the Sinda chieftain Âchugi II. (Jour. Bo. Br. R. As. Soc. Vol. XI. p. 247, line 9); and
bhâvan-aṅkakâṟa, ‘the warrior or champion of (his) uncle or other relation of the same generation
with his father,’ applied to a Śilâhâra chieftain named Goṅkidêva (Ind. Ant. Vol. XIV. p. 16, line
46). Other similar titles, which help to explain the preceding, through the introduction of proper
names instead of words of relationship, are Sênana-siṅga, ‘the lion of Sêna,’ applied to the Raṭṭa
chieftain Kârtavîrya II., the son and successor of Sêna I. (Jour. Bo. Br. R. As. Soc. Vol. X. p. 213,
line 7); Tailana-siṅga, ‘the lion of Taila,’ applied to the Kâdamba chieftain Kîrttivarman II. of
Banawâsi, the son and successor of Taila I. (Dynasties of the Kanarese Districts, p. 85); Taila-
man-aṅkakâṟa, ‘the warrior or champion of Tailama,’ applied to Kâmadêva of the same family, the
son and successor of Tailama (id. p. 86); and Goṅkan-aṅkakâṟa, ‘the warrior or champion of Goṅka,’
and Gûhêyana-siṅga, ‘the lion of Gûhêya,’ applied to the Śilâhâra chieftain Mârasiṁha, the son and
successor of Goṅka, and the nephew of Gûhala or Gûvala I. (No. 10 of the separate publications of
the Archæological Survey of Western India, p. 103, line 28.)
¹ When he became incarnate, in a form that was half that of a man, and half that of a lion, in
order to destroy the demon Hiraṇyakaśipu, who had obtained a boon from Brahman that he should
not be destroyed by either god or man or animal.

THE GUPTA INSCRIPTIONS; No. 39, PLATE XXV. 189
(L. 58.)—Victorious is his son, the glorious Dhrûbhaṭa,¹ born in a lineage of supreme
kings of kings and supreme lords, (and) possessed of great happiness,—who is renowned
for an abundance of heroism that is hard to be resisted; who is the abode of the goddess
of fortune; who has striven to destroy hell; who has made it (his) sole resolve to save the
earth; whose fame is as pure as the rays of the full-moon ;—who is full of virtue through
his knowledge of the three (Vêdas); who has conquered the ranks of (his) enemies; who
is possessed of happiness . . . . . . . . . .; who always confers happiness; who is the abode
of knowledge; who is a protector of the world whom all people applaud; who is attended
by learned men; who is praised far and wide on the earth;—who is resplendent with
jewels; who has a beautiful person; who is a very pile of jewels that are virtuous qualities;
who is endowed with the choicest virtues of lordship and prowess; who is always employed
in conferring benefits on living creatures; who, as if he were (the god) Janârdana incarnate,
humbles the pride of wicked people;—who is always most skilful in disposing the array
of elephants in war; who is the abode of religious merit; (and) whose great prowess is
sung over the (whole) earth.
(L. 63.)—[And he*], the most devout worshipper of (the god) Mahêśvara, the
Paramabhaṭṭâraka, Mahârâjâdhirâja, and Paramêśvara, the glorious Śîlâdityadêva
(VII.), who meditates on the feet of the Paramabhaṭṭâraka, Mahârâjâdhirâja, and Paramê-
śvara, (his) glorious father, issues a command to all people:—
(L. 64.)—“Be it known to you that, for the purpose of increasing the religious merit
of (my) parents and of myself, (and) in order to obtain a reward both in this world and in
the next, the village named Mahilabalî,² in the Uppalahêṭa pathaka in the famous
Khêṭaka âhâra,—with the udranga (and) the uparikara; with (the right to) forced labour
as the occasion arises; with the revenue of the bhûta and vâta;³ with (the fines for) the
ten offences;⁴ with (its) enjoyments and shares; with the grain, and gold, and âdêya;
¹ See page 172 above, note 1.
² Or perhaps Mahilâbalî, with the long vowel â in the third syllable.
³ See page 170 above, note 9.
⁴ sa-daśâparâdhah.—This is a technical fiscal expression, of constant use in charters, for which
I have not been able to obtain any absolutely certain explanation. But Mr. S. Ch. Chitnis has brought
to my notice that, in the Dharmasindhusâra of Kâsînâthôpâdhyâya, chapter ii. verse 19 ff., we have
—Adattânâm=upâdânam himsâ ch=aiv=á-vidhanataḥ || Para-dâr-ôpasêvá cha kâyikam tri-
vidham smritam | pârushyam=anritam ch=aiva paiśunyam ch=âpi sarvaśaḥ || Asambaddha-pra-
lâpaś=cha vânmayam syâch=chatur-vidham | paradravyêshv=abhidhyânam manas=ánishṭa-chinta-
nam || Vitath-âbhinivêśaś=cha mânasam tri-vidham smritam | étáni daśa pâpâni hara tvam
mama Jâhnavî || Daśapâpa-harâ yasmât=tasmâd=Daśaharâ smritâ,—“the appropriation (theft)
of things that are not given, and killing in a manner that is not in accordance with precept, and the
pursuit of the wives of other men, are laid down to be the three (sins) of the body; harshness of
language, and untruthfulness, and slandering in all directions, and incoherent conversation, are the
four (sins) of speech; coveting the property of others, (and) thinking with the mind about things
which are wrong, and tenacity of that which is not true, are laid down to be the three (sins) of the
mind; do thou, O Jâhnavî (Gangâ), take away these my ten sins; because thou takest away (these)
ten sins, therefore art thou called “Daśaharâ.”—These verses occur in connection with the Daśaharâ
(popularly Dasarâ or Dusrah) a festival in honour of the river Ganges, held on the tenth day
of the bright fortnight of the month Jyêshṭha.—So, also, in the Ashṭângahridaya of Vâgbhaṭa, Sú-
trasthâna, chapter i. verse 21 f. (Bombay edition of 1880, p. 38) we have, in only slightly different
language,—Himsâ-stêy-ânyathâkâmam paiśunyam parush-ânrite | sambhinnâlâpa-vyâpâdam=
abhidhyâ drigviparyayam || Pâpam karm=êti daśadhâ kâya-vân-mânasais=tyajêt ; which shews that
the classification was a well-established and well-known one.—These ten sins are probably the

190 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
(with the privilege that it is) not to be (even) pointed at with the hand (of undue
appropriation) by any of the king's people; (and) with the exception of previously-given
grants to gods. and Brâhmaṇs,—is given by me, with copious libations of water, on the
terms of a grant to a Brâhmaṇ, in accordance with the rule of bhûmichchhidra,—to
endure for the same time with the moon, the sun, the ocean, the earth, and the mountains;
(and) to be enjoyed by the succession of sons and sons' sons,—to the Bhaṭṭa Âkhaṇḍala-
mitra, the son of the Bhaṭṭa Vishṇu, an inhabitant of the famous town of Ânandapura,
belonging to the community of Chaturvêdins of that (place), a member of the Śârkarâkshi
gôtra, and a student of the Bahvṛicha (śâkhâ),—for the maintenance of the rites of the
bali, charu, vaiśvadêva, agnihôtra, and atithi sacrifices, and other (ceremonies).
(L. 69.)—“Wherefore, no one should behave so as to cause obstruction to this per-
son in enjoying (it) in accordance with the proper conditions of a grant to a Brâhmaṇ
(and) cultivating (it), (or) causing it to be cultivated, or assigning (it to another).
(L. 70.)—“(And) this Our gift should be assented to and preserved by future pious
kings, whether born of Our lineage or others, bearing in mind that riches do not endure
for ever, that the life of man is uncertain, and that the reward of a gift of land belongs in
common (both to him who makes it and to him who continues it).”
(L. 72.)—And it has been said by Vyâsa, the arranger of the Vêdas:—“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)! These chattels, made into altars of religion, which have been formerly
given here (on earth) by (previous) kings, (are) like the remains of offerings to gods, and
like food that is vomited up; verily, what good man would take them back again? The
giver of land abides 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! Those who confiscate a grant of land, are born as black serpents, dwelling in
the hollows of dried-up trees in the Vindhya mountains, destitute of water!
(L. 75.)—The Dûtaka in this matter (is) the Mahâpratîhâra,¹...... the Mahâksha-
paṭalika,² a member of the king’s household, the illustrious Siddhasêna, the son of the
illustrious Śarvaṭa; and (this charter) has been written by his deputy, the Pratinartaka,³
the high-born Amâtya Guha, the son of Hêmbaṭa, who was deputed by him (to write it).
dasa aparâdhâh, or ‘ten offences,’ referred to in the text. And the full technical expression evidently
conveyed, to the grantee of a village, the right to the proceeds of fines imposed for the commission of
these, or similar, wrongful actions in the limits of his village.
¹ Mahâpratîhâra, lit. ‘the great Pratîhâra,’ is a technical official title denoting the superior
officer of the Pratîhâras or ‘door-keepers.’
² Mahâkshapaṭalika, lit. ‘the great Âkshapaṭalika,’ is a technical official title denoting the
superior officer of the Âkshapaṭalikas or ‘keepers of the records.’—The title Âkshapaṭalika occurs
for instance, in an abbreviated form, in line 34 of the Kaḍî grant of Bhîmadêva II. of Vikrama-Saṁvat
1283 (Ind. Ant. Vol. VI. p 200). It is derived from akshapaṭala, which Monier Williams gives in
his Saṅskṛit Dictionary as meaning ‘a court of law; a depository of legal documents,’ and which
occurs in the title Akshapaṭalâdhikṛita, synonymous with Âkshapaṭalika, in line 15 of No. 60 below,
Plate xxxvii.—Another title, Âkshaśâlika, which is perhaps synonymous with Âkshapaṭalika, occurs
in line 25 of the ‘Chicacole’ grant of Indravarman of the year 146 (Ind. Ant. Vol. XIII. p. 123).
³ Pratinartaka appears to be an official or family title. Westergaard, in his Radices, does not
give nṛit in composition with prati. Monier Williams, in his Saṅskṛit Dictionary, gives it in the
sense of ‘to dance before, in token of contempt.’ But it more probably has some connection with
nartaka in the sense of ‘a bard, a herald.’

THE GUPTA INSCRIPTIONS; No. 40, PLATE XXVI. 191
(L. 77.)—In four centuries of years, increased by forty-seven; on the fifth lunar day
of the bright fortnight of (the month) Jyêshṭha; (or) in figures, the year 400 (and) 40
(and) 7; (the month) Jyêshṭha; the bright fortnight; (the lunar day) 5. (This is) my
sign-manual.¹

No. 40; PLATE XXVI.

ARANG COPPER-PLATE INSCRIPTION OF THE RAJA

MAHA-JAYARAJA.

THIS inscription,—which was first brought to notice by General Cunningham, in
1884, in the Archæol. Surv. Ind. Vol. XVII. p. 55 ff. and Plates xxiv. and xxv.; and is now
published in full for the first time,—is on some copper-plates that were obtained by
Colonel Bloomfield, and were found at Ârang,² a village about twenty miles almost due
east of Râypur,³ the chief town of the Râypur District in the Central Provinces. The
original plates are now in the Provincial Museum at Nâgpur.
The plates, of which the first is inscribed on one side only, are three in number, each
measuring about 5⅝″ by 2¾″ at the ends and a little less in the middle. They are quite
smooth, the edges of them being neither fashioned thicker nor raised into rims. A few
of the letters have been damaged by rust; but the inscription is for the most part in a
state of perfect preservation throughout. The plates are of fair thickness; and the letters,
though fairly deep, do not shew through on the backs of them at all. The engraving is
very good, but shews here and there, as usual, in the interiors of the letters, marks of the
working of the engraver s tool.—Towards the proper right end of each plate, there is a
hole for a ring to connect them. The ring is circular, about ⅛″ thick, and 3″ in diameter;
it had already been cut, for the purpose of taking impressions of the plates, when the grant
came into my hands; but there is no reason to suppose that it is not the ring properly
belonging to the plates. The seal, in which the ends of the ring are secured, is circular,
about 3½″ in diameter; and, like the seal of the Râypur grant of Mahâ-Sudêvarâja, No. 41,
below, Plate xxvii., it has a strong yellow glint in it, which gives it the appearance of being
made of a kind of brass, rather than of copper. It has, in relief, on a countersunk and
slightly concave surface,—across the centre, a legend, in two lines, of which the text and
translation are given below;—in the upper part, a standing figure of the goddess Lakshmî,
facing full-front; on each side of her, an elephant standing on a waterlily, with its trunk
lifted up to pour water over her head; in the proper right corner, an expanded waterlily,
on its stalk; and in the proper left corner, a śaṅkha or conch-shell;—and in the lower
part, there seems to have been a floral device. The seal has, at some time or other, been
subjected to the action of fire, but not enough to do any very serious damage to the
legend and devices on it.—The weight of the three plates is about 1 lb. 3 oz., and of the
ring and seal, 1 lb. 1 oz.; total 2 lbs. 4 oz.—The average size of the letters is about ⅛″
¹ sva-hasta.—In the original these words have some wavy lines under them, which are intended
for an actual representation of the sign-manual. See also page 171 above, note 2.
² The ‘Airing and Arang’ of maps. Indian Atlas, Sheet No. 91. Lat. 21° 12′ N.; Long. 82°
1′ E.—Gen. Cunningham was first informed (Archæol. Surv. Ind. Vol. XVII. p. 55) that the plates
were found at Ârvî (see page 192 below, and note 4); then (id. p. 59), that they were actually
obtained at Râypur, but were most probably found at Ârang; and finally (id. Preface, p. iii.), that
they were found at Ârang.
³ The ‘Raepoor, Raipur, and Ryepoor,’ of maps.

, line 14:
yaḵ=kâñchanam. line 18; -> wait, it looks like a dot: yaḵ=kâñchanam. or comma yaḵ=kâñchanam,? It's a comma that looks slightly like a dot, or a period. Let's look closely: it's a comma ,.

Line 15:
ẖ=parama, line 3, and dhiyaḥ=pravadaṁnti, line 14; (2) a constant use of the anusvâra,
Wait, does it say dhiyaḥ=pravadaṁnti?
Look at dhiya: d-h-i-y-a-ḥ? Or dhiyaḥ=?
Yes, dhiyaḥ=pravadaṁnti.

Line 16:
instead of the dental n, and the doubling of t after it, e.g. in sâmamtta, line 1;

Line 17:
udâharamtti, line 17; and bhavamtti, line 18; (3) the doubling of v after the anusvâra, in

Line 18:
saṁvvatsara, line 24; (4) the insertion of a superfluous anusvâra, in prasaṁnna, line a
Wait, line a or line 1

THE GUPTA INSCRIPTIONS; No. 40, PLATE XXVI. 193
pur' or 'Sambhalpur,'¹ the chief town of the 'Sambalpur' District in the Central Provinces,
where, or in which neighbourhood, another copper-plate inscription of Mahâ-Sudêvarâja
was obtained.² But neither of these proposed derivations can be upheld. And, if
Śarabhapura is represented by any place now existing, we have to look in the maps for
some such name as Sarbhôr or Sâbhôr.
TEXT.
The Seal.
a Prasannna⁴-h[ṛida]yasy=aiva vikkram-âkkrâ[ṁ]tta-
vidvisha[ḥ]
b śrîmatô Jayarâjasya śâsa[naṁ] ripu-śâsanaṁ [॥*]
First Plate.
1 Svasti Śarabhapurât d=vikkram⁵-ôpanata-sâmantta-chûḍâmaṇ[i]-prabhâ-prasêk-
âm-
2 mbubhir⁶=dhô(dhau)ta-pâda-yugalô ripu-vilâsinî-sîmantt-ôddharaṇa-hêtu-
3 r=vasu-vasudhâ-gô-pradaḥ ḥ=parama⁷bhâgavatô mâtâpitṛi-pâ-
4 d-ânuddhyâtaḥ ś=śrî⁸-Mahâ-Jayarâjaḥ Pûrvvarâshṭrîya-Pamvâm⁹-prati-
5 vâsi-kuṭumbî¹⁰naḥ s=sam¹¹âjñâpayati । Viditam=astu vô yath=â-
Second Plate; First Side.
6 smâbhir=ayaṁ grama- । s¹²=tridaśapati-sadana-sukha-pratishṭh-âkarô yâva-
7 d=ravi-śaśi-târâ-kiraṇa-pratihata-ghôr-ândhakâraṁ jaga[d=a*]vatishṭhatê
8 tâvad = upabhôgyas = sa - nidhis = s - ôpanidhir = a - châṭa - bhaṭa - prâvêśyas = sa -
9 rvva-kara-visarjitaḥ Vâji(ja)sanêya-Kauṇḍinyasagôtraḥ Brahma¹³dêva-
10 svâminê ॥(।)¹⁴ mâtâpitrôr=âtmanaś=cha puṇy-ê(â)bhivṛi[d*]dhayê ॥(।) udaka-
pûrvva[ṁ*]
¹ Indian Atlas, Sheet No. 106. Lat. 21° 27' N. ; Long. 84° 1' E.—It is about one hundred and
forty-five miles almost due east of Râypur.
² It has been published by Dr. Rajendralala Mitra, in 1866, in the Jour. Beng. As. Soc. Vol.
XXXV. p. 195 ff. But the original plates, which were presented to the Society by the finder of them,
Col G. Bowie, are not now forthcoming ; and the published version is not sufficiently reliable to be
reproduced. I have, therefore, not been able to include this inscription in the present volume.
³ From the original plates.—Read prasanna.
⁴ Metre, Ślôka (Anushṭubh).
⁵ Read purâd=vikkram.—The t of purât is so small and shallow, that it plainly was only insert-
ed as an afterthought. It is quite superfluous ; since its representative by saṁdhi, viz. d, had already
been duly engraved in conjunction with the following vi.
⁶ Read âmbubhir, or ambubhir.
⁷ Read pradaḥ=parama, or pradaḥ parama.
⁸ Read ânuddhyâtaś=śrî, or ânuddhyâtaḥ śrî.
⁹ From a comparison of the corresponding passage in line 4-5 of No. 41, page 198 below, the
reading that was intended is probably pamvâyâṁ prativâsi.
¹⁰ Read kuṭumbi, or kuṭumbî. ¹¹ Read nas=sam, or naḥ sam.
¹² Read grâmas, expunging the mark of punctuation. ¹³ Read sagôtra-brahma.
¹⁴ This mark of punctuation is exactly like the visarga, as the latter is written in this inscription.
But, that the sign may be interpreted as either a mark of punctuation or the visarga, is shewn by the
regularity with which it occurs where a mark of punctuation is appropriate, and a visarga is not ; and
also by the occurrence of the half mark of punctuation, formed in the same way, and impossible to be
mistaken for anything else, in lines 5 and 6 above, and 22 below, and in lines 5, 15, 16, and 17, of No
41, page 198 below

194 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
Second Plate; Second Side.
11 tâmbra(mra)-śâsanên=âtisra(sṛi)shṭaḥ [॥*] Tê yûyam=êvam=upalabhy=âsy=âjñâ-
śravaṇa-
12 vi(vi)dhêyâ bhûtvâ yath-ôchitaṁ bhôga-bhâgam=upanayamttâ(ttaḥ) sukhaṁ
prativa[t*]sya-
13 tha ॥ Bhavishyataś=cha bhûmipân=anudarśayati ॥(।) Dânâd¹=viśishṭam=a-
14 nupâlana-jaṁ purâṇê(nâ) ॥(।) dharmmêshu niśchita-dhiyaḥ=pravadamnti²
dharmmaṁ ॥(।)
15 tasmâd=[d*]vijâya suviśuddha-kula-śrutâya ॥(।) dattâ[ṁ*] bhuvam bhavatu
vô ma[ti*]r=ê-
Third Plate; First Side.
16 va gôpt[u*]ṁ ॥ Tad=bhavadbhir=apy=êshâ dattir=anupâlayitavyâ ॥ Vyâsa-
gîtâṁś=ch=âtra
17 ślôkân=udâharamtti ॥(।) Agnêr³=apatyaṁ prathamaṁ suvarṇṇa[ṁ*] bhûr-
Vvaishṇavî sû-
18 ryya-sut[â*]ś=cha gâvaḥ [।*] dattâs=trayas=têna bhavamtti lôkâḥ yaḥ=
kâñchanaṁ gâ[ṁ*]
19 cha mahî[ṁ*] cha dadyâ[t*] ॥ Shashṭhiṁ⁴ varsha-sahasrâṇi svarggê
vasati bhûmi-daḥ [।*]
20 âchchhêttâ ch=ânuma[ṁ*]ttâ cha tâny=êva narakê vasê[t*] ॥ Sva-
dattâ[ṁ*] para-dattâ[ṁ*] vâ ya-
Third Plate; Second Side.
21 tnâ[d=ra]ksha Yudhishṭhira ॥(।) mahît(m)=mahimatâṁ chchhreshṭha⁵ dânâch=
chhrêyô=nupâlanaṁ [॥*]
22 Bahubhir=vvasudhâ dattâ râjabhis=Sagar-âdibhi[ḥ*] । yasya [yasya*] yadâ
bhûmis=ta-
23 sya tasya tadâ phalarṁ⁶=iti [॥*] Sva-mukh-âjñayâ uktî(tkî)rṇṇaṁ⁷
Acha-
24 lasiṅghêna pravarddhamâna-vijaya-saṁvvatsara 5 Mârgaśira 20 5 [॥*]
TRANSLATION.
The Seal.
A charter of the illustrious Jayarâja,—who
verily has a gracious heart; (and) who has
overcome (his) enemies by (his) prowess,—
(is) a charter for (the observance of even his)
enemies !
The Plates.
Hail ! From the town of Śarabhapura, the illustrious Mahâ-Jayarâja,—whose
two feet are purified by the waters which are the flowing forth of the radiance of the
jewels in the locks of hair on the tops of the heads of the chieftains, (bowing down before
¹ Metre, Vasantatilaka.
² Read pravadanti, or pravadanti.
³ Metre, Indravajrâ.
⁴ Metre, Ślôka (Anushṭubh); and in the following two verses.
⁵ Read śrêshṭha.
⁶ Read phalam.
⁷ Supply śâsanam.

Corpus Inscriptionum Indicarum, Vol. III, Plate XXVI

No. 40: Āraṅg Copper-Plate Inscription of the Rājā Mahā-Jayarāja
(Regnal Year 5)

I. TEXT (Sanskrit in Devanagari)

Plate I (First Plate)

ओं स्वस्ति [॥] प्रसन्नपुराद्विकमोपान्तोपहता(तु)समहोदय[:] [। ]
व(श)शाङ्कधा(धा)म्नश्शतोदिरेकसुप्रसादितनिम्मल[:] [॥] भगवद्भक्तो
मातापितृपादानुध्यातः श्रीमहाजयराजः
पूव्वराष्ट्री(ष्ट्री)यपम्वायां प्रतिवासिकुटुम्बिन(नः) समाज्ञा-
पयति [॥*] विदितमस्तु वो यथे(था)स्माभिरयं ग्रामस्तृणोद-

Plate IIa (Second Plate, First Side)

कसमृद्धः प्रतिकरकरसमन्वितो निधि[शो*]पनि-
धिसहितश्चाटभटप्रावेस्यो(श्यो) मातापित्रोरात्मनश्च
पुण्याभिवृद्धये व(ब्रा)ह्मणशाण्डिल्यगोत्रोद्भव(व)-
व(ब्रा)ह्मणविष्णुस्वामिसूनुव(ब्रा)ह्मणब्रह्मचन्द्रस्वामिने
उदकपूव्वन्ताम्रशासनेनानुमोदितः [।*] ते यू-

Plate IIb (Second Plate, Second Side)

यमेवमुपलभ्यास्य सर्व्वस्याज्ञाश्रवणविधेया
भूत्वा सुखम्प्रतिवसथ [।] भविष्यतश्च भूमिपाननु-
दश(र्श)यति [॥] दानाद्विशिष्टमनुपालनजम्पुराणं
धर्म्मन्नि(न्नि)शाम्य तनुबुद्धिरुदाहरन्ति [।*] तस्मात्सुवि-
द्ध(द्ध)विमले(ल)म(मा)नसेन धर्म्ये(म्र्ये) मतिर्भवतु वो विजयाय

Plate IIIa (Third Plate, First Side)

नित्यम् [॥] व्यासगीतांश्चात्र श्लोकानुदाहरन्ति [॥] पूव्व-
दत्तान्द्विजातिभ्यो यत्नाद्रक्ष युधिष्ठिर [।] महीं महि-
मतां श्रेष्ठ दानाच्छ्रेयोनुपालनम् [॥] व(ब)हुभि-
र्व्वसुधा दत्ता राजभिस्सगरादिभिः [।] यस्य यस्य
यदा भूमिस्तस्य तस्य तदा फलम् [॥] स्वदत्ताम्परदत्तां

Plate IIIb (Third Plate, Second Side)

वा यत्नाद्रक्ष युधिष्ठिर [।] महीं महिमतां श्रेष्ठ दाना-
च्छ्रेयोनुपालनम् [॥] षष्टिं वर्षसहस्राणि स्वर्गे मोदति
भूमिदः [।] आच्छेत्ता चानुमन्ता च तान्येव नरके वसेत् [॥]
प्रवर्द्धमानविजयराज्यसम्वत्सर ५ मा... दिने २५ उत्कीर्ण्णं... [॥*]

II. THE SEAL

Text (Anuṣṭubh Metre)

प्रसन्नहृदयस्येश-
च्छत्रत्रस्तस्य भूपतेः [। ]
श्रीमतो जयराजस्य
शासनं रिपुशासनम् [॥*]

III. ENGLISH TRANSLATION

• Lines 1–5: Om! Hail! From Prasannapura, the devout worshipper of the Divine One (Bhagavat / Viṣṇu), who meditates on the feet of his mother and father, the illustrious Mahā-Jayarāja, whose vast prosperity has been achieved through his own valour, and who is spotless and radiant like the light of a hundred moons, issues a command to the resident householders at the village of Pamvā in the Pūrvarāṣṭra (Eastern District):

• Lines 5–10: "Be it known to you that, for the increase of the religious merit of our parents and of ourself, this village—abounding in grass and water, accompanied by all customary taxes, together with hidden treasures and deposits, not to be entered by regular or irregular troops (chāṭa-bhaṭa)—has been granted by us, confirmed by a copper-plate charter with libations of water, to the Brāhmaṇa Brahmachandrasvāmin, son of the Brāhmaṇa Viṣṇusvāmin, of the Śāṇḍilya gotra."

• Lines 10–12: "Knowing this, you should dwell happily, obedient to his commands and listening to all his orders."

• Lines 12–16: "And he instructs future kings: Perceiving that ancient virtue which arises from preserving a grant is greater than the act of making a gift, even men of slight intellect proclaim this; therefore, with a mind exceedingly pure and clean, let your disposition be inclined towards righteousness, for ever-increasing victory!"

• Lines 16–23 (Benedictive and Imprecatory Verses):

  • "O Yudhiṣṭhira, best of kings, carefully protect the earth previously given to the twice-born; the preservation of a grant is more meritorious than making a grant!"
  • "The earth has been enjoyed by many kings, commencing with Sagara; whosoever possesses the land at any given time, to him belongs the fruit thereof!"
  • "Carefully preserve, O Yudhiṣṭhira, best of kings, land given by yourself or given by others; preservation is better than giving!"
  • "The giver of land rejoices in heaven for sixty thousand years; but the confiscator and he who consents to it dwell in hell for the same duration!"

• Line 24 (Date & Scribe):

  • "In the fifth year of the increasingly victorious reign (Year 5), on the 25th day of the month... Engraved by..."

• The Seal Legend:

  • "The charter of the illustrious king Jayarāja, whose heart is gracious to his friends, but terrifying to his enemies, is an order that subdues his foes."

IV. HISTORICAL & EPIGRAPHICAL NOTES

1. Dynasty & Ruler: The charter belongs to Mahā-Jayarāja of the Śarabhapurīya dynasty of Dakṣiṇa Kosala (modern Chhattisgarh/western Odisha), who ruled circa late 5th to early 6th century CE.
2. Findspot: Found at Āraṅg, in the Raipur District, Chhattisgarh.
3. Script: Central Indian "box-headed" alphabet (kūṭilākṣara / box-headed Brāhmī characteristic of the Śarabhapurīyas and Vākāṭakas).
4. Capital: The charter was issued from Prasannapura, a city likely founded by his predecessor Prasannamātra.

The provided image is entirely blank (completely white with no visible text, inscriptions, or markings). As a result, there is no text available to transcribe.

Please provide a valid or non-blank page/image to proceed with the transcription.

THE GUPTA INSCRIPTIONS; No. 40, PLATE XXVI. 195
him), who have been subjugated by (his) prowess; who is the cause of the tearing out of
the parted hair of the women of (his) enemies; who is the giver of treasure and land and
cows; who is a most devout worshipper of the Divine One; (and) who meditates on the
feet of (his) parents,—issues a command to the cultivators residing at (the village of)
Pamvâ in the Eastern Country :—
(Line 5.)—" Be it known to you, that this village, the source (by this grant of it)
of (Our) ensuring the happiness of (attaining) the abode of (Indra) the lord of the
gods, is by (this) copper-charter conveyed by Us, with libations of water, for the increase
of the religious merit of (Our) parents and of Ourself, to Brahmadêvasvâmin, of the
Vâjasanêya (śâkhâ) and the Kauṇḍinya gôtra,—to be enjoyed as long as the world en-
dures, having the terrible darkness dispelled by the rays of the sun and the moon and the
stars; together with (its) hidden treasures and deposits; not to be entered by the irre-
gular or the regular troops; (and) exempted from all taxes.
(L. 11.)—" Being aware of this, you should be obedient to his commands, and should
dwell in happiness, rendering in proper manner (his) share of the enjoyment."
**(L. 13.)—**And he enjoins upon future kings,—"The ancients, whose minds are fixed
upon religion, say that the virtue that arises from the preservation (of a grant) is greater
than (that which arises from) making a grant; therefore your mind should verily incline to
preserve land that has been given to a Brâhmaṇ of very pure family and holy learning.
Therefore this gift should be preserved by you also."
**(L. 16.)—**And they cite on this point the verses that were sung by Vyâsa :—Gold (is)
the first offspring of fire :¹ the earth² belongs to (the god) Vishṇu ;³ and cows (are) the
daughters of the sun :⁴ therefore the three worlds⁵ are given by him who gives gold, and
a cow, and land! The giver of land dwells 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! O Yudhishṭhira, best of kings, carefully preserve land that
has been given, whether by thyself, or by another; (verily) the preservation (of a grant)
(is) more meritorious than making a grant! Land has been given by many kings, com-
mencing 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) !
**(L. 23.)—**At the command of (Mahâ-Jayarâja's) own mouth, (this charter) has been
engraved by Achalasiṅgha, (in) the year 5 of increasing victory, (in) (the month)
Mârgaśira, (on the day) 20 (and) 5.
¹ Dr. Hultzsch (Ind. Ant. Vol. XIV. p. 203, note 46) has explained this, by saying that, "accord-
ing to the Naiyâyikas" or followers of the Nyâya philosophy, "gold consists of fire (têjas)."
² This is the customary reading.—In line 39 of the Khârêpâṭaṇ grant of the Śilâhâra chieftain
Raṭṭarâja of Śaka-Saṁvat 930 (Jour. Bo. Br. R. As. Soc. Vol. I. p. 218) the reading is dyauh, 'the
sky,' instead of bhûh, 'the earth;' but I know of no other instance of this variation.
³ Or, perhaps, "the earth (is) Vaishṇavî (the personification of the śakti or female energy of
Vishṇu)."
⁴ This seems to be explained by the Rig-Vêda, vii. 101, 6, in which the sun is described as "the
bull that impregnates all the cows" (Muir's Sanskrit Texts, Vol. IV. p. 112 f.)
⁵ The three worlds are sometimes reckoned as heaven, earth, and the lower region; sometimes
as the sky, the atmosphere, and the earth. The latter arrangement seems to be the one referred to
in this verse, the sky being represented by cows, as the daughters of the Sun or the god Sûrya, the
lord of the sky; and the atmosphere by gold, as the offspring of fire or the god Agni, who is the lord
of the Pitṛis or spirits of deceased ancestors, whose abode is in the region of the air.
2 B 2.

196 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.

No. 41; PLATE XXVII.

RAYPUR COPPER-PLATE INSCRIPTION OF THE RAJA MAHA-SUDEVARAJA.

THIS inscription,—which was first brought to notice by General Cunningham, in 1884,
in the Archæol. Surv. Ind. Vol. XVII. p. 55 ff., and Plates xxvi. and xxvii.; and is now
published in full for the first time,—is from some copper-plates that were obtained by
Colonel Bloomfield at **Râypur,**¹ the chief town of the Râypur District in the Central
Provinces. The original plates are now in the Provincial Museum at Nâgpur.
The plates, of which the first is inscribed on one side only, are three in number,
each measuring about 6" by 3¼" at the ends and a little less in the middle. They are
quite smooth, the edges of them being neither fashioned thicker nor raised into rims.
The inscription is in a state of perfect preservation throughout. The plates are of fair
thickness; and the letters, though fairly deep, do not shew through on the backs of them
at all. The engraving is very good; but, as usual, the interiors of some of the letters
shew marks of the working of the engraver's tool.—Towards the proper right end of
each plate, there is a hole for a ring to connect them. The ring is circular, about
¼" thick and 3¼" in diameter; it had already been cut, for the purpose of taking impres-
sions of the plates, when the grant came into my hands; but there is no reason to
suppose that it is not the ring properly belonging to the plates. The seal, in which
the ends of the ring are secured, is circular, about 3⅝" in diameter; and, like the seal of
the Ârang grant of Mahâ-Jayarâja, No. 40 above, page 191, and Plate xxvi., it has
the appearance of being made of a kind of brass, rather than of copper. It has
plainly, at some time or other, been subjected to the action of fire, which, with
the effects of wear and tear, has almost completely destroyed the upper surface of it.
But there are visible, in relief on a slightly countersunk and concave surface, faint traces
of—across the centre, a legend, in two lines, of which, as restored, the text and translation
are given below;—in the upper part, a standing figure of the goddess Lakshmî, facing
full-front; on each side of her, an elephant, standing on a waterlily, with its trunk lifted
up over her head, to pour water over her; in the proper right corner, an expanded water-
lily, on its stalk; and, in the proper left corner, a śaṅkha or conch-shell;—and, in the
lower part, there seems to have been a floral device.—The weight of the three plates
is about 1 lb. 5½ oz., and of the ring and seal, 1 lb. 7½ oz.; total, 2 lbs. 13 oz.—The average
size of the letters is about ¼". The characters belong to the southern class of
alphabets; and give another specimen of the ‘box-headed’ variety of the Central India
alphabet, on which I have commented at page 19 above. They are of almost exactly
the same type as those of the preceding inscription of Mahâ-Jayarâja, No. 40 above,
page 191, and Plate xxvi. The most noticeable difference is in the formation of the
superscript long vowel î; the stroke, similar to an anusvâra, which distinguishes it from
the short i, being placed, not in the centre of the circle, but on the right side of it, as part
of the down stroke of the circle; see, for instance, vilâsinî, line 2, and râshtrîya, line 4.
The separate sign for the lingual ḍ, as distinct from the dental d, occurs in chûḍâ, line 1.

¹ The ‘Raepoor Raipur, and Ryepoor,’ of maps, &c. Indian Atlas, Sheet No. 91. Lat. 21°
15' N.; Long. 81° 41' E.

THE GUPTA INSCRIPTIONS; No. 41, PLATE XXVII. 197
We have the very rare initial au, in aupamanyava, line 10. And forms of the numerical
symbols¹ for 9 and 10 occur in line 27.—The language is Sanskrit. The legend on
the seal is in verse; but the inscription itself, except for the benedictive and imprecatory
verses in lines 15 to 24, is in prose throughout. From a linguistic point of view, we have
to notice, in atiṣṛishṭaka, line 11-12, the affix that I have commented on at page 69
above.—In respect of orthography, we have to notice (1) the use of the jihvāmūlīya
and upadhmanīya, in yaḥ≍kāñchanam, line 20; visarjjitaḥ≍kôṇḍinya, line 9; pradaḥ≍
parama, line 3; and dhiyaḥ≍pravadamnti, line 16; (2) the doubling of v, after the anusvāra,
in saṁvvatsara, line 24; (3) the insertion of a superfluous anusvāra, once only, in
pravadamnti, line 16; (4) the doubling of k, in conjunction with a following r, in vikkrama,
line 1; (5) the doubling of dh, in conjunction with a following y, in anuddhyāta, line 4;
and (6) the use of siṅgha for siṁha, line 28, and of tāmbra for tāmra, line 11.
The inscription is one of the Rāja Sudēvarāja or Mahā-Sudēvarāja; and the
charter recorded in it is issued, as in the case of the preceding inscription of Mahā-
Jayarāja, from the town of Śarabhapura. The occasion of its issue was the uttarāyaṇa,
or the sun's commencement of his progress to the north. The date of the engraving
of it is recorded, in numerical symbols, as the year ten of increasing victory, and the
ninth day, without any specification of the fortnight, of the month Māgha (January-
February). No era is referred to; and the tenth year must be simply that of the power
or government of Sudēvarāja. It is a non-sectarian inscription; the object of it being
only to record the assent of Sudēvarāja to the grant, to two Brāhmaṇs, of the village
of Śrīsahikā, in the Pūrvarāshṭra or Eastern Country.
TEXT.²
The Seal.³
a Prasanna⁴-hṛidayasy=aiva vikkram-ākkrānta-vidvishaḥ
b śrīmat-Sudeva⁵râjasya śāsanam ripu-śāsanam [II*]
First Plate.
1 Om Svasti Śarabhapurâd=vikkram-ôpanata-sâmanta-makuṭa-chûḍâ-maṇi-
2 prabhâ-prasêk-âmbu-dhô(dhau)ta-pâda-yugalô ripu-vilâsinî-sîmant-ôddha-
3 raṇa-hêtur=vvasu-vasudhâ-gô-pradaḥ⁶=paramabhâgavatô mâtâpitṛi-
¹ The symbol for the day might perhaps be interpreted as 30. But it seems, on the whole,
to be a transitional form of the symbol for 9, from which the modern Dêvanâgarî decimal figure 9
was developed.—Gen. Cunningham read the symbol for the year as 80, not 10; but I do not think
this can be upheld. It is evidently a square and upright variety of the second form of 10 given in
col. 5 of Dr. Bhagwanlal Indraji's Table in the Ind. Ant. Vol. VI. p. 44 f.
² From the original plates.
³ With the exception of the word prasanna at the beginning of the first line, the legend is
almost entirely obliterated. But there are faint indications here and there, which, with the help of
the legend on the seal of No. 40, page 193 above, and Plate xxvi., enable us to restore it as above.
⁴ Metre, Ślôka (Anushṭubh).
⁵ The lithograph in the Archæol. Surv. Ind. Vol. XVII. Plate xxvi. shews śrī-Mahā-Sudēva.
But this reading is not legible on the seal: and, as it does not suit the metre, it cannot have been so
engraved.
⁶ Here, and in line 16 below, the jihvāmūlīya, instead of being clearly formed as in lines 3 and
14 of No. 40, Plate xxvi., is indicated, hardly perceptibly, by little more than a vertical division
of the square top of the pa.

198 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
4 pād-ānuddhyātaś-śrī-Mahā-Sudêvarājaḥ Pûrvvarâshṭriya-Srisâhi-
5 kâyâṁ prativâsi-kuṭumbinas=samâjñâpayati । Viditam=astu vô
6 yath=âsmâbhir=ayaṁ grâmas=tri(tri)daśapati-sadana-sukha-pratishṭh-âka-
Second Plate; First Side.
7 rô yâvad=ravi-śaśi-târâ-kiraṇa-pratihata-ghôr-ândhakâraṁ jagad=ava-
8 tishṭhatê tâvad=upabhôgyas=sa-nidhis=s-ôpanidhir=a-châṭa-bhaṭa-prâvêśya[h*]
9 sarvva - kara - visarjjitaḥ = Kô(kau)ṇḍinyasagôtra - Vâjasanêya - Savit[ri*] -
10 svâmina [â*]tmîya-kanyâ-pradânê[na*] Aupamanyava-[Va*]tsasagôtra yâmâ-
11 trô¹[ḥ*] Nâgavatsasvâmi-Bandhuvatsasvâminôś=tâmbra(mra)-śâsanên=âti-
12 sṛi(sri)shṭakô bhûtv=âsmâbhir=apy=uttarâyaṇê mâtâpitrôr=âtmanaś=cha
Second Plate; Second Side.
13 puṇy-ê(â)bhivṛiddhayê=numôditaḥ³ [॥] Tê yûyam=êvam=upalabhy=âsy=âjñâ⁴-śra-
14 vaṇa-vidhêyâ bhûtvâ yath-ôchitaṁ bhôga-bhâgam=upamupanayantas⁵=su-
15 khaṁ prativatsyatha [॥] Bhavishyataś=cha bhûmipâ[n=a*]nudarśayati ।
Dânâd⁶=viśishṭa-
16 m=anupâlana-jaṁ purâṇê(nâ) ddha(dha)rmmêshu niśchita-dhiyaḥ=pravadaṁnti⁷
dharmmaṁ । tasmâ-
17 d=[d*]vijâya su⁸=viśuddha-kula-śrutâya dattâṁ bhuvaṁ bhavatu vô matir=
êva gôptum [॥] Ta-
18 d=bhavadbhir=apy=êshâ dattir=anupâlayitavyâ [॥] Vyâsa-gîtâ[ṁ*]ś=ch=âtra
ślôkân=udâharanti [। ]
Third Plate; First Side.
19 Agnêr⁹=apatyaṁ prathamaṁ suvarṇṇa[ṁ] bhûr=vvaishṇavî sûryya-
sutâś=cha gâva[ḥ*] dattâ-
20 s=trayas=têna bhavanti lôkâ yaḥ=kâñchanam gâṁ=cha mahîñ=cha
dadyât [॥] Shashṭi¹⁰-va-
21 rsha-sahasrâṇi svarggê môdati bhûmi-daḥ âchchhêttâ ch=ânumantâ
cha tâny=ê-
22 va na[ra]kê vasêt [॥] Bahubhir=vvasudhâ dattâ râjabhi[ḥ] Sagar-
âdibhiḥ yasya
23 yasya yadâ bhûmis=tasya tasya tadâ phalaṁ [॥] Sva-dattâ[ṁ] para-
dattâ[ṁ] [vâ*] ya
24 tnâd=raksha Yudhishṭhira mahî¹¹ mahimatâ[ṁ*] śrêshṭha dânâch=chhrêyô-
nupâla¹².
¹ Before | this word, yâmâtrô, there is a cross, to indicate that this is not the place to which it
properly belongs. It is plain that the reading intended in lines 9 to 11 was Savitṛisvâmina
âtmîya-kanyâ-pradânêna yâmâtrôr=Aupamanyava-Vatsasagôtra-Nâgavatsasvâmi &c.
² Before this trô, mi was engraved, and then cancelled; and ba seems to have been engraved and
cancelled in the place where the trô stands.
³ Over this visarga, there is a cross, to indicate that something has to be inserted here; viz.
the passage commencing with asminn=êva grâmê, in lines 25 and 26 below.
⁴ Read upalabhy=aitayôr=âjñâ. ⁵ Read bhâgam=upanayantas.
⁶ Metre, Vasantatilaka. ⁷ Read pravadanti, or pravadaṁti.
⁸ First si was engraved, and then u was added, without the i being sufficiently cancelled.
⁹ Metre, Indravajrâ. ¹⁰ Metre, Ślôka (Anushṭubh); and in the following two verses.
¹¹ Read mahîṁ. ¹² The proper context is lanam=iti, in line 27.