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

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.

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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.

Vol. III.
CORPUS INSCRIPTIONUM INDICARUM.
Plate xxvii.

Raipur Plates of the Raja Maha-Sudevaraja.

First Plate

[1] [Symbol] स्वस्ति शरभपुराद्विक्रमोपनतसामन्तमुकुटमणि-
[2] प्रसेकाम्बुधौतपादाम्भोरुहो विक्रमाक्रान्तसकलमहीमण्डलो
[3] रिपुविलासिनीसीमन्तोद्धरणहेतुः सुरनरपतिरिव
[4] सुहृत्सुहृज्जनोपजीव्यमानविभवः परमभागवतो
[5] मातापितृपादानुध्यातः श्रीमहा-सुदेवराजः
[6] पूर्व्वराष्ट्रीयहविष्पक्वके प्रतिवासिकुटुम्बिनः समाज्ञापयति

Second Plate: First Side (iia)

[7] विदितमस्तु वो यथायमस्माभिरेष ग्रामस्तृणपूतिक-
[8] प्रवेष्ट्यः सन्निधिश्च सोपानिधिको ऽचाटभटप्रावेश्य-
[9] स्सर्व्वकरविसर्ज्जितः सर्व्वावष्टम्भविप्रमुक्त आचन्द्रा-
[10] र्क्कक्षितिस्थितिसमकालीनः कौत्ससगोत्रवाजसनेयि-
[11] शाखिशीलदित्यपुत्रभट्टनागदत्तभट्टविशाखद-
[12] त्ताभ्यां मातापित्रोरात्मनश्च पुण्याभिवृद्धये ताम्र-

Second Plate: Second Side (iib)

[13] शासनेनानुमोदितः [।] श्रुत्वा भवद्भिरेषामज्ञा-
[14] श्रवणविधेयैर्भूत्वा सर्व्वसुखोपभोगं वासयद्भि-
[15] र्व्वस्तव्यमिति [।+] भाविनाश्च भूमिपाननुदर्शयति [।] दाना-
[16] च्छ्रेयो ऽनुपालनं [।+] पूर्व्वदत्तां द्विजातिभ्यो यत्नाद्रक्ष युधिष्ठिर [।]
[17] महीं महिमतां श्रेष्ठ दानाच्छ्रेयो ऽनुपालनं [॥] बहुभि-
[18] र्व्वसुधा दत्ता राजभिस्सगरादिभिः [।*] यस्य यस्य

Third Plate: First Side (iiia)

[19] यदा भूमिस्तस्य तस्य तदा फलं [॥] स्वदत्तां परदत्तां
[20] वा यत्नाद्रक्ष युधिष्ठिर [।] महीं महिमतां श्रेष्ठ दा-
[21] नाच्छ्रेयो ऽनुपालनं [॥] षष्टिं वर्षसहस्राणि स्वर्ग्गे
[22] मोदति भूमिदः [।] आच्छेत्ता चानुमन्ता च तान्येव नर-
[23] के वसेत् [॥] अग्नेश्च तेजो प्रथमं सुवर्ण्णं भूर्व्वाष्णवी
[24] सूर्य्यसुताश्च गावः [।] दत्तास्त्रयस्तेन भवन्ति लोका

Third Plate: Second Side (iiib)

[25] यः काञ्चनं गाञ्च महीं च दद्यात् [॥] प्रवर्द्धमानविजय-
[26] सम्वत्सर १० माघ सि १० [।] उत्कीर्ण्णं अचलासिंहेन [॥]
[27] दूतको ऽत्र महासामन्त-
[28] इन्द्रबलराजः [॥]

Seal (Circular)

प्रसन्नहृदयस्यापि विक्रमाक्रान्तचेतसः [।]
श्रीमत्-सुदेवराजस्य स्थिरं जगति शासनम् [॥]

J. F. FLEET, BO. C.S.
SCALE .66
W. GRIGGS, PHOTO-LITH.

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THE GUPTA INSCRIPTIONS; No. 41, PLATE. XXVII 199
Third Plate; Second Side.
25 Asmin[n*]=êva grâmê pûrvva-taṭâkasya paryyatta(nta)-bhûmi-vapra-baddhâ Śrî-
26 vâ¹pikâ panthânaṁ yâvaj-jâ(jyê)shṭha iti kṛitvâ Nâga[va*]tsasvâminê grâm-
ârddhasy=âdhi²kâ dattâ
27 lanam³-iti || Sva-mukh-âjñayâ pravarddhamâna-vijaya-saṁvvatsara 10
Mâgha 9
28 ukti(tki)rṇṇa[ṁ*]⁴ Drôṇasiṅghâ(ṅghê)na [||*]
TRANSLATION.
The Seal.⁵
A charter of the illustrious Sudêvarâja,
—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.
Ôm! Hail! From the town of Śarabhapura, the illustrious Mahâ-Sudêvarâja,—
whose two feet are purified by the waters which are the flowing forth of the radiance
of the jewels in the locks of hair (wound) in the tiaras of the chieftains, (bowing down
before 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) Śrîsâhikâ 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,—
which has been conveyed by a copper-charter to Nâgavatsasvâmin and Bandhuvatsa-
svâmin, of the Aupamanyava (śâkhâ) and the Vatsa gôtra, who, by the gift in marriage of
his daughters, are the sons-in-law of Savitṛisvâmin of the Kauṇḍinya gôtra and the Vâjasa-
nêya (śâkhâ); to be enjoyed as long as the world endures, having the terrible darkness dis-
pelled 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 irregular or the regular troops; (and) exempted
from all taxes,—has, at the time of the sun’s commencement of his progress to the north,
¹ Before this vâ, there is a cross, to indicate that something has to be inserted here,
or, more properly, before the śrî; viz. grâm-ârddhasy=âdhikâ, from the end of the line.—
The reading intended in these two lines was—Asminn=êva grâmê pûrvva-taṭâkasya paryyanta-
bhûmi-vapra-baddhâ grâm-ârddhasy=âdhikâ Śrîvâpikâ panthânaṁ yâvaj=jyêshṭha iti kṛitvâ Nâga-
vatsasvâminê dattâ. And this passage should properly have been inserted after anumôditaḥ, in line
13 (see page 198 above, note 3.)
² Over this dhi there is a cross, to indicate that something has to be inserted hete; vis. the
syllables kâ dattâ, which are placed between the lines, below minê.
³ This is tne proper context of nupâ, at the end of line 24.
⁴ Supply śâsanam.
⁵ As restored, with the help of the few letters tnat remain, on the analogy of the legend on the
seal of the Âraṅg grant of Mahâ-Jayarâja, No. 40 above, page 194.

200 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
been assented to by Us indeed, for the increase of the religious merit of (Our) parents
and of Ourself.
(L. 13.)—" Being aware of this, you should be obedient to their commands, and
should dwell in happiness, rendering in proper manner (their) share of the enjoyment."
(L. 15.)—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. 18.)—And they cite on this point the verses that were sung by Vyâsa:—Gold is
the first offspring of fire; the earth belongs to (the god) Vishṇu; and cows are the
daughters of the sun: therefore the three worlds are given by him who gives gold, and a
cow, and land! 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! 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)! 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!
(L. 25.)—In this same village, the irrigation-well called Śrîvâpikâ, constructed within
the mound on the land that skirts the eastern tank, (and) extending up to the road,
is given to Nâgavatsasvâmin, in excess of (his exact) half of the village, because he is
the elder.
(L. 27.)—At the command of (Mahâ-Sudêvarâja's) own mouth, (in) the year 10 of
increasing victory, (in) (the month) Mâgha, (on the day) 9, (this charter) has been
engraved by Drôṇasiṅgha.

No. 42; PLATE XXVIII.

APHSAD STONE INSCRIPTION OF ADITYASENA.

THIS inscription was discovered by Major Markham Kittoe, some time anterior to
1850; but the first notice of it, that I have been able to trace, is General Cunningham's
mention of it in 1863, in his report for the year 1861-62, which was issued as a sup-
plement to the Journal of the Bengal Asiatic Society, Vol. XXXII. p. iii ff., and was
in 1871 reprinted in the Archæol. Surv. Ind. Vol. I., where this inscription is referred to
on page 40.—In 1866, in the Jour. Beng. As. Soc. Vol. XXXV. p. 267 ff., Dr. Rajendra-
lala Mitra published his reading of the text, and a translation of it, from a transcript of
the original, in modern Dêvanâgarî characters, which Major Kittoe had given to General
Cunningham in 1850.—In 1882, in the Archæol. Surv. Ind. Vol. XV. p. 11, General
Cunningham supplemented this translation, by notifying, from his own examination of
a rubbing of the original inscription made by Major Kittoe, which had meanwhile been
discovered by Mr. J. D. M. Beglar in a box of inscriptions in the Bengal Asiatic Society's
Library, that the name of the second king was Harshagupta; not Hashkagupta, as read
by Major Kittoe.—And in 1883, in the Archæol. Surv. Ind. Vol. XVI. p. 79, he further
notified that Dr. Bhagwanlal Indraji, apparently in a letter to him, had indicated that

THE GUPTA INSCRIPTIONS; No. 42, PLATE XXVIII. 201
the name of Îśânavarman should be substituted, in line 7, for the Śântavarman of Major
Kittoe's transcript.
Aphsaḍ or Aphsaṇḍ,¹ also called Jâfarpur, is a village near the right bank of
the Sakarî river, about fifteen miles towards the north-east of Nawâdâ,² the chief
town of the Nawâdâ Sub-Division of the Gayâ District in the Bengal Presidency. The
inscription is on a stone-slab, that was found here, and was afterwards removed by Major
Kittoe, in order "to re-examine it, and to restore it as much as possible, before having
it fixed in a pedestal near the Varâha" in Aphsaḍ. According to the local statement,
Major Kittoe removed the stone to Nawâdâ; but General Cunningham failed to find
it, or to hear anything more of it, either there, or at Gayâ and Benares. The loss of
the original stone, however, is as well compensated for as is possible by the existence,
in the Library of the Bengal Asiatic Society at Calcutta, of an exceptionally good red-
chalk rubbing, made by Major Kittoe himself, from which I now edit the inscription, and
from which my lithograph has been prepared.
The writing, with its margin, covers the entire front of the stone; and is ap-
parently on a slightly countersunk surface about 2' 9" broad by 1' 5½" high, with a co-
responding rim from ¾" to 1" broad. It has suffered a great deal from the effects of
the weather, about the centre of the stone ; but, even here, nothing of a historical nature
seems to be lost, except perhaps, in line 15, a completion of the hint as to the rela-
tions between Mâdhavagupta and Harshadêva, i.e. Harshavardhana of Kanauj. The
rest of the inscription is very legible. The impression indicates that the stone has been
broken at the lower proper right corner; but, as shewn in the note to line 25 of the
Text, the stone seems to have been originally imperfect here; and not so much of the
writing has been lost, as would be expected at first sight.—The size of the letters
varies from about 5/16" to 7/16". The characters belong to the northern class of alpha-
bets, and present a very marked development as contrasted with the preceding plates
of this volume. They belong to a particular type, to which the special name of Kuṭila
has come to be attached, in consequence of the upright strokes having at the bottom
a small tail which is 'crooked, curved, or bent' (kuṭila) to the right. The term Kuṭila
actually occurs in the 'Dêwal' inscription³ of (Vikrama)-Saṁvat 1049; in the last line
of which it is recorded that "this (eulogy) has been written by the scribe Takshâditya,
—(a native of) the (country of) Gauḍa; and the son of Vishṇuhari,—who is well ac-
quainted with the curved letters." The term used here for "curved letters" is kuṭil-
âksharâṇi. It does not seem to be employed with the specific object of recording a
standing name of this style of writing; any more than the expression vikaṭ-âksharâ,
"(an eulogy) in beautiful letters," is used in that way in line 27 of the present inscription;
and ruchir-âkshara-paṅktibhiḥ, "(this eulogy has been engraved) in lines of pleasing
letters," in line 27 of an inscription in the Provincial Museum at Nâgpur; and sad-varṇâ,
"(an eulogy) in excellent letters," in line 41 of the Sâsbahû temple inscription of Mahî-
pâla.⁴ But the term Kuṭila fits this type of letters so well, that, as the name has been
¹ The 'Aphsar, Ufsund, and Ufsund-Jafurpoor,' of maps, &c. Indian Atlas, Sheet No. 112. Lat.
25° 4' N.; Long. 85° 44' E.
² The 'Nawâda, Newadeeh, Nowada, and Nowâda,' of maps, &c.
³ Archaeol. Surv. Ind. Vol. I. p. 355, Pl. li.
⁴ Ind. Ant. Vol. XV. p. 41.

202 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
applied to the alphabet for so long a time, there seems no objection to continuing it.
The alphabet of the present inscription might be called the Kuṭila variety of the Maga-
dha alphabet of the seventh century A.D. It really differs but little from the modern
Dêvanâgarî. The form of the lingual ḍh, which occurs in gâḍha, line 1, and dṛiḍha,
line 2, is almost quite identical with the modern Dêvanâgarî form. The form of the
lingual ḍ, which occurs in chûḍâ, lines 3 and 16, in khaḍga, line 18, and jaḍô, line 21, is
still rather transitional, differing but little from the form of the dental d. And the
most antique remnant in the whole inscription is the form of r, in conjunction with a
following consonant, e.g. in harsha, lines 2 and 15, dhanur-bhîma, line 2, sindhur-
llakshmî, line 7, and artha, line 12; following the custom noted at several places above,
but practised in the earlier inscriptions in respect only of r in combination with a follow-
ing y, it is formed throughout on the line of writing, instead of above it; and in the
rya of śaurya, in line 7, we have an exact reproduction of the same letter as it was
written nearly two centuries before, e.g. in kuryât in line 12 of the Majhgawâṁ plates
of the Mahârâja Hastin, of the year 191, No. 23 above, Plate xiv.—The language is
Saṁskṛit; and the inscription is in verse throughout. It offers about the earliest instance
of the hyperbolical expressions and mythological allusions with which the later inscrip-
tions abound, distinguishing them so completely from the artistic, concise, dignified,
and frequently really poetical, style of the more ancient records.—In respect of ortho-
graphy, the only points that call for notice are (1) the doubling of t, in conjunction
with a following r, once, in âtapattra, line 21; where, however, it may possibly be due
to a mistaken idea as to the etymology of the word; and (2) the use throughout of
v for b, e.g. in vivuddha, lines 9 and 11; valinô, line 14-15; vabhûva, line 15; and vibhratî,
line 17.
The inscription is one of Âdityasêna, of the family of the Guptas of Magadha.
It is not dated. It is a Vaishṇava inscription; the principal object of it being to record
the building, by Âdityasêna, of a temple of the god Vishṇu. But it also records the
building of a religious college or monastery by his mother Śrîmatî, and the excavation
of a tank by his wife Kôṇadêvî.
TEXT.¹
1 Ôm [||] Âsîd²=danti-sahasra-gâḍha-kaṭakô vidyâdhar-âdhyâsitaḥ sad-
vaṁśaḥ sthira unnatô girir=iva śrî-Kṛishṇaguptô nṛipaḥ | dript-
ârâti-madândha-vâraṇa-ghaṭâ-kumbhasthalîḥ kshuṇḍatâ yasy=âsaṁkhya-
ripu-pratâpa-jayinâ dôshṇâ mṛigêndrâyitaṁ || Sakalaḥ³ kalaṅka-rahitaḥ
2 kshata-timiras=tôyadhêḥ śaśâṅka iva | tasmâd=udapâdi sutô dêvaḥ śrî-
Harshagupta iti || Yô⁴ yôgy-âkâla-hêl-âvanata-dṛiḍha-dhanur-bhîma-
vân-augha-pâtî mûrt[t]aiḥ sva-svâmi-lakshmî-vasati-vimukhitair=îkshitaḥ
s-âsru-pâtaṁ | ghôrâṇâm=â
3. havânam likhitam=iva jayaṁ ślâghyam=âvirddadhânô vakshasy=uddâma-
śastra-vraṇa-kaṭhina-kiṇa-granthi-lêkhâ-chchhalêna || Śrî⁵-Jîvitaguptô=bhût=
kshitîśa-chûḍâmaṇiḥ sutas=tasya | yô dripta-vairi-nârî-mukhanalina-van-
aika-śêsêra⁶karaḥ ||
¹ From Major Kittoe’s impression; so, also, the lithograph.
² Metre, Śârdûlavikrîḍita. ³ Metre, Âryâ.
⁴ Metre, Sragdharâ. ⁵ Metre, Âryâ. ⁶ Read śiśira.

THE GUPTA INSCRIPTIONS; No. 42, PLATE XXVIII 203
4 Muktâmukta¹-payaḥ-pravâha-śiśirâs=ûttuṅga-tâlivana - bhrâmyad - danti - kar - âvalûna-
kadali-kâṇḍâsu vèlâsv=api | Śchyôtat-sphâra-tushâra-nirjhara-payaḥ-śîtê=pi
śailê sthitân=yasy=ôchchair-dvishatô mumôcha
5 na mahâ-ghôraḥ pratâpa-jvaraḥ || Yasy²-âtimânushaṁ karmma dṛiśyatê
vismayâj=jan-aughêna | adyâpi Kôśavarddhana-taṭât=plutaṁ Pavanajasy=
êva || Prakhyâta-śaktim=âjishu puraḥsaraṁ śrî-Kumâ-
6 raguptam=iti | ajanayad=êkaṁ sa nṛipô Hara iva Śikhivâhanaṁ
tanayaṁ || Utsarppad³-vâta-hêlâ-chalita-kadalika-vîchi-mâlâ-vitânaḥ prôdyad-
dhûlî-jalaugna-bhramita-guru-mahâ-matta-
7 mâtaṅga-śailaḥ | bhîmaḥ Śr-Î⁴śânavarmma-kshitipatiśaśinaḥ sainya-
dugdhôda-sindhur=llakshmî-samprâpti-hêtuḥ sapadi vimathitô Mandarî-
bhûya yêna || Śaurya⁵-satyavrata-dharô yaḥ Prayâga-gatô dha-
8 nê | ambhas=iva karîsh-âgnau magnaḥ sa pushpa-pûjitaḥ || Śrî-
Dâmôdaraguptô=bhût=tanayas=tasya bhûpatêḥ | yêna Dâmôdarêṇ=êva
Daityâ iva hatâ dvishaḥ || Yô⁶ Maukharêḥ samitish=ûddha-
9 ta-Hûna-sainyaṁ valgad-ghaṭâ vighaṭayann=uru-vâraṇânâṁ | sammûrchchhitaḥ
sura-vadhu(dhû)r=varayam(n) mam=êti tat-pâṇ[i]paṅkaja-sukha-sparśâd⁷
vivu(bu)ddhaḥ || Guṇavad⁸-[d*]vija-kanyânâ[ṁ*] nân-âlaṁkâra-yauvana-
10 vatînâm | pariṇâyitavan=sa nṛipaḥ śataṁ nisṛishṭ-âgrahârâṇâṁ || Ś[rî]⁹-
Mahâsênaguptô=bhût=tasmâd=vîr-âgraṇî[ḥ*] sutaḥ | sarvva-vîra-samâjêshu
lêbhê yô dhuri vîratâ[ṁ ||] Śr[î]mat¹⁰-Susthitavarmma-yuddha-vijaya-
11 ślâghâ-pad-âṅkaṁ muhur=yasy=âdyâpi vivu(bu)ddha-kunda-kumuda-kshuṇṇ(?)-
âchchha-hâra[˘]ta[ṁ*] | Lôhityasya taṭ[ê]shu ś[î]tala-tal[ê]sh=ûtph[u][l]a-
nâgadr[u]ma-chchhâyâ-supta-vivu(bu)ddha-s[i]ddha-m[i]thun[ai]ḥ sph[i]taṁ
yaśô gîyatê || Vasudêvâ-
12 d¹¹=iva tasmâch=Chhrî-s(ê)vana-[śô(?)]bh-[ô]dita-charaṇa-yugaḥ | śrî-Mâdhava-
guptô=bhûn=Mâdhava iva vikram-aika-rasa[ḥ ||] [— — —¹² ˘ a]nusm[ri]tô
dhuri raṇ[ê] ślâghâvatâm=agraṇ[î]ḥ sô(sau)janyasya nidhânam=
artha-nidha(cha)-
13 ya-tyâg-ô[d*]dhurâṇâṁ dha(?va)ra[ḥ] | lakshm[i]-sa[tya-sa]rasvatî-kulagṛiha[ṁ]
dharmasya sêtur=dṛiḍhaḥ pû(?)jyô(?) n=âs[t]i sa bh[û]tal[ê] [˘ ˘ ˘
— — — ˘][—] sadguṇ[aiḥ] || Chakra[ṁ] pâṇi-talêna sô=py=udavahat=
tasy=âpi śârṅga[ṁ] dhanu-
14 r=nâśây=âsuhṛidâ[ṁ] sukhâya suhṛidâm tasy=âpy=asir=nandakaḥ ! prâptê
vidvishatâṁ vadhê pratihat[—] tên=âpa[— — ˘ — ˘ ˘ ˘
— ˘ — dha(?)ri(?)ma(?)[— —]nyâḥ praṇêmur=jjanâḥ || Âjau¹³ mayâ
vinihatâ va(ba)-
¹ Metre, Śârdûlavikrîḍita. ² Metre, Âryâ; and in the following verse. ³ Metre, Sragdharâ.
⁴ The lower part of the î, and all except the extreme end of the r, either were left unfinished or have been broken away. But enough remains to shew clearly what the akshara really is.
⁵ Metre, Ślôka (Anushṭubh); and in the next verse. ⁶ Metre, Vasantatilaka.
⁷ The metre is faulty here; instead of two long syllables, we ought to have two short and one long.
⁸ Metre, Âryâ. ⁹ Metre, Ślôka (Anushṭubh). ¹⁰ Metre, Śârdûlavikrîḍita.
¹¹ Metre, Âryâ. ¹² Metre, Śârdûlavikrîḍita; and in the next verse.
¹³ Metre, Vasantatilaka; and in the next verse.