288 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
the inscription is to record the allotment of the village of Sûlisagrâma by Samudrasêna,
to a body of Brâhmaṇs who studied the Atharva-Vêda at the agrahâra of Nirmaṇḍa,
for the purposes of the god Tripurântaka or Śiva, who, under the name of Mihirêśvara,
had been installed by his mother Mihiralakshmî at a previously established temple of the
same god under the name of Kapâlêśvara. It is therefore a Śaiva inscription; but the
occurrence of the word mihira, 'the sun,' as the first component of the god's name, seems
to indicate that, in this particular case, some form or other of solar worship was combined
with the Śaiva rites.
TEXT.¹
1 ² . . . . . . . . . . . . . . . . . . . . bhikhyâta - narapati - vaṅśa - jas = sama³bhavach = chatur - udadhi-
samatikkrânta-kîrttir=anêka-sâmant-ôttamâṅg-âvanata-mukuṭa - maṇi - mayûkha-
vichchhurita-charaṇâravinda-⁴
2 vugala⁵h = kratu-yâjî mahâsâmanta-mahârâja-śrî-Varuṇasênas- Tasya putras=tat-
pâd-ânudhyâtaḥ = paramadêvyâp(m) = Pravâ(bâ)likâ-bhaṭ[ṭ]ârikâyâm = utpannaḥ=
pitr=aiva tulyô guṇair-mma-
3 hâsâmanta-mahârâja-śrî-Sañjayasênas- Tasya putras=tat-pâd-ânudhyâtaḥ=parama-
dêvyâṁ Śikharasvâminî-bhaṭ[ṭ]ârikâyâm=utpannas=samara-śata-lavdha(bdha)-
jayas=tyâgî ma-
4 hâsâmanta-mahârâja - śrî-Ravishêṇas- tasya putras=tat-p[â]d-ânudhyâtaḥ=parama-
dêvyâṁ śrî-Mihiralakshmî-bhaṭ[ṭ]ârikâyâm=utpannaś=śarad-amala-sakala-
rajanîkara iva prâṇi-

true that the alphabetical characters of that part of the country are of an extremely conservative
type; but not to anything like such an extent as to enable us to refer the present record to within
several centuries of so late a period. The more important point, however, is, that his reading of the
date is completely wrong. Overlooking altogether the numerical symbol that stands after the
word saṁvat, he has obtained his reading of the date by interpreting, among the words that
precede saṁvat, arka as 'twelve,' and gaṇa as 'twenty-seven.' According to the numerical-word
system, arka certainly does stand for 'twelve;' and gaṇa might possibly be used for 'twenty-seven,'
though I can find no authority for it. But, in the present passage, arka is simply the second
component of the name of the writer of the grant; and, whatever gaṇa may mean here, it is most
certainly not used as a numerical word. The date is recorded, in the usual way, in the numerical
symbol that stands immediately after saṁvat; and that symbol is a 6.—Gen. Cunningham found
some corroboration of his interpretation, in the fact that the accepted genealogy of the 'Mandi'
and 'Suket' families contains a Samudrasêna, whose date, reckoning backwards at the rate of thirty
years to the generation from A.D. 1500, would be about A.D. 1140 to 1166, and who might,
therefore, on his interpretation of the date, be identified with the Samudrasêna of this inscription.
But this identification cannot be accepted for a moment; it is wholly impossible to accept the names
of Vîrasêna, Savâhanasêna, Kanavâhanasêna, and Naravâhanasêna, which precede him in the
genealogy, as being identical with, or even intended to represent, the Ravishêṇa, Sañjayasêna, and
Varuṇasêna, of the inscription.
¹ From the original plate.
² Four letters, or perhaps five, are broken away and lost here. A small part of the last of them,
immediately preceding the first legible syllable, bhi, is visible; but it is impossible to say what the
entire letter may have been.
³ The mark over this ma is a fault in the copper, making a hole right through it.
⁴ The mark between the vi and the nda is a fault in the copper, making a hole right through it.
⁵ The upper parts of these three letters are broken away and lost; but enough remains to shew
distinctly what they were.

THE GUPTA INSCRIPTIONS; No. 80, PLATE XLIV. 289

5 nâṁ samâhlâdana-karas=samutkhât-âśêsha-ripur-âśâvatâm=aprârtthita-phala-pradô dîn-ânâth-âtura-dayâluḥ=paramamâhêśvarô=ti-vra(bra)hmanyaḥ=parârtthy(rtth)-aika-ratô mahâsâmanta-
6 mahârâja-śrî-Samudrasênô jananî-śrî-Mihiralakshmyâ dharmm-ârtthaṁ bhagavatas=Tripurântakasya lôk-âlôka-karasya praṇat-ânukampinas=sarvva-duḥkha-kshaya-karô¹ Kapâlê-
7 śvarê jananî-pratishṭhitasya śrî-Mihirêśvarasya Kapâlêśvara-vva(ba)li-charu-sat[t*]ra-srag-dhûpa-dîpi(pa)-dânâya satataṁ śîrṇṇa-khaṇḍa-sphuṭita-sâdhanâya cha Ni-
8 rmmand-âgrahâr-Âtharvvaṇa-vrâ(brâ)hmaṇa-stômâya Sûlisagrâma-navavaidila-karmm-ânta-Vakkhalika-kuṭumvi(mbi)nâ dvêsa-bhûmî-paryantâ paribhûta-nâmnâ Phakkas=cha Tâlâpura-
9 ka-kuṭumvi(mbi)nâ dvêsa-bhûmî s-ôdraṅgâ sa-sîm-ânta-paryantâ Sulabhaka-kuṭumva(mba)-Dinna-kuṭumva(mba)ś=cha | Kapâlêśvara-dêvasya pûrvva-pratishṭhâyâṁ mahârâja-Śarvvavarmmêṇa² bhûmî dattâ | Sûlisagrâmasya śrî-Mihi-
10 ralakshmyâ dattasya sam-audaka-jaṅgala-bhûmî-samêtaṁ=aśêshaṁ sa-prativâsi-jana-samêtaṁ s-ôdraṅga[ṁ*] sva-sîmâ-tṛiṇa-kâshṭha-prasravaṇa-yûtî(ti)-paryantaṁ dêvâgrâhâratvên=â-cha-
11 ndr-ârkka-târâ-samakâlînaṁ pratipâdayati sma [||*] Viditv=aitad=râjabhis=tad-âśri(śri)tajanên-âdhikṛit-ânadhikṛitêna hitam=ichchhatâ pratipâlanîyâ [|*] yô=nyathâ kuryât=paripanthanâm=apaha-
12 raṇa-pîḍ-ôpadravaṁ vâ sa pañchabhir=mmahâpâtakair=upapâtakaiś=cha saṁyuktas=syât || Uktañ=cha [|*] Va(ba)hubhir³=vvasudhâ bhuktâ râjabhis=Sagar-âdibhi[ḥ*] yasya yasya yadâ bhûmis=tasya tasya tadâ
13 phalaṁ [||*] Shashṭiṁ varsha-sahasrâṇi svarggê môdati bhûmi-daḥ âchchhêttâ ch=ânumantâ cha tâny=êva narakê vasêt [||*] Sva-dattâṁ para-dattâṁ=vâ yô harêta vasundharâṁ shashṭi-varsha-
14 sahasrâṇi vishṭhâyâṁ jâyatê kṛimir=iti || Dûtô=tra Nihilapati-Kuśalaprakâśaś=cha | lêkhakô=tra Udyôta-arkkas⁴=cha gaṇasrôstha⁵ [||*] Saṁvat 6 Khê⁶ śu di 10 1 [||*]
15 Râshṭra-samêtasy=â(ê)yaṁ datti[ḥ*] paripâlyâ || Ai(?)ṅgi(?)k=âttra udyâ(?)na(?)-sthâvara-vâdittra-ka(?)viśva-sa(?)hadra upalava⁷
16 kagalalañcha(?)ṭika dva⁸ya(?) Mihî(hi)ralakshmî(kshmî)-pratipâd[i*]ta iti [||*]

TRANSLATION.

Born in the lineage of the famous kings ............ there was the Mahâsâmanta and Mahârâja, the illustrious Varuṇasêna, whose fame stretched out over the

¹ Read karasya.
² Read śarvvavarmmaṇâ.
³ Metre, Ślôka (Anushṭubh); and in the following two verses.
⁴ Read udyôtârkkaś.
⁵ This seems to be intended for gaṇa-śrêshṭhaḥ.
⁶ This is what is engraved. But of course it is a mistake for vai, i. e. vaiśâkha; and it is easy to see how the engraver made the mistake in copying from the draft before him.
⁷ The mark that follows this va is a fault in the copper, making a hole right through it.
⁸ The mark before this dva is a fault in the copper, making a hole right through it.
20,

290 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
four oceans; the waterlilies of whose feet were covered over with the rays of the jewels
in the bowed-down tiaras on the heads of many feudal chiefs; (and) who celebrated
sacrifices.
(Line 2.)—His son, who meditated on his feet, (and) who was verily equal to (his)
father in virtuous qualities, (was) the Mahâsâmanta and Mahârâja, the illustrious
Saṁjayasêna, begotten on the Paramadêvî,¹ the Bhaṭṭârikâ Prabhâlikâ.
(L. 3.)—His son, who meditated on his feet, (and) who attained victory in a hundred
battles, (and) who was full of liberality, (was) the Mahâsâmanta and Mahârâja, the illus-
trious Ravishêṇa, begotten on the Paramadêvî Śikharasvâminî.
(L. 4.)—His son, who meditates on his feet, the Mahâsâmanta and Mahârâja,
the illustrious Samudrasêna,—who was begotten on the Paramadêvî, the Bhaṭṭârikâ,
the illustrious Mihiralakshmî; who, like the spotless full-moon of autumn, causes the delight
of (all) living creatures; who has uprooted all enemies; who confers upon the expectant
rewards that are not (even) sought for (by them); who is tender to the poor, the helpless,
and the afflicted; who is a most devout worshipper of (the god) Mahêśvara; who is
extremely friendly to Brâhmaṇs; (and) who is entirely intent upon the supreme good,—
for the sake of the religious purposes of (his) mother, the illustrious Mihiralakshmî, has
allotted, as an agrahâra of the god, to endure for the same time with the moon and the
sun and the stars, to the body of Brâhmaṇs who study the Atharva-Vêda at the agrahâra
of Nirmaṇḍa,—for the purpose of giving, at (the temple of the god) Kapâlêśvara, the
bali, charu, sattra, garlands, incense, and lights, of the holy (god) Mihirêśvara, who is the
divine Tripurântaka, the maker of the visible and invisible world, compassionate to those
who worship (him), the destroyer of all sorrows, (and) who was established by (his) mother
at (the temple of the god) Kapâlêśvara; and for the purpose of always repairing whatever may
become worn-out and broken and torn,—the whole of the village of Śûlisagrâma, that
was granted by the illustrious Mihiralakshmî, together with the level and marsh and forest
lands; together with the inhabitants; with the udraṅga; (and) including all its boundaries,
grass, timber, and springs,—(viz.) (the land) including the dvêsa-land² (that had been
given) by the cultivator Vakkhalika, (whose holding was) on the edge of the newly-con-
structed _vaidila_³ of the village of Śûlisagrâma; and the dvêsa-land, with the udraṅga
(and) including the edges of (its) boundaries, (that had been given) by a cultivator of the
town of Tâlâpura,⁴ who under a nick-name (was called) Phakka;⁵ and the holding of
Sulabhaka and the holding of Dinna; (and) the land that had been given by the Mahâ-
râja Śarvavarman at the former installation of the god Kapâlêśvara.
(L. 11.)—(This grant) should be preserved by (future) kings, becoming aware of it;
(and) by the people, whether holding office or not holding office, dependent on them, who
¹ Paramadêvî, lit. 'supreme goddess,' was a technical title of the wives of Mahârâjas. The
more usual title, however, was Mahâdêvî (see page 16 above, note 2).
² dvêsa.—I have not been able to obtain any explanation of this word, which is probably a local
term. Dr. R. Mitra translated it by 'grazing-ground,' but quoted no authority for this.—The purport
of the passage from Śûlisagrâma-nava, line 8, down to bhûmî dattâ, line 9, is not quite clear. But
it seems to specify certain previous grants which make up the aśêsham or 'entirety' of Sûlisagrâma,
as now bestowed by Samudrasêna,
³ vaidila.—This is another word of which I have not been able to obtain any explanation.
⁴ Or perhaps Talâpura, with the short vowel a in the first syllable.
⁵ lit. 'the cripple,'

Header and Marginal Inscriptions

Vol. III.
CORPUS INSCRIPTIONUM INDICARUM.
Plate xliv
Nirmand Plate of the Mahāsāmanta and Mahārāja Samudrasena.
W. GRIGGS, PHOTO-LITH.
J. F. FLEET, BO. C.S.
SCALE .50

Inscription Text (Nirmand Copper-Plate Inscription of Samudrasena)

[Line 1] ॐ स्वस्ति [। *] सर्व्वमङ्गलातिगः परममाहेश्वरो वरशक्तित्रयसम्पन्नः प्रालेयशैलप्रमथाधिप इव प्रति-
[Line 2] ष्ठितविशालविक्रमो महाराजवरसेनः [। *] तस्य पुत्रस्तत्पादानुद्ध्यातः परममाहेश्वरो महाराजसं-
[Line 3] जयसेनस्तस्य पुत्रस्तत्पादानुद्ध्यातो देव्यां प्रवालिकायामुत्पन्नः परममाहेश्वरो महाराज-
[Line 4] रविसैनस्तस्य पुत्रस्तत्पादानुद्ध्यातो देव्यां शिखरास्वामिन्यामुत्पन्नः परममाहेश्वरो महा-
[Line 5] सामन्तमहाराजसमुद्रसेनः कुशल्य्-ऐतत्कुशलवाशके स-समवायिनां सम्प्रति समु-
[Line 6] पस्थितान्विज्ञापयत्य्-अस्तु वो विदितम् यथास्माभिर्मङ्गलपुरे कपालिश्वराय भगवते पिना-
[Line 7] किने नूलुञ्छकपालिमुण्डसङ्घसंस्थानाय प्रतिपालयितव्याय त्रिदशपति-
[Line 8] कङ्कटनृत्तमुद्राधराय कण्ठभ्राजद्-व्यालभुजङ्गमकुण्डलावलम्बिने प्रा-
[Line 9] लेयशिखरशेखरधराय भगवते त्रिपुरविनाशनाय मिहिरलक्ष्मीस्वामि-
[Line 10] प्रतिपालिताय कायान्तर्-गतेन जननीदेव्या मिहिरलक्ष्म्या धर्मार्थम् अग्रहार-
[Line 11] सुल्लीसग्रामे सर्व्वप्रतिबन्धरहितं सर्व्वकरसमेतं पूर्व्वस्थित्या स-
[Line 12] कल्पितो दत्त इति [। *] एतज्-ज्ञात्वा न केनचित्प्रतिषेधः कर्त्तव्यः [। *]
[Line 13] अस्मद्वंशजैरन्यैर्वा दानमिदम्-अनुमोद्य परिपालनीयम् [। *] उक्तञ्च धर्म-
[Line 14] शास्त्रे [। *] बहुभिर्व्वसुधा भुक्ता राजभिः सगरादिभिः [। *] यस्य यस्य यदा भूमि-
[Line 15] स्तस्य तस्य तदा फलम् [॥ *] षष्टिं वर्षसहस्राणि स्वर्गे मोदति भूमिदः [। *]
[Line 16] आच्छेत्ता चानुमन्ता च तान्येव नरके वसेत् [॥ *] संवत्सरै ६ संवत् ६ द्वितीये वैशाख-
[Line 17] वदि द्वितीयायाम् [॥ *] दूतको ऽत्र कुलपुत्रकप्रमोदः [। *] लिखितं सन्धिविग्रहाधिकृता-
[Line 18] सिसमन्तेनेति [॥ *]

Royal Genealogy and Historical Commentary

Royal Genealogy:

1. Mahārāja Varasena
2. Mahārāja Sañjayasena (son of Varasena)
3. Mahārāja Ravisena (son of Sañjayasena by Queen Pravālikā)
4. Mahāsāmanta and Mahārāja Samudrasena (son of Ravisena by Queen Śikharasvāminī)
   Date of Record: Year 6 (saṁvat 6), second Vaiśākha, dark fortnight, 2nd tithi.
   Purpose of Grant: Donation of the village Sullīsa to the temple of the god Śiva (under the name of Kapāleśvara/Pinākin) at Maṅgalapura, instituted by the Queen-mother Mihiralakṣmī.
   Officials: The Dūtaka (executor) was the nobleman (Kulaputraka) Pramoda; inscribed by the Minister of Peace and War (Sandhivigrahādhikṛta) Asisamanta.

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THE GUPTA INSCRIPTIONS; No. 81, PLATE XLV. 291
are desirous of welfare! Whosoever (acting) otherwise, may cause obstruction or the
annoyance of the pain caused by confiscation,—he shall become invested with (the guilt
of) the five great sins and the minor sins!
(L. 12.)—And it has been said :—"The earth has been enjoyed by many kings,
commencing with Sagara; whosoever at any time possesses the earth, to him belongs at
that time the reward (of this grant that is now made, if he continue it)! The giver of
land enjoys happiness in heaven for sixty thousand years; (but) the confiscator (of a
grant), and he who assents (to an act of confiscation), shall dwell for the same number of
years in hell! He who confiscates land that has been given, whether by himself or
by another, is born as a worm in ordure for the duration of sixty thousand years.
(L. 14.)—And the Dâta¹ in this matter (is) the Nihilapati² Kuśalaprakâśa; and
the writer in this matter (is) Udyôtârka, the leader of the assemblage (?).³ The year 6;
(the month) Vaiśâkha; the bright fortnight; the day 10 (and) 1.
(L. 15.)—This grant, which is one of the whole assembly of (the people of) the
country, should be preserved! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .⁴

No. 81; PLATE XLV.

RAJIM COPPER-PLATE INSCRIPTION OF THE RAJA TIVARADEVA.

THIS inscription was discovered about 1785 by a Marâthâ chief named Hanmantrao
Maharik, and was first brought to notice in 1825, in the Asiatic Researches, Vol. XV.
p. 499 ff., where, the original plates having been forwarded by Mr. R. Jenkins, a lithograph
of it was published (id. Plate xiv.), accompanied by a version of the text by a Jain
scholar named Srivarmasuri, and a translation by Professor H. H. Wilson.—Subsequent-
ly General Cunningham obtained the original plates again, and, in 1884, published a fresh
lithograph in the Archæol. Surv. Ind. Vol. XVII. p. 17, and Plates vi. vii. and viii.
Râjim⁵ is a town on the right bank of the Mahânadî river, about twenty four miles
to the south-east of Râypur,⁶ the chief town of the Râypur District in the Central

¹ Dâta; see page 100 above, note 3.—An Ujjain grant of Vikrama-Samvat 1192 (Colebrooke's
Essays, Vol. II. p. 273; and Indian Inscriptions, No. 51, line 13) gives an instance of more than
one original Dâta or Dâtaka being employed for one and the same grant,—viz. "the Purôhita, the
Thakkura, the illustrious Vâmanasvâmin; the Thakkura, the illustrious Purushôttama; the Mahâ
pradhâna, the Râjaputra, the illustrious Dêvadhara; and others,"—without any such circumstances as
those indicated in No. 30 above, page 134, which necessitated the despatch of a second Dâtaka to
authorise the insertion of additional privileges in the charter.
² Nihilapati.—I have not been able to obtain any explanation of the first component of this offi-
cial title.
³ gana-śrêshtha (?).—If this is the proper intended reading, the word must have some technical
meaning; but its exact purport is not apparent.
⁴ The passage commencing with ai(?)ngi(?)k=âtra, in line 15, is too corrupt to be capable of
translation. But it appears to record two other grants made by Mihiralakshmî; and it mentions a
park, some immovable property, and some musical instruments.
⁵ The ‘Rajam and Rajim’ of maps. Indian Atlas, Sheet No. 91. Lat. 20° 58′ N.; Long. 81°
55′ E.
⁶ The ‘Raepoor, Raipur, and Ryepoor’ of maps &c.; see page 196 above, and note 1
2 O 7

292 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
Provinces. The plates containing the inscription were discovered in digging for stones
to build a house in this town, and are now in the possession of the priests of the temple
of the god Râjîvalôchana. I obtained them, for examination, through the District
Authorities.
The plates, of which the first and last are engraved on one side only, are three in
number, each measuring about 8⅞" by 5⅞". They are quite smooth, the edges of them
being neither fashioned thicker nor raised into rims. They are rust-eaten in a few places;
but the inscription is for the most part in a state of perfect preservation. They are of
fair thickness; but the letters shew through on the reverse sides of the first and last plates,
so clearly that most of them can be read there. The engraving is good; but, as usual,
the interiors of many of the letters shew marks of the working of the engraver's tool.—
Towards the proper right side of each plate, about the centre, there is a hole for a ring
to connect them. The ring, which had not been cut when the grant came under my
notice, is circular, about 7/16" thick and 4½" in diameter. The ends of it are secured, in
the usual way, in the lower part of a seal. The top of the seal is circular, about
3 3/16" in diameter. It has, in relief on a rather deep countersunk surface, across the
centre, a legend, in two lines, of which the text and translation are given below; in the
upper part, a figure of Garuḍa, facing full-front, depicted with the head of a man and the
body of a bird, with his wings expanded, with, apparently, human arms hanging down
between the wings and the feet, and with a serpent, with expanded hood, standing up in
front of and over each shoulder; on the proper right of this, a chakra or discus, the
emblem of Vishṇu; and on the proper left, a śaṅkha or conch-shell; in the lower part, a
floral device.—The weight of the three plates is about 2 lbs. 15 oz., and of the ring and
seal, about 2 lbs. 6¼ oz.; total, 5 lbs. 5¼ oz.—The average size of the letters is about ⅛".
The characters belong to the southern class of alphabets; but they include the separate
form of the lingual ḍ, as distinct from the dental d, e.g. in vâḍavânala, line 6, and gûḍô,
for gûḍhô, line 10. They give another specimen of the 'box-headed' variety, peculiar to
Central India, on which I have commented at page 18 f. above. They include, in line 36,
a form of the numerical symbol¹ for 7, and also of the decimal figure² for 8.—The lan-
guage is Sanskrit, except for the three vernacular terminations in the record of the date
in the last line. The legend on the seal is in verse. The inscription itself, except for one
verse at the beginning and the benedictive and imprecatory verses in lines 25 to 35, is in
prose throughout.—In respect of orthography, we have to notice (1) the use of the
guttural nasal instead of the anusvâra, before ś, in nistriṅśa, line 4; vaṅśa, line 16;
¹ This sign is, perhaps, rather an intermediate form between the numerical symbol and the
decimal figure, as it differs a little from the symbol for 7 which we have in the Bôdh-Gayâ inscription
of Mahânâman, No. 71 (see page 274 above, note 2); but it approximates much more closely to the
symbol, than to the figure.—Gen. Cunningham (Archæol. Surv. Ind. Vol. XVII. p. 17) interpreted
it as 6; probably on account of its resemblance to the modern Bengâlî form of 6. This will not stand;
because of the southern type of the characters of this inscription.—There might possibly be a doubt,
whether it represents 7 or 9. But I think, on the whole, that it is intended for a 7.
² Here we have a fully developed decimal figure, and of the southern type, as shown by the
slight bend to the left in the vertical stroke; it is also explained by the ordinal adjective ashtama,
'the eighth.'—This mixture of a numerical symbol and a decimal figure, is rather unusual. But a
still more marked example occurs in the date of the Shêrgaḍh Buddhist inscription of the Sâmanta
Dêvadatta of Vikrama-Saṁvat 879, where the 800 is expressed by the decimal figure 8 in combination
with a form of the numerical symbol for 100 (see Ind. Ant. Vol. XIV. p. 351 f.)

THE GUPTA INSCRIPTIONS; No. 81, PLATE XLV 293
and nrisaṅsa, line 27; (2) the use of v for b, in vahala, line 5; and (3) the use of b for
v, in bvavasthâ, line 8; bapushi, line 9-10; abhibriddhayê, line 22; pratibastavyam,
line 25-26; byâsa, line 30; and bâ, line 34.
The inscription is one of the Râja Tîvaradêva, of the Pâṇḍuvaṁśa or lineage
of Pâṇḍu. In line 18, he has also the name of Mahâśiva-Tîvararâja; and, according to
the legend on the seal, he was the lord of the Kôsala country. The charter recorded in it
is issued from the town of Śrîpura, which is evidently the modern Śîrpur, about forty
miles east by north from Râypur. It is a non-sectarian inscription; the object of it being
simply to record the grant, by Tîvaradêva, to a Brâhman, on the twelfth lunar day, without
any specification of the fortnight, of the month Jyêshṭha (May-June), of the village of
Piṁparipadraka in the Penṭhâma bhukti.¹ The last two lines record, partly with a
numerical symbol,² and partly with a decimal figure coupled with the ordinal adjective, a
second and fuller date; viz. the seventh year of the reign, and the eighth solar day, with-
out any specification of the fortnight, of the month Kârttika (October-November). This is
evidently the date of the writing or assignment of the charter. And the 'reign' referred to,
is probably the government of Tîvaradêva.
Tîvaradêva's paramount sovereign is referred to in line 11. But his name, or line-
age, is not mentioned. Nor does the inscription contain any distinct information as to the
period to which it is to be referred. This latter point, however, appears capable of deter-
mination from other sources. Tîvaradêva was the adopted son³ of Nannadêva, who
was the son of Indrabala. Nannadêva and his father Indrabala are mentioned
again in an inscription at Śîrpur itself, discovered by Mr. Beglar, and brought to notice
by General Cunningham, in 1884, in the Archæol. Surv. Ind. Vol. XVII. p. 25 f. and
Plate xviii A.; and from this we learn that Indrabala's father was Udayana, of the
Śavara lineage. The Sirpur inscription contains no date; but, on palæographical
grounds, it may be referred roughly to about the eighth or ninth century A.D. And it
seems extremely probable that this Śavara king or chieftain, Udayana, is the one who
was conquered, captured, and released again, by the Later Pallava king Pallavamalla-
**Nandivarman.**⁴ Mr. Foulkes⁵ has allotted Nandivarman to the century from A.D. 800 to
900; his exact date still remaining to be fixed, in accordance, to a certain extent, with the
date of the Chôḷa king Koppara-Kêsarivarman, whose name appears in a Tamil addition
to Nandivarman's grant. These points remain for further investigation. But they
indicate the period to about which the present inscription of Tîvaradêva may be referred.
And, though the archaic forms of the characters might lead us, at first sight, to allot it to
an earlier period, such a conclusion is negatived by the vernacular terminations occurring
in the last line, and by the use of a decimal figure in the record of the date. General
Cunningham, indeed,⁶ has arrived at the specific date of A.D. 425 for Tîvaradêva.
But this is based upon his identification of Nannadêva's great-grandson Śivagupta with
a certain Śivagupta of the Sômavaṁśa, a king of Kaṭak, who, according to the Orissa

¹ bhukti, lit. 'enjoyment,' is a technical territorial term, the exact purport of which remains to
be determined.
² See page 292 above, notes 1 and 2.
³ tanaya-prâpta, line 16; lit. 'acquired as a son.'—Nannadêva's son by birth was Chandragupta,
as recorded in line 5 of the Śîrpur inscription referred to in this paragraph.
⁴ Ind. Ant. Vol. VIII. pp. 278, 282 f.; and Manual of the Salem District, Vol. II. pp. 360, 364.
⁵ Jour. R. As. Soc. N. S. Vol. XVII. p. 303.
⁶ Archæol. Surv. Ind. Vol. XVII. p. 17 f.

294 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
palm-leaf records, was reigning in the time of Yayâti or Yayâtikêsarin; and upon his
acceptance of Stirling's date of A.D. 474 to 526 (or 473 to 520) for Yayâtikêsarin, as
correct. I shall discuss the matter at length hereafter. It is sufficient to say, here, that
the date of Yayâtikêsarin, derived from the Orissa records, is altogether unreliable, and is
too early by at least about four centuries; and that, if the identification of the two
Śivaguptas is correct, it leaves no doubt whatever that Tîvaradêva cannot be allotted to
an earlier date than roughly about A.D. 800.
TEXT.¹
The Seal.
a Śrîmat²-Tî³varadêvasya Kôsal-
âdhipatêr=idaṁ
b śâsanaṁ dharmma-vṛiddhy-arttha[ṁ]
sthiram=â-chandra-târakam [॥]
First Plate.
1 Ôm [॥] Jayati⁴ jagat-[t*]raya-tilaka[ḥ*] kshitibhṛit-kula-bhavana-
maṅgala-sûtra[ḥ*] śrîi(śrî)mat-Ti(tî)varadêvô dhaurêya[ḥ*] sa-
2 kala-puṇyakṛitâṁ [॥] Sta(sva)sti Śrîi(śrî)purât=samadhigatapañcha-
mahâśabd-ânêka-nata-nṛipati-kiri(rî)ṭa-
3 kôṭi-ghṛiṣṭa(shṭa)-charaṇa-nakha-darpaṇ-ôdbhâsitô=pi kanthad-unmukha-prakaṭa-
ripu-râja-lakshmî(kshmî)-
4 kêśapâś-âkarshaṇa-durlalita-pâṇipalla[vô] niśita-nistri(stri)ṁśa-ghana-ghâta-pâtit-
âri-dvirada-ku-
5 mbha-maṇḍala-galad-va(ba)hala - śôṇita - sad - âsikta - muktâphala - prakara - maṇḍita-
raṇâṅgana-
6 dvi(vi)vidha-ratna-saṁbhâ⁵ra-lâbha-lôbha-vijṛimbhamâṇ-âri - kshâravâri - vâḍavânalaś=
chandr-ôdaya iv=âkṛita-
7 kar-ôdvêgaḥ kshi(kshi)rôda iv=âdvi(vi)rbhût-ânêk-âtiśayi-ratna-sampat
Garutmân=iva bhujaṅg-ôddhâra-chatura[ḥ*]
8 parâmṛishṭa-ga(śa)tru-kalatra-nêtr - âm̃jana - kômala - kapôla - kuṅkumapatra - bhaṅgat
śishṭ-âchâra-bya(vya)vasthâ-
9 paripâlan-aika-datta-chitta[ḥ*] [।¹*] api cha prâktanê tapasi yaśasi
rahasi chêtasi chakshushi ba(va)p[u]-
Second Plate; First Side.
10 shi cha pûjitô janên=âklishṭatayâ nitântam=a-vitṛiptô gûḍhô(ḍhô) gâḍa(ḍha)-
svachchha-prasanna-ya(va)da-
¹ From the original plates. ² Metre, Ślôka (Anushṭubh).
³ The vowel is somewhat damaged, and it is difficult to say whether i was engraved, or î. In
lines 1 and 18, the short vowel is used in this name; and, in fact, i is used for î throughout the
greater part of the inscription; but the metre of line 1 shews that, in this name, the long vowel î is
the correct one.
⁴ Metre, Âryâ; but one short syllable is wanting in the second pâda.
⁵ The vowel â is partly destroyed by the ring-hole of the plate.

nêna ch=âlaṅkṛita[ḥ*] svâmi-bhavan[ê*]=py=a-bahu-lapanô=n-ujjhitah ku-tṛishṇô-
pi nitânta-tyâ-
gî(gî) ripu-jana-prachaṇḍô=pi sô(sau)mya-darśanô bhûti-vibhûshaṇô=py=a-
parushaḥ svabhâva[taḥ*] ki-
ñch=â-santushṭô dharm-ârjanêna sampal-lâbhê svalpa-krôdhêna prabhave
lubdhô yaśasi na pa-
ra-vitt-âpahârê sa(śa)k[l]aḥ subhâsi(shi)têshu na kâmini(nî)-kṛii(kṛî)ḍâsu
pratâp-ânala-dagdh-âśêsha-
ripu-kula-tûlarâśis=tuhinaśilâśaila-dhavala-yaśô-râśi-prakasita-diganta[ḥ*] kânta[ḥ*]
prakṛityâ
śrîi(śrî)mad-Indrabala-sûnôr=alaṅkṛita-Pâṇḍuvaṅśasya śrîi(śrî)-Nannadêvasya
tanaya-prâptaḥ sva-puṇya(ṇya)-
saṁbhâra-prasa(śa)mit-âśêsha-jagad-upadravaḥ sva-prajñâ-śû(su)chi-samuddhṛit-
âkhila-kaṇṭakaḥ para-
mayaishṇavô mâtâpitṛi-pâd-ânudhyâtaḥ śrîi(śrî)-Mahâśiva-Tîra¹râjaḥ
kuśalî ॥² Peṇṭhâma-bhuktîya-

Second Plate; Second Side.

19 Pimparipadrakê brâhmaṇâṁ(n) saṁpûjya prativâsinaḥ samâjñâ-
payati [।*] Viditam=astu
20 bhavatâṁ yath=âsmâbhir=ayaṁ grâmô yâvad=ravi-śaśi-târâ-kiraṇa-pratihata-
ghôr-ândhakâraṁ ja-
21 gad=avatishṭhatê tâvad=upabhôgya[ḥ*] sa-nidhiḥ s-ôpanidhiḥr³=a-châṭa-bhaṭa-
pravêś[ô*] dâ-
22 radraṇaka-sarva-kar-âdâna-samêtô mâtâ⁵pitrôr=âtmanaś=cha puṇy-âbhi-
vṛi(vṛi)⁶ddhayê Bhâ-
23 radvâjasagôtra - VâjasanêyaMâdhyandina bhaṭṭaGauridattaputra - bhaṭṭa-
24 Bhavadatta-bhaṭṭaHaradattâbhyâṁ Jyêshṭha-dvâdaśyâm=udaka-pûrvaṁ prati-
pâdita i-
25 ty=avagamya bhavadbhir=yath-ôchitam=asmai⁷ bhôga-bhâgam=upanayadbhịḥ
sukham-prati-
26 vastabya(vya)m=iti ॥ Bhâvinaś=cha bhûmipâlân=uddiśy=êdam=abhidhîyatê [।*]
Bhûmi⁸-pra-
27 dâ divi lalanti patanti hṛi(ha)nta hṛitvâ mahi⁹ nṛipatayô narakê
nṛi-śaṁsâḥ

Third Plate.

28 êtad=[d*]vaya[ṁ*] parikalayya chalâñ=cha lakshmi(kshmî)m=âyus=tathâ
kuruta yad=bhavatâm=abhi(bhî)shṭa[ṁ] [॥*]

Footnotes

¹ Read tîvara. The engraver first cut the râ, of râjaḥ, omitting both va and ra; and then, partially cancelling the â, he omitted to insert the va.
² This mark of punctuation is unnecessary.
³ Read s-ôpanidhir.
⁴ The engraver first formed va, and then corrected it into ta.
⁵ The engraver first began to form pitrô, and then corrected it into mâtâ.
⁶ The engraver first formed brii, and then partially cancelled the superscript i.
⁷ Read âbhyâm.
⁸ Metre, Vasantatilaka.
⁹ Read mahîṁ.

296 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
29 Api cha [|] Raksh¹-âpâlanayôs=tâvat=phalaṁ su-gati dur-gati kô nâma
svargaṁ=uchchhri(tsri)jya
30 narakaṁ pratipadyatê [||] Byâ(vyâ)sa-gi(gî)tâṁś=ch=âtra ślôkân=udâharanti [|]
Agnêr²=a[pa]tyaṁ prathamaṁ
31 suvarṇaṁ bhûr=vaishṇavi(vî) sûryya-sutâś=cha gâvaḥ dattâ[s*]=trayas=
têna bhavanti lôkâ yaḥ kâñchanaṁ gâ-
32 ñ=cha mahi(hî)ñ=cha³ dadyâ[t*] [||] Shashṭi⁴-varsha-sahasrâṇi svargê
môdati bhûmi-daḥ âkshêptâ
33 ch=ânumantâ cha tâny=êva narakê vasêt [||] Bahubhir=vasudhâ dattâ
râjabhiḥ Sagar-âdibhiḥ
34 yasya yasya yadâ bhûmi[s*]=tasya tasya tadâ phalaṁ [||] Sva-
dattâṁ para-dattâṁ bâ(vâ) yatnâd=raksha
35 Yudhishṭhiraḥ⁵ mahi⁶ mahimatâṁ śrêshṭha dânâ śrêyô⁷-nupâlanam=
iti || Pravarddhamâna-
36 vijaya-râjya-samvatsaru⁸ 7 Kârttika divasu ashṭha(shṭa)mu 8 [||]
TRANSLATION.
The Seal.
This charter, which is for the sake of
the increase of religion, of the illustrious
Tîvaradêva, the supreme lord of (the
country of) Kôsala, shall endure firmly as
long as the moon and the stars!
The Plates.
Ôm! Victorious is the illustrious Tîvaradêva, the ornament of the three worlds;
' the auspicious thread of the palaces of the race of kings; the most energetic of all those
who do works of religion!
(Line 2.)—Hail! From the town of Śrîpura;—He who verily is made resplendent
by the mirror of the nails of (his) feet, that is polished by a crore of diadems of the many
kings, bowing down (before him in the act of performing obeisance), who have attained
the pañchamahâśabda;⁹—whose fingers are discourteous in pulling the flowing tresses of
¹ Metre, Ślôka (Anushṭubh). ² Metre, Indravajrâ.
³ This ñcha is imperfect in the lower part. It was repeated, and formed completely; but the
greater part of the second ñcha was then destroyed by the ring-hole.
⁴ Metre, Ślôka (Anushṭubh); and in the following two verses.
⁵ Read yudhishṭhira. ⁶ Read mahiṁ. ⁷ Read dânâch=chhrêyô.
⁸ Here, and in divasu and ashṭamu, we have evidently a vernacular termination.—As regards
the interpretation of the year and the day, see page 292 above, notes 1 and 2.
⁹ pañchamahâśabda; lit. 'five great sounds'—This is a technical expression, the meaning of
which remained for a long time in doubt.—In Monier Williams' Sanskrit Dictionary mahâśabda is
given as meaning 'an official title beginning with the word mahâ ('great');' and pañchamahâśabda, in
accordance with this, would denote five titles of rank and honour, such as Mahârâja, Mahâmaṇḍa-
lêśvara, Mahâsâmanta, &c. This explanation was adopted by me (Jour. Bo. Br. R. As. Soc. Vol.
X. p. 307, note), in preference to a suggestion previously made to me (id. Vol. IX. p. 307, note),
that the term was identical with the pañchamahâmantra of the Jains, and denoted the five titles of
Arhat, Siddha, Âchârya, Upâdhyâya, and Sarvasâdhu. And, finding the five titles of Mahâsâmanta,

Here is the complete transcription of the text and the inscription from Plate XLV of Corpus Inscriptionum Indicarum, Vol. III (Fleet, No. 81: Rājim Copper-Plate Inscription of the Rājā Tīvaradeva).

Page Information and Margins

Vol. III.
CORPUS INSCRIPTIONUM INDICARUM
Plate xlv.
Rajim Plates: the Raja Tivaradeva.
J. F. FLEET, BO. C.S.
SCALE .50
W. GRIGGS PHOTO-LITH.

The Seal (Center)

श्रीमत्तीवरदेवस्य कोसलाधिपतेरिदं [।*]
शासनान्यप्रनृपतेः शासनानि प्रवर्त्तनम् [॥*]
(Śrīmat-Tīvaradevasya Kosalādhipater-idaṁ | śāsanāny-apra-nṛpateḥ śāsanāni pravarttanam ||)

Plate I

ओं स्वस्ति [॥*] श्रीपुरान् जित-विहित-सकल-रिपु-नृपति-महिमा महा-विभवो भव-जलधि-
निमग्न-जन-मन्दिर-परम-कारुणिक-श्री-महाविष्णु-पाद-पङ्कज-धूली-सन्तति-
समासादिताभ्युदय-विविध-विबुध-संसद्-उपजीव्यमान-विभव-
प्रादुर्भावः सकल-विजिताशेष-मण्डल-नरपति-शिरः-शकल-समाक्रान्त-पाद-
पीठो मणिकिरण-द्योतित-नख-पदवी-विभासित-दिगन्तर-प्रसर-
कीर्त्तिः प्रज्ञा-प्रकर्ष-प्रशमित-सकल-दोषो निविड-विमर्ष-विदारित-सर्व्व-
वाङ्मनो-मल-सञ्चयः प्राक्तन-तपो-विशेष-सम्पादित-सकल-कला-कलापः
कल्प-पादप इवाभ्यर्थिजन-मनोरथ-परिपूरक-प्रचुर-सुरभि-
कुसुम-फल-प्रदः प्रतिपक्ष-निक्षेप-प्रदग्ध-समस्त-सामन्त-

Plate IIa

सन्तति-सन्तत-सन्तर्पित-पितृ-पितामह-प्रपितामहादि-गुरु-जन-प्रसादा-
वाद-परिपूजित-द्विजाति-गण-गण्य-मान्यो विविध-रत्न-सम्पत्-सम्पादित-
सकल-सज्जनावसथो यथा-विधि-विध्वंसिताशेष-दुरित-वृन्दः
कलियुग-शमन-करण-दीक्षितः सित-यशो-वितान-तारकित-सकल-
भुवनाभोगः परमवैष्णवो माता-पितृ-पादानुध्यातः
श्री-नन्नदेव-गोत्र-तिलक-श्री-तीवरदेव-सूनुः प्रातिवेशिक-
नृपति-समुपार्जित-सकल-कोसलोत्कलादि-मण्डलाधिपतिः
श्री-महाशिव-तीवरराजः कुशली [॥*] पिम्परीपद्रक-
ग्रामे प्रतिवासिनः समाज्ञापयति [।*] विदितमस्तु वो यथास्माभि-

Plate IIb

रयं ग्रामः स-निधिः सोपनिधिः सर्व्व-कर-समेतः सर्व्व-पीडा-विवर्ज्जितः
चाट-भट-प्रावेश्यः चोरोद्धरण-वर्जः अ-कर-दायी
भट-च्छात्र-प्रावेश्यः पूर्व्व-प्रसिद्ध-सीमा-पर्य्यन्तः माता-पित्रोरा-
त्मनश्च पुण्याभिवृद्धये भट्ट-भवदत्तार्य्य-सुत-भट्ट-
हरिदत्ताय तथा भ्रातृ-भट्ट-गोविन्दाय वाजसनेय-माध्यन्दिन-
काण्व-सगोत्र-भारद्वाज-सप्रवराय प्रतिपादित इत्यवगम्य
यथोचितं भोग-भाग-कर-हिरण्यादिकम् उपनेयं [।*] आज्ञा-श्रवण-विधेयैः
भूत्वा सुखं प्रतिवस्तव्यम् [॥*] भाविभिश्च भूमिपैः दत्तिरियमनुपाल-
नीया [।*] तथा चोक्तं धर्मशास्त्रेषु [॥*] बहुभिर्व्वसुधा भुक्ता राजभिः

Plate III

सगरादिभिः [।*] यस्य यस्य यदा भूमिस्तस्य तस्य तदा फलम् [॥*]
षष्टिं वर्ष-सहस्राणि स्वर्गे मोदति भूमिदः [।*] आच्छेत्ता चानुमन्ता च
तान्येव नरके वसेत् [॥*] अग्नेरपत्यं प्रथमं सुवर्णं भूर्वैष्णवी
सूर्य्य-सुताश्च गावः [।*] दत्तास्त्रयस्तेन भवन्ति लोका यः काञ्चनं गां
च महीं च दद्यात् [॥*] यानीह दत्तानि पुरा नरेन्द्रैर्दानानि धर्मार्थ-
यशस्करराणि [।*] निर्म्माल्य-वान्त-प्रतिमानि तानि को नाम साधुः
पुनराददीत [॥*] स्व-दत्तां पर-दत्तां वा यत्नाद्रक्ष युधिष्ठिर [।*] महीं मही-
मतां श्रेष्ठ तच्छाच्छ्रेयोऽनुपालनम् [॥*] प्रवर्द्धमान-विजय-राज्य-
सम्वत्सरे सप्तमे ज्येष्ठ-शुक्ल-द्वादश्यां दूतकः प्रतिहार-
खड्गधरो महासन्धिविग्रहिक-श्री-दत्तेनोत्कीर्णमिति [॥*]

(

THE GUPTA INSCRIPTIONS; No. 81, PLATE XLV. 297

the goddess of the fortunes of hostile kings, mourning, and looking up in anxious expect-
ation (of even further ill-treatment), and exposed in public;—who is a very submarine

Mahápratîhâra, Mahâdaṇḍanâyaka, Mahâkârtâkṛitika and Mahârâja, twice applied to Dhruvasêna
I. of Valabhî, in lines 13 f. and 29 f. of his grant of (Gupta)-Saṁvat 207 (Ind. Ant. Vol. IV. p. 105),
Dr. Bühler (id. p. 106, note) accepted the same explanation. Also, the same rendering has been
given by Professor Kielhorn, in his translation of line 3 of the Kaṇheri inscription of the Râshṭrakûṭa
king Amôghavarsha I. and his Śilâhâra feudatory Kapardin II., dated Śaka-Saṁvat 775 (id. Vol.
XIII. p. 135).—Meanwhile, Mr. Sh. P. Pandit (id. Vol. I. p. 81, note), while accepting the same
explanation, added, though without quoting his authority, that it had been usual to accept the term
as referring to the sounds of five musical instruments. Taking up this idea, Sir Walter Elliot (id.
Vol. V. p. 251 f.) quoted two passages from Ferishtah, and one from the nineteenth book of Chand's
Prithîrâj-Rasa, which speak of the naubat or 'imperial band' being played at the courts of kings
five times daily; and expressed his opinion that this was the custom to which the expression under
notice referred. In commenting on this, Mr. Growse (id. Vol. V. p. 354 f.) pointed out that
the passage in Chand refers to "a noise of the five kinds of music playing every day," rather
than to "song and music playing five times a day;" quoted a line from the Râmâyaṇa of Tulsîdâs,
book i., which speaks of "the noise of the five kinds of music, and auspicious songs;" and also
gave, from a commentary on the same poem, a Hindî couplet which explains the five kinds of music
as being the sounds of the tantri or lute, the tâl or bell-metal instrument played with a stick, the
jhâñjh or cymbals, the nagâra or kettle-drum, and a wind-instrument. And finally, Mr. K. B.
Pathak (id. Vol. XII. p. 95 f.) quoting an Old-Kanarese passage from a Jain author, descriptive of a
royal procession, which mentions the sounding of the pañchamahâśabda and auspicious drums, stated
that the Liṅgâyat Vivêkachintâmaṇi enumerates the five musical instruments as being the śriṅga
or trumpet, the tammaṭa or tambour, the śaṅkha or conch-shell used as a horn, the bhêrî or kettle-
drum, and the jayaghaṇṭâ or gong.—The last two contributions to the discussion leave no doubt
whatever that the expression pañchamahâśabda denotes the sounds of five musical instruments, the
use of which was allowed, as a special mark of distinction, to persons of high rank and authority.—
Some of the inscriptions mention certain specific musical instruments, which, if they are to be classed
among the customary and technical five instruments, remain to be identified with those enumerated
in the Vivêkachintâmaṇi. Thus, the Balagâmve inscription of Śaka-Saṁvat 1102 (Ind. Ant. Vol. V.
p. 46, line 4) gives to the Kalachuri king Bijjala the epithet ḍamaruka-tûrya-nirghôshaṇa, 'he who
has (played before him) the sound of the musical instrument called ḍamaruka' (a double drum,
shaped like an hour-glass). So, also, the Raṭṭa chieftains of Saundatti and Belgaum had the epithet
trivaḷî-tûrya-nirghôshaṇa; e.g. in the case of Lakshmîdêva, in the Saundatti inscription of Śaka-
Saṁvat 1151 (Jour. Bo. Br. R. As. Soc. Vol. X. p. 268, and Archæol. Surv. West. Ind. Vol. III.
p. 113, line 62). And the Kâdambas of Goa had the epithet permaṭṭi-tûrya-nirghôshaṇa; e.g. in the
case of Śivachitta-Permâḍi, in the Veṅkaṭâpur inscription of Śaka-Saṁvat 1080 (Ind. Ant. Vol. XI.
p. 273, line 7 f.)—Occasionally, instead of pañcha-mahâśabda, 'the five great sounds,' we have
aśêsha-mahâśabda, 'all the great sounds;' e.g. in line 41 of the Barôda grant of the Râshṭrakûṭa
chieftain Karka II. of Gujarât, dated Śaka-Saṁvat 734 (Ind. Ant. Vol. XII. p. 160), and in line 24 of
the Barôda grant of the chieftain Dhruva II. of the same family, dated Śaka-Saṁvat 757 (id. Vol.
XIV. p. 199). But, that this had no wider meaning, is shewn by the double expression aśêsha-
pañcha-mahâśabda, 'all the five great sounds' which occurs in line 1 of the Ambarnâth inscription
of the Śilâhâra chieftain Mâmvâṇi, dated Śaka-Saṁvat 782 (Jour. Bo. Br. R. As. Soc. Vol. IX. p.
219, and Vol. XII. p. 329), and in line 2 of the Añjanêri inscription of the Yâdava chieftain Sêuṇa-
dêva, dated Śaka-Saṁvat 1063 (Ind. Ant. Vol. XII. p. 126).—The epithet samadhigata-pañchamahâ-
śabda, 'one who has attained the pañchamahâśabda,' is of very constant occurrence in inscriptions.
in connection with the names of feudatories, and even of Mahâkumâras or heirs-apparent. But the
only instances that I can quote, in which it is applied to paramount sovereigns, are the cases of the
Râshṭrakûṭa king Amôghavarsha I., in line 6 f. of his Śirûr inscription, dated Śaka-Saṁvat 788 (Ind.
Ant. Vol. XII. p. 218); of another Râshṭrakûṭa king named Kakka, in line 22 of his Chhârolî grant,
dated Śaka-Saṁvat 679 (Jour. Bo. Br. R. As. Soc. Vol. XVI. p. 108); and of Dêvapâla of Dhârâ, in
line 5 f. of the Chârwâ' inscription of Vikrama-Saṁvat 1275 (No. 10 of the separate publications of
the Archæological Survey of Western India, p. 111).—The only instance known to me, in which any
reference is made to the source of this mark of distinction, viz. to its being bestowed upon a feudatory
2 P.

298 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
fire to the salt water of (his) enemies, gaping with the greedy desire to acquire a multi-
tude of various jewels in battle-fields which are decorated with numbers of pearls that
are always besprinkled with the thick blood that trickles down from the foreheads of the
elephants of (his) enemies, struck down with the crushing blows of (his) sharp sword ;—
who has not caused distress by (his) taxes, just as the rising moon does not cause dis-
tress by (its) rays ;—who, like the sea of milk, manifests a wealth of many most excellent
jewels ;—who, like Garutmat, is skilful in eradicating the serpents ; ¹—who breaks the
saffron-leaves on the cheeks, soft with the collyrium (washed down by the tears) from
(their) eyes, of the violated wives of (his) enemies ;—whose thoughts are solely given to
the establishment and protection of virtuous behaviour ;—
(L. 9.)—Who, moreover, is not too much puffed up with satisfaction, (though he is)
unweariedly worshipped by mankind, in (respect of his) religious austerity (and) fame
(and) secrecy (and) intellect (and) faculty of sight and (beauty of) form resulting from
(good) acts done in a former life ;—who is reserved, and is decorated with an impene-
trable, pure, and complacent countenance ;—who, even in the palace of (his) lord, is never
at a loss (for words), though he does not talk too much ;— who, though he is thirsty for
(the acquisition of) land, is yet exceedingly liberal ;—who, though he is fierce to (his)
enemies, is yet mild of aspect ;—who, though he is adorned with majesty, is yet not
harsh ;—who, moreover, is by nature never quite satisfied in accumulating religion in the
acquisition of wealth, (and) in (displaying only) mild anger in (spite of all his) power ;—
who is greedy for fame, (but) not for the appropriation of the wealth of others ;—who is
affable in excellent conversations, (but) not in the dallyings of wanton women ;—who has
burned with the fire of (his) prowess all the heap of cotton that is the race of (his)
enemies ;—who has irradiated the ends of the quarters of the world with the mass of (his)
fame that is as white as the rocky mountain of snow ;—(and) who is by nature beauti-
ful ;—
(L. 16.)—(He), the illustrious Mahâśiva-Tîvararâja,—who is the adopted son²
of the illustrious Nannadêva, who was the son of the illustrious Indrabala, (and) who
adorned the lineage of Pâṇḍu; who has allayed all the troubles of the world with the
abundance of his religious merit ; who has extracted all thorns with the needle of his wis-
dom ; who is a most devout worshipper of (the god) Vishṇu ; (and) who meditates on the
feet of (his) parents,—being in good health, (and) having done worship to the Brâhmaṇs
at (the village of) Pimparipadraka belonging to the Peṇṭhâma bhukti, issues a com-
mand to the residents :—
(L. 19.)—“Be it known to you, that this village is given by Us, with libations of
water, on the twelfth lunar day of (the month) Jyêshṭha, for the increase of the religious
merit of (Our) parents and of Ourself, to the Bhaṭṭa Bhavadatta and the Bhaṭṭa Haradatta,
sons of the Bhaṭṭa Gauridatta, of the Bhâradvâja gôtra and the Vâjasanêya-Mâdhyam-
dina (śâkhâ),—to be enjoyed as long as the world endures, having the terrible darkness
by the reigning paramount sovereign, is in the Dêôgaḍh inscription of Bhôjadêva of Gwâlior, dated
Vikrama-Saṁvat 919 and Śaka-Saṁvat 784, in which (Archæol. Surv. Ind. Vol. X. p. 101, and Pl.
xxxiii. No. 2, l. 3) the Mahâsâmanta Vishṇu (?) has the epithet tat-pradatta-pañchamahâśabda,
“possessed of the pañchamahâśabda conferred by him, i.e. by Bhôjadêva.”
¹ This possibly contains an allusion to the well-known Nâga family or tribe.
² tanaya-prâpta; lit. ‘acquired as a son;’ see page 293 above, note 3.

THE GUPTA INSCRIPTIONS ; No. 81, PLATE XLV. 299
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 regular or the irregular troops ; (and)
accompanied by (the right of) receiving the dâradraṇaka¹ and all the taxes.
(L. 24.)—" Being aware of this, you should dwell in happiness, rendering to them, in
a proper manner, (their) share ot the enjoyment."
(L. 26.)—And for the guidance of future kings, this is said,—" Those kings who
bestow land, enjoy pleasure in heaven ; (but) alas ! those who confiscate land (that has
been given), and (thus) work injury to mankind, fall into hell : bearing in mind these alter-
natives, and also that fortune (and) life are transient, do that which pleases you !"
Moreover,—" The reward of protection ensures a fortunate condition, and of omission to
protect, a state of misfortune ; who, indeed, will (willingly) disregard heaven and ohtain
hell ? "
(L. 30.)—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. 35.)—The year 7 of the increasing victorious reign ; (the month) Kârttika ; the
eighth day, (or in figures) 8.

¹ dâradraṇaka is a fiscal term that requires explanation. The dictionaries give dâra, in the sense
of ‘ a cleft, gap, hole ; a ploughed field ; a wife ; ’ but they do not give draṇaka, or any root by means
of which it can be explained. The term may refer either to some agricultural cess, or to a marriage-
tax of the kind spoken of in line 5 ff. of the Daṇḍâpur inscription of Jagattuṅga II., dated Śaka-Saṁvat
840 (Ind. Ant. Vol. XII. p. 223 f.)
2 P 39

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INDEX.

(The figures in thick type refer to the Introduction and Appendices.)
abdapa, a conventional term for the
Mêsha-Saṁkrânti, both apparent and
mean, 145, 146;—the figures for the
abdapa, obtained by Prof. K. L.
Chhatre's Tables, are for the apparent
Mêsha-Saṁkrânti, 145, 147;—and
they give the week-day and time, on
and at which it occurred, 146, 147;—
the annual variation in the abdapa is
1 day, 15 ghaṭîs, 31.5 palas . . . 147
a-bhaṭa-chchhatra-prâvêśya, a fiscal term
98 n., 242, 249
Abhayadatta, a minister of Vishṇu-
vardhana of Mâlava . . . . **1

302 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
Âkhaṇḍalamitra, a grantee . . . . 190
Akshapaṭalâdhikrita, an official title
190 n., 257 and n.
akshaya-nîvî, 'a perpetual endowment'
182 n., 33 n., 52, 262
Alarka, an epic king . . . . 147, 149
Albêrûnî, the Arabic historian; his state-
ments regarding the Gupta and other
eras, as rendered by M. Reinaud, 23; —
by Prof. Sachau, 24; — and by Prof.
Wright, 27; — his statements regarding
the Lôkakâla of Kaśmîr and other
parts of the country . . . . 26 n.
Alînâ or Aliṇâ, a village in the Kaira
District; the grant of Śîlâditya VII. of
the (Gupta-Valabhî) year 447 . . 171
Allâhâbâd, mentioned under the ancient
name of Prayâga, 206; — the posthumous
pillar inscription of Samudragupta . 1
Allâhâbâd District, inscriptions from the
1, 36, 39, 40, 45, 264, 266, 267, 271
alphabets used in this series of records: —
of the northern class . 3, 26, 34, 37,
39, 41, 43, 46, 48, 53, 66, 69, 88, 91,
94, 101, 106, 110, 112, 117, 121, 125,
130, 133, 135, 140, 145, 149, 151, 159,
161, 201, 209, 211, 214, 219, 222,
224, 226, 228, 231, 250, 251, 253,
255, 258, 263, 264, 266, 267, 269,
271, 272, 273, 274, 278, 280, 281,
282, 283, 284, 287
of the southern class . 18, 22, 30, 57,
72, 80, 164, 172, 192, 196, 233, 236,
244, 260, 279, 292
of the so-called Kuṭila type 201, 209, 211, 214
of the 'box-headed' type . . 19, 192,
196, 233, 236, 244, 292
of the 'nail-headed' type . . 19, 22, 106
Amânta, the technical name for the
scheme of the lunar months in South-
ern India, according to which arrange-
ment the months end with the new-
moon day, and the bright fortnights
precede the dark, 70; — in astronomical
works, it is always this arrangement
that is actually taken for calculations,
148 n.; — even in Southern India, this
arrangement was not applied to the
Śaka years, for the civil reckoning, till
between A.D. 804 and 866, 79 n.; — on
the other hand, even in Northern India,
this arrangement was used in Nêpâl
with the years of the Nêwâr era, 75,
76; — but it was abandoned there, when
the Nêwâr era was followed by the
Vikrama era in its northern variety . 76
Amâtya, an official title 100 and n., 120, 124, 190
Amblôda, apparently the ancient name of
Bhumara . . . . 110, 111
Amôghavarsha I. (Râshṭrakûṭa); examin-
ation of the date of his Sirûr inscription
of the Śaka year 788, which proves
that the Amânta arrangement of the
lunar fortnights was applied to the Śaka
years, in Southern India, between A.D.
804 and 866 . . . . 79 n.
Âmradvîpa, an ancient name of Ceylon
275, 278, 279
Amrakârdava, or Âmrakârdava, apparently
an officer of Chandragupta II. . . 32
Amrarâta, or Âmrarâta, a proper name . 33
Amśuvarman, Mahâsâmanta, and after-
wards king (Ṭhâkurî of Nêpâl), 134 n.,
177, 178, 179, 180, 188, 190, 191; — men-
tioned with the feudatory title, 177, 178,
179; — with the paramount title, 180; —
as king, by Hiuen Tsiang, 96, 184; —
and by Ma-twan-lin, 190; — mention of
his sister Bhôgadêvî, his brother-in-law
Sûrasêna or Śûrasêna, his nephew
Bhôgavarman, and his niece Bhâgya-
dêvî, 180; — his dates, 189; — the value
of his dates, in the Harsha era, in prov-
ing the use of the Gupta era in Nêpâl,
96, 184; — notice of his inscription of
the (Harsha) year 34, .. 178; — of an-
other of the same year, 179; — of an-
other, of the year 39, .. 179; — and of
another, of the year 44 or 45 . . 180
Âmuka, apparently an ancient village or
district in Bâghêlkhaṇḍ . . 125
Ânand, a town in the Kaira District;
mentioned under the ancient name of
Ânandapura . . . . 173, 180, 190
Ânandapura, ancient name of the modern
Ânand . . . . 173, 180, 190
Ananta, an abbreviation of the name of
Anantavarman . . . 226, 228
Anantagupta, or Anantaguptâ, a proper
name . . . . . 265
Anantasêna, a proper name . . 51
Anantasvâmin, the god Vishṇu as 'the
eternal lord,' or as 'the lord of the
serpent Ananta or Śêsha' . . 268
Anantavarman (see also Ananta), a
Maukhari chief, 223, 225, 226, 228; —
his inscriptions in the Barâbar and
Nâgârjunî Hill caves . . 221, 223, 226
Andhaka, an epic family or tribe . 156
Andhra, a tribe or dynasty; mentioned as
defeated by a Maukhari king and taking
refuge in the Vindhya mountains . 230
Animuktakakôṇaka, apparently an ancient
village or district in Baghelkhaṇḍ . 105
Antaka, the god Yama, as 'the dealer of
death' . . 14, 21, 28, 44, 51, 54, 257
Antaratrâ, an ancient village in
Kâṭhiâwâḍ . . . . 170
Antarvêdî, the country between the
Ganges and the Jamnâ; mentioned as
part of the dominions of Skandagupta
69 and n., 71
Anu, an epic king . . . 224 and n., 225
Aphsaḍ, or Aphsaṇḍ, a village in the Gayâ
District; the inscription of Âdityasêna 200
aptôryâma, a particular sacrifice 241 and n., 248
Ârâ (Shâhâbâd) District, an inscription
from the . . . . . 283

THE GUPTA INSCRIPTIONS; INDEX. 303

Âraṅg, a village in the Râypur District;
the grant of Mahâ-Jayarâja . . . 191
Ardhanârîśvara, the god Śiva, combined
with his wife Pârvatî; a probable early
instance of an image of this form . . 224
Arhat, a title in the Jain hierarchy . . 68
ari-shad́varga, or ari-shaṭka, 'the collec-
tive six enemies of religion' 156 and
n., 259, 260, 264
Arjunadêva (Chaulukya); examination
of the date of his Verâwal inscription
of the Valabhî year 945 . . . . 84
Ârjunâyana, a tribe, conquered by
Samudragupta, 14; — the name per-
haps denotes early kings of the
Kalachuri dynasty . . . . . 10
Âryabhaṭa, the first, an astronomer;
he was born A.D. 476, .. 143 and n.;
he is the author of the Âryabhatîya
or Ârya-Siddhânta, the date of which
is A.D. 499-500, .. 156 n.; — and this
is the text-book of the Âryapaksha
school of astronomers, 145 n.; — his
rule for determining the years of the
Twelve-Year Cycle of Jupiter by the
mean-sign system . . . . . 169
Âryabhaṭa, the second, an astronomer; he
is the author of the work which is usually
called the Laghu-Ârya-Siddhânta,
and the date of which is between A.D.
628-29 and 1150-51 . . . . 156 n.
Âryabhatîya, or Ârya-Siddhânta, an
astronomical work by the first Âryabhaṭa,
written A.D. 499-500, .. 156 n.; — this
is the text-book of the Âryapaksha
school of Hindu astronomers . . 145 n.
ârya-saṁgha, 'the community of the faith-
ful;' a Buddhist expression . 31, 32, 262
Ârya-Siddhânta, a name applied some-
times to the Âryabhatîya of the first
Âryabhaṭa, and sometimes to the
Laghu-Ârya-Siddhânta of the second
Âryabhaṭa . . . . . . 156 n.
Âryâvarta, a name of Northern India,
13 and n.; — list of the kings conquered
therein by Samudragupta . . . 13
Aśîrgaḍh, a hill-fort in the Nimâḍ District;
the seal of Śarvavarman (Maukhari) . 219
Âsramaka, an ancient village on the
Tamasâ . . . . . . 128
astronomers, Hindu; the starting-point
used by them for reckoning the places
of heavenly bodies, coincided, in their
opinion, with the equinoctial point,
about A.D. 522-23, .. 146; — the three
schools are the Âryapaksha, Brâhma-
paksha, and Saurapaksha, based on
respectively the Ârya-Siddhânta of
the first Âryabhaṭa, the Brahma-Sid-
dhânta, and the Sûrya-Siddhânta . 145 n.
astronomical terms, explanation of . 145 to 153
aśvamêdha, a sacrificial ceremony which
centred in a horse, 28 and n., 241, 248;
— after being long in abeyance, it was
revived by Samudragupta, 28 and n.,
44, 51, 54, 257; — and there is an allu-
sion to this in the epithet aśvamêdha-
parâkrama on coins which are attri-
buted to him . . . . . 28 n.
Aśvapati, an official title . . . 260 and n.
Atharva-Vêda (see Vêda); a mention of
the study of it . . . . . 290
ati-brahmaṇya, translated by 'extremely
friendly to Brâhmaṇs;' but perhaps
more properly a sectarian title (com-
pare parama-brahmaṇya, 28 n.) . . 290
âtirâtra, a particular sacrifice . 241 and n., 248
atithi (see also sattra), one of the five
great sacrificial rites . . 116 n., 170, 190
Âtmabhû, the god Vishṇu, as 'the self-
existent one . . . . . 230 and n.
Atri, an ancient astronomer, quoted by
Rishiputra, and through him by Utpala,
for the heliacal-rising system of the
Twelve-Year Cycle of Jupiter . . 170
atyantabhagavadbhakta, a Vaishṇava sec-
tarian title . . . . 28 n., 90, 160
atyantamâhêśvara, a Śaiva sectarian
title . . . . . 28 n., 240, 248
atyantasvâmimahâbhairavabhakta, a
Śaiva sectarian title . . 28 n., 241, 248
aulikara-crest, a term requiring explana-
tion . . . . . 151 and n., 155
Avamukta, a town or country in Southern
India; in the time of Samudragupta,
its king was Nîlarâja . . . 13
Avantivarman, a king, probably of the
Maukhari tribe or dynasty . . 215, 218
avâta, a fiscal term, requiring explanation
. . . . . . . 138 and n.
âya, 'revenue,' a fiscal term . . 138 and n.
ayanâṁśas, 'the degrees of precession of
the equinoxes' . . . . . 146
Ayôdhyâ, the modern Audh or 'Oude'
or 'Oudh;' represented, in a spurious
grant, to have been a camp of Samu-
dragupta . . . . . . 255, 257
Âyuktaka, an official title . . . 169 and n.
ba, an abbreviation of bahula, 'the dark
fortnight;' used in connection with di
(see under ba di), 92 n., 93; — used by
itself . . . . . . . 171
Bâdâmi, a town in the Kalâdgi District;
the value of the cave inscription of
Maṅgalîśa, of Śaka-Saṁvat 500 ex-
pired, in proving that the historical
starting-point of the Śaka era is the
commencement of the reign of some
particular king or kings of the Śaka
tribe . . . . . . 142, 143
ba di, or va di, and śu di, are simply ab-
breviations of separate words (see ba,
di, śu, and va), and not words in them-
selves (badi, vadi, śudi) meaning 'the