Jagadispur Charter of the Time of Kumāragupta I

Editors: Dániel Balogh, Amandine Wattelier-Bricout, Arlo Griffiths.

Identifier: DHARMA_INSBengalCharters00034.

Language: Sanskrit.

Repository: Bengal Copper Plates (tfb-bengalcharters-epigraphy).

Version: (3b1ee6e), last modified (5cbbbf2).

Edition

⟨Page 1r⟩ ⟨1⟩ svasti⟨.⟩ śr̥ṅgavera-vaitheya-pūrṇṇak¿o?⟨au⟩śikāyāḥ bhaṭṭāraka-pādānuddhyātaḥ Āyuktakācyuto ⟨2⟩ ’dhikaraṇañ ca gulmagandhike sagohālike brāhmaṇādīn pradhāna-kuṭumbinaḥ kuśala ⟨3⟩ m āśāsya bodhayanti⟨.⟩ viditam ¿b?⟨v⟩o ’stu yathā puṇḍravarddhaneya-mūlakav¿a?⟨ā⟩stukā-vāstavya-kuṭu⟨4⟩mbi-kṣemāka⟨ḥ⟩ gulmagandhikā-vāstavya-bhoyilaḥ tatraiva-vāstavya-mahīdāsāv iha-vīthī-mahatta⟨5⟩ra-kumāradeva-gaṇḍa-prajāpati-jeṣṭhadāmā-kuṭumbi-yaśoviṣṇu-Umayaśa-hariśa(r)mma- ⟨6⟩ sarp(pa)pālita-hiraṇyagupta-kumārayaśa⟨ḥ⟩-kumārabhūti-śivakuṇḍa-śivāpara-śiva-somaviṣṇu- ⟨7⟩ satyaviṣṇu-kaṅkuṭi-nandadāma-vīranāga-nā⟨⟨rā⟩⟩yaṇadāsa-rudra-bhava-guha-Acyuta-kuvera-śarvvanāga-bhava⟨8⟩nāga-śrīdatta-bhavadatta-dhanaviṣṇu-guṇaratha-naradeva-purogāḥ vayañ ca vijñāpitāḥ

Icch[ā]maḥ dakṣi⟨9⟩ṇā(ṅ)śaka-vīthyāṁ pecikāmra-siddhāyatane ¿bhagavatānn arha(tā)n?⟨bhagavatām arhatāṅ⟩ kāritaka-vih(ā)re gulmagandhike cārhatā¿n?⟨m⟩ pūjā⟨10⟩rtthaṁ kāritaka-prānta-vihārik¿a?⟨e⟩ tatraiva gulmagandhike bhagavatas sahasraraśmeḥ kāritaka-deva-kule ca bali-caru-sa[ttra]⟨11⟩pravartta¿ṇ?⟨n⟩āya khaṇḍa-phuṭṭa-pratisaṁskāra-karaṇāya gandha-dh¿u?⟨ū⟩pa-tailopayog¿o?⟨ā⟩ya śaśvat-kālopabhogyākṣaya-[nī]⟨12⟩vyām apratikara-khila-kṣetrasya kulya-vāpam ekaṁ krītvā dātuṁ⟨.⟩ yuṣmākañ ca vīthyām anuvr̥tta⟨ḥ⟩ dvi-dīnārikyāpratikara ⟨13⟩ -khila-kṣetrasya kulya-vāpa-vikraya⟨ḥ⟩⟨.⟩ tad arhathāsmābhir hastād dīnāra-dvayaṁ gr̥hītvā kṣetrasya kulya-vāpam ekaṁ ⟨14⟩ dātum iti⟨.⟩

yat¿o?⟨a⟩ Etad vijñāpyam u⟨pa⟩la[bhya] pustapāla-si¿ṅ?hanandi-yaśodāmayor avadhāraṇayā⟨Page 1v⟩⟨15⟩sty ayam asma(d)-vīthy-anuvr̥tta dvi-dīnāriky-[āpra]tikara-khila-kṣetrasya kulya-vāpa-vikkrayas tad dīyatān na ⟨16⟩ virodhaḥ kaścid ity avas(th)āpya kṣemāka-bho(yi)la-mahidāsayor hastā(t ku)lika-bhīmenopasaṁgr̥(h)ī⟨⟨ta⟩⟩ka-dīnāra- ⟨17⟩ dvayam etat krītvā kṣemāka-bhoyila-mahīdāsayo ṣaḍ-droṇa-vāpāḥ śra¿va?⟨ma⟩ṇakācārya balakuṇḍasya samā⟨18⟩v¿i?⟨e⟩śitāḥ⟨.⟩ bhoyilenāpi sāmbapurasyārttha droṇa-vāpa-dvayaṁ tatrai(kava)va-kula-samīpe puṣpa-vāṭikā-tala-vā⟨19⟩ṭaka-nimitta¿ṁñ?⟨ṁ⟩ ca droṇa-vāpam ekaṁ kāritam

ity eta⟨t⟩ kṣetraṁ gulmagandhikāyā⟨ṁ⟩ pūrvvo{tta}tta¿rāṁyā?⟨rasyāṁ⟩ diśi sapta-droṇa-vā⟨20⟩pāḥ (dai)va-kula-samīpe ca droṇa-vāpan ekaṁ

likhya¿ma? ttra sīmā pūrvveṇa puṣk¿i?⟨a⟩riṇyā⟨ḥ⟩ kandara⟨ḥ⟩ sīmā ca dakṣiṇe⟨21⟩na dhanaviṣṇu-puṣk¿i?⟨a⟩riṇyā deva-kanda¿ra-sī?⟨ra⟨ḥ⟩ sī⟩mā ca paścimenāpi nābhraka-sataka-sīmā Uttareṇāpi yāvaddāpteta-ku⟨22⟩ṇḍa-{sīmā} Ity eta⟨c⟩ catus-sīmā-niyamita-kṣetraṁ samu⟨pa⟩sthita-kālaṁ ye ’py anye ⟨⟨vi⟩⟩ṣaya-pataya{ya}ḥ Āyu⟨23⟩ktakā⟨ḥ⟩ kuṭumbino ’dhikaraṇikā vā sa¿m?⟨ṁ⟩byavahāriṇo bhaviṣyanti (tai)r api bhūmi-dāna-phalam a(p)e⟨24⟩kṣyākṣaya-nīvyānupālanīyā ⟨.⟩

Uktañ ca bhagavatā vyāsena

I. Anuṣṭubh

sva-⟨da⟩¿t?āṁ para-da¿t?āṁ vā

a

yo hareta vasundha⟨25⟩rāṁ

b

sa viṣṭhāyā⟨ṁ⟩ kr̥mir bhūtvā

c

pitr̥bhis saha pacyate

d
II. Anuṣṭubh

ṣaṣṭ¿a?⟨iṁ⟩-varṣa-sahasrāṇi

a

svargge vasati bhūmi⟨26⟩-daḥ

b

Ākṣeptā c¿a?⟨ā⟩numantā ca

c

tāny eva na⟨ra⟩ke vaseT

d
III. Anuṣṭubh

Iyaṁ rāja-śatair ddattā

a

¿rddi?⟨dī⟩ya⟨te⟩ ca punaḥ punaḥ

b

yasya ⟨27⟩ yasya yad¿a?⟨ā⟩ bhūmi⟨s⟩

c

tasya tasya tadā phalaṁ

d
IV. Anuṣṭubh

vindhyāṭavīṣv anaṁbhassu

a

śuṣka-koṭara-vāsinaḥ

b

kr̥ṣṇāha⟨28⟩yo ’bhijāyant¿i?⟨e⟩

c

bhūmi-dāyā⟨n⟩ haranti ye{d}

d

iti ⟨.⟩ saṁ 100 20 8 caittra di 20 likhitaṁ rudradā(se)na tāpi⟨29⟩(taṁ) s[u]si¿ṅ?hana mi ti

Apparatus

⟨1⟩ °k¿o?⟨au⟩śikāyāḥ ⬦ °kauśikāyāḥ DCS 1969 DCS 1973 DB • The place name pūrṇṇakośikā is regularised in Pūrṇakauśikā in the translation but it is found with the same spelling and with the same location in the territory of Śr̥ṅgavera in the Kalaikuri-Sultanpur Plate of the Time of Kumāragupta I, line 1.

⟨2⟩ sagohālike ⬦ sa⟨M⟩ggohālike ⟨ca⟩ DCS 1969; (saṁ)gohālike ⟨ca⟩ DCS 1973; sa⟨ṁ⟩ggohālike DB • There is definitely only a single g. If the reading sago- is accepted, then the need to insert ca disappears. The anusvāra seems to have been restored by DCS on the grounds that saṁgohāliṣu has been read in Kalaikuri, line 1–2: hastiśīrṣe [vibhītak]yāṁ [gu]lma[gandhi]kāyāṁ dhānyapāṭalikāyāṁ saṁgohāliṣu. But the presence of anusvāra there is doubtful, and there is no ca; sagohāliṣu seems to make better sense. On the meaning of the term gohalī, see Griffiths 2018, pp. 40–2. — ⟨2⟩ brāhmaṇādīn ⬦ vrāhmaṇādīn DCS 1969 DCS 1973 DB. — ⟨2⟩ kuṭumbinaḥ ⬦ kuṭum(b)inaḥ DCS 1969 DCS 1973 DB.

⟨3⟩ puṇḍravarddhaneya-mūlaka° ⬦ puṇḍravarddhane ya mūlaka° DCS 1969 DCS 1973 DB • DCS reads puṇḍravarddhane ya and emends puṇḍravarddhane ye. See his discussion Sircar 1973, p. 13. I reject this arguments and his emendation in the light of Mahatī-Raktamālā I, lines 4–5. For my interpretation, see the translation below, and that of dakṣiṇāṁśakavītheya- in the parallel passage in the Paharpur plate. A similar -eya adjective without vr̥ddhi in the first syllable is dugdhotikeya in the Mahatī-Raktamālā plate I, line 18. — ⟨3⟩ kuṭu⟨4⟩mbi-kṣemāka⟨ḥ⟩ ⬦ ku[ṭu]mbi-kṣemāka⟨ḥ⟩ DCS 1969 DCS 1973 DB • Furui’s photo clearly shows the akṣara ṭu that DCS restored. Restoration of visarga is still necessary.

⟨4⟩ tatraiva- ⬦ tatraiva- DCS 1969; tatra va- DCS 1973; tatraiva DB • Sircar 1973 seems to be a printing error. — ⟨4⟩ -mahīdāsāv iha-vīthī-mahatta° ⬦ -mahīdāsāv iha vīthī-maha[tta]° DCS 1969 DCS 1973 DB • DCS emends -dāsas tair iha.Sircar 1969-1970 notes: “The author of the record thought of the dual number probably because Bhōyila and Mahīdāsa were residents of the same place while Kshemāka was the inhabitant of a different locality.”. Another possibility would be to emend -kṣemāka-gulmagandhikāvāstavyabhoyila-tatraivavāstavya-mahīdāsair. But comparison with lists of witness containing the expression atraivavāstavya in the plate of Vainyagupta of 184 GE (Furui 2016) suggests the emendations -kṣemākaḥ gulmagandhikā-vāstavya-bhoyilas tatraiva-vāstavya-mahīdāsaś ca Iha- (or ...dāsaś ceha-).

⟨5⟩ -jeṣṭhadāmā- DB ⬦ -jyeṣṭhadāma- DCS 1969 DCS 1973. — ⟨5⟩ -Umayaśa- • DCS emends -Umayaśo-. One might expect a name like Umāyaśas, to be spelled Umāyaśo in the context, but since the same name Umayaśa appears in the same spelling in the Kalaikuri-Sultanpur plate, line 4, it seems better not to emend at all. — ⟨5⟩ hariśa(r)mma ⬦ hariśa(rmma) DCS 1969 DCS 1973 DB • For the last akṣara, Furui’s photo shows the mma but not the repha expected on top of it.

⟨6⟩ -kumārayaśa⟨ḥ⟩- ⬦ -kumārayaśa- DB • Already emended by DCS. — ⟨6⟩ -somaviṣṇu- ⬦ -somavi(ṣṇu)- DCS 1969 DCS 1973 DB • Furui’s photo clearly shows the akṣara ṣṇu about which DCS hesitated.

⟨7⟩ -kaṅkuṭi- DCS 1969 DB ⬦ -kaṅkaṭi- DCS 1973 • Sircar 1973 seems to be a printing error. — ⟨7⟩ -nā⟨⟨rā⟩⟩yaṇadāsa- ⬦ -nā⟨⟨ra⟩⟩yaṇadāsa- DCS 1969 DCS 1973 DB • DCS reads the interlinear addition as ra; but rā seems possible on Furui’s photo. — ⟨7⟩ °nāga-bhava° ⬦ °nāga-(bhava)° DCS 1969 DCS 1973 DB • The last two akṣaras are clear on Furui’s photo.

⟨8⟩ Icch[ā]maḥ DB ⬦ I[cchā]maḥ DCS 1969 DCS 1973. — ⟨8⟩ dakṣi- ⬦ da[kṣi]- DCS 1969 DCS 1973 DB • The last akṣara is clear on Furui’s photo.

⟨9⟩ -vīthyāṁ pecikāmra- ⬦ -vī(th)yā mecikāmra- DCS 1969 DCS 1973 DB • The word pecikā is found inter alia in Br̥hatsaṁhitā 87.4. — ⟨9⟩ ¿bhagavatānn arha(tā)n?⟨bhagavatām arhatāṅ⟩ DCS 1973 DB • Emend bhagavatām arhatāṅ; as already emended by Sircar 1969-1970 (the representation of these words in Sircar 1973 is erroneous) and by Balogh et al. 2019. Cf. Paharpur, line 7. — ⟨9⟩ cārhatā¿n?⟨m⟩ pūjā° ⬦ cārhatām (pū)[jā]° DCS 1969 DCS 1973 DB • The akṣaras npūjā are clear on Furui’s photo; emend cārhatām pūjā°.

⟨10⟩ -vihārik¿a?⟨e⟩ ⬦ -¿vihārika?⟨vihārikāyāṁ⟩ DCS 1969 DCS 1973 DB • DCS proposes to emend -vihārikāyāṁ. I propose -vihārike. — ⟨10⟩ bali- ⬦ ¿v?⟨b⟩ali- DCS 1969 DCS 1973; ¿v?ali- DB • It seems possible simply to read a b here, as in line 2 brāhmaṇādīn.

⟨11⟩ °pravartta¿ṇ?⟨n⟩āya DCS 1969 DCS 1973 DB • Already emended °pravarttanāya by DCS. — ⟨11⟩ -dh¿u?⟨ū⟩pa- ⬦ -dh¿u?pa- DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨11⟩ °payog¿o?⟨ā⟩ya DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨11⟩ °kṣaya-[nī]-⟨12⟩vyām apratikara- DCS 1969 DCS 1973 DB • DCS suggests to emend -kṣayanīvyā aprati-. In other words, the -m- is a hiatus bridger.

⟨12⟩ anuvr̥tta⟨ḥ⟩ DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨12⟩ dvi-dīnārikyāpratikara- ⬦ dvi-dīnārikyāpratika[ra]- DCS 1969 DCS 1973 DB • DCS suggests to correct dvidīnārikyo pratikara-, but it seems that the same spelling recurs in line 15

⟨13⟩ -vikraya⟨ḥ⟩ DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨13⟩ arhathāsmābhir DCS 1969 DCS 1973 DB • Emend arhathāsmākaṁ (DCS). — ⟨13⟩ ekaṁ ⬦ e(kaṁ) DCS 1969 DCS 1973 DB • The last akṣara is clear on Furui’s photo.

⟨14⟩ dātum ⬦ dā{ṁ}tum DCS 1969 DCS 1973 DB • DCS reads dāṁtum, emending it to dātum; I assume the ostensible anusvāra is a mere deficiency of the plate. — ⟨14⟩ yat¿o?⟨a⟩ ⬦ yato DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨14⟩ vijñāpyam u⟨pa⟩la[bhya] ⬦ -vijñāpyam u(pa)la(bhya) DCS 1969 DCS 1973 DB • DCS’s representation vijñāpyam u(pa)la(bhya) confounds an omitted akṣara (pa) with one lost due to damage (bhya). — ⟨14⟩ -yaśodāmayor DCS 1969 DCS 1973 DB • Emend -yaśodāmnor as Sircar 1973 did. — ⟨14⟩ avadhāraṇayāsty ⬦ avadh(ā)raṇayāsty DCS 1969 DB; ava(dhā)raṇayāsty DCS 1973 • Emend avadhāraṇayāvadhr̥tyāsty or avadhāraṇayāvadhr̥tam asty? In the light of Paharpur, lines 10–11, I presume the latter.

⟨15⟩ ayam asma(d) ⬦ a(yam a)smad DCS 1969 DCS 1973 DB. — ⟨15⟩ -vīthy-anuvr̥tta ⬦ °vīthy-anuvr̥tta⟨ḥ⟩ DCS 1969 DCS 1973 DB • Correct asmadvīthyām anuvr̥ttaḥ. Cf. line 12 above, and Kalaikuri, line 18: asty ayam iha-vīthyām apratikara-khila-kṣettrasya. — ⟨15⟩ kulya-vāpa-vikkrayas ⬦ kulya-vāpa-vikrayas DCS 1969 DCS 1973 DB.

⟨16⟩ avas(th)āpya ⬦ avasthāpya DCS 1969 DCS 1973 DB. — ⟨16⟩ -bho(yi)la- ⬦ -bhoyila- DCS 1969 DCS 1973 DB. — ⟨16⟩ -mahidāsayor DCS 1969 DCS 1973 DB • Emend -mahīdāsānāṁ (DCS). — ⟨16⟩ hastā(t ku)lika- ⬦ hastāt kulika- DCS 1969 DCS 1973 DB. — ⟨16⟩ °saṁgr̥(h)ī⟨⟨ta⟩⟩ka ⬦ °saṁgr̥hītaka- DCS 1973; °saṅgr̥hītaka- DCS 1969 DB.

⟨17⟩ dvayam etat DCS 1969 DCS 1973 DB • Emend -dvayena kṣetram etat- (DCS). — ⟨17⟩ -mahīdāsayo DCS 1969 DCS 1973 DB • Emend -mahīdāsānāṁ (DCS). — ⟨17⟩ śra¿va?⟨ma⟩ṇakācārya ⬦ śra¿va?ṇakācārya DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨17⟩ °kuṇḍasya samā- DCS 1969 DCS 1973 DB • Emend °kuṇḍasya vihāre samā-?

⟨18⟩ °v¿i?⟨e⟩śitāḥ DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨18⟩ °purasyārttha DCS 1969 DCS 1973 DB • Emend °purasyārtthe (DCS) or °purasyārtthaṁ. — ⟨18⟩ tatrai(kava)va-kula-samīpe ⬦ tatra (ca de)vata-kula-samīpe DCS 1969 DCS 1973 DB • For the shape of trai, see line 4. Emend tatraiva deva- or tatraivakāritakadeva-, after line 10?

⟨19⟩ -nimitta¿ṁñ?⟨ṁ⟩ DCS 1969 DCS 1973 ⬦ nimitta¿ṁñ? DB • Already corrected by DCS. — ⟨19⟩ kāritam DCS 1969 DCS 1973 DB • Emend krītam (DCS). — ⟨19⟩ eta⟨t⟩ kṣetraṁ DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨19⟩ °gandhikāyā⟨ṁ⟩ DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨19⟩ pūrvvo{tta}tta¿rāṁyā?⟨rasyāṁ⟩ DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨19⟩ diśi sapta- DCS 1969 DCS 1973 DB • Emend diśi Aṣṭa-. The akṣaras sapta and Aṣṭa are close enough to each other to make a scribal error plausible. The required total is aṣṭa.

⟨20⟩ °pāḥ ⬦ °(pāḥ) DCS 1969 DCS 1973 DB. — ⟨20⟩ °pāḥ (dai)va-kula-samīpe ⬦ °pāḥ rdde-(de)-kulasamīpe DCS 1973; °pāḥ rdde-devakula-samīpe DCS 1969; (pāḥ) rddeva-kula-samīpe DB • Sircar 1969-1970 suggests in note :“ . . . vāpa ekaḥ”. Emend -vāpā devakulasamīpe. — ⟨20⟩ ekaṁ likhya¿ma? ttra ⬦ ekaṁ na likhyam atra DCS 1969 DB • Sircar 1969-1970 adds in note: read likhyate ’tra. e¿kaṁ?⟨kam |⟩ likhya¿ma?⟨te⟩tra DCS 1969. There certainly is no akṣara na. The emendation to likhyate seems to be supported by the parallel passage in the Kalaikuri-Sultanpur plate, lines 28–29: likhyate ca samupasthita-kā[laṁ] [ye ’py anye] viṣaya-patayaḥ āyuktakāḥ kuṭumbino ’dhikaraṇikā vā ¿sambya?⟨saṁvya⟩vahāriṇo bhaviṣyanti tair api bhūmi-dāna-phalam avekṣya akṣaya-nīvy anupālanīyā. — ⟨20⟩ puṣk¿i?⟨a⟩riṇyā⟨ḥ⟩ kandara⟨ḥ⟩ DCS 1973 ⬦ puṣk¿i?⟨a⟩riṇyā⟨ḥ⟩ kandara- DCS 1969; puṣk¿i?⟨a⟩riṇyā kandara- DB • Emend puṣkariṇyāḥ kandaraḥ (Sircar 1973); Sircar 1969-1970 only emends puṣkariṇyāḥ kandara.

⟨21⟩ -puṣk¿i?⟨a⟩riṇyā deva-kanda¿ra-sī?⟨ra⟨ḥ⟩ sī⟩mā DCS 1973 ⬦ -puṣk¿i?⟨a⟩riṇyā deva-kandara- DCS 1969 DB • Emend -puṣkariṇyā devakandaraḥ sīmā (Sircar 1973); Sircar 1969-1970 only emends puṣkariṇyā devakandarasīmā. The reading deva is uncertain and in my view rather unlikely to be correct. — ⟨21⟩ nābhraka-sataka-sīmā DCS 1969 DCS 1973 DB • Or read nābhokasantakasīmā? DCS notes that “In this expression, sataka may be Sanskrit svatvaka (proprietary right), Nābhrakasvatvaka meaning ‘Nābhraka’s property”. If my alternative reading is correct, then -santaka would express the same meaning. — ⟨21⟩ yāvaddāpteta-ku⟨22⟩ṇḍa-{sīmā} ⬦ mā [ca. 3×] ta-ku⟨22⟩ṇḍa-sīmā DCS 1969 DCS 1973 DB • The word sīmā is redundant here.

⟨22⟩ Ity eta⟨c⟩ DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨22⟩ samu⟨pa⟩sthita-kālaṁ ye ⬦ samu⟨pa⟩sthitaṁ kālaṁ DCS 1969 DCS 1973 DB • DCS emends samupasthitakālīyāḥ. I emend samupasthitakālaṁ, after Kalaikuri-Sultanpur plate, line 28. — ⟨22⟩ -pataya{ya}ḥ DCS 1969 DCS 1973 DB • Already corrected by DCS. — ⟨22⟩ Āyu⟨23⟩ktakā⟨ḥ⟩ DCS 1969 DCS 1973 DB • Already emended by DCS.

⟨23⟩ sa¿m?⟨ṁ⟩byavahāriṇo ⬦ sa¿m?⟨ṁ⟩vyavahāriṇo DCS 1969 DCS 1973 DB. — ⟨23⟩ a(p)e⟨24⟩kṣyākṣaya ⬦ a[ve]⟨24⟩kṣyākṣaya- DCS 1969 DCS 1973; a(ve)⟨24⟩kṣyākṣaya- DB • Cf. the corresponding paragraph in Baigram and Nandapur.

⟨24⟩ nīvyānupālanīyā ⬦ ¿nīvyānupālanīyā?⟨nīvy anupālanīyā⟩ DCS 1969 DCS 1973 DB.

⟨25⟩ ṣaṣṭ¿a?⟨iṁ⟩-varṣa-sahasrāṇi ⬦ ṣaṣṭiṁ varṣa-sahasrāṇi DCS 1969 DCS 1973 DB.

⟨26⟩ c¿a?⟨ā⟩numantā ⬦ cānumantā DCS 1969 DCS 1973 DB. — ⟨26⟩ tāny eva ⬦ tāny e(va) DCS 1969 DCS 1973 DB. — ⟨26⟩ na⟨ra⟩ke DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨26⟩ ddāttā ⬦ ddatt{v}ā DCS 1969 DCS 1973 DB. — ⟨26⟩ yasya ⬦ ya(sya) DCS 1969 DCS 1973 DB.

⟨28⟩ ’bhijāyant¿i?⟨e⟩ ⬦ bhijāyant¿i? DCS 1969 DCS 1973 DB • Already emended by DCS. — ⟨28⟩ ye{d}iti ⬦ (ye){d}iti DCS 1969 DCS 1973 DB. — ⟨28⟩ rudradā(se)na ⬦ rudradā(sena) DCS 1969 DCS 1973 DB. — ⟨28⟩ tāpi⟨29⟩(taṁ) ⬦ tāpi⟨29⟩(ta)ṁ DCS 1969 DCS 1973 DB.

⟨29⟩ s[u]si¿ṅ?hana mi ti ⬦ s(u)si¿ṅ?hanamiti DCS 1969 DCS 1973 DB • DCS emends susiṁhena iti.

Translation by Arlo Griffiths

Plate

(1–3) Hail! From Pūrṇakauśikā in the Śr̥ṅgavera territory (vīthī), the officer Acyuta, favored by the feet of the (Gupta) Sovereign, and the council (of this territory), greet the principal peasant householders, beginning with the Brahmins, at Gulmagandhika with its hamlets (gohālī) and inform them:

(3–14) Be it known to you that:

The householder Kṣemāka residing in the habitation (vāstuka) of the capital (mūlaka) ; Bhoyila residing in Gulmagandhikā; and Mahīdāsa residing in the same place — (both of these locations) appertaining to Puṇḍravardhana — [by them] have been respectfully requested

  • - the notables of this division, (namely) Kumāradeva, Gaṇḍa, Prajāpati, Jyeṣṭhadāman;
  • - the peasant householders beginning with Yaśoviṣṇu, Umayaśas, Hariśarman, Sarpapālita, Hiraṇyagupta, Kumārayaśas, Kumārabhūti, Śivakuṇḍa, Śiva, another Śiva, Somaviṣṇu, Satyaviṣṇu, Kaṅkuṭi, Nandadāman, Vīranāga, Nārāyaṇadāsa, Rudra, Bhava, Guha, Acyuta, Kubera, Śarvanāga, Bhavanāga, Śrīdatta, Bhavadatta, Dhanaviṣṇu, Guṇaratha, Naradeva;
  • - and ourselves :

For offerings of bali, caru and sattra, for carrying out the repairs of breaches (khaṇḍa) and cracks (phuṭṭa), (and) for requirements of perfumes, incense, and oil in the monastery built for the venerable Arhants in the shrine of Pecikāmrasiddhi in the Dakṣiṇāṅśaka division, and in the little peripheral monastery built for the purpose of worshipping the Arhants at Gulmagandhika, and in the temple built for the Lord Sahasraraśmi (i.e., Sūrya) in the same Gulmagandhika, we wish to purchase and give one kulyavāpa of uncultivated land without revenue charges by way of permanent endowment to be enjoyed in perpetuity. And in your division the custom is sale for two dīnāras of a kulyavāpa of uncultivated land that is without revenue charges. Thus (tad), be so kind as to take from our hand two dīnāras and to give one kulyavāpa of land.

(14–20) Wherefore, after receiving this respectful request, and after having established through the investigation of the record-keepers Siṁhanandin and Yaśodāman that

  • this sale for two dīnāras of a kulyavāpa of uncultivated land without revenue charges is customary in our territory, so that it ought to be given
  • there is no conflict (with the interest of the king)
and after having purchased this (land) with the two dīnāras received by the artisan (kulika) Bhīma from the hands of Kṣemāka, Bhoyila and Mahīdāsa, the six droṇavāpas of Kṣemāka, Bhoyila and Mahīdāsa were entrusted (to the monastery) of the śramaṇaka master Balakuṇḍa. And by Bhoyila were bought, for the purpose of (the temple called) Sāmbapura two droṇavāpas, and for the purpose of (use as) a flower garden and (as) adjoining land, in the vicinity of the temple in that very place, one droṇavāpa. So (iti) this land is seven (recte: eight) droṇavāpas to the Northeast of Gulmagandhikā, and one droṇavāpa near the temple.

(20–24) It is written in this regard that also by those other district chiefs, officers, peasant householders or councillors who in the near future will be administrating this land, delimited by four boundaries — the boundary in the East is the hollow (? kandara) of the pond; and the boundary in the South is the hollow of Dhanaviṣṇu’s pond; and the boundary in the West is Nābhrakasataka (?); the boundary in the North is the ... pit — the permanent endowment is to be protected, with a view to the fruit of land donation.

(24–28) And it has been said by the Lord Vyāsa:

I
The one who would steal land given by himself or another becomes a worm in shit and is cooked with his ancestors.1
II
The giver of land resides sixty thousand years in heaven; the one who challenges (a donation) as well as the one who approves (of the challenge) will reside as many [years] in hell.2
III
This [land] given by hundreds of kings is given again and again. Whoever holds land at a given time, to him does the fruit belong.3
IV
Those who steal a land donation are born (again) as black snakes living in dry caves in the waterless Vindhya forests.4

(28–9) Year 128, (month of) Caitra, day 20. Written by Rudradāsa, heated by Susiṅha.

Amwb’s suggestions

(1–3) Hail! From Pūrṇakauśikā in the Śr̥ṅgavera territory (vīthī), the officer Acyuta, favored by the feet of the (Gupta) Sovereign, and the council (of this territory), greet the principal peasant householders, beginning with the Brahmins, at Gulmagandhika with its hamlets (gohālī)5 and inform them:

(3–14) Be the following request brought to your attention :

(3–8) The peasant householder Kṣemāka residing in an estate (vāstuka) rooted in (mūlaka) and belonging to Puṇḍravardhana and the couple [of householders] Bhoyila and Mahīdāsa residing both in the same place, i.e. Gulmagandhikā, led by (°purogāḥ)

  • the notables of this territory (iha-vithī), (namely) Kumāradeva, Gaṇḍa, Prajāpati, Jyeṣṭhadāman,
  • (and) by the householders beginning with Yaśoviṣṇu, Umayaśas, Hariśarman, Sarpapālita, Hiraṇyagupta, Kumārayaśas, Kumārabhūti, Śivakuṇḍa, Śiva, another Śiva, Somaviṣṇu, Satyaviṣṇu, Kaṅkuṭi, Nandadāman, Vīranāga, Nārāyaṇadāsa, Rudra, Bhava, Guha, Acyuta, Kubera, Śarvanāga, Bhavanāga, Śrīdatta, Bhavadatta, Dhanaviṣṇu, Guṇaratha, Naradeva,
  • as well as ourselves,
respectfully requested (vijñāpitāḥ):

(8–13) After purchasing it, we wish give one kulyavāpa of uncultivated land without revenue charges by way of permanent endowment to be enjoyed in perpetuity to these (three) recipients6 —

  • the monastery built for the venerable Arhants in the shrine of Pecikāmrasiddhi in the Dakṣiṇāṅśaka territory,
  • the little peripheral monastery built for the purpose of worshipping the Arhants at Gulmagandhika
  • and the temple built for the Lord Sahasraraśmi (i.e., Sūrya) in the same Gulmagandhika
— for these (three) achievements: :
  • - offerings of bali, caru and sattra
  • - carrying out the repairs of breaches (khaṇḍa) and cracks (phuṭṭa)
  • - consuming of perfumes, incense, and oil.
And as7 in your territory the sale of a kulyavāpa of uncultivated land that is without revenue charges is customary for (the price of) two dīnāras, be so kind as to accept from our behalf two dīnāras and to give one kulyavāpa of land.

(14–16) Wherefore, after receiving this respectful request, it has been established through the investigation of the record-keepers Siṁhanandin and Yaśodāman that :

  • - this sale for two dīnāras of a kulyavāpa of uncultivated land without revenue charges is customary in our territory, so that it ought to be given
  • - there is no conflict (with the interest of the king).

(16–20) And after having purchased this (land) with the two dīnāras received by the chief of the guild (kulika)8 Bhīma in person from Kṣemāka, Bhoyila and Mahīdāsa, six droṇavāpas of (the land purchased by) Kṣemāka, Bhoyila and Mahīdāsa were entrusted (to the monasteries) of the śramaṇaka master Balakuṇḍa, two droṇavāpas were allocated (kāritam)precisely by Bhoyila to (the temple situated at) Sāmbapura - among these (two droṇavāpas) (tatra), one in the vicinity of the temple (e(kava)vakulasamīpe =ekam+devakulasamīpe) and one droṇavāpa was earkmarked (by Bhoyila) for (using as) flower-garden and adjacent park - so (iti) this land (consists of) seven droṇavāpas in the Northeast of Gulmagandhikā, and one droṇavāpa near the temple9.

(20–24) In this respect, it is written that the land delimited by these four boundaries — the boundary in the East is the valley (kandara) of lotus ponds ; and the boundary in the South is the (divine) 10 valley of Dhanaviṣṇu’s pond; and the boundary in the West is Nābhrakasataka (?); the boundary in the North is the … pit — is acquired on this day (I emended samupasthitaṁ kālaṁ) : whether it is they or others, the district chiefs, officers, peasant householders or councillors who in the near future will be administrating this land, after considering the fruit of land donation, they will have to protect (this land) as a permanent endowment.

(24–28) And it has been said by the Lord Vyāsa:

I
The one who would steal land given by himself or another becomes a worm in excrement and is cooked with his ancestors.11
II
The giver of land resides sixty thousand years in heaven; the one who challenges (a donation) as well as the one who approves (of the challenge) will reside as many [years] in hell.12
III
This [land] given by hundreds of kings is given again and again. Whoever holds land at a given time, to him does the fruit belong.13
IV
Those who steal a land donation are born (again) as black snakes living in dry caves in the waterless Vindhya forests.14

(28–9) Year 128, (month of) Caitra, day 20. Written by Rudradāsa, heated by Susiṅha.

Commentary

Bibliography

First reported and edited with plates in Siddhanta 1963. Siddhanta’s original edition was re-published in the Journal of the Varendra Research Museum 1 (1972), pp. 23-37. Re-edited in Sircar 1969-1970. Discussed in Sircar 1973, pp. 8–14, with text on 61-63. The text is reedited here by Arlo Griffiths based on the photos of the plate furnished by Ryosuke Furui. The text has been encoded by Amandine Wattelier-Bricout using a digital edition created by Dániel Balogh for the Siddham project as starting point. Since some readings differ from this previous digital edition, they are reported in the apparatus. The text has been translated by Arlo Griffiths and Amandine Wattelier-Bricout.

Primary

Siddhanta, Sachindranath. 1963. “?” BanglaPat 1370 Māgha-Caitra, p. 36.

[DCS 1969] Sircar, Dines Chandra. 1969-1970. “Jagadishpur plate of the Gupta year 128.” EI 38, pp. 248–252. Pages 247–252.

Siddhanta, Sachindranath. 1972. “The Jagadishpur Copper Plate Grant of the Gupta Year 128 (A.D. 447-48).” Journal of the Varendra Research Museum 1 (1), pp. 23–37. Pages 23–37.

[DCS 1973] Sircar, Dines Chandra. 1973. Epigraphic discoveries In East Pakistan. Calcutta: Sanskrit College. Pages 8–14, entries 61–63, pl.

Agrawala, Prithvi Kumar. 1983. Imperial Gupta Epigraphs (गुप्ताधिराजलेखमण्डल). Ancient Indian Epigraphical Sources (प्रत्नाभिलेखसंहिता) X.1. Varanasi: Books Asia. Item 30.

Goyal, Śrīrām. 1993. गुप्तकालीन अभिलेख/Guptakālīna Abhilekha (Inscriptions of the Gupta Age). Jodhpur: Kusumanjali Prakashan. Page 189.

[DB] Balogh, Dániel, Csaba Kiss and Eszter Somogyi. 2019. “Siddham Epigraphic Archive - Texts in EpiDoc [Data set].” Zenodo. DOI: 10.5281/zenodo.2574901. [URL]. Item IN00062.

Notes

  1. 1. This verse corresponds to the verse numbered 132 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
  2. 2. This verse corresponds to the verse numbered 132 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200), except for the verb used in the pāda b.
  3. 3. This verse corresponds to the verse numbered 23 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200), but shows a different reading of the two first pādas.
  4. 4. This verse corresponds to the verse numbered 150 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200), but shows a slightlty different reading of the beginning of the pāda d.
  5. 5. On the meaning of the word gohālī, see Griffiths 2018, pp. 40–2.
  6. 6. I consider the locative case as an indication of the destination of the gift (see Renou 1975, № 223.C, p. 310).
  7. 7. The causal relationship contained in the syntactic structure ca ... tad (lines 12-3) is rendered by the synctactic construction “And as ...,...”.
  8. 8. I choose to translate the word kulika by “chief of the guild” instead of “artisan” which doesn’t render the high position of this man. If we consider the meaning of the unique compound with kulika- refered in Monier-Williams et al. 1899 and Apte 1890, p. 887, kulikavelā is related to business and means “certain portions of time on each day on which it is imporper to begin any good business”. Consequently, in the present context, I get the feeling that this Bhīma has an official role in transactions that I try to render by the translation “chief of the guild”.
  9. 9. This temple may be the one built for the Lord Sahasraraśmi (i.e., Sūrya) mentioned as devakula in line 10.
  10. 10. The word "divine" tries to translate deva, even if its reading in line 21 is not sure.
  11. 11. This verse corresponds to the verse numbered 132 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
  12. 12. This verse corresponds to the verse numbered 123 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200), except for the verb used in the pāda b.
  13. 13. This verse corresponds to the verse numbered 23 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200), but shows a different reading of the two first pādas.
  14. 14. This verse corresponds to the verse numbered 150 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200), but shows a slightly different reading of the beginning of the pāda d.