* Om̐ namaḥ śivāya.

sandhyā-tāṇḍava-sanvidhāna-vilasan-nandī-ninādormmibhir nnirmmaryāda-rasārṇṇavo diśatu vaḥ śreyo ’rddhanārīśvaraḥ. yasyārddhe lalitāṅga-hāra-valanair arddhe ca bhīmodbhaṭair nnāṭyārambha-rayair jjayaty abhimaya-dvaidhānurodha-śramaḥ. harṣocchāla-paripravo nidhir apāṁ trai-lokya-vīraḥ smaro nintandrāḥ kumudākarā mr̥ga-dr̥śo viśrānta-mānādhayaḥ. yasminn abhyudite cakora-nagarābhoge subhikṣotsavaḥ sa śrīkaṇṭha-śiro-maṇir vvijayate devas tamī-vallabhaḥ. vaṁśe tasyābhyudayini sad-ācāra-caryā-nirūḍhi -prauḍhāṁ rāḍhām akalita-carair bhūṣayanto ’nubhāvaiḥ. śaśvad viśvābhaya-vitaraṇa-sthūla-lakṣyāvalakṣaiḥ kīrtty-ullolaiḥ snapita-viyato jajñire rāja-puttrāḥ. teṣām vaṁśe mahaujāḥ prati-bhaṭa-pr̥tanāmbhodhi-kalpānta-sūraḥ kīrtti-jyotsnojjvala-śrīḥ priya-kumuda-vanollāsa-līlā-mr̥gāṅkaḥ, Āsīd ājanma-rakta-praṇayi-gaṇa-mano-rājya-siddhi-pratiṣṭhā -śrī-śailaḥ satya-śīlo nirupadhi-karuṇā-dhāma sāmantasenaḥ. tasmād ajani vr̥ṣa-dhvaja-caraṇāmvuja-ṣaṭ-pado guṇābharaṇaḥ, hemantasena-devo vairi-saraḥ-pralaya-hemantaḥ. lakṣmī-snehārtta-dugdhāmvu-dhi-valana-raya-śraddhayā mādhavena pratyāvr̥tta-pravāhocchalita-sura-dhunī-śaṅkayā śaṅkareṇa, haṁsa-śreṇī-vilāsojjvalita-nija-padāhaṁyunā viśva-dhātrā sūutrāmārāma-sīmā-viharaṇa-lalitāḥ kīrttayo yasya dr̥ṣṭāḥ. tasmād abhūd akhila-ypārthiva-cakravarttī nirvyāja-vikrama-tiraskr̥ta-sāhasāṅkaḥ, dik-pāla-cakra-puṭabhedana-gīta-kīrttiḥ pr̥thvī-patir vijayasena-pada-prakāśaḥ. bhrāmyantīnām vanānte yad-ari-mr̥ga-dr̥śāṁ hāra-muktā-phalāni cchinnākīrṇṇāni bhūmau nayana-jala-milat-kajjalair llāñcitāni, yatnāc cinvanti darbha-kṣata-caraṇa-talāsr̥g-viliptāni guñjā -srag-bhūṣā-ramya-rāmā-stana-kalaśa-ghanāśleṣa-lolāḥ pulindāḥ. pratyādiśann avinayaṁ prati-veśma rājā vibhrāma kārmmuka-dharaḥ kila kārttavīryaḥ. Asyābhiṣeka-vidhi-mantra-padair nnirītir āropito vinaya-vartmani jīva-lokaḥ. padmālayeva dapyitā puruṣottamasya gaurīva vāla-rajanīkara-śekharasya, Asya pradhāna-mahiṣī jagadīśvarasya śuddhānta-mauli-maṇir āsa vilāsadevī|. Eṣā sutaṁ sutapasāṁ sukr̥tair asūtta vallālasenam atulaṁ guṇa-gauravena, Adhyāsta yaḥ pitur anantaram eka-vīraḥ siṁhāsanādri-śikharaṁ nara-deva-siṁhaḥ. yasyāri-rāja-śiśavaḥ śavarālayeṣu vālair alīka-nara-nātha-pade ’bhiṣiktāḥ. dr̥ptāḥ pramoda-taralekṣaṇayā jananyā niśvasya vatsa-latayā sabhayaṁ niṣiddhāḥ. krītāḥ prāṇa-tr̥ṇa-vyayena rabhasād āliṅgya vidyā-dharīr ā-kalpaṁ viharanti nandana-vanābhogeṣu saṁsaptakāḥ, Ity ālocya nr̥paiḥ smara-praṇayitābhīkaiḥ śritaḥ svar-vadhū -netrendīvara-toraṇāvalimayo yasyāsi-dhārā-pathaḥ. dadānā sauvarṇṇaṁ turagam uparāge ’mvara-maṇer yad asyodasrākṣīd ahani jananī śāsana-padam·. nr̥pas tāmrotkīrṇṇaṁ tad ayam aditoauvāsnau-viḍuṣe satāṁ dainyottāpa-praśamana-kalā-kāla-jala-daḥ.

sa khalu śrī-vikramapura-samāvāsita-śrīmaj-jaya-skandhāvārāt·.

mahārājādhirāja-śrī-vijayasena-deva-pādānudhyāTta-parameśvara-paramamāheśvara-paramabhaṭṭāraka-mahārājādhirāja-śrīmad-vallālasena-devaḥ kuśalī, samupagatāśeṣa-rāja-rājanyaka-rājñī-rāṇaka-rājaputtra-rājāmātya-purohita-mahādharmmādhyakṣa-mahāsāndhivigrahika-mahāsenāpati-mahāmudrādhikr̥ta -Antaraṅga-vr̥haduparika-mahākṣapaṭalika-mahāpratīhāra-mahābhogika-mahāpīlupati-mahāgaṇastha-daussādhika-cauroddharaṇika-nauvalahastyaśvagomahiṣājāvikādivyāpr̥taka-gaulmika-daṇḍapāśika-daṇḍanāyaka-viṣayapaty-ādīn· Anyām̐ś ca sakala-rāja-pādopajīvino ’dhyakṣa-pracāroktān· Ihākīrttitān·, caṭṭa-bhaṭṭa-jātīyān· janapadān· kṣetrakarām̐ś ca vrāhmaṇān· vrāhma§ṇottarān· yathārhaṁ mānayati vodhayati samādiśati ca,

matam astu bhavatāṁ, yathā śrī-varddhamāna-bhukty-antaḥpātiny uttara-rāḍhā-maṇḍale svalpadakṣiṇa-vīthyāṁ khāṇḍayillā-śāsanottara-sthita-siṅgaṭiĀ-nady-uttarataḥ nāḍīcā-śāsanottara-stha-siṅgaṭiĀ-nadī-paścimottarataḥ Amvayillā-śāsana-paścima-sthita-siṅgaṭiĀ-paścimataḥ, kuḍumvamā-dakṣiṇa-sīmāli-dakṣiṇataḥ, kuḍumvamā-paścima-paścima-gati-sīmāli-dakṣiṇataḥ, ĀŪhāgaḍḍiĀ-dakṣiṇa-go-patha-dakṣiṇataḥ, tathā ĀŪḍāgaḍḍiyottara-go-patha-niḥsr̥ta-paścima-gati-surakoṇāgaḍḍiĀkīyottarāli-paryanta-gata-sīmāli-dakṣiṇataḥ nāḍḍinā-śāsana-pūrvva-sīmāli-pūrvvataḥ, jalasothī-śāsana-pūrvva-stha-go-pathārddha-pūrvvataḥ molāḍndī-śāsana-pūrvva-sthita-siṅgaṭiĀ-paryanta-go-pathārddha-pūrvvataḥ, Evaṁ catuḥ-sīmāvacchinnaḥ, vāllahiṭṭhā-grāmaḥ śrī-vr̥ṣabhaśaṅkara-nalena sa-vāstu-nāla-khilādibhiḥ kāka-trayādhika-catvāriṁśad-unmāna-sameta-Āḍhaka-nava-droṇottara-sapta-bhū-pāṭakātmakaḥ praty-avdaṁ kaparddaka-purāṇa-pañca-śatotpattikaḥsa-jhāṭa-viṭapaḥ sa-garttoṣaraḥ sa-jala-sthalaḥ sa-guvāka-nārikelaḥ sahya-daśāparādhaḥ parihr̥ta-sarvva-pīḍaḥ tr̥ṇa-pūti-gocara-paryantaḥ A-caṭṭa-bhaṭṭa-praveśaḥ AkiñciT-pragrāhyaḥ samasta-rāja-bhogya-kara-hiraṇya-pratyāya-sahitaḥ, varāhadevaśarmmaṇaḥ prapauttrāya bhadreśvaradevaśarmmaṇaḥ pauttrāya lakṣmīdharadevaśarmmaṇaḥ puttrāya bharadvāja-sagotrāya bhāradvājāṅgirasa-vārhaspatya-pravarāyasāmaveda-kauthuma-śākhā-caraṇānuṣṭhāyine Ācāryya-śrī-Ovāsudevaśarmmaṇe Asman-mātr̥-śrī-vilāsadevībhiḥ sura-sariti sūryoparāge datta-hemāśva-mahā-dānasya dakṣiṇātvenotsr̥ṣṭaḥmātā-pitror ātmanaś ca puṇya-yaśo ’bhivr̥ddhaye Ā-carndrārkkaṁ-kṣiti-samakālaṁ yāvaTbhūmi-cchidra-nyāyena tāmra-śāsanī-kr̥tya pradatto ’smābhiḥ. Ato bhavadbhiḥ sarvvair evānumantavyaṁ, bhāvibhir api bhū-patibhir apaharaṇe naraka-pāta-bhayāT pālane dharmma-gauravāT pālanīm·yaṁ.

bhavanti cātra dharmmānuśaṁsinaḥ ślokāḥ,

vahubhir vasudhā dattā rājabhis sagarādibhiḥ. yasya yasya yadā bhūmis tasya tasya tadā phalaṁ. bhūmiṁ yaḥ pratigr̥hṇāti yaś ca bhūmiṁ prayacchati, Ubhau tau puṇya-karmmāṇau niyataṁ svargga-gāminau. Āsphoṭayanti pitaro valgayanti pitāmahāḥ, bhūmi-dātā kule jātaḥ sa nas trātā bhaviṣyati. ṣaṣṭiṁ varṣa-sahasrāṇi svargge tiṣṭhati bhūmi-daḥ, Ākṣeptānumantā ca tāny eva narakaṁ vrajeT. sva-dattāṁ para-dattām vā yo hareta vasundharām·. sa viṣṭhāyāṁ kr̥mir bhūtvā pitr̥bhiḥ saha pacyate. Iti kamala-dalāmvu-vindu-lolāṁ śriyam anucintya manuṣya-jīvitaṁ ca, sakalam idam udāhr̥taṁ ca vuddhvā na hi puruṣaiḥ para-kīrttayo vilopyāḥ. jita-nikhila-kṣiti-pālaḥ śrīmad-vallālasena-bhū-pālaḥ, Ovāsu-śāsane ’kr̥ta dūtaṁ harighoṣa-sāndhivigrahikam·.

saṁ 11 vaiśākha-dine 16

śrī ni. mahāsāṁ karaṇa ni.§§

*Om̐ -puttrāḥ-putrāḥ sūutrāmārāma-sutrāmārāma- -ypārthiva--pārthiva- cchinnākīrṇṇānichinnākīrṇṇāni dapyitādayitā asūttaasūta -gauravena.-gauravena aditoauvāsnau-aditoau vāsu- -kalā--phalā- -pādānudhyāTta--pādānudhyāta- -rājaputtra-Characters japuttra are squeezed in a narrow space. -gaulmika--golmika- -paścimataḥ.-paścimataḥ -patha-dakṣiṇataḥ.-patha-dakṣiṇataḥ ĀŪḍāgaḍḍiyottara-ĀŪhāgaḍḍiyottara- -paryanta--paryyanta- -pūrvvataḥ.-pūrvvataḥ -paryanta--paryyanta- -sīmāvacchinnaḥ.-sīmāvacchinnaḥ -paryantaḥ-paryyantaḥ prapauttrāyaprapautrāya pauttrāyapautrāya bhāradvājāṅgirasa-bharadvājāṅgirasa- -śrī-Ovāsudevaśarmmaṇe-śrottavāsudevaśarmmaṇe -carndrārkkaṁ--candrārkkaṁ pratigr̥hṇātipratigr̥hnāti harighoṣa-harighoṣaṁ

Success! Oṁ! Salutation to Śiva!

May Ardhanārīśvara, the borderless ocean of emotion with waves of vibrating sound of joy from the rite of twilight dance, assign you good fortune! May the toil doubly wish-fulfilling by gestures, with turnings of elegant gesticulation on his half and with frighteningly vehement quick motions at the beginning of dance on his another half be victorious!

The store of water the ocean is restless by going upward with joy, Smara Kāma becomes the hero of the three worlds, a multitude of water lilies becomes fresh, and doe-eyed women have theirr pride and anxiety rested, when he rises. May he, the one holding a festival with plenty of food at the circuit of the city of partridges made of moonbeams, the crest jewel of Śrīkaṇṭha Śiva, and the deity who is the lover of night the Moon be victorious!

In the rising lineage of him were born rājaputras, who decorated Rāḍhā full of fame from acts based on good customs with authority which had immeasurable movement, and had the sky purified by large waves of their fame white due to munificence of giving security to the world always.

In their lineage was Sāmantasena, the one with great energy, the sun at the end of a Kalpa for the ocean that was the army of enemy warriors, the one having beauty shining with moonlight that was his fame, the moon with play of light for the forest of water-lilies that were his favourites, the Auspicious Mountain as the foundation of achievement that was kingship, for the minds of a group of friends charmed by him since his birth, the one whose discipline was truth, and the abode of blameless compassion.

From him was born king Hemantasena, the bee on the lotuses that were feet of the One with banner of bull Śiva, the one whose ornament was virtue, and the winter of destruction for ponds that were his enemies.

His fame, charming by roaming around the borders of the garden of Sutrāman Indra, was seen by Mādhava with conviction that it was flow of waves on the milk ocean afflicted by itslove for Lakṣmī, by Śaṅkara with doubt that it was the River of Gods Gaṅgā rising as its flow was turned back, and by the Creator of the World Brahmā with pride on his own feet shining with beauty of a row of swans that was actually his fame.

From him was born Vijayasena with lustre around his feet, the master of the earth, the wheel-turning king cakravartin over all kings, eclipsing the One Marked by Adventures Vikramāditya by his undisputed valour, and having fame sung in towns of the circle of guardians of quarters.

Pearls of necklaces of doe-eyed women of his enemies, roaming around the ends of a forest, were cut and scattered on the earth and decorated with antimonies mixing with their tears. Pulindas, desiring embrace with a mass of pitchers that were breasts of their wives to be pleased by ornaments of wreath of guñjā berries, gathered with effort those pearls wet with blood from soles of feet injured by a bunch of grass.

Rejecting indiscipline, it was said, king Kārtavīrya Arjuna, holding his bow, roamed around house by house. By words of mantra of the ritual of his royal anointment alone, the world of sentient beings was free from calamities and put on the path of discipline.

The chief queen of this master of the world was Vilāsadevī, the crest jewel of the purified interior inner court, as if the One whose residence was lotus Lakṣmī was the wife of Puroṣottama Viṣṇu and Gaurī was the wife of the One whose crown was the waxing moon Śiva.

By good acts of ascetics, she procreated the son Vallālasena, unequalled in heaviness of his virtues. He, the sole hero and the lion among kings, settled on the summit of mountain that was the lion throne after his father.

At dwellings of Śavaras, sons of his enemy king were anointed to the position of false king by children. They, being proud, were forbidden by their mother with eyes trembling with joy, after sighing, with fear due to affectionateness to them.

“After embracing vidyādharīs purchased by cost of grass that were lives, warriors sworn not to flee wander in environs of the forest of pleasure for the period of a Kalpa.” Thinking thus, the road that was the blade of his sword, which had a row of entrance decorations of blossoms of blue lotus that were eyes of heavenly women, was approached by kings lustful with longing for love.

His mother, giving a golden horse on the day of eclipse of the Jewl of Sky the sun, discharged the object of edict. This king, a black cloud with particles pacifying great heat of wretchedness of good people, gave that object engraved on copper to Ovāsu, the wise.

From the illustrious camp of victory pitched at illustrious Vikramapura. Parameśvara, devout worshipper of Maheśvara, paramabhaṭṭāraka mahārājādhirāja illustrious Vallālasenadeva, healthy, accepted by his majesty mahārājādhirāja illustrious Viajayasena, honours, announces and orders suitably all the approached rāja, rājanyaka, rājñī, rāṇaka, rājaputra, rājāmātya, purohita, mahādharmādhyakṣa, mahāsāndhivigrahika, mahāsenāpati, mahāmudrādhikr̥ta, antaraṅga, br̥haduparika, mahākṣapaṭalika, mahāpratīhāra, mahābhogika, mahāpīlupati, mahāgaṇastha, daussādhika, cauroddharaṇika, naubalahastyaśvagomahiṣājāvikādivyāpr̥taka, gaulmika, daṇḍapāśika, daṇḍanāyaka, viṣayapati and so on, and all other dependants on the royal feet, those declared of positions of officials, unnamed here, the ones belonging to caṭṭas and bhaṭṭas, people and cultivators, brāhmaṇas and best brāhmaṇas as follows:

“It should be agreed upon by you. In Uttara Rāḍhā maṇḍala belonging to illustrious Vardhamāna bhukti, in Svalpadakṣiṇa vīthī, Vāllahiṭṭhā grāma demarcated by four borders as such: northward from Siṅgaṭiā River present to the north of Khāṇḍayillā śāsana; northwestwatd from Siṅgaṭiā River present to the west of Nāḍīcā śāsana; westward from Siṅgaṭiā River present to the west of Amvayillā śāsana; southward from the border embankment to the south of Kuḍumvamā; southward from the border embankment going west to the west of Kuḍumvamā; southward from the cattle track to the south of Āūhāgaḍḍiā; southward from the border embankment starting from the cattle track to the north of Āūḍāgaḍḍiyā, going west and reaching as far as the northern embankment of Surakoṇāgaḍḍiāka; eastward from the border embankment to the east of Nāḍḍinā śāsana; eastward from a half of the cattle track present to the east of Jalasothī śāsana; eastward from a half of the cattle track as Riverfar as Siṅgaṭiā present to the east of Molaḍandī śāsana, consisting of seven pāṭakas of land added with nine droṇas and one āḍhaka accompanied by forty unmānas added by three kākas in size by the nala of illustrious Vr̥ṣabhaśaṅkara Vijayasena, with homestead, cultivated land, waste/fallow and so on, production of five hundred purāṇas in cowries annually, was discharged by our mother illustrious Vilāsadevī for being a reward of the great donation of a golden horse given at the time of solar eclipse on the river of gods Gaṅgā, with forest and bush, with ditch and saline land, with watering place, with areca nut and coconut trees, with ten offences to be tolerated, exempted from all burdens, as far as grass field and pasture, without entrance of caṭṭas and bhaṭṭas, without anything taken away, accompanied by tributes of all royal bhogya, kara and hiraṇya, to ācārya illustrious Ovāsudevaśarman, the great grandson of Varāhadevaśarman, the grandson of Bhadreśvaradevaśarman, the son of Lakṣmīdharadevaśarman, belonging to Bharadvāna gotra, Bhāradvāja, Āṅgirasa and Bārhaspatya pravara, performing the observance of Kauthuma śākhā of the Sāmaveda, and then was given by us after making a copperplate edict, for the increase of merit and fame of parents and myself, for the same period as the moon, the sun and the earth exist, by the rule of land reclamation. Therefore, it should be consented to by you all. And it should also be protected by future kings from fear of hell in case of violation and from respect for merit in case of protection.”

And here are verses instructing dharma as follows:

The earth was given by many kings beginning with Sagara. To the one to whom the land belongs, belongs then the merit.

The one who gains land and the one who gives land, both of them with meritorious deeds are surely going to heaven.

Fathers tremble and paternal grandfathers jump, he, the land giver born in family, will be the saviour of us.

For sixty thousand years, a giver of land stays in heaven. The one who denies it and the one who agrees with him goes to hell for the same period.

Either given by himself or given by the others, the one who stole land, he would be boiled with his ancestors after becoming an insect in excreta.

After thus considering wealth and human life fragile as a drop of water on lotus petal, also after knowing all that is said, the meritorious deeds of others should not be destroyed by human beings.

King illustrious Vallālasena, who conquered all kings, made Harighoṣa sāndhivigrahika a messenger in the edict for Ovāsu.

Year 11 month Vaiśākha day 16.

Confirmed by illustrious king. Confirmed by the office of mahāsāṁdhivigrahika.

First edited by Tarak Chandra Ray () with Bengali translation. Then re-edited by Akshay Kumar Maitreya () and translated in Bengali by Radhagovinda Basak (). Further re-edited by R. D. Banerji () and N. G. Majumdar (68-80). Now re-edited by Ryosuke Furui based on digital photographs taken by him in August 2011.

68-80