* Induḥ jaṭāsu viśado 'gniśikhā-piśaṅgī lālāṭa-cakṣuṣi gale viṣam añjanāe hatyaḥ sattvaṁ rajas tama Iti triguṇasya tasya sthāna-kramaṅ gatavate 'stu namaḥ śivāya. svasti śrīmati yatra saudha-śikhara-nyastair atīva-sphurad bhābhiḥ kāñcana-kumbhakair atiśaya-proddīpitaḥ vyomani. lokair utkaṭa-vismaya-vyatikara-sphārībhaval-locanaiḥ sthāna-sthāna-gati-krameṇa katham apy ālakṣyate 'har-patiḥ. prāsāda-mauliṣukarāvbja-paramparābhir ākr̥ṣyamāṇa-parilamvbi-nabhaḥ-pracāraM. yasmin niśāsu niśita-dyuti-candra-vbimvbam āyojyate makura-kr̥tya-vidhau vadhūbhiḥ. yasminn aspr̥śataḥ kṣitiṁ khurapuṭair vāhān asaṁkhyān api pratyeti sudr̥śī jano na tu rājobhāraiḥ samutsarpibhiḥ. Anyad yasya jalāśayeṣu yugapad dantāvalānāṅgaṇair anyonya-pratipanna-ḍiṇḍima-ravair amvaḥ sugapādyate. yad bhūmīvalayasya bhūṣaṇa-vidhir yasyāpi saudha-śriyo yat saudhasya mr̥gīdr̥śomr̥gadr̥śām yad varttinīnānṁ nanvaḥ. yadsyāḥ toraṇa-citra-karma-kanaka-graiveyakādi-sphuṭam vīthībhūtam athedam apy anumuhuḥ krīḍeti sampāddyate.

tasmāt śrī-yayāti-nagarāt.

pinākī lokebhyaḥ kṣiti-parisare dharma-vigatim viditvaivāhūya svayam anayad ādeśa-padavīM. vivasvan-nāmani khacaram acirād eva bhavatā dharitrī gantavyā śamayitum adharmorjitam iti. Akṣatriyakule bhūtvā sakuṭumvbo mahādbhutaM. kariṣyāmīti tenāpi pratijajñe śivāgrataḥ. tasyatanayeṣu madhye mahānubhāvo maheśvare bhaktaḥ. bhagavantam amvbikāpatim avatāre pūrvajo dadhyau. bhagavati ca sānukampe nija-kula-bhūṣāñ cāyācitari candre. pitur āśayasya ca vbalād alambibhitenendra-rājya-vara-lābhaḥ. śirasi kr̥ta-śivājño martya-loke vivasvān ajani ca kula-putro bhīmanāmottama-śrīḥ. Ayam alabhata durgā-pūrva-patnīñ ca patnīm ajanayad atha tasyāṁ pūrva-putrīś ca putrāN. śrimān indraratho 'jani prathamataḥ saundarya-sśaurya-kṣamā -dharma-tyāga-dayā-viveka-vinaya-prāgalbhya-satyāśrayaḥ. prābhūtām atha vikramādika-guṇa-grāmaika-līlāspade pūrvam vaṅkaratho 'thaśaṅkararathas tasyānurūpānujau. yo 'sāv indraratho rathāṅgi-mahimā somādvnvaya-kṣmāpatiḥ śrīmad-dharmarathasya vallabhatayā lebhe kaliṅga-śriyaM. sañjagrāha ca vigrahe bhuja-vbalāt tām vajra-hastād aho. vikrāntir mahatī-padāti-vbahutālpatve tu nyastādaraḥ. svarganṁ dharma-dharā-pataugatavati śrī-vatsarājo nr̥pāo bhr̥tyān sādayati prajām iti muhuḥ śrutvā janebhyo giraḥ. yaĀgatya kaliṅgato nija-bhujādarpeṇa dr̥ptātmakao vyāhr̥tyainam udātta-vr̥tti-hr̥dayo dhattae'bhimanyau mataḥ. yo vidvān abhimanyum apy anucitaṁ prāptādhipatyam bhuvo vaṅṁśasyānadhikāriṇaṁraṇa-bhuvi vyāpādayad dveṣiṇaṁ. tal-lakṣmīṁ dvijasattamair anumatām āsādya senādyapadhipaiḥ trairājyañ ca turaṅgakeṇna jagr̥he yenātha rājyāntaraM.

parama-māheśvara-mātāpitr̥-pādānudhyāta-parama-bhaṭṭāraka-mahārājādhirāja-parameśvara-soma-kula-tilaka-trikaliṅgādhipati-śrīmad-indraratha-rāja-devaḥ kuśalī. kongoṅgada-maṇḍalīya-thoraṇa-viṣaya-saghar̥ta-khallīkhaṇḍīya-laghukumbhi-grāme. Atas tad viṣayīya-vrāhmaṇān āpūjya samāhartr̥-sannidhātr̥-niyuktādhikārika-dāṇḍapāśika-piśuna-vetrikāvarodhajana-rājñī-rāṇaka-rāja-putra-rāja-vallabha-bhogijana-pramukha-samasta-janapadān samājñāpayati. viditam astu bhavatāṁ yathā 'smābhir ayaṁ grāmaḥ sa-pratīhāraḥ sarvva-vādhāvarjjitaḥ. padātijīvya-Andharūpā-pratyandha-rūpa-Adattādāna-hasti-daṇḍa-ciṭṭola-diśāvara-dāna-karaṇa-chāyā-Anatarāvaḍḍi-varavalīvarda-sarvvoparikarādāna-sahitaḥ sa-jala-sthalaḥ sagarttosṣara cś catuḥ sīmā-paryantaḥ sāmra-madhuūka-prabhr̥ti nānāvr̥kṣaḥ sa-nidhiḥ sopanidhiḥ śrī-khadiravaṇī-bhaṭṭārikāyāṁḥ valicaru-naivedya-pradīpa-dolopaceayo Ācandrārka-kṣiti-samakālopabhogāya mātā-pitror ātmanaś ca puṇya-yaśo 'bhivr̥ddhaye salila-dhārā-puraḥsarasaran tāmram tāmvravra-śāsanenākarīkr̥tya pratipādita Ity avagatya samucitakara-bhoga-bhāgādikam upanayadbhiḥ bhavadbhiḥ sukhena prativastavyam iti. bhāvibhiś ca bhūpatibhiḥdattir iyam asmadīyāa-dharma-gauravād asmad anurodhāc ca sudattir ivānupālanīyā. tathoā coktaṁ dharma-śāstre.

vahubhir vasudhā dattā rājabhiḥ sagarādibhiḥ. yasya yasya yadā bhūmis tasya tasya tadā pha laṁ. mā bhūd a-phala-śaṅkā vaḥ para-datteti pārthivāḥ. sva-dattānāt phalam ānantyaṁ para-dattānupālane. ṣaṣṭhiṁ varṣasahasrāṇi svargge modati bhūmidaḥ. Ākṣeptā cānumantā ca ca dvau tau naraka-gāminau. Agner apatyaṁ prathamaṁ suvarṇṇaṁ bhūr vaiṣṇavī sūrya-sutāś ca gāvaḥ. yaḥkāñcanaṅṁ gāñ ca mahīñ ca dadyād dattās trayas tena bhavanti lokeāḥ. Āsphoṭayantipitaro valgayanti pitāmahāḥ. bhūmi-dātā kule jātaḥ sa nas trātā bhaviṣyati. bhūmiṁ yaḥ pratigr̥hnṇāti yaś ca bhūmimām prayacchati. Ubhau tau puṇya-karmāṇau niyataṁ svarga-gāminau. taḍāgānāṁ sahasreṇa vāja-peya-śatena ca. gavāṅ koṭi-pradānena bhūmi-hartāna śudhyati. suvarṇam ekaāṅ gām ekāṁ bhūmer apy arddham aṅgulaṁ. haran narakam āyāti yāvad ābhūta-saṁplavaM. harate hārayed yas tu manda-vuddhis tamo-vr̥taḥ. sa vaddhovāruṇaiḥ pāśais tiryag-yonisṣu gacchati. sva-dattām para-dattām vā yo hareta vasundharāM. sa viṣṭhāyāṅ kr̥mir bhūtvā pitr̥bhiḥ saha pacyate. Ādityo varurṇo viṣṇuḥ vrahmā somo hutāśanaḥ. śulpāṇis ca bhagavān abhinandanti bhūmidaM. sāmānyo 'yaṁ dharma-setur nr̥pāṇāṁ kāle kāle pālanīyo bhavadbhiḥ. sarvān etān bhāvi naḥ pārthivendrān bhūyo bhūyo yācate rāmabhadraḥ. Iti kamala-dalāmvu-vindu-lolāṁ śriyam anucintya manuṣya-jīvittañ ca. sa-kalam idam udāhr̥tañ ca vuddhvā na hi puruṣaiḥ para-kīrttayo vilopyāḥ. yad vāṇāḥ pakṣapālī-pavana-raya-pariṣvaṅga-sandīpta-vidyud vahni-jvālā-samūhair anumita-jalada-vyūha-saṁcāra-līlāḥ. Udgacchanto ghanebhyas tad-anu ca sśikhayā gumphitān eka-tārā santāna-granthitās te katham api dharaṇī-pr̥ṣṭha-paryantam īyuḥ. tasyāntaḥ sthita-candra-sśekhara-pada-dvandvasya mandākinī toyād abhy-adhikādaraṁ dvija-padābhobhiḥ samabhyukṣitaḥ. vidyāyāṁ nija-veśmano jalanidhir lokānukampā-matir viśvārādhini śsandhivigraha-pade svāmi-priye jāgrati. Udghāṭya pratikumbhi-kumbha-pharulakantankaṁ tamauktika-śreṇibhiḥ kr̥tv ātho nija-deha-maṇḍana-vidhiṁ yad khaḍga-lekhā-naṭī. saṅgrāmāṅgaṇa-raṅga-bhūmisṣu muhuḥ svacchandato līlayā nr̥tyanti hr̥dayaṅgamā samabhavad vidveṣi-bhūmī-bhujāM. Asaunija-bhujāsśani-kṣapita-vairi-bhūbhr̥t-kulāo mahākṣapaṭalī yaśaḥ paṭala-kaumudī-candramāḥ. kalā-nivaha-janma-bhūr amr̥ta-candra-nāmā nidhiḥ samasta-guṇa-sampadām idam alīlikhac chāsanaM.

parama-māheśvara-mahārājādhirāja-śrīmad-indraratha-rāja-devasya pravarddhamāna-vijaya-rājye ṣaṣṭhe samvatsare kārttika-māsi śukla-pakṣa-dvitīyāyāṁ tithau likhitam idam yatrānkenāpi samvat 6 kārttika śudi 2 vijñāni vāherukeṇa Utkīrṇṇaṁ.

'gniśikhā-piśaṅgī 'gniśikṣā-piśaṅgī viṣam añjanāe hatyaḥ viṣabhañjanābhaM.° viṣam añjanābhaM sattvaṁ satvam gatavate 'stu 'stu is omitted in 's edition, while it is clearly legible on the photo. °sphuradbhābhiḥ °sphurad ābhaiḥ proddīpitaḥ proddīpita karasphā° karaḥaiḥ sphā° sthāna-sthāna-gati- sthāna-rathāna-gati- 'har-patiḥ 'haḥ patiḥ 'har patiḥ makura° mukura° °valānāṅgaṇair °valaṅ gaṇair amvaḥ °vair amambhaḥ °vair aṁbhaḥ sugapādyate. sagapāmuptīyate. samutpītate. vidhir vidhir yad vartti° yat vartti° °nīnānṁ nanvaḥ °nīnānnavaḥ °nīnānnanvaḥnām ānvayaḥ vīthībhūtam vīdhībhūtam viditvaivāhūya viditvaivāktaṁ(?) viditv evāhūya vivasvan-nāmani vivasvannīmāna- vivasvantāaṁ mānanyaṁ vikavasvannīntaṁ mānanyaṁ śamayitum śamayeT tam śamayettayitum avatāre avatāreiṇam For the meaning of the root √dhā with a locative case, see 452. °dhyau °dhau cāyāvitari ca pāvitari ca paṇitari vbalād a valād a° valād ā° There is enough space for an additional akṣara at the end of the line. For my emendation, see below. °lamvbhitenendra° lambhi tena Indra° lambhi tenendra° lambhitenendra° I suggest the following emendation: avalambitenendra°. śivājño śivājñāo durgā° durgāṁ pūrva-putrīś ca pūrva-putrīṁś ca pūrva-putrīraṁ ca pūrva-putrīṁrān saundarya-sśaurya° saundarya-śaurya° °lbhya-satyā° °lbha-satyā° vikramādika-guṇa° vikramādi-su-guṇa °līlāspade °līlāspadeau yo 'sāv indra° yośāv indra° ratho °rathaḥ rathāṅgi° rathāṅga° rathāṅka° somādvnvaya° somānvaya° śrī° śri° vikrāntir mahatī vikrāntim mahatīṁ vbahutālpatve tu nyastādiaraḥ vbahutālpatve tu nyastādaraḥ vahutālpatve tutvanyastādaraḥ vbahutālpatve nyanirasthādaraḥ The correction suggested by is unmetrical. svarganṁ svargam vatsarājo nr̥pāo vatsarājoe nr̥pae bhr̥tyāt sādayati bhr̥tyān sādayati bhr̥tyāN sādayati The previous editors read the akṣara "nsa" while they had read the same one as "tsa" in the word before (vatsarājo). yaĀgatya yaoĀgatya bhujādarpeṇa suggests with a question mark bhujāddarpeṇa. Given that bhujā as a feminine noun is recorded in dictionaries with the same meanings as the masculine form, this emendation seems superfluous. manaḥ mataḥ °patyam bhuvo °patyanṁ bhuvo vaṅṁśasyā° vaṅṁśyasyā° āsādya sampā āsvādya stamyā° āsādya senā° āsādya stamyasenā The reading suggested by is unmetrical. dya ca dyapa(?) trairājyaṁ dyapattraidhipair taṁ rājyañ dyapadhipaiḥ trairājyañ turaṅgakeṇna turaṅgakeṇa turungakena yenātha yenāsya saghar̥ta-khallīkhaṇḍīya- sadyatakhallīkhaṇḍīya- Andharūpā- Andharūvā- pratyandha -rūpa- pratyandhā rūva- sa-jala-sthalaḥ sa-jala-sthala- sagarttosṣara cś catuḥ garttoṣara-catuḥ- bhaṭṭārikāyāṁḥ bhaṭṭārikāyā valicaru- valicarū- Ācandrārka° Ācandrārkka saran tāmram tāmvra saramṁ tāmra- sarat tamram tāmra- asmadīyāa-dharma- asmadīyā dharma- anurodhāc ca sudattir anurodhacci svadattir sva-dattānāt sva-dattāt sūrya sūrya did not reproduce the text of the imprecatory stanzas in his edition. lokeāḥ loke bhūmimām prayacchati bhūmim prayacchati bhūmiṁ māprayacchati does not edit the imprecatory stanzas. pradānena hradānena śudhyati śudhyate ābhūta-saṁplavaM āhūta-saṁplavaM jīvittañ jīvinañ gumphitān gumbhitān -granthitās -granthilās -dvandvasya -dvandasya abhy-adhikādaraṁ dvi asyadhikādaradvi -priye -śriye sṣu muhuḥ mṣu muhuḥ suggests reading bhūmiṣu mudā. nr̥tyanti nr̥tyantī

Homage to Śiva, who gradually establishes the three gunas: sattva, clear as the moon in his matted hair; rajas, red as the flame in his third eye; and tamas, by destroying the poison in his blackened throat!

When Pinākī was told of the decline of virtue (dharma) near the earth, he went there in person and put a guide, whom he instructed: ‘In the name of Visvavat, may you reach the earth swiftly by crossing the heavens to stop the rise of evil conduct (adharma).’

In the presence of Śiva, he made the following promise: ‘Having been born into a non-Kṣatriya lineage, I shall perform a great miracle together with my family!’

Among his sons, the magnanimous devotee of Maheśvara, the eldest focused his attention on the blessed consort of Ambikā for his descent to earth.

When the Blessed One became compassionate, and whilst the moon implored to be the eternal adornment of that clan, and by virtue of his father’s strong good intentions, he immediately won the favour of a kingship (like that) of Indra.

Having humbly received Śiva’s command, Visvasvat took birth as a son of (this) lineage under the famous and excellent name Bhīma; he took Durgā as his first wife and (another) wife; by the latter he first begot daughters and then sons.

The illustrious Indraratha was born first; he is a source of beauty, heroism, patience, righteousness, generosity, compassion, discernment, humility, determination and honesty; then came the two who were the source of unique joy through the accumulation of qualities such as courage: first Vaṅkaratha, then Śaṅkararatha, both in every respect similar to him (Indraratha).

This Indraratha, endowed with the power of Viṣṇu, this lord of the earth of the lunar lineage, received the fortune of Kaliṅga through the favour of the illustrious Dharmaratha; he seized it from VajrahastaI regard Vajrahasta as a proper name, as 326 mentions in his summary of the inscription’s content , but he offers no identification for this Vajrahasta. I suggest here that this king could potentially be identified with a king of the Eastern Gāṅga dynasty, perhaps Vajrahasta II, also known as Aniyaṅkabhīma, mentioned in seven charters commissioned by one of his descendants (see 2353 and for the dates of this king 354). in battle by the strength of his arm; ah, his great strength lies in disregarding reverence, whether there be an abundance or a scarcity of foot soldiers.

First published by in 1967 and then reedited by the same author in the , 8, pp.271-276 with only one plate as facsimiles and without line numbers. The text was reedited by in his appendix. The plates are currently preserved at the Archaeological Museum, Departments of History and Ancient Indian History Culture and Archaeology, Utkal University, Bhubaneswar (see Amandine Wattelier-Bricout. Catalogue of the Archaeological Museum, Departments of History and Ancient Indian History Culture and Archaeology, Utkal University, Bhubaneswar. 2024. hal-04543317v2, p.10-11). The photos are available here.

I325-331 336-337 266-268