Encoded in TEI/EpiDoc according to the DHARMA Encoding Guide for Documentary Editions, version 2
svasti
rāja
kuśalī
ṇān āp
sa-jala-sthalaḥ
ḥ
ntarāvaḍḍi-
-
sarvva-vādhā-varjjitaḥ
saloṇapura-mahāvihāra-vinirggatāyai
tī-nāmnyāḥ pautryai
la-dhārā-purassaraṁ
ṇya-yaśobhivr̥ddhaye
ta-kara-bhāga-bhogam upanayadbhi
bhir ddattir iyam asmadīyā
coktan dharmmaśāstre
rāja
ś
śaṅkhukena tāmra-śāsanam idam utkīrṇṇam iti
To him was born a son, king Janamejaya whose lotus-feet were ornamented by bees that were the sapphire-jewels on the crests of kings bowing down to him.
(The downpour of) whose cloud-like sword wiped the musk-ointment off the bodies of the wives of inimical kings. Even the Naga king was derided by the trunks of his arms which were great bearers of the weight of the earth.
Then was his son Purañjaya, the best of men, the conqueror of the cities of enemies, whose lotus-feet were worshipped by the bowing kings and whose prowess was equal to that of resplendent Sunāsīra (Indra).
Due to the fear of the prowess of whose arms even those kings who were born in Gauḍa, Ḍāhala, Kaliṅga and Vaṅga and who resisted enemies by their own arms always bore trembling hearts.
His younger brother was king Karṇṇadeva, the mature brilliance of the sun of whose prowess acquired by his own arms diminished the moon of the fame of (his) enemies and whose foot-stool was kissed by the mass of jewels embedded in the crest of the kings.
This creeper of fame of whose own crawls over the roof of the cottage of three worlds by taking recourse to the ascending ladder of (his) two arms.
As the beginning of the text (from verse 1 to 11) is similar to Bālijhari (also known as Narasinghpur) Plates of Mahābhavagupta Uddyotakeśarin, Year 4, I reproduced and adapted to the line numbering the translation of Pandit Binayaka Misra (JBORS, vol. XVII, part.1 (1930-31), pp.1-24) offered in
The joyful luminous and nectar-rayed lord (Moon) -- who is skilful in causing lilies to laugh -- who rests on the mansion of the head of Dhūrjjaṭi -- who is the store of nectar streams -- who is the lord of the stars in the inner appartments -- who serves as point of arrow of the good archer love-god and who is the son of milk-ocean -- (lines 1-3)
In this illustrious dynasty of the Moon, whose lustre dispels the spot of intense darkness covering the horizon, were born the enjoyers of the earth, who, like bulb sent forth all the good qualities, and whose fame was as white as
Janamejaya became king and then his son king Yayāti was floowed by Bhīmaratha, the ornament and the protectors of the earth. He (Bhīmaratha), through his frontier guards, built the pillars of victory on all sides beyond his kingdom, which served as glittering weapons piercing the heart of the possessors of the regions. (lines 5-7)
Dharmaratha, the son of the glory of the Lunar Race, the achiever of the desired object and the only friend of the sword, became the head-jewel of all the kings, when the hostile kings retreated to the extremity of the far-off country, being chased by his soldiers marching on
There was a king, other than mentioned before, at Kaṭaka in the countries, lying on the coast of eastern sea, extending from the Himālayas up to the forest adjoining the Setuvandha. His fame was chanted by the hollow bamboos, standing adjacent to (the palace of hostile kings), when they sounded, being struck with the high wind, exhaled in sigh by the trembling women of the enemies.(lines 10-12)
His brother Naghusha, the over lord of the country and the celebrated ornement of the earth, was as mighty as the lord of the animate beings. (lines 12-15)
His (Naghusha's) rod-like hand, being adorned with the tongue of (double edged) sword, resembled the snake when it took the air separated from the throat of enemy's soldiers (who are slain). (lines 15-17)
The old Śavara women, having suppressed the tears in order to teach how to wander in the forest, took pity on the female of his (Naghusha's) enemy and told them that there ar many ruttish elephants and there is also a strong lion having irrestible access all over the world and again there are huge snakes in the holes in the caves of the hills. (lines 17-18)
His (Naghusha's) younger brother Yayāti, the conqueror of the world, the representative of Madhusūdana and the ocean of learning, was elected as king of two countries - Kośala and Utkala - by the warrior chiefs. He (Yayāti- effectively repulsed the enemies. His lotus-like feet were radiant with the wreath of the rays of head-jewels of all the prostrate enemies and his hands acccomplished well his purpose on all sides. (lines 19-20)
Then, his son king Śrīmān Udyotakeśarī enjoys the rewards of good acts (of his father), brightens the world and possesses immense good qualities. He is never destitute of the leadership and his fame resembles the
His (Yayāti's) son Janamejaya became the king whose lotus-feet were kissed by the bee-like crest diadems with blue coloured jewels which decorated the heads of the subordinate kings. (lines 22-23)
His (Janamajaya's) sharp weapon has washed away the fine toilet paintings done by musk (
After him (Janamejaya), his son Purañjaya was born like the mind-born (Madana) who (according to the meaning of his name), conquered the cities of his enemies. The subordinate kings bow down at this feet and (thus) his prowess is as great as that of Indra's (the lord of heavens).(lines 25-26)
Not only that he successfully resisted the attacks of his foes (from) Gauḍa, Ḍāhāla, Kaliṅga (and) Vaṅga but also be made their kings tremble out of fearat his own prowess and valour. (lines 26-28)
His (Purañjaya's) brother, Karṇṇadeva, who acquired glory as brilliant as the sun, made less luminous the moon-like fame of his foes, while the jewels shining over the crowns of (his) subordinate kings kissed his feet which rested on the royal pedestal; (lines 28-29)
whose glory (also) creeped (high above) being supported by his powerful arms, turned to be an object of picture in all the three worlds. (lines 29-31)
Om ! Hail ! From the city of Yayāyinagara, the illustrious king Mahāsivagupta (alias Karṇṇadeva), who is the lord of tr̥kaliṅga, who is the best (king) of the Soma-kula, who is a
In the province of Uttara-Toshalī (there is a village called) Koṇā-grāma (consisting of eighteen parts?) ; having honoured the brāhmaṇas of that
that this village, together with the lands, the water, the tanks, the marsh, the various linds of trees including the mangos and
(this grant) is issued with libations of water, free of taxes, for the increase of merit and glory of (our) mother , father (and) ourselves, to Rāṇi Śrī Karpuraśrī, daughter of Mahārimā Hūṇadevī and grand-daughter of Udayamati of Kaśyapa
From line 48 to 62, there are some benedictory and imprecatory verses quoted from the
In these lines, there are two verse composed in favour of Sandhivigrahin Kr̥ṣṇadeva Bhūpati who acted as the dūtaka in this grant. The verses are written erronously [quotation of the verse]. The meaning of these verses is not clear. But, according to Dr. Sircar, Kr̥ṣṇadeva Bhūpati, the Sandhivigrahin who made karṇa "the lord of the earth in the real sense by the various kings killed by the minister Kr̥ṣṇadeva and that the earth, including the territories of those rulers, came into the possession of a better master"
The writers of this charter are the Akshapaṭali Vīra-Chittalladeva and Khalānandāsa. The document is written in the sixth victorious reigning year of the P.M.P. Karṇṇarājadeva and in the twelvth tithi of the bright fornight of the month Āśvina. The same is given in figures also.
Le dieu qui répand une lumière semblable à l'ambroisie (Soma) et qui est né du barattage de l'océan de lait, clair de lune synomyme de prospérité, ce coquin capable à lui seul de faire rire les lotus, lui dont le palais n'est autre que la chevelure de Dhūrjaṭi (Śiva), lui qui est à la tête d'un harem d'étoiles, qui sert de pierre à aiguiser pour les traits de l'époux de Rati (Kāma) a gagné son séjour dans l'océan de lait.
Dans l'auguste lignée de l'astre lunaire qui, par son expiation, a effacé de l'horizon du ciel sa tâche et qui transperce l'osbcurité toute entière, naquirent ces seigneurs de la terre, bulbes dont poussent toutes les qualités de la vertu, eux à la gloire aussi pure que la fleur blanche du jasmin.
D'abord le roi des rois Janamejaya, puis son fils Yayāti, après lui vint au monde l'illustre Bhīmaratha, le parangon de la protection de la souveraineté sur terre, puisqu'à l'intérieur des huit directions, il offrit une ouverture aux flèches pour qu'elles transpercent les coeurs même des gardiens des directions en cachant des colonnes (armées) fixes pour la victoire.
De lui [il y eut] Dharmaratha, le fruit désiré pour la fortune de la lignée lunaire, parmi tous les protecteurs de la terre, il fut un joyau de tête, dont l'unique amie était une épée : son apparition lors de ses conquêtes fit autrefois déguerpir les rois ennemis de la frontière et après lui, s'élevait l'épaisse poussière (soulevée) par son armée.
À la limite de la forêt bordant le Setu, de l'Himālaya jusqu'aux confins de la terre, de la montagne de l'ouest jusque dans les forêts qui longent la côte est, à Kaṭaka,There was a king, other than mentioned before, at Kaṭaka in the countries, lying on the coast of eastern sea, extending from the Himālayas up to the forest adjoining the Setuvandha.
(traduction reportée dans l'édition de
Le frère
"En ces lieux, celui qui a cinq visages s'est installé avec une multitude d'éléphants en rut, ici-bas il est devenu adulte; les grands serpents ennemis du monde sont (désormais cachés) dans les cavités de ces montagnes et dans ces cruches", voilà ce qu'expliqua un groupe de vieilles femmes Śavara par affection retenant leurs larmes aux femmes des ennemis qui s'en allaient se réfugier dans la forêt.
Son frère cadet
Une fois les deux régions du Kosala et d'Utkala conquises par les troupes de ses meilleurs hommes, par ce succès obtenu de ses deux bras, il eut totalement les mains libres.
De lui naquit un fils
les grands rois s'approchant en rangs, telle une lignée de gloire, l'honorèrent de tous côtés et ressemblaient à des guirlandes vacillantes de jasmin lorsqu'ils s'inclinaient à distance par dévotion.
De lui naquit un fils
La pluie de ses coups d'épée lava le fard musqué des épouses bien-aimées des rois ennemis; ce roi des serpents menaça son bras semblable à une flèche le grand porteur du fardeau de la terre (Viṣṇu).
De lui il y eut un fils
Même les rois ennemis écartés par ce souverain, eux qui sont originaires de Gauḍa, de Ḍāhala, du Kaliṅga et du Vaṅga, tremblant de la crainte des flèches de ce roi, s'en remirent toujours à lui.
Son frère cadet effaca la gloire des ennemis par la vaillance acquise de ses propres bras comme la lune est effacée par la splendeur du soleil levant: l'ombre des joyaux sertis sur les couronnes des rois vient embrasser le piédestal de l'illustre roi Karṇadeva.
Alors que la liane de sa propre gloire serpentait sur les toits de chaume des trois mondes, il reçut le statut d'une haute position par des rangées de bras joints.
The term in the sens of a younger cousin, since the Brahmeśvara temple inscription represents Caṇḍīhara as the son of Abhimanyu, grandson of Vicitravīra and great-grandson of Janamejaya I Mahābhavagupta
. Even if the reference to this stone inscription is correct, I choose to translate the word by the meaning given by the dictionaries, i.e. younger brother.
I disagree with the reading of the name of the donee (line 43) given by
The text incised on the first plate was first edited by