Bangarh Stone Slab of the Time of Nayapāla
Editor: Ryosuke Furui.
Identifier: DHARMA_INSBengalCharters00113.
Language: Sanskrit.
Repository: Bengal Copper Plates (tfb-bengalcharters-epigraphy).
Version: (3b1ee6e), last modified (a2ec6ec).
Edition
⟨1⟩ @ Om̐ namaś carccikāyai||
I. Anuṣṭubh
surāsura-śiraḥ-śreṇi-paṭa-vāsa-samā jagaT|
abpāntu viśva-kr̥tābhyarcc⟨y⟩āś carccā-caraṇa-reṇavaḥ||
cdII. Śārdūlavikrīḍita
daṁṣṭrā-sandhi-nilīnam eka-kavalam viśvan tad aśnāmi kiṁ
asaptāmbhodhi-jalāni hasta-¡ś!⟨s⟩uṣi⟨2⟩re guptāni kim pīyate|
bIty āhāra-daridratākulatayā śuṣyat-tanum vibhratī
ckalpānte nr̥-kapāla-maṇḍana-vidhiḥ pāyāj jagac carccikā||
dIII. Āryā
Ari-kari-nikara-nivāraṇa-vāraṇa-ripur indu-sunda⟨3⟩ro jayati|
abdevo ⟨’⟩rthi-sārtha-cintā-cintāmaṇir eṣa nayapālaḥ||
cdIV. Vasantatilakā
mātas sarasvati kr̥to ⟨’⟩ñjalir eṣa mūrddhni
akim vātha tena mama devi gatis tvam eva|
bEvam vicintya mayi mūrttiśiva-praśasti
c-nirmmāṇa⟨4⟩-sāhasika Eva manāk prasīda||
dV. Śārdūlavikrīḍita
durvvāsās sa kilābh¿u?⟨a⟩vat kim aparaṁ smr̥tyaiva yasyādya me
aromāñcāṅkura-danturākhila-⟨⟨ta⟩⟩noḥ kampaḥ samutpadyate|
byasyānugrahato ⟨’⟩bhavat tri-bhuvana-prakhyāta-vīryo harir
cvva⟨5⟩jrāṅgo ⟨’⟩pi ca nigrahāt surapater aśrīkam etaj jagat·||
dVI. Śārdūlavikrīḍita
vaṁśe tasya vabhūva bhūṣaṇa-maṇir bhū-gola Evākhile
agolagyās sa mahā-maṭhaḥ sughaṭitaḥ kailāsa Evāparaḥ|
byasmād bhūti-bhr̥to vr̥ṣaika⟨6⟩-gatayaḥ prāk samvabhūvur mahā
c-senātyadbhuta-bhogi-rāja-mahitā rudrāḥ svayan tāpasāḥ||
dVII. Śārdūlavikrīḍita
tīrthāmbhaḥ-pariṣikta-santata-jaṭā-vallī-phala-sparddhino
arudrākṣās tulayanti yasya viṣama-sthāṇu-śriyaṁ sa⟨7⟩rvvataḥ|
bśrī-vidyāśiva Ity asīma-caritas sat-kīrtti-śākhā-śata
c-prāg-bhāra-sthagitāmvaro munir abhūt tasmād yathārthānvayaḥ||
dVIII. Śārdūlavikrīḍita
śiṣyo dharmmaśivas tapo-nidhir abhūt tasya vyadhād yo ’dbhutaṁ
aprāsādaṁ bhagavat-trilo⟨8⟩cana-guror vvārāṇasī-bhūṣaṇaṁ|
byam vīkṣyonmada-candra-cūḍa-satatāvāsābhimāna-sphurat
c-kailāsādri-jigīṣu-mandara-tapaḥ sasmāra sarvvo janaḥ||
dIX. Śārdūlavikrīḍita
śrīmān indraśivaḥ sphuṭaṁ hari-hara-prāyāṁ śivendrākr̥tim
avibhrad vaṁ⟨9⟩śa-vibhūṣaṇaṁ samabhavac chiṣyo ⟨’⟩sya puṇyātmanaḥ|
byasmai kāñcana-puñja-mañju-racita-prāsāda-meru-sphurat
c-kailāsābha-maṭhan dadāv iha mahīpālo nr̥pas tattva-vit·||
dX. Hariṇī
yadi jala-dhayaḥ saptāpy ete tathāṣṭa-kulācalāḥ
apra⟨10⟩ti-diśam amī kāya-vyūhaṁ vidhāya milanty api|
bbhavati sadr̥śair etan nānā-surālaya-dīrghiko
c-pamitir api cen manye devaḥ kaviś caturānanaḥ||
dXI. Śārdūlavikrīḍita
pr̥thvī-meru-sa-viśva-cakra-jaladhi-vrahmāṇḍa-kalpadruma
a-śrī⟨11⟩-nandīśvara-kāmadhenu-bhavana-grāmām̐ś ca gāḥ parvvatān·|
byo ⟨’⟩dād bhadra-ghaṭañ ca kalpa-latayā sārddhañ ca kalpa-drumaṁ
chemāś¿r?⟨v⟩ebha-hiraṇya-garvbha-turaga-vyūhān· tulā-pūruṣam·||
dXII. Anuṣṭubh
rājñaḥ śrī-nayapālasya gurus tattva-vi⟨12⟩dām varaḥ|
abśrīmān· sarvvaśivas tasya śiṣyo ⟨’⟩bhūd bhūṣaṇam bhuvaḥ||
cdXIII. Śārdūlavikrīḍita
yad-dānāmvu-sarit-pravāha-laharī-nirvvāpitārthi-sphurad
a-dāridrya-jvalane milanty api janair ggauḥ kāma-dhr̥g vāritā|
bprodbhūtojjvala-ratna⟨13⟩-jāla-vahala-jyotiḥ-paṭācchādita
c-svāṅgo lajjitavat sa rohaṇa-girir mmanye ⟨’⟩dhunā sthāsyati||
dXIV. Śārdūlavikrīḍita
yenāvarjjita-gauḍa-rāja-gurutā-lakṣmīn nija-bhrātari
aśrīman-mūrttiśive niveśya vipināvāsaṁ sva⟨14⟩yam vaṅchatā|
bkṣīrodārṇṇava-manthanotthita-milal-lakṣmīṁ sva-śiṣye harāv
cāropyāharato viṣaṁ paśupater vvr̥ttāntam udghāṭitam·||
dXV. Śārdūlavikrīḍita
vījan dharmma-taror ddayā-sura-¿ṇ?⟨n⟩adī-prāleya-śailaḥ sphurat
a-tattva-jñā⟨15⟩na-hutāśanāraṇir abhūt tasyātipuṇyātmanaḥ|
bbhrātā mūrttiśivaḥ sa mānya-mahim(ā) dānāmvu-sekair jjagat
cpūtaṁ yaḥ kr̥tavān nirasta-nikhila-kleśañ ca yaḥ sarvvataḥ||
dXVI. Śārdūlavikrīḍita
yat-kīrtti-prakarāgra-danturatara⟨16⟩-vyomāc ca durggāgame
atrasta-bhrānta-gatāgatākula-milad-vaimānikāḥ sarvvataḥ|
bkīrtti-stambhita-lagna-bhāskara-ratha-prasthāna-dusthāruṇa
c-bhrāmyac chītalikānta-lagna-manuja-vrāta-śriyam vibhrati||
dXVII. Śārdūlavikrīḍita
mlāya⟨17⟩(d-v)ismita-viśvakarmma-sa-śiraḥ-kampekṣitā nirmmitāś
acitran dikṣu vidikṣu yena pr̥thivī-hāra-śriyā dīrghikāḥ|
byā dūrād avalokya vāridhi-milad-velā-bhramād bhāsvato
cvāhā vihvalayanty anū⟨18⟩(rddhva)m adhara-grīvā vahanto ⟨’⟩nv-aham·||
dXVIII. Anuṣṭubh
yasyārāma-śatair bhāti pulakāṅkura-danturā|
abbhūr iyan tādr̥śāsīma-purāṇa-puruṣāgamat·||
cdXIX. vaṁśasthavila
mahīyasīyan na tathā mahī yathā
atapasvinas tasya mahān ihāśayaḥ|
bta⟨19⟩thā hi bhūmiḥ kila kīrttibhir bhr̥tā
c(bhr̥)to na tasyāśaya Eṣa vismayaḥ||
dXX. Hariṇī
bhavati bhavitā bhūto vā kiṁ kṣitau kvacid īdr̥śo
avadata maruto yūyaṁ sākṣāt-kr̥tākhila-vastavaḥ|
bya Iha vidadhe dhātr̥⟨20⟩-sparddhā-vivarddhita-kautukaḥ
ckula-giri-payo-rāśi-cchannaṁ jagan nija-kīrttibhiḥ||
dXXI. Śārdūlavikrīḍita
yasmāt pūrṇṇa-manorathe ’rthini phalair bhū-bhāga-lagnātmanaḥ
aśākhābhir vviśatīva tad-vali-gr̥haṁ kalpa-drumo vrīḍitaḥ|
bnirllajja⟨21⟩s tu sa kopi-rohaṇa-girir yad-vañcito ⟨’⟩py arthināṁ
csārthair artha-kr̥taika-gaurava-bharair aṅgair mmudhā varddhate||
dXXII. Śārdūlavikrīḍita
śaśvat-pīta-digamvarā ’rtha-viraha-bhrāntiṁ tiras-kurvvatī
akr̥ṣṇādvaita-kathān nirasya vahuśo vr̥ddher abhāvaṁ ⟨22⟩ guṇe|
bĀcchādyaiva bhr̥gu-prabhākara-gurūn· yat-kīrttir ujjr̥mbhiṇī
cyat-prajñeva visāriṇī sumanasāṁ vr̥ndair mmudā gīyate||
dXXIII. Śārdūlavikrīḍita
vidvadbhiḥ sa-suvarṇṇakāra-nivahaiḥ kāmaṁ tulāropitā
ayat-kīrttir nna parīkṣi⟨23⟩tā na hi samī-bhāvaṁ gatā kair api|
btat-kīrttīndu-vibhūti-caurya-kalahāc candrasya vimva-cchalān
cmagnasyāpi na nirṇṇayo sr̥[⏑⏑]r ābhūj jānu-daghnāmvudhiḥ||
dXXIV. Śārdūlavikrīḍita
kaṇṭhe hāra-latāyitaṁ sumanasān toyeṣu phenāyitaṁ
a⟨24⟩ prāleyāyitam adriṣu kṣiti-tale kṣīroda-velāyitam·|
bĀśā-bhittiṣu sāndra-candana-rasālepāyitaṁ sarvvato
cyasyendu-dyuti-nirmmalena yaśasā trailokyam ālimpatā||
dXXV. Śārdūlavikrīḍita
teneyaṁ hima-kāñcanāca⟨25⟩la-mahā-kautūhalāveśita
a-svīyārddhārddha-vapuṣmatīva vaḍabhī puṇyātmanā nirmmitā|
byat-siṁha-prativimvam amvara-dhunī-toyeṣu manye ’dbhutaṁ
cdr̥ṣṭvā saṁkucad-aṅghrir adya na jalāny airāvataḥ pāsyati||
dXXVI. Śārdūlavikrīḍita
yan-mau⟨26⟩lau kalaśena kiṁ sa bhagavān· bhānuḥ śiro-bhūṣaṇaṁ
akiñ citra-dhvaja-ḍamvaraiḥ sura-saril-lekhā⟨ḥ⟩ patākāvaliḥ|
bkin dīpa-prakareṇa ratna-vahala-jyotiṣmatīyaṁ sadā
cyat satyaṁ svayam udbhavanti vividhāḥ si⟨27⟩ddhāśrame sampadaḥ||
dXXVII. Mālinī
hima-girim iva śubhraṁ ramya-ratnāṁśu-jāla
a-pratiphalita-sakeli-prauḍha-rāmā-sahasram·|
bbhavanam idam avetyāsanna-śambhur bhavānyāḥ
csmaratu nija-vivāhāgāra-lakṣmīñ cire⟨28⟩ṇa||
dXXVIII. Śārdūlavikrīḍita
śiṣyaḥ sarvvaśivasya dīpta-tapasaḥ sarvvārthi-cintāmanir
ajīvo mūrttiśivasya yo ⟨’⟩para Iva prakhyāta-tīvra-vrataḥ|
bśrīmān rūpaśivo vabhūva ya Idan devasya caṇḍī-guror
cmmagnan darśanam uddadhāra ⟨29⟩ dharaṇīṁ krīḍā-varāho yathā||
dXXIX. Śārdūlavikrīḍita
yenāśā-vijayodyatena jaladhi-śrīman-milan-mekhala
a-kṣmā-cakram (bhr)amatā na ke diśi diśi khyātā jitā vādinaḥ|
byasyāsāv api bhojadeva-nr̥patiḥ stauti sma dr̥ṣtvā⟨30⟩dbhutaṁ
cṣaṭ-tarkka-priya-vādi-vr̥nda-dalana-vyāpāra-lavdhaṁ yaśaḥ||
dXXX. Vasantatilakā
nānānumāna-(śa)ra-pūrṇṇa-tamori-tūnaḥ
aprajñā-dhanur ddr̥ḍha-kathā-guṇa-karṇṇa-pūraḥ|
bpāṣaṇdi-paṇdita-mr̥geṣu gato niṣiddha
c-mārggānusāri-mr̥ga-hantr̥⟨31⟩-hara-śriyaṁ yaḥ||
dXXXI. Anuṣṭubh
maryādāmbhodhinā tena muninā puṇya-karmmaṇaḥ|
abmū⟨r⟩ttir mū⟨r⟩ttiśivasyātra praśastir api kāritā||
cd✤
XXXII. Śārdūlavikrīḍita
kīrttau k(ā)ṭaka-bhūsaṇaṁ gaṇapateḥ sūnuḥ sa lakṣmīdharaḥ
aśrīman-mūrttiśivājñayā ha⟨32⟩rir abhūt sākṣād ihāyojakaḥ|
bArthi-prārthanam utsavo ’tiguṇinaḥ prāṇāḥ priyā bhāratī
cpārā⟨r⟩thyaṁ puruṣa-vratam sama✤bhavad viprasya yasyāñjasā||
dXXXIII. Śārdūlavikrīḍita
ṣaṭ-tarkkārtha-vivecanoru-sarasī-haṁso ’tiniḥsīma⟨33⟩-dhī
a-kandaḥ sundarimaika-keli-bhavanaṁ yo vādi-dīkṣā-guruh|
bśrīnāthasya sutaḥ sa sūri-tilaka-śrīvallabhasyānujaḥ
cśrīkaṇṭhaḥ śuci-vāg imām aracayad vipraḥ praśastiṁ kaviḥ||
dXXXIV. Mandākrāntā
yāvad gaṅgā śirasi subhagā mā⟨34⟩latī-māli(kābhā)
asthāṇor yāvad vapuṣi valitā pārvatīyaṁ lateva|
byāvad viśvaṁ phalam api vinā mūla-yogaṅ garīyas
ctāvat kīrttir bhavatu kr̥tinaḥ sthāyinī mūrttiśambhoḥ||
dXXXV. Anuṣṭubh
naptā jīvadharasyaitāṁ śrīmān· śrīdhara-na⟨35⟩ndanaḥ|
ablakṣmīdharo ⟨’⟩khanac citrāṁ praśastiṁ magdhodbhavaḥ||
cdApparatus
⟨1⟩ -¡ś!⟨s⟩uṣi⟨2⟩re ⬦ suṣire DCS2.
⟨2⟩ kim pīyate ⬦ kiṁ pīyate DCS2. — ⟨2⟩ -sunda⟨3⟩ro jayati ⬦ -sundaro ⟨3⟩ jayati DCS2.
⟨3⟩ kr̥to ⟨’⟩ñjalir ⬦ kr̥tāñjalir DCS2. — ⟨3⟩ mūrddhni ⬦ mūrdhni DCS2. — ⟨3⟩ -nirmmāṇa ⬦ -nirmāṇa DCS2.
⟨4⟩ -⟨⟨ta⟩⟩noḥ ⬦ -⟨ta⟩noḥ DCS2 • A small akṣara ta is visible above this line. — ⟨4⟩ -vīryo ⬦ -vīryyo DCS2.
⟨7⟩ śiṣyo ⬦ siṣyo DCS2.
⟨10⟩ -dīrghiko ⬦ -dirghiko DCS2.
⟨11⟩ hemāś¿r?⟨v⟩ebha- ⬦ hemāś¿ra?⟨ve⟩bha- DCS2. — ⟨11⟩ -pūruṣam· ⬦ -puruṣam DCS2 • The metre requires this form. — ⟨11⟩ rājñaḥ ⬦ rājño DCS2.
⟨12⟩ -sarit- ⬦ -rāśi- DCS2. — ⟨12⟩ prodbhūtojjvala- ⬦ prodbhūtojjavala- DCS2.
⟨13⟩ -lakṣmīn nija- ⬦ -lakṣmīr nnija- DCS2.
⟨14⟩ vījan ⬦ vījaṁ DCS2. — ⟨14⟩ -¿ṇ?⟨n⟩adī- ⬦ -nadī- DCS2.
⟨15⟩ -mahim(ā) ⬦ mahimo DCS2.
⟨16⟩ -vyomāc ca ⬦ -vyomāpta- DCS2. — ⟨16⟩ -lagna-bhāskara- ⬦ -vāyu-bhāskara- DCS2. — ⟨16⟩ chītalikānta- ⬦ chetalikānta- DCS2. — ⟨16⟩ mlāya⟨17⟩(d-v)ismita- ⬦ mlāya⟨17⟩n vismita- DCS2.
⟨17⟩ -bhramād ⬦ -bhramad DCS2. — ⟨17⟩ anū⟨18⟩(rddhva)m ⬦ anū⟨18⟩rddhvam DCS2.
⟨19⟩ (bhr̥)to ⬦ gato DCS2.
⟨21⟩ -digamvarā ’rtha- ⬦ -digamvarārtha- DCS2.
⟨23⟩ sr̥[⏑⏑]r ābhūj jānu-daghnāmvudhiḥ ⬦ ya [⏑⏑] rābhr̥jjān udastāmvudhiḥ DCS2.
⟨25⟩ -svīyārddhārddha- ⬦ -svīyā¿rddh?⟨dhy⟩ārddha- DCS2.
⟨29⟩ na ⬦ n¿ū?⟨a⟩ DCS2.
⟨30⟩ -(śa)ra- ⬦ -¿g?⟨ś⟩ara- DCS2.
⟨31⟩ k(ā)ṭaka- ⬦ vāṭaka- DCS2.
⟨32⟩ pārā⟨r⟩thyaṁ ⬦ yāthā⟨r⟩thyaṁ DCS2.
⟨33⟩ śrīkaṇṭhaḥ ⬦ srīkaṇṭhaḥ DCS2.
⟨35⟩ ⟨’⟩khanac ⬦ ’khanc DCS2.
Translation by Ryosuke Furui
(1) Success! Oṁ, salutation to Carcikā!
I
May dust on the feet of Carcā who wears the raw of the heads of deities and demons as equivalent of a petticoat protect the world!
II
“How do I eat this world in one mouthful concealed by the union of fangs? How does one drink water of the seven oceans protected in the hollow of hand?” With such perplexity due to indigence of food, may Carcikā, who possesses a drying body and has human skulls as means of decoration, protect the world at the end of a Kalpa!
III
He, king Nayapāla, who is the enemy of elephants warding off a multitude of enemy elephants, beautiful like the moon, and the thought-gem with thought fulfilling the purpose of supplicants, is victorious!
IV
“Oh, Mother Sarasvatī, this salutation was made at [my] head! By this, then, oh, Goddess, would you be the way for me?” Thinking like this, may you, the daring act of creation of the eulogy of Mūrtiśiva in me, be successful even slightly!
V
There surely was that Durvāsas. Just by thinking upon him again even now, tremor arises in my whole body with goosebumps, swelling and projecting teeth. Due to his favour, the monkey with adamantine tail (Hanumat) became the one with valour renowned in the three worlds, and due to his ill will, this world of the king of deities (Indra) became wealth-less.
VI
In his lineage was born the ornamental jewel on whole the terrestrial globe, that well-arranged great monastery of Golagī, another Mount Kailāsa. From it [the monastery] earlier sprang up the ascetics like Rudra himself, wearing ash, having a bull as only one vehicle and honoured by enjoyers and kings for the great wonder of Mahāsena.
VII
His rosaries rivalling fruits of lasting eelgrasses sprinkled with water of place of pilgrimage counterbalanced uneven immovable wealth in all the matters. This sage named illustrious Vidyāśiva, who had limitless deeds, by a multitude of hundreds of branches of whose good fame the sky was covered and whose lineage matched the meaning [of his name], was born from that [monastery].
VIII
There was his disciple Dharmaśiva, the storehouse of asceticism. He established a wonderful lofty palace of the teacher with three eyes (Śiva), the ornament of Vārāṇaṣī. All the people remembered the asceticism of Mount Mandara intending to conquer Mount Kailāsa, whose pride as the perpetual abode of the maddened Moon-crested (Śiva) was shaking after seeing it.
IX
His disciple illustrious Indraśiva, pure-souled bearing the shape of Śiva and Indra resembling Hari and Hara, partook of the clear splendour of the lineage. To him, king Mahīpāla [I], knowing the truth, gave here a monastery similar to Kailāsa, glittering like Meru with a lofty palace constructed beautifully with a mass of gold.
X
“If, after putting their bodily manifestation in all the directions, these seven oceans and those eight mountain ranges assemble, there would be similarity with these diverse shrines and oblong ponds due to the ones resembling [them].” Thus, I think, the four-faced god poet (Brahmā) [might consider].
XI
He (Indraśiva) donated the earth, Mount Meru, the ocean with the world-wheel, the Brahma egg, the wish fulfilling tree, [the image of?] illustrious Nandīśvara (Śiva), the wish-granting cow, houses and villages, and also mountain-like cattle, the vase of fortune, the wish-fulfilling tree along with the wish-fulfilling creeper, golden horse and elephant, golden embryo and a flock of horses, and [gold] weighed against a person.
XII
There was his disciple illustrious Sarvaśiva, the ornament of the earth, who was the preceptor of the king illustrious Nayapāla and the best among knowers of the truth.
XIII
Shining blazes of poverty of supplicants, which are cooled by billows caused by flow of stream of water of his donations, assemble, and the wish-fulfilling cow is concealed by people. That Rohaṇa Mountain, with own body covered with thick garment of light made of a net of blazing jewels, will now continue to be ashamed, I think.
XIV
By him, who himself desired a residence in forest after causing the inherited fortune of being the preceptor of the Gauḍa king marry his own brother illustrious Mūrtiśiva, was undertaken the deed of Paśupati, who took poison after depositing Lakṣmī born and appearing from churning of the milk ocean to his disciple Hari.
XV
There was that Mūrtiśiva, his brother with venerable greatness and very pure soul, the seed of dharma tree, the snow mountain with the river of god (Gaṅgā) which was his compassion and the wood for making fire of shining knowledge of the truth. He made the world clean by sprinkling of water of donations. He also [made the world] removed of all the pains in every direction.
XVI
On their way difficult to go, because of the sky very jagged by the high heap of his fame, celestial charioteers are assembling, bewildered by coming and going, trembling and wandering in every direction. The driving of Aruṇa, uneasy with the departure of the chariot of the sun of which rising is stopped by his fame, has a resemblance of a flock of men sticking to the edge of cold air.
XVII
Oblong ponds with beauty like a pearl necklace of the earth, which were beheld by bewildered and surprised Viśvakarman with tremor of his head, were made by him in diverse ways in cardinal and semi-cardinal directions. Seeing from a far where are whirlpools on the shores joined with the oceans, they ( tanks) are shining, and low-necked draught animals, carrying every day, cause to shake [them] lowly.
XVIII
With a hundred gardens of him, this earth seems uneven with shoots of pulaka trees, like [they are made uneven] because of the arrival of the limitless primaeval man.
XIX
This earth is not great as much as the seat of that ascetic here is great. This wonder, his seat, is not full, as much as the earth is supposedly filled with [his] fame.
XX
“On this earth, where else such a thing exists, will exist or existed, tell me, oh Maruts, who make all [places] as if their own residences!” Here he, who had an increased desire for competition with the creator, created by his religious monuments the world covered by the continental mountain ranges and the oceans.
XXI
When a supplicant has his wish fulfilled by fruits from him, who has his mind fixed on land plots, [it is] as if the ashamed wish-fulfilling tree enters his tribute house with [its] branches. That angry Rohaṇa Mountain, shameless, also tricked by him, rises in vain with opulent limbs of supplicants, which have profit as a sole heavy weight.
XXII
His expanding fame, which always drank up naked ascetics (Jains) and removed doubt on separation of meaning, after refusing many times the narrative of the Kr̥ṣṇādvaita School, non-existence of augmentation in quality, and after clothing teachers of Bhr̥gu and Prabhākara, like his spreading wisdom, is joyfully sung by a multitude of wise people.
XXIII
His fame, gladly placed on a balance by learned people accompanied by a multitude of goldsmiths, was not examined and did not reach an equal state by anything. Due to the strife of stealing moon-like splendour of his fame, also due to [its] semblance to the disk of the sinking moon, the ocean reaching to the knee […] could not attain judgement.
XXIV
The three worlds became like a vein-like garland of jasmine at a neck, like foams in water, like snow on mountains, like shores of the milk ocean on the earth and like smearing of dense sandal liquid on the walls of the quarters in all the directions, by his anointing fame spotless like moonlight.
XXV
By him, who had pure soul, was built this vaḍabhī temple, which is like embodying the fourth part of himself presented with great curiosity of the snow and gold mountain. After seeing the wonder of the mirror image of its lion on water of the celestial river (Gaṅgā), I think, Airāvata, whose feet are shrinking, will not drink water even now.
XXVI
By the pot on its top, how that sacred sun is the head ornament, by a multitude of manifold banners, how the lines of the divine river (Gaṅgā) are a row of banners, by a cluster of lamps, how it always has dense lustre of jewels! Various accomplishments [as such] at the hermitage of perfected ones equal its own truth.
XXVII
After going down to this residence of Bhavānī, which is white like the Snow Mountain and has a thousand of playful nubile damsels reflected on the web of rays of beautiful jewels, seated Śambhu must remember beauty of his own marriage house after a long time.
XXVIII
There was illustrious Rūpaśiva, the disciple of Sarvaśiva of inflamed asceticism, the thought-gem for all supplicants, like the second life for Mūrrtiśiva and renowned for acute vow, who raised up this sunk doctrine of the god, the teacher of Caṇdī (Śiva), as if Varāha playfully raised up the earth.
XXIX
By him, undertaking the conquest of quarters and wandering through the circle of the earth, which had the oceans as an illustrious joining girdle, no speakers renowned in each quarter were [un]defeated. That king Bhojadeva also praised [him] after seeing the wonder of his fame, which obtained the performance of splitting a multitude of speakers loving the six logics.
XXX
He, who had a sun-like quiver filled with arrows of diverse deductions, a bow of wisdom and ear ornaments of virtue of firm narratives, went to the glory of Hara the deer hunter following the forbidden road on deer that were heretic scholars.
XXXI
By this sage, who had the ocean of customs, an image, and also eulogy, of Mūrtiśiva, whose deeds were pure, was here caused to be made.
XXXII
That Lakṣmīdhara, the ornament of Kāṭaka, the son of Gaṇapati and the one like Hari, was here the organiser on this edifice, by the order of illustrious Mūrtiśiva. For this very virtuous brāhmaṇa, truly, the request of supplicant was his joy, lovely word was his life and altruism was his vow as a man.
XXXIII
That preceptor of initiation for speakers, who was a swan in the wide lake of distinction of the meaning of the six logics, a bulb of much unlimited knowledge and the sole play house of beauty, he, Śrīkaṇṭha, having pure word, brāhmaṇa, poet, the son of Śrīnātha and the younger brother of Śrīvallabha, the mark among leaned men, composed this eulogy.
XXXIV
As long as Gaṅgā, beautiful and resembling a garland of jasmine, is on the head [of Sthāṇu], as long as this Pārvatī is attached to the body of Sthāṇu (Śiva), as if a creeper [is attached] to {the body of a trunk}, and as long as the entire fruit [of action] is heavier even without the connection with a root, may the edifice of virtuous Mūrtiśambhu be present!
XXXV
Lakṣmīdhara, the grandson of Jīvadhara, the illustrious son of Śrīdhara, born in Magadha, engraved this excellent eulogy.
Bibliography
First edited by Dines Chandra Sircar[1986] 1973–1974, and then re-edited by him1980–1982. Now re-edited by Ryosuke Furui based on the digital photographs taken by himself and provided by Balurghat College Museum.
Primary
[DCS1] Sircar, Dines Chandra. [1986] 1973–1974. “Lucknow Museum copper-plate inscription of Surapala I, regnal year 3.” EI 40 (1), pp. 4–16.
[DCS2] Sircar, Dines Chandra. 1980–1982. “Mūrtiśiva’s Bangarh prasasti of the time of Nayapāla.” JAIH 13 (1–2), pp. 34–56.
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<p><lb n="1"/><g type="spiralR"/><!-- siddham --> Om̐ namaś carccikāyai<g type="ddanda">.</g></p>
<lg n="1" met="anuṣṭubh">
<l n="ab">surāsura-śiraḥ-śreṇi-paṭa-vāsa-samā jagaT<g type="danda">.</g></l>
<l n="cd">pāntu viśva-kr̥tābhyarcc<supplied reason="omitted">y</supplied>āś carccā-caraṇa-reṇavaḥ<g type="ddanda">.</g></l>
</lg>
<lg n="2" met="śārdūlavikrīḍita">
<l n="a">daṁṣṭrā-sandhi-nilīnam eka-kavalam viśvan tad aśnāmi kiṁ</l>
<l n="b">saptāmbhodhi-jalāni hasta-<choice><orig>ś</orig><reg>s</reg></choice>uṣi<lb n="2" break="no"/>re guptāni kim pīyate<g type="danda">.</g></l>
<l n="c">Ity āhāra-daridratākulatayā śuṣyat-tanum vibhratī</l>
<l n="d">kalpānte nr̥-kapāla-maṇḍana-vidhiḥ pāyāj jagac carccikā<g type="ddanda">.</g></l>
</lg>
<lg n="3" met="āryā">
<l n="ab">Ari-kari-nikara-nivāraṇa-vāraṇa-ripur indu-sunda<lb n="3" break="no"/>ro jayati<g type="danda">.</g></l>
<l n="cd">devo <supplied reason="subaudible">'</supplied>rthi-sārtha-cintā-cintāmaṇir eṣa nayapālaḥ<g type="ddanda">.</g></l>
</lg>
<lg n="4" met="vasantatilakā">
<l n="a">mātas sarasvati kr̥to <supplied reason="subaudible">'</supplied>ñjalir eṣa mūrddhni</l>
<l n="b">kim vātha tena mama devi gatis tvam eva<g type="danda">.</g></l>
<l n="c">Evam vicintya mayi mūrttiśiva-praśasti</l>
<l n="d">-nirmmāṇa<lb n="4" break="no"/>-sāhasika Eva manāk prasīda<g type="ddanda">.</g></l>
</lg>
<lg n="5" met="śārdūlavikrīḍita">
<l n="a">durvvāsās sa kilābh<choice><sic>u</sic><corr>a</corr></choice>vat kim aparaṁ smr̥tyaiva yasyādya me</l>
<l n="b">romāñcāṅkura-danturākhila-<add place="above">ta</add>noḥ kampaḥ samutpadyate<g type="danda">.</g></l>
<l n="c">yasyānugrahato <supplied reason="subaudible">'</supplied>bhavat tri-bhuvana-prakhyāta-vīryo harir</l>
<l n="d">vva<lb n="5" break="no"/>jrāṅgo <supplied reason="subaudible">'</supplied>pi ca nigrahāt surapater aśrīkam etaj jagat·<g type="ddanda">.</g></l>
</lg>
<lg n="6" met="śārdūlavikrīḍita">
<l n="a">vaṁśe tasya vabhūva bhūṣaṇa-maṇir bhū-gola Evākhile</l>
<l n="b">golagyās sa mahā-maṭhaḥ sughaṭitaḥ kailāsa Evāparaḥ<g type="danda">.</g></l>
<l n="c">yasmād bhūti-bhr̥to vr̥ṣaika<lb n="6" break="no"/>-gatayaḥ prāk samvabhūvur mahā</l>
<l n="d">-senātyadbhuta-bhogi-rāja-mahitā rudrāḥ svayan tāpasāḥ<g type="ddanda">.</g></l>
</lg>
<lg n="7" met="śārdūlavikrīḍita">
<l n="a">tīrthāmbhaḥ-pariṣikta-santata-jaṭā-vallī-phala-sparddhino</l>
<l n="b">rudrākṣās tulayanti yasya viṣama-sthāṇu-śriyaṁ sa<lb n="7" break="no"/>rvvataḥ<g type="danda">.</g></l>
<l n="c">śrī-vidyāśiva Ity asīma-caritas sat-kīrtti-śākhā-śata</l>
<l n="d">-prāg-bhāra-sthagitāmvaro munir abhūt tasmād yathārthānvayaḥ<g type="ddanda">.</g></l>
</lg>
<lg n="8" met="śārdūlavikrīḍita">
<l n="a">śiṣyo dharmmaśivas tapo-nidhir abhūt tasya vyadhād yo ’dbhutaṁ</l>
<l n="b">prāsādaṁ bhagavat-trilo<lb n="8" break="no"/>cana-guror vvārāṇasī-bhūṣaṇaṁ<g type="danda">.</g></l>
<l n="c">yam vīkṣyonmada-candra-cūḍa-satatāvāsābhimāna-sphurat</l>
<l n="d">-kailāsādri-jigīṣu-mandara-tapaḥ sasmāra sarvvo janaḥ<g type="ddanda">.</g></l>
</lg>
<lg n="9" met="śārdūlavikrīḍita">
<l n="a">śrīmān indraśivaḥ sphuṭaṁ hari-hara-prāyāṁ śivendrākr̥tim</l>
<l n="b">vibhrad vaṁ<lb n="9" break="no"/>śa-vibhūṣaṇaṁ samabhavac chiṣyo <supplied reason="subaudible">'</supplied>sya puṇyātmanaḥ<g type="danda">.</g></l>
<l n="c">yasmai kāñcana-puñja-mañju-racita-prāsāda-meru-sphurat</l>
<l n="d">-kailāsābha-maṭhan dadāv iha mahīpālo nr̥pas tattva-vit·<g type="ddanda">.</g></l>
</lg>
<lg n="10" met="hariṇī">
<l n="a">yadi jala-dhayaḥ saptāpy ete tathāṣṭa-kulācalāḥ</l>
<l n="b">pra<lb n="10" break="no"/>ti-diśam amī kāya-vyūhaṁ vidhāya milanty api<g type="danda">.</g></l>
<l n="c">bhavati sadr̥śair etan nānā-surālaya-dīrghiko</l>
<l n="d">-pamitir api cen manye devaḥ kaviś caturānanaḥ<g type="ddanda">.</g></l>
</lg>
<lg n="11" met="śārdūlavikrīḍita">
<l n="a">pr̥thvī-meru-sa-viśva-cakra-jaladhi-vrahmāṇḍa-kalpadruma</l>
<l n="b">-śrī<lb n="11" break="no"/>-nandīśvara-kāmadhenu-bhavana-grāmām̐ś ca gāḥ parvvatān·<g type="danda">.</g></l>
<l n="c">yo <supplied reason="subaudible">'</supplied>dād bhadra-ghaṭañ ca kalpa-latayā sārddhañ ca kalpa-drumaṁ</l>
<l n="d">hemāś<choice><sic>r</sic><corr>v</corr></choice>ebha-hiraṇya-garvbha-turaga-vyūhān· tulā-pūruṣam·<g type="ddanda">.</g></l>
</lg>
<lg n="12" met="anuṣṭubh">
<l n="ab">rājñaḥ śrī-nayapālasya gurus tattva-vi<lb n="12" break="no"/>dām varaḥ<g type="danda">.</g></l>
<l n="cd">śrīmān· sarvvaśivas tasya śiṣyo <supplied reason="subaudible">'</supplied>bhūd bhūṣaṇam bhuvaḥ<g type="ddanda">.</g></l>
</lg>
<lg n="13" met="śārdūlavikrīḍita">
<l n="a">yad-dānāmvu-sarit-pravāha-laharī-nirvvāpitārthi-sphurad</l>
<l n="b">-dāridrya-jvalane milanty api janair ggauḥ kāma-dhr̥g vāritā<g type="danda">.</g></l>
<l n="c">prodbhūtojjvala-ratna<lb n="13" break="no"/>-jāla-vahala-jyotiḥ-paṭācchādita</l>
<l n="d">-svāṅgo lajjitavat sa rohaṇa-girir mmanye <supplied reason="subaudible">'</supplied>dhunā sthāsyati<g type="ddanda">.</g></l>
</lg>
<lg n="14" met="śārdūlavikrīḍita">
<l n="a">yenāvarjjita-gauḍa-rāja-gurutā-lakṣmīn nija-bhrātari</l>
<l n="b">śrīman-mūrttiśive niveśya vipināvāsaṁ sva<lb n="14" break="no"/>yam vaṅchatā<g type="danda">.</g></l>
<l n="c">kṣīrodārṇṇava-manthanotthita-milal-lakṣmīṁ sva-śiṣye harāv</l>
<l n="d">āropyāharato viṣaṁ paśupater vvr̥ttāntam udghāṭitam·<g type="ddanda">.</g></l>
</lg>
<lg n="15" met="śārdūlavikrīḍita">
<l n="a">vījan dharmma-taror ddayā-sura-<choice><sic>ṇ</sic><corr>n</corr></choice>adī-prāleya-śailaḥ sphurat</l>
<l n="b">-tattva-jñā<lb n="15" break="no"/>na-hutāśanāraṇir abhūt tasyātipuṇyātmanaḥ<g type="danda">.</g></l>
<l n="c">bhrātā mūrttiśivaḥ sa mānya-mahim<unclear>ā</unclear> dānāmvu-sekair jjagat</l>
<l n="d">pūtaṁ yaḥ kr̥tavān nirasta-nikhila-kleśañ ca yaḥ sarvvataḥ<g type="ddanda">.</g></l>
</lg>
<lg n="16" met="śārdūlavikrīḍita">
<l n="a">yat-kīrtti-prakarāgra-danturatara<lb n="16" break="no"/>-vyomāc ca durggāgame</l>
<l n="b">trasta-bhrānta-gatāgatākula-milad-vaimānikāḥ sarvvataḥ<g type="danda">.</g></l>
<l n="c">kīrtti-stambhita-lagna-bhāskara-ratha-prasthāna-dusthāruṇa</l>
<l n="d">-bhrāmyac chītalikānta-lagna-manuja-vrāta-śriyam vibhrati<g type="ddanda">.</g></l>
</lg>
<lg n="17" met="śārdūlavikrīḍita">
<l n="a">mlāya<lb n="17" break="no"/><unclear>d-v</unclear>ismita-viśvakarmma-sa-śiraḥ-kampekṣitā nirmmitāś</l>
<l n="b">citran dikṣu vidikṣu yena pr̥thivī-hāra-śriyā dīrghikāḥ<g type="danda">.</g></l>
<l n="c">yā dūrād avalokya vāridhi-milad-velā-bhramād bhāsvato</l>
<l n="d">vāhā vihvalayanty anū<lb n="18" break="no"/><unclear>rddhva</unclear>m adhara-grīvā vahanto <supplied reason="subaudible">'</supplied>nv-aham·<g type="ddanda">.</g></l>
</lg>
<lg n="18" met="anuṣṭubh">
<l n="ab">yasyārāma-śatair bhāti pulakāṅkura-danturā<g type="danda">.</g></l>
<l n="cd">bhūr iyan tādr̥śāsīma-purāṇa-puruṣāgamat·<g type="ddanda">.</g></l>
</lg>
<lg n="19" met="vaṁśasthavila">
<l n="a">mahīyasīyan na tathā mahī yathā</l>
<l n="b">tapasvinas tasya mahān ihāśayaḥ<g type="danda">.</g></l>
<l n="c">ta<lb n="19" break="no"/>thā hi bhūmiḥ kila kīrttibhir bhr̥tā</l>
<l n="d"><unclear>bhr̥</unclear>to na tasyāśaya Eṣa vismayaḥ<g type="ddanda">.</g></l>
</lg>
<lg n="20" met="hariṇī">
<l n="a">bhavati bhavitā bhūto vā kiṁ kṣitau kvacid īdr̥śo</l>
<l n="b">vadata maruto yūyaṁ sākṣāt-kr̥tākhila-vastavaḥ<g type="danda">.</g></l>
<l n="c">ya Iha vidadhe dhātr̥<lb n="20" break="no"/>-sparddhā-vivarddhita-kautukaḥ</l>
<l n="d">kula-giri-payo-rāśi-cchannaṁ jagan nija-kīrttibhiḥ<g type="ddanda">.</g></l>
</lg>
<lg n="21" met="śārdūlavikrīḍita">
<l n="a">yasmāt pūrṇṇa-manorathe ’rthini phalair bhū-bhāga-lagnātmanaḥ</l>
<l n="b">śākhābhir vviśatīva tad-vali-gr̥haṁ kalpa-drumo vrīḍitaḥ<g type="danda">.</g></l>
<l n="c">nirllajja<lb n="21" break="no"/>s tu sa kopi-rohaṇa-girir yad-vañcito <supplied reason="subaudible">'</supplied>py arthināṁ</l>
<l n="d">sārthair artha-kr̥taika-gaurava-bharair aṅgair mmudhā varddhate<g type="ddanda">.</g></l>
</lg>
<lg n="22" met="śārdūlavikrīḍita">
<l n="a">śaśvat-pīta-digamvarā ’rtha-viraha-bhrāntiṁ tiras-kurvvatī</l>
<l n="b">kr̥ṣṇādvaita-kathān nirasya vahuśo vr̥ddher abhāvaṁ<lb n="22"/> guṇe<g type="danda">.</g></l>
<l n="c">Ācchādyaiva bhr̥gu-prabhākara-gurūn· yat-kīrttir ujjr̥mbhiṇī</l>
<l n="d">yat-prajñeva visāriṇī sumanasāṁ vr̥ndair mmudā gīyate<g type="ddanda">.</g></l>
</lg>
<lg n="23" met="śārdūlavikrīḍita">
<l n="a">vidvadbhiḥ sa-suvarṇṇakāra-nivahaiḥ kāmaṁ tulāropitā</l>
<l n="b">yat-kīrttir nna parīkṣi<lb n="23" break="no"/>tā na hi samī-bhāvaṁ gatā kair api<g type="danda">.</g></l>
<l n="c">tat-kīrttīndu-vibhūti-caurya-kalahāc candrasya vimva-cchalān</l>
<l n="d">magnasyāpi na nirṇṇayo sr̥<seg met="--"><gap reason="illegible" quantity="2" unit="character"/></seg>r ābhūj jānu-daghnāmvudhiḥ<g type="ddanda">.</g></l>
</lg>
<lg n="24" met="śārdūlavikrīḍita">
<l n="a">kaṇṭhe hāra-latāyitaṁ sumanasān toyeṣu phenāyitaṁ</l>
<l n="b"><lb n="24"/>prāleyāyitam adriṣu kṣiti-tale kṣīroda-velāyitam·<g type="danda">.</g></l>
<l n="c">Āśā-bhittiṣu sāndra-candana-rasālepāyitaṁ sarvvato</l>
<l n="d">yasyendu-dyuti-nirmmalena yaśasā trailokyam ālimpatā<g type="ddanda">.</g></l>
</lg>
<lg n="25" met="śārdūlavikrīḍita">
<l n="a">teneyaṁ hima-kāñcanāca<lb n="25" break="no"/>la-mahā-kautūhalāveśita</l>
<l n="b">-svīyārddhārddha-vapuṣmatīva vaḍabhī puṇyātmanā nirmmitā<g type="danda">.</g></l>
<l n="c">yat-siṁha-prativimvam amvara-dhunī-toyeṣu manye ’dbhutaṁ</l>
<l n="d">dr̥ṣṭvā saṁkucad-aṅghrir adya na jalāny airāvataḥ pāsyati<g type="ddanda">.</g></l>
</lg>
<lg n="26" met="śārdūlavikrīḍita">
<l n="a">yan-mau<lb n="26" break="no"/>lau kalaśena kiṁ sa bhagavān· bhānuḥ śiro-bhūṣaṇaṁ</l>
<l n="b">kiñ citra-dhvaja-ḍamvaraiḥ sura-saril-lekhā<supplied reason="omitted">ḥ</supplied> patākāvaliḥ<g type="danda">.</g></l>
<l n="c">kin dīpa-prakareṇa ratna-vahala-jyotiṣmatīyaṁ sadā</l>
<l n="d">yat satyaṁ svayam udbhavanti vividhāḥ si<lb n="27" break="no"/>ddhāśrame sampadaḥ<g type="ddanda">.</g></l>
</lg>
<lg n="27" met="mālinī">
<l n="a">hima-girim iva śubhraṁ ramya-ratnāṁśu-jāla</l>
<l n="b">-pratiphalita-sakeli-prauḍha-rāmā-sahasram·<g type="danda">.</g></l>
<l n="c">bhavanam idam avetyāsanna-śambhur bhavānyāḥ</l>
<l n="d">smaratu nija-vivāhāgāra-lakṣmīñ cire<lb n="28" break="no"/>ṇa<g type="ddanda">.</g></l>
</lg>
<lg n="28" met="śārdūlavikrīḍita">
<l n="a">śiṣyaḥ sarvvaśivasya dīpta-tapasaḥ sarvvārthi-cintāmanir</l>
<l n="b">jīvo mūrttiśivasya yo <supplied reason="subaudible">'</supplied>para Iva prakhyāta-tīvra-vrataḥ<g type="danda">.</g></l>
<l n="c">śrīmān rūpaśivo vabhūva ya Idan devasya caṇḍī-guror</l>
<l n="d">mmagnan darśanam uddadhāra<lb n="29"/> dharaṇīṁ krīḍā-varāho yathā<g type="ddanda">.</g></l>
</lg>
<lg n="29" met="śārdūlavikrīḍita">
<l n="a">yenāśā-vijayodyatena jaladhi-śrīman-milan-mekhala</l>
<l n="b">-kṣmā-cakram <unclear>bhr</unclear>amatā na ke diśi diśi khyātā jitā vādinaḥ<g type="danda">.</g></l>
<l n="c">yasyāsāv api bhojadeva-nr̥patiḥ stauti sma dr̥ṣtvā<lb n="30" break="no"/>dbhutaṁ</l>
<l n="d">ṣaṭ-tarkka-priya-vādi-vr̥nda-dalana-vyāpāra-lavdhaṁ yaśaḥ<g type="ddanda">.</g></l>
</lg>
<lg n="30" met="vasantatilakā">
<l n="a">nānānumāna-<unclear>śa</unclear>ra-pūrṇṇa-tamori-tūnaḥ</l>
<l n="b">prajñā-dhanur ddr̥ḍha-kathā-guṇa-karṇṇa-pūraḥ<g type="danda">.</g></l>
<l n="c">pāṣaṇdi-paṇdita-mr̥geṣu gato niṣiddha</l>
<l n="d">-mārggānusāri-mr̥ga-hantr̥<lb n="31" break="no"/>-hara-śriyaṁ yaḥ<g type="ddanda">.</g></l>
</lg>
<lg n="31" met="anuṣṭubh">
<l n="ab">maryādāmbhodhinā tena muninā puṇya-karmmaṇaḥ<g type="danda">.</g></l>
<l n="cd">mū<supplied reason="omitted">r</supplied>ttir mū<supplied reason="omitted">r</supplied>ttiśivasyātra praśastir api kāritā<g type="ddanda">.</g></l>
</lg>
<ab><g type="floretComplex"/></ab>
<lg n="32" met="śārdūlavikrīḍita">
<l n="a">kīrttau k<unclear>ā</unclear>ṭaka-bhūsaṇaṁ gaṇapateḥ sūnuḥ sa lakṣmīdharaḥ</l>
<l n="b">śrīman-mūrttiśivājñayā ha<lb n="32" break="no"/>rir abhūt sākṣād ihāyojakaḥ<g type="danda">.</g></l>
<l n="c">Arthi-prārthanam utsavo 'tiguṇinaḥ prāṇāḥ priyā bhāratī</l>
<l n="d">pārā<supplied reason="omitted">r</supplied>thyaṁ puruṣa-vratam sama<g type="floretComplex"/>bhavad viprasya yasyāñjasā<g type="ddanda">.</g></l>
</lg>
<lg n="33" met="śārdūlavikrīḍita">
<l n="a">ṣaṭ-tarkkārtha-vivecanoru-sarasī-haṁso ’tiniḥsīma<lb n="33" break="no"/>-dhī</l>
<l n="b">-kandaḥ sundarimaika-keli-bhavanaṁ yo vādi-dīkṣā-guruh<g type="danda">.</g></l>
<l n="c">śrīnāthasya sutaḥ sa sūri-tilaka-śrīvallabhasyānujaḥ</l>
<l n="d">śrīkaṇṭhaḥ śuci-vāg imām aracayad vipraḥ praśastiṁ kaviḥ<g type="ddanda">.</g></l>
</lg>
<lg n="34" met="mandākrāntā">
<l n="a">yāvad gaṅgā śirasi subhagā mā<lb n="34" break="no"/>latī-māli<unclear>kābhā</unclear></l>
<l n="b">sthāṇor yāvad vapuṣi valitā pārvatīyaṁ lateva<g type="danda">.</g></l>
<l n="c">yāvad viśvaṁ phalam api vinā mūla-yogaṅ garīyas</l>
<l n="d">tāvat kīrttir bhavatu kr̥tinaḥ sthāyinī mūrttiśambhoḥ<g type="ddanda">.</g></l>
</lg>
<lg n="35" met="anuṣṭubh">
<l n="ab">naptā jīvadharasyaitāṁ śrīmān· śrīdhara-na<lb n="35" break="no"/>ndanaḥ<g type="danda">.</g></l>
<l n="cd">lakṣmīdharo <supplied reason="subaudible">'</supplied>khanac citrāṁ praśastiṁ magdhodbhavaḥ<g type="ddanda">.</g></l>
</lg>
</div>
<div type="apparatus">
<listApp>
<app loc="1"><lem>-<choice><orig>ś</orig><reg>s</reg></choice>uṣi<lb n="2" break="no"/>re</lem><rdg source="bib:Sircar1980-1982_01">suṣire</rdg></app>
<app loc="2"><lem>kim pīyate</lem><rdg source="bib:Sircar1980-1982_01">kiṁ pīyate</rdg></app>
<app loc="2"><lem>-sunda<lb n="3" break="no"/>ro jayati</lem><rdg source="bib:Sircar1980-1982_01">-sundaro<lb n="3"/> jayati</rdg></app>
<app loc="3"><lem>kr̥to <supplied reason="subaudible">'</supplied>ñjalir</lem><rdg source="bib:Sircar1980-1982_01">kr̥tāñjalir</rdg></app>
<app loc="3"><lem>mūrddhni</lem><rdg source="bib:Sircar1980-1982_01">mūrdhni</rdg></app>
<app loc="3"><lem>-nirmmāṇa</lem><rdg source="bib:Sircar1980-1982_01">-nirmāṇa</rdg></app>
<app loc="4"><lem>-<add place="above">ta</add>noḥ</lem><rdg source="bib:Sircar1980-1982_01">-<supplied reason="omitted">ta</supplied>noḥ</rdg><note>A small akṣara ta is visible above this line.</note></app>
<app loc="4"><lem>-vīryo</lem><rdg source="bib:Sircar1980-1982_01">-vīryyo</rdg></app>
<app loc="7"><lem>śiṣyo</lem><rdg source="bib:Sircar1980-1982_01">siṣyo</rdg></app>
<app loc="10"><lem>-dīrghiko</lem><rdg source="bib:Sircar1980-1982_01">-dirghiko</rdg></app>
<app loc="11"><lem>hemāś<choice><sic>r</sic><corr>v</corr></choice>ebha-</lem><rdg source="bib:Sircar1980-1982_01">hemāś<choice><sic>ra</sic><corr>ve</corr></choice>bha-</rdg></app>
<app loc="11"><lem>-pūruṣam·</lem><rdg source="bib:Sircar1980-1982_01">-puruṣam</rdg><note>The metre requires this form.</note></app>
<app loc="11"><lem>rājñaḥ</lem><rdg source="bib:Sircar1980-1982_01">rājño</rdg></app>
<app loc="12"><lem>-sarit-</lem><rdg source="bib:Sircar1980-1982_01">-rāśi-</rdg></app>
<app loc="12"><lem>prodbhūtojjvala-</lem><rdg source="bib:Sircar1980-1982_01">prodbhūtojjavala-</rdg></app>
<app loc="13"><lem>-lakṣmīn nija-</lem><rdg source="bib:Sircar1980-1982_01">-lakṣmīr nnija-</rdg></app>
<app loc="14"><lem>vījan</lem><rdg source="bib:Sircar1980-1982_01">vījaṁ</rdg></app>
<app loc="14"><lem>-<choice><sic>ṇ</sic><corr>n</corr></choice>adī-</lem><rdg source="bib:Sircar1980-1982_01">-nadī-</rdg></app>
<app loc="15"><lem>-mahim<unclear>ā</unclear></lem><rdg source="bib:Sircar1980-1982_01">mahimo</rdg></app>
<app loc="16"><lem>-vyomāc ca</lem><rdg source="bib:Sircar1980-1982_01">-vyomāpta-</rdg></app>
<app loc="16"><lem>-lagna-bhāskara-</lem><rdg source="bib:Sircar1980-1982_01">-vāyu-bhāskara-</rdg></app>
<app loc="16"><lem>chītalikānta-</lem><rdg source="bib:Sircar1980-1982_01">chetalikānta-</rdg></app>
<app loc="16"><lem>mlāya<lb n="17" break="no"/><unclear>d-v</unclear>ismita-</lem><rdg source="bib:Sircar1980-1982_01">mlāya<lb n="17" break="no"/>n vismita-</rdg></app>
<app loc="17"><lem>-bhramād</lem><rdg source="bib:Sircar1980-1982_01">-bhramad</rdg></app>
<app loc="17"><lem>anū<lb n="18" break="no"/><unclear>rddhva</unclear>m</lem><rdg source="bib:Sircar1980-1982_01">anū<lb n="18" break="no"/>rddhvam</rdg></app>
<app loc="19"><lem><unclear>bhr̥</unclear>to</lem><rdg source="bib:Sircar1980-1982_01">gato</rdg></app>
<app loc="21"><lem>-digamvarā 'rtha-</lem><rdg source="bib:Sircar1980-1982_01">-digamvarārtha-</rdg></app>
<app loc="23"><lem>sr̥<seg met="--"><gap reason="illegible" quantity="2" unit="character"/></seg>r ābhūj jānu-daghnāmvudhiḥ</lem><rdg source="bib:Sircar1980-1982_01">ya <seg met="--"><gap reason="illegible" quantity="2" unit="character"/></seg> rābhr̥jjān udastāmvudhiḥ</rdg></app>
<app loc="25"><lem>-svīyārddhārddha-</lem><rdg source="bib:Sircar1980-1982_01">-svīyā<choice><sic>rddh</sic><corr>dhy</corr></choice>ārddha-</rdg></app>
<app loc="29"><lem>na</lem><rdg source="bib:Sircar1980-1982_01">n<choice><sic>ū</sic><corr>a</corr></choice></rdg></app>
<app loc="30"><lem>-<unclear>śa</unclear>ra-</lem><rdg source="bib:Sircar1980-1982_01">-<choice><sic>g</sic><corr>ś</corr></choice>ara-</rdg></app>
<app loc="31"><lem>k<unclear>ā</unclear>ṭaka-</lem><rdg source="bib:Sircar1980-1982_01">vāṭaka-</rdg></app>
<app loc="32"><lem>pārā<supplied reason="omitted">r</supplied>thyaṁ</lem><rdg source="bib:Sircar1980-1982_01">yāthā<supplied reason="omitted">r</supplied>thyaṁ</rdg></app>
<app loc="33"><lem>śrīkaṇṭhaḥ</lem><rdg source="bib:Sircar1980-1982_01">srīkaṇṭhaḥ</rdg></app>
<app loc="35"><lem><supplied reason="subaudible">'</supplied>khanac</lem><rdg source="bib:Sircar1980-1982_01">'khanc</rdg></app>
</listApp>
</div>
<div type="translation" resp="part:ryfu">
<p n="1">Success! Oṁ, salutation to Carcikā!</p>
<p rend="stanza" n="1"> May dust on the feet of Carcā who wears the raw of the heads of deities and demons as equivalent of a petticoat protect the world!</p>
<p rend="stanza" n="2">“How do I eat this world in one mouthful concealed by the union of fangs? How does one drink water of the seven oceans protected in the hollow of hand?” With such perplexity due to indigence of food, may Carcikā, who possesses a drying body and has human skulls as means of decoration, protect the world at the end of a Kalpa!</p>
<p rend="stanza" n="3">He, king Nayapāla, who is the enemy of elephants warding off a multitude of enemy elephants, beautiful like the moon, and the thought-gem with thought fulfilling the purpose of supplicants, is victorious!</p>
<p rend="stanza" n="4">“Oh, Mother Sarasvatī, this salutation was made at <supplied reason="subaudible">my</supplied> head! By this, then, oh, Goddess, would you be the way for me?” Thinking like this, may you, the daring act of creation of the eulogy of Mūrtiśiva in me, be successful even slightly!</p>
<p rend="stanza" n="5">There surely was that Durvāsas. Just by thinking upon him again even now, tremor arises in my whole body with goosebumps, swelling and projecting teeth. Due to his favour, the monkey with adamantine tail <supplied reason="explanation">Hanumat</supplied> became the one with valour renowned in the three worlds, and due to his ill will, this world of the king of deities <supplied reason="explanation">Indra</supplied> became wealth-less.</p>
<p rend="stanza" n="6">In his lineage was born the ornamental jewel on whole the terrestrial globe, that well-arranged great monastery of Golagī, another Mount Kailāsa. From it <supplied reason="subaudible">the monastery</supplied> earlier sprang up the ascetics like Rudra himself, wearing ash, having a bull as only one vehicle and honoured by enjoyers and kings for the great wonder of Mahāsena.</p>
<p rend="stanza" n="7">His rosaries rivalling fruits of lasting eelgrasses sprinkled with water of place of pilgrimage counterbalanced uneven immovable wealth in all the matters. This sage named illustrious Vidyāśiva, who had limitless deeds, by a multitude of hundreds of branches of whose good fame the sky was covered and whose lineage matched the meaning <supplied reason="subaudible">of his name</supplied>, was born from that <supplied reason="subaudible">monastery</supplied>.</p>
<p rend="stanza" n="8">There was his disciple Dharmaśiva, the storehouse of asceticism. He established a wonderful lofty palace of the teacher with three eyes <supplied reason="explanation">Śiva</supplied>, the ornament of Vārāṇaṣī. All the people remembered the asceticism of Mount Mandara intending to conquer Mount Kailāsa, whose pride as the perpetual abode of the maddened Moon-crested <supplied reason="explanation">Śiva</supplied> was shaking after seeing it.</p>
<p rend="stanza" n="9">His disciple illustrious Indraśiva, pure-souled bearing the shape of Śiva and Indra resembling Hari and Hara, partook of the clear splendour of the lineage. To him, king Mahīpāla <supplied reason="subaudible">I</supplied>, knowing the truth, gave here a monastery similar to Kailāsa, glittering like Meru with a lofty palace constructed beautifully with a mass of gold.</p>
<p rend="stanza" n="10">“If, after putting their bodily manifestation in all the directions, these seven oceans and those eight mountain ranges assemble, there would be similarity with these diverse shrines and oblong ponds due to the ones resembling <supplied reason="subaudible">them</supplied>.” Thus, I think, the four-faced god poet <supplied reason="explanation">Brahmā</supplied> <supplied reason="subaudible">might consider</supplied>.</p>
<p rend="stanza" n="11">He <supplied reason="explanation">Indraśiva</supplied> donated the earth, Mount Meru, the ocean with the world-wheel, the Brahma egg, the wish fulfilling tree, <supplied reason="subaudible">the image of?</supplied> illustrious Nandīśvara <supplied reason="explanation">Śiva</supplied>, the wish-granting cow, houses and villages, and also mountain-like cattle, the vase of fortune, the wish-fulfilling tree along with the wish-fulfilling creeper, golden horse and elephant, golden embryo and a flock of horses, and <supplied reason="subaudible">gold</supplied> weighed against a person.</p>
<p rend="stanza" n="12">There was his disciple illustrious Sarvaśiva, the ornament of the earth, who was the preceptor of the king illustrious Nayapāla and the best among knowers of the truth.</p>
<p rend="stanza" n="13">Shining blazes of poverty of supplicants, which are cooled by billows caused by flow of stream of water of his donations, assemble, and the wish-fulfilling cow is concealed by people. That Rohaṇa Mountain, with own body covered with thick garment of light made of a net of blazing jewels, will now continue to be ashamed, I think.</p>
<p rend="stanza" n="14">By him, who himself desired a residence in forest after causing the inherited fortune of being the preceptor of the Gauḍa king marry his own brother illustrious Mūrtiśiva, was undertaken the deed of Paśupati, who took poison after depositing Lakṣmī born and appearing from churning of the milk ocean to his disciple Hari.</p>
<p rend="stanza" n="15">There was that Mūrtiśiva, his brother with venerable greatness and very pure soul, the seed of dharma tree, the snow mountain with the river of god <supplied reason="explanation">Gaṅgā</supplied> which was his compassion and the wood for making fire of shining knowledge of the truth. He made the world clean by sprinkling of water of donations. He also <supplied reason="subaudible">made the world</supplied> removed of all the pains in every direction.</p>
<p rend="stanza" n="16">On their way difficult to go, because of the sky very jagged by the high heap of his fame, celestial charioteers are assembling, bewildered by coming and going, trembling and wandering in every direction. The driving of Aruṇa, uneasy with the departure of the chariot of the sun of which rising is stopped by his fame, has a resemblance of a flock of men sticking to the edge of cold air.</p>
<p rend="stanza" n="17">Oblong ponds with beauty like a pearl necklace of the earth, which were beheld by bewildered and surprised Viśvakarman with tremor of his head, were made by him in diverse ways in cardinal and semi-cardinal directions. Seeing from a far where are whirlpools on the shores joined with the oceans, they <supplied reason="explanation"> tanks</supplied> are shining, and low-necked draught animals, carrying every day, cause to shake <supplied reason="subaudible">them</supplied> lowly.</p>
<p rend="stanza" n="18">With a hundred gardens of him, this earth seems uneven with shoots of pulaka trees, like <supplied reason="subaudible">they are made uneven</supplied> because of the arrival of the limitless primaeval man.</p>
<p rend="stanza" n="19">This earth is not great as much as the seat of that ascetic here is great. This wonder, his seat, is not full, as much as the earth is supposedly filled with <supplied reason="subaudible">his</supplied> fame.</p>
<p rend="stanza" n="20">“On this earth, where else such a thing exists, will exist or existed, tell me, oh Maruts, who make all <supplied reason="subaudible">places</supplied> as if their own residences!” Here he, who had an increased desire for competition with the creator, created by his religious monuments the world covered by the continental mountain ranges and the oceans.</p>
<p rend="stanza" n="21">When a supplicant has his wish fulfilled by fruits from him, who has his mind fixed on land plots, <supplied reason="subaudible">it is</supplied> as if the ashamed wish-fulfilling tree enters his tribute house with <supplied reason="subaudible">its</supplied> branches. That angry Rohaṇa Mountain, shameless, also tricked by him, rises in vain with opulent limbs of supplicants, which have profit as a sole heavy weight.</p>
<p rend="stanza" n="22">His expanding fame, which always drank up naked ascetics <supplied reason="explanation">Jains</supplied> and removed doubt on separation of meaning, after refusing many times the narrative of the Kr̥ṣṇādvaita School, non-existence of augmentation in quality, and after clothing teachers of Bhr̥gu and Prabhākara, like his spreading wisdom, is joyfully sung by a multitude of wise people.</p>
<p rend="stanza" n="23">His fame, gladly placed on a balance by learned people accompanied by a multitude of goldsmiths, was not examined and did not reach an equal state by anything. Due to the strife of stealing moon-like splendour of his fame, also due to <supplied reason="subaudible">its</supplied> semblance to the disk of the sinking moon, the ocean reaching to the knee <gap reason="illegible"/> could not attain judgement.</p>
<p rend="stanza" n="24">The three worlds became like a vein-like garland of jasmine at a neck, like foams in water, like snow on mountains, like shores of the milk ocean on the earth and like smearing of dense sandal liquid on the walls of the quarters in all the directions, by his anointing fame spotless like moonlight.</p>
<p rend="stanza" n="25">By him, who had pure soul, was built this vaḍabhī temple, which is like embodying the fourth part of himself presented with great curiosity of the snow and gold mountain. After seeing the wonder of the mirror image of its lion on water of the celestial river <supplied reason="explanation">Gaṅgā</supplied>, I think, Airāvata, whose feet are shrinking, will not drink water even now.</p>
<p rend="stanza" n="26">By the pot on its top, how that sacred sun is the head ornament, by a multitude of manifold banners, how the lines of the divine river <supplied reason="explanation">Gaṅgā</supplied> are a row of banners, by a cluster of lamps, how it always has dense lustre of jewels! Various accomplishments <supplied reason="subaudible">as such</supplied> at the hermitage of perfected ones equal its own truth.</p>
<p rend="stanza" n="27">After going down to this residence of Bhavānī, which is white like the Snow Mountain and has a thousand of playful nubile damsels reflected on the web of rays of beautiful jewels, seated Śambhu must remember beauty of his own marriage house after a long time.</p>
<p rend="stanza" n="28">There was illustrious Rūpaśiva, the disciple of Sarvaśiva of inflamed asceticism, the thought-gem for all supplicants, like the second life for Mūrrtiśiva and renowned for acute vow, who raised up this sunk doctrine of the god, the teacher of Caṇdī <supplied reason="explanation">Śiva</supplied>, as if Varāha playfully raised up the earth.</p>
<p rend="stanza" n="29">By him, undertaking the conquest of quarters and wandering through the circle of the earth, which had the oceans as an illustrious joining girdle, no speakers renowned in each quarter were <supplied reason="subaudible">un</supplied>defeated. That king Bhojadeva also praised <supplied reason="subaudible">him</supplied> after seeing the wonder of his fame, which obtained the performance of splitting a multitude of speakers loving the six logics.</p>
<p rend="stanza" n="30">He, who had a sun-like quiver filled with arrows of diverse deductions, a bow of wisdom and ear ornaments of virtue of firm narratives, went to the glory of Hara the deer hunter following the forbidden road on deer that were heretic scholars.</p>
<p rend="stanza" n="31">By this sage, who had the ocean of customs, an image, and also eulogy, of Mūrtiśiva, whose deeds were pure, was here caused to be made.</p>
<p rend="stanza" n="32">That Lakṣmīdhara, the ornament of Kāṭaka, the son of Gaṇapati and the one like Hari, was here the organiser on this edifice, by the order of illustrious Mūrtiśiva. For this very virtuous brāhmaṇa, truly, the request of supplicant was his joy, lovely word was his life and altruism was his vow as a man.</p>
<p rend="stanza" n="33">That preceptor of initiation for speakers, who was a swan in the wide lake of distinction of the meaning of the six logics, a bulb of much unlimited knowledge and the sole play house of beauty, he, Śrīkaṇṭha, having pure word, brāhmaṇa, poet, the son of Śrīnātha and the younger brother of Śrīvallabha, the mark among leaned men, composed this eulogy.</p>
<p rend="stanza" n="34">As long as Gaṅgā, beautiful and resembling a garland of jasmine, is on the head <supplied reason="subaudible">of Sthāṇu</supplied>, as long as this Pārvatī is attached to the body of Sthāṇu <supplied reason="explanation">Śiva</supplied>, as if a creeper <supplied reason="subaudible">is attached</supplied> to <seg rend="pun">the body of a trunk</seg>, and as long as the entire fruit <supplied reason="subaudible">of action</supplied> is heavier even without the connection with a root, may the edifice of virtuous Mūrtiśambhu be present! </p>
<p rend="stanza" n="35">Lakṣmīdhara, the grandson of Jīvadhara, the illustrious son of Śrīdhara, born in Magadha, engraved this excellent eulogy.</p>
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<p>First edited by Dines Chandra Sircar<bibl rend="omitname"><ptr target="bib:Sircar1973-1974_02"/></bibl>, and then re-edited by him<bibl rend="omitname"><ptr target="bib:Sircar1980-1982_01"/></bibl>. Now re-edited by Ryosuke Furui based on the digital photographs taken by himself and provided by Balurghat College Museum. </p>
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