Vakratentalī grant of Mahābhavagupta Janamejaya, Year 3

Editor: Amandine Wattelier-Bricout.

Identifier: DHARMA_INSSomavamsin00001.

Language: Sanskrit.

Repository: Somavaṁśin (tfb-somavamsin-epigraphy).

Version: 2024-09-09 18:34 (0598937), last modified 2024-07-19 17:53 (a3533f5).

Edition

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Seal

⟨1⟩ śrī-janamejaya-deva-[-rājasya]

Plates

⟨Page 1r⟩

⟨Page 1v⟩ ⟨1⟩ svasti⟨.⟩ suvarṇṇapura-samāvāsita⟨ḥ⟩ śrīmato vijaya-skandhāvārāt parama-bhaṭṭāraka-mahārājādhirāja-parameśvara-śrī-śivagupta-deva-pādānudhyāta-parama-māheśvara-parama-bhaṭṭāraka-mahārājādhirāja-parameśvara-soma-kula-tilaka-tr̥rikaliṅgādhipati-śrī-mahābhavagupta-rāja-devaḥ kuśalī ⟨5⟩ lupattarā-khaṇḍīya-vakratentalī-grāme brāhmaṇān sampūjya tat-pra⟨6⟩tinivāsi-kuṭumbinas tad-viṣayīya-yathā-kālādhyāsinaḥ samāhartr̥-sa⟨7⟩nnidhā{r}tr̥-dāṇḍapāśika-piśuna-vetrikāvarodhajana-rājavallabhādīn anyāṁś ca cā⟨8⟩ṭa-bhaṭa-jāt¡i!⟨ī⟩yān samājñāpayati⟨.⟩ vidita⟨m a⟩stu bhavatāṁ yathāsmābhir ayaṁ grā⟨9⟩maḥ sanidhiḥ sopanidhiḥ sarvva-bādhā-vivarjjitaḥ sa-gartoṣaraḥ sāmra⟨Page 2r⟩⟨10⟩-madhukaḥ sa-jala-sthalaḥ sarvvoparikarādāna-sahitaḥ pratiniṣiddha-cāṭa⟨11⟩-bhaṭa-praveśaś [ca]tuḥ-simā-paryantaḥ kauṇḍ¿ī?⟨i⟩nya-gotrāya m[ai]trāvaruṇa-vā¡ś!⟨s⟩i⟨12⟩ṣṭha-pravarāya cchandoga-caraṇāya rāḍhāyaṁ vallikandara-vinirgatāya meraṇḍā-vā⟨13⟩stavyāya bhaṭṭaputra-jātarūpa-nāmne bhaṭṭaputra-śrīvaccha-s¿u?⟨ū⟩nave saliladhārā⟨14⟩puraḥsaram ācandra-tārakārkka-kṣiti-samakālopabhogārthaṁ mātā-pitro⟨15⟩r ātmanaś ca puṇya-yaśobhivr̥ddhaye ¿viśumati?⟨viṣuvati⟩-saṁkrāntyāṁ tāmra-śāsane⟨16⟩nākarīkr̥tya pratipādita ity avagatya samucita-bhoga-bhāga-kara-hiraṇyā⟨17⟩dikam upanayadbhir bhavadbhiḥ sukhena prativastavyam iti⟨.⟩ bhāvibhiś ca bhūpatibhir dda⟨18⟩ttir iyam asmadīyā dharmma-gauravād asmad anurodhāc ca svadattir ivānupālanīyā⟨.⟩

⟨19⟩ tathā coktaṁ dharmma-śāstre⟨.⟩

I. Anuṣṭubh

vahubhir vvasudhā dattā

rājabhiḥ sagarādibhiḥ

yasya ya⟨Page 2v⟩⟨20⟩sya yadā bhūmis

tasya tasya tadā phalaṁ

II. Anuṣṭubh

mā bhūd a-phala-śaṅkā vaḥ

para-datteti ⟨21⟩ pārthivāḥ

sva-dānāt phalam ānantyaṁ

para-dattānupālane

III. Anuṣṭubh

ṣaṣṭhiṁ varṣa-sahasrāṇi

⟨22⟩ svarge modati bhūmidaḥ

Ākṣeptā cānumantā ca

tāny eva narake vaset

IV. Indravajrā

Agner apa⟨23⟩tyaṁ prathamaṁ suvarṇṇaṁ

bhūr vvaiṣṇavī s¿u?⟨ū⟩rya-sutāś ca gāvaḥ

yaḥ kāñcanaṁ gāñ ca mahīñ ca ⟨24⟩ dadyād

dattās trayas tena bhavanti lokā⟨ḥ⟩

V. Anuṣṭubh

Āsphoṭayanti pitaraḥ

prava⟨25⟩lg{ay}anti pitāmahāḥ

bhūmi-dātā kule jātaḥ

sa nas trātā bhaviṣyati

⟨26⟩

VI. Anuṣṭubh

bhūmiṁ yaḥ pratigr̥h¡n!⟨ṇ⟩āti

yaś ca bhūmiṁ prayacchati

Ubhau tau puṇya-karmāṇau

niya⟨27⟩taṁ svarga-gāminau

VII. Anuṣṭubh

taḍāgānāṁ sahasr¿āṇi?⟨eṇa⟩

vāja-peya-śat¿āṇi?⟨ena⟩ ca

gavāṁ koṭi-pradā⟨28⟩nena

bhūmi-harttā na śudhyat¿e?⟨i⟩

VIII. Anuṣṭubh

harate hāray¿ate?⟨ed⟩ yas tu

manda-¡v!⟨b⟩uddhis tamo-vr̥taḥ

sa ¡v!⟨b⟩addho ⟨29⟩ vāruṇaiḥ

pāśais tiryag-yoniṁ ca gacchati

IX. Anuṣṭubh

sva-dattāṁ para-dattāṁ vā

yo ha¿red?⟨reta⟩ vasu⟨Page 3r⟩⟨30⟩ndharāṁ

sa viṣṭhāyāṁ kr̥mir bhūtvā

pacyate pitr̥bhiḥ saha

X. Anuṣṭubh

Ādityo varuṇo viṣṇur

¿vva?⟨bra⟩⟨31⟩hmā somo hutāśanaḥ

śulpāṇis tu bhagavā¿ḥ?⟨n⟩

¿ā?⟨a⟩bhina{ṁ}ndanti bhūmida⟨M⟩

XI. Śālinī

s¿e?⟨ā⟩mānyo ⟨32⟩ ’yaṁ dharmma-setur nr̥pāṇāṁ

kāl¿a?⟨e⟩ kāle pālanīyo bhavadbhiḥ

sarvvān etān bhāvino bhūpatī⟨33⟩ndrā[N]

bhūyo bhūyo yācate rāmacandraḥ

XII. Puṣpitāgrā

Iti kamala-dalām¡v!⟨b⟩u-¡v!⟨b⟩indu-lol¿a?⟨ā⟩ṁ

śriyam a⟨34⟩nucintya manuṣya-jīvitañ ca

sa-kalam idam u⟨dā⟩hr̥tañ ca budhvā

na hi pu⟨35⟩ruṣaiḥ para-kīrttayo vilopyāḥ

parama-bhaṭṭāraka-mahārājādhirāja-parameśvara-śrī-janamejaya-devasya vijayarājye samvatsare tr̥tīye śrāvaṇa-māsa-sitapakṣa-pañcamyāṁ yatrāṅkato saṃvat 3 śrāvaṇa śudi 5⟨.⟩ likhi⟨38⟩tam idaṁ śāsanaṁ mahās[ā]ndhivigraha-pratibaddha-kāyastha-koIghoṣeṇa vallaghoṣa⟨39⟩-sutena sa{ṁ}ṅgrāmena U⟨t⟩kr̥taṁ śāsa⟨na⟩m iti rayaṇa-Ojjhā-sutena⟨.⟩ maṅgalam mahāśrīḥ||

Seal

⟨1⟩ śrī-janamejaya-deva-[-rājasya]

Plates⟨Page 1r⟩ 
⟨Page 1v⟩ 
⟨1⟩ svasti⟨.⟩ suvarṇṇapura-samāvāsita⟨ḥ⟩ śrīmato vijaya-skandhāvārāt parama-bhaṭṭāraka-mahārājādhirāja-parameśvara-śrī-śivagupta-deva-pādānudhyāta-parama-māheśvara-parama-bhaṭṭāraka-mahārājādhirāja-parameśvara-soma-kula-tilaka-tr̥rikaliṅgādhipati-śrī-mahābhavagupta-rāja-devaḥ kuśalī
⟨5⟩ lupattarā-khaṇḍīya-vakratentalī-grāme brāhmaṇān sampūjya tat-pra-
⟨6⟩ tinivāsi-kuṭumbinas tad-viṣayīya-yathā-kālādhyāsinaḥ samāhartr̥-sa-
⟨7⟩ nnidhā{r}tr̥-dāṇḍapāśika-piśuna-vetrikāvarodhajana-rājavallabhādīn anyāṁś ca cā-
⟨8⟩ ṭa-bhaṭa-jāt¡i!⟨ī⟩yān samājñāpayati⟨.⟩ vidita⟨m a⟩stu bhavatāṁ yathāsmābhir ayaṁ grā-
⟨9⟩ maḥ sanidhiḥ sopanidhiḥ sarvva-bādhā-vivarjjitaḥ sa-gartoṣaraḥ sāmra-
⟨Page 2r⟩ 
⟨10⟩ -madhukaḥ sa-jala-sthalaḥ sarvvoparikarādāna-sahitaḥ pratiniṣiddha-cāṭa-
⟨11⟩ -bhaṭa-praveśaś [ca]tuḥ-simā-paryantaḥ kauṇḍ¿ī?⟨i⟩nya-gotrāya m[ai]trāvaruṇa-vā¡ś!⟨s⟩i-
⟨12⟩ ṣṭha-pravarāya cchandoga-caraṇāya rāḍhāyaṁ vallikandara-vinirgatāya meraṇḍā-vā-
⟨13⟩ stavyāya bhaṭṭaputra-jātarūpa-nāmne bhaṭṭaputra-śrīvaccha-s¿u?⟨ū⟩nave saliladhārā-
⟨14⟩ puraḥsaram ācandra-tārakārkka-kṣiti-samakālopabhogārthaṁ mātā-pitro-
⟨15⟩ r ātmanaś ca puṇya-yaśobhivr̥ddhaye ¿viśumati?⟨viṣuvati⟩-saṁkrāntyāṁ tāmra-śāsane-
⟨16⟩ nākarīkr̥tya pratipādita ity avagatya samucita-bhoga-bhāga-kara-hiraṇyā-
⟨17⟩ dikam upanayadbhir bhavadbhiḥ sukhena prativastavyam iti⟨.⟩ bhāvibhiś ca bhūpatibhir dda-
⟨18⟩ ttir iyam asmadīyā dharmma-gauravād asmad anurodhāc ca svadattir ivānupālanīyā⟨.⟩ 
⟨19⟩ tathā coktaṁ dharmma-śāstre⟨.⟩  vahubhir vvasudhā dattā rājabhiḥ sagarādibhiḥ yasya ya-
⟨Page 2v⟩ 
⟨20⟩ sya yadā bhūmis tasya tasya tadā phalaṁ   mā bhūd a-phala-śaṅkā vaḥ para-datteti
⟨21⟩ pārthivāḥ sva-dānāt phalam ānantyaṁ para-dattānupālane   ṣaṣṭhiṁ varṣa-sahasrāṇi 
⟨22⟩ svarge modati bhūmidaḥ Ākṣeptā cānumantā ca tāny eva narake vaset   Agner apa-
⟨23⟩ tyaṁ prathamaṁ suvarṇṇaṁ bhūr vvaiṣṇavī s¿u?⟨ū⟩rya-sutāś ca gāvaḥ yaḥ kāñcanaṁ gāñ ca mahīñ ca
⟨24⟩ dadyād dattās trayas tena bhavanti lokā⟨ḥ⟩  Āsphoṭayanti pitaraḥ prava-
⟨25⟩ lg{ay}anti pitāmahāḥ bhūmi-dātā kule jātaḥ sa nas trātā bhaviṣyati 
⟨26⟩  bhūmiṁ yaḥ pratigr̥h¡n!⟨ṇ⟩āti yaś ca bhūmiṁ prayacchati Ubhau tau puṇya-karmāṇau niya-
⟨27⟩ taṁ svarga-gāminau   taḍāgānāṁ sahasr¿āṇi?⟨eṇa⟩ vāja-peya-śat¿āṇi?⟨ena⟩ ca gavāṁ koṭi-pradā-
⟨28⟩ nena bhūmi-harttā na śudhyat¿e?⟨i⟩   harate hāray¿ate?⟨ed⟩ yas tu manda-¡v!⟨b⟩uddhis tamo-vr̥taḥ sa ¡v!⟨b⟩addho
⟨29⟩ vāruṇaiḥ pāśais tiryag-yoniṁ ca gacchati   sva-dattāṁ para-dattāṁ vā yo ha¿red?⟨reta⟩ vasu-
⟨Page 3r⟩ 
⟨30⟩ ndharāṁ sa viṣṭhāyāṁ kr̥mir bhūtvā pacyate pitr̥bhiḥ saha   Ādityo varuṇo viṣṇur ¿vva?⟨bra⟩-
⟨31⟩ hmā somo hutāśanaḥ śulpāṇis tu bhagavā¿ḥ?⟨n⟩ ¿ā?⟨a⟩bhina{ṁ}ndanti bhūmida⟨M⟩   s¿e?⟨ā⟩mānyo
⟨32⟩ ’yaṁ dharmma-setur nr̥pāṇāṁ kāl¿a?⟨e⟩ kāle pālanīyo bhavadbhiḥ sarvvān etān bhāvino bhūpatī-
⟨33⟩ ndrā[N] bhūyo bhūyo yācate rāmacandraḥ   Iti kamala-dalām¡v!⟨b⟩u-¡v!⟨b⟩indu-lol¿a?⟨ā⟩ṁ śriyam a-
⟨34⟩ nucintya manuṣya-jīvitañ ca sa-kalam idam u⟨dā⟩hr̥tañ ca budhvā na hi pu-
⟨35⟩ ruṣaiḥ para-kīrttayo vilopyāḥ  parama-bhaṭṭāraka-mahārājādhirāja-parameśvara-śrī-janamejaya-devasya vijayarājye samvatsare tr̥tīye śrāvaṇa-māsa-sitapakṣa-pañcamyāṁ yatrāṅkato saṃvat 3 śrāvaṇa śudi 5⟨.⟩ likhi-
⟨38⟩ tam idaṁ śāsanaṁ mahās[ā]ndhivigraha-pratibaddha-kāyastha-koIghoṣeṇa vallaghoṣa-
⟨39⟩ -sutena sa{ṁ}ṅgrāmena U⟨t⟩kr̥taṁ śāsa⟨na⟩m iti rayaṇa-Ojjhā-sutena⟨.⟩ maṅgalam mahāśrīḥ||  

Seal

⟨1⟩ śrī-janamejaya-deva-[-rājasya]

Plates

⟨Page 1r⟩

⟨19⟩ tathā coktaṁ dharmma-śāstre⟨.⟩

I. Anuṣṭubh

vahubhir vvasudhā dattā

rājabhiḥ sagarādibhiḥ

yasya ya⟨Page 2v⟩⟨20⟩sya yadā bhūmis

tasya tasya tadā phalaṁ

II. Anuṣṭubh

mā bhūd a-phala-śaṅkā vaḥ

para-datteti ⟨21⟩ pārthivāḥ

sva-dānāt phalam ānantyaṁ

para-dattānupālane

III. Anuṣṭubh

ṣaṣṭhiṁ varṣa-sahasrāṇi

⟨22⟩ svarge modati bhūmidaḥ

Ākṣeptā cānumantā ca

tāny eva narake vaset

IV. Indravajrā

Agner apa⟨23⟩tyaṁ prathamaṁ suvarṇṇaṁ

bhūr vvaiṣṇavī s¿u?⟨ū⟩rya-sutāś ca gāvaḥ

yaḥ kāñcanaṁ gāñ ca mahīñ ca ⟨24⟩ dadyād

dattās trayas tena bhavanti lokā⟨ḥ⟩

V. Anuṣṭubh

Āsphoṭayanti pitaraḥ

prava⟨25⟩lg{ay}anti pitāmahāḥ

bhūmi-dātā kule jātaḥ

sa nas trātā bhaviṣyati

⟨26⟩

VI. Anuṣṭubh

bhūmiṁ yaḥ pratigr̥h¡n!⟨ṇ⟩āti

yaś ca bhūmiṁ prayacchati

Ubhau tau puṇya-karmāṇau

niya⟨27⟩taṁ svarga-gāminau

VII. Anuṣṭubh

taḍāgānāṁ sahasr¿āṇi?⟨eṇa⟩

vāja-peya-śat¿āṇi?⟨ena⟩ ca

gavāṁ koṭi-pradā⟨28⟩nena

bhūmi-harttā na śudhyat¿e?⟨i⟩

VIII. Anuṣṭubh

harate hāray¿ate?⟨ed⟩ yas tu

manda-¡v!⟨b⟩uddhis tamo-vr̥taḥ

sa ¡v!⟨b⟩addho ⟨29⟩ vāruṇaiḥ

pāśais tiryag-yoniṁ ca gacchati

IX. Anuṣṭubh

sva-dattāṁ para-dattāṁ vā

yo ha¿red?⟨reta⟩ vasu⟨Page 3r⟩⟨30⟩ndharāṁ

sa viṣṭhāyāṁ kr̥mir bhūtvā

pacyate pitr̥bhiḥ saha

X. Anuṣṭubh

Ādityo varuṇo viṣṇur

¿vva?⟨bra⟩⟨31⟩hmā somo hutāśanaḥ

śulpāṇis tu bhagavā¿ḥ?⟨n⟩

¿ā?⟨a⟩bhina{ṁ}ndanti bhūmida⟨M⟩

XI. Śālinī

s¿e?⟨ā⟩mānyo ⟨32⟩ ’yaṁ dharmma-setur nr̥pāṇāṁ

kāl¿a?⟨e⟩ kāle pālanīyo bhavadbhiḥ

sarvvān etān bhāvino bhūpatī⟨33⟩ndrā[N]

bhūyo bhūyo yācate rāmacandraḥ

XII. Puṣpitāgrā

Iti kamala-dalām¡v!⟨b⟩u-¡v!⟨b⟩indu-lol¿a?⟨ā⟩ṁ

śriyam a⟨34⟩nucintya manuṣya-jīvitañ ca

sa-kalam idam u⟨dā⟩hr̥tañ ca budhvā

na hi pu⟨35⟩ruṣaiḥ para-kīrttayo vilopyāḥ

Apparatus

⟨8⟩ cā⟨8⟩ṭa-bhaṭa • The dictionary Monier-Williams et al. 1899, p. 391 records the use of the compound cāṭabhaṭa in a inscription dated from 940 and suggests to understand it as cārabhaṭa “(valorous) soldier”. I follow this understanding and include it in my translation. See also Sircar 1966, p. 67.

⟨11⟩ [ca]tuḥ • Shastri 1995 points that the letter tu looks like tta.

⟨15⟩ ¿viśumati?⟨viṣuvati⟩- • Shastri 1995 suggests reading viṣuvati. I follow this suggestion in my translation.

⟨27⟩ sahasr¿āṇi?⟨eṇa⟩ • I suggest emending sahasreṇa (see the stanza 137 listed by Sircar Sircar 1965, appendix II, pp. 170–200). I included this reading in my translation. — ⟨27⟩ vāja-peya-śat¿āṇi?⟨ena⟩ • I suggest emending vāja-peya-śatena (see the stanza 137 listed by Sircar Sircar 1965, appendix II, pp. 170–200). I included this reading in my translation.

⟨28⟩ hāray¿ate?⟨ed⟩ • I introduce this correction in order to respect the metric rules. See the reading of the verse 64 suggested by Sircar 1965.

⟨39⟩ U⟨t⟩kr̥taṁ • It seems that the verb utkr̥ is used instead of the verb utkṝ but with the same meaning. So I suggest understanding the usual utkīrṇa.

Translation into French by Amandine Wattelier-Bricout

(1–8) Hommage ! Depuis son victorieux champ de bataille de Suvarṇapura, le divin roi, Sa Majesté (śrī) le prospère (kuśalī) Paramabhaṭṭāraka et Mahārājādhirāja Mahābhavagupta, seigneur du Trikaliṅga (tr̥kaliṅgādhipati), le fleuron de la dynastie Soma (ou de la dynastie lunaire), son éminence (parameśvara), fervent dévot de Maheśvara, méditant au pied de Sa Majesté (śrī) Paramabhaṭṭāraka et Mahārājādhirāja Śivaguptadeva, après avoir honoré les brahmanes du village nommé Vakratentalī situé dans la circonscription de Lupattarā, il instruisit les propriétaires résidant en ces lieux et installés en temps voulu dans cette circonscription en commençant par les collecteurs d’impôts (samāhartr̥ ), les percepteurs (saṁnidhārtr̥ ), les policiers (dāṇḍapāśika), les chambellans informateurs (vetrika"), les membres du harem royal, les proches du roi ainsi que les autres personnes appartenant à la classe des valeureux soldats (cāṭa-bhaṭa) de la sorte:

(8–16) Que cela soit porté à votre connaissance: ce village, avec et ses dépôts et ses trésors, sans aucune restriction, avec ses vallées et ses terres stériles, avec ses manguiers et ses arbres Mandhuka, avec ses prélèvements supplémentaires, avec l’interdiction d’intrusion militaire, avec ses quatre bornes de délimitation, je le donne à Jātarūpa, fils lettré (bhaṭṭaputra), rejeton de l’honorable Vaccha, fils lettré (bhaṭṭaputra-śrīvaccha), appartenant au gotra Kauṇḍinya, le meilleur parmi les descendants des sages Mitravaruṇa et Vasiṣṭha, issu de l’école Chandogya, résidant à Meraṇḍā situé à Rāḍhā et émigré originaire de Vallikandra, et ce, en tant que donation dont on pourra jouir à perpétuité aussi longtemps que le lune, le soleil et les étoiles existeront, afin d’accroître le mérite et la gloire de mes deux parents, ainsi que les miens, après avoir versé de l’eau et après l’avoir décrété grâce à une plaque de cuivre produite à l’occasion du soleil à l’équinoxe (viṣuvatī-saṁkrantī).

(16–18) Après avoir considéré ceci, grâce à notre acquisition, les récoltes, les dus, les impôts, l’or etc… resteront appropriés facilement et les futurs rois devront protéger ce don fait par nous par considération du Dharma et par respect pour nous, et ce, comme s’il s’agissait de leur propre donation .

(19–36) Ainsi est-il dit dans le Dharmaśāstra:

I

Des centaines de rois à commencer par Sagara ont fait don de terre. Le bénéfice (du don de terre) revient toujours à celui qui en est alors le propriétaire.²

II

N’ayez aucun doute sur le bénéfice retiré de ce qui est donné par un autre, ô fils de Pr̥thu, le bénéfice est éternel aussi bien pour celui qui donne que pour celui qui protège ce qui est donné par un autre.³

III

Celui qui donne des terres se réjouit durant soixante mille ans aux cieux, mais celui qui consteste [un don] ou celui qui approuve [cette contestation] séjournera aussi longtemps en enfer.⁴

IV

L’Or est le premier fils né d’Agni, la Terre est l’épouse Viṣṇu et les vaches sont les filles du Soleil; celui qui donne de l’or, des vaches et des terres, par ces trois sortes de dons les mondes lui appartiennent.⁵

V

Les pères applaudissent, les ancêtres trépignent de joie [quand ils peuvent dire :] “Un donateur de terres est né dans notre lignée, assurément, celui-ci sera notre sauveur!”⁶

VI

Celui qui reçoit un don de terre et celui qui l’offre, tous deux sont des hommes aux actes méritoires qui sans aucun doute iront au ciel.⁷

VII

Celui qui a volé une terre, l’excellent don d’une vache, une centaine de mets et breuvages sacrificiels, un millier de réservoirs ne peuvent le purifier.⁸

VIII

L’insensé qui se saisirait ou ferait saisir [une terre], couvert d’obscurité et lié par les lacets de Varuṇa renaîtra dans une matrice animal.⁹

IX

Celui qui vole une terre donnée par lui-même ou par un autre, devient un ver dans des excréments et cuit avec ses ancêtres.¹⁰

X

Il est loué par Āditya, Varuṇa, Viṣṇu, Brahmā, Soma, Hutāśana, Śulpāṇis et le Bienheureux celui qui donne des terres.¹¹

XI

À de nombreuses reprises, Rāmacandra a exhorté les rois futurs [en ces termes] : ce pont du Dharma commun à tous les rois, vous devez toujours le protéger.¹²

XII

Ayant considéré que fortune et vie humaine sont aussi éphémères qu’une goutte d’eau sur un pétale de lotus et que le monde entier n’est qu’une représentation, ne laissons pas des hommes détruire les actes glorieux accomplis par d’autres.¹³

(35–39) Au cinquième jour de la quinzaine claire du mois Śrāvaṇa de la troisième année du victorieux règne du Seigneur (śrī) Paramabhaṭṭāraka et Mahārājādhirāja Janamejayadeva, c’est-à-dire le 5 du mois Śrāvaṇa de l’an (Saṁvat) 3. Cette charte a été écrite par le clerc (kāyastha) Koighoṣa rattaché au ministère de la guerre et de la paix (mahāsāndhivigraha), fils de Vallaghoṣa et elle a été gravée par Saṅgrāma, fils de Rayaṇa Ojjhā.

(39) Bénédiction et fortune!

Translation by Amandine Wattelier-Bricout

(1–8) Hail ! From his glorious and victorious camp situated at Suvarṇapura, the divine king, the prosperous (kuśalī) lord (śrī) Paramabhaṭṭāraka and Mahārājādhirāja Mahābhavagupta, lord of Trikaliṅga (tr̥kaliṅgādhipati), the forehead ornament of the Soma dynasty (or lunar race), the great lord (parameśvara), a devout worshipper of Maheśvara, having meditated upon the feet of the lord (śrī) Paramabhaṭṭāraka and Mahārājādhirāja Śivaguptadeva, worshipped the Brāhmaṇas in the village Vakratentalī situated in the part of Lupattarā and informed the householders dwelling there [and] seated in due time upon this division beginning with the samāhartr̥ (tax collector), the saṁnidhātr̥ (the receiver of stolen goods), the dāṇḍapāśika (the policemen), the informer (Vetrikapiśuna) , the inmates of the royal harem, the favorites of the king (rājavallabha) and others belonging to valorous soldiers as follows:

(8–11) Be it known by you that this village by us has been given (pratipādita, line 16) with its treasures (nidhi) and its deposits (upanidhi), without any restrictions, with its pits and barren lands, with mango and madhuka trees, with all the supplementary receipts, preserved from the entrance of soldiers (cāṭa-bhaṭa), with its four boundary-marks,

(11–16) to the Jātarūpa the learned son (bhaṭṭaputra), offspring of the Lord Vaccha, a learned son (bhaṭṭaputra-śrīvaccha), belonging to the Kauṇḍinya gotra, the best (pravara) among the descendants of Mitravaruṇa and Vasiṣṭha sages, issued from the Chandogya school, residing in Meraṇḍā after having immigrating from Vallikandra situated in Rāḍhā, after pouring water, in order to increase the merit and the fame of our two parents as well as our own ones, [as permanent endowment] to be enjoyed in perpetuity as long as the moon, the sun and the stars [will last], after having edicted this by a copperplate at the occasion of the sun’s equinoctial passage (viṣuvatī-saṁkrantī).

(16–18) After having considered this (iti), thanks to our acquisition, the enjoyments, the parts, the taxes, the gold etc… should easily remain appropriate and the future kings must protect this gift of Us out of the respect of Dharma and out of Our consideration as it was their own gift.

(19–36) Thus it is said in the Dharmaśāstra:

I

Land has been given by several kings beginning with Sagara. Whoever holds land at a given time, to him does the fruit belong.

II

Have no doubt about the fruit of what is given by another, o sons of Pr̥thu, the fruit is eternal both for him who gives in person and for him who protects what is given by another.¹

III

The giver of land enjoys sixty thousand years in heaven; the one who challenges [a donation] as well as the one who approves [this act] will reside as many [years] in hell.

IV

Gold is Agni’s first born son, Earth Viṣṇu’s wife and cows Sun’s daughters; the one who gives gold, cows and land, the worlds belongs to him by these three kinds of gifts.

V

The Fathers are applauding and the Grand-Fathers are hopping up and down [when they can say] “A giver of land is born within our lineage, sure, he will deliver us!”

VI

The one who receives a land and the one who offers a land, both of them are men with meritorious deeds who are surely going to heaven.

VII

The excellent gift of a cow, the one of hundreds of sacrificial foods and beverages or of thousand tanks can not purify the one who has stolen a land.

VIII

The foolish man who seizes ou makes [a land] seized, will be covered by obscurity and bound by Varuṇa’s noose and be born again in an animal womb.

IX

The one who would steal land given by himself or another becomes a worm in excrement and is cooked with his ancestors.

X

Āditya, Varuṇa, Viṣṇu, Brahmā, Soma, Hutāśana, Śulpāṇis and the Lord rejoice the land-giver.

XI

Rāmacandra begs repeatedly to all these future kings: this bridge of Dharma which is common to all the kings, you always must protect it.

XII

Having considered that fortune and human life were as transient as a drop of water on a lotus petal, and having thought that the entire world is an illustration, let the glorious acts made by others not be destroyed by men.

(35–39) On the fifth day of the bright fortnight of the month Śrāvaṇa of the third year of the victorious reign of the Lord (śrī) Paramabhaṭṭāraka and Mahārājādhirāja Janamejayadeva, i.e. Saṁvat 3 month Śrāvaṇa day 5, this charter was written by the clerk (kāyastha) Koighoṣa attached to the great office of peace and war (mahāsāndhivigraha) and son of Vallaghoṣa and incised by Saṅgrāma, son of Rayaṇa Ojjhā.

(39) Benediction and good fortune!

Commentary

Mazumdar 1911–1912, p. 93 remarks that his reading of the seal legend must be looked upon as a mere conjecture. At the time being, it is impossible to check his reading since we don’t know where this set is preserved.

Bibliography

According to Acharya 2014, p. 227, this set of copperplates was found in possession of Nityananda Bhoi, a resident of the village of Gopalpur for several years. We have no information on the find-spot or the year of discovery. It seems that the set was acquired by the Odisha State Museum, Bhubaneswar in 1990.

Primary

[M] Mazumdar, B. C. 1911–1912. “Three copper-plate records of Sonpur.” EI 11, pp. 93–104. Pages 93–95.

[R] Rajaguru, Satyanarayan. 1966. Inscriptions of Orissa, vol. 4. No place: Sri Sarada Press. [URL]. Item 16, pages 95–99.

[S] Shastri, Ajay Mitra. 1995. Inscriptions of the Śarabhapurīyas, Pāṇḍuvaṁśins and Somavaṁśins, Part II: Inscriptions. New Delhi: Indian Council of Historical Research; Motilal Bandarsidass. Item I, pages 167–171.

Secondary

Bhandarkar, Devadatta Ramakrishna. 1927–1936. A list of the inscriptions of northern India in Brahmi and its derivative scripts, from about 200 A. C.: Appendix to Epigraphia Indica and record of the Archaeological Survey of India, volumes XIX to XXIII. Calcutta: Archaeological Survey of India. [URL]. Item 1557.

Sircar, Dines Chandra. 1959. Annual report on Indian epigraphy for 1955-56. Delhi: Manager of Publications (Department of Archaeology). Item 67.

Gai, Govind Swamirao. 1986. Dynastic list of copper plate inscriptions noticed in annual reports on Indian epigraphy from 1887 to 1969. Mysore: Archaeological Survey of India. Item 941.

Desai, Z. A. and Ajay Mitra Shastri. 2008. Studies in Indian epigraphy. Bhāratīya Purābhilēkha Patrikā. Epigraphical Society of India. Mysore: Caxton Publications. Book iii, pages 153–154.

Tripathy, Snigdha. 2010. Descriptive topographical catalogue of Orissan inscriptions. New Delhi: Manohar Publishers & Distributors. Pages 456–457.

Acharya, Subrata Kumar. 2014. Copper-plate inscriptions of Odisha: a descriptive catalogue (circa fourth century to sixteenth century CE). New Delhi: D. K. Printworld. Item 4, pages 227–229.

Notes

1. This verse corresponds to the verse numbered 85 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
2. Ce vers correspond au vers 23 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
3. Ce vers correspond au vers 85 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
4. Ce vers correspond au vers 123 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
5. Ce vers correspond au vers 5 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
6. Ce vers correspond au vers 20 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
7. Ce vers correspond au vers 29 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
8. Ce vers correspond au vers 137 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
9. Ce vers correspond au vers 64 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
10. Ce vers correspond au vers 132 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
11. Ce vers correspond au vers 4 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
12. Ce vers correspond au vers 117 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
13. Ce vers correspond au vers 71 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).

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amwb : rāḍhāyaṁ is written rāḍhāphaṁ in EI11 ajouter un a long rāḍhāyāṁ

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<l n="a">vahubhir vvasudhā dattā</l>

<l n="b">rājabhiḥ sagarādibhiḥ</l>

<l n="c">yasya ya

<lb n="20" break="no"/>sya yadā bhūmis</l>

<l n="d">tasya tasya tadā phalaṁ</l>

</lg>

<l n="a">mā bhūd a-phala-śaṅkā vaḥ</l>

<l n="b">para-datteti<lb n="21"/>pārthivāḥ</l>

<l n="c">sva-dānāt phalam ānantyaṁ</l>

<l n="d">para-dattānupālane</l><!--

amwb : Sircar 85

-->

</lg>

<l n="a">ṣaṣṭhiṁ varṣa-sahasrāṇi</l>

<l n="b"><lb n="22"/>svarge modati bhūmidaḥ</l>

<l n="c">Ākṣeptā cānumantā ca</l>

<l n="d">tāny eva narake vaset</l><!--

amwb : Sircar 123

-->

</lg>

<l n="a">Agner apa<lb n="23" break="no"/>tyaṁ prathamaṁ suvarṇṇaṁ</l>

<l n="b">bhūr vvaiṣṇavī s<choice><sic>u</sic><corr>ū</corr></choice>rya-sutāś ca gāvaḥ</l>

<l n="c">yaḥ kāñcanaṁ gāñ ca mahīñ ca<lb n="24"/>dadyād</l>

<l n="d">dattās trayas tena bhavanti lokā<supplied reason="omitted">ḥ</supplied></l><!--

amwb : Sircar 5 with inversion of the pādas c and d , EI11 adds a visarga omitted at the end of lokā

--></lg>

<l n="a">Āsphoṭayanti pitaraḥ</l>

<l n="b">prava<lb n="25" break="no"/>lg<surplus>ay</surplus>anti pitāmahāḥ</l>

<l n="c">bhūmi-dātā kule jātaḥ</l>

<l n="d">sa nas trātā bhaviṣyati</l><!--

amwb : Sircar 20

-->

</lg><lb n="26"/><lg n="6" met="anuṣṭubh">

<l n="a">bhūmiṁ yaḥ pratigr̥h<choice><orig>n</orig><reg>ṇ</reg></choice>āti</l>

<l n="b">yaś ca bhūmiṁ prayacchati</l>

<l n="c">Ubhau tau puṇya-karmāṇau</l>

<l n="d">niya<lb n="27" break="no"/>taṁ svarga-gāminau</l><!--

amwb : Sircar 29

-->

</lg>

<l n="a">taḍāgānāṁ sahasr<choice><sic>āṇi</sic><corr>eṇa</corr></choice></l>

<l n="c">gavāṁ koṭi-pradā<lb n="28" break="no"/>nena</l>

<l n="d">bhūmi-harttā na śudhyat<choice><sic>e</sic><corr>i</corr></choice></l><!--

amwb : Sircar 137

-->

</lg>

<l n="a">harate hāray<choice><sic>ate</sic><corr>ed</corr></choice> yas tu</l>

<l n="b">manda-<choice><orig>v</orig><reg>b</reg></choice>uddhis tamo-vr̥taḥ</l>

<l n="c">sa <choice><orig>v</orig><reg>b</reg></choice>addho<lb n="29"/>vāruṇaiḥ</l>

<l n="d">pāśais tiryag-yoniṁ ca gacchati</l>

</lg>

<l n="a">sva-dattāṁ para-dattāṁ vā</l>

<l n="b">yo ha<choice><sic>red</sic><corr>reta</corr></choice> vasu

<lb n="30" break="no"/>ndharāṁ</l>

<l n="c">sa viṣṭhāyāṁ kr̥mir bhūtvā</l>

<l n="d">pacyate pitr̥bhiḥ saha</l><!--

amwb : Sircar 132 change in d inversion verb and complement

-->

</lg>

<l n="a">Ādityo varuṇo viṣṇur</l>

<l n="b"><choice><sic>vva</sic><corr>bra</corr></choice><lb n="31" break="no"/>hmā somo hutāśanaḥ</l>

<l n="c">śulpāṇis tu bhagavā<choice><sic>ḥ</sic><corr>n</corr></choice></l>

<l n="d"><choice><sic>ā</sic><corr>a</corr></choice>bhina<surplus>ṁ</surplus>ndanti bhūmida<supplied reason="omitted">M</supplied></l><!--

amwb : Sircar 4

-->

</lg>

<l n="a">s<choice><sic>e</sic><corr>ā</corr></choice>mānyo<lb n="32"/>'yaṁ dharmma-setur nr̥pāṇāṁ</l>

<l n="b">kāl<choice><sic>a</sic><corr>e</corr></choice> kāle pālanīyo bhavadbhiḥ</l>

<l n="c">sarvvān etān bhāvino bhūpatī<lb n="33" break="no"/>ndrā<supplied reason="lost">N</supplied></l>

<l n="d">bhūyo bhūyo yācate rāmacandraḥ</l><!--

amwb : Sircar 117 only one different reading at the end of the pāda c

-->

</lg>

<l n="a">Iti kamala-dalām<choice><orig>v</orig><reg>b</reg></choice>u-<choice><orig>v</orig><reg>b</reg></choice>indu-lol<choice><sic>a</sic><corr>ā</corr></choice>ṁ</l>

<l n="b">śriyam a<lb n="34" break="no"/>nucintya manuṣya-jīvitañ ca</l>

<l n="c">sa-kalam idam u<supplied reason="omitted">dā</supplied>hr̥tañ ca budhvā</l>

<l n="d">na hi pu<lb n="35" break="no"/>ruṣaiḥ para-kīrttayo vilopyāḥ</l><!--

amwb : Sircar 71

-->

</lg>

<date calendar="cal:regnal" when-custom="0003" datingMethod="cal:regnal"><rs type="masc" subtype="ruler" role="donor"><roleName>parama-bhaṭṭāraka</roleName>-<roleName>mahārājādhirā<lb n="36" break="no"/>ja</roleName>-<roleName>parameśvara</roleName>-<roleName>śrī</roleName>-<persName type="king" key="PSN01001">janamejaya</persName>-<roleName>devasya</roleName></rs> vijayarājye samvatsare tr̥tīye <rs type="month" key="sravana">śrā<lb n="37" break="no"/>vaṇa</rs>-māsa-<rs type="fortnight" subtype="bright">sitapakṣa</rs>-<rs type="tithi" n="5">pañcamyāṁ</rs> yatrāṅkato saṃvat <num value="3">3</num> <rs type="month" key="sravana">śrāvaṇa</rs> <abbr>śudi</abbr> <num value="5">5</num></date><supplied reason="omitted">.</supplied> likhi<lb n="38" break="no"/>tam idaṁ śāsanaṁ mahās<supplied reason="lost">ā</supplied>ndhivigraha-pratibaddha-<roleName>kāyastha</roleName>-<persName>koIghoṣeṇa</persName> <persName type="human">vallaghoṣa</persName><lb n="39" break="no"/>-sutena <persName>sa<surplus>ṁ</surplus>ṅgrāmena</persName> U<supplied reason="omitted">t</supplied>kr̥taṁ śāsa<supplied reason="omitted">na</supplied>m iti <persName>rayaṇa-Ojjhā</persName>-sutena<supplied reason="omitted">.</supplied> maṅgalam mahāśrīḥ<g type="ddanda">.</g>

</div>

<listApp>

<lem>cā<lb n="8" break="no"/>ṭa-bhaṭa</lem>

<note>The dictionary <bibl><ptr target="bib:MonierWilliams1899_01"/><citedRange unit="page">391</citedRange></bibl> records the use of the compound <foreign>cāṭabhaṭa</foreign> in a inscription dated from 940 and suggests to understand it as <foreign>cārabhaṭa</foreign> <q><supplied reason="explanation">valorous</supplied> soldier</q>. I follow this understanding and include it in my translation. See also <bibl><ptr target="bib:Sircar1966_01"/><citedRange unit="page">67</citedRange></bibl>.</note>

</app>

<note><bibl><ptr target="bib:Shastri1995_02"/></bibl> points that the letter <foreign>tu</foreign> looks like <foreign>tta</foreign>.</note>

</app>

<lem><choice><sic>viśumati</sic><corr>viṣuvati</corr></choice>-</lem>

<note><bibl><ptr target="bib:Shastri1995_02"/></bibl> suggests reading <foreign>viṣuvati</foreign>. I follow this suggestion in my translation.</note>

</app>

<lem>sahasr<choice><sic>āṇi</sic><corr>eṇa</corr></choice></lem>

<note>I suggest emending <foreign>sahasreṇa</foreign> <supplied reason="explanation">see the stanza 137 listed by Sircar <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>. I included this reading in my translation.</note>

</app>

<note>I suggest emending <foreign>vāja-peya-śatena</foreign> <supplied reason="explanation">see the stanza 137 listed by Sircar <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>. I included this reading in my translation.</note>

</app>

<lem>hāray<choice><sic>ate</sic><corr>ed</corr></choice></lem>

<note>I introduce this correction in order to respect the metric rules. See the reading of the verse 64 suggested by <bibl><ptr target="bib:Sircar1965_03"/></bibl>.</note>

</app>

<note>It seems that the verb <foreign>utkr̥</foreign> is used instead of the verb <foreign>utkṝ</foreign> but with the same meaning. So I suggest understanding the usual <foreign>utkīrṇa</foreign>.</note>

</app>

</listApp>

</div>

Hail ! From his glorious and victorious camp situated at Suvarṇapura, the divine king, the prosperous <supplied reason="explanation"><foreign>kuśalī</foreign></supplied> lord <supplied reason="explanation"><foreign>śrī</foreign></supplied> Paramabhaṭṭāraka and Mahārājādhirāja Mahābhavagupta, lord of Trikaliṅga <supplied reason="explanation"><foreign>tr̥kaliṅgādhipati</foreign></supplied>, the forehead ornament of the Soma dynasty <supplied reason="explanation">or lunar race</supplied>, the great lord <supplied reason="explanation"><foreign>parameśvara</foreign></supplied>, a devout worshipper of Maheśvara, having meditated upon the feet of the lord <supplied reason="explanation"><foreign>śrī</foreign></supplied> Paramabhaṭṭāraka and Mahārājādhirāja Śivaguptadeva, worshipped the Brāhmaṇas in the village Vakratentalī situated in the part of Lupattarā and informed the householders dwelling there <supplied reason="subaudible">and</supplied> seated in due time upon this division beginning with the <foreign>samāhartr̥</foreign> <supplied reason="explanation">tax collector</supplied>, the <foreign>saṁnidhātr̥</foreign> <supplied reason="explanation">the receiver of stolen goods</supplied>, the <foreign>dāṇḍapāśika</foreign> <supplied reason="explanation">the policemen</supplied>, the informer <supplied reason="explanation"><foreign>Vetrikapiśuna</foreign></supplied> , the inmates of the royal harem, the favorites of the king <supplied reason="explanation"><foreign>rājavallabha</foreign></supplied> and others belonging to valorous soldiers as follows:

Be it known by you that this village by us has been given <supplied reason="explanation"><foreign>pratipādita</foreign>, line 16</supplied> with its treasures <supplied reason="explanation"><foreign>nidhi</foreign></supplied> and its deposits <supplied reason="explanation"><foreign>upanidhi</foreign></supplied>, without any restrictions, with its pits and barren lands, with mango and <foreign>madhuka</foreign> trees, with all the supplementary receipts, preserved from the entrance of soldiers <supplied reason="explanation"><foreign>cāṭa-bhaṭa</foreign></supplied>, with its four boundary-marks,

to the Jātarūpa the learned son <supplied reason="explanation"><foreign>bhaṭṭaputra</foreign></supplied>, offspring of the Lord Vaccha, a learned son <supplied reason="explanation"><foreign>bhaṭṭaputra-śrīvaccha</foreign></supplied>, belonging to the Kauṇḍinya gotra, the best <supplied reason="explanation"><foreign>pravara</foreign></supplied> among the descendants of Mitravaruṇa and Vasiṣṭha sages, issued from the Chandogya school, residing in Meraṇḍā after having immigrating from Vallikandra situated in Rāḍhā, after pouring water, in order to increase the merit and the fame of our two parents as well as our own ones, <supplied reason="subaudible">as permanent endowment</supplied> to be enjoyed in perpetuity as long as the moon, the sun and the stars <supplied reason="subaudible">will last</supplied>, after having edicted this by a copperplate at the occasion of the sun’s equinoctial passage <supplied reason="explanation"><foreign>viṣuvatī-saṁkrantī</foreign></supplied>.

After having considered this <supplied reason="explanation"><foreign>iti</foreign></supplied>, thanks to our acquisition, the enjoyments, the parts, the taxes, the gold etc… should easily remain appropriate and the future kings must protect this gift of Us out of the respect of Dharma and out of Our consideration as it was their own gift.

Thus it is said in the <title>Dharmaśāstra</title>:

Land has been given by several kings beginning with Sagara. Whoever holds land at a given time, to him does the fruit belong.<!-- <note>

This verse corresponds to the verse numbered 23 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note> -->

Have no doubt about the fruit of what is given by another, o sons of Pr̥thu, the fruit is eternal both for him who gives in person and for him who protects what is given by another.<note>

This verse corresponds to the verse numbered 85 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

The giver of land enjoys sixty thousand years in heaven; the one who challenges <supplied reason="subaudible">a donation</supplied> as well as the one who approves <supplied reason="subaudible">this act</supplied> will reside as many <supplied reason="subaudible">years</supplied> in hell.

<!--<note>

This verse corresponds to the verse numbered 123 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note> -->

Gold is Agni's first born son, Earth Viṣṇu's wife and cows Sun's daughters; the one who gives gold, cows and land, the worlds belongs to him by these three kinds of gifts.

<!-- <note>

This verse corresponds to the verse numbered 5 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

In IN01008, daba notes the ref Garuḍapurāṇa 2.42.4 for this verse

-->

The Fathers are applauding and the Grand-Fathers are hopping up and down <supplied reason="subaudible">when they can say</supplied> <q>A giver of land is born within our lineage, sure, he will deliver us!</q>

<!-- <note>

This verse corresponds to the verse numbered 20 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note> -->

The one who receives a land and the one who offers a land, both of them are men with meritorious deeds who are surely going to heaven.

<!-- <note>

This verse corresponds to the verse numbered 29 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>-->

The excellent gift of a cow, the one of hundreds of sacrificial foods and beverages or of thousand tanks can not purify the one who has stolen a land.<!-- <note>

This verse corresponds to the verse numbered 137 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note> -->

The foolish man who seizes ou makes <supplied reason="subaudible">a land</supplied> seized, will be covered by obscurity and bound by Varuṇa’s noose and be born again in an animal womb.

<!-- <note>

This verse corresponds to the verse numbered 64 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note> -->

The one who would steal land given by himself or another becomes a worm in excrement and is cooked with his ancestors.

<!-- <note>

This verse corresponds to the verse numbered 132 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note> -->

Āditya, Varuṇa, Viṣṇu, Brahmā, Soma, Hutāśana, Śulpāṇis and the Lord rejoice the land-giver.

<!-- <note>

This verse corresponds to the verse numbered 4 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note> -->

Rāmacandra begs repeatedly to all these future kings: this bridge of Dharma which is common to all the kings, you always must protect it.

<!-- <note>

This verse corresponds to the verse numbered 117 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note> -->

<!-- <note>

This verse corresponds to the verse numbered 71 among the Stanzas on Bhūmidāna listed by Sircar <supplied reason="explanation">see <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note> -->

On the fifth day of the bright fortnight of the month Śrāvaṇa of the third year of the victorious reign of the Lord <supplied reason="explanation"><foreign>śrī</foreign></supplied> Paramabhaṭṭāraka and Mahārājādhirāja Janamejayadeva, i.e. Saṁvat 3 month Śrāvaṇa day 5, this charter was written by the clerk <supplied reason="explanation"><foreign>kāyastha</foreign></supplied> Koighoṣa attached to the great office of peace and war <supplied reason="explanation"><foreign>mahāsāndhivigraha</foreign></supplied> and son of Vallaghoṣa and incised by Saṅgrāma, son of Rayaṇa Ojjhā.

Benediction and good fortune!

Hommage ! Depuis son victorieux champ de bataille de Suvarṇapura, le divin roi, Sa Majesté <supplied reason="explanation"><foreign>śrī</foreign></supplied> le prospère <supplied reason="explanation"><foreign>kuśalī</foreign></supplied> Paramabhaṭṭāraka et Mahārājādhirāja Mahābhavagupta, seigneur du Trikaliṅga <supplied reason="explanation"><foreign>tr̥kaliṅgādhipati</foreign></supplied>, le fleuron de la dynastie Soma <supplied reason="explanation">ou de la dynastie lunaire</supplied>, son éminence <supplied reason="explanation"><foreign>parameśvara</foreign></supplied>, fervent dévot de Maheśvara, méditant au pied de Sa Majesté <supplied reason="explanation"><foreign>śrī</foreign></supplied> Paramabhaṭṭāraka et Mahārājādhirāja Śivaguptadeva, après avoir honoré les brahmanes du village nommé Vakratentalī situé dans la circonscription de Lupattarā, il instruisit les propriétaires résidant en ces lieux et installés en temps voulu dans cette circonscription en commençant par les collecteurs d’impôts <supplied reason="explanation"><foreign>samāhartr̥ </foreign></supplied>, les percepteurs <supplied reason="explanation"><foreign>saṁnidhārtr̥ </foreign></supplied>, les policiers <supplied reason="explanation"><foreign>dāṇḍapāśika</foreign></supplied>, les chambellans informateurs <supplied reason="explanation"><foreign>vetrika"</foreign></supplied>, les membres du harem royal, les proches du roi ainsi que les autres personnes appartenant à la classe des valeureux soldats <supplied reason="explanation"><foreign>cāṭa-bhaṭa</foreign></supplied> de la sorte:

Que cela soit porté à votre connaissance: ce village, avec et ses dépôts et ses trésors, sans aucune restriction, avec ses vallées et ses terres stériles, avec ses manguiers et ses arbres Mandhuka, avec ses prélèvements supplémentaires, avec l’interdiction d’intrusion militaire, avec ses quatre bornes de délimitation, je le donne à Jātarūpa, fils lettré <supplied reason="explanation"><foreign>bhaṭṭaputra</foreign></supplied>, rejeton de l’honorable Vaccha, fils lettré <supplied reason="explanation"><foreign>bhaṭṭaputra-śrīvaccha</foreign></supplied>, appartenant au <foreign>gotra</foreign> Kauṇḍinya, le meilleur parmi les descendants des sages Mitravaruṇa et Vasiṣṭha, issu de l’école Chandogya, résidant à Meraṇḍā situé à Rāḍhā et émigré originaire de Vallikandra, et ce, en tant que donation dont on pourra jouir à perpétuité aussi longtemps que le lune, le soleil et les étoiles existeront, afin d’accroître le mérite et la gloire de mes deux parents, ainsi que les miens, après avoir versé de l’eau et après l’avoir décrété grâce à une plaque de cuivre produite à l’occasion du soleil à l’équinoxe <supplied reason="explanation"><foreign>viṣuvatī-saṁkrantī</foreign></supplied>.

Après avoir considéré ceci, grâce à notre acquisition, les récoltes, les dus, les impôts, l’or etc… resteront appropriés facilement et les futurs rois devront protéger ce don fait par nous par considération du Dharma et par respect pour nous, et ce, comme s'il s'agissait de leur propre donation .

Ainsi est-il dit dans le <title>Dharmaśāstra</title>:

Des centaines de rois à commencer par Sagara ont fait don de terre. Le bénéfice (du don de terre) revient toujours à celui qui en est alors le propriétaire.<note>

Ce vers correspond au vers 23 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

N'ayez aucun doute sur le bénéfice retiré de ce qui est donné par un autre, ô fils de Pr̥thu, le bénéfice est éternel aussi bien pour celui qui donne que pour celui qui protège ce qui est donné par un autre.<note>

Ce vers correspond au vers 85 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

Celui qui donne des terres se réjouit durant soixante mille ans aux cieux, mais celui qui consteste <supplied reason="subaudible">un don</supplied> ou celui qui approuve <supplied reason="subaudible">cette contestation</supplied> séjournera aussi longtemps en enfer.<note>

Ce vers correspond au vers 123 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

L'Or est le premier fils né d'Agni, la Terre est l'épouse Viṣṇu et les vaches sont les filles du Soleil; celui qui donne de l'or, des vaches et des terres, par ces trois sortes de dons les mondes lui appartiennent.<note>

Ce vers correspond au vers 5 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note><!--

In IN01008, daba notes the ref Garuḍapurāṇa 2.42.4 this verse

-->

Les pères applaudissent, les ancêtres trépignent de joie <supplied reason="subaudible">quand ils peuvent dire :</supplied> <q>Un donateur de terres est né dans notre lignée, assurément, celui-ci sera notre sauveur!</q><note>

Ce vers correspond au vers 20 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

Celui qui reçoit un don de terre et celui qui l'offre, tous deux sont des hommes aux actes méritoires qui sans aucun doute iront au ciel.<note>

Ce vers correspond au vers 29 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

Celui qui a volé une terre, l'excellent don d'une vache, une centaine de mets et breuvages sacrificiels, un millier de réservoirs ne peuvent le purifier.<note>

Ce vers correspond au vers 137 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

L'insensé qui se saisirait ou ferait saisir <supplied reason="subaudible">une terre</supplied>, couvert d'obscurité et lié par les lacets de Varuṇa renaîtra dans une matrice animal.<note>

Ce vers correspond au vers 64 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

Celui qui vole une terre donnée par lui-même ou par un autre, devient un ver dans des excréments et cuit avec ses ancêtres.<note>

Ce vers correspond au vers 132 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

Il est loué par Āditya, Varuṇa, Viṣṇu, Brahmā, Soma, Hutāśana, Śulpāṇis et le Bienheureux celui qui donne des terres.<note>

Ce vers correspond au vers 4 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

À de nombreuses reprises, Rāmacandra a exhorté les rois futurs <supplied reason="subaudible">en ces termes</supplied> : ce pont du Dharma commun à tous les rois, vous devez toujours le protéger.<note>

Ce vers correspond au vers 117 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

Ayant considéré que fortune et vie humaine sont aussi éphémères qu'une goutte d'eau sur un pétale de lotus et que le monde entier n'est qu'une représentation, ne laissons pas des hommes détruire les actes glorieux accomplis par d'autres.<note>

Ce vers correspond au vers 71 des stances relatives aux dons de terre listées par Sircar <supplied reason="explanation">voir <bibl><ptr target="bib:Sircar1965_03"/><citedRange unit="appendix">II</citedRange><citedRange unit="page">170-200</citedRange></bibl></supplied>.

</note>

Au cinquième jour de la quinzaine claire du mois Śrāvaṇa de la troisième année du victorieux règne du Seigneur <supplied reason="explanation"><foreign>śrī</foreign></supplied> Paramabhaṭṭāraka et Mahārājādhirāja Janamejayadeva, c'est-à-dire le 5 du mois Śrāvaṇa de l'an <supplied reason="explanation"><foreign>Saṁvat</foreign></supplied> 3. Cette charte a été écrite par le clerc <supplied reason="explanation"><foreign>kāyastha</foreign></supplied> Koighoṣa rattaché au ministère de la guerre et de la paix <supplied reason="explanation"><foreign>mahāsāndhivigraha</foreign></supplied>, fils de Vallaghoṣa et elle a été gravée par Saṅgrāma, fils de Rayaṇa Ojjhā.

Bénédiction et fortune!

</div>

<!-- amwb : citer sur le site http://www.indoskript.org/manuscripts/details/549

-->

<bibl><ptr target="bib:Mazumdar1911-1912_01"/><citedRange unit="page">93</citedRange></bibl> remarks that his reading of the seal legend must be looked upon as a mere conjecture. At the time being, it is impossible to check his reading since we don't know where this set is preserved.

</div>

According to <bibl><ptr target="bib:Acharya2014_01"/><citedRange unit="page">227</citedRange></bibl>, this set of copperplates was found in possession of Nityananda Bhoi, a resident of the village of Gopalpur for several years. We have no information on the find-spot or the year of discovery. It seems that the set was acquired by the Odisha State Museum, Bhubaneswar in 1990.

<!--

amwb : missing Ajay Mitra Shastri Studies in Indian Epigraphy III 153-54

-->

</listBibl>

</listBibl>

</div>

</body>

</text>

</TEI>